Burayda ibn al-Husayb al-Aslami رضي الله عنه

Burayda ibn al-Husayb al-Aslamiرضي الله عنه was a companion (Sahabi) of the Prophet Muhammad. He was a leader of the Banu Aslam tribe and played a significant role in the early spread of Islam. Initially, he and his men sought out Muhammad with the intent of harming him, but after encountering the Prophet, Burayda and his tribe converted to Islam, leading to the conversion of many others within his tribe. During the Migration, the Prophet came out of Makkah at midnight before the eyes of the polytheists and set off to go to Madinah; this infuriated the polytheists. They wanted to do their best to find the Prophet and Hz. Abu Bakr before they arrived in Madinah and killed them. They went into action immediately. They started to look for him by forming many groups. They also promised 100 camels to the person to bring them dead or alive to ensure their capture.

This news reached almost every tribe around Makkah. Everyone wanted to get this reward promised by Quraysh.

Conversion to Islam:

Burayda and his men were moved by the Prophet's personality and message, leading to their conversion to Islam.

Leading Figures:

Burayda became a leading figure in the Banu Aslam tribe, and his conversion facilitated the conversion of many others.

Post-Prophet's Death:

Burayda remained steadfast in his faith and supported Imam Ali after the Prophet's passing. During the Migration, the Prophet came out of Makkah at midnight before the eyes of the polytheists and set off to go to Medina; this infuriated the polytheists. They wanted to do their best to find the Prophet and Hz. Abu Bakr before they arrived in Madinah and killed them. They went into action immediately. They started to look for him by forming many groups. They also promised 100 camels to the person to brought them dead or alive to ensure their capture.

This news reached almost every tribe around Makkah. Everyone wanted to get the reward promised by Quraysh. Burayda bin Husayb was one of those bounty hunters. He was the leader of Sons of Sahm. He took about 80 men with him and started to search for the Prophet. Finally, he found them near a place called Amini. The Prophet saw Burayda and his men coming towards them. However, he did not panic. For, he trusted in Allah with all his heart. He asked Burayda, "Who are you?" When he received the answer "Burayda", he said to Abu Bakr, "We have felt revived." Then, he asked Burayda about his tribe. Burayda said, "I am from the tribe of Aslam." The Prophet asked, "From which clan of Aslam?" Burayda answered: "From the Sons of Sahm."

The Prophet always interpreted things favorably. He interpreted his name, his tribe, and the clan he belonged to favorably. He thought they would not harm him. "Burayda" reminded the meaning of coolness and "Aslam" of salvation. Burayda did not know who he was talking to. However, he admired his perseverance, courage and speech. He wanted to know him and asked him who he was. The Prophet answered, "I am Muhammad, the son of Abdullah, who was the son of Abdul Muttalib." Then he invited him to become a Muslim. The torch of belief started to burn in the heart of Burayda; and his face started to brighten with the light of belief. He uttered kalima ash-shahada at once and became a Muslim.

The people who were with him followed him. He was neither the first nor the last of those who came to kill the Prophet but who became believers. The Prophet spent the night there. In the morning, Burayda came and said to the Prophet, "O Messenger of Allah! It is not appropriate for you to enter Medina without a flag." Then he removed his turban and tied it to the end of his spear. He walked carrying it beside the Prophet until he entered Medina. Burayda remained in Madinah for a while and returned to his hometown. He migrated to Madinah in the 6th year of the Migration. For this reason, he could not join the battles of Badr, Uhud and Khandaq.

He participated in the Treaty of Hudaybiyya. He was also present in the Pledge of Ridwan. He took part in the conquest of Khaybar and Makkah too. Then, he joined some expeditions under the command of Hz. Khalid and Hz. Ali. He participated in all of the other battles with the Prophet. Burayda was a Companion with virtues. He obeyed the Prophet regarding every issue. He had a separate place in the eyes of the Messenger of Allah. He could enter into the presence of the Prophet easily. Burayda lived in Madinah until the death of the Prophet. After that, he left Madinah like the other Companions and settled in Basra.

Hz. Burayda said, "Blood of jihad runs through my blood vessels. I will spend my life on horseback." For this reason, he joined the armies of conquest during the Era of the Caliphs. He fought heroically. He died in 63 H. Burayda narrated 164 hadiths from the Prophet. Two of these hadiths are as follows: "Do not say 'master' to hypocrites. For, if they become masters and are regarded to be superior to others, you will attract the wrath of Allah Almighty." "He who misappropriates,  who provokes a woman against her husband and a slave against his master is not one of us." [1]

The Mausoleums of the Askhabs is an important religious complex in the centre of Merv where two companions of the Prophet Muhammad - Buraydah ibn al-Husayb al-Aslami and Al-Hakam ibn Amr al-Ghifari - are buried. Sometimes referred to as the "Shrine of the Brothers of the Askhabs", the term "Askhabs" or "Sahabah" comes from Arabic and means "companion". It refers to those who personally saw the Prophet, believed in him and accepted Islam.

These two mausoleums are located 300 metres south of the walls of Sultan Kala Fortress. Buraydah ibn al-Husayb al-Aslami died in Merv at the end of the 7th century and were buried at this site, which soon became a local shrine. In the 10th and 11th centuries, small domed structures were built over the tombs, but the larger mausoleums, reaching a height of 12 metres, were not built until the 15th century, when Merv became part of the Timurid Empire. At this time, a sardoba - an underground water reservoir with a domed top - was also built near the mausoleums. Although Merv was eventually abandoned and the mausoleums fell into disrepair, pilgrims continued to visit. By the late 19th century, when Russian travellers explored the ruins of Merv, the mausoleums had deteriorated considerably. A restoration in 1914 restored their former appearance, and a second restoration by Turkish craftsmen took place in 2013.

When the mausoleums were built in the 15th century, black marble headstones were placed over the tombs, intricately carved with the names of the Askhabs and decorated with plant motifs. At the rear of the mausoleums, aivans or open porticoes were added, originally decorated with blue and turquoise tiles, although few of these have survived. On the back wall of the hall is the word "Allah" in large Kufic script.

In the right tomb lies Buraydah ibn al-Husayb, a member of the Aslam tribe. He met the Prophet Muhammad during the Hijrah, when Muhammad was travelling from Mecca to Medina. Buraydah initially tried to capture the Prophet, but after talking to him, he changed his mind, accepted Islam and became one of Muhammad's protectors. Legend has it that when the Prophet arrived near Medina, Buraydah suggested that he enter the city with a banner. Using a bandage from his own head, Buraydah made a makeshift banner and became Muhammad's standard bearer. Buraydah went on to take part in many military campaigns to spread Islam, including the conquest of Khorasan, of which Merv was the capital. A hundred years after his death, during the Seljuk Empire, the southern gate of Sultan Kala was named Alamberdar, meaning "The Standard Bearer", in his honour.
In the left tomb lies al-Hakam ibn Amr, a member of the Ghifari tribe. He also served as a standard bearer for the Prophet Muhammad, while his brother Rafi was known for transmitting hadiths, or sayings of the Prophet. Like Buraydah, al-Hakam took part in the military campaign against Khorasan, and after the capture of Merv he was appointed governor and commander of the Arab army's headquarters. He lived in Merv for five years and died there.

