Tuesday, August 29, 2017

Saheeh al-Seerah al-Nabawiyyah: Chapter 6

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Chapter 6: The death of the Prophet’s Mother

Imaam Ahmad reported on the authority of Buriadah رضي الله عنه: “We went out with the Messenger of Allaah till we reached the place known as Waddaan. He said: (Remain) in your places till I return. He then went away (for a while). He then returned with a heavy (heart) and said: I visited the grave of the mother of Muhammad and sought permission from my Lord to intercede (for her), but He (تعالى) did not give me permission.[1] And I used to prohibit you from visiting the graves, but now you may visit them.[2]

Al-Baihaqee reported with another chain from Buraidah رضي الله عنه with the wordings: [The Prophet walked between the graves] till he reached a grave and sat next to it, and the people sat around him. He began shaking his head like he is addressing someone, and then he began to weep. `Umar رضي الله عنه approached him and said: What makes you weep, O Messenger of Allaah?! He said: This is the grave of Aaminah Bint Wahab. I sought permission from my Lord to visit her grave, so He (تعالى) granted it to me. I sought permission to seek forgiveness for her, but He (تعالى) did not grant it to me. I was overtaken by affection for her and it made me cry. Buraidah said: I had not seen a time in which he cried more than that hour.[3]

It was also narrated by al-Baihaqee (in Dalaail al-Nubuwwah) with a different chain something similar to it.

Al-Baihaqee and al-Haakim also reported it from the Hadeeth of Ibn Mas`ood رضي الله عنه.

And in Saheeh Muslim from the Hadeeth of Abu Hurairah رضي الله عنه: The Messenger of Allaah visited the grave of his mother and he wept, and moved others around him to tears, and said: I sought permission from my Lord to beg forgiveness for her but it was not granted to me, and I sought permission to visit her grave and it was granted to me; so visit the graves, for that makes you mindful of death.[4] [5]

Also in Saheeh Muslim from the Hadeeth of Anas رضي الله عنه: A person said: O Messenger of Allaah! Where is my father? He said: (He) is in the Fire. When he turned away, he called him and said: Verily my father and your father are in the Fire.[6]

Al-Baihaqee also reported on the authority of `Aamer Ibn Sa`d, that his father said: A Bedouin came to the Messenger of Allaah and said: “My father used to uphold ties of kinship, and he did such-and-such (mentioning his acts of kindness), so where is he?” The Prophet said: He is in the Fire. The Bedouin found it difficult to bear. Then he said: “Where is your father of Messenger of Allaah?” He said: Whenever you pass by the grave of an idolater, give him the tidings of Hell-fire.

The Bedouin later became Muslim, and he said: “The Messenger of Allaah gave me a difficult task. I never passed the grave of an idolater but I gave him the tidings of Hell-fire.”[7]

Regarding `Abdul-Muttalib and Abu Taalib:

[TN: After mentioning the weak Hadeeth, al-Haafidh Ibn Katheer says]: The purpose (here is to inform) that `Abdul-Muttalib died upon what he claimed to have followed from the religion of the days of ignorance, in opposition to what Shi`a sect claim about him and his son Abu Taalib. This will be mentioned when the incident about the death of Abu Taalib will be discussed.

After mentioning some of the above Ahaadeet in “Dalaail al-Nubuwwah”, al-Baihaqee said:

“How can it not be, seeing that both his parents and his grandfather used to worship idols till they died, and they did not follow the religion of `Eesaa Ibn Maryam عليه السلام. And their Kufr does not harm his lineage, as their marriage was correct. Do you not see that when they (i.e. the husbands) accept Islaam together with their wives, they are not obliged to renew the marriage contract nor are they separated? And Allaah is the One who grants success.”

I (Ibn Katheer) say: “The news from the Prophet about his parents and his grandfather `Abdul-Muttalib, that they are from the denizens of the Fire does not oppose the Hadeeth that has been reported from various routes that the people of al-Fatrah (who did not receive the message), the children, the insane, and the mute will be tested on the Day of Judgment. Like the narrations which we have already discussed in details - about its Chain and its Text - in our Tafseer of the Aayah:

﴿وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا﴾

{And We never punish until We have sent a Messenger (to give warning)} [Surah al-Israa’ (17): 15]

(On that Day) there would be those who would answer the call and those who would not answer the call. So these people could be among those who would not answer the call. So there is no contradiction. And all praise is for Allaah alone.

📑 Notes:

[1] I (al-Albaanee) say: In another narration from (Musnad) Ahmad (23003) and (Musannaf of) Ibn Abee Shaibah (11808) it is with the addition: So me eyes started to shed tears out of mercy for her because (of the punishment) of the Fire. See “Ahkaam al-Janaaiz” (pg. 188)

[2] Musnad Ahmad (23017). See the next Hadeeth as well.

[TN: In another narration, it is: “We went out with the Messenger of Allaah during the conquest (of Makkah). He came down (his riding animal) and we were around a thousand riders along with him. He then prayed two Rak`ah, then he turned facing towards us and his eyes were overflowing with tears. `Umar Ibn al-Khattaab went to him and said: “May my father and mother be sacrificed for you O Messenger of Allaah! What is the matter?” He said: I sought permission from my Lord to seek forgiveness for my mother, but He (تعالى) did not grant it to me; so my eyes started to shed tears out of mercy for her because (of the punishment) of the Fire… [Musnad Ahmad (23003 and 23038). See “al-Irwaa” (3/225) and “Ahkaam al-Janaaiz” (pg. 188)]]

[3] Dalaail al-Nubuwwah (1/189-190)

I (al-Albaane) say: The Hadeeth, with all its different routes, is “Saheeh”. There are other chains and one of them is “Saheeh” (by itself). Ibn Hibbaan, al-Haakim, al-Dhahabee all graded it as “Saheeh”, see “Ahkaam al-Janaiz” (pg. 188)

[4] Saheeh Muslim (976), also reported by Imaam Ahmad (in his Musnad) and others.

[5] [TN: As a precaution against shirk, the Prophet took the following steps:

i) He had prohibited us from making pictures and statues as in the Hadeeth of `Aaishah and Ibn `Umar رضي الله عنهما, and said that those who make pictures will be punished severely in Hell-Fire and it will be said to them: make alive what you have created. [Saheehain] Even in this day we see the Christians, the Hindus, and the Buddhist making statues and paintings and worshiping them.

ii) The second step he had taken was to destroy all the pictures and statues and to level all the permanent graves, as has been reported from the Hadeeth of `Alee رضي الله عنه. [Saheeh Muslim]

iii) The third step was to prohibit from making the grave as permanent, or whitewashing it, or writing on it, or building any structure over it (like Masaajid and domes). [Saheeh Muslim]

iv) The Prophet was well aware that this Ummah (nation) will follow the footsteps of the people of the Book – who built places of worship over the graves of their Prophets [Saheehain] and made them into places of festivities [Sunan Abu Dawood]. So the fourth step was to prohibit the people from visiting the graves. Then he gave them permission only to increase their remembrance of the Hereafter. But this permission was given during the conquest of Makkah, i.e. near the end of the Prophet’s mission.

In the beginning stages of Islaam, it was prohibited by the Prophet to visit the graves because the people in Jaahiliyyah (days of ignorance) were deeply rooted in Shirk, and the Jews and the Christians had the graves of the righteous converted into places of worship and worshiped them, and sought their help and called them in difficulties. When the People of the Book (the Jews and the Christians) were in such a bad state, then the state of the Mushriks could well be imagined.

The Prophet prohibited the new Muslims from visiting the graves because of all the things that were going on. The permission to visit the graves was only granted after the conquest of Makkah, which is near the end of the Prophet’s mission. The permission was given when Islaam became widespread and people became firm in their Imaan (Belief) and the fear of them falling into Shirk was subdued.

Moreover, in the very same Hadeeth we are informed of the reason for the permission to visit the graves - that it reminds one of the Hereafter. It is possible to remember the Hereafter only if the grave is simple, which reminds us that we were created of this earth to it we will be returned. But if one were to go to the graves of the so called “Awliyaa”, which are covered in very costly Ghilaaf (cloth); well-built and decorated in marbles and stones; and well-structured inside a dome, then it is impossible that it would remind one of the Hereafter. The example of this is the world famous structure – The Taj Mahal, which is actually a Maqbara (grave site) of the wife of the Moghul king. People all over the world come to it to visit it, not because it reminds them of death or the Hereafter, but only to admire the beauty of its structure and as sightseeing. But from this Ummah there are those who have opposed the teachings of the Prophet and took the graves as places of worship. So we have the Ajmerees, Tijaanees, Disookees, Jilaanees among the many grave worshipers. May Allaah save us and our children from ever falling into Shirk.]

