❤️ The original ancestors of Hazrat Mu'min ❤️

❤️  The original ancestors of Hazrat Mu'min  ❤️

Context: From Hazrat Adam (عليه السلام) to Hazrat Abdullah and Bibi Amena, the main forefathers and women of the Prophet [ﷺ] were all believers.

A few proofs are briefly presented in this regard that all the noble ancestors of Huzoor Akram [ﷺ], both male and female, were believers.

 First evidence: In Surah Shu'ara, verse 219 of the Qur'an Majid, Allah the Exalted says: وَتَقَلُّبَكَ فِى السَّاجِدِيْنَ

 Meaning: “O Messenger!  I have noticed your rotation among the believers who prostrate." Hazrat Ibn Abbas (رضي الله عنه) explained the verse as follows: "All the men and women before you through whom you have circulated - they were all believers who prostrate."  (Tafseer Ibn Abbas).

 Second evidence: The Prophet [ﷺ] said:

 لَمْ يَزَل اللهُ يَنْقُلُنِي مِنَ الاَصْلَبِ الطَّيِّبَةِ اِلَى الَرْحَامِ الذَّاهِرَةِ مُصَفَّى مُّهَذَّبًا (عن عبن عبس-محابة)

 Meaning:- "Allah Ta'ala has gradually transferred me from the holy Urs (believing man) to the pure womb (believing woman) and brought me to the world."

The hadeeth is so clear and so elegantly quoted that it clearly indicates the freedom of the Prophet's [ﷺ] predecessors from the impurity of polytheism and disbelief of the ages and the defects of character.  In the terminology of the Qur'an, holy men and women are meant to be believers.  (Surah Mu'minun 18 para)

 Third Proof: According to the narration of Ibn Muhammad Kalbi, his father Muhammad Kalbi (رحمة الله عليه عليه وسلم) said:-

 كَتَبْتُ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَمْسَ مِائَةِ اُمَّهَاتِه فَلَمْ اَجِدْ فِيْهِنَّ سِفَاحًا وَلاَ شَيْئًا مِنْ اَمْرِ الجَاهِلِيَّة

 Meaning:- “I have prepared a list of five hundred mothers from the lineage of the Prophet [ﷺ].  I found nothing of characterlessness and ignorance among them.” (Bedaya-Nehaya)

 Ignorance means Kufr and Shirk.  Characterlessness does not mean jinna.  So the noble women of Huzur were completely free from shirk, kufr and characterlessness - that is, they were women of faith and chastity.  So it is proved by the above three irrefutable proofs that the parents of the Prophet [ﷺ] were believers and died on Ibrahimi in Millah.

When the Prophet [ﷺ] came to Makkah Sharif to perform Hajj in 10 Hijri after the advent of Islam, in the graveyard called Hajun (now Jannatul Mualla) Allah brought his parents back to life and gave him the opportunity to accept Muhammad [ﷺ] in the religion.  This related hadith narrated by Hazrat Aisha (رضي الله عنها) on the authority of Imam Suhaili and Khatib Baghdadi was narrated by Ibn Kasir in Bedaya-Nehaya book and Imam Kastulani in Mawaheb book, Allama Ibn Abedin in Fatwa Shami and others.

 But heretical scholars say that these hadiths are fake or false.  That is why three reliable sources are mentioned above.  According to the Wahhabis, Hazrat Abdullah and Bibi Amena (رضي الله عنهما) died in Kufr (Nauzubillah!).  They argue that Hazrat Abdullah (رضي الله عنه) died before the birth of the Prophet [ﷺ] and Bibi Amena (رضي الله عنها) when the Prophet was six years old.  So they did not get the era of accepting Islam.  This fallacy of theirs has been proved futile by the above three proofs.  Another argument they make is that Allah Ta'ala permitted the Prophet [ﷺ] to visit the grave of Bibi Amena (رضي الله عنه).  But when he asked permission to pray for forgiveness, he refused.  So according to them he was not a believer.

Allama Manawi replied in this way - Allowing the burial of the grave proves that Bibi Amena (رضي الله عنها) was a believer. And because he was a virtuous person, the prayer of forgiveness was rejected at that time. And if the Prophet and his parents were guilty or sinful? Nawabullah! So in the verse "your sin" would mean "the sin of your people."

