View Full Version : The Forefathers of Rasulullah (sallallahu ‘alaihi wasallam)

03-26-2018, 07:55 AM
(Extracted from Seeratul Mustafa)

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He was from the progeny of Qaydar bin Ismaa‘eel.


Ma‘ad was an extraordinarily strong and gallant warrior. He spent his entire life fighting against the Banu Israa’eel and was triumphant in all his battles. His appellation was Abu Nazar. (“Appellation” refers to a name by which the father is called in attribution to his eldest child e.g. Abu Muhammed – Father of Muhammed)

Ma‘ad bin ‘Adnaan was a twelve year old lad during the reign of the famous king, Bukhtenasr. Allah Ta’ala informed the Nabi of that era, Hazrat Armiyaa’ bin Halqiyaa (‘alaihis salaam), through divine revelation, to convey the following message to Bukhtenasr:

“We (i.e. Allah Ta‘ala) pledge to grant you (i.e. Bukhtenasr) dominance over the Arabs. And you, O Prophet! Take this young boy, Ma‘ad bin ‘Adnaan, away with you on your horse (Buraaq) so that he does not suffer any harm. I will extract from the spine of Ma‘ad a noble prophet (Hazrat Muhammed (sallallahu ‘alaihi wasallam)) with whom I will seal the succession of prophets (i.e. he will be the seal of all prophets) Accordingly, Hazrat Armiyaa’ (‘alaihis salaam) mounted his Buraaq, seated the young Ma‘ad bin ‘Adnaan with him, and left him in Syria. Here, in Syria, he grew up and lived with the Banu Israa’eel.

This is one of the reasons for the lineage of Ma‘ad bin ‘Adnaan being so well known amongst the ‘Ulamaa of the Ahl-e-Kitaab (Jews and Christians).


When Nizaar was born, his forehead was glittereing with the Noor (radiance) of Muhammad (sallallahu ‘alaihi wasallam). His father was overjoyed and in celebration, invited people for a feast. He also remarked, “All this, which I am doing, is ‘Nazr’ (very little) compared to the rights of this child.” This is how he received the name Nizaar. Nizaar was the most handsome and brilliant man of his times. Some are of the opinion that “Nizaar” means “skinny and weak”. He was thus referred to as “Nizaar” due to his slender built.
He is buried in Zaatul-Jaysh, an area close to Madinah Munawwarah.


His actual name was ‘Amr while Mudhar was his title. “Abu Ilyaas” was his appellation.
The name “Mudhar” is derived from the word “Maadhir” which literally means “sour”. He was given this title as he was fond of sour foods and sour milk.
He was a remarkably talented and wise man. Some of his words of wisdom are as follows:
من يزرع شرا يحصد ندامة وخير الخير اعجله فاحملوا انفسكم على مكروهها واصرفوها عن هواها فليس بين الصلاح والفساد الا الصبر

“He who sows evil will reap sorrow. The best form of goodness is that which is carried out without delay. Therefore compel your nafs to embrace that which it loaths carrying out (i.e. good deeds) and divert your nafs from succumbing to its base desires. There is no distinguishing feature between righteousness and evil except patience and steadfastness.”

He was a man with a beautiful and melodious voice. He formulated the technique of “Hudaa’” (a method of chanting which urges the camels to move at a more rapid pace).

‘Abdullah bin Khaalid narrates that Rasulullah (sallallahu ‘alaihi wasallam) said, “Do not speak ill of Mudhar as he was a Muslim.” Hazrat ibn ‘Abbaas (radhiyallahu ‘anhuma) said, “‘Adnaan, his father, his sons, Sa‘d, Rabee‘ah, Mudhar, Qays, Tameem, Asad and Rudayyah, all passed away on Millat-e-Ebraaheemi (the creed of Hazrat Ebrahim ‘alaihis salaam).”

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03-26-2018, 09:37 AM

His name conformed to the name of the Nabi of Allah Ta‘ala, Hazrat Ilyaas (‘alaihis salaam).

The Sunnah (tradition) of herding the Hadi (sacrificial) animals towards Baytullah (in Makkah) was commenced by Ilyaas bin Mudhar. It has been reported that Ilyaas bin Mudhar would often hear the Talbiyah of Haj being recited by Rasulullah (sallallahu ‘alaihi wasallam) from his own spine.

