A slap on the back of the neck for those who doubt the lineage of the Chosen Prophet
A slap on the back of the neck for those who doubt the lineage of the Chosen Prophet
These are responses to the lies of the Christians about the lineage of the Prophet
, and we advise you to read this topic before reading the responses.
Abdul Muttalib married before Abdullah
3 - The first person to breastfeed the Messenger of God, may God bless him and grant him peace, was Thuwaybah with the milk of her son, called Masruh, a few days before Halima arrived. She had breastfed Hamza ibn Abdul Muttalib before him .
4 - And Abdul Muttalib said when he encountered what he encountered from the Quraysh when digging Zamzam, he vowed that if ten males were born to him, and they reached maturity and were of benefit to him, he would slaughter one of them at the Kaaba. So when his sons were ten, he gathered them and then informed them of his vow, among them: Al-Harith and Hajl, and they were from his mother, and Abbas and Dhirar, and they were from his mother, and Hamza and Al -Muqawwam, and they were from his mother, and Abu Talib, whose name was Abd Manaf, and Al-Zubayr and Abdullah , and they were from his mother, and Abu Lahab from his mother, and his name was Abd Al-Uzza.
2 - Hamza was older than the Messenger of God - may God bless him and grant him peace.
3 - Hamza bin Abdul Muttalib, and his mother is Hala bint Wahb, and he is the uncle of the Messenger of God, may God bless him and grant him peace, and his foster brother. They were breastfed by Thuwaybah, the slave girl of Abu Lahab, and he, may God be pleased with him, was older than the Messenger of God.
2 - Then Hamza returned to his house, and Satan came to him and said: You are the master of Quraysh, you followed this Sabean and abandoned the religion of your fathers, death is better for you than what you have done. So he turned to Hamza and whispered: What have you done? O Allah, if it is right, then make its belief in my heart, and if not, then make for me a way out of what I have fallen into. So he spent a night like no other because of Satan’s whisperings until morning, and he went to the Messenger of Allah (peace and blessings of Allah be upon him) and said: O son of my brother , I have fallen into a matter from which I do not know the way out, and remaining like me in what I do not know whether it is right or wrong is severe, so tell me something, for I have longed for you to tell me, O son of my brother . So the Messenger of Allah (peace and blessings of Allah be upon him) turned and reminded him, and preached to him, and frightened him, and gave him good news, and Allah put faith in what the Messenger of Allah (peace and blessings of Allah be upon him) said in his soul, so he said: I bear witness that you are the truthful with the testimony of truth. So, O son of my brother, show your religion .
The answer
is that the Prophet Muhammad did not sit in his mother’s womb for four years. This is a myth from the lies and inventions of the Christians. No Muslim has said this. Lies are like water to fish to Christians.
I challenge any Christian to bring a single hadith that says that the Prophet Muhammad remained in his mother’s womb for four years
. On the contrary, there is much evidence that the Prophet Muhammad sat in his mother’s womb for only nine months. For example, but not limited to:
2 - Al-Waqidi himself testifies that he is a liar ( We thank you, Al-Waqidi, because you have made it clear to the Christians that you are a liar)
, and we advise you to read this topic before reading the responses.
1 - Evidence that Abdul Muttalib married before Abdullah and that Hamza was born before the Prophet Muhammad
2- Proof that the duration of pregnancy with the Prophet was 9 months, and not as the crazy Christian says.3 - Proof that Al-Waqidi is a liar and Al-Waqidi testifies that he is a liar
4 - Proof that Abdullah sat with Amina for a long time and attended the birth of the Prophet Muhammad and lived for a period with the Prophet
5 - Responding to the lie that the duration of pregnancy in Islam is 4 years
6 - Proof that Abdul Muttalib and his son did not marry on the same day
7 - Explanation of the meaning of I am the son of Abdul Muttalib
8 - Responding to the lie of the woman who attacked Abdullah
9 - Responding to the fact that Abraham disowned his father, so you disown your mother
10 - Responding to the lie that the Arabs do not care about lineage and the duration of pregnancy
11 - Responding to the lie that the Prophet was from Kinda
12 - Responding to the comparison between Lady Amina and Lady Mary
13 - Responding to the lie of group marriage
14 - Responding to the lie that I did not carry anything lighter than him
15 - Responding to the lie of a palm tree in a stumble
16 - Responding to the lie that the Arabs do not have any morals
17 - Responding to The lie that Omar bin Al-Khattab accepts adultery
18 - Response to some other points
4 - Proof that Abdullah sat with Amina for a long time and attended the birth of the Prophet Muhammad and lived for a period with the Prophet
5 - Responding to the lie that the duration of pregnancy in Islam is 4 years
6 - Proof that Abdul Muttalib and his son did not marry on the same day
7 - Explanation of the meaning of I am the son of Abdul Muttalib
8 - Responding to the lie of the woman who attacked Abdullah
9 - Responding to the fact that Abraham disowned his father, so you disown your mother
10 - Responding to the lie that the Arabs do not care about lineage and the duration of pregnancy
11 - Responding to the lie that the Prophet was from Kinda
12 - Responding to the comparison between Lady Amina and Lady Mary
13 - Responding to the lie of group marriage
14 - Responding to the lie that I did not carry anything lighter than him
15 - Responding to the lie of a palm tree in a stumble
16 - Responding to the lie that the Arabs do not have any morals
17 - Responding to The lie that Omar bin Al-Khattab accepts adultery
18 - Response to some other points
Evidence that Hamza bin Abdul Muttalib is older than his nephew, the Prophet Muhammad bin Abdullah bin Abdul Muttalib, and that he was born before the Prophet Muhammad
1 - Abdul Muttalib married before his son Abdullah married, and Hala gave birth to Hamza before Amina gave birth to Muhammad.
2 - Hamza was present before the Prophet Muhammad was born.
3 - There are many sources that confirm to us that Hamza is older than the Prophet Muhammad.
4 - Hamza himself confirms to us that the Prophet Muhammad is his nephew.
2 - Hamza was present before the Prophet Muhammad was born.
3 - There are many sources that confirm to us that Hamza is older than the Prophet Muhammad.
4 - Hamza himself confirms to us that the Prophet Muhammad is his nephew.
1 - Abdul Muttalib married before his son Abdullah married, and Hala gave birth to Hamza before Amina gave birth to Muhammad.
1 - On the authority of Ibn Abbas, he said: Abdul Muttalib came to Yemen on a winter journey and stayed with a Jewish rabbi. He said: A man from the people of the houses - meaning the People of the Book - said to me: O Abdul Muttalib, do you permit me to look at some of you? He said: Yes, if it is not private. He said: So he opened one of his two chambers and looked at it, then he looked at the other and said: I bear witness that in one of your hands is a kingdom and in the other is prophethood, and we find that among the Banu Zuhra, so how is that? I said: I do not know. He said: Do you have a reputation? He said: What is a reputation? He said: A wife. I said: As for today, no. He said: So when you return, marry among them. So Abdul Muttalib returned and married Hala bint Wahb bin Abd Manaf bin Zuhra, and she gave birth to Hamza and Safiyya. Then Abdullah bin Abdul Muttalib married Amina bint Wahb, and she gave birth to the Messenger of God , may God bless him and grant him peace . So the Quraysh said when Abdullah married Amina: He won, meaning he triumphed and Abdullah defeated his father Abdul Muttalib.
The Biography of the Prophet by Ibn Kathir,
The Beginning and the End.
The narration says that Abdul Muttalib married Hala, and she gave birth to Hamza. After that, Abdullah married Amina, and she gave birth to Muhammad. So this means that Abdul Muttalib married before his son Abdullah, and this means that Hamza was born before the Prophet Muhammad.
The Biography of the Prophet by Ibn Kathir,
The Beginning and the End.
The narration says that Abdul Muttalib married Hala, and she gave birth to Hamza. After that, Abdullah married Amina, and she gave birth to Muhammad. So this means that Abdul Muttalib married before his son Abdullah, and this means that Hamza was born before the Prophet Muhammad.
Abdul Muttalib married before Abdullah
Evidence of the sentence: Abdullah defeated his father Abdul Muttalib
2 - Abdul Muttalib married Hala bint Ahib bin Abd Manaf bin Zuhra, who was the mother of Hamza bin Abdul Muttalib. She gave birth to him four years or so before the birth of the Messenger of God, may God bless him and grant him peace. Then Abdul Muttalib married his son Abdullah to Amina bint Wahb bin Abd Manaf bin Zuhra, who was in the care of her uncle Ahib bin Abd Manaf, and she gave birth to the Messenger of God, may God bless him and grant him peace.
Genealogies of the Nobles, Part 1
Knowing that the scholar Al-Baladhuri, the writer of the book “Ansab Al-Ashraf”, was in a period close to the era of the Prophet Muhammad.
2- Hamza existed before the birth of the Prophet Muhammad.
1 - Hamza bin Abdul Muttalib bin Hashim bin Abdul Manaf Al-Qurashi Al-Hashemi Abu Amara, the uncle of the Prophet, may God bless him and grant him peace, and his foster brother. They were breastfed by Thuwaybah, the slave girl of Abu Lahab.
As proven in the two Sahihs, and he is also close to his mother, because Hamza’s mother, Hala bint Ahib bin Abd Manaf bin Zuhra, the cousin of Amina bint Wahb bin Abd Manaf, the mother of the Prophet, may God bless him and grant him peace, was born before the Prophet, may God bless him and grant him peace.
Injury in knowing the companions
2 - Hala bint Ahib bin Abd Manaf bin Zuhra , the mother of Hamza bin Abd al-Muttalib, gave birth to him before the birth of the Messenger of God, may God bless him and grant him peace.
Genealogies of the Nobles, Part 1
3 - The first person to breastfeed the Messenger of God, may God bless him and grant him peace, was Thuwaybah with the milk of her son, called Masruh, a few days before Halima arrived. She had breastfed Hamza ibn Abdul Muttalib before him .
This means that Hamza is older than the Prophet because he was breastfed before the Prophet by Thuwaybah.
elite trait
Lion of the Jungle:
The Injury in Distinguishing the Companions
The Injury in Distinguishing the Companions
The Sealed Nectar
4 - And Abdul Muttalib said when he encountered what he encountered from the Quraysh when digging Zamzam, he vowed that if ten males were born to him, and they reached maturity and were of benefit to him, he would slaughter one of them at the Kaaba. So when his sons were ten, he gathered them and then informed them of his vow, among them: Al-Harith and Hajl, and they were from his mother, and Abbas and Dhirar, and they were from his mother, and Hamza and Al -Muqawwam, and they were from his mother, and Abu Talib, whose name was Abd Manaf, and Al-Zubayr and Abdullah , and they were from his mother, and Abu Lahab from his mother, and his name was Abd Al-Uzza.
Mecca News for Al-Fakihi
The incident of the vow was before Abdullah married Amina, so Hamza was present before Abdullah married Amina.
3- There are many sources that confirm that Hamza is older than the Prophet Muhammad.
1 - Hamza, may God be pleased with him, was the brother of the Messenger of God, may God bless him and grant him peace, through breastfeeding. They were breastfed by Thuwaybah, the slave girl of Abu Lahab, and he was older than the Messenger of God, may God bless him and grant him peace.
The Great Dictionary of Al-Tabarani
2 - Hamza was older than the Messenger of God - may God bless him and grant him peace.
Refinement of names and languages by Al-Nawawi
3 - Hamza bin Abdul Muttalib, and his mother is Hala bint Wahb, and he is the uncle of the Messenger of God, may God bless him and grant him peace, and his foster brother. They were breastfed by Thuwaybah, the slave girl of Abu Lahab, and he, may God be pleased with him, was older than the Messenger of God.
Muhammad is the Messenger of God by Muhammad Reza
4 - Hamza bin Abdul Muttalib, the Lion of God and the Lion of His Messenger, from the first immigrants. He witnessed Badr and was older than the Messenger of God.
Brief history of Damascus
5 - Hamza, may God be pleased with him, was older than the Messenger of God.
Lion of the jungle
6 - He was older than the Messenger of God, may God bless him and grant him peace.
Comprehension in knowing the companions
7 - He was older than the Messenger of God (may God bless him and grant him peace).
The Great Summary of the Biography of the Prophet
8 - Hamza bin Abdul Muttalib was older than the Messenger of God, may God bless him and grant him peace.
Knowing the Companions
4- Hamza himself confirms to us that the Prophet Muhammad is his nephew.
1 - That Abu Jahl intercepted the Messenger of Allah, may Allah bless him and grant him peace, at Al-Safa, and hurt him and cursed him, and said to him what he hated of defamation for his religion, so he mentioned that to Hamza bin Abdul Muttalib, so he approached him and when he stood over his head, he raised his bow and struck him with it a blow that wounded him with a terrible wound, and some men from Quraysh from Banu Makhzum rose up to Hamza to support Abu Jahl from him, and they said: We see that you, Hamza, have only apostatized, so Hamza said: What prevents me when it has become clear to me from him? I bear witness that he is the Messenger of Allah, and that what he says is true, so by Allah I will not stop, so protect me if you are truthful , so Abu Jahl said: Leave Abu Ammarah alone, for by Allah I have insulted his nephew with an ugly insult.
Some books mention
He got angry and entered the mosque - and Abu Jahl was sitting in the club of his people - and Hamza said to him: O yellow-backed one!
You insult my nephew and I am of his religion.
You insult my nephew and I am of his religion.
Then he struck him with the bow and wounded him with a clear wound. A man from Banu Makhzum rose up and Banu Hashim rose up. Abu Jahl said: Leave Abu Ammarah alone, for I insulted his nephew with an ugly insult . So Quraysh knew that the Messenger of God, may God bless him and grant him peace, was honored, so they stopped after they had been harming him.
Some books mention that the person who informed him of this incident said to him:
If you had seen what your nephew Muhammad just encountered from Abu al-Hakam ibn Hisham, who found him sitting here, and who hurt him and insulted him in a way he disliked, then turned away from him and Muhammad did not speak to him.
Hamza endured the anger because of what God wanted to honor him with.
Evidence of Prophethood by Al-Bayhaqi, Part Two, Dar Al-Kotob Al-Ilmiyyah Edition - Beirut
Evidence of Prophethood by Al-Bayhaqi, Part Two, Dar Al-Kotob Al-Ilmiyyah Edition - Beirut
Some books mention
the Sealed Nectar - The Islam of Hamza, may God be pleased with him,
A Brief Biography, Part 1.
Some books mention that the one who was informed of this incident told him
to be satisfied with what was included in the biography of the Messenger of God and the Three Caliphs, Part 1.
the Sealed Nectar - The Islam of Hamza, may God be pleased with him,
A Brief Biography, Part 1.
Some books mention that the one who was informed of this incident told him
to be satisfied with what was included in the biography of the Messenger of God and the Three Caliphs, Part 1.
2 - Then Hamza returned to his house, and Satan came to him and said: You are the master of Quraysh, you followed this Sabean and abandoned the religion of your fathers, death is better for you than what you have done. So he turned to Hamza and whispered: What have you done? O Allah, if it is right, then make its belief in my heart, and if not, then make for me a way out of what I have fallen into. So he spent a night like no other because of Satan’s whisperings until morning, and he went to the Messenger of Allah (peace and blessings of Allah be upon him) and said: O son of my brother , I have fallen into a matter from which I do not know the way out, and remaining like me in what I do not know whether it is right or wrong is severe, so tell me something, for I have longed for you to tell me, O son of my brother . So the Messenger of Allah (peace and blessings of Allah be upon him) turned and reminded him, and preached to him, and frightened him, and gave him good news, and Allah put faith in what the Messenger of Allah (peace and blessings of Allah be upon him) said in his soul, so he said: I bear witness that you are the truthful with the testimony of truth. So, O son of my brother, show your religion .
Evidence of Prophethood by Al-Bayhaqi, Part Two, Dar Al-Kotob Al-Ilmiyyah, Beirut
The Christians say
that the Prophet sat in his mother’s womb for four years?
that the Prophet sat in his mother’s womb for four years?
The answer
is that the Prophet Muhammad did not sit in his mother’s womb for four years. This is a myth from the lies and inventions of the Christians. No Muslim has said this. Lies are like water to fish to Christians.
I challenge any Christian to bring a single hadith that says that the Prophet Muhammad remained in his mother’s womb for four years
. On the contrary, there is much evidence that the Prophet Muhammad sat in his mother’s womb for only nine months. For example, but not limited to:
The first evidence: The Prophet, may God bless him and grant him peace, remained in his mother’s womb for nine full months, without complaining of pain, colic, flatulence, or anything that happens to pregnant women.
Paths of Guidance and Right Direction in the Biography of the Best of Servants, Part 1
Paths of Guidance and Right Direction in the Biography of the Best of Servants, Part 1
The second proof: He remained in the womb of a nation for nine months. The beginning and the end.
Evidence that Muhammad bin Omar Al-Waqidi is a liar
1 - The consensus of Islamic scholars that Al-Waqidi is a liar is more than 37 scholars and others.
2 - Al-Waqidi himself testifies that he is a liar ( We thank you, Al-Waqidi, because you have made it clear to the Christians that you are a liar)
3 - There are texts quoted from Al-Waqidi in which he says that the Prophet’s lineage is pure.
1 - The consensus of Islamic scholars is that Al-Waqidi is a liar.
This man is a liar and scholars throughout Islamic history have forbidden us from him, starting with those who were his contemporaries until our time, that this man is a liar. We will mention some scholars who said that he is a liar and we will mention more than 37 scholars from the greatest scholars of Islam, for example, not limited to Al-Waqidi. We cannot limit the scholars’ statements about his lying, as they are very many.
Note that the word “once” or “once” means that the scholar said one time about Al-Waqidi, and we did that for the sake of brevity.
Note that the word “once” or “once” means that the scholar said one time about Al-Waqidi, and we did that for the sake of brevity.
1 - Al-Bukhari said: The hadith is abandoned.
2 - Muslim said: The hadith is abandoned
. 3 - Al-Shafi’i said: All of Al-Waqidi’s books are lies. There were seven men in Medina who fabricated chains of narration, one of them was Al-Waqidi (meaning he compiled hadiths)
. 4 - Muhammad bin Bashar Al-Abdi said: I have not seen anyone more lying than him.
5 - Al-Nasa’i said: The liars known for lying about the Messenger of God are four : Al-Waqidi in Medina . Once he said: He is not trustworthy. Once he said: His hadith is abandoned.
6 - Ahmad bin Hambal. He abandoned him and once he said: He is a liar. Al-Waqidi used to distort hadiths. He used to attribute the hadith of Al-Zuhri’s nephew to Muammar.
And so on (meaning he composes hadiths and says so-and-so told them to me )
7 - Ibn Al-Madini said: I do not accept him in Hadith , nor in genealogies , nor in anything . And once: He is not a place for narration . And Ibrahim Ibn Abi Yahya is a liar, and in my opinion he is in a better state than Al-Waqidi. And
once he said: He has twenty thousand Hadith, meaning they have no basis.
And once he said: He fabricates Hadith.
And once he said: His Hadith is abandoned.
8 - Yahya Ibn Ma'in said: Weak. And once: He is nothing , his Hadith is not written. And once: He used to change the Hadith of Yunus, changing it from Muammar. He is not trustworthy . Mu'awiyah said: I said to Yahya Ibn Ma'in: Why did you not know about him since you had the book? He said: I am ashamed of my son, and he is a friend of mine. I said: So what do you say about him? 9- Ibn Hajar al-Asqalani said : He was rejected. He mentioned him in al-Matalib al-Aliyah and said : He is weak. He said in al-Tahdheeb: He is corrupted . 10- al-Khatib al-Baghdadi said : He is rejected . 11- Ishaq ibn Rahawayh is, in my opinion, one of those who fabricate hadiths (meaning he composes hadiths). 12- Abu Bishr al-Dulabi said: He is rejected. 13- Abu Dawud said: I do not write down his hadiths nor narrate from him. I have no doubt that he was fabricating hadiths. We do not look at al-Waqidi in a book unless his matter becomes clear. He narrated in Fath al-Yaman and the report of al-Ansi hadiths from al-Zuhri that are not from the hadith of al-Zuhri. 14- Abu Ahmad al-Hakim said: He is a lost hadith. 15- Ibrahim ibn Yaqub al-Juwzjani said: He was not convincing . 16- Abu Ahmad ibn Adi al-Jurjani said: The texts of al-Waqidi’s hadiths are not preserved and he is between weakness, meaning he is clearly a liar. 17- Abu Bakr al-Isfarani said: Our companions see that his hadith should not be narrated . 18- al-Bayhaqi mentioned him in al-Sunan al-Kubra and Ma’rifat al-Sunan wa al-Athar, and he said: He is not… 18 - Abu Hatim al-Razi said : His hadith from the Medinans from unknown sheikhs is objectionable , and another time: He used to fabricate hadith, and another time he is not trustworthy . Abu Hatim al-Razi said: We found his hadith from the Medinans from unknown sheikhs to be objectionable. We said: It is possible that those hadiths are from him and it is possible that they are from them. Then we looked at his hadith from Ibn Abi Dhi’b and Muammar, for he recorded their hadiths, and we found that he narrated from them objectionable hadiths, so we knew that it was from him, so we abandoned his hadith. 19 - Abu Ja’far al-Uqayli mentioned him in al-Du’afa’. 18 - Abu Zur’ah al-Razi said: His hadith is abandoned , and another time: Weak. So he was asked: Should his hadith be written? He said: I do not like him except for consideration. People have abandoned his hadith. 19 - Abu Naim al-Isfahani mentioned him among the weak and said once that his hadith is abandoned. 20 - Muawiyah bin Salih al-Dimashqi said : Weak. 21 - Ibn Tahir said: They agreed to abandon him . 22 - Zakariya bin Yahya al-Saji said: He is accused. And once: There is doubt and disagreement in his hadith . 23 - al-Daraqutni said: Weakness is evident in his hadith.
24 - Muhammad ibn Abdullah al-Mukhrami abandoned him . 25 - Ibn Adi said his hadiths are not preserved and the problem is from him. 26 - Bandar said I have not seen anyone more lying than him. 27 - Ismail ibn Zakariya said his hadith is abandoned. 28 - Abu Bishr said his hadith is abandoned. 29 - Ibn Hibban in al-Majruhin said : He used to narrate from trustworthy people inverted hadiths, and from trustworthy people problematic hadiths until it might occur to the heart that he did that intentionally. Ahmad ibn Hanbal used to accuse him of lying. 30 - Ibn Adi mentioned him in al-Kamil and cited several hadiths from him and said: These hadiths that I dictated to al-Waqidi, which I did not mention, are all not preserved. And from those trustworthy people who al-Waqidi narrated from, those hadiths are not preserved from them except through the narration of al-Waqidi and the problem is from him. The texts of al-Waqidi’s hadiths are not preserved, and he is between weakness, meaning al-Waqidi narrates from trustworthy people without comparing them, and he is clearly weak, meaning a liar. 31 - al-Bazzar said in Kashf al-Astar: People spoke 32 - On the authority of Al-Ajurri, he said : Abu Dawud was asked about Al-Waqidi, and he said: I do not write his hadith. 33 - Ibn Numayr is rejected. 34 - Ibn Al-Mubarak is rejected. 35 - Al-Dhahabi said: The consensus has been established on the weakness of Al-Waqidi. 36 - Al-Dhahabi, may God have mercy on him, said : There is consensus on rejecting him. 37 - Al-Nawawi said in “Sharh Al-Muhadhdhab” in the book of ablution from it: Al-Waqidi is weak by their agreement, and this is confirmed by the fame and abundance of the Imams who criticize Al-Waqidi and they prohibited his narrations. In fact, the abundance of criticism of him and his fame as a liar led Imam Al-Nawawi to say in Sharh Al-Muhadhdhab:
once he said: He has twenty thousand Hadith, meaning they have no basis.
And once he said: He fabricates Hadith.
And once he said: His Hadith is abandoned.
8 - Yahya Ibn Ma'in said: Weak. And once: He is nothing , his Hadith is not written. And once: He used to change the Hadith of Yunus, changing it from Muammar. He is not trustworthy . Mu'awiyah said: I said to Yahya Ibn Ma'in: Why did you not know about him since you had the book? He said: I am ashamed of my son, and he is a friend of mine. I said: So what do you say about him? 9- Ibn Hajar al-Asqalani said : He was rejected. He mentioned him in al-Matalib al-Aliyah and said : He is weak. He said in al-Tahdheeb: He is corrupted . 10- al-Khatib al-Baghdadi said : He is rejected . 11- Ishaq ibn Rahawayh is, in my opinion, one of those who fabricate hadiths (meaning he composes hadiths). 12- Abu Bishr al-Dulabi said: He is rejected. 13- Abu Dawud said: I do not write down his hadiths nor narrate from him. I have no doubt that he was fabricating hadiths. We do not look at al-Waqidi in a book unless his matter becomes clear. He narrated in Fath al-Yaman and the report of al-Ansi hadiths from al-Zuhri that are not from the hadith of al-Zuhri. 14- Abu Ahmad al-Hakim said: He is a lost hadith. 15- Ibrahim ibn Yaqub al-Juwzjani said: He was not convincing . 16- Abu Ahmad ibn Adi al-Jurjani said: The texts of al-Waqidi’s hadiths are not preserved and he is between weakness, meaning he is clearly a liar. 17- Abu Bakr al-Isfarani said: Our companions see that his hadith should not be narrated . 18- al-Bayhaqi mentioned him in al-Sunan al-Kubra and Ma’rifat al-Sunan wa al-Athar, and he said: He is not… 18 - Abu Hatim al-Razi said : His hadith from the Medinans from unknown sheikhs is objectionable , and another time: He used to fabricate hadith, and another time he is not trustworthy . Abu Hatim al-Razi said: We found his hadith from the Medinans from unknown sheikhs to be objectionable. We said: It is possible that those hadiths are from him and it is possible that they are from them. Then we looked at his hadith from Ibn Abi Dhi’b and Muammar, for he recorded their hadiths, and we found that he narrated from them objectionable hadiths, so we knew that it was from him, so we abandoned his hadith. 19 - Abu Ja’far al-Uqayli mentioned him in al-Du’afa’. 18 - Abu Zur’ah al-Razi said: His hadith is abandoned , and another time: Weak. So he was asked: Should his hadith be written? He said: I do not like him except for consideration. People have abandoned his hadith. 19 - Abu Naim al-Isfahani mentioned him among the weak and said once that his hadith is abandoned. 20 - Muawiyah bin Salih al-Dimashqi said : Weak. 21 - Ibn Tahir said: They agreed to abandon him . 22 - Zakariya bin Yahya al-Saji said: He is accused. And once: There is doubt and disagreement in his hadith . 23 - al-Daraqutni said: Weakness is evident in his hadith.
24 - Muhammad ibn Abdullah al-Mukhrami abandoned him . 25 - Ibn Adi said his hadiths are not preserved and the problem is from him. 26 - Bandar said I have not seen anyone more lying than him. 27 - Ismail ibn Zakariya said his hadith is abandoned. 28 - Abu Bishr said his hadith is abandoned. 29 - Ibn Hibban in al-Majruhin said : He used to narrate from trustworthy people inverted hadiths, and from trustworthy people problematic hadiths until it might occur to the heart that he did that intentionally. Ahmad ibn Hanbal used to accuse him of lying. 30 - Ibn Adi mentioned him in al-Kamil and cited several hadiths from him and said: These hadiths that I dictated to al-Waqidi, which I did not mention, are all not preserved. And from those trustworthy people who al-Waqidi narrated from, those hadiths are not preserved from them except through the narration of al-Waqidi and the problem is from him. The texts of al-Waqidi’s hadiths are not preserved, and he is between weakness, meaning al-Waqidi narrates from trustworthy people without comparing them, and he is clearly weak, meaning a liar. 31 - al-Bazzar said in Kashf al-Astar: People spoke 32 - On the authority of Al-Ajurri, he said : Abu Dawud was asked about Al-Waqidi, and he said: I do not write his hadith. 33 - Ibn Numayr is rejected. 34 - Ibn Al-Mubarak is rejected. 35 - Al-Dhahabi said: The consensus has been established on the weakness of Al-Waqidi. 36 - Al-Dhahabi, may God have mercy on him, said : There is consensus on rejecting him. 37 - Al-Nawawi said in “Sharh Al-Muhadhdhab” in the book of ablution from it: Al-Waqidi is weak by their agreement, and this is confirmed by the fame and abundance of the Imams who criticize Al-Waqidi and they prohibited his narrations. In fact, the abundance of criticism of him and his fame as a liar led Imam Al-Nawawi to say in Sharh Al-Muhadhdhab:
Al-Waqidi is weak according to their agreement
There is another point, which is the Christian’s statement: Did Abdullah die in the year 25, 28, or 30?
This is not important to us, as it is difficult to determine Abdullah’s age because it is impossible to transmit to us a narration about his correct age. No one knew that Abdullah would be the father of a prophet, so it is not important to keep the details of his age. In addition, we do not find a supported narration from so-and-so, from so-and-so, from so-and-so that reaches the era in which Abdullah was. We leave this point because it is useless. What
is important now is to prove that Abdullah sat with Lady Amina for a long time and that he was present when the Prophet was born. We will focus the response on several points :
1- Abdullah sat with Amina for a long period of time.
Abdul Muttalib had proposed to Amina for his son Abdullah, so he married her to him and stayed with her for a while.
1 - His father died when he was two months old, so his grandfather Abdul Muttalib took care of him.
The lying Christian says that the pregnancy period in Islam is 4 years?
1 - Imam Ibn Hazm confirms to us that the pregnancy period is 9 months and responds to those who say otherwise.
2- There are many scholars who have responded to those who said that the pregnancy period is more than 9 months.
While Malik ibn Dinar was sitting one day, a man came to him and said, “O Abu Yahya, pray for a woman who has been pregnant for four years and has become in great distress.” Malik became angry and closed the Qur’an and said, “These people only think that we are prophets.” Then he supplicated and said, “O Allah, if this woman has a child in her womb, pray for her.” And if there is a slave girl in her womb, then replace her with a boy, for You can erase whatever You will and confirm whatever You will, and with You is the Mother of the Book. Then Malik raised his hand and the people raised their hands and the Messenger came to the man and said: Take your wife. So the man went, but Malik did not lower his hand until the man came out of the door of the mosque on his neck. A curly-haired, four-year-old boy whose teeth have all come in yet whose secrets have not been cut.
The seventh novel: Pregnancy with Haram bin Hayyan
The eighth novel: Pregnancy with Al-Dahhak bin Muzahim
The tenth novel:
Pregnancy with Al-Shafi’i
Saeed bin Al-Musayyab said about pregnancy:
Sharif Zaid bin Mohsen bin Al Hussein bin Al Hassan carried:
It is clear that it contains polytheism and claims of the unseen from dealing with sand. There is no power or strength except with God.
better for us to prove what medicine has reached, and to seek out an explanation from doctors for this woman’s condition, and they actually have an explanation for whoever wants to look into it, and its gist is that it cannot be presented over the “scientific certainty” that modern science and medical equipment have provided us with.
This is on the one hand, and on the other hand, God Almighty said in the Holy Quran, “And his gestation and weaning is thirty months” (Al-Ahqaf, 46). This is conclusive evidence and conclusive proof that the duration of pregnancy and weaning together is two and a half years. Therefore, pregnancy alone cannot be four years. The jurists have combined this verse with the noble verse that says, “And his weaning is in two years” - Luqman, 31 - and they have proven (by subtracting the two years of weaning from the thirty months) that the minimum period of pregnancy is 6 months, meaning that the verse is the basis of a legal ruling in the same issue, which is to determine the minimum period of pregnancy, and it is logical to prove it by determining the maximum period as well. So, should we abandon the explicit meaning of the Qur’an and the certainty of science for the sake of an unscientific interpretation? And should we remain prisoners of the previous centuries’ lack of the tools of modern science?
1 - Abu Sufyan said: I did not wait long before I went to Yemen.
Then I arrived at Taif and stayed with Umayya ibn Abi al-Salt. He said to me: O Abu Sufyan.
[I said]: Whatever you want. [He said]: Do you remember what the Christian said? I said: I remember it and it happened.
He said: Who? I said: Muhammad ibn Abdullah.
1- Abdul Muttalib, the grandfather of the Prophet, said in his dialogue with Saif bin Zay Yazan:
O King, I had a son whom I admired and was kind to. I married him to a noble woman from the noble women of my people, Amina bint Wahb bin Abd Manaf bin Zuhra. She gave birth to a boy and I named him Muhammad. His father and mother died, and I and his uncle took care of him.
Evidence of Prophethood by Al-Bayhaqi, Part 2, published by Dar Al-Kotob Al-Ilmiyyah and Dar Al-Rayyan for Heritage.
The Great Characteristics of Al-Suyuti, Part 1, published by Dar Al-Kotob Al-Ilmiyyah - Beirut.
The Necklace of the High Stars in the News of the Firsts and Succession, Part 1, published by Dar Al-Kotob Al-Ilmiyyah - Beirut
2 - And Abdul Muttalib sat one day in the sanctuary and with him was the Bishop of Najran, who was a friend of his. He was talking to him and he said: We find the description of a prophet who remained from the children of Ismail. This is his birth, from his description, such and such.
2 - There was no documentation of the events before Islam, so this story is definitely incorrect. Even at the dawn of Islam, there was no documentation of the events, and this is conclusive evidence that this story is incorrect.
3 - The Prophet Muhammad was not important before Islam, so it is natural that he did not keep the details of his father Abdullah’s life, and the Arabs did not have an interest in writing history.
5 - This narration was narrated by liars, according to the testimony of Islamic scholars such as Al-Waqidi and others.
2 - Abdullah Ibn Abdul Muttalib
, his father loved him because he was the best and most chaste of his sons.
3 - There are texts in the story of the woman that the Christian ignored, indicating that Abdullah does not accept adultery (if we say that the story is true at all).
1- Arabs are interested in the child’s lineage, both before and after Islam.
First, I mention this saying that is said about the Arabs,
an environment that does not know anything as it knows genealogies and is not proud of anything as it is proud of genealogies.
I say to the Christian, your saying that the Arabs have no interest in genealogies is like saying that the sea has no water. The
Arabs had a great interest in genealogies, O Christian, O liar.
The Arabs had a great interest in preserving and teaching genealogies, and they divided genealogies into degrees known as classes of genealogies. Whoever looks at the history of the Arabs before Islam realizes the extent of their interest in preserving their genealogies and races, and that they were distinguished in that from other nations.
The science of genealogy was unique to the Arabs over others, so you find this science present among them since ancient times. You find in the books of the Arabs, whether before Islam or after Islam, when they mention a person, they say so-and-so, son of so-and-so, son of so-and-so.
The science of genealogy existed among the Arabs before Islam, in Islam, and also in the modern era. Whoever says that the Arabs did not have an interest in genealogies is an irrational person who does not deserve to waste our time with him. The Arabs have a great interest in genealogies to the point that you find websites on the Internet specializing in genealogies, such as
www.ansab-online.com
www.ansaab.com
www.alnssabon.com
There are specialized books on genealogy written before and after Islam. Genealogy is an important thing for the Arabs.
Who told you, you Christian, you vile person, that the Arabs do not care about genealogy? I will even slap you on the back. Evidence of the Arabs’ interest in the child’s genealogy and the duration of pregnancy with the child.
The first evidence: The Prophet , may God bless him and grant him peace, remained in his mother’s womb for nine full months, without complaining of pain, colic, flatulence, or anything that happens to pregnant women.
Subul al-Huda wa al-Rashid fi Sirat Khair al-Ibad, Part 1.
The second evidence: He remained in his mother’s womb for nine months.
This is conclusive evidence that the Arabs were interested in the child’s lineage and the duration of pregnancy with the child.
There is still interest in lineage in many Arab countries. For example, in Egypt, there is a place in the Citadel in Egypt designated for the family tree. You can go there and find out your seventieth grandfather. This is something that exists in all Arab countries.
The Arabs were very interested in knowing the child’s lineage. You find in the dialogue between Arabs with Arabs, he says to him, “Who are you?” He says, “So-and-so, son of so-and-so, son of so-and-so.” You even find Arabs bragging about their lineage, and he says to you, “I am the son of so-and-so.” Lineage is something very important to the Arabs, and this is something that the Arabs are unique in, compared to other peoples. This is attested to by Orientalists
. The Arabs were interested in the child’s lineage, whether before or after Islam.
Can you, Christian, tell me the name of your ninth grandfather?
The Arabs are better than all peoples in preserving women’s modesty, and this is something that no one denies, whether in the past or the present. It is natural for them to preserve lineages.
The Arabs have an interest in lineages and they care about lineages.
Even in Islam, there is an interest in lineages. The Messenger of God, may God bless him and grant him peace, said: “Learn from your lineages what will connect your kinship ties.”
2 - Abdullah Ibn Abdul Muttalib
, his father loved him because he was the best and most chaste of his sons.
3 - The description of his noble birth, peace and blessings be upon him. It was mentioned that when Abdul Muttalib slaughtered those hundred camels on behalf of his son Abdullah when he had vowed to slaughter him, God Almighty saved him for what was destined in eternity for the appearance of the unlettered Prophet, peace and blessings be upon him, the Seal of the Messengers and the Master of the Children of Adam from his loins. So he went, as mentioned, and married him to the most noble of noble women in Quraysh, Amina bint Wahb ibn Abd Manaf ibn Zuhra al-Zahriyya. When he entered her and had intercourse with her, she became pregnant with the Messenger of God, peace and blessings be upon him.
The lying Christian says
The Christian did not bring the complete narration. The Christian only wants to cut the narrations out of context to mislead the reader with the lies of the Christians. This is a well-known matter for everyone who reads the lies of the Christians against Islam.
The narration is incorrect for several reasons:
1 - It was narrated by liars such as:
In the book “Mizan Al-I’tidal fi Naqd Al-Rijal” by Al-Dhahabi
In Lisan al-Mizan by al-Isfahani,
he narrated the strange things.
In the book Mizan al-I'tidal by Ibn Abd al-Barr
al-Khorasani, he narrated things from Malik that he alone narrated, and he was not followed in them, although I did not see the ancients mention them.
Al-Sakhawi said in Al-Maqasid:
Ibn Hibban said: He turns the news upside down. Perhaps he turned upside down more than one hundred and fifty hadiths on Malik’s authority.
Likewise, Abdullah bin Rabia Al-Qudami was in Al-Maseesa.
2 - The novel contains a sentence in which some men from Kinda claim:
The story is definitely not true.
4- If the narration contained an objection to his lineage, why didn’t the Muslims delete it from the books?
The Muslims didn’t delete it because it doesn’t contain an objection to his lineage.
The narration that the Christian brought doesn’t contain an objection to his lineage. The narration is in the book “Al-Bidaya wa al-Nihaya” in the chapter on his noble lineage and his good and lofty origin.
In the same book “Al-Bidaya wa al-Nihaya” he is the son of Abdullah.
There is no disagreement among scholars about this lineage.
He means that the Prophet Muhammad is the son of Abdullah, the son of Abdul Muttalib, the son of Hashim.
He said: The delegation of Kinda came to the Messenger of God, may God bless him and grant him peace, wearing the cloaks of Habra, and their pockets and sleeves were wrapped in brocade. He said: Have you not become Muslims? They said: Yes. He said: Then throw this off yourselves. He said: So they took off the cloaks. He said: They said to the Prophet, may God bless him and grant him peace: You are the sons of Abd Manaf, the sons of Akl al-Marar. He said: The Prophet, may God bless him and grant him peace, said to them: Be related to al-Abbas and Abu Sufyan.
Then he said: We are the sons of al-Nadr ibn Kinanah, meaning Quraysh.
