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The parents of the Prophet Muhammad (صلى الله عليه وسلم‎)

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The parents of the Prophet Muhammad (صلى الله عليه وسلم‎)

  1. 1. The Parents of the Prophet  are Mu‘minُ‫ﺷ‬ُ‫ﺷ‬ُ‫ﻤ‬ُ‫ﻤ‬ُ‫ل‬‫ﻮ‬ُ‫ل‬‫ﻮ‬ْ‫ا‬ْ‫ا‬ِ‫ﻻ‬ِ‫ﻻ‬ْ‫ﺳ‬ْ‫ﺳ‬ِ‫ﻼم‬ِ‫ﻼم‬ُ‫ﻻ‬ُ‫ﻻ‬ُ‫ﺻ‬ُ‫ﺻ‬‫ﻮ‬‫ﻮ‬ِ‫ل‬ِ‫ل‬َ‫ﺮ‬‫اﻟ‬َ‫ﺮ‬‫اﻟ‬ُ‫ﺳ‬ُ‫ﺳ‬ِ‫ل‬‫ﻮ‬ِ‫ل‬‫ﻮ‬‫اﻟ‬‫اﻟ‬ِ‫ﻜ‬ِ‫ﻜ‬َ‫ﺮ‬َ‫ﺮ‬‫ام‬‫ام‬(1315 Hijri)“Inclusion in Islam of the Prophet’s Dignified Ancestry”TThhee PPaarreennttss ooff tthheeُُEExxaalltteedd PPrroopphheett  aarreeMMuu‘‘mmiinnByAAll--IImmāāmm aall--AAkkbbaarr ‘‘AArriiff BBiillllāāhh ‘‘AAllāā-- aa rraatt MMuujjaaddddīīddIImmāāmm AA mmaadd RRii āā IIbbnn IImmāāmm MMuu aammmmaaddNNaaqqīī ‘‘AAllīī aall--QQāāddiirrīī BBaarrkkāāttīīMMuu aaqqqqiiqq BBaarreeiillwwīī English Translation bySShhaayykkhh ‘‘AAbbdd aall--HHāāddīī aall--QQāāddiirrīī RRaa āāwwīīPublished byImām A mad Ri ā Academy(Durban. South Africa)A Barkātur Rī ā Publication©© CCOOPPYYRRIIGGHHTTAll rights reserved. No part of this publication may be reproduced or transmitted inany form or by any means, electronic or mechanical-, including photocopying,recording or any information storage or retrieval system, without prior permission inwriting from the publisher.1
  2. 2. The Parents of the Prophet  are Mu‘minFirst edition: Jamadi al-Akhir 1424 A.H. – July 2003No. of copies: 1500Publishers: Barkātur-Ri a PublicationsDesign and Typesetting: Ri a GraphicsAvailable from:Imām A mad Ri ā AcademyImām A mad Ri ā Building3rdFloor, 20-22 Lorne StreetDurban, 4 001South AfricaPostal- Address:P.O. Box 5325Durban, 4 000South AfricaTel: (0027-31) 3093642Fax: (0027-31) 3093707Website: http://www.raza.co.zaE-mail: durwesh11@hotmail.comISBN NٍO.: 0-9584592-5-8IntroductionAll Praises is due to Almighty Allāh , Creator and Sustainer of the Universe. Peaceand Blessings upon our Master, a rat Nabī Muhammad , and upon his blessedfamily . May they enjoy the countless benefits and gracious favours of Allāh .The Messenger of Allāh  prophesied that in every century Allāh  would raise upamongst his nation a man who would renew its religion. Imām A mad Rī ā al-Qādirī was the reviver, or Mujaddid, of the 14thIslamic century. He was renowned, anddeservedly so, for the breadth of his knowledge and manifest sanctity.2
  3. 3. The Parents of the Prophet  are Mu‘minWith regards to whether the parents of Sayyidunā Rasūlullāh  are Mu‘min or not,there are four main points of view on this subject, which are:Some state that they were not Muslims in their own lifetime, neither werethey Muslims after passing away.Some say that one should remain silent on this matter and that only Allāh knows best.Some hold the view that they were not Muslims in their own life times, butthey are now Muslims.Others are of the opinion that they were Muslims during their life in thisworld and even after passing away and that they believed in the Oneness ofAllāh .The great Mujaddid  has taken great pains in bringing out this commendable work“The Parents of the Exalted Prophet are Mu‘min” by dint of his unshakable trust inAllāh  and His Master, the Beloved Rasūl . He displays ample evidence of hisvast knowledge in proving that the parents of the Beloved abīb  were and areMuslims believing in the Oneness of Allāh  and affirming their faith in theMessenger of Allāh . The great Imām  therefore endeavoured to produceconcise, clear, and uncontroversial texts proving that the parents of the Darling ofAllāh’s  creation are Mu‘min. As one reads through this treatise, one wonders at thedepth and insight of Mujaddid Imām A mad Rī ā’s  knowledge, essentially theresult of intensive as well as extensive study in the field of adith and the works ofthe illustrious A‘immah and exalted ‘Ulamāh of Dīn.His writings are mostly concerned with establishing within his readers the firmestpossible foundations of faith and certainty. He recognized the signs of his times, ofthe times to come, and observed how people were drawing away from the religion,and the mischievousness of the notorious Wahabi ideology that continuously attackedthe Station of Prophethood. One such fatwa, written by the “Salafi”/Wahabī,namely, al-Qarī, says the parents of the Holy Prophet Mu ammad  are in Hell-fire,is being financed and re-printed by a Saudi Wahabī national named Mu ammadNasīf and distributed free of charge. The open “Salafi”/Wahabī campaign against theillustrious family of the best of creation is in progress. One wonders to which darkabyss and depths of Hell will such people be assigned to. Don’t they fear thepunishment of Allāh?For those who say, Ma‘az-Allāh, that the parents of the Holy Prophet  were non-believers, they should think and ponder that if the parents of no other Prophet 3
  4. 4. The Parents of the Prophet  are Mu‘minwere non-believers, how then would the parents of the greatest of all Prophets benon-Believers? May Allāh  save us from those who try to corrupt our pure Faithand the honourable character of the most perfect of creation, Sayyidunā Rasūlullāh ,his honoured parents , his exalted family  and illustrious Companions . A’mīn.Indeed, this book, “The Parents of the Exalted Prophet are Mu’min” is a blessingfor the English-reading people of the world. In translating such a fine book, thetranslator, Shaykh ‘Abd al-Hādī al-Qādirī Ra awī, the President of the Imām A madRī ā Academy (Southern Africa) and Director of Barkātur-Rī ā Publications, hasrendered a great service to the cause of Islām and to the mission of the great Imāmand Mujaddid, Imām A mad Rī ā . We pray that the Sublime Lord  increase thetranslator’s knowledge and grant him Tawfīq and determination to serve the cause ofIslām and betterment of the Muslim community.We pray to Allāh  grant us all Adab and increase us in knowledge to experience ofHis  vast compassion and mercy. A’mīn.M.Yunus ‘Abd al-Karīm al-QādirīGeneral Secretary4
  5. 5. The Parents of the Prophet  are Mu‘min5
  6. 6. The Parents of the Prophet  are Mu‘min‫اﻟﺒﺎﻃﻦ‬ ‫اﻟﺪاﺋﻢ‬ ‫اﻟﺤﻤﺪ‬ ‫ﻟﻚ‬ ‫اﻟﻠﻬﻢ‬‫اﻟﻜﺮ‬ ‫اﻟﻤﺼﻄﻔﻰ‬ ‫ﻋﻠﻰ‬ ‫ﺳﻠﻢ‬ ‫و‬ ‫ﺻﻞ‬ ‫اﻟﻈﺎهﺮ‬‫ﻳﻢ‬‫اﻟﻄﻴﺐ‬ ‫ﻧﻮدك‬‫رﺟﺰ‬ ‫آﻞ‬ ‫ﻣﻦ‬ ‫ﻧﺰهﺘﻪ‬ ‫اﻟﺬى‬ ‫اﻟﺰاهﺮ‬ ‫اﻟﻄﺎهﺮ‬‫و‬ ‫ﻃﺎهﺮ‬ ‫ﻣﺴﺘﻮدع‬ ‫آﻞ‬ ‫ﻓﻲ‬ ‫اودﻋﻪ‬ ‫و‬‫ﻣﻦ‬ ‫ﻧﻘﻠﺘﻪ‬‫وﺻﺤﺒﻪ‬ ‫ﺁﻟﻪ‬ ‫ﻋﻠﻰ‬ ‫و‬ ‫اﻵﺧﺮ‬ ‫و‬ ‫اﻻول‬ ‫اﻟﻄﻴﺐ‬ ‫ﻓﻠﻪ‬ ‫ﻃﻴﺐ‬ ‫اﻟﻰ‬ ‫ﻃﻴﺐ‬‫اﻟ‬‫ﺁﻣﻴﻦ‬ ‫اﻻﻃﺎهﺮ‬ ‫ﻄﺎﺋﺐ‬          irstly, The Sublime Lord Allāh  states:F ®Ó‰ö7yès9uρí⎯ÏΒ÷σ–ΒÖöyz⎯ÏiΒ78Îô³–Β∩⊄⊄⊇∪〈And a slave man who believes is better than an Unbeliever.(Al‐‐Baqarah  2‐221) Sayyidunā Rasūlullāh  states:®‫ﺧﻴﺮ‬ ‫ﻣﻦ‬ ‫ﺑﻌﺜﺖ‬‫آﻨﺖ‬ ‫ﺣﺘﻰ‬ ً‫ﺎ‬‫ﻓﻘﺮﻧ‬ ً‫ﺎ‬‫ﻗﺮﻧ‬ ‫ﺁدم‬ ‫ﺑﻨﻲ‬ ‫ﻗﺮون‬‫ﻗﺮن‬ ‫ﻓﻲ‬‫ﻓﻴﻪ‬ ‫آﻨﺖ‬ ‫اﻟﺬى‬〈I was sent from amongst the best of families in every generation until thegeneration I was born in.1Amīr al-Mu‘minīn Sayyidunā ‘Alī al-Murtudāh  states in a Sa ī adīth:®‫اﻟﺪهﺮ‬ ‫وﺟﻪ‬ ‫ﻋﻠﻰ‬ ‫ﻳﺰل‬ ‫ﻟﻢ‬)‫اﻻرض‬(‫ﻓﺼﺎﻋﺪ‬ ‫ﻣﺴﻠﻤﻴﻦ‬ ‫ﺳﺒﻌﺔ‬‫اﻻرض‬ ‫هﻠﻜﺖ‬ ‫ذاﻟﻚ‬ ‫أﻓﻠﻮﻻ‬‫ﻋﻠﻴﻬﺎ‬ ‫ﻣﻦ‬ ‫و‬〈In every generation there are always present at least seven Muslims and if they arenot present then all the dwellers of the earth would perish.21Narrated in Sa ī al-Bukhārī on the authority of Sayyidunā Abū Hurayrah .2Reported by Imām ‘Abd al-Razzāq  and Imām Ibn al-Munzar  on a sound authority according to the condition of“Shaykhayn”.6
  7. 7. The Parents of the Prophet  are Mu‘minIt is recorded in the Sa ī adīth of the ‘ِAlim of al-Qur’ān, the Power of thisUmmah, Sayyidunā ‘Abd Allāh ibn ‘Abbās :〈 ‫ﻧﻮح‬ ‫ﺑﻌﺪ‬ ‫ﻣﻦ‬ ‫اﻻرض‬ ‫ﺧﻠﺖ‬ ‫ﻣﺎ‬‫ﺳﺒﻌﺔ‬ ‫ﻣﻦ‬‫اﻻرض‬ ‫اهﻞ‬ ‫ﻋﻦ‬ ‫ﻟﻬﻢ‬ ‫اﷲ‬ ‫ﻳﺪﻓﻊ‬ ®After Sayyidunā Nabī Nūh , this earth was never empty of at least seven sincereservants of Allāh  (Mu‘min) and it is due to them that Almighty Allāh  protectsthe dwellers of the earth.When it is clearly established from the Sa ī adith that certainly there always existon earth at least ‘seven’ pious believers in every generation and it is also proven froma Sa ī adith of al-Bukhārī that the lineage from which the Beloved abīb  wasborn, was indeed in all generations and families, the best and most excellent.Accordingly, the Holy Qur’ān also testifies that, a Kāfir born from no matter howpious a family will never be better than a believing servant (Muslim). Hence, it isincumbent that the lineage from which the beloved Prophet  was born had to be inevery generation from amongst those seven pious and beloved servants of Allāh or else it would be contradicting the Sa ī adith and the command of AlmightyAllāh .〈 ‫اﻗﻮل‬ ® [The Author, Imām A mad Rī ā  comments]®‫أﻗﻮل‬‫ﻻﻳﺴﺘ‬ ‫اﻟﻜﺎﻓﺮ‬ ‫ان‬ ‫اﻟﻤﻌﻨﻰ‬ ‫و‬‫ﺄ‬ً‫ﺎ‬‫ﺷﺮﻋ‬ ‫هﻞ‬‫ﻻﺳﻴﻤﺎ‬ ‫اﻟﻘﺮن‬ ‫ﺧﻴﺎر‬ ‫ﻣﻦ‬ ‫اﻧﻪ‬ ‫ﻋﻠﻴﻪ‬ ‫ﻳﻄﻠﻖ‬ ‫ان‬‫اﻟﻤﺴﻠﻤﻮن‬ ‫وهﻨﺎك‬ّ‫ﻻ‬‫ا‬ ‫اﻟﺨﻴﺮﻳﺔ‬ ‫ﻳﺮ‬ ‫ﻟﻢ‬ ‫ان‬ ‫و‬ ‫ﺻﺎﻟﺤﻮن‬‫اﻟﻨﺴﺐ‬ ‫ﺑﺤﺴﺐ‬‫ﻓﺎﻓﻬﻢ‬〈So I say; according to the Divine Law, a Kāfir does not deserve any credibilityattributed to him especially amongst the noble of the time. This is so because inthat golden age, verily there were also pious believers present whose piety was notapparent except for those who were recognized by the virtue of their ancestry. Nowyou decide.The illustrious Imām and seal of the uffāz Allāmah Jalāl al-Millat wa al-Dīn al-Suyū ī  also uses the same proof in his argument on this subject.〈 ‫ﻓﺎﷲ‬‫ﻳ‬‫اﻟﺠﺰاء‬ ‫ﻳﻪ‬ ‫ﺠﺰ‬‫اﻟﺠﻤﻴﻞ‬ ®econdly, the Lord of the Universe  states:S ®$y㕃r¯≈tƒš⎥⎪Ï%©!$#(#ûθãΖtΒ#u™$yϑ¯ΡÎ)šχθä.Îô³ßϑø9$#Ó§pgwΥŸ∩⊄∇∪〈7