It has also been narrated that Rasulullah (sallallahu ‘alaihi wasallam) said, “Do not speak ill of Ilyaas as he was a Muslim.”


Most Ulama are of the opinion that Mudrikah’s name was ‘Amr. The name “Mudrikah” is derived from the word “Idraak” which means “achievement”. He was awarded the title of Mudrikah (the achiever) as he had excelled and attained success in virtually every department of his life.


Hazrat Ibn ‘Abbaas (radhiyallahu ‘anhuma) has mentioned that Khuzaimah passed away on Millat-e-Ebraaheemi (the creed of Hazrat Ebrahim ‘alaihis salaam).


He was held in high esteem among all the Arabs. Such was his vast knowledge and great virtue that people would travel from far and wide with the sole intention of visiting him.


The name “Nadhr” is derived from the word “Nadhaarah” which means “radiant and full of lustre”. He was given this title due to his handsome features and exceptional beauty. His actual name was Qays.


His name was Maalik and his appellation was Abul-Haarith. He was one of the most prominent chieftains of the Quraysh.


Fihr was his name and Quraish was his title. According to some scholars, his name was Quraish and his title was Fihr. His descendants are referred to as “Quraishi” whilst other Arab descendants, not hailing from Fihr, are referred to as “Kinaani”.

Some ‘Ulamaa are of the opinion that the term Quraish is used to refer to the progeny of Nadhr bin Kinaanah. Hafiz ‘Iraaqi (rahimahullah) writes:

اما قريش فالاصح فهر جماعها والاكثرون النـضر

As for Quraish, the most authentic (opinion) is that they are (the descendants) of Fihr but most are of the (opinion) that they (are the descendants) of Nadhr.

Reason for the name of Quraish
Quraish is actually the name of a marine animal, which, on account of its great strength, dominates all other marine animals. It is able to attack and devours whichever sea creatures it wishes without any other creature daring to attack it. Similarly, the Quraish, owing to their unrivalled valour and incredible courage, always maintained their dominance over the other tribes. None dared to challenge and combat them. This is why they were referred to as Quraish.

03-26-2018, 10:30 AM

In the pre-Islamic era, Ka‘b bin Luwayy would, on a weekly basis, gather all the people on the day of Friday. After all the people had assembled, he would deliver a sermon which he would commence by praising Allah Ta‘ala and explaining that Allah Ta‘ala had created the skies, the earth, the moon, the sun and all other forms of creation. He would thereafter give the people beneficial advices and would encourage them to maintain family ties.

He would also mention: “A prophet is to appear amongst my descendants. If you are alive in that era, ensure that you follow him.”

At times he would recite the following stanza:

يا ليتني شاهد فحواء دعوته اذا قريش تبغى الحق خذلانا

“If only I could be present when he (Rasulullah sallallahu ‘alaihi wa sallam) proclaims his message, at the time when the Quraish will shun the truth and forsake him (forsake supporting him).”

‘Abdu Manaaf

Imaam Shaafi‘ee (rahimahullah) says that ‘Abdu Manaaf’s name was Mughirah.
He was endowed with such exceptional beauty that he was known as “Qamar-ul-Bat-haa” (the moon of the valley of Makkah).

The following statement was found inscribed on a stone:

انا المغيرة بن قصي آمر بتقوى اللّٰه وصلة الرحم

“I, Mughirah bin Qusayy, enjoin (people) to fear Allah and maintain family ties.”

03-26-2018, 11:24 AM

Imaam Maalik (rahimahullah) and Imaam Shaafi‘ee (rahimahullah) say that Haashim’s actual name was ‘Amr.

There was once a severe drought in Makkah during which Haashim fed the people bread crushed into gravy. This is why he was given the title “Haashim” (The one who crushes). As a poet says:

عمرو العلا هشم الثريد لقومه ورجال مكة مسنتون عجاف

“The exalted ‘Amr prepared Thareed (a dish of meat and gravy into which bread is crushed) for his people (and fed it to them) when the people of Makkah were left weak and thin by the drought.”

He fed them in this manner not once but on a number of occasions. He was exceedingly generous and his food table was very wide and spacious. His hospitality extended to every newcomer and traveller. He would assist poor travellers and provide them with camels to complete their journeys.

