The Deputation of Judham Volume 1, Parts II.74.95 They said: Rifa’ah Ibn Zayd Ibn ‘Umayr 1bn Mabad al-Judhami subsequently one of Banu al-Dubayb came to the Apostle of Allah, may Allah bless him, to conclude a treaty before (the siege of) Khaybar. He presented a slave to him and embraced Islam. The Apostle of Allah, may Allah bless him, wrote a document for him: This is a document from Muhammad, the Apostle of Allah, for Rifa'ah Ibn Zayd and to his people and those who have come with him inviting them to Allah. He who submits belongs to the party of Allah, and he who declines has two months' time. The people responded and embraced Islam.
Volume 1, Parts II.74.96 He (lbn Sa'd) said: Hisham lbn Muhammad informed us: 'Abd Allah Ibn Yazid Ibn Rawh Ibn Zinba' informed us on the authority of Ibn Luqays Ibn Natil al-Judhami; he said: There was a person from the Judham, subsquently of Banu Nufathah who was called Farwah Ibn 'Amr Ibn al-Nafirah. He sent (a messenger) to the Apostle of Allah, may Allah bless him, with the news of his Islam and presented a white mule. Farwah was a Romanamil on the Arabian territories adjoining (Roman Empire). He lived at Mu’an and territories around it were Syrian. When the news of his Islam reached Rome, they sent for him, put him under arrest and imprisoned him. Then they brought him out to strike his neck. Thereupon he recited: Convey to the chief of the believers that I submit to my Lord, my bones and my resting place (also submit). Then they struck off his head and crucified him
In deference and consideration for Hazrat Fatima Zehra (a.s.), Ameer al Momineen (a.s.) didn’t think of another marriage during her life time. But after she passed away, he married ladies from different tribes at different times.and had several issues through them. The particulars of Hazrat Ali (a.s.)’s spouses and their children are given here:
Hazrat Fatima Zehra (a.s.):
She gave birth to Imam Hassan (a.s.) on 15 Ramadan 3H and to Imam Hussain (a.s.) on 5 Shaaban 4 H. History mentions about another son, Mohsin, who died in early childhood. Some say that he died before birth in an accidental miscarriage. This was a tragedy in the History of Islam that happened within about a year of the passing away of the Prophet (s.a.). She gave birth to two daughters. The elder was Zainab Kubra whose title was Aqeela. The second daughter was Zainab Sughra whose Kunyat was Umme Kulthum. Zainab Kubra was married to Abd Allah ibne Jafar and Umm Kulthum married Mohammed ibne Jafar.
Imama binte Abil Aas:
In deference to the will of Hazrat Fatima Zehra, Hazrat Ali (a.s.) married her. She gave birth to Mohammed al Awsat who was martyred in the Battle Field of Karbala.
Umm al Banin binte Hazam Kalabia:
Hazrat Ameer al Momineen (a.s.) asked his brother Aqeel, who was an expert at Arab geneology, to select a lady from any tribe that is known for its exceptional valor so that she gave birth to valorous sons. Aqeel suggested to him to marry Umm al Banin Kalabia whose tribe was famous in Arabia for their exploits of chivalry and bravery. Hazrat Ali (a.s.) married her. She gave birth to four sons: Abbas, Abd Allah, Othman and Jafar. Abbas was born in 26 H and was the eldest of the four brothers. Then Abd Allah, Othman and Jafar were born in that order. All the four brothers fought valiantly and were martyred by the troops of Yazid in the battle of Karbala.
Laila binte Masood Darmia:
Ibne Athir writes in Kaamil and Ibne Saad in Tabaqaat that two sons were born to her. They were Abu Bakar and Abd Allah. Some historians are of opinion that both the names were of the same person. Sheik Abbas Qummi writes in Muntahi al Aamaal that she gave birth to Mohammed al Asghar and Abu Bakar. Syed Mohsin Amin writes in Aiyan al Shia that apparently the two names were that of one person. Mohammed al Asghar is the name and Abu Bakar is the Kunyat. Sheik Mufeed too considered Abu Bakar as the Kunyat. He too was martyred in Karbala.
