The Life of Imam Hasan AlahisSalam part-2

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Genius

Without doubt, righteous education plays an important role in forming the child and in developing
his or her mental faculties. Likewise, the parents’ conduct has a great effect on developing their
children’s cleverness and general behavior. All these vital elements were available to al‐Hasan
(a.s) during his childhood. The Prophet () took great care of educating his grandson and gave
him his noble qualities. Imam Ali, the Commander of the faithful (a.s) supplied him with his wise
maxims and ideals. Fatima, the principal of all women, planted in her son virtue and perfection.
Accordingly, al‐Hasan’s childhood was high and a model of human perfection, a title of highness
and education, a symbol of  genius.

Imam al‐Hasan (a.s) was the first person in his mental and moral
qualities, for he grew up in the House of the Revelation and was brought up in the School of the
monotheism. Moreover, he saw his grandfather, who was the most perfect person in the world,
always build an edifice for justice, virtue, and perfection. He encompassed people with his noble
moral traits, gathered them around the word of Oneness (of Allah). That impressed al‐Hasan, the
Prophet’s grandson, and he followed the deeds of his grandfather in advising and guiding the
people.
During their childhood, al‐Hasan and al‐Husayn (a.s) passed by an old man. The old man
could not perform the ritual ablution well. So their high soul and their kindness did not let them
leave the old man ignorant of performing the ritual ablution well. They made an informal dispute
and they said to each other: “You do not perform the ritual ablution well!” Then they calmly
turned to the old man and appointed him as an arbitrator between them. They said to him: “O
Sheikh
(i.e., an old man), each of us will perform the ritual ablution before you, and you decide which of
the two ablutions is better.” They performed the ablution before him, and he carefully considered
it. Accordingly, the old man paid attention to his mistake without any disdain, and then he said to
them: “My masters, you both perform the ritual ablution well. However, I am an ignorant old
man. I do not perform the ablution well. I have learned it from you and repented at your
hands!”
This deed clearly shows us that the Prophet () guided the people through sound ways and
noble moral traits. This way impressed al‐Hasan (a.s) during his childhood, to the extent that it
became among his qualities and natures.
Some psychologists believe that individual manner is inherited, that it has an important effect on
forming man’s ethics, and that it is not less in importance than imitation. Heksil says: “All effects
and qualities of the organic being belong to heredity or to environment. Hereditary formation
determines the bounds of that which is possible. And the environment decides that this possibility
will be achieved. Therefore, the hereditary formation is mere the ability to react with any
environment through a special way.”

Jinjiz has confirmed this theory, saying: “Everyone has hidden hereditary forces, but the
appearance of each of them depends on the circumstances surrounding these forces during their
growth.”
The rule of heredity decides that Imam al‐Hasan (a.s) was on top of those who got this
phenomenon. He inherited the spiritual forces and the great, reformative wealth of his
grandfather (a.s). Besides, the righteous environment his family and the good, righteous Muslims
created had an influence on him.
Due to his heredity, Imam al‐Hasan (a.s) got genius and high reflection that none had got. The
narrators have reported traditions on his early genius, saying: “Al‐Hasan memorized all things he
read. He attended the meetings of his grandfather (a.s) and memorized the Revelation. Then he
went to his mother and told her about it. She told Imam Ali (a.s) and he admired that and asked
her:
“From where have you brought this (revelation)?”
“From your son, al‐Hasan!’”

His Memorizing of Traditions
Though al‐Hasan (a.s) was four years old, he memorized many traditions he heard from his
grandfather () . We will mention some traditions he narrated from his grandfather:
1. He (a.s) has said: “Allah’s Apostle () taught me some words to say during the (prayer of al‐
Witr): ‘O Allah, guide me through him whom You guided! Make me well through him You made
well! Look after me through him after whom You looked! Bless that which You have given to me!
Protect me from the evil of that which You have decreed! You decree, and none decrees against
You. (The one) whom You support is not abased, Blessed and Most High You are, O Lord!”
2.Umar bin Ma’mun narrated, saying: “I have heard al‐Hasan, son of Ali (a.s) say: ‘Whoever offers
the morning prayer and sits in his place of praying until the sun rises shall have a veil from the
Fire.” Or he said: “A curtain from the Fire.”
3. A companion of his asked him: “What do you remember of Allah’s Apostle () ?” He (a.s)
replied: “I took one of the dates given as zakat. I put it into my mouth. He (the Prophet) took it out
(of my mouth). So I asked him: ‘What is the matter with this date?’ ‘It is not lawful for us,
Muhammad’s family, to take something given as zakat.”
4. He (a.s) was asked about what he heard from Allah’s Apostle () and he replied: “I heard him
saying to some man: “Leave that which fills you with doubt for that which does not fill you with
doubt. That is because evil is
[1] Ibn Shahrashub, al‐Manaqib, vol. 2, p. 148. Bihar al‐Anwar, vol. 10, p. 93.
[2] Al‐Turmidhi, Saheeh, vol. 1, p. 93. Ibn ‘Asakir, Tarikh, vol. 1, p. 20. Al‐Hakim, Mustadrak, vol. 3,
p. 172.
[3] Usd al‐Ghaba, vol. 2, p. 11.
[4] Ibid. 
5. He (a.s) related to his companions about the ethics and behavior of his grandfather, the
Prophet () . He said to them: “When someone asked Allah’s Apostle () to grant his need, he
responded to him with nothing except through granting it or through some soft words.”
6. He (a.s) has said: “I heard Allah’s Apostle () saying, “Call out the master of the Arabs (Imam
Ali).” So A’isha asked him: “Are you not the master of the Arabs?” “I am the master of Adam’s
children,” he replied, “and Ali is the master of the Arabs.” Imam Ali was summoned. When he was
before him, he sent for the Ansar. When they stood before him, he said to them: “O people of
Ansar, shall I show you a thing, if you keep to it, you will never go astray?” “Yes, O Allah’s Apostle
() ” they replied. So he said: “This is Ali; therefore, love him for the sake of the love for me, and
honor him for the sake of honoring me. It is Gabriel that has told me from Allah, the great and
Almighty, about what I told you.”
[1] Al‐Ya‘qubi, Tarikh, vol. 2, p. 20. In his book al‐Musnad, vol. 1, p. 200, Ahmed has mentioned:
“He (al‐Hasan), peace be on him, said: ‘I heard Allah’s Apostle (a.s.) say: ‘Leave that which fills you
with doubt for that which does not fill you with doubt. That is because truthfulness is tranquility;
and lying is suspicion.’”