  8. 8. The Parents of the Prophet  are Mu‘minO you who believe! Truly the Pagans are impure.(At‐Touba 9‐28)And similarly in a Sa ī adīth Sharīf the Prophet of Allāh  states:®‫اﻟﻄﻴ‬ ‫اﻻﺻﻼب‬ ‫ﻣﻦ‬ ‫ﻳﻨﻘﻠﻨﻲ‬ ‫اﷲ‬ ‫ﻳﺰل‬ ‫ﻟﻢ‬‫ا‬ ‫ﺒﺔ‬‫ﻟﻄﺎهﺮة‬ً‫ﺎ‬‫ﻣﻬﺬﺑ‬ ‫ﻣﺼﻔﻰ‬‫آﻨﺖ‬ ‫اﻻ‬ ‫ﻻﻳﻨﺸﻌﺐ‬‫ﺧﻴﺮهﻤﺎ‬ ‫ﻓﻲ‬〈Almighty Allāh  always transferred me from one pure and sacred progenitor toanother. When this pure and sacred generation gave birth to two branches, I wasborn from the best amongst the two.Another Prophetic narration states:®‫اﻟﻄ‬ ‫اﺻﻼب‬ ‫ﻣﻦ‬ ‫اﻧﻔﻞ‬ ‫ازل‬ ‫ﻟﻢ‬‫ﺎهﺮ‬‫اﻟﻄﺎهﺮات‬ ‫ارﺣﺎم‬ ‫اﻟﻰ‬ ‫ﻳﻦ‬〈I was always transferred from the backs of pure males to the backs ofpure females.3The adīth Sharīf reports:®‫اﺻﻼب‬ ‫ﻣﻦ‬ ‫اﻧﻔﻞ‬ ‫ازل‬ ‫ﻟﻢ‬‫ﻻ‬‫اﻟﻄﺎهﺮ‬ ‫اﻻرﺣﺎم‬ ‫و‬ ‫ﻳﻤﺔ‬ ‫آﺮ‬‫اﺑﻮى‬ ‫ﺑﻴﻦ‬ ‫ﻣﻦ‬ ‫اﺧﺮﺟﻨﻲ‬ ‫ﺣﺘﻰ‬ ‫ة‬〈Allāh  always transferred me from pious backs to pure wombs until I was frommy parents.4It is therefore necessary that the ancestors of the Sayyidunā Rasūlullāh  all be pure,pious and certainly be believers (Mu‘min) subscribing to the highest form of Imānand Taw īd because the Holy Qur’ān is explicit that no Mushrik or Kāfir has a sharein purity and piety. This proof is documented by the great Imām and pride of theUmmah, ‘Allāmah al-Warā, Fakhr al-Dīn Rāzī  and great luminaries like ImāmJalāl al-Dīn al-Suyū ī , also Mu aqqiq Sanusī , ‘Allāmah Tilmisānī  thecommentator of “Shifā of Qādī al-‘Ayād”, Imām Ibn Hajar Makkī  and ImāmSayyid Mu ammad Zurqānī  have all verified and acknowledged this fact.hirdly, Allāh  the most exalted, states in the Holy Qur’ān:T ®ö≅ª.uθs?uρ’n?tãÍ“ƒÍ•yèø9$#ÉΟŠÏm§9$#∩⊄⊇∠∪“Ï%©!$#y71utƒt⎦⎫ÏmãΠθà)s?∩⊄⊇∇∪y7t7=s)s?uρ3Both the above A ādith are recorded by Imām Abū Na‘īm  in “Dalā’il al-Nubuwwah” on the authority ofSayyidunā ibn ‘Abbās .4Narrated by Sayyidunā Ibn Abī ‘Umar  and Al-‘Adnī  with his own authority.8
  9. 9. The Parents of the Prophet  are Mu‘min’Îût⎦⎪ωÅf≈¡¡9$#∩⊄⊇®∪〈And put your trust on the Exalted in Might, the Merciful.Who sees you standing forth (in Salāh). And sees your movements among thosewho fall prostrate (do Sajdah).(Ash‐Shuarä 217‐219)   Imām Fakhr al-Dīn al-Rāzī  states “The meaning of this Ayah proves that the entireancestors of the Holy Prophet  were Muslimīn and Imām al-Suyū ī , Imām Ibnajar  and ‘Allāmah Zurqānī  etc. have all confirmed and acknowledged thisargument.”ourthly, similarly, the confirmatory comment of Sayyidunā Ibn ‘Abbās  isrecorded by Imām Abū Na‘īm  as follows;‫اﻟﻘﺮﺁن‬ ‫ان‬ ‫ﺻﺮﺣﻮا‬ ‫ﻗﺪ‬ ‫و‬‫ﻣﺠﺘﺞ‬‫ﺟﻮ‬ ‫و‬ ‫ﺟﻤﻴﻊ‬ ‫ﻋﻠﻰ‬ ‫ﺑﻪ‬‫ﻳﺸﻬﺪ‬ ‫و‬ ‫ﺗﺎوﻳﻼ‬ ‫ﺗﺎوﻳﻞ‬ ‫ﻻﻳﻨﻔﻰ‬ ‫هﻪ‬‫اﻟﻌﻠﻤﺎء‬ ‫ﻋﻤﻞ‬ ‫ﻟﻪ‬‫اﻻ‬ ‫ﻓﻲ‬‫ﺣ‬‫ﺣﺪﻳﺜﺎ‬ ‫و‬ ‫ﻗﺪﻳﻤﺎ‬ ‫اﻟﺘﺎوﻳﻼت‬ ‫اﺣﺪ‬ ‫ﻋﻠﻰ‬ ‫ﺑﺎﻵﻳﺎت‬ ‫ﺘﺠﺎج‬‫راﺑﻌﺎ‬F‫ﺗﻌﺎﻟﻰ‬ ‫ﺳﺒﺤﺎﻧﻪ‬ ‫اﻟﻤﻮﻟﻰ‬ ‫ﻗﺎل‬®‫وﻟﺴﻮف‬‫ﻓﺘﺮﺿﻰ‬ ‫رﺑﻚ‬ ‫ﻳﻌﻄﻴﻚ‬〈The ‘Ulamāh have stressed that the Holy Qur’ān is always used as proof in allcircumstances. One interpretation does not refute the other. It is a proven fact thatin all times, past and present, the noble ‘Ulamāh selected one Tafsīr from the manyTafasīr and used it as a proof to establish their arguments.[‫ﺮ‬‫اآﺒ‬ ‫]اﷲ‬Glorified is Allāh ! The status and dignity of the abīb  is so elevated inthe Divine Court of Allāh  that He  has promised to grant this blessing to His Beloved Rasūl  in the following words:〈 ‫اﻣﺘﻚ‬ ‫ﻓﻲ‬ ‫ﺳﺘﺮﺿﻴﻚ‬‫ﻻ‬‫ﺑﻪ‬ ‫ﻧﺴﺆك‬ ®Shortly We  will please you  concerning your Ummah andyour heart will not be sad.5In fact, this privilege and blessing has reached such heights that in a Sa ī adīth theBeloved Prophet of Allāh  reports regarding his uncle:〈 ‫ﺿﺤﻀﺎح‬ ‫اﻟﻰ‬ ‫ﻓﺎﺧﺮﺟﺘﻪ‬ ‫اﻟﻨﺎر‬ ‫ﻣﻦ‬ ‫ﻏﻤﺮات‬ ‫ﻓﻲ‬ ‫®وﺟﺪﺗﻪ‬I found him totally drowned in the fire (of Hell). So I dragged him out till the firewas at his ankles.65Narrated by Imām Muslim  in his ‘Sa ī Muslim’6Narrated by Bukhārī and Muslim from Sayyidunā ‘Abbās ibn ‘Abd al-Mut’talib .9
  10. 10. The Parents of the Prophet  are Mu‘minThe Beloved Nabī  reports in another Sa ī adīth:〈 ‫اﻟﻨﺎر‬ ‫ﻣﻦ‬ ‫اﻻﺳﻔﻞ‬ ‫اﻟﺪرك‬ ‫ﻓﻲ‬ ‫ﻟﻜﺎن‬ ‫اﻧﺎ‬ ‫ﻻ‬ ‫ﻟﻮ‬ ‫و‬ ®If it was not for me then Abū Tālib would have been in the deepest chamber ofHell.7A third Sa ī adīth Sharīf reports:〈 ‫اﻟﻨﺎر‬ ‫اهﻞ‬ ‫اهﻮن‬‫ﻃﺎﻟﺐ‬ ‫اﺑﻮ‬ ‫ﻋﺬاﺑﺎ‬ ®The lightest punishment amongst the dwellers of Jahannam is of Abū Tālib.8It is obvious that the closeness between the beloved Nabī  and his beloved Parentsis of no comparison to that with Abū Tālib. Furthermore, it is a clear and valid factthat the Prophet’s Parents lived in the period of Fatrah9and passed away before theperiod of Islām.a) [Ma‘āz Allāh  forbid!!] If they were not ‘Ahle Jannah’ then theirpunishment would have been lesser than that of Abū Tālib which would havebeen the lightest. But this is certainly not so and indeed contrary to the Sa īadīth Sharīf. Therefore, it is certain that the beloved abīb’s Parents areAhle-Jannah. Al amdulillāh! Khātim al- uffāz Imām Jalāl al-Dīn  alsopointed out to this proof and understanding.b) 〈‫اﻟﺘﻮﻓﻴﻖ‬ ‫ﺑﺎﷲ‬ ‫و‬ ‫®اﻗﻮل‬ The proof of my argument is that the TruthfulProphet  informed us that the lightest punishment amongst the dwellers ofHell is on Abū Tālib. Now I would like to ask the reason of this lightness of‘Azāb? Is it because of Abū Tālib’s protection, dedication and guardianshipor because of the consideration of the Nabī  for him for his role as a Fatherin the absence of his own father that led to this concession in punishment?The beloved abīb  states:〈 ‫ﺻﻨﻮ‬ ‫اﻟﺮﺟﻞ‬ ‫ﻋﻢ‬‫اﺑﻴﻪ‬ ®7Ibid.8Narrated by Sayyidunā Ibn ‘Abbās .9Ayyām-e-Fatrah is a period between two Prophets and the former passed away many years ago and either his“Kitāb” was tampered with or his message was not relayed far and wide. There is still time before the appearance of thelatter Prophet and people who lived in such a period who strongly believed in the ‘True Taw īd ’ and abstained fromall forms of corruption and sin are called ‘Muwa id’. *[Translator: Faqīr ‘Abd al-Hādī]10
  11. 11. The Parents of the Prophet  are Mu‘minThe uncle of a person is in place of his Father.10The first view [ref above: a)] is absolutely baseless. Almighty Allāh  states;®!$uΖøΒωs%uρ4’n<Î)$tΒ(#θè=Ïϑtãô⎯ÏΒ5≅yϑtãçµ≈sΨù=yèyfsù[™!$t6yδ#·‘θèWΨ¨Β∩⊄⊂∪〈And We shall turn to whatever deeds they did (in this life), and We shall make suchdeeds as floating dust scattered about.(Al‐‐Furqan 25:23)  The above Āyah is clear that all deeds of the Kuffār will bear no fruit and will berejected in the Divine Court of Allāh . So, verily, the second view [ref. above, b)] iscorrect and compliments the commands of Allāh  and His Rasūl  because theextent of the reality is that Sayyidunā Rasūlullāh  found his entire body engulfed inthe Fire of Hell. If Abū Tālib’s deeds could benefit him, it would have in theinception, but it did not because he did not accept Islam [he did not bring Imān beforehis death]. So Allāh’s  words are Haqq and so will it happen. The fact that theHoly Prophet  states that ‘I dragged him out of the fire till his ankles and if I wasnot around then his abode would have been the deepest chamber of Jahannam’clearly proves that the reason for this concession in punishment was due to theconsideration (Khā’tir) of the abīb  for him. The consideration of the abīb indeed is his mercy and blessing that will always manifest.It is obvious that the consideration of the abīb  will not allow the uncle to bedrowned in the Fire of Hell, then what do you think will be the extent ofconsideration concerning his beloved Parents? If the concession of decreasing the‘Azāb’ cools the sacred eyes of the abīb , than what extent of coolness would coolhis eyes regarding the salvation of his parents?[‘Ayādan billāh!!!] If for argument sake, the Nabī’s  parents were not Ahle-Jannah,then under any circumstances they are more qualified for this concession and favour.If this favour on Abū Tālib was due to his devout guardianship exercised for hisorphan nephew, then what will be the extent of repayment of Parenthood and givingbirth to him be? Furthermore, can the right of the adoption of a guardian be greaterthan the right of the biological parents? Almighty Allāh  has classified the rightsof the parent similar to His  rights. He  states:®Èβr&öà6ô©$#’Í<y7÷ƒy‰Ï9¨uθÏ9uρ〈Show gratitude to Me and to your parents.(Luqmän 31:14)  10Narrated by Tirmidī with a on a asan Authority form Sayyidunā Abū Hurayrah  and Tabrānī  fromSayyidunā Ibn ‘Abbās .11
  12. 12. The Parents of the Prophet  are Mu‘minHere too, though Abū Tālib sincerely served the Nabī  for many years but hedeparted from this world by hurting the sacred heart of the Prophet of Allāh  byrefusing to read the Kalīmah and proclaim the Dīn of Islam. This was a serious blowto the Prophet of Allāh  and he committed such a crime that can never be forgiven.The abīb  requested him till the last moment before his death to read theShahādah and assured him that he would intercede on his behalf, but Abū Tālibrefused because of pride that the Quraysh would taunt him after his death. Abū Tālibhad the opportunity to experience numerous Mu‘jizāt (Miracles) and closely monitorthe impeccable character and flawless conduct of the Nabī  to develop a certainreason for accepting Islam on the hand of the Prophet  while on the contrary, hisbeloved Father Sayyidunā ‘Abd Allāh  passed on before his august son’smiraculous birth. As for his chaste mother Sayyidah Āminah , she barely had primetime to compassionately cuddle in her warm and pious lap the Mercy of the Universewhen the All-Knowing and All-Wise Lord  called her to His merciful Barzakh11when her “Darling Son” was only 6 years old. They did not have time to eitherwitness the splendour of his Nubuwwah or be present at the time when he announcedhis Prophethood. He did not invited them to embrace the religion of Islam nor didthey refuse his invitation of Islām.But Abū Tālib on the other hand, was privileged to be both present and witness verycarefully yet he did not accept the Dīn of Islām by proclaiming the Shahādah. By thevirtue of this, the beloved parents are certainly more virtuous and honourable than theuncle Abū Tālib. So the concession of reducing the punishment on Abū Tālib mustlead one to focus one’s mind and heart to the fact that the Nabī’s  blessed Parentsare certainly not Ahle Nār12but Ahle-Jannah13.〈 ‫ﷲ‬ ‫اﻟﺤﻤﺪ‬ ‫و‬ ‫اﻟﻤﻘﺼﻮد‬ ‫هﻮ‬ ‫و‬‫اﻟﻮ‬ ‫اﻟﻌﻠﻰ‬‫دود‬ ®ifthly, Almighty Allāh  states:F ®Ÿωü“ÈθtGó¡o„Ü=≈utõ¾r&Í‘$¨Ζ9$#Ü=≈utõ¾r&uρÏπ¨Ψyfø9$#4Ü=≈ysô¹r&Ïπ¨Ψyfø9$#ãΝèδtβρâ“Í←!$xø9$#∩⊄⊃∪〈Not equal are the Companions of the Fire and the Companions of the Garden: it isthe Companions of the Garden, that will achieve success.(Al‐‐Hashr 59:20)  11Barzakh refers to the grave.12People of the Fire13People of Paradise12
