Summary

ʿAllāmah Mullā ʿAlī al-Qārī (rahimallāhu), in Mirqāt al-Mafātīḥ, states:

وَجَبَتْ لِيَ النُّبُوَّةُ وَالْحَالُ أَنَّ آدَمَ (بَيْنَ الرُّوحِ وَالْجَسَدِ) يَعْنِي وَأَنَّهُ مَطْرُوحٌ عَلَى الْأَرْضِ صُورَةً بِلَا رُوحٍ، وَالْمَعْنَى أَنَّهُ قَبْلَ تَعَلُّقِ رُوحِهِ بِجَسَدِهِ

Prophethood was made obligatory for me, while the state of Adam ʿalayhi as-salām (between the soul and the body) means that he was lying on the earth in form without a soul, and the meaning is that this refers to him before his soul was attached to his body.”

قَالَ الطِّيبِيُّ: هَذَا هُوَ جَوَابٌ لِقَوْلِهِمْ: مَتَى وَجَبَتْ أَيْ: وَجَبَتْ فِي هَذِهِ الْحَالَةِ فَعَامِلُ الْحَالِ وَصَاحِبُهَا مَحْذُوفَانِ.

“Al-Ṭiṭībī (rahimallāhu) said: This is the answer to their question: ‘When did it become obligatory?’ meaning: it became obligatory in this state, and the doer of the action (عَامِلُ الْحَا) and its subject are both implied but omitted.”

وَرَوَى أَبُو نُعَيْمٍ فِي الدَّلَائِلِ وَغَيْرِهِ مِنْ حَدِيثِ أَبِي هُرَيْرَةَ مَرْفُوعًا: («كُنْتُ أَوَّلَ النَّبِيِّينَ فِي الْخَلْقِ وَآخِرَهُمْ فِي الْبَعْثِ») وَأَمَّا مَا يَدُورُ فِي الْأَلْسِنَةِ بِلَفْظِ: («كُنْتُ نَبِيًّا وَآدَمُ بَيْنَ الْمَاءِ وَالطِّينِ») فَقَالَ السَّخَاوِيُّ: لَمْ أَقِفْ عَلَيْهِ بِهَذَا اللَّفْظِ، فَضْلًا عَنْ زِيَادَةِ ” «وَكُنْتُ نَبِيًّا وَلَا مَاءَ وَلَا طِينَ»

“Imām Abu Nu’aym (rahimallāhu) narrated in Al-Dalā’il and elsewhere from the hadith of Abu Hurayra (radiyallāhu anhu), as a Marfu (chain that reaches The Prophet ﷺ) narration:

 ‘I was the first of the Prophets in creation and the last of them in resurrection.’ As for the wording that circulates among the people: ‘I was a Prophet while Adam ʿalayhi as-salām was between water and clay,’ Al-Sakhāwī said: ‘I have not found it in this exact wording, let alone with the addition of “and I was a Prophet while there was no water and no clay.'”

وَقَالَ الْحَافِظُ ابْنُ حَجَرٍ فِي بَعْضِ أَجْوِبَتِهِ: إِنَّ الزِّيَادَةَ ضَعِيفَةٌ وَمَا قَبْلَهَا قَوِيٌّ. وَقَالَ الزَّرْكَشِيُّ: لَا أَصْلَ لَهُ بِهَذَا اللَّفْظِ، وَلَكِنْ فِي التِّرْمِذِيِّ: «مَتَى كُنْتَ نَبِيًّا؟ قَالَ: (وَآدَمُ بَيْنَ الرُّوحِ وَالْجَسَدِ») . قَالَ السُّيُوطِيُّ: وَزَادَ الْعَوَّامُّ وَلَا آدَمَ وَلَا مَاءَ وَلَا طِينَ، وَلَا أَصْلَ لَهُ أَيْضًا.

“And Al-Hafiz Ibn Hajar said in some of his responses: ‘The addition is weak, but what came before it is strong.’ And Al-Zarkashi said: ‘There is no origin for this wording, but in Al-Tirmidhi it is narrated: ‘When were you a Prophet? He (ﷺ) said: “While Adam ʿalayhi as-salām was between the soul and the body.”‘ And Imam Al-Suyuti rahimallāhu said: ‘The common people have added: “at a time when Ādam ʿalayhi as-salām had neither been formed from water nor from clay,” and there is no origin for this addition either.'”

[Mirqāt al-Mafātīḥ]

Imām al-Ṭaḥāwī, in Sharḥ Maʿānī al-Āthār, explains:

فَقَدْ كَانَ اللهُ تَعَالَى كَتَبَهُ فِي اللَّوْحِ الْمَحْفُوظِ نَبِيًّا، ثُمَّ أَعَادَ اكْتِتَابَهُ إِيَّاهُ فِي الْوَقْتِ الْمَذْكُورِ فِي هَذَا الْحَدِيثِ

“Indeed, Allah Almighty had written him as a Prophet in the Preserved Tablet (Al-Lawh al-Mahfuzh), and then He re-recorded him as such at the time mentioned in this hadith.”

كَمَا قَالَ عز وجل: ﴿وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ﴾ [الأنبياء: ١٠٥]، وَكَانَ عز وجل قَدْ كَتَبَ ذَلِكَ فِي اللَّوْحِ الْمَحْفُوظِ، ثُمَّ أَعَادَ اكْتِتَابَهُ فِي الزَّبُورِ الَمُحَزَّبَةِ بَعْدَ ذَلِكَ، فَمِثْلُ ذَلِكَ اكْتِتَابُهُ عز وجل النَّبِيَّ عليه السلام، وَآدَمُ بَيْنَ الرُّوحِ وَالْجَسَدِ، بَعْدَ اكْتِتَابِهِ إِيَّاهُ قَبْلَ ذَلِكَ فِي اللَّوْحِ الْمَحْفُوظِ أَنَّهُ كَذَلِكَ، وَبِاللهِ التَّوْفِيقُ

“As Allah, the Exalted, said: ‘And We have certainly written in the Psalms (and all divine books), after the (previous) mention, that the earth will be inherited by My righteous servants.’ [21:105]. And indeed, Allah had written that in the Preserved Tablet, then He re-recorded it in the compiled Psalms (Zabūr) afterward. Similarly, Allah re-recorded the Prophet (ﷺ) as a Prophet while Adam (ʿalayhim as-salām) was between soul and body, after having written it in the Preserved Tablet that this would be the case. And success is by Allah.”

[Sharḥ Maʿānī al-Āthār] 

Imam Zurqani states in his seminal work Sharḥ al-Zurqānī ʿalā al-Mawāhib al-Ladunniyyah bil-Minaḥ al-Muḥammadiyyah: 

وتفسير معناه، «وأنه كان نبيًا وآدم بين الروح والجسد» ظرف زمان، بمعنى أنه محكوم بها ظاهرة بين خلق روح آدم وجسده، حيث نبأه في عالم الأرواح، وأمرها بمعرفة نبوته والإقرار بها

The interpretation of the phrase “and that he was a prophet while Adam (ʿalayhim as-salām) was between spirit and body” is that it expresses a time circumstance (ظرف زمان) — meaning that he (the Prophet) was already decreed as such, manifestly so, between the creation of Adam’s (ʿalayhim as-salām) spirit and body. He was made a prophet in the ʿĀlam al-Arwāḥ (عالم الأرواح), and they were commanded to know of his prophethood and to acknowledge it.

[Sharḥ al-Zurqānī ʿalā al-Mawāhib al-Ladunniyyah bil-Minaḥ al-Muḥammadiyyah]

The verse of Qu’ran which makes a mention of the ʿĀlam al-Arwāḥ:

وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ شَهِدْنَا ۛ أَن تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَافِلِينَ

And [mention] when your Lord took from the children of Adam — from their loins — their descendants and made them testify concerning themselves, [saying to them], “Am I not your Lord?” They said, “Yes, we have testified,” lest you should say on the Day of Resurrection, “Indeed, we were unaware of this.”

(Surah Al-A‘raf, 7:172)

It was at this moment that the souls of all creation were presented before Almighty Allah. It was also then that all the Prophets (ʿalayhim as-salām) affirmed their belief in and acceptance of the Final Prophet, the Noble Prophet Muhammad ﷺ. Further details on this will be discussed in the next chapter, in shā’ Allāh.

Summary

A ḥadīth further elaborates upon this Qur’ānic verse, exemplifying Tafsīr al-Qur’ān bi al-Sunnah (the explanation of the Qur’ān through the Sunnah):

قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَابْنُ عَمِّهِ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ، رَضِيَ اللَّهُ عَنْهُمَا: مَا بَعَثَ اللَّهُ نَبِيًّا مِنَ الْأَنْبِيَاءِ إِلَّا أُخِذَ عَلَيْهِ الْمِيثَاقُ، لئن بَعَث محمدًا وَهُوَ حَيّ لَيُؤْمِنَنَّ بِهِ وَلَيَنْصُرَنَّهُ، وأمَرَه أَنْ يَأْخُذَ الْمِيثَاقَ عَلَى أُمَّتِهِ: لَئِنْ بُعِثَ مُحَمَّدٌ [ﷺ] وَهُمْ أَحْيَاءٌ ليؤمِنُنَّ به ولينصرُنَّه

ʿAlī ibn Abī Ṭālib and his cousin ʿAbdullāh ibn ʿAbbās رضي الله عنهما said:
“Allah did not send any prophet from among the prophets except that He took a covenant from him [that is, a solemn pledge from every prophet], that if Muḥammad ﷺ were to be sent [i.e., appear as a prophet] during his lifetime, he would surely believe in him and support him. And He (Allah) commanded that prophet to take the same covenant from his nation — that if Muḥammad ﷺ were to be sent while they were alive, they too would surely believe in him and support him.”

تفسير القرآن العظيم ٢/‏٥٦، وجامع البيان ٦/‏٥٥٥، والدر المنثور ٢/‏٢٥٢

In a portion of the extended narration, the Prophet ﷺ is reported to have said:

إِنَّكُمْ حَظِّي مِنَ الأُمَمِ، وَأَنَا حَظُّكُمْ مِنَ النَّبِيِّينَ

“You are my portion among the nations, and I am your portion among the prophets.”

[المسند (٤/٢٦٥) قال الهيثمي في المجمع (١/١٧٣) : “رجاله رجال الصحيح إلا أن فيه جابر الجعفي وهو ضعيف]

Also in another hadith, The Prophet ﷺ said:

واللهِ-لَوْ كَانَ مُوسَى حَيًّا بَيْنَ أَظْهُرِكُمْ مَا حَلَّ لَهُ إِلا أَنْ يَتَّبِعَنِي

By Allah, if Mūsā (ʿalayhi as-salām) were alive among you [i.e., present in your time], it would not be permissible for him [nor for anyone else] except to follow me [meaning, to adhere to the Sharīʿah of Islam and my prophethood, as all previous laws have been abrogated by my message].

مسند البزار برقم (١٢٤) “كشف الأستار” ورواه أحمد في مسنده (٣/٣٨٧) والدارمي في السنن (١/١١٥) قال الهيثمي في المجمع (١/١٧٤) : رواه البزار وأحمد وأبو يعلى

Imām Ibn Kathīr رحمه الله encapsulates the meaning with remarkable eloquence:

فَالرَّسُولُ مُحَمَّدٌ خَاتَمُ الْأَنْبِيَاءِ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ، دَائِمًا إِلَى يَوْمِ الدِّينِ، وَهُوَ الْإِمَامُ الْأَعْظَمُ الَّذِي لَوْ وُجِدَ فِي أَيِّ عَصْرٍ وَجِدَ لَكَانَ هُوَ الْوَاجِبُ الطَّاعَةِ المقدَّم عَلَى الْأَنْبِيَاءِ كُلِّهِمْ؛ وَلِهَذَا كَانَ إِمَامَهُمْ لَيْلَةَ الْإِسْرَاءِ لَمَّا اجْتَمَعُوا بِبَيْتِ الْمَقْدِسِ، وَكَذَلِكَ هُوَ الشَّفِيعُ فِي يَوْمِ الْحَشْرِ فِي إِتْيَانِ الرَّبِّ لِفَصْل الْقَضَاءِ، وَهُوَ الْمَقَامُ الْمَحْمُودُ الَّذِي لَا يَلِيقُ إِلَّا لَهُ، وَالَّذِي يَحِيدُ عَنْهُ أُولُو الْعَزْمِ مِنَ الْأَنْبِيَاءِ وَالْمُرْسَلِينَ، حَتَّى تَنْتَهِيَ النَّوْبَةُ إليه، فيكونَ هو المخصوص به.