Hasan bin Ali narrated on the authority of the Prophet () who said:
‘Call out the master of the Arabs.’ He meant Ali. So Aa’isha asked him: ‘Are you not the master of
the Arabs.’ And he replied: ‘I am the master of Adam’s children, and Ali is the master of the
Arabs.’

इब्ने हम्बल कहते है मुआविया शराब पीता था।

हम सब ने ये तो सुना और जाना है की यज़ीद लानती शराबी था पर शराब पीना कहा से सिखा ये मैं आज बताता हूँ।

इमाम अहमद इब्ने हम्बल लिखते है की अपने दौर ऐ हुकूमत में मुआविया शराब पीता था।

जब हम कहते है तो हम को राफ़जी, गुमराह, क़ाफ़िर, सहाबा का गुस्ताख़, ख़ारजी जैसे लफ़्ज़ों से नवाजा जाता है, वही मोलवी अब इब्ने हम्बल के बारे में क्या कहेगा???!!

सहाबी वो हैं जो ईमान की हालत मैं मौत पाये, ये कैसा सहाबी जो शराब पीता था और इमान में मरा???!!!

अगर अब भी मुआविया को इमान में माना तो मतलब शराब को हराम नहीं समझा।

हवाला
– मुसनद अहमद बीन हम्बल, जिल्द 10, हदीस न. 23329, सफ़ा न. 661

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Hadith 27 :Translation of Sahih Bukhari, Book 27:Minor Pilgrammage (Umra)

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Minor Pilgrammage (Umra)

Volume 3, Book 27, Number 1:

Narrated Abu Huraira:

Allah’s Apostle said, “(The performance of) ‘Umra is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise.”

Volume 3, Book 27, Number 2:
Narrated Ibn Juraij:

Ikrima bin Khalid asked Ibn ‘Umar about performing ‘Umra before Hajj. Ibn ‘Umar replied, “There is no harm in it.” ‘Ikrima said, “Ibn ‘Umar also said, ‘The Prophet had performed ‘Umra before performing Hajj.'”

Volume 3, Book 27, Number 3:
Narrated ‘Ikrima bin Khalid:

“I asked Ibn ‘Umar the same (as above).”

Volume 3, Book 27, Number 4:
Narrated Mujahid:

Ursa bin AzZubair and I entered the Mosque (of the Prophet) and saw ‘Abdullah bin Umar sitting near the dwelling place of Aisha and some people were offering the Duha prayer. We asked him about their prayer and he replied that it was a heresy. He (Ursa) then asked him how many times the Prophet had performed ‘Umra. He replied, ‘Four times; one of them was in the month of Rajab.” We disliked to contradict him. Then we heard ‘Aisha, the Mother of faithful believers cleaning her teeth with Siwak in the dwelling place. ‘Ursa said, “O Mother! O Mother of the believers! Don’t you hear what Abu ‘Abdur Rahman is saying?” She said, “What does he say?” ‘Ursa said, “He says that Allah’s Apostle performed four ‘Umra and one of them was in the month of Rajab.” ‘Aisha said, “May Allah be merciful to Abu ‘Abdur Rahman! The Prophet did not perform any ‘Umra except that he was with him, and he never performed any ‘Umra in Rajab.”

Volume 3, Book 27, Number 5:
Narrated ‘Ursa bin Az-Zubair:

I asked ‘Aisha (whether the Prophet had performed ‘Umra in Rajab). She replied, “Allah’s Apostle never performed any ‘Umra in Rajab.”

Volume 3, Book 27, Number 6:
Narrated Qatada:

I asked Anas how many times the Prophet had performed ‘Umra. He replied, “Four times. 1. ‘Umra of Hudaibiya in Dhi-l-Qa’da when the pagans hindered him; 2. ‘Umra in the following year in Dhi-l-Qa’da after the peace treaty with them (the pagans); 3. ‘Umra from Al-Jr’rana where he distributed the war booty.” I think he meant the booty (of the battle) of Hunain. I asked, “How many times did he perform Hajj?” He (Anas) replied, “Once. “

Volume 3, Book 27, Number 7:
Narrated Qatada:

I asked Anas (about the Prophet’s ‘Umra) and he replied, “The Prophet performed ‘Umra when the pagans made him return, and Umra of al-Hudaibiya (the next year), and another ‘Umra in Dhi-l-Qa’da, and another ‘Umra in combination with his Hajj.”

Volume 3, Book 27, Number 8:
Narrated Hammam:

The Prophet performed four ‘Umra (three) in Dhi-l-Qa’da except the (one) ‘Umra which he performed with his Hajj: His ‘Umra from Al-hudaibiya, and the one of the following year, and the one from Al-Jr’rana where he distributed the booty (of the battle) of Hunain, and another ‘Umra with his Hajj.