It has been reported to us that the Messenger of God, may God bless him and grant him peace, said to the delegation of Kinda when they came to him in Medina and claimed that Banu Hashim were from them. The Messenger of God, may God bless him and grant him peace, said: Rather, we are Banu al-Nadr ibn Kinanah.
What is the meaning of the Prophet’s saying: We are the sons of Al-Nadr bin Kinanah?
In the book of the biography of the Prophet by Ibn Hisham, Section 1
In the book Lisan al-Arab
Secondly, Abu Talib, the Prophet’s uncle:
Look at what Abu Talib said when he went with the Prophet to propose to Lady Khadija for his nephew, the Prophet Muhammad.
Thirdly, Hamza bin Abdul Muttalib, the Prophet’s uncle:
Fifth: Abdul Muttalib, the grandfather of the Prophet:
God chooses messengers from among the angels and from among the people.
1- There is no evidence for what the Christian says, and I challenge him to provide a text that supports his words.
The Christian dog accuses the mother of the Prophet of having married a group of people, and this is not true because…
2 - Lady Amina did not marry anyone other than Abdullah Ibn Abdul Muttalib.
1 - Subat Ibn al-Jawzi reported that Abdullah never married anyone other than Amina, and Amina never married anyone other than him.
He left, taking his son Abdullah by the hand , until he brought him to Wahb bin Abd Manaf bin Zuhra bin Kilab bin Murrah bin Kaab bin Luay , who was at that time the leader of the Banu Zuhra in age and honor . He married him to his daughter Amina bint Wahb, who at that time was the best woman in Quraysh in lineage and position,
the best woman in Quraysh in lineage and position, meaning the most honorable woman in Quraysh.
2 - Abdullah Ibn Abdul Muttalib
, his father loved him because he was the best and most chaste of his sons.
2 - On the authority of Ibn Abbas, he said: The Messenger of God, may God bless him and grant him peace, said: “ Nothing gave birth to me from the fornication of the people of ignorance. I was born only through marriage like the marriage of Islam.”
4 - On the authority of Ibn Abbas, he said: I asked the Messenger of God, may God bless him and grant him peace, and I said: May my father and mother be sacrificed for you, where were you while Adam was in Paradise? He said: He smiled until his molars appeared, then he said: I was in his loins, and he boarded the ship with me in the loins of my father Noah, and he threw me into the loins of my father Abraham. My parents never met in fornication. God has always transferred me from noble loins to pure wombs, pure and refined. No two branches branched off except that I was in the better of them.
Al-Durr Al-Manthur, Vol. 6, Dar Al-Fikr,
Kanz Al-Ummal, No. 35489
5 - And people did not split into two groups except that God made me in the better of them, so I was brought out from between my parents, and the era of ignorance did not affect me. Mughlatai said: His fathers were virtuous and great because prophethood is kingship and general policy, and kingship is for those of noble lineage
and importance, and whenever the qualities of virtue are more numerous, the subjects are more obedient and quick to obey, and whenever there is a deficiency in the kingship, his followers and subjects are diminished, so he was made from the best of groups and the best of places (And I came out of wedlock and did not come out of fornication from the time of Adam until I reached my father and mother).
13 - Honor among the Arabs is something very great, to the point that we find some Arabs killing their girls when they are young for fear that they will fall into temptation, which will bring shame on the girl’s family, clan, and tribe. If there was even one doubt in a million about Lady Amina’s behavior, her father would have killed her. This did not happen. Do you know why, Christian? Because Lady Amina is the most honorable woman in the world.
1- This story is incorrect and was not said by Mrs. Amina for several reasons.
2 - There was no documentation of the events before Islam, so this story is definitely incorrect. Even at the dawn of Islam, there was no documentation of the events, and this is conclusive evidence that this story is incorrect.
3 - The Prophet Muhammad was not important before Islam, so it is natural that he did not keep the details of his mother’s life and her pregnancy. Moreover, the Arabs did not have an interest in writing history.
5 - This narration was narrated by liars, as attested by the scholars of Islam, such as Al-Waqidi, and we have previously explained that Al-Waqidi is a liar, and so is Jahm bin Abi Jahm.
This narration has been narrated in all sources through Ibn Ishaq, on the authority of Jahm bin Abi Jahm, on the authority of Abdullah bin Jaafar bin Abi Talib, so it is a narration with a weak chain of transmission, as in its chain of transmission is Jahm bin Abi Jahm, and this Jahm is a liar.
Musnad Abi Ya’la, verified by Hussein Salim Asad, Vol. 13, p. 73.
Imam Al-Dhahabi said: Jahm bin Abi Jahm, on the authority of Abu Jaafar bin Abi Talib. And Muhammad bin Ishaq narrated from him, and the story of Halima Al-Sa’diya is not known to him (the story of Halima is the narration of the Christian).
Mizan Al-I’tidal, Vol. 2, p. 159.
Imam Shams al-Din al-Dhahabi said in his book, Mizan al-I’tidal fi Naqd al-Rijal:
As Muslims, we do not accept any narration from an unknown narrator whose status we do not know, because the narration is not correct.
The books that contain the Christian narration confirm that Lady Amina did not become pregnant before the Prophet, but rather she describes her pregnancy as not feeling any pain like women describe the pain of pregnancy.
In the book Al-Khasais Al-Kubra,
we used to hear that when Amina became pregnant with the Messenger of God, she used to say, “I did not feel that I was pregnant with him, nor did I feel his weight as women do.”
In the book of Seerat Ibn Kathir,
Amina bint Wahb said, “I became pregnant with him,” meaning the Messenger of God, may God bless him and grant him peace, and I did not find any difficulty in it until she put it
in the book of Al-Seerah Al-Halabiyah . It was reported
that the scholars of transmission agreed that Amina did not become pregnant with anyone other than the Prophet. The meaning of her saying, “I did not become pregnant with anything lighter than him,” is that she became pregnant with anyone other than him, and that it was an exaggeration
. I say: I did not come across this narration, and what was mentioned above is what I saw of a pregnancy lighter than him. In another narration, “I became pregnant with him, and I have never experienced any pregnancy lighter than him.” It is possible to interpret vision and experience as knowledge obtained from the information of others who were pregnant to her about their condition, so it does not necessitate that she became pregnant with anyone other than him.
The writer of Al-Seerah Al-Halabiyah comments on the narration and says that it does not mean that she became pregnant with anyone other than the Prophet.
2 - Abdullah Ibn Abdul Muttalib
, his father loved him because he was the best and most chaste of his sons.
3 - The description of his noble birth, peace and blessings be upon him. It was mentioned that when Abdul Muttalib slaughtered those hundred camels on behalf of his son Abdullah when he had vowed to slaughter him, God Almighty saved him for what was destined in eternity for the appearance of the unlettered Prophet, peace and blessings be upon him, the Seal of the Messengers and the Master of the Children of Adam from his loins. So he went, as mentioned, and married him to the most noble of noble women in Quraysh, Amina bint Wahb ibn Abd Manaf ibn Zuhra al-Zahriyya. When he entered her and had intercourse with her, she became pregnant with the Messenger of God, peace and blessings be upon him.
4 - The testimony of the Prophet’s uncles, aunts, grandfather, and Quraysh that he is Muhammad, son of Abdullah, son of Abdul Muttalib , especially Al-Abbas, who narrated the Christian’s account.
What confirms our words is the response of the Prophet in the same narration:
Then when he created the tribes, he made me from the best of their tribes. Then when he created the houses, he made me from the best of their houses. If there was any doubt about the lineage, he would have told them that I am Muhammad ibn Abdullah only. But he said: Then when he created the tribes, he made me from the best of their tribes. Then when he created the houses, he made me from the best of their houses.
Third : The shocking thing for the Christian is that if you search in the same book that contains the narration about the phrase Muhammad bin Abdullah bin Abdul Muttalib, you will find many results. In addition to that, if you read in the book, you will find that all of the Prophet’s uncles say, “Oh my nephew,” and the Prophet’s aunts also say, “Oh my nephew,” and others say that Muhammad is the son of Abdullah bin Abdul Muttalib, to the point that you find chapter titles in the book that say that his lineage is pure, such as the book “The Beginning and the End,” from which the Christian came with the narration. It contains a chapter mentioning his noble lineage and the goodness of his lofty origin, and other books that we cannot count.
Then Al-Dhahabi mentioned that Imam Al-Barqani was a contemporary of Abu Bahr bin Kawthar.
2 - The second evidence: The narration has a lying narrator, Yazid bin Abi Ziyad.
Al-Waqidi is not trustworthy in transmitting any narration. Al-Waqidi is a liar, and we mentioned a small part of what the scholars said about him, but many scholars spoke about Al-Waqidi, and we mentioned these as an example, not limited to them.
2 - Al-Waqidi himself testifies that he is a liar (We thank you, Al-Waqidi, because you have made it clear to the Christians that you are a liar)
Al-Waqidi himself testifies that he is a liar, since Al-Waqidi says a hadith and then says a hadith that contradicts the first hadith, he is certainly telling us that he is a liar.
The contradiction in the words of the lying Al-Waqidi, which the Christians use as evidence
The first narration : It was mentioned in a historical book called “Al-Tabaqat Al-Kubra” by Ibn Saad in the first volume as follows:
It was mentioned that Abdullah bin Abdul Muttalib married Amina bint Wahb, the mother of the Messenger of God, may God bless him and grant him peace. He said: Muhammad bin Omar bin Waqid Al-Aslami told us that Abdullah bin Jaafar Al-Zuhri told me on the authority of his aunt Umm Bakr bint Al-Miswar bin Makhrama on the authority of her father. He said: Omar bin Muhammad bin Omar bin Ali bin Abi Talib told me on the authority of Yahya bin Shibl on the authority of Abu Jaafar Muhammad bin Ali bin Al-Hussein. They said: Amina bint Wahb bin Abdul Manaf bin Zuhra bin Kilab was in the care of her uncle Wahib bin Abdul Manaf bin Zuhra. Abdul Muttalib bin Hashim bin Abdul Manaf bin Qusayy walked to him with his son Abdullah bin Abdul Muttalib, the father of the Messenger of God, may God bless him and grant him peace, and proposed to Amina bint Wahb, so Abdullah bin Abdul Muttalib married her. Abdul Muttalib bin Hashim proposed to him in that meeting of his, his daughter Hala bint Wahb, so he married her to him. So Abdul Muttalib bin Hashim married Abdullah bin Abdul Muttalib in the same meeting, and she gave birth to: Hala bint Wahib for Abdul Muttalib Hamza bin Abdul Muttalib, so Hamza was the uncle of the Messenger of God, may God bless him and grant him peace.
It was mentioned that Abdullah bin Abdul Muttalib married Amina bint Wahb, the mother of the Messenger of God, may God bless him and grant him peace. He said: Muhammad bin Omar bin Waqid Al-Aslami told us that Abdullah bin Jaafar Al-Zuhri told me on the authority of his aunt Umm Bakr bint Al-Miswar bin Makhrama on the authority of her father. He said: Omar bin Muhammad bin Omar bin Ali bin Abi Talib told me on the authority of Yahya bin Shibl on the authority of Abu Jaafar Muhammad bin Ali bin Al-Hussein. They said: Amina bint Wahb bin Abdul Manaf bin Zuhra bin Kilab was in the care of her uncle Wahib bin Abdul Manaf bin Zuhra. Abdul Muttalib bin Hashim bin Abdul Manaf bin Qusayy walked to him with his son Abdullah bin Abdul Muttalib, the father of the Messenger of God, may God bless him and grant him peace, and proposed to Amina bint Wahb, so Abdullah bin Abdul Muttalib married her. Abdul Muttalib bin Hashim proposed to him in that meeting of his, his daughter Hala bint Wahb, so he married her to him. So Abdul Muttalib bin Hashim married Abdullah bin Abdul Muttalib in the same meeting, and she gave birth to: Hala bint Wahib for Abdul Muttalib Hamza bin Abdul Muttalib, so Hamza was the uncle of the Messenger of God, may God bless him and grant him peace.
The first story says: Abdul Muttalib, Abu Hamza, married Hala, the mother of Hamza, in the same council in which Abdullah, the father of the Prophet Muhammad, married Lady Amina, the mother of the Prophet Muhammad, in the same council.
Look at the second narration in the same book, and Al-Waqidi says it:
Ibn Saad said: Muhammad ibn Umar ibn Waqid al-Aslami told us, Muhammad ibn Abdullah told us, on the authority of al-Zuhri, on the authority of Qubaysah ibn Dhu’ayb, on the authority of Ibn Abbas. Al-Waqidi said: Abu Bakr ibn Abi Sabra told us, on the authority of Shaiba ibn Nasah, on the authority of al-A’raj, on the authority of Muhammad ibn Rabi’ah ibn al-Harith and others. They said: When Abdul Muttalib saw the small number of his helpers in digging Zamzam, and that he was digging alone and his son al-Harith was his firstborn, he vowed that if Allah granted him ten sons until he saw them, he would slaughter one of them. When they were ten, al-Harith, al-Zubayr, Abu Talib, Abdullah, Hamza, Abu Lahab, al-Ghaydaq, al-Muqawwam, Dhirar, and al-Abbas gathered them together. Then he informed them of his vow and called upon them to fulfill it for Allah. None of them disagreed with him. They said: Fulfill your vow and do what you wish. He said: Let each man among you write his name on his cup. So they did. Abdul Muttalib entered the Kaaba and said to the custodian: Strike their cups. So he struck, and Abdullah’s cup came out first. Abdul Muttalib loved him, so he took him by the hand and led him to the slaughterhouse. And with him was the knife, so the daughters of Abdul Muttalib cried and were standing, and one of them said to her father, “Excuse him by striking the camels of your herding cattle that are in the sanctuary.” So he said to the custodian, “Strike lots for him and for ten camels.” And the blood money at that time was ten camels, so he struck lots and the lot fell on Abdullah, and he kept adding ten by ten, and each time the lot fell on Abdullah until the hundred were complete, so he struck lots and he came out on the camels, and Abdul Muttalib and the people were proud, and the daughters of Abdul Muttalib carried their brother Abdullah, and Abdul Muttalib brought the camels and slaughtered them between Safa and Marwa. [2]
The second narration tells the story of the vow and the narration mentions that Hamza was present before Abdullah married Lady Amina and it is known that Abdullah married Lady Amina after the vow incident
and the first narration says that Abdul Muttalib and his son got married in the same meeting
so how could Hamza be born before Abdul Muttalib saw Hala, Hamza's mother!!!!
We conclude from this that Al-Waqidi is saying contradictory narrations which means that he is saying I am a liar and it is funny that his contradictory narrations are in the same book
and we add to this contradiction the scholars' words about him so we come out of this topic with one result that Al-Waqidi is a liar
and the contradictory narrations narrated by Muhammad bin Omar Al-Waqidi are very many and we cannot list them
and the first narration says that Abdul Muttalib and his son got married in the same meeting
so how could Hamza be born before Abdul Muttalib saw Hala, Hamza's mother!!!!
We conclude from this that Al-Waqidi is saying contradictory narrations which means that he is saying I am a liar and it is funny that his contradictory narrations are in the same book
and we add to this contradiction the scholars' words about him so we come out of this topic with one result that Al-Waqidi is a liar
and the contradictory narrations narrated by Muhammad bin Omar Al-Waqidi are very many and we cannot list them
This confirms what the scholars said about him,
as they said: Al-Shafi’i said, as narrated by Al-Bayhaqi : All of Al-Waqidi’s books are lies . Abu Dawud said: I do not write his hadith nor do I narrate from him ; I have no doubt that he was fabricating hadith . We do not look at Al-Waqidi in a book without his matter being revealed. Bandar said: I have not seen anyone more lying than him.
as they said: Al-Shafi’i said, as narrated by Al-Bayhaqi : All of Al-Waqidi’s books are lies . Abu Dawud said: I do not write his hadith nor do I narrate from him ; I have no doubt that he was fabricating hadith . We do not look at Al-Waqidi in a book without his matter being revealed. Bandar said: I have not seen anyone more lying than him.
We thank you, Waqadi, for showing the Christians that you are a liar.
Note: I will avoid responding to all the stories that will be said about Al-Waqidi because Al-Waqidi is a liar,
and you will see, dear reader, that the Christians come with many stories on this subject about this liar, Muhammad bin Omar Al-Waqidi.
and you will see, dear reader, that the Christians come with many stories on this subject about this liar, Muhammad bin Omar Al-Waqidi.
3 - There are texts quoted from Al-Waqidi in which he says that the Prophet’s lineage is pure.
1 - Muhammad bin Saad said: [ Muhammad bin Omar told us , Muhammad bin Abdullah bin Muslim told me, on the authority of his uncle Al-Zuhri, on the authority of Urwa, on the authority of Aisha, who said: The Messenger of God, may God bless him and grant him peace, said: I was born from a non-fornicating marriage .]
2 - On the authority of Muhammad bin Omar Al-Waqidi , on the authority of Ibn Abi Sabra, on the authority of Omar bin Abdullah, on the authority of Jaafar bin Abdullah bin Abi Al-Hakam, he said: When the verse “ And warn your nearest kindred ” was revealed to the Prophet, may God bless him and grant him peace,
then the Prophet gathered his relatives, among whom was Abu Lahab.
Abu Lahab said: These are your paternal uncles and cousins , so say what you want, and leave the prayer, and know that your people among the Arabs as a whole do not have the strength. And those who have the most right to seize you and detain you are your family and your father’s sons if you persist in your matter, for it is easier for them than for the clans of Quraysh to attack you and for the Arabs to support them. I have never seen, O son of my brother , anyone who came to his father’s family with worse than what the lineages of the nobles came to them with.
then the Prophet gathered his relatives, among whom was Abu Lahab.
Abu Lahab said: These are your paternal uncles and cousins , so say what you want, and leave the prayer, and know that your people among the Arabs as a whole do not have the strength. And those who have the most right to seize you and detain you are your family and your father’s sons if you persist in your matter, for it is easier for them than for the clans of Quraysh to attack you and for the Arabs to support them. I have never seen, O son of my brother , anyone who came to his father’s family with worse than what the lineages of the nobles came to them with.
There are many, many narrations by Al-Waqidi in which he proves that the Prophet Muhammad is the son of Abdullah, the son of Abdul Muttalib, but we mentioned three narrations as an example, not limited to them.
The lying Christian says
that Abdullah sat for a short time with Mrs. Amina and it is impossible for her to become pregnant?
that Abdullah sat for a short time with Mrs. Amina and it is impossible for her to become pregnant?
The Christian lies, and lying is to Christians like water is to fish.
The Christian tries to prove his lie, and the response to him will be very simple.
Pregnancy occurs even if the husband has intercourse with his wife even for one day.
The best example of this is that we read in the newspapers that so-and-so was raped, and then we discover that she became pregnant from this rape.
Pregnancy occurs even if the husband has intercourse with his wife even for one day.
But we find that Abdullah lived with Mrs. Amina for a period of time, and that he attended the birth of his son Muhammad. I will put the evidence for this in your hands.
The Christian tries to prove his lie, and the response to him will be very simple.
Pregnancy occurs even if the husband has intercourse with his wife even for one day.
The best example of this is that we read in the newspapers that so-and-so was raped, and then we discover that she became pregnant from this rape.
Pregnancy occurs even if the husband has intercourse with his wife even for one day.
But we find that Abdullah lived with Mrs. Amina for a period of time, and that he attended the birth of his son Muhammad. I will put the evidence for this in your hands.
There is another point, which is the Christian’s statement: Did Abdullah die in the year 25, 28, or 30?
This is not important to us, as it is difficult to determine Abdullah’s age because it is impossible to transmit to us a narration about his correct age. No one knew that Abdullah would be the father of a prophet, so it is not important to keep the details of his age. In addition, we do not find a supported narration from so-and-so, from so-and-so, from so-and-so that reaches the era in which Abdullah was. We leave this point because it is useless. What
is important now is to prove that Abdullah sat with Lady Amina for a long time and that he was present when the Prophet was born. We will focus the response on several points :
1- Abdullah sat with Amina for a long period of time.
2 - Evidence that Abdullah was present when the Prophet Muhammad was born and even lived with him for a period of time.
3 - The Prophet’s relatives and enemies testify that the Prophet Muhammad is the son of Abdullah, son of Abdul Muttalib.
1- Abdullah sat with Amina for a long period of time.
Abdul Muttalib had proposed to Amina for his son Abdullah, so he married her to him and stayed with her for a while.
2 - Evidence that Abdullah was present when the Prophet Muhammad was born and even lived with him for a period of time.
1 - His father died when he was two months old, so his grandfather Abdul Muttalib took care of him.
Al-Isti’ab fi Ma’rifat al-Ashab
2 - Al-Zubayr ibn Bakkar said: Muhammad ibn Hasan told me on the authority of Abd al-Salam on the authority of Ibn Kharbudh.
He said: Abdullah died in Medina when the Messenger of God, may God bless him and grant him peace, was two months old.
2 - Al-Zubayr ibn Bakkar said: Muhammad ibn Hasan told me on the authority of Abd al-Salam on the authority of Ibn Kharbudh.
He said: Abdullah died in Medina when the Messenger of God, may God bless him and grant him peace, was two months old.
The Beginning and the End/Part Two
3 - He was in the cradle when his father died when he was two months old . Al-Suhayli mentioned that most scholars agree with him .
3 - He was in the cradle when his father died when he was two months old . Al-Suhayli mentioned that most scholars agree with him .
Al-Sirah Al-Halabiyah
4 - Abdullah bin Abdul Muttalib died after the Messenger of God, may God bless him and grant him peace, was two months old.
4 - Abdullah bin Abdul Muttalib died after the Messenger of God, may God bless him and grant him peace, was two months old.
A Brief History of Damascus
5 - Abdullah Ibn Abdul Muttalib died when the Prophet, may God bless him and grant him peace, was twenty-eight months old.
5 - Abdullah Ibn Abdul Muttalib died when the Prophet, may God bless him and grant him peace, was twenty-eight months old.
Al-Isti’ab fi Ma’rifat al-Ashab
6 - Ibn Abi Khaythama mentioned that he was two months old, and it was said that he was twenty-eight months old.
6 - Ibn Abi Khaythama mentioned that he was two months old, and it was said that he was twenty-eight months old.
Eyes of the Trace
7 - Abdullah, his father, died after he was twenty-eight months old.
7 - Abdullah, his father, died after he was twenty-eight months old.
Inkwell Part 1
8 - And the Messenger of God, may God bless him and grant him peace, was carried on that day according to the correct
and followed biography of the Chosen One, may God bless him and grant him peace.
9 - And most scholars are of the opinion that he was in the cradle. Al-Dulabi and others mentioned it. It was said that he was two months old. It was mentioned by [Ahmad] Ibn Abi Khaithama [Zuhair Ibn Harb] and it was said that he was more than that. And his father died with his maternal uncles, Banu Al-Najjar.
10 - Abdullah Ibn Abdul Muttalib died after the Messenger of God, may God bless him and grant him peace, had been twenty-eight months old, and it was said seven months.
and followed biography of the Chosen One, may God bless him and grant him peace.
9 - And most scholars are of the opinion that he was in the cradle. Al-Dulabi and others mentioned it. It was said that he was two months old. It was mentioned by [Ahmad] Ibn Abi Khaithama [Zuhair Ibn Harb] and it was said that he was more than that. And his father died with his maternal uncles, Banu Al-Najjar.
10 - Abdullah Ibn Abdul Muttalib died after the Messenger of God, may God bless him and grant him peace, had been twenty-eight months old, and it was said seven months.
The Great Classes
Beginning and End
Beginning and End
All the evidence confirms to us that Abdullah was present when the Prophet Muhammad was born, but they differed as to whether Abdullah died when the Prophet was twenty-eight months old or whether he died when the Prophet was two months old. However, everyone agrees that Abdullah was present at the time of the Prophet’s birth and was present for a period of time while the Prophet was glorifying God in front of him.
3 - The Prophet’s relatives and enemies testify that the Prophet Muhammad is the son of Abdullah, son of Abdul Muttalib.
Abu Talib (the Prophet's uncle): -
Abu Talib said: I have only come to you to give you a matter in which you have a half share. My nephew has informed me and he did not lie to me: God Almighty is innocent of this document in your hands, and he has erased every name that is His in it, and he has left in it your treachery and your severing of ties with us and your supporting each other in injustice against us. If the matter that my nephew has said is as he said , then wake up , for by God we will never surrender him until we die, one after the other.
Evidence of Prophethood by Al-Bayhaqi, Part 2
Abu Lahab (the Prophet's uncle): -
He was the custodian of al-Uzza. Abu Lahab came to visit him while he was dying, and said to him: O Abu Utbah, I think that al-Uzza will be lost after me. Abu Lahab said: No, I will take care of it. If Muhammad appears - and he will not appear - then he is my nephew , and if al-Uzza appears - then she is the victorious one - I have taken a hand with her .
Genealogy of the Nobles
Genealogy of the Nobles
Al-Abbas (the Prophet’s uncle): -
He said: I came to Mecca during the pre-Islamic period and I wanted to buy some of its clothes and perfume for my family. I went to Al-Abbas bin Abdul Muttalib, who was a merchant. I was sitting with him looking at the Kaaba. The sun had risen in the sky and then went. Then a young man came and looked at the sky, then stood facing the Qiblah. I did not stay long until a boy came and stood on his right. I did not stay long until a woman came and stood behind them. The young man knelt, so the boy and the woman knelt. The young man rose, so the boy and the woman rose . I said: O Abbas, this is a great matter! Al-Abbas said: A great matter! Do you know who this young man is? I said: No. He said: This is Muhammad bin Abdullah, my nephew. Do you know who this boy is? This is Ali, my nephew.
Musnad Abi Ya’la Hadith 1547
Musnad Abi Ya’la Hadith 1547
Enemies of the Prophet: -
On the authority of Shaiba bin Uthman, he said : When I saw the Messenger of God, may God bless him and grant him peace, on the day of Hunayn, naked (with no one beside him), I remembered my father and my uncle and the killing of Ali and Hamza, so I said: Today I will take my revenge on Muhammad . He said: So I went to approach him on his right, and behold, I saw Al-Abbas bin Abdul Muttalib standing, wearing a white armor like silver, which Al-Ajaj uncovered. I said: His uncle, and he will not let him down . He said: Then I came to him on his left, and behold, I saw Abu Sufyan bin Al-Harith bin Abdul Muttalib , and I said: His cousin, and he will not let him down .
Al-Tabarani's Great Dictionary Hadith 7192
The lying Christian says that the pregnancy period in Islam is 4 years?
The Christian relies on the sayings of some scholars, and we will now clarify the invalidity of this statement
that the duration of pregnancy in Islam is not 4 years.
I challenge anyone to bring a verse in the Quran or a hadith from the Prophet Muhammad that says that the duration of pregnancy is 4 years.
Do not tire yourself, you will not find a verse or hadith that says this.
All that matters is that those who said the duration of pregnancy is 4 years or less or more are some scholars, not all of them. This is their own interpretation. I give you good news, Christian, that we as Muslims do not take our religion from scholars, but rather we take our religion from what God said and the Messenger of God said only.
In addition to this, all the narrations attributed to Islamic scholars that the duration of pregnancy is 4 years or less or more are all incorrect narrations, as we will clarify
after my speech. We will respond to this part that we proved previously that it is not from the words of God or the words of the Prophet Muhammad,
and we will respond to these things that God did not say and the Messenger of God did not say, but rather some Islamic scholars said their words, whose words are merely interpretations that may be right or wrong, and their words are not from the religion, because the religion is what God said and the Messenger of God said only.
that the duration of pregnancy in Islam is not 4 years.
I challenge anyone to bring a verse in the Quran or a hadith from the Prophet Muhammad that says that the duration of pregnancy is 4 years.
Do not tire yourself, you will not find a verse or hadith that says this.
All that matters is that those who said the duration of pregnancy is 4 years or less or more are some scholars, not all of them. This is their own interpretation. I give you good news, Christian, that we as Muslims do not take our religion from scholars, but rather we take our religion from what God said and the Messenger of God said only.
In addition to this, all the narrations attributed to Islamic scholars that the duration of pregnancy is 4 years or less or more are all incorrect narrations, as we will clarify
after my speech. We will respond to this part that we proved previously that it is not from the words of God or the words of the Prophet Muhammad,
and we will respond to these things that God did not say and the Messenger of God did not say, but rather some Islamic scholars said their words, whose words are merely interpretations that may be right or wrong, and their words are not from the religion, because the religion is what God said and the Messenger of God said only.
We will now present the evidence that the pregnancy period in Islam is only 9 months
: 1 - Imam Ibn Hazm confirms to us that the pregnancy period is 9 months and responds to those who say otherwise.
2 - Many scholars have responded to those who say that the pregnancy period is more than 9 months.
3 - The companions’ statement that the pregnancy period is only 9 months.
4 - The Islamic scholars’ statement that the pregnancy period is only 9 months.
5 - The weakness of the narrations that say that the pregnancy period is more than 9 months.
: 1 - Imam Ibn Hazm confirms to us that the pregnancy period is 9 months and responds to those who say otherwise.
2 - Many scholars have responded to those who say that the pregnancy period is more than 9 months.
3 - The companions’ statement that the pregnancy period is only 9 months.
4 - The Islamic scholars’ statement that the pregnancy period is only 9 months.
5 - The weakness of the narrations that say that the pregnancy period is more than 9 months.
1 - Imam Ibn Hazm confirms to us that the pregnancy period is 9 months and responds to those who say otherwise.
The Andalusian jurist Ibn Hazm refuted these views when he said:
: ( Pregnancy cannot be more than nine months , nor less than six months , because Allah the Most High said : “And his gestation and weaning is thirty months ,” and He the Most High said: “And mothers shall nurse their children for two complete years for whoever wishes to complete the nursing.” So whoever claims pregnancy and weaning in more than thirty months has spoken falsehood and the impossible , and has openly rejected the words of Allah the Almighty .) Then he, may Allah have mercy on him, said about the reports that are narrated about women who were pregnant for several years : ( All of this is false reports that go back to someone who is not trustworthy and who is not known, and it is not permissible to rule in the religion of Allah the Most High with such a thing .)
Al-Muhalla book by Ibn Hazm.
As for the narrations that say that the pregnancy period is more than 9 months, Ibn Hazm, may God have mercy on him, followed them with weakness and denial,
and Al-Shawkani also believes that the scholars’ narrations that say that the pregnancy period is more than 9 months, Al-Shawkani said about these narrations that they are not correct.
As for the narrations that say that the pregnancy period is more than 9 months, Ibn Hazm, may God have mercy on him, followed them with weakness and denial,
and Al-Shawkani also believes that the scholars’ narrations that say that the pregnancy period is more than 9 months, Al-Shawkani said about these narrations that they are not correct.
2- There are many scholars who have responded to those who said that the pregnancy period is more than 9 months.
Imam Ibn Abd al-Barr said : This is an issue that has no basis except ijtihad.
Imam Ibn Khuwayz Mandad said: The least and most of the burden is taken from the path of ijtihad.
The meaning of the difference is that it is a matter of interpretation that is subject to error. These imams confirm to us that whoever says that the pregnancy period is more than 9 months is mistaken.
3 - The companions’ saying that the pregnancy period is only 9 months.
- What Saeed bin Al-Musayyab narrated on the authority of Omar, who said: Any man who divorces his wife and she menstruates once or twice and then sits, she should sit for nine months until her pregnancy becomes clear
. If she does not see menstruation, she should wait for nine months (meaning she should wait for the duration of the pregnancy). This is the doctrine of Omar, and Ibn Abbas and Al-Hasan Al-Basri said
the same. Al-Muntaqa, Tafsir Muwatta Malik
. If she does not see menstruation, she should wait for nine months (meaning she should wait for the duration of the pregnancy). This is the doctrine of Omar, and Ibn Abbas and Al-Hasan Al-Basri said
the same. Al-Muntaqa, Tafsir Muwatta Malik
4 - Islamic scholars say that the pregnancy period is only 9 months.
- Abu Omar said: This is an issue that has no basis except ijtihad, and the reference is to what is known about the matter of women (and the matter of women is 9 months), and success is from Allah.
- Imam Al-Baji said: In his book Al-Muntaqa Sharh Muwatta Malik, the duration of pregnancy is nine months
- and Dawud says: nine months.
- Imam Al-Baji said: In his book Al-Muntaqa Sharh Muwatta Malik, the duration of pregnancy is nine months
- and Dawud says: nine months.
5 - The weakness of the narrations that say that the pregnancy period is more than 9 months.
We will present the narrations that say that the pregnancy period is more than 9 months and we will show that they are incorrect. In
addition to this, all of these narrations are weak. We have said that the words of any person are not from our religion because any person is subject to error. Our religion is only the words of God and the correct hadiths of the Prophet, may God bless him and grant him peace.
addition to this, all of these narrations are weak. We have said that the words of any person are not from our religion because any person is subject to error. Our religion is only the words of God and the correct hadiths of the Prophet, may God bless him and grant him peace.
The first novel:
The first trace: Omar and Muadh, may God be pleased with them, regarding a woman whose husband was absent and she was found pregnant
“A woman was absent from her husband, then he came back while she was pregnant and brought her to Umar, who ordered that she be stoned. [In another narration: A man came to Umar ibn al-Khattab, may God be pleased with him, and said: O Commander of the Faithful, I was absent from my wife for two years and came back while she was pregnant. Umar, may God be pleased with him, consulted some people about stoning her.] Muadh said: If you have no right to her, you have no right to what is in her womb. Umar said: Detain her until she gives birth. So she gave birth to a boy with two front teeth. When his father saw him. [In another narration: She gave birth to a boy whose front teeth had already emerged, the man recognized the resemblance in him, so] he said: My son, by the Lord of the Kaaba. When that reached Umar, he said: Women are unable to give birth to someone like Muadh. If it were not for Muadh, Umar would have perished.”
This trace was narrated by Abd al-Razzaq (13454) and it was included by his chain of transmission by Ibn Hazm in al-Muhalla (10/316), Sa`id ibn Mansur (1930), Ibn Abi Shaybah (28812), al-Bayhaqi in al-Kubra (15966), al-Daraqutni (3921), and Ibn `Asakir in his history (59/422) on the authority of al-A`mash on the authority of Abu Sufyan, who said: Our elders [elders from among us] told us this.
The researcher of Siyar A`lam al-Nubala claimed that the author of al-Kanz attributed it to al-Bayhaqi in al-Dala`il. I said: This is a mistake on his part.
Ibn `Asakir also narrated it in his history (59/422) on the authority of al-A`mash on the authority of Abu Sufyan
, without a chain of transmission. This interrupted trace is weak due to the ambiguity of the elders of Abu Sufyan (he is Talhah ibn Nafi`). Ibn Hajar said: He is truthful and a mudallis of the third class, but he explicitly stated that he had narrated it here, so the suspicion of tadlis is eliminated. Ibn Hazm weakened it in Al-Muhalla (10/316).
This trace was narrated by Abd al-Razzaq (13454) and it was included by his chain of transmission by Ibn Hazm in al-Muhalla (10/316), Sa`id ibn Mansur (1930), Ibn Abi Shaybah (28812), al-Bayhaqi in al-Kubra (15966), al-Daraqutni (3921), and Ibn `Asakir in his history (59/422) on the authority of al-A`mash on the authority of Abu Sufyan, who said: Our elders [elders from among us] told us this.
The researcher of Siyar A`lam al-Nubala claimed that the author of al-Kanz attributed it to al-Bayhaqi in al-Dala`il. I said: This is a mistake on his part.
Ibn `Asakir also narrated it in his history (59/422) on the authority of al-A`mash on the authority of Abu Sufyan
, without a chain of transmission. This interrupted trace is weak due to the ambiguity of the elders of Abu Sufyan (he is Talhah ibn Nafi`). Ibn Hajar said: He is truthful and a mudallis of the third class, but he explicitly stated that he had narrated it here, so the suspicion of tadlis is eliminated. Ibn Hazm weakened it in Al-Muhalla (10/316).
The second narration:
On the authority of Aisha, she said: “A woman’s pregnancy does not exceed two years, nor the amount of time that the shadow of this spindle can change.”
Narrated by Al-Bayhaqi in Al-Kubra ( 15960 ). Abu Nasr informed us: Umar ibn Abd Al-Aziz ibn Umar ibn Qatadah. Abu Mansur informed us: Al-Abbas ibn Al-Fadl Al-Nadhrawi. Ahmad ibn Najdah informed
us. Saeed ibn Mansur ( 1931 ).
Al-Daraqutni narrated ( 3920 ) that Da’laj ibn Ahmad informed us. Al-Hasan bin Sufyan told us, Habban told us, Ibn Al-Mubarak told us,
and Al-Daraqutni also narrated ( 3919 ) that Abdullah bin Muhammad bin Abdul Aziz told us, Dawud bin Amr told us, the three of them (Saeed bin Mansour, Ibn Al-Mubarak, and Dawud bin Amr) told us,
Dawud bin Abdul Rahman told us, on the authority of Ibn Jurayj, on the authority of Jamila bint Saad, on the authority of Aisha, may God be pleased with her, with it.
Ad-Daraqutni said: Jamila bint Saad is the sister of Ubayd bin Saad.
(Ubayd bin Saad) is the Taifi and a follower according to the most correct opinion. Yahya bin Ma’in said about him: He is famous. He is the sheikh of Ibn Jurayj and the father of his wife. (See Al-Isabah and Al-Thiqat by Ibn Hibban). Therefore, Ad-Daraqutni said that Jamila is his sister. In any case, she is unknown as Ibn Hazm said in Al-Muhalla and the author of Mizan Al-I’tidal followed him.
She is not Jamila bint Saad bin Al-Rabi’, the noble female companion.
The chain of transmission of the hadith is weak.
On the authority of Aisha, she said: “A woman’s pregnancy does not exceed two years, nor the amount of time that the shadow of this spindle can change.”
Narrated by Al-Bayhaqi in Al-Kubra ( 15960 ). Abu Nasr informed us: Umar ibn Abd Al-Aziz ibn Umar ibn Qatadah. Abu Mansur informed us: Al-Abbas ibn Al-Fadl Al-Nadhrawi. Ahmad ibn Najdah informed
us. Saeed ibn Mansur ( 1931 ).
Al-Daraqutni narrated ( 3920 ) that Da’laj ibn Ahmad informed us. Al-Hasan bin Sufyan told us, Habban told us, Ibn Al-Mubarak told us,
and Al-Daraqutni also narrated ( 3919 ) that Abdullah bin Muhammad bin Abdul Aziz told us, Dawud bin Amr told us, the three of them (Saeed bin Mansour, Ibn Al-Mubarak, and Dawud bin Amr) told us,
Dawud bin Abdul Rahman told us, on the authority of Ibn Jurayj, on the authority of Jamila bint Saad, on the authority of Aisha, may God be pleased with her, with it.
Ad-Daraqutni said: Jamila bint Saad is the sister of Ubayd bin Saad.
(Ubayd bin Saad) is the Taifi and a follower according to the most correct opinion. Yahya bin Ma’in said about him: He is famous. He is the sheikh of Ibn Jurayj and the father of his wife. (See Al-Isabah and Al-Thiqat by Ibn Hibban). Therefore, Ad-Daraqutni said that Jamila is his sister. In any case, she is unknown as Ibn Hazm said in Al-Muhalla and the author of Mizan Al-I’tidal followed him.
She is not Jamila bint Saad bin Al-Rabi’, the noble female companion.
The chain of transmission of the hadith is weak.
The third narration
: Al-Mubarak bin Mujahid on the wife of Muhammad bin Ajlan.
: Al-Mubarak bin Mujahid on the wife of Muhammad bin Ajlan.
On the authority of Al-Mubarak bin Mujahid, who said: It is well-known among us that the wife of Muhammad bin Ajlan would become pregnant and give birth at four years of age, and she was called the elephant carrier.