“The Messenger Muḥammad ﷺ is the Seal of the Prophets [i.e., the final prophet after whom no other prophet will be sent], may Allah’s blessings and peace be upon him always until the Day of Judgment. He is the greatest Imām [leader in rank and status], such that if he were present in any era, it would be obligatory to obey him [meaning that his authority would take precedence] over all other prophets.

For this reason, he led them in prayer on the Night of the Isrāʾ [the Night Journey], when they all gathered in Bayt al-Maqdis [Jerusalem]. Likewise, he will be the intercessor on the Day of Gathering [i.e., the Day of Resurrection], when he will intercede for the coming of the Lord to judge between His creation. This is the Maqām Maḥmūd (the Praised Station) [mentioned in the Qur’an, 17:79], which befits none but him. Even the resolute messengers (ulū al-ʿazm) among the prophets will defer from it, until the turn reaches him, and he alone will be granted that distinction.”

تفسير ابن كثير — ابن كثير (٧٧٤ هـ)

Summary

Imam Ibn Kathir (rahimallahu) explains this verse:

يَقُولُ تَعَالَى إِخْبَارًا عَنْ تَمَامِ دَعْوَةِ إِبْرَاهِيمَ لِأَهْلِ الْحَرَمِ -أَنْ يَبْعَثَ اللَّهُ فِيهِمْ رَسُولًا مِنْهُمْ، أَيْ مِنْ ذُرِّيَّةِ إِبْرَاهِيمَ. وَقَدْ وَافَقَتْ هَذِهِ الدَّعْوَةُ الْمُسْتَجَابَةُ قَدَرَ اللَّهِ السَّابِقَ فِي تَعْيِينِ مُحَمَّدٍ -صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ -رَسُولًا فِي الْأُمِّيِّينَ إِلَيْهِمْ، إِلَى سَائِرِ الْأَعْجَمِينِ، مِنَ الْإِنْسِ وَالْجِنِّ

Allah — exalted is He — says, informing [us] of the completion of the supplication of Ibrāhīm (ʿalayhis-salām) for the people of the Sacred Land (i.e., Makkah), that He send among them a Messenger from among themselves — meaning, from the descendants of Ibrāhīm (ʿalayhis-salām).

And this accepted supplication of Ibrāhīm coincided with Allah’s pre-eternal decree — that Muḥammad ﷺ would be appointed as a Messenger among the unlettered (al-ummiyyīn), and through him [the message would extend] to all non-Arabs (al-aʿjamīn), both mankind and jinn.

(Notes: “al-ummiyyīn” refers to the Arabs who did not have a revealed scripture before Islam, and “al-aʿjamīn” refers to all other nations who are not Arabs.)

[Tafsir ibn Kathir]

Imam al-Alusi diverts our attention to a subtle point:

ولَمّا كانَ إسْماعِيلُ عَلَيْهِ السَّلامُ شَرِيكًا في الدَّعْوَةِ كانَ رَسُولُ اللَّهِ صَلّى اللَّهُ تَعالى عَلَيْهِ وسَلَّمَ دَعْوَةَ إسْماعِيلَ أيْضًا، إلّا أنَّهُ خَصَّ إبْراهِيمَ لِشَرافَتِهِ وكَوْنِهِ أصْلًا في الدُّعاءِ

And since Ismā‘īl (ʿalayhis-salām) was a partner in the supplication (i.e., he shared with his father Ibrāhīm (‘alayhis-salam) in making the du‘ā’ mentioned in this verse), the Messenger of Allah ﷺ was therefore also considered the answered supplication of Ismā‘īl (‘alayhis-salam).

However, Ibrāhīm (ʿalayhis-salām) is mentioned specifically (in the Qur’anic verse) due to his greater honour and because he was the originator of the supplication (i.e., he was the first to make it).

[Ruh al-Ma’ani]

Summary

Imam Ibn Kathir (rahimallahu) states under this verse (7:157):

وَهَذِهِ صِفَةَ مُحَمَّدٍ ﷺ فِي كُتُبِ الْأَنْبِيَاءِ بَشَّرُوا أُمَمَهُمْ بِبَعْثِهِ وَأَمَرُوهُمْ بِمُتَابَعَتِهِ، وَلَمْ تَزَلْ صِفَاتُهُ مَوْجُودَةً فِي كُتُبِهِمْ يَعْرِفُهَا عُلَمَاؤُهُمْ وَأَحْبَارُهُمْ 

“And these are the descriptions of Muhammad ﷺ found in the scriptures of the previous Prophets; they gave glad tidings to their nations of his being sent (as the final Messenger) and they instructed them to follow him. His descriptions continued to remain present in their books, recognised by their scholars and religious learned ones.”

Imam Ibn Ashur rahimallahu (d. 1393 AH) mentions: 

وفِي هَذِهِ الآيَةِ بِشارَةٌ بِبَعْثَةِ مُحَمَّدٍ ﷺ وهي مُشِيرَةٌ إلى ما في التَّوْراةِ مِنَ الإصْحاحِ العاشِرِ حَتّى الرّابِعَ عَشَرَ، والإصْحاحِ الثّامَنَ عَشَرَ مِن سِفْرِ التَّثْنِيَةِ

“In this verse there is glad tidings of the sending of Muhammad ﷺ, and it alludes to what is found in the Torah — from chapter ten to chapter fourteen, and chapter eighteen of the Book of Deuteronomy.”

Imam Alusi rahimallahu (d. 1270 AH) states similar: 

بِاسْمِهِ ونُعُوتِهِ الشَّرِيفَةِ بِحَيْثُ لا يَشُكُّونَ أنَّهُ هُوَ؛ ولِذَلِكَ عُدِلَ عَنْ أنْ يُقالَ: يَجِدُونَ اسْمَهُ أوْ وصْفَهُ مَكْتُوبًا

“By his noble name and descriptions, in such detail that they do not doubt that it is him; and for this reason the wording did not say: ‘they find his name’ or ‘his description written’.”

He (rahimallahu) further mentions:

وجاءَ مِن حَدِيثٍ أخْرَجَهُ ابْنُ سَعْدٍ، وابْنُ عَساكِرَ، مِن طَرِيقِ مُوسى بْنِ يَعْقُوبَ الرَّبْعِيِّ عَنْ سَهْلٍ مَوْلى خَيْثَمَةَ قالَ: «قَرَأْتُ في الإنْجِيلِ نَعْتَ مُحَمَّدٍ صَلّى اللَّهُ تَعالى عَلَيْهِ وسَلَّمَ أنَّهُ لا قَصِيرٌ ولا طَوِيلٌ، أبْيَضُ ذُو ضَفِيرَتَيْنِ، بَيْنَ كَتِفَيْهِ خاتَمٌ، لا يَقْبَلُ الصَّدَقَةَ، ويَرْكَبُ الحِمارَ والبَعِيرَ ويَحْلِبُ الشّاةَ، ويَلْبَسُ قَمِيصًا مَرْقُوعًا، ومَن فَعَلَ ذَلِكَ فَقَدْ بَرِئَ مِنَ الكِبْرِ وهو يَفْعَلُ ذَلِكَ، وهو مِن ذُرِّيَّةِ إسْماعِيلَ، اسْمُهُ أحْمَدُ»

“And it has come in a narration recorded by Ibn Sa‘d and Ibn ‘Asākir, through the route of Mūsā ibn Ya‘qūb al-Rab‘ī, from Sahl, the freed slave of Khaythamah, who said:

‘I read in the Gospel the description of Muhammad ﷺ: that he is neither short nor tall, fair-skinned, with two plaits (braids), and between his shoulders is the Seal (of Prophethood). He does not accept charity, and he rides the donkey and the camel, milks the sheep, and wears a patched garment. Whoever does this is free of arrogance — and he does this. He is from the descendants of Ismā‘īl, and his name is Ahmad.’”

Summary

Imam Zurqani rahimallahu (d. 1122 AH) under the title ‘Raising His ﷺ Mention in Earlier Scriptures’ (في التنويه به ﷺ في الكتب السالفة) states: 

التعظيم ورفعة شأنه «ﷺ» بذكره «في الكتب السالفة، كالتوراة والإنجيل؛ بأنه صاحب الرسالة والتبجيل» متعلق بقوله في التنويه، أي: رفع ذكره بأنه صاحب، وهذا أظهر من كونه بدلًا منه.

“To magnify and elevate his ﷺ status by mentioning him in the earlier scriptures—such as the Torah and the Gospel—as the bearer of the Message and honour, is connected to the phrase ‘in exalting him,’ meaning: raising his mention as being the one described there. This interpretation is more apparent than considering it a substitution for it.”

Imam Zurqani mentions a hadith narrated by Imam Abu Nu’aym in his ‘Hilyatul Awliya’: 

روى أبو نعيم في الحلية عن وهب بن منبه، قال: كان في بني إسرائيل رجل عصى الله مائتي سنة، ثم مات فأخذوه، فألقوه على مزبلة، فأوحى الله إلى موسى أن أخرج فصل عليه، قال: يا رب بنو إسرائيل يشهدون أنه عصاك مائتي سنة، فأوحى الله إليه، هكذا كان إلا أنه كان كلما نشر التوراة ونظر إلى اسم محمد ﷺ قبله، ووضعه على عينيه، وصلى عليه، فشكرت له ذلك، وغفرت 

Imam Abū Nuʿaym (rahimallahu) narrates in al-Ḥilyah from Wahb ibn Munabbih (rahimallahu), who said:

“There was a man among the Children of Israel who disobeyed Allah for two hundred years. Then he died, and they took him and threw him onto a rubbish heap. Allah revealed to Mūsā: ‘Take him out and perform the funeral prayer over him.’

Mūsā said: ‘O Lord, the Children of Israel bear witness that he disobeyed You for two hundred years!’

Allah revealed to him: ‘That is true, except that whenever he would open the Torah and his eyes fell upon the name of Muhammad ﷺ, he would kiss it, place it upon his eyes, and send blessings upon him. So I have thanked him for that, forgiven him.

The Prophet ﷺ was clearly mentioned in the previous scriptures, however the scholars of the ahlul kitab would hide this from the public and even alter the text of the divine scriptures. Imam Zurqani writes:

وذلك من أعظم الدلائل على صحة نبوته، لكن أهل الكتاب، كما قال تعالى: ﴿يَكْتُمُونَ الْحَق﴾ نعت محمد ﷺ ﴿وَهُمْ يَعْلَمُونَ﴾ أنه الحق، ﴿يُحَرِّفُونَ﴾ يبدلون ﴿الْكَلِمَ﴾ الذي في التوراة من نعت محمد وغيره، ﴿عَنْ مَوَاضِعِهِ﴾ التي وضعه الله عليها،»وإلا قد عرفوا محمدًا ﷺ، كما عرفوا أبناءهم«كما قال تعالى: ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمُ﴾ [البقرة: ١٤٦] .

“And that is among the greatest proofs of the truth of his Prophethood. But the People of the Book—as Allah the Exalted has said: ‘They conceal the truth’—meaning the description of Muhammad ﷺ—‘while they know’ that it is the truth. ‘They distort’—they alter—‘the words’ in the Torah, including the descriptions of Muhammad and other matters, ‘from their proper places’ where Allah had originally placed them.

Otherwise they had certainly recognized Muhammad ﷺ just as they recognize their own sons, as Allah the Exalted says: ‘Those to whom We gave the Scripture recognize him as they recognize their sons’ (al-Baqarah 2:146).”

قال عبد الله بن سلام رضي الله عنه: لقد عرفته ﷺ حين رأيته، كما أعرف ابني، ومعرفتي لمحمد أشد،»ووجدوه عندهم مكتوبًا في التوراة والإنجيل، لكن حرفوهما وبدلوهما«عطف تفسير ﴿ْلِيُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ﴾ بأقوالهم، ﴿وَيَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ﴾ يظهره ﴿وَلَوْ كَرِهَ الْكَافِرُونَ﴾ ذلك،»فدلائل نبوة نبينا في كتابيهما بعد تحريفهما طافحة

ʿAbdullāh ibn Salām (radiyallahu anhu) said:

“I recognized him ﷺ the moment I saw him, just as I recognize my own son—and my recognition of Muhammad is even stronger. ‘And they found him written with them in the Torah and the Gospel, but they altered and changed them’—this is an explanatory apposition to His saying: ‘They wish to extinguish the light of Allah with their mouths’—that is, with their claims—‘but Allah refuses except to perfect His light’ meaning: to make it manifest, ‘even if the disbelievers detest it.’

Thus, the proofs of the Prophethood of our Prophet ﷺ in their two Scriptures—even after they distorted them—are abundant.”

