Chapter: Hadith of Umm Ma'bad describing the Prophet Muhammad ﷺ

Source and Chain of Transmission

Reported by Abu Nasr: Umar ibn Abdul Aziz ibn Umar ibn Qatadah.

Hadith of Umm Ma'bad

Transmitted by At-Tabarani and Al-Hakim in "Al-Mustadrak" (3:10) at length, confirming its authenticity. The narrators' truthfulness is supported by evidence:

• Prophet Muhammad ﷺ stayed in two adjacent tents as reported in consecutive authentic narrations.
• The narrators were reputable individuals from the Arab tribes known for honesty and accuracy in transmitting traditions.
• The chains include multiple generations without any weaknesses or uncertainties in the narrators.
• Al-Hurr ibn As-Sabbah An-Nakha'i narrated from Umm Ma'bad, along with his son, reinforcing the validity of the chain.

Comments by Adh-Dhahabi and Other Scholars

Adh-Dhahabi stated that there is nothing in these chains to challenge their authenticity. Similar statements were made by Abu Nu'aim in "Dala'il An-Nubuwwah" (p. 283-287).

Additional Narrations

Also reported by Ibn Sa'd from Abu Ma'bad, and by Ibn As-Sakan from Umm Ma'bad. The narrative can be found in Ibn Hisham's biography (2:100) and elaborated upon in As-Suhayli's "Ar-Rawd Al-Unuf" (2:7-8).

Hadith Chain:

Narrated by Abu 'Amr: Muhammad ibn Ja'far ibn Muhammad ibn Matr said that Abu Zayd informed us, stating that Abd al-Wahid ibn Yusuf ibn Ayyub ibn al-Hakam ibn Ayyub ibn Sulaiman ibn Thabit ibn Yasar al-Khuzai al-Ka'bi in Qudayd reported to me. He said my uncle Sulaiman ibn al-Hakam narrated from my grandfather Ayyub ibn al-Hakam al-Khuzai from Hizam ibn Hisham from his father Hisham from his grandfather Hubaysh ibn Khalid, the companion of the Messenger of Allah (peace be upon him) that the Messenger of Allah (peace be upon him)...

Additional Narrations:

Narrated by Abu 'Abd al-Rahman: Muhammad ibn al-Husayn al-Sulami said that Abu 'Amr ibn Matraf informed them, saying that Muhammad ibn Muhammad ibn Sulaiman ibn al-Hakam ibn Ayyub ibn Sulaiman ibn Thabit ibn Yasar al-Khuzai in Qudayd, known as Abu Abdullah ibn Abi Hisham al-Qafah reported to us. He said my father Muhammad ibn Sulaiman narrated to me from my uncle Ayyub ibn al-Hakam from Hizam ibn Hisham from his father Hisham from his grandfather Hubaysh ibn Khalid, the one killed at al-Bat-ha on the day Mecca was conquered that the Messenger of Allah (peace be upon him)...

Additional Narrations:

Narrated by Abu Nasr ibn Qatada: Abu 'Amr ibn Matr reported to us, saying that Abu Ja'far Muhammad ibn Musa ibn Isa al-Hulwani informed us, stating that Mukram ibn Mahraz ibn Mahdi reported to me. He said my father Mahraz ibn Mahdi narrated from Hizam ibn Hisham from [...]

Additional References:

• Ibn Asakir's Tareekh Dimashq (1:326)
• Ibn 'Abd al-Barr's Al-Isti'ab (2:796-797)
• Al-Dhahabi's Tarikh al-Islam (2:227)
• Al-Ya'qubi's 'Uyun al-Athar (1:227)
• Al-Bidayah wa al-Nihayah (3:191)
• Ibn Hajar's Al-Isabah (8:281)
• Recorded by Hasaan ibn Thabit in poetry
• Ahmad Muharram included in Diwan Majd al-Islam, page 14

"The story of Umm Ma'bad, a well that is sought by thirsty souls like a revered blessing. Seeking the lamb, how she nurtured it, resembling the generous rain. The blessed visit signifies the nobility of prophecy, glorifying the Lord, the unique Almighty."

The Generosity of the Prophet (PBUH)

Introduction

Hubeish ibn Khalid narrated from his father, from his grandfather, that Hubeish ibn Khalid, the companion of the Messenger of Allah (PBUH), was martyred in the Battle of Badr. He was the brother of Atika bint Khalid. When the Prophet (PBUH) emigrated from Mecca to Medina along with Abu Bakr and their servant, Amir ibn Fuhayra, they passed by the tent of Umm Ma'bad al-Khuza'iyya.

The Act of Kindness

People asked Umm Ma'bad for some meat or dates to buy from her, but she had nothing to offer. However, the Prophet (PBUH) found a weak sheep in the tent and asked for permission to milk it. Umm Ma'bad granted him permission, and he milked the sheep, prayed for it, and then fed it until it was satisfied. He also quenched the thirst of the companions and then drank from the milk himself. After milking the sheep again, the Prophet (PBUH) left the vessel with her, bid farewell, and departed. Her husband, Abu Ma'bad, arrived with weak and emaciated camels, surprised to find the sheep in good condition.

Translation of Classical Arabic Text

Abu Zaid's Observations

Abu Zaid said: "Their minds are scarce." When Abu Ma'bad saw milk, he was amazed and asked, "Where did you get this milk, O mother of Ma'bad, while the goats are dry and no sign of milking in the house?" She replied, "By Allah, a blessed man passed by us in such and such condition." Abu Ma'bad requested her to describe him, to which she responded: "I saw a man with a radiant face, beautiful character, undisturbed by fatigue or weakness, handsome and just. Muhammad ibn Musa added that he had bright eyes, thick eyelashes, a melodious voice, noble neck, thick beard, matching eyebrows. His silence exudes dignity, his speech is elevated in elegance. He is the most beautiful and splendid from afar, and the most charming and handsome up close. His speech is sweet, clear, and never frivolous. It flows like well-ordered pearls cascading down a string. His stature is neither short nor imposing, like a branch amidst branches giving him the most enchanting appearance.

Virtues of the Man

He is of the three most beautiful humans, most superior in dignity. His companions encircle him, attentive to his words and acts pronto upon his commands. He is always well-composed, never frustrated or belied. Abu Ma'bad declared, "By Allah, he is the one from Quraysh whose mention among us echoes that of Mecca. I aspired to be his companion, and I shall achieve it if I find a way." In the morning, a voice rang out in Mecca, resonating high and clear without knowing its source, saying: "May Allah reward the best of rewards to the Lord of the people...' Two companions responded: "Our mother Ma'bad's tent is between (the two of us)."

Translation of Classical Arabic Text

Surah Al-Qasas, Verses 13-14:

He brought it [down] as guidance, and those [believers] followed it. So, indeed, they have succeeded. Those who become the companions of Muhammad in the evening, O Banu Ka'b, what has diverted you from the course of Allah? ... With regards to it are [deeds of] everlasting reward and integrity. The son of Ka'b has a place for their young girls, and their place of sitting is for the believers a watchtower. Ask your sister to prepare the vessels for drinking and eating. For you, if you ask the ewe, it will bear witness, as it had previously suckled a strong ewe. The harmed ewe [then] abandoned it with a feeling of betrayal, a bond still left with her by its suckling parts. When Hassan bin Thabit Al-Ansari, the poet of Allah's Messenger, peace be upon him, heard the calls, he would respond, saying: "A people will be disappointed for losing their Prophet ... while those who he comes to, they are sanctified, and those he guides [will be guided]".

He departed from a people whose minds had gone astray, and settled among a people renewed by light. He led them after misguidance, their Lord guiding them towards the truth.

Hadith of Abu Nasr bin Qatada:

Abu Nasr said: Abu Amr bin Matraf said: Abu Ja’far bin Muhammad bin Musa asked Mukram about the name of Umm Ma'bad. He replied: Her name is 'Aatikah bint Khalid. Her title: Umm Ma'bad. Her husband's name: Aktham bin Abi.

Translation of Classical Arabic Text

Al-Jawni, also known as: Abd al-Uzza

Abu Abdullah Al-Hafiz narrated to us, saying: Abu Sa'id reported to us that Ahmad ibn Muhammad ibn Amr Al-Ahmasi informed us, who said: Al-Husayn ibn Humayd ibn Rabia Al-Khazzaz narrated to us, who said: Suleiman ibn Al-Hakam ibn Ayyub ibn Suleiman ibn Thabit ibn Yasar Al-Khuzai told us, saying: My brother Ayyub ibn Al-Hakam and Salim ibn Muhammad Al-Khuzai both narrated to us from Hizam ibn Hisham. He mentioned it with its chain of transmission, similar to the omission of two lines from the poetry of Hassan, at the end, which he had mentioned in another place. It was also narrated by Ya'qub ibn Sufyan Al-Fasawi from Mukram ibn Muhriz, besides the poems.

Abu Al-Husayn ibn Al-Fadl informed us, saying: Abdulah ibn Jafar ibn Durustawayh reported to us that Ya'qub ibn Sufyan narrated to us, who said: Abu Al-Qasim Mukram ibn Muhriz ibn Al-Mahdi ibn Abd al-Rahman ibn Amr Al-Khuzai told me that my father, Muhriz ibn Al-Mahdi, narrated it.

