Book: Dalail an-Nubuwwah by Bayhaqi
باب ذكر رضاع النبي، صلى الله عليه وسلم، ومرضعته وحاضنته [٢٩٣]
Chapter: Chapter on the mention of the Prophet's breastfeeding, peace be upon him, his wet nurse and the one who nursed him [293]
Volume: 1 (Page:131)
English:
Chapter: The Wet-Nurses of the Prophet, Peace Be Upon Him, His Foster Mother, and His Nurse (293)
Abu Abdullah, Muhammad bin Abdullah al-Hafiz, narrated:
(293) Statements on Ten Women Who are Said to Have Nursed the Prophet, Peace Be Upon Him
(First)
His mother, peace be upon her, nursed him for seven days.
(Second)
Thuwayba, the freed slave of Abu Lahab. Abu Lahab emancipated her, whereupon she nursed the Prophet, peace be upon him, with the milk of her son, Masrooh. The Prophet, peace be upon him, and Khadijah would honor Thuwayba. The Prophet, peace be upon him, would send her clothing and ties from Medina until she died after the conquest of Khaybar. He asked about her son, Masrooh, and was told he had died. He asked about her relatives, and was told, "None of them are left."
(Third)
A woman from Bani Saad, other than Halimah, as mentioned by Ibn Saad in Al-Tabaqat (1:109). Hamza was her foster child among the people of Bani Saad bin Bakr. The mother of Hamza had nursed the Prophet, peace be upon him, while he was with his mother, Halimah.
(Fourth)
Khawlah bint Mundhir, the mother of Burdah Al-Ansariyya. Some historians mention that she nursed the Prophet, peace be upon him, although it is well authenticated that she nursed his son Ibrahim, as mentioned by Ibn Saad.
(Fifth)
The fifth one is Umm Ayman, known as Barakah. Al-Qurtubi mentioned her, and it is well-known that she was his caretaker, not his wet-nurse.
(Sixth, Seventh, and Eighth)
Al-Qurtubi stated that the Prophet, peace be upon him, passed by three women from the tribe of Bani Saleem, who breastfed him.
(Ninth)
Umm Farwah, as mentioned by Al-Mustaghfiri.
(Tenth)
Halimah bint Abi Dhuayb bin Abdullah bin Sajnah bin Razam bin Nasrah.
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Volume: 1 (Page:132)
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The Early Life of the Prophet Muhammad (pbuh)
Muhammad ibn Ya'qub related to us saying: Ahmed ibn Abd al-Jabbar narrated to us, saying: Yunus ibn Bukayr reported to us from Ibn Ishaq, stating:
"The Messenger of Allah (peace be upon him) was handed back to his mother, and a wet-nurse was sought for him. The child was nursed by Halimah, the daughter of Abi Duhaib. And Abi Duhaib was 'Abdullah ibn al-Harith ibn Shajnah [294] ibn Jabir ibn Rizam ibn Nasirah ibn Sa'd ibn Bakr ibn Hawazin ibn Mansur ibn 'Ikrimah ibn Khasafa ibn Qays 'Aylan ibn Mudar.
The name of the Prophet's (peace be upon him) foster father is Harith ibn 'Abd al-'Uzza ibn Rifa'ah ibn Mallan [295] ibn Nasirah ibn Sa'd ibn Bakr ibn Hawazin.
His siblings from fosterage were 'Abdullah ibn al-Harith, Unaysah bint al-Harith, and Hudhafah bint al-Harith - who is Shaymaa, and this name has become more common for her so that she is known among her people by this name only. Shaymaa is the daughter of Halimah, the mother of the Prophet (pbuh) [296].
It is reported that Shaymaa used to take the Prophet (pbuh) in her lap along with her mother when he was with them [297]. It has also been narrated by Abu 'Abd Allah [the Hafiz], who said: Abu al-'Abbas reported: Ahmad ibn 'Abd al-Jabbar said: Yunus ibn Bukayr reported: Ibn Ishaq said.
These details are found in the original sources, Ibn Hishaam's Seerah, and other narrations [294]. An alternate narration suggests 'Sijnah' instead of 'Shajnah' [295]. Other sources (h)(A) mention a different lineage, but what is in source (s) agrees with Ibn Hishaam's Seerah [295]. The event is also reported in Ibn Hishaam's Seerah [296]. The mention of carrying the Prophet in their laps is found in Ibn Hishaam's Seerah [297]. And source (h) mentions 'Whenever' instead of 'When' [298]."
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The narration from Halimah, the wet-nurse of the Prophet
Jahm ibn Abi Jahm, the mawla (client) of a woman from the Banu Tamim tribe and also known as the mawla of Al-Harith ibn Hatib, narrated to me what he had heard from Abdullah ibn Ja'far ibn Abi Talib who said:
I was informed about Halimah bint Al-Harith, the mother of the Messenger of Allah (Peace be upon him), who also nursed him, that she said:
Halimah's journey to Makkah
"We (a group of women from the Banu Sa'd ibn Bakr tribe) visited Makkah in search of infants to nurse. It was a year of drought. I had a female donkey, who lagged behind the caravan due to weakness, and a thin young camel which could barely produce a drop of milk. We barely slept at night because of our hungry child who found nothing in my breasts to quench his hunger, nor was there enough in our camel to feed him.
The orphans and the Messenger
We reached Makkah. I swear by Allah, no woman from our group was presented to the Prophet (Peace be upon him) and did not decline to take him in when they were told that he was an orphan. “What could the mother of the boy possibly do for us?” we would say. “We only hope for favors from the father of the child.” “As for his mother, what can she possibly do for us?” we would add.
By Allah, every woman from my group had found a child to nurse except me. When I could not find any other child, I told my husband Al-Harith ibn Abd Al-Uzza: “I swear by Allah, I do not want to return without a child. I will go and take that orphan.”
Notes:
[299] Halimah bint Abi Dh'ayb al-Sa'diyah, the mother of the Prophet (Peace be upon him), was also mentioned in Ibn Hisham.
[300] The narrative is also found in the Sirah of Ibn Hisham (1:173-175), Dala'il al-Nubuwwah of Abi Na'im (111-113), Al-Wafa by Ibn al-Jawzi (1:108), and 'Al-Bidayah wa al-Nihayah' (2:273).
[301] Ar-Rad'aa are infants meant to be nursed.
[302] A "famine year" refers to a drought-stricken year when the barren land appears white.
[303] The fact that a donkey (female) is being referred to here.
[304] The term referred to the donkey which lagged behind the caravan.
[305] Al-Sharif: a full-grown camel.
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A Blessed Encounter
Among my companions, there was not a single infant with me. I decided to go to that orphan and take him into my care. My husband said, "Go ahead." So, I went and took him. By Allah, I took him not because I found no other, but because I felt compelled to do so. I took him back to my abode, and I put him to my chest, and he drank from my breasts as much milk as he wanted. After he was satiated, his brother drank until he was also satisfied. My husband observed this and remarked on our good fortune. He said, "By Allah, Halima, I see that you have picked a blessed soul. Did you not notice the blessings and good fortune we experienced after we took him in?"
A Series of Fortunate Events
From that point, Allah, exalted and majestic, continued to bless us. When it was time for us to return to our homeland, our journey was smooth. By Allah, my camel was so healthy and lively that it surpassed all other camels, leaving others in the party stunned. They would ask me, "O daughter of Abi Dhu'ayb, is this the same camel you set out with?" And I would reply, "Yes, indeed it is." They would marvel and acknowledge that there was something extraordinary about it.
A Land of Blessings
Upon arriving at the land of Banu Sa'ad, we found the barren land transformed. My sheep would graze and return home full of milk, from which we could take as much as we wanted. In contrast, no one else's sheep would produce a drop of milk, and their flocks would return home hungry. Others started to notice and told their shepherds, "Look at the flock of Abi Dhu'ayb's daughter, let your flocks graze where hers grazes." However, their flocks would return still hungry with no milk, while my sheep would come back full of milk, from which we took whatever we wanted.
A Time of Prosperity
Allah continued to show us His blessings, which we recognized, and the child grew into a healthy and exceptional young boy.
[307] (The abode): refers to a person's dwelling or shelter.
[308] (The full one): Refers to a sheep whose udder is full of milk. The term "gathering" implies the collection of milk in the udder.
[309] In text (p): "What is his issue?", but it is corrupted.
[310] (Milk): Indicates the sheep were full of milk.
[311] In text (p): "For their shepherds".
[312] In text (p): "daughter".
[313] In text (p): "We milk as much as we want from the milk".
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The boy was just two years old when his strong, robust growth was plain to see. We presented him to his mother with astonishment visible in our eyes at his evident blessings. When his mother saw him, we told her, "O Wet-Nurse, we wish to keep our son with us for another year. We fear he may contract the infections in Mecca." By God, we did not leave until she had agreed.
We stayed with him for two or three months. One day when he was playing with his foster brother near our houses, his brother came to us in panic, saying, "My Quraysh brother! Two men in white clothes came to him, laid him down and opened up his abdomen!" I and his father rushed to him, finding our child standing up healthy and radiant. His father embraced him and asked, "My son, what happened?" He replied, "Two men in white clothes came to me, laid me down and opened my abdomen. They took something out of me, threw it away and then closed my abdomen."
Having heard this, we returned him immediately. His father said, "Halimah, I fear that our son may have been afflicted. We need to return him to his parents before the appearance of anything we fear.” So we carried him back to his mother. She was beside herself with worry until we got him to her. She asked, “Why did you bring him back? You were so keen on him.” We replied, “By Allah, O Wet-Nurse, it is not that. It is, however, that Allah has fulfilled his promise to us and we have fulfilled our duty. We fear that he may suffer from epidemic diseases and incidents, so we returned him to his family.”
She responded, "Don't worry about it, let me tell you about your fear. Are you afraid that Satan will harm him? Never! By Allah, Satan has no power over him. Indeed, great things are destined for this son of mine."
As for the footnotes:
- (314): "Jafra" means strong and robust.
- (315): "The Wet-Nurse" refers to the woman who breastfeeds a baby other than her own.
- (316): "Bahm" refers to the lambs of sheep.
- (317): In the text "that" is equivalent to "this"
- (318): In the text "he said"
- (319): In the text "and we said"
- (320): In the text "to"
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Volume: 1 (Page:136)
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The Extraordinary Birth and Miraculous Events of the Prophet Muhammad
"Is his news true?" they asked. "Yes," she replied, "I conceived him and never did I carry a lighter burden. During my pregnancy, I dreamt that a light was embodied in me, illuminating the palaces of Syria. Afterwards, when I went into labor, it was as every child experiences, but he emerged resting on his hands, lifting his head towards the heavens."1
The Event of the Splitting of the Chest
Present in the biographical accounts of Ibn Hisham1:176, Ibn Sa'd1:112, Abu Nu'aym's Dalail al-Nabuwah111, Al-Bidayah wa al-Nihayah2:275, and Al-Khasa'is al-Kubra by Suyuti1:54, the event of the splitting of the chest is a significant occurrence acknowledged in various exegeses. This event, as retold by the author, happened to the Prophet - peace be upon him - in his early childhood where Gabriel extracted a clot from him declaring, "This is the part of Satan within you.." This event would repeat itself when the Prophet was around ten years old.
According to narrations by Imam Ahmad, Ibn Hibban, and Ibn 'Asakir, Abu Huraira asked the Prophet - peace be upon him - "O Prophet of Allah, what was the first thing you saw regarding your Prophethood?"6 The Prophet replied, "I was in the desert, around ten years, and few months old when I heard a voice speaking above my head, suddenly a man turned to another man saying, "Is he the one?" The other man affirmed..."7
The Repetition of the Chest Splitting Event
The incident of the splitting of the chest happened again when the Prophet Muhammad - peace be upon him - was over fifty years old. Recounted by Malik ibn Sa'sa'ah, the Prophet told them about the night of the Isra, saying, "While I was in the Hijr, I was between sleep and wakefulness when a visitor came, he split my chest from here to here- meaning from his throat to his belly. He took out my heart, placed in a golden tray filled with faith, washed my heart and other organs, then they were replaced..."Muslim, Ahmad(3:121), Al-Hakim(2:616)
Significance of the Splitting of the Chest Story
The story of the splitting of the chest denotes Almighty Allah's commitment to secure his Prophet - peace be upon him - from human pitfalls and satanic insinuations. It symbolizes the immunity granted to the Honored Messenger by Allah himself.