Asma binte Umais Khasamia:
Ibne Athir writes in Kaamil that Mohammed al Asghar was born to her. Ibne Saad writes in Tabaqaatb that she gave birth to Yahya and Aun. Yahya died while Hazrat Ali (a.s.) was alive and Aun died in the battle of Karbala. Umme Habib Sehba binte Rubiah Taghlabia: She gave birth to one son, Omer al Atraf and one daughter Ruqayya Kubra. They were both born as twins. Ruqayya Kubra was married to Muslim ibne Aqeel.
Qaula binte jafar Hanafia:
She gave birth to Mohammed who was well known with the title of Hanafia. His Kunyat was Abul Qasim. Hedied at Taef in 81 H. Umm Sayeed binte Urwa Saqafia:
Ibne Shahr Ashoob writes that she gave birth to Nafisa, Zainab Sugra and Ruqayya Sugra. Syed Mohsin Amin writes that she gave birth to Umm al Hassan and Umm Kulthum Sugra. Some chronichlers write that Umm Kulthum was Nafisa’s Kunyat.
Umm Shoaib Maqzoomia:
Ibne Shahr Ashoob writes that Umm al Hassan and Ramla, two daughters were born to her.
Maqbat binte Umra al Qais :
She gave birth to one daughter who died in her childhood..
Besides these wives, hazrat Ameer al Momineen had several slave girls whom he had married. The daughters born through these alliances were Umme Hani, Maimona, Zainab Sugra, Ramla Sugra, Fatima Imama, Khadija, Umm al Karam, Umm Salama, Umm Jafar, Jamana and Nafisa.
At the time of the death of Hazrat Ali (a.s.) the surviving wives were Amama, Asma binte Umais and Umm al Banin besides the eighteen slave girls. His progeny continued with Imam Hassan (a.s.), Imam Hussain (a.s.), Mohammed ibne Hanafia, Abbas and Omar al Atraf. Some chronichlers say that the total number of children he had was 25, some others say that it was 28 and others say they were 33 or 35. The reason for this difference is perhaps some of them had counted the name and the Kunyat as separate persons. Some have counted Mohsin in the list of children and others have not.
The correct statement in defining the people of the household of the Prophet is the following one: They are those for whom the charity is prohibited, and they are his wives, his children and every Muslim male and female from the descendants of Abdul Muttalib; and they are also the Banu Hashim bin Abdu Manaf.
Ibn Hazm said in his book Jamharat Ansab Al-Arab (page: 14): “Hashim bin Abdu Manaf gave birth to Shaibah who is Abdul Muttalib. In him is the backbone and nobility, and there is no offspring from Hashim except from Abdul Muttalib”. See the offspring of Abdul Muttalib in Jamharat Ansab Al Arab by Ibn Hazm (page: 14-15), and At-Tab’yeen fi Ansab Al Qurashiyeen by Ibn Qudamah (page: 76), and Minhaj AlSunnah by Ibn Taimiyah (vol. 7 page: 304305), and Fath al-Bari by Ibn Hajar (vol. 7 page: 78-79).
And the inclusion of the children of his uncles in his household is confirmed by what Muslim has recorded in his Sahih (1072) on the authority of Abdul Muttalib bin Rabee’ah bin Al-Harith bin Abdul Muttalib that he went together with Al-Fadl bin Abbas to the Messenger of Allâh and asked him to put them in charge of the charity, so that they can have from it the necessary money for their marriage. But the Prophet said to them: “The charity is not lawful for the household of Mohammad; it is surely the dirts of the people”. He then ordered for them to be married and given from Al Khums (the 1/5th of the war booty assigned to them- see surah Al Anfal Ayah: 41).
