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Chapter One

The Traditions Of The Sahabah Concerning The Virtues Of The Sons, Daughters, And Grandchildren Of Rasulullah  salla Llahu ‘alayhi wa sallam

 

The narrations of the Sahabah on the virtues of Sayyidina Ibrahim ibn al Rasul

 

The narration of Sayyidina Bara’ ibn ‘Azib:

 

عن البراء رضي الله عنه قال لما مات إبراهيم رضي الله عنه قال رسول الله صلى الله عليه و آله و سلم إن له مرضعا في الجنة

Sayyidina Bara’ radiya Llahu ‘anhu narrates the when Ibrahim radiya Llahu ‘anhu passed away, Rasulullah salla Llahu ‘alayhi wa sallam said, “Certainly, he has a wet-nurse in Jannat.”[1]

 

The narration of Sayyidina Anas ibn Malik:

 

عن أنس بن مالك رضي الله عنه قال ما رأيت أحدا كان أرحم بالعيال من رسول الله صلى الله عليه و آله و سلم قال كان إبراهيم مسترضعا له في عوالى المدينة فكان ينطلق و نحن معه فيدخل البيت و إنه ليدخن و كان ظئره قينا فيأخذه فيقبله ثم يرجع قال عمرو فلما توفى إبراهيم قال رسول الله صلى الله عليه و آله و سلم أن إبراهيم ابنى و أنه مات في الثدى و أن له لظئرين تكملان رضاعه في الجنة

Sayyidina Anas ibn Malik radiya Llahu ‘anhu relates, “I have not seen anyone more compassionate to his family than Rasulullah salla Llahu ‘alayhi wa sallam.” He continues, “Ibrahim radiya Llahu ‘anhu was suckling in the ‘awali (upper division) of Madinah. The Rasul salla Llahu ‘alayhi wa sallam would take a walk there and we would accompany him. He would enter the house; and it was full of smoke since his wet-nurse[2] was a blacksmith. He would hold the child and kiss him. He would then return.” ‘Amr says, “When Ibrahim passed away, Rasulullah salla Llahu ‘alayhi wa sallam lamented, ‘Surely Ibrahim is my son and he passed away during his suckling period. He has two wet-nurses who will complete his suckling period in Jannat.’”[3]

 

If Sayyidina Ibrahim ibn al Rasul had lived, he would have been a Siddiq and a Nabi

 

The narration of Sayyidina Anas ibn Malik:

 

عن السدى قال سمعت أنس بن مالك رضي الله عنه يقول لو عاش إبراهيم بن النبي صلى الله عليه و آله و سلم لكان صديقا نبيا

Al Suddi reports that he heard Sayyidina Anas ibn Malik radiya Llahu ‘anhu saying, “Had Ibrahim ibn al Nabi salla Llahu ‘alayhi wa sallam lived, he would have been a Siddiq and a Nabi.”[4]

 

The narration of Sayyidina ‘Abdullah ibn Abi Awfa:

 

عن أسماعيل قال قلت لابن أبى أوفى رأيت إبراهيم بن النبي صلى الله عليه و آله و سلم قال مات صغيرا و لو قضى أن يكون بعد محمد صلى الله عليه و آله و سلم نبى عاش ابنه و لكن لا نبى بعده

Ismail narrates, “I asked Sayyidina Ibn Abi Awfa radiya Llahu ‘anhu whether he saw Ibrahim ibn al Nabi salla Llahu ‘alayhi wa sallam.” He replied, “He passed away in infancy. Had it been decreed that there would be a nabi after Muhammad salla Llahu ‘alayhi wa sallam, his son would have lived. However, there is no nabi after him.”[5]

 

Ibrahim ibn al Rasul resembled Rasulullah salla Llahu ‘alayhi wa sallam

 

The narration of Sayyidina ‘Abdullah ibn Abi Awfa:

 

عن عبد الله بن أبى أوفى رضي الله عنه و قيل له هل رأيت إبراهيم بن رسول الله صلى الله عليه و آله و سلم فقال نعم مات و هو صغير أشبه الناس به صلى الله عليه و آله و سلم

It is reported about Sayyidina ‘Abdullah ibn Abi Awfa radiya Llahu ‘anhu that he was asked, “Did you see Ibrahim ibn Rasulillah salla Llahu ‘alayhi wa sallam?”

He replied, “Yes. He passed away in infancy. He resembled Rasulullah salla Llahu ‘alayhi wa sallam the closest.”[6]

 

Rasulullah’s salla Llahu ‘alayhi wa sallam heartache and crying at his demise

 

The narration of Sayyidina Anas ibn Malik:

 

عن أنس بن مالك رضي الله عنه قال ذخلنا مع رسول الله صلى الله عليه و آله و سلم على أبى سيف القين و كان ظئرا لإبراهيم رضي الله عنه فأخذ رسول الله صلى الله عليه و آله و سلم إبراهيم فقبله و شمه ثم دخلنا عليه بعد ذلك و إبراهيم يجود بنفسه فجعلت عينا رسول الله صلى الله عليه و آله و سلم تذرفان فقال له عبد الرحمن بن عوف رضي الله عنه و أنت يا رسول الله فقال يا ابن عوف أنها رحمة ثم أتبعها بأخرى فقال صلى الله عليه و آله و سلم أن العين تدمع و القلب يحزن و لا نقول إلا ما يرضى ربنا و إنا بفراقك يا إبراهيم لمحزونون

