Dalil
العربية

Tarikh (al-Tabari) 650

The Birth of the Messenger of Allah ﷺ and His Suckling

ميلاد النبي ﷺ تَارِيخِ مَوْلِدِهِ ﷺ وَمَكَانِهِ   وَفِيهِ فَصْلَانِ: الْأَوَّلُ: فِي بَيَانِ يَوْمِهِ، وَشَهْرِهِ، وَعَامِهِ. الصَّوَابُ: أَنَّهُ ﷺ وُلِدَ يَوْمَ الِاثْنَيْنِ. رَوَى الْإِمَامُ أَحْمَدُ وَمُسْلِمٌ وَأَبُو دَاوُدَ عَنْ أَبِي قَتَادَةَ ؓ أَنَّ رَسُولَ اللَّهِ ﷺ سُئِلَ عَنْ يَوْمِ الِاثْنَيْنِ فَقَالَ: "ذَاكَ يَوْمٌ وُلِدْتُ فِيهِ. أَوْ قَالَ أُنْزِلَ عَلَيَّ فِيهِ". وَرَوَى يَعْقُوبُ بْنُ سُفْيَانَ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: وُلِدَ رَسُولُ اللَّهِ ﷺ يَوْمَ الِاثْنَيْنِ وَاسْتُنْبِئَ يَوْمَ الِاثْنَيْنِ، وَتُوُفِّيَ يَوْمَ الِاثْنَيْنِ، وَرَفَعَ الْحَجَرَ الْأَسْوَدَ يَوْمَ الِاثْنَيْنِ. وَفِي بَعْضِ الطُّرُقِ عِنْدَ ابْنِ عَسَاكِرَ: وَأُنْزِلَتْ سُورَةُ الْمَائِدَةِ يَوْمَ الِاثْنَيْنِ: الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَكَانَتْ وَقْعَةُ بَدْرٍ يَوْمَ الِاثْنَيْنِ. قَالَ ابْنُ عَسَاكِرَ: الْمَحْفُوظُ أَنَّ وَقْعَةَ بَدْرٍ وَنُزُولَ: الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ يَوْمَ الْجُمُعَةِ. وَرَوَى الزُّبَيْرُ بْنُ بَكَّارٍ وَابْنُ عَسَاكِرَ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ رَحِمَهُ اللَّهُ تَعَالَى قَالَ: وُلِدَ رَسُولُ اللَّهِ ﷺ يَوْمَ الِاثْنَيْنِ حِينَ طَلَعَ الْفَجْرُ. وَقَالَ الْحَافِظُ أَبُو الْفَضْلِ الْعِرَاقِيُّ فِي الْمَوْرِدِ: الصَّوَابُ أَنَّهُ ﷺ وُلِدَ فِي النَّهَارِ، وَهُوَ الَّذِي ذَكَرَهُ أَهْلُ السِّيَرِ. وَحَدِيثُ أَبِي قَتَادَةَ مُصَرَّحٌ بِهِ. وَرَوَى الْأَرْبَعَةُ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ رَحِمَهُ اللَّهُ تَعَالَى قَالَ: وُلِدَ رَسُولُ اللَّهِ ﷺ عِنْدَ إِبْهَارِ النَّهَارِ، وَجَزَمَ بِهِ ابْنُ دِحْيَةَ، وَصَحَّحَهُ الزَّرْكَشِيُّ رَحِمَهُ اللَّهُ تَعَالَى فِي شَرْحِ الْبُرْدَةِ وَلِبَعْضِهِمْ فِي ذَلِكَ. يَا سَاعَةً فَتَحَ الْهُدَى أَرْفَادَهَا لُطْفًا وَقَدْ مَنَحَ الْجَزَا إِسْعَادَهَا     لَاحَتْ بِشَهْرِ رَبِيعٍ الزَّاكِي الَّذِي فَاقَ الشُّهُورَ جَلَالَةً إِذْ سَادَهَا     حَيْثُ النُّبُوَّةُ أَشْرَقَتْ بِمَآثِرٍ كَالشُّهْبِ لَا يُحْصِي الْوَرَى تَعْدَادَهَا     حَيْثُ الْأَمَانَةُ وَالرِّسَالَةُ قَدْ بَدَتْ يُعْلِي لِ مَكَّةَ غَوْرَهَا وَنِجَادَهَا قَالَ ابْنُ دِحْيَةَ رَحِمَهُ اللَّهُ تَعَالَى: وَأَمَّا مَا رُوِيَ مِنْ تَدَلِّي النُّجُومِ فَضَعِيفٌ، لِاقْتِضَائِهِ أَنَّ الْوِلَادَةَ كَانَتْ لَيْلًا. قَالَ الزَّرْكَشِيُّ: وَهَذَا لَا يَصْلُحُ أَنْ يَكُونَ تَعْلِيلًا فَإِنَّ زَمَانَ النُّبُوَّةِ صَالِحُ لِلْخَوَارِقِ، وَيَجُوزُ أَنْ تَسْقُطَ النُّجُومُ نَهَارًا. شِعْرٌ: يَا سَاعَةً نِلْنَا السَّعَادَةَ وَالْهَنَا     فِيهَا بِخَيْرِ الْعَالَمِينَ مُحَمَّدِ تَمَّتْ لَنَا أَفْرَاحُهَا بِظُهُورِهِ     وَتَكَمَّلَتْ فِي شَهْرِ مَوْلِدِ أَحْمَدِ غَيَّرَهُ لِبَعْضِهِمْ رَحِمَهُ اللَّهُ تَعَالَى. تَوَالَتْ أُمُورُ السَّعْدِ فِي خَيْرِ سَاعَةٍ     بِمَوْلِدِ خَيْرِ الرُّسْلِ فِي سَاعَةِ السَّعْدِ فَيَا طِيبَ أَوْقَاتٍ وَيَا طِيبَ مَوْلِدٍ     وَيَا طِيبَ مَوْلُودٍ حَوَى سَائِرَ الْمَجْدِ قَالَ ابْنُ كَثِيرٍ وَالْحَافِظُ وَغَيْرُهُمَا: ثُمَّ إِنَّ الْجُمْهُورَ عَلَى أَنَّ ذَلِكَ كَانَ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ. قَالَ السُّهَيْلِيُّ: وَهُوَ الْمَعْرُوفُ. وَنَقَلَ بَعْضُهُمْ فِيهِ الْإِجْمَاعَ. يَقُولُ لَنَا لِسَانُ الْحَالِ مِنْهُ     وَقَوْلُ الْحَقِّ يَعْذُبُ لِلسَّمِيعِ فَوَجْهِي وَالزَّمَانُ وَشَهْرُ وَضْعِي     رَبِيعٌ فِي رَبِيعٍ فِي رَبِيعِ قَالَ بَعْضُ أَهْلِ الْمَعَانِي: كَانَ مَوْلِدُهُ ﷺ فِي فَصْلِ الرَّبِيعِ  وَهُوَ أَعْدَلُ الْفُصُولِ لَيْلُهُ وَنَهَارُهُ مُعْتَدِلَانِ بَيْنَ الْحَرِّ وَالْبَرْدِ، وَنَسِيمُهُ مُعْتَدِلٌ بَيْنَ الْيُبُوسَةِ وَالرُّطُوبَةِ وَشَمْسُهُ مُعْتَدِلَةٌ فِي الْعُلُوِّ وَالْهُبُوطِ، وَقَمَرُهُ مُعْتَدِلٌ فِي أَوَّلِ دَرَجَةٍ مِنَ اللَّيَالِي الْبَيْضِ، وَيَنْعَقِدُ فِي سِلْكِ هَذَا النِّظَامِ، مَا هَيَّأَ اللَّهُ تَعَالَى لَهُ ﷺ مِنْ أَسْمَاءِ مُرَبِّيهِ فَفِي الْوَالِدَةِ وَالْقَابِلَةِ الْأَمْنُ وَالشِّفَاءُ وَفِي اسْمِ الْحَاضِنَةِ الْبَرَكَةُ وَالنَّمَاءُ، وَفِي مُرْضِعَيْهِ ﷺ الْآتِي ذِكْرُهُمَا الثَّوَابُ وَالْحِلْمُ وَالسَّعْدُ. قَالَ ابْنُ إِسْحَاقَ رَحِمَهُ اللَّهُ تَعَالَى: لِاثْنَتَيْ عَشْرَةَ لَيْلَةً [خَلَتْ] مِنْهُ وَرَوَاهُ ابْنُ أَبِي شَيْبَةَ فِي الْمُصَنَّفِ عَنْ جَابِرٍ وَابْنِ عَبَّاسٍ. قَالَ فِي الْغُرَرِ: وَهُوَ الَّذِي عَمِلَ الْعَمَلَ. وَقِيلَ لِلَيْلَتَيْنِ خَلَتَا مِنْهُ وَقَدَّمَهُ فِي الْإِشَارَةِ، وَقِيلَ لِثَمَانٍ. وَنَقَلَ أَبُو عُمَرَ عَنْ أَصْحَابِ الزِّيجِ أَنَّهُمْ صَحَّحُوهُ وَرَجَّحَهُ ابْنُ دِحْيَةَ. وَقَالَ الْحَافِظُ: إِنَّهُ مُقْتَضَى أَكْثَرِ الْأَخْبَارِ. وَقِيلَ: لِعَشَرٍ. حَكَاهُ الدِّمْيَاطِيُّ عَنْ جَعْفَرٍ الْبَاقِرِ وَصَحَّحَهُ. وَقِيلَ: لِسَبْعَ عَشْرَةَ. وَقِيلَ لِثَمَانِي عَشْرَةَ، وَقِيلَ: فِي أَوَّلِهِ حِينَ طَلَعَ الْفَجْرُ. قَالَ ابْنُ إِسْحَاقَ رَحِمَهُ اللَّهُ تَعَالَى: عَامَ الْفِيلِ. قَالَ ابْنُ كَثِيرٍ: وَهُوَ الْمَشْهُورُ عِنْدَ الْجُمْهُورِ. وَقَالَ إِبْرَاهِيمُ بْنُ الْمُنْذِرِ الْحِزَامَيُّ شَيْخُ الْبُخَارِيِّ: وَهُوَ الَّذِي لَا يَشُكُّ فِيهِ أَحَدٌ مِنَ الْعُلَمَاءِ. وَبَالَغَ خَلِيفَةُ بْنُ خَيَّاطٍ وَابْنُ الْجَزَّارِ وَابْنُ دِحْيَةَ وَابْنُ الْجَوْزِيِّ وَابْنُ الْقَيِّمِ فَنَقَلُوا فِيهِ الْإِجْمَاعَ. وَرَوَى الْبَيْهَقِيُّ وَالْحَاكِمُ فِي الْمُسْتَدْرَكِ وَصَحَّحَهُ وَأَقَرَّهُ الذَّهَبِيُّ فِي مُخْتَصَرِهِ، وَصَحَّحَهُ فِي تَارِيخِهِ الْكَبِيرِ عَنْ يَحْيَى بْنِ مَعِينٍ، عَنْ حَجَّاجِ بْنِ مُحَمَّدٍ، عَنْ يُونُسَ بْنِ أَبِي إِسْحَاقَ عَنْ أَبِيهِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: وُلِدَ رَسُولُ اللَّهِ ﷺ يَوْمَ الْفِيلِ. قَالَ الْحَافِظُ فِي شَرْحِ الدُّرَرِ: وَالْمَحْفُوظُ لَفْظُ الْعَامِ. وَقِيلَ: يُطْلَقُ الْيَوْمُ وَيُرَادُ بِهِ مُطْلَقُ الْوَقْتِ، كَمَا يُقَالُ يَوْمُ الْفَتْحِ، وَيَوْمُ بَدْرٍ، فَإِنْ كَانَ الْمُرَادُ حَقِيقَةَ الْيَوْمِ فَيَكُونُ أَخَصَّ مِنَ الْأَوَّلِ وَبِذَلِكَ صَرَّحَ ابْنُ حِبَّانَ فِي تَارِيخِهِ فَإِنَّهُ قَالَ: وُلِدَ عَامَ الْفِيلِ فِي الْيَوْمِ الَّذِي بَعَثَ اللَّهُ فِيهِ الطَّيْرَ الْأَبَابِيلَ عَلَى أَصْحَابِ الْفِيلِ.  قَالَ: ثُمَّ وَجَدْتُ الْحَدِيثَ عَنِ ابْنِ مَسْعُودٍ عَنْ يَحْيَى بْنِ مَعِينٍ بِسَنَدِهِ الْمَذْكُورِ قَالَ: وُلِدَ رَسُولُ اللَّهِ ﷺ يَوْمَ الْفِيلِ يَعْنِي عَامَ الْفِيلِ. وَرَوَى ابْنُ إِسْحَاقَ وَأَبُو نُعَيْمٍ وَالْبَيْهَقِيُّ عَنِ الْمُطَّلِبِ بْنِ عَبْدِ اللَّهِ بْنِ قَيْسِ بْنِ مَخْرَمَةَ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: وُلِدْتُ أَنَا وَرَسُولُ اللَّهِ ﷺ عَامَ الْفِيلِ كُنَّا لِدَيْنِ. وَسَأَلَ عُثْمَانُ بْنُ عَفَّانَ قُبَاثَ بْنَ أَشْيَمَ الْكِنَانِيَّ ثُمَّ اللَّيْثِيَّ: يَا قُبَاثُ أَنْتَ أَكْبَرُ أَمْ رَسُولُ اللَّهِ ﷺ ؟ فَقَالَ: رَسُولُ اللَّهِ ﷺ أَكْبَرُ مِنِّي وَأَنَا أَسَنُّ مِنْهُ وُلِدَ رَسُولُ اللَّهِ ﷺ عَامَ الْفِيلِ وَوَقَفَتْ بِي أُمِّي عَلَى خَذْقِ الْفِيلِ أَخْضَرَ مُحِيلًا. مَخْرَمَةُ بِفَتْحِ الْمِيمِ وَإِسْكَانِ الْخَاءِ الْمُعْجَمَةِ. وَمَاتَ عَلَى دِينِهِ. لِدَيْنِ: قَالَ أَبُو ذَرٍّ الْمَشْهُورُ فِيهِ: لِدَتَيْنِ بِالتَّاءِ يُقَالُ فُلَانٌ لِدَةُ فُلَانٍ إِذَا وُلِدَ مَعَهُ فِي وَقْتٍ وَاحِدٍ. قَالَ الْجَوْهَرِيُّ: لِدَةُ الرَّجُلِ تِرْبَهُ وَالْهَاءُ عِوَضٌ عَنِ الْوَاوِ الذَّاهِبَةِ مِنْهُ، لِأَنَّهُ مِنَ الْوِلَادَةِ. وَهُمَا لِدَانٍ وَالْجَمْعُ لِدَاتٌ وَلِدُونَ. التِّرْبُ بِكَسْرِ التَّاءِ الْمُثَنَّاةِ الْفَوْقِيَّةِ وَإِسْكَانِ الرَّاءِ وَبِالْمُوَحَّدَةِ: مَنْ وُلِدَ مَعَكَ. قُبَاثُ بِضَمِّ الْقَافِ وَيُقَالُ بِفَتْحِهَا، قَالَ الْحَافِظُ: وَهُوَ الْمَشْهُورُ، ثُمَّ مُوَحَّدَةٍ خَفِيفَةٍ ثُمَّ مُثَلَّثَةٍ. ابْنُ أَشْيَمَ بِمُعْجَمَةٍ وَتَحْتَانِيَّةٍ وِزَانُ أَحْمَدَ. وَعَلَى هَذَا فَقِيلَ بَعْدَ الْفِيلِ بِخَمْسِينَ يَوْمًا. قَالَ ابْنُ كَثِيرٍ: وَهُوَ أَشْهَرُ. وَصَحَّحَهُ الْمَسْعُودِيُّ وَالسُّهَيْلِيُّ. وَزَادَ أَنَّهُ الْأَشْهَرُ وَالْأَكْثَرُ وَقِيلَ بِزِيَادَةِ خَمْسً. وَذَكَرَ أَبُو بَكْرٍ مُحَمَّدُ بْنُ مُوسَى الْخَوَارِزْمِيُّ رَحِمَهُ اللَّهُ تَعَالَى أَنَّ قُدُومَ أَصْحَابِ الْفِيلِ مَكَّةَ لِثَلَاثَ عَشْرَةَ لَيْلَةً بَقِيَتْ مِنَ الْمُحَرَّمِ. وَقَدْ قَالَ ذَلِكَ غَيْرُهُ. وَزَادَ يَوْمَ الْأَحَدِ. وَكَانَ أَوَّلُ الْمُحَرَّمِ تِلْكَ السَّنَةَ يَوْمَ الْجُمْعَةِ. وَرَوَى ابْنُ سَعْدٍ وَابْنُ عَسَاكِرَ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ رَحِمَهُ اللَّهُ تَعَالَى قَالَ: كَانَ قُدُومُ أَصْحَابِ الْفِيلِ فِي النِّصْفِ مِنَ الْمُحَرَّمِ وَمَوْلِدُ رَسُولِ اللَّهِ ﷺ بَعْدَهُ بِخَمْسٍ وَخَمْسِينَ لَيْلَةً. وَصَحَّحَ الْحَافِظُ الدِّمْيَاطِيُّ هَذَا