Book - The Beauteous Fragrances Of Celebrating the Birth of Prophet Muhammad THE HONORABLE BIRTH OF THE PROPHET Imam Ahmad narrated (in his Musnad), al-Bayhaqiyy (in Ad-Dala’il), al-Hakim (in his Mustadrak), and others from the route of al-^Irbad Ibn Sariyah, the Companion of the Prophet, that he said: “I have heard the Prophet say: >“ This means: When the Prophet’s mother delivered him she saw a light that illuminated the palaces of the countries of ash-Sham.” Al-Bayhaqiyy commented that Prophet Muhammad was predestined as the slave of Allah and the last of the prophets before Adam was created as the father of humans and the first of the prophets. Imam Ahmad, al-Bayhaqiyy, and at-Tayalisiyy narrated from Abu ‘Ummah that he said, “It was asked, ‘O Messenger of Allah, how did you come about?’ The Prophet said: >“ which means: Ibn Sa^d narrated that the Prophet said: which means: This means : ” Imam Ahmad narrated in his Musnad from the route of Jubayr Ibn Mut^im that he said, “I heard the Prophet say: > This means : ” Al-Bayhaqiyy narrated in his book, Dala’il An-Nubuwwah, from the route of Abu Hurayrah that he said, “The Messenger of Allah said: > which means: ” Al-Bayhaqiyy (in Dala’il An-Nubuwwah) and at-Tayalisiyy (in the Musnad) narrated from the route of Jubayr Ibn Mut^im that he said, “I heard the Messenger of Allah say: > This means : ” With regards to the epithets of the Prophet, al-Bukhariyy and Muslim (in their Sahihs) and others narrated from the route of Abu Hurayrah that he said, “The Messenger of Allah said: > This means : ” Al-Bayhaqiyy narrated in Dala’il An-Nubuwwah from the route of Abu Hurayrah that he said, “The Messenger of Allah said: > This means : ” Al-Hakim narrated in his Mustadrak from the route of Anas Ibn Malik that he said, “When Ibrahim, the son of Marya[4] was born, Jibril came to the Messenger of Allah and told him: > (which means) : ” This hadith of al-Hakim has Abu Lahi^ah among its narrators and he is a weak link in the chain of narration. THE STORY OF THE NURSING OF THE PROPHET AND THE SPLITTING OPEN OF HIS CHEST Some reports say the Prophet’s father, ^Abdullah, died when the Prophet was two months old. Some said he died even before the Prophet was born. There are also other reports on the subject. Halimah as-Sa^diyyah was honored to be the wet-nurse of the Prophet and she told the following story: I went to Makkah with other women from the tribe of Bani Sa^d Ibn Bakr. We were looking for infants whose parents wanted them wet-nursed. During the journey to Makkah, I was riding a female donkey off-white in color. It was a year of drought and we had nothing, only an old camel that hardly gave any milk. My own son’s hungry crying kept my husband and I awake at night because I did not have a drop of milk in my breasts to feed him. When we arrived in Makkah, each one of us was offered the Prophet as a nursing son. We all refused at first because he was an orphan, and we depended on the generosity of the child’s father for our services. We used to say, “He is an orphan. How generous can his mother be?” Every woman in our group except for me managed to get a baby to nurse. I hated to return the only one empty handed. I told my husband I would go back and take that orphan, and I did. When I came back to where my animal was, my husband asked me, “Did you take him?” I told him I had because I could not find any other. He said, “May Allah endow His blessings on us.” By Allah, as soon as I put him in my lap my breasts filled with milk. Both he and his brother (her own son) drank their fill. When my husband went out that night to check our old camel, he found her udder full of milk. We got all the milk we wanted from her. My husband and I drank our fill and slept soundly that night, as did our boys. My husband said, “O Halimah, I think you have put your hands on a blessed creation. Look how our sons sleep.” We started heading back, and to everyone’s surprise my female donkey was energetic and in the lead. They asked me, “Is this the same donkey you rode on our trip here?” I said it was. My donkey remained in the lead until we reached the outskirts of where our tribe, Bani Sa^d Ibn Bakr, was camped, and it was a very dry land. We all used to send our sheep out to graze with our shepherds. By Allah, my sheep would come back satiated; their udders full of milk, whereas the others’ sheep would come back hungry and dry. We had all the milk we wanted when none of the others had a drop of milk. The others told their shepherds to take their sheep to the same place Halimah’s shepherd takes hers to graze. They sent their sheep to graze in the same meadow with ours, but their sheep would still come back hungry and dry when ours came back satiated and full of milk. The Prophet matured in a day what a child normally matures in a month and in a month what a child normally matures in a year. At one (1) year old,[5] he was a very strong child.