[6] Saheeh Muslim (203) and there is another narration from the Hadeeth of Sa`d Ibn Abee Waqqaas رضي الله عنه, which will be mentioned later.

(Shaikh al-Albaanee said): Know that this Hadeeth, even though it is Saheeh by itself, further has a lot of supporting chains, and the scholars known for their Hadeeth criticism (i.e. those who scrutinize a chain of narration to check its authenticity) have met it with acceptance. But Shaikh Abu Zahrah had boldly refuted it upon ignorance and went into extremes. He said [in his book “خاتم النبيين”] (1/132):

It is a strange narration in its meaning like it is strange in its chain; because Allaah تعالى said:

﴿وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا﴾

{And We never punish until We have sent a Messenger (to give warning)} [Surah al-Israa’ (17): 15]

The father of (Prophet) Muhammad and his mother (died) in al-Fatrah (the period prior to Islaam - those who received no message or messenger); so how can they be punished?...and in reality, I found it hard to imagine that Abdullaah and Aaminah will be entering the Fire!

I (al-Albaanee) say: Sub-haan Allaah! Is this the stance of the one who believes in the Messenger of Allaah firstly; and secondly in the sincere and truthful scholars (of this Ummah), those who narrated these Ahaadeeth for us, and safeguarded them for us, and segregated the authentic from the weak for us, and unanimously agreed that this Hadeeth is authentically confirmed from the Prophet ?! Is not this stance of Abu Zahrah from the ways of the people of desires – like the Mu`tazilah and other than them – those who would praise and criticize according to their intellects; the ones who were heavily refuted by Ahl al-Sunnah (wal-Jamaa`ah)?

The Shaikh (Abu Zahrah) claims that he is from them (Ahl al-Sunnah), then what is the matter that he had opposed them and chose the path of the Mu`tazilah of using the intellect as a means of judging (the Text); and their method of rejecting authentic Ahaadeeth because it goes against their desires – either rejecting the Hadeeth completely, or misinterpreting (or distorting the meaning) if they are not able to reject it outright?! This is what the Shaikh (Abu Zahrah) has done, he rejected this Hadeeth assuming that it is a strange narration. And he misinterpreted the Ahaadeeth of (the Prophet’s) visit (to his mother’s grave) by saying:

“Perhaps the Prophet was denied permission to seek forgiveness (for his mother) because there was no need for him to do so, as no Prophet was sent to address her.”

We say: You may have known the statement from some of the Salaf: “Leave your “perhaps” (and your “ifs and buts”) near that star!” (meaning: there is no room for your personal opinions). Verily, the Ahaadeeth of (the Prophet ) visiting (the grave of his mother) are clear decisive evidence that the weeping of the Prophet was because of his affection for her (because of the punishment) of the Fire. And this is precisely and clearly mentioned in some of the routes of the Hadeeth of Buraidah, which was already mentioned in the earlier narrations. This is why, in his Sharh of Saheeh Muslim, Imaam al-Nawawee commented on the Hadeeth of Abu Hurairah saying:

“In this Hadeeth, there is evidence for the permission to visit the Mushrikeen (polytheists) while they are alive, and to visit their graves after their death. This is because, if permission is given for visiting their graves after their death, then visiting them while they are alive takes precedence (and is more deserving). Also, there is evidence in it that it is not permissible to seek forgiveness for the Kuffaar.”

And in his explanation of the Hadeeth of Anas, he (al-Nawawee) said: “In this there is evidence that whoever dies upon Kufr will be in the Fire, the relationship of the near ones will not benefit him. Also, in this Hadeeth there is evidence that whoever dies in the period of al-Fatrah (the period prior to Islaam), and he was upon what the Arabs were upon – i.e. worshiping the idols, then he will be from the denizens of the Fire. Such a person will not be treated like the one to whom the Da`wah (the message of Islaam) had not reached. The Da`wah of Ibraaheem and other Prophets عليهم السلام had reached these (Arabs).”