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The Deeper Meaning and the Life of Prophet Muhammad (PBUH)
The following text displays a deep understanding that goes beyond petty arguments, which do more to weaken faith than to shed light on certainty. Allah, in His divine will, had decreed since eternity that Muhammad should be the seal of the Prophets. He intended him to be the perfect example for humanity — an entity moving towards perfection by purifying the heart and refining the soul.
Early Life in Makkah
As the Prophet grew in Makkah, the city was rife with various types of entertainment and corruption along with filthily lustful escapades. Taverns where wine was sold were widespread, alongside houses of suspicious repute marked with signs of identification. Among the facets of ignorance that flooded that society were singing women, those indulging in obscenity and dancers. This was topped off with the worship of idols and deities.
The Divine Selection of the Prophet
Allah, in His wisdom, had created His Messenger from the most honorable of human attributes and chose him to carry the most perfect of heavenly messages to the nations of the Earth.
An Account from Sahih Bukhari
In Sahih Bukhari, the Prophet (PBUH) said "I never intended to act upon the ways of ignorance except twice and in both instances, Allah protected me from it. One night, as some youths from Makkah and I were looking after the livestock, I told my companion to keep watch so I could participate in the night-life of Makkah as the youths did. He agreed. As I entered Makkah, the first house I came across had music playing and people singing. I asked, 'What is this?' 'So-and-so is marrying so-and-so,' people responded. So, I sat down to watch and Allah caused me to fall asleep. I only woke when the sun was up. I returned to my companion who asked, 'What happened?' 'Nothing,' I responded, and told him what I had seen. Another night, the same thing happened. Then I never again intended to participate or repeat such an event until Allah honored me with His Prophethood. This is the frivolous life of young men."
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The Idol Worship and The Sanctified Life of The Prophet
The issues of idol worship permeated society, yet Allah, in His greatness, protected the Prophet from such worship. The following account illustrates this. It is narrated by Ibn Abbas - May Allah be pleased with them: Um Ayman narrated to me,
"The idol of Buan was revered by the Quraysh tribe: women would perform sacrifices for it and men would shave their heads in its presence. They would remain in its presence from morning until night, once a year. Abu Talib and his men would attend this event. He would invite the Messenger of Allah, peace and blessings be upon him, to attend this festival with him.
However, the Messenger of Allah, peace and blessings be upon him, refused. This refusal incited the anger of his uncle, Abu Talib and his aunts who strongly expressed their upsetment. The women asked, 'What is it, O Muhammad, that makes you not want to attend this celebration and bring your people together?' They continued to urge him until he departed, staying away for as long as Allah willed. He then returned to us, looking scared and startled, his aunts asked him,'what scared you'?
He said, 'I was worried that an affliction would befall me'. They said, 'Allah would not afflict you with Satan, and there is so much good in you. What did you see?' He said, "Each time I approached one of their idols, a man with a bright white face would warn me saying: 'Stay away, O Muhammad, do not touch it.' After that, he never attended their festival again, until he received prophecy."
The Achievements of The Prophet
Such was the pure and virtuous life of the Prophet, peace and blessings be upon him, far removed from the sins that taint the youth in their societies, away from shirk (polytheism), he never prostrated to an idol, far from the defects of the era of ignorance, and its corruption.
The Miracle of the "Splitting of the chest"
Some people from the age of ignorance, along with orientalists, dispute the narrative regarding the 'splitting of the chest', its removal, and treatment, whether it took place while the Prophet was in the care of Halima Saadia, or during the miraculous journey of Isra and Miraj.
Ibn Habban, who lived over a thousand years ago examined this subject and considered it a miraculous sign of prophethood. He said, "This was a distinguishing virtue granted to the Prophet, by which he was favored over others; it is one of the miracles of prophethood. That is because when humans have their chest split and their heart is removed, they die." [Authenticated by Ibn Hibban (1: 140) from our verification]
Thus, if Ibn Habban, representing the age in which he lived, said, "humans, if their chest is split and their hearts removed, they die," that was indeed the case during the era of Ibn Habban who passed away in 354 Hijri. This remained the case until very recently.
Progress of Modern Medicine and Surgery
With the advancement of science, medicine, surgery, anesthesia, surgical operations are now conducted in sterile rooms, using different tools and highly skilled techniques. Today, surgeons can perform a variety of different...
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Classical Narrations
I said: Muhammad ibn Zakariah Al-Ghalabi (322) narrated this story with numerous details from Ibn Abbas, from Halima. I have heard this story, but Muhammad ibn Zakariah is accused [of fabrication] (323). Therefore, it is better to be concise as per known among people of Maghazi (battle histories). God knows best.
Then I sought God's guidance and decided to do best in presenting the story linking it with what I have transmitted earlier from the people of Maghazi due to its popularity amongst the people mentioned (324).
The Chain of Narration
Abu Abdullah: Muhammad Ibn Abdullah Al-Hafiz informed us. He said: Abu Bakr – Muhammad Ibn Abdullah Ibn Yusuf Al-Umani told us, he said: Muhammad Ibn Zakaria Al-Ghalabi told us, he narrated to us Ya'qub Ibn Ja'far Ibn Sulaiman Ibn Ali Ibn Abdullah Ibn Abbas. He said: My father told me from his father: Sulaiman Ibn Ali from his father: Ali Ibn Abdullah Ibn Abbas from Abdullah Ibn Abbas. He said: Halima bint Abi Dhuayb, who nursed the Prophet, peace be upon him, used to narrate that when she weaned the Messenger of Allah, peace be upon him, he spoke. She said: I heard him saying strange things: I heard him [() ] surgical knowledge, in all areas of the body, intended to eliminate disease where medical means have ceased to benefit, heart surgery… now it is possible to remove the heart, and not only treat it, but to replace a damaged heart, with a healthy one from a recently deceased human, or even an artificial heart... then the layers of the body are stitched back, and restored... so the patient does not die! This is now within human reach. So, can not God, who says to something: "Be and it is" do what a human can do?!
Clarifications
(322) He is Muhammad ibn Zakaria Al-Ghalabi Basri Al-Akhbari: weak (unreliable), and he was mentioned by Ibn Hibban in "Al-Thiqat" (The Reliable Ones) he said: "His narration is considered when it comes from a trustworthy person", and Al-Daraqutni said: "He fabricates Hadith". "Mizan Al-Ei'tidal" (3: 550). (323) The additional notes are from (ح). (324) In (ص) : "those who are mentioned".