الْقَوْلَ. وَقِيلَ بِأَرْبَعِينَ يَوْمًا. وَقِيلَ بِشَهْرٍ وَسِتَّةِ أَيَّامٍ. وَقِيلَ بِعَشْرِ سِنِينَ. وَقِيلَ بِثَلَاثِينَ عَامًا. وَقِيلَ بِأَرْبَعِينَ عَامًا. وَقِيلَ بِسَبْعِينَ عَامًا. وَقِيلَ لِثَنْتَيْ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ شَهْرِ رَمَضَانَ سَنَةَ ثَلَاثٍ وَعِشْرِينَ مِنْ غَزْوَةِ أَصْحَابِ الْفِيلِ. وَقِيلَ فِي صَفَرٍ. وَقِيلَ فِي رَبِيعٍ الْآخَرِ. وَقِيلَ فِي الْمُحَرَّمِ لِخَمْسٍ بَقِينَ مِنْهُ. وَقِيلَ فِي عَاشُورَاءَ. قَالَ السُّهَيْلِيُّ رَحِمَهُ اللَّهُ تَعَالَى: أَهْلُ الْحِسَابِ يَقُولُونَ وَافَقَ مَوْلِدُهُ مِنَ الشُّهُورِ الشَّمْسِيَّةِ نِيسَانَ، وَكَانَ لِعِشْرِينَ مَضَتْ مِنْهُ. وَقَالَ الذَّهَبِيُّ فِي تَارِيخِ الْإِسْلَامِ: نَظَرْتُ فِي أَنْ يَكُونَ ﷺ وُلِدَ فِي رَبِيعٍ وَأَنْ يَكُونَ ذَلِكَ فِي الْعِشْرِينَ مِنْ نِيسَانَ فَرَأَيْتُهُ بَعِيدًا مِنَ الْحِسَابِ يَسْتَحِيلُ أَنْ يَكُونَ مَوْلِدُهُ فِي نِيسَانَ إِلَّا أَنْ يَكُونَ مَوْلِدُهُ فِي رَمَضَانَ. وَقَالَ الْإِمَامُ أَبُو الْحَسَنِ الْمَاوَرْدِيُّ رَحِمَهُ اللَّهُ تَعَالَى: وَافَقَ شَهْرُ رَبِيعٍ مِنْ شُهُورِ الرُّومِ الْعِشْرِينَ مِنْ شُبَاطَ. انْتَهَى. وَيُقَالُ: شُبَاطُ بِالْإِعْجَامِ وَالْإِهْمَالِ. قَالَ الدِّمْيَاطِيُّ رَحِمَهُ اللَّهُ تَعَالَى: فِي بُرْجِ الْحَمَلِ. قَالَ فِي النُّورِ: وَهَذَا يُحْتَمَلُ أَنْ يَكُونَ فِي أَوَائِلِ نِيسَانَ وَأَنْ يَكُونَ فِي آذَارَ. ثُمَّ قَالَ السُّهَيْلِيُّ. وَوَلَدٌ بِالْغَفْرِ مِنَ الْمَنَازِلِ وَهُوَ مَوْلِدُ النَّبِيِّينَ، وَلِذَا قِيلَ: خَيْرُ مَنْزِلَتَيْنِ كَانَتْ فِي الْأَبَدِ     هُوَ مَا بَيْنَ الزَّبَانِي وَالْأَسَدِ لِأَنَّ الْغَفْرَ يَلِيهِ مِنَ الْعَقْرَبِ زَبَانِيهَا، وَلَا ضَرَرَ فِي الزَّبَانَيْنِ إِنَّمَا تَضُرُّ الْعَقْرَبُ بِذَنَبِهَا، وَيَلِيهِ مِنَ الْأَسَدِ أَلْيَتُهُ وَهُوَ السِّمَاكُ وَالْأَسَدُ لَا يَضُرُّ بِأَلْيَتِهِ وَإِنَّمَا يَضُرُّ بِمِخْلَبِهِ وَنَابِهِ. وَقَالَ ابْنُ دِحْيَةَ: أَظُنُّ السُّهَيْلِيُّ نَسِيَ السُّنْبُلَةَ وَظَنَّ أَنَّ السِّمَاكَ مِنَ الْأَسَدِ. قَالَ أَبُو عَبْدِ اللَّهِ بْنِ الْحَاجِّ رَحِمَهُ اللَّهُ تَعَالَى فِي الْمَدْخَلِ: فَإِنْ قَالَ قَائِلٌ: مَا الْحِكْمَةُ فِي كَوْنِهِ ﷺ خُصَّ مَوْلِدُهُ بِشَهْرِ رَبِيعٍ وَبِيَوْمِ الِاثْنَيْنِ  عَلَى الصَّحِيحِ الْمَشْهُورِ عِنْدَ أَكْثَرِ الْعُلَمَاءِ، وَلَمْ يَكُنْ فِي شَهْرِ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ وَفِيهِ لَيْلَةُ الْقَدْرِ، وَاخْتُصَّ بِفَضَائِلَ عِدَّةٍ، وَلَا فِي الْأَشْهُرِ الْحُرُمِ الَّتِي جَعَلَ اللَّهُ لَهَا الْحُرْمَةَ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ، وَلَا فِي لَيْلَةِ النِّصْفِ مِنْ شَعْبَانَ، وَلَا فِي يَوْمِ الْجُمْعَةِ وَلَا فِي لَيْلَتِهَا؟ فَالْجَوَابُ مِنْ أَرْبَعَةِ أَوْجُهٍ: الْأَوَّلُ: مَا وَرَدَ فِي الْحَدِيثِ مِنْ أَنَّ اللَّهَ تَعَالَى خَلَقَ الشَّجَرَ يَوْمَ الِاثْنَيْنِ. وَفِي ذَلِكَ تَنْبِيهٌ عَظِيمٌ وَهُوَ أَنَّ خَلْقَ الْأَقْوَاتِ وَالْأَرْزَاقِ وَالْفَوَاكِهِ وَالْخَيْرَاتِ الَّتِي يَمْتَدُّ بِهَا بَنُو آدَمَ وَيَحْيَوْنَ وَيَتَدَاوَوْنَ وَتَنْشَرِحُ صُدُورُهُمْ لِرُؤْيَتِهَا وَتَطِيبُ بِهَا نُفُوسُهُمْ وَتَسْكُنُ خَوَاطِرُهُمْ عِنْدَ رُؤْيَتِهَا لِاطْمِئْنَانِ نُفُوسِهِمْ لِتَحْصِيلِ مَا يُبْقِي حَيَاتَهُمْ، عَلَى مَا جَرَتْ بِهِ حِكْمَةُ الْحَكِيمِ سُبْحَانَهُ وَتَعَالَى. فَوُجُودُهُ ﷺ فِي هَذَا الشَّهْرِ فِي هَذَا الْيَوْمِ قُرَّةُ عَيْنٍ بِسَبَبِ مَا وُجِدَ مِنَ الْخَيْرِ الْعَظِيمِ وَالْبَرَكَةِ الشَّامِلَةِ لِأُمَّةِ مُحَمَّدٍ ﷺ. الْوَجْهُ الثَّانِي: أَنَّ ظُهُورَهُ ﷺ فِي شَهْرِ رَبِيعٍ فِيهِ إِشَارَةٌ ظَاهِرَةٌ لِمَنْ تَفَطَّنَ لَهَا بِالنِّسْبَةِ إِلَى اشْتِقَاقِ لَفْظَةِ رَبِيعٍ إِذْ أَنَّ فِيهِ تَفَاؤُلًا حَسَنًا وَبِشَارَةً لِأُمَّتِهِ ﷺ. وَقَدْ قَالَ الشَّيْخُ الْإِمَامُ أَبُو عَبْدِ الرَّحْمَنِ الصِّقِلِّيُّ رَحِمَهُ اللَّهُ تَعَالَى: لِكُلِّ إِنْسَانٍ مِنِ اسْمِهِ نَصِيبٌ. هَذَا فِي الْأَشْخَاصِ وَكَذَلِكَ فِي غَيْرِهَا، وَإِذَا كَانَ كَذَلِكَ فَفَصْلُ الرَّبِيعِ فِيهِ تَنْشَقُّ الْأَرْضُ عَمَّا فِي بَاطِنِهَا مِنْ نِعَمِ الْمَوْلَى سُبْحَانَهُ وَتَعَالَى وَأَرْزَاقِهِ الَّتِي بِهَا قِوَامُ الْعِبَادِ وَحَيَاتُهُمْ وَمَعَايِشُهُمْ وَصَلَاحُ أَحْوَالِهِمْ، فَتَنْفَلِقُ الْحَبَّةُ وَالنَّوَى وَأَنْوَاعُ النَّبَاتِ وَالْأَقْوَاتِ الْمُقَدَّرَةِ فِيهَا، فَتَبْهِجُ النَّاظِرَ عِنْدَ رُؤْيَتِهَا وَتُبَشِّرُهُ بِلِسَانِ حَالِهَا بِقُدُومِ يَنْعِهَا. وَفِي ذَلِكَ إِشَارَةٌ عَظِيمَةٌ إِلَى الِاسْتِبْشَارِ بِابْتِدَاءِ نِعَمِ الْمَوْلَى سُبْحَانَهُ وَتَعَالَى، أَلَا تَرَى أَنَّكَ إِذَا دَخَلْتَ إِلَى الْبُسْتَانِ فِي مِثْلِ هَذِهِ الْأَيَّامِ تَنْظُرُ إِلَيْهِ كَأَنَّهُ يَضْحَكُ لَكَ، وَتَجِدُ زَهْرَةً كَأَنَّ لِسَانَ حَالِهِ يُخْبِرُكَ بِمَا لَكَ مِنَ الْأَرْزَاقِ الْمُدَّخَرَةِ وَالْفَوَاكِهِ. وَكَذَلِكَ الْأَرْضُ إِذَا أَبْهَجَ نُوَّارُهَا كَأَنَّهُ يُحَدِّثُكَ بِلِسَانِ حَالِهِ كَذَلِكَ أَيْضًا. فَمَوْلِدُهُ ﷺ فِي شَهْرِ رَبِيعٍ فِيهِ مِنَ الْإِشَارَاتِ مَا تَقَدَّمَ ذِكْرُ بَعْضِهِ. وَذَلِكَ إِشَارَةٌ ظَاهِرَةٌ مِنَ الْمَوْلَى تَبَارَكَ وَتَعَالَى إِلَى التَّنْوِيهِ بِعَظِيمِ قَدْرِ هَذَا النَّبِيِّ الْكَرِيمِ ﷺ، وَإِنَّهُ رَحْمَةٌ لِلْعَالَمِينَ. وَبُشْرَى لِلْمُؤْمِنِينَ. وَحِمَايَةٌ لَهُمْ مِنَ الْمَهَالِكِ وَالْمَخَاوِفِ فِي الدَّارَيْنِ وَحِمَايَةٌ لِلْكَافِرِينَ بِتَأْخِيرِ الْعَذَابِ عَنْهُمْ لِأَجْلِهِ ﷺ. قَالَ اللَّهُ تَعَالَى: وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ فَوَقَعَتِ الْبَرَكَاتُ وَإِدْرَارُ الْأَرْزَاقِ وَالْأَقْوَاتِ. وَمِنْ أَعْظَمِهَا مِنَّتُهُ عَلَى عِبَادِهِ لِهِدَايَتِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ لَهُمْ إِلَى صِرَاطِ اللَّهِ الْمُسْتَقِيمِ. الْوَجْهُ الثَّالِثُ: مَا فِي شَرِيعَتِهِ ﷺ مِنْ شَبَهِ الْحَالِ، أَلَا تَرَى أَنَّ فَصْلَ الرَّبِيعِ أَعْدَلُ الْفُصُولِ وَأَحْسَنُهَا إِذْ لَيْسَ فِيهِ بَرْدٌ مُزْعِجٌ وَلَا حَرٌّ مُقْلِقٌ، وَلَيْسَ فِي لَيْلِهِ وَلَا نَهَارِهِ طُولٌ خَارِقٌ، بَلْ كُلُّهُ مُعْتَدِلٌ وَفَصْلُهُ سَالِمٌ مِنَ الْعِلَلِ وَالْأَمْرَاضِ وَالْعَوَارِضِ الَّتِي يَتَوَقَّعُهَا النَّاسُ فِي أَبْدَانِهِمْ فِي زَمَانِ الْخَرِيفِ، بَلِ النَّاسُ فِيهِ تَنْتَعِشُ قُوَاهُمْ وَتَنْصَلِحُ أَمْزِجَتُهُمْ وَتَنْشَرِحُ صُدُورُهُمْ لِأَنَّ الْأَبْدَانَ يُدْرِكُهَا فِيهِ مِنْ أَمْدَادِ الْقُوَّةِ مَا يُدْرِكُ النَّبَاتَ حِينَ خُرُوجِهِ، إِذْ مِنْهَا خُلِقُوا، فَيَطِيبُ لَيْلُهُمْ لِلْقِيَامِ وَنَهَارُهُمْ لِلصِّيَامِ، لِمَا تَقَدَّمَ مِنِ اعْتِدَالِهِ فِي الطُّولِ وَالْقِصَرِ وَالْحَرِّ وَالْبَرْدِ، فَكَانَ فِي ذَلِكَ شَبَهُ الْحَالِ بِالشَّرِيعَةِ السَّمْحَةِ الَّتِي جَاءَ بِهَا صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ مِنْ رَفْعِ الْإِصْرِ وَالْأَغْلَالِ الَّتِي كَانَتْ عَلَى مَنْ قَبْلَنَا. الْوَجْهُ الرَّابِعُ: أَنَّهُ قَدْ شَاءَ الْحَكِيمُ سُبْحَانَهُ وَتَعَالَى أَنَّهُ ﷺ تَتَشَرَّفُ بِهِ الْأَزْمِنَةُ وَالْأَمْكِنَةُ لَا هُوَ يَتَشَرَّفُ بِهَا، بَلْ يَحْصُلُ لِلزَّمَانِ أَوِ الْمَكَانِ الَّذِي يُبَاشِرُهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ الْفَضِيلَةُ الْعُظْمَى وَالْمَزِيَّةُ عَلَى مَا سِوَاهُ مِنْ جِنْسِهِ إِلَّا مَا اسْتُثْنِيَ مِنْ ذَلِكَ لِأَجْلِ زِيَادَةِ الْأَعْمَالِ فِيهَا وَغَيْرِ ذَلِكَ، فَلَوْ وُلِدَ ﷺ فِي الْأَوْقَاتِ الْمُتَقَدِّمُ ذِكْرُهَا لَكَانَ قَدْ يُتَوَهَّمُ أَنَّهُ يَتَشَرَّفُ بِهَا فَجَعَلَ الْحَكِيمُ جَلَّ جَلَالُهُ مَوْلِدَهُ ﷺ فِي غَيْرِهَا لِيُظْهِرَ عَظِيمَ عِنَايَتِهِ سُبْحَانَهُ وَتَعَالَى وَكَرَامَتِهِ عَلَيْهِ. الْفَصْلُ الثَّانِي: فِي مَكَانِهِ: اخْتُلِفَ: هَلْ وُلِدَ بِمَكَّةَ أَوْ غَيْرِهَا؟  وَالصَّحِيحُ الَّذِي عَلَيْهِ الْجُمْهُورُ هُوَ الْأَوَّلُ. وَعَلَيْهِ فَاخْتُلِفَ فِي مَكَانِهِ مِنْ مَكَّةَ عَلَى أَقْوَالٍ: أَحَدُهَا: فِي الدَّارِ الَّتِي فِي الزُّقَاقِ الْمَعْرُوفِ بِزُقَاقِ الْمَوْلِدِ فِي شِعْبٍ مَشْهُورٍ بِشِعْبِ بَنِي هَاشِمٍ. وَكَانَتْ بِيَدِ عَقِيلٍ. قَالَ ابْنُ الْأَثِيرِ رَحِمَهُ اللَّهُ تَعَالَى: قِيلَ إِنَّ رَسُولَ اللَّهِ ﷺ وَهَبَهَا عَقِيلَ بْنَ أَبِي طَالِبٍ فَلَمْ تَزَلْ بِيَدِهِ حَتَّى تُوُفِّيَ عَنْهَا فَبَاعَهَا وَلَدُهُ مِنْ مُحَمَّدِ بْنِ يُوسُفَ أَخِي الْحَجَّاجِ، وَقِيلَ إِنَّ عَقِيلًا بَاعَهَا بَعْدَ الْهِجْرَةِ تَبَعًا لِقُرَيْشٍ حِينَ بَاعُوا دُورَ الْمُهَاجِرِينَ. الثَّانِي: أَنَّهُ ﷺ وُلِدَ فِي شِعْبِ بَنِي هَاشِمٍ. حَكَاهُ الزُّبَيْرُ. الثَّالِثُ: أَنَّهُ وُلِدَ ﷺ بِالرَّدْمِ. الرَّابِعُ: بِعُسْفَانَ.

Translation