Finally, from amongst the prophecies we find the famous story of Salman Farsi [radiyallahu ‘anhu]. His story can be read here: https://deenwaypoint.com/biography-of-salman-farsi/  

Summary

The Prophet [ﷺ] was from the best of all generations, and had a pure lineage. All his forefathers were from the most honoured of their time and the best of them. Allah chose them above all the other tribes as mentioned by Imam Ibn Qayim [rahimallahu] who states: ‘the best from all creation in lineage’.

We find in the Hadith of Hiraql in Sahih Bukhari, that even Abu Sufyan [at that time he opposed the muslims] when asked by King Hiraql regarding the lineage of The Prophet [ﷺ] replied:

هُوَ فِينَا ذُو نَسَبٍ

‘He is from a noble lineage amongst us’. 

Imam Ibn Kathir (rahimallahu) under the title heading ‘بَابُ ذِكْرِ نَسَبِهِ الشَّرِيفِ، وَطِيبِ أَصْلِهِ الْمُنِيفِ’ (Chapter: Mention of His Noble Lineage and the Purity of His Lofty Origin ﷺ) in his book on history (tarikh) ‘Bidayah wa Nihayah’:

قَالَ اللَّهُ تَعَالَى اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ [الْأَنْعَامِ: ١٢٤] وَلَمَّا سَأَلَ هِرَقْلُ مَلِكُ الرُّومِ أَبَا سُفْيَانَ تِلْكَ الْأَسْئِلَةَ عَنْ صِفَاتِهِ عليه الصلاة والسلام قَالَ: كَيْفَ نَسَبُهُ فِيكُمْ؟ قَالَ: هُوَ فِينَا ذُو نَسَبٍ. قَالَ: كَذَلِكَ الرُّسُلُ تَبْعَثُ فِي أَنْسَابِ قَوْمِهَا. يَعْنِي: فِي أَكْرَمِهَا أَحْسَابًا، وَأَكْثَرِهَا قَبِيلَةً صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ.

Allah the Exalted said: “Allah knows best where He places His Message” [al-An‘ām: 124]. And when Heraclius, the king of Rome, asked Abū Sufyān those questions about the qualities of the Prophet (ﷺ), he said: “How is his lineage among you?” He (Abū Sufyān) replied: “He has a noble lineage among us.” Heraclius said: “Thus it is with the Messengers; they are sent within the lineages of their people [i.e., from the noblest of families and tribes].” Meaning: from the most honoured in ancestry [i.e., in reputation and moral standing] and the greatest of their tribes [i.e., those held in highest esteem]. May Allah’s blessings be upon them all.

فَهُوَ سَيِّدُ وَلَدِ آدَمَ وَفَخْرُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ، أَبُو الْقَاسِمِ وَأَبُو إِبْرَاهِيمَ مُحَمَّدُ وَأَحْمَدُ وَالْمَاحِي الَّذِي يُمْحَى بِهِ الْكُفْرُ وَالْعَاقِبُ الَّذِي مَا بَعْدَهُ نَبِيٌّ وَالْحَاشِرُ الَّذِي يُحْشَرُ النَّاسُ عَلَى قَدَمَيْهِ وَالْمُقَفَّى وَنَبِيُّ الرَّحْمَةِ وَنَبِيُّ التَّوْبَةِ وَنَبِيُّ الْمَلْحَمَةِ وَخَاتَمُ النَّبِيِّينَ وَالْفَاتِحُ وَطه وَيس وَعَبْدُ اللَّهِ.

He is the master of the children of Adam and their noblest in this world and the next; Abū al-Qāsim and Abū Ibrāhīm, Muḥammad and Aḥmad, and al-Māḥī [the One through whom disbelief is erased], and al-‘Āqib [the One after whom there is no prophet], and al-Ḥāshir [the One at whose heels all people will be gathered], and al-Muqaffā [the one who follows and completes the line of prophets], and the Prophet of Mercy, the Prophet of Repentance, the Prophet of Battle [i.e., the one given victory in divinely sanctioned combat], the Seal of the Prophets, al-Fātiḥ [the Opener—i.e., the one through whom guidance is opened], Ṭā Hā and Yā Sīn [names by which he is addressed in the Qur’an], and the servant of Allah.

Imam Ibn Kathir (rahimallahu) then proceeds to explain his lineage:

وَهُوَ ابْنُ عَبْدِ اللَّهِ وَكَانَ أَصْغَرَ وَلَدِ أَبِيهِ عَبْدِ الْمُطَّلِبِ، وَهُوَ الذَّبِيحُ الثَّانِي الْمَفْدِىُّ بِمِائَةٍ مِنَ الْإِبِلِ.

He is the son of ‘Abd Allāh, who was the youngest of his father ‘Abd al-Muṭṭalib’s children. And he (‘Abd Allāh) was the second intended sacrifice [i.e., after Ismā‘īl], who was ransomed with one hundred camels. 

قَالَ الزُّهْرِيُّ: وَكَانَ أَجْمَلَ رِجَالِ قُرَيْشٍ، وَهُوَ أَخُو الْحَارِثِ وَالزُّبَيْرِ وَحَمْزَةَ وَضِرَارٍ وَأَبِي طَالِبٍ وَاسْمُهُ عَبْدُ مَنَافٍ وَأَبِي لَهَبٍ وَاسْمُهُ عَبْدُ الْعُزَّى وَالْمُقَوَّمِ وَاسْمُهُ عَبْدُ الْكَعْبَةِ، وَقِيلَ هُمَا اثْنَانِ، وَحَجْلٍ وَاسْمُهُ الْمُغِيرَةُ وَالْغَيْدَاقِ وَهُوَ كَثِيرُ الْجُودِ، وَاسْمُهُ نَوْفَلٌ، وَيُقَالَ: إِنَّهُ حَجْلٌ وَالْعَبَّاسِ فَهَؤُلَاءِ أَعْمَامُهُ عليه الصلاة والسلام، وَعَمَّاتُهُ سِتٌّ; وَهُنَّ أَرْوَى وَبَرَّةُ وَأُمَيْمَةُ وَصَفِيَّةُ وَعَاتِكَةُ وَأُمُّ حَكِيمٍ وَهِيَ الْبَيْضَاءُ، وَسَنَتَكَلَّمُ عَلَى كُلٍّ مِنْهُمْ فِيمَا بَعْدُ إِنْ شَاءَ اللَّهُ تَعَالَى.

Al-Zuhri said: He (‘Abd Allāh) was the most handsome man of Quraysh. He was the brother of al-Hārith, al-Zubayr, Ḥamzah, Ḍirār, Abū Ṭālib [whose given name was ‘Abd Manāf], Abū Lahab [whose given name was ‘Abd al-‘Uzzā], al-Muqawwim [whose given name was ‘Abd al-Ka‘bah; though some said these were two separate individuals], Ḥajl [whose given name was al-Mughīrah], and al-Ghaydāq [a man of abundant generosity, whose name was Nawfal; and it is also said that he was the same as Ḥajl], and al-‘Abbās. These were his uncles.

His ﷺ paternal aunts were six: 

1. Arwā (radiyallahu anha), 

2. Barra (radiyallahu anha), 

3. Umaymah (radiyallahu anha), 

4. Ṣafiyyah (radiyallahu anha), 

5. ‘Ātikah (radiyallahu anha), and 

6. Umm Ḥakīm (radiyallahu anha) [who was known by the epithet “al-Bayḍā’”]. We shall discuss each of them later, if God Most High wills.

فَهَؤُلَاءِ أَوْلَادُ عَبْدِ الْمُطَّلِبِ، وَاسْمُهُ شَيْبَةُ يُقَالَ: لِشَيْبَةٍ كَانَتْ فِي رَأْسِهِ، وَيُقَالَ لَهُ: شَيْبَةُ الْحَمْدِ لِجُودِهِ، وَإِنَّمَا قِيلَ لَهُ: عَبْدُ الْمُطَّلِبِ; لِأَنَّ أَبَاهُ هَاشِمًا لَمَّا مَرَّ بِالْمَدِينَةِ فِي تِجَارَتِهِ إِلَى الشَّامِ نَزَلَ عَلَى عَمْرِو بْنِ زَيْدِ بْنِ لَبِيدِ بْنِ حَرَامِ بْنِ خِدَاشِ بْنِ عَامِرِ بْنِ غَنْمِ بْنِ عَدِيِّ بْنِ النَّجَّارِ الْخَزْرَجِيِّ النَّجَّارِيِّ وَكَانَ سَيِّدَ قَوْمِهِ فَأَعْجَبَتْهُ ابْنَتُهُ سَلْمَى فَخَطَبَهَا إِلَى أَبِيهَا فَزَوَّجَهَا مِنْهُ، وَاشْتَرَطَ عَلَيْهِ مُقَامَهَا عِنْدَهُ.

“These, then, are the children of ʿAbd al-Muṭṭalib. His (personal) name was Shaybah [lit. ‘white-haired one,’ so called because of a white streak in his hair]. He was also called Shaybat al-Ḥamd [meaning ‘Shaybah of Praise,’ due to his generosity]. He was given the name ʿAbd al-Muṭṭalib because his father Hāshim, when passing through al-Madīnah on his trading journey to al-Shām (Greater Syria), stayed with ʿAmr ibn Zayd ibn Labīd ibn Ḥarām ibn Khidāsh ibn ʿĀmir ibn Ghanm ibn ʿAdī ibn al-Najjār al-Khazrajī al-Najjārī — who was the chief of his people. Hāshim was impressed by his daughter Salmā and requested her hand from her father, who married her to him, on the condition that she remain with him (her father) [i.e., in Madinah rather than relocating with Hāshim].”

وَمَاتَ الْمُطَّلِبُ – وَكَانَ يُقَالَ لَهُ: الْقَمَرُ لِحُسْنِهِ – بِرَدْمَانَ مِنْ طَرِيقِ الْيَمَنِ فَهَؤُلَاءِ الْإِخْوَةُ الْأَرْبَعَةُ الْمَشَاهِيرُ وَهُمْ; هَاشِمٌ وَعَبْدُ شَمْسٍ وَنَوْفَلٌ وَالْمُطَّلِبُ، وَلَهُمْ أَخٌ خَامِسٌ لَيْسَ بِمَشْهُورٍ وَهُوَ أَبُو عَمْرٍو وَاسْمُهُ عَبْدٌ، وَأَصْلُ اسْمِهِ عَبْدُ قُصَيٍّ فَقَالَ النَّاسُ: عَبْدُ بْنُ قُصَيٍّ دَرَجَ وَلَا عَقِبَ لَهُ. قَالَهُ الزُّبَيْرُ بْنُ بَكَّارٍ وَغَيْرُهُ.

“And al-Muṭṭalib died — and he was called al-Qamar [‘the Moon,’ due to his exceptional beauty] — at Radmān on the route to Yemen. These are the four famous brothers: 

1. Hāshim, 

2. ʿAbd Shams,

3.  Nawfal, and 

4. al-Muṭṭalib. 

5. They had a fifth brother who was not well-known, namely Abū ʿAmr, whose (personal) name was ʿAbd. His original name was ʿAbd Quṣayy [i.e., named after his great-grandfather Quṣayy], but people said: ‘ʿAbd ibn Quṣayy has passed away and left no descendants.’ This was stated by al-Zubayr ibn Bakkār and others.”

وَأَخَوَاتٌ سِتٌّ وَهُنَّ; تُمَاضِرُ وَحَيَّةُ وَرَيْطَةُ وَقِلَابَةُ وَأُمُّ الْأَخْثَمِ وَأُمُّ سُفْيَانَ، كُلُّ هَؤُلَاءِ أَوْلَادُ عَبْدِ مَنَافٍ، وَمُنَافٌ اسْمُ صَنَمٍ، وَأَصْلُ اسْمِ عَبْدِ مَنَافٍ الْمُغِيرَةُ وَكَانَ قَدْ رَأَسَ فِي زَمَنِ وَالِدِهِ، وَذَهَبَ بِهِ الشَّرَفُ كُلَّ مَذْهَبٍ، وَهُوَ أَخُو عَبْدِ الدَّارِ الَّذِي كَانَ أَكْبَرَ وَلَدِ أَبِيهِ، وَإِلَيْهِ أَوْصَى بِالْمَنَاصِبِ كَمَا تَقَدَّمَ.

“And they had six sisters: Tumāḍir, Ḥayyah, Rayṭah, Qilābah, Umm al-Akhtham, and Umm Sufyān. All of these were the children of ʿAbd Manāf. Manāf was the name of an idol [hence the name ʿAbd Manāf originally meant ‘servant of Manāf’], and the original name of ʿAbd Manāf was al-Mughīrah. He had already become a leader during the lifetime of his father, and honor had reached him in every respect [i.e., he attained high prestige]. He was the brother of ʿAbd al-Dār, who was the eldest of their father’s children, and to whom their father bequeathed the family offices [i.e., hereditary custodial roles], as previously mentioned.”