Sayyidina Anas ibn Malik radiya Llahu ‘anhu reports, “We entered with Rasulullah salla Llahu ‘alayhi wa sallam in the house of Abu Saif[7] the blacksmith, and he was the wet nurse of Ibrahim radiya Llahu ‘anhu. Rasulullah salla Llahu ‘alayhi wa sallam held Ibrahim, kissed him and smelt him. We then came at another time and Ibrahim radiya Llahu ‘anhu was breathing heavily [in the pangs of death]. Rasulullah’s salla Llahu ‘alayhi wa sallam eyes flowed with tears. ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu said to him surprisingly, ‘Even you [cry], O Rasulullah!’ Rasulullah salla Llahu ‘alayhi wa sallam explained, ‘O Ibn ‘Awf! It is mercy.’ He [Ibrahim] then breathed his last upon which Rasulullah salla Llahu ‘alayhi wa sallam lamented, ‘Certainly, the eye tears and the heart grieves, but we only utter that which our Sustainer is pleased with. O Ibrahim, we are bitterly grief-stricken at your separation.’”[8]

 

 

 

 

The narrations of the Sahabah on the virtues of Sayyidah Zainab bint al Rasul salla Llahu ‘alayhi wa sallam

 

Rasulullah’s salla Llahu ‘alayhi wa sallam love for her and granting amnesty to whom she grants amnesty

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها زوج النبي صلى الله عليه و آله و سلم أن رسول الله صلى الله عليه و آله و سلم لما قدم المدينة خرجت ابنته زينب من مكة مع كنانة أو ابن كنانة فخرجوا في أثرها فأدركها هبار بن الأسود فلم يزل يطعن بعيرها برمحه حتى صرعها و ألقت ما في بطنها و أهريقت دما فتحملت و اشتجر فيها بنو هاشم و بنو أمية فقالت بنو أمية نحن أحق بها و كانت تحت ابنهم أبى العاص و كانت عند هند بنت عتبة بن ربيعة و كانت تقول لها هند هذا في سبب أبيك فقال رسول الله صلى الله عليه و آله و سلم لزيد بن حارثة ألا تنطلق فتجىء بزينب فقال بلى يا رسول الله قال فخذ خاتمى فأعطها إياه فانطلق زيد فلم يزل يتلطف فلقي راعيا فقال لمن ترعى فقال لأبى العاص فقال لمن هذه الغنم فقال لزينب بنت محمد فسار معه شيئا ثم قال هل لك في أن أعطيك شيئا تعطيها إياه و لا تذكره لأحد قال نعم فأعطاه الخاتم و انطلق الراعى فأدخل غنمه و أعطاها الخاتم فعرفته و قالت من أعطاك هذا قال رجل قالت فأين تركته قال بمكان كذا و كذا فسكنت حتى إذا كان الليل خرجت إليه فلما جاءته قال لها اركبى بين يدى على بعيره قالت لا و لكن اركب أنت بين يدى فركب و ركبت وراءه حتى أتت فكان رسول الله صلى الله عليه و آله و سلم يقول هى خير بناتي أصيبت في فبلغ ذلك علي بن الحسين فانطلق إلى عروة فقال ما حديث بلغني عنك أنك حدثته تنقص فيه حق فاطمة فقال عروة و الله ما أحب أن لي ما بين المشرق و المغرب و أني أتنقص لفاطمة حقا هو لها و أما بعد إني لا أحدث به أبدا

Sayyidah Aisha radiya Llahu ‘anha, the wife of Rasulullah salla Llahu ‘alayhi wa sallam, reports that when Rasulullah salla Llahu ‘alayhi wa sallam arrived in Madinah, his daughter Zainab left Makkah with Kinanah or Ibn Kinanah. The Quraysh pursued them. Habbar ibn al Aswad caught up with them and continued piercing her camel with his spear until it dropped her resulting in her miscarrying and bleeding profusely. She was carried [back to Makkah]. Banu Hashim and Banu Umayyah quarrelled over her. Banu Umayyah said, “We have more right over her.” As she was in the nikah of their son Abu al ’As. She stayed by Hind bint ‘Utbah ibn Rabi’ah who would say to her, “This happened due to your father.” Rasulullah salla Llahu ‘alayhi wa sallam told Zaid ibn Harithah, “Why do you not go [to Makkah] and bring Zainab.” Zaid said, “Why not, O Messenger of Allah!” Rasulullah salla Llahu ‘alayhi wa sallam said, “Take my ring and give it to her.” Zaid then proceeded and moved covertly until he met a shepherd and asked him, “Who do you graze for?” He replied, “For Abu al ’As.” He then asked, “To whom do these sheep belong?” “To Zainab bint Muhammad,” came the reply. He walked with him for a while and then said, “Is it okay if I give you something which you should hand over to her but do not mention it to anyone?” The shepherd replied in the positive. He thus handed over to him the ring. The shepherd then left, put his sheep away and handed the ring over to her. She recognised it and asked, “Who gave you this?” He replied, “A man.” She asked, “Where did you leave him?” “In such and such place,” came the reply. She waited until dark and then left to meet him. When she reached him, he said to her, “Sit on the camel in front of me.” She retorted, “No. You should sit on the camel in front of me.” He thus mounted and she mounted behind him. [They rode] until she arrived [in Madinah]. Rasulullah salla Llahu ‘alayhi wa sallam would say, “She is the most superior of my daughters who suffered on my account.” This narration reached ‘Ali ibn al Hussain. He went to ‘Urwah [the sub-narrator who narrates from Aisha radiya Llahu ‘anha] and said, “What is this hadith you narrate which has reached me from you which devalues the right of Fatimah?” ‘Urwah responded, “By Allah, I do not wish to possess everything between the East and the West while I diminish a right of Fatimah which she possesses. I will never narrate this hadith after this.”[9]