Some learned scholars like Al-Shafi’e and Ahmad joined the Banu Al-Muttalib bin Abdu Manaf together with the Banu Hashim among those for whom the charity is prohibited, and that is because of the 1/5th share they have with them from AlKhums, and that is due to the Hadith narrated by Al Bukhari in his Sahih (3140)
from Jubair bin Mut’im in which it is reported that: The offering made by the Prophet for the Banu Hashim and Banu Al-Muttalib to the exclusion of their brothers from the Banu Abdi-Shams and Nawfal, was because both the Banu Hashim and Banu Al-Muttalib are one people.
As for the inclusion of his wives in his household, that is indicated in the statement of Allâh the Almighty: And stay in your houses; and do not display yourselves like that of the times of ignorance and perform As-Salât (iqamât-as-Salât) and give Zakât and obey Allâh and His Messenger: Allâh wishes only to remove ArRijs (evil deeds and sins) from you, O members of the family (of the Prophet) and to purify you with a thorough purification. And remember (O you the members of the Prophet’s family, the Graces of your Lord), that which is recited in your houses of the verses of Allâh and Al-Hiqmah (i.e. Prophet’s Sunnah – legal ways, so give your thanks to Allâh and glorify His Praises for this Qur’an and the Sunnah). Verily, Allâh is Ever Most
Courteous and Well-Acquainted with all things ¹
These two Ayât (the Quranic verses) certainly confirm their inclusion, because the context of the Ayât before and after them is addressed to his wives, and that does not contradict what Muslim has recorded in his Sahih (2424) reporting from Aisha (RadiAllâhu Anhaa): “The Prophet of Allâh appeared one morning wearing a striped garment made of black wool. AlHassan bin Ali came and he put him inside (the garment): then came Al-Hussein and entered with him; Fatima came too and he again enclosed her in the garment. Ali also appeared and he included him in the garment, and quoted the Ayah: Allâh wishes only to remove Ar-Rijs (evil deeds and sins) from you, O members of the family (of the Prophet) and to purify you with a thorough purification. ). This Ayah indicates their inclusion since it has been addressed to them, and the inclusion of Ali, Fatima,
1 Surah Al-Ahzab, Ayaats: 33-34. Al-Hassan and Al-Hussein in this Ayah has been confirmed by the Sunnah in this Hadith. The specification of these four people by the Prophet does not indicate the restriction of his family on them alone besides other relatives; however it shows that, these are his closest relatives.
The manner in which this Ayah confirms the inclusion of his wives in his family, and the manner in which the previous Hadith of Aisha confirms the inclusion of Ali, Fatima, Al-Hassan and Al-Hussein, are similar to the manner that this statement of Allâh, The Almighty: (Verily the mosque whose foundation was laid from the first day on piety indicates that the mosque referred to is the mosque of Qubah, while the Sunnah has confirmed in the Hadith recorded by Muslim in his Sahih (1398) that the mosque whose foundation was laid in piety from its very first day is the mosque of the Prophet. This similarity has been explained by Shaikhul-Islam Ibn Taimiyah (Rahimahullah) in his message: The Virtue of the Family of the Prophet and their rights.
Al-Taubah, Ayah: 108.
And the Prophet’s wives are included in the term Al-Aal (The family) because of the statement of the Prophet that says: “Surely charity is allowed neither for Muhammad nor for his family”. That can be confirmed from the fact that they use to receive from the “Khums”; added to the narration of Ibn Abi Shaibah in his compilation (Vol. 3, page: 214) with an authentic Isnad (chain of narration) on the authority of Ibn Abi Mulaikat, that Khalid bin Sa’eed sent a cow of charity to Aisha, but she returned it saying: “We are the family of Muhammad: charity is not allowed for us”.