Volume 3, Book 27, Number 9:
Narrated Abu Ishaq:

I asked Masruq, ‘Ata’ and Mujahid (about the ‘Umra of Allah’s Apostle). They said, “Allah’s Apostle had performed ‘Umra in Dhi-l-Qa’da before he performed Hajj.” I heard Al-Bara’ bin ‘Azib saying, “Allah’s Apostle had performed ‘Umra in Dhi-l-Qa’da twice before he performed Hajj.”

Volume 3, Book 27, Number 10:
Narrated Ata:

I heard Ibn ‘Abbas saying, “Allah’s Apostle asked an Ansari woman (Ibn ‘Abbas named her but ‘Ata’ forgot her name), ‘What prevented you from performing Hajj with us?’ She replied, ‘We have a camel and the father of so-and-so and his son (i.e. her husband and her son) rode it and left one camel for us to use for irrigation.’ He said (to her), ‘Perform ‘Umra when Ramadan comes, for ‘Umra in Ramadan is equal to Hajj (in reward),’ or said something similar.”

Volume 3, Book 27, Number 11:
Narrated Aisha:

We set out along with Allah’s Apostle shortly before the appearance of the new moon (crescent) of the month of Dhi-l-Hijja and he said to us, “Whoever wants to assume Ihram for Hajj may do so; and whoever wants to assume Ihram for ‘Umra may do so. Hadn’t I brought the Hadi (animal for sacrificing) (with me), I would have assumed Ihram for ‘Umra.” (‘Aisha added,): So some of us assumed Ihram for ‘Umra while the others for Hajj. I was amongst those who assumed Ihram for ‘Umra. The day of ‘Arafat approached and I was still menstruating. I complained to the Prophet (about that) and he said, “Abandon your ‘Umra, undo and comb your hair, and assume Ihram for Hajj;.” When it was the night of Hasba, he sent ‘Abdur Rahman with me to At-Tan’im and I assumed Ihram for ‘Umra (and performed it) in lieu of my missed ‘Umra.

Volume 3, Book 27, Number 12:
Narrated ‘Amr bin Aus:

Abdul Rahman bin Abu Bakr told me that the Prophet had ordered him to let ‘Aisha ride behind him and to make he perform ‘Umra from At-Tan’im.

Volume 3, Book 27, Number 13:
Narrated Jabir bin ‘Abdullah:

The Prophet and his companions assumed Ihram for Hajj and none except the Prophet and Talha had the Hadi with them. ‘Ali had come from Yemen and he had the Hadi with him. He (‘Ali) said, “I have assumed Ihram with an intention like that of Allah’s Apostle has assumed it.” The Prophet ordered his companions to intend the Ihram with which they had come for ‘Umra, to perform the Tawaf of the Ka’ba (and between Safa and Marwa), to get their hair cut short and then to finish their Ihram with the exception of those who had the Hadi with them. They asked, “Shall we go to Mina and the private organs of some of us are dribbling (if we finish Ihram and have sexual relations with our wives)?” The Prophet heard that and said, “Had I known what I know now, I would not have brought the Hadi. If I did not have the Hadi with me I would have finished my Ihram.” ‘Aisha got her menses and performed all the ceremonies (of Hajj) except the Tawaf . So when she became clean from her menses, and she had performed the Tawaf of the Ka’ba, she said, “O Allah’s Apostle! You (people) are returning with both Hajj and ‘Umra and I am returning only with Hajj!” So, he ordered ‘Abdur Rahman bin Abu Bakr to go with her to At-Tan’im. Thus she performed ‘Umra after the Hajj in the month of Dhi-l-Hijja. Suraqa bin Malik bin Ju’sham met the Prophet at Al-‘Aqaba (Jamrat-ul ‘Aqaba) while the latter was stoning it and said, “O Allah’s Apostle! Is this permissible only for you?” The Prophet replied, “No, it is for ever (i.e. it is permissible for all Muslims to perform ‘Umra before Hajj.”

Volume 3, Book 27, Number 14:
Narrated ‘Aisha:

We set out with Allah’s Apostle shortly before the appearance of the new moon of Dhi-l-Hiija and he said, “Whoever wants to assume Ihram for ‘Umra may do so, and whoever wants to assume Ihram for Hajj may do so. Had not I brought the Hadi with me, I would have assumed Ihram for ‘Umra.” Some of the people assumed Ihram for ‘Umra while others for Hajj. I was amongst those who had assumed Ihram for ‘Umra. I got my menses before entering Mecca, and was menstruating till the day of ‘Arafat. I complained to Allah’s Apostle about it, he said, “Abandon your ‘Umra, undo and comb your hair, and assume Ihram for Hajj.” So, I did that accordingly. When it was the night of Hasba (day of departure from Mina), the Prophet sent ‘Abdur Rahman with me to At-Tanim.

The sub-narrator adds: He (‘AbdurRahman) let her ride behind him. And she assumed Ihram for ‘Umra in lieu of the abandoned one. Aisha completed her Hajj and ‘Umra, and no Hadi, Sadaqa (charity), or fasting was obligatory for her.

Volume 3, Book 27, Number 15:
Narrated Al-Aswad:

That ‘Aisha said, “O Allah’s Apostle! The people are returning after performing the two Nusuks (i.e. Hajj and ‘Umra) but I am returning with one only?” He said, “Wait till you become clean from your menses and then go to At-Tan’im, assume Ihram (and after performing ‘Umra) join us at such-and-such a place. But it (i.e. the reward if ‘Umra) is according to your expenses or the hardship (which you will undergo while performing it).”