Today, the Mausoleums of the Askhabs are one of the most important religious monuments in Merv and Turkmenistan. Thousands of pilgrims visit the site every year. When exploring Merv, a visit to the graves of the Prophet's companions - people who lived at the very beginning of Islam - is a meaningful and significant experience.

Hadith Narrated by Burayda Ibn Al Husayb ra.

Burayda ibn al-Husayb (ra) was a companion of the Prophet Muhammad (ﷺ) who narrated around 30-40 hadith. He is known for his story of conversion to Islam, in which he initially approached the Prophet intending to harm him but ultimately accepted Islam after a conversation. He became a flag bearer for the Prophet during the conquest of Mecca and participated in the Battle of Tabuk. His son, Abdullah, also became a narrator of hadith. 

  

1.Book 18, Number 3566:

Partial Translation of Sunan Abu-Dawud, Book 18:

Narrated Buraydah ibn al-Hasib:

The Prophet (peace_be_upon_him) said: Judges are of three types, one of whom will go to Paradise and two to Hell. The one who will go to Paradise is a man who knows what is right and gives judgment accordingly; but a man who knows what is right and acts tyrannically in his judgment will go to Hell; and a man who gives judgment for people when he is ignorant will go to Hell.

2. Hadith No: 561

Narrated/Authority of Buraydah ibn al-Hasib
Listed in: Prayer (Kitab Al-Salat)

The Prophet (peace_be_upon_him) said: Give good tidings to those who walk to the mosques in darkness for having a perfect light on the Day of Judgment.

Hadith No: 636
Narrated/Authority of Buraydah ibn al-Hasib
Listed in: Prayer (Kitab Al-Salat)

The Apostle of Allah (peace_be_upon_him) prohibited us to pray in a sheet of cloth without crossing both its ends, and he also prohibited us to pray in a wrapper without putting on a sheet.

 

3. (488)

(488)

Chapter: Concerning One Who Does Not Pray Witr

 

Narrated Buraydah ibn al-Hasib:

I heard the Messenger of Allah (ﷺ) say:

The witr is a duty, so he who does not observe it does not belong to us;

the witr is a duty, so he who does not observe it does not belong to us;

the witr is a duty, so he who does not observe it does not belong to us

 

4.Book 12, Number 2889:

Narrated Buraydah:

The Prophet (peace_be_upon_him) appointed a sixth to a grandmother if no

mother is  left to inherit before her.

5. Sunan Abi Dawud 2149 (Book 12, Hadith 104) #22440

The Wrong of Second Glances

SUMMARY: It is wrong to look at something twice, as the first look may be excused but not the second.

Narrated Buraydah ibn al-Hasib: The Prophet ﷺ said: to Ali: Do not give a second look, Ali, (because) while you are not to blame for the first, you have no right to the second.

 

6. Narrated Buraydah ibn al-Hasib:

The Prophet (ﷺ) said: Do not call a hypocrite sayyid (master), for if he is a sayyid, you will displease your Lord, Most High.

حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ عُمَرَ بْنِ مَيْسَرَةَ، حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ، قَالَ حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ، عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ، عَنْ أَبِيهِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ لاَ تَقُولُوا لِلْمُنَافِقِ سَيِّدٌ فَإِنَّهُ إِنْ يَكُ سَيِّدًا فَقَدْ أَسْخَطْتُمْ رَبَّكُمْ عَزَّ وَجَلَّ ‏”‏ ‏.‏

Grade : Sahih (Al-Albani) صحيح (الألباني) حكم :
Reference : Sunan Abi Dawud 4977
In-book reference : Book 43, Hadith 205
English translation : Book 42, Hadith 4959

 

7. Narrated Buraydah ibn al-Hasib:

The Prophet (ﷺ) said: He who swears by Amanah (faithfulness) is not one of us.

Sunan Abi Dawud 3253

Book 22 Hadith 12

Graded Sahih by Al-Albani

    ﴾𝙊𝙖𝙩𝙝𝙨 𝙖𝙣𝙙 𝙑𝙤𝙬𝙨{𝙆𝙞𝙩𝙖𝙗 𝘼𝙡-𝘼𝙞𝙢𝙖𝙣 𝙒𝙖 𝘼𝙡- 𝙉𝙪𝙙𝙝𝙪𝙧﴿

     

8. Abu Dawud Book 18, Hadith Number 3566.

• Abu Dawud Book 18. The Office Of The Judge

Chapter : Not known.

Narated By Buraydah ibn al-Hasib : The Prophet (PBUH) said: Judges are of three types, one of whom will go to Paradise and two to Hell. The one who will go to Paradise is a man who knows what is right and gives judgment accordingly; but a man who knows what is right and acts tyrannically in his judgment will go to Hell; and a man who gives judgment for people when he is ignorant will go to Hell.

 

Al-Hakam ibn Amr al-Ghifari رضي الله عنه

Al-Hakam ibn Amr al-Ghifari رضي الله عنه (Arabic: الحكم بن عمرو الغفاري) (d. 670/71), was a companion of the Islamic prophet Muhammad and the Umayyad governor of Khurasan and commander of Arab expeditions into Transoxiana (Central Asia) from 665 until his death in Merv.

Al-Hakam ibn Amr was a son of Amr ibn Mujaddah ibn Hidhyam ibn al-Harith ibn Nu'ayla of the Banu Ghifar, a clan of the Kinanah tribe. Al-Hakam was a companion of the Islamic prophet Muhammad and one of his banner bearers in battle. He settled in Basrah, the Arab garrison town and springboard of the Muslim conquests of the Sasanian Empire established in 636. There was a sparse presence of Ghifar tribesmen in Basra. His brother Rafi was a transmitter of hadith from Muhammad.

According to al-Tabari and al-Baladhuri, in 665 Ziyad ibn Abihi, the practical viceroy of Iraq and the eastern Umayyad Caliphate, centralized the vast region of Khurasan (east of Iran and west of the Oxus) into a single provincial administration based in Merv under the governorship of al-Hakam. According to an anecdote cited by both historians, Ziyad had intended to appoint the veteran commander al-Hakam ibn Abi al-As al-Thaqafi to the post, but when his chamberlain mistakenly brought al-Hakam ibn Amr to his court, he appointed him instead, remarking that al-Hakam was a companion of Muhammad and "an upright fellow" or "a man of nobility". Another traditional Muslim report holds that al-Hakam was appointed by Ziyad in 664.