Narrated by Al-Bayhaqi in Al-Kubra (15962) and Abu Bakr bin Al-Harith Al-Asbahani informed us.
Narrated by Al-Bayhaqi in Al-Kubra (15962) and Abu Bakr bin Al-Harith Al-Asbahani informed us.
Al-Daraqutni (3923) informed us, Ali ibn Muhammad ibn Ubayd informed us, Ibn Abi Khaithamah
and Al-Daraqutni (3923) informed us, and Muhammad ibn Makhlad informed us, Al-Husayn ibn Shaddad ibn Dawud Al-Makhrami
and Al-Mizzi in Tahdhib Al-Kamal (26/106) informed us, Abu Muhammad Abd Al-Was’ ibn Abd Al-Kafi Al-Abhari informed us, he said: Abu Hafs ibn Tabrizd informed us, he said: Abu Ghalib ibn Al-Banna informed us, he said: Abu Muhammad Al-Jawhari informed us, he said: Abu Umar ibn Hayyah informed us, he said: Muhammad ibn Harun ibn Al-Mujadir informed us, the three of them
(Ibn Abi Khaithamah And Al-Husayn ibn Shaddad and Muhammad ibn Harun
(narrated to us, informed us) Muhammad ibn Abd al-Aziz ibn Abi Razmah: My father narrated to us, he said: Al-Mubarak ibn Mujahid narrated to us, and he mentioned it . Al-Albani said in Irwa’ al-Ghaleel (7/189):
The men of this chain of transmission are trustworthy except for Al-Mubarak ibn Mujahid, and they have weakened him.
and Al-Daraqutni (3923) informed us, and Muhammad ibn Makhlad informed us, Al-Husayn ibn Shaddad ibn Dawud Al-Makhrami
and Al-Mizzi in Tahdhib Al-Kamal (26/106) informed us, Abu Muhammad Abd Al-Was’ ibn Abd Al-Kafi Al-Abhari informed us, he said: Abu Hafs ibn Tabrizd informed us, he said: Abu Ghalib ibn Al-Banna informed us, he said: Abu Muhammad Al-Jawhari informed us, he said: Abu Umar ibn Hayyah informed us, he said: Muhammad ibn Harun ibn Al-Mujadir informed us, the three of them
(Ibn Abi Khaithamah And Al-Husayn ibn Shaddad and Muhammad ibn Harun
(narrated to us, informed us) Muhammad ibn Abd al-Aziz ibn Abi Razmah: My father narrated to us, he said: Al-Mubarak ibn Mujahid narrated to us, and he mentioned it . Al-Albani said in Irwa’ al-Ghaleel (7/189):
The men of this chain of transmission are trustworthy except for Al-Mubarak ibn Mujahid, and they have weakened him.
The fourth narration : Al-Waqidi on the authority of Imam Malik bin Anas
On the authority of Malik bin Anas, who said: Pregnancy may last for years, and I know of someone whose mother carried him for more than two years, meaning himself.
Al-Bayhaqi narrated in Al-Kubra (15963) Abu Abdullah Al-Hafiz informed us, Makhlad bin Ja`far informed us, Muhammad bin Jarir informed us, Al-Harith bin Muhammad informed us, Muhammad bin Sa`d informed us, Muhammad bin `Umar - he is Al-Waqidi - said, I heard Malik bin Anas say, and he mentioned it.
In another narration, “ On the authority of Malik bin Anas, his mother carried him in her womb for three years. This is the meaning of his words.”
Al-Bayhaqi in Al-Kubra ( 15964 ) and Abu Abdullah Al-Hafiz informed us, Abu Abdullah bin Buttah Al-Asbahani informed us, Abu Abdullah Muhammad bin Abdullah bin Muhammad Al-Dabbi informed us, Abu Ayyub Sulayman bin Dawud Al-Shadhakuni informed us, Muhammad bin Umar bin Waqid informed us in the mention of Malik bin Anas.
The two narrations are based on Muhammad bin Amr bin Waqid Al-Waqidi is rejected, so their chain of transmission is very weak. We will explain the weakness of Al-Waqidi and show that he is undoubtedly weak later.
Add to this
Muhammad bin Saad is weak... See the book “Muhammad bin Al-Hasan between criticism and correction,” section (blame on his memory).
We have previously spoken about Muhammad bin Omar Al-Waqidi and proven that he is a liar. Refer to the book.
The fifth story : Malik bin Dinar and the woman whose delivery was delayed.
While Malik ibn Dinar was sitting one day, a man came to him and said, “O Abu Yahya, pray for a woman who has been pregnant for four years and has become in great distress.” Malik became angry and closed the Qur’an and said, “These people only think that we are prophets.” Then he supplicated and said, “O Allah, if this woman has a child in her womb, pray for her.” And if there is a slave girl in her womb, then replace her with a boy, for You can erase whatever You will and confirm whatever You will, and with You is the Mother of the Book. Then Malik raised his hand and the people raised their hands and the Messenger came to the man and said: Take your wife. So the man went, but Malik did not lower his hand until the man came out of the door of the mosque on his neck. A curly-haired, four-year-old boy whose teeth have all come in yet whose secrets have not been cut.
Narrated by Ibn Asakir in his history (56/429) Abu al-Qasim Zahir ibn Tahir told us Al-Bayhaqi (al-Kubra ( 15965 )) told us Abu Abd al-Rahman al-Sulami told us Ali ibn Umar al-Hafiz told us ( al-Daraqutni (3924) ) and al-Lalaka’i narrated in his explanation of Usul al-I’tiqad ( 2504 ) Ubayd Allah ibn Ahmad ibn Ali al-Muqri told us both (al-Daraqutni and Ubayd Allah ibn Ahmad) said (I told us) Muhammad ibn Makhlad al-Attar told us Abu Shu’ayb: Salih ibn Imran al-Du’aa told us Ahmad Ibn Ghassan narrated to us Hashim Ibn Yahya Al-Farra Al-Mujashi’i said: While Malik Ibn Dinar mentioned him.
I said: Hashim Ibn Yahya Al-Farra Al-Mujashi’i is not known and no trace of his is narrated except for him.
Ahmad Ibn Ghassan I said perhaps he is (Al-Hujaimi Al-Zahid). In any case he is unknown.
So this trace is very weak .
I said: Hashim Ibn Yahya Al-Farra Al-Mujashi’i is not known and no trace of his is narrated except for him.
Ahmad Ibn Ghassan I said perhaps he is (Al-Hujaimi Al-Zahid). In any case he is unknown.
So this trace is very weak .
The sixth narration : Pregnancy with Shu’bah ibn al-Hajjaj :
Shu’bah ibn al-Hajjaj was born at the age of two. Ibn Qutaybah al-Dinawari, al-Ma’arif (133) and in his Uyun al-Akhbar (167) without a chain of transmission, meaning without a source for the narration, meaning the narration is not correct.
Shu’bah ibn al-Hajjaj was born at the age of two. Ibn Qutaybah al-Dinawari, al-Ma’arif (133) and in his Uyun al-Akhbar (167) without a chain of transmission, meaning without a source for the narration, meaning the narration is not correct.
The seventh novel: Pregnancy with Haram bin Hayyan
Harm bin Hayyan was carried for four years and that is why he was called Harm. Ibn Qutaybah al-Dinawari al-Ma'arif (133) without a chain of transmission.
Al-Dhahabi mentioned in Siyar A'lam al-Nubala' (4/48) and in his Tarikh al-Islam (2/177) without a chain of transmission
Harm bin Hayyan al-Abdi, and it is said: al-Azdi, al-Basri, one of the worshippers.
It was said: He was called Harm because he remained a fetus [in his mother's womb] for two years until his teeth [two front teeth] emerged.
Ibn Kathir mentioned in al-Bidayah wa al-Nihayah (9/223) without a chain of transmission
, "His mother carried him for two years and gave birth to him and he had teeth."
Ibn Hazm al-Muhalli mentioned him (10/316) without a chain of transmission.
Al-Dhahabi mentioned in Siyar A'lam al-Nubala' (4/48) and in his Tarikh al-Islam (2/177) without a chain of transmission
Harm bin Hayyan al-Abdi, and it is said: al-Azdi, al-Basri, one of the worshippers.
It was said: He was called Harm because he remained a fetus [in his mother's womb] for two years until his teeth [two front teeth] emerged.
Ibn Kathir mentioned in al-Bidayah wa al-Nihayah (9/223) without a chain of transmission
, "His mother carried him for two years and gave birth to him and he had teeth."
Ibn Hazm al-Muhalli mentioned him (10/316) without a chain of transmission.
The eighth novel: Pregnancy with Al-Dahhak bin Muzahim
He narrated two sayings from him, one of which is stronger than the other, and neither of them can be used as evidence.
Here is Ibn Qutaybah in Uyun al-Akhbar (167) explaining to us the source of this hadith.
Here is Ibn Qutaybah in Uyun al-Akhbar (167) explaining to us the source of this hadith.
The first news:
He said: “Zaid bin Al-Habbab narrated on the authority of Ibn Sinan, who said: Thabit bin Jaban Al-Ajli told me that Al-Dahhak bin Muzahim was born when he was sixteen months old. (And Ibn Qutaybah Al-Dinawari in Al-Ma’arif (133) )
Ibn Sinan is: Saeed bin Sinan Al-Barjami, Abu Sinan, Al-Shaibani.
Ibn Sinan is: Saeed bin Sinan Al-Barjami, Abu Sinan, Al-Shaibani.
Abdullah bin Ahmad bin Hanbal said, on the authority of his father: He is not strong in hadith. He is the one who narrated on the authority of Thabit bin Jabban on the authority of Ad-Dahhak. This Abu Sinan used to go to Ad-Dahhak with Thabit and bear witness. Abu Sinan would sometimes be absent, so Abu Sinan would later take it from Thabit, on the authority of Ad-Dahhak. Abu Sinan heard from Ad-Dahhak and narrated on his authority.
Ahmad said: He is not strong.
Ahmad said: He is not strong.
The second news:
As for Yazid bin Harun, he narrated on the authority of Juwaybir that Al-Dahhak was born two years ago.
As for Yazid bin Harun, he narrated on the authority of Juwaybir that Al-Dahhak was born two years ago.
Ibn Qutaybah mentioned him in Uyun al-Akhbar (167) with this chain of transmission, and Ibn Hazm al-Muhalli mentioned him (10/316) without a chain of transmission. As
for Juwaybir ibn Sa`id al-Azdi, Ibn Hajar said: Very weak. Al-Dhahabi said: They abandoned him.
for Juwaybir ibn Sa`id al-Azdi, Ibn Hajar said: Very weak. Al-Dhahabi said: They abandoned him.
The ninth novel
Pregnancy with Malik bin AnasMalik bin Anas, may God be pleased with him, was pregnant with it for more than two years. (It was previously stated that Al-Waqidi is the one who said this and that it is rejected.)
It was mentioned by Ibn Qutaybah Al-Dinawari Al-Ma’arif (133) without a chain of transmission.
It was mentioned by Ibn Qutaybah Al-Dinawari Al-Ma’arif (133) without a chain of transmission.
The tenth novel:
Pregnancy with Al-Shafi’i
Al-Safadi, may God have mercy on him, mentioned that Imam Al-Shafi’i was conceived for four years or less, and in the year in which he was born, Imam Abu Hanifa died. So the Hanafis said to the Shafi’is in their explanation: Your Imam did not dare to appear into existence until our Imam died. So the Shafi’is answered them: Your Imam has not been proven to appear to our Imam... (I transmitted Al-Safadi’s report from a brother, but I did not find it myself.)
The eleventh novel:
Al-Jahhaf women
Al-Waqidi said: I heard the women of the Al-Hajjaf family, from the descendants of Zayd ibn al-Khattab, say: No woman among us has carried a child for less than thirty months. (I did not find a chain of transmission for it, and al-Waqidi is rejected.) Ibn Qutaybah al-Dinawari al-Ma’arif (133)
Al-Waqidi is a liar, as we have explained before.
Al-Waqidi is a liar, as we have explained before.
Other novels
Saeed bin Al-Musayyab said about pregnancy:
Ibn Hazm said in Al-Muhalla (10/316): We narrated it on the authority of Saeed bin Al-Musayyab through a chain of transmission that includes Ali bin Zaid bin Jud’an, and he is weak. This is the opinion of Al-Shafi’i, and we do not know of any doubt that they relied on at all for this opinion.
In Al-Ramli’s commentary on Asna Al-Mataleb (3/393):
In Al-Ramli’s commentary on Asna Al-Mataleb (3/393):
Ali bin Zaid Al-Qurashi said: Saeed bin Al-Musayyab showed me a man and said: “This man’s father was absent from his mother for four years, and she gave birth to this man, and he has two front teeth.”
I did not find it in the books of Sunnah, but it is only in Asna al-Mataleb on the authority of Ali bin Zaid al-Qurashi, who is Ibn Jud’an, and he is weak.
Women of Bani Al-Ajlan and their sons: We have already talked about this.
Ibn Hazm Al-Muhalla (10/316) said: The women of Banu Al-Ajlan gave birth after thirty months. We have previously mentioned something similar to this.
Ibn Qutaybah said in Uyun al-Akhbar (167)
and Abdullah bin Saleh said: Al-Layth told me on the authority of Ibn Ajlan that his wife became pregnant for him once and remained pregnant for five years, then gave birth to him, and became pregnant for him again for three years, then gave birth.
and Abdullah bin Saleh said: Al-Layth told me on the authority of Ibn Ajlan that his wife became pregnant for him once and remained pregnant for five years, then gave birth to him, and became pregnant for him again for three years, then gave birth.
The slave of Omar bin Abdul Aziz:
Ibn Hazm Al-Muhalla said (10/316)
A slave girl of Omar bin Abdul Aziz became pregnant at the age of three. Without a chain of transmission.
Ibn Qutaybah said in Uyun al-Akhbar (167):
Ibn Qutaybah said in Uyun al-Akhbar (167):
Al-Layth said: A slave girl of Umar ibn Abdul Aziz was pregnant for three years until she feared that there was a disease in her womb, then she gave birth to a boy. Al-Layth said: I saw that boy and his mother used to visit our family.
Malik's news:
Ibn Hazm in Al-Muhalla (10/316) without a chain of transmission.
Malik said: I was told about a woman who became pregnant at the age of seven.
Malik said: I was told about a woman who became pregnant at the age of seven.
Al-Tahawi said in Mukhtasar Ikhtilaf al-Ulama’ (2/47):
“Ibn al-Qasim said: Malik said: I heard that a woman became pregnant at seven years.”
I heard it, but I am not certain of its authenticity, so the narration is not authentic.
“Ibn al-Qasim said: Malik said: I heard that a woman became pregnant at seven years.”
I heard it, but I am not certain of its authenticity, so the narration is not authentic.
News of the pregnancy of Muhammad bin Abdullah bin Al-Hassan bin Al-Hassan bin Ali:
Al-Sakhawi mentioned it in Al-Tuhafah Al-Latifa fi Tarikh Al-Madinah Al-Sharifah (2/155) without a chain of transmission.
Sharif Zaid bin Mohsen bin Al Hussein bin Al Hassan carried:
Al-Asami mentioned in Samt al-Nujum al-Awali : (3/35)
“I said: My master, the orator, the learned and intelligent man, the chief of the virtuous, and the eye of the noble notables, Burhan al-Din, the orator and imam of his mosque - may God’s prayers and peace be upon him - Ibrahim bin the learned and intelligent man, one of his time without dispute, and the fabric of his word of unity, our master the late orator Ahmad bin Abdullah, known as al-Bari, told me, quoting from his aforementioned father, that some of those who practiced the science of sand attended the council of our master the late Sharif Zaid, so he struck his board and then said to our master Sharif Zaid, may God have mercy on him: The correct sand has indicated that the time of your mother’s conception with your sperm was at noon in the month of Ramadan in the year fifteen after the thousand, so our master the Sharif was surprised by that because of the month of fasting, then he asked his mother about this meaning and she replied yes: My master, your father, was a warrior in the month of Ramadan against some of the Arabs, so he came after he had achieved victory and great success, and his arrival was at that time that this man mentioned, so he fell upon me, and I realized that I was pregnant with you from that moment.”
“I said: My master, the orator, the learned and intelligent man, the chief of the virtuous, and the eye of the noble notables, Burhan al-Din, the orator and imam of his mosque - may God’s prayers and peace be upon him - Ibrahim bin the learned and intelligent man, one of his time without dispute, and the fabric of his word of unity, our master the late orator Ahmad bin Abdullah, known as al-Bari, told me, quoting from his aforementioned father, that some of those who practiced the science of sand attended the council of our master the late Sharif Zaid, so he struck his board and then said to our master Sharif Zaid, may God have mercy on him: The correct sand has indicated that the time of your mother’s conception with your sperm was at noon in the month of Ramadan in the year fifteen after the thousand, so our master the Sharif was surprised by that because of the month of fasting, then he asked his mother about this meaning and she replied yes: My master, your father, was a warrior in the month of Ramadan against some of the Arabs, so he came after he had achieved victory and great success, and his arrival was at that time that this man mentioned, so he fell upon me, and I realized that I was pregnant with you from that moment.”
This is what he told me - may God Almighty protect him - on the authority of his father, the aforementioned preacher Ahmed Al-Bari. Based on this, the pregnancy period of our master Sharif Zaid exceeded nine months.
It is clear that it contains polytheism and claims of the unseen from dealing with sand. There is no power or strength except with God.
The story is incorrect because it contradicts Islam.
All these stories are incorrect.
5- As for Malik’s story
This matter was said to him and Malik’s narration is not proven and the reason for that is that the scholars and students of Imam Malik do not confirm that statement, as they say that the duration of pregnancy is 9 months, so certainly Imam Malik’s narration is not correct.
Among them - Imam Al-Baji said: In his book Al-Muntaqa Sharh Muwatta Malik, the duration of pregnancy is nine months.
Among them - Imam Al-Baji said: In his book Al-Muntaqa Sharh Muwatta Malik, the duration of pregnancy is nine months.
Assuming the narrators are correct, this is the response,
and the Imam’s statement is not an argument for two reasons:
1 - He did not receive the revelation that would protect him from delusion or error or comprehension of the matter.
2 - Perhaps what happened to the wife of Muhammad bin Ajlan was a delusion.
Meaning, it might be what is called today
and the Imam’s statement is not an argument for two reasons:
1 - He did not receive the revelation that would protect him from delusion or error or comprehension of the matter.
2 - Perhaps what happened to the wife of Muhammad bin Ajlan was a delusion.
Meaning, it might be what is called today
False pregnancy, then real pregnancy happened .
It is possible that she had a tumor or illness, so she thought it was a pregnancy that lasted four years.
The doctors Abdullah Basalama and Muhammad Al-Bar explained that some women may have a false pregnancy, which is that a woman who is trying to get pregnant may have a swollen belly and stop her monthly period… and she firmly believes that she is pregnant, despite all laboratory tests and medical examinations confirming that she is not pregnant… and one of these women who have false pregnancies may have a false pregnancy, which she imagines has remained in her belly for years… it may happen that she actually becomes pregnant… and she gives birth to a normal child during her pregnancy, but as a result of her delusion and the deception of those around her, she has been pregnant for three or four years.
Then the righteous doctor pointed out the impossibility of pregnancy extending for long periods, saying: It is impossible for this long pregnancy to occur, extending for years.. and that it is the result of the delusion of the mother who wants to have children in most cases... or from the invention of storytellers and their myths.
It is often due to the woman’s delusion that she is pregnant when she is not in fact pregnant, and this is what is known medically as: false pregnancy ( Pseudocysis ). The woman may remain in her false belief that she is pregnant for a year or more, and if she becomes pregnant for real after that, she thinks that the duration of her pregnancy is from the beginning of her delusion! Another reason for the illusion is that a woman may have a real pregnancy and then the fetus dies in her womb without being delivered. Over time, the fetus calcifies and remains in her womb for a long time until the doctors deliver it. However, in such cases, it is delivered dead (see: newborn). What also reinforces the false belief that a woman can be pregnant for years is the appearance of teeth in some newborns. If the symptoms of a false pregnancy had appeared on the woman before that, then she had a real pregnancy and gave birth to a child with some teeth growing, the belief is reinforced that the duration of her pregnancy was actually two, three, or four years. This is not true!
It is often due to the woman’s delusion that she is pregnant when she is not in fact pregnant, and this is what is known medically as: false pregnancy ( Pseudocysis ). The woman may remain in her false belief that she is pregnant for a year or more, and if she becomes pregnant for real after that, she thinks that the duration of her pregnancy is from the beginning of her delusion! Another reason for the illusion is that a woman may have a real pregnancy and then the fetus dies in her womb without being delivered. Over time, the fetus calcifies and remains in her womb for a long time until the doctors deliver it. However, in such cases, it is delivered dead (see: newborn). What also reinforces the false belief that a woman can be pregnant for years is the appearance of teeth in some newborns. If the symptoms of a false pregnancy had appeared on the woman before that, then she had a real pregnancy and gave birth to a child with some teeth growing, the belief is reinforced that the duration of her pregnancy was actually two, three, or four years. This is not true!
The appearance of some symptoms of pregnancy - or rather the absence of signs of an empty uterus - are symptoms of a medical condition that our ancestors did not differentiate between and real pregnancy. It is clear that its natural duration was connected to the medical condition of the wife of “Muhammad bin Ajlan”, so her contemporaries thought that the entire duration was pregnancy, which is a “thought” and
I will add a verse of poetry.
I will add a verse of poetry.
Assuming that this happened to the wife of Muhammad ibn Ajlan (although it did not happen),
this statement is not from the Qur’an or a hadith of the Prophet Muhammad, so that you can say that Islam says such and such.
this statement is not from the Qur’an or a hadith of the Prophet Muhammad, so that you can say that Islam says such and such.
Our religion is taken only from what God said and what the Messenger of God said
Another point after we have shown the weakness of these narrations, thanks be to God.
These narrations are credited to us, not against us, and the reason is that everyone who said in this matter that the pregnancy period is more than 9 months did not mention that the Prophet Muhammad’s pregnancy period was more than 9 months. If the Prophet Muhammad had been in his mother’s womb for 4 years, he would have cited this matter as evidence, and this is conclusive evidence that the Prophet Muhammad did not sit in his mother’s womb for 4 years.
This is a featured article on this topic.
The story of Muhammad bin Ajlan’s wife being pregnant is an incorrect story. Assuming it is correct, this is a study to respond to it.
Muhammad Al-Qudsi: On 7/20/2005
In his book “Religion and Life - Daily Modern Fatwas”, which was published a few days ago, the Grand Mufti of Egypt, Dr. Ali Gomaa, said that the maximum period of pregnancy is four years, and it is an official fatwa on which judicial rulings are based, such as inheritance, lineage, and proof of adultery. Dr. Ali Gomaa said: “The wife of Muhammad ibn Ajlan, the imam of the people of Medina, carried four pregnancies, each pregnancy lasting four years, and gave birth to four children who were also jurists of Medina, the children of Muhammad ibn Ajlan. Malik described her as a righteous and pious woman, but modern medical observation says that the fetus does not remain in its mother’s womb for more than thirteen months, so medical observation is limited, as the doctor acts according to what he knows and intervenes with a caesarean section. As for us men of Sharia, we do not rule that a woman who continued her pregnancy after the death of her husband, for example, for three years, committed adultery, and the child is attributed to his father, even if I think in my heart that she is an adulteress, but this is the ruling of Sharia, and if the pregnancy period exceeds four years, even by one day, then the ruling is that she is an adulteress.”
The fatwa is an example of what contemporary jurists build on a weak basis of the efforts of jurists of past centuries (the writer said that they are efforts, meaning that their words are not taken from the text of the Qur’an nor taken from a hadith of the Prophet Muhammad, then they say that it is a “ruling of Islamic law” despite the absence of a “legal basis” for the ruling, but rather despite the ruling contradicting Islamic law as in our case here. The fatwa is based on evidence that is neither from the Qur’an nor from the hadith, and is nothing more than a false scientific interpretation that belongs to an era that lacked the tools of correct examination methods, and it is conjectural evidence that is contradicted by certainty. The conjectural basis is the story narrated about the woman of “Muhammad bin Ajlan” and her pregnancy that lasted, with each of her four children, for four years. Those who narrated this story did not have the means of detection that we know today of advanced devices and tools that have become capable of knowing the sex of the fetus, its shape, its health condition, and treating it with surgery while it is still in the womb. This story was narrated by our ancestors who used to name diseases in the manner of: pleurisy, and pleurisy. Lungs and abdomen, these are names that refer today to dozens of diseases that occur for different reasons and are treated with different medications. Should we deny the knowledge that God has given us and insist on treating kidney, gallbladder, colon, ureter, pelvic, hip and spine infections with one treatment, considering them all to be “pleurisy”? It isbetter for us to prove what medicine has reached, and to seek out an explanation from doctors for this woman’s condition, and they actually have an explanation for whoever wants to look into it, and its gist is that it cannot be presented over the “scientific certainty” that modern science and medical equipment have provided us with.
This is on the one hand, and on the other hand, God Almighty said in the Holy Quran, “And his gestation and weaning is thirty months” (Al-Ahqaf, 46). This is conclusive evidence and conclusive proof that the duration of pregnancy and weaning together is two and a half years. Therefore, pregnancy alone cannot be four years. The jurists have combined this verse with the noble verse that says, “And his weaning is in two years” - Luqman, 31 - and they have proven (by subtracting the two years of weaning from the thirty months) that the minimum period of pregnancy is 6 months, meaning that the verse is the basis of a legal ruling in the same issue, which is to determine the minimum period of pregnancy, and it is logical to prove it by determining the maximum period as well. So, should we abandon the explicit meaning of the Qur’an and the certainty of science for the sake of an unscientific interpretation? And should we remain prisoners of the previous centuries’ lack of the tools of modern science?
The Christian says that there are stories that say that Abdullah and Abdul Muttalib married at the same time?
We will rely in our response to the Christian on several points :
1- The narrations of the marriage of Abdul Muttalib and Abdullah in one session are not correct
. 2- Even the books that mentioned the narrations of the marriage in one session confirm that Abdul Muttalib and his son did not consummate the marriage on the same day. The narrations do not mention that Abdullah bin Abdul Muttalib and his father each consummated the marriage on the same day, so that there would be astonishment here at the delay of the birth of the Prophet, may God bless him and grant him peace, after his uncle Hamza, may God be pleased with him.
3- Review the evidence that we mentioned that confirms to us that Abdul Muttalib married and his wife gave birth to Hamza before Abdullah married Amina.
1- The narrations of the marriage of Abdul Muttalib and Abdullah in one session are not correct
. 2- Even the books that mentioned the narrations of the marriage in one session confirm that Abdul Muttalib and his son did not consummate the marriage on the same day. The narrations do not mention that Abdullah bin Abdul Muttalib and his father each consummated the marriage on the same day, so that there would be astonishment here at the delay of the birth of the Prophet, may God bless him and grant him peace, after his uncle Hamza, may God be pleased with him.
3- Review the evidence that we mentioned that confirms to us that Abdul Muttalib married and his wife gave birth to Hamza before Abdullah married Amina.
1 - The narrations of the marriage of Abdul Muttalib and Abdullah in the same session are not true.
The stories of Abdul Muttalib and Abdullah’s marriage in the same council are false stories for several reasons:
1- The time period between the closest narrator of the marriage incident is more than 350 years. The narrator was not present at the time of the marriage incident and certainly did not meet Abdul Muttalib and Abdullah and did not convey the story to us from a narrator who lived at the time of the marriage incident. So the narrator is definitely a liar and the story is incorrect. There is no disagreement about this. A
Christian will come to us and say perhaps the narrator conveyed the story from someone who lived before him, for example, from so-and-so from so-and-so from so-and-so?
This is incorrect because the narrator did not convey the story from someone who lived at the time of the marriage incident. The closest narrator of the marriage incident between him and the marriage incident is more than 350 years. The closest narrator of the story did not convey the story to us from someone who lived at the time of the marriage incident, as evidenced by the fact that there is no name of a person before him who lived at the time of the Waj incident.
So the narrator is definitely a liar and the story is incorrect. Abdul Muttalib and Abdullah did not get married on the same day.
Christian will come to us and say perhaps the narrator conveyed the story from someone who lived before him, for example, from so-and-so from so-and-so from so-and-so?
This is incorrect because the narrator did not convey the story from someone who lived at the time of the marriage incident. The closest narrator of the marriage incident between him and the marriage incident is more than 350 years. The closest narrator of the story did not convey the story to us from someone who lived at the time of the marriage incident, as evidenced by the fact that there is no name of a person before him who lived at the time of the Waj incident.
So the narrator is definitely a liar and the story is incorrect. Abdul Muttalib and Abdullah did not get married on the same day.
2 - There was no documentation of the events before Islam, so this story is definitely incorrect. Even at the dawn of Islam, there was no documentation of the events, and this is conclusive evidence that this story is incorrect.
3 - The Prophet Muhammad was not important before Islam, so it is natural that he would not keep the details of his father’s marriage.
4 - As for the books that contain the narration, these books contain incorrect narrations. These books were written a long time after the death of the Prophet. So, it is certain that these books contain incorrect narrations. The people who wrote these books were people who were not present at the time in which this narration occurred, and they did not transmit the narration to us from people who lived at the time of the narration, and they did not take the narration through so-and-so from so- and-so. Even if it was through so-and-so, the last name did not exist at the time of the narration for us to believe it. These books are not the words of God and they are not the words of the Messenger of God, but rather they are the words of some men who sit on the platform and lie and say such-and-such and such-and-such. It is ignorant to bring the words of someone from these books and say Islam says such-and-such or to cite something from these books and compose lies. This will not harm Islam, for Islam is what God said and what the Messenger of God said only, and anything other than this has no relation to Islam. Then, there is strong evidence of the incorrectness of the narrations mentioned in these books. You find a narrator saying a narration about a specific thing, and you find another narrator saying something else, and you find another narrator saying other than the two, and you find a narrator saying a narration about a specific thing, and you find him in the same book saying: Another thing like Al-Waqidi, review his weakness, this is strong evidence of the lack of credibility of the narrations found in these books. If we review the books that were written 100 years ago, we will find contradictory information between these books. They were written in the era of printing, publishing, and interest in history, so what about the time in which history was not written? Rather, history was written after more than 450 years, and the one who wrote the books was not present in the ancient time in which these events occurred. This certainly confirms to us the lack of validity of these narrations.
5 - This narration was narrated by liars, according to the testimony of Islamic scholars such as Al-Waqidi and others.
6 - Add to this that the narration contains phrases that confirm that it is not correct and that the narrators are unknown, such as: “It was said” - “They claimed” - “We heard” - “It was said.” These phrases confirm to us that the narration is not correct, and the unknown narrator means unknown, and the narration of an unknown person is not accepted.
7 - The enemies of Islam have created false narratives that defame Islam, and you will find some of them who have converted to Islam to spread these false narratives in books.
In conclusion, Islam is what God said and what the Messenger of God said only. Other than that, Islam has no relation to it.
The words of the Messenger of God mean only the authentic hadiths that are agreed upon as authentic.
In conclusion, Islam is what God said and what the Messenger of God said only. Other than that, Islam has no relation to it.
The words of the Messenger of God mean only the authentic hadiths that are agreed upon as authentic.
8 - We do not accept this story, no matter what book it is written in, and no matter who the author of this book is. The reason for that is the previous evidence that the story is not true. In addition to that, every human being is subject to error, and we do not sanctify anyone. Every human being makes mistakes, and the writer transmitted the story from a lying narrator, and whatever was built on falsehood is falsehood.
9 - These books contain unverified narrations, meaning that their authenticity has not been verified, so the narration is incorrect.
All this evidence confirms to us that Abdullah and Abdul Muttalib did not marry on the same day.
Then there are other narrations that contradict the narration of the marriage at one time.
Abdul Muttalib went with his son to marry him to the most honorable woman in Quraysh: He
turned away, taking the hand of his son Abdullah until he brought him to Wahb bin Abdul Manaf bin Zuhra bin Kilab bin Murrah bin Kaab bin Luay, who was at that time the master of Banu Zuhra in age and honor , so he married him to his daughter Amina bint Wahb, who was at that time the best woman in Quraysh in lineage and position. Al-Jawhara fi Nasab al-Nabi wa wa-Sahaba al-Ashara, Vol. 2
Abdul Muttalib went with his son to marry him to the most honorable woman in Quraysh: He
turned away, taking the hand of his son Abdullah until he brought him to Wahb bin Abdul Manaf bin Zuhra bin Kilab bin Murrah bin Kaab bin Luay, who was at that time the master of Banu Zuhra in age and honor , so he married him to his daughter Amina bint Wahb, who was at that time the best woman in Quraysh in lineage and position. Al-Jawhara fi Nasab al-Nabi wa wa-Sahaba al-Ashara, Vol. 2
This narration confirms to us that Abdul Muttalib married Amina and did not marry Hala. This narration contradicts the Christian narration. This correct narration says that Abdul Muttalib married Amina to Abdullah in the presence of her father. As for the Christian narration, it says that Abdul Muttalib married Abdullah in the presence of her uncle. The narration of the marriage in one session, there are very many narrations that deny the narration of the marriage in one session.
2 - The books that mentioned the stories of marriage in one session confirm that Abdul Muttalib and his son did not consummate the marriage on the same day.
Even the books that mentioned the story of marriage in one session mentioned that what is meant by marriage in one day is not that Abdullah and Abdul Muttalib entered upon their wives on the same day,
as marriage is different from consummation. Two people can get married on the same day, then one person enters on the same day and the other person enters after two or four years, and the evidence for that is from the same books that the Christian brought with the story of marriage in one time.
as marriage is different from consummation. Two people can get married on the same day, then one person enters on the same day and the other person enters after two or four years, and the evidence for that is from the same books that the Christian brought with the story of marriage in one time.
From Banu Zuhra Amina, and that in one session, and that Amina became pregnant with the Messenger when Abdullah entered her, and that he entered her when he ruled over her, so how could Hamza be two years older than him, unless it is said that there is no explicit statement in what preceded that Abdul Muttalib and Abdullah entered upon their wives at the same time .
And the statement of Al-Suhayli: Hala bint Wahib Abd bin Manaf bin Zuhra, the uncle of Amina bint Wahb, the mother of the Prophet, Abdul Muttalib married her, and his son Abdullah married Amina in one hour, so Hala gave birth to Hamza for Abdul Muttalib, and Amina gave birth to the Messenger of God for Abdullah, then Thuwaybah breastfed them, this is his statement, and there is no statement in it like the statement of (The Lion of the Jungle) mentioned above that Abdul Muttalib married Abdullah in one session, explicitly stating that they entered upon their wives at the same time, because it is possible to carry the marriage to the engagement explicitly stated in what preceded from Ibn Al-Muhaddith: that Abdul Muttalib proposed to Hala in the session in which Abdullah proposed to Amina. Al
-Seerah Al-Halabiyah, Vol. 1
And the statement of Al-Suhayli: Hala bint Wahib Abd bin Manaf bin Zuhra, the uncle of Amina bint Wahb, the mother of the Prophet, Abdul Muttalib married her, and his son Abdullah married Amina in one hour, so Hala gave birth to Hamza for Abdul Muttalib, and Amina gave birth to the Messenger of God for Abdullah, then Thuwaybah breastfed them, this is his statement, and there is no statement in it like the statement of (The Lion of the Jungle) mentioned above that Abdul Muttalib married Abdullah in one session, explicitly stating that they entered upon their wives at the same time, because it is possible to carry the marriage to the engagement explicitly stated in what preceded from Ibn Al-Muhaddith: that Abdul Muttalib proposed to Hala in the session in which Abdullah proposed to Amina. Al
-Seerah Al-Halabiyah, Vol. 1
3 - Review the evidence we mentioned that confirms to us that Abdul Muttalib married and his wife gave birth to Hamza before Abdullah married Amina.
The Christian says
that the Prophet Muhammad said: I am the Prophet, no lie, I am the son of Abdul Muttalib. So is he the son of Abdul Muttalib?
that the Prophet Muhammad said: I am the Prophet, no lie, I am the son of Abdul Muttalib. So is he the son of Abdul Muttalib?
The response
and I say to the Christian it seems that you have a problem in your sick mind and the response to you will be in several points
1 - Why did the Prophet Muhammad say I am the Prophet, no lie, I am the son of Abdul Muttalib
2 - Quraysh says about the Prophet that he is Muhammad the son of Abdullah and in the same situation they say Muhammad the son of Abdul Muttalib
3 - Abdul Muttalib himself testifies that the Prophet Muhammad is the son of his son Abdullah
1- Why did the Prophet Muhammad say: I am the Prophet, there is no lie, I am the son of Abdul Muttalib?and I say to the Christian it seems that you have a problem in your sick mind and the response to you will be in several points
1 - Why did the Prophet Muhammad say I am the Prophet, no lie, I am the son of Abdul Muttalib
2 - Quraysh says about the Prophet that he is Muhammad the son of Abdullah and in the same situation they say Muhammad the son of Abdul Muttalib
3 - Abdul Muttalib himself testifies that the Prophet Muhammad is the son of his son Abdullah
- (I am the son of Abdul Muttalib) was attributed to his grandfather, not to his father, because of his fame and to make it a reminder of what the priests had told them before his birth, that it was time for a prophet to appear from the sons of Abdul Muttalib, so he reminded them that he was the one being said about him
- attributed to his grandfather to teach them his position and value because Abdul Muttalib was famous in Mecca and elsewhere, and he was called the judge of the Arabs and the preacher of the sanctuary to respect him
- but the Prophet, may God bless him and grant him peace, said that because Abdul Muttalib was more famous than his father Abdullah, and he was in a higher position among the Quraysh, so that is why he said I am the son of Abdul Muttalib, but it is known that he is Muhammad bin Abdullah
- the Prophet, may God bless him and grant him peace, attributed himself to Abdul Muttalib and not his father Abdullah because Abdul Muttalib was famous among the people because he was blessed with a prominent reputation and a long life, unlike Abdullah, who died young, and that is why many Arabs called him the son of Abdul Muttalib, as in the hadith of Hammad in Sahih, and it was said because it was famous among the people that he came from the descendants of Abdul Muttalib.
A man who calls to God and God Almighty guides creation through him, and he is the Seal of the Prophets, so he was named so that those who knew him would remember that, and it became famous among them, and Saif bin Dhi Yazan mentioned him long ago to Abdul Muttalib before Abdullah married Amina and he wanted - may God bless him and grant him peace - to alert his companions that he must appear, and that the outcome for him is to strengthen their hearts if they know that he - may God bless him and grant him peace - is steadfast and not defeated.
Paths of guidance and right guidance in the biography of the best of servants
- There are also many famous people named after their grandfather, such as
and some of them are named after their grandfather, as the Prophet - may God bless him and grant him peace - said on the day of Hunayn while riding a mule to the throat of the enemy and he was mentioning his name saying: “I am the Prophet, no lie, I am the son of Abdul Muttalib?” And he is the Messenger of God, Muhammad bin Abdullah bin Abdul Muttalib .
And like Abu Ubaidah bin Al-Jarrah: He is Amer bin Abdullah bin Al-Jarrah Al-Fahri,
even in our modern era
when a man’s name is Muhammad Ahmad Al-Masry
, you will find him saying I am Muhammad Al-Masry and people also say about him Muhammad Al-Masry,
as we all know that the grandfather of the Prophet Abdul Muttalib is the one who raised the Prophet Muhammad, he is like a father to him and Abdul Muttalib treats his grandson as if he is his son so that the son does not feel the loss of his father, and Abdul Muttalib took care of Muhammad at a very young age.