  13. 13. The Parents of the Prophet  are Mu‘minIt is reported in the adīth Sharīf that once Sayyidunā Rasūlullāh  saw a piouswoman from the family on Sayyidunā ‘Abd al-Mu alib . When she came close, hesaid to her:〈‫؟‬ ‫ﺑﻴﺘﻚ‬ ‫ﻣﻦ‬ ‫اﺧﺮﺟﻚ‬ ‫ﻣﺎ‬ ®Why did you leave your house and go out?She replied:〈 ‫و‬ ‫ﻋﻠﻴﻬﻢ‬ ‫ﻓﺘﺮﺣﻤﺖ‬ ‫اﻟﻤﻴﺖ‬ ‫هﺬا‬ ‫اهﻞ‬ ‫اﺗﻴﺖ‬‫ﻋ‬‫ﺑﻤﻴﺘﻬﻢ‬ ‫ﻳﺘﻬﻢ‬ ‫ﺰ‬ ®Someone died so I went to sympathize with family and made Du‘a of Maghfirahfor the deceased.The merciful Prophet  said:〈 ‫ﺑ‬ ‫ﻟﻌﻠﻚ‬‫ﻠﻐ‬‫اﻟﻜﺪى‬ ‫ﻣﻌﻬﻢ‬ ‫ﺖ‬ ®It seems that you went with them to the cemetery!She replied:®‫ان‬‫أ‬‫ﺳﻤ‬ ‫ﻗﺪ‬ ‫ﺑﻠﻐﺘﻬﺎ‬ ‫آﻮن‬‫ﻌ‬‫ﺗﺬآﺮ‬ ‫ﻣﺎ‬ ‫ذاﻟﻚ‬ ‫ﻓﻲ‬ ‫ﺗﺬآﺮ‬ ‫ﻴﺘﻚ‬〈Allāh forbid! I go to the cemetery when I heard from you the rules regarding thismatter.Sayyidunā Rasūlullāh  then said to her:®‫ﻣﺎ‬ ‫ﺑﻠﻐﺘﻬﺎ‬ ‫ﻟﻮ‬‫ﺣﺘﻰ‬ ‫اﻟﺠﻨﺔ‬ ‫رأﻳﺖ‬‫اﺑﻴﻚ‬ ّ‫ﺪ‬‫ﺟ‬ ‫ﻳﺮاهﺎ‬〈If you had gone with them to the cemetery then you would not have seenJannah before ‘Abd al-Mu alib.14Now let us examine this adīth Sharīf with justice in light of the ‘Aqā’id of the AhleSunnah.The worst consequence or punishment for women to enter cemeteries is a sinand certainly no sin of a Muslim will deprive him or her from the entrance ofJannah or place him on the same platform along with a Kāfir.14Recorded on the authority of Sayyidunā ‘Abd Allah ibn ‘Umar  and Sayyidunā ‘Amr ibn al-‘Ās . by Abū Da’ūd and Nisā’ī 13
  14. 14. The Parents of the Prophet  are Mu‘minAccording to the belief of the Ahle Sunnah, it a Wājib-e-Shar‘ī15for aMuslim to enter Jannah even though he will first be sent to Jahannam to payfor his bad deeds.Likewise, it is a Muhāl-e-Shar‘ī 16for a Kāfir to enter Jannah and this isimpossible till eternity. [As far as possible, it Wājib to fully accept and applythe commands of the Holy Qur’ān directly as it appears and it is forbidden tounnecessarily interpret it otherwise.]As far as the honour of the human species is concerned, the Prophetfraternity is unique amongst them as they are free and Divinely protectedfrom sin. No matter how elevated or pious man may be, he is not free orexempt from fault or sinning.The above four points are from amongst the pristine teachings and beliefs of the AhleSunnah without any doubt or reservation. Now if anyone says that adrat ‘Abd al-Mu alib  is not Ahle-Jannah, then he will contest the above adīth Sharīf, which isalso contrary to the teachings of the Ahle Sunnah. This proves that such an objector isnot a subscriber of the Ahle Sunnah and is indeed misguided and astray from the pathof the Dīn. Hence, it is Wājib on the ‘Ahle Sunnah’ to believe that adrat ‘Abd al-Mu alib  is ‘Nājī’17and will certainly enter Jannah otherwise why would theProphet of Allāh  say to the lady. “You would have not seen Jannah before ‘Abd al-Mu alib.”! The reality of the comment of Sayyidunā Rasūlullāh  actuallyconfirms that both she and adrat ‘Abd al-Mu alib  will enter Jannah but adrat‘Abd al-Mu alib  will enter before her and not visa-versa.As far as the rule of the general Muslim entering Jannah is concerned, all willcertainly enter Jannah sooner or later, but as far as status and honour is concerned,each entrant will be blessed with a station according to his individual status. So,indeed, adrat ‘Abd al-Mu alib , Sayyidunā Abū Bakr , Sayyidunā ‘Umar ,Sayyidunā Uthmān , Sayyidunā ‘Alī  and Sayyidah Fātimah  etc. will all enterJannah, but as far as status and station is concerned, adrat ‘Abd al-Mu alib  willnot match and be in equality with that of the latter. This means that though he willenter Jannah, but he will not be blessed with same higher stations that will beenjoyed by the illustrious Sahaba fraternity according to their individual status.adrat ‘Abd al-Mu alib’s  entering Jannah before or after is not the issue, butwhat is important is whether he will enter or not, and this was solved by none otherthan “The Beloved abīb”  who was made aware by Almighty Allāh  of all15A Muslim will definitely, sooner or later enter Jannah.16A Kāfir will never ever enter Jannah, not sooner or later.17One who will receive salvation on the Day of Qiyāmah and sent to Jannah.14
  15. 15. The Parents of the Prophet  are Mu‘minthose who will enter Jannah or Jahannam. So by the virtue of the adīth Sharīf, it isclear without any doubt that adrat ‘Abd al-Mu alib  is Ahle Jannah and willcertainly enter Jannah. Any opposition to this view is un-Islamic and misleading.〈 ‫ﺑﻜﺬا‬‫اﻟﺘﻮﻓﻴﻖ‬ ‫وﻟﻰ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫و‬ ‫اﻟﺘﺤﻘﻴﻖ‬ ‫ﻳﻨﺒﻐﻰ‬ ®ixthly, the Creator of the universe, Almighty Allāh  states:S ®¬!uρä﨓Ïèø9$#⎯Ï&Ï!θß™uÏ9uρš⎥⎫ÏΖÏΒ÷σßϑù=Ï9uρ£⎯Å3≈s9uρš⎥⎫É)Ï≈sΨßϑø9$#Ÿωtβθßϑn=÷ètƒ∩∇∪〈But honour belongs to Allāh and His Messenger, and to the Believers; but theHypocrites know not.(Al‐‐Munāfiqīn 63:8)  The Sublime Lord  further states:®$pκš‰r¯≈tƒâ¨$¨Ζ9$#$¯ΡÎ)/ä3≈sΨø)n=yz⎯ÏiΒ9x.sŒ4©sΡé&uρöΝä3≈sΨù=yèy_uρ$/θãèä©Ÿ≅Í←!$t7s%uρ(#ûθèùu‘$yètGÏ94¨βÎ)ö/ä3tΒuò2r&y‰ΨÏã«!$#öΝä39s)ø?r&4¨βÎ)©!$#îΛ⎧Ï=tãÖÎ7yz∩⊇⊂∪〈O mankind! We created you from a single (pair) of a male and a female, and madeyou into nations and tribes, that you may know each other (not that you maydespise each other). Verily the most honoured of you in the sight of Allāh is (hewho is) the most righteous of you. And Allāh has full Knowledge and is well-acquainted (with all things).  (Al‐‐Hujurāt 49:13)  In the above two Ayahs, Allāh  has precisely specified and separated the Muslimand no matter how honourable a family a Kāfir may be from, he was condemned anddishonoured. It is not an honour for someone to be born from dishonourableforefathers. It is therefore arām to be proud of being a progeny of Kāfir forefathers.It is reported in a Sa ī adīth Sharīf that the Prophet of Allāh states:®‫ﻳﺮ‬ ‫ّﺎر‬‫ﻔ‬‫آ‬ ‫ﺁﺑﺎء‬ ‫اﻟﻰ‬ ‫اﻧﺘﺴﺐ‬ ‫ﻣﻦ‬‫آﺮاﻣﺔ‬ ‫و‬ ‫ّا‬‫ﺰ‬‫ﻋ‬ ‫ﺑﻬﻢ‬ ‫ﻳﺪ‬‫آﺎن‬‫اﻟﻨﺎر‬ ‫ﻓﻲ‬ ‫ﻋﺎﺷﺮهﻢ‬〈On who intends to express recognition and reverence by listing nine of his Kāfirancestors that he is the progeny of so and so then the tenth15
  16. 16. The Parents of the Prophet  are Mu‘mindescendant, who he is, is in the Fire of Hell.18It is also narrated in numerous famous A ādith that Sayyidunā Rasūlullāh  onmany occasions of war publicly announced his excellence by listing his legendaryancestors. On the day of the Battle of unain, although as Almighty Allāh ordained, the Kuffār seemed victorious for a short period, a small group of Sa abahremained in the company of the beloved Prophet , who appeared in a astonishingstate of anger and shouted out these words of Rajz (war cry):®‫اﻟﻨﺒﻲ‬ ‫اﻧﺎ‬‫ﻋﺒﺪاﻟﻤﻄﻠﺐ‬ ‫ﺑﻦ‬ ‫اﻧﺎ‬ ، ‫ﻻآﺬب‬!〈I am the Prophet (of Allāh ) which is the truth, I am the son of ‘Abd al-Mu alib.19In this state of anger, the Prophet of Allāh  intended to single-handedly attack thehuge army of the Kuffār but Sayyidunā ‘Abbās ibn ‘Abd al-Mu alib  andSayyidunā Abū Sufyān bin ārith bin ‘Abd al-Mu alib  held the reins of his camelstopping him from doing so. The Prophet of Allāh  was continuously repeating:®ّ‫ﺬ‬‫ﻻآ‬ ‫اﻟﻨﺒﻲ‬ ‫اﻧﺎ‬‫ا‬‫اﻧﺎ‬ ، ‫ب‬‫ا‬ّ‫ﻄ‬‫ﻋﺒﺪاﻟﻤ‬ ‫ﺑﻦ‬‫ﻠﺐ‬!〈I am the Prophet (of Allāh ) which is the truth, I am the son of ‘Abd al-Mu alib.20Another narration reports that Amīr al-Mu‘minīn Sayyidunā ‘Umar al-Khattāb held the reins and Sayyidunā ‘Abbās  held the camel’s tail while the abīb  said,‘Let go of my camel’ and repeatedly shouted his Rajz in anger:®‫اﻟﻨﺒﻲ‬ ‫اﻧﺎ‬ّ‫ﺬ‬‫ﻻآ‬‫ا‬‫ب‬‫اﻧﺎ‬ ،‫ا‬ّ‫ﻄ‬‫ﻋﺒﺪاﻟﻤ‬ ‫ﺑﻦ‬‫ﻠﺐ‬!〈I am the true Prophet (of Allāh ) which is the truth, I am the son of ‘Abd al-Mu alib.21When the Kuffār moved very close to the Prophet , he descended from his cameland repeatedly said:18Narrated with a sound transmission from Sayyidunā Abī Rayhānah  by Imām A mad 19Narrated from Sayyidunā Bara bin ‘Āzib  by Bukhārī , Muslim, Nisā’ī and Imām A mad,20Narrated from Sayyidunā Bara bin ‘Āzib  by Imām Abū Bakr bin Abi Shayba  and Imām Abū Na’īm .21Reported by Imām ibn ‘Asākir  from Sayyidunā Mus‘am bin Saybanā  who narrates from his Father .16