Maqam of al-Hakam ibn Amr al-Ghafari in Merv.

Maqam of al-Hakam ibn Amr al-Ghafari in Merv.

Al-Tabari notes that Ziyad also assigned six deputies under al-Hakam charged with the collection of the kharaj (land tax and/or possibly poll tax). the biography of al-Hakam ibn Amr al-Ghafari and the ordeal he experienced before his death, which is believed to have been a major cause of his death in 50 AH under the Umayyad Caliph Mu'awiya ibn Abi Sufyan, Al-Hakam ibn Amr al-Ghafari represented a generation of maven companions who lived and died between three eras: the age of the message, the era of the rightly-guided caliphate and the Umayyad caliphate which have  witnessed great events in the Islamic history, growing up in the era of the Prophet (peace and blessings be upon him) and narrated from him. 

He took science and jurisprudence directly from him, which reflected on his personality and became one of the personalities that had a place in the Umayyad era and became the governor of the province of Khorasan in the Islamic orient for five years and a military commander in the Islamic conquers, but in the end, however, he entered into an ordeal with the Umayyad governors in different views on governance and administration in the subjects of the parish there, which led him to leave the matters of government and retired from in his last days, and it was said to have been dismissed by the governor of Iraq Ziad ibn Abi, but He has called on his Lord to receive his spirit for being fear of falling into the spoiler of government, and this happened in the end he died in 50 AH and  gave us a vivid example of asceticism in all worldly positions for the sake of Alla.

Al-Hakam died and was buried in Merv. His appointed successor, Anas ibn Abi Unas, who was promptly dismissed by Ziyad, led his funeral prayers. His grave was mentioned by the sources as late as the reign of the Abbasid caliph al-Ma'mun (r. 813–833).

References:

• Fariq, K. A. (1966). Ziyād b. Abīh. London: Asia Publishing House. OCLC 581630755.
• Gibb, H. A. R. (1923). The Arab Conquests in Central Asia. London: The Royal Asiatic Society. OCLC 499987512.
• Hasan, S. A. (1970). "A Survey of the Expansion of Islam into Central Asia during the Umayyad Caliphate". Islamic Culture. 44 (1): 165–176.
• Landau-Tasseron, Ella, ed. (1998). The History of al-Ṭabarī, Volume XXXIX: Biographies of the Prophet's Companions and their Successors: al-Ṭabarī's Supplement to his History. SUNY Series in Near Eastern Studies. Albany, New York: State University of New York Press. ISBN 978-0-7914-2819-1.
• Lecker, Michael (2000). "On the Burial of Martyrs in Islam". In Hiroyuki, Yanagihashi (ed.). The Concept of Territory in Islamic Law and Thought. London: Kegan Paul International. pp. 37–50. ISBN 0-7103-0725X.

Abu al-Aswad ad-Duʾali (Arabic: أَبُو ٱلْأَسْوَد ٱلدُّؤَلِيّ, Abū al-ʾAswad al-Duʾalīy; [The Father of Arabic Grammar]

Abu al-Aswad ad-Duʾali (Arabic: أَبُو ٱلْأَسْوَد ٱلدُّؤَلِيّ, Abū al-ʾAswad al-Duʾalīy; whose full name was ʾAbū al-Aswad ālim ibn ʿAmr ibn Sufyān ibn Jandal ibn Yamār ibn Hīls ibn Nufātha ibn al-ʿĀdi ibn ad-Dīl ibn Bakr, surnamed ad-Dīlī, or ad-Duwalī, was a tabi'i, the poet companion of Ali ibn Abi Talib and was one of the earliest, if not the earliest, Arab grammarians. He is known for writing the earliest treatise on Arabic grammar, through study of the Quran, explaining why he is sometimes known as the "Father of Arabic Grammar."

ad-Du'alī is said to have introduced the use of diacritics (consonant and vowel markings) to writing, and to have written the earliest treatises on Arabic linguistics, and grammar (nahw). He had many students and followers.

With the expansion of the early Islamic Empire, with new converts to Islam wishing to be able to recite and understand the Quran, the adoption of a formalized system of Arabic grammar became necessary, and ad-Du'ali helped develop it, such as with the concepts of Nahw and Taskheel. His science of grammar led in turn, to the establishment of the first great School of grammarians at Basrah, which would be rivaled only by the school at Kufah.

Letter-pointing and vowel-pointing

ad-Duʾali is credited with inventing a system of placing large colored dots above certain letters to differentiate consonants (because several groups share the same shape), and indicate short vowels (because the sounds are not otherwise indicated).  Consonant differentiation is called I'jam (or naqt). Vowel indication is called tashkil. ad-Du'ali's large-dot system addressed both of these, resolving readers' confusion and making clear how to read and write Arabic words.

Although effective, the large dots were difficult to use on small-size fonts and on any but a limited selection of scripts. They were also time-consuming to make on any size font or script. Thus, the Umayyad governor al-Hajjaj ibn Yusuf at-Thaqafi asked two of ad-Duʾali's students to create and codify a new system that was simpler and more efficient. A new tashkil (vocalization) system was developed by Al-Khalil ibn Ahmad al-Farahidi. It has been universally used for Arabic script since the early 11th century.

References in Arabic sources

A chapter on the Grammarians of al-Baṣra in the tenth century book Kitab al-Fihrist by Ibn an-Nadim, contains quotes about ad-Duʾalī from several early commentators:

Most scholars think that grammar was invented by Abu al-Aswad ad-Duʾalī, and that he had been taught by the Commander of the Faithful, Ali ibn Abi Talib. Others say that Naṣr ibn 'Āṣim ad-Duʾalī, also called al-Laythi, developed grammar".

This is also the opinion of the language specialist Abu ʿUbaydah (d. 210 AH), and the lexicographer Abu Bakr al-Zubaydi (d. 397 AH) said about Abu al-Aswad:

"He was the first to establish [the science of] the Arabic language, to lay down its methods and to establish its rules."

Abu ʿUbaydah said:

Ad-Duʾalī derived grammar from Ali ibn Abi Talib, but did not disclose it and when Ziyad requested him to write a grammar to improve popular literacy, he declined. However when he overheard a reader of Qurʾān (9:3) recite:

"Allah is removed from idolaters and from His Messenger",

instead of:

"Allah is removed of the idolaters and so is His Messenger"

(i.e. using the accusative in place of nominative case), ad-Duʾalī agreed to the emir's order and wrote a chapter on subject and object. He asked for an intelligent and obedient scribe. Not satisfied with the first scribe from the tribe of ʿAbd al-Kays, a second scribe was sent for. Abu al-Aswad ad-Duʾalī instructed him "When I open my mouth pronouncing a letter [a sound], place a mark above; when I close my mouth [making a u sound] place a mark in front of the letter, and when I split [my lips][making an 'i' sound] double the mark [The Beatty MS has "make it two marks", Flügel MS gives "under the letter"]".