And among the things that Ibn Al-Qayim stated in his book Jala’ul Afhaam (pages: 331-333) in support for those who included his wives in his household is this statement: “These people said: ‘Surely, the wives are included in the family, especially the wives of the Prophet in comparison with his relatives, because their connection with the Prophet is not cut off; they are forbidden to others during his lifetime and
after his death and they are his wives in this world and in the hereafter. Therefore, their connection with the Prophet the family link, and the Prophet mentioned them among those to be prayed upon (in the salah Al Ibrahimiyah). is like has Because of this, the correct statement is that of Imam Ahmad (Rahimahullah) which says: “That charity is surely prohibited on them (i.e. the wives of the Prophet) because it is the dirts of the people, and Allâh the Glorious has preserved that great personality and his family from all dirts of mankind.”
And for Allâh’s sake, how strange! How can his wives be included in his statement “O Allah! Make the provision of the family of Muhammad sustenance”; and in his statement at the moment of sacrifice: “O Allâh! This is for Muhammad and for the family of Muhammad”; and in the statement of Aisha (RadiAllâhu Anha): “The family of the Messenger of Allah never eaten wheat bread to their satisfaction” and in the statement of the prayer: “O Allâh! Send Your Salah (Grace and Honor) on Muhammad and on the has
family of Muhammad”, and not in this other statement of the Messenger: “Surely charity is allowed neither for Muhammad nor for the family of Muhammad” when it is the dirts of the people, and his wives are worthier to be preserved and kept aloof from it?!
This can be objected by the fact that if the charity was prohibited to them, it would have been prohibited to their freed slaves, just as because it was prohibited to the Banu Hashim it has been prohibited to their freed slaves. It is stated in Sahih that Barirah (Aisha’s freed slave girl) was presented with charity of meat and she ate it. The Prophet did not prohibit it on her though she was a freed slave of Aisha (RadiAllâhu Anha).
It is said: This is the false evidence of those who made it lawful to the wives of the Prophet.
And the answer to it is that the prohibition of charity to the wives of the Prophet is not on the basis of origination, but instead, it is in accordance to its
prohibition on the Prophet, otherwise the charity was licit for them before their association with the Prophet. They are a branch to this prohibition. And its prohibition on the released slave is a branch to its prohibition on his master. Since the prohibition on the Banu Hashim is a direct one, it applied also to their freed slaves. But since the prohibition on the wives of the Prophet is a follow up, it could not be strong enough to cover their freed slaves, because it is a branch from a branch.
They said: Allâh, The Highest said: (O wives of the Prophet! Whoever of you commits an open illegal sexual intercourse, the torment for her will be doubled and that is ever easy for Allâh. And whosoever of you is obedient to Allâh and His Messenger and does righteous good deeds, We shall give her, her reward twice over, and We have prepared for her Rizq Karim (a noble provision – Paradise). O wives of the Prophet! You are not like any other women. If you keep your duty (to Allâh), then be not soft in speech, lest he in whose heart is a disease
(of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner. And stay in your houses, and do not display yourselves like that of the times of ignorance. And perform As-Salât (iqamât-as-Salât), and give Zakât, and obey Allâh and His Messenger. Allâh wishes only to remove Ar-Rijs (evil deeds and sins) from you, O members of the family (of the Prophet) and to purify you with a thorough purification. And remember (O you the members of the Prophet’s family, the Graces of your Lord), that which is recited in your houses of the verses of Allâh and AlHiqmah (i.e. Prophet’s Sunnah – legal ways, so give your thanks to Allâh and glorify His Praises for this Qur’an and the Sunnah). Verily, Allâh is Ever Most Courteous and Well-Acquainted with all things >¹. And said: “They (i.e. the wives of the Prophet) have entered among the members of the household because, the entire sequence of the Ayât is about mentioning them, and it is therefore not allowed to remove them from any part of it. Allâh knows best”.
¹ Surah Al-Ahzab Ayaats: 30- 34.
And the prohibition of the charity on the freed slaves of the Banu Hashim is indicated by the Hadith reported by Abu Dawood in his Sunan (1650) and also At-Tirmidhi (657) and An-Nasa’e (2611) with an authentic Isnad; the words belong to Abu Dawood on the authority of Abu Rafi’e: “That the Prophet sent a man from the Banu Makzoom to be charged of charity, and the man said to Abu Rafi’e: “Accompany me for you will surely receive something from it”. He said: “Not until I come to the Prophet and ask him”. He came and asked him and the Prophet said: “The released slaves of a group of people are part of them, and surely the charity is not licit for us”.