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Translation
He says, "God is indeed great, and praise is due to Him in abundance, and glory be to God at dawn and at dusk". He used to avoid the children when he was of age, looking at them playing. One day he said to me, "Mother, why don't I see my brothers during the day?" I said, "They graze our sheep and they leave from night to night. He wept and said, "Mother, what should I do here alone? Send me with them." I asked, "Would you like that?" He said, "Yes."
So, when morning came, I anointed him, applied kohl to his eyes, dressed him, took a Yemeni amber bead and hung it around his neck to protect him from the evil eye. He took his stick, went out with his brothers and he used to leave and return happily. Once while they were grazing sheep near our homes, at midday, my son Damrah came running terrified and crying, his forehead sweaty, shouting, "Father, mother, my brother Muhammad is in danger!" I asked, "What happened?" Damrah said, "We were standing, throwing stones and playing when a man came, suddenly grabbed Muhammad from our midst and took him to the top of the mountain. He split him from his chest to his navel but I don't know what he did to him. I don’t think you will find him alive."
So, I and his father -meaning my husband- rushed and found him sitting on the top of the mountain, staring at the sky, smiling and laughing. I threw myself on him, kissed him between his eyes, and said, "What has happened to you?" He replied, "Everything is fine mother. While I was standing with my brothers, three men came to me. One of them held a silver jug, the second a green emerald dish filled with ice, they took me and lay me down gently on the mountain and then one of them split me from my chest to the navel. I was looking at him and I felt no pain or distress from that. Then he put his hand in my chest."
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The Cleaning and Purification
One of the beings put his hand into my torso, pulled out my intestines, washed them with the snow, and replaced them. The second being then approached and told the first one, 'Step aside, you have accomplished what Allah commanded you.' He moved towards me, reached into my chest, pulled out my heart, split it, and extracted from it a black clot filled with blood. He discarded it and said, 'This is the share of Satan in you, O Beloved of Allah.' He then filled it with something he had and returned it to its place. He sealed it with a seal of light, ever since then I could perceive the coldness of the seal within my veins and joints.
The Weighing and Rise
The third being stood up and said, ‘Step aside. You have both done what Allah commanded.’ The third one approached me, stretched his hand from the top of my chest to the point of my chin and said, ‘Weigh him against ten of his people.’ They weighed me and I outweighed them. He then said, ‘Leave it be, for if you were to weigh him against his entire nation, he would still outweigh them.’ He then helped me to rise with a gentle nudge and they all gathered around me, kissed my head and the area between my eyes.
The Reassurance
They told me, 'O Beloved of Allah, you will face no harm. If only you knew the good that awaits you, your eyes would be at ease.' Leaving me seated in my spot, they ascended until they entered the sky. I watched them until they were out of sight. If I wished, I could show you where they entered.
Returning Home
I carried him and brought him to one of the dwellings of Banu Sa'ad bin Bakr. The people said to me, 'Take him to a priest to examine him and heal him.’ He responded, 'I do not have what you are suggesting. I feel healthy and my heart feels sound, thanks to Allah.' The people suggested, 'Perhaps he's being touched by a jinn.'
Consultation with a Priest
I was overcome by their argument and took him to see a priest. I narrated the entire story. The priest responded, 'Let me hear it from him, the boy is more knowledgeable about what happened to him than you. Speak, young boy.' My son, Mohammad, recited the story from beginning to end. The priest immediately stood up, embraced him and said in the loudest voice, 'O clan of Arabia.'
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Forewarnings and Untimely Separation From Muhammad
"The Arabs are approaching a great calamity. Kill this boy and also kill me. If you spare him, once he becomes an adult, he will shatter your dreams. He will refute your religions and call you to a God whom you do not know and a faith that you do not recognize." When I heard him saying this, I wrestled him away from his grasp and replied: "Either you are more idiotic than he, or you are mad. If I knew that this would happen because of your words, I would not have brought him to you. Find someone else to kill you, for surely we will not kill Muhammad. I took him and returned home with him. Every house I entered, of houses from the children of Saad bin Bakr, was filled with the scent of the most exquisite musk. Every day, two white men would visit him, clothe him, and then disappear. The people then told me, 'Return him, Halima, to his grandfather, Abdul Muttalib, and release him from your obligation'.
Return of the Light
Upon hearing those words, I decided to do exactly as told. Then, I heard a loud voice proclaiming: 'Rejoice, O Battah of Mecca, for today the light and religion of glory and perfection has returned to you. You have been protected forever from future disgrace, despair, and disgrace.' Upon hearing this, I mounted my camel and carried the Prophet, peace be upon him, in front of me. As I was proceeding towards the grand gate of Mecca, I realized that a crowd had gathered there. I put him down for a moment to attend to something important and heard a loud gasp. I turned around quickly and could not see him. I asked, 'Where is the boy?' They asked me, 'Which boy?' I answered, 'Muhammad, the son of Abdullah, the son of Abdul Muttalib, who has brightened my face and made my family rich, and filled my stomach. I have raised him till I have found happiness and comfort in him. I brought him to return him and release him from my obligation. However, he has been snatched from my hands without his feet ever touching the ground. By the goddesses Lat and Uzza, if I do not see him, I will throw myself from the top of this mountain and cut myself into pieces.' The people then said, 'We think you are hallucinating, for Muhammad is not with you.'
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Halimah's Mourning for her Son, Muhammad
It was [335] before you. They said, "We saw nothing." When they gave up hope for me, I placed my hands on my head and cried out, "Oh Muhammad, oh his child!!" My weeping moved [336] virgin maids to tears and people around me joined in my grief, which burned within me. Just then, I discerned an elderly man leaning on his staff [337].
The Old Man's Advice
He then asked me, "Why do I see you crying [338] and wailing, O Sa'adite?" I said, "I have lost my son, Muhammad." He replied, "Do not weep. I will guide you to someone who knows his fate, and if it pleases him, he may return him to you." I said, "Guide me to him." He pointed to the greatest idol and said, "Ask him."
An Unexpected Revelation
Angrily, I exclaimed, "May your mother be bereaved of you! Do you not recall what happened to al-Lat and al-'Uzza [339] the night Muhammad was born, peace and blessings be upon him?" He retorted, "You are delirious! You do not know what you are saying. I will go to him and ask him to return your son to you."