[ii] We went back to his mother, and I, or rather my husband, asked if she would allow us to keep him a while longer. We told her we were afraid for him to be exposed to the diseases of Makkah. In reality, we wanted to keep him with us because of the blessings we saw from having him. We kept on asking her until she agreed that we take him. We took him back and he stayed with us for two months. One day, he and his brother were attending to one of our animals behind the houses and his brother rushed back trembling. “Rescue my brother!” he said to his father and me. “Two men came, laid him down, and split his chest open!!” We were terrified and rushed out to him. When we reached him, we found him standing, very pale in color. His father and I embraced him and asked him about the matter. He said, “Two men in white clothing came to me, laid me down, and split open my abdomen. By Allah, I do not know what they have done.” We carried him back home. His father said, “O Halimah, I see this child has been inflicted with a matter. Let us take him back to his mother before any signs of that appear.” So, we took him back to his mother. His mother wanted to know what brought us back so soon when we had been so persistent in wanting to take him away. I said that we had fulfilled our commitment and it would be better for her to keep him because now we feared for him. His mother knew this was not the real reason. She insisted we tell her what had happened, and we did. She said, “So this is why you feared for him.” Then, she reassured us, saying, “This child of mine has a special status. Let me tell you about him. I conceived and carried him, yet I felt I never had carried a lighter load or any greater blessing. When I delivered him, I saw a great light coming out of me, similar to a shooting star that illuminated the necks of the camels in Busrah. Contrary to most deliveries, he came out putting his hands on the ground and raising his head to the sky.” Then his mother told us, “Leave him here, and go attend to your business.” The Hafidh al-Bayhaqiyy said (after attributing the story to Muslim), “It conforms to that which is known to the people who authored about the subject of raids. In his Sahih, Muslim also narrated from the route of Anas that he said, “The Messenger of Allah said: > This means : ” and Anas continued to mention the Hadith of the Mi^raj (the Ascension). The Hafidh al-Bayhaqiyy in Dala’il An-Nubuwwah said after mentioning the hadith, “It is possible that this incident occurred twice; once when the Prophet was a child with Halimah, his wet nurse, and once when he was in Makkah after his Revelation on the night of the Mi^raj (Ascension).” What supports these words is the saying of Ibn Hibban in his book, Al-Ihsan. He said, “The chest of the Prophet was split open when he was a lad playing with the boys. The clot was removed from him. When Allah willed for him to ascend to the skies, Allah sent Jibril to split his chest open a second time. He took his heart out, washed it and put it back in its place. It is not contradictory that this might have happened two times at two different locations.” A GLANCE AT THE PROPHET’S GENUINE ATTRIBUTES, HONORABLE MERITS, AND PURE MANNERS Al-Bukhariyy and Muslim (in their Sahihs) and others narrated from the route of al-Bara’ Ibn ^Azib that he said, “The Messenger of Allah had the most beautiful face and the best manners. He was neither exceedingly tall nor short.” Al-Bayhaqiyy (in Ad-Dala’il), at-Tabaraniyy (in Al-Mu^jam Al-Kabir and Al-Awsat) narrated from the route of Abu ^Ubaydah Ibn Muhammad Ibn ^Ammar Ibn Yasir that he said, “I asked ar-Rubbayyi^ Bint Mu^awwidh to describe the Prophet for me. She said, ‘If you see him you would say