आपके भगवान पर निर्भर रहने की बात तो प्रत्येक दशा में झलकती है। यहां तक कि खाने-पीने में भी निस्पृहता पाई जाती है। आप कभी स्वेच्छा से कोई वस्तु नहीं चाहते थे। भक्त और सेवकगण जो भी प्रस्तुत कर देते थे, आप स्वीकार कर लेते थे। कभी भी आपने ऐसा प्रदर्शित नहीं होने दिया कि भोजन का स्वाद कैसा है? आपके विचार में भोजन वस्त्र का प्रबन्ध ईश्वर पर भरोसा करने के विरूद्ध था। आप बाल्यावस्था से सदैव भूख व्रतधारी थे। जब आपकी पुनीत आयु पचास वर्ष से अधिक हो गई तब शिकोहाबाद में संयोगवश आपकी तबीयत ख़राब हो गई। रोग के पश्चात् अधिक निर्बल व कमज़ोर हो गये। अतः कुछ दिनों तक थोड़ा सा आहार लेते जो नाममात्र को होता था। भोजन करते समय लोग बताते थे कि यह फलाँ वस्तु है। आप थोड़ा-थोड़ा चुटकी से प्रत्येक पदार्थ ग्रहण करते थे, वह भी इतनी अल्पमात्र में होती थी कि यह गुमान नहीं किया जा सकता कि आपको स्वाद का भी पता हो सका हो। आप इतनी जल्दी भोजन करते जैसे कोई कड़वी दवा गले में उतारतें हों। कभी-कभी पदार्थों में से माशे की मात्रा में लेकर एक प्याले में रखकर पानी में मिलाकर ग्रहण करते थे। फ़ीरनी उल्टे चम्मच से लेकर चाट लेते और बस कर देते थे। देवा शरीफ़ में अवासित होने के समय रईस बेलछी हाजी मुहम्मद इस्माईल साहब की पत्नी थीं। जो एक सभ्य और शरीफ़ तथा आपकी भक्त महिला थीं। आपके लिए उत्तम से उत्तम भोज्य पदार्थ तैयार करके आपके सामने प्रस्तुत करतीं किन्तु आप थोड़ा-थोड़ा चीखकर पूरे का पूरा बंटवा दिया करते थे। और केवल दिन में एक बार नूर मुहम्मद शाह साहब की उबाली हुई खिचड़ी मात्र दो-तीन ग्राम ग्रहण करते थे।
मौलवी हामीद हुसेन साहब बछरायूनी प्रोफेसर बरौदा कालेज अंकित करते है कि एक बार हज़रत वारिस पाक ने बाँदा में पदार्पण किया और हाफिज़ अहमद खाँ साहब तहसीलदार बाँदा के मकान पर आवासित हुए। उक्त तहसीलदार साहब के भाई जो कुरवी ( तिरहुवन) में तहसीलदार थे आपको आमंत्रित किया। जब हुजूर बाँदा से कुरवी जाने लगे तो बाँदा के मौलवी सैय्यद अब्दुल हादी साहब जो एक आलिम (धर्म के पंडित) और मेरे उस्ताद थे मुझको पत्र प्रेषित कर सूचित किया कि सरकार वारिस पाक आपके मौज़े से गुजरेंगे, आप अतिथ्य सत्कार से . गौरववान्वित हुए। मैंने भी सरकार से प्रार्थना किया और आप मेरे मेहमान हो गये। -(२५) मेरे यहाँ भोजन में कइत की चटनी भी थी। आपने पूछा कि यह क्या है ? हमने बताया कि ये कड़त की चटनी है। आपने फ़रमाया कि आज तक हम नहीं जानते थे कि कइत की चटनी बनती है। उक्त चटनी बहुत पसन्द फ़रमाया।