He was exceptionally handsome and the noor of prophethood would glimmer on his forehead. The ‘Ulamaa of the Banu Israa’eel would fall into sajdah as a gesture of respect and kiss his hands whenever they caught sight of him. A number of Arab tribes and ‘Ulamaa of the Banu Israa’eel would offer Haashim their daughters’ hands in marriage. In fact, on one occasion, Heraclius, the Byzantine emperor, wrote to Haashim thus: “I have learnt of your unrivalled generosity. I wish to grant you my daughter’s hand in marriage. She is a princess unparalleled in beauty. In order to perform the nikah with the princess, kindly come to us.”

However, Haashim refused to accept the proposal. In reality, the emperor’s key objective was to transmit the noor of prophethood that was glimmering on Haashim’s forehead into the royal family.

It is said that Haashim passed away at the age of twenty-five.

Haashim was the first to initiate the custom of sending off two trade caravans a year; one to Syria in summer and another to Yemen in winter. According to this unvarying custom, a caravan would set out in every season of the year. These caravans would travel in winter across desolate swathes of land, at times through the desert and at times crossing the sea, until they would arrive at Yemen and even further, at Ethiopia.

Najaashi, the emperor of Ethiopia, was exceedingly hospitable towards Haashim and would present many gifts to him. In summer, the caravans would travel to Syria (including Jordan and Lebanon), Gaza and Ankara (which was then the capital of Rome). Heraclius, the Byzantine emperor, would also approach Haashim with utmost respect and would often present gifts to him.
A poet encapsulates:

سفرين سنها له ولقومه سفر الشتاء ورحلة الاصياف

“Haashim initiated two journeys for himself and his people, a journey in winter and another in summer.”

Haashim secured assurances of extensive protection from the Yemeni as well as the Roman governments for his trade caravans. Since the trade routes of Arabia were not safe from robbers, Haashim formed a pact with all the various tribes of the peninsula assuring them that we (the Makkans) would freely transport your basic necessities to you, whilst you in turn should pledge safe passage to all our caravans passing through your tribal lands. As a result of Haashim’s brilliant strategy, all the trade routes leading to and from Makkah became safe.

Allah Ta’ala also draws the attention of the Quraish to this bounty in the following words:

لِإِيلَـٰفِ قُرَيْشٍ ﴿١﴾ إِلَـٰفِهِمْ رِحْلَةَ ٱلشِّتَآءِ وَٱلصَّيْفِ ﴿٢﴾ فَلْيَعْبُدُوا۟ رَبَّ هَـٰذَا ٱلْبَيْتِ ﴿٣﴾ ٱلَّذِى أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفٍ ﴿٤﴾

“(With the grace of Allah) Due to the habituated custom of the Quraish, their habitual custom of setting forth in winter and summer, (as a form of gratitude), they should worship Allah, the Lord of this house, He who has fed them against hunger and shielded them from fear.” (Surah Quraish)

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During the days of Haj, Haashim would feed all the hujjaaj (pilgrims) with meat, bread, saweeq and dates and would also provide them with Zam Zam water. He would make similar provisions for them at Mina, Muzdalifah and ‘Arafaat.
Umayyah bin ‘Abdu Shams was very upset over Haashim’s generosity and influence over the Arabs. Umayyah thus also attempted to feed the pilgrims just as Haashim was feeding them. However, despite his excessive wealth, he was unable to compete with Haashim. This was the initial catalyst that sparked off the hostility which the Banu Umayyah expressed for the Banu Haashim.

On one occasion, Haashim accompanied a trade caravan which halted at Madinah Munawwarah. On reaching Madinah Munawwarah, his gaze fell on a woman in the market place who apart from being exceptionally beautiful, seemed to be a woman of nobility and keen intelligence. Haashim enquired as to whether she was married or single and learnt that she was married to Aseehah bin Jallaah from whom she had mothered two sons; ‘Amr and Ma‘bad. Aseehah later divorced her.

After her divorce, Haashim sent her a proposal of marriage. Due to his noble lineage and gracious character, she accepted and their Nikah was performed. The lady’s name was Salmaa bint ‘Amr and she was from the Banu Najjaar tribe. After the Nikah, Haashim held a feast to which all his co-travelers and a few people of the Khazraj tribe were invited.