2 - Quraish says about the Prophet Muhammad Muhammad bin Abdullah and in the same situation they say Muhammad bin Abdul Muttalib- attributed to his grandfather to teach them his position and value because Abdul Muttalib was famous in Mecca and elsewhere, and he was called the judge of the Arabs and the preacher of the sanctuary to respect him
- but the Prophet, may God bless him and grant him peace, said that because Abdul Muttalib was more famous than his father Abdullah, and he was in a higher position among the Quraysh, so that is why he said I am the son of Abdul Muttalib, but it is known that he is Muhammad bin Abdullah
- the Prophet, may God bless him and grant him peace, attributed himself to Abdul Muttalib and not his father Abdullah because Abdul Muttalib was famous among the people because he was blessed with a prominent reputation and a long life, unlike Abdullah, who died young, and that is why many Arabs called him the son of Abdul Muttalib, as in the hadith of Hammad in Sahih, and it was said because it was famous among the people that he came from the descendants of Abdul Muttalib.
A man who calls to God and God Almighty guides creation through him, and he is the Seal of the Prophets, so he was named so that those who knew him would remember that, and it became famous among them, and Saif bin Dhi Yazan mentioned him long ago to Abdul Muttalib before Abdullah married Amina and he wanted - may God bless him and grant him peace - to alert his companions that he must appear, and that the outcome for him is to strengthen their hearts if they know that he - may God bless him and grant him peace - is steadfast and not defeated.
Paths of guidance and right guidance in the biography of the best of servants
- There are also many famous people named after their grandfather, such as
and some of them are named after their grandfather, as the Prophet - may God bless him and grant him peace - said on the day of Hunayn while riding a mule to the throat of the enemy and he was mentioning his name saying: “I am the Prophet, no lie, I am the son of Abdul Muttalib?” And he is the Messenger of God, Muhammad bin Abdullah bin Abdul Muttalib .
And like Abu Ubaidah bin Al-Jarrah: He is Amer bin Abdullah bin Al-Jarrah Al-Fahri,
even in our modern era
when a man’s name is Muhammad Ahmad Al-Masry
, you will find him saying I am Muhammad Al-Masry and people also say about him Muhammad Al-Masry,
as we all know that the grandfather of the Prophet Abdul Muttalib is the one who raised the Prophet Muhammad, he is like a father to him and Abdul Muttalib treats his grandson as if he is his son so that the son does not feel the loss of his father, and Abdul Muttalib took care of Muhammad at a very young age.
What confirms our words in the previous point is that the Quraysh used to mention in their speech that Muhammad is the son of Abdullah, the son of Abdul Muttalib, and they would say in the same session that Muhammad is the son of Abdul Muttalib, and this alone refutes the Christian’s words.
1 - Abu Sufyan said: I did not wait long before I went to Yemen.
Then I arrived at Taif and stayed with Umayya ibn Abi al-Salt. He said to me: O Abu Sufyan.
[I said]: Whatever you want. [He said]: Do you remember what the Christian said? I said: I remember it and it happened.
He said: Who? I said: Muhammad ibn Abdullah.
He said: Ibn Abdul Muttalib
2 - Then Umayya went to Bahrain and the Messenger of God (may God bless him and grant him peace) was prophesied. Umayya stayed in Bahrain for eight years, then he came to Taif and said to them, “What does Muhammad ibn Abdullah say?”
They said , “He claims to be a prophet, so he is the one you wished for.” He said, “So he went out until he came to him in Mecca.” He said, “So he met the Messenger of God (may God bless him and grant him peace) and said, ‘ O son of Abdul Muttalib, what is this that you are saying?’ He said, “The Messenger of God (may God bless him and grant him peace) said, ‘The History of Damascus,’” 3 - I heard Al-Bara’ and a man asked him, “Did you flee, O Abu Ammarah, on the day of Hunayn?” He said, “No, by God , the Messenger of God did not turn away, but rather the young men of his companions went out, and their cloaks were uncovered and unarmed. Then they came to Thum, the archers of the Hawazin and Banu Nasr, and an arrow hardly fell to them. So they shot them with shots that hardly missed. Then they approached the Prophet there while he was on his white mule and his cousin Abu Sufyan ibn Al-Harith ibn Abdul Muttalib was leading him. So he got down and sought help, then he said, “I am the Prophet, I do not lie.” Son of Abdul Muttalib
They said , “He claims to be a prophet, so he is the one you wished for.” He said, “So he went out until he came to him in Mecca.” He said, “So he met the Messenger of God (may God bless him and grant him peace) and said, ‘ O son of Abdul Muttalib, what is this that you are saying?’ He said, “The Messenger of God (may God bless him and grant him peace) said, ‘The History of Damascus,’” 3 - I heard Al-Bara’ and a man asked him, “Did you flee, O Abu Ammarah, on the day of Hunayn?” He said, “No, by God , the Messenger of God did not turn away, but rather the young men of his companions went out, and their cloaks were uncovered and unarmed. Then they came to Thum, the archers of the Hawazin and Banu Nasr, and an arrow hardly fell to them. So they shot them with shots that hardly missed. Then they approached the Prophet there while he was on his white mule and his cousin Abu Sufyan ibn Al-Harith ibn Abdul Muttalib was leading him. So he got down and sought help, then he said, “I am the Prophet, I do not lie.” Son of Abdul Muttalib
Sahih Al-Bukhari Hadith 2930
These people from Quraish mention that the Prophet Muhammad is the son of Abdullah, the son of Abdul Muttalib, and in the same situation they mention that Muhammad is the son of Abdul Muttalib. Everyone knows that the Prophet Muhammad is the son of Abdullah, the son of Abdul Muttalib, and the Prophet’s saying, “I am the son of Abdul Muttalib,” does not mean that the Prophet Muhammad is the son of Abdul Muttalib.
4 - Abdul Muttalib himself says about the Prophet Muhammad that he is his grandson, and in the same situation he says that he is his son because he is like his father, because he is the one who raised him, and this is a response to the crazy Christian.A group of Banu Mudlij - who are famous for their physiognomy - said: O Abdul Muttalib , keep him, for we have never seen a foot more similar to the foot in the Station of Abraham than him. Abdul Muttalib said to Abu Talib: Listen to what these people are saying about your nephew . Abdul Muttalib said to Umm Ayman, who was hugging him: Do not neglect my son , for the People of the Book claim that he is the Prophet of this nation.
The Necklace of the High Stars in the News of the Ancients and Succession
5 - The Prophet Muhammad said: I am the Prophet, there is no lie, I am the son of Abdul Muttalib in the Battle of Hunayn. He also said in the same battle: I am Muhammad, the son of Abdullah.
The Necklace of the High Stars in the News of the Ancients and Succession
5 - The Prophet Muhammad said: I am the Prophet, there is no lie, I am the son of Abdul Muttalib in the Battle of Hunayn. He also said in the same battle: I am Muhammad, the son of Abdullah.
He said: When we reached Wadi Hunayn, we descended into one of the valleys of Tihamah, a hollow valley with steep slopes, and we only descended into it slowly. He said: And in the darkness of the morning, the people had preceded us to the valley, so they lay in ambush for us in its ravines, bends and narrows. They had gathered, prepared and made ready. By God, we were not startled - while we were descending - except that the battalions attacked us with the intensity of one man, and the people rolled up their sleeves and returned, none of them turning back to the other. The Messenger of God, may God bless him and grant him peace, took a side to the right and then said: Where are you going, O people? Come to me, I am the Messenger of God, I am Muhammad ibn Abdullah. There remained with the Messenger of God, may God bless him and grant him peace, a group of the Muhajireen and Ansar and his family, and among those who remained with him from the Muhajireen were Abu Bakr and Umar, and among his family were Ali, Al-Abbas, Abu Sufyan ibn Al-Harith and his son, and Al-Fadl ibn Al-Abbas.
Zad Al-Maad, Part 3
3 - Abdul Muttalib himself testifies that the Prophet Muhammad is the son of his son Abdullah.
So that it becomes clear to us that the Christian Abdul Muttalib himself is lying, he testifies that the Prophet Muhammad is his grandson, and the evidence for that is
1- Abdul Muttalib, the grandfather of the Prophet, said in his dialogue with Saif bin Zay Yazan:
O King, I had a son whom I admired and was kind to. I married him to a noble woman from the noble women of my people, Amina bint Wahb bin Abd Manaf bin Zuhra. She gave birth to a boy and I named him Muhammad. His father and mother died, and I and his uncle took care of him.
Evidence of Prophethood by Al-Bayhaqi, Part 2, published by Dar Al-Kotob Al-Ilmiyyah and Dar Al-Rayyan for Heritage.
The Great Characteristics of Al-Suyuti, Part 1, published by Dar Al-Kotob Al-Ilmiyyah - Beirut.
The Necklace of the High Stars in the News of the Firsts and Succession, Part 1, published by Dar Al-Kotob Al-Ilmiyyah - Beirut
2 - And Abdul Muttalib sat one day in the sanctuary and with him was the Bishop of Najran, who was a friend of his. He was talking to him and he said: We find the description of a prophet who remained from the children of Ismail. This is his birth, from his description, such and such.
The Messenger of God (may God bless him and grant him peace) came upon this hadith and the bishop looked at him, at his eyes, at his back, and at his feet and said, “Is this him?” The bishop said, “This is not from you.” He said, “My son.”
The bishop said, “No, we do not find his father alive.” Abdul Muttalib said, “He is my son’s son.”
The bishop said, “No, we do not find his father alive.” Abdul Muttalib said, “He is my son’s son.”
Then after that,
Abdul Muttalib said to his sons after the bishop’s speech
Abdul Muttalib said to his sons: Take care of your nephew . Don’t you hear what is said about him? It is
sufficient to include what it contains of the campaigns of the Messenger of God and the three caliphs, Part 1, Alam Al-
Kutub Edition, Al-Sirah Al-Halabiyah, Part One, Dar Al-Ma’rifa Edition - Beirut.
Abdul Muttalib said to his sons after the bishop’s speech
Abdul Muttalib said to his sons: Take care of your nephew . Don’t you hear what is said about him? It is
sufficient to include what it contains of the campaigns of the Messenger of God and the three caliphs, Part 1, Alam Al-
Kutub Edition, Al-Sirah Al-Halabiyah, Part One, Dar Al-Ma’rifa Edition - Beirut.
The Christian says
the story of the woman who harassed Abdullah indicates that Abdullah has bad morals?
The answer
the story of the woman who harassed Abdullah indicates that Abdullah has bad morals?
The answer
1- All these narrations that talk about Abdullah and a woman are incorrect.
2- There is evidence that confirms to us that this woman is Abdullah’s wife (if we assume that the narration is correct at all).
3- There is much evidence that indicates that Abdullah has good morals and does not accept adultery.
2- There is evidence that confirms to us that this woman is Abdullah’s wife (if we assume that the narration is correct at all).
3- There is much evidence that indicates that Abdullah has good morals and does not accept adultery.
1- All these stories that talk about Abdullah and a woman are incorrect.
This story is incorrect and false, and Abdullah did not meet
Women for several reasons:
1- The time period between the closest narrator to Abdullah bin Abdul Muttalib is more than 350 years. The narrator was not present in the time of Abdullah bin Abdul Muttalib and certainly did not meet Abdullah bin Abdul Muttalib and did not transmit the narration to us from a narrator who lived in the time of Abdullah bin Abdul Muttalib. So the narrator is definitely a liar and the narration is incorrect. There is no disagreement about this. A
Christian will come to us and say perhaps the narrator transmitted the narration from someone who lived before him, for example, from so-and-so from so-and-so from so-and-so?
This is incorrect because the narrator did not transmit the narration from someone who lived in the time of Abdullah bin Abdul Muttalib. The closest narrator to Abdullah bin Abdul Muttalib between him and Abdullah bin Abdul Muttalib is more than 350 years. The closest narrator to Abdullah bin Abdul Muttalib did not transmit the narration to us through someone who lived in the time of Abdullah bin Abdul Muttalib, as evidenced by the fact that there is no name of a person before him who lived in the time of Abdullah bin Abdul Muttalib.
Christian will come to us and say perhaps the narrator transmitted the narration from someone who lived before him, for example, from so-and-so from so-and-so from so-and-so?
This is incorrect because the narrator did not transmit the narration from someone who lived in the time of Abdullah bin Abdul Muttalib. The closest narrator to Abdullah bin Abdul Muttalib between him and Abdullah bin Abdul Muttalib is more than 350 years. The closest narrator to Abdullah bin Abdul Muttalib did not transmit the narration to us through someone who lived in the time of Abdullah bin Abdul Muttalib, as evidenced by the fact that there is no name of a person before him who lived in the time of Abdullah bin Abdul Muttalib.
The story is incorrect, the narrator is a liar, and Abdullah did not meet this woman.
2 - There was no documentation of the events before Islam, so this story is definitely incorrect. Even at the dawn of Islam, there was no documentation of the events, and this is conclusive evidence that this story is incorrect.
3 - The Prophet Muhammad was not important before Islam, so it is natural that he did not keep the details of his father Abdullah’s life, and the Arabs did not have an interest in writing history.
4 - As for the books that contain the narration, these books contain incorrect narrations. These books were written a long time after the death of the Prophet. So, it is certain that these books contain incorrect narrations. The people who wrote these books were people who were not present at the time in which this narration occurred, and they did not transmit the narration to us from people who lived at the time of the narration, and they did not take the narration through so-and-so from so- and-so. Even if it was through so-and-so, the last name did not exist at the time of the narration for us to believe it. These books are not the words of God and they are not the words of the Messenger of God, but rather they are the words of some men who sit on the platform and lie and say such-and-such and such-and-such. It is ignorance to bring words from one of these books and say Islam says such-and-such or to cite something from these books and compose lies. This will not harm Islam.
Islam says what God said and what the Messenger of God said only. Anything other than this has no relation to Islam.
Then there is strong evidence of the invalidity of the narrations mentioned in these books. You find a narrator saying a narration about a specific thing and you find another narrator saying something else and you find another narrator saying other than the two and you find a narrator saying a narration about a specific thing and you find him in the same book saying something else like al-Waqidi. See his weakness. This is strong evidence of the lack of credibility of the narrations found in these books.
If we review the books that were written 100 years ago, we will find contradictory information between these books. They were written in the era of printing, publishing, and interest in history. So what about the time in which history was not written? Rather, history was written more than 450 years later, and the one who wrote the books was not present in the ancient time in which these events occurred. This certainly confirms to us the inaccuracy of these stories.
5 - This narration was narrated by liars, according to the testimony of Islamic scholars such as Al-Waqidi and others.
6 - The enemies of Islam have created false narratives that defame Islam, and you will find some of them who have converted to Islam to spread these false narratives in books.
In conclusion, Islam is what God said and what the Messenger of God said only. Other than that, Islam has no relation to it.
The words of the Messenger of God mean only the authentic hadiths that are agreed upon as authentic.
In conclusion, Islam is what God said and what the Messenger of God said only. Other than that, Islam has no relation to it.
The words of the Messenger of God mean only the authentic hadiths that are agreed upon as authentic.
7 - We do not accept this story, no matter how it is written in any book and no matter who the author of this book is. The reason for that is the previous evidence of the falsity of the story. In addition to that, every human being is subject to error in his actions and we do not sanctify anyone. Every human being makes mistakes and the writer transmitted the story from a lying narrator and whatever was built on falsehood is falsehood.
8 - These books contain unverified stories, meaning their authenticity has not been verified, so the story is not correct.
8 - These books contain unverified stories, meaning their authenticity has not been verified, so the story is not correct.
All of these are evidences that confirm to you that the Christian’s words are false and that the story is incorrect.
- Other things that indicate the invalidity of all the stories of the woman who was exposed to Abdullah : -
After the failure of his weak and failed claims; the Christian begins to strike another chord, which is casting doubt on the morals of the father of the Messenger of Allah, may Allah bless him and grant him peace, Abdullah bin Abdul Muttalib, and the Arab society in which he lived .
We will shed light on the two matters, God willing :
Regarding the stories of the woman who was exposed to marriage with Abdullah bin Abdul Muttalib :
None of these stories are authentic, but rather they are fabrications of storytellers for the purpose of proving the issue of the light present in the face of the father of the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah, may Allah bless him and grant him peace, is independent of all of this .
The stories contain enough defects in terms of chains of transmission and texts to reject them and show their weakness and fabrication .
In terms of chain of transmission :
Al-Bayhaqi (vol. 1, p. 105) included them in Al-Dala’il with his chain of transmission on the authority of Ibn Ishaq, as did Al-Tabari (vol. 2, p. 244) in his history, and Al-Bayhaqi in Shu’ab Al-Iman, and their chain of transmission is interrupted .
It was narrated by Ibn Saad (vol. 1, pp. 95-96) with weak chains of transmission including al-Waqidi, who is rejected, and al-Kalbi, who is accused of lying . It also has a break in the chain of transmission.
Al-Bayhaqi (vol. 1, p. 107) in al-Dala’il, on the authority of Musaddad, on the authority of Muslimah ibn ‘Alqamah, on the authority of Dawud ibn Abi Hind, on the authority of ‘Ikrimah, on the authority of Ibn ‘Abbas, in a similar manner. In its chain of transmission is Muslimah ibn ‘Alqamah, who is trustworthy but has some errors. The same is mentioned in the supporting narrators, but I did not find the sheikh of Ibn Qani’, who is ‘Abd al-Warith ibn Ibrahim al-‘Askari .
It was narrated by Abu Nu’aym in Dalā’il al-Nubuwwah (p. 38) on the authority of al-Nadr ibn Salamah, on the authority of Ahmad ibn Muhammad ibn ‘Abd al-‘Aziz, on the authority of his father, on the authority of Ibn Shihab, on the authority of Abu Bakr ibn ‘Abd al-Rahman, on the authority of Umm Salamah, and ‘Amir ibn Sa’d, that his father narrated it in a similar manner. ‘Abdullah ibn Bashir narrated it on the authority of Ahmad ibn Muhammad ibn ‘Abd al-‘Aziz, but he did not mention ‘Amir ibn Sa’d. In its chain of transmission is Muhammad ibn ‘Abd al-‘Aziz al-‘Amri, who is among the weak .
Abu Na'in (p. 39) narrated it with a weak chain of transmission on the authority of Ibn Abbas. In its chain of transmission is the Zanji, who is weak, and Ibn Jurayj is a mudallis who narrated it by way of a chain of transmission. It was also narrated by al-Tabari in his history from this route .
As for the texts :
1- The text of the narrations and what they include of the story of the woman who proposed adultery to Abdullah, who was newly married, contradicts the authentic hadiths about the purity and honor of the lineage of the prophets, and that this purity and honor are among the proofs of their prophethood, such as his saying, may God bless him and grant him peace, "God - the Almighty - chose the Banu Kinanah from the Banu Ismail, and chose Quraysh from the Banu Kinanah, and chose the Banu Hashim from the Quraysh, and chose me from the Banu Hashim ."
2- The stories confused the woman’s name, sometimes she is a woman from Khatham, sometimes Umm Qatal, the sister of Waraqa bin Nawfal, sometimes she is Laila Al-Adawiya, sometimes “a reckless soothsayer from Tabalah”, sometimes he was married to another woman who was not safe... etc. This confusion indicates a lie .
3- There is a strong contradiction within the events of this story, how can it be imagined that a man would say to a woman who asks him to have intercourse with her :
I am the forbidden one, death is before me ** and there is no solution so I will clarify it,
so how about the matter you seek ** the generous one protects his honor and religion
and then he says to her after that: I am with my father and I cannot leave him .... etc.
4- Then how could Abdullah go to his wife Amina and then leave her to rush to that woman asking her to commit adultery? !!
This is a strange and astonishing speed that the mind cannot imagine; it is not reasonable that he would seek adultery at the same time he got married and entered his wife .
5- If we look at the poetry mentioned in these reports on the tongue of the woman, we will find it to be weak, fake, fabricated, concocted, with a disturbed rhyme, and words crammed into it in a conventional way that clearly indicates its fabrication. With all of this, the weak report falls apart. This is indicated by the statement of Ibn Ishaq, al-Tabari, and others who transmitted the report - as they claim - which is a false claim .
As we have seen, the narrations are not authentic in terms of their sources and texts.
After the failure of his weak and failed claims; the Christian begins to strike another chord, which is casting doubt on the morals of the father of the Messenger of Allah, may Allah bless him and grant him peace, Abdullah bin Abdul Muttalib, and the Arab society in which he lived .
We will shed light on the two matters, God willing :
Regarding the stories of the woman who was exposed to marriage with Abdullah bin Abdul Muttalib :
None of these stories are authentic, but rather they are fabrications of storytellers for the purpose of proving the issue of the light present in the face of the father of the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah, may Allah bless him and grant him peace, is independent of all of this .
The stories contain enough defects in terms of chains of transmission and texts to reject them and show their weakness and fabrication .
In terms of chain of transmission :
Al-Bayhaqi (vol. 1, p. 105) included them in Al-Dala’il with his chain of transmission on the authority of Ibn Ishaq, as did Al-Tabari (vol. 2, p. 244) in his history, and Al-Bayhaqi in Shu’ab Al-Iman, and their chain of transmission is interrupted .
It was narrated by Ibn Saad (vol. 1, pp. 95-96) with weak chains of transmission including al-Waqidi, who is rejected, and al-Kalbi, who is accused of lying . It also has a break in the chain of transmission.
Al-Bayhaqi (vol. 1, p. 107) in al-Dala’il, on the authority of Musaddad, on the authority of Muslimah ibn ‘Alqamah, on the authority of Dawud ibn Abi Hind, on the authority of ‘Ikrimah, on the authority of Ibn ‘Abbas, in a similar manner. In its chain of transmission is Muslimah ibn ‘Alqamah, who is trustworthy but has some errors. The same is mentioned in the supporting narrators, but I did not find the sheikh of Ibn Qani’, who is ‘Abd al-Warith ibn Ibrahim al-‘Askari .
It was narrated by Abu Nu’aym in Dalā’il al-Nubuwwah (p. 38) on the authority of al-Nadr ibn Salamah, on the authority of Ahmad ibn Muhammad ibn ‘Abd al-‘Aziz, on the authority of his father, on the authority of Ibn Shihab, on the authority of Abu Bakr ibn ‘Abd al-Rahman, on the authority of Umm Salamah, and ‘Amir ibn Sa’d, that his father narrated it in a similar manner. ‘Abdullah ibn Bashir narrated it on the authority of Ahmad ibn Muhammad ibn ‘Abd al-‘Aziz, but he did not mention ‘Amir ibn Sa’d. In its chain of transmission is Muhammad ibn ‘Abd al-‘Aziz al-‘Amri, who is among the weak .
Abu Na'in (p. 39) narrated it with a weak chain of transmission on the authority of Ibn Abbas. In its chain of transmission is the Zanji, who is weak, and Ibn Jurayj is a mudallis who narrated it by way of a chain of transmission. It was also narrated by al-Tabari in his history from this route .
As for the texts :
1- The text of the narrations and what they include of the story of the woman who proposed adultery to Abdullah, who was newly married, contradicts the authentic hadiths about the purity and honor of the lineage of the prophets, and that this purity and honor are among the proofs of their prophethood, such as his saying, may God bless him and grant him peace, "God - the Almighty - chose the Banu Kinanah from the Banu Ismail, and chose Quraysh from the Banu Kinanah, and chose the Banu Hashim from the Quraysh, and chose me from the Banu Hashim ."
2- The stories confused the woman’s name, sometimes she is a woman from Khatham, sometimes Umm Qatal, the sister of Waraqa bin Nawfal, sometimes she is Laila Al-Adawiya, sometimes “a reckless soothsayer from Tabalah”, sometimes he was married to another woman who was not safe... etc. This confusion indicates a lie .
3- There is a strong contradiction within the events of this story, how can it be imagined that a man would say to a woman who asks him to have intercourse with her :
I am the forbidden one, death is before me ** and there is no solution so I will clarify it,
so how about the matter you seek ** the generous one protects his honor and religion
and then he says to her after that: I am with my father and I cannot leave him .... etc.
4- Then how could Abdullah go to his wife Amina and then leave her to rush to that woman asking her to commit adultery? !!
This is a strange and astonishing speed that the mind cannot imagine; it is not reasonable that he would seek adultery at the same time he got married and entered his wife .
5- If we look at the poetry mentioned in these reports on the tongue of the woman, we will find it to be weak, fake, fabricated, concocted, with a disturbed rhyme, and words crammed into it in a conventional way that clearly indicates its fabrication. With all of this, the weak report falls apart. This is indicated by the statement of Ibn Ishaq, al-Tabari, and others who transmitted the report - as they claim - which is a false claim .
As we have seen, the narrations are not authentic in terms of their sources and texts.
Some historians and storytellers surrounded it with supernatural events and exaggerated them, intending to raise his status, but they did wrong; because his status was high and lofty, and there was no need to fill his biography with fantasies and exaggerations.
Evidence that the story was fabricated by liars to prove the light of prophecy
She said: The light that was in you has left you, so I have no need of you today. She said: By God, I am not a woman of adornment, but I saw the light of prophecy in your face and wanted
it
to be in me, but God
refused except to make it where He wanted it. She said: O young man, by God, I am not a woman of doubt, but I saw a light in your face and wanted it to be in me, but God refused except to make it where He wanted it.
it
to be in me, but God
refused except to make it where He wanted it. She said: O young man, by God, I am not a woman of doubt, but I saw a light in your face and wanted it to be in me, but God refused except to make it where He wanted it.
The story is incorrect by all standards of science and logic.
2 - There is evidence that confirms to us that this woman is the wife of Abdullah
(if we assume that the story is true)
(if we assume that the story is true)
1 - It has been narrated that the one who offered herself to Abdullah was not a prostitute , but rather she was Abdullah’s wife with Amina . He passed by her and he had been affected by the traces of mud he had worked with, so he invited her to himself, but she delayed him because she saw the traces of mud on him, so he entered and washed the traces of mud from himself, then he entered deliberately to Amina, then his companion whom he had wanted to have sex with invited him but he refused because of what she had done to him the first time, so he entered upon Amina and had intercourse with her, then he came out having covered her with himself, so she said: I have no need of you, I passed by and between your eyes was a freckle, so I hoped to have intercourse with you, but when she entered upon Amina, she took her from you.
A Brief History of Damascus
2 - So she offered herself to him . Some of them said: So that he might marry her, and that is more apparent , and God knows best, so he refused her, and when that dazzling light was transferred to Amina by his intercourse with her, it was as if he regretted what she had offered him, so he offered her to repeat
the biography of Ibn Kathir
3 - It has been narrated that the one who offered herself to him was not a prostitute, but rather she was his wife
A Brief History of Damascus
2 - So she offered herself to him . Some of them said: So that he might marry her, and that is more apparent , and God knows best, so he refused her, and when that dazzling light was transferred to Amina by his intercourse with her, it was as if he regretted what she had offered him, so he offered her to repeat
the biography of Ibn Kathir
3 - It has been narrated that the one who offered herself to him was not a prostitute, but rather she was his wife
History of Damascus
4 - Abdullah bin Abdul Muttalib had a wife with Amina bint Wahb bin Abdul Manaf. He passed by his wife who had been affected by the traces of clay he had worked with. He called her to himself, but she delayed coming to him because she saw the traces of clay on him. He entered and washed the traces of clay off him. Then he entered deliberately to Amina. Then his companion whom he had wanted to have invited him to herself, but he refused, because of what she had done to him the first time. So he entered to Amina and had intercourse with her. Then he went out and called her to himself. She said, “I have no need of you. You passed by me and between your eyes was a bright light. So I called upon you to answer her. When you entered to Amina, she took her away from you.”
Branches of Faith, Hadith 1388,
Evidence of Prophethood, by Al-Bayhaqi
4 - Abdullah bin Abdul Muttalib had a wife with Amina bint Wahb bin Abdul Manaf. He passed by his wife who had been affected by the traces of clay he had worked with. He called her to himself, but she delayed coming to him because she saw the traces of clay on him. He entered and washed the traces of clay off him. Then he entered deliberately to Amina. Then his companion whom he had wanted to have invited him to herself, but he refused, because of what she had done to him the first time. So he entered to Amina and had intercourse with her. Then he went out and called her to himself. She said, “I have no need of you. You passed by me and between your eyes was a bright light. So I called upon you to answer her. When you entered to Amina, she took her away from you.”
Branches of Faith, Hadith 1388,
Evidence of Prophethood, by Al-Bayhaqi
3- There is a lot of evidence that Abdullah has good morals and does not accept adultery.
1 - Abdul Muttalib went out with his son Abdullah , and he was the best man in Quraysh in character and appearance , and the light of the Prophet, may God bless him and grant him peace, was clear in his face. In another narration, it is said that he was the best man in Quraysh. In another narration, it is said that he was the most perfect of his father’s sons , the best and most chaste of them , and the most beloved of them to Quraysh. Al-
Sirah Al -Halabiyah
Sirah Al -Halabiyah
The best and most chaste of them means that he does not accept adultery.
2 - Abdullah Ibn Abdul Muttalib
, his father loved him because he was the best and most chaste of his sons.
History of Abu al-Fida
He was the best and most chaste of his sons, meaning he was the best and most honorable of Abdul Muttalib’s sons, meaning he did not accept adultery.
3 - There are texts in the story of the woman that the Christian ignored, indicating that Abdullah does not accept adultery (if we say that the story is true at all).
Abdullah was the most handsome man I had ever seen in Quraysh. She said to him: Would you like to have intercourse with me and have the same amount of camels that were slaughtered for you? He said to her: I am with my father and I cannot go against him. Then he said to her: It is a sin.
As for what is forbidden, death is before it... and what is permissible, there is no permissible, so I will clarify it
. So how about the matter that you intend? The noble man protects his honor and his religion.
As for what is forbidden, death is before it... and what is permissible, there is no permissible, so I will clarify it
. So how about the matter that you intend? The noble man protects his honor and his religion.
Even if we assume that Abdullah’s father had bad morals, this does not detract from the Prophet Muhammad, because the son does not bear the sins of the father, knowing that this is an assumption, as Abdullah, the son of Abdul Muttalib, had good morals.
As we explained before
The lying Christian says
that Gabriel came to the Prophet Muhammad and told him to disown his mother as Abraham disowned his father?
that Gabriel came to the Prophet Muhammad and told him to disown his mother as Abraham disowned his father?
The crazy Christian tries to prove his lie by taking texts out of context and interpreting them incorrectly, and he thinks that we will believe him. I say to the Christian, no matter what you do, you will not support your religion with lies.
The narration that the Christian brought is in the book Al-Mu'jam Al-Kabir by Al-Tabarani
that the Messenger of God, may God bless him and grant him peace, returned from the Battle of Tabuk and performed the minor pilgrimage. When he descended from Thaniyat Usfan, he ordered his companions to lean on the pass until he returned to them. So he went and descended upon his mother's grave and communed with his Lord for a long time . Then he cried and his crying became intense, and these people cried because of his crying and said, "The Prophet of God did not cry in this place except because he had done something to his nation that he could not bear." So when these people cried, he stood up and returned to them and said, "What makes you cry?" They said, “O Prophet of God, we wept because of your weeping.” We said, “Perhaps it has brought about something in your nation that they cannot bear.” He said, “No, and some of it did happen. But I came down to my mother’s grave and asked God to permit me to intercede for her on the Day of Resurrection, but God refused to permit me. I took pity on her, even though she was my mother, and I wept. Then Gabriel, peace be upon him, came to me and said, “And Abraham’s seeking forgiveness for his father was only because of a promise he had made to her. But when it became clear to him that he was an enemy of God, he disowned him.” [Al-An’am: 74] So you disown your mother as Abraham disowned his father.
that the Messenger of God, may God bless him and grant him peace, returned from the Battle of Tabuk and performed the minor pilgrimage. When he descended from Thaniyat Usfan, he ordered his companions to lean on the pass until he returned to them. So he went and descended upon his mother's grave and communed with his Lord for a long time . Then he cried and his crying became intense, and these people cried because of his crying and said, "The Prophet of God did not cry in this place except because he had done something to his nation that he could not bear." So when these people cried, he stood up and returned to them and said, "What makes you cry?" They said, “O Prophet of God, we wept because of your weeping.” We said, “Perhaps it has brought about something in your nation that they cannot bear.” He said, “No, and some of it did happen. But I came down to my mother’s grave and asked God to permit me to intercede for her on the Day of Resurrection, but God refused to permit me. I took pity on her, even though she was my mother, and I wept. Then Gabriel, peace be upon him, came to me and said, “And Abraham’s seeking forgiveness for his father was only because of a promise he had made to her. But when it became clear to him that he was an enemy of God, he disowned him.” [Al-An’am: 74] So you disown your mother as Abraham disowned his father.
Disavowal here means disavowal from disbelief and not from adultery as the insane Christian says.
Was Abraham’s father an adulterer or an infidel? The answer is most definitely that he was an infidel and the mother of the Prophet was an infidel. So Gabriel’s saying, “Disavow your mother,” means disavowal from your mother’s disbelief and not as the insane Christian says.
Was Abraham’s father an adulterer or an infidel? The answer is most definitely that he was an infidel and the mother of the Prophet was an infidel. So Gabriel’s saying, “Disavow your mother,” means disavowal from your mother’s disbelief and not as the insane Christian says.
Abraham's father was an unbeliever, and he used to ask forgiveness for his father based on evidence. Abraham's asking forgiveness for his father was only because of a promise he had made to him. But when it became clear to him that he was an enemy of God, he disavowed him.
The mother of the Prophet Muhammad was an infidel, and he asked God to forgive her, as evidence. So I asked God to allow me to intercede for her on the Day of Resurrection, but God refused to allow me.
They are both in the same situation.
They are both in the same situation.
Then Gabriel came and said to the Prophet Muhammad, “ Disown your mother as Abraham disowned his father.”
After we responded to the crazy Christian,
the narration is incorrect because it contains lying narrators and it was narrated by unknown people.
Al-Haythami said in Majma’ al-Zawa’id (1/314) Hadith (459):
“It was narrated by al-Tabarani in al-Kabeer and it includes Abu al-Darda’ and Abd al-Ghaffar ibn al-Muneeb, on the authority of Ishaq ibn Abd Allah, on the authority of his father, on the authority of Ikrimah.
I do not know anyone except Ikrimah and I have not seen anyone who mentioned them,
meaning all the narrators are unknown except for Ikrimah and the narration of an unknown person is not accepted as
a narration in which there are liars.
As for Ishaq ibn Abd Allah ibn Kaysan and his father, they are liars.
Al-Dhahabi said in Mizan al-I’tidal (1/405):
“Ishaq ibn Abd Allah ibn Kaysan al-Marwazi: a sheikh of Abd al-Aziz ibn al-Muneeb. Abu Ahmad al-Hakim weakened him.” End quote.
Al-Bukhari said in the biography of “Abdullah bin Kaysan”: He has a son called Ishaq, whose hadith is not authentic.
the narration is incorrect because it contains lying narrators and it was narrated by unknown people.
Al-Haythami said in Majma’ al-Zawa’id (1/314) Hadith (459):
“It was narrated by al-Tabarani in al-Kabeer and it includes Abu al-Darda’ and Abd al-Ghaffar ibn al-Muneeb, on the authority of Ishaq ibn Abd Allah, on the authority of his father, on the authority of Ikrimah.
I do not know anyone except Ikrimah and I have not seen anyone who mentioned them,
meaning all the narrators are unknown except for Ikrimah and the narration of an unknown person is not accepted as
a narration in which there are liars.
As for Ishaq ibn Abd Allah ibn Kaysan and his father, they are liars.
Al-Dhahabi said in Mizan al-I’tidal (1/405):
“Ishaq ibn Abd Allah ibn Kaysan al-Marwazi: a sheikh of Abd al-Aziz ibn al-Muneeb. Abu Ahmad al-Hakim weakened him.” End quote.
Al-Bukhari said in the biography of “Abdullah bin Kaysan”: He has a son called Ishaq, whose hadith is not authentic.
Ibn Hibban said in “Al-Thiqat”: His hadith is to be avoided from the narration of his son from him .
He also included in the Musnad of Ibn Abbas from Al-Mukhtara, from the narration of this Ishaq, from his father, from Ikrimah, from Ibn Abbas, a long hadith about the revelation of (When there comes the help of Allah and the conquest) (Surat An-Nasr, verse 1). Al-Sadr Al-Yasoufi commented on it, as I saw in his handwriting, and said: It is from the narration of Ishaq, from his father, and in both of them is the severe weakness of
Abu Al-Darda’ Abdul Aziz bin Munib.
He also included in the Musnad of Ibn Abbas from Al-Mukhtara, from the narration of this Ishaq, from his father, from Ikrimah, from Ibn Abbas, a long hadith about the revelation of (When there comes the help of Allah and the conquest) (Surat An-Nasr, verse 1). Al-Sadr Al-Yasoufi commented on it, as I saw in his handwriting, and said: It is from the narration of Ishaq, from his father, and in both of them is the severe weakness of
Abu Al-Darda’ Abdul Aziz bin Munib.
Imam Ibn Hajar Al-Asqalani said in his book Al-Amali Al-Mutlaqah
in his discussion of one of the hadiths in which Abu Al-Darda’ Abdul Aziz bin Munib is weak.
in his discussion of one of the hadiths in which Abu Al-Darda’ Abdul Aziz bin Munib is weak.
Ibn Kathir’s weakening of the narration.
Then I saw this narration in Ibn Kathir’s interpretation. After he cited the narration, he said
, “From the narration of Ibn Abi Hatim in his interpretation on the authority of Ibn Masoud - may God be pleased with him - and he said: “ This is a strange hadith and a strange context.”
Then I saw this narration in Ibn Kathir’s interpretation. After he cited the narration, he said
, “From the narration of Ibn Abi Hatim in his interpretation on the authority of Ibn Masoud - may God be pleased with him - and he said: “ This is a strange hadith and a strange context.”
The Christian says that
the Arabs were not interested in genealogies, whether before or after Islam?
The answer
is that the Christian’s words are not based on evidence. The Christian speaks from the standpoint that he hates Islam. We will specify the response to him in some points:
The Arabs before Islam.
the Arabs were not interested in genealogies, whether before or after Islam?
The answer
is that the Christian’s words are not based on evidence. The Christian speaks from the standpoint that he hates Islam. We will specify the response to him in some points:
The Arabs before Islam.
1- Arabs have an interest in the child’s lineage, both before and after Islam
. 2-
. 2-
Mrs. Amina's father was very jealous and did not accept the false talk that the Christian was saying about Mrs. Amina and he assured us that the Christian was a liar.
3- Abdullah and Abdul Muttalib are jealous.
They do not accept the false talk that the Christian says about Lady Amina and they assure us that the Christian is a liar.
4 - Brief stories that indicate that the Arabs have an interest in preserving women.
4 - Brief stories that indicate that the Arabs have an interest in preserving women.
1- Arabs are interested in the child’s lineage, both before and after Islam.
First, I mention this saying that is said about the Arabs,
an environment that does not know anything as it knows genealogies and is not proud of anything as it is proud of genealogies.
I say to the Christian, your saying that the Arabs have no interest in genealogies is like saying that the sea has no water. The
Arabs had a great interest in genealogies, O Christian, O liar.
The Arabs had a great interest in preserving and teaching genealogies, and they divided genealogies into degrees known as classes of genealogies. Whoever looks at the history of the Arabs before Islam realizes the extent of their interest in preserving their genealogies and races, and that they were distinguished in that from other nations.
The science of genealogy was unique to the Arabs over others, so you find this science present among them since ancient times. You find in the books of the Arabs, whether before Islam or after Islam, when they mention a person, they say so-and-so, son of so-and-so, son of so-and-so.