Abu Saʿīd as-Sirafi described how once ad-Duʾalī encountered a Persian from Nūbandajān, named Sa'd. Saʿd and a group of fellow Persians had converted to Islam and became protégés of Qudāmah ibn Maẓ'ūn. ad-Duʾalī noticing Saʿd walking leading his horse asked "Oh Sa'd, why don't you ride?" To this Saʿd replied "My horse is strong (ḍāli)", causing some bystanders to laugh. He had meant to say "lame" (ẓāli). Then ad-Duʾalī rebuked them, saying:

"These mawali (non-Arabs living in Arab lands) have embraced Islam and become our brothers, but we have not taught them speech. If only we were to lay down [the rules] of language for them!"

A first-hand account of an-Nadim in his Al-Fihrist supports the view that ad-Duʾalī was the first grammarian. He visited a book collector, Muḥammad ibn al-Husayn in the city of Haditha, who had the most marvelous library an-Nadim had ever seen. It contained Arabic books on grammar, philology and literature, and ancient books. I have visited a number of times and found the collector friendly, but wary; fearful of the Clan of Hamdan [of Aleppo]. He was shown a large trunk left Al-Husayn by a Kufan collector of ancient writings. This trunk, filled with parchments, deeds, pages of paper from Egypt, China, Tihamah, 'adam' (sg. 'adim' type of parchment) skins, and paper from Khurasan, seen by an-Nadim, had bundles of notes on grammar and language written in the hand of scholars like Abu 'Amr ibn al-'Ala', Abu Amr ash-Shaybani, Al-Asmaʿi, Ibn al-A'rābī, Sibawayh, al-Farrā', and Al-Kisa'i, as well as the penmanship of authorities of the Hadith, such as Sufyān ibn 'Uyaynah, Sufyan at-Thawri, al-Awzaʿi, and others. Among these I read that grammar came from Abu al-Aswad [ad-Duʾalī]. On four leaves, of what looked to be China paper, in the writing of Yahya ibn Ya'mar, of the Banu Layth was written "Remarks about the Subject and Object". Under these notes, written in ancient calligraphy "This is the handwriting of 'Allān the Grammarian", and under this "This is the handwriting of an-Naḍr ibn Shumayl." When the book collector died, the case and its contents were lost, except for the manuscript.

The Wafayat al-Ayan (Obituaries of Eminent Men) by Ibn Khallikan contains a similar account with additional information: A Great diversity of opinion exists about his name, surname, and genealogy. He lived in Basra and was intelligent, sagacious, and one of the most eminent Tābīs (inhabitants of Basra). He fought at the Battle of Siffin under Ali ibn Abi Talib and he invented grammar. Ali laid down the principle of the three parts of speech; the noun, the verb and the particle and told him to write a treatise on it. He was told to be tutor to the children of the governor of Arabian and Persian Iraq, Ziyad ibn Abih.

When he noticed that native Arab speech was being influenced by foreign immigrants he asked Ziād to authorize the composition of a guide for correct use. At first the emir refused but, sometime later overhearing someone say "tuwaffa abāna wa tarak banūn" (which might be rendered in Latin *mortuus est patrem nostrum et reliquit filii, analogous in English to *him died and left them, mistakes due entirely to incorrect vowel choice) - Ziād changed his mind.

Another anecdote relates how when ad-Du'alī's daughter came to him saying "Baba, ma ahsanu ‘s-samāi?" (what is most beautiful in the sky?) – he answered: "Its stars;" but she replied: "I don't mean what is the most beautiful object in it; I mean how wonderful its beauty." - to this he remarked "You must then say, "ma ahsan ‘samāa (how beautiful is the sky)." And so he invented the art of grammar. Ad-Du'alī's son, Abū Harb, relates that the first section of his father's composition (the art of grammar) was on the "verbs of admiration."

Another account says that it was when he heard a man recite a passage from the Qur'an: Anna ‘llahu bariyon mina ‘l-mushrikina wa rasūluhu, pronounce this last word "rasulihi, that he decided to compose his grammar. He called his book the art of grammar 'nawhu' (in the same way) i.e. as Alī ibn Abu Ṭālib had done. Several accounts of his proverbial wit survive. One such goes as follows: When due to a problem neighbor, Abū ‘l-Aswad had moved house, someone said "So have you sold your house?" He replied "Rather, I have sold my neighbor." When ibn al-Harith ibn Kalad ath-Thakafī remarked of a tattered cloak he wore – "not tired of that cloak?" He replied "some tiresome things are impossible to remove." At this the other sent him 100 cloaks, to which Ad-Du'alī penned this verse:

- A generous brother prompted to assist – reading nāsiru (assistance), or alternatively yāsiru (compassion) - clothed me when I asked it not, and therefore do I praise him. If you are grateful, that man best deserves your thanks who makes you present while your self-respect remains intact.

Another verse attributed to him is this:

- It is not by wishes alone that you can procure your livelihood; you must send your bucket down into the well with those of others: sometime it will come up full, and sometimes with mud and but little water.

He died at Baṣra of the plague, or possibly of palsy before the outbreak, aged eighty-five years. Others say he died in the khalifate of Omar ibn 'Abd 'l-Azīz (717-720).

A chapter in Wafayat al-Ayan on another grammarian of Baṣra, Abu Amr Isa ibn Omar ath-Thakafi, reports that al-Khalīl Ibn Aḥmad had heard from Sibawaih, an early student of ath-Thakafi, that ath-Thakafi had the authored over seventy works on grammar, all but two of which were lost by a collector in Fars. The two surviving titles were Ikmāl (completion) that remained then in Fars, and 'al-Jāmī' (the collector), that Sibawaih was in possession of and studying in the course of composing his own treatise, the famous 'Kitab'. Al-Khalīl claim here is that:

"whilst Abū 'l-Aswad ad-Du'alī had treated of the fāil and maf'ūl (the agent and patient) only, Isa Ibn Omar composed a book on grammar, founding his rule according to the Majority of examples; that Isa Ibn Omar had divided it into chapters, drawn it up in a regular form, and styled idioms the exceptions offered by the examples which were in the minority."