Haashim remained in Madinah Munawwarah for a few days after the Nikah during which his son, ‘Abdul Muttalib, was conceived. When ‘Abdul Muttalib was born, he had a single strand of white hair on his head due to which he was named “Shaybah” (which refers to a person’s hair turning white). In the meantime, Haashim departed for Gaza with the trade caravan. He passed away in Gaza and is also buried there.

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‘Abdul Muttalib
His name was Shaybatul Hamd and he was incredibly handsome. A poet describes his beauty thus:
على شيبة الحمد الذي كان وجهه يضيئ ظلام الليل كالقمر البدري
“Like the luminance of the fourteenth moon, Shaybatul Hamd’s face brightens the darkness of the night.”
‘Abdul Muttalib literally means “the slave of ‘Muttalib”. On the death of Haashim, ‘Abdul Muttalib’s mother lived in Madinah Munawwarah with her people, the Banu Khazraj, for some time. As he grew older, his uncle from Makkah Mukarramah, Muttalib, came to Madinah Munawwarah to fetch him.
As they neared Makkah Mukarramah on their return, ‘Abdul Muttalib was seated on the camel behind his uncle. The clothes of Shaybah (i.e. ‘Abdul Muttalib) were dirty and his features showed his orphaned status. When asked who this boy was, out of embarrassment, Muttalib replied, “He is my slave.” He did not want to declare that this was his nephew because people would ask why his nephew was dressed in such dirty clothing. This is how he received the name “‘Abdul Muttalib” (the slave of Muttalib).
When he arrived in Makkah Mukarramah, Muttalib dressed him in fine clothing and then revealed that this boy was his nephew.
Amongst the Quraish of that time, ‘Abdul Muttalib was the most handsome, the most strong and robust, the most tolerant and composed, the most charitable and noble and the one who shunned evil and immorality the most. He was the undisputed leader of the Quraish.
‘Abdul Muttalib’s generosity even outshone that of his father, Haashim, as ‘Abdul Muttalib’s hospitality went beyond humankind to embrace even the beasts and birds. This is why the Arabs fondly remembered him as “Fayyaadh” (extremely generous) and Mut‘im-u-Tayr-is-Samaa’ (the one who feeds the birds of the sky). He made alcohol forbidden upon himself. He paid particular attention to feeding the destitute in the holy month of Ramadhaan. He initiated the tradition of seclusion and isolation in the cave of Hiraa’.

After the demise of Hazrat Ismaa‘eel (‘alaihis salaam), his son, Qaydaar, assumed the role of trustee of the Ka’bah. This was in accordance with his parting advice. In this manner, the Banu Ismaa‘eel (the progeny of Hazrat Ismaa‘eel (‘alaihis salaam)) remained the trustees of the Ka’bah.

As time passed, however, hostilities and aggression erupted between the Banu Ismaa‘eel and the Banu Jurhum. In due course, the Banu Jurhum prevailed and subsequently established their rule over Makkah Mukarramah. Before long, the Jurhum rulers had unleashed their aggression, tyranny and cruelty over the people of Makkah Mukarramah.

This ruthless brutality drove the Banu Ismaa‘eel out of Makkah Mukarramah and forced them to settle on its outskirts.

When the brutal tyranny, immorality and disrespect of the Banu Jurhum for the Baytullah surpassed all bounds, all the Arab tribes united to challenge them and bring an end to their transgressions. As a consequence, the Banu Jurhum were compelled to flee from Makkah Mukarramah. However, as they were departing from Makkah Mukarramah, they buried a number of relics of the Ka’bah in the well of Zam Zam.

They thereafter filled it with sand until they brought it level to the ground in such a manner that no sign of the well could be detected.
After the evacuation of the Banu Jurhum, the Banu Ismaa‘eel returned to Makkah Mukarramah and settled down, but did not turn their attention to the well of Zam Zam. With the passage of time, not a single trace of the well remained and it fell into total oblivion.