✧ The birth of the Prophet ﷺ: the date of his birth ﷺ and its place It contains two sections: the first: on the explanation of its day, its month, and its year. The correct view is that he ﷺ was born on Monday. Imām Aḥmad, Muslim, and Abū Dāwūd narrated from Abū Qatādah ؓ that the Messenger of Allah ﷺ was asked about Monday, and he said: “That is a day on which I was born, or he said, on which it was sent down upon me.” Yaʿqūb b. Sufyān narrated from Ibn ʿAbbās ؓ that he said: The Messenger of Allah ﷺ was born on Monday, was made a prophet on Monday, died on Monday, and lifted the Black Stone on Monday. In some chains according to Ibn ʿAsākir: And Sūrat al-Māʾidah was sent down on Monday: “This day I have perfected for you your religion,” and the battle of Badr was on Monday. Ibn ʿAsākir said: The preserved view is that the battle of Badr and the sending down of “This day I have perfected for you your religion” were on Friday. Al-Zubayr b. Bakkār and Ibn ʿAsākir narrated from Maʿrūf b. Kharrabūdh, may Allah Almighty have mercy on him, that he said: The Messenger of Allah ﷺ was born on Monday at the break of dawn. Al-Ḥāfiẓ Abū al-Faḍl al-ʿIrāqī said in al-Mawrid: The correct view is that he ﷺ was born during the day, and this is what the authors of sīrah mentioned. The ḥadīth of Abū Qatādah explicitly states it. The four narrated from Saʿīd b. al-Musayyab, may Allah Almighty have mercy on him, that he said: The Messenger of Allah ﷺ was born at the height of the day, and Ibn Diḥyah affirmed it, and al-Zarkashī, may Allah Almighty have mercy on him, deemed it sound in Sharḥ al-Burdah. Some of them composed on that: O hour when guidance opened its stores, out of kindness, and when recompense granted it felicity, It shone in the month of the pure Rabīʿ, which surpassed the months in majesty when it ruled them, Where prophethood shone with glories like stars, whose number creation cannot count, Where trust and the message appeared, extolling for Makkah its lowlands and highlands. Ibn Diḥyah, may Allah Almighty have mercy on him, said: As for what is narrated about the falling of stars, it is weak, because it would imply that the birth was at night. Al-Zarkashī said: This does not serve as a justification, for the time of prophethood is suitable for miracles, and it is possible for stars to fall during the day. Poetry: O hour in which we attained felicity and joy, through the best of the worlds, Muḥammad, Its joys were completed for us by his appearance, and perfected in the month of the birth of Aḥmad. Some of them, may Allah Almighty have mercy on him, changed it to: The matters of good fortune followed one another in the best hour, with the birth of the best of messengers in the hour of fortune, How good are the times, how good is the birth, and how good is the one born who attained all glory. Ibn Kathīr, al-Ḥāfiẓ, and others said: Then the majority hold that this was in the month of Rabīʿ al-Awwal. Al-Suhaylī said: It is the well-known view. Some transmitted consensus on it. The tongue of his state says to us, and the word of truth is sweet to the hearer: My face, the time, and the month of my birth are a spring within a spring within a spring. Some scholars of meanings said: His birth ﷺ was in the spring season, which is the most balanced of seasons, for its night and day are moderate between heat and cold, its breeze is moderate between dryness and moisture, its sun is moderate in rising and setting, its moon is moderate at the first degree of the white nights, and this arrangement encompasses what Allah Almighty prepared for him ﷺ in the names of those who raised him: in the mother and the midwife there is security and healing, in the name of the wet nurse there is blessing and growth, and in his two suckling mothers ﷺ, whose mention will come, there is reward, forbearance, and felicity. Ibn Isḥāq, may Allah Almighty have mercy on him, said: On the twelfth night [that had passed] of it. Ibn Abī Shaybah narrated it in al-Muṣannaf from Jābir and Ibn ʿAbbās. He said in al-Ghurar: It is the one on which practice is based. It was also said: On the second night that had passed of it, and he gave it precedence in al-Ishārah; it was said: On the eighth. Abū ʿUmar transmitted from the astronomers that