[TN: Shaikh Ibn Baaz رحمه الله said: “The saying of Prophet : Verily my father and your father are in the Fire, is an indication that the Da`wah (the message of Islaam) had reached him as it had reached `Amr bin Luhai. (الفوائد الجلية من دروس الشيخ ابن باز العلمية ص 14)]

I (al-Albaanee) say: In the statement of Imaam al-Nawawee there is a clear refutation of the claim made by Abu Zahrah that the people of al-Fatrah who lived before the advent of the Prophet will not be punished! Moreover, this statement of his is just a mere claim (as he could not disprove the authenticity of these Ahaadeeth); nor does he abide by the principle – i.e. “The one to whom the Da`wah has not reached will not be punished” – either he be an individual or a nation (or tribe) to whom the Da`wah had not reached. Rather, upon him was to present the proof for his claim (as a Saheeh Hadeeth does not contradict the Qur’aan), but Abu Zahrah did not rise to the task. By now it will be clear to the dear readers how much he had to divert from the (true) knowledge in order to reject the Hadeeth of Anas, and in his misinterpreting of the Hadeeth of the Prophet visiting (his mother’s grave) while trying to negate the evidence, and all based on pure false claims!

Furthermore, there are much more Ahaadeeth which disprove his baseless claims, and which all prove that the truth is in the opposite of what he is claiming. And I feel it is necessary to mention a few of them here:

A) His saying: I saw `Amr bin `Aamir Al-Khuzaa`ah dragging his intestines in the Fire, and he was the first person to establish the tradition of setting free the animals (for the sake of their deities). [Saheeh al-Bukhaaree (3521) and Saheeh Muslim (6839)] In another narration it is: He was the first one to change the Deen of Ismaa`eel. [Al-Saheehah (2/243)]

B) The Prophet was asked about `Abdullaah Ibn Jad`aan. They said: He used to uphold ties of kinship and feed the poor. Would that be of any avail to him? He said: It would be of no avail to him as he did not ever say: O my Lord, pardon my sins on the Day of Resurrection. [Saheeh al-Muslim (214)] In Musnad Ahmad it is: “He used to honor the guests, was good towards the neighbors, manumit the slaves and uphold ties of kinship.”

C) The Prophet passed by a date-palm tree and he heard a sound (meaning: from the grave). He said: When was he buried? They replied: He was buried in the days of ignorance. He said: If it were not the reason that you would stop burying (your dead) in the graves on listening to the torment in the grave which I am listening to, I would have certainly supplicated Allaah that He should make you listen to the torment of the grave. [Musnad Ahmad (12007, 12096, 12123, ) and Saheeh Muslim (2867, 2868). See al-Saheehah (158, 159)]

D) And in the Hadeeth of the eclipse, in which the Prophet was shown the fire and he saw that the owner of the stick with crooked end was being punished because he used to steal from the Hajj pilgrims. [Saheeh Muslim (904) and also see al-Irwaa’ (656)]

And there are more Ahaadeeth related to this which al-Haithamee had reported in his “Majma` al-Zawaaid” (1/116-119), so whoever wishes to refer to them can do so. All these Ahaadeeth, without a doubt, are decisive evidence that the Mushriks (who died) in the days of ignorance will be from the denizens of the Fire. They are not from the people of al-Fatrah. So the argument of Abu Zahrah has tumbled and been refuted in detail. As for his saying regarding the Hadeeth of Anas رضي الله عنه: “…like the way it is strange in its chain.”

I (al-Albaanee) say: This is another false claim of his. The Hadeeth is Saheeh and there is no weakness in it, and it is sufficient proof that it is reported in the “Saheeh” (of Imaam Muslim). And if he were to intend that it is strange in its meaning, then this still does not harm it; because all its narrators are highly reliable. Moreover, it has supporting chains which add to its strength, like the ones which we have already mentioned. Here I would also like to add that even al-Suyootee got entangled in this and his desires got the best of him. He tried to fault the Hadeeth by saying that al-Hammaad Ibn Salamah was alone in reporting it. He went to the limit of not even mentioning this Hadeeth in his book “al-Jaami` al-Sagheer”, or in the annex that he wrote later to it. This is all the while he is considered among the scholars of Islaam and a Haafidh. I wanted to write more on this to refute him (al-Suyootee). But we already spoke much on this, and what has preceded is sufficient for us. And Allaah is the One who grants success.

[7] Al-Baihaqee in “al-Dalaail” (1/191-192), and also reported by al-Tabaraanee in al-Kabeer (326), as well as by al-Dhiyaa’ al-Maqdasee in “al-Mukhtaarah” (1005) and its chain is “Saheeh” See al-Saheehah (18).

[TN: It is also reported in Sunan Ibn Maajah (1573) and graded as “Saheeh” by Shaikh al-Albaanee.]