the sun is shining. ’” At-Tirmidhiyy (in his Sunan) and Ahmad (in his Musnad) narrated from the route of Abu Hurayrah that he said, “I have not seen anything more beautiful than the Prophet and anyone faster in his walk than the Prophet. It is as if the land folds up for him. We endeavored to walk as swiftly as the Prophet.” Al-Bukhariyy, Muslim, and an-Nasa’iyy (in their Sahihs) and others narrated from the route of Anas Ibn Malik that he said, “The Prophet’s hair was shoulder-length.” Al-Bukhariyy and Muslim using different terminology said, “The Prophet’s hair reached to the middle of his ears.” Muslim narrated in his Sahih from the route of Anas Ibn Malik that he said, “I have not smelled anything --whether musk, amber, or other than that-- better smelling than the Prophet. I have not touched anything-- whether silk, taftan, or other than that-- smoother than the hand of the Prophet.” Al-Bukhariyy and Muslim narrated in their Sahihs from the route of al-Bara’ Ibn ^Azib that he said, “The Prophet was medium in height and he had wide shoulders. He was the greatest of the people. His hair reached his ears. I have never seen anything more beautiful especially when he wore maroon-colored clothing. Muslim narrated in his Sahih from the route of Anas Ibn Malik that he said, “The Prophet was neither exceedingly tall nor short. His complexion was neither whitish pale nor too dark. His hair was neither extremely curly nor straight. Allah revealed him as a prophet when he was forty (40) years old. He lived in Makkah for ten (10) years. When he died in his early sixties, he did not have more than twenty (20) white hairs in his beard and on his head.” Al-Bayhaqiyy (in his Dala’il) narrated from the route of Ibn ^Umar that he used to recite in the mosque of the Prophet the piece of poetry that Abu Talib (the Prophet’s uncle) used to recite in describing the Prophet’s complexion: White face, by it One asks Allah for the rain, He was the resort and feeder of the orphans And the protector of widows. Everyone who heard him recite this poetry used to say, “This is how the Prophet was.” Al-Bazzar narrated in Kashf Al-Astar from the route of ^A’ishah that she said, “I said about my father (Abu Bakr), ‘White face, by it one asks Allah for the rain, the supporter of the orphans and protector of widows.’ My father said, ‘This is the attribute of the Prophet. ’” Surah al-Qalam, Ayah 4 best elucidates the manners of the Prophet: {وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ}. This ayah means: [Indeed you have great manners.] Muslim narrated in his Sahih from the route of ^A’ishah that when she was asked about the manners of the Prophet, she said, “His manners were the glorious Qur’an.” Al-Bukhariyy (in his Sahih) and others narrated from the route of ^Abdullah Ibn az-Zubayr that he said in explaining Ayah 199 of Surah al-‘A^raf: {خُذِ الْعَفْوَ} “Allah ordered His Prophet to overlook and forgive the shortcomings of others.” Al-Bukhariyy and Muslim (in their Sahihs), al-Bayhaqiyy (in Ad-Dala’il), and others narrated from the route of ^A’ishah that she said, “Every time the Prophet had a choice between two matters, he chose the easier one as long as it did not involve a sin. If it was sinful, he would be the farthest of the people from it. The Prophet never revenged for his own sake. He would revenge only when the religious boundaries were crossed.” Al-Qattan added, “He would revenge for the sake of Allah.” Abu Dawud at-Tayalisiyy (in his Musnad) and al-Bayhaqiyy (in his Dala’il) narrated from the route of ^A’ishah that when asked about the manners of the Prophet, she replied, “He was neither abhorrent nor outrageous and he did not hawk in the marketplace. He did not reciprocate an ill-doing with an ill-doing; rather, he would forgive and overlook. Al-Bukhariyy and Muslim (in their Sahihs) and al-Bayhaqiyy (in his Dala’il) narrated from the route of Abu Sa^id al-Khudriyy that he said, “The Messenger of Allah was more shy than a virgin in her quarters and if he hated something we could see it in his face.” Al-Bukhariyy and Muslim (in their Sahihs) and at-Tirmidhiyy and Ibn Majah (in their Sunans) narrated from the route of al-Mughirah Ibn Shu^bah that he said, “The Prophet prayed night prayers until his feet swelled. Ought I to not be a thankful slave’?” Also among his