Influence

Among the scholars who studied Abu al-Aswad were Yahya ibn Ya'mar, 'Anbasah ibn Ma'dan, 'Anbasah al-Fil ('Anbasah of the Elephant); Maymun ibn al-Aqran. Nasr ibn 'Asim was said to have studied with him.

References

1. "Wafayat al-Ayan (The Obituaries of Eminent Men) by Ibn Khallikan."

2. Stearns, Peter N. “Arabic Language and Literature.” In The Oxford Encyclopedia of the Modern World. Oxford University Press, 2008.

3. Drissner, Gerald (2022-07-14). "Who Are The Best Arabic Grammarians Of All Time? | Arabic For Nerds". arabic-for-nerds.com. Retrieved 2022-09-30.

4. Ibn Khallikan. Wafaayat al-'Ayaan. vol. 1 p. 663.

5. M. Mukarram Ahmed. Encyclopaedia of Islam. p. 83.

6. Ibn-Ḫallikan, Aḥmad Ibn-Muḥammad (1843). Ibn Khallikan's Biographical Dictionary, 1, Volume 4. Oriental Translation Fund of Great Britain and Ireland.

7. Leaman, Oliver (2006). The Qur'an: An Encyclopedia. Taylor & Francis Group: Routledge. ISBN 0-415-32639-7.

8. B Dodge (1970) The Fihrist of al-Nadim vol.1, p77

9. B Dodge (1970) The Fihrist of al-Nadim vol.1, p88

10. Tabari vol.36.

11. Strange G., Lands. 1905.

12. B Dodge (1970) The Fihrist of al-Nadim vol.1, pp.89-90

13. Ibn Khallikan's biographical dictionary, vol.1, p.662.

14. Ibn Khallikan's biographical dictionary, vol.1, pp419-420. 1843.

Fatimah Ibn Assad رضي الله عنه

بِسْمِ اللّٰهِ الرَّحْمَنِ الرَّحِيْمِ 

 اَلْحَمْدُ للّٰهِ رَبِّ العَالَمِيْنَ وَالصَّلاَةُ وَالسَّلَامُ عَلىَ اَشْرَفِ اْللأَنْبِيَاءِ وَالْمُرْسَلِيْنَ سَيِّدِناَ وَمَوْلٰنَا مُحَمَّدٍ وَعَلَى اٰلِهِ وَصَحْبِهِ اَجْمَعِيْنَ، اَمَّا بَعْدُ.

Who does not want to do favors and help people when possible? If the poor person is an oppressed person who needs to be taken care of, we can forget about even our own needs and fulfill that person's wishes. We will not eat but feed him; we will not wear new clothes but make him wear. We do all of the favors that we can. Ali’s blessed mother, Saydatuna Fatimah Ibn Assadرضي الله عنه, had such a spirit. Saydatuna Fatimah Ibn Assad رضي الله عنه had the burden of a big family with her husband Abu Talib. Abu Talib was a well-known and respected person of Quraysh but he was a poor person who hardly made ends meet. When his father, Abdul Muttalib, died, his beloved nephew, Muhammad, was entrusted to him.

The material upbringing of this precious orphan, who was eight years old, was under the responsibility of his uncle but he needed the compassion of a mother and a loving heart more. Saydatuna Fatimah Ibn Assad رضي الله عنه did her best so as not to make this blessing child feel that he was motherless. 

Saydatuna Fatimah Ibn Assad رضي الله عنه fed and clothed him before her own children; she combed his hair before her own children. What is more, she acted as if she was his real mother. Thus, Rasulullahﷺ lived with his uncle and aunt and under their protection until he got married.

When Rasulullahﷺ was assigned the duty of prophethood, he was inflicted unbelievable tortures by the polytheists. This situation distressed Saydatuna Fatimah Ibn Assadرضي الله عنه, very much and made her sad. Saydatuna Fatimah Ibn Assad رضي الله عنهprotected him with Abu Talib and did her best to make him forget the pain. Saydatuna Fatimah Ibn Assad رضي الله عنه became a Muslim after a while. The Messenger of Allah became very glad when Saydatuna Fatimah Ibn Assad رضي الله عنه, whom he liked as if she were his own mother, became a Muslim and forgot about his pains.

Narrated Anas Ibn Malik -may Allah be pleased with him- said: “When Fatimeh Bint Ased -mother of Ali Ibn Abi Talib- passed away, the Prophet -prayer and peace be upon him- came in and sat by her head and said: ‘My Mother, may Allah have mercy on you!  Indeed, you have been a mother to me after (the death) of my mother.  Many times you went hungry in order to feed me, denied yourself good clothes to clothe me, and denied yourself delicacies to present them to me, and you did that seeking the pleasure of Allah and the reward in the Hereafter.’

The Prophet -prayer and peace be upon him- then ordered that she should be washed three times, and poured water with camphor (kafoor) by his own hand.  He then took off his outer shirt and dressed her in it, and shrouded her with a cloak over it.

The Prophet -prayer and peace be upon him- then called Usameh Ibn Zaid, Abu Ayoob Al-Ansari, Omar Ibn Al-Khattab, and a black slave to dig her grave.  When they reached the sepulcher (lehd), the Messenger of Allah -prayer and peace be upon him- dug it with his own hands and removed the sand with his own hands.  When he was done, the Prophet -prayer and peace be upon him- went in and lied inside, and said: ‘Allah is the One who gives life and takes it away, while He is Ever-Living and never does death come to Him. O Allah, forgive my mother, Fatimeh Bint Ased, keep her firm during the questioning, make spacious her grave, by the blessing and right of Your Prophet and the Prophets before me, for verily You are the Most Merciful.

Motherhood in Islam:

     عن أبي أمامة رضي الله عنه، قال: ( أَتَتِ النَّبِيَّ صلى الله عليه وَسلَّمَ امْرَأَةٌ مَعَهَا صَبِيَّانِ لَهَا، قَدْ حَمَلَتْ أَحَدَهُمَا وَهِيَ تَقُودُ الْآخَرَ، فَقَالَ رَسُولُ صلى الله عليه وَسلَّمَ: « حَامِلَاتٌ، وَالِدَاتٌ، رَحِيمَاتٌ، لَوْلَا مَا يَأْتِينَ إِلَى أَزْوَاجِهِنَّ دَخَلَ مُصَلِّيَاتُهُنَّ الْجَنَّةَ»).  رواهُ ابن ماجه والحاكم والطبراني وأحمد.

   Narrated Abu Umameh -may Allah be pleased with him- said: “A woman came to the Prophet -prayer and peace be upon him- with two of her children, carrying one and leading the other.  So the Messenger of Allah -prayer and peace be upon him- said: ‘They [Muslim women] carry children (in their womb), give birth to them, and are compassionate to them. With the exception of ill treatment of their husbands, those among them who perform Prayer (the five Daily Prayers) would enter Paradise.’”  Related by Ibn Majeh, Al-Hakim, At-Teberani and Ahmad.[1]

   قال الصنعاني في التنوير شرح الجامع الصغير: ( “حاملات، والدات، مرضعات، رحيمات بأولادهن (في رواية الطبراني)”: هذه الصفات الأربع لموصوف محذوف أي النساء، وساق الصفات على الترتيب وقوعا. أي يحملن الأولاد في بطونهن بأنواع من التعب، ويلدنهم ثانيا كذلك، ويرحمنهم ثالثا. وذكر هذه الصفات لما فيها من الأجر بتحمل مشاقها.

“لولا ما يأتين إلى أزواجهن”: أي من الأذى وكفران عشرته، ويدل على عظم حق الزوج، لأن هذه الصفات يتلاشى أجرها بالنظر إلى عصيان الزوج.

“دخل مصلياتهن الجنة”: في إفهامه أن غير مصلياتهن لا يدخلنها، وهو وارد على منهج الزجر والتهويل والتخويف، وإلا فكل من مات على الإسلام لا بد أن يدخلها أو لا يدخلنها حتى يطهرن بالنار إن لم يعف عنهن). انتهى.

     As-Sen’ani mentioned in his book “At-Tenweer Sherh Al-Jami’ As-Segheer” (The Enlightenment, Commentary on the Small Collection of Hadiths): “

‘Carry children, give birth to them, nurse them, and are compassionate to them’: These are four characteristics of Muslim women, and the characteristics are in order of occurrence.  Thus, they first bear their child in their womb enduring the hardship associated with it, then they give birth to their child, and then they treat their child with compassion.  The Prophet -prayer and peace be upon him- mentioned these characteristics to state the great reward in enduring these hardships.

‘Except ill treatment of their husbands’: Meaning, by harming the husband or being ungrateful to him.  This indicates the great rights of the husband, for all the aforementioned characteristics are voided by disobeying the husband.

‘Those among them who perform Prayer (the five Daily Prayers) would enter Paradise’: This indicates that those women who do not perform the Prayer (five daily prayers) would not enter Paradise.  This is given as an admonition, forewarning, and reprimand; otherwise anyone who dies on Islam will enter Paradise eventually, even if they had to be punished in Hell for a sin that was not forgiven.”

   هي فاطمة بنت أسد بن هاشم بن عبد مناف بن قصي القرشية الهاشمية، تزوجها أبو طالب عم النبي صلَّى الله عليه وسلم، فولدت له ستة أبناء: طالب وعقيل وجعفر الطيار وعلي بن أبي طالب وأم هانئ وجمانة وريطة.

 وأمها : فاطمة بنت قيس بن هرم بن رواحة بن حُجْر بن عبد بن بغيض بن عامر بن لؤي ، وهي ابنة عم زائدة بن الأصم بن هرم بن رواحة جد خديجة بنت خويلد بن أسد بن عبد العزى بن قصي زوج رسول الله صلى الله عليه وسلم، من قبل أمها. 

  She is Fatimeh Bint Ased, Ibn Hashim, Ibn ‘Abdi Munaf, Ibn Quseyy.  She is from the tribe of Qureish, the Sect of Bani Hashim.  Fatimeh Bint Ased was married to Abu Talib (Uncle of the Prophet), and had had six children with him: Talib, ‘Aqeel, Je’fer At-Teyyar, Ali Ibn Abi Talib, Umm Hani’, Jumaneh, and Reeteh.

   Her mother is: Fatimeh Bint Qais, Ibn Herim, Ibn Rewaheh, Ibn Hujr, Ibn ‘Abd, Ibn Begheedh, Ibn ‘Aamir, Ibn Lu’ey; and she was cousin to Za’ideh Ibn Al-Asemm Ibn Herim Ibn Rawaheh, the grandfather of Khedijeh Bint Khuweilid Ibn Ased Ibn Abdil-Uzza Ibn Quseyy (wife of the Prophet) from the her mother’s side.

أسلمت بعد وفاة أبي طالب، وهاجرت وماتت بالمدينة. وكانت من أبرِّ الناس برسول الله صلى الله عليه وسلَّم. قال ابن سعد: كانت امرأة صالحة، وكان النبي صلى الله عليه وسلَّم يزورها ويقيل في بيتها.

Fatimeh Bint Ased embraced Islam after the death of her husband Abu Talib.  She then migrated to Al-Medineh and died there.  She used to treat the Messenger of Allah -prayer and peace be upon him- with the utmost degree of motherly affection.

Ibn Sa’d said: “Fatimeh Bint Ased was a righteous women, and the Prophet -prayer and peace be upon him- used to visit her and would take a nap in her house

Fatimeh Bint Ased’s Love for the Prophet and Giving Preference to Him:

عن عبد الله بن محمد بن عمر بن علي بن أبي طالب، عن أبيه: ( أنَّ النبي صلى الله عليه وسلم كفن فاطمة بنت أسد في قميصه، وقال: لم نلق بعد أبي طالب أبر بي منها).  أخرجه ابن أبي عاصم.

Narrated Abdul-Allah Ibn Muhammad Ibn Omar Ibn Ali Ibn Abi Talib, narrated his father said: “The Prophet -prayer and peace be upon him- shrouded Fatimeh Bint Ased after her death in his own shirt, and said: ‘No one had been more kind to me than she except Abu Talib[2].’ ”  Related by Ibn Abi ‘Aasim.

—

وعن ابن عباس رضي الله عنهما، قال‏:‏ ( لما ماتت فاطمة أم علي بن أبي طالب، خلع النبي صلى الله عليه وسلم قميصه وألبسها إياه، واضطجع في قبرها، فلما سوي عليها التراب، قال بعضهم‏:‏ يا رسول الله رأيناك صنعت شيئاً لم تصنعه بأحد‏؟ فقال‏:‏ ‏”‏ألبستها قميصي لتلبس من ثياب الجنة، واضطجعت معها في قبرها أخفف عنها من ضغطة القبر، إنها كانت من أحسن خلق الله إلي صنيعاً بعد أبي طالب‏”‏‏.  رواه الطبراني. ‏

Narrated Ibn Abbas -may Allah be pleased with him- said: “When Fatimeh Bint Ased passed away, the Prophet -prayer and peace be upon him- took off his shirt, shrouded her with it, and then lied down in her grave.  When she was buried, some of the Companions asked: ‘O Messenger of Allah, you did something we have never seen you doing with anyone else before?’  He replied: ‘I have clothed her in my shirt, so that she would be clothed from the clothes of Paradise; and I have lied down in her grave so that the squeeze of the grave would be lessened for her.  Indeed, no one had been more kind to me than she except Abu Talib (his uncle).’ ”  Related by At-Teberani. [3]

Fatimeh Bint Ased’s Love for the Family of the Prophet and Offering them her Help:

عن أبي البختري، عن علي، قال: ( قلت لأمي فاطمة بنت أسد بن هاشم: اكفي فاطمة بنت رسول الله صلى الله عليه وسلم سقاية الماء والذهاب في الحاجة، وتكفيك خدمة الداخل الطحن والعجن). رواه الطبراني.