they deemed it sound, and Ibn Diḥyah preferred it. Al-Ḥāfiẓ said: It is what most reports imply. It was said: On the tenth. Al-Dimyāṭī reported it from Jaʿfar al-Bāqir and deemed it sound. It was said: On the seventeenth. It was said: On the eighteenth. It was said: At its beginning, at the break of dawn. Ibn Isḥāq, may Allah Almighty have mercy on him, said: In the Year of the Elephant. Ibn Kathīr said: It is the well-known view according to the majority. Ibrāhīm b. al-Mundhir al-Ḥizāmī, the shaykh of al-Bukhārī, said: It is a matter about which no scholar has any doubt. Khalīfah b. Khayyāṭ, Ibn al-Jazzār, Ibn Diḥyah, Ibn al-Jawzī, and Ibn al-Qayyim went to great lengths and transmitted consensus on it. Al-Bayhaqī and al-Ḥākim narrated in al-Mustadrak and deemed it sound, and al-Dhahabī endorsed it in his abridgment and deemed it sound in his large Tārīkh, from Yaḥyā b. Maʿīn, from Ḥajjāj b. Muḥammad, from Yūnus b. Abī Isḥāq, from his father, from Saʿīd b. Jubayr, from Ibn ʿAbbās ؓ, that he said: The Messenger of Allah ﷺ was born on the day of the Elephant. Al-Ḥāfiẓ said in Sharḥ al-Durar: The preserved wording is “the year.” It was said: The word “day” is used and by it is meant the time in general, as one says “the day of the conquest” and “the day of Badr.” If the intended meaning is the actual day, then it is more specific than the first, and Ibn Ḥibbān explicitly stated that in his Tārīkh, for he said: He was born in the Year of the Elephant on the day on which Allah sent the birds in flocks against the companions of the Elephant. He said: Then I found the ḥadīth from Ibn Masʿūd, from Yaḥyā b. Maʿīn with the mentioned chain, that he said: The Messenger of Allah ﷺ was born on the day of the Elephant, meaning the Year of the Elephant. Ibn Isḥāq, Abū Nuʿaym, and al-Bayhaqī narrated from al-Muṭṭalib b. ʿAbd Allāh b. Qays b. Makhramah, from his father, from his grandfather, that he said: I and the Messenger of Allah ﷺ were born in the Year of the Elephant; we were coevals. ʿUthmān b. ʿAffān asked Qubāth b. Ashyam al-Kinānī, then al-Laythī: “O Qubāth, are you older than the Messenger of Allah ﷺ?” He said: “The Messenger of Allah ﷺ is older than I, and I am more advanced in years than he. The Messenger of Allah ﷺ was born in the Year of the Elephant, and my mother stood me over the dung of the elephant, green and altered.” Makhramah: with a fatḥah on the mīm and a sukūn on the khāʾ with a dot. He died adhering to his religion. Lidān: Abū Dharr said the well-known form is lidatān, with a tāʾ; one says “fulān is the lidah of fulān” when he was born with him at the same time. Al-Jawharī said: The lidah of a man is his tirb, and the hāʾ replaces the wāw that dropped from it, because it is from birth. They are lidān, and the plural is lidāt and lidūn. Al-tirb: with a kasrah on the tāʾ with two dots above, a sukūn on the rāʾ, and a bāʾ with one dot: one who was born with you. Qubāth: with a ḍammah on the qāf, and it is also said with a fatḥah; al-Ḥāfiẓ said: that is the well-known form; then a light bāʾ with one dot; then a thāʾ with three dots. Ibn Ashyam: with a shīn with a dot and a yāʾ with two dots below, on the pattern of Aḥmad. Based on this, it was said: fifty days after the Elephant. Ibn Kathīr said: It is the most well-known. Al-Masʿūdī and al-Suhaylī deemed it sound. He added that it is the most well-known and most frequent. It was also said: with a further five. Abū Bakr Muḥammad b. Mūsā al-Khawārizmī, may Allah Almighty have mercy on him, mentioned that the arrival of the companions of the Elephant in Makkah was on the thirteenth night remaining of Muḥarram. Others said the same. He added: on Sunday. The first of Muḥarram that year was Friday. Ibn Saʿd and Ibn ʿAsākir narrated from Abū Jaʿfar al-Bāqir, may Allah Almighty have mercy on him, that he said: The arrival of the companions of the Elephant was in the middle of Muḥarram, and the birth of the Messenger of Allah ﷺ was fifty-five nights after it. Al-Ḥāfiẓ al-Dimyāṭī deemed this