  17. 17. The Parents of the Prophet  are Mu‘min®‫ﻧﺼﺮك‬ ‫اﻧﺼﺮ‬ ‫اﻟﻠﻬﻢ‬!〈O Allāh! Send me Your assistance.22The abīb  then picked up some sand and threw it towards the Kuffār reciting;〈 ‫ﻮﻩ‬‫اﻟﻮﺟ‬ ‫ﺷﺎهﺖ‬ ‫اﻟﻮﺣﻮﻩ‬ ‫ﺷﺎهﺖ‬ ®. This sand fell in every enemy’s eye who at once retreated.Those amongst them who later embraced Islām related their experience when thesand landed in their eyes. They said that when the Prophet of Allāh  threw the sandat them, they saw a huge copper wall appear stretching from the earth to the skies.Everyone was terrified at this and had no option but to hastily retreat.〈 ‫ﺻﺤﺒﻪ‬ ‫و‬ ‫اﻟﻪ‬ ‫و‬ ‫اﻟﻤﻨﺼﻮرﻳﻦ‬ ‫ﺳﻴﺪﻧﺎ‬ ‫اﻟﻤﺒﻴﻦ‬ ‫اﻟﺤﻖ‬ ‫ﻋﻠﻰ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ﺻﻠﻰ‬ ‫و‬‫ﺳﻠﻢ‬ ‫و‬ ‫ﺑﺎرك‬ ‫و‬ ®In the same battle, the Holy Prophet  is reported to have also recited the followingRajz:〈 ‫َﻴﻢ‬‫ﻠ‬ُ‫ﺳ‬ ‫ﺑﻨﻲ‬ ‫ﻣﻦ‬ ‫اﻟﻌﻮاﺗﻚ‬ ‫اﺑﻦ‬ ‫اﻧﺎ‬ ®I am the son of those few women of Banī Sulaim whose name were ‘Ātikā.23It is reported in another adīth Sharīf that in some battles, Sayyidunā Rasūlullāh recited this Rajz:〈 ‫اﻟﻨﺒﻲ‬ ‫اﻧﺎ‬‫ّاب‬‫ﺬ‬‫ﻻآ‬‫اﻧﺎ‬ ،‫ا‬ّ‫ﻄ‬‫ﻋﺒﺪاﻟﻤ‬ ‫ﺑﻦ‬‫ﻠﺐ‬‫اﻟﻌ‬ ‫اﺑﻦ‬ ‫اﻧﺎ‬ ،‫ﻮاﺗﻚ‬ ®I am the true Prophet (of Allāh ) which is the truth, I am the son of ‘Abd al-Mu alib, the son of those women whose namewere Ātikā.24Imām ‘Allāmah Munādi  author of ‘Taysīr’, Imām Majd al-Dīn Ferozabādi author of ‘Qamoos’, ‘Allāmah Imām Jo’harī  author of ‘Sihā’ and Imām San’ānī etc. state that there were 9 women in the ancestors of the beloved Rasûl  whosenames were ‘Ātikā and Imām Ibn Barī  says that there were 12 women with thename ‘Ātikā. [ 3 ‘Banī Sulaym’, 2 ‘Bani Quraysh’, 2 ‘Banī Adwān’, 1 ‘BanīKinānā’, 1 ‘Banī Asad’, 1 ‘Banī Hazal’, 1 ‘Bani Qada’ī’ and 1 ‘Banī Azdī’.]Sā ib Tāj al-Ōrūs, Imām ‘Abd Allāh ‘Adōsī  states that they were 14 in all with thisname, [3 Qarsh’yāt, 4 Sulaimāt, 2 ‘Adwaniyāt, 1 Hazliyā, 1 Qahtaniyā, 1 Qa ā’iyyā,1 Thaqafiyyā and 1 Asadiyyā.] 2522Reported by Ibn Abi Shaybata and Ibn Jarīr  from Sayyidunā Bara bin Āzib .23Reported from Sayyidunā Sababata bin ‘Āsim  by Sa’īd bin Mansûr  in his Sunan and Tabrānī in his Kabīr.24Reported from Sayyidunā Qatada  by Imām Ibn ‘Asākir 17
  18. 18. The Parents of the Prophet  are Mu‘minShortly, I will be quoting the adīth Sharīf in which the beloved abīb announces his excellence and impeccable status by listing the names of 21generations of his forefathers and then declared; “I am the most excellent andhonourable amongst all the exalted fathers of every ancestry.”So by the virtue of the above proofs, it is an established fact that all the male andfemale ancestors of Sayyidunā wa Mawlānā Mu ammad  were Muslimīn andMuslimāt.eventhly, Almighty Allāh  states:S ®tΑ$s%ßyθãΖ≈tƒ…絯ΡÎ)}§øŠs9ô⎯ÏΒy7Ï=÷δr&(…絯ΡÎ)î≅uΗxåãöxî8xÏ=≈|¹(∩⊆∉∪〈He said: "O Nūh! he is not of thy family: for his conduct is unrighteous. (Hud 11:46)  The Holy Qur’ān segregates the family links between the Believers and disbelieversand therefore one does not inherit the estate of the other. The adīth Sharīf states:〈 ‫اﺑﻴﻨﺎ‬ ‫ﻣﻦ‬ ‫ﻻﻧﻨﻔﻰ‬ ‫آﻨﺎﻧﻪ‬ ‫ﺑﻦ‬ ‫اﻟﻨﻀﺮ‬ ‫ﺑﻨﻮ‬ ‫ﻧﺤﻦ‬ ®We are the progeny of Nadar bin Kinānā. We will not break our ancestral link withour Father.26By the virtue of the command of the Judge of all Judges, the Creator of the Universe,Almighty Allāh , all ties are severed between the Believers and disbelievers.The Sublime Creator  states:®¨βÎ)t⎦⎪Ï%©!$#(#ρãxx.ô⎯ÏΒÈ≅÷δr&É=≈tGÅ3ø9$#t⎦⎫Ï.Îô³ßϑø9$#uρ’ÎûÍ‘$tΡzΟ¨Ψyγy_t⎦⎪Ï$Í#≈yz!$pκÏù4y7Íׯ≈s9ρé&öΝèδ•Ÿ°Ïπ§ƒÎy9ø9$#∩∉∪χÎ)t⎦⎪Ï%©!$#(#θãΖtΒ#u™(#θè=ÏΗxåuρÏM≈ysÏ=≈¢Á9$#y7Íׯ≈s9ρé&óΟèδãöyzÏπ§ƒÎy9ø9$#∩∠∪〈25Reported from Sayyidunā Khuzayma  by Imām Jal-āl al-Dīn Suyū ī  in his al- Jāmeh al- Saghīr.26Narrated by Abū Da’ūd from Taylāsī. Ibn Sa’ād, Imām A mad, Ibn Māja, al- ārith, al-Bawardī, Samuya, IbnQā’neh, al-Tabrānī in al-Kabīr, Abū Na’īm, al- iyā al-Maqdasī in Sa ī al-Mukh’tārah all narrate from Sayyidunāal-Ash’ath bin Qais al-Kindī .18
  19. 19. The Parents of the Prophet  are Mu‘minThose who reject (Truth), among the People of the Book and among thePolytheists, will be in Hell-fire, to dwell therein (for ever). They are the worst ofcreatures. Those who have faith and do righteous deeds; they are the best ofcreatures. (Al‐‐Baiyyina 006‐007) Sayyidunā Rasūlullāh  states:〈 ‫اﺑﺮاهﻴﻢ‬ ‫دﻳﻦ‬ ‫ﻋﻠﻰ‬ ‫ﻣﺎت‬ ‫ﻓﺎﻧﻪ‬ ‫رﺣﻤﻪ‬ ‫و‬ ‫ﻋﻤﺮو‬ ‫ﺑﻦ‬ ‫ﻳﺪ‬ ‫ﻟﺰ‬ ‫ﺟﻞ‬ ‫و‬ ‫ﻋﺰ‬ ‫اﷲ‬ ‫ﻏﻔﺮ‬ ®Almighty Allāh has forgiven and shown mercy on Zaid bin Amr because he was afollower of the Dīn of Sayyidunā Ibrāhīm  27In another adīth Sharīf, the Prophet of Allāh  states about him:〈 ‫ذﻳﻮﻻ‬ ‫ﻳﺴﺤﺐ‬ ‫اﻟﺠﻨﺔ‬ ‫ﻓﻲ‬ ‫رأﻳﺖ‬ ®I have seen him full of grace and happiness in Jannah.28In the narration of Al-Zahrī  from Sayyidunā Anas Ibn Mālik  by Imām Bayhaqī and Imām Ibn ‘Asākir  that the beloved of Allāh  said:®‫ﺑﻦ‬ ‫آﻼب‬ ‫ﺑﻦ‬ ‫ﻗﺼﻰ‬ ‫ﺑﻦ‬ ‫ﻋﺒﺪاﻟﻤﻨﺎف‬ ‫ﺑﻦ‬ ‫هﺎﺷﻢ‬ ‫ﺑﻦ‬ ‫ﻋﺒﺪاﻟﻤﻄﻠﺐ‬ ‫ﺑﻦ‬ ‫ﻋﺒﺪاﷲ‬ ‫ﺑﻦ‬ ‫ﻣﺤﻤﺪ‬ ‫اﻧﺎ‬‫ﺑﻦ‬ ‫ﻳﻤﻪ‬ ‫ﺧﺰ‬ ‫ﺑﻦ‬ ‫آﻨﺎﻧﻪ‬ ‫ﺑﻦ‬ ‫اﻟﻨﻀﺮ‬ ‫ﺑﻦ‬ ‫ﻣﺎﻟﻚ‬ ‫ﺑﻦ‬ ‫ﻓﻬﺮ‬ ‫ﺑﻦ‬ ‫ﻏﺎﻟﺐ‬ ‫ﺑﻦ‬ ‫ﻟﻮى‬ ‫ﺑﻦ‬ ‫آﻌﺐ‬ ‫ﺑﻦ‬ ‫ّة‬‫ﺮ‬‫ﻣ‬‫ﻓﺎﺧﺮ‬ ‫ﺧﻴﺮهﻤﺎ‬ ‫ﻓﻲ‬ ‫اﷲ‬ ‫ﺟﻌﻠﻨﻰ‬ ‫اﻻ‬ ‫ﻓﺮﻗﺘﻴﻦ‬ ‫اﻟﻨﺎس‬ ‫اﻓﺘﺮق‬ ‫ﻣﺎ‬ ‫ﻋﺪﻧﺎن‬ ‫ﺑﻦ‬ ‫ﻣﻌﺪ‬ ‫ﻧﺰار‬ ‫ﺑﻦ‬ ‫ﻣﺪرآﻪ‬‫ﺷ‬ ‫ﻳﺼﻴﻨﻲ‬ ‫ﻓﻠﻢ‬ ‫اﺑﻮي‬ ‫ﺑﻴﻦ‬ ‫ﻣﻦ‬ ‫ﺟﺖ‬‫اﺧﺮ‬ ‫ﻟﻢ‬ ‫و‬ ‫ﻧﻜﺎح‬ ‫ﻣﻦ‬ ‫ﺧﺮﺟﺖ‬ ‫و‬ ‫اﻟﺠﺎهﻠﻴﺔ‬ ‫ﻋﻬﺪ‬ ‫ﻣﻦ‬ ‫ﺊ‬‫ﻣﻦ‬ ‫ج‬ً‫ﺎ‬‫ﻧﺴﺒ‬ ‫ﺧﻴﺮآﻢ‬ ‫ﻓﺎﻧﺎ‬ ‫ﻟﻔﻆ‬ ‫ﻓﻲ‬ ‫و‬ ‫ﺁﺑﺎء‬ ‫ﺧﻴﺮآﻢ‬ ‫ﻓﺎﻧﺎ‬ ‫اﻣﻲ‬ ‫و‬ ‫اﺑﻲ‬ ‫اﻟﻰ‬ ‫اﻧﺘﻬﻴﺖ‬ ‫ﺣﺘﻰ‬ ‫ﺁدم‬ ‫ﻟﺪن‬ ‫ﻣﻦ‬ ‫ﺳﻔﺎح‬ً‫ﺎ‬‫اﺑ‬ ‫ﺧﻴﺮآﻢ‬ ‫و‬〈I am Mu ammad s/o ‘Abd Allāh s/o’Abd al-Mu alib s/o Hāshim s/o ‘Abd al-Munāf s/o Qusayy s/o Kilāb s/o Marrā s/o Ka‘b s/o Lawī s/o Ghālib s/o Fahar s/oMālik s/o al-Nadar s/o Kinānā s/o Khuzaymā s/o Mudrakā s/o Nazār s/o Ma ‘d s/oAdnān [after relating 21 pious generations, he said], never at any time when peoplewere divided into two groups that Allāh  made me of the best of them. So I wasborn from my parents in a state that was pure of all evils of the years of ignorance27Narrated from Sayyidunā Sa‘d bin Zaid bin ‘Amr bin Nufail  by al-Bazār and al-Tabrānī.[ adrat Zaid bin Amr  was a contemporary of adrat ‘Abd al-Mu alib  and the father of Sayyidunā Sa‘d one of the Ashara-e-Mubashsharā who was the husband of Sayyidah Fātimah , the sister of Sayyidunā ‘Umar al-Farūq . Like adrat ‘Abd al-Mu alib , adrat Zaid bin ‘Amr  also passed away before the abīb announced him Prophethood. ‘Translator: Faqīr ‘Abd al-Hādi al-Qādirī]28Narrated from Sayyidunā Āmir bin Rabī‘ah  by Ibn Sa‘d and al-Fakahiā19
  20. 20. The Parents of the Prophet  are Mu‘minand I was born from a pure valid Nika [marriage]. All my ancestors from NabīĀdam till my parents were the pure and best of people on earth and my Father wasthe best of Fathers amongst you.29This adīth Sharīf mentions 3 important points:Firstly, the negation of all corruption and its infiltration or impact on his pureancestors in the years of Jahiliyyah which is a sound proof on its ownbecause the most common of sins was Zinā (adultery).Secondly, immorality amongst which Zinā is top of the list, and this wasoutrightly refuted.Thirdly, the abīb  said that his Father is the best amongst the Fathers ofall generations and Sayyidunā Sa’īd bin ‘Amr  was certainly amongst theforefathers who were pure Muwa ids.When these points are understood and agreed upon, then certainly adrat Zaid  isnot more excellent than Sayyidunā ‘Abd Allāh  and further according to the HolyQur’ān, it is not possible that they be non-Muslim.ighthly, the compassionate Lord  states:E ®¢ª!$#ãΝn=ôãr&ß]ø‹xmã≅yèøgs†çµtGs9$y™Í‘3∩⊇⊄⊆∪〈Allāh  knows best where (and how) to carry out His mission.(Al‐‐Anam 6:124)  The above Ayah clearly advocates the fact that Almighty Allāh  selects the mostappropriate and exalted of His creation to bestow the Risālah (Prophethood).Therefore Allāh  has not blessed any undignified nation or person with theAmānah of Prophethood. Furthermore, what can be more undignified or filthy thanKufr and Shirk and why should He  entrust the stately station of Risālah on them?The Kuffār and Mushrikīn are worthy of Divine Anger and Wrath while the station ofProphethood demands Mercy and Compassion.Once, Umm al-Mu‘minīn Sayyidah ‘A’eishā Siddiqah  was overwhelmed with fearand wept bitterly. Sayyidunā ‘Abd Allāh  saw her sorrowful state and said; “OUmm al-Mu’minīn! Do you think that Almighty Allāh  has made a single spark ofJahannam a companion of Sayyidunā wa Mawlānā Mustafā  ?” She replied:〈 ‫ﻋﻨﻚ‬ ‫اﷲ‬ ‫ج‬ ‫ﻓﺮ‬ ‫ّﻲ‬‫ﻨ‬‫ﻋ‬ ‫ﻓﺮﺟﺖ‬ ®You have removed my sorrow and may Allāh  remove29Reported by Imām al-Bayhaqī 20
  21. 21. The Parents of the Prophet  are Mu‘minyour sorrow!The intercessor of the Day of Reckoning  himself states:〈 ‫اﻟﺠﻨﺔ‬ ‫اهﻞ‬ ‫اﻻﻣﻦ‬ ‫ج‬ ‫و‬ ‫اﺗﺰ‬ ‫ان‬ ‫ﻟﻰ‬ ‫اﺑﻲ‬ ‫اﷲ‬ ‫ان‬ ®Verily, Allāh  has ordained for my Nika only womenfrom Ahle Jannah.30If Allāh  disliked His Beloved abīb  to have a Kāfirah or Mushrikah as a wife,then how would He  allow his birth from the blood of a Kāfirah or Mushrikah?By the Grace of Allāh , this Servant has established 10 radiant authentic proofs, thefirst 4 being comments of the illustrious A‘immah and the last 6 by this humbleservant purely by the Divine Grace of the Sublime Lord . 〈 ‫ﻓ‬ ‫اﻟﺤﻤﺪﷲ‬ ‫و‬ ‫آﺎﻣﻠﻪ‬ ‫ﻋﺸﺮة‬ ‫ﺗﻠﻚ‬‫ﻲ‬‫اﻻوﻟﻰ‬‫اﻵﺧﺮة‬ ‫و‬ ®IMPORTANT WARNINGSIn the adīth of Ibn Abī Wābik , it is understood according to Arab culture whenAbū Tālib is referred to as the father because the Holy Qur’ān is evident of this;®øŒÎ)tΑ$s%ϵ‹Ï⊥t7Ï9$tΒtβρ߉ç7÷ès?.⎯ÏΒ“Ï‰÷èt/(#θä9$s%߉ç7÷ètΡy7yγ≈s9Î)tµ≈s9Î)uρy7Í←!$t/#u™zΟ↵Ïδ¨uö/Î)Ÿ≅ŠÏè≈yϑó™Î)uρt ,≈ysó™Î)uρ∩⊇⊂⊂∪〈"What will ye worship after me?" They said: "We shall worship your Lord and theLord of your fathers,( i.e.) Abraham, Ismaīl and Isaac.(Al‐‐Baqarah 2:133) The distinguished ‘Ulamāh of Dīn have all referred to this Ayah to explain the realname of the father of Sayyidunā Ibrahīm  Many ill-informed people think that thereal father was “Āzar” as the Holy Qur’ān mentions. It is a consensus of the ‘Ulamāhof Qur’ān and history that Āzar was not the biological father of Sayyidunā NabīIbrāhīm  but infact he was the Prophet’s uncle.31[also refer adith of point 2,page 10]30Narrated from Sayyidunā Hind bin Abi Hāla  by Imām Ibn Asākir .31a) Many people are confused of the fact that “Āzar” as mentioned in the Holy Qur’ān was the real biological fatherof Sayyidunā Nabī Ibrahīm . This is totally incorrect because Āzar” was in fact the uncle of the noble Prophet. Thename of his biological father was “Tārīkh”. Imām Jalāl al-Dīn Suyū ī  states:‫ﻟﻴﻮﺛﺎ‬ ‫ﻗﻴﻞ‬ ‫و‬ ‫ﻧﻮﻓﺎ‬ ‫ﻗﻴﻞ‬ ‫و‬ ‫ﺛﺎﻧﻰ‬ ‫اﻣﻪ‬ ‫اﺳﻢ‬ ‫و‬ ‫ﺑﺎزر‬ ‫ﻗﻴﻞ‬ ‫و‬ ‫ازر‬ ‫ﻗﻴﻞ‬ ‫و‬ ‫ﺗﺎرخ‬ ‫اﺑﻴﻪ‬ ‫اﺳﻢ‬ ‫وﻟﻮاﻟﺪى‬*21