praiseworthy characteristics is that the Prophet was extremely courageous. He was strict in carrying out the matters ordered by Allah. Ahmad (in his Musnad) narrated from the route of ^Aliyy Ibn Abu Talib that he said, “On the day of the Battle of Badr we shielded ourselves from the blasphemers behind the Prophet. He was the most severe of the people on the blasphemers.” Among Prophet Muhammad’s honorable merits is that he was extremely generous, and stories of his generosity are numerous. Muslim (in his Sahih) and Ahmad (in his Musnad) narrated from the route of Anas that he said, “The Prophet never denied the request of the one who just embraced Islam. Once a man who had just embraced Islam came to the Prophet and asked that he is given something. The Prophet gave him a flock of sheep filling the area between two mountains. This man rushed to his people and told them, ‘Embrace Islam, for Muhammad gives like what the one who does not fear poverty gives. ’” The Prophet was well-known for being humble, detached from this world, and one who chooses the Hereafter over this world. Al-Bayhaqiyy (in Ad-Dala’il) and at-Tirmidhiyy and Ibn Majah (in their Sunans) narrated from the route of ^Abdullah that he said, “The Prophet was lying on a bamboo carpet which left a mark on his skin. I started rubbing it off, saying, ‘O Messenger of Allah, I favor you over my own mother and father. Will you not permit that we spread something underneath you to protect you from this carpet?’ The Prophet said, ‘What business do I have with this world? I am like a rider who stopped under a tree for some shade and then he went on and left it behind. ’” The Prophet was attributed with all the good attributes. He was truthful, trustworthy, kind to his relatives, chaste, generous, and brave. He was obedient to Allah all the time, in every circumstance and situation, and with every breath. He was profoundly articulate and advised others perfectly. He was full of mercy and sympathy for others. He was charitable and full of pity for others. He was the caretaker of the poor, the needy, the orphans, the widows, and the weak. He was humble. He loved the needy and attended their funerals and visited the sick among them. He was all this and he was a beautiful person with an honorable lineage. Allah said in Surah al-An^am, Ayah 124: {اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ} This means: [Allah knows best who to entrust for conveying His message.] WARNING AGAINST SOME WORKS AUTHORED IN THE NAME OF THE MAWLID (for the Misguidance Contained Therein) The honorable merit of the Prophet is well-founded in the Qur’an and the confirmed hadiths. Hence, no fabrications or exaggerated narrations are needed to confirm his sublime status and profound merit. Ahmad (in his Musnad) and Ibn Hibban (in his Sahih) narrated from the route of ^Umar Ibn al-Khattab that he said, “The Messenger of Allah said: > This means : ” Lying about the Messenger of Allah is not a matter taken lightly. Rather, it is an enormous sin. Muslim (in his Sahih) and at-Tirmidhiyy and Ibn Majah (in their Sunans) narrated that the Messenger of Allah said: > This means: Al-Bukhariyy and Muslim (in their Sahihs) and Abu Dawud, at-Tirmidhiyy, and Ibn Majah (in their Sunans) narrated that the Messenger of Allah said: > This means: It is clear that attributing to the Prophet a fabricated and untrue matter is a dispraised exaggeration. Moreover, doing so can not be justified by claiming it to be similar to narrating the weak hadiths pertaining to the fada’il (merits of the Prophet). According to most of the scholars (jumhur) it is acceptable to narrate a weak hadith if it pertains to the fada’il. However, there is consensus among the scholars that it is not acceptable to narrate a fabricated hadith pertaining to the fada’il. Unfortunately, these days many of the books on the Mawlid which are widespread and read by many are full of contraventions and vileness. Included in these books are fabricated hadiths, defective narrations, and dispraised exaggerations. They contain lying about the Religion, likening Allah to the creations, and attributing bodily attributes to Him. It is forbidden to narrate such fabrications without exposing their false content. It is obligatory upon one to warn against such books and fabrications. One of the most widespread