view sound. It was said: by forty days. It was said: by a month and six days. It was said: by ten years. It was said: by thirty years. It was said: by forty years. It was said: by seventy years. It was said: on the twelfth night that had passed of the month of Ramaḍān, in the twenty-third year after the expedition of the companions of the Elephant. It was said: in Ṣafar. It was said: in Rabīʿ al-Ākhir. It was said: in Muḥarram, five nights remaining of it. It was said: on ʿĀshūrāʾ. Al-Suhaylī, may Allah Almighty have mercy on him, said: The people of calculation say that his birth corresponded, among the solar months, to Nīsān, and it was on the twentieth day that had passed of it. Al-Dhahabī said in Tārīkh al-Islām: I examined whether he ﷺ was born in Rabīʿ and whether that was on the twentieth of Nīsān, and I saw it to be far from calculation; it is impossible for his birth to be in Nīsān unless his birth was in Ramaḍān. Imām Abū al-Ḥasan al-Māwardī, may Allah Almighty have mercy on him, said: The month of Rabīʿ corresponded, among the months of the Byzantines, to the twentieth of Shubāṭ. End quote. It is said: Shubāṭ, with a dotted shīn and an undotted one. Al-Dimyāṭī, may Allah Almighty have mercy on him, said: in the sign of Aries. He said in al-Nūr: This could be in the beginning of Nīsān or it could be in Ādhār. Then al-Suhaylī said: He was born in al-Ghafr of the lunar mansions, which is the birthplace of the prophets, and for that reason it was said: The best of two mansions that ever existed in eternity is what lies between al-Zubānī and al-Asad. Because al-Ghafr is followed, from Scorpio, by its two claws, and there is no harm in the two claws; the scorpion only harms with its tail. And it is followed, from Leo, by its hindquarters, which is al-Simāk, and the lion does not harm with its hindquarters; it only harms with its claw and its fang. Ibn Diḥyah said: I think al-Suhaylī forgot Virgo and thought that al-Simāk was from Leo. Abū ʿAbd Allāh b. al-Ḥājj, may Allah Almighty have mercy on him, said in al-Madkhal: If someone says: What is the wisdom in the fact that his ﷺ birth was singled out for the month of Rabīʿ and for Monday, according to the sound and well-known view of most scholars, and not in the month of Ramaḍān, in which the Qurʾān was sent down and in which is the Night of Decree, and which was singled out for many virtues; nor in the sacred months, which Allah made inviolable on the day He created the heavens and the earth; nor on the night of the middle of Shaʿbān; nor on Friday or its night? The answer is from four aspects. The first: what is reported in the ḥadīth that Allah Almighty created the trees on Monday. In that there is a great indication, namely that the creation of foods, provisions, fruits, and good things by which the children of Adam are sustained, live, seek healing, their hearts expand at seeing them, their souls are pleased by them, and their thoughts are calmed at their sight, because their souls are reassured by obtaining what preserves their lives, according to the wisdom of the Wise, glorified and exalted be He. So his ﷺ existence in this month on this day is a delight to the eye because of the great good and comprehensive blessing that came to the nation of Muḥammad ﷺ. The second aspect: that his ﷺ appearance in the month of Rabīʿ contains an obvious indication, for one who understands it, regarding the derivation of the word rabīʿ, since in it there is a good omen and glad tidings for his nation ﷺ. Shaykh Imām Abū ʿAbd al-Raḥmān al-Ṣiqillī, may Allah Almighty have mercy on him, said: Every person has a share of his name. This applies to persons, and likewise to other things. Since that is so, in the spring season the earth splits open with what is in its interior of the blessings of the Lord, glorified and exalted be He, and His provisions by which the servants are sustained, live, earn their livelihoods, and their conditions are set right. The grain, the date-stone, and the types of plants