Narrated Abu Al-Bukhturi, narrated Ali Ibn Abi Talib said: “I said to my mother Fatimeh Bint Ased Ibn Hashim: Suffice Fatimeh, daughter of the Prophet, the necessities of bringing water and going out, and she will suffice you the necessities of household chores like grinding and making the dough.”  Related by At-Teberani. [4]

The Prophet honoring Fatimeh Bint Ased by Calling her, “My Mother”, and His Repayment:

عن أنس بن مالك رضي الله عنه قال‏:‏ ( لما ماتت فاطمة بنت أسد بن هاشم أم علي رضي الله عنهما، دخل عليها رسول الله صلى الله عليه وسلم فجلس عند رأسها فقال‏:‏ ‏”‏رحمك الله يا أمي، كنت أمي بعد أمي، تجوعين وتشبعيني، وتعرين وتكسيني، وتمنعين نفسك طيباً وتطعميني، تريدين بذلك وجه الله والدار الآخرة‏”‏‏.‏ ثم أمر أن تغسل ثلاثاً فلما بلغ الماء الذي فيه الكافور سكبه رسول الله صلى الله عليه وسلم بيده، ثم خلع رسول الله صلى الله عليه وسلم قميصه فألبسها إياه، وكفنها ببرد فوقه، ثم دعا رسول الله صلى الله عليه وسلم أسامة بن زيد وأبا أيوب الأنصاري وعمر بن الخطاب وغلاماً أسود يحفرون، فحفروا قبرها، فلما بلغوا اللحد حفره رسول الله صلى الله عليه وسلم بيده وأخرج ترابه بيده، فلما فرغ دخل رسول الله صلى الله عليه وسلم فاضطجع فيه فقال‏:‏ ‏”‏الله الذي يحيي ويميت، وهو حي لا يموت، اغفر لأمي فاطمة بنت أسد، ولقنها حجتها، ووسِّع عليها مدخلها بحق نبيك والأنبياء الذين من قبلي فإنك أرحم الراحمين‏”‏‏.‏ وكبر عليها أربعاً، وأدخلوها اللحد هو والعباس وأبو بكر الصديق رضي الله عنهم)‏.‏  رواه الطبراني.‏

Narrated Anas Ibn Malik -may Allah be pleased with him- said: “When Fatimeh Bint Ased -mother of Ali Ibn Abi Talib- passed away, the Prophet -prayer and peace be upon him- came in and sat by her head and said: ‘My Mother, may Allah have mercy on you!  Indeed, you have been a mother to me after (the death) of my mother.  Many times you went hungry in order to feed me, denied yourself good clothes to clothe me, and denied yourself delicacies to present them to me, and you did that seeking the pleasure of Allah and the reward in the Hereafter.’

The Prophet -prayer and peace be upon him- then ordered that she should be washed three times, and poured water with camphor (kafoor) by his own hand.  He then took off his outer shirt and dressed her in it, and shrouded her with a cloak over it.

The Prophet -prayer and peace be upon him- then called Usamah Ibn Zaid, Abu Ayoob Al-Ansari, Omar Ibn Al-Khattab, and a black slave to dig her grave.  When they reached the sepulcher (lehd), the Messenger of Allah -prayer and peace be upon him- dug it with his own hands and removed the sand with his own hands.  When he was done, the Prophet -prayer and peace be upon him- went in and lied inside, and said: ‘Allah is the One who gives life and takes it away, while He is Ever-Living and never does death come to Him. O Allah, forgive my mother, Fatimeh Bint Ased, keep her firm during the questioning, make spacious her grave, by the blessing and right of Your Prophet and the Prophets before me, for verily You are the Most Merciful.’

The Prophet -prayer, and peace be upon him- then performed the funeral prayer upon her, making four takbir.  He then placed her inside the grave with the help of Al-Abbas and Abu-Bakr As-Siddeeq -may Allah be pleased with them.”  Related by At-Tabarani. [5]

Righteous Nurturing and Righteous Progeny:

Fatimeh Bint Ased is the mother of Jafarr Al-Tayyar and Ali Ibn Abi Talib, may Allah be pleased with them.  Some of their merits include:

قال الذهبي في سير أعلام النبلاء: ( جعفر بن أبي طالب، السيد الشهيد، الكبير الشأن، علم المجاهدين أبو عبد الله، ابن عم رسول الله صلى الله عليه وسلم، عبد مناف بن عبد المطلب بن هاشم بن عبد مناف بن قصي الهاشمي، أخو علي بن أبي طالب، وهو أسن من علي بعشر سنين .

هاجر الهجرتين، وهاجر من الحبشة إلى المدينة، فوافى المسلمين وهم على خيبر إثر أخذها، فأقام بالمدينة أشهرا، ثم أمَّره رسول الله  صلى الله عليه وسلم على جيش غزوة مُؤْتَة بناحية الكرك، فاستشهد. وقد سر رسول الله صلى الله عليه وسلم كثيرا بقدومه، وحزن – والله- لوفاته.

وعن أبي هريرة مرفوعا: “رأيت جعفرا له جناحان في الجنة”.
وعن الشعبي، قال: ( لما رجع رسول الله صلى الله عليه وسلم من خيبر تلقاه جعفر، فالتزمه رسول الله صلى الله عليه وسلم وقبَّل بين عينيه، وقال: “ما أدري بأيهما أنا أفرح: بقدوم جعفر، أم بفتح خيبر”). انتهى باختصار.

Al-Dzahabi related in his book Siyer A’lam An-Nubela’ (Biographies of the Masters of the Nobles): “Ja’far Ibn Abi Talib, Abu Abdul-Allah, Ibn ‘Abdi Munaf, Ibn Abdil-Muttelib, Ibn Hashim, Ibn ‘Abdi Munaf, Ibn Quseyy, from the tribe of Qureish, the sect of Bani Hashim.  Je’fer Ibn Abi Talib is a noble martyr, an esteemed personality, the banner of the fighters, the cousin of the Messenger of Allah -prayer and peace be upon him, and the elder brother of Ali Ibn Abi Talib by ten years.