وَعَبْدِ الْعُزَّى وَعَبْدٍ وَبَرَّةَ وَتَخْمُرَ، وَأُمُّهُمْ كُلِّهِمْ حُبَّى بَنَتُ حَلِيلِ بْنِ حَبْشِيَّةَ بْنِ سَلُولِ بْنِ كَعْبِ بْنِ عَمْرٍو الْخُزَاعِيِّ، وَأَبُوهَا آخِرُ مُلُوكِ خُزَاعَةَ وَوُلَاةُ الْبَيْتِ مِنْهُمْ، وَكُلُّهُمْ أَوْلَادُ قُصَيٍّ وَاسْمُهُ زَيْدٌ، وَإِنَّمَا سُمِّيَ بِذَلِكَ; لِأَنَّ أُمَّهُ تَزَوَّجَتْ بَعْدَ أَبِيهِ بِرَبِيعَةَ بْنِ حَرَامِ بْنِ عُذْرَةَ فَسَافَرَ بِهَا إِلَى بِلَادِهِ وَابْنُهَا صَغِيرٌ فَسُمِّيَ قُصَيًّا لِذَلِكَ، ثُمَّ عَادَ إِلَى مَكَّةَ وَهُوَ كَبِيرٌ، وَلَمَّ شَعَثَ قُرَيْشٍ وَجَمَعَهَا مِنْ مُتَفَرِّقَاتِ الْبِلَادِ، وَأَزَاحَ يَدَ خُزَاعَةَ عَنِ الْبَيْتِ وَأَجْلَاهُمْ عَنْ مَكَّةَ، وَرَجَعَ الْحَقُّ إِلَى نِصَابِهِ، وَصَارَ رَئِيسَ قُرَيْشٍ عَلَى الْإِطْلَاقِ، وَكَانَتْ إِلَيْهِ الرِّفَادَةُ وَهُوَ سَنَّهَا وَالسِّقَايَةُ وَالسَّدَانَةُ وَالْحِجَابَةُ وَاللِّوَاءُ، وَدَارُهُ دَارُ النَّدْوَةِ كَمَا تَقَدَّمَ بَسْطُ ذَلِكَ كُلِّهُ 

“And ʿAbd al-ʿUzzā, ʿAbd, Barra, and Takhmur — their mother was Hubbā [lit. ‘affectionate’], the daughter of Ḥalīl ibn Ḥabshiyyah ibn Salūl ibn Kaʿb ibn ʿAmr al-Khuzāʿī. Their father was the last king of the Khuzāʿah tribe and the custodian of the Kaʿbah from among them. All of these were children of Quṣayy, whose personal name was Zayd. He was called Quṣayy because his mother married after his father to Rabīʿah ibn Ḥarām ibn ʿUdhrah and traveled with him to his homeland, while her son was still young; thus he was named Quṣayy [‘small’ or ‘little’] for that reason. Later he returned to Makkah as an adult, unified the scattered clans of Quraysh, removed the Khuzāʿah from control of the Kaʿbah and expelled them from Makkah, restoring authority to its rightful owners. He became the undisputed chief of Quraysh, entrusted with all the responsibilities of leadership, including providing for travelers, overseeing rituals, maintaining security and administration, holding the banner, and guarding the sanctuary. His residence became the house of the Naḍwah [the council or assembly], as previously mentioned. This summarizes all of that.”

وَلِهَذَا قَالَ الشَّاعِرُ:

قُصَيٌّ لَعَمْرِي كَانَ يُدْعَى مُجَمِّعًا بِهِ جَمَعَ اللَّهُ الْقَبَائِلَ مِنْ فِهْرٍ وَهُوَ أَخُو زُهْرَةَ كِلَاهُمَا ابْنَا كِلَابٍ أَخِي تَيْمٍ، وَيَقَظَةَ أَبِي مَخْزُومٍ ثَلَاثَتُهُمْ أَبْنَاءُ مُرَّةَ أَخِي عَدِيٍّ وَهُصَيْصٍ، وَهُمْ أَبْنَاءُ كَعْبٍ وَهُوَ الَّذِي كَانَ يَخْطُبُ قَوْمَهُ كُلَّ جُمُعَةٍ، وَيُبَشِّرُهُمْ بِمَبْعَثِ رَسُولِ اللَّهِ ﷺ، وَيُنْشِدُ فِي ذَلِكَ أَشْعَارًا كَمَا قَدَّمَنَا وَهُوَ أَخُو عَامِرٍ وَسَامَةَ وَخُزَيْمَةَ وَسَعْدٍ وَالْحَارِثِ وَعَوْفٍ، سَبْعَتُهُمْ أَبْنَاءُ لُؤَيٍّ أَخِي تَيْمٍ الْأَدْرَمِ، وَهُمَا أَبْنَاءُ غَالِبٍ أَخِي الْحَارِثِ، وَمُحَارِبٍ ثَلَاثَتُهُمْ أَبْنَاءُ فِهْرٍ، وَهُوَ أَخُو الْحَارِثِ، وَكِلَاهُمَا ابْنُ مَالِكٍ وَهُوَ أَخُو الصَّلْتِ وَيَخْلُدَ، وَهُمْ بَنُو النَّضْرِ الَّذِي إِلَيْهِ جِمَاعُ قُرَيْشٍ عَلَى الصَّحِيحِ كَمَا قَدَّمْنَا الدَّلِيلَ عَلَيْهِ وَهُوَ أَخُو مَالِكٍ وَمِلْكَانَ وَعَبْدِ مَنَاةَ، وَغَيْرِهِمْ،

Therefore, the poet said: 

“By my life, Quṣayy was called Mujammaʿ [‘the Unifier’] because Allah united the tribes through him, including the descendants of Fihr. He was the brother of Zuhrah — both sons of Kilāb, the brother of Taym — and of Yaqaẓah, the father of Makhzūm; all three were sons of Murrah, the brother of ʿAdī and Ḥuṣays. They were the sons of Kaʿb, who was the one who would address his people every Friday, proclaiming to them the glad tidings of the coming of the Messenger of Allah ﷺ, and would recite poetry regarding this, as we have mentioned.

كُلُّهُمْ أَوْلَادُ كِنَانَةَ أَخِي أَسَدٍ وَأَسَدَةَ وَالْهَوْنِ أَوْلَادِ خُزَيْمَةَ، وَهُوَ أَخُو هُذَيْلٍ، وَهُمَا ابْنَا مُدْرِكَةَ – وَاسْمُهُ عَمْرٌو أَخُو طَابِخَةَ – وَاسْمُهُ عَامِرٌ – وَقَمَعَةَ ثَلَاثَتُهُمْ أَبْنَاءُ إِلْيَاسَ، وَأَخُو إِلْيَاسَ هُوَ عَيْلَانُ وَالِدُ قَيْسٍ كُلِّهَا وَهُمَا وَلَدَا مُضَرَ أَخِي رَبِيعَةَ، وَيُقَالَ لَهُمَا: الصَّرِيحَانِ مِنْ وَلَدِ إِسْمَاعِيلَ، وَأَخَوَاهُمَا أَنْمَارٌ وَإِيَادٌ تَيَامَنَا، أَرْبَعَتُهُمْ أَبْنَاءُ نِزَارٍ أَخِي قُضَاعَةَ – فِي قَوْلِ طَائِفَةٍ مِمَّنْ ذَهَبَ إِلَى أَنَّ قُضَاعَةَ حِجَازِيَّةٌ عَدْنَانِيَّةٌ – وَقَدْ تَقَدَّمَ بَيَانُهُ، كِلَاهُمَا أَبْنَاءُ مَعَدِّ بْنِ عَدْنَانَ.

“All of them are children of Kinānah: the sons of Asad and Asadah, and of al-Hawn, the children of Khuzaymah [tribal branches], who are brothers of Hudhayl. They are both sons of Mudrikah—whose name is ‘Amr, brother of Tābikhah—and ‘Āmir, and Qama‘ah. The three are sons of Ilyās, whose brother is ‘Aylān, the father of Qays, all of them. They are the children of Mudar, brother of Rabī‘ah, and they are called al-Ṣarīḥān from the lineage of Ismā‘īl. Their brothers are Anmār and Iyād, the children of Taymānā. The four are sons of Nizār, brother of Qudha‘ah [according to some, Qudha‘ah is Hijāzī and Adnānī; both are descendants of Ma‘ad ibn ‘Adnān].”

وَهَذَا النَّسَبُ بِهَذِهِ الصِّفَةِ لَا خِلَافَ فِيهِ بَيْنَ الْعُلَمَاءِ فَجَمِيعُ قَبَائِلِ عَرَبِ الْحِجَازِ يَنْتَهُونَ إِلَى هَذَا النَّسَبِ، وَلِهَذَا قَالَ ابْنُ عَبَّاسٍ وَغَيْرُهُ فِي قَوْلِهِ تَعَالَى: ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنَى إِنَّ اللَّهَ غَفُورٌ شَكُورٌ [الشُّورَى: ٢٣] لَمْ يَكُنْ بَطْنٌ مِنْ بُطُونِ قُرَيْشٍ، إِلَّا وَلِرَسُولِ اللَّهِ ﷺ نَسَبٌ يَتَّصِلُ بِهِمْ.

“This lineage, with this specific characteristic, is agreed upon without dispute among the scholars, for all the tribes of the Arabs of the Hijaz trace back to this ancestry [referring to the lineage of Quraysh and ultimately to Ma‘ad and Ismā‘īl]. For this reason, Ibn ‘Abbās and others said regarding the statement of Allah:

‘That is [the one] whom Allah gives glad tidings to His servants who believe and do righteous deeds. Say, “I do not ask you for any reward for it except affection for relatives.” And whoever does a good deed, We increase for him therein good. Indeed, Allah is Forgiving and Appreciative.’ [Ash-Shūrā 42:23]

There was no branch among the branches of Quraysh except that the Messenger of Allah ﷺ had a lineage connecting to it [i.e., all sub-clans of Quraysh share ancestral ties with the Prophet ﷺ].”

وَصَدَقَ ابْنُ عَبَّاسٍ رضي الله عنه فِيمَا قَالَ، وَأَزْيَدَ مِمَّا قَالَ; وَذَلِكَ أَنَّ جَمِيعَ قَبَائِلِ الْعَرَبِ الْعَدْنَانِيَّةِ تَنْتَهِي إِلَيْهِ بِالْآبَاءِ وَكَثِيرٌ مِنْهُمْ بِالْأُمَّهَاتِ أَيْضًا، كَمَا ذَكَرَ مُحَمَّدُ بْنُ إِسْحَاقَ وَغَيْرُهُ فِي أُمَّهَاتِهِ وَأُمَّهَاتِ آبَائِهِ وَأُمَّهَاتِهِمْ، مِمَّا يَطُولُ ذِكْرُهُ. وَقَدْ حَرَّرَهُ ابْنُ إِسْحَاقَ رحمه الله وَالْحَافِظُ ابْنُ عَسَاكِرَ، وَقَدْ ذَكَرْنَا فِي تَرْجَمَةِ عَدْنَانَ، نَسَبَهُ وَمَا قِيلَ فِيهِ، وَأَنَّهُ مِنْ وَلَدِ إِسْمَاعِيلَ لَا مَحَالَةَ، وَإِنِ اخْتُلِفَ فِي كَمْ بَيْنَهُمَا أَبًا؟ عَلَى أَقْوَالٍ قَدْ بَسَطْنَاهَا فِيمَا تَقَدَّمَ. وَاللَّهُ أَعْلَمُ.

“Ibn ‘Abbās رضي الله عنه spoke truthfully in what he said, and even exceeded it; that is, all the tribes of the Adnani Arabs trace their lineage back to him [i.e., the Prophet ﷺ] through their fathers, and many of them also through their mothers. This has been mentioned by Muhammad ibn Isḥāq and others regarding the mothers, the mothers of their fathers, and their grandmothers, the details of which are extensive [and too lengthy to include fully here].

This lineage was documented carefully by Ibn Isḥāq رحمه الله and by al-Ḥāfiẓ Ibn ‘Asākir. We have mentioned in the biography of ‘Adnān his lineage and what has been said about him, confirming that he is from the descendants of Ismā‘īl without doubt. Even if there is disagreement regarding how many generations separate them, there are various opinions, which we have summarized previously. And Allah knows best.”