Volume 3, Book 27, Number 16:
Narrated ‘Aisha:

We set out assuming the Ihram for Hajj in the months of Hajj towards the sacred precincts of Hajj. We dismounted at Sarif and the Prophet said to his companions, “Whoever has not got the Hadi with him and likes to make it as ‘Umra, he should do it, but he who has got the Hadi with him should not do it.” The Prophet and some of his wealthy companions had the Hadi with them, so they did not finish Ihram after performing the ‘Umra. The Prophet came to me while I was weeping. He asked me the reason for it. I replied, “I have heard of what you have said to your companions and I cannot do the ‘Umra.” He asked me, “What is the matter with you?” I replied, “I am not praying.” He said, “There is no harm in it as you are one of the daughters of Adam and the same is written for you as for others. So, you should perform Hajj and I hope that Allah will enable you to perform the ‘Umra as well.” So, I carried on till we departed from Mina and halted at Al-Mahassab. The Prophet called ‘Abdur-Rahman and said, “Go out of the sanctuary with your sister and let her assume Ihram for ‘Umra, and after both of you have finished the Tawaf I will be waiting for you at this place.” We came back at mid-night and the Prophet asked us, “Have you finished?” I replied in the affirmative. He announced the departure and the people set out for the journey and some of them had performed the Tawaf of the Ka’ba before the morning prayer, and after that the Prophet set out for Medina.

Volume 3, Book 27, Number 17:
Narrated Safwan bin Ya’la bin Umaiya from his father who said:

“A man came to the Prophet while he was at Ji’rana. The man was wearing a cloak which had traces of Khaluq or Sufra (a kind of perfume). The man asked (the Prophet ), ‘What do you order me to perform in my ‘Umra?’ So, Allah inspired the Prophet divinely and he was screened by a place of cloth. I wished to see the Prophet being divinely inspired. ‘Umar said to me, ‘Come! Will you be pleased to look at the Prophet while Allah is inspiring him?’ I replied in the affirmative. ‘Umar lifted one corner of the cloth and I looked at the Prophet who was snoring. (The sub-narrator thought that he said: The snoring was like that of a camel). When that state was over, the Prophet asked, “Where is the questioner who asked about ‘Umra? Put off your cloak and wash away the traces of Khaluq from your body and clean the Sufra (yellow color) and perform in your Umra what you perform in your Hajj (i.e. the Tawaf round the Ka’ba and the Sa’i between Safa and Marwa). “

Volume 3, Book 27, Number 18:
Narrated Hisham Ibn ‘Urwa from his father who said:

While I was a youngster, I asked ‘Aisha the wife of the Prophet. “What about the meaning of the Statement of Allah;

“Verily! (the mountains) As-Safa and Al Marwa, are among the symbols of Allah. So, it is not harmful if those who perform Hajj or ‘Umra of the House (Ka’ba at Mecca) to perform the going (Tawaf) between them? (2.158) I understand (from that) that there is no harm if somebody does not perform the Tawaf between them.” ‘Aisha replied, “No, for if it were as you are saying, then the recitation would have been like this: ‘It is not harmful not to perform Tawaf between them.’ This verse was revealed in connection with the Ansar who used to assume the Ihram for the idol Manat which was put beside a place called Qudaid and those people thought it not right to perform the Tawaf of As-Safa and Al-Marwa. When Islam came, they asked Allah’s Apostle about that, and Allah revealed:–

“Verily! (the mountains) As-Safa and Al-Marwa Are among the symbols of Allah. So, it is not harmful of those who perform Hajj or ‘Umra of the House (Ka’ba at Mecca) to perform the going (Tawaf) between them.” (2.158) Sufyan and Abu Muawiya added from Hisham (from ‘Aisha): “The Hajj or ‘Umra of the person who does not perform the going (Tawaf) between As-Safa and Al-Marwa is incomplete in Allah’s sight.

Volume 3, Book 27, Number 19:
Narrated Isma’il:

Abdullah bin Abu Aufa said: “Allah’s Apostle performed ‘Umra and we too performed ‘Umra along with him. When he entered Mecca he performed the Tawaf (of Ka’ba) and we too performed it along with him, and then he came to the As-Safa and Al-Marwa (i.e. performed the Sai) and we also came to them along with him. We were shielding him from the people of Mecca lest they may hit him with an arrow.” A friend of his asked him (i.e. ‘Abdullah bin Aufa), “Did the Prophet enter the Ka’ba (during that ‘Umra)?” He replied in the negative. Then he said, “What did he (the Prophet ) say about Khadija?” He (Abdullah bin Aufa) said, “(He said) ‘Give Khadija the good tidings that she will have a palace made of Qasab in Paradise and there will be neither noise nor any trouble in it.”

Volume 3, Book 27, Number 20:
Narrated ‘Amr bin Dinar:

We asked Ibn ‘Umar whether a man who had performed the Tawaf of the Ka’ba but had not performed the Tawaf between As-Safa and Al-Marwa yet, was permitted to have sexual relation with his wife. He replied, “The Prophet arrived (at Mecca) and circumambulated the Ka’ba seven times and then offered a two Rak’at prayer behind Maqam-lbrahim and then performed the going (Tawaf) between As-Safa and Al-Marwa (seven times) (and verily, in Allah’s Apostle you have a good example.” And we asked Jabir bin ‘Abdullah (the same question) and he replied, “He should not go near her till he has finished the going (Tawaf) between As-Safa and Al-Marwa.”