मौलवी हुसेन अली साहब नवाब वारसी जमींदार सादा, मऊ, जिला- बाराबंकी से वर्णित है। हुजूर वारिस पाक मोहर्रम की दसवीं को रूधौली शरीफ में काज़ी मज़हरूल हक महोदय के मकान पर तशरीफ़ रखते थे। ताज़िया दफ़नाने के बाद घर आकर मैंने अपनी पुत्री से कहा। हुजूर के लिए हलवा तैयार कर दो पर बादाम मत डालना क्योंकि हुजूर बादाम का प्रयोग बिल्कुल नहीं करते। उसने फ़ौरन हलवा तैयार कर दिया। जब मैं लेकर चला तो उसने कहा, आप ले तो जा रहे हैं परन्तु हुजूर ग्रहण करें तब न । मौलवी हुसेन अली साहब कहते हैं मैंने हज़रत के समक्ष जाकर हलवा पेश किया तो आपने नूर मुहम्मद शाह सेवक को हलवा बांट देने का आदेश दिया। इस बात पर मुझे हंसी आ गई। आपने पूछा क्यों हंसे ? तब मैंने नम्रतापूर्वक कहा हुजूर चलते समय मेरी लड़की ने कहा था लिये तो जाते हो सरकार खायें तब बात है। यह सुनकर फ़रमाया ‘हम खायेंगे।’ आपने तीन बार अपनी पवित्र अंगुली से उठाकर चखा।
कुछ भी पसन्द मैंने अर्ज़ किया कि अब ख़ातिर हो गई। वास्तव में हुज़ूर को न था। पेश करने वालों को प्रसन्न करने के लिए आप कभी-कभी बड़ाई कर देते थे। जब हुजूर वारिस पाक देवा शरीफ़ में स्थाई निवास करने लगे तो शाह फ़जल हुसेन साहब वारसी और सैय्यद मारुफ़ शाह साहब वारसी तथा दूसरे अमीरों ने भी हुजूर प्रकाशपुंज और उनके मेहमानों के खाने का सुन्दर प्रबन्ध रखा था। प्रतिदिन भोजन की कई परातें हुजूर की सेवा में पेश होती और आगन्तुकों को खिलाई जाती थीं।
हुजूर वारिस पाक के भोजन की मात्रा थी एक तोला (दो भर या ग्राम ) प्रात: तथा एक तोला शाम। अंतिम उम्र में केवल एक तोला भोजन की मात्रा चौबीस घंटे में थी जिससे विदित है आपकी रुहानी जिन्दगी थी, खाना-पीना नाममात्र को था। आप बर्फ का पानी कभी प्रयोग नहीं किये हैं। आपने कभी मछली नहीं खाया और न खाने का कारण ही बताया है। जिस घर में आपका भोजन तैयार होता उसमें मछली नहीं पकती थी। यदि कभी भूल से ऐसा होता तो छप्पर में आग लग जाती थी। धनी हो या ग़रीब आप सबका निमन्त्रण स्वीकार करते थे।
हाँ, उन लोगों की दावतें अस्वीकार होती थीं जिनकी रोजी जायज़ अथवा उचित ढंग से नहीं होती थी। ऐसे लोगों ने कभी आपके दावत के लिए साहस भी नहीं किया क्योंकि ये बात प्रसिद्ध थी।
उन लोगों की दावतों से भी इनकार कर जाते थे जिन लोगों में सुलह न थी और नाराजगी रहती थी। एक बार की बात है जिसे मौलवी रौनक साहब वारसी लिखते हैं कि मेरे परिवार की एक महिला जो आपकी शिष्या थीं किन्तु उनके पति हुजूर के गुरुमुख नहीं थे। उस महिला के पास सम्पत्ति थी। उक्त महिला ने दावत का प्रबन्ध किया। किन्तु उनके पति खर्च की अधिकता के कारण सहमत न हुए। बीबी साहिवा बिना पति को राजी किये ही सरकार की सेवा में पहुंचकर निमंत्रण दिया। आपने मुस्कुराते हुए कहा कि पहले मियां-बीवी सुलह कर लो । वह चुप होकर लौट आयीं। फिर दोनों ने एक राय होकर हुजूर की दावत की।