of these books is called Mawlid Al-^Arus which was falsely attributed to Ibn al-Jawziyy. That Mawlid Al-^Arus was not authored by Ibn al-Jawziyy is obvious because his writings are full of statements which contradict what is written in Mawlid Al-^Arus with regard to clearing Allah from resembling the creations and from attributing bodily attributes to Him. The weak language and poor sentence structure of Mawlid Al-^Arus is another evidence that its author was not Ibn al-Jawziyy. Ibn al-Jawziyy was a scholar of hadith, a scholar of jurisprudence, an interpreter of the Qur’an, and was deeply rooted in preaching and providing guidance. Whenever Ibn al-Jawziyy spoke, he moved the hearts of the people. One hundred thousand people became Muslim after listening to his strong preaching, profound articulation, and good expressions. Ibn al-Jawziyy mastered the Arabic language and was extremely articulate. It was Brookleman, an Orientalist, who falsely attributed Mawlid Al-^Arus to Ibn al-Jawziyy. Among the blasphemous statements contained in Mawlid Al-^Arus is that Allah took a handful of the ‘light of His Face’ and ordered it to be Muhammad, and so it was. Such a statement means that part of Allah became Muhammad. May Allah protect us from blasphemy. Allah is clear of having parts and is clear of dispersing. Allah is clear of partitions and divisions. Allah is clear of all of that. He does not resemble any of His creations, and none of His creations are like Him. Allah said in Surah ash-Shura, Ayah 11: {لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ} Which means: [Absolutely nothing is similar to Allah, and Allah is attributed with Hearing and Sight.] The one who believes that Muhammad or other than Muhammad is part of Allah is definitely a blasphemer. Allah said in Surah az-Zukhruf, Ayah 15: {وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا} Which means: [They (the blasphemers) attributed to Him a part among His slaves.] Another widespread contravention is the false saying that Muhammad is the first of the creations. This false statement came about because of the spread of a fabricated hadith[6] called Hadith Jabir: This means: This hadith has no foundation and is a fabrication about the Prophet. Moreover, it contradicts the Qur’an and the Sunnah. Contradicting the Qur’an is self apparent when one reads Surah al-Anbiya’, Ayah 30: {وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ} This means: [We created from water all living things], and Surah al-Kahf, Ayah 110: {قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَى إِلَيَّ} This means: [Say, O Muhammad, I am only a human like you except that I receive the Revelation and you do not.] Hadith Jabir contradicts the confirmed hadiths about the first creation of Allah. Al-Bukhariyy (in his Sahih) and al-Bayhaqiyy (in Al-Asma’ Was-Sifat) narrated from the route of ^Imran Ibn al-Husayn that he said, “The Messenger of Allah said: > (which means): ” Ibn Hibban (in his Sahih) narrated from the route of Abu Hurayrah that he said, “O Messenger of Allah, when I see you I feel good on the inside and it delights my eyes, so tell me how the creation started. The Prophet said: > This means : ” As-Suddiyy narrated from many routes in the explanation of Fath Al-Bari the saying of the Prophet: > Which means: The first hadith explicitly states that the water and the ^Arsh are the first creations of Allah. The fact that the water was created before the ^Arsh is taken from the second and third hadiths. The claim that Hadith Jabir was narrated by al-Bayhaqiyy is untrue. The claim that Hadith Jabir is in Musannaf ^Abdur-Razzaq is also untrue. It is neither in Musannaf ^Abdur-Razzaq nor in his Jami^ nor in his Tafsir of the Qur’an. Rather, one finds in his Tafsir what contradicts Hadith Jabir. Indeed what he mentioned is that the water is the first creation of Allah. The Hafidh as-Suyutiyy said in his book Al-Hawi Lilfatawa about Hadith Jabir, “It does not have any reliable chain of narration.” Moreover, he explicitly stated in his explanation of at-Tirmidhiyy, “The hadith referencing that the light of Muhammad is the first creation is not confirmable. The superficiality of the terms of Hadith Jabir is a proof that it is fabricated. The Prophet was the most articulate of the creations of Allah; hence, he did not