[TN: Shaikh al-Albaanee said: In this Hadeeth there is an important benefit which many books of Fiqh had missed out on (or neglected), i.e. the prescription of giving a Kaafir the tidings of Hell-fire when passing by his grave. And it is not hidden – from this legislation – that it is to awaken a Believer and to remind him of the gravity of this crime which this Kaafir had committed. The sin which is the gravest of them all; and which makes the other worldly sins – even if they were all gathered together – insignificant in comparison to it. It is the sin of Kufr (disbelief in Allaah) and Shirk (associating partners with Allaah in acts of worships), about which Allaah تعالى clearly warned us that He تعالى severely abhors it when He تعالى excluded it from forgiveness (for the one who dies upon it), as He تعالى said:

﴿إِنَّ اللَّـهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ﴾

{Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases} [Surah al-Nisaa’ (4): 48 & 116]

This is why the Prophet said: The biggest sin is that you set up rival unto Allaah while He alone has created you. [Saheehain]

The ignorance about this benefit has led some of the Muslims to oppose what the Wise Legislator (Allaah) had legislated. We know for sure that many Muslims visit the lands of the Kuffaar to fulfil some of their specific needs (like for education or medical treatment) or general (like tourism etc.), and it does not suffice them till they visit the graves of some of the “great men” (in history) among the Kuffaar, and place flowers and wreaths on their graves, and humbly and sorrowfully stand in front of them – which indicates their approval of them and their lack of abhorrence for them. Whereas, the excellent examples which the Prophets عليهم السلام left behind teaches the opposite, as has been mentioned in this authentic Hadeeth, and listen to what Allaah عز وجل had said:

﴿قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّـهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا بِاللَّـهِ وَحْدَهُ...

{Indeed there has been an excellent example for you in Ibraaheem and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allaah, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allaah Alone…”} till the end of the Aayah [Surah al-Mumtahanah (60):4]

This was their (the Prophets’) stance with them (the Kuffaar) while they were still alive. So then how should it be after they are dead?!

Regarding the people of al-Hijr (Thamood), `Abdullaah bin `Umar رضي الله عنهما narrated that Allaah's Messenger said: Do not enter (the places) of these people where Allaah's punishment had fallen unless you do so weeping. If you do not weep, do not enter (the places of these people) because Allaah's curse and punishment which fell upon them may fall upon you. [Saheeh al-Bukhaaree (433, 3380, 3381) and Saheeh Muslim (5296, 5297)]

[end of quote from Al-Saheehah (1/57-58)

The Fiqh of passing by the graves of the Kuffaar

(And yes it means no RIP prayers for them)

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Al-Baihaqee reported on the authority of `Aamer Ibn Sa`d, that his father said: A Bedouin came to the Messenger of Allaah and said: “My father used to uphold ties of kinship, and he did such-and-such (mentioning his acts of kindness), so where is he?” The Prophet said: He is in the Fire. The Bedouin found it difficult to bear. Then he said: “Where is your father of Messenger of Allaah?” He said: Whenever you pass by the grave of an idolater, give him the tidings of Hell-fire.

The Bedouin later became Muslim, and he said: “The Messenger of Allaah gave me a difficult task. I never passed the grave of an idolater but I gave him the tidings of Hell-fire.”

[Shaikh al-Albaanee said in Saheeh al-Seerah: reported by al-Baihaqee in “al-Dalaail” (1/191-192), and also reported by al-Tabaraanee in al-Kabeer (326), as well as by al-Dhiyaa’ al-Maqdasee in “al-Mukhtaarah” (1005) and its chain is “Saheeh” See al-Saheehah (18)]

Friday, August 25, 2017

Saheeh al-Seerah al-Nabawiyyah: Chapter 5

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Chapter 5: Mentioning of the Babyhood and Wet-Nurses of the Messenger of Allaah

Thuwaibah (the freed slave of Abu Lahab): the first woman who suckled the Prophet after his mother.[1]

Narrated Umm Habeebah Bint Abu Sufyaan رضي الله عنهما: said: O Allaah’s Messenger ! Marry my sister, (`Azzah) Bint Abu Sufyaan. The Prophet said: Do you like that? I replied: Yes, for even now I am not your only wife and I like that my sister should share the good with me. The Prophet said: But that is not lawful for me (to have two sisters together in marriage). I said: We have heard that you want to marry Durrah Bint Abu Salamah. He said: (You mean) the daughter of Umm Salamah? I said: Yes. He said: Even if she were not my step-daughter, she would be unlawful for me to marry as she is my foster niece. I and Abu Salamah were suckled by Thuwaibah. So you should not present to me your daughters or your sisters (in marriage). Narrated `Urwah: Thuwaibah was the freed slave girl of Abu Lahab whom he had manumitted, and then she suckled the Prophet .[2]

