Islam Ahmadiyyat even a penny from them as ransom for their freedom16. Moreover, the Holy Prophet [saw] bestowed abundant wealth upon one of his foster sisters, who also happened to be a prisoner of war at that time. There is disagreement regarding the acceptance of Islam by Halimah [ra_ha] and her husband Harith [ra]. However, the prevalent notion is that both Halimah [ra_ha] and Harith [ra] became Muslims and thus, died as Muslims. The foster brother of Muhammad [saw], ‘Abdullah, and his sister Shima, also died as Muslims.
Mother’s Guardianship and Travel to Yathrab When Halimah [ra_ha] brought Muhammad [saw] to his mother, he was approximately four years of age. After this, the child remained in the guardianship of his dear mother. When the young Muhammad [saw] reached the age of six, Aminah [ra_ha] travelled to Yathrab [now Madinah], with the intent of meeting her relatives from the Banu Najjar, and also took Muhammad [saw] along with her. Ummi Aiman also accompanied them. It is quite possible that during this trip, Aminah [ra_ha] may have contemplated visiting the tomb of her deceased husband. In any case, she travelled to Yathrab and remained there for one month. The Holy Prophet [saw] remembered this precious time for the rest of his life. After approximately fifty years when he migrated to Madinah, he still showed his Companions the house in which he had resided along with his mother, during his stay in Madinah. He also showed them the place where he used to play with the children of Madinah, and pointed out the pond where he learned to swim17.
His Mother’s Demise After a stay of approximately one month, Aminah [ra_ha] departed on her return journey, but her death was destined to be in a foreign land just as her husband’s had been. She fell ill on the way and passed away at a place known as Abwa’, – and thus she was buried there18. Once in the time of his prophethood, the Holy Prophet [saw] passed by the same location and honoured the grave of his mother by his presence. Upon seeing the grave of his mother, the Prophet [saw]’s eyes welled with tears. When the Companions of the Holy Prophet [saw] saw this sight, they also began to shed tears. The Holy Prophet [saw] addressed his Companions saying: “God has given me permission to visit the tomb of my mother, but He has not permitted me to pray upon it.” 19 This does not mean that the mother of the Holy Prophet [saw] shall not be forgiven, because this matter rests in the hands of God, and none can draw conclusions regarding it; however, from this instance we find that just as the Holy Prophet [saw] had elaborated upon other occasions, it is not right to pray for the forgiveness of one who dies in a state of idolatry. Instead the affair of an idolater should be entrusted to God alone. The mother of Muhammad [saw] passed away and as a result, he became an orphan; without mother or father. It would be no minor grief to be absent from home and apart from dear ones at such a young age. It could not be an insignificant grief to lose one’s mother when one’s father had already passed away. Hence, these happenings left a deep and ever enduring effect on the heart of the Holy Prophet [saw]. Undoubtedly, the Prophet [saw] was sent as Rahmatullil-‘Alamin 20, however, due to external causes, occurrences of this nature had a very profound influence on the disposition of Muhammad [saw]. To some extent, these initial grievances were the reason behind his immense love for the poor and special sympathy for the less fortunate; thus, his nature became exceptionally distinguished. The Holy Qur’an mentions the orphanage of Muhammad [saw] in the following words:
Notes 1 2 3 4