The science of genealogy existed among the Arabs before Islam, in Islam, and also in the modern era. Whoever says that the Arabs did not have an interest in genealogies is an irrational person who does not deserve to waste our time with him. The Arabs have a great interest in genealogies to the point that you find websites on the Internet specializing in genealogies, such as
www.ansab-online.com
www.ansaab.com
www.alnssabon.com
There are specialized books on genealogy written before and after Islam. Genealogy is an important thing for the Arabs.
Who told you, you Christian, you vile person, that the Arabs do not care about genealogy? I will even slap you on the back. Evidence of the Arabs’ interest in the child’s genealogy and the duration of pregnancy with the child.
The first evidence: The Prophet , may God bless him and grant him peace, remained in his mother’s womb for nine full months, without complaining of pain, colic, flatulence, or anything that happens to pregnant women.
Subul al-Huda wa al-Rashid fi Sirat Khair al-Ibad, Part 1.
The second evidence: He remained in his mother’s womb for nine months.
The beginning and the end
This is conclusive evidence that the Arabs were interested in the child’s lineage and the duration of pregnancy with the child.
There is still interest in lineage in many Arab countries. For example, in Egypt, there is a place in the Citadel in Egypt designated for the family tree. You can go there and find out your seventieth grandfather. This is something that exists in all Arab countries.
The Arabs were very interested in knowing the child’s lineage. You find in the dialogue between Arabs with Arabs, he says to him, “Who are you?” He says, “So-and-so, son of so-and-so, son of so-and-so.” You even find Arabs bragging about their lineage, and he says to you, “I am the son of so-and-so.” Lineage is something very important to the Arabs, and this is something that the Arabs are unique in, compared to other peoples. This is attested to by Orientalists
. The Arabs were interested in the child’s lineage, whether before or after Islam.
Can you, Christian, tell me the name of your ninth grandfather?
The Arabs are better than all peoples in preserving women’s modesty, and this is something that no one denies, whether in the past or the present. It is natural for them to preserve lineages.
The Arabs have an interest in lineages and they care about lineages.
Even in Islam, there is an interest in lineages. The Messenger of God, may God bless him and grant him peace, said: “Learn from your lineages what will connect your kinship ties.”
2 - Mrs. Amina’s father was very jealous and did not accept the false talk that the Christian was saying about Mrs. Amina and he assured us that the Christian was a liar.
This is a position that confirms to us that the father of Mrs. Amina is very jealous of his family and does not accept anyone looking at his daughter or his wife, and whoever looks at them he will strike with the sword. So, most certainly, the father of Mrs. Amina does not accept the lies that the lying Christian tells, and this confirms to us that the mother of the Prophet is the most honorable woman in the world.
The first group to enter the Quraysh was that of Umayyah ibn Abd Shams, a handsome man. He used to pass by Wahb ibn Abd Manaf ibn Zuhra. Wahb had two women that day, one of them was Dhaifah bint Hashim ibn Abd Manaf, the mother of Abd Yaghuth and Ubayd, the sons of Wahb ibn Abd Manaf. He also had Barra bint Abd al-Uzza ibn Uthman ibn Abd al-Dar ibn Qusayy, the mother of Amina bint Wahb, the mother of the Messenger of God, may God bless him and grant him peace. When he used to pass by him often, he felt bad about that and returned and said to him: O cousin! Your passing by me annoys me, so take a path other than my path. He said: No, by God! I will not go except where I please. Wahb ibn Abd Manaf sat down for him with his sword and struck his buttocks. Umayyah had a large buttock and lost it. He left and the sons of Abd Manaf became angry.
Al-Munmaq fi Akhbar Quraysh, Part 1, Alam Al-Kutub Edition - Beirut
3- Abdullah and Abdul Muttalib are jealous.
They do not accept the false talk that the Christian says about Lady Amina and they assure us that the Christian is a liar.
Likewise, we find that Abdul Muttalib does not accept the false talk that the Christian says about Lady Amina.
1 - This is a brief about Abdul Muttalib, that he does not accept what the Christian says about his son’s wife, Lady Amina.
And
he transmitted from him Sunnahs, most of which were mentioned in the Qur’an and the Sunnah, including fulfilling vows, forbidding incest, cutting off the hand of the thief, forbidding the killing of the girl who was buried alive, forbidding alcohol and adultery, and that no one should circumambulate the House naked. This is what is stated in the words of Subat Ibn al-Jawzi, Al-Sirah
al-Halabiyah, Vol. 1.
he transmitted from him Sunnahs, most of which were mentioned in the Qur’an and the Sunnah, including fulfilling vows, forbidding incest, cutting off the hand of the thief, forbidding the killing of the girl who was buried alive, forbidding alcohol and adultery, and that no one should circumambulate the House naked. This is what is stated in the words of Subat Ibn al-Jawzi, Al-Sirah
al-Halabiyah, Vol. 1.
Abdul Muttalib forbids adultery, so it is natural that he would not accept the Christian’s words about Lady Amina, as it is natural that the Christian is a liar.
2 - Abdullah Ibn Abdul Muttalib
, his father loved him because he was the best and most chaste of his sons.
History of Abu al-Fida
The meaning of the word “I purify them” means that he is the purest of his father’s children. This means that he does not accept adultery. So it is natural that he does not accept the Christian’s words about his wife, Lady Amina. So it is natural that the Christian is a liar.
3 - The description of his noble birth, peace and blessings be upon him. It was mentioned that when Abdul Muttalib slaughtered those hundred camels on behalf of his son Abdullah when he had vowed to slaughter him, God Almighty saved him for what was destined in eternity for the appearance of the unlettered Prophet, peace and blessings be upon him, the Seal of the Messengers and the Master of the Children of Adam from his loins. So he went, as mentioned, and married him to the most noble of noble women in Quraysh, Amina bint Wahb ibn Abd Manaf ibn Zuhra al-Zahriyya. When he entered her and had intercourse with her, she became pregnant with the Messenger of God, peace and blessings be upon him.
The Beginning and the End Part 2
Ashraf Aqila means the most honorable family, meaning Lady Amina is from the most honorable family in Quraish, so it is natural that the Christian is a liar.
4 - Short stories that indicate that Arabs care about preserving womenThe first situation
in the story of migration is when the infidels gathered around the house of the Prophet, may God bless him and grant him peace, to kill him and distribute his blood among the tribes. After a long wait, the people wanted to climb the wall and enter upon the Prophet, may God bless him and grant him peace, to kill him. Abu Jahl refused. Yes, Abu Jahl refused and told them so that the Arabs would not say that we climbed over our cousins and violated their privacy.
A person like Abu Jahl, who was the most hostile enemy of the Prophet, may God bless him and grant him peace, refused to climb the wall. Abu Jahl would not accept even entering the house so that the Arabs would not say that he stormed the house of Muhammad and his daughters were inside. This is the morality of the Arabs, preserving women.
The second situation is
when the hypocrites came to kill Uthman bin Affan, his wife told him to remove the veil from my hair until they return. He said, “No, I will die. Not a single hair of yours will appear.” This is the morality of the Arabs.
She said, “Remove the veil from my hair,” because the Arabs would not accept storming the house of their enemy and finding a woman with uncovered hair, because the Arabs have morals,
and this is the morality of the Arabs, preserving women.
The third situation
is when the Prophet Muhammad pledged allegiance to the women and said, “Pledge allegiance to me that you will not associate partners with God, nor steal, nor…” Tzaneen said to him Hind bint Utbah, and does a free woman commit adultery, O Messenger of Allah? The Prophet said, By Allah, a free woman does not commit adultery, and the people of the Prophet were free. The Arabs do not consider honor to be something important to them and do not accept adultery.
Hind bint Utbah denied it and commented on the words and said, “Does a free woman commit adultery?” I mean, is there a free woman who commits adultery? Adultery among the Arabs is something unlikely. She was surprised by the words.
These are the morals of the Arabs that protect women.
I advise you, Christian, to read the book “Al-Mufassal fi Tarikh al-Arab Qabl al-Islam” by Jawad Ali. The writer wrote many things about the Arabs’ interest in lineages and honor.
I advise you to listen to the tape of Sheikh Masoud Anwar Al-Arab Qabl al-Islam. It is a wonderful tape that explains to you the Arabs’ interest in lineages, morals, and honor.
Abbas Mahmoud Al-Akkad says
that the etiquette of protection makes a woman the most deserving of protection and the mother-in-law being jealous of her because she is closer to the man than the pasture land, the well water, the camel, and the female camel. Whoever neglects her is not able to protect any of these things. Hence the excessive jealousy for honor and preferring the death of the girl to shame.
Look at how the Arab was. He protects his honor and kills himself to avoid humiliation and shame. How did the Arab spend everything he had in order to protect his honor, his honor, and his wife?
Wars were waged between the Arabs for years for the sake of honor.
The Arabs sacrificed their lives in order to preserve their women.
These are situations that show you that the Arabs had morals and did not accept adultery.
in the story of migration is when the infidels gathered around the house of the Prophet, may God bless him and grant him peace, to kill him and distribute his blood among the tribes. After a long wait, the people wanted to climb the wall and enter upon the Prophet, may God bless him and grant him peace, to kill him. Abu Jahl refused. Yes, Abu Jahl refused and told them so that the Arabs would not say that we climbed over our cousins and violated their privacy.
A person like Abu Jahl, who was the most hostile enemy of the Prophet, may God bless him and grant him peace, refused to climb the wall. Abu Jahl would not accept even entering the house so that the Arabs would not say that he stormed the house of Muhammad and his daughters were inside. This is the morality of the Arabs, preserving women.
The second situation is
when the hypocrites came to kill Uthman bin Affan, his wife told him to remove the veil from my hair until they return. He said, “No, I will die. Not a single hair of yours will appear.” This is the morality of the Arabs.
She said, “Remove the veil from my hair,” because the Arabs would not accept storming the house of their enemy and finding a woman with uncovered hair, because the Arabs have morals,
and this is the morality of the Arabs, preserving women.
The third situation
is when the Prophet Muhammad pledged allegiance to the women and said, “Pledge allegiance to me that you will not associate partners with God, nor steal, nor…” Tzaneen said to him Hind bint Utbah, and does a free woman commit adultery, O Messenger of Allah? The Prophet said, By Allah, a free woman does not commit adultery, and the people of the Prophet were free. The Arabs do not consider honor to be something important to them and do not accept adultery.
Hind bint Utbah denied it and commented on the words and said, “Does a free woman commit adultery?” I mean, is there a free woman who commits adultery? Adultery among the Arabs is something unlikely. She was surprised by the words.
These are the morals of the Arabs that protect women.
I advise you, Christian, to read the book “Al-Mufassal fi Tarikh al-Arab Qabl al-Islam” by Jawad Ali. The writer wrote many things about the Arabs’ interest in lineages and honor.
I advise you to listen to the tape of Sheikh Masoud Anwar Al-Arab Qabl al-Islam. It is a wonderful tape that explains to you the Arabs’ interest in lineages, morals, and honor.
Abbas Mahmoud Al-Akkad says
that the etiquette of protection makes a woman the most deserving of protection and the mother-in-law being jealous of her because she is closer to the man than the pasture land, the well water, the camel, and the female camel. Whoever neglects her is not able to protect any of these things. Hence the excessive jealousy for honor and preferring the death of the girl to shame.
Look at how the Arab was. He protects his honor and kills himself to avoid humiliation and shame. How did the Arab spend everything he had in order to protect his honor, his honor, and his wife?
Wars were waged between the Arabs for years for the sake of honor.
The Arabs sacrificed their lives in order to preserve their women.
These are situations that show you that the Arabs had morals and did not accept adultery.
The lying Christian says
Men from Kinda said that the Prophet Muhammad was from them?
The Christian's words ended here without mentioning the source of the story or who it was narrated from. As is the custom of Christians, they narrate texts until their lie is proven.
We will rely on several points in the apostasy.
We will rely on several points in the apostasy.
Please read the entire topic to get a clearer picture.
1- The story is incorrect.
2 - The novel does not originally contain any criticism of lineage.
3 - Kinda confirms to us that the Prophet Muhammad is from Quraysh and not from them.
4 - Quraysh confirms to us that the Prophet Muhammad is the son of Abdullah, the son of Abdul Muttalib.
4 - Quraysh confirms to us that the Prophet Muhammad is the son of Abdullah, the son of Abdul Muttalib.
5 - The testimony of the Prophet’s uncles, aunts, and grandfather that he is Muhammad, son of Abdullah, son of Abdul Muttalib, especially his uncle Abbas, who narrated the Christian account.
1- The story is incorrect.
The Christian did not bring the complete narration. The Christian only wants to cut the narrations out of context to mislead the reader with the lies of the Christians. This is a well-known matter for everyone who reads the lies of the Christians against Islam.
The narration is incorrect for several reasons:
1 - It was narrated by liars such as:
Muhammad Abdullah bin Muhammad bin Rabia Al-Qudami
The narration that the Christian brought in the book “Al-Bidaya wa Al-Nihaya” and Ibn Kathir commented on the narration and said: This is a very strange hadith from the hadith of Malik, which was transmitted only by the ancients and it is weak.
In the book “Mizan Al-I’tidal fi Naqd Al-Rijal” by Al-Dhahabi
Al-Qadami is one of the weak ones . He reported calamities from Malik .
His saying
He brought calamities from Malik, meaning he narrated false narrations from him, and Malik is innocent of them. Rather, the calamity is from the ancients. We note that the story was narrated by the ancients from Malik,
and he said: (Ibn Adi and others weakened him.
and he said: (Ibn Adi and others weakened him.
In his book Lisan al-Mizan by Al-Hafiz Ibn Hajar
Abdullah bin Muhammad bin Rabi’ah bin Qudamah Al-Qudami, Al-Hakim and Al-Naqqash said: He narrated fabricated hadiths from Malik. Al-Khalili said: He took the hadiths of the weak from the companions of Al-Zuhri and narrated them from Malik.
Abdullah bin Muhammad bin Rabi’ah bin Qudamah Al-Qudami, Al-Hakim and Al-Naqqash said: He narrated fabricated hadiths from Malik. Al-Khalili said: He took the hadiths of the weak from the companions of Al-Zuhri and narrated them from Malik.
Ibn Adi and Al-Darqutni considered it weak.
In the book of genealogies by Al-Sam’ani,
he used to distort the news and not rely on it.
he used to distort the news and not rely on it.
In Lisan al-Mizan by al-Isfahani,
he narrated the strange things.
In the book Mizan al-I'tidal by Ibn Abd al-Barr
al-Khorasani, he narrated things from Malik that he alone narrated, and he was not followed in them, although I did not see the ancients mention them.
Al-Sakhawi said in Al-Maqasid:
In its chain of transmission is Muhammad bin Abdullah bin Rabi’ah al-Qadim, who is weak.
Its weakness is attributed to Ibn Adi and others.
Ibn Hibban said: He turns the news upside down. Perhaps he turned upside down more than one hundred and fifty hadiths on Malik’s authority.
In Al-Majruhin 2/39,
and he narrated on the authority of Ibrahim bin Saad
and he narrated on the authority of Ibrahim bin Saad
Mostly upside down version
Likewise, Abdullah bin Rabia Al-Qudami was in Al-Maseesa.
He had a bad son who used to introduce to him the hadith of Malik, Ibrahim bin Saad and their relatives.
It was mentioned by the researcher of (Al-Mu’jam) from the narration of Ibn Shaheen in (Al-Afrad) (5/21/b) from the hadith of Aisha, and Ibn Shaheen said: ((
This is a strange hadith, isolated from the hadith of Ibrahim bin Saad on the authority of his father (meaning on the authority of Al-Qasim on his authority) . I do not know of anyone who narrated it except the ancients. I said: They are Abdullah bin Muhammad bin Rabi’ah Al-Qudami, one of the lost ones. He used to take weak hadiths on the authority of Al-Zuhri and attribute them to Malik.
The old ones
He is not trustworthy in transmitting any story. Al-Qadami is a liar and we do not accept his story.
2 - The novel contains a sentence in which some men from Kinda claim:
The word they claim means that their words have no evidence, but rather they are allegations.
The story is definitely not true.
2 - The novel does not originally contain any criticism of lineage.
The Christian took some words from the novel and deleted some words to make the reader think that the novel contains a challenge to the lineage of the Prophet.
This narration was brought by this fraudulent Christian from the book “Al-Bidayah wa al-Nihayah” by the great Imam Imad al-Din Ibn Kathir. We will know why he resorted to trickery and truncation when we see the words of Imam Ibn Kathir, may God have mercy on him, in full.
The great Imam Imad al-Din Ibn Kathir says:
A hadith was reported about his lineage, peace be upon him, to Adnan while he was on the pulpit, but God knows best about its authenticity, as Al-Hafiz Abu Bakr Al-Bayhaqi said: Abu Al-Hasan Ali Ibn Ahmad Ibn Omar Ibn Hafs Al-Maqri informed us in Baghdad, Abu Isa Bakkar Ibn Ahmad Ibn Bakkar informed us, Abu Jaafar Muhammad Ibn Aban Al-Qalansi informed us, Abu
This narration was brought by this fraudulent Christian from the book “Al-Bidayah wa al-Nihayah” by the great Imam Imad al-Din Ibn Kathir. We will know why he resorted to trickery and truncation when we see the words of Imam Ibn Kathir, may God have mercy on him, in full.
The great Imam Imad al-Din Ibn Kathir says:
A hadith was reported about his lineage, peace be upon him, to Adnan while he was on the pulpit, but God knows best about its authenticity, as Al-Hafiz Abu Bakr Al-Bayhaqi said: Abu Al-Hasan Ali Ibn Ahmad Ibn Omar Ibn Hafs Al-Maqri informed us in Baghdad, Abu Isa Bakkar Ibn Ahmad Ibn Bakkar informed us, Abu Jaafar Muhammad Ibn Aban Al-Qalansi informed us, Abu
Muhammad Abdullah bin Muhammad bin Rabia Al-Qudami , Malik bin Anas narrated to us, on the authority of Al-Zuhri, on the authority of Anas, and on the authority of Abu Bakr bin Abd Al-Rahman bin Al-Harith bin Hisham. They said: The Prophet, may God bless him and grant him peace, was informed that some men from Kinda claimed that they were from him, and that he was from them. He said: Al-Abbas Abu Sufyan bin Harb only used to say that when they came to Medina, so that we would be safe from that. We will not deny our fathers. We are the sons of Al-Nadr bin Kinaka.
He said: The Prophet, may God bless him and grant him peace, gave a sermon and said:
I am Muhammad, son of Abdullah, son of Abdul Muttalib, son of Hashim, son of Abdul Manaf, son of Qusayy, son of Kilab, son of Murrah, son of Ka’b, son of Lu’ayy, son of Ghalib, son of Fihr, son of Malik, son of An-Nadr, son of Kinanah , son of Khuzaymah, son of Mudrikah, son of Ilyas, son of Mudar, son of Nizar. And the people did not split into two groups except that Allah made me in the better of them . So I was brought out from between my parents and nothing of the fornication of the Age of Ignorance touched me . I came out of marriage and did not come out of fornication , from the time of Adam until I reached my father and mother. So I am the best of you in soul, and the best of you in father .
Imam Ibn Kathir mentioned this narration with other words in the same book, Al-Bidayah wa Al-Nihayah, and he said about Al-Abbas and Rabia bin Al-Harith:
They were two merchants. When they went to the Arabs and were asked who they were, they said, “We are the sons of Akl al-Mazār,” meaning they were related to Kinda, so they would be honored in that country, because Kinda were kings. Kinda believed that Quraysh were from them, because Abbas and Rabi’a said, “We are the sons of Akl al-Mazār.”
We note that the Prophet denied their words
by saying:
by saying:
We are the sons of Al-Nadr bin Kinaka, and Al-Nadr bin Kinana is Quraysh, and we will clarify that.
Then the Prophet Muhammad said, “I am Muhammad bin Abdullah bin Abdul Muttalib,” and no one denied that.
The Christian omitted all these facts to mislead the reader with the lies of the Christians. This is a well-known matter for everyone who reads the lies of the Christians about Islam.
The narration does not contain any criticism of the lineage for several reasons:
1 - When men from Kinda claimed that the Prophet was from them, they said that because Al-Abbas and Rabi’ah said that they were from Kinda, and they said this to make us feel safe with that and so that no one would interfere with their trade. This is because Kinda were kings, so they lied and said that they were from Kinda so that no one would harm them,
just as when I am traveling to a certain country and I say I am from the family of Fulani and the family of so-and-so are kings, so people fear me and no one interferes with me.
The Prophet corrected Kinda that he was not from them, but rather Al-Abbas was saying that to make his trade feel safe. Then the Prophet said, “We are the sons of Al-Nadr bin Kinana, and Al-Nadr bin Kinana is Quraysh.”
Then the Prophet Muhammad said, “I am Muhammad bin Abdullah bin Abdul Muttalib,” and no one denied that.
The Christian omitted all these facts to mislead the reader with the lies of the Christians. This is a well-known matter for everyone who reads the lies of the Christians about Islam.
The narration does not contain any criticism of the lineage for several reasons:
1 - When men from Kinda claimed that the Prophet was from them, they said that because Al-Abbas and Rabi’ah said that they were from Kinda, and they said this to make us feel safe with that and so that no one would interfere with their trade. This is because Kinda were kings, so they lied and said that they were from Kinda so that no one would harm them,
just as when I am traveling to a certain country and I say I am from the family of Fulani and the family of so-and-so are kings, so people fear me and no one interferes with me.
The Prophet corrected Kinda that he was not from them, but rather Al-Abbas was saying that to make his trade feel safe. Then the Prophet said, “We are the sons of Al-Nadr bin Kinana, and Al-Nadr bin Kinana is Quraysh.”
2 - Then we see when the Prophet Muhammad said, “I am Muhammad, son of Abdullah, son of Abdul Muttalib,” until the end of his words, no one denied his words. Everyone is certain that the Prophet Muhammad is the son of Abdullah, son of Abdul Muttalib, and the Christian did not provide a complete narration. The Christian only wants to cut the narrations out of context to mislead the reader with the lies of the Christians. This is a well-known matter for everyone who reads the lies of the Christians about Islam.
3 - If the narration included an accusation against the Prophet’s lineage, the Prophet would have carried out the punishment against them. This did not happen because there was no accusation against the Prophet’s lineage at all.
4- If the narration contained an objection to his lineage, why didn’t the Muslims delete it from the books?
The Muslims didn’t delete it because it doesn’t contain an objection to his lineage.
The narration that the Christian brought doesn’t contain an objection to his lineage. The narration is in the book “Al-Bidaya wa al-Nihaya” in the chapter on his noble lineage and his good and lofty origin.
In the same book “Al-Bidaya wa al-Nihaya” he is the son of Abdullah.
There is no disagreement among scholars about this lineage.
He means that the Prophet Muhammad is the son of Abdullah, the son of Abdul Muttalib, the son of Hashim.
5 - And I will shock the Christian because he is like a fly, O Christian. If you searched in the same book that contains the narration about the phrase Muhammad bin Abdullah bin Abdul Muttalib, you will find many results. In addition to that, if you searched in the book, you will find that all of the Prophet’s uncles say, “O son of my brother,” and the Prophet’s aunts also say, “O son of my brother,” and others say that Muhammad is the son of Abdullah bin Abdul Muttalib. You even find chapter titles in the books that say that his lineage is pure, such as the book “Al-Bidaya wa al-Nihaya,” the narration that the Christian brought in the chapter on mentioning his noble lineage and the goodness of his lofty origin.
Everyone agrees that the Prophet Muhammad is the son of Abdullah bin Abdul Muttalib, and this is not denied by the insane Christian. If he searched in the book, he would find much of what I said, and he would shock the despicable Christian.
In the same book, “Al-Bidaya wa al-Nihaya,” he is the son of Abdullah,
and there is no disagreement among scholars about this lineage.
He means that the Prophet Muhammad is the son of Abdullah bin Abdul Muttalib bin Hashim.
Everyone agrees that the Prophet Muhammad is the son of Abdullah bin Abdul Muttalib, and this is not denied by the insane Christian. If he searched in the book, he would find much of what I said, and he would shock the despicable Christian.
In the same book, “Al-Bidaya wa al-Nihaya,” he is the son of Abdullah,
and there is no disagreement among scholars about this lineage.
He means that the Prophet Muhammad is the son of Abdullah bin Abdul Muttalib bin Hashim.
Some other important evidence that confirms that Kinda did not intend to challenge the lineage of the Prophet
And to make it clear to us that the narration does not contain any criticism of the Prophet’s lineage, read these narrations that say that Kinda said to the Prophet, “You, Banu Hashim, are from us.” Their words mean that there is no doubt about the Prophet’s lineage because the Prophet Muhammad is from Banu Hashim. The Prophet Muhammad is the son of Abdullah bin Abdul Muttalib bin Hashim. And their saying, “O Banu Hashim, you are from us,” means that your great-grandfather is from us. The Prophet Muhammad said to them, as we mentioned before, that the one who said that was Al-Abbas, and he was saying that to secure his trade. Then the Prophet said, “We are Banu Al-Nadr bin Kinanah,” meaning Quraysh. So the narration does not contain any criticism of the Prophet’s lineage.
He said: The delegation of Kinda came to the Messenger of God, may God bless him and grant him peace, wearing the cloaks of Habra, and their pockets and sleeves were wrapped in brocade. He said: Have you not become Muslims? They said: Yes. He said: Then throw this off yourselves. He said: So they took off the cloaks. He said: They said to the Prophet, may God bless him and grant him peace: You are the sons of Abd Manaf, the sons of Akl al-Marar. He said: The Prophet, may God bless him and grant him peace, said to them: Be related to al-Abbas and Abu Sufyan.
Then he said: We are the sons of al-Nadr ibn Kinanah, meaning Quraysh.
Major classes
It has been reported to us that the Messenger of God, may God bless him and grant him peace, said to the delegation of Kinda when they came to him in Medina and claimed that Banu Hashim were from them. The Messenger of God, may God bless him and grant him peace, said: Rather, we are Banu al-Nadr ibn Kinanah.
Major classes
In conclusion, when Kinda claimed that the Prophet was from them, they meant that the Prophet’s great-grandfather was from them, and the evidence for that is that they said that Banu Hashim is from us. They confirm that the Prophet Muhammad is the son of Abdullah because the Prophet Muhammad’s name is Muhammad bin Abdullah bin Abdul Muttalib bin Hashim, meaning from Banu Hashim. They said, “We claim, O Messenger of God, that Banu Hashim is from us,” meaning your great-grandfather is from us, O Messenger of God, and not your father, as the Christian says. The Prophet Muhammad said, “No, we are Banu al-Nadr bin Kinanah, and al-Nadr bin Kinanah is Quraish,” meaning that my great-grandfather is not from Kinda, but from Quraish. So Kinda does not doubt the lineage of the Prophet Muhammad,
and let us not forget that they said that because Abbas used to say that he was from Kinda so that no one would harm his trade. Kinda were kings.
and let us not forget that they said that because Abbas used to say that he was from Kinda so that no one would harm his trade. Kinda were kings.
On the authority of Al-Ash'ath bin Qais, he said: I came to the Messenger of Allah, may Allah bless him and grant him peace, in a delegation from Kindah. Affan said: They do not consider me the best of them. I said: O Messenger of Allah,
we claim that you are from us. The Messenger of Allah, may Allah bless him and grant him peace, said: We are the sons of Al-Nadr bin Kinanah. We do not disavow our mothers nor do we deny our fathers. The reason why Al-Ash'ath - one of the men of Kindah - said to the Prophet, may Allah bless him and grant him peace: "O Messenger of Allah, we claim that you are from us" - meaning Quraysh - is that Rabi'ah bin Al-Harith and Al-Abbas bin Abdul Muttalib were merchants, and when they traveled in the land of the Arabs seeking their trade, they would say: We are the sons of Akil Al-Marar.
Akil Al-Marar is the son of Amr bin Hajar bin Amr bin Mu'awiyah bin Kindah.
The Prophet, may Allah bless him and grant him peace, had a grandmother from Kindah, and she was the lady Umm Kilab bin Murrah, and she is the one Al-Ash'ath spoke about when he met the Prophet, may Allah bless him and grant him peace.
Al-Abbas and Rabi'ah used to say, "We are the sons of Akil al-Marar" because the sons of Akil al-Marar from Kinda were kings. They were strengthened by this to secure themselves and their trade. Therefore, Kinda thought that Quraysh were from them, based on the aforementioned statement of Al-Abbas and Rabi'ah.
The Messenger of Allah (peace and blessings of Allah be upon him) confirmed this for them and informed them that lineage is through fathers, not mothers.
Imam Shams al-Din Ibn al-Qayyim said:
Al-Zuhri and Ibn Ishaq said: They were merchants, and whenever they traveled in the land of the Arabs and were asked, "Who are you?" they would say, "We are the sons of Akil al-Marar." They would feel strengthened by this among the Arabs and defend themselves by it, because the sons of Akil al-Marar from Kinda were kings. The Messenger of Allah (peace and blessings of Allah be upon him) said: We are the sons of al-Nadr ibn Kinanah. We do not follow our mothers, nor do we deny our father.
In Al-Musnad, from the hadith of Hammad bin Salamah, on the authority of Aqil bin Talhah, on the authority of Muslim bin Haidam, on the authority of Al-Ash’ath bin Qais, he said: We came to the Messenger of God, may God bless him and grant him peace, as a delegation from Kindah, and they only thought that I was the best of them. I said: O Messenger of God, are you not from us? He said: No, we are the sons of Al-Nadr bin Kinanah. We do not follow our mothers nor do we deny our father.
Zad Al-Ma’ad, Vol. 3, p. 676
we claim that you are from us. The Messenger of Allah, may Allah bless him and grant him peace, said: We are the sons of Al-Nadr bin Kinanah. We do not disavow our mothers nor do we deny our fathers. The reason why Al-Ash'ath - one of the men of Kindah - said to the Prophet, may Allah bless him and grant him peace: "O Messenger of Allah, we claim that you are from us" - meaning Quraysh - is that Rabi'ah bin Al-Harith and Al-Abbas bin Abdul Muttalib were merchants, and when they traveled in the land of the Arabs seeking their trade, they would say: We are the sons of Akil Al-Marar.
Akil Al-Marar is the son of Amr bin Hajar bin Amr bin Mu'awiyah bin Kindah.
The Prophet, may Allah bless him and grant him peace, had a grandmother from Kindah, and she was the lady Umm Kilab bin Murrah, and she is the one Al-Ash'ath spoke about when he met the Prophet, may Allah bless him and grant him peace.
Al-Abbas and Rabi'ah used to say, "We are the sons of Akil al-Marar" because the sons of Akil al-Marar from Kinda were kings. They were strengthened by this to secure themselves and their trade. Therefore, Kinda thought that Quraysh were from them, based on the aforementioned statement of Al-Abbas and Rabi'ah.
The Messenger of Allah (peace and blessings of Allah be upon him) confirmed this for them and informed them that lineage is through fathers, not mothers.
Imam Shams al-Din Ibn al-Qayyim said:
Al-Zuhri and Ibn Ishaq said: They were merchants, and whenever they traveled in the land of the Arabs and were asked, "Who are you?" they would say, "We are the sons of Akil al-Marar." They would feel strengthened by this among the Arabs and defend themselves by it, because the sons of Akil al-Marar from Kinda were kings. The Messenger of Allah (peace and blessings of Allah be upon him) said: We are the sons of al-Nadr ibn Kinanah. We do not follow our mothers, nor do we deny our father.
In Al-Musnad, from the hadith of Hammad bin Salamah, on the authority of Aqil bin Talhah, on the authority of Muslim bin Haidam, on the authority of Al-Ash’ath bin Qais, he said: We came to the Messenger of God, may God bless him and grant him peace, as a delegation from Kindah, and they only thought that I was the best of them. I said: O Messenger of God, are you not from us? He said: No, we are the sons of Al-Nadr bin Kinanah. We do not follow our mothers nor do we deny our father.
Zad Al-Ma’ad, Vol. 3, p. 676
What is the meaning of the Prophet’s saying: We are the sons of Al-Nadr bin Kinanah?
Al-Nadr bin Kinanah is from Quraish and the evidence for that is
In the book of the biography of the Prophet by Ibn Hisham, Section 1
Ibn Hisham Al-Nadr said: Quraysh, so whoever is from his descendants is Qurayshi, and whoever is not from his descendants is not Qurayshi.
In the book Lisan al-Arab
Quraysh is the tribe of our master the Messenger of God. Their father is Al-Nadr bin Kinanah bin Khuzaymah bin Mudrikah bin Elias bin Mudar. So everyone who is from the descendants of Al-Nadr is Qurayshi.
The Christian hid all this because he is a liar and cannot prove his lies about Islam.
3- Kinda confirms to us that the Prophet Muhammad is from Quraish.
From whom [are they]? They said: From the people of Yemen. He said: From which Yemen? They said: From Kinda. He said: From which Kinda? They said: From Bani Amr ibn Muawiyah. He said: Do you have any good? They said: What is it? He said: You bear witness that there is no god but Allah, and you establish prayer,
and you believe in what Allah has brought.] [Ibn al-Ajlah said: My father told me on the authority of the elders of his people that Kinda said to him : If you are victorious, you will make the kingdom for us after you. The Messenger of Allah, may Allah bless him and grant him peace, said: The kingdom belongs to Allah, and He places it where He wills. They said: We have no need of what you have brought us. Al-Kalbi said in his hadith: He said: You have come to us to turn us away from our gods and to quarrel with the Arabs. Go back to your people , for we have no need of you .
Enjoy the ears with what the Prophet has of conditions, wealth, grandchildren, and possessions, vol. 8
and you believe in what Allah has brought.] [Ibn al-Ajlah said: My father told me on the authority of the elders of his people that Kinda said to him : If you are victorious, you will make the kingdom for us after you. The Messenger of Allah, may Allah bless him and grant him peace, said: The kingdom belongs to Allah, and He places it where He wills. They said: We have no need of what you have brought us. Al-Kalbi said in his hadith: He said: You have come to us to turn us away from our gods and to quarrel with the Arabs. Go back to your people , for we have no need of you .
Enjoy the ears with what the Prophet has of conditions, wealth, grandchildren, and possessions, vol. 8
These people are from Kinda and they know better than anyone else who belongs to the Kinda tribe. They say to the Prophet Muhammad, “Go to your people” (meaning Quraysh, because the Prophet Muhammad is from Quraysh, as he is the son of Abdullah, the son of Abdul Muttalib).
I believe that after the Kinda tribe admitted that the Prophet Muhammad was not from them, I believe that this issue has been closed. The Kinda tribe confirms to us that the Prophet Muhammad is not from them and confirms to us that the Prophet Muhammad is from Quraysh.
I believe that after the Kinda tribe admitted that the Prophet Muhammad was not from them, I believe that this issue has been closed. The Kinda tribe confirms to us that the Prophet Muhammad is not from them and confirms to us that the Prophet Muhammad is from Quraysh.
4 - Quraish confirms to us that the Prophet Muhammad is the son of Abdullah, the son of Abdul Muttalib.
1 - When Quraish went to Abu Talib, they said to him:
Your nephew
He curses our gods and does and does and says and says, so why don’t you send for him and forbid him? So he sent for him and the Prophet (peace and blessings of Allah be upon him) came and entered the house and between them and Abu Talib was about the length of a man’s seat. Abu Jahl (may Allah curse him) feared that if he sat next to Abu Talib he would be more lenient with him, so he jumped up and sat in that place. The Messenger of Allah (peace and blessings of Allah be upon him) did not find a place to sit near his uncle , so he sat by the door.
Abu Talib said to him: O son of my brother , why do your people complain about you and claim that you curse their gods and say and say? He said: And they said a lot about him. The Messenger of Allah (peace and blessings of Allah be upon him) spoke and said: O uncle , I want them to say one word
Abu Talib said to him: O son of my brother , why do your people complain about you and claim that you curse their gods and say and say? He said: And they said a lot about him. The Messenger of Allah (peace and blessings of Allah be upon him) spoke and said: O uncle , I want them to say one word
We also find that the Quraish say more than once to Abu Talib, “Your nephew,” and this is found in the first testimony of Abu Talib that the Prophet Muhammad is the son of his brother Abdullah ibn Abdul Muttalib. We hope you will review it.
Talha bin Ubaidullah said: I attended the market of Busra and there was a monk in his monastery saying: Ask the people of this season if there is anyone among them from the people of the sanctuary.
Talha said : I said: Yes, I am. He said: Has Ahmad appeared yet? I said: Who is Ahmad? He said: Ibn Abdullah bin Abdul Muttalib. This is the month in which he will emerge and he is the last of the prophets. His exit from the sanctuary and his migration will be to palm trees, lava fields and salt marshes. So beware of being the first to reach him. Talha said : What he said entered my heart so I quickly left until I arrived in Mecca and I said: Has there been any news? They said: Yes, Muhammad bin Abdullah Al-Amin has prophesied and Ibn Abi Quhafah has followed him. I left until I entered upon Abu Bakr and told him what the monk said. Abu Bakr left until he entered upon the Messenger of God (may God bless him and grant him peace) and told him. He was pleased with that and Talha converted to Islam. Al-Khasais Al-Kubra, Vol. 1, Dar Al-Kutub Al-Ilmiyyah edition - Beirut 3 - The Quraysh often passed by Buhayra but he did not speak to them until that year when he prepared a lot of food for them. He saw while he was in his monastery the Messenger of God, may God bless him and grant him peace, in the caravan when they came and a cloud was shading him from among the people. Then when they came down in the shade of a tree, he looked at the cloud that had shaded the tree and had become dense: that is, the branches of the tree had become dense on the Messenger of God, may God bless him and grant him peace. In another narration, it was said: and the branches of the tree had become dense on the Messenger of God, may God bless him and grant him peace, when he took shelter under it. That is, he had found that they had preceded him to the shade of the tree. When he sat down, the shade of the tree had become dense on him. Then he sent to them: I have prepared food for you, O people of Quraysh, and I would like you all to be present, young and old, slaves and freedmen. A man from among them, whose name I did not know, said to him: O Buhayra, you have something today that you did not do to us and we used to pass by you often, so what is the matter with you today? Then Buhayra said to him, "You have spoken the truth. What you say has happened, but you are guests and I wanted to honor you and prepare food for you so that you can all eat from it." So they gathered around him and the Messenger of Allah, may Allah bless him and grant him peace, stayed behind from among the people because of his young age among the men of the people: that is, under the tree. When Buhayra looked at the people and did not see the description - that is, he did not see in any of them the description that is a sign of the prophet sent at the end of time that he finds with him - that is, he did not see the cloud over any of the people, and he saw it staying behind the head of the Messenger of Allah, he said: "O people of Quraysh, none of you should stay away from my food." They said: "O Buhayra, no one who should come to you stayed away from your food except a young boy, and he is the youngest of the people in age." He said: "Do not do that. Invite him and let this boy come with you." That is, he said: "How ugly it is that you attend and one man stays behind, although I see him as one of yourselves." The people said: "By Allah, he is the most noble of us in lineage , and he is the nephew of this man ", meaning Abu Talib .