  22. 22. The Parents of the Prophet  are Mu‘min〈 ‫اﻗﻮل‬ ® [The Author, Imām A mad Rī ā  comments,]It is reported in the Sa ī adīth Sharīf that the Master of Intercession  willcontinuously intercede on the Day of Qiyāmah for the Believers and due to hismercy, all will be sent to Jannah besides those who will have no good deed besidespure Taw īd [Muwa ids]. So the beloved abīb  will fall in Sajdah and cry to theMerciful Lord  for their salvation. Allāh  will say to him:〈 ‫رأﺳﻚ‬ ‫ارﻓﻊ‬ ‫ﻣﺤﻤﺪ‬ ‫ﻳﺎ‬!‫ﺗﺸﻔﻊ‬ ‫اﺷﻔﻊ‬ ‫و‬ ‫ﺗﻌﻄﻪ‬ ‫ﺳﻞ‬ ‫و‬ ‫ﺗﺴﻤﻊ‬ ‫ﻗﻞ‬ ‫و‬ ®O beloved! Lift up your head and speak so that its heard, ask so that its grantedand intercede so that its approved.The merciful Rasûl  will plead to Allāh :〈 ‫رب‬ ‫ﻳﺎ‬!‫اﻻاﷲ‬ ‫ﻻاﻟﻪ‬ ‫ﻗﺎل‬ ‫ﻣﻦ‬ ‫ﻟﻲ‬ ‫أﺋﺬن‬ ®O my Lord! Grant me permission to intercede for all those who onlydeclared Your Taw īd .32Nabī Ibra’hīm’s father’s name was Tārīkh and it is also said Āzar and it is also said Bāzar. His mother’s name wasThānī and it is also said Noufa and it is also said Layusa.It is clear that according to Imām Suyū ī , the correct name is Tārikh therefore he mentioned this name first and therest as, “It is also said”. This points out that the correct name was Tārikh the other names followed as opinion of somescholars. Refer, Al-Itqān fi al-Ulūm al-Qurān.Imām ibn-Sarīh with a sound authority states:‫ﻓﺎﻟﺦ‬ ‫ﺑﻦ‬ ‫ﻧﺎﺣﻮر‬ ‫ﺑﻦ‬ ‫ﺷﺎرخ‬ ‫ﺑﻦ‬ ‫ﺗﺎرخ‬ ‫او‬ ‫ﻳﺘﺮح‬ ‫ﺑﻦ‬ ‫اﺑﺮاهﻴﻢ‬ ‫هﻮ‬ ‫اﻧﻤﺎ‬ ‫ﺑﺎﺑﻴﻪ‬ ‫ازر‬ ‫ﻟﻴﺲ‬*Āzar was not his father’s name. Verily it was Ibra’hīm s/o Yatrah or Tārīkh s/o Shārikh s/o Najūr s/o Fālīkh.b) Refer “ ayāt al- aywān” by Imām Kamāl al-Dīn Damīrī. Another narration with also a sound authority narratedby Imām Ibn Abi-Khātim states:‫ﺗﺎرخ‬ ‫اﺳﻤﻪ‬ ‫ﺑﻞ‬ ‫ﻓﻘﺎل‬ ، ‫ازر‬ ‫اﺑﺮاهﻴﻢ‬ ‫اﺑﻰ‬ ‫اﺳﻢ‬ ‫ﻟﻪ‬ ‫ﻗﻴﻞ‬ ‫اﻧﻪ‬*It was said to him that his father’s name was Āzar. He replied; “No, in fact his father’s name was Tārīkh.”c) Refer “Tafsīr Ibn-Kathīr” by Imām Hāfiz Isma’īl bin ‘Umar ibn Kathīr Damish’qī al-Shafa’ī. It is recorded in theTafsīr of Āzar that Imām Dahāk  narrates from Sayyidunā ‘Abd Allāh ibn ‘Abbas  who said, “Āzar was not thename of Nabī Ibra’hīm’s  father. In fact it was Tarīkh”. Then Imām Dahāk on his own authority by the virtue ofSayyidunā Ibn ‘Abbās’s  statement under the Tafsīr of Āzar states that Āzar was a name of an Idol and SayyidunāIbrāhīm’s  fathers name was Tarikh, his mother’s name was Shānī, wife’s name was Sara whose servant lady, themother of Ismā‘īl was Hājarah. Similarly, many ‘Ulamāh of genealogy state that Nabī Ibrāhīm’s  father’s namewas Tārīkh. Hence, the views of Sayyidunā ‘Abd Allāh ibn ‘Abbās  and the majority of the ‘Ulamāh will certainly beaccepted as authentic in comparison to the single view otherwise of Ibn Jarīr. All teachers at Islamic Madarsas areadvised to rectify this error not to teach their students that Āzar was the biological father of Sayyidunā Nabī Ibrāhīm. *[Translator: Faqīr ‘Abd al-Hādī]32This form of ‘Pure Taw īd ’ refers only to the ‘Muwa ids’ who lived in the ‘Time of Fatrah’ [ref: footnoteno:10] and not the mischievous Wahabi/Deo-Bandī of today as they claim. They show disrespect to the honourablestation of Nubuwwah of Sayyidunā Rasûlullah  and stress that salvation only depends on strictly the Tawhīd of Allāh. There is no need to recite the Risālah which is the second portion of the Kalimah to enter Jannah. Please read mybook “The True Concept of Imān” for a detailed understanding on this subject available from “The Imām A madRi ā Academy” (Durban S. Africa). [Translator, Faqīr ‘Abd al-Hādī]22
  23. 23. The Parents of the Prophet  are Mu‘minAlmighty Allāh  will reply:®‫ﻋﻈﻤﺘﻲ‬ ‫و‬ ‫ﻳﺎﺋﻲ‬ ‫آﺒﺮ‬ ‫و‬ ‫ﺟﻼﻟﻲ‬ ‫و‬ ‫ّﺗﻲ‬‫ﺰ‬‫ﻋ‬ ‫و‬ ‫ﻟﻜﻦ‬ ‫و‬ ‫ذﻟﻚ‬ ‫ﻟﻴﺲ‬‫ﻣﻨﻬﺎ‬ ّ‫ﻦ‬‫ﺟ‬ ‫ﻻﺧﺮ‬‫ﻗﺎل‬ ‫ﻣﻦ‬‫اﻻاﷲ‬ ‫ﻻاﻟﻪ‬〈This is not for you (Nabī) but by the oath of My Status, Power and Divinity, I willremove all those from the fire who (sincerely) declared “La ilālha illal-lāh”.33〈 ‫ﷲ‬ ‫اﻟﺤﻤﺪ‬ ‫و‬ ‫اﷲ‬ ‫رﺳﻮل‬ ‫ﻣﺤﻤﺪ‬ ‫اﷲ‬ ‫اﻻ‬ ‫ﻻاﻟﻪ‬‫اﻟ‬ ‫اﻟﺸﻔﻴﻊ‬ ‫ﻋﻠﻰ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ﺻﻠﻰ‬ ‫و‬‫ﺳﻠﻢ‬ ‫و‬ ‫ﺑﺎرك‬ ‫و‬ ‫اﻟﻪ‬ ‫و‬ ‫ﺮﻓﻴﻊ‬ ®The august parents of the abīb  passed on before his public declaration ofProphethood and Islām and before this, it was the period of Fatrah and Ahle Taw īd(Muwa ids) who sincerely prescribed to the Pure Tawhīd of Allāh . AlmightyAllāh  by the blessings of His abīb , similar to the As’ āb al-Kahf34,resurrected His  Nabī’s Parents and perfected and completed His Divine Mercieson them with Imān and Islām. The wisdom of Allāh  to resurrect both the Parentstook place on ajjat al-Widā.Umm al-Mu‘minīn Sayyidah ‘A’eishā Siddiqah  narrates that we were present withthe Prophet of Allāh  on the journey to ajjat al-Widā when we passed by ‘Uqbatal- ajūn,35the Nabī  visited the Grave of his Beloved Mother Sayyidah Ā’minah. He stood very sad, crying at her graveside and looked very depressed. Tears rolleddown his cheeks but when he departed from there he looked exceptionally happy,delighted and full of smiles. Sayyidah ‘A’ieshah  asked him the reason for boththese extreme diverse moods. He replied; “When I visited the grave of my Mother, Ipleaded to Allāh  to resurrect her. Allāh  accepted my Du‘a and resurrectedher. She read the Kalīmah and brought Imān on me. Thereafter, Allāh  returnedher to her grave where she now peacefully sleeps.”33Narrated from Sayyidunā Anas ibn Mālik  by Shaykhayn.34The sleepers of the Cave. Refer Sura Kaf in the Holy Qur’an35This is valley near Badr where the sacred grave of Sayyidah Tāhira Ā’mina  is situated. The locality nowadays iscommonly known as Abwa Sharīf . It is now uninhabited and access to it is either by camel or 4/4 vehicles.Alhamdulillāh, this inferior servant was fortunate to visit the Qabar Sharīf in 1971 in the distinguished company of myMurshid al-Kāmil Ghawth al-Zamān ‘Arif Billāh Imām Mustafā Ridā al-Qādirī . The Qabar Sharīf is situated ona hillock and I have never seen a more radiant and splendid place like that in my entire life. It was electrifying becauseevery piece of rock there was exploding with visible Light. The actual grave was desecrated by the “Notorious WahabīRegime” who passed a ‘Fatwa of Kufr’ on the August Parents of the abīb . We had to sneak in for Ziyārahavoiding the many check-posts of the Wahabi Police. It is totally forbidden by the Wahabi Regime to visit SayyidahĀ’mina’s  Qabar Sharīf. * [Translator: Faqīr ‘Abd al-Hādī]23
  24. 24. The Parents of the Prophet  are Mu‘min®‫اﷲ‬ ‫ﺻﻠﻰ‬ ‫اﷲ‬ ‫رﺳﻮل‬ ‫ﺑﻨﺎ‬ ‫ﺣﺞ‬ ‫ﻗﺎﻟﺖ‬ ‫ﻋﻨﻬﺎ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫رﺿﻰ‬ ‫ﻋﺎﺋﺸﺔ‬ ‫ﻋﻦ‬ ‫اﻟﺨﻄﻴﺐ‬ ‫ج‬ ‫اﺧﺮ‬‫ﻓﺮح‬ ‫هﻮ‬ ‫و‬ ‫ﻋﺎد‬ ‫و‬ ‫ذهﺐ‬ ‫ﺛﻢ‬ ‫ﻣﻐﺘﻢ‬ ‫ﺣﺰﻳﻦ‬ ‫ﺑﺎك‬ ‫هﻮ‬ ‫و‬ ‫اﻟﺤﺠﻮن‬ ‫ﻋﻘﺒﺔ‬ ‫ﺑﻰ‬ ّ‫ﺮ‬‫ﻓﻤ‬ ‫ﺳﻠﻢ‬ ‫و‬ ‫ﻋﻠﻴﻪ‬ ‫ﺗﻌﺎﻟﻰ‬‫ﻓﺴﺄ‬ ‫ﻣﺘﻨﺴﻢ‬‫ﻟﺘﻪ‬‫رده‬ ‫و‬ ‫ﺑﻲ‬ ‫ﻓﺄﻣﻨﺖ‬ ‫ﻳﺤﻴﻬﺎ‬ ‫ان‬ ‫اﷲ‬ ‫ﻓﺴﺄﻟﺖ‬ ‫اﻣﻲ‬ ‫ﻗﺒﺮ‬ ‫اﻟﻰ‬ ‫ذهﺖ‬ ‫ﻓﻘﺎل‬‫اﷲ‬ ‫ﺎ‬〈Sayyidah ‘A’ieshah  narrates that we performed ajj with the Nabī . When wereached ‘Uqbat al- ajūn, the Prophet of Allāh  was very sad and crying. Thenhe went away to some place and returned very happy and full of smiles. Iquestioned him about his diverse condition and he replied, ‘I went to my Mother’sgrave and pleaded to Allāh  to raise her. Allāh raised her alive and she broughtImān on me and then returned to her grave.36After the completion of the Dīn on Mankind, Allāh  also resurrected the Parents ofHis abīb  and completed and perfected their Dīn too. Hence, He  states:®tΠöθu‹ø9$#}§Í≥tƒt⎦⎪Ï%©!$#(#ρãxx.⎯ÏΒöΝä3ÏΖƒÏŠŸξsùöΝèδöθt±øƒrBÈβöθt±÷z$#uρ4tΠöθu‹ø9$#àMù=yϑø.r&öΝä3s9öΝä3sΨƒÏŠàMôϑoÿøCr&uρöΝä3ø‹n=tæ©ÉLyϑ÷èÏΡàMŠÅÊu‘uρãΝä3s9zΝ≈n=ó™M}$#$YΨƒÏŠ4∩⊂∪〈This day have I perfected your religion for you, completed My favour upon you,and have chosen for you Islam as your religion. (Al‐‐Maidah 5:3)  Though the adīth Sharīf of resurrection is classified a’īf, but the illustriousA‘immah of Dīn accept a’īf adīth in the field of Fa ā’il (Virtues).〈 ‫اﻟﻀﻌﺎف‬ ‫ﺣﻜﻢ‬ ‫ﻓﻲ‬ ‫اﻟﻜﺎف‬ ‫اﻟﻬﺎد‬ ‫رﺳﺎﻟﺘﻨﺎ‬ ‫ﻓﻲ‬ ‫ﻋﻠﻴﻪ‬ ‫ﻳﺪ‬ ‫ﻻﻣﺰ‬ ‫ﺑﻤﺎ‬ ‫ﺣﻘﺤﻘﻨﺎﻩ‬ ‫آﻤﺎ‬ ®As it is researched in Al- ād al-Kāf fi ukm al- i‘āf and there is nothing morethan what is mentioned in it concerning this subject.Infact, Imām Ibn ajar Makkī  states that numerous uffāz [Mu addithīn] haveauthenticated this. It is recorded in “Umm al-Qurah”:®‫ّﻢ‬‫ﻠ‬‫ﺳ‬ ‫و‬ ‫ﻋﻠﻴﻪ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ﺻﻠﻰ‬ ‫اﻟﻨﺒﻲ‬ ‫اﺑﺂء‬ ‫ان‬‫ّﻬﺎﺗﻪ‬‫ﻣ‬‫ا‬ ‫و‬ ‫ﻧﺒﻴﺂء‬ ‫اﻻ‬ ‫ﻏﻴﺮ‬‫اﻟﻰ‬‫آﺎﻓﺮ‬ ‫ﻓﻴﻬﻢ‬ ‫ﻟﻴﺲ‬ ‫ﺣﻮا‬ ‫و‬ ‫ﺁدم‬‫اﻧﻪ‬ ‫ﺣﻘﻪ‬ ‫ﻓﻲ‬ ‫ﻻﻳﻘﺎل‬ ‫اﻟﻜﺎﻓﺮ‬ ‫ﻻن‬‫ﻣﺨﺘﺎ‬‫ر‬‫ﻻﻃﺎهﺮ‬ ‫و‬ ‫ﻳﻢ‬ ‫ﻻآﺮ‬ ‫و‬‫اﻻﺣﺎدﻳﺚ‬ ‫ﺻﺮﺣﺖ‬ ‫ﻗﺪ‬ ‫و‬ ‫ﻧﺠﺲ‬ ‫ﺑﻞ‬‫ﺑﺎﻧﻬﻢ‬‫ﻣﺨﺘﺎ‬‫رون‬‫اﻳﻀﺎ‬ ‫و‬ ‫ﻃﺎهﺮات‬ ‫اﻻﻣﻬﺎت‬ ‫و‬ ‫آﺮام‬ ‫اﺑﺂء‬ ‫ان‬ ‫و‬‫ﺗﻘﺒﻠﻚ‬ ‫و‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ﻗﺎل‬‫ﻓﻲ‬‫اﻟﺴﺎﺟﺪﻳﻦ‬‫اﻟﻤﺮاد‬ ‫ان‬ ‫ﻓﻴﻪ‬ ‫اﻟﺘﻔﺎﺳﻴﺮ‬ ‫اﺣﺪ‬ ‫ﻋﻠﻰ‬‫ﻓﻬﺬا‬ ‫ﺣﻴﻨﺌﺬ‬ ‫و‬ ‫ﺳﺎﺟﺪ‬ ‫ﻣﻦ‬ ‫ﻧﻮرﻩ‬ ‫ﻣﻨﺘﻘﻞ‬‫ﻳﺢ‬ ‫ﺻﺮ‬‫اﻟﻨﺒﻲ‬ ‫اﺑﻮى‬ ‫ان‬ ‫ﻓﻲ‬‫اﻟﺠﻨﺔ‬ ‫اهﻞ‬ ‫ﻣﻦ‬ ‫ﻋﺒﺪاﷲ‬ ‫و‬ ‫ﺁﻣﻨﺔ‬ ‫وﺳﻠﻢ‬ ‫ﻋﻠﻴﻪ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ﺻﻠﻰ‬‫اﷲ‬ ‫ﺻﻠﻰ‬ ‫ﻟﻪ‬ ‫اﻟﻤﺨﺘﺎرﻳﻦ‬ ‫اﻗﺮب‬ ‫ﻻﻧﻬﻤﺎ‬36Imām Jalāl al-Dīn Suyū ī  “Khasāis al-Kubra” vol 2 § 104 Madina Publication Karachi ed:24
  25. 25. The Parents of the Prophet  are Mu‘min‫ﺳﻠﻢ‬ ‫و‬ ‫ﻋﻠﻴﻪ‬ ‫ﺗﻌﺎﻟﻰ‬‫ﺻﺤﻴﺤ‬ ‫ﺣﺪﻳﺚ‬ ‫ﻓﻲ‬ ‫ﺑﻞ‬ ‫اﻟﺤﻖ‬ ‫هﻮ‬ ‫هﺬا‬‫ﻟﻤﻦ‬ ‫ﻳﻠﺘﻔﺘﻮا‬ ‫ﻟﻢ‬ ‫و‬ ‫ّﺎظ‬‫ﻔ‬‫اﻟﺤ‬ ‫ﻣﻦ‬ ‫واﺣﺪ‬ ‫ﻏﻴﺮ‬ ‫ﻪ‬‫اﺣﻴﺎهﻤﺎ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ان‬ ‫ﻓﻴﻪ‬ ‫ﻃﻌﻦ‬‫ﺑﻪ‬ ‫ﻓﺎﻣﻨﺎ‬‫ﻃﻮ‬ ‫ﻓﻴﻪ‬ ‫او‬ ‫ﻣﺨﺘﺼﺮ‬ ‫اﻟﺦ‬‫ل‬〈All the Prophets in the genealogy of Sayyidunā Rasūlullāh  are Prophets (pure),besides them, not a single forefather (of the abīb ) traced up till SayyidunāĀdam  was a Kāfir. No Kāfir is regarded pure or honourable or beloved whilenumerous A ādith explicitly state that the forefathers and foremothers of theabīb  were all Believers, honourable and beloved in the Divine Court of Allāh. Another Tafsīr of the Āyah [ ‫ﻚ‬‫ﺗﻘﺒﻠ‬ ‫و‬‫ﻲ‬‫ﻓ‬‫ﺴﺎﺟﺪﻳﻦ‬‫اﻟ‬ ] is that the Nūr of the Nabī was transferred from one Sājid [True Believer] to another. Hence it is clear thatthe noble Parents of the Nabī , i.e. Sayyidunā ‘Abd Allāh  and SayyidahĀminah  are Ahle Jannah because they are amongst those fortunate servantswhom Allāh  chose to be the parents of, and the closest to His August Rasūl.This is the correct concept, infact, another adīth Sharīf which is accepted bynumerous Mu adithīn as Sa ī in which it orders one to turn a deaf ear to all theobjectors [i.e. those who regard the noble Parent as non-Muslims or Mushriks].Almighty Allāh  resurrected the noble Parents of the Nabī  and they broughtImān on him. This is the fact and reality and Allāh  knows best.〈 ‫اﻗﻮل‬ ® [The Author, Imām A mad Rī ā  comments,]®‫أﻗﻮل‬‫اﻟ‬ ‫زﻋﻢ‬ ‫ﻣﺎ‬ ‫اﻧﺪﻓﻊ‬ ‫اﻻﺣﻴﺎء‬ ‫اﻣﺮ‬ ‫ﻗﺮءت‬ ‫ﺑﻤﺎ‬ ‫و‬‫وﺣ‬ ‫اﺑﻦ‬ ‫ﺤﺎﻓﻆ‬‫ﺒ‬‫ﻵﻳﺎت‬ ‫ﻣﺨﺎﻟﻔﺘﻪ‬ ‫ﻣﻦ‬ ‫ﻴﺔ‬‫اﻧﺘﻔﺎع‬ ‫ﻋﺪم‬‫ﻣﻮﺗ‬ ‫ﺑﻌﺪ‬ ‫اﻟﻜﺎﻓﺮ‬‫ﺑﻤﺤﻤﺪ‬ ‫اﻻﻳﻤﺎن‬ ‫ﻻﻋﻄﺎء‬ ‫ﺑﻞ‬ ‫آﻔﺮﻩ‬ ‫ﺑﻌﺪ‬ ‫اﻳﻤﺎن‬ ‫اﻻﺣﺪاث‬ ‫اﻻﺣﻴﺎء‬ ‫ان‬ ‫ﻻﻧﻘﻮل‬ ‫اﻧﺎ‬ ‫آﻴﻒ‬ ‫ﻪ‬‫ﺳﻠﻢ‬ ‫و‬ ‫ﻋﻠﻴﻪ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ﺻﻠﻰ‬‫ﺣﻴﻨﺪ‬ ‫و‬ ‫اﻟﺘﻮﺣﻴﺪ‬ ‫ﻧﺤﺺ‬ ‫ﻋﻠﻰ‬ ‫اﻟﻤﻀﻰ‬ ‫ﺑﻌﺪ‬ ‫اﻻآﺮم‬ ‫دﻳﻨﻪ‬ ‫ﺗﻔﺎﺻﻴﻞ‬ ‫و‬‫ﻻﺣﺠ‬‫ﻓﻌﻞ‬ ‫آﻤﺎ‬ ‫ﺁﻳﺎت‬ ‫ﻓﻲ‬ ‫اﻟﺘﺨﺼﻴﺺ‬ ‫ادﻋﺎء‬ ‫اﻟﻰ‬ ‫ﺑﻨﺎ‬ ‫ﺘﻪ‬‫اﻟﻤﺠﻴﺒﻮن‬ ‫اﻟﻌﻠﻤﺂء‬〈I say that as far as resurrection is concerned as it was strongly refuted by āfizIbn Wahbiyyah, was based on the Ayah that a Kāfir cannot be of any help after hisdeath. We do not say that to resurrect them was for making them a Mu‘min aftertheir death in a state of Kufr but to give them the opportunity to bring Imān on theHoly Prophet of Allāh  and inform them of the details of his Dīn. This was toperfect their Imān because they were already pure Believers in Taw īd (i.e. Theywere Muwa ids). Since this is understood therefore there is no need for special25
  26. 26. The Parents of the Prophet  are Mu‘mininterpretation of those Ayahs regarding the death of a Kāfir as expounded by theillustrious ‘Ulamāh of Verification in this matter.‫ﻣﻦ‬ ‫و‬‫ﻣﺬهﺒﻲ‬‫ﻻهﻠ‬ ‫اﻟﺪﻳﺎر‬ ‫ﺣﺐ‬‫ﻬﺎ‬‫ﻟﻠ‬ ‫و‬‫ﻨﺎس‬‫ﻓ‬‫ﻳﻌﺸ‬ ‫ﻴﻤﺎ‬‫ﻘ‬‫ﻣﺬاهﺐ‬ ‫ﻮن‬In my belief the love of a place depends on the lovable people that live in it.And it is upon the people to Love according to their Belief.Anyone who likes and accepts this notion, then it is best otherwise there is nothinglesser than this opinion and one must control one’s tongue and have a clean heart andfear, 〈 ‫ذﻟﻜﻢ‬ ‫ان‬‫اﻟﻨﺒﻲ‬ ‫ﻳﻮذى‬ ‫آﺎن‬ ® [this may hurt the feelings of the compassionate Nabī ]Imām Ibn ajar Makkī  states in his ‘Shar ’:®‫اﻟﻤﺘﻮ‬ ‫ﻗﻮل‬ ‫اﺣﺴﻦ‬ ‫ﻣﺎ‬‫ﻗﻔ‬‫ﻓﻲ‬ ‫ﻴﻦ‬‫اﻟﺤﺬر‬ ‫اﻟﻤﺴﺄﻟﺔ‬ ‫هﺬﻩ‬‫اﻟﺤﺬر‬‫ذﻟﻚ‬ ‫ﻓﺎن‬ ‫ﺑﻨﻘﺺ‬ ‫ذآﺮهﻤﺎ‬ ‫ﻣﻦ‬‫ﻗﺪ‬‫ﺑﺨﻴﺮ‬ ‫ﺳﻠﻢ‬ ‫و‬ ‫ﻋﻠﻴﻪ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ﺻﻠﻰ‬ ‫ﻳﻮذﻳﻪ‬‫اﻻﻣﻮات‬ ‫ﺑﺴﺒﺐ‬ ‫اﻻﺣﻴﺎء‬ ‫ﻻﺗﺆذو‬ ‫اﻟﻄﺒﺮاﻧﻲ‬〈How beautifully some ‘Ulamāh of Dīn commented that if anyone who hesitates onthis topic, beware and control your tongue by speaking any ill about the nobleParents of the Nabī  because this may result in hurting the feelings of the HolyProphet of Allāh . It is reported in the adīth Sharīf of Imām Tabrānī  thatSayyidunā Rasūlullāh  stated; ‘Do not insult the dead and hurt the living’.Our Nabī  is and will be alive till eternity and he is fully aware (by the blessings ofAllāh ) of all the actions, intentions and conditions of every member of hisUmmah. Almighty Allāh  states:®t⎦⎪Ï%©!$#uρtβρèŒ÷σãƒtΑθß™u‘«!$#öΝçλm;ë>#x‹tã×Λ⎧Ï9r&∩∉⊇∪〈But those who insult or hurt the Prophet of Allāh  will be severely punished. (At‐Tauba 9:61) Therefore, it is most wise to be very cautious is such avenues of Dīn.‫ﺑﺮدم‬ ‫رﻩ‬ ‫آﻪ‬ ‫هﺸﺪار‬‫ﺗﻴﻎ‬‫را‬ ‫ﻗﺪم‬ ‫اﺳﺖ‬Be careful as you are stepping on a sharp blade of a sword.I agree that this issue is not Qat‘ī (absolute) or Ijmā’ī (consensus) but what issue ofabsolute authority or consensus is it that advocates the right for one to condemn aMuslim who faults in respect and compliments the other who drowns in disrespect?26
  27. 27. The Parents of the Prophet  are Mu‘minIt is a million times better for a liability to bend in the direction of respect than aliability that drags one towards the dungeons of insolence. This is proven in theadīth Sharīf and the beloved Nabī of Allāh  states:〈 ‫ان‬‫اﻟﻌﻘﻮد‬ ‫ﻓﻲ‬ ‫ﻳﺨﻄﻲ‬ ‫ان‬ ‫ﻣﻦ‬ ‫ﺧﻴﺮ‬ ‫اﻟﻌﻔﻮ‬ ‫ﻓﻲ‬ ‫ﻟﻴﺨﻄﻰ‬ ‫ﻻن‬ ‫اﻻﻣﺎم‬ ®(Avoid the udūd37as far as possible). Verily the error of the Imām inforgiveness is better than his error in punishment.38ujjat al-Islām Imām Mu ammad al-Ghazālī  states in his Ihyā al- ‘Ulūm al-Dīnthat it is not permissible to attribute a Kabīrah (major sin) to a Muslim until it can beproven with Tawātur39. Then what Tawātur proves that the beloved Rasūl of Allāh is a progeny of Kāfir Parents and why will not the condition of Tawātur apply to thisissue?Indeed, the absence of absolute verification is not sufficient to overrule thespontaneous natural flow of proofs.Does the conscious of your Imān accept that the beggars of the servants of theBeloved Mustafa  relax and enjoy the pleasures of Jannat al-Firdous while [Allāh forbid ! ً‫ا‬‫وﻋﻴﺎذ‬‫ﺑﺎﷲ‬ ] the beloved Parents of the abīb  are humiliated by facing thetorment and discomfort of the Fire of Hell! Do we forget that Allāh  created Al-Jannah due to the Barakāt and Sadaqah of the Na‘lain Sharīfain (Sacred Sandals)of His Me bōb . How can it ever be possible that the Servants of SayyidunāMustafā  enjoy all these pleasures and comfort while his noble Parents are left tosuffer in the Fire of Hell???It is true that we cannot demand anything from the all Powerful Allāh  who is theReal Absolute, then what authority and right grants one the permission to blatantlycondemn the dignified Parents as Kāfirs and Mushriks? What concrete proof can beproduced to verify this audacious judgment? The insolent can not produce anyreasonable authentic adīth Sharīf to acknowledge their false claim. If they produceone, it may be reasonable but not authentic, and it is authentic that it will never bereasonable. The avenue that I have pointed out to in brief, there too, the lowest degreewill be the observance of silence that will protect the laws of Adab. As far asanything beyond this frontier is concerned, it remains on the disposal of theindividual.37Refers to ‘Capital Punishment’ according to the Sharē’ah of Islām.38Narrated from Umm al-Mu‘minīn Sayyidah ‘A’ieshah al-Siddiqah  by Ibn Shaybatā, ākim and Bayhaqī.39mass-narrated adith27
  28. 28. The Parents of the Prophet  are Mu‘minA Divine SecretExternal words expose the contents of the interior. Sayyidunā Rasūlullāh  states:〈 ‫اﻻﺳﻢ‬ ‫ﺣﺴﻦ‬ ‫اﻟﻮﺟﻪ‬ ‫ﺣﺴﻦ‬ ‫ﻓﺎﺑﻌﺜﻮﻩ‬ ‫رﺟﻼ‬ ‫اﻟﻰ‬ ‫ﺑﻌﺜﺘﻢ‬ ‫اذا‬ ®When you send a messenger to my Court, send one who is handsome and has abeautiful name.40Another adīth Sharīf states:〈 ‫ﺑﺎﺳﻤﺂﺋﻬﺎ‬ ‫اﻻرض‬ ‫اﻋﺘﺒﺮو‬ ®Gauge the sky according to its name.41Sayyidunā ‘Abd Allāh ibn ‘Abbās  states:®‫ﻻﻳﺘ‬ ‫و‬ ‫ﻳﺘﻔﺎﺋﻞ‬ ‫وﺳﻠﻢ‬ ‫ﻋﻠﻴﻪ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ﺻﻠﻰ‬ ‫اﷲ‬ ‫رﺳﻮل‬ ‫آﺎن‬‫و‬ ‫ﻴﻄﺮ‬‫آ‬‫ﺎ‬‫اﻟﺤﺴﻦ‬ ‫اﻻﺳﻢ‬ ‫ﻳﺤﺐ‬ ‫ن‬〈The Prophet of Allāh  took good meanings of things and always rejected omensand meanings and he loved beautiful names.42Umm al-Mu‘minin Sayyidah ‘A’eishā Siddiqā  states:〈 ‫اﻟﻘﺒﻴﺢ‬ ‫اﻻﺳﻢ‬ ‫ﻳﻐﻴﺮ‬ ‫آﺎن‬ ‫ﺳﻠﻢ‬ ‫و‬ ‫ﻋﻠﻴﻪ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ﺻﻠﻰ‬ ‫اﻟﻨﺒﻲ‬ ‫ان‬ ®The Nabī  always replaced unpleasant names with good ones.43Sayyidunā ‘Urwah  reports the Nabī  saying:®‫ﺳﻠﻢ‬ ‫و‬ ‫ﻋﻠﻴﻪ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ﺻﻠﻰ‬ ‫اﷲ‬ ‫رﺳﻮل‬ ‫آﺎن‬‫اﻟﻰ‬ ‫ﺣﻮﻟﻪ‬ ‫اﻟﻘﺒﻴﺢ‬ ‫ﺑﺎﻻﺳﻢ‬ ‫ﺳﻤﻊ‬ ‫اذا‬‫ﻣﻨﻪ‬ ‫اﺣﺴﻦ‬ ‫هﻮ‬ ‫ﻣﺎ‬〈When the Prophet of Allāh  heard any unpleasant name he40Reported with an approved ( ‫اﻻﺻﺢ‬ ‫ﻋﻠﻰ‬ ‫)ﺣﺴﻦ‬ authority from Sayyidunā Abū Hurayrah  by Bazār in his Musnadand Tabrānī in his Awsat41Narrated on an approved )‫ﻟﺸﻮاهﺪﻩ‬ ‫ﺣﺴﻦ‬( authority from Sayyidunā ‘Abd Allah ibn Masôd  by Ibn ‘Adī .42Narrated by Imām A mad , Imām Tabrānī  and Imām Baghawī  in Shar al-Sunnah.43Tirmidi narrates from Umm al-Mu‘minīn Sayyidah ‘A’eishā.28
  29. 29. The Parents of the Prophet  are Mu‘minreplaced it with a good one.44Sayyidunā Buraydah  reports:®‫ﺳﻠﻢ‬ ‫و‬ ‫ﻋﻠﻴﻪ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ﺻﻠﻰ‬ ‫اﻟﻨﺒﻲ‬ ‫ان‬‫ﻻﻳ‬ ‫آﺎن‬‫ﺳﺄل‬ ‫ﻋﺎﻣﻼ‬ ‫ﺑﻌﺚ‬ ‫ﻓﺎذا‬ ‫ﺷﺊ‬ ‫ﻣﻦ‬ ‫ﺘﻄﻴﺮ‬‫ﻓﺎذا‬ ‫اﺳﻤﻪ‬ ‫ﻋﻦ‬‫آﺮﻩ‬ ‫ان‬ ‫و‬ ‫وﺟﻬﻪ‬ ‫ﻓﻲ‬ ‫ذﻟﻚ‬ ‫ﺑﺸﺮ‬ ‫رؤى‬ ‫و‬ ‫ﺑﻪ‬ ‫ﻓﺮح‬ ‫اﺳﻤﻪ‬ ‫أﻋﺠﺒﻪ‬‫رؤى‬ ‫اﺳﻤﻪ‬‫و‬ ‫وﺟﻬﻪ‬ ‫ﻓﻲ‬ ‫ذﻟﻚ‬ ‫آﺮاهﺔ‬‫ﻗﺮ‬ ‫دﺧﻞ‬ ‫اذا‬‫ﻳﺔ‬‫رؤ‬ ‫و‬ ‫ﺑﻪ‬ ‫ﻓﺮح‬ ‫اﺳﻤﻬﺎ‬ ‫أﻋﺠﺒﻪ‬ ‫ﻓﺎن‬ ‫اﺳﻤﻬﺎ‬ ‫ﻋﻦ‬ ‫ﺳﺄل‬‫آﺮﻩ‬ ‫ان‬ ‫و‬ ‫وﺟﻬﻪ‬ ‫ﻓﻲ‬ ‫ذﻟﻚ‬ ‫ﺑﺸﺮ‬ ‫ى‬‫اﺳﻤﻬﺎ‬‫وﺟﻬﻪ‬ ‫ﻓﻲ‬ ‫ذﻟﻚ‬ ‫آﺮاهﺔ‬ ‫رؤى‬〈Verily the Nabī  did not take a bad omen of anything. When he appointed anyoneto a post, he first asked his name. If he liked it he expressed happiness whichbecame obvious on his resplendent face. If the name was unpleasant, a sign ofdispleasure was noticed on his radiant face. When he entered a town, he asked itsname. if it pleased him, happiness was seen on his glowing face and if it displeasedhim, its effects were noticeable on his luminous face.45Now, I invite the reader to observe with sense of justice at the following 14 pointswhich are secret favours and exclusivity that Allāh  has blessed on His belovedNabī, Sayyidunā Mu ammad .1) The name of the Nabī’s  father is ‘Abd Allāh  and the Nabī states:〈 ‫ﻋﺒﺪاﻟﺮﺣﻤﻦ‬ ‫و‬ ‫ﻋﺒﺪاﷲ‬ ‫اﷲ‬ ‫اﻟﻰ‬ ‫اﺳﻤﺂﺋﻜﻢ‬ ‫أﺣﺐ‬ ®Amongst your names, the most beloved to Allāh  are ‘Abd Allāh and‘Abd al-Ra mān.462) The name of the Nabī’s  Mother is Āminah  which is derivedfrom the root of Amn and Āmān meaning Peace and Security andalso has a similar derivation of Imām.3) The name of the Nabī’s  grandfather is ‘Abd al-Mu alib  andMu alib is a derivation of the root A ’ īb meaning Pure whichpoints out to the birth of Mu ammad, A mad, āmid and Me mûd.44Al-Bukhārī45Reported in Abū Da’ūd Sharīf.46Reported from Sayyidunā ‘Abd Allāh ibn Umar  by Muslim, Abū Da’ûd, Tirmidī and Ibn Māja.29