Halimah said, "I watched as he entered the idol's presence, circled around Hubal for a week, kissed its head, and called out, 'O master, you have always been generous to the Quraysh, and this Sa'adite claims that Muhammad is lost.'
The idol toppled over, the statues fell one upon another, and a voice came from it, saying, 'Leave us, old man, our destruction is at the hands of Muhammad.'"
Tears and Comfort
Halimah continued, "The old man then turned to me. His teeth were grinding [340], his knees were trembling, he had dropped his staff from his hand, and he wept saying, 'O Halimah, do not cry, for your son has a Lord who will not abandon him. Take your time to seek him.' I said, "I was frightened" [335].
[Note-335: This is not in (s). [336]: In (s), "I moved the maidens and the virgins to tears". [337]: In (h), "a staff". [338]: The expression is confused in the manuscripts- In a copy (h), "I see you crying O Sa'adite". - In a copy (s1), "Why do I see you crying O Sa'adite". [339]: Addition from (h). [340]: In (h), "His teeth were trembling and his knees grinding", and in (s): "His teeth were grinding".]
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The Seek of News Reaching Abd Al-Muttalib
That news may reach Abd Al-Muttalib before me, so I sought his news. When he saw me, he said, "Has fortune fallen upon you or misfortune?" I said, "Indeed, the greatest misfortune." He understood from me, and said, "Perhaps your son has gone astray from you?" I said, "Yes, some of Quraysh assassinated him and killed him."
Abd Al-Muttalib's Vengeance
Then Abd Al-Muttalib unsheathed his sword and became furious. When he angered no one could deter him due to the severity of his wrath. He then, in a loud voice, called out, "O Yaseel!". This was their call during the pre-Islamic period.
The entire Quraysh answered him, and asked, "What's your purpose, O Abu Al-Harith?" He responded, "My son Muhammad is missing." Quraysh said, "Mount your horse, we shall mount with you. If you plough through the desert, we will keep pace with you. If you navigate the sea, we are with you." So, he mounted and Quraysh joined him. He journeyed to the highest point of Mecca and descended to its lowest.
Endeavors of Abd Al-Muttalib
When he saw nothing, he separated himself from the people, enshrouded himself in a garment, and wore another, and he approached the Sacred House (Kaaba), circumambulating it for a week, then he started to recite: "O Lord, Indeed, Muhammad cannot be found... Every single one of my tribe are indecisive."
We then heard a caller calling from mid-air: "O assembly of people, Do not fret, for Muhammad has a Lord who will neither forsake him nor let him be lost." Abd Al-Muttalib said: "O caller, who will find him for us?" They said: "In the valley of Tihamah near the tree of Yumna".
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The Encounter on the Road
'Abdul Muttalib was traveling when he encountered Waraqah ibn Nawfal. Together, they pressed on their journey. In the meantime, they saw the Prophet Mohammed, peace be upon him, standing under a tree, pulling its boughs, and playing with the leaves.
'Abdul Muttalib asked him, "Who are you, young man?" The boy replied, "I am Mohammed, son of Abdullah, son of Abdul Muttalib." 'Abdul Muttalib said, "May I be sacrificed for you. I am your grandfather, 'Abdul Muttalib." Then he picked him up, hugged him, kissed him, pulled him to his chest, and began crying. Following this, he carried him on the knob of his saddle and returned him to Mecca. The Quraysh were reassured, and once the people were content, 'Abdul Muttalib slaughtered twenty camels and sacrificed sheep and cows. He prepared a feast and fed the people of Mecca.
The Enhancement of Haleemah
Haleemah reported, "Then, 'Abdul Muttalib readied me with the best provisions and sent me off. I returned home in the best condition ever, beyond words to describe. Mohammed stayed with his grandfather."
Haleemah continued, "I told 'Abdul Muttalib all that had happened. He pulled me to his chest and cried, saying 'Oh Haleemah, my grandson is of great significance. I wish I could live to see his times.'
The Narration by Prophet Mohammed's Companions
We have been informed by Abū ʿAbdullāh al-Hāfiz, who said Abu al-ʿAbbās told him, who heard from Ahmad, who heard from Yunus, who heard from Ibn Ishaq, who heard from Thawr ibn Yazid, who heard from Khalid ibn Ma'dan who heard from the Companions of the Messenger of Allah, peace be upon him, who said the Prophet himself recounted his story.
In a narrative by Ibn Hisham, Ibn Ishaq says, "It was narrated to me by Thawr ibn Yazid, from some knowledgeable individuals, whom I presume included Khalid ibn Ma'dan al-Qalai..."
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The Divine Intervention and Weighing of Virtues
I was nursed among the sons of Sa'd Ibn Bakr. While I was with my brother in our herds, two men in white clothes came to me. They carried a golden bowl filled with snow. They made me lie down and split my belly, then they pulled out my heart, split it, and removed a black clot from it, which they threw away. Then they washed my heart and belly with that snow until they were purified. They restored everything as it was, then one of them said to the other, "Weigh him against ten of his people," so they weighed me against ten and I outweighed them. Then they said, "Weigh him against a hundred of his people," and they weighed me against a hundred and I outweighed them. Then they said, "Weigh him against a thousand of his people," and they weighed me against a thousand and I outweighed them. One said, "Leave it now, for even if you were to weigh him against his entire people, he would still outweigh them.”
Narration Reported by the Scholars
The esteemed scholar Abu Abdullah al-Hafiz narrated from Abu Abbas who reported from Ahmad, from Yunus, from Abu Sinan al-Shaybani, from Habib Ibn Abi Thabit, from Yahya Ibn Ja'ada who said: "The Messenger of God, peace be upon him, said: Two angels came to me in the form of young boys. With them was snow and hail and cold water. One of them opened my chest, and the other churned inside it with his beak and then washed it. This narration is Murssal (a type of hadith where a successor quotes directly from the Prophet). As for the splitting of the chest narration, it has been reported with a sound and connected chain of narration."
Source of the Narration
Reported by Muhammad Ibn Abdullah al-Hafiz who stated that he was informed by Muhammad Ibn Salih Ibn Hani, who said that it was narrated by Muhammad Ibn al-Nadr Ibn Abd Al-Wahhab, who mentioned that it was narrated by Shayban Ibn Farrukh, who narrated from Hammad Ibn Salama, who narrated from Thabit al-Bunani from Anas Ibn Malik.