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When the rule of Makkah Mukarramah fell onto the shoulders of ‘Abdul Muttalib and the divine will of Allah Ta’ala decreed that the well which had been totally forgotten should now be rediscovered, He directed ‘Abdul Muttalib, by means of pious dreams, to dig up the area of the well. Distinct markings and clues indicating to the whereabouts of the well were also revealed to him in the dream.

‘Abdul Muttalib himself says:

I was once asleep in the Hateem area when a person came to me in a dream and instructed, “Dig up Barrah (that which is full of blessing).” As I enquired, “What is Barrah?” he departed. On the second day I was sleeping in the same spot when the same man again directed me in my dream, “Go and dig up Al-Madhnunah (that which is treasured).” When I asked him, “What is Al-Madhnunah?” he went away. On the third day, I was sleeping in the same spot when he again appeared in my dream and commanded, “Go and dig up Tayyibah (that which is pure).” As I enquired about Tayyibah, he once again left. On the fourth day, he ordered me, “Go and dig up Zam Zam.” Again I asked, “What is Zam Zam?” To this he replied, “It is a well, the water of which neither runs out nor decreases in volume, and it provides countless pilgrims with drinking water.” He then went on to point out a few distinctive clues precisely indicating where I should dig.”

The recurring nature of the dream coupled with a detailed location of the area convinced ‘Abdul Muttalib that this was a true dream.

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03-26-2018, 12:31 PM
‘Abdul Muttalib informed the Quraish of his dream and informed them of his decision to dig up a certain point of the Haram. The Quraish opposed him but their resistance and opposition did not concern him. Carrying his pick and shovel, he set out with his son, Haarith, and commenced digging at the designated spot. ‘Abdul Muttalib would go on digging while Haarith would collect and dispose of the sand. On the third day, he came across a deep hole. Out of extreme delight, he burst out chanting “Allahu Akbar! Allahu Akbar!” He then happily remarked:
هذا طوى اسمٰعيل

“This is evidently the well of Ismaa‘eel (‘alaihis salaam).”
‘Abdul Muttalib thereafter constructed a few ponds close to the well of Zam Zam. He would fill these with Zam Zam water which he would provide to the pilgrims. However, during the hours of darkness, some jealous people would maliciously cause damage to these ponds. ‘Abdul Muttalib would then have to repair the damage early the next morning. Upset over these recurring, nasty acts, ‘Abdul Muttalib implored Allah Ta‘ala in du‘aa. He was divinely instructed in a dream to recite the following du‘aa:

اللّٰهُمَّ اني لا احلها لمغتسل ولكن هي لشارب حل

“O Allah! I do not render the water of Zam Zam Halaal for bathing. Rather, it is permitted only for drinking purposes.”

The very next morning, ‘Abdul Muttalib publicly announced this verdict. Thereafter, whoever attempted to damage any of the ponds would fall prey to some ailment or the other. When such woeful incidents of misfortune multiplied, the jealous people ceased damaging the ponds.

While digging through the earth to excavate the well of Zam Zam, ‘Abdul Muttalib had nobody to assist him besides his only son, Haarith. He therefore took an oath that if Allah Ta‘ala blessed him with ten sons, who would grow up to be his helping hands; he would slaughter one of them in the name of Allah Ta‘ala.

One night, after Allah Ta‘ala had fulfilled this desire by granting him ten sons, he was fast asleep in front of the Ka‘bah when he saw a person in a dream instructing him:

يا عبد المطلب أوف بنذرك لرب هذا البيت

“O ‘Abdul Muttalib! Fulfil your vow that you had pledged for the Lord of this sacred house.”

On awakening from this dream, ‘Abdul Muttalib summoned all his sons and revealed his vow and subsequent dream to them. They all submitted in one voice:

أوف بنذرك وافعل ما شئت

“Fulfil your vow and do as you please.”

‘Abdul Muttalib drew lots for all his sons and the name of ‘Abdullah, his most beloved son, came up in the draw. He grasped ‘Abdullah’s hand and proceeded with a knife towards the sacrificial quarters. When ‘Abdullah’s sisters witnessed this distressing sight, they were moved to weeping in anguish. One of them pleaded with the father saying, “O father! Draw another lot with ten camels against ‘Abdullah’s name. If the lot is drawn in favour of the ten camels, slaughter the camels, but we implore you to spare ‘Abdullah.” At that time, ten camels was the blood money paid to a murdered victim’s family.

