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The Forefathers of Rasulullah (sallallahu ‘alaihi wasallam) – Part Eight
Written by user2‘Abdullah
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.
(Extracted from Seeratul Mustafa 1/43)
(The qualities in which the Arabs enjoyed supremacy over other nations – continued)
6. Eloquence of Language and Expression:
No other language can parallel the Arabic language in eloquence and expression. In fact, no other language can justifiably claim to possess books specifically compiled on ‘Ilm-ul-Balaaghah (the science of eloquence and expression) and even if some may be found, they have been taken from the Arabic books. Allah Ta‘ala had entrusted them with these outstanding morals, exceptional abilities and excellent skills by instilling them within their very nature and disposition. However, due to their ignorance and foolishness, they were more inclined to focus these Allah-given talents in the wrong direction. However, when these same skills and talents were adorned with divine knowledge and heavenly direction, then the same people whose practices were once worse than that of wild beasts now became superior to even the celestial angels. When these same people, who were blatantly steeped in vicious hostilities and ferocious conflicts, chose to surrender their lives in the path of Allah Ta‘ala, the celestial angels arrived, dressed in white, yellow or black turbans, fighting side by side with them and assisting them against their mutual enemy.
Nonetheless, although the Arabs were immorally corrupt in behaviour and deed, they were relatively decent as far as their morals, disposition and talents were concerned.
It is possible and relatively easy to rectify one’s actions. However, amending one’s innate disposition is almost impossible. It is for this reason that Allah Ta‘ala selected such a family for His prophethood, so that the Prophet who hails from this family would also be a man of upright morals, untarnished nature and immaculate disposition. It is absolutely crucial for a Prophet to be a man of flawless character as this will enable him to rectify others.
(Extracted from Seeratul Mustafa 1/42)
(The qualities in which the Arabs enjoyed supremacy over other nations – continued)
2. Valor and Heroism:
The extent of their valor was such that whilst the Romans or Persians reduced the rest of the world to subjugation or slavery, the Arabs, in spite of their modest material possessions, were not intimidated into imperial subjugation. Their spirit of determination was such that the most pitiable destitute among them would not be left overawed whilst conversing with the greatest of emperors.
3. Generosity and selflessness:
They were so big-hearted that they would not hesitate to slaughter a healthy camel in honor of a guest. They were prepared to remain hungry, but it was impossible for them to allow the guest to go hungry.
Hazrat Waasilah bin Asqa’ (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Allah Ta’ala preferred Banu Kinaanah from the children of Hazrat Ismaa‘eel (‘alaihis salaam), and from Banu Kinaanah, He chose the Quraish, and from the Quraish He favoured Banu Haashim, and from the Banu Haashim, He chose me.”
Hazrat Jibraa’eel (‘alaihis salaam) traversed the earth in search of uncontaminated souls. However, since it was an era of spiritual ignorance, he did not search for outward actions but focused on character and capability. In this aspect, Hazrat Jibraa’eel (‘alaihis salaam) did not find anyone better than the Arabs in general and Banu Haashim in particular.
‘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.
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 Zabeeh’s).
‘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.
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.
‘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).”
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.
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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.
Hazrat Ismaa'eel ('alaihis salaam) and the Jurhum Tribe
Written by user2The birthplace of the Jurhum tribe was actually Yemen. A severe drought had struck Yemen and this had forced the Banu Jurhum to leave Yemen in search of more promising livelihood.
During the course of their travels, they coincidentally met Hazrat Ismaa‘eel (‘alaihis salaam) and his honourable mother, Hazrat Haajar (‘alaihas salaam), in the vicinity of the Zam Zam well. Banu Jurhum took a liking for this area and decided to settle down here. Hazrat Ismaa‘eel (‘alaihis salaam) also later on married a lady from the same tribe. After blessing him with the position of prophethood, Allah Ta‘ala commissioned him to the ‘Amaaliqah, Jurhum and the people of Yemen.
He passed away at the age of one hundred and thirty and was buried in the area of the Hateem, close to the grave of his honourable mother.
(Extracted from Seeratul Mustafa 1/34)
The Forefathers of Rasulullah (sallallahu 'alaihi wasallam) - Part Seven
Written by user2‘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.
The Forefathers of Rasulullah (sallallahu 'alaihi wasallam) - Part Six
Written by user2Haashim (continued)
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.