 

The narration of Sayyidina Anas ibn Malik:

 

عن انس بن مالك رضي الله عنه قال لما أسر أبو العاص قالت زينب أنى قد أجرت أبا العاص فقال النبي صلى الله عليه و آله و سلم قد أجرنا من أجرت زينب أنه يجير على المسلمين أدناهم

Sayyidina Anas ibn Malik radiya Llahu ‘anhu reports, “When Abu al ’As was imprisoned, Zainab announced, ‘I have given amnesty to Abu al ’As.’

Rasulullah salla Llahu ‘alayhi wa sallam affirmed, ‘We have given amnesty to whom Zainab has given amnesty. Even the lowest among the Muslims may give amnesty.’”[10]

 

NEXT⇒ The narrations of the Sahabah on the virtues of Sayyidah Fatimah al Zahra’

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[1] Sahih al Bukhari, Kitab al Adab, bab man summiya bi asma’ al Ambiya’ hadith no. 6195.

[2] Murdi’ah: Refers to a woman who breastfeeds another person’s baby. Her husband is also a Zi’r (wet-nurse) for the suckling infant. Hence, the word Zi’r is used for both masculine and feminine. (Sharh al Nawawi vol. 4 pg. 1808)

[3] Sahih Muslim, Kitab al Fada’il, bab rahmatih salla Llahu ‘alayhi wa sallam al sibyan wa al ’iyal hadith no. 2316.

[4] Imam Ahmed narrated it in al Musnad hadith no. 12381. Al Haythami has stated in Majma’ al Zawa’id vol. 9 pg. 162: “Ahmed narrated it and his narrators are the narrators of al Sahih.” Sheikh al Arna’ut has declared its isnad has Hassan.

[5] Sahih al Bukhari, Kitab al Adab, bab man summiya bi asma’ al Ambiya’ hadith no. 6194.

[6] Al Tabarani has narrated it in al Awsat vol. 6 pg. 368 hadith no. 6638. Al Haythami has ascribed it to al Tabarani’s al Awsat in Majma’ vol. 9 pg. 162 and stated, “It appears in al Sahih besides the mention of resemblance. The narrators of al Tabarani are the narrators of al Sahih besides ‘Ubaid ibn Junad al Halabi who is reliable.”

[7] Abu Saif is Bara’ ibn ‘Aws. Umm Saif is his wife and her name is Umm Burdah Khowlah bint al Mudhir. (Al Fath vol. 1 pg. 25)

[8] Sahih al Bukhari, Kitab al Jana’iz, bab qawl al Nabi salla Llahu ‘alayhi wa sallam inna bika lamahzunun hadith no. 1303; Sahih Muslim, Kitab al Fada’il, bab rahmatih salla Llahu ‘alayhi wa sallam al sibyan wa al ’iyal hadith no. 2315.

[9] Al Tabarani narrated it in al Kabir vol. 22 pg. 431 and in al Awsat hadith no. 4727; al Bazzar records it in his Musnad hadith no. 2009; al Hakim records it in al Mustadrak, Kitab al Talaq hadith no. 2812 and he has declared it sahih. Al Haythami has mentioned it in Majma’ al Zawa’id vol. 9 pg. 213 and stated, “Al Tabarani narrated it in al Kabir and part of it in al Awsat. Al Bazzar narrated it and his narrators are the narrators of al Sahih.”

[10] Al Hakim records it in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr Zainab bint Khadijah vol. 5 pg. 58 hadith no. 6842. One of the narrators is ‘Abdullah ibn Shabib whom some have suspected of forgery. It has a shahid (corroborating narration), i.e. the hadith of Umm Salamah radiya Llahu ‘anha which appears in Mustadrak hadith no. 6843, hence it is Hassan due to the shahid; al Tabarani narrated it in al Kabir vol. 22 pg. 426; in al Awsat hadith no. 4822 and 9006; al Bayhaqi in al Kubra vol. 9 pg. 95 with a more complete thread and some minor differences in wording; Abu Bakr al Shaybani in Al Ahad wa al Mathani vol. 5 pg. 155 hadith no. 2974.