  30. 30. The Parents of the Prophet  are Mu‘min4) The name of the paternal grandmother of the Nabī  is Fātimahbint ‘Amr bin ‘Āh’iz . Who is not aware of the excellence of thisbeautiful name? It is reported in the adīth Sharīf that the Prophet ofAllāh  said:〈 ‫ﻓﻄ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ﻻن‬ ‫ﻓﺎﻃﻤﻪ‬ ‫ﺳﻤﺎهﺎ‬ ‫اﻧﻤﺎ‬‫ﻤ‬‫اﻟﻨﺎر‬ ‫ﻣﻦ‬ ‫ﻣﺠﻴﻬﺎ‬ ‫و‬ ‫ﻬﺎ‬ ®Almighty Allāh  named her Fātimah because He ordained tofree her and all those who loved her from the Fire of Hell. 475) The name of the Nabī’s  maternal grandfather was Wa b  whichmeans generosity and bounty. He belonged to the Bani Zah’rahtribe and Zah’rah means Radiance and Lustre.6) The name of the Nabī’s  maternal grandmother was Bar’rā  thatmeans pious.487) If we look at the chaste women that breastfed the Nabī  then thefirst is Tho’waybah  which is a extract of the root Thawābmeaning Virtues full of the mercies of Allāh .8) The second is Sayyidah alīmah Sa‘diyyā bint ‘Abd Allāh ibnārith  and the Prophet  said to her :〈 ‫اﻟﺤ‬ ‫رﺳﻮﻟﻪ‬ ‫و‬ ‫اﷲ‬ ‫ﻳﺤﺒﻬﻤﺎ‬ ‫اﻟﺨﺼﻠﺘﻴﻦ‬ ‫ﻓﻴﻚ‬ ‫ان‬‫ﻠ‬‫اﻻﻧﺎة‬ ‫و‬ ‫ﻢ‬ ®You have two qualities in you that Allāh  and His Rasūl  loves,one is compassion and the other is tolerance.She belonged to the Banī Sa‘ad tribe. Sa‘ad is a derivation of Sa‘ādahmeaning Piety and Prosperity. Both these pious women embraced Islamon the hands of the beloved Nabī  and honoured themselves with therank of Sa ābiyāt.49On the Day of unayn, when Sayyidah alīmah presented herself in the company of the abīb , he laid his sacredmantle on the floor and seated her on it.509) Sayyidah alīmah’s  husband’s name is adrat ārith Sa‘dī . Healso honourably embraced Islam on the hands of the Prophet . One day47Narrated from Sayyidunā Ibn ‘Abbās  by Imām al-Khatīb al-Baghdādī 48Recorded by Ibn ishām in his Sīrah.49Recorded by Imām Mu’al’tāī  in his Al-Tāhqā al-Jasiyyā fi Ith’bāt Islām.50Narrated by Imām ‘Abd al-Rabb in his al-Istiyāb from Sayyidunā ‘Āta bin Yasār 30
  31. 31. The Parents of the Prophet  are Mu‘minhe undertook the journey from Makka al-Mukarramah to Madina al-Munawwarah to visit the beloved Nabī . On the way he met someQuraish who taunted him and said; “O ārith! Listen to your son whosays that the dead will be resurrected and Allāh has made two abodescalled Jannah and Jahannam.” When he met the Nabī  he said; “O myson! Your nation have complains about you.” He replied, “Yes, I domake such statements and O my Father! When that day shall come, I willhold your hand and say to you, ‘Look, is this not that day which Iinformed you of, i.e. Qiyāmah?’” After adrat ārith  embracedIslām, he remembered the statement of the Nabī  and proudly said;“When my son shall hold my hand, Inshā- Allāh he will not leave it untilhe takes me into Jannah.”51It is reported in the adīth that the HolyProphet  said:〈 ‫هﻤﺎم‬ ‫و‬ ‫ﺣﺎرث‬ ‫اﺻﺪﻗﻬﺎ‬ ®The most honest names are ārith and umām.5210) The foster brother that breastfed with him by Sayyidah alīmah  is‘Abd Allāh Sa‘dī . He also embraced Islām and became a devoutSa ābī.5311) The foster elder sister of the Nabī  and daughter of Sayyidah alīmah is Sumayyah Sa‘diyyah  who fed the beloved Nabī  in her lap andsang lullabies to put him to sleep. Due to this service, she also qualifiesto be called his mother. The word Sumayyah Sa‘diyyah means theSymbolic One or one with a sign that shines out from a distance. Shealso embraced Islām and joined the rank of the illustrious Sahābahfraternity.12) One day Sayyidah alīmah  cuddled the Nabī  in her lap and set outto some place. On the way she met 3 young beautiful and pious virgingirls who were astonished at the Divinely blessed beauty and splendourof the darling of Allāh . They became so overwhelmed at his beautythat they uncontrollably placed the nipples of their breasts into the mouthof the Nabī .54As soon as it touched his sacred lips, milk dripped from51Narrated by Imām Yūnus bin Bokayr .52Narrated by al-Bukhārī in his Ādab al-Mufrad, Abū Da’ūd and al-Nisā’ī from Sayyidunā Abi al- Hathīmī .53Ibn Sa‘ad  mentions in the ‘Record of Authentic Authorities’.54These pious Ladies were attracted by the manifestation of Divinely Blessed Awe exploding from the sacred body ofthe abīb  and wanted to atleast be included in the list of nurses that fed milk or cared for the Beloved of Allāh .31
  32. 32. The Parents of the Prophet  are Mu‘minthem. All were of the name ‘Ātikā which means a pious lady, a wealthylady, a generous lady drenched in perfume. All 3 women belonged to theBani Sulaym tribe and the word Sulaym is derived from the root ofSalāmah which means Peace and it is similar to the derivation of theword Islām.55Some ‘Ulamāh also say that the adīth{ ‫اﻟﻌﻮاﺗﻚ‬ ‫اﺑﻦ‬ ‫اﻧﺎ‬} [*ref; adīth/footnote no: 21 pg 20] refers to the above incident.Important Note:There is no excellence or rank that other Prophets of Allāh  enjoyedwhich our beloved Rasûl, Sayyidunā Mustafā  was not blessed with.Infact, there are so many unique qualities he alone enjoys that are strictlyexclusive to him . The above incident of the 3 ladies is a comparison tothe miraculous birth of Sayyidunā Nabī ‘Isā  who, without a fatherwas born from a pious virgin lady. Similarly, the “Ashraf” abīb  isthat marvel of Allāh  that produced milk in the breasts of 3 chastevirgin women with the touch of his sacred lips. Both, the birth of Nabī‘Isā  and the touch of the lips of the abīb  are indeedimpossibilities and astounding wonders of the Qudrah of the SublimeCreator .‫ّﻢ‬‫ﻠ‬‫وﺳ‬ ‫ﺑﺎرك‬ ‫و‬ ‫ﻋﻠﻴﻬﻢ‬ ‫و‬ ‫ﻋﻠﻴﻚ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ﺻﻠﻰ‬ ‫و‬Imām Abū Bakr Ibn al-‘Arabī  states:〈 ‫اﺳﻠﻤﺖ‬ ‫اﻻ‬ ‫ﺗﺮﺿﻌﺘﻪ‬ ‫ﻟﻢ‬ ®All the chaste women that fed milk to the beloved Nabī of Allāh embraced Islam and became Sa ābiyāt.56Remarkably! This was the result of only breastfeeding which is justpartial- care and nursing which manifested as the Barakāt of the sacredname of the exalted Rasûl .13) Another nurse of the Nabī  is Umm Ayman  who was the servantlady Sayyidah A‘minah . She personally cared for, and gave him fullHistory cannot give a single example of a virgin whose breasts produced milk. The Law of Nature only produces milkin the breast of a pregnant mother in preparation to feed the new born child after birth. These 3 women were virginsand not pregnant but yet their breasts produced milk. How could this impossible become possible? Thus, one has toaccept that milk was miraculously produced when their nipples touched the sacred lips of the “Mercy of the Universe”.This incident is but one of the millions of Mo‘jizāt that can be quoted as proof that the Nabī  is a fountain and sourceof Allāh’s  Mercies i.e. 〈‫ﺎﻟﻤﻴﻦ‬‫ﻟﻠﻌ‬ ‫ﺔ‬‫رﺣﻤ‬ ‫اﻻ‬ ‫ﻠﻨﺎك‬‫ارﺳ‬ ‫ﺎ‬‫ﻣ‬ ‫®و‬ “I have not sent you but as ultimate Mercy onto the entireUniverse.” (Translator)55Reported by Imām ‘Abd al-Barr  in his al-Istiyāb.56Imām ibn al-‘Arabī  mentions this in his Sirāj al-Murīdīn.32
  33. 33. The Parents of the Prophet  are Mu‘minmotherly attention after the demise of his dear mother. Ayman alsomeans Barakah, Honesty and Power. She also embraced Islam and isranked as a very distinguished Sa ābiyyah . The Prophet of Allāh often compassionately said to her:〈 ‫اﻣﻲ‬ ‫ﺑﻌﺪ‬ ‫اﻣﻲ‬ ‫اﻧﺖ‬ ®You are my mother after my mother.57While undertaking the journey of Hijrā, she felt thirsty. A glowingbucket of cold water appeared from the sky before her. She drank from itto her content. After this drink she never felt thirsty in her lifetime and itis said that though she kept fasts in the hottest days but she never feltthirsty.5814) At the time of birth, the name of the lady that took hold of the Nabī  isShifā. She is the mother of the famous Sa ābah, Sayyidunā ‘Abd al-Ra mān ibn Awf .59There was another lady present at the time of birthwhose name was Fātimah bint ‘Abd Allāh Thaqafiyyā . Both thesevirtuous ladies embraced Islām.O Vision of Justice! Do you think that at every point and moment the incorporationof distinguished and pure names was a mere coincidence? In fact, it was a clearmanifestation of Eternal Favours that intentionally selected and placed these beautifulnames and pious personalities along the sacred chain of events which finally markedthe physical birth of the Mercy of the Universe . Do you think that the All WiseLord of Power  who protected this Pure Light from all disliked names andimpurities, will place him in the body of evil and impure people? Furthermore, towhat degree is filth and impurity, of course, the worst of all i.e. Kufr and Shirk![ āsha thumma āsha] Su ānallāh! The nurses are called Muslim and not ordinaryMuslim but one of the highest order (Sa ābiyyah), Alas! How could the pure wombsin which Sayyid al-Bashar  stretched his feet and that pure and purifying bloodwhich was used to formulate the Nurāni Body of the one and only IndependentPerfect Human and the most beloved of Allāh  be of any insignificant impureperson? By Allāh! How can this be tolerated!‫ﻧﻬ‬ ‫دﻳﻜﻬﺎ‬ ‫ﺧﺪا‬‫ﻰ‬‫ﺟﺎﻧﺎ‬ ‫ﺳﻰ‬ ‫ﻗﺪرت‬‫ﺑﺒﻨﺪ‬ ‫ﻣﺎ‬‫و‬ ‫ﻋﺸﻘﻴﻢ‬ ‫ﻩء‬‫د‬‫ﮔ‬‫ر‬‫هﻴ‬‫ﻧﺪاﻧﻴﻢ‬ ‫ﺞ‬We did not see Allāh but recognized Him throughHis Qudrah (i.e. The Nabī )57Narrated by Ibn Sa‘ad from Sayyidunā Uthmān ibn Qāsim 58Ibid59Narrated by Abū Na’īm 33