When he drew lots a second time, ‘Abdullah’s name came up again. ‘Abdul Muttalib added ten camels and drew lots again. Once more, ‘Abdullah’s name came up. ‘Abdul Muttalib continued adding ten camels each time he drew lots but on every occasion, ‘Abdullah’s name came up. When he eventually reached a hundred camels, the camels’ name was finally drawn. At that instant, ‘Abdul Muttalib and the bystanders cried out , “Allahu Akbar!” ‘Abdullah’s sisters carried him away and ‘Abdul Muttalib slaughtered his hundred camels between the mountans of Safa and Marwah.

‘Abdul Muttalib’s condition differed greatly from the condition of the other Arabs at large. He would strongly prevent his children from any form of injustice and immorality. He would encourage them to adopt good character and shun evil behaviour.

‘Abdul Muttalib would enjoin the people to fulfil all vows and oaths and he forbade marriage between the mahaarim (such as marrying one’s sister, aunt, etc.). He would prohibit people from intoxicants, adultery, burying daughters alive and from performing Tawaaf around the Baytullah while naked. He would command that the hand of the thief be amputated. All these are issues which are strongly endorsed by the Qur’aan Kareem and Hadith Shareef as well.

On closer examination of the aforementioned incidents and conditions, it is clear that the closer the term of Nubuwwah (prophet hood) approached; the more evident became the improvement in good character, etiquette, blessings, spiritual light and miraculous feats. This was remarkably evident in the life of ‘Abdul Muttalib where, on numerous occasions, he saw truthful dreams and true dreams formed part of the inception of prophet hood. Whenever he was confronted with any serious issue, ‘Abdul Muttalib would be guided by true dreams and divine insight.

03-26-2018, 01:29 PM
Hazrat Ibn ‘Abbaas (radhiyallahu ‘anhuma) says that the blood money paid to a murdered victim’s family initially comprised of ten camels. Amongst the Quraish and other Arabs, ‘Abdul Muttalib initiated the tradition of paying one hundred camels instead of the customary ten camels as blood money. Rasulullah (sallallahu ‘alaihi wasallam) also maintained this Sunnah in Islam. Following this incident, ‘Abdullah received the title of ‘Zabeeh’ (the sacrificed or slaughtered one). This is the reason why Rasulullah (sallallahu ‘alaihi wasallam) was referred to as ‘Ibnuz Zabeehain’ (the son of two Zabeehs).

Hazrat Mu‘aawiyah (radhiyallahu ‘anhu) says that they were once in the blessed company of Rasulullah (sallallahu ‘alaihi wasallam) when a Bedouin addressed Rasulullah (sallallahu ‘alaihi wasallam) as “O son of the two Zabeehs!” Rasulullah (sallallahu ‘alaihi wasallam) merely smiled at him. After narrating this incident, one of those present enquired as to who the two Zabeehs were. In response, Hazrat Mu‘aawiyah (radhiyallahu ‘anhu) went on to recount this incident of ‘Abdullah and said, “One was ‘Abdullah whilst the other was Hazrat Ismaa‘eel (‘alaihis salaam).”

‘Allaamah Zarqaani (rahimahullah) says that whenever the Quraish were afflicted by severe drought, they would take ‘Abdul Muttalib to Mount Thabir. They would then beg Allah Ta‘ala for rain through his blessed presence. The problems of the Quraish were often solved through the blessed presence of ‘Abdul Muttalib.


Hafiz ‘Asqalaani (rahimahullah) says that the name of the father of Rasulullah (sallallahu ‘alaihi wasallam) was ‘Abdullah. He has also mentioned that there is no difference of opinion regarding this fact.

The name ‘Abdullah is one of the names which is most beloved to Allah Ta‘ala, as a Hadith states that two names are most dear to Allah Ta‘ala; ‘Abdullah and ‘Abdur Rahmaan. The reason for this is that the name “Allah” is the Ism-ul-A‘zam (the supreme name of Allah). Hence, on account of the name ‘Abdullah (slave of Allah) being attributed directly to the Ism-ul-A‘zam, it is one of the most beloved names.