Annotations
The term "white" appeared as "egg" in some versions. "Thrown away" was also represented as "cast off" in some versions. This narration was mentioned by Al-Hakim in "Al-Mustadrak" (2:600), who stated that the chain of transmission is authentic but was not quoted by him. His report was approved by Al-Dhahabi. Furthermore, it can be found in Ibn Hisham's Seerah (1:177) and Al-Bidayah wa Al-Nihayah (2:275).
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The Divine Allegory of The Prophet’s Purification
It is narrated that the Messenger of Allah, peace be upon him, was visited by Gabriel - peace be upon him - while he was playing with children. Gabriel took him, laid him down, and opened his chest, removing his heart. He extracted a clot from it and said, "This is the portion of Satan in you." He then washed his heart with Zamzam water in a golden basin, repaired it, and returned it to its place.
The boys ran to his foster mother, exclaiming, "Muhammad has been killed." They found him, his complexion altered. Anas said: "I used to see the mark of that stitching on his chest."
The Source of the Transmission
This narration has been reported in Sahih Muslim from Shaiban ibn Farrukh, concurring with the known traditions among the scholars of Prophetic biographies.
Abu al-Hasan, Ali bin Ahmad bin Abadan told us, quoting Ahmad bin Ubayd al-Saffar, who quoted Tamtam, who quoted Musa - the son of Ismail, who quoted Sulaiman bin al-Mughira, from Thabit, from Anas saying:
Encounter with the Divine
The Messenger of Allah, peace be upon him, said: "I was at home and was brought to ZamZam. My chest was opened, washed with ZamZam water, and then was presented a basin full of gold filled with faith and wisdom, which filled my chest." Anas states: "And the Messenger of Allah, peace be upon him, showed us its mark." And the angel ascended with him to the first heaven, and the rest of the story of the ascension (Mi'raj) was mentioned.
This narration was recorded by Muslim in his Sahih from the narration of Bahz bin Asad, from Sulaiman bin al-Mughira.
Documented Sources
This narration can be found in:
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Transcript Narrations from The Prophet Muhammad (pbuh)
The account was related by Shareek bin Abdullah bin Abi Namr from Anas ibn Malik from the Prophet, peace be upon him. Zuhri also reported the same from Anas bin Malik, from Abu Zar, from the Prophet, peace be upon him. Qatadah also reported from Anas bin Malik, from Malik bin Sa'sa'a, from the Prophet, peace be upon him.
The Possibility of Dual Experiences
It is possible these experiences happened twice: once when he was with his wet-nurse Halima and another time after he was commissioned during the Night of Ascension in Mecca. God knows best.
The Role of Thuwayba
Thuwayba, the freed slave of Abu Lahab bin Abdul-Muttalib, also breastfed the Messenger of Allah, peace be upon him, alongside Abu Salama bin Abdul Asad Al-Makhzumi.
A Narration from Urwa bin Zubair
About this fact, we were informed by Abu Abdullah Al-Hafiz and Abu Sa'id bin Abi Amro who said: we were told by Abu Muhammad: Ahmad bin Abdullah Al-Muzani, who said: we were informed by Ali bin Muhammad bin Isa, who said: we were informed by Abu Al-Yaman. who said: we were informed by Shu'ayb, from Az-Zuhri, who said: Urwa bin Zubair told me that Zaynab Bint Abi Salama (her mother being Umm Salama) told him that Umm Habiba Bint Abi Sufyan told her that she said to the Prophet, "Marry my sister, the daughter of Abi Sufyan." to which he replied, "Do you like this?" She said, "Yes, Messenger of Allah, for I am not your only wife, and I like that my sister shares with me in goodness." However, the Messenger of Allah, peace be upon him, replied, "That is not lawful for me." She said, "We heard that you wanted to marry Durrah Bint Abu Salama." He said, "The daughter of Umm Salama?" And she said, "Yes." He said, "Even if she were not my stepdaughter, she would still not be lawful for me to marry as she is my foster niece. I breastfed from Thuwayba, and she breastfed from her."
Footnote (358): It was mentioned earlier under number (321) that the Prophet's chest was opened more than once.
Footnote (359): It was mentioned earlier under number (293) that Thuwayba was among the wet nurses of the Prophet, peace be upon him.
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The Narration of Thawba’s Story
It was said that she was not my foster sister that nursed from my mother's breast. Rather, she was the daughter of my brother through nursing, as Thawba nursed both myself and my cousin Abi Salama. Therefore, do not present your daughters or sisters before me.
Urwa commented that Thawba was the servant of Abi Lahab. After Abi Lahab freed her, she nursed the Prophet, peace be upon him. After the death of Abi Lahab, some of his relatives saw him in a dream in an abhorring state and asked him about his condition. He replied he had not experienced any comfort after them, except for his being quenched with water through this finger due to his freeing Thawba, and he pointed to a hollow in his hand between his thumb and the finger next to it. This hadith was narrated by Al-Bukhari in the authentic book [ (360) ].
The Story of Umm Ayman, His Wet Nurse
Umm Ayman nursed him until he grew older.
We were informed by Abu Bakr Ahmad bin al-Hasan al-Qadi, that Abu al-Abbas Muhammad bin Yousuf told them that Abu Bakr Muhammad bin Ishaq told them from Abd Allah bin Yousuf, who said that he heard it from Ibn Wahb...
Abu Abd Allah al-Hafiz also informed us that Abu Abd Allah bin Yaqoub told him, Hussein bin Hassan together with Muhammad bin Ismail said Abu al-Tahir told them that Ibn Wahb said that Yunus bin Yazid told him from Ibn Shihab that Anas bin Malik said: "When the Emigrants arrived from Mecca to Madinah." And then the Hadith was mentioned, in which he said, [ (360) ] it was stated in Bukhari’s book of Nikah, chapter about your mothers who nursed you, and what is forbidden due to nursing is what is forbidden due to lineage, and (chapter about) your foster sisters who are in your care.
This was also narrated by Muslim in chapter 17 - book of nursing (4), chapter about the prohibition of marrying the foster sister and the woman's sister, Hadith (16) , page (1073) .