حَدَّثَنَا مَالِكُ بْنُ أَنَسٍ عَنِ الزُّهْرِيِّ عَنْ أَنَسٍ، وَعَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ قَالَ: بَلَغَ النَّبِيُّ ﷺ أَنَّ رِجَالًا مِنْ كِنْدَةَ يَزْعُمُونَ أَنَّهُمْ مِنْهُ وَأَنَّهُ مِنْهُمْ فَقَالَ: إِنَّمَا كَانَ يَقُولُ ذَلِكَ الْعَبَّاسُ وَأَبُو سُفْيَانَ بْنُ حَرْبٍ لِيَأْمَنَا بِذَلِكَ، وَإِنَّا لَنْ نَنْتَفِيَ مِنْ آبَائِنَا نَحْنُ بَنُو النَّضْرِ بْنِ كِنَانَةَ قَالَ: وَخَطَبَ النَّبِيُّ ﷺ فَقَالَ: أَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضِرِ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ بْنِ إِلْيَاسَ بْنِ مُضَرَ بْنِ نِزَارٍ وَمَا افْتَرَقَ النَّاسُ فِرْقَتَيْنِ إِلَّا جَعَلَنِي اللَّهُ فِي خَيْرِهَا فَأُخْرِجْتُ مِنْ بَيْنِ أَبَوِيَّ فَلَمْ يُصِبْنِي شَيْءٌ مِنْ عُهْرِ الْجَاهِلِيَّةِ، وَخَرَجْتُ مِنْ نِكَاحٍ وَلَمْ أَخْرُجْ مِنْ سِفَاحٍ، مِنْ لَدُنْ آدَمَ حَتَّى انْتَهَيْتُ إِلَى أَبِي وَأُمِّي فَأَنَا خَيْرُكُمْ نَفْسًا وَخَيْرَكُمْ أَبًا.

Imam Malik ibn Anas narrated from Imam al-Zuhri, from Anas, and from Abu Bakr ibn Abd al-Rahman ibn al-Harith ibn Hisham (radiyallahu anhu), who said:

The Prophet ﷺ was informed that some men from Kindah were claiming that they were from him and that he was from them. He ﷺ said: “It was only al-‘Abbas and Abu Sufyan ibn Harb who said that to reassure us, but we will never disown our ancestors; we are the sons of al-Nadr ibn Kinanah.”

Then the Prophet ﷺ addressed the people and said:

“I am Muhammad, the son of Abdullah, son of Abdul-Muttalib, son of Hashim, son of Abd Manaf, son of Qusayy, son of Kilab, son of Murrah, son of Ka‘b, son of Lu’ayy, son of Ghalib, son of Fihr, son of Malik, son of al-Nadr, son of Kinanah, son of Khuzaymah, son of Mudrikah, son of Ilyas, son of Mudar, son of Nizar.

And whenever the people split into two groups, Allah always placed me in the better one. I emerged from between my parents untouched by the sins of the Jahiliyyah [pre-Islamic ignorance]. I was born into lawful union and never into illicit relations. From the time of Adam until I came to my father and mother, I am the best among you in soul and the best among you in lineage [or as a father].”

Summary

The incident involving The People of The Elephant occurred approximately fifty days before the birth of the Prophet ﷺ, according to sound and reliable reports. The divine wisdom behind this event was to prepare the ground for what was soon to unfold—namely, the birth of the Prophet ﷺ—and to signal, in advance, the عظمت and elevated rank that he would come to hold in the future.

Imam Ibn Kathir explains in ‘Bidyah wa Nihayah’: 

وُلِدَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَسَلَامُهُ يَوْمَ الِاثْنَيْنِ، لِمَا رَوَاهُ مُسْلِمٌ فِي صَحِيحِهِ مِنْ حَدِيثِ غَيْلَانَ بْنِ جَرِيرِ بْنِ عَبْدِ اللَّهِ بْنِ مَعْبَدٍ الزِّمَّانِيِّ عَنْ أَبِي قَتَادَةَ أَنَّ أَعْرَابِيًّا قَالَ: يَا رَسُولَ اللَّهِ مَا تَقُولُ فِي صَوْمِ يَوْمِ الِاثْنَيْنِ؟ فَقَالَ: ذَاكَ يَوْمٌ وُلِدْتُ فِيهِ، وَأُنْزِلَ عَلَيَّ فِيهِ.

He ﷺ was born on a Monday, based on what Imām Muslim (rahimallahu) narrates in his Ṣaḥīḥ from the ḥadīth of Ghaylān ibn Jarīr ibn ʿAbd Allāh ibn Maʿbad al-Zimānī (radiyallahu ‘anhu), from Abū Qatādah (radiyallahu ‘anhu), that a Bedouin said: “O Messenger of Allah, what do you say regarding fasting on Mondays?” He replied: “That is the day on which I was born, and on which revelation was sent down to me.”

وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا مُوسَى بْنُ دَاوُدَ حَدَّثَنَا ابْنُ لَهِيعَةَ عَنْ خَالِدِ بْنِ أَبِي عِمْرَانَ عَنْ حَنَشٍ الصَّنْعَانِيِّ عَنِ ابْنِ عَبَّاسٍ قَالَ: وُلِدَ رَسُولُ اللَّهِ ﷺ يَوْمَ الِاثْنَيْنِ، وَاسْتُنْبِئَ يَوْمَ الِاثْنَيْنِ، وَخَرَجَ مُهَاجِرًا مِنْ مَكَّةَ إِلَى الْمَدِينَةِ يَوْمَ الِاثْنَيْنِ، وَقَدِمَ الْمَدِينَةَ يَوْمَ الِاثْنَيْنِ، وَتُوُفِّيَ يَوْمَ الِاثْنَيْنِ، وَرَفَعَ الْحَجَرَ الْأَسْوَدَ يَوْمَ الِاثْنَيْنِ. تَفَرَّدَ بِهِ أَحْمَدُ، وَرَوَاهُ ابْنُ عُفَيْرٍ، وَابْنُ بُكَيْرٍ عَنِ ابْنِ لَهِيعَةَ، وَزَادَ: وَنَزَلَتْ سُورَةُ الْمَائِدَةِ يَوْمَ الِاثْنَيْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ [الْمَائِدَةِ: ٣] وَهَكَذَا رَوَاهُ بَعْضُهُمْ عَنْ مُوسَى بْنِ دَاوُدَ بِهِ، وَزَادَ أَيْضًا: وَكَانَتْ، وَقْعَةُ بَدْرٍ يَوْمَ الِاثْنَيْنِ، وَمِمَّنْ قَالَ هَذَا يَزِيدُ بْنُ حَبِيبٍ. وَهَذَا مُنْكَرٌ جِدًّا قَالَ ابْنُ عَسَاكِرَ: وَالْمَحْفُوظُ أَنَّ بَدْرًا وَنُزُولَ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ يَوْمُ الْجُمُعَةِ، وَصَدَقَ ابْنُ عَسَاكِرَ.

Imam Aḥmad (rahimallahu) said: “Mūsā ibn Dāwūd (rahimallahu) narrated to us; Ibn Lahīʿah (rahimallahu) narrated to us; from Khālid ibn Abī ʿImrān (rahimallahu); from Ḥanash al-Ṣanʿānī (rahimallahu); from Abdullāh Ibn ʿAbbās (radiyallahu ‘anhuma), who said: ‘The Messenger of Allah ﷺ was born on a Monday; he was commissioned as a Prophet on a Monday; he set out as a مهاجر (emigrant) from Makkah to Madinah on a Monday; he arrived in Madinah on a Monday; he passed away on a Monday; and he lifted the Black Stone on a Monday.’”

“And he added: Sūrat al-Mā’idah was revealed on a Monday—[specifically the verse] ‘Today I have perfected for you your religion’ [al-Mā’idah: 3]. Some of them narrated it in this manner from Mūsā ibn Dāwūd with this addition, and he also added: the Battle of Badr took place on a Monday. Among those who stated this was Yazīd ibn Ḥabīb.”

However, this is very objectionable (munkar jiddan). Ibn ʿAsākir said: “What is authentically preserved (al-maḥfūẓ) is that the Battle of Badr and the revelation of ‘Today I have perfected for you your religion’ both occurred on a Friday. And Imam Ibn ʿAsākir spoke the truth.”

To summarise, the following significant events all occurred on a Monday:

• The birth of the Noble Prophet ﷺ

• The lifting (placement) of the Black Stone (Ḥajar al-Aswad)

• The commencement of revelation 

• Commissioned as a Prophet

• Ascended to the heavens (Mi’raj)

• The beginning of the Hijrah

• The completion of the Hijrah and arrival in Madīnah al-Munawwarah

• The passing of the Noble Prophet ﷺ

Therefore, there is scholarly consensus (ijmāʿ) that the Prophet ﷺ was born on a Monday. The view that he was born on a Friday is incorrect and contrary to this consensus. 

Imam Ibn Kathir (rahimallahu) states: 

وَهَذَا مَا لَا خِلَافَ فِيهِ أَنَّهُ وُلِدَ ﷺ يَوْمَ الِاثْنَيْنِ، وَأَبْعَدَ بَلْ أَخْطَأَ مَنْ قَالَ: وُلِدَ يَوْمَ الْجُمُعَةِ لِسَبْعَ عَشْرَةَ خَلَتْ مِنْ رَبِيعٍ الْأَوَّلِ

“And this is a matter over which there is no disagreement: that he ﷺ was born on a Monday. Those who said that he ﷺ was born on a Friday—after seventeen days had passed of Rabīʿ al-Awwal—are far off the mark; rather, they are mistaken.”

The Prophet ﷺ was born in the month of Rabi al-Awal, as Imam Ibn Kathir states:

ثُمَّ الْجُمْهُورُ عَلَى أَنَّ ذَلِكَ كَانَ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ

Then the majority of scholars hold that this occurred in the month of Rabīʿ al-Awwal.

He (rahimallahu) brings a narration from Imam ibn Abi Shaybah (rahimallahu):

وَرَوَاهُ ابْنُ أَبِي شَيْبَةَ فِي مُصَنَّفِهِ عَنْ عَفَّانَ عَنْ سَعِيدِ بْنِ مِينَا عَنْ جَابِرٍ، وَابْنِ عَبَّاسٍ أَنَّهُمَا قَالَا: وُلِدَ رَسُولُ اللَّهِ ﷺ عَامَ الْفِيلِ يَوْمَ الِاثْنَيْنِ الثَّانِي عَشَرَ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ، وَفِيهِ بُعِثُ، وَفِيهِ عُرِجَ بِهِ إِلَى السَّمَاءِ، وَفِيهِ هَاجَرَ، وَفِيهِ مَاتَ.

Ibn Abī Shaybah narrated it in his Muṣannaf from ʿAffān, from Saʿīd ibn Mīnā, from Jābir and Ibn ʿAbbās, who both said: The Messenger of Allah ﷺ was born in the Year of the Elephant (the year in which Abraha marched against the Kaʿbah) on Monday, the twelfth of the month of Rabīʿ al-Awwal; in it he was sent (i.e. commissioned as a Prophet), in it he was taken on the Ascension to the heaven (al-Miʿrāj), in it he migrated (i.e. began the Hijrah), and in it he passed away.

Imam Ibn Kathir then states: 

 وَهَذَا هُوَ الْمَشْهُورُ عِنْدَ الْجُمْهُورِ. وَاللَّهُ أَعْلَمُ.

And this is the well-known view held by the majority (of the scholars), and Allah knows best.

The Prophet ﷺ was born in the year known as “The Year of the Elephant” (ʿĀm al-Fīl). Imam Ibn Kathir (rahimallahu) states:

قَالَ ابْنُ إِسْحَاقَ: وَكَانَ مَوْلِدُهُ ﷺ عَامَ الْفِيلِ. وَهَذَا هُوَ الْمَشْهُورُ عَنِ الْجُمْهُورِ.

قَالَ إِبْرَاهِيمُ بْنُ الْمُنْذِرِ الْحِزَامِيُّ: وَهُوَ الَّذِي لَا يَشُكُّ فِيهِ أَحَدٌ مِنْ عُلَمَائِنَا أَنَّهُ ﷺ وُلِدَ عَامَ الْفِيلِ، وَبُعِثَ عَلَى رَأْسِ أَرْبَعِينَ سَنَةً مِنَ الْفِيلِ.

Ibn Ishaq said: “His ﷺ birth was in the Year of the Elephant (ʿĀm al-Fīl). This is what is well-known according to the majority.”
Ibrahim ibn al-Mundhir al-Hizami said: “There is no doubt among our scholars that he ﷺ was born in the Year of the Elephant, and he was sent as a Prophet at the age of forty years after the Year of the Elephant.”

