Part 16

What Allah 3% chooses for his obedient slaves is best for them. Allah 3% chose an orphan for Haleemah %, though she did not want to take the infant, and did so in the end only because she could find no other. And, of course, Allah’s choice was supremely best for her. On the very day she took the Prophet 388 with her, she experienced the positive results of that choice. In this there is a lesson for every Muslim: Not knowing what is in one’s best interest in the long run, one should be content in his heart with what Allah % decrees for him; and one should not regret what passes one by in this world; or in other words, one should not regret missing out on what Allah 3 did not decree for one to have.

To maintain the natural purity that a child is born upon, to promote correct development of both mind and body, citydwelling Arabs would send their children to be raised, in the first few critical years of their life, in the desert. Commenting on this practice, Shaikh Muhammad Al-Ghazaalee - may Allah have mercy on him - said, “It is a wretched thing indeed that our children live in constricted apartments, within closely attached and crowded buildings - as if each building contains boxes to confine and enclose those that are within them. Such a life prevents them from experiencing the wonderful joy of breathing good and fresh air. To be sure, the nervousness and stress that have accompanied the development of modern civilizations have partly to do with people being far away from

natural settings, and being immersed in artificiality. We should certainly admire the attitude that the people of Makkah took towards the desert, in terms of making its spacious land the first playground of their children. Many specialists in education feel that a natural environment should be the first classroom setting for infants, so that their perceptions of the world become in harmony with the realities of the universe in which they live. It appears, however, that (given our presentday circumstances and mind-sets) achieving that would be most difficult indeed.”

In the desert land of the Banu Sa’d tribe, the Prophet #% learned fluent, pure Arabic; later on in his life, he # became the most eloquent speaker of the language. Once, Abu Bakr said to him, “O Messenger of Allah, Ihave not seen anyone who is more eloquent than you are.” The Prophet #% replied, “And what would prevent me (from being so), for ] am from the Quraish, and I was nursed (and raised) among (the) Banu Sa’d (tribe).”

4) The incident of the splitting of the Prophet's chest certainly deserves more than a passing mention or thought. What happened on that day was from the signs of Prophethood, and was a Clear proof that Allah $8 chose Muhammad # for a very important mission in life.

Imam Muslim related in his Saheeh the story of the Prophet's chest being split open. In Imam Muslim’s narration, Anas ibn Maalik said, “While the Messenger of Allah 2 was playing with some other boys, Jibreel 3% came to him, took him, forced him to the ground, and split him open, revealing his heart. Jibreel extracted his heart, removed from it a blood clot, and said, ‘This is the portion of Shaitaan (the Devil) in you.’ He then washed the heart with Zamzam water in a basin made of gold. He then joined the heart together, and returned it to its place. The children hurried off to his mother ~ i.e., his mother from breast-feeding. They said to her, ‘Verily, Muhammad has been killed.” They went to him and found that his colour had changed (though he was otherwise

fine).” Anas 2 said, “I used to see the marks of that stitching on his chest.”

Without a doubt, purification from Shaitaan’s influence was more than an early sign of Prophethood; it was also preparation for protecting the Prophet # from evil and from worshipping other than Allah 4%. Only pure Islamic Monotheism was to remain in his heart. The above-mentioned incident served its purpose, for even prior to receiving revelation, the Prophet # never bowed down to an idol or perpetrated a major sin, even though polytheism and evil deeds were practiced on a widespread scale among the Quraish.

While discussing the incident during which the Prophet's chest was split open, Dr. Al-Bootee pointed out that, “It appears that the wisdom behind it was both to announce the importance of the Prophet # and to prepare him at a very early age for Al-‘Ismah (protection from major sins, from making a mistake when conveying the message of Islam, and so on) and revelation. Physical means were employed (for that preparation) to make it easier for people to have faith in him and to believe his message. Therefore, the incident involved spiritual purification, but was manifested in a physical, tangible manner” The removal of the blood clot purified the Prophet #% from the immaturity, foolishness, and recklessness of youth. The incident also shows us the degree to which Allah 3 protected the Prophet # and prevented Shaitaan from having any influence over him whatsoever.