Saheeh al-Seerah al-Nabawiyyah: Chapter 4

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Chapter 4: Regarding the jolting of the palaces and the cracking of the galleries and the fire burning out and the other Signs

Shaikh al-Albaanee said: There is nothing authentic regarding this.[1]


📑 Notes:

[1] [TN: It was but controversially reported that significant precursors accompanied the Prophet’s birth: fourteen galleries of Kisra’s palace cracked and rolled down; the Magians’ sacred fire, which was burning for a thousand years, extinguished; and some churches on Lake Sawa sank down and collapsed. Regarding all these, there is nothing reported from authentic sources.

Saheeh al-Seerah al-Nabawiyyah: Chapter 3

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Chapter 3: Some of the Signs which took place at the Birth of the Messenger of Allaah

Muhammad Ibn Is-haaq reported (in al-Seerah) on the authority of Hassaan Ibn Thaabit رضي الله عنه that he said: By Allaah! I was a lad of seven or eight years, I had not reached maturity but I understood all that I had heard, and I heard a Jew shouting at the top of his voice in Attmah (a place) in Yathrib (another name for al-Madeenah), saying: “O group of Jews!”, till they gathered around him and said: “Woe to you! What is the matter?” He said: “Tonight the star of Ahmad has risen, indicating his birth.”[1]

Abu Nu`aim and Muhammad Ibn Hibbaan reported on the authority of Usaamah Ibn Zaid that Zaid Ibn `Amr Ibn Nufail said: A rabbi from the rabbis of Syria informed me: “A prophet has emerged or will soon emerge in your land (country), as the star (indicating) his emergence has appeared. So return to your land and believe in him and follow him.”[2] [3]


📑 Notes:


[1] Shaikh al-Albaanee said: The chain of this narration is “Hasan” (good).

[2] Shaikh al-Albaanee said: The chain of this narration is also “Hasan” (good).

[3] [TN: The scholars from the people of the Book were aware of the emergence of the Prophet , and they had recognized him like how one recognizes his own children, but they disbelieved out of stubbornness. Allaah تعالى said:
﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ ۖ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ﴾
{Those to whom We gave the Scripture (Jews and Christians) recognize him (Muhammad ) as they recognize their sons. But verily, a party of them conceals the truth while they know it - [i.e. the qualities of Muhammad which are written in the Tauraat (Torah) and the Injeel (Gospel)].} [Surah al-Baqarah (2): 146]

﴿ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمُ ۘ الَّذِينَ خَسِرُوا أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ﴾
{Those to whom We have given the Scripture (Jews and Christians) recognize him (i.e. Muhammad as a Messenger of Allaah), as they recognize their own sons. Those who destroy themselves will not believe.} [Surah al-An`aam (6): 20]

Narrated Anas رضي الله عنه: A young Jewish boy used to serve the Prophet and he became sick. So the Prophet went to visit him. He sat near his head and asked him to embrace Islaam. The boy looked at his father, who was sitting there; the latter told him to: ‘obey Abu al-Qaasim’. So the boy embraced Islaam. The Prophet came out saying: Praises be to Allaah Who saved the boy through me from the Hell-fire. [Saheeh al-Bukhaaree (1356) and Sunan Abu Dawood (3095) and the wordings are his]]

Saheeh al-Seerah al-Nabawiyyah: Chapter 2

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Chapter 2: The Birth of the Messenger of Allaah

The Messenger of Allaah was born on Monday, as was reported by Imaam Muslim in his Saheeh.

Abu Qataadah رضي الله عنه reported: The Messenger of Allaah was asked about fasting on Mondays. He said: That is the day on which I was born and on which I was commissioned with Prophethood or the day on which I received Revelation.[1] [2]

He was born in the year of the elephant. This was reported by Al-Baihaqee (in Dalaail al-Nubuwwah) on the authority of Ibn `Abbaas رضي الله عنهما and there is a consensus about it as mentioned by Khaleefah Ibn Khayyaat.[3]

The Prophet’s father, `Abdullaah, passed away while he was still in his mother’s womb, as what has been widely accepted.