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Account of Umm Sulaim and Umm Ayman
Umm Sulaim presented her bedding to the Messenger of Allah, peace and blessings be upon him, which he gave to Umm Ayman, who was his patroness and the mother of Usama bin Zaid.
The Story of Umm Ayman
Ibn Shihab stated: Umm Ayman, the mother of Usama bin Zaid, had a remarkable history; she served Abdullah bin Abdul Muttalib and was from Abyssinia (Ethiopia). When Amina, the mother of the Messenger of Allah, peace and blessings be upon him, gave birth to him after his father's death, Umm Ayman nursed him until he grew up. Once he grew up, the Prophet, peace be upon him, set her free. Then she was married to Zaid bin Haritha. She passed away five months after the death of the Messenger of Allah, peace and blessings be upon him.
Reference
The account is reported by Muslim in his Sahih, from Abu Tahir [(361)]. Also included in: 22 - The Book of Jihad and Military Expeditions, Chapter: The return of the Muhajirin to collect their belongings from trees and fruits, Hadith (70), pages (1391-1392).
Arabic:
Chapters
- 1 . The newspaper of sources and references which were attributed to its page numbers and its parts, and the date of its printings during the verification of the book "Prophethood Evidences".
جريدة المصادر والمراجع التي جرى العزو إلى أرقام صفحاتها وإلى أجزائها، وتاريخ طبعاتها أثناء تحقيق كتاب دلائل النبوة - 2 . Chapter on Accepting the News
فصل في قبول الأخبار - 3 . Chapter on Who Accepts His News
فصل فيمن يقبل خبره - 4 . Chapter
فصل - 5 . Chapter on the Mursal Traditions
فصل في المراسيل - 6 . Chapter on the Differences in Hadiths
فصل في اختلاف الأحاديث - 7 . This text encompasses the chapters and biographical entries that are included in the book "Proofs of Prophecy and Knowledge of the Conditions of the Lawgiver", Muhammad bin Abdullah, the best of creation and messenger of the Lord of Majesty, may God bless him and his family.
جماع ذكر الأبواب والتراجم التي اشتمل [١٠٣] عليها كتاب دلائل النبوة ومعرفة أحوال صاحب الشريعة محمد بن عبد الله خير البرية ورسول رب العزة صلى الله عليه وعلى آله وسلم [١٠٤] - 8 . The author's introduction to the book
تقدمة المصنف للكتاب - 9 . The collection of the chapters on the birth of the Prophet [16], peace be upon him, [17].
جماع أبواب مولد النبي [١٦] صلى الله عليه وسلم، [١٧] - 10 . Chapter Explanation [18] The day on which the Messenger of God, peace and blessings be upon him, was born.
باب بيان [١٨] اليوم الذي ولد فيه رسول الله صلى الله عليه وسلم - 11 . The chapter of the month in which the Messenger of God was born, peace and blessings be upon him.
باب الشهر الذي ولد فيه رسول الله صلى الله عليه وسلم - 12 . The chapter of the year in which the Prophet of God, peace be upon him, was born [32]
باب العام الذي ولد فيه رسول الله صلى الله عليه وسلم [٣٢] - 13 . Chapter on the mention of the birth of the Chosen One (the Prophet Muhammad), peace be upon him, and the signs that appeared during his birth, before it, and after it.
باب ذكر مولد المصطفى، صلى الله عليه وسلم، والآيات التي ظهرت عند ولادته وقبلها وبعدها - 14 . Chapter on what came about the digging of [111] Zamzam, in a concise manner.
باب ما جاء في حفر [١١١] زمزم، على طريق الاختصار - 15 . The Chapter on the Vow of Abdul Muttalib
باب نذر عبد المطلب - 16 . The Chapter of Abdullah bin Abdul Muttalib's marriage: The father [154] of the Prophet, peace be upon him, married Amina bint Wahb, and she became pregnant with the Messenger of God, peace be upon him, and gave birth to him.
باب تزوج عبد الله بن عبد المطلب: أبي [١٥٤] النبي صلى الله عليه وسلم بآمنة بنت وهب، وحملها برسول الله، صلى الله عليه وسلم، ووضعها إياه - 17 . Chapter: How your Lord dealt with the companions of the elephant in the year in which the Messenger of Allah, peace be upon him, was born, and what preceded it from the consequential matter, in summary.
باب كيف فعل ربك بأصحاب الفيل في السنة التي ولد فيها رسول الله، صلى الله عليه وسلم، وما كان قبله من أمر تبع، على سبيل الاختصار - 18 . Chapter on what came about the shaking of the palace of Khosrow and the fall of its balcony, the sighting of the banished, the quenching of the fires, and other signs on the night of the birth of the Prophet Muhammad, peace and blessings be upon him.
باب ما جاء في ارتجاس ايوان كسرى وسقوط شرفه، ورؤيا الموبذان، وخمود النيران، وغير ذلك من الآيات، ليلة ولد رسول الله، صلى الله عليه وسلم - 19 . Chapter on the mention of the Prophet's breastfeeding, peace be upon him, his wet nurse and the one who nursed him [293]
باب ذكر رضاع النبي، صلى الله عليه وسلم، ومرضعته وحاضنته [٢٩٣] - 20 . Chapter: Mentioning the Names of the Prophet of Allah, Peace Be Upon Him
باب ذكر اسماء رسول الله صلى الله عليه وسلم - 21 . Chapter: Mentioning the nickname of the Prophet of Allah, peace and blessings be upon him.
باب ذكر كنية رسول الله، صلى الله عليه وسلم - 22 . Chapter on the mention of the noble lineage of the Messenger of Allah, peace and blessings be upon him, and his ancestry.
باب ذكر شرف أصل رسول الله صلى الله عليه وسلم، ونسبه - 23 . Chapter on the mention of the death of Abdullah, the father of the Messenger of Allah, peace and blessings be upon him, and the death of his mother Amina Bint Wahb, and the death of his grandfather Abd al-Muttalib Ibn Hashim.
باب ذكر وفاة عبد الله أبي رسول الله صلى الله عليه وسلم ووفاة أمه آمنة بنت وهب ووفاة جده عبد المطلب بن هاشم - 24 . The compilation of the characteristics of the Prophet Muhammad, peace be upon him.
جماع أبواب صفة رسول الله صلى الله عليه وسلم - 25 . The chapter on the description of his face, peace be upon him.