Volume 3, Book 27, Number 21:
Narrated Abu Musa Al-Ashari:

I came to the Prophet at Al-Batha’ while his camel was kneeling down and he asked me, “Have you intended to perform the Hajj?” I replied in the affirmative. He asked me, ‘With what intention have you assumed Ihram?” I replied, “I have assumed Ihram with the same intention as that of the Prophet. He said, “You have done well. Perform the Tawaf of the Ka’ba and (the Sai) between As-safa and Al-Marwa and then finish the Ihram.” So, I performed the Tawaf around the Ka’ba and the Sai) between As-Safa and Al-Marwa and then went to a woman of the tribe of Qais who cleaned my head from lice. Later I assumed the Ihram for Hajj. I used to give the verdict of doing the same till the caliphate of ‘Umar who said, “If you follow the Holy Book then it orders you to remain in the state of Ihram till you finish from Hajj, if you follow the Prophet then he did not finish his Ihram till the Hadi (sacrifice) had reached its place of slaughtering (Hajj-al-Qiran).”

Volume 3, Book 27, Number 22:
Narrated Al-Aswad:

Abdullah the slave of Asma bint Abu Bakr, told me that he used to hear Asma’, whenever she passed by Al-Hajun, saying, “May Allah bless His Apostle Muhammad. Once we dismounted here with him, and at that time we were traveling with light luggage; we had a few riding animals and a little food ration. I, my sister, ‘Aisha, Az-Zubair and such and such persons performed ‘Umra, and when we had passed our hands over the Ka’ba (i.e. performed Tawaf round the Ka’ba and between As-Safa and Al-Marwa) we finished our lhram. Later on we assumed Ihram for Hajj the same evening.”

Volume 3, Book 27, Number 23:
Narrated ‘Abdullah bin ‘Umar:

Whenever Allah’s Apostle returned from a Ghazwa, Hajj or ‘Umra, he used to say Takbir thrice at every elevation of the ground and then would say, “None has the right to be worshipped but Allah; He is One and has no partner. All the kingdoms is for Him, and all the praises are for Him, and He is Omnipotent. We are returning with repentance, worshipping, prostrating, and praising our Lord. He has kept up His promise and made His slave victorious, and He Alone defeated all the clans of (non-believers).”

Volume 3, Book 27, Number 24:
Narrated Ibn Abbas:

When the Prophet arrived at Mecca, some boys of the tribe of Bani ‘Abdul Muttalib went to receive him, and the Prophet made one of them ride in front of him and the other behind him.

Volume 3, Book 27, Number 25:
Narrated Ibn Umar:

Whenever Allah’s Apostle left for Mecca, he used to pray in the mosque of Ash-Shajra, and when he returned (to Medina), he used to pray in the middle of the valley of Dhul-Hulaifa and used to pass the night there till morning.

Volume 3, Book 27, Number 26:
Narrated Anas: The Prophet never returned to his family from a journey at night. He

Volume 3, Book 27, Number 27:
Narrated Jabir: The Prophet forbade going to one’s family at night (on arrival from a

Volume 3, Book 27, Number 28:
Narrated Humaid:

Anas said, “Whenever Allah’s Apostle returned from a journey, he, on seeing the high places of Medina, would make his she-camel proceed faster; and if it were another animal, even then he used to make it proceed faster.”

Narrated Humaid that the Prophet used to make it proceed faster out of his love for Medina.

Volume 3, Book 27, Number 29:
Narrated Anas:

As above, but mentioned “the walls of Medina” instead of “the high places of Medina. Al-Harith bin Umar agrees with Anas.

Volume 3, Book 27, Number 30:
Narrated Abu Ishaq:

I heard Al-Bara’ saying, “The above Verse was revealed regarding us, for the Ansar on returning from Hajj never entered their houses through the proper doors but from behind. One of the Ansar came and entered through the door and he was taunted for it. Therefore, the following was revealed: —

“It is not righteousness That you enter the houses from the back, But the righteous man is He who fears Allah, Obeys His order and keeps away from What He has forbidden So, enter houses through the proper doors.” (2.189)

Volume 3, Book 27, Number 31:
Narrated Abu Huraira:

The Prophet said, “Traveling is a kind of torture as it prevents one from eating, drinking and sleeping properly. So, when one’s needs are fulfilled, one should return quickly to one’s family.”

Volume 3, Book 27, Number 32:
Narrated Zaid bin Aslam from his father:

I was with Ibn ‘Umar on the way to Mecca, and he got the news that Safiya bint Abu Ubaid was seriously ill. So, he hastened his pace, and when the twilight disappeared, he dismounted and offered the Maghrib and ‘Isha’ prayers together. Then he said, “I saw that whenever the Prophet had to hasten when traveling, he would delay the Maghrib prayer and join them together (i.e. offer the Maghrib and the Isha prayers together).