Talha said : I said: Yes, I am. He said: Has Ahmad appeared yet? I said: Who is Ahmad? He said: Ibn Abdullah bin Abdul Muttalib. This is the month in which he will emerge and he is the last of the prophets. His exit from the sanctuary and his migration will be to palm trees, lava fields and salt marshes. So beware of being the first to reach him. Talha said : What he said entered my heart so I quickly left until I arrived in Mecca and I said: Has there been any news? They said: Yes, Muhammad bin Abdullah Al-Amin has prophesied and Ibn Abi Quhafah has followed him. I left until I entered upon Abu Bakr and told him what the monk said. Abu Bakr left until he entered upon the Messenger of God (may God bless him and grant him peace) and told him. He was pleased with that and Talha converted to Islam. Al-Khasais Al-Kubra, Vol. 1, Dar Al-Kutub Al-Ilmiyyah edition - Beirut 3 - The Quraysh often passed by Buhayra but he did not speak to them until that year when he prepared a lot of food for them. He saw while he was in his monastery the Messenger of God, may God bless him and grant him peace, in the caravan when they came and a cloud was shading him from among the people. Then when they came down in the shade of a tree, he looked at the cloud that had shaded the tree and had become dense: that is, the branches of the tree had become dense on the Messenger of God, may God bless him and grant him peace. In another narration, it was said: and the branches of the tree had become dense on the Messenger of God, may God bless him and grant him peace, when he took shelter under it. That is, he had found that they had preceded him to the shade of the tree. When he sat down, the shade of the tree had become dense on him. Then he sent to them: I have prepared food for you, O people of Quraysh, and I would like you all to be present, young and old, slaves and freedmen. A man from among them, whose name I did not know, said to him: O Buhayra, you have something today that you did not do to us and we used to pass by you often, so what is the matter with you today? Then Buhayra said to him, "You have spoken the truth. What you say has happened, but you are guests and I wanted to honor you and prepare food for you so that you can all eat from it." So they gathered around him and the Messenger of Allah, may Allah bless him and grant him peace, stayed behind from among the people because of his young age among the men of the people: that is, under the tree. When Buhayra looked at the people and did not see the description - that is, he did not see in any of them the description that is a sign of the prophet sent at the end of time that he finds with him - that is, he did not see the cloud over any of the people, and he saw it staying behind the head of the Messenger of Allah, he said: "O people of Quraysh, none of you should stay away from my food." They said: "O Buhayra, no one who should come to you stayed away from your food except a young boy, and he is the youngest of the people in age." He said: "Do not do that. Invite him and let this boy come with you." That is, he said: "How ugly it is that you attend and one man stays behind, although I see him as one of yourselves." The people said: "By Allah, he is the most noble of us in lineage , and he is the nephew of this man ", meaning Abu Talib .
A man from Quraysh said: By Al-Lat and Al-Uzza, it is base for us that the son of Abdullah bin Abdul Muttalib should stay away from a meal from among us. Then he went to him and embraced him: that is, he brought him and seated him with the people: that is, that man was his uncle Al-Harith bin Abdul Muttalib.
The meaning of the phrase “ the most middle-class among us” means the best of us in lineage . Al-Seerah Al
-Halabiyah, Vol. 1, Dar Al-Ma’rifah edition - Beirut,
Al-Bidayah wa Al-Nihayah, Vol. 2
The meaning of the phrase “ the most middle-class among us” means the best of us in lineage . Al-Seerah Al
-Halabiyah, Vol. 1, Dar Al-Ma’rifah edition - Beirut,
Al-Bidayah wa Al-Nihayah, Vol. 2
5 - The testimony of the Prophet’s uncles, aunts, and grandfather that he is Muhammad, son of Abdullah, son of Abdul Muttalib, especially
Al-Abbas, who narrated the Christian’s account.
Al-Abbas, who narrated the Christian’s account.
First, Al-Abbas bin Abdul Muttalib, the Prophet’s uncle
When
the polytheists became more severe against the Messenger of God, may God bless him and grant him peace, he said to his uncle Al-Abbas ibn Abdul Muttalib, may God be pleased with him: “ O uncle , God Almighty has supported His religion with a people who are easy to deal with despite the Quraysh, out of honor in the name of God Almighty. So go with me to Ukaz and show me the dwellings of the Arab tribes so that I may call them to God Almighty, lest they protect me and shelter me until I convey from God Almighty what He has sent me with.” Al-Abbas said: O son of my brother, go to Ukaz , for I will go with you until I show you the dwellings of the tribes.
the polytheists became more severe against the Messenger of God, may God bless him and grant him peace, he said to his uncle Al-Abbas ibn Abdul Muttalib, may God be pleased with him: “ O uncle , God Almighty has supported His religion with a people who are easy to deal with despite the Quraysh, out of honor in the name of God Almighty. So go with me to Ukaz and show me the dwellings of the Arab tribes so that I may call them to God Almighty, lest they protect me and shelter me until I convey from God Almighty what He has sent me with.” Al-Abbas said: O son of my brother, go to Ukaz , for I will go with you until I show you the dwellings of the tribes.
It is worth noting that the narrator here is Aqeel Ibn Abi Talib, the Prophet’s cousin.
The Life of the Companions by Kandhlawi, Part 1, published by Al-Risala Foundation - Beirut
Secondly, Abu Talib, the Prophet’s uncle:
Look at what Abu Talib said when he went with the Prophet to propose to Lady Khadija for his nephew, the Prophet Muhammad.
Abu Talib delivered a sermon on that day and said: Praise be to God who made us from the descendants of Abraham and the seed of Ishmael and the offspring of Ma’ad and the origin of Mudar and made us the guardians of his house and the overseers of his sanctuary and made it for us a house of pilgrimage and a secure sanctuary and made us the rulers of the people. Then my nephew, Muhammad ibn Abdullah, is not to be compared to a man except that he outweighs him in honor, nobility, virtue, and intelligence.
Al-Muntazam, Part 2, Dar Sadir Edition - Beirut.
Sifat Al-Safwa, Part 1, Dar Al-Ma’rifa Edition, Beirut.
Sifat Al-Safwa, Part 1, Dar Al-Ma’rifa Edition, Beirut.
Thirdly, Hamza bin Abdul Muttalib, the Prophet’s uncle:
Then Hamza returned to his house, and Satan came to him and said: You are the master of Quraysh, you followed this Sabean and abandoned the religion of your fathers, death is better for you than what you have done. So Hamza turned to him and said: What have you done? O Allah, if it is right, then make it true in my heart, and if not, then make for me a way out of what I have fallen into. So he spent a night like no other because of Satan’s whisperings until morning. Then he went to the Messenger of Allah (peace and blessings of Allah be upon him) and said: O son of my brother , I have fallen into a matter from which I do not know the way out, and remaining like myself in something I do not know whether it is right or severe error, so tell me something, for I have longed for you to tell me, O son of my brother . So the Messenger of Allah (peace and blessings of Allah be upon him) turned and reminded him, and preached to him, and frightened him, and gave him good news. So Allah put faith in what the Messenger of Allah (peace and blessings of Allah be upon him) had said in his soul, and he said: I bear witness that you are the truthful one, the testimony of truth. So, O son of my brother, show your religion .
Evidence of Prophethood by Al-Bayhaqi, Part Two, Dar Al-Kutub Al-Ilmiyyah Edition, Beirut,
The Beginning and the End, Vol. 3
The Beginning and the End, Vol. 3
Fourthly, all the Prophet’s aunts
When Abu Talib died, the daughters of Abdul Muttalib gathered around Abu Lahab and said to him: Muhammad is your nephew , so if you support him and protect him, you would be the most deserving of that.
Genealogy of supervision, Part 1
Fifth: Abdul Muttalib, the grandfather of the Prophet:
Abdul Muttalib, the grandfather of the Prophet, said in his dialogue with Saif bin Zay Yazan:
O King, I had a son whom I admired and was kind to. I married him to a noble woman from the noble women of my people, Amina bint Wahb bin Abd Manaf bin Zuhra. She gave birth to a boy and I named him Muhammad. His father and mother died, and I and his uncle took care of him.
Evidence of Prophethood by Al-Bayhaqi, Part 2, publ
O King, I had a son whom I admired and was kind to. I married him to a noble woman from the noble women of my people, Amina bint Wahb bin Abd Manaf bin Zuhra. She gave birth to a boy and I named him Muhammad. His father and mother died, and I and his uncle took care of him.
Evidence of Prophethood by Al-Bayhaqi, Part 2, publ
The Christian says
that the Quran mentioned that Mary is the purest woman in the world and did not mention Amina bint Wahb?
The answer is quite simple
because Mary gave birth to the Lady Christ without a father. Some people said that she was an adulteress, but the Quran said that she was pure. The Quran defended her because there was an accusation against her from people because she was born without a husband. The Quran did not mention Lady Amina because there was no doubt about her behavior in the first place for the Quran to defend her.
The Quran did not defend the mothers of the prophets because there was simply no accusation against them in the first place.
that the Quran mentioned that Mary is the purest woman in the world and did not mention Amina bint Wahb?
The answer is quite simple
because Mary gave birth to the Lady Christ without a father. Some people said that she was an adulteress, but the Quran said that she was pure. The Quran defended her because there was an accusation against her from people because she was born without a husband. The Quran did not mention Lady Amina because there was no doubt about her behavior in the first place for the Quran to defend her.
The Quran did not defend the mothers of the prophets because there was simply no accusation against them in the first place.
There are verses in the Quran that confirm to us that God chose the Prophet Muhammad because the Prophet Muhammad had no faults.
God chooses messengers from among the angels and from among the people.
Indeed, Allah is Hearing and Seeing. (75) Al-Hajj
The word “Yustafa” means “He chooses.”
The meaning of the verse is that God chooses the messengers so that the messenger is free from defects. And it happened that God chose the most honorable mother in the world to be the mother of the Messenger Muhammad. So the Messenger Muhammad does not have any defect, whether in lineage or otherwise.
The meaning of the verse is that God chooses the messengers so that the messenger is free from defects. And it happened that God chose the most honorable mother in the world to be the mother of the Messenger Muhammad. So the Messenger Muhammad does not have any defect, whether in lineage or otherwise.
The Christian says that Mrs. Amina married a group marriage?
The answer
The answer
1 - There is no evidence for what the Christian said, and I challenge him to bring a text that supports his words.
2 - That Lady Amina did not marry anyone other than Abdullah Ibn Abdul Muttalib.
3 - That Lady Amina’s father was extremely jealous and did not accept the false words that the Christian said about Lady Amina, and he confirmed to us that the Christian was a liar.
2 - That Lady Amina did not marry anyone other than Abdullah Ibn Abdul Muttalib.
3 - That Lady Amina’s father was extremely jealous and did not accept the false words that the Christian said about Lady Amina, and he confirmed to us that the Christian was a liar.
4- Abdullah and Abdul Muttalib are jealous.
They do not accept the false words that the Christian says about Lady Amina and they confirm to us that the Christian is a liar.
5 - Abdul Muttalib confirms to us that the Prophet Muhammad is the son of the son of Abdullah.
6 - There is other evidence that confirms to us the purity of Lady Amina.
5 - Abdul Muttalib confirms to us that the Prophet Muhammad is the son of the son of Abdullah.
6 - There is other evidence that confirms to us the purity of Lady Amina.
1- There is no evidence for what the Christian says, and I challenge him to provide a text that supports his words.
The Christian dog accuses the mother of the Prophet of having married a group of people, and this is not true because…
There is no evidence that the mother of the Prophet had a polygamous marriage, and I challenge you, Christian, to bring evidence of that.
The strange thing is that not a single Christian mentioned to us a single story that says that Lady Amina married a group marriage.
Rather, their evidence for this is a story that says that marriage before Islam was of four types, including group marriage and day marriage (meaning regular marriage). The story did not mention Lady Amina’s name at all,
so the Christian chose that she married a group marriage without any evidence except one piece of evidence, which is hatred for the Prophet Muhammad. You want to lie, so you chose what will help you with your lie and throwing accusations without evidence. I say to the Christian, your words are worthless because there is no evidence for them.
I say to the Christian that Lady Amina married a regular marriage, and the evidence for that is…
Rather, their evidence for this is a story that says that marriage before Islam was of four types, including group marriage and day marriage (meaning regular marriage). The story did not mention Lady Amina’s name at all,
so the Christian chose that she married a group marriage without any evidence except one piece of evidence, which is hatred for the Prophet Muhammad. You want to lie, so you chose what will help you with your lie and throwing accusations without evidence. I say to the Christian, your words are worthless because there is no evidence for them.
I say to the Christian that Lady Amina married a regular marriage, and the evidence for that is…
The Prophet’s cousin Ibn Abbas confirms to us that Lady Amina did not marry a group of women and that the Prophet Muhammad is the son of Abdullah Ibn Abdul Muttalib.
On the authority of Ibn Abbas, he said: The Messenger of God, may God bless him and grant him peace, said: Nothing gave birth to me from the fornication of the people of ignorance. Nothing gave birth to me except a marriage like the marriage of Islam.
Al-Sunan Al-Kubra by Al-Bayhaqi, No. 13854, Dar Al-Baz Library Edition - Makkah Al-Mukarramah
This is the cousin of the Prophet, Ali Ibn Abi Talib, who confirms to us that Lady Amina did not marry in a group marriage and that the Prophet Muhammad is the son of Abdullah Ibn Abdul Muttalib.
On the authority of Ali bin Abi Talib, that the Messenger of God, may God bless him and grant him peace, said: I came out of wedlock and not out of fornication from the time of Adam until my father and mother gave birth to me, and nothing of the fornication of the Age of Ignorance befell me.
Kanz al-Ummal fi Sunan al-Aqwal wa al-Af’al Hadith 35489
Kanz al-Ummal fi Sunan al-Aqwal wa al-Af’al Hadith 35489
And on the authority of Imam al-Subki, the marriages in his lineage, may God bless him and grant him peace, from him to Adam, all meet the conditions of validity, like the marriages of Islam. And there did not occur in his lineage, may God bless him and grant him peace, from him to Adam, except for a valid marriage that met the conditions of validity, like the marriage of Islam that exists today.
Some of them said: This is from the greatest care for him, may God bless him and grant him peace, that God Almighty made the marriages of his fathers from Adam until he brought him forth from between his parents in one pattern according to his law, may God bless him and grant him peace.
Some of them said: This is from the greatest care for him, may God bless him and grant him peace, that God Almighty made the marriages of his fathers from Adam until he brought him forth from between his parents in one pattern according to his law, may God bless him and grant him peace.
The Aleppo Biography
2 - Lady Amina did not marry anyone other than Abdullah Ibn Abdul Muttalib.
1 - Subat Ibn al-Jawzi reported that Abdullah never married anyone other than Amina, and Amina never married anyone other than him.
Al-Sirah Al-Halabiyah
2 - Amina and Abdullah did not give birth to anyone other than the Messenger of God, and Abdullah did not marry anyone other than Amina, and Amina did not marry anyone other than him.
2 - Amina and Abdullah did not give birth to anyone other than the Messenger of God, and Abdullah did not marry anyone other than Amina, and Amina did not marry anyone other than him.
The Book of Our Master Muhammad
3 - The poet Hassan Ibn Thabit, who was a contemporary of Lady Amina and the Prophet Muhammad
3 - The poet Hassan Ibn Thabit, who was a contemporary of Lady Amina and the Prophet Muhammad
- O Bakr Amina, the blessed one, her firstborn * bore him Muhasanah
O Bakr Amina: meaning that the mother of the Prophet did not give birth before the Prophet Muhammad, so he is the firstborn
. She bore him Muhasanah: meaning that the mother of the Prophet gave birth to the Prophet Muhammad from her husband Abdullah bin Abdul Muttalib, so she is honorable and does not accept adultery.
O Bakr Amina: meaning that the mother of the Prophet did not give birth before the Prophet Muhammad, so he is the firstborn
. She bore him Muhasanah: meaning that the mother of the Prophet gave birth to the Prophet Muhammad from her husband Abdullah bin Abdul Muttalib, so she is honorable and does not accept adultery.
Enjoying the ears with what the Prophet has of conditions, wealth, grandchildren and goods, Part 14
4 - On the authority of Ja`far bin Muhammad, on the authority of his father Abu Ja`far al-Baqir, regarding the Almighty’s statement:
{ There has certainly come to you a Messenger from among yourselves }, he said: Nothing of the birth of ignorance affected him.
4 - On the authority of Ja`far bin Muhammad, on the authority of his father Abu Ja`far al-Baqir, regarding the Almighty’s statement:
{ There has certainly come to you a Messenger from among yourselves }, he said: Nothing of the birth of ignorance affected him.
Al-Bidayah wa al-Nihayah/Part Two
Sunan al-Bayhaqi al-Kubra
5 - Hisham bin Muhammad al-Kalbi told us on the authority of his father who said: I wrote down five hundred mothers for the Prophet, may God bless him and grant him peace, and I did not find among them any fornication or anything that was from the affairs of the Age of Ignorance. Al-Bidayah
wa al-Nihayah, Part 2
3 - Mrs. Amina’s father was very jealous and did not accept the false talk that the Christian was saying about Mrs. Amina and he assured us that the Christian was a liar.Sunan al-Bayhaqi al-Kubra
5 - Hisham bin Muhammad al-Kalbi told us on the authority of his father who said: I wrote down five hundred mothers for the Prophet, may God bless him and grant him peace, and I did not find among them any fornication or anything that was from the affairs of the Age of Ignorance. Al-Bidayah
wa al-Nihayah, Part 2
This is a position that confirms to us that the father of Mrs. Amina is very jealous of his family and does not accept anyone looking at his daughter or his wife, and whoever looks at them he will strike with the sword. So, most certainly, the father of Mrs. Amina does not accept the lies that the lying Christian tells, and this confirms to us that the mother of the Prophet is the most honorable woman in the world.
The first group to enter the Quraysh was that of Umayyah ibn Abd Shams, a handsome man. He used to pass by Wahb ibn Abd Manaf ibn Zuhra. Wahb had two women that day, one of them was Dhaifah bint Hashim ibn Abd Manaf, the mother of Abd Yaghuth and Ubayd, the sons of Wahb ibn Abd Manaf. He also had Barra bint Abd al-Uzza ibn Uthman ibn Abd al-Dar ibn Qusayy, the mother of Amina bint Wahb, the mother of the Messenger of God, may God bless him and grant him peace. When he used to pass by him often, he felt bad about that and returned and said to him: O cousin! Your passing by me annoys me, so take a path other than my path. He said: No, by God! I will not go except where I please. Wahb ibn Abd Manaf sat down for him with his sword and struck his buttocks. Umayyah had a large buttock and lost it. He left and the sons of Abd Manaf became angry.
Al-Munmaq fi Akhbar Quraysh, Part 1, Alam Al-Kutub Edition - Beirut
2- Then, Lady Amina is one of the most honorable women of Quraysh and from the most honorable family in Quraysh.
2- Then, Lady Amina is one of the most honorable women of Quraysh and from the most honorable family in Quraysh.
Abdul Muttalib goes with his son to marry him to the most honorable woman in Quraish
He left, taking his son Abdullah by the hand , until he brought him to Wahb bin Abd Manaf bin Zuhra bin Kilab bin Murrah bin Kaab bin Luay , who was at that time the leader of the Banu Zuhra in age and honor . He married him to his daughter Amina bint Wahb, who at that time was the best woman in Quraysh in lineage and position,
the best woman in Quraysh in lineage and position, meaning the most honorable woman in Quraysh.
The Jewel in the Genealogy of the Prophet and His Ten Companions, Part 2
3 - Description of his Noble Birth, may God’s prayers and peace be upon him. It was mentioned that when Abdul Muttalib slaughtered those one hundred camels on behalf of his son Abdullah when he had vowed to slaughter him, God Almighty delivered him to what was destined in eternity for the appearance of the unlettered Prophet, may God’s prayers and peace be upon him, the Seal of the Messengers and the Master of the Children of Adam from his loins. So he went, as mentioned, and married him to the most noble of noble women in Quraysh, Amina bint Wahb ibn Abd Manaf ibn Zuhra al-Zuhriyya. When he entered her and had intercourse with her, she became pregnant with the Messenger of God, may God’s prayers and peace be upon him.
3 - Description of his Noble Birth, may God’s prayers and peace be upon him. It was mentioned that when Abdul Muttalib slaughtered those one hundred camels on behalf of his son Abdullah when he had vowed to slaughter him, God Almighty delivered him to what was destined in eternity for the appearance of the unlettered Prophet, may God’s prayers and peace be upon him, the Seal of the Messengers and the Master of the Children of Adam from his loins. So he went, as mentioned, and married him to the most noble of noble women in Quraysh, Amina bint Wahb ibn Abd Manaf ibn Zuhra al-Zuhriyya. When he entered her and had intercourse with her, she became pregnant with the Messenger of God, may God’s prayers and peace be upon him.
The Beginning and the End Part 2
Ashraf Aqila means the most honorable family, meaning Lady Amina is from the most honorable family in Quraish, so it is natural that the Christian is a liar.
4- Abdullah and Abdul Muttalib are jealous.
They do not accept the false talk that the Christian says about Lady Amina and they assure us that the Christian is a liar.
Likewise, we find that Abdul Muttalib does not accept the false talk that the Christian says about Lady Amina.
1 - This is a brief about Abdul Muttalib, that he does not accept what the Christian says about his son’s wife, Lady Amina.
And
he transmitted from him Sunnahs, most of which were mentioned in the Qur’an and the Sunnah, including fulfilling vows, forbidding incest, cutting off the hand of the thief, forbidding the killing of the girl who was buried alive, forbidding alcohol and adultery, and that no one should circumambulate the House naked. This is what is stated in the words of Subat Ibn al-Jawzi, Al-Sirah
al-Halabiyah, Vol. 1.
he transmitted from him Sunnahs, most of which were mentioned in the Qur’an and the Sunnah, including fulfilling vows, forbidding incest, cutting off the hand of the thief, forbidding the killing of the girl who was buried alive, forbidding alcohol and adultery, and that no one should circumambulate the House naked. This is what is stated in the words of Subat Ibn al-Jawzi, Al-Sirah
al-Halabiyah, Vol. 1.
Abdul Muttalib forbids adultery, so it is natural that he would not accept the Christian’s words about Lady Amina, as it is natural that the Christian is a liar.
2 - Abdullah Ibn Abdul Muttalib
, his father loved him because he was the best and most chaste of his sons.
History of Abu al-Fida
The meaning of the word “I purify them” means that he is the purest of his father’s children. This means that he does not accept adultery. So it is natural that he does not accept the Christian’s words about his wife, Lady Amina. So it is natural that the Christian is a liar.
5 - Abdul Muttalib confirms to us that the Prophet Muhammad is the son of his son Abdullah.1 - One day, Abdul Muttalib sat in the stone, and with him was the Bishop of Najran, who was a friend of his. He was talking to him and saying, “ We find the description of a prophet who remained from the descendants of Ishmael. This is his birth, and his description is such and such.”
The Messenger of God (may God bless him and grant him peace) came upon this hadith and the bishop looked at him, at his eyes, at his back, and at his feet and said, “Is this him?” The bishop said, “This is not from you.” He said, “My son.”
The bishop said, “No, we do not find his father alive.” Abdul Muttalib said, “He is my son’s son.”
The bishop said, “No, we do not find his father alive.” Abdul Muttalib said, “He is my son’s son.”
Then after that
Abdul Muttalib said to his sons after the bishop’s speech
Abdul Muttalib said to his sons: Take care of your nephew , do you not hear what is said about him? It is
sufficient to include what is included in the battles of the Messenger of God and the three caliphs, Part 1, Alam Al-
Kutub edition, Al-Seerah Al-Halabiyah, Part 1, Dar Al-Ma’rifah edition - Beirut 2 - Abdul Muttalib, the grandfather of the Prophet,
said in his dialogue with Saif bin Zay Yazan:
O King, I had a son and I admired him and was kind to him, and I married him to a noble woman from the noble women of my people, Amina bint Wahb bin Abd Manaf bin Zuhra, and she gave birth to a boy and I named him Muhammad. His father and mother died, and I and his uncle took care of him.
Evidence of Prophethood by Al-Bayhaqi, Part 2, Dar Al-Kutub Al-Ilmiyyah edition and Dar Al-Rayyan for Heritage.
The Great Characteristics of Al-Suyuti, Part 1, Dar Al-Kutub Al-Ilmiyyah edition - Beirut.
The Necklace of the High Stars in the News of the Firsts and Succession, Part 1, Dar Al-Kutub Al-Ilmiyyah edition - Beirut
Abdul Muttalib said to his sons after the bishop’s speech
Abdul Muttalib said to his sons: Take care of your nephew , do you not hear what is said about him? It is
sufficient to include what is included in the battles of the Messenger of God and the three caliphs, Part 1, Alam Al-
Kutub edition, Al-Seerah Al-Halabiyah, Part 1, Dar Al-Ma’rifah edition - Beirut 2 - Abdul Muttalib, the grandfather of the Prophet,
said in his dialogue with Saif bin Zay Yazan:
O King, I had a son and I admired him and was kind to him, and I married him to a noble woman from the noble women of my people, Amina bint Wahb bin Abd Manaf bin Zuhra, and she gave birth to a boy and I named him Muhammad. His father and mother died, and I and his uncle took care of him.
Evidence of Prophethood by Al-Bayhaqi, Part 2, Dar Al-Kutub Al-Ilmiyyah edition and Dar Al-Rayyan for Heritage.
The Great Characteristics of Al-Suyuti, Part 1, Dar Al-Kutub Al-Ilmiyyah edition - Beirut.
The Necklace of the High Stars in the News of the Firsts and Succession, Part 1, Dar Al-Kutub Al-Ilmiyyah edition - Beirut
6 - There is other evidence that confirms the purity of Lady Amina.
1 - And on the authority of Imam al-Subki, the marriages in his lineage, may God bless him and grant him peace, from him to Adam, all meet the conditions of validity, like the marriages of Islam. And there did not occur in his lineage, may God bless him and grant him peace, from him to Adam except a valid marriage that met the conditions of validity, like the marriage of Islam that exists today.
Some of them said: This is from the greatest care for him, may God bless him and grant him peace, that God Almighty made the marriages of his fathers from Adam until he brought him forth from between his parents in one pattern according to his law, may God bless him and grant him peace.
Some of them said: This is from the greatest care for him, may God bless him and grant him peace, that God Almighty made the marriages of his fathers from Adam until he brought him forth from between his parents in one pattern according to his law, may God bless him and grant him peace.
The Aleppo Biography
2 - On the authority of Ibn Abbas, he said: The Messenger of God, may God bless him and grant him peace, said: “ Nothing gave birth to me from the fornication of the people of ignorance. I was born only through marriage like the marriage of Islam.”
Al-Sunan Al-Kubra by Al-Bayhaqi, No. 13854, Dar Al-Baz Library edition - Makkah Al-Mukarramah,
Kanz Al-Ummal fi Sunan Al-Aqwal wa Al-Af’al, No. 32018, Al-Risalah Foundation edition - Beirut,
Subul Al-Huda wa Al-Rashad fi Sirat Khair Al-Ibad, Vol. 1
, Al-Khasais Al-Kubra,
Al-Durr Al-Manthur - Al-Suyuti
3 - On the authority of Ja’far bin Muhammad, on the authority of his father Abu Ja’far Al-Baqir, regarding the Almighty’s statement:
{ There has certainly come to you a Messenger from among yourselves }, he said: Nothing of the birth of ignorance affected him.
Kanz Al-Ummal fi Sunan Al-Aqwal wa Al-Af’al, No. 32018, Al-Risalah Foundation edition - Beirut,
Subul Al-Huda wa Al-Rashad fi Sirat Khair Al-Ibad, Vol. 1
, Al-Khasais Al-Kubra,
Al-Durr Al-Manthur - Al-Suyuti
3 - On the authority of Ja’far bin Muhammad, on the authority of his father Abu Ja’far Al-Baqir, regarding the Almighty’s statement:
{ There has certainly come to you a Messenger from among yourselves }, he said: Nothing of the birth of ignorance affected him.
The Beginning and the End/Part Two
Sunan Al-Bayhaqi Al-Kubra Al-
Durr Al-Manthur fi Al-Tafsir bi Al-Ma’thur - Surat At-Tawbah
Interpretation of Ibn Kathir
5 - Al-Mawardi said in the book (Signs of Prophethood): If you examine the state of his lineage and know the purity of his birth, you will know that he is a descendant of noble fathers, among whom there is no one who is deviant, rather they are all masters and leaders, and the nobility of lineage and purity of birth are among the conditions of prophethood.
Sunan Al-Bayhaqi Al-Kubra Al-
Durr Al-Manthur fi Al-Tafsir bi Al-Ma’thur - Surat At-Tawbah
Interpretation of Ibn Kathir
5 - Al-Mawardi said in the book (Signs of Prophethood): If you examine the state of his lineage and know the purity of his birth, you will know that he is a descendant of noble fathers, among whom there is no one who is deviant, rather they are all masters and leaders, and the nobility of lineage and purity of birth are among the conditions of prophethood.
4 - On the authority of Ibn Abbas, he said: I asked the Messenger of God, may God bless him and grant him peace, and I said: May my father and mother be sacrificed for you, where were you while Adam was in Paradise? He said: He smiled until his molars appeared, then he said: I was in his loins, and he boarded the ship with me in the loins of my father Noah, and he threw me into the loins of my father Abraham. My parents never met in fornication. God has always transferred me from noble loins to pure wombs, pure and refined. No two branches branched off except that I was in the better of them.
Al-Durr Al-Manthur, Vol. 6, Dar Al-Fikr,
Kanz Al-Ummal, No. 35489
5 - And people did not split into two groups except that God made me in the better of them, so I was brought out from between my parents, and the era of ignorance did not affect me. Mughlatai said: His fathers were virtuous and great because prophethood is kingship and general policy, and kingship is for those of noble lineage
and importance, and whenever the qualities of virtue are more numerous, the subjects are more obedient and quick to obey, and whenever there is a deficiency in the kingship, his followers and subjects are diminished, so he was made from the best of groups and the best of places (And I came out of wedlock and did not come out of fornication from the time of Adam until I reached my father and mother).
Fayd al-Qadir, Vol. 3,
6 - On the authority of Ali ibn Abi Talib , that the Messenger of God, may God bless him and grant him peace, said: I came out of wedlock and not from fornication from the time of Adam until my father and mother gave birth to me, and nothing of the fornication of the Age of Ignorance touched me. Kanz al-Ummal fi
Sunan al-Aqwal wa al-Af’al, Hadith 35489,
Al-Bidayah wa al-Nihayah, Vol. 2, Khulas
al-Sirah al-Nabawiyyah by Ibn Kathir, Vol. 1,
7 - The Prophet Muhammad said: I came out of wedlock and not from fornication from the time of Adam, and nothing of the fornication of the people of the Age of Ignorance touched me. I came out only from its purity.
6 - On the authority of Ali ibn Abi Talib , that the Messenger of God, may God bless him and grant him peace, said: I came out of wedlock and not from fornication from the time of Adam until my father and mother gave birth to me, and nothing of the fornication of the Age of Ignorance touched me. Kanz al-Ummal fi
Sunan al-Aqwal wa al-Af’al, Hadith 35489,
Al-Bidayah wa al-Nihayah, Vol. 2, Khulas
al-Sirah al-Nabawiyyah by Ibn Kathir, Vol. 1,
7 - The Prophet Muhammad said: I came out of wedlock and not from fornication from the time of Adam, and nothing of the fornication of the people of the Age of Ignorance touched me. I came out only from its purity.
8- The Prophet Muhammad said: [ I came out of wedlock, not from fornication ] 1- The Beginning and the End, Vol. 2, Maktabat al-Maarif edition, Beirut, Tarikh al -Madinah, Vol. 2
9- The Prophet Muhammad said: I came out of wedlock, not from fornication, from the time of Adam, until I reached my father and mother, so I am the best of you in soul, and the best of you in father
9- The Prophet Muhammad said: I came out of wedlock, not from fornication, from the time of Adam, until I reached my father and mother, so I am the best of you in soul, and the best of you in father
10 - On the authority
of Ibn Abbas , he said: The Messenger of God, may God bless him and grant him peace, said : God divided creation into two parts and made me in the better part of them, and that is what He said: {And the companions of the right} {And the companions of the left} so I am from the companions of the right and I am the best of the companions of the right. Then He divided the two parts into thirds and made me in the better part of them, and that is what He said: {And the companions of the right} {And the foremost, the foremost} so I am from the foremost and I am the best of the foremost. Then He made the thirds into tribes and made me in the best tribe, and that is what He said: {And We have made you peoples and tribes that you may know one another. Indeed, the most honorable of you in the sight of God is the most righteous of you. Indeed, God is Knowing and Acquainted} and I am the most righteous of the children of Adam and the most honorable of them in the sight of God, and I am not boasting. Then He made the tribes into houses and made me in the best house, and that is what He said: {God only desires to remove from you the uncleanness, O people of the House, and to purify you with a thorough purification} so I and my family are purified from sins. Al-Bidayah wa al-Nihayah, Vol. 2 11 - On the authority of Muhammad bin Ali bin Hussein bin Ali bin Abi Talib The Messenger of God, may God bless him and grant him peace, said : God divided the earth into two halves and made me in the better of the two. Then He divided the half into three and I was in the better third of it. Then He chose the Arabs from among the people, then He chose the Quraysh from among the Arabs, then He chose the Banu Hashim from the Quraysh, then He chose the Banu Abd al-Muttalib from the Banu Hashim, then He chose me from the Banu Abd al-Muttalib.
of Ibn Abbas , he said: The Messenger of God, may God bless him and grant him peace, said : God divided creation into two parts and made me in the better part of them, and that is what He said: {And the companions of the right} {And the companions of the left} so I am from the companions of the right and I am the best of the companions of the right. Then He divided the two parts into thirds and made me in the better part of them, and that is what He said: {And the companions of the right} {And the foremost, the foremost} so I am from the foremost and I am the best of the foremost. Then He made the thirds into tribes and made me in the best tribe, and that is what He said: {And We have made you peoples and tribes that you may know one another. Indeed, the most honorable of you in the sight of God is the most righteous of you. Indeed, God is Knowing and Acquainted} and I am the most righteous of the children of Adam and the most honorable of them in the sight of God, and I am not boasting. Then He made the tribes into houses and made me in the best house, and that is what He said: {God only desires to remove from you the uncleanness, O people of the House, and to purify you with a thorough purification} so I and my family are purified from sins. Al-Bidayah wa al-Nihayah, Vol. 2 11 - On the authority of Muhammad bin Ali bin Hussein bin Ali bin Abi Talib The Messenger of God, may God bless him and grant him peace, said : God divided the earth into two halves and made me in the better of the two. Then He divided the half into three and I was in the better third of it. Then He chose the Arabs from among the people, then He chose the Quraysh from among the Arabs, then He chose the Banu Hashim from the Quraysh, then He chose the Banu Abd al-Muttalib from the Banu Hashim, then He chose me from the Banu Abd al-Muttalib.
Al-Durr Al-Manthur/Surat At-Tawbah
12 - Imam Al-Baladhuri, may God bless him and grant him peace, said to the noble fathers, the possessors of virtues and deeds, and the chaste, chaste mothers:
12 - Imam Al-Baladhuri, may God bless him and grant him peace, said to the noble fathers, the possessors of virtues and deeds, and the chaste, chaste mothers:
13 - Honor among the Arabs is something very great, to the point that we find some Arabs killing their girls when they are young for fear that they will fall into temptation, which will bring shame on the girl’s family, clan, and tribe. If there was even one doubt in a million about Lady Amina’s behavior, her father would have killed her. This did not happen. Do you know why, Christian? Because Lady Amina is the most honorable woman in the world.
The lying Christian says
that Lady Amina says that she never carried a child lighter than him. Does this mean that she was pregnant with someone other than the Prophet Muhammad?
The response to the Christian will be very simple and we will focus the response in several points:
1 - This story is incorrect and Lady Amina did not say it for several reasons.
that Lady Amina says that she never carried a child lighter than him. Does this mean that she was pregnant with someone other than the Prophet Muhammad?
The response to the Christian will be very simple and we will focus the response in several points:
1 - This story is incorrect and Lady Amina did not say it for several reasons.
2 - The books that mentioned the story commented on the story and said that the story does not mean that she became pregnant before the Prophet.
3 - There is evidence that Lady Amina did not marry anyone other than Abdullah and did not give birth to anyone other than the Prophet Muhammad.
4 - Lady Amina’s father was extremely jealous and did not accept the false talk that the Christian was saying about Lady Amina and he confirmed to us that the Christian was a liar.
3 - There is evidence that Lady Amina did not marry anyone other than Abdullah and did not give birth to anyone other than the Prophet Muhammad.
4 - Lady Amina’s father was extremely jealous and did not accept the false talk that the Christian was saying about Lady Amina and he confirmed to us that the Christian was a liar.
5- Abdullah and Abdul Muttalib are jealous.
They do not accept the false talk that the Christian says about Lady Amina and they assure us that the Christian is a liar.
6 - Abdul Muttalib confirms to us that the Prophet Muhammad is his grandson.
6 - Abdul Muttalib confirms to us that the Prophet Muhammad is his grandson.
1- This story is incorrect and was not said by Mrs. Amina for several reasons.
Mrs. Amina did not tell this story for several reasons:
1- The time period between the closest narrator to Sayyida Amina is more than 350 years. The narrator was not present in Sayyida Amina’s time and certainly did not meet Sayyida Amina and did not convey the story to us from a narrator who lived in Sayyida Amina’s time. So the narrator is definitely a liar and the story is incorrect. There is no disagreement about this. A
Christian will come to us and say, perhaps the narrator conveyed the story from someone who lived before him, for example, from so-and-so, from so-and-so, from so-and-so?
This is incorrect because the narrator did not convey the story from anyone who lived in Sayyida Amina’s time. The closest narrator to Sayyida Amina has more than 350 years between him and Sayyida Amina, and the closest narrator to Sayyida Amina did not convey the story to us through someone who lived in Sayyida Amina’s time, as evidenced by the fact that there is no name of a person who lived in Sayyida Amina’s time before him.
Christian will come to us and say, perhaps the narrator conveyed the story from someone who lived before him, for example, from so-and-so, from so-and-so, from so-and-so?
This is incorrect because the narrator did not convey the story from anyone who lived in Sayyida Amina’s time. The closest narrator to Sayyida Amina has more than 350 years between him and Sayyida Amina, and the closest narrator to Sayyida Amina did not convey the story to us through someone who lived in Sayyida Amina’s time, as evidenced by the fact that there is no name of a person who lived in Sayyida Amina’s time before him.
that
Justice and wisdom require us to look at who said this story. If it becomes clear to us that the one who said the story was someone who did not exist at the time of Lady Amina, then the actual result is that he is a liar and Lady Amina did not say the story.
2 - There was no documentation of the events before Islam, so this story is definitely incorrect. Even at the dawn of Islam, there was no documentation of the events, and this is conclusive evidence that this story is incorrect.
3 - The Prophet Muhammad was not important before Islam, so it is natural that he did not keep the details of his mother’s life and her pregnancy. Moreover, the Arabs did not have an interest in writing history.
4 - As for the books that contain the narration, these books contain incorrect narrations. These books were written a long time after the death of the Prophet. So, it is certain that these books contain incorrect narrations. The people who wrote these books were people who were not present at the time in which this narration occurred, and they did not transmit the narration to us from people who lived at the time of the narration, and they did not take the narration through so-and-so from so- and-so. Even if it was through so-and-so, the last name did not exist at the time of the narration for us to believe it. These books are not the words of God and they are not the words of the Messenger of God, but rather they are the words of some men who sit on the platform and lie and say such-and-such and such-and-such. It is ignorance to bring words from one of these books and say Islam says such-and-such or to cite something from these books and compose lies. This will not harm Islam.
Islam says what God said and what the Messenger of God said only. Anything other than this has no relation to Islam.
Then there is strong evidence of the invalidity of the narrations mentioned in these books. You find a narrator saying a narration about a specific thing and you find another narrator saying something else and you find another narrator saying other than the two and you find a narrator saying a narration about a specific thing and you find him in the same book saying something else like al-Waqidi. See his weakness. This is strong evidence of the lack of credibility of the narrations found in these books.