وَقَدْ رَوَاهُ الْبَيْهَقِيُّ مِنْ حَدِيثِ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ وُلِدَ رَسُولُ اللَّهِ ﷺ عَامَ الْفِيلِ وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: حَدَّثَنِي الْمُطَّلِبُ بْنُ عَبْدِ اللَّهِ بْنِ قَيْسِ بْنِ مَخْرَمَةَ عَنْ أَبِيهِ عَنْ جَدِّهِ قَيْسِ بْنِ مَخْرَمَةَ قَالَ: وُلِدْتُ أَنَا وَرَسُولُ اللَّهِ ﷺ عَامَ الْفِيلِ، كُنَّا لِدَيْنِ

Imam Al-Bayhaqi narrated from the report of Abu Ishaq al-Sabi‘i from Sa‘id ibn Jubayr, from Ibn ‘Abbas, who said: “The Messenger of Allah ﷺ was born in the Year of the Elephant.”

Muhammad ibn Ishaq said: “Al-Muttalib ibn ‘Abdullah ibn Qays ibn Makhramah narrated to me from his father, from his grandfather Qays ibn Makhramah, who said: ‘I and the Messenger of Allah ﷺ were born in the Year of the Elephant; we were born close together.’”

قَالَ: وَسَأَلَ عُثْمَانُ رضي الله عنه قُبَاثَ بْنَ أُشْيَمٍ أَخَا بَنِي يَعْمُرَ بْنِ لَيْثٍ: أَنْتَ أَكْبَرُ أَمْ رَسُولُ اللَّهِ ﷺ فَقَالَ: رَسُولُ اللَّهِ ﷺ أَكْبَرُ مِنِّي، وَأَنَا أَقْدَمُ مِنْهُ فِي الْمِيلَادِ، وَرَأَيْتُ خَذْقَ الْفِيلِ أَخْضَرَ مُحِيلًا وَرَوَاهُ التِّرْمِذِيُّ وَالْحَاكِمُ مِنْ حَدِيثِ مُحَمَّدِ بْنِ إِسْحَاقَ بِهِ.

He said: “Uthman رضي الله عنه asked Qubath ibn Ushaym, the brother of Banu Ya‘mur ibn Layth: ‘Are you older, or the Messenger of Allah ﷺ?’ He replied: ‘The Messenger of Allah ﷺ is older than me [in rank and status], and I am earlier than him in birth. I saw the elephant’s tusk [green and fresh].’”

This narration was reported by Imam al-Tirmidhi and al-Hakim from the report of Muhammad ibn Ishaq.

Referring back to the beginning of this summary, which notes that the Prophet of Allah ﷺ was born 50 days before the event of the People of the Elephant, Imam Ibn Kathir mentions this, stating:

بِخَمْسِينَ يَوْمًا وَهُوَ أَشْهَرُ

“Fifty days earlier, which is the more widely recognized view.”

A summary of the Incident of the People of The Elephants

The Event of the Elephant refers to an attempted invasion of Makkah by Abraha, the Christian ruler of Yemen, around the year of the birth of the Prophet ﷺ. Abraha sought to destroy the Ka‘bah and redirect pilgrimage to a grand cathedral he had built in Yemen. He marched with a large army, which famously included war elephants.

However, as they approached Makkah, Allah sent flocks of birds (Ababil) that pelted the army with stones of baked clay, destroying them completely. This miraculous event is mentioned in the Qur’an in Surah Al-Fil (105):

“Have you not seen how your Lord dealt with the companions of the elephant? Did He not make their plan go astray? And He sent against them birds in flocks, striking them with stones of baked clay, and made them like eaten straw.” [105:1-5]

This event is a sign and a great lesson, so be conscious of Allah regarding the prohibitions and worship Allah till the end!

Summary

The wet nurses of The Prophet ﷺ are: 

• Umm Ayman (radiyallahu ‘anha)

• Thuwaibah (radiyallahu ‘anha)

• Halima Sa’diyah (radiyallahu ‘anha)

We have already made mention of the the vision of Aaminah (radiyallahu ‘anha), Imam Ibn Kathir and others make mention of another incident that occurred that very same night:

قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: وَكَانَ هِشَامُ بْنُ عُرْوَةَ يُحَدِّثُ عَنْ أَبِيهِ عَنْ عَائِشَةَ قَالَتْ: كَانَ يَهُودِيٌّ قَدْ سَكَنَ مَكَّةَ يَتَّجِرُ بِهَا فَلَمَّا كَانَتِ اللَّيْلَةَ الَّتِي وُلِدَ فِيهَا رَسُولُ اللَّهِ ﷺ قَالَ: فِي مَجْلِسٍ مِنْ قُرَيْشٍ: يَا مَعْشَرَ قُرَيْشٍ هَلْ وُلِدَ فِيكُمُ اللَّيْلَةَ مَوْلُودٌ. فَقَالَ الْقَوْمُ: وَاللَّهِ مَا نَعْلَمُهُ. فَقَالَ: اللَّهُ أَكْبَرُ أَمَا إِذَا أَخْطَأَكُمْ فَلَا بَأْسَ، انْظُرُوا وَاحْفَظُوا مَا أَقُولُ لَكُمْ: وُلِدَ هَذِهِ اللَّيْلَةَ نَبِيُّ هَذِهِ الْأُمَّةِ الْأَخِيرَةِ بَيْنَ كَتِفَيْهِ عَلَامَةٌ فِيهَا شَعَرَاتٌ مُتَوَاتِرَاتٌ كَأَنَّهُنَّ عُرْفُ فَرَسٍ، لَا يَرْضَعُ لَيْلَتَيْنِ; وَذَلِكَ أَنَّ عِفْرِيتًا مِنَ الْجِنِّ أَدْخَلَ أُصْبُعَهُ فِي فَمِهِ فَمَنَعَهُ الرَّضَاعَ فَتَصَدَّعَ الْقَوْمُ مِنْ مَجْلِسِهِمْ، وَهُمْ يَتَعَجَّبُونَ مِنْ قَوْلِهِ وَحَدِيثِهِ فَلَمَّا صَارُوا إِلَى مَنَازِلِهِمْ أَخْبَرَ كُلُّ إِنْسَانٍ مِنْهُمْ أَهْلَهُ فَقَالُوا: قَدْ وَاللَّهِ وُلِدَ لِعَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ غُلَامٌ سَمَّوْهُ مُحَمَّدًا فَالْتَقَى الْقَوْمُ فَقَالُوا: هَلْ سَمِعْتُمْ حَدِيثَ الْيَهُودِيِّ؟ وَهَلْ بَلَغَكُمْ مَوْلِدُ هَذَا الْغُلَامِ؟ فَانْطَلَقُوا حَتَّى جَاءُوا الْيَهُودِيَّ فَأَخْبَرُوهُ الْخَبَرَ. قَالَ: فَاذْهَبُوا مَعِيَ حَتَّى أَنْظُرَ إِلَيْهِ فَخَرَجُوا بِهِ حَتَّى أَدْخَلُوهُ عَلَى آمِنَةَ فَقَالُوا: أَخْرِجِي إِلَيْنَا ابْنَكِ فَأَخْرَجَتْهُ، وَكَشَفُوا لَهُ عَنْ ظَهْرِهِ فَرَأَى تِلْكَ الشَّامَةَ فَوَقَعَ الْيَهُودِيُّ مَغْشِيًّا عَلَيْهِ فَلَمَّا أَفَاقَ قَالُوا لَهُ: مَا لَكَ؟ وَيْلَكَ! قَالَ: قَدْ ذَهَبَتْ وَاللَّهِ النُّبُوَّةُ مِنْ بَنِي إِسْرَائِيلَ، أَفَرِحْتُمْ بِهَا يَا مَعْشَرَ قُرَيْشٍ؟ وَاللَّهِ لَيَسْطُوَنَّ بِكُمْ سَطْوَةً يَخْرُجُ خَبَرُهَا مِنَ الْمَشْرِقِ وَالْمَغْرِبِ. 

Muḥammad ibn Isḥāq said: Hishām ibn ʿUrwah used to narrate from his father, from ʿĀʾishah (may Allah be pleased with her), who said:

“There was a Jewish man who had settled in Makkah and engaged in trade there. On the night in which the Messenger of Allah ﷺ was born, he said—while sitting in a gathering of Quraysh—: ‘O assembly of Quraysh, has a child been born among you tonight?’” 

The people replied, “By Allah, we have no knowledge of this.” He then said, “Allah is the Greatest! Even if this has escaped your notice, there is no harm. Look and remember well what I say to you: tonight has been born the Prophet of this final community [i.e., the last Ummah]. Between his shoulders is a sign [the Seal of Prophethood], within which are fine hairs, close together, as though they were the mane of a horse. He will not nurse for two nights; this is because an ʿifrīt from the jinn placed its finger in his mouth and prevented him from suckling.”

At this, the people dispersed and broke up from their gathering.

They were astonished at his statement and his words. When they returned to their homes, each one informed his family, saying, “By Allah, a boy has indeed been born to ʿAbdullāh ibn ʿAbd al-Muṭṭalib, and they have named him Muḥammad.” The people then met one another and said, “Did you hear the words of the Jew? And have you heard of the birth of this boy?” So they set out until they came to the Jew and informed him of the news.

He said, “Then go with me so that I may look at him.” So they went with him until they brought him to Āminah (the mother of the Prophet ﷺ). They said, “Bring your son out to us,” so she brought him out. They uncovered his back for him, and he saw that mark (i.e., the Seal of Prophethood between his shoulders). At that point, the Jew fell unconscious. When he regained consciousness, they said to him, “What is the matter with you—woe to you!” He said, “By Allah, prophethood has departed from the Children of Israel. Are you rejoicing over it, O assembly of Quraysh? By Allah, he will surely overpower you with such dominance that news of it will spread from the East to the West.” 

Imam Ibn Kathir (rahimallahu) states:

كَانَتْ أُمُّ أَيْمَنَ، وَاسْمُهَا بَرَكَةُ تَحْضُنُهُ وَكَانَ قَدْ وَرِثَهَا عليه الصلاة والسلام مِنْ أَبِيهِ فَلَمَّا كَبِرَ أَعْتَقَهَا وَزَوَّجَهَا مَوْلَاهُ زَيْدَ بْنَ حَارِثَةَ فَوَلَدَتْ لَهُ أُسَامَةَ بْنَ زَيْدٍ رضي الله عنهم، وَأَرْضَعَتْهُ مَعَ أُمِّهِ عليه الصلاة والسلام، مَوْلَاةُ عَمِّهِ أَبِي لَهَبٍ ثُوَيْبَةُ قَبْلَ حَلِيمَةَ السَّعْدِيَّةِ.

Umm Ayman (radiyallahu ‘anha) —whose name was Barakah—used to care for him [i.e., the Prophet ﷺ as an infant]. He ﷺ had inherited her from his father [as a servant], and when he grew older, he set her free. He then married her to his freedman Zayd ibn Ḥārithah (radiyallahu ‘anhu), and she bore for him Usāmah ibn Zayd (radiyallahu ‘anhu). She also nursed him along with his mother ﷺ. In addition, he was suckled by Thuwaybah, the freed slave woman of his uncle Abū Lahab, before [he was taken to] Ḥalīmah al-Sa‘diyyah (radiyallahu ‘anha).

Imam Dhahabi (rahimallahu, d. 748 HJ) in ‘Siyar A’lam al-nubala’ states:

وأرضعته ثويبة جارية أبي لهب عمه، مع عمه حمزة، ومع أبي سلمة بن عبد الأسد المخزومي، رضي الله عنهما.

“He was also suckled by Thuwaybah (radiyallahu ‘anha), the maidservant of his uncle Abū Lahab, along with his uncle Ḥamzah (radiyallahu ‘anhu) and Abū Salamah ibn ʿAbd al-Asad al-Makhzūmī (radiyallahu ‘anhu).”

We learn from this the Prophet ﷺ had two milk brothers from Thwaybah (radiyallaha ‘anha): 

• Hamzah (radiyallahu ‘anhu)

• Abu Salamah (radiyallahu ‘anhu)

The Prophet ﷺ was also suckled by Halima Sa’diyah (radiyallahu anha). Imam Ibn Kathir makes a mention of this, he (rahimallahu) states:

قال ابن إسحاق: حدثني من سمع عبد الله بن جعفر بن ابى طالب قال حدثت عن حليمة بنت الحارث انها قالت! قدمت مكة في نسوة (وذكر الواقدي باسناده انهن كن عشرة نسوة من بنى سعد بن بكر يلتمسن بها الرضعاء) من بنى سعد نلتمس بها الرضعاء في سنة شهباء فقدمت على أتان لي قمراء كانت أذمّت بالركب (أي جاءت بما تذم عليه. أو يكون من قولهم بئر ذمة أي قليلة الماء. ويروى حتى أذممت أي حبستهم وكأنه من الماء الدائم ) ومعى صبي لنا وشارف لنا والله ما تبض بقطرة. وما ننام ليلتنا ذلك اجمع (الّذي في ابن هشام: وما ننام ليلنا أجمع من صبينا الّذي معنا من بكائه من الجوع) مع صبينا ذاك ما نجد في ثديي ما يغنيه ولا في شارفنا ما يغذيه. 