ACCOUNT OF ‘ABD AL-MUTTALIB’S VOW TO SLAUGHTER HIS SON

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He (Ibn Sa`d) said: Muhammad Ibn ‘Omar Ibn Wáqid al-Aslami informed us: Muhammad Ibn `Abd Allah informed us on the authority of al-Zuhri, he on the authority of Qabisah Ibn Dhuwayb, he on the authority of Ibn ‘Abbas; (second chain) al Waqidi said: Abu Bakr Ibn Abi Sabrah informed us on the authority of Shaybah Ibn Nisŕh, he on the authority of al-A`raj, he on the authority of Muhammad Ibn Rabi`ah Ibn al-Harith and others; they said:

When `Abd al-Muttalib saw that he had few supporters in digging (the well of) Zamzam, that is, he had only his son al-Harith to help him in digging, he took a vow that he would sacrifice one son if Allah bestowed on him ten (sons). Accordingly, when their number reached ten, namely, al-Harith, al-Zubayr, Abu Talib, `Abd Allah, Hamzah, (Hamzah was born after `Abd Allah’s demise. His mother Halah was married to ‘Abd al-Muttalib when ‘Aminah was married to ‘Abd Allah and only three months after that ‘Abd Allah passed away. This shows that the number of ‘Abd al-Muttalib’s sons at the time when he wanted to sacrifice ‘Abd Allah was not ten. Ibn Hisham says that it is interpolation in the narration Vol. I, p. 98) Abu Lahab, al-Ghaydaq, al-Muqawwim, Dirar and al-Abbas, he assembled them, informed them of his vow and called them to fulfill it for Allah’s sake. None objected; they said: Fulfil your vow and do whatever you like. He asked them to write their names on an arrow each, which they did. (They must have put some marks on the arrows as they were illiterate). Then ‘Abd al-Muttalib entered the Ka`bah and asked the priest to cast them. `Abd Allah’s arrow was drawn. Although ‘Abd al-Muttalib loved him, he caught him by the hand and wanted to go to the place of sacrifice, with a knife. Thereupon the daughters of `Abd al-Muttalib, who were standing nearby, wept and said to their father: In his place offer camels for sacrifice from among those which were in the sanctuary. The priest asked him to cast arrows, between him and ten camels, which at that time were considered to be al-diyah (ransom for a man’s life). He cast (the arrows) but again it was drawn in the name of `Abd Allah. So he went on increasing the number by ten and each time it was drawn in the name of Abd Allah. Ultimately when it was cast for the tenth time it was drawn in the name of the camels. Thereupon ‘Abd a1-Muttalib and his comrades shouted, Allah is Great. The daughters of `Abd al-Muttalib took their brother and `Abd al-Muttalib offered the camels and slaughtered them between al-Safa and al-Marwah. (Cf. al-Tabari, Vol. II, p. 174)

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He (`Ibn Sa`d) said: Muhammad Ibn `Umar informed us; he said: Sa’id Ibn Muslim related to me on the authority of Ya’ia Ibn [P. 54] Muslim, he on the authority of Sa’id Ibn Jubayr, he on the Authority of Ibn ‘Abbas; he said:After slaughtering them `Abd al-Muttalib left the camels for any one, a human being, a beast or a bird, and did not prevent them from taking their meat; but he and his sons took nothing out of it.

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He (Ibn Sa’d) said: Muhammad Ibn `Umar informed us; he said: `Abd al-Rahmán Ibn al-Harith related to me on the authority of `Ikrimah, he on the authority of Ibn `Abbas; he said:In those days al-diyah was ten camels but `Abd al-Muttalib was first to make it one hundred camels for a human soul; the Quraysh and the Arabs recognized it and the Prophet confirmed it.

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He (Ibn Sa`d) said: Hisham Ibn Muhammad Ibn al-Sŕ’ib al-Kalbi informed us; he said: al-Walid Ibn `Abd Allah Ibn Jumay` al-Zuhri related to me on the authority of a son of `Abd al-Rahmŕn Ibn Mawhab Ibn Ribah al- Ash`ari; an ally of Banu Zuhrah, on the authority of his father; he said: Makhramah Ibn Nawfal al-Zuhri related to me; he said:I heard my mother Ruqayqah Bint Abi Sayfi Ibn Hashim Ibn ‘Abd Manaf, who was his (`Abd al-Muttalib’s) comtemporary, relating: The Quraysh faced several years of drought; their wealth exhausted and they were on the verge of extinction. She continued: In a dream I heard a person saying: 0 people of the Quraysh ! the Prophet who is to be raised will be from among you; it is now the time of his emergence, and with him you will get plenty and abundance; so make a search of the man who is of noble birth, of high stature, white (in complexion), with eyebrows joined, eye-lashes long, hair curly, cheeks smooth, and the cartilage of his nose thin. Then ask him (the person answering this description) to come out with his children, and one member from every family should accompany him. All of them should be cleansed; then apply perfumes, kiss the rukn of the sanctuary and mount the peak of Abu Qubays; this man should come forward and pray for rains; others should only say, Amen! Then rains will come to you. In the morning she related her dream to the people who made a search and found ‘Abd al-Muttalib answering those qualities. They assembled round him and from every fatty a person came out and did as the woman ordered them to do. They mounted Abu Qubays, and the Prophet, theta only a boy, was with them. `Abd al-Muttalib came forward and said: 0 my Lord ! they are Thy slaves and children of Thy slaves, and Thy maids and daughters of Thy maids; Thou seest what has befallen us; several years have elapsed since it has rained; our animals which have hoofs or talons have perished and we are also on the verge of death. (O Lord!) keep away this famine from us and bring plenty and prosperity to us! They had not yet returned to their places when the valleys were over-flown (with-water). They had received rains due to blessings on the Prophet of Allah.

Then Ruqayyah Bint Abi Sayfi Ibn Háshim Ihn `Abd Manaf recited:
“Our town received rain in honour of Shaybat al-Hamd; we had missed clouds and the rains had disappeared.
Ultimately it showered from the dark clouds which were full of rains, and from it animals and trees regained life.
It was the kindness of Allah, and it appeared at an auspicious moment; the best of those of whom this good news has been given are the Mudar.
[P. 55] He is lucky and the clouds shower rain for him and there is no equal to him in the mankind.”