If we review the books that were written 100 years ago, we will find contradictory information between these books. They were written in the era of printing, publishing, and interest in history. So what about the time in which history was not written? Rather, history was written more than 450 years later, and the one who wrote the books was not present in the ancient time in which these events occurred. This certainly confirms to us the inaccuracy of these stories.
5 - This narration was narrated by liars, as attested by the scholars of Islam, such as Al-Waqidi, and we have previously explained that Al-Waqidi is a liar, and so is Jahm bin Abi Jahm.
This narration has been narrated in all sources through Ibn Ishaq, on the authority of Jahm bin Abi Jahm, on the authority of Abdullah bin Jaafar bin Abi Talib, so it is a narration with a weak chain of transmission, as in its chain of transmission is Jahm bin Abi Jahm, and this Jahm is a liar.
Musnad Abi Ya’la, verified by Hussein Salim Asad, Vol. 13, p. 73.
Imam Al-Dhahabi said: Jahm bin Abi Jahm, on the authority of Abu Jaafar bin Abi Talib. And Muhammad bin Ishaq narrated from him, and the story of Halima Al-Sa’diya is not known to him (the story of Halima is the narration of the Christian).
Mizan Al-I’tidal, Vol. 2, p. 159.
6 - The enemies of Islam have created false narratives that defame Islam, and you will find some of them who have converted to Islam to spread these false narratives in books.
In conclusion, Islam is what God said and what the Messenger of God said only. Other than that, Islam has no relation to it.
The words of the Messenger of God mean only the authentic hadiths that are agreed upon as authentic.
In conclusion, Islam is what God said and what the Messenger of God said only. Other than that, Islam has no relation to it.
The words of the Messenger of God mean only the authentic hadiths that are agreed upon as authentic.
7 - We do not accept this story, no matter how it is written in any book and no matter who the author of this book is. The reason for that is the previous evidence of the falsity of the story. In addition to that, every human being is subject to error in his actions and we do not sanctify anyone. Every human being makes mistakes and the writer transmitted the story from a lying narrator and whatever was built on falsehood is falsehood.
8 - These books contain unverified stories, meaning their authenticity has not been verified, so the story is not correct.
8 - These books contain unverified stories, meaning their authenticity has not been verified, so the story is not correct.
All of these are evidences that confirm to you that Mrs. Amina did not say this story and that the Christian is a liar.
Add to all of the above that
even if you find the story written in any book, you know that the writer transmitted it from a lying narrator. An example of this is the story, you find that the one who transmitted it was Ibn Ishaq, and Ibn Ishaq transmitted it from an unknown person, namely Jahm ibn Abi Jahm. This person is unknown, meaning he is not known.
Imam Ibn Hajar al-Asqalani said in his book Ta’jil al-Manfa’ah bi-Zawa’id Rijal al-Ummah al-Arba’ah:
even if you find the story written in any book, you know that the writer transmitted it from a lying narrator. An example of this is the story, you find that the one who transmitted it was Ibn Ishaq, and Ibn Ishaq transmitted it from an unknown person, namely Jahm ibn Abi Jahm. This person is unknown, meaning he is not known.
Imam Ibn Hajar al-Asqalani said in his book Ta’jil al-Manfa’ah bi-Zawa’id Rijal al-Ummah al-Arba’ah:
Jahm bin Abi Jahm is unknown
Imam Shams al-Din al-Dhahabi said in his book, Mizan al-I’tidal fi Naqd al-Rijal:
Jahm bin Abi Jahm does not know the story of Halima Al-Sadia
(And it is the same narration of the Christian)
Imam Al-Albani said in his book, The Good Commentaries on Sahih Ibn Hibban:
Imam Al-Albani said in his book, The Good Commentaries on Sahih Ibn Hibban:
This Jahm is unknown. Al-Dhahabi said in Al-Mizat and others that he is not known.
As Muslims, we do not accept any narration from an unknown narrator whose status we do not know, because the narration is not correct.
Then the Christian says
In the Great Classes of Ibn Saad,
the mother of the Prophet said that she had borne children, and Sahla did not bear children more difficult than him.
The response
after Ibn Saad mentioned this narration in the Great Classes, he immediately mentioned the words of his sheikh that this is false and incorrect according to all the imams of the Muslims. Ibn Saad, after mentioning the narration, said that it is incorrect and approved the words of his sheikh. Ibn Saad confirms that the narration is incorrect and supports the words of his sheikh. This is a sufficient answer to cut off the tongue of the Christian.
This is the text of Ibn Saad.
This is something that is not known to us or to the people of knowledge. Amina bint Wahb and Abdullah bin Abdul Muttalib did not give birth to anyone other than the Messenger of God.
Add to that the previous evidence that Lady Amina did not say this narration. All of this is evidence of the falsehood of the words of the Christian.
the mother of the Prophet said that she had borne children, and Sahla did not bear children more difficult than him.
The response
after Ibn Saad mentioned this narration in the Great Classes, he immediately mentioned the words of his sheikh that this is false and incorrect according to all the imams of the Muslims. Ibn Saad, after mentioning the narration, said that it is incorrect and approved the words of his sheikh. Ibn Saad confirms that the narration is incorrect and supports the words of his sheikh. This is a sufficient answer to cut off the tongue of the Christian.
This is the text of Ibn Saad.
This is something that is not known to us or to the people of knowledge. Amina bint Wahb and Abdullah bin Abdul Muttalib did not give birth to anyone other than the Messenger of God.
Add to that the previous evidence that Lady Amina did not say this narration. All of this is evidence of the falsehood of the words of the Christian.
2 - The books that mentioned the narration commented on the narration and said that the narration does not mean that it was carried before the Prophet.
The books that contain the Christian narration confirm that Lady Amina did not become pregnant before the Prophet, but rather she describes her pregnancy as not feeling any pain like women describe the pain of pregnancy.
In the book Al-Khasais Al-Kubra,
we used to hear that when Amina became pregnant with the Messenger of God, she used to say, “I did not feel that I was pregnant with him, nor did I feel his weight as women do.”
In the book of Seerat Ibn Kathir,
Amina bint Wahb said, “I became pregnant with him,” meaning the Messenger of God, may God bless him and grant him peace, and I did not find any difficulty in it until she put it
in the book of Al-Seerah Al-Halabiyah . It was reported
that the scholars of transmission agreed that Amina did not become pregnant with anyone other than the Prophet. The meaning of her saying, “I did not become pregnant with anything lighter than him,” is that she became pregnant with anyone other than him, and that it was an exaggeration
. I say: I did not come across this narration, and what was mentioned above is what I saw of a pregnancy lighter than him. In another narration, “I became pregnant with him, and I have never experienced any pregnancy lighter than him.” It is possible to interpret vision and experience as knowledge obtained from the information of others who were pregnant to her about their condition, so it does not necessitate that she became pregnant with anyone other than him.
The writer of Al-Seerah Al-Halabiyah comments on the narration and says that it does not mean that she became pregnant with anyone other than the Prophet.
3 - There is evidence that Lady Amina did not marry anyone other than Abdullah and did not give birth to anyone other than the Prophet.
1 - Amina did not bear a child or give birth to anyone other than him, and likewise his father Abdullah did not give birth to anyone other than him, peace and blessings be upon him. Therefore, he did not have a brother or sister.
Necklace of the High Stars
2 - His parents did not give birth to anyone else.
Minor characteristics of Jalal al-Suyuti
Fayd al-Qadir
3 - Amina and Abdullah did not give birth to anyone other than the Messenger of God, and Abdullah did not marry anyone other than Amina, and Amina did not marry anyone other than him.
3 - Amina and Abdullah did not give birth to anyone other than the Messenger of God, and Abdullah did not marry anyone other than Amina, and Amina did not marry anyone other than him.
Our Master Muhammad by Muhammad Reda
4 - Subat Ibn al-Jawzi reported that Abdullah never married anyone other than Amina , and Amina never married anyone other than him . He reported the consensus of the scholars of transmission that Amina did not bear children other than the Prophet.
Al-Sirah Al-Halabiyah
5 - Abdullah and Amina had no children other than him, may God bless him and grant him peace, so he had no brother or sister.
5 - Abdullah and Amina had no children other than him, may God bless him and grant him peace, so he had no brother or sister.
Treasures of the Hereafter
6 - The poet Hassan Ibn Thabit, who was a contemporary of Lady Amina and the Prophet Muhammad, says:
6 - The poet Hassan Ibn Thabit, who was a contemporary of Lady Amina and the Prophet Muhammad, says:
O blessed virgin Amina, her firstborn * was born chaste
Ya Bakr Amina: This means that the mother of the Prophet did not give birth before the Prophet Muhammad, so he is the firstborn.
Al-Muhsina: meaning the noble woman who gave birth to the Prophet Muhammad from her husband Abdullah Ibn Abdul Muttalib.
The poet Hassan Ibn Thabit was present at the time of the Prophet, and those who hear him are certainly certain that the Prophet Muhammad is the firstborn son of Lady Amina, and the word firstborn son means the first son, so the meaning of this statement is that the Prophet’s mother did not give birth before the Prophet Muhammad, and the documented statement of Hassan Ibn Thabit in a time close to the Prophet is more correct than the false statement attributed to Lady Amina
who gave birth to him, meaning that the Prophet’s mother gave birth to the Prophet Muhammad from her husband Abdullah Ibn Abdul Muttalib, so she is honorable.
who gave birth to him, meaning that the Prophet’s mother gave birth to the Prophet Muhammad from her husband Abdullah Ibn Abdul Muttalib, so she is honorable.
Source: Imtaa’ al-Asma’ bi-ma li-
Nabi min al-Ahwal wa al-Amwal al-Hafida wa al-Mita’ 7 - Hisham bin Muhammad al-Kalbi told us on the authority of his father who said: I wrote down five hundred mothers for the Prophet, may God bless him and grant him peace, and I did not find among them any fornication or anything that was from the affairs of the Age of Ignorance. Al-Bidayah
wa al-Nihayah, Vol. 2
Nabi min al-Ahwal wa al-Amwal al-Hafida wa al-Mita’ 7 - Hisham bin Muhammad al-Kalbi told us on the authority of his father who said: I wrote down five hundred mothers for the Prophet, may God bless him and grant him peace, and I did not find among them any fornication or anything that was from the affairs of the Age of Ignorance. Al-Bidayah
wa al-Nihayah, Vol. 2
4 - Mrs. Amina’s father was very jealous and did not accept the false talk that the Christian was saying about Mrs. Amina and he assured us that the Christian was a liar.
This is a position that confirms to us that the father of Mrs. Amina is very jealous of his family and does not accept anyone looking at his daughter or his wife, and whoever looks at them he will strike with the sword. So, most certainly, the father of Mrs. Amina does not accept the lies that the lying Christian tells, and this confirms to us that the mother of the Prophet is the most honorable woman in the world.
The first group to enter the Quraysh was that of Umayyah ibn Abd Shams, a handsome man. He used to pass by Wahb ibn Abd Manaf ibn Zuhra. Wahb had two women that day, one of them was Dhaifah bint Hashim ibn Abd Manaf, the mother of Abd Yaghuth and Ubayd, the sons of Wahb ibn Abd Manaf. He also had Barra bint Abd al-Uzza ibn Uthman ibn Abd al-Dar ibn Qusayy, the mother of Amina bint Wahb, the mother of the Messenger of God, may God bless him and grant him peace. When he used to pass by him often, he felt bad about that and returned and said to him: O cousin! Your passing by me annoys me, so take a path other than my path. He said: No, by God! I will not go except where I please. Wahb ibn Abd Manaf sat down for him with his sword and struck his buttocks. Umayyah had a large buttock and lost it. He left and the sons of Abd Manaf became angry.
Al-Munmaq fi Akhbar Quraysh, Part 1, Alam Al-Kutub Edition - Beirut
5- Abdullah and Abdul Muttalib are jealous.
They do not accept the false talk that the Christian says about Lady Amina and they assure us that the Christian is a liar.
Likewise, we find that Abdul Muttalib does not accept the false talk that the Christian says about Lady Amina.
1 - This is a brief about Abdul Muttalib, that he does not accept what the Christian says about his son’s wife, Lady Amina.
And
he transmitted from him Sunnahs, most of which were mentioned in the Qur’an and the Sunnah, including fulfilling vows, forbidding incest, cutting off the hand of the thief, forbidding the killing of the girl who was buried alive, forbidding alcohol and adultery, and that no one should circumambulate the House naked. This is what is stated in the words of Subat Ibn al-Jawzi, Al-Sirah
al-Halabiyah, Vol. 1.
he transmitted from him Sunnahs, most of which were mentioned in the Qur’an and the Sunnah, including fulfilling vows, forbidding incest, cutting off the hand of the thief, forbidding the killing of the girl who was buried alive, forbidding alcohol and adultery, and that no one should circumambulate the House naked. This is what is stated in the words of Subat Ibn al-Jawzi, Al-Sirah
al-Halabiyah, Vol. 1.
Abdul Muttalib forbids adultery, so it is natural that he would not accept the Christian’s words about Lady Amina, as it is natural that the Christian is a liar.
2 - Abdullah Ibn Abdul Muttalib
, his father loved him because he was the best and most chaste of his sons.
History of Abu al-Fida
The meaning of the word “I purify them” means that he is the purest of his father’s children. This means that he does not accept adultery. So it is natural that he does not accept the Christian’s words about his wife, Lady Amina. So it is natural that the Christian is a liar.
3 - The description of his noble birth, peace and blessings be upon him. It was mentioned that when Abdul Muttalib slaughtered those hundred camels on behalf of his son Abdullah when he had vowed to slaughter him, God Almighty saved him for what was destined in eternity for the appearance of the unlettered Prophet, peace and blessings be upon him, the Seal of the Messengers and the Master of the Children of Adam from his loins. So he went, as mentioned, and married him to the most noble of noble women in Quraysh, Amina bint Wahb ibn Abd Manaf ibn Zuhra al-Zahriyya. When he entered her and had intercourse with her, she became pregnant with the Messenger of God, peace and blessings be upon him.
The Beginning and the End Part 2
Ashraf Aqila means the most honorable family, meaning Lady Amina is from the most honorable family in Quraish, so it is natural that the Christian is a liar.
6 - Abdul Muttalib confirms to us that the Prophet Muhammad is his grandson.1- Abdul Muttalib, the grandfather of the Prophet, said in his dialogue with Saif bin Zay Yazan:
O King, I had a son whom I admired and was kind to. I married him to a noble woman from the noble women of my people, Amina bint Wahb bin Abd Manaf bin Zuhra. She gave birth to a boy and I named him Muhammad. His father and mother died, and I and his uncle took care of him.
Evidence of Prophethood by Al-Bayhaqi, Part 2. 2- One day, Abdul Muttalib
sat in the sanctuary and with him was the Bishop of Najran, who was a friend of his. He was talking to him and saying: We find the description of a prophet who remained from the children of Ishmael. This is his birth, and his description is such and such.
O King, I had a son whom I admired and was kind to. I married him to a noble woman from the noble women of my people, Amina bint Wahb bin Abd Manaf bin Zuhra. She gave birth to a boy and I named him Muhammad. His father and mother died, and I and his uncle took care of him.
Evidence of Prophethood by Al-Bayhaqi, Part 2. 2- One day, Abdul Muttalib
sat in the sanctuary and with him was the Bishop of Najran, who was a friend of his. He was talking to him and saying: We find the description of a prophet who remained from the children of Ishmael. This is his birth, and his description is such and such.
The Messenger of God (may God bless him and grant him peace) came upon this hadith and the bishop looked at him, at his eyes, at his back, and at his feet and said, “Is this him?” The bishop said, “This is not from you.” He said, “My son.”
The bishop said, “No, we do not find his father alive.” Abdul Muttalib said, “He is my son’s son.”
The bishop said, “No, we do not find his father alive.” Abdul Muttalib said, “He is my son’s son.”
Then after that
Abdul Muttalib said to his sons after the bishop’s speech
Abdul Muttalib said to his sons: Take care of your nephew , do you not hear what is said about him? It is
sufficient to have what is included in the battles of the Messenger of God and the three caliphs. Part 1
3 - Abdul Muttalib goes with his son to marry him to the most honorable woman in Quraysh: -
He turned away taking the hand of his son Abdullah until he brought him Wahb bin Abd Manaf bin Zuhra bin Kilab bin Murrah bin Kaab bin Luay, and he was at that time the master of Banu Zuhra in age and honor , so he married him to his daughter Amina bint Wahb, and she was at that time the best woman in Quraysh in lineage and position,
lineage and position means lineage and status, so Lady Amina was the best woman in Quraysh in honor and position.
Abdul Muttalib said to his sons after the bishop’s speech
Abdul Muttalib said to his sons: Take care of your nephew , do you not hear what is said about him? It is
sufficient to have what is included in the battles of the Messenger of God and the three caliphs. Part 1
3 - Abdul Muttalib goes with his son to marry him to the most honorable woman in Quraysh: -
He turned away taking the hand of his son Abdullah until he brought him Wahb bin Abd Manaf bin Zuhra bin Kilab bin Murrah bin Kaab bin Luay, and he was at that time the master of Banu Zuhra in age and honor , so he married him to his daughter Amina bint Wahb, and she was at that time the best woman in Quraysh in lineage and position,
lineage and position means lineage and status, so Lady Amina was the best woman in Quraysh in honor and position.
The Jewel in the Lineage of the Prophet and His Ten Companions, Part 2,
The lying Christian said:
Ibn Abbas said: O Messenger of God, the Quraysh sat and discussed their lineages and genealogies, and they made you like a palm tree on a hill of land.
And here the Christian stopped, as is the custom of narrating the texts that the Christians have accustomed us to, and this is not a problem because this is a custom among the Christians, as they are accustomed to lying
. The full text of the narration is in “Evidence of Prophethood” by Al-Asbahani.
Ibn Abbas said: O Messenger of God, the Quraysh sat and discussed their lineages and genealogies, and they made you like a palm tree on a hill of land.
And here the Christian stopped, as is the custom of narrating the texts that the Christians have accustomed us to, and this is not a problem because this is a custom among the Christians, as they are accustomed to lying
. The full text of the narration is in “Evidence of Prophethood” by Al-Asbahani.
Abu Bahr Muhammad ibn al-Hasan ibn Kawthar narrated: Muhammad ibn Sulayman ibn al-Harith narrated to us, Ubayd Allah ibn Musa narrated to us, Ismail ibn Abi Khalid narrated to us, on the authority of Yazid ibn Abi Ziyad , on the authority of Abdullah ibn al-Harith ibn Nawfal, on the authority of al-Abbas ibn Abd al-Muttalib , who said: I said: O Messenger of God, the Quraysh sat and discussed their lineages and genealogies, and they made you like a palm tree that grew on a hill of land. The Messenger of God, may God bless him and grant him peace, became angry and said: When God Almighty created creation, He made me from the best of His creation. Then when He created the tribes, He made me from the best of their tribes. When He created the souls, He made me from the best of their souls. Then when He created the houses, He made me from the best of their houses. So I am the best of them in father and the best of them in soul.
This phrase, “They made you like a palm tree that grew on a hill of land,” was mentioned with the same meaning in other narrations. All of these narrations are incorrect because their chain of transmission was narrated by liars such as Yazid ibn Abi Ziyad, Abu Bahr Muhammad ibn al-Hasan ibn Kawthar, and others. The narrators
and phrases mentioned in the narrations are
like a palm tree on a hill of land.
A palm tree grew in the hilland phrases mentioned in the narrations are
like a palm tree on a hill of land.
He heard some of what people say,
like a palm tree that grew in a mound of land,
the palm
tree grows in the mound
of land, the tree
grows
in the mound of land,
like basil in the midst of stench.
like a palm tree that grew in a mound of land,
the palm
tree grows in the mound
of land, the tree
grows
in the mound of land,
like basil in the midst of stench.
All of these previous words have one meaning. In the Arabic language, the word “rubwah” has several meanings, including “kabwah.” In the Arabic language, “kabwah” has several meanings, including “sweeping” from the house of dust and other things that are thrown in garbage cans. It
is mentioned in the book “Lisan al-Arab” under the word “kaba” and in the hadith on the authority of Al-Abbas that he said: I said, “O Messenger of God, the Quraysh sat and discussed their lineages and genealogies, so they made your example like a palm tree in a depression in the ground,” to the end of the hadith. Shammar said: “kaba” and “kibbeh” are the sweeping and dirt that is swept from the house. Ibn Mansour said: “Kibba is the sweeping, its origin is “kabwah,” and the rubwah is also called “kabiwah.”
is mentioned in the book “Lisan al-Arab” under the word “kaba” and in the hadith on the authority of Al-Abbas that he said: I said, “O Messenger of God, the Quraysh sat and discussed their lineages and genealogies, so they made your example like a palm tree in a depression in the ground,” to the end of the hadith. Shammar said: “kaba” and “kibbeh” are the sweeping and dirt that is swept from the house. Ibn Mansour said: “Kibba is the sweeping, its origin is “kabwah,” and the rubwah is also called “kabiwah.”
In the narration, “A palm tree in a stumbling block,” in the narration, “A hill,” in the narration, “A sweeper,” and in the narration, “In the middle of the stench,” all have the same meaning.
And I will shock you, Christian, because you are like a fly. These narrations do not contain any criticism of the lineage of the Prophet Muhammad. In order for the response to be organized, I will put the response in several points.
And I will shock you, Christian, because you are like a fly. These narrations do not contain any criticism of the lineage of the Prophet Muhammad. In order for the response to be organized, I will put the response in several points.
1 - The narration does not originally contain any criticism of lineage.
2 - The narration is incorrect and was narrated by liars.
3 - Quraysh confirms to us that the Prophet Muhammad is the son of Abdullah, the son of Abdul Muttalib.
2 - The narration is incorrect and was narrated by liars.
3 - Quraysh confirms to us that the Prophet Muhammad is the son of Abdullah, the son of Abdul Muttalib.
4 - The testimony of the Prophet’s uncles, aunts, grandfather, and Quraysh that he is Muhammad, son of Abdullah, son of Abdul Muttalib , especially Al-Abbas, who narrated the Christian’s account.
1 - The narration does not originally contain any
criticism of the lineage of the Prophet. The evidence for that is that the narration was mentioned in the book “Dala’il al-Nubuwwah” by al-Asbahani, Chapter Two, mentioning his virtue, may God bless him and grant him peace, through his good birth.
criticism of the lineage of the Prophet. The evidence for that is that the narration was mentioned in the book “Dala’il al-Nubuwwah” by al-Asbahani, Chapter Two, mentioning his virtue, may God bless him and grant him peace, through his good birth.
This title indicates that this novel does not contain any criticism of the Prophet’s lineage, contrary to what the lying Christian said.
Then if there was a challenge to lineage in the novel, why did the Muslims not delete it from the books? The Muslims did not delete it because it does not contain a challenge to lineage.
There is much other evidence that the narration does not challenge the lineage of the Prophet. We will mention some of this evidence:
First, what is the meaning of the narration in brief?
It means raising the status and position of the Prophet and belittling the Banu Hashim. This is evidenced by their saying, “They made you like a palm tree that grew on a high ground.” So the Prophet Muhammad is like a tall palm tree that has a high status, position, and reverence, and the Banu Hashim are like barren land. This is belittling the Banu Hashim and raising the status of the Prophet.
The palm tree or tree is revered by the Arabs and has goodness. In the language of the Arabs, it is used to refer to something that has value, something that has merit, something that has goodness. This means that the Prophet Muhammad has a high value and position over the Banu Hashim.
It means raising the status and position of the Prophet and belittling the Banu Hashim. This is evidenced by their saying, “They made you like a palm tree that grew on a high ground.” So the Prophet Muhammad is like a tall palm tree that has a high status, position, and reverence, and the Banu Hashim are like barren land. This is belittling the Banu Hashim and raising the status of the Prophet.
The palm tree or tree is revered by the Arabs and has goodness. In the language of the Arabs, it is used to refer to something that has value, something that has merit, something that has goodness. This means that the Prophet Muhammad has a high value and position over the Banu Hashim.
What confirms our words is the response of the Prophet in the same narration:
Then when he created the tribes, he made me from the best of their tribes. Then when he created the houses, he made me from the best of their houses. If there was any doubt about the lineage, he would have told them that I am Muhammad ibn Abdullah only. But he said: Then when he created the tribes, he made me from the best of their tribes. Then when he created the houses, he made me from the best of their houses.
This narration refutes the words of the vile Christian
on the authority of Ibn Abbas, may God be pleased with them both, who said: Some people from Quraysh entered upon Safiyya bint Abdul Muttalib and began to boast and mention the pre-Islamic era. Safiyya said: The Messenger of God, may God bless him and grant him peace, is from us. They said: The palm tree or the tree grows in the land of Kaba. She said: What is Kaba? They said: The land that is not good. Safiyya mentioned that to the Prophet, may God bless him and grant him peace, so he became angry and said: O Bilal, you have become idle in prayer, so he became idle. So he, may God bless him and grant him peace, stood on the pulpit and called out in a voice, saying: O people, who am I? They said: You are the Messenger of God, may God bless him and grant him peace. He said: Describe my lineage. They said: Muhammad ibn Abdullah ibn Abdul Muttalib. He said: What is the matter with people who despise my family? By God, I am the best of them in origin. The Ansar said: The Messenger of God, may God bless him and grant him peace, has become angry. So stand up and take their weapons. They stood up and took their weapons and entered until nothing could be seen of them except their eyes until they surrounded the people and the doors of the mosque and the streets were crowded with them. The group stood up and apologized to the Messenger of God, may God bless him and grant him peace. Then he said to the Ansar: The people are my cloak. You are my motto and I praise them well,
the treasures of the hereafter
on the authority of Ibn Abbas, may God be pleased with them both, who said: Some people from Quraysh entered upon Safiyya bint Abdul Muttalib and began to boast and mention the pre-Islamic era. Safiyya said: The Messenger of God, may God bless him and grant him peace, is from us. They said: The palm tree or the tree grows in the land of Kaba. She said: What is Kaba? They said: The land that is not good. Safiyya mentioned that to the Prophet, may God bless him and grant him peace, so he became angry and said: O Bilal, you have become idle in prayer, so he became idle. So he, may God bless him and grant him peace, stood on the pulpit and called out in a voice, saying: O people, who am I? They said: You are the Messenger of God, may God bless him and grant him peace. He said: Describe my lineage. They said: Muhammad ibn Abdullah ibn Abdul Muttalib. He said: What is the matter with people who despise my family? By God, I am the best of them in origin. The Ansar said: The Messenger of God, may God bless him and grant him peace, has become angry. So stand up and take their weapons. They stood up and took their weapons and entered until nothing could be seen of them except their eyes until they surrounded the people and the doors of the mosque and the streets were crowded with them. The group stood up and apologized to the Messenger of God, may God bless him and grant him peace. Then he said to the Ansar: The people are my cloak. You are my motto and I praise them well,
the treasures of the hereafter
This narration, which is the same as the Christian narration, confirms to us that there is no doubt about the lineage of the Prophet Muhammad, and the subject is about raising the status and position of the Prophet and belittling the Banu Hashim. The evidence for that is :
1- Lady Safiyya says, “ The Messenger of God is from us,” meaning she acknowledges that the Prophet Muhammad is the son of Abdullah, the son of Abdul Muttalib, and Lady Safiyya is the aunt of the Prophet, so she is Safiyya, the daughter of Abdul Muttalib.
2- The phrase “the palm tree in the flat land” has the same meaning as the other phrases found in other narrations, such as “a palm tree that grew on a hill of land” and “a hill of land,” etc. The Quraysh themselves interpreted this phrase as we interpreted it, as evidenced by the fact that Lady Safiyya said to them, “What is the hill?” They said, “the land that is not good.” So the Quraysh say that the Prophet Muhammad is like a palm tree or a tree that grows in a land that is not good. So the Quraysh’s interpretation of the phrase is strong evidence that supports our interpretation of the phrases in the other narrations, and this confirms that the meaning of all the narrations is to belittle the Banu Hashim and raise the status and position of the Prophet, and not to attack his lineage,
as the palm tree or tree in… The Arabic language refers to something that has value and status. What is meant is that the Prophet Muhammad has value, status and position. The Banu Hashim are not good lands.
The Quraish said that the Prophet Muhammad is like a palm tree or a tree that grows in bad lands. The good lands are the Banu Hashim. The insult is directed at the Banu Hashim and not at the Prophet Muhammad.
3 - When the Prophet Muhammad became angry, he said to them, “Give me my lineage.” They said, “ Muhammad bin Abdullah bin Abdul Muttalib. ” They confirm to us that there is no doubt about the lineage of the Prophet and they testify that the Prophet Muhammad is the son of Abdullah bin Abdul Muttalib. The Prophet said to them, “Give me my lineage” so that they would remind him that he is from the Banu Hashim. He does not accept insults to the Banu Hashim. He is defending the Banu Hashim and not defending himself because there is no accusation against him at all.
4 - Then it is clear from the Prophet’s response that he is not the intended one. The Prophet said, “ What is wrong with people who humiliate my family? By God, I am better than them in the first place.” The speech was directed at his family and not at him, as evidenced by his saying, “What is wrong with people who humiliate?” My family, by God, I am the best of them originally,
meaning the Prophet Muhammad tells them not to offend my people, who are Banu Hashim, for I am the best of people originally
, and in the Christian narration,
then when he created the tribes, he made me from the best of their tribe, then when he created the houses , he made me from the best of their houses , so the Prophet’s words are understood to mean that he is defending Banu Hashim and not defending himself because there is no accusation against him originally, and if there was an accusation against him, he would have sufficed by saying I am Muhammad bin Abdullah, but he said, what is wrong with people who humiliate my family, by God, I am the best of them originally, so the offense was to Banu Hashim and not to the Prophet. 5 - The Ansar took up arms to take the order from the Prophet to kill whoever criticized Banu Hashim, so if there was doubt about the Prophet’s lineage, the Prophet would have ordered the Ansar to carry out the punishment on those who said it, but he did not say this to them because as the narration mentions, when the group of Quraysh saw that, they went to the Messenger of God, may God bless him and grant him peace, and apologized
The Prophet accepted their apology because there was no doubt about his lineage, but they belittled the Banu Hashim, and the Prophet accepted their apology. In Islamic law, if someone challenges a person’s lineage, we ask him to provide evidence. If he does not provide evidence, the punishment is carried out on him. The Prophet left them alone because there was no challenge to his lineage, but rather their words were belittling the Banu Hashim, and the punishment for belittling in Islam is an apology, not a punishment. Therefore, the Prophet did not carry out the punishment on them because there was no insult to his lineage, but rather a belittling of the Banu Hashim. 6 - Then, Abbas testifies to us in more than one place that the Prophet Muhammad is his nephew. If the Prophet Muhammad was the one meant, Abbas would have defended him. Abbas’s testimony that the Prophet Muhammad is his nephew can be found at the end of the topic.
1- Lady Safiyya says, “ The Messenger of God is from us,” meaning she acknowledges that the Prophet Muhammad is the son of Abdullah, the son of Abdul Muttalib, and Lady Safiyya is the aunt of the Prophet, so she is Safiyya, the daughter of Abdul Muttalib.
2- The phrase “the palm tree in the flat land” has the same meaning as the other phrases found in other narrations, such as “a palm tree that grew on a hill of land” and “a hill of land,” etc. The Quraysh themselves interpreted this phrase as we interpreted it, as evidenced by the fact that Lady Safiyya said to them, “What is the hill?” They said, “the land that is not good.” So the Quraysh say that the Prophet Muhammad is like a palm tree or a tree that grows in a land that is not good. So the Quraysh’s interpretation of the phrase is strong evidence that supports our interpretation of the phrases in the other narrations, and this confirms that the meaning of all the narrations is to belittle the Banu Hashim and raise the status and position of the Prophet, and not to attack his lineage,
as the palm tree or tree in… The Arabic language refers to something that has value and status. What is meant is that the Prophet Muhammad has value, status and position. The Banu Hashim are not good lands.
The Quraish said that the Prophet Muhammad is like a palm tree or a tree that grows in bad lands. The good lands are the Banu Hashim. The insult is directed at the Banu Hashim and not at the Prophet Muhammad.
3 - When the Prophet Muhammad became angry, he said to them, “Give me my lineage.” They said, “ Muhammad bin Abdullah bin Abdul Muttalib. ” They confirm to us that there is no doubt about the lineage of the Prophet and they testify that the Prophet Muhammad is the son of Abdullah bin Abdul Muttalib. The Prophet said to them, “Give me my lineage” so that they would remind him that he is from the Banu Hashim. He does not accept insults to the Banu Hashim. He is defending the Banu Hashim and not defending himself because there is no accusation against him at all.
4 - Then it is clear from the Prophet’s response that he is not the intended one. The Prophet said, “ What is wrong with people who humiliate my family? By God, I am better than them in the first place.” The speech was directed at his family and not at him, as evidenced by his saying, “What is wrong with people who humiliate?” My family, by God, I am the best of them originally,
meaning the Prophet Muhammad tells them not to offend my people, who are Banu Hashim, for I am the best of people originally
, and in the Christian narration,
then when he created the tribes, he made me from the best of their tribe, then when he created the houses , he made me from the best of their houses , so the Prophet’s words are understood to mean that he is defending Banu Hashim and not defending himself because there is no accusation against him originally, and if there was an accusation against him, he would have sufficed by saying I am Muhammad bin Abdullah, but he said, what is wrong with people who humiliate my family, by God, I am the best of them originally, so the offense was to Banu Hashim and not to the Prophet. 5 - The Ansar took up arms to take the order from the Prophet to kill whoever criticized Banu Hashim, so if there was doubt about the Prophet’s lineage, the Prophet would have ordered the Ansar to carry out the punishment on those who said it, but he did not say this to them because as the narration mentions, when the group of Quraysh saw that, they went to the Messenger of God, may God bless him and grant him peace, and apologized
The Prophet accepted their apology because there was no doubt about his lineage, but they belittled the Banu Hashim, and the Prophet accepted their apology. In Islamic law, if someone challenges a person’s lineage, we ask him to provide evidence. If he does not provide evidence, the punishment is carried out on him. The Prophet left them alone because there was no challenge to his lineage, but rather their words were belittling the Banu Hashim, and the punishment for belittling in Islam is an apology, not a punishment. Therefore, the Prophet did not carry out the punishment on them because there was no insult to his lineage, but rather a belittling of the Banu Hashim. 6 - Then, Abbas testifies to us in more than one place that the Prophet Muhammad is his nephew. If the Prophet Muhammad was the one meant, Abbas would have defended him. Abbas’s testimony that the Prophet Muhammad is his nephew can be found at the end of the topic.
The phrase “the palm tree or tree grows in the high ground” has the same meaning as the phrases found in other narrations, such as the Christian narration “like a palm tree that grew in a high ground.”
None of these narrations contain any criticism of the lineage of the Prophet Muhammad. Rather, their meaning, as we explained before, is to raise the status and position of the Prophet and to belittle the Banu Hashim.
None of these narrations contain any criticism of the lineage of the Prophet Muhammad. Rather, their meaning, as we explained before, is to raise the status and position of the Prophet and to belittle the Banu Hashim.
Second: The one who conveyed the words of the Quraysh to the Prophet was his uncle Al-Abbas, and the Quraysh and Al-Abbas testify that the Prophet Muhammad is the son of Abdullah, the son of Abdul Muttalib, and the evidence for that is...
As for Quraish
A Jew lived in Mecca and traded there. When it was the night in which the Messenger of Allah (PBUH) was born , he said in a gathering of the Quraysh: O people of Quraysh , has a child been born among you tonight ? The people said: By Allah, we do not know.
He said: Remember what I say to you: The Prophet of this final nation was born tonight . Between his shoulders is a mark with hairs that are like the mane of a horse. He will not suckle for two nights.
The people scattered from their gathering, amazed by what he said. When they reached their homes, each one of them told his family. They said: A boy was born tonight to Abdullah ibn Abdul Muttalib, and they named him Muhammad .
The people met until they came to the Jew and told him the news.
He said: Come with me so that I may look at him. So they went out and brought him to Amina . They said: Bring out your son to us. So
she brought him out and they uncovered his back for him. He saw that birthmark and fell unconscious. When he regained consciousness, they said: Woe to you, what is the matter with you? He said: By God, the prophecy has gone from the Children of Israel.
The paths of guidance and righteousness in the biography of the best of servants, Part 1, Chapter 5,
Evidence of Prophethood, by Al-Bayhaqi, Part 1, published by Dar Al-Kutub Al-Ilmiyyah and Dar Al-Turath.
He said: Remember what I say to you: The Prophet of this final nation was born tonight . Between his shoulders is a mark with hairs that are like the mane of a horse. He will not suckle for two nights.
The people scattered from their gathering, amazed by what he said. When they reached their homes, each one of them told his family. They said: A boy was born tonight to Abdullah ibn Abdul Muttalib, and they named him Muhammad .
The people met until they came to the Jew and told him the news.
He said: Come with me so that I may look at him. So they went out and brought him to Amina . They said: Bring out your son to us. So
she brought him out and they uncovered his back for him. He saw that birthmark and fell unconscious. When he regained consciousness, they said: Woe to you, what is the matter with you? He said: By God, the prophecy has gone from the Children of Israel.
The paths of guidance and righteousness in the biography of the best of servants, Part 1, Chapter 5,
Evidence of Prophethood, by Al-Bayhaqi, Part 1, published by Dar Al-Kutub Al-Ilmiyyah and Dar Al-Turath.
As for Abbas
He said: I came to Mecca during the pre-Islamic era and I wanted to buy some of its clothes and perfume for my family. I went to Al-Abbas bin Abdul Muttalib, who was a merchant. I was sitting with him looking at the Kaaba. The sun had risen in the sky and then went. Then a young man came and looked at the sky. Then he stood facing the Qiblah. I did not stay long until a boy came and stood on his right. I did not stay long until a woman came and stood behind them. The young man knelt, so the boy and the woman knelt. The young man rose, so the boy and the woman rose . I said: O Abbas, this is a great matter! Al-Abbas said: A great matter ! Do you know who this young man is? I said: No. He said: This is Muhammad bin Abdullah, my nephew. Do you know who this boy is? This is Ali, my nephew.
Musnad Abi Ya’la Hadith 1547, Dar Al-Ma’mun for Heritage Edition - Damascus,
Ithaaf Al-Khayrah Al-Mahra Hadith 6877, King Fahd Complex Edition
Musnad Abi Ya’la Hadith 1547, Dar Al-Ma’mun for Heritage Edition - Damascus,
Ithaaf Al-Khayrah Al-Mahra Hadith 6877, King Fahd Complex Edition
This Abbas and this Quraish confirm to us that the Prophet Muhammad is the son of Abdullah bin Abdul Muttalib. The narration does not contain any criticism of the Prophet’s lineage.
In addition to that, I will mention at the end of the topic the testimony of the Prophet’s uncles and aunts, his grandfather, and the Quraish that Muhammad is the son of Abdullah bin Abdul Muttalib.
In addition to that, I will mention at the end of the topic the testimony of the Prophet’s uncles and aunts, his grandfather, and the Quraish that Muhammad is the son of Abdullah bin Abdul Muttalib.
Third : The shocking thing for the Christian is that if you search in the same book that contains the narration about the phrase Muhammad bin Abdullah bin Abdul Muttalib, you will find many results. In addition to that, if you read in the book, you will find that all of the Prophet’s uncles say, “Oh my nephew,” and the Prophet’s aunts also say, “Oh my nephew,” and others say that Muhammad is the son of Abdullah bin Abdul Muttalib, to the point that you find chapter titles in the book that say that his lineage is pure, such as the book “The Beginning and the End,” from which the Christian came with the narration. It contains a chapter mentioning his noble lineage and the goodness of his lofty origin, and other books that we cannot count.