Ibn Ishaq said: He narrated to me from someone who heard from Abdullah ibn Ja’far ibn Abi Talib, who said he was told by Halima bint al-Harith, that she said: “I arrived in Mecca with a group of women (Al-Waqidi, in his chain of transmission, mentioned that they were ten women from Banu Sa’d ibn Bakr, seeking infants to nurse) from Banu Sa’d, seeking infants to nurse in the Year of the Elephant. I approached a grayish mare [my mount] which had been prepared for the caravan (i.e., she came with what had been designated for her ride; or, as some say, ‘bi-ẓimmat’ refers to a waterless or small-water well, and it is also narrated as ‘until I ẓammat,’ meaning I restrained them, as if from lasting water). I also had an infant with me, and the mare had hardly any milk at all, by Allah, not even a single drop.”

“And that night we did not sleep at all” (as reported in Ibn Hisham: “And we did not sleep that night at all because of our infant with us, due to his crying from hunger”), for with that infant there was nothing in my chest to satisfy him, nor in my milk to nourish him.”

ولكنا كنا نرجو الغيث والفرج. فخرجت على أتانى تلك فلقد أذمت بالركب حتى شق ذلك عليهم ضعفا وعجفا. فقدمنا مكة فو الله ما علمت منا امرأة إلا وقد عرض عليها رسول الله ﷺ فتأباه إذا قيل إنه يتيم تركناه.

“But we were hoping for rain and relief. So I went out on that she-camel, which was indeed poor and weak, causing hardship and fatigue. When we arrived in Mecca, by Allah, I did not know of any woman to whom the Messenger of Allah ﷺ was presented for suckling except that she refused, and when it was mentioned that he was an orphan, we left him.”

قلنا ماذا عسى أن تصنع إلينا أمه؟ إنما نرجو المعروف من أبى الولد فاما أمه فماذا عسى أن تصنع إلينا، فو الله ما بقي من صواحبي امرأة إلا أخذت رضيعا غيري.

“We said, ‘What could his mother possibly do for us? We only hope for kindness from the father of the child; as for his mother, what could she do for us?’ By Allah, there was not a single woman among my companions who did not take a suckling child other than me.”

فلما لم نجد غيره وأجمعنا الانطلاق قلت لزوجي الحارث بن عبد العزى والله إني لأكره أن أرجع من بين صواحبي ليس معى رضيع.

“So when we found no other [child] and all were ready to depart, I said to my husband, Al-Harith ibn Abd al-Uzza, ‘By Allah, I truly dislike returning from among my companions without a suckling child with me.’”

لانطلقن إلى ذلك اليتيم فلآخذنه. فقال لا عليك أن تفعلي فعسى أن يجعل الله لنا فيه بركة. فذهبت فأخذته فو الله ما أخذته إلا أنى لم أجد غيره، فما هو إلا أن أخذته فجئت به رحلي فاقبل عليه ثدياي بما شاء من لبن. فشرب حتى روى وشرب أخوه حتى روى.

“So we set out toward that orphan [the Prophet ﷺ] so that I might take him. He [my husband] said, ‘Do as you wish; perhaps Allah will grant us blessing through him.’ So I went and took him, and by Allah, I took him only because I found no other. As soon as I took him, I brought him to my saddle, and he latched onto my breasts, drinking as much milk as he needed, and his brother drank until he was satisfied as well.”

وقام صاحبي إلى شارفنا تلك فإذا إنها لحافل، فحلب ما شرب وشربت حتى روينا. فبتنا بخير ليلة فقال صاحبي حين أصبحنا يا حليمة والله إني لأراك قد أخذت نسمة مباركة. ألم ترى ما بتنا به الليلة من الخير والبركة حين أخذناه.

“And my companion went to our little one [the other child] and, seeing that he was full, he milked what he drank, and I drank until we were satisfied. We spent that night in goodness. When morning came, my companion said, ‘O Halimah, by Allah, I see that you have taken a blessed child. Did you not see the goodness and blessing with which we were graced last night when we took him?’”

فلم يزل الله عز وجل يزيدنا خيرا. ثم خرجنا راجعين إلى بلادنا فو الله لقطعت أتانى بالركب حتى ما يتعلق بها حمار حتى أن صواحبي ليقلن ويلك يا بنت أبى ذؤيب هذه أتانك التي خرجت عليها معنا؟ فأقول نعم والله إنها لهى فقلن والله إن لها لشأنا. حتى قدمنا أرض بنى سعد.

“And Allah, exalted is He, continued to bless us with goodness. Then we set out returning to our lands, and by Allah, my she-camel sped along with the caravan so swiftly that no donkey could keep up with her. Indeed, my companions would say, ‘Woe to you, daughter of Abu Dhuaib! Is this your she-camel that you brought with us?’ I would say, ‘Yes, by Allah, it is hers,’ and they would reply, ‘By Allah, she is indeed remarkable.’ Thus, we arrived in the land of Banu Sa‘d.”

وما أعلم أرضا من أرض الله أجدب منها فان كانت غنمي لتسرح ثم تروح شباعا لبنا فتحلب ما شئنا وما حوالينا أو حولنا أحد تبض له شاة بقطرة لبن وإن أغنامهم لتروح جياعا حتى إنهم ليقولون لرعاتهم – أو لرعيانهم – ويحكم انظروا حيث تسرح غنم بنت أبى ذؤيب فاسرحوا معهم. فيسرحون مع غنمي حيث تسرح فتروح أغنامهم جياعا ما فيها قطرة لبن وتروح أغنامى شباعا لبنا نحلب ما شئنا.

“And I do not know of any land of Allah more barren than it. Yet, if it were my sheep that grazed there, they would return full and satiated, yielding milk so we could milk as we wished. Around us—or near us—there would not be a single sheep that produced even a drop of milk. Indeed, their sheep would go out hungry, to the extent that they would say to their shepherds, ‘Look where the sheep of the daughter of Abu Dhuaib graze and let yours graze with them.’ So they would graze alongside my sheep, and their sheep would return hungry, with not a drop of milk, while my sheep returned full and yielding milk as we wished.”

فلم يزل الله يرينا البركة نتعرفها حتى بلغ سنتين فكان يشب شبابا لا تشبّه الغلمان.

“Allah continued to show us blessings that we could recognize until he reached two years of age. He grew into a youth unlike other boys. 

Final Note:

This vision that Aaminah [Radiyallahu Anha] saw when she gave birth to the Prophet ﷺ in which the palaces of Sham were lit, happened in a wakeful state.

This and the events of The Prophet ﷺ with Halima Sa’diyah, all of this is from the virtues of the Prophet ﷺ and his great status, at the same time a never-ending manifestation to the Prophethood of The Messenger of Allah ﷺ. 

Summary

There are few different narrations regarding the seal of Prophethood on the shoulder of The Prophet ﷺ. The summary is that: 

It was like a visible gland on the upper part of his ﷺ left shoulder, which was the size of a pigeon egg or slightly smaller, or even likening it to a small lump with hairs resembling the whiteness of an egg.

This was present on The Prophet ﷺ from birth as mentioned in books of Seerah. The Seal of Prophethood (خاتم النبوة) is a distinguishing mark on the Prophet’s (ﷺ) body, regarded as a unique physical sign of his prophethood. 

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The Formation of the Seal of Prophethood by the Angels

Some scholars are of the view that the Seal of Prophethood was fashioned by the angels. This is mentioned in Fath al-Mun‘im Sharh Sahih Muslim:

كثير من العلماء يرون أن خاتم النبوة من صنع الملكين، وهو قطعة لحم مستديرة بارزة في ظهره ﷺ، بين كتفيه، أقرب ما تكون إلى الكتف الأيسر في حجم بيضة الحمامة، وأنه علامة من علامات نبوته

“Many scholars hold the view that the Seal of Prophethood was formed by the two angels. It was a rounded, protruding piece of flesh on his back ﷺ, between his shoulders, closest to the left shoulder, about the size of a pigeon’s egg, and it was one of the signs of his Prophethood.”

[فتح المنعم شرح صحيح مسلم, موسى شاهين لاشين, vol.9, p. 194]

The Seal of Prophethood: A Mark Recognised by the People of the Book

al-Hafidh Ibn al-Hajar al-Asqalani (rahimahullah, d. 852 AH) mentions that through the Seal of Prophethood, the People of the Book were able to recognise him ﷺ.

وَهُوَ الَّذِي كَانَ بَيْنَ كَتِفَيِ النَّبِيِّ ﷺ، وَكَانَ مِنْ عَلَامَاتِهِ الَّتِي كَانَ أَهْلُ الْكِتَابِ يَعْرِفُونَهُ بِهَا

“It was located between the shoulders of the Prophet ﷺ, and it was among the signs by which the People of the Book used to recognise him.”

[فتح الباري بشرح البخاري, ابن حَجَر العَسْقلاني, vol-6, p. 561]

The seal of prophethood was a sign of the finality of prophethood

Hafidh Ibn Kathir (rahimahullah, d. 774 AH), quoting Ibn Dihyah (rahimahullah, d. 633 AH) and other scholars, mentions that it was a distinct sign of Prophethood. He (rahimahullah) states:

 مَا ذَكَرَهُ ابْنُ دِحْيَةَ، رحمه الله، وَغَيْرُهُ مِنَ الْعُلَمَاءِ قَبْلَهُ فِي الْحِكْمَةِ فِي كَوْنِ الْخَاتَمِ كَانَ بَيْنَ كَتِفَيْ رَسُولِ اللَّهِ ﷺ؛ إِشَارَةً إِلَى أَنَّهُ لَا نَبِيَّ بَعْدَكَ يَأْتِي مِنْ وَرَائِكَ

“What Ibn Dihyah, may Allah have mercy on him, and other scholars before him mentioned regarding the wisdom of the Seal being between the shoulders of the Messenger of Allah ﷺ: it is an indication that no prophet will come after you.”

The Seal of Prophethood: A Divine Safeguard from Shaytan

Hafidh Ibn Kathir (rahimahullah, d. 774 AH) further mentions, quoting Ibn Dihyah (rahimahullah, d. 633 AH), that it is stated:

 هُوَ الْمَوْضِعُ الَّذِي يَدْخُلُ الشَّيْطَانُ مِنْهُ إِلَى بَاطِنِ الْإِنْسَانِ. فَكَانَ هَذَا عِصْمَةً لَهُ عليه الصلاة والسلام مِنَ الشَّيْطَانِ.

“It is the spot through which Satan can enter the inner self of a person. Thus, this [Seal of Prophethood] was a protection for him ﷺ from Satan.”

[ البداية والنهاية, ابن كَثِير, vol. 8, p. 438]

Allamah Badr al-Din al-‘Ayni (rahimahullah, d. 855 AH), commenting on this same hadith narrated by Imam al-Bukhari with an identical text and chain, mentions—regarding the upper part of the left shoulder being a place from which Shaytan enters—that he states:

وَذكر أَبُو عمرَان، مَيْمُون بن مهْرَان، ذكر عَن عمر بن عبد الْعَزِيز، رضي الله عنه: أَن رجلا سَأَلَ ربه أَن يرِيه مَوضِع الشَّيْطَان مِنْهُ، فَرَأى جسده ممهى يرى دَاخله من خَارجه، وَرَأى الشَّيْطَان فِي صُورَة ضفدع عِنْد نغض كتفه حداء قلبه، لَهُ خرطوم كخرطوم الْبَعُوضَة، وَقد أدخلهُ فِي مَنْكِبه الْأَيْسَر إِلَى قلبه يوسوس إِلَيْهِ، فَإِذا ذكر الله تَعَالَى العَبْد خنس.

Abu ‘Umaran, Maymun ibn Mihran, reported from ‘Umar ibn ‘Abd al-‘Aziz (radiyallahu anhu, d. 101 AH) that a man asked his Lord to show him the place of Satan [the point through which Satan can enter a human]. He saw (in his dream) his body as transparent, seeing its interior from the outside, and he saw Satan in the form of a frog near the nughudh of his shoulder [the upper part of the left shoulder near the chest], at the level of the heart. Satan had a trunk like that of a mosquito, and he had inserted it into the left shoulder to reach the heart. So when the servant remembers Allah, the devil withdraws (or retreats).