utter any superficial statement.” The Hafidh and Scholar of Hadith, Shaykh Ahmad Ibn as-Siddiq al-Ghumariyy judged Hadith Jabir as fabricated on the grounds of the superficiality of its terms and the invalidity of its meanings. Shaykh ^Abdullah al-Harariyy explained that the meaning of the statement in Hadith Jabir that Allah created the Prophet from ‘His Light’ before other things is contradictory and superficial enough to judge the hadith as fabricated. He said that on one hand, it could mean that Allah created a light and from that light He created Muhammad. As such, Muhammad would be the second creation of Allah—and this is contrary to what is claimed. On the other hand, it can mean that Muhammad is a part of Allah—and this is abhorrent blasphemy for attributing parts to Allah. Another defect of this hadith is the idtirab (shakiness) of its terms. There are some narrations of Hadith Jabir in which the terms used are very divergent—enough to change the meaning. The terminology of the narration of az-Zarqaniyy and as-Sawiyy are very different and this makes the hadith mudtarib (shaky). The hadith: is a weak hadith, as copied by the scholars in Al-Maqasid Al-Hasanah, Kashf Al-Khafa, and Asna Al-Matalib. Bugyah Ibn al-Walid, who is a mudallis,[7] is one of the narrators of this hadith. Sa^id Ibn Bashir is also among the narrators and he is da^if (a weak narrator). The so called hadith: and the so called hadith: are fabricated and have no foundation as mentioned in At-Tadhkirah Fi Al-Ahadith Al-Mushtahirah, Al-Maqasid Al-Hasanah, Kashf Al-Khafa, Tanzih Ash-Shari^ah, Al-Asrar Al-Marfu^ah, and Asna Al-Matalib. The rule remains strong that there is no need to ascribe a meaning or an interpretation to a sahih hadith for the sake of a fabricated hadith which has no foundation. Another fabrication found in some books on the Mawlid is the saying: “O Muhammad, if it were not for you I would not have created the planets.” This saying was judged by the scholars of hadith as fabricated-- as reported by al-^Ajluni (in Kashf Al-Khafa) and as-Saghaniyy (in his Mawdu^at). Also, an abhorrent lie is what was mentioned about Jibril receiving the Revelation from behind a barrier. It is claimed that one time the barrier was removed and Jibril saw Prophet Muhammad receiving the Revelation. So it is claimed Jibril said: منك وإليك which means: “From you and on to you.” This contradicts the saying of Allah in Surah ash-Shura, Ayah 52: {وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ} This means: [O Muhammad, likewise We revealed to you Jibril, and prior to that you had neither knowledge of the Book nor the details of belief.] Also among the fabrications is what some books on the Mawlid mention from the route of Abu Hurayrah they say he said, “The Prophet asked Jibril how old he was. Jibril replied, ‘O Messenger of Allah, I do not know except that there is a star that appears once every seventy thousand years, and I have seen it seventy-two thousand times.’ The Prophet said, ‘by the glory of my Lord, I am that star. ’” SUPPLICATION Praise be to Allah, the Lord of the Worlds, Who endowed upon us many endowments, and Who enabled us to translate this valuable booklet about the honorable birth of the Prophet that we named The Beauteous Fragrances Of Celebrating the Birth of Prophet Muhammadصلى الله عليه وسلم Milad An-Nabiyy An Iridescence of Bliss. We ask Allah to make it of widespread benefit and to make our intentions pure and sincere in seeking the reward from Allah alone. We humbly ask Allah to make this work a reason for our winning on a day in which neither money nor children will benefit one, and only one’s own piety, God-fearingness, and soundness of heart shall matter. No one evades sinning except by the protection of Allah, and no one gives us the strength to be obedient to Allah except Allah. May Allah raise the rank of Prophet Muhammad and his kind Al and Companions and protect his nation from what he fears for them. O Allah we ask you and direct ourselves to You by Your Prophet, Muhammad, the Prophet of Mercy. O Muhammad we direct ourselves to Allah by you, so that Allah may forgive all of our sins, enable us to see you in your original form in our dreams, assemble us under your banner, move us away from Hellfire, and grant us the upper parts of Paradise. Praise be to