And "forgiveness" has three meanings namely: (1) forgiveness of crime (2) protecting crime (1) protecting the crime. The first meaning will be in the case of ordinary sinners. The second meaning will be in the case of the virtuous and the Holy Prophet of Allah and the parents and companions of the Prophet. The third meaning will be in the case of the prophets. This interpretation was understood - the Prophet Karim [1] who asked for forgiveness for himself - would mean - "O Allah, save me from the guilt of sin or guilt." For the parents of the Prophet, the desire for forgiveness would mean - "O Allah, keep my parents in custody from sin." And for the common people, the desire for forgiveness means - "O Allah! Forgive their sins." (Ruhul Bayan, Surah Fateh verse-2) Now it is clear - Hujur's parents were virtuous, and the Prophet prayed for their protection from their sins, and he always prayed to Allah to keep himself innocent from the guilt of sin and all crimes (Tafsir Ruhul Boyan). Not knowing about the multiple meanings of the same word and its application, a Mufti Sahib named Rahmanpuri did a lot of leaflets on this part of my "Nurunabi". But he could not succeed. Alhamdulillah! After all, the answer is - Hujur used to pray in that way to teach the Ummah.

Prophet Karim [1] - His parents' resurrection and new Islam: Prophet Karim [1] - His parents did not receive the Prophet's time. But they were the monotheistic Hanif community believers founded on Ibrahim in Milla. Like them, some more people in Arabia were Hanif communities. For example - Abdul Motaleb, Waraqa bin Naufel, Hazrat Khadija and Hazrat Abu Bakr - the chief (رضي الله عنهم). Those who have died before the Prophethood are called "Ashab Fate". They were Tawhidist Hanif. Prophet Karim [1] - His father Hazrat Abdullah and mother Bibi Amena were similar Tawhidist believers. When the Prophet Karim [1] came to the end of his life with one hundred and fourteen thousand companions in the 8th Hijri to perform Hajj in Mecca, one day Bibi Aisha (رضي الله عنها) accompanied him to Paradise Bibi Khadija (Razaarhhhhhh). (The name was then Hajun). Hazrat Ayesha (رضي الله عنها) stood outside holding the donkey. The Prophet Karim [1] first wept very much during the pilgrimage - then smiled. When asked about the reason for Hazrat Ayesha (رضي الله عنها), Hujur Akram said: "Allah has resurrected my parents in front of me. They have re-accepted Islam and died again. I was happy to see my parents." (Note Beda and Nehaya). According to Imam Sohail, Ibn Kafir narrates this incident. Allama Shami wrote a Hadith quoting a Hadith from Hazrat Ayesha (رضي الله عنها) in the Fatwa Shami-Shami-Hafez Nasiruddin Baghdadi - عن عائشة رضي الله ان الله احي الله اكراما له صلي الله عليه وسلم فاسلما ثم ثم كما كانا كما احي الموتي بعيسي عليه السلام - اسلام ابوي البي) Meaning: Hazrat Ayesha (رضي الله عنها) said: Allah Ta'ala Prophet Karim [1] - revives his parents in honor of him. Both of them embraced new Islam. Then they died again as before. Like Allah, the Holy Prophet Jesus (Ali) used to raise the dead through it, so did the Prophet's sake. "(Shami)

So from now on, we will say in the open voice - Hadrat Abdullah and Amena Radiullah Anhuma. Because they are regarded as companions. B: D: Ibrahim (عليه السلام) and Hazrat Ismail (عليه السلام) prayed to Allah - as if there were some Muslims in every age among their descendants (Arab). (Surah Al-Baqarah, verse 122). - رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسلِمَةً لَّكَ Meaning: "O Lord! Even among our next descendants (Arab countries) make some people loyal Muslims." In the blessings of this blessing, there were a number of truthful Hanif communities in Arabia in every later period. Prophet Karim [1] - His parents and their former men were of this Hanif community. Thinking of them as unbelievers is a bad act. Hanif community is also mentioned in history. The abolitionists are unaware of the history of Islam.