The People of the Elephant Third month in the Islamic calendar Mahmud Pasha Misri As-Siratun-Nabawiyyah, By Ibni Hisham, Babu Wiladati Rasulillah wa Rida‘atihi, p.129, DarulKutubil-‘Ilmiyyah, Beirut, (2001) 5 Sharhu ‘Allamatiz-Zarqani ‘alal-MawahibilLadunniyyah, vol.1, pp.227-230, Babu Min ‘Aja’bi Wiladatihi Darul-Kutubil-‘Ilmiyyah, Beirut, First Edition (1996) *Tarikhul-Khamis, vol.1, p.200, Dhikru Ma Waqa‘a Lailata Miladihi, Muwassasatu Shu‘ban, Beirut 6 Sharhu ‘Allamatiz-Zarqani ‘alal-MawahibilLadunniyyah, vol.1, p.232, Babu Min ‘Aja’bi Wiladatihi, Darul-Kutubil-‘Ilmiyyah, Beirut, First Edition (1996) * Tarikhul-Khamis, vol.1, p.204, Dhikru Khatanihi, Muwassasatu Shu‘ban, Beirut 7 Sharhu ‘Allamatiz-Zarqani ‘alal-MawahibilLadunniyyah, Volume 1, p.226, Babu Min ‘Aja’bi Wiladatihi Darul-Kutubil-‘Ilmiyyah, Beirut, First Edition (1996) 8 Cease not to forget that Halimah [ra_ha] and Harith [ra] found no blood spilled at the place of this event neither did they find any other physical elements hinting towards the Shaqq-e-Sadr, nor could they find anything extracted from the heart of Muhammad [saw] and thrown out. (Author) 9 In other words the child has been possessed by an evil spirit or demon. (Author) 10 As-Siratun-Nabawiyyah, By Ibni Hisham, Babu Wiladati Rasulillah wa Rida‘atihi, p.133, DarulKutubil-‘Ilmiyyah, Beirut, (2001) 11 Sahih Muslim, Kitabul–Iman, Babul-Isra’i bi Rasulillahi(saw) ilas-Samawati wa Fardis-Salah, Hadith No. 413 12 Some readers may be unaware of the term Kashf, hence for their knowledge it is mentioned. Just as at night one witnesses various sightings or visions in one’s sleep and one perceives them to be reality although in actuality it is nothing more than a dream. Similarly, in some cases, visions of this nature are also shown by God to his noble servants in a state of complete wakefulness. In other words a particular state overtakes man while he is awake and as a result he becomes separated from his physical senses (or in some cases whilst still connected to his physical senses) witnesses a peculiar vision. The vision or sight seen in this state of mind is referred to as Kashf. In certain instances during a Kashf the sphere of this vision extends to more than one person and thus others also become influenced by this special sight. Therefore, in addition to the one who directly experiences this divine inspirational sight, other individuals can also partake in the same experience. (Author) 13 Incision of the chest (Publisher) 14 Night of ascension (Publisher) 15 Sahih Bukhari, Kitabu Fada’ilis-Sahabah, Babu Ma Ja’a fl-Mi‘raj, Hadith No. 3887 16 At-Tabaqatul-Kubra, By Ibni Sa‘d, Al-Juzul-Awwal, Dhikru Man Arda‘a Rasulallah wa Tasmiyyati Ikhwatihi wa Akhawatihi minar-Rada‘ah, p. 54, Daru Ihya’it-Turathil-‘Arabi, Beirut, First Edition (1996) 17 *As-Siratun-Nabawiyyah, By Ibni Hisham, Babu Wiladati Rasulillah wa Rida‘atihi, p.134, DarulKutubil-‘Ilmiyyah, Beirut, (2001) *At-Tabaqatul-Kubra, By Ibni Sa‘d, AlJuzul-Awwal, Dhikru Wafati Aminata Ummi Rasulillahi(saw), p. 55, Daru Ihya’it-Turathil-‘Arabi, Beirut, First Edition (1996) *Tarikhut-Tabari, vol.2, p. 139, Babu Dhikri Mauladi Rasulillahi(saw), Darul-Fikr, Beirut, (2002) 18 This narration is generally that of most historians. Some narrations state that Aminah bint Wahab passed away in Makkah and that her grave is situated in the Valley of Hujun, Makkah. (Author) 19 *Sahih Muslim, Kitabul-Jana’iz, Babu Isti’zaninNabi(saw) Rabbahu ‘Azzawajal fi Ziyarati Qabri Ummihi, Hadith No 2258 * Sunan Ibni Majah, Kitabul-Jana’iz, Babu Ma Ja’a f Ziyarati Quburil-Mushrikin, Hadith No. 1572 20 A mercy for all peoples (publisher) 21 Ch.93:Vs.7–10
“Did He not find thee an orphan and give thee shelter?... So the orphan, oppress not.” 21 Tariq Magazine March 2011
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