Allah, the Lord of the Worlds. Completed Ramadan 12, 1419 AH December 30, 1998 at 9:45PM Riad Nachef ENDNOTES [1] Dhikr here refers to the ayahs of the Qur’an. [2]Among such works are Al-Maqsad Fi ^Amal Al-Mawlid by the Hafidh of Hadith as-Suyutiyy and At-Tanwir Fi Mawlid Al-Bashir An-Nadhir by Abu al-Khattab Ibn Dihyah. [3] The army of the enemy which is constituted of non Muslims. [4] Marya was owned by the Prophet. [5] Al-^Iraqi said the one (1) year is an error in Ibn Hibban’s narration and what is correct is two (2) years. For more detail, see endnote (ii), page _____ [6] A fabricated hadith is a fabricated statement attributed to the Prophet. [7] Mudallis means he insinuates the names of the wrong narrators. [i] When the Companions first wrote down the Qur’an, for certain wisdom they did so without writing the dots. This was because the Qur’an was revealed to the Prophet with different methods of recitation. In some of the recitations, the word would be recited with the letter ta’(ت) and in other recitations, it would be recited with the letter ya’ (ي). The ta’ and the ya’ are written in the same shape or format, however, they differ in the placement of the dots on them. The ta’ (ت) has two dots on top and the ya’ (ي) has two dots underneath. Writing the format of the word without the dots would allow for either the ta’ or the ya’ to be read. As such, one Book, compiling the letters and the words (without the dots) would enable more than one method of recitation. However, if the dots are applied, this is restricted. The flexibility of reading the different recitations from one Book is eliminated, and if one wanted to recite according to a different recitation, one would need to rewrite the words with the dots placed differently to suit that recitation. For that wisdom, the Companions did not innovate the dots before this time. However, later on (at the time of Yahya Ibn Ya^mar), the benefit of this innovation became apparent. At that time, many of the non-Arabs had embraced Islam and reading the Qur’an without the dots without making errors and mistakes constituted a hardship for those Muslims. To reduce the difficulty, Yahya applied the dots to the letters of the Qur’an. The Companions found that to be a good action on his part. This innovation of Yahya Ibn Ya^mar is included and covered by the hadith of the Prophet: > [ii] Ibn Hibban in Al-Ihsan Bitartib Sahih Ibn Hibban said, after he mentioned the aforementioned story, “Wahb Ibn Jarir Ibn Hazim told us from the route of his father from the route of Muhammad Ibn Ishaq. We were told the same by Jahm Ibn Abi Jahm. ^Abdullah Ibn Muhammad told us, Ishaq Ibn Ibrahim told us Wahb Ibn Jarir told us the Hafidh al-^Iraqi said, after attributing the story to Ibn Hibban and reporting his words, “This is how Ziyad Ibn ^Abdullah al-Bakka’iyy narrated it from the route of Ibn Ishaq. ”—So he was explicit in stating that it was narrated, however, he was doubtful about the continuity of the chain (the ittisal). Likewise, he said, it was narrated to us by a ^ali chain of narration from the route of Muhammad Ibn ^Aliyy Ibn ^Abd al-^Aziz al-Qatrawaniyy; narrated to us by Muhammad Ibn Rabi^ah, by ^Abd al-Qawiyy Ibn ^Abd al-^Aziz Ibn al-Hasan al-Khal^iyy by ^Abdur-Rahman Ibn ^Umar an-Nahhas. We were told by ^Abdul Malik Ibn Hisham, by Ziyad Ibn ^Abdullah al-Bakka’iyy, by Muhammad Ibn Ishaq he said: Jahm Ibn Abu Jahm, the freed slave of al-Harith Ibn Hatib al-Jumahi, from the route of ^Abdullah Ibn Ja^far Ibn Abu Talib or from he who told him he said: Halimah Bint Abu Dhu’ayb as-Sa^diyyah, the mother of the Messenger of Allah that wet-nursed him, narrated that she left her town with her husband, a young son of hers that she was nursing… and he mentioned the rest of the story using different terminology and he added: the Prophet kept on taking from the endowments and blessings that Allah provided for him until both of his years lapsed. He used to grow up vigorously unlike other children; by the time he became two years of age he was a very strong child. He said --‘both of his years,’-- which is correct. Likewise, the narration of al-Bayhaqiyy stipulates. The narration of Ibn Hibban of ‘one year’ is an error on the part of one of the narrators. This is the end of the words of al-^Iraqi.
Posted on: Tue, 09 Sep 2014 17:54:52 +0000