  34. 34. The Parents of the Prophet  are Mu‘minWe are the servants of Love and beside this we know nothing.By the grace of Allāh  this humble servant has compiled this brief Guideline ofSalvation based on the path of the illustrious A‘immah and exalted ‘Ulamāh of Dīnwhose virtuous name are as follows:1) Imām al-Jalīl ‘Allāmah al-Kabīr Sayyidī Abū Hafs A mad binSha’hīn . He authored 330 books on various subjects on Dīn.Besides this, his voluminous Tafsīr of the Qur’ān runs into 1000chapters and his Musnad of adīth Sharīf stretches to 3003chapters.2) Shaykh al-Mu addithīn Imām A mad bin Khatīb al-Baghdādī 3) āfiz al-Shān Mu addith Māhir Imām Abū al-Qāsim ‘Alī binasan ibn ‘Asākir .4) Imām al-Ajal Abū al-Qāsim ‘Abd al-Rahmān bin ‘Abd AllāhSohaylī  Sā ib al-Rood5) āfiz al- adīth Imām Mu ib al-Dīn Tabrī . The ‘Ulamāh statethat after Imām al-Jalīl Sharf al-Dīn Nawawī  there was noneborn like him besides Imām Tabrī 6) Imām ‘Allāmah Nāsir al-Dīn ibn al-Munīr  Sā ib Ashraf al-Mustafā7) Imām Hāfiz al- adīth Abū al-Fat a Mu ammad bin Mu ammadibn Sayyid al-Nās  Sā ib ‘Oun al-Athar8) ‘Allāmah Imām Salā al-Dīn Safā 9) āfiz al-Shān Mu addith Imām Shams al-Dīn Mu ammad ibnNāsir al-Dīn Dimashqī 10) Shaykh al-Islām āfiz al-Shān Imām Shāb al-Dīn A mad ibn ajrAsqalānī 11) Imām āfiz al- adīth Abū Bakr Mu ammad bin ‘Abd AllāhAshbilī ibn al-Arabī Mālikī 12) Imām Abū al-Hasan ‘Alī bin Mu ammad Mādarwī Basrī  Sā ibal-Hādī al-Kabīr13) Imām Abū ‘Abd Allāh Mu ammad bin Khaf Mālikī  ShāreSa ī Muslim14) Imām ‘Abd Allāh Mu ammad bin A mad bin Abī Bakr Qurtubī Sā ib Tadkarā34
  35. 35. The Parents of the Prophet  are Mu‘min15) Imām al-Mutakallimīn Fakhr al-Mudaqqiqīn ‘Allāmah Fakhr al-Dīnal-Rāzī 16) Imam ‘Allāmah Sharf al-Dīn Munādī 17) Khātim al- uffāz Majd al-Qur’ān al-‘Āshir Imām Abū al-Fadl Jalālal-Millat al-Dīn bin ‘Abd al Ra mān al-Suyū ī 18) Imām āfiz Shahāb al-Dīn A mad bin ajr Haytamī Makkī Sā ib Af al al-Qur’rā.19) Imām Shaykh Nūr al-Dīn ‘Ali bin al-Jarīr Misrī  Sā ib RisālāTa qīq Āmāl al-Zajīn fi al Wālid al-Mustafā bi Fa lillāh Ta’ālā fial-Dā’rain min al-Najīn20) ‘Allāmah Sayyid Abū ‘Abd Allāh Mu ammad bin Abī SharīfHasanī Tilmisānī  Shāre Shifā al-Sharīf21) ‘Allāmah Imām Mu aqqiq Sanusī 22) Imām al-Ajal Ārif Billāh Sayyidī ‘Abd al-Wahhāb Sharānī Sā ib al-Yaqūt wa al-Jawāhir23) ‘Allāmah A mad bin Mu ammad bin ‘Alī bin Yūsuf Fāsī  Sā ibMatāleh‘ al-Masarrāt Shar Dalā’il al-Khay’rāt24) Khātim al-Mu aqqiqīn ‘Allamah Sayyid Mu ammad bin ‘Abd al-Bāqī Zurqānī  Shāre al-Muwāhib25) Imām al-Ajal Faqīh al-Akmal Mu ammad bin Mu ammad KardarīBazārī  Sā ib al-Manāqib26) Zain al-Foqahā ‘Allāmah Mu aqqiq Zain al-Dīn bin Najīm Misrī Sā ib al-Ish’bāh wa al-Nazā’ir27) Sayyid al-Sharīf ‘Allāmah amawī  Sā ib Ghamz al-‘Oyūn waal-Basā’ir28) ‘Allāmah Imām ‘Abd al-Majīd ibn Nasuh ibn Isra‘īl al-Hanafī Sā ib Kanz al-Fawā’id29) ‘Allāmah usain bin Mu ammad bin asan Diyār Bakrī  Sā ibal-Khamīs fi Anfus Nafees30) ‘Allāmah Mu aqqiq Imām Shāb al-Dīn A mad Khafājī Misrī Sā ib Nasīm al-Riyā31) ‘Allāmah Mu addith Tāhir Fatnī  Sā ib Majma‘ al-Bi ār al-Anwār32) Shaykh al-Shuyūkh fi al-Hind al-Mu aqqiq Mawlana ‘Abd al- aqqMu addith Dehlawī  Sā ib Madārij al-Nububuwwa35
  36. 36. The Parents of the Prophet  are Mu‘min33) Mawlana Ba r al-Ulūm Malik al-‘Ulamāh ‘Abd al-‘Alī  Sā ibFawāteh al-Rahmūt34) ‘Allāmah Sayyid A mad Misrī Ta tāwī  Mo ’shī DurreMukhtār35) ‘Allāmah Imām Sayyid Ibn ‘Ābidīn Āmīn al-Dīn Mu ammadEffendī Shāmī  Sā ib Durre Mukhtār〈 ‫ّﺎر‬‫ﻔ‬‫اﻟﻐ‬ ‫ﻳﺰ‬ ‫اﻟﻌﺰ‬ ‫اﻟﻤﻠﻚ‬ ‫رﺣﻤﺔ‬ ‫ﻋﻠﻴﻬﻢ‬ ‫اﻻﺧﻴﺎر‬ ‫اﻟﻤﺤﻘﻘﻴﻦ‬ ‫و‬ ‫اﻟﻜﺒﺎر‬ ‫اﻟﻌﻠﻤﺂء‬ ‫ﻣﻦ‬ ‫ﻏﻴﺮهﻢ‬ ‫و‬ ®All the comments of the above listed eminent A‘immah are in front of me but thishumble servant did not compile this book with an intention to elaborate on theirunanimous decision especially that of Imām al-Jalīl Sayyidī Jalāl al-Suyūtī . I havequoted them firstly to verify and acknowledge them and secondly, strengthen mypoint of argumentation. My heart was certainly inspired by the Fuyūd of theseLuminaries. May Allāh  sanctify their Souls and bless me with their Barakāt,Āmīn.My real reason to compile this important book is to alert and safeguard the Imān ofmy Muslim brothers and sisters who are easy prey to the fraudulent and misguidedcults operating in the name of Islām within the framework of Islām. May Allāh and Sayyidunā wa Mawlanā Mustafā  purely by Divine Grace, accept this humblecontribution and protect the Imān of this weak and destitute and save him in both theworlds from all forms of punishment and hardship. Āmīn thummā Āmīn.〈 ‫ﻧﻴﺴﺖ‬ ‫دﺷﻮار‬ ‫آﺎرهﺎ‬ ‫آﺮﻳﻤﺎ‬ ‫ﺑﺮ‬ ®Nothing is difficult for the Gracious Lord However, the above comments and views of these illustrious ‘Ulamāh are focused onthe partiality (Juzziyyāt) of this subject. But if one carefully observe its totality(Kulliyyāt), then Imām ujjat al-Islām Mu ammad al-Ghazālī , Imām al-AjalImām al- aramain  so much so that even the authentic and powerful proofs ofImām Mujtahid Sayyidunā Imām Shafā’ī  all unanimously confirm without a doubtthat every male and female member of the Nabī’s  chain of ancestry is Nājī andfrom the Ahle Jannah. Infact, there is an Ijma‘ (consensus) of all the Ashā’irā andMa’turīdiyyā A‘immah and even the Mashā’ikh who unanimously subscribe to andconfirm this decision.〈 ‫اﻻﺻﻮﻟﻴﻦ‬ ‫ﻋﻠﻤﻰ‬ ‫ﻓﻲ‬ ‫ﻧﻈﺮ‬ ‫اﺟﺎﻟﺔ‬ ‫ﻟﻪ‬ ‫ﻣﻦ‬ ‫ﻋﻠﻰ‬ ‫ﻻﻳﺨﻔﻰ‬ ‫آﻤﺎ‬ ®This is not hidden from the eyes of those who are acquainted with the Science ofPrinciples.36
  37. 37. The Parents of the Prophet  are Mu‘minImām Jalāl al-Dīn al-Suyūtī  states in Subul al-Najāt:〈 ‫اﻻﺋﻤﺔ‬ ‫ﻣﻦ‬ ‫ﻃﺎﺋﻔﺔ‬ ‫ﺑﻪ‬ ‫ﺁﻣﻨﺎ‬ ‫ﺣﺘﻰ‬ ‫اﺣﻴﺎهﻤﺎ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ان‬ ‫اﻟﻰ‬ ‫ﻣﺎل‬ّ‫ﻔ‬‫ﺣ‬ ‫و‬‫ﺎظ‬‫اﻟﺤﺪﻳﺚ‬ ®It is also documented in Kitāb al-Khamīs:®‫ﺳﻠﻢ‬ ‫و‬ ‫ﻋﻠﻴﻪ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫اﷲ‬ ‫ﺻﻠﻰ‬ ‫اﻟﻨﺒﻲ‬ ‫اﺑﻮى‬ ‫ام‬ ‫اﻟﻰ‬ ‫اﻻﻋﻼم‬ ‫اﻻﺋﻤﺔ‬ ‫ﻣﻦ‬ ‫آﺜﻴﺮ‬ ‫ﺟﻤﻊ‬ ‫ﻣﺬهﺐ‬‫ﻧﺎﺟﻴﺎن‬‫اﻟ‬ ‫اﻋﻠﻢ‬ ‫دهﻢ‬ ‫اﻵﺧﺮة‬ ‫ﻓﻲ‬ ‫ﺑﺎﻟﻨﺠﺎة‬ ‫ﻟﻬﻤﺎ‬ ‫ﻣﺤﻜﻮم‬‫ﺑﻐﻴﺮ‬ ‫ﻗﺎل‬ ‫ﺧﺎﻟﻔﻬﻢ‬ ‫ﻣﻦ‬ ‫ﺑﺎﻗﻮال‬ ‫ﻨﺎس‬‫اﻟﻨﺎس‬ ‫اﻧﻘﺪ‬ ‫و‬ ‫اﻟﻶﺛﺎر‬ ‫و‬ ‫ﻟﻼﺣﺎدﻳﺚ‬ ‫اﻟﻨﺎس‬ ‫اﺣﻔﻆ‬ ‫ﻣﻦ‬ ‫و‬ ‫اﻟﺪرﺟﺔ‬ ‫ﻓﻲ‬ ‫ﻋﻨﻬﻢ‬ ‫وﻻﻳﻘﺼﺮون‬ ‫ذﻟﻚ‬‫اﻟﺘﻰ‬ ‫ﺑﺎﻻوﻟﺔ‬‫اﻟﻔﺘﻮن‬ ‫ﻣﻦ‬ ‫ﻣﺘﻀﻠﻌﻮن‬ ‫اﻟﻌﻠﻮم‬ ‫ﻻﻧﻮاع‬ ‫ﺟﺎﻣﻌﻮن‬ ‫ﻓﺎﻧﻬﻢ‬ ‫اوﻟﺌﻚ‬ ‫ﺑﻬﺎ‬ ‫اﺳﺘﺪل‬‫ا‬ ‫ﺑﻌﺔ‬ ‫اﻻر‬ ‫ﺧﺼﻮﺻﺎ‬‫ﻟﺘﻰ‬‫اﺳﺘﻤﺪ‬‫ﻋﻠﻰ‬ ‫ﻳﻘﻔﻮا‬ ‫ﻟﻢ‬ ‫اﻧﻬﻢ‬ ‫ﺑﻬﻢ‬ ‫ﻧﻈﻦ‬ ‫ﻓﻼ‬ ‫اﻟﻤﺴﺄﻟﺔ‬ ‫هﺬﻩ‬ ‫ﻣﻨﻬﺎ‬‫ال‬ ‫اﻻﺣﺎدﻳﺚ‬‫ﺗﻰ‬‫اﺟﺎﻟﻮا‬ ‫و‬ ‫ﻋﻤﺮﺗﻬﺎ‬ ‫ﺧﺎﺿﻮ‬ ‫و‬ ‫ﻋﻠﻴﻬﺎ‬ ‫وﻗﻔﻮا‬ ‫ﺑﻞ‬ ‫اﷲ‬ ‫ﻣﻌﺎذ‬ ‫اوﻟﺌﻚ‬ ‫ﺑﻬﺎ‬ ‫اﺳﺪل‬‫اﻟﻤﺮﺿﻴﻪ‬ ‫ﺑﺎﻻﺟﻮﺑﺔ‬ ‫ﻋﻨﻬﺎ‬‫اﻟﺘﻰ‬‫آﺎﻟﺠﺒﺎل‬ ‫ﻗﺎﻃﻌﺔ‬ ‫ادﻟﺔ‬ ‫اﻟﻴﻪ‬ ‫هﻴﻮ‬ ‫اﻟﻤﺎذ‬ ‫اﻗﺎم‬ ‫و‬ ‫ﻣﻨﺼﻒ‬ ‫ﻻﻳﺮدهﺎ‬‫ﻣﺨﺘﺼﺮا‬ ‫اﻩ‬ ‫اﻟﺮواﺳﻰ‬〈A big Jamā’at of senior renowned A‘immah and uffāz of adīth who were notonly masters of adīth but also ‘Ālims of all sciences of Knowledge, unanimouslyagree that the Parents of the Nabī  are Nājī and it cannot be imagined that theseluminaries were unaware of those A ādith which was used in this subject by theobjectors to prove otherwise. [Ma‘āz-Allāh!] This was not so, but they weredefinitely aware and also intensely pondered over them thoroughly and thenissued such appealing rulings that no individual with justice would reject them.They formulated powerful and irrefutable proofs acknowledging the Imān of theAugust Parents that stands as immovable mountains. 60‘Allāmah Imām Zurqānī  states in his Shar (commentary) of Mawāhib commentsabout these A’immah:®‫ﻳﺮى‬ ‫ﻟﻢ‬ ‫ﻋﻠﻤﺎﺋﻨﺎو‬ ‫ﻧﺼﻮص‬ ‫ﻣﻦ‬ ‫ﻋﻠﻴﻪ‬ ‫وﻓﻀﻨﺎ‬ ‫ﻣﺎ‬ ‫و‬ ‫هﺬا‬‫ﺑﻐﻴﺮ‬‫ﻳﺸﻢ‬ ‫ﻣﺎ‬ ‫اﻻ‬ ‫ﻳﺨﺎﻟﻔﻪ‬ ‫ﻣﺎ‬ ‫هﻢ‬‫ﻣﻦ‬‫اﺑﻰ‬ ‫ﻧﻔﺲ‬‫ﺗﻜﻔﻞ‬ ‫ﻗﺪ‬ ‫و‬ ‫وﺣﻴﺔ‬‫ﺑﺮ‬‫د‬‫اﻟﻘﺮﻃﺒﻰ‬ ‫ﻩ‬〈60Kitāb al-Khamīs, a documentation quoted from Al-Durar al-Munifa fi al-Ābā’ī al-Sharīfā.37
  38. 38. The Parents of the Prophet  are Mu‘minThese are such proofs of our ‘Ulamāh which I am acquainted with and did notfind any refutation of it by the rejecters beside in the words of one i.e. Ibn Wa yāwhich Imām Qurtubī  had discredited and refuted.Umm Samā’ah Asmā bint Abi-Ra m  narrates from her mother who was presentwith Sayyidah Āminah  before she passed away: Sayyidunā Mu ammad  wasabout 5 or 6 years old sitting at his mother’s head side. The compassionate motherlooked at her beloved son and said these words:‫ﺑﺎرك‬‫ﻓﻴﻚ‬‫اﷲ‬‫ﻣﻦ‬‫اﺑﻦ‬ ‫ﻳﺎ‬ ‫ﻏﻼم‬‫اﻟﺬي‬‫ﻣﻦ‬‫ﺣﻮﻣﺔ‬‫اﻟﺤﻤﺎم‬‫ﻧﺨﺎﺑﻌﻮن‬‫اﻟﻤﻠﻚ‬‫ﻓﻮدى‬ ‫اﻟﻤﻨﻌﺎم‬‫ﻏﺪاة‬‫اﻟﺼﺮب‬‫ﺑﺎﺳﻬﺎم‬‫ﺑﻤﺎﺋﺔ‬‫ﻣﻦ‬‫اﻻﺑﻞ‬‫اﻟﺴﻮام‬‫ان‬ ‫و‬‫ﺻﺢ‬‫ﻣﺎاﻧﺼﺮت‬‫ﻓﻲ‬‫اﻟﻤﻨﺎم‬‫ﻓﺎﻧﺖ‬‫ﻣﺒﻌﻮث‬‫اﻟﻰ‬‫اﻻﻧﺎم‬‫ﺗﺒﻌﺚ‬‫ﻓﻲ‬ ‫و‬ ‫اﻟﺤﻞ‬ ‫ﻓﻲ‬‫اﻟﺤﺮم‬‫ﺗﺒﻌﺚ‬‫اﻟﺘﺤﻘﻴﻖ‬ ‫ﻓﻲ‬‫اﻻﺳﻼم‬ ‫و‬‫دﻳﻦ‬‫اﺑﻴﻚ‬‫اﻟﺒﺮاﺑﺮ‬‫اهﺎم‬‫ﻓﺎﷲ‬‫اﻧﺎهﻚ‬‫ﻋﻦ‬‫اﻻﺻﻨﺎم‬‫ان‬‫ﻻ‬‫ﺗﻮاﻟﻴﻬﺎ‬‫ﻣﻊ‬‫اﻻﻗﻮام‬O Pure Son! My Allāh keep Barakāt in youO Beloved Son! By him, who is saved from the house of death.By the help of the generous King, AllāhThe morning in which a ballot was put,A hundred tall camels sacrificed in thanksgivingIf it is correct according to what I dreamt,Then you will be made the Prophet of the Universewhich is the Religion of your pious Father Ibrāhīm.I give you the oath of Allāh and forbid you from the IdolsAnd do not have friendship with such nations.61This final testimony and advice of adrat Sayyidah Āminah  to her Karīm anddarling Son just moments before departing from this mundane world, Al amdulillāh,is about Taw īd and refutation of Shirk. Her golden words are as radiant as the mid-day sun which clearly announces her declaration of steadfastness on Islām’ and the‘Pure Dīn’ of Sayyidunā Nabī Ibrāhīm . Besides this, what else is known asĪmān al- Kāmil62?61Reported by Imām Abū Na’īm  in his Dalā’il al-Nubūwwah on the authority of Imām Mu ammad bin Shihāb al-Zahrī 61*Refer p. 27 before Āyah 〈 ‫ﻨﻜﻢ‬‫دﻳ‬ ‫ﻢ‬‫ﻟﻜ‬ ‫ﺖ‬‫اآﻤﻠ‬ ‫ﻮم‬‫اﻟﻴ‬ ® where the author speaks about the resurrection of the noble parentson the Day of ajjat al-Widā.62Perfect Imān38

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