Je’fer Ibn Abi Talib migrated twice, first to Abyssinia (Ethiopia) and from there to Al-Medineh.  He reached Al-Medineh soon after the conquest of Kheiber.  He stayed in Al-Medineh for a couple of months, then the Messenger of Allah -prayer and peace be upon him- appointed him as (second) commander of the army of the Battle of Mu’teh to Al-Kerk (now Jordan), where he was martyred.  The Messenger of Allah -prayer and peace be upon him- was delighted when Je’fer returned, and felt great sadness over his loss.

Narrated Abu Huraireh that the Prophet -prayer and peace be upon him- said: “I saw Je’fer with two wings in Paradise [he lost both arms in battle]”.

Al-She’bi said: ‘When the Messenger of Allah -prayer and peace be upon him- returned from Kheiber, Je’fer received him (having just come back from Abyssinia).  So the Messenger of Allah -prayer and peace be upon him- embraced him, kissed between his eyes and said: `I do not know which of the two makes me feel happier: Je’fer’s return or the conquest of Khaibar.` ’”

ومما ورد في مناقب علي بن أبي طالب، ما رواه ابن جرير، عن سعد بن أبي وقاص رضي الله عنه، قال: ـ

( سمعتُ رسول الله صَلّى اللهُ عليهِ وسلَّم يقولُ لعلي ثلاث خصال لأن يكون لي واحدة منها أحب إلي من الدنيا وما فيها، سمعتُهُ يقول: « أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي»، وسمعتُهُ يقول: « لَأُعْطِيَنَّ الرَّايَةَ غَداً رَجُلًا يُحِبُّ اللَّهَ وَرَسُولَهُ ويحبه اللهُ ورسولُهُ ليس بفرار»، وسمعتُه يقول: « ‏مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلاهُ»). رواه ابن ماجه. ـ

Some of the virtues of Ali Ibn Abi Talib are related by Ibn Jarir: Narrated Sa’d Ibn Abi Waqqas -may Allay be pleased with him- said:

“I heard the Messenger of Allah -prayer and peace be upon him- mention three merits for Ali Ibn Talib, having one of them is more liked to me than the whole world. I heard the Prophet -prayer and peace be upon him- say (to Ali): ‘You are to me like Prophet Haroon (Aaron) was to Prophet Moses, but there will be no prophet after me.’  I also heard him say: ‘I will give the flag tomorrow to a man who loves Allah and His Messenger and is loved by Allah and His Messenger. He never runs away from the battlefield.’  And I heard him say: ‘If I am a person’s close companion (mawla), then Ali is also that person’s close companion.’”  Related by Ibn Majeh.

Saydatuna Fatimah Ibn Assad رضي الله عنه attained the honor of becoming a muhajir when she migrated to Madinah. However, what made her happier was the fact that she became the mother-in-law of the Prophet's beloved daughter, Saydatuna Fatimah Az Zahraرضي الله عنه, whom he described as "a part of me". Saydatuna Fatimah Ibn Assad رضي الله عنه regarded it a great honor. Saydatuna Fatimah Ibn Assad رضي الله عنه did her best so as not to distress Saydatuna Fatimah Az Zahraرضي الله عنه,. They shared the tasks at home. They did their tasks in the best way and helped each other. They set an example of how a daughter-in-law and a mother-in-law should treat each other. They are getting on very well rejoiced both the Messenger of Allah and Sayyidina  Ali Ibn Abu Talib رضي الله عنه.. 

The Prophet showed her gratitude and duty of loyalty to Saydatuna Fatimah Ibn Assadرضي الله عنه, whenever it was possible. He frequently visited her, asked about her health and helped her. He did more than what a son would to his mother. He addressed her "mum" and mentioned her by saying "mum".

Four years passed after the Prophet migrated to Madinah. The Prophet, whose face always smiled, was sad one day. He expressed the reason for his sadness as follows:

“My mum passed away today.”

This blessed woman was Saydatuna Fatimah Ibn Assad رضي الله عنه, who took care of the Prophet in her house, who was among the first ones who believed in him, and who left her hometown when migration to Madinah started because she could not put up with being away from him.

The Prophet took off his shirt and wanted it to be used as her shroud. He himself led her janazah prayer. Then, her dead body was placed in the grave. The grave was big. The Prophet also entered the grave. He lay there for a while. Then, he came out. Tears were coming from his eyes. The tears fell onto the grave. This attitude of the Prophet represented his closeness to her. It was also a compliment to her. For, the grave that the Prophet's body touched would be a garden of Paradise.

The Companions asked the Prophet about his attitude toward her: “O Messenger of Allah! We have not seen you taking care of anybody else like this?”

The Prophet answered them as follows:

“She was my mother. She fed me before her own children. She combed my hair and put rose oil on me first though her own children were dirty and dusty.

She was my mother. I have not met anybody who took care of me more than her after my uncle Abu Talib. I put my own garment on her so that she will be clothed in garments of Paradise. I lay down in her grave for a while so that life in the grave will be easy for her."

After the soil was thrown on the dead body of Saydatuna Fatimah Ibn Assad رضي الله عنه, the Messenger of Allah prayed as follows for his beloved mother:

"O Mum! May Allah show mercy on you and reward you with goodness. You treated me like a mother after my own mother. You fed me while you yourself went hungry. You gave me new clothes though you yourself did not have new clothes.  You gave me the best food without eating it yourself. You did this for the sake of Allah and the hereafter.

Allah gives both life and death. O Allah!  Forgive my mother, Fatima bint Assad and widen her grave! O Allah! The Most Merciful of all who have mercy! Accept my prayer for my sake and for the sake of Your previous prophets!”

After a while, the Messenger of Allah (pbuh) smiled and gave the people who were there the following glad tiding:

Jibril said to me, ‘This woman is a person of Paradise.’ Besides, Allah ordered 70 thousand angels to perform her Janazah prayer. The angels performed her janazah prayer.”[1]

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[1] Usdu'l-Ghaba, 5: 517; Mustadrak, 3: 108; Hz. Muhammed ve İslamiyet, 4137; Tabaqat, 8: 222.

Author:

Encyclopedia of the Companions

[1] Weak narration.

[2] Abu Talib was the Prophet’s uncle, and Fatimeh Bint Ased was Abu Talib’s wife, and mother of Ali Ibn Abi Talib.  Abu Talib took care of the Prophet after Amineh Bint Wehb or mother of the Prophet died, and Fatimeh Bint Ased treated him like her own son.  Abu Talib also used to protect the Prophet from the harm of the tribe of Qureish.

[3] Al-Heithemi said: “This hadith was related by At-Teberani in Al-Awset, and one of the narrators is Se’dan Ibn Al-Weleed who is unknown, but the rest of the narrators are authentic.”

[4] Al-Heithemi said: “This hadith was related by authentic narrators.”

[5] Weak narration.