It would not be surprising if when ‘Abdullah was born, his father, ‘Abdul Muttalib, was divinely inspired by Allah Ta‘ala to name this blessed son with a name which is most beloved to Allah Ta‘ala.

Hazrat ibn ‘Abbaas (radhiyallahu ‘anhuma) says:

As ‘Abdul Muttalib set out with his son, ‘Abdullah, to perform the nikaah, they passed by a Jewish woman by the name of Faatimah bint Murr who was well-versed with the Towraat and Injeel. When her gaze fell on the light of Nubuwwat radiating from ‘Abdullah’s face, she beckoned him to come up to her and pleaded saying, “I will compensate you with a hundred camels (for being illicitly intimate with me).” Hazrat ‘Abdullah responded with the following couplet:

أما الحرام فالممات دونه والحل لا حل
فكيف بالأمر الذي تبغينه إن الكريم يحمي عرضه ودينه

Death is far easier than perpetrating a Haraam act, and as for a Halaal act, without it being Halaal for me, how can I consider doing it?

So how is it possible to perpetrate the immoral deed that you are longing for? A man of honour and nobility safeguards his honour and Deen.

When Hazrat ‘Abdullah was returning home after his nikah to Aaminah, he once again passed by the same woman. She enquired, “Where did you go after you left me?” ‘Abdullah replied, “In the intervening period, I got married to Aaminah, the daughter of Wahb bin ‘Abd Manaaf. After the nikaah, I stayed with her for three days.” The woman finally revealed: “By Allah! I am not a woman of loose morals. When my gaze fell on the light of prophethood emanating from your face, I desired that the noor be transferred from you to me. However, Allah Ta‘ala has now transferred that noor to whom He wished.”

03-26-2018, 02:00 PM
When ‘Abdul Muttalib finally completed paying the ransom for ‘Abdullah’s life, his next concern was to get him married. He sent a marriage proposal on behalf of ‘Abdullah for the hand of Aaminah, the daughter of Wahb bin ‘Abdu Manaaf of the eminently noble Banu Zuhrah tribe. She was, at that time, under the guardianship of her uncle, Wuhaib bin ‘Abdu Manaaf.

‘Abdul Muttalib also sent a marriage proposal for himself, asking for the hand of Haalah, the daughter of Wuhaib bin ‘Abdu Manaaf, Aaminah’s uncle. Both proposals were accepted and both father and son were married in the same session. Hazrat Hamzah (radhiyallahu ‘anhu), the son of ‘Abdul Muttalib, was born from her (Haalah). Hazrat Hamzah (radhiyallahu ‘anhu) was Rasulullah’s (sallallahu ‘alaihi wasallam) paternal uncle as well as his milk-brother.

The Demise of ‘Abdullah

Hazrat ‘Abdullah once set out on a trade journey with a caravan bound for Syria. During the journey, he stopped in Madinah Munawwarah due to ill health. The moment the caravan arrived in Makkah Mukarramah, ‘Abdul Muttalib enquired as to the whereabouts of ‘Abdullah. The travellers informed him that on account of ill health, ‘Abdullah had decided to stop over at his maternal ancestor’s family, the Banu Najjaar, in Madinah Munawwarah. ‘Abdul Muttalib immediately dispatched his eldest son, Haarith, to Madinah Munawwarah. On reaching Madinah Munawwarah, he discovered that ‘Abdullah had already departed from this world. He had remained sick for almost a month after which he passed away and he was buried in the house of Naabighah in Madinah Munawwarah.

Haarith returned to Makkah Mukarramah and gave ‘Abdul Muttalib and the other relatives the news of this unexpected tragedy. On hearing this news, they all fell into a state of grief and sorrow.

Qays ibn Makhramah narrates that Rasulullah (sallallahu ‘alaihi wasallam) was still in his mother’s womb when his father, ‘Abdullah, passed away. At the time of his death, ‘Abdullah was – according to conflicting reports – either thirty, twenty five, twenty eight or eighteen years old. Haafiz ‘Alaa’ie (rahimahullah) and Hafiz ‘Asqalaani (rahimahullah) say that the correct view is that ‘Abdullah was eighteen years old at the time of his demise.

On his demise, ‘Abdullah’s estate consisted of five camels, a few goats and a slave by the name of Barakah with the title of Umme Ayman.

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