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He (Ibn Sa`d) said: Muhammad Ibn `Umar Ibn Waqid al-Aslami informed us: ‘Abd Allah Ibn `Uthmŕn Ibn Abi Sulayman informed us on the authority of his father; (second chain) he (Ibn Sa’d) said: Muhammad Ibn ‘Abd al-Rahmán Ibn al-Baylamani related to us on the authority of his father; (third chain) he (Ibn Sa’d) said: `Abd Allah Ibn ‘Amr Ibn Zuhayr al-Ka’bi related to us on the authority of Abu Malik al-Himyari, he on the authority of ‘Ata Ibn Yasar; (fourth chain) he (Ibn Sa’d) said: Muhammad in Sa’id al-Thaqafi related to us on the authority of Ya’la Ibn ‘Ata, he on the authority of Waki` Ibn ‘Udas, he on the authority of his uncle Abu Razin al-‘Uqayli; (fifth chain) he (Ibn Sa`d) said: Sa’id Ibn Muslim related to us on the authority of `Abd Allah Ibn Kathir, he on the authority of Mujŕhid, he on the authority of Ibn `Abbas; their narrations are mixed up, they said:

Al-Najashi (Negus) sent Abu Asham Aryát with an army, four thousand strong, to Yaman, which he entered and seized. There he made the potentates poor, and humiliated the mendicants. Thereupon a person from Abyssinia who was called Abu Yaksum Abrahah al-Ashram revolted and asked (the people) to submit to him. They responded and he (Abrahah) slew Aryat and seized Yaman. Subsequently he observed the people making preparations for the pilgrimage of the sanctuary of Allah. Thereupon he asked where the people were going. He was informed: They go on a pilgrimage to visit the sanctuary of Allah at Makkah. He asked: Of what was it constructed? They replied: Of stone. Then he asked: What sort of covering it has? They said: The striped sheets which are sent from here. Thereupon he said: By the Messiah! I shall erect a better building for you. Consequently he constructed an edifice of white, red, yellow and black marble and decorated it with gold and silver, beset with jewels. He made its doors of golden plates with gold nails set with jewels and placed a red ruby of large size (An incense compound containing olibanum, musk and ambergris imported from Mandal in India) it, and then covered it with screens. He burnt there Mandali inscense and applied musk to its walls so that they became black end the jewels were hidden. Then he ordered the people to visit that place as pilgrims.

Consequently many an Arab tribe went on a pilgrimage to that place for several years and people stayed there for worship and devotion, and as ascetics. Among them was a person Nufayl al-Khath`ami who had an evil intention of desecrating it. He was seeking an opportunity for which he waited long; ultimately one night he entered unnoticed and having brought excrements appliéd it to its qiblah, and threw there carcasses which he had collected. Abrahah was informed about the incident; he got extremely angry and said: Surely the Arabs have done it, having been annoyed for what I did to their sanctuary which I shall now demolish, stone by stone. Then he wrote to al-Najáshi about the incident and asked him to send his elephant named Mahmud the like of which in size, body and strength was not noticed in the land. He sent it to him (Abrahah). Abrahah then marched (on Makkah) with his people, the Himyarite King and Nufayl Ibn Habib al-Khath`ami. When he approached the sanctuary he ordered his people to seize their animals. Consequently they seized the camels of `Abd al-Muttalib. Nufayl being his friend, `Abd al-Muttalib talked to him about his camels. Nufayl said to Abrahah: 0 king ! [P. 56] the chief of the Arabs has come to you, he possesses high qualities and is highly respected; he makes people ride his steeds, bestows money on them and feeds them as the air blows (i.e. continously). Abrahah admitted him to his presence and said: What do you want? He said: Return my camels to me. He (Abrahah) said: So what 1 have learned about you is false, I was under the impression that you would talk to me about your sanctuary for which you have earned respect. `Abd al-Muttalib said: Return my camels to me, and talk not of the sanctuary which has a Lord (Rabb). Who will protect it. Thereupon he (Abrahah) ordered his camels to be returned to him. When he took possession of them, he applied leather on their hoofs, branded them and left them in the sanctuary to be sacrificed, fearing the wrath of its Lord. Afterwards `Abd al-Muttalib climbed up the mount of Hira along with `Amr Ibn `Ayidh Ibn `Imrŕn Ibn Makhzum, Mut’im Ibn ‘Adi and Abu Mas’ud al-Thaqafi. There `Abd al-Muttalib recited the following couplets:

“0 my Lord! Verily a man protects his luggage; Thou protect Thy property. Neither their (invaders’) cross, nor their manoeuvres can overpower Thy might. If Thou shalt let them do whatever they like to do with our qiblah, Thou canst”.

He (lbn Sa`d) said: Then flocks of birds came from the side of the sea and every bird had three pebbles-two in its claws and one in its beak. They cast these pebbles on them and no sooner did a pebble hit a thing than it smashed it causing eruption, it was the first occasion when small pox and measles spread in the area. These pebbles uprooted all the trees with bitter fruits. Subsequently Allah sent a flood, which swept them away and pushed them into the sea. (Cf. al-Qur’an, Surah al-Fil) He (Ibn Sa`d) said: Abrahah fled away with those who remained there, and ultimately Abrahah’s limbs began to fall one by one. As regards al-Najáshi’s elephant, Mahmud, it abstained from attacking the sanctuary, so it was saved, but the other elephant was rash, so it was crushed; it has been stated that there were thirteen elephants (with Abrahah). Then ‘Abd al-Muttalib came down from the Hira; two Abyssinians rushed forward and kissed his head and said: You knew best (Cf. al-Tabart. Vol. II, pp. 111-113).

