(B) = Bukhârî;
(SM) = Muslim;
(BQ) = Bayhaqî, Dalâ ́il an-Nubuwwah;
(M) = Munâwî, Sharh Shama´il al-Muhammadiyyah;
(Q) = al-Qârî, Sharh Shama´il al-Muhammadiyyah;
(S) = Suyûtî, Khasâ´is al-Kubra;
(Z) = Zurqânî, Sharh Mawâhib al-Laduniyyah;
(H) = ibn Hajr, Fath al-Bârı;
(AQ) = al-`Ainî,`Umdatu-l-Qârî;
(N) = Nawawî, Sharh Sahîh Muslim;
(A) = al-Albânî, Mukhtasar Shama´il a-Muhammadiyyah;
(IQ) = ibn al-Qayyim, Jala ́ al-Afham.
2/17. Sa`îd bin Ya`qub at-Tâlaqânî narrated to us; Ayyûb bin Jâbir informed us; from Simâk bin Harb; from Jâbir bin Samurah (RA) who said,
|I saw the seal between the shoulder blades of the Messenger of Allah ﷺ, a reddish protruding part of the flesh resembling the egg of a pigeon. |
“I saw the seal between the shoulder blades of the Messenger of Allah ﷺ, a reddish protruding part of the flesh,” (Q) meaning leaning towards being described as red, hence this report does not contradict the report of Muslim (SM) on the authority of Jâbir bin Samurah (Q) that it was of the same colour as his ﷺ skin. “Resembling the egg of a pigeon,” (M) in shape and size. Various narrations mention differing similes for the seal: Ibn Hibbân has the narration mentioning that it was like the egg of an ostrich and ibn Hajr mentioned that this wording was a mistake on the part of one of the narrators; ibn Hibbân has the report of ibn `Umar that it was a piece of flesh like a shot pellet; Bayhaqî has the report (Z) on the authority of Abu Rimthah (M) that it was like a wen; al-Hâkim has the report that it was a grouping of hair (Z) i.e. it had hair on it; (M) and at-Tirmidhî has the report that it was like an apple; (Z) ibn Abî Shaybah has the report of `Amr bin Akhtab that it resembled the mark left behind by a seal. al-Qurtubî said that all of these reports were close in meaning. (M) It is also possible that the slight differences arose from the point of view of the onlooker, dependant upon factors such as distance from the Prophet ﷺ at the time of looking and the likes. Ibn Hajr said, ‘These wordings are all close in meaning. With regards what is reported that it was like the trace of a cupping glass; or like a black or green mole; or that written on it was, “Muhammad is the Messenger of Allâh,” or, “Go wherever you will for you will be victorious”; or that it was of yellowish colour being surrounded by evenly spaced hair on his left shoulder as if it was the mane of a horse; and other such reports, none of them are authentic,’ (Z) some are bâtil and others are da`îf.
3/18. Abû Mus`ab al-Madanî narrated to us; Yûsuf bin al-Majishûn informed us; from his father; from `Âsim bin `Umar bin Qatâdah; from his grandmother, Rumaythah (RAH) who said,
|I heard the Messenger of Allâh ﷺ speaking, and if I had wished to kiss the seal which was between his shoulder blades I would have been able to due to his proximity, he said concerning Sa`d bin Mu`âdh on the day that he died, “The Throne of the All-Merciful trembled.” |
“I heard the Messenger of Allâh ﷺ speaking, and if I had wished to kiss the seal which was between his shoulder blades I would have been able to due to his proximity, he said concerning Sa`d bin Mu`âdh,” (M) by way of explaining his status with Allâh. When Sa`d accepted Islâm, Banû `Abd al-Ashal did so too because of their great respect for him. They were the first people to accept Islâm in Madînah. He was present at Badr and was one of those who remained firm with the Messenger of Allâh ﷺ on the Day of Uhud. He was shot with an arrow on the Day of Khandaq and died a month later in Dhû-l-Qa`dah, in the 5th year of Hijrah at the age of thirty seven, (Q) he was buried in al-Baqî` and ibn Mas`ûd and `Â´ishah reported hadîth from him. His funeral was attended by seventy thousand Angels. “On the day that he died, ‘The Throne of the All-Merciful trembled,'” (M) out of joy at the arrival of his soul, or to display his great status to the Angels, or at anger at the one who killed him. This last possibility is far fetched because the Throne is adjoined to His Name, All-Merciful, as opposed to the Compellor, or Subduer, or the likes. Some figuratively interpreted this hadîth but a group of scholars objected to its being taken away from its literal sense. They said it is possible to imagine the actions of those with intellect arising from those without by the permission of Allâh, just as Allâh says about some rocks, “ from them are those that fall down for the fear of Allâh. [4 ](Q) This position is further proven by the hadîth of ibn `Umar recorded by al-Hâkim with the wording, “The Throne trembled out of joy.” This was the position chosen by ibn Hajr and an-Nawawî said that this was the best opinion. (M) It is also said that this is a phrase denoting that his death was a great matter, in the same way that people say, ‘The world darkened at the death of so-and-so’ etc., one of the scholars said that this was a good opinion and it is. (Q) It is clear that this opinion is far removed from the intent of the Legislator here. (M) From the virtues of this hadîth is that it is reported on the authority of ten Companions.
1. Muslim [al-Fada´il], at-Tirmidhi [al-Manaqib].
2. Zurqani [1/289+]
3. Bukhari and Muslim on the authority of Jabir. Muslim on the authority of Anas. Aĥmad on the authority of Rumaythah.
4. al-Baqarah (2): 74
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