Abu Abdullah Al-Hafiz dictated to us, saying: Abu Zakariya Yahya ibn Muhammad Al-Anbari informed us that Al-Husayn ibn Muhammad ibn Ziyad and Ja'far ibn Muhammad ibn Sawar reported to us. Abdallah ibn Muhammad Al-Durayqi also informed us through others, saying: Muhammad ibn Ishaq ibn Khuzaimah Al-Imam narrated to us. Makhlad ibn Ja'far told us that Muhammad ibn Jarir informed us, saying Mukram ibn Muhriz told them.

Abu Abdullah Al-Hafiz continued: Then I heard the righteous scholar Abu Bakr Ahmad ibn Ja'far Al-Qati'i saying: Mukram ibn Muhriz narrated to us from his ancestors. He recited the Hadith in its entirety. I asked our Sheikh Abu Bakr: Did the Sheikh hear it from Mukram? He said: Yes, by Allah, my father took me with him on Hajj when I was seven years old. He then introduced me to Mukram ibn Muhriz.

Mentioned to me by Abu Muhammad Al-Qutaybi - may Allah have mercy on him - that he said about the interpretation of what is hoped for in the exegesis.

Translation of Classical Arabic Text

Key Points from the Hadith

Word: "Barzah"
He meant a tooth that stands out without being hidden. It is not like a small hidden tooth.

Word: "Murmilin"
He meant that their provisions ran out

Word: "Mushtinin"
He meant those who enter in the winter

Word: "Musnatin"
He meant those who enter every year, facing famine and drought

Word: "Kisr al-Khaymah"
He meant a part of it

Word: "Fatafajjat"
He meant she spread her legs to milk the sheep

Word: "Da'a bin in"'in yurbidhur-rhat"
He meant he gave them water to drink until they were weighed down and satiated

Word: "Rahat"
The group between three to ten people

Word: "Thajj"
He meant a flood

Phrase: "Hatta 'ala al-baha'"
He means until the vessel is filled with the luster of milk, which is thick foam

Phrase: "Fasharibuhu hatta aradu"
He means they drank until they quenched their thirst and became drenched in milk

Phrase: "Tasharakna huzlan"
He means they shared a jest that had no purity or proper way

Translation of Classical Arabic Text

Key Points:

• "A distant" (عازب) means far in the pasture.
• "Outwardly beautiful" (ظاهر الوضاءة) is interpreted as having apparent beauty.
• "Bright-faced" (أبلج الوجه) refers to a radiant face.
• "Not fatigued by a bee" (لم تعبه نحلة) implies precision and solidity.
• "Not injured by a lance" (ولم تزريه صقلة) describes ribs that are not too prominent.
• "Tall" (ثُجْلة) refers to the bony structure and the relaxation of the lower abdomen.
• "Small head" (صُعْلة) denotes a small head and is an attribute of beauty.
• "Musky-eyed" (الدّعج) refers to the darkness in the eye and other features.
• "Softness in his mustache" (في أشفاره عطف) suggests that the mustache should be long and then curved at the end.

Complete Translation:

"And his saying: 'And the distant (عازب)' means far in the pasture. And her saying: 'Outwardly beautiful (ظاهر الوضاءة)', Ghayr al-Qutaybi said: she means apparent beauty. Al-Qutaybi said: 'Bright-faced (أبلج الوجه)' she means the face that shines brightly. And her saying: 'Not fatigued by a bee (لم تعبه نحلة)', for the bee indicates precise and solid construction. And her saying: 'And not injured by a lance (ولم تزريه صقلة)', for the lance indicates a rib that is not too prominent. And it is narrated: 'Not fatigued by a mace and not injured by a javelin.' ..."

Interpretation and Explanation of Key Points

On Describing One's Persuasive Speech:

The saying about one's speech: "Separation, not useless chatter," signifies that it is moderate, neither too little nor too much.

Not Losing Hope Due to Length:

When it is said: "Do not despair due to length," it may mean that the length is not so excessive as to discourage one's opponent from engaging with it. Alternatively, it could be interpreted as a misrepresentation. I prefer the understanding of "No clarity due to length."

Not to Be Disparaged or Despised:

When it is said: "Not to be penetrated by a glimpse of limited vision," it means neither to belittle nor to scorn it.

Meaning of "Mahfud" and "Mahshud":

'Mahfud' means 'served,' while 'Mahshud' is when you say, 'I gathered for so-and-so,' indicating that you prepared and assembled something for him.

Clarification on "Aabis":

It implies that there is no gloom on the face nor aggression from adversaries, particularly injustice.

Perplexing Statement:

The saying of the caller: "Therefore, my sight was engulfed by it openly," where 'openly' means purely. 'Ad-Darra' is the flesh of the udder. He left it as a pledge with her for milking, indicating that he entrusted the ewe to her to be milked.