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He (Ibn Sa`d) said: Hishŕm Ibn Muhammad Ibn al-Sŕ’ib al-Kalbi informed us on the authority of his father; he said:
‘Abd al-Muttalib lbn Háshim ‘Ibn `Abd Manaf begot twelve sons and six daughters. They were: (1) al-Harith, the eldest of his children, from whom he derived his Kunyah, died in the life time of his father; his mother was Safiyyah Bint Junaydib Ibn Hujayr Ibn Zabbab Ibn Habib Ibn Suwŕ’ah Ibn ‘Amir lbn Sa`sa`ah, (2) `Abd Allah, the father of the Apostle of Allah, may Allah bless him; (3) Zubayr who was a poet and chief and in whose favour ‘Abd al-Muttalib had made a will; (4) Abu Talib whose name was `Abd Manaf and ‘Abd al-Ka`bah who died leaving no ofspiring; (This is a mistake; it may be a misprint.) (la) Umm Hakim whose name was al-Baydŕ, (2a) `Atikah; (3a) Barrah; (4a) Umaymah and (5a) Arwŕ; and the mother of all of them was Fŕtimah Bint `Amr, lbn `Ayidh Ibn `Imrŕn Ibn Makhzum Ibn Yaqazah Ibn Murrah Ibn Ka`b Ibn Luwayyi; (5) Hamzah, who was the lion of Allah and His Apostle, was present at the battle of Badr and died a martyr’s death on the occasion of the battle of Uhud; (6) al-Muqawwim; (7) Hajl whose name was al-Mughirah, [P. 57] and (6a) Safiyyah, and their mother was Hálah Bint Wuhayab Ibn `Abd Manaf lbn Zuhrah Ibn Kilab, and her (Hálah’s) mother was al-`Ayyilah Bint al-Muttalib Ibn `Abd Manaf Ibn Qusayyi; (8) al-`Abbas who was noble, sagacious and awe-inspiring; (9) Dirŕr who was handsome in features and benevolent among the youth of the Quraysh and had died when Allah made revelations to the Prophet, having left no children; (10) Qutham Ibn (`Abd al-Muttalib also left no children, and their mother was Nutaylah Bint Janab Ibn Kulayb Ibn Malik Ibn `Amr Ibn `Amir Ibn Zayd Manŕt lbn `Amir whose name was al-Dahyan Ibn Sa`d Ibn al-Khazraj Ibn Taym Allah Ibn al-Namir Ibn Qasit Ibn Hinb Ibn Afsá Ibn Du`mi Ibn Jadilah Ibn Asad Ibn Rabi`ah Ibn Nizŕr Ibn Ma`add Ibn ‘Adnan; (11) Abu Lahab Ibn `Abd al-Muttalib, whose name was `Abd al-`Uzza and whose Kunyah was Abu ‘Utbah; `Abd al-Muttalib had given him the appellation of Abu Lahab becaurse of his beauty and charm; he was very generous and his mother was Lubna Bint Hŕjir Ibn `Abd Manaf Ibn Datir Ibn Hubashiyyah Ion Salul lbn Ka`b Ibn `Amr from the tribe of the Khuzŕ’ah, and her (Lubna’s) mother was Hind Bint `Amr Ibn Ka’b Ibn Sa`d Ibn Taym Ibn Murrah, and her (Hind’s) mother was al-Sawda Bint Zuhrah Ibn Kilab; and (12) al-Ghaydŕq Ibn ‘Abd al-Muttalib whose name was Mus’ab and whose mother was Mumanna’ah Bint `Amr Ibn Malik Ibn Muwammal Ibn Suwayd Ibn As’ad Ibn Mashnu’ Ibn `Abd Ibn Habtar Ibn `Adi Ibn Salul Ibn Kalb Ibn ‘Amr of the tribe of the Khuza`ah, and his uterine brother was ‘Awf Ibn `Abd `Awf Ibn `Abd Ibn al-Hŕrith Ibn Zuhrah; `Awaf was the father of `Abd al-Rahmŕn Ibn `Awf’. (Serial numbers with letters indicate daughters)
Al-Kalbi said: No sons of any father were equal to those of ‘Abd al-Muttalib, nor were there any, nobler and sturdier than them. Cartilages of their noses were elevated, and when drinking water their noses would dip into it before their lips. Qurrah Ibn Hajl Ibn ‘Abd al-Muttalib said about them:
“If you are counting liberal men then count Dirar, Hamzah the Lion and al-`Abbás.
Count Zubayr and after him al-Muqawwim; and the stout Hajl who is the head of the youth. And count Abu ‘Utaybah and the eighth one is the chief `Abd Manŕf and (next to him) al-Jassas.
The chief Ghaydaq is considered a leader. They all have been the chiefs of the people much against the wishes of the enemy. (Literally: The nose of the enemy should bleed)
The generous al-Hŕrith retained greatness till he drank from the cup of death.
There are no uncles in the world like mine, nor people like ours.”
He (Ibn Sa`d) said: The progeny of `Abd al-Muttalib’s sons sprang from al-`Abbas, Abu Talib, al-Harith and Abu Lahab, Hamzah, al-Muqawwim, al-Zubayr and Hajl the sons of `Abd al-Muttalib begot children who expired and the others did not leave aspiring. In the beginning the sons of al-Hŕrith were many in number; then the number of those of Abu Talib increased and ultimately those of al-‘Abbas exceeded them.