Everyone agrees that the Prophet Muhammad is the son of Abdullah, the son of Abdul Muttalib, and this is not denied by the insane Christian. If he searches the book, he will find much of what I said, and the despicable Christian will be shocked.
Fourth: There are two narrations that confirm to us that the narration means raising the status of the Prophet and belittling the Banu Hashim. On the authority
of Al-Abbas bin Abdul Muttalib, he said: I said, O Messenger of God, when the Quraysh meet, they greet each other with cheerfulness, and when they meet us, they greet us with faces we do not recognize. The Messenger of God, may God bless him and grant him peace, became very angry at that, then he said: By the One in Whose Hand is the soul of Muhammad, faith will not enter the heart of a man until he loves you for the sake of God and His Messenger. I said, O Messenger of God, the Quraysh sat and discussed their lineage, and they made your example like a palm tree in a depression in the ground. The Messenger of God, may God bless him and grant him peace, said : God Almighty, on the day He created creation, made me in the best of them. Then when He divided them into tribes, He made me in the best of them. Then when He made the houses, He made me in the best of them. So I am the best of them in soul and the best of them in house. Al- Bidayah wa al-Nihayah by Ibn Kathir
of Al-Abbas bin Abdul Muttalib, he said: I said, O Messenger of God, when the Quraysh meet, they greet each other with cheerfulness, and when they meet us, they greet us with faces we do not recognize. The Messenger of God, may God bless him and grant him peace, became very angry at that, then he said: By the One in Whose Hand is the soul of Muhammad, faith will not enter the heart of a man until he loves you for the sake of God and His Messenger. I said, O Messenger of God, the Quraysh sat and discussed their lineage, and they made your example like a palm tree in a depression in the ground. The Messenger of God, may God bless him and grant him peace, said : God Almighty, on the day He created creation, made me in the best of them. Then when He divided them into tribes, He made me in the best of them. Then when He made the houses, He made me in the best of them. So I am the best of them in soul and the best of them in house. Al- Bidayah wa al-Nihayah by Ibn Kathir
It is clear from the narration that the insult was directed at Banu Hashim and not at the Prophet Muhammad, as evidenced by Abbas’s statement, “O Messenger of God, when the Quraysh meet, they greet each other with cheerfulness, but when they meet us, they greet us with faces we do not recognize.” The Messenger became angry, and the Prophet became angry because of the poor treatment of the Quraysh towards Banu Hashim and because of the Quraysh’s contempt for Banu Hashim. Then Abbas said to the Prophet, “The Quraysh sat and discussed their lineages, and they made you like a palm tree in a depression in the ground.” This means that the Quraysh made you like a palm tree, meaning that you are like a palm tree, and the palm tree means that, O Messenger of God, you are of high status and position, so this is a sign of respect for the Prophet. The phrase “in a depression in the ground” means that you, O Messenger of God, are of high status and position in a depression, and the depression refers to Banu Hashim, so this is a sign of contempt for Banu Hashim. The Prophet Muhammad responded to that and said, “The Messenger of God, may God bless him and grant him peace, said, ‘On the day God Almighty created creation, He made me among the best of them, then when He divided them…’” Tribes made me in the best tribe, then when he made the houses he made me in the best houses, so I am the best of them in soul and the best of them in house, so the Prophet Muhammad responded to their words that elevate his status and belittle the Banu Hashim, so the Prophet responded to that speech by saying that God Almighty on the day He created the creation made me in the best of them, then when he divided them into tribes he made me in the best tribe, then when he made the houses he made me in the best of their houses
, so the Prophet Muhammad says that God made him in the best tribe and in the best house meaning from the Banu Hashim, so the Prophet Muhammad defends the Banu Hashim and reminds them that he is from the Banu Hashim and does not defend himself, so if the insult was directed at him he would have sufficed by saying I am Muhammad bin Abdullah, but the insult was not directed at him but rather directed to the Banu Hashim, so that is why he said I am from the best house, so he defends the Banu Hashim,
and the Prophet’s saying does not enter the heart of a man faith until he loves you for the sake of God and His Messenger, so the Prophet says to them faith does not enter your hearts until you love my family,
and there is another narration that confirms our words from the book Al-Bidaya The end from which the Christian quotes the story says:
I was sitting in the courtyard of the Prophet when a woman passed by him. Some of the people said: This is the daughter of the Messenger of God. Abu Sufyan said: The example of Muhammad among the Banu Hisham is like the basil in the middle of the stench. The beginning and the end.
, so the Prophet Muhammad says that God made him in the best tribe and in the best house meaning from the Banu Hashim, so the Prophet Muhammad defends the Banu Hashim and reminds them that he is from the Banu Hashim and does not defend himself, so if the insult was directed at him he would have sufficed by saying I am Muhammad bin Abdullah, but the insult was not directed at him but rather directed to the Banu Hashim, so that is why he said I am from the best house, so he defends the Banu Hashim,
and the Prophet’s saying does not enter the heart of a man faith until he loves you for the sake of God and His Messenger, so the Prophet says to them faith does not enter your hearts until you love my family,
and there is another narration that confirms our words from the book Al-Bidaya The end from which the Christian quotes the story says:
I was sitting in the courtyard of the Prophet when a woman passed by him. Some of the people said: This is the daughter of the Messenger of God. Abu Sufyan said: The example of Muhammad among the Banu Hisham is like the basil in the middle of the stench. The beginning and the end.
Abu Sufyan confirms to us that the Prophet Muhammad is from Banu Hashim and he despised Banu Hashim and described the Prophet Muhammad as basil and Banu Hashim as stinking, meaning he respected the Prophet and despised Banu Hashim
and the Prophet Muhammad is from Banu Hashim, so he is Muhammad ibn Abdullah ibn Abdul Muttalib ibn Hashim.
So Abu Sufyan despised Banu Hashim and humiliated them when he said, “The example of Muhammad among Banu Hisham is like the example of basil in the midst of the stink.” So he admits that Muhammad is from Banu Hashim, but he humiliated Banu Hashim, so he described them as stinking and described the Prophet Muhammad as basil, meaning he respects the Prophet, so basil has value and its scent is beautiful.
and the Prophet Muhammad is from Banu Hashim, so he is Muhammad ibn Abdullah ibn Abdul Muttalib ibn Hashim.
So Abu Sufyan despised Banu Hashim and humiliated them when he said, “The example of Muhammad among Banu Hisham is like the example of basil in the midst of the stink.” So he admits that Muhammad is from Banu Hashim, but he humiliated Banu Hashim, so he described them as stinking and described the Prophet Muhammad as basil, meaning he respects the Prophet, so basil has value and its scent is beautiful.
Thus, it becomes clear that no one questioned the fact that the Messenger was from Banu Hashim. They knew for certain that he was Muhammad, son of Abdullah, son of Abdul Muttalib, son of Hashim.
But what happened was that Abu Sufyan despised and humiliated Banu Hashim and revered the Prophet.
But what happened was that Abu Sufyan despised and humiliated Banu Hashim and revered the Prophet.
I would like to remind you that when Heraclius asked Abu Sufyan about the lineage of the Prophet, how is his lineage among you? He said, “He is of good lineage among us,” even though he was an unbeliever at that time, and even though he wanted to lie, he could not, because Heraclius said to those with Abu Sufyan, “Stand behind Abu Sufyan and point to me if he lies.” Abu Sufyan wanted to lie, but he could not, so he said the truth and said that the Prophet Muhammad is of the most noble lineage. Sahih al-Bukhari/Book of the Beginning of Revelation, Hadith 7
After we have made it clear, Christian, that your weak narrative does not contain any criticism of the lineage of the Prophet Muhammad, we will now prove that the narrative is not correct at all.
A Christian comes and asks why Quraish and Abu Sufyan despise Banu Hashim?
You will find the answer at the end of the response, God willing.
You will find the answer at the end of the response, God willing.
2 - The narration is incorrect and was narrated by liars.
There is much evidence that confirms the falsity of the story. We will mention three pieces of evidence briefly:
1- The first evidence is that the narrator of the story is a liar, Abu Bahr Muhammad ibn al-Hasan ibn Kawthar. This man is a liar, and scholars throughout Islamic history, from those who were his contemporaries to our time, have proven that this man is a liar.
We will mention some of the scholars’ sayings about it, as an example, not limited to:
- In the book Tarikh Baghdad, Volume 2,
Abu Bakr al-Barqani told us that he heard from Abu Bahr ibn Kawthar and attended his presence one day, and Ibn al-Sarakhsi said to us, “ I will show you that the sheikh is a liar.” He said to Abu Bahr, “O Sheikh, so-and-so, son of so-and-so, son of so-and-so, used to stay in such-and-such a place. Did you hear from him?” Abu Bahr said, “Yes, I heard from him.” Abu Bakr al-Barqani said, “ And Ibn al-Sarakhsi had fabricated what he asked him about, and the question had no basis.”
Then I heard him mention it again, and he said, “He was a liar.”
Abu Bakr al-Barqani told us that he heard from Abu Bahr ibn Kawthar and attended his presence one day, and Ibn al-Sarakhsi said to us, “ I will show you that the sheikh is a liar.” He said to Abu Bahr, “O Sheikh, so-and-so, son of so-and-so, son of so-and-so, used to stay in such-and-such a place. Did you hear from him?” Abu Bahr said, “Yes, I heard from him.” Abu Bakr al-Barqani said, “ And Ibn al-Sarakhsi had fabricated what he asked him about, and the question had no basis.”
Then I heard him mention it again, and he said, “He was a liar.”
Imam Al-Barqani is a great scholar who was a contemporary of Abu Bahr and he proved to us that he was a liar. Imam Al-Barqani is trustworthy and his words are taken into account. To know Al-Barqani’s scholarly value, listen to Imam Al-Dhahabi.
Imam Al-Dhahabi said in Siyar A’lam Al-Nubala’ Al-Barqani: The Imam, the scholar, the learned, the memorizer, the steadfast, the sheikh of the jurists and hadith scholars, the most vocal of his writings.
Imam Al-Dhahabi said in Siyar A’lam Al-Nubala’ Al-Barqani: The Imam, the scholar, the learned, the memorizer, the steadfast, the sheikh of the jurists and hadith scholars, the most vocal of his writings.
Then Al-Dhahabi mentioned that Imam Al-Barqani was a contemporary of Abu Bahr bin Kawthar.
In the book “Debts of the Weak” by Imam Al-Dhahabi
Muhammad bin Al-Hasan Abu Bahr Al-Barbahari, Al-Barqani said: He was a liar.
Muhammad bin Al-Hasan Abu Bahr Al-Barbahari, Al-Barqani said: He was a liar.
In the book Al-Mughni fi al-Du’afa,
Al-Barqani said: He was a liar.
Al-Barqani said: He was a liar.
In the book “Al-Bidayah wa Al-Nihayah” by Ibn Kathir,
Muhammad bin Al-Hasan bin Kawthar bin Ali Abu Bahr Al-Barbahari said: “More than one of the hadith scholars of his time spoke about him because of his confusion and negligence, and some of them accused him of lying.”
Muhammad bin Al-Hasan bin Kawthar bin Ali Abu Bahr Al-Barbahari said: “More than one of the hadith scholars of his time spoke about him because of his confusion and negligence, and some of them accused him of lying.”
Scholars agree that the narrator is a liar, confused and negligent, and no narration from him is acceptable.
Abu Bahr has no trustworthiness in transmitting any narration. Abu Bahr is a liar, and this is attested to by all scholars.
Abu Bahr has no trustworthiness in transmitting any narration. Abu Bahr is a liar, and this is attested to by all scholars.
2 - The second evidence: The narration has a lying narrator, Yazid bin Abi Ziyad.
This man is a liar, and scholars throughout Islamic history, from those who lived during his time to our time, have warned us that this man is a liar.
We will mention the sayings of 15 scholars about it, as an example, not limited to:
- In the book Al-Muhalla by Ibn Hazm
, as for us, we did not accept what is in this report about the prohibition of killing the crow because its narrator is Yazid bin Abi Ziyad, and Ibn Al-Mubarak said about him, “Throw it away” because of the stiffness of Ibn Al-Mubarak’s tongue and his extreme caution, and Shu’bah and Ahmad spoke about him, and Yahya said about him that his hadith cannot be relied upon, and Abu Usamah called him a liar and said, “If he swore fifty oaths, I would not believe him.”
, as for us, we did not accept what is in this report about the prohibition of killing the crow because its narrator is Yazid bin Abi Ziyad, and Ibn Al-Mubarak said about him, “Throw it away” because of the stiffness of Ibn Al-Mubarak’s tongue and his extreme caution, and Shu’bah and Ahmad spoke about him, and Yahya said about him that his hadith cannot be relied upon, and Abu Usamah called him a liar and said, “If he swore fifty oaths, I would not believe him.”
Two of the great scholars who were his contemporaries,
the first Imam Abu Osama, challenged him.
the first Imam Abu Osama, challenged him.
Al-Dhahabi said in his book Tadhkirat al- Huffaz Abu Usama al-Hafiz al-Imam al-Hujjah. Ahmad said that he was trustworthy and was the most knowledgeable person about the affairs of the people and the news of Kufa. Ahmad said that he was reliable and hardly made mistakes (meaning truthful). Al-Dhahabi said that the nation received the hadith of Abu Usama because of his memorization and religion.
In the book Ma’rifat al-Thiqat, Hammad ibn Usama Abu Usama al-Kufi was trustworthy and was considered one of the wise people of hadith.
Abu Usama was a contemporary of Yazid ibn Abi Ziyad. Abu Usama prevented us from Yazid and said that he was a liar. So the narration is not correct because the narrator is a liar.
In the book Ma’rifat al-Thiqat, Hammad ibn Usama Abu Usama al-Kufi was trustworthy and was considered one of the wise people of hadith.
Abu Usama was a contemporary of Yazid ibn Abi Ziyad. Abu Usama prevented us from Yazid and said that he was a liar. So the narration is not correct because the narrator is a liar.
The second Imam contemporary with Yazid is Abdullah bin Mubarak.
In the book Tadhkirat al-Huffaz by al-Dhahabi,
Abdullah Ibn al-Mubarak, the Imam, the preserver, the scholar, the Sheikh of Islam, the pride of the mujahideen, the model of the ascetics
. And in the book Siyar A’lam al-Nubala’,
Abdullah Ibn al-Mubarak, the Imam, the Sheikh of Islam, the scholar of his time and the prince of the pious in his time, one of the scholars, and his hadith is an authority by consensus.
Abdullah Ibn al-Mubarak, the Imam, the preserver, the scholar, the Sheikh of Islam, the pride of the mujahideen, the model of the ascetics
. And in the book Siyar A’lam al-Nubala’,
Abdullah Ibn al-Mubarak, the Imam, the Sheikh of Islam, the scholar of his time and the prince of the pious in his time, one of the scholars, and his hadith is an authority by consensus.
Imam Ibn Al-Mubarak was a contemporary of Yazid and said that Yazid was a liar.
In addition, Ibn Hazm said that Ibn al-Mubarak does not criticize anyone and is wary of that. However, he said about Yazid, “Throw him away,” meaning throw away the narration of Yazid because he is a liar.
In the book of causes and knowledge of men by Imam Ahmad Ibn Hambal,
Ahmad Ibn Hambal says that Yazid Ibn Abi Ziyad and his hadith are not that good.
In the same book,
Yazid Ibn Abi Ziyad was not a hafiz, meaning that what he narrates is not trustworthy.
Ahmad Ibn Hambal says that Yazid Ibn Abi Ziyad and his hadith are not that good.
In the same book,
Yazid Ibn Abi Ziyad was not a hafiz, meaning that what he narrates is not trustworthy.
In the book of the history of Imam Yahya Ibn Ma’in, narrated by Al-Darimi,
the hadith of Yazid Ibn Abi Ziyad is not reliable.
the hadith of Yazid Ibn Abi Ziyad is not reliable.
- In the book “Siyar A’lam An-Nubala”
Imam Ahmad Ibn Hambal said that Yazid Ibn Abi Ziyad was not a hafiz
. - In the book “Sunan Al-Kubra” by An-Nasa’i
Abu ‘Abdur-Rahman (meaning An-Nasa’i) said that Yazid Ibn Abi Ziyad’s hadith is not to be relied upon
. - In the book “Al-Thiqat” by Ibn Hibban, “
It is not necessary for anyone who smells the scent of knowledge to pay attention to the words of Yazid Ibn Abi Ziyad.”
Then he says in the same book,
“Because Yazid Ibn Abi Ziyad is not one whose hadith is to be relied upon.”
- In the book “Sunan Ad-Darqutni,”
Yazid Ibn Abi Ziyad is weak and is not to be relied upon.
Imam Ahmad Ibn Hambal said that Yazid Ibn Abi Ziyad was not a hafiz
. - In the book “Sunan Al-Kubra” by An-Nasa’i
Abu ‘Abdur-Rahman (meaning An-Nasa’i) said that Yazid Ibn Abi Ziyad’s hadith is not to be relied upon
. - In the book “Al-Thiqat” by Ibn Hibban, “
It is not necessary for anyone who smells the scent of knowledge to pay attention to the words of Yazid Ibn Abi Ziyad.”
Then he says in the same book,
“Because Yazid Ibn Abi Ziyad is not one whose hadith is to be relied upon.”
- In the book “Sunan Ad-Darqutni,”
Yazid Ibn Abi Ziyad is weak and is not to be relied upon.
- In the book Al-Zawa’id by Al-Busiri,
there is a weak chain of transmission . Yazid Ibn Abi Ziyad is weak, and despite his weakness,
he has become confused at the end. That is, Yazid is weak, that is, a liar, and despite his insincerity, he has become confused at the end. That is, he composed narrations and made mistakes in transmission.
there is a weak chain of transmission . Yazid Ibn Abi Ziyad is weak, and despite his weakness,
he has become confused at the end. That is, Yazid is weak, that is, a liar, and despite his insincerity, he has become confused at the end. That is, he composed narrations and made mistakes in transmission.
In the book “Ahwal Al-Rijal” by Al-Jawzajani, known as “Al-
Du’afa” (The Weak), I heard them weaken his hadith.
Du’afa” (The Weak), I heard them weaken his hadith.
In the book of the weak and the abandoned by Al-Nasa’i,
Yazid bin Abi Ziyad is not strong.
Yazid bin Abi Ziyad is not strong.
- In the book “Al-Ilal Waridah Fi Al-Ahadith Al-Nabawiyyah” by Al-Darqutni,
he talks about one of the hadiths and says that Yazid Ibn Abi Ziyad is not trustworthy
. - And in the book “Al-Badr Al-Munir” by Ibn Al-Mulaqqin,
he said about one of the hadiths, which is a weak hadith because of Yazid Ibn Abi Ziyad mentioned in its chain of transmission, as he is the only one who transmitted it and it cannot be relied upon because of its weakness.
Then he said, “It cannot be relied upon because of its weakness
.” - And in the book “Fath Al-Bari Al-Muqaddimah” by Ibn Hajar,
Ibn Hajar transmitted the statement of Imam Ibn Hibban when he said that Yazid’s transmission cannot be relied upon. Then Imam
Ibn Hajar said, “It is as he said.
” - And Imam Al-Albani said in his book “Irwa’ Al-Ghaleel fi Takhreej Ahadith Minar Al-Sabil”
he said in one of the narrations, “This chain of transmission is weak because of this Yazid, as he is weak in terms of his memory.”
he talks about one of the hadiths and says that Yazid Ibn Abi Ziyad is not trustworthy
. - And in the book “Al-Badr Al-Munir” by Ibn Al-Mulaqqin,
he said about one of the hadiths, which is a weak hadith because of Yazid Ibn Abi Ziyad mentioned in its chain of transmission, as he is the only one who transmitted it and it cannot be relied upon because of its weakness.
Then he said, “It cannot be relied upon because of its weakness
.” - And in the book “Fath Al-Bari Al-Muqaddimah” by Ibn Hajar,
Ibn Hajar transmitted the statement of Imam Ibn Hibban when he said that Yazid’s transmission cannot be relied upon. Then Imam
Ibn Hajar said, “It is as he said.
” - And Imam Al-Albani said in his book “Irwa’ Al-Ghaleel fi Takhreej Ahadith Minar Al-Sabil”
he said in one of the narrations, “This chain of transmission is weak because of this Yazid, as he is weak in terms of his memory.”
- Al-Albani declared it weak in “As-Silsilah Ad-Da’ifah” 7/74.
Al-Hafiz said:
“He is weak. He grew old and changed. He began to be dictated to.”
“He is weak. He grew old and changed. He began to be dictated to.”
This confirms the fame and large number of prominent imams who slandered Yazid bin Ziyad and banned his narrations. In fact, the large number of slanders against him and his fame as a liar prompted Imam Muhyiddin al-Nawawi to say in his encyclopedia, the book al-Majmu’ fi Sharh al-Muhadhdhab, that
he said about Yazid bin Abi Ziyad , who is weak according to the consensus of the hadith scholars,
Yazid has no trustworthiness in transmitting any narration and he is a liar and we do not accept his narration
. 3- The third evidence: Yazid transmitted from Abdullah bin al-Harith bin Nawfal, and Yazid in this place is a mudallis because he said from Abdullah bin al-Harith and did not say he told us, so Yazid is originally slandered by all scholars, and in this place he will not explicitly state that he heard from Abdullah bin al-Harith, so the conclusion is that he is a liar.
That Abu Talib delivered a sermon on that day and said: Praise be to God who made us from the descendants of Abraham and the seed of Ishmael and the offspring of Ma’ad and the origin of Mudar and made us the guardians of his house and the overseers of his sanctuary and made it for us a house of pilgrimage and a secure sanctuary and made us the rulers of the people. Then this nephew of mine, Muhammad ibn Abdullah, is not to be compared to a man except that he outweighs him in honor, nobility, virtue, and intelligence.
he said about Yazid bin Abi Ziyad , who is weak according to the consensus of the hadith scholars,
Yazid has no trustworthiness in transmitting any narration and he is a liar and we do not accept his narration
. 3- The third evidence: Yazid transmitted from Abdullah bin al-Harith bin Nawfal, and Yazid in this place is a mudallis because he said from Abdullah bin al-Harith and did not say he told us, so Yazid is originally slandered by all scholars, and in this place he will not explicitly state that he heard from Abdullah bin al-Harith, so the conclusion is that he is a liar.
3 - Quraish confirms to us that the Prophet Muhammad is the son of Abdullah, the son of Abdul Muttalib.
1 - When the Quraysh went to Abu Talib, they said to him:
Your nephew curses our gods and does and does and says and says, so why don’t you send for him and forbid him? So he sent for him, and the Prophet, may God bless him and grant him peace, came and entered the house, and between them and Abu Talib was the length of a man’s seat. Abu Jahl, may God curse him, feared that if he sat next to Abu Talib, he would be more lenient with him, so he jumped up and sat in that place. The Messenger of God, may God bless him and grant him peace, did not find a place to sit near his uncle , so he sat by the door. Abu Talib said to him: O my nephew , why do your people complain about you and claim that you curse their gods and say and say? He said: And they said a lot about him. The Messenger of God, may God bless him and grant him peace, spoke and said: “ O uncle , I want them to say one word
Your nephew curses our gods and does and does and says and says, so why don’t you send for him and forbid him? So he sent for him, and the Prophet, may God bless him and grant him peace, came and entered the house, and between them and Abu Talib was the length of a man’s seat. Abu Jahl, may God curse him, feared that if he sat next to Abu Talib, he would be more lenient with him, so he jumped up and sat in that place. The Messenger of God, may God bless him and grant him peace, did not find a place to sit near his uncle , so he sat by the door. Abu Talib said to him: O my nephew , why do your people complain about you and claim that you curse their gods and say and say? He said: And they said a lot about him. The Messenger of God, may God bless him and grant him peace, spoke and said: “ O uncle , I want them to say one word
We also find that the Quraysh say more than once to Abu Talib, “Your nephew,” and this is found in the first testimony of Abu Talib that the Prophet Muhammad is the son of his brother Abdullah ibn Abdul Muttalib. We hope you will review it, The Life of the Companions, Part 1, Al-Risala Foundation edition - Beirut,Musnad Ahmad, No. 3419, Al-Risala Foundation edition.
2 - Talha bin Ubaidullah said: I attended the market of Busra and there was a monk in his monastery saying: Ask the people of this season if there is anyone among them from the people of the sanctuary. Talha said: I said: Yes, I am. He said: Has Ahmad appeared yet? I said: Who is Ahmad? He said: Ibn Abdullah bin Abdul Muttalib. This is the month in which he will emerge and he is the last of the prophets. His exit from the sanctuary and his migration will be to palm trees, lava fields and salt marshes. So beware of being the first to reach him. Talha said: What he said entered my heart so I quickly left until I arrived in Mecca and I said: Has there been any news? They said: Yes, Muhammad bin Abdullah Al-Amin has prophesied and Ibn Abi Quhafah has followed him. So I left until I entered upon Abu Bakr and told him what the monk had said. Abu Bakr went out until he entered upon the Messenger of God (may God bless him and grant him peace) and told him. He was pleased with that and Talha converted to Islam.
Major Characteristics, Part 1, Dar Al-Kotob Al-Ilmiyah Edition - Beirut
3 - The Quraysh often passed by Buhayra, but he did not speak to them, until that year he prepared a lot of food for them. He had seen the Messenger of God, may God bless him and grant him peace, in his monastery when they came, and a cloud was shading him from among the people. Then when they descended into the shade of a tree, he looked at the cloud that had shaded the tree and had become dense: that is, the branches of the tree had become dense: that is, the branches of the tree had become dense: that is, the branches of the tree had become dense: that is, the branches of the tree had become dense: that is, the branches of the tree had become dense: that is, the branches of the tree had become dense: that is, the branches of the tree had become dense: that is, the Messenger of God, may God bless him and grant him peace, when he took shelter under it. He had found that they had preceded him to the shade of the tree, so when he sat down, the shade of the tree had become dense: then he sent to them: I have prepared food for you, O Quraysh, and I would like all of you to be present, young and old, slaves and freedmen. A man from among them, whose name I did not know, said to him: O Buhayra, you have something today that you did not do to us, and we used to pass by you often, so what is the matter with you today? Then Buhayra said to him, "You have spoken the truth. What you say has happened, but you are guests and I would like to honor you and prepare food for you so that you can all eat from it." So they gathered around him and the Messenger of Allah, may Allah bless him and grant him peace, stayed behind from among the people because of his young age among the men of the people: that is, under the tree. When Buhayra looked at the people and did not see the description - that is, he did not see in any of them the description that is a sign of the prophet sent at the end of time that he finds with him - that is, he did not see the cloud over any of the people, and he saw it staying behind the head of the Messenger of Allah, he said: "O people of Quraysh, none of you should stay away from my food." They said: "O Buhayra, no one who should come to you stayed away from your food except a young boy, and he is the youngest of the people in age." He said: "Do not do that. Invite him and let this boy come with you." That is, he said: "How ugly it is that you attend and one man stays behind, although I see him as one of yourselves." The people said: "By Allah, he is the most noble of us in lineage , and he is the nephew of this man ", meaning Abu Talib.
Meaning the best of us in lineage. The
Aleppine Biography, Part 1, Dar Al-Ma’rifa Edition - Beirut
then
A man from Quraysh said: By Al-Lat and Al-Uzza, it is base for us that the son of Abdullah bin Abdul Muttalib should stay away from a meal from among us. Then he went to him and embraced him: that is, he brought him and seated him with the people: that is, that man was his uncle Al-Harith bin Abdul Muttalib,
the meaning of the word “most closely related to us.”
the meaning of the word “most closely related to us.”
Meaning the best of us in lineage. The
Aleppine Biography, Part 1, Dar Al-Ma’rifa Edition - Beirut
The Beginning and the End Part 2
4 - The testimony of the Prophet’s uncles, aunts, grandfather, and Quraysh that he is Muhammad, son of Abdullah, son of Abdul Muttalib.
Especially Abbas, who narrated the Christian story.
First, Al-Abbas bin Abdul Muttalib:
When the polytheists became more severe against the Messenger of God, may God bless him and grant him peace, he said to his uncle, Al-Abbas ibn Abdul Muttalib, may God be pleased with him: “ O uncle , God Almighty has supported His religion with a people who are easy for them despite the Quraysh, with honor in the essence of God Almighty. So go with me to Ukaz and show me the dwellings of the Arab tribes so that I may call them to God Almighty, lest they protect me and shelter me until I convey from God Almighty what He sent me with.” He said: Al-Abbas said: O son of my brother, go to Ukaz , for I will go with you until I show you the dwellings of the tribes.
It is worth noting that the narrator here is Aqeel ibn Abi Talib, the cousin of the Prophet.
The Life of the Companions by Al-Kandhlawi, Vol. 1, printed by the Al-Risala Foundation - Beirut
It is worth noting that the narrator here is Aqeel ibn Abi Talib, the cousin of the Prophet.
The Life of the Companions by Al-Kandhlawi, Vol. 1, printed by the Al-Risala Foundation - Beirut
Secondly, Abu Talib :
Look what Abu Talib said when he went with the Prophet to propose to Lady Khadija for his nephew, the Prophet Muhammad.
That Abu Talib delivered a sermon on that day and said: Praise be to God who made us from the descendants of Abraham and the seed of Ishmael and the offspring of Ma’ad and the origin of Mudar and made us the guardians of his house and the overseers of his sanctuary and made it for us a house of pilgrimage and a secure sanctuary and made us the rulers of the people. Then this nephew of mine, Muhammad ibn Abdullah, is not to be compared to a man except that he outweighs him in honor, nobility, virtue, and intelligence.
Al-Muntazam, Part 2, Dar Sadir Edition - Beirut.
Sifat Al-Safwa, Part 1, Dar Al-Ma’rifa Edition, Beirut.
Sifat Al-Safwa, Part 1, Dar Al-Ma’rifa Edition, Beirut.
Thirdly, Hamza bin Abdul Muttalib:
Then Hamza returned to his house, and Satan came to him and said: You are the master of Quraysh, you followed this Sabean and abandoned the religion of your fathers, death is better for you than what you have done. So Hamza turned to him and said: What have you done? O Allah, if it is right, then make it true in my heart, and if not, then make for me a way out of what I have fallen into. So he spent a night like no other because of Satan’s whisperings until morning. Then he went to the Messenger of Allah (peace and blessings of Allah be upon him) and said: O son of my brother , I have fallen into a matter from which I do not know the way out, and remaining like myself in something I do not know whether it is right or severe error, so tell me something, for I have longed for you to tell me, O son of my brother . So the Messenger of Allah (peace and blessings of Allah be upon him) turned and reminded him, and preached to him, and frightened him, and gave him good news. So Allah put faith in what the Messenger of Allah (peace and blessings of Allah be upon him) had said in his soul, and he said: I bear witness that you are the truthful one, the testimony of truth. So, O son of my brother, show your religion .
Fourthly, all the aunts of the Prophet : When Abu Talib died, the daughters of Abdul Muttalib gathered to Abu Lahab and said to him: Muhammad is your nephew , so if you support him and protect him, you would be the most deserving of that.
Evidence of Prophethood by Al-Bayhaqi, Part Two, Dar Al-Kutub Al-Ilmiyyah Edition, Beirut,
The Beginning and the End, Vol. 3
The Beginning and the End, Vol. 3
Fourthly, all the aunts of the Prophet : When Abu Talib died, the daughters of Abdul Muttalib gathered to Abu Lahab and said to him: Muhammad is your nephew , so if you support him and protect him, you would be the most deserving of that.
Genealogy of supervision, Part 1
Fifth: Abdul Muttalib, the grandfather of the Prophet:
Abdul Muttalib, the grandfather of the Prophet, said in his dialogue with Saif bin Zay Yazan:
Another crazy Christian might ask:
O King, I had a son whom I admired and was kind to. I married him to a noble woman from among the noble women of my people, Amina bint Wahb ibn Abd Manaf ibn Zuhra. She gave birth to a boy and I named him Muhammad. His father and mother died, and I and his uncle took care of him.
Evidence of Prophethood by Al-Bayhaqi, Part 2, published by Dar Al-Kutub Al-Ilmiyyah and Dar Al-Rayyan for Heritage.
Evidence of Prophethood by Al-Bayhaqi, Part 2, published by Dar Al-Kutub Al-Ilmiyyah and Dar Al-Rayyan for Heritage.
Another crazy Christian might ask:
Why do Quraish and Abu Sufyan despise Banu Hashim?
We say the answer is found in the following text which came in the book History of the Messengers and Kings by Al-Tabari,
Hashim’s name is Amr, and he was called Hashim because he was the first to break up the tharid for Quma’ in Mecca and feed him.
He mentioned that his people from Quraysh were afflicted with a famine and drought, so he traveled to Palestine and bought flour from them and brought it to Mecca, where he ordered it to be baked for him and slaughtered a camel, then he made a tharid broth for his people with that bread. He mentioned that Hashim was the first to establish the two journeys for Quraysh, the winter and summer journeys
. In the same book, Hashim was in charge after his father Abd Manaf of the watering and feeding (meaning hospitality and watering of visitors to the Kaaba).
Hashim’s name is Amr, and he was called Hashim because he was the first to break up the tharid for Quma’ in Mecca and feed him.
He mentioned that his people from Quraysh were afflicted with a famine and drought, so he traveled to Palestine and bought flour from them and brought it to Mecca, where he ordered it to be baked for him and slaughtered a camel, then he made a tharid broth for his people with that bread. He mentioned that Hashim was the first to establish the two journeys for Quraysh, the winter and summer journeys
. In the same book, Hashim was in charge after his father Abd Manaf of the watering and feeding (meaning hospitality and watering of visitors to the Kaaba).
And in the same book
Umayyah ibn Abd Shams envied him
Ibn Abd Manaf was a man who had the means to do what Hashim did, but he was unable to do it . Some of the Quraysh rejoiced at him, so he became angry and attacked Hashim and invited him to compete. Hashim disliked that because of his age and status, but the Quraysh did not invite him and they remembered him. He said, “I will compete with you on fifty black-eyed camels that you will slaughter in the valley of Mecca, and you will be expelled from Mecca for ten years.” Umayya agreed to that and appointed the soothsayer Al-Khuza’i between them. Hashim was agitated by him, so Hashim took the camels, slaughtered them, and fed them to those present. Umayya left for the Levant, where he stayed for ten years. This was the first enmity that occurred between Hashim and Umayya.
Then this enmity started between their two sons, Abdul Muttalib Ibn Hashim and Harb Ibn Umayya.
They also quarreled and lost the war of Ibn Umayya. This is clear to us in the same book.
The quarrel between Abdul Muttalib bin Hashim and the war of Ibn Umayya went to the Abyssinian Negus, but he refused to quarrel between them. So he put between them Nufayl bin Abdul Uzza bin Riyah bin Abdullah bin Qart bin Razah bin Adi bin Kaab. He said to Harb, “O Abu Amr, are you quarreling with a man who is taller than you in stature, greater in head, more handsome than you in appearance, less ignorant than you, more children than you, more generous than you in handcuffs, and longer in provision than you?”
The quarrel between Abdul Muttalib bin Hashim and the war of Ibn Umayya went to the Abyssinian Negus, but he refused to quarrel between them. So he put between them Nufayl bin Abdul Uzza bin Riyah bin Abdullah bin Qart bin Razah bin Adi bin Kaab. He said to Harb, “O Abu Amr, are you quarreling with a man who is taller than you in stature, greater in head, more handsome than you in appearance, less ignorant than you, more children than you, more generous than you in handcuffs, and longer in provision than you?”
This enmity began between Hashim and Umayya
and spread between their two sons, Abdul Muttalib ibn Hashim and Harb ibn Umayya,
and then spread between their two grandsons, Abu Sufyan ibn Harb and Al-Abbas ibn Abdul Muttalib.
and spread between their two sons, Abdul Muttalib ibn Hashim and Harb ibn Umayya,
and then spread between their two grandsons, Abu Sufyan ibn Harb and Al-Abbas ibn Abdul Muttalib.
Thus, we can understand the motive that prompted Abu Sufyan ibn Harb and the Quraysh to say, “The example of Muhammad among the Banu Hisham is like the basil in the midst of the stench,” or in other words, “They made you like
a palm tree that grew on a hill of land. ” The harm and insult were directed at Al-Abbas ibn Abdul Muttalib, who held the position of watering the pilgrims and other high positions in the Quraysh. Abu Sufyan ibn Harb envied him, and so did others from the Quraysh. This is explained by the narration that came in Sunan Al-Tirmidhi, which explains the hostility directed against Al-Abbas ibn Abdul Muttalib ibn Hashim.
This narration confirms our words in Sunan Al-Tirmidhi.
a palm tree that grew on a hill of land. ” The harm and insult were directed at Al-Abbas ibn Abdul Muttalib, who held the position of watering the pilgrims and other high positions in the Quraysh. Abu Sufyan ibn Harb envied him, and so did others from the Quraysh. This is explained by the narration that came in Sunan Al-Tirmidhi, which explains the hostility directed against Al-Abbas ibn Abdul Muttalib ibn Hashim.
This narration confirms our words in Sunan Al-Tirmidhi.
Al-Abbas ibn Abdul Muttalib entered upon the Messenger of Allah (peace be upon him) angry while I was with him. He said, “What has angered you?” He said, “O Messenger of Allah, what do we have to do with the Quraysh? When they meet each other, they meet with cheerful faces, but when they meet us, they meet us with something else.” The Messenger of Allah (peace be upon him) became angry until his face turned red. Then he said, “By the One in Whose Hand is my soul, faith will not enter the heart of a man until he loves you for the sake of Allah and His Messenger.” Then he said, “O people, whoever harms my uncle has harmed me. For a man’s uncle is like his father’s brother,
like his father,” meaning like his father.
That is, the harm was directed at Al-Abbas ibn Abdul Muttalib, the uncle of the Messenger of Allah, who is the son of Abdul Muttalib ibn Hashim, meaning the Banu Hashim, and not at the Prophet.
In the narration of Al-Bidayah wa’l-Nihayah, the likeness of Muhammad among the Banu Hashim is like a fragrant flower in the midst of the stench.
So the enmity moved to Abu Sufyan ibn Harb against Al-Abbas ibn Abdul Muttalib.
like his father,” meaning like his father.
That is, the harm was directed at Al-Abbas ibn Abdul Muttalib, the uncle of the Messenger of Allah, who is the son of Abdul Muttalib ibn Hashim, meaning the Banu Hashim, and not at the Prophet.
In the narration of Al-Bidayah wa’l-Nihayah, the likeness of Muhammad among the Banu Hashim is like a fragrant flower in the midst of the stench.
So the enmity moved to Abu Sufyan ibn Harb against Al-Abbas ibn Abdul Muttalib.
This is the truth of the stories that the lying Christian used as evidence and tried to deceive the reader.
This evil man lied. The harm, as we see, was directed at the Banu Hashim, especially Al-Abbas. As for the Messenger, may God bless him and grant him peace, Abu Sufyan described him as a sweet basil plant. These narrations were hidden by the lying Christian so that his lies would not be discovered.
In the book Zad al-Ma'ad, there is a narration that explains the hostility between Banu Hashim and Banu Abd Shams . Abu Sufyan is Abu Sufyan ibn Harb ibn Umayyah ibn Abd Shams when Islam spread and the Quraysh conspired against Banu Hashim and the Prophet and his uncle Abu Talib were besieged in the valley of Abu Talib. Banu Abd Shams conspired against Banu Hashim and Banu al-Muttalib until Abu Talib said in his famous poem: May God reward Abd Shams and Nawfal on our behalf with an evil punishment soon and not later.
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