In a Hadeeth, he said: (I am) …the dream which my mother saw when she became pregnant with me, like as if a light was issued out of her and illuminated the palaces of Syria.[4]


📑 Notes:


[1] Saheeh Muslim (1162)

[TN: This is the Hadeeth which is many wrongly interpret to support Mawlid al-Nabawee (celebrating the Prophet’s birthday). The points that should be considered: 1) Imaam Muslim mentioned this Hadeeth under: “The Book of FASTING”. If it was a day of Eid or celebration, why did he not mention it under: “The Book of Eid” or under: “The Book of Aqeeqah”? 2) The Hadeeth encourages FASTING and not FEASTING or CELEBRATING. 3) Monday does not come once a year; rather, Monday comes every WEEK; four times a Month on an average and fifty-two times a Gregorian YEAR and even less in a Hijri YEAR. 4) The Hadeeth clearly mentions the Merit of the DAY, i.e. “Monday” and not of a particular DATE. If it was so, then why did not the companions take a note of that DATE? That way there would not have been a doubt about the EXACT DATE of the Prophet’s birth. [Most of the reports which mention 12th Rabee` al-Awwal as the most likely DATE of the Prophet’s birth, also mention that 12th Rabee` al-Awwal is the DATE of the Prophet’s DEATH. – So are they going to celebrate his birthday or mourn his death?] 5) The Companions knew the DATES of the two Eids. But why did they fail to take a note of the DATE when the Prophet was born? Did they not understand Islaam better than us? 6) The MOST important point: If the birthday of the Prophet was to be taken as a day of Eid or special occasion, then fasting in it would not have been allowed, like how it is not allowed to fast on the days of the two Eids. Even on Fridays, it is not allowed to fast on its own (unless a person fasts a day prior to it or after it). And this Hadeeth CLEARLY mentions about FASTING and not FEASTING.]

[2] Shaikh al-Albaanee said: As for the exact date of birth of the Prophet , then there are conflicting reports regarding the date and the month which Ibn Katheer had mentioned in his book, and all are Mu`allaq – i.e. without a chain of narration. Some said that he was born on the 8th of Rabee` al-Awwal. This was reported by Imaam Maalik with an authentic chain, on the authority of Jubair Ibn Mut`im who was a Taabi`ee, and this is why many historians accepted it to be true it and relied on it. But al-Haafidh al-Kabeer, Muhammad Ibn Moosaa al-Khawarizmee said that this chain of narration is Maqtoo` (broken), and the majority of the scholars are of the opinion that he was born on the 12th of Rabee` al-Awwal. And Allaah knows best.

[3] Shaikh al-Albaanee said: al-Haakim also reported it in al-Mustadrak (4180) on the authority of Ibn `Abbaas رضي الله عنهما and he said: “It is authentic as per the condition of the Shaikhain”, and it is as he said. This is further supported by another narration, on the authority of Qais Ibn Makhramah رضي الله عنه who said: “I and the Messenger of Allaah were born in the Year of the Elephant.” [Sunan al-Tirmidhee (3619) and Musdatrak al-Haakim (4183, 5919) and said: “This is authentic as per the condition of Imaam Muslim”, but this only reaches to the level of “Hasan”. See al-Saheehah (3152).

[4] Reported by Ibn Is-haaq in “al-Seerah” (1/175) and from him al-Haakim in al-Mustadrak (4174) and said it is authentic and al-Dhahabee agreed with him. I (al-Albaanee) say: “It is as they have said.” See al-Saheehah (1545, 1546, 1925)

[TN: The complete Hadeeth is as follows:

Khaalid ibn Ma`daan narrated that the Companions of the Messenger of Allaah said: “O Messenger of Allaah, tell us about yourself.” He said: I am the answer to the prayer of my father, Ibraaheem (عليه السلام), and the glad tidings of `Eesa (عليه السلام), and when my mother became pregnant with me, she saw something as if a light came out of her and illuminated the palaces of Busraa in the land of Syria. [al-Haakim in al-Mustadrak (4174) and said it is authentic and al-Dhahabee agreed with him. I (al-Albaanee) say: “It is as they have said.”]

And from the narration of al-`Irbaadh Ibn Saariyah رضي الله عنه, that the mother of the Messenger of Allaah saw, when she gave birth to him, a light which illuminated the palaces of Syria. [Musnad Ahmad (17151) and al-Mustadrak of al-Haakim (3566) and said it is authentic and al-Dhahabee agreed with him.]