[عمدة القاري شرح صحيح البخاري, بدر الدين العيني, vol.3, pp. 78-79]

Furthermore, Ka’b al-ahbar (radiyallahu anhu) mentions three things that protect a person from shaitan:

حصون المؤمن من الشيطان ثلاثة: ذكر الله تعالى، وقراءة القرآن، والمسجد

The believer has three strongholds against Shaitan: the remembrance of Allah (dhikr), recitation of the Qur’an, and the masjid.

[المجالس الوعظية في شرح أحاديث خير البرية ﷺ من صحيح الإمام البخاري, شمس الدين السفيري, vol.2, p.306]

Summary

:قال القرطبيّ -: قوله: «كان وجهه مثل السيف» يَحْتَمِل هذا التشبيه وجهين

Imam Al-Qurṭubī (rahimallahu, d. 656 AH) said: His statement, ‘His face was like a sword,’ can bear two possible meanings (interpretations):

أحدهما: أن السيوف كانت عندهم مستحسنة محبوبة يتجمَّلون بها، ولا يفارقونها، فشبّه وجه النبيّ -ﷺ- به؛ لأنَّه مستحسن محبوب يُتجمل به حين المجالسة، ولا يُستغنى عنه.

“One of them is that swords, in their view, were esteemed and beloved; they would adorn themselves with them and never part from them. So the face of the Prophet ﷺ was likened to it, because it was admired and beloved, something one would adorn oneself with when sitting with him, and something one could not do without.”

وثانيهما: أنه كان -ﷺ- أزهر، صافي البياض، يبرق وجهه، وقد رُوي: أنه كان يتلألأ وجهه في الجدر؛ فشبَّه وجهه بالسيف في صفاء بياضه، وبريقه، والله تعالى أعلم.

“The second is that he ﷺ was radiant, clear-complexioned, with a luminous face; it has been narrated that his face would shine even on the walls. Thus, his face was likened to a sword in the purity of its whiteness and its brilliance. And Allah, Most High, knows best.”

 المفهم لما أشكل من تلخيص كتاب مسلم – أبو العباس القرطبي (٦ ‏/ ١٣٤)

Another beautiful hadith vividly describes the beauty of the Prophet ﷺ:

عن جابر بن سَمُرة، قال: رأيتُ رسولَ الله ﷺ في ليلة إضْحِيَانَ وعليه حُلّةٌ حمراء، فجعلتُ أنظرُ إليه وإلى القمر، فلهو عندي أحسنُ من القمر.

Jabir ibn Samurah (رضي الله عنه) said: “I saw the Messenger of Allah ﷺ on a bright moonlit night, and he was wearing a red garment. I looked at him and at the moon, and to me he was more beautiful than the moon.”

[جامع الترمذي, كتاب الأدب عن رسول الله صلى الله عليه وسلم, باب مَا جَاءَ فِي الرُّخْصَةِ فِي لُبْسِ الْحُمْرَةِ لِلرِّجَالِ, حديث رقم: ٢٨١١]

This description emphasises the luminous and glowing nature of the Noble Prophet (صلى الله عليه وسلم) appearance. Comparing his radiance to the sun and the moon highlights his brightness and beauty, while noting that his face was round [مستديرا] gives a specific detail about his physical features. This meaning conveys his unmatched beauty and perfection.

صلى الله عليه وسلم

Summary

Imam Baghawi (rahimallahu) cites a similar hadith in his book ‘al-Anwār fī Shamāʾil an-Nabī al-Mukhtār’: 

كَانَ رَسُول اللَّهِ ﷺ أَبْيَضَ كَأَنَّمَا صِيغَ مِنْ فِضَّةٍ رَجْلَ الشَّعْرِ

“The Messenger of Allah ﷺ was fair-skinned, as though he had been fashioned from silver, with slightly wavy hair.”

[الأنوار في شمائل النبي المختار – البغوي، أبو محمد (١٤٧)]

Allamah Zurqani’ (rahimallahu) explains the phrase ‘مُقَصَّدًا’ in this hadith: 

متوسطًا في جميع أوصافه، كان خلقه نحى به القصد، أي: الوسط، كما أن شَرْعه وسط بين الشرائع، وأمَّته وسط بين الأمم

“He was moderate in all his qualities; his character followed the path of balance and moderation (i.e., the middle way), just as his law is a middle course among the laws, and his community is a middle community among the nations.”

فكان في لونه وهيكله وشعره، وشرعه مائلًا عن طرفي الإفراط والتفريط، وكان معتدل القوى

“So in his complexion, physique, and hair, as well as in his law, he inclined away from the two extremes of excess and deficiency, and he was balanced in his faculties.”

— شرح الزرقاني على المواهب اللدنية بالمنح المحمدية – الزرقاني، محمد بن عبد الباقي (٥ ‏/ ٢٥٥)

Translator’s note: The Qur’anic verse describing his ﷺ Ummah as the middle (balanced) nation is as follows:

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا

“And thus We have made you a middle (balanced) nation so that you may be witnesses over mankind, and the Messenger may be a witness over you.”

[Surah al-Baqarah (2:143)]

[End of translator’s note]

وفيما خرجه الترمذي من حديث هند بن أبي هالة: كان رسول الله -ﷺ- فخمًا مفخمًا يتلألأ وجهه تلألأ القمر ليلة البدر

“And in what Imam al-Tirmidhi narrated from the hadith of Hind ibn Abi Halah: The Messenger of Allah ﷺ was majestic and awe-inspiring, and his face shone with a radiance like that of the full moon on a bright night.”

Furthermore, Allamah Zurqani (rahimallahu) explains the phrase ‘مفخمً’ in the above hadith:

معظمًا في صدور الصدور، وعيون العيون، لا يستطيع مكابر أن لا يعظمه، وإن حرص عليه خالف باطنه

“Revered in the hearts of hearts and the eyes of eyes; no arrogant person can fail to hold him in high esteem, even if he consciously opposes him inwardly.”

أو فخمًا، عظيم القدر عند صحبه، مفخمًا عند من لم يره قط، فهو عظيم أبدًا، أو فخمًا عند الله مفخمًا عند الخلق، وعليها: فليست الفخامة في الجسم

“Or (it means) majestic: of great stature and esteem among his Companions, and awe-inspiring to those who had never seen him. Thus, he was always عظیم (great). Or (it means) majestic in the sight of Allah and revered in the sight of creation. Accordingly, grandeur is not in physical size. 

وقيل: هو المراد، ففخامة الوجه امتلاؤه بالجمال والمهابة، أو كثرة لحم الوجنتين مع كمال الجمال، وبدأ الوصَّاف بالوجه دون الهامة؛ لأنه أوّل ما يتوجَّه إليه النظر، وأشرف ما في الإنسان وغيره

It is also said that this is what is meant: the majesty of the face refers to its fullness with beauty and awe, or to the fullness of the cheeks along with perfect beauty. The describer began with the face (ﷺ) rather than the head (ﷺ).

Because it is the first thing that the gaze is directed toward, and the most noble part of a human being and of other creatures.

Regarding the phrase: ‘ليلة البدر’: 

ليلة أربعة عشر، سُمِّي بدر السبق طلوعه مغيب الشمس، وهو أحسن ما يكون، وشبهه به دون الشمس؛ لأنه ظهر في عالم مظلم بالكفر؛ ولأنَّ نور القمر أنفع من نورها، فنور وجهه أنفع من نور الشمس، وهذا أحسن من الوجه الآتي للمصنف

“The night of the fourteenth (of the lunar month), called the night of the full moon because it rises as the sun sets, when it is at its most beautiful; and he was likened to it rather than to the sun.”

“Because he appeared in a world darkened by disbelief; and because the light of the moon is more beneficial than the light of the sun. Thus, the light of his face is more beneficial than the light of the sun. This is a better interpretation than the explanation that follows from the author.”

— شرح الزرقاني على المواهب اللدنية بالمنح المحمدية – الزرقاني، محمد بن عبد الباقي 

Imam al-Bukhari (rahimallahu, d.256 AH) brings a narration from Anas (radiyallahu anhu, d. 93AH) who stated:

لَمْ أَرَ بَعْدَهُ وَلاَ قَبْلَهُ مِثْلَهُ، وَكَانَ بَسِطَ الْكَفَّيْنِ

“I have not seen anybody like him, neither before nor after him, and his palms were soft.”

[صحيح البخاري, كتاب اللباس, باب الْجَعْدِ]

Allamah Zurqani (rahimallahu) comments on a similar report and states:

مَنْ يساويه خلقًا وخُلُقًا

In terms of appearance and character

The following are a list of the Sahabah who passed away last, along with their respected cities:

Abdullāh Ibn Abī Awfā [رَضِيَ اللَّهُ عَنْهُ], d. 86 AH in Kufa.

Anas Ibn Mālik [رَضِيَ اللَّهُ عَنْهُ], d. 93 AH in Basra.

Sahl Ibn Sad [رَضِيَ اللَّهُ عَنْهُ], d. 96 AH in Madinah.

Abū Ṭufayl [رَضِيَ اللَّهُ عَنْهُ], d. 110 AH in Makkah. 

The passing away of Abu Tufail marked the end of the era of the Sahabah [رَضِيَ اللَّهُ عَنْهُم], the best of generations, hence the reason why Abu Tufail رَضِيَ اللَّهُ عَنْهُ said ‘there is no one left on the face of the earth’.

The hadith once against illustrates to us the unmatched beauty and perfection of the Prophet ﷺ. 

As the poem of Hasan ibn Thābit d. 54 AH (رضي الله عنه) states:

وأحسن منك لم ترقطّ عيني

وأجمل منك لم تلد النساء

خلقت مبرّءاً من كل عيب

كأنك قد خلقت كما تشاء

My eyes has never seen anyone more beautiful than you (O’ Prophet ﷺ).

Mothers have never given birth to anyone more handsome than you.

You have been created free from every defect.

It is as though you have been created the way you yourself desired.

صلى الله عليه وسلم

ملخص صفة صلى الله تعالى عليه وآله وسلم حسب ما في الباب من الأحاديث  

A Summary of the Description of the Prophet ﷺ Based on Ahādith

His stature: He was of medium height.  

His face: He had a beautiful and radiant face, white with a slight reddish hue, resembling the brightness of the sun and the moon.  

His hair: It was neither extremely curly like that of the Sudanese nor completely straight like that of the Romans but was wavy and moderate in texture.  

His mouth: He had a wide mouth.  

His teeth: There was a slight gap between some of his teeth.

His eyes: His eyes were large, and his eyelashes were long.  

His limbs: His joints and bones were prominent.  

His shoulders: They were broad.  

His arms: His arms were long and well-formed.  

His fingers: His fingers were proportionate, and his fingertips were rounded.  

His back: His back was broad, and he had the Seal of Prophethood between his shoulder blades.  

His chest: He had a broad chest, and his abdomen did not protrude beyond it.  

His heels: His heels were somewhat slender.  

His gait: When he walked, he leaned slightly forward, walking with purpose and strength.  

His dignity: He was honoured, respected, and filled with awe and majesty.  

His beard: His beard was full and reached down to his chest.

This is a summary of what has been mentioned in this section, but the hadith’s cover many more aspects of his characteristics, as they are also detailed in his Shama’il (descriptions of his character and attributes).  

May Allah bless and grant peace to him and his family.  

صلى الله عليه وسلم

صلى الله عليه وسلم

صلى الله عليه وسلم

Summary  

This chapter is regarding the blessed heart of The Prophet ﷺ. Imam al-Suyuti (rahimahullāh) in this chapter, directs our attention to two events. 

1. The splitting of the blessed chest ﷺ (shaqq al-ṣadr).

2. The Prophet ﷺ witnessing Jibrīl (alayhis-salām) with his blessed eyes.

Regarding the splitting of the blessed chest of our Prophet صلى الله عليه وسلم, it occurred at least twice. Firstly as we have mentioned, once in childhood (with Ḥalīmah radiyallahu ‘anha). Also once before the Night Journey (al-Isra wal Mi’raj), as we shall soon mention insha’Allah.  

Regarding seeing Jibrīl (alayhis-salām),

Imam Abu Hayaan (d. 745 AH) in al-Bahr al-Muhit states:

أنَّهُ رَآهُ بِعَيْنِهِ وعَرَفَهُ بِقَلْبِهِ، ولَمْ يَشُكَّ في أنَّ ما رَآهُ حَقٌّ

He ﷺ saw him (Jibrīl –alayhis-salām) with his eyes and recognized him with his heart, and he ﷺ did not doubt that what he saw was the truth.

This passage is referring to Jibril:

 فُؤادُ مُحَمَّدٍ، ﷺ، ما رَآهُ بِبَصَرِهِ مِن صُورَةِ جِبْرِيلَ: أيْ ما قالَ فُؤادُهُ لَمّا رَآهُ لَمْ أعْرِفْكَ