and provisions decreed in it split open, and they delight the observer at their sight and give him glad tidings, by the tongue of their state, of the coming of their ripeness. In that there is a great indication of rejoicing at the beginning of the blessings of the Lord, glorified and exalted be He. Do you not see that if you enter a garden in days such as these, you look at it as if it is smiling at you, and you find a flower whose state speaks to you of the stored provisions and fruits that are yours. Likewise the earth, when its blossoms shine, as if its state speaks to you in the same way. So his ﷺ birth in the month of Rabīʿ contains indications, some of which have been mentioned above. That is an obvious indication from the Lord, blessed and exalted be He, of proclaiming the great rank of this noble Prophet ﷺ, that he is a mercy to the worlds, glad tidings for the believers, and a protection for them from perils and fears in the two abodes, and a protection for the disbelievers by delaying the punishment from them for his sake ﷺ. Allah Almighty said: “But Allah would not punish them while you are among them.” So blessings and the bestowal of provisions and foods occurred. Among the greatest of them is His grace upon His servants through the guidance of him, peace and blessings be upon him, to the straight path of Allah. The third aspect: the resemblance of his ﷺ sacred law to its state. Do you not see that the spring season is the most balanced and best of seasons, since in it there is no distressing cold or disturbing heat, and in its night and day there is no excessive length, but rather all of it is moderate, and its season is free from the ailments, diseases, and accidents that people expect for their bodies in the time of autumn. Rather, in it people's strengths revive, their temperaments improve, and their hearts expand, because their bodies receive in it from the reinforcements of strength what the plant receives when it emerges, since they were created from it. So their nights are good for standing in prayer and their days for fasting, because of the aforementioned moderation in length and shortness and in heat and cold. In that there is a resemblance to the lenient sacred law that he, the blessings and peace of Allah be upon him, brought, of removing the burden and the shackles that were upon those before us. The fourth aspect: that the Wise, glorified and exalted be He, willed that times and places be ennobled by him ﷺ, not that he be ennobled by them. Rather, the time or place that he, peace and blessings be upon him, is directly associated with acquires the greatest virtue and distinction over others of its kind, except what is excepted from that for the sake of increased deeds in them and other reasons. For if he ﷺ had been born in the times mentioned above, it might have been imagined that he was ennobled by them. So the Wise, may His majesty be glorified, made his ﷺ birth in other than them, to show His great care, glorified and exalted be He, and His honor for him. The second section: on its place. There is disagreement: was he born in Makkah or elsewhere? The correct view, which the majority hold, is the first. Based on that, there is disagreement about his place in Makkah, with several views. One of them: in the house in the alleyway known as the alleyway of the birthplace, in the mountain pass known as the pass of Banū Hāshim. It was in the possession of ʿAqīl. Ibn al-Athīr, may Allah Almighty have mercy on him, said: It is said that the Messenger of Allah ﷺ gave it to ʿAqīl b. Abī Ṭālib, and it remained in his possession until he died, and his son sold it to Muḥammad b. Yūsuf, the brother of al-Ḥajjāj. It is also said that ʿAqīl sold it after the Hijrah, following Quraysh when they sold the houses of the emigrants. The second: that he ﷺ was born in the pass of Banū Hāshim. Al-Zubayr reported it. The third: that he ﷺ was born at al-Radm. The fourth: at ʿUsfān.

Grades by grader

No grade is recorded for this wording.