भोजन करते समय आप सर को तहबन्द के कोने से ढाँक लेते थे। भोजन करते समय उकडू बैठते थे। खाने के पश्चात् इस्तिंजा के लिए जाना व्यवहार में था। खाने के पश्चात् दिन में कीलोला और रात में अवश्य टहलते थे । ख़िलाल (खरिका) करना भी नियमतः था ।
हज़रत अबू-तलहा रज़ियल्लाहु तआला अन्हु बाहर सफ़र में थे कि आपकी गैर हाज़री में आपके लड़के का इंतकाल हो गया। अबू-तलहा रजियल्लाहु हजाला अन्हु जब घर वापस आये तो पूछा लड़का कैसा है? आपकी बीवी उम्मे सलीम ने जवाब दिया कि आराम में है। यह कहकर अबू तलहा रज़ियल्लाहु तआला अन्हु के आगे खाना रखा। जब खाना खाने से फारिंग हुए तो उम्मे सलीम बोर्ली एक मसअला तो बताएं। मेरे पास अगर कोई अमानत रखी हो और कुछ दिनों के बाद वह शख़्स अपनी अमानत वापस तलब करे तो क्या मुझे वापस दे देनी चाहिये या नहीं? हज़रत अबू-तलहा रज़ियल्लाहु तआला अन्हु फ़रमाने लगे यह भी कोई पूछने की बात है? फ़ौरन वापस दे देना चाहिये। उम्मे-सलीम ने कहा और वापस देकर उसका कोई रंज व ग़म तो नहीं करना चाहिये। अबू-तलहा रज़ियल्लाहु तआला अन्हु बोले नहीं। वह बोलीं तो फिर सुनिये हमारा लड़का जो खुदावंद करीम ने हमें अमानत दी थी वापस ले ली है। लड़के का इंतकाल हो गया है। अब सब्र कीजियेगा। हज़रत अबू-तलहा रज़ियल्लाहु तआला अन्हु ने यह सुनकर सब किया।
रात गुज़ारने के बाद सुबह हुजूर सल्लल्लाहु अलैहि वसल्लम की ख़िदमत में हाज़िर हुए और हुजूर से सारा माजरा अर्ज किया। हुजूर सल्लल्लाहु अलैहि दसल्लम ने फ़रमाया ख़ुदा तआला आज की रात तुम्हारे लिये बाबकंत करे। चुनाचे अबू-तलहा रज़ियल्लाहु तआला अन्हु को खुदा ने लड़का अता फ्रमाया जब पैदा हुआ तो अबू-तलहा रज़ियल्लाहु तआला अन्हु उसे हुजूर सल्लल्लाहु अलैहि वसल्लम की बारगाह में लाये। हुजूर सल्लल्लाहु अलैहि वसल्लम ने उसकी पेशानी पर हाथ फेरा और उसका नाम अब्दुल्लाह रखा। अब्दुल्लाह जब तक ज़िन्दा रहा हुजूर के हाथ मुबारक फेरने की जगह यानी पेशानी बहुत नूरानी और रौशन नज़र आती थी।
(हुज्जतुल्लाह अलल-आलमीन सफा ५८०) सबक सहाबाए किराम रज़ियल्लाहु तआला अन्हु मर्द और औरतें सभी अल्लाह की रज़ा पर राज़ी थे। उनके मुंह से कभी कोई खिलाफे शरअ आवाज़ न निकलती थी। यह भी मालूम हुआ कि सहाबाए किराम मुसीबत के वक़्त अपना दुख दर्द ब्यान करने के लिये हुजूर सल्लल्लाहु अलैहि वसल्लम की
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 