باب صفة وجهه صلى الله عليه وسلم - 26 . Chapter on the Description of the Color of the Prophet, peace be upon him.
باب صفة لون رسول الله صلى الله عليه وسلم - 27 . Chapter on the Description of the Eyes, Eyebrows and Mouth of the Messenger of Allah, Peace Be Upon Him.
باب صفة عين رسول الله صلى الله عليه وسلم وأشفاره وفمه - 28 . Chapter on the description of the forehead, eyebrows, nose, mouth, and teeth of the Prophet Muhammad, peace be upon him.
باب صفة جبين رسول الله صلى الله عليه وسلم وحاجبيه وأنفه وفمه وأسنانه - 29 . The chapter on the head of the Prophet of God, peace be upon him, and the description of his beard.
باب رأس رسول الله صلى الله عليه وسلم وصفة لحيته - 30 . Chapter on the Description of the Prophet Muhammad's Hair, Peace be Upon Him
باب صفة شعر رسول الله صلى الله عليه وسلم - 31 . Chapter on the Mention of the Prophet's Graying Hair, Peace Be Upon Him, and What is Reported About His Dyeing It
باب ذكر شيب النبي صلى الله عليه وسلم وما ورد في خضابه - 32 . Chapter on the description of what is between the shoulders of the Messenger of Allah, peace and blessings be upon him.
باب صفة بعد ما بين منكبي رسول الله، صلى الله عليه وسلم. - 33 . Chapter on the description of the Prophet's hand, Peace be upon him, his feet, his armpits, his arms, his legs, and his chest.
باب صفة كفي رسول الله، صلى الله عليه وسلم، وقدميه، وإبطيه، وذراعيه، وساقيه، وصدره - 34 . Chapter on the Description of the Prophet Muhammad's Stature, peace and blessings be upon him.
باب صفة قامة رسول الله صلى الله عليه وسلم - 35 . Chapter on the Good Scent of the Messenger of Allah, peace and blessings be upon him, the coolness of his hand, its softness in the hand of who touches it, and the description of his sweat.
باب طيب رائحة رسول الله صلى الله عليه وسلم وبرودة يده ولينها في يد من مسها، وصفة عرقه - 36 . Chapter on the Description of the Seal of Prophethood
باب صفة خاتم النبوة - 37 . Chapter: Compilation of the Attributes of the Messenger of Allah, peace and blessings be upon him.
باب جامع صفة رسول الله صلى الله عليه وسلم - 38 . Chapter [1] Narration of Umm Ma'bad [2] Describing the Attributes of the Messenger of Allah, peace and blessings be upon him.
باب [١] حديث أم معبد [٢] في صفة رسول الله صلى الله عليه وسلم - 39 . The narration of Hind bin Abi Hala [1] regarding the description of the Prophet Muhammad, peace be upon him.
حديث هند بن أبي هالة [١] في صفة رسول الله صلى الله عليه وسلم - 40 . Chapter on mentioning the narrations recounted about his noble qualities and morals in a concise manner. Witnessed by what we have narrated in the authentic Hadith of Hind son of Abi Hala.
باب ذكر أخبار رويت في شمائله وأخلاقه على طريق الاختصار [تشهد] [١] لما روينا في حديث هند بن أبي هالة بالصحة - 41 . Chapter: Mentioning the reports which were narrated about his asceticism in the worldly life and his patience in face of its extreme hardship, his preference for the hereafter, and what God Almighty has prepared for him therein, over the worldly life.
باب ذكر أخبار رويت في زهده في الدنيا وصبره على القوت الشديد فيها، واختياره الدار الآخرة، وما أعد الله تعالى له فيها، على الدنيا - 42 . Chapter on the conversation about the expenditure of the Messenger of God [1], peace and blessings be upon him, and in it is God the Almighty's sufficiency for his concern, and his effort for the poor and the wayfarer.
باب حديث نفقة رسول الله [١] صلى الله عليه وسلم، وما في ذلك من كفاية الله تعالى همه، وسعيه على الفقراء وابن السبيل - 43 . Chapter on What is Mentioned about His Sitting with the Poor and the Needy, the People of Virtue
باب ما جاء في جلوسه مع الفقراء والمساكين أهل الصفة - 44 . Chapter [1] Mentioning the diligent effort of the Messenger of Allah, peace and blessings be upon him, in obeying his Lord, the Almighty and Majestic, and his fear of Him, in a brief manner.
باب [١] ذكر اجتهاد رسول الله صلى الله عليه وسلم، في طاعة ربه، عز وجل، وخوفه منه، على طريق الاختصار - 45 . Chapter: What indicates that he was the most capable of people with the hand, and the most patient among them on hunger, along with what God honored him [1] with, of blessings in what he invoked from food.
باب ما يستدل به على أنه كان أجزى الناس باليد، وأصبرهم على الجوع، مع ما أكرمه الله [١] به من البركة فيما دعا فيه من الأطعمة - 46 . Chapter on what has come regarding the example of our Prophet, peace be upon him, and the example of the Prophets, peace be upon them, before him, and his announcement that he is the seal of the prophets; thus, it was as he informed.
باب ما جاء في مثل نبينا صلى الله عليه وسلم، ومثل الأنبياء عليهم السلام، قبله، وإخباره بأنه خاتم النبيين فكان كما أخبر - 47 . Chapter on what has been mentioned about his likeness, the likeness of his nation, their likeness, and the likeness of what he brought from guidance and explanation, and that his eyes, peace be upon him, were sleeping but his heart was awake.
باب ما جاء في مثله ومثل أمته ومثلهم ومثل ما جاء به من الهدى والبيان، وأن عينيه، صلى الله عليه وسلم، كانتا تنامان والقلب يقظان - 48 . The chapter on the description of the Prophet of Allah, peace be upon him, in the Torah, the Gospel, the Psalms, and all other books, and the description of his nation.
باب صفة رسول الله صلى الله عليه وسلم، في التوراة والإنجيل والزبور وسائر الكتب، وصفة أمته - 49 . The chapter concerning what was found of the image of our Prophet Muhammad, may peace be upon him, associated with the images of Prophets before him in Syria (the Levant).
باب ما وجد من صورة نبينا محمد صلى الله عليه وسلم، مقرونة بصورة الأنبياء قبله بالشام