The Death Of His Mother, And Then His Living Under The Care Of His Grandfather And Uncle

Aaminah died when the Prophet #@ was six years old, and like her husband before her, she died during a journey. She had traveled to see her uncles from the Banu ‘Adee ibn Najjaar tribe, and the purpose of her visit was to show them her son. She died on the way back in a place called Al-Abwaa, which is situated somewhere

') Saheeh Muslim, “The Book of Eemaan (faith)’; chapter, “The Night Journey of the Messenger of Allah #s to the Heavens.” Hadeeth number: 162.

between Makkah and Al-Madeenah, and she was buried there as well.

Once she died, it was ‘Abdul-Muttalib who became guardian and caretaker of the Prophet #%. ‘Abdul-Muttalib loved the Prophet 2% a great deal and preferred him to even his own sons - who were the uncles of the Prophet #%. Being in awe of their father, the Prophet’s uncles did not dare sit on his carpet; in fact, no one dared to sit with him on his carpet. Yet the Prophet #4 would do so, though his uncles would try to make him sit somewhere else. Abdul-Muttalib took the Prophet's side in the matter; in fact, he encouraged the Prophet #& to sit alongside him, seeing goodness in him and sensing that he was going to grow up to do great things. When ‘Abdul-Muttalib would send the Prophet #% on an errand, he would perform it and then return in a short while; but one day, ‘Abdul-Muttalib sent him to search out for stray camels, and he #% was delayed during the performance of that task. When the Prophet's absence became prolonged, ‘Abdul-Muttalib began to worry a great deal, and even felt very sad, for he loved his grandson a great deal. As soon as the Prophet #% returned with the camels, ‘Abdul-Muttalib said to him, “O my son, just as a woman does, I have become sad on your account - with sadness (that is so extreme) that (it) will never leave me.”

After two years of his guardianship had passed, ‘Abdul-Muttalib was bidding farewell to the world, and, upon learning of his imminent death, ordered that his son, ‘Abu Taalib, should be the new guardian of the Prophet 2%. So at the age of 8, the Prophet #z yet again had a new guardian, one that loved him as much, or almost as much, as did his previous one.

Allah 3% decreed that His Messenger #% should be raised as an orphan. Thus, as a child, the Prophet # did not have parents who spoiled him or riches that made for a soft and easy upbringing. The Prophet #% faced many calamities even as a child; in addition to not having ever met his father, he first lost his mother and then

"I Related by At-Tabaraanee in Al-Kabeer (5524). In Saheeh As-Seerah AnNabawiyyah (pg. 56), Ibraaheem Al-'Alee ruled that the Hadeeth is authentic.

his grandfather. Such hardships helped make him sensitive to the pains of others, for sadness purifies the soul from hardness and arrogance and increases it in softness and humbleness.

His parents died in their twenties not because they were weak in their physical makeup, but rather because Allah 4 caused them to die once they had fulfilled the task for which they were created, so that every orphan can find comfort and consolation in the early history of the Prophet #%. For despite being an orphan, the Prophet #% had lofty manners and characteristics. As an orphan, the Prophet # developed a high level of determination, so that he depended upon no human being in his affairs. That his parents could have no influence on his mission and that no human being could interfere in his training and development are some of the reasons why the Prophet # was born an orphan. Since it was Allah # Alone Who took care of the Prophet’s training and upbringing, the Prophet #¢ was not influenced in the least by the beliefs and traditions of pre-Islamic ignorance. Allah 4 provided the Prophet #% with the care of his grandfather and uncle to facilitate his material welfare; but as for his spiritual welfare and his moral training, it was Allah 3 Who was taking care of him.

Working As A Shepherd

Working as a shepherd allowed the Prophet #¢ to work in peace and quiet, to enjoy the beauty of the desert, and to contemplate the wonders and beauty of Allah’s creation. Through his work, a shepherd picks up and develops many wonderful qualities, qualities that the Prophet #¥ needed to lead his nation. Here are some of those qualities: