Brought up of Prophet Muhammad by Abdul Muttalib

After Aaminah’s demise Abdul Muttalib took the responsibility of Muhammad’s upbringing.

Muhammad was permitted to go into the room of Abdul Muttalib, which was his place of solitude and privacy. Prophet Muhammad would often sit on Abdul Muttalib’s bed. His love for Muhammad was so intense that, he would not take his meal without him. ¹ He would would Prophet Muhammad him sit next to him and would feed him with the best part of food. ²

Abdul Muttalib’s Couch in the Shade of Ka’bah

A special couch or a mattress was set in the shade of the Ka’bah for Abdul Muttalib. His sons used to sit around the couch, and none could dare to sit on his sitting place, out of reverence for him. ³ Harb ibn Umayyah and other leaders of Makkah would also sit around his couch but not on it. The

of , still a little boy and one day, he came and sat on Abdul Muttalib's sitting place. When the people saw that, they tried to move him away from there. When Abdul Muttalib noticed this, he told them to leave his grandson alone, as the boy would attain a level of honor that no Arab before or after him will reach. Then, he called Muhammad and made him sit beside him on his sitting couch. ⁴

Similarity with Prophet Abraham’s (Ibrahim) Foot Prints

Once

Muhammad was playing with the boys of Makkah. While playing, they reached the territory of Banu Mudlij clan. Some of the people of the tribe noticed Prophet Muhammad’s feet and its print on sand. They followed his footsteps and reached Abdul Muttalib. They inquired about Abdul Muttalib’s relation with Muhammad . He mentioned that the boy was his grandson. Then, the people of Banu Mudlij advised Abdul Muttalib to take care of Muhammad . They added that his grandson's footprints were very similar to the footprints associated with Prophet Abraham at Maqam Ibrahim (Station of Abraham near Ka'`bah. ⁵ Abdul Muttalib advised Abu Talib to be attentive to what the people of Mudlij were saying. Afterwards, Abu Talib was more careful about young Muhammad .

Abdul Muttalib was always wary for his grandson. Once he approached Umm Ayman and inquired about Muhammad . She replied that, she was unaware about Muhammad’s current location. ⁶ Abdul Muttalib then instructed her not to neglect her duties related to Muhammad . When Abdul Muttalib’s death approached, he left a will for Abu Talib, in which he directed him to take Muhammad into his custody. ⁷

Prediction by the Bishop of Najran

Once, the Bishop of Najran, who was a friend of Abdul Muttalib, came to meet him. He informed Abdul Muttalib that they had seen a description of a

in their scriptures, who was expected to come from the descendants of Ishmael , and his birth was awaited in this region. He mentioned some of the characteristics of the predicted Prophet in front of Abdul Muttalib. Meanwhile, Muhammad approached them and the Bishop saw him. He observed his eyes, his back and his feet carefully. Then, the Bishop asked Abdul Muttalib about his relation with young Muhammad . Abdul Muttalib replied that the boy was his son. The Bishop replied instantly that he did not think that the father of this boy was alive. Then, Abdul Muttalib clarified that, the boy was not his son but, the son of his son and his father had died when his mother was pregnant with him. Then, the Bishop commented that he had uttered the truth. After that, Abdul Muttalib turned to one of his sons and asked him to take special care of Muhammad . ⁸

The Eye Ailment and its Cure

In the 7th year of his birth,

Muhammad was struck by an eye ailment. He was treated in Makkah for it, but the illness was not cured. Then, Abdul Muttalib was told that, there was a Monk in Ukkaz region, who was famous for curing eye infections. He took Prophet Muhammad there, but the door was closed. Abdul Muttalib called out the Monk, but he did not respond. Meanwhile, a powerful earthquake shook the whole building and the Monk ran out, scared and worried. He told Abdul Muttalib that the boy he had with him was surely the Prophet of that nation. He continued and professed that if he had not come out of the building then it would have fallen on him. He advised Abdul Muttalib to return, and protect the boy from the people of book as, some of them would try to kill him. ⁹ Then, the Monk treated Prophet Muhammad carefully. It is cited that, the Monk asked Abdul Muttalib to apply Prophet Muhammad’s own saliva into his eyes as a treatment. Abdul Muttalib did so and Prophet Muhammad’s eyes were cured ¹⁰

Prayer for Rain During Famine

It is cited that the people of Makkah had been facing severe famine for many years. Then, Raqiqah bint Abu Saifi, the wife of Abdul Muttalib, had a vision. In her dream someone told her that the time of the advent of the

was near, and the people of Makkah would get rain and foliage by him. Then, the person in the dream instructed to search someone among the nobles of the Quraish, who was tall in height, white in colour, and had eyebrows which seemed to be connected. The man in the dream instructed that the noble man with the mentioned features must come out, accompanying his whole progeny, and a person from each of the other families. All of them needed to purify themselves and wear a perfume. Then, they needed to kiss the corner of the Ka’bah and then go up to Hill of Abu Qubais where the noble leader must pray to for rain, and others should say Aameen (آمین) during his prayer. Then, Allah will send rain showers on Makkah. In the morning, she mentioned the dream to the people and all of them agreed that the mentioned qualities were found in Abdul Muttalib only. The news spread in the whole town in no time. People agreed to follow the commands given to them in the dream. All the mentioned conditions were fulfilled and people went to the top of the mountain, led by Abdul Muttalib. There, Abdul Muttalib stepped forward and prayed to Allah for the rain while, Muhammad , who was a minor child at that time was with him. Before he had concluded his prayer, the rain started. ¹¹

It is said that the above-mentioned showers did not reach the lands and settlements of Qais and Mudhar tribes. Delegations from Qais and Mudhar tribes came to Abdul Muttalib and requested him to visit their lands and pray for them too. Abdul Muttalib went to the plain of ‘Arafat where a chair was set for him. He sat on it, having Muhammad in his lap and prayed for the people of these lands. His prayer had not ended and heavy rain started there too. ¹²

Familiarity with the Cave of Hira

Abdul Muttalib used to visit the cave of Hira for worship, especially in the month of Ramadan. It is said that Abdul Muttalib was the first one among the Quraysh to start Tahannuth (تحنّث), i.e., pray to Allah in isolation for a number of days in the cave of Hira. ^{13 14}

Death of Abdul Muttalib

Abdul Muttalib died in the 8th “Year of the Elephant” ¹⁵ and was buried at Al-Hajun (now known as Jannat Al-Mualla). ¹⁶ Ibne Saad quotes three ages of Abdul Muttalib’s at the time of his death, he quotes 82, 110 or 120 years old. ¹⁷ However the authentic age at his death was 82. ¹⁸

Some of the narrators have cited that Prophet Muhammad was 10 years old when Abdul Muttalib died ¹⁹ while majority of the biographers believe that he was 8 years old ^{20 21} while Hamzah was 12 and Abbas was 11 years old. ²² The

of was asked whether he remembered the incident of Abdul Muttalib's death. He affirmed that he remembered his death as he was 8 years old at that time. Umm Ayman mentioned that she saw the Apostle of Allah , weeping that day behind Abdul Muttalib's bed. ²³ Markets of Makkah remained closed for many days after his death, as a sign of national sorrow. ²⁴

Guardianship of Muhammad after Grandfather’s Death

Al-Baladhuri cites that when Abdul Muttalib was on his death bed, he called Zubair and Abu Talib, as both were full brothers of Abdullah ibn Abdul Muttalib. Zubair was the elder brother while Abu Talib was younger one. Lots were casted between them for the custody and guardianship of

Muhammad which resulted in favour of Abu Talib. It is said that Prophet Muhammad himself wanted to stay with Abu Talib because he was the most loving of his uncles. It is also recorded that Zubair took the guardianship of Prophet Muhammad and he remained in Zubair’s custody till his death. After that, Muhammad was sent to Abu Talib. However, it is established that Zubair did not die that early as he was even present at Half Al-Fudul (حلف الفضول) when Prophet Muhammad was around 20 years of age, ²⁵ so the claim that lived with Zubair till Zubair's death is false. Ibn Kathir clarifies that though Muhammad lived with Abu Talib after the death of Abdul Muttalib ²⁶ but his responsibility was shared by both of his uncles Zubair and Abu Talib. ²⁷

 

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• ¹ Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 118.
• ² Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fe-Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 129.
• ³ Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 66.
• ⁴ Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fe-Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 129.
• ⁵ Abu Nua’ym Ahmed ibn Abdullah Al-Asbahani (1986), Dalail Al-Nabuwwah, Dar Al-Nafais, Beirut, Lebanon, Vol. 1, Pg. 165.
• ⁶ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 161.
• ⁷ Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 118.
• ⁸ Abu Nua’ym Ahmed ibn Abdullah Al-Asbahani (1986), Dalail Al-Nabuwwah, Dar Al-Nafais, Beirut, Lebanon, Pg. 165.
• ⁹ Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fe-Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 134.
• ¹⁰ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 164.
• ¹¹ Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 89-90.
• ¹² Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 163-164.
• ¹³ Izz Al-Din Ali ibn Muhammad Al-Shaibani ibn Athir (1997), Al-Kamil fe Al-Tareekh, Dar Al-Kitab Al-Arabi, Beirut, Lebanon, Vol. 1, Pg. 618.
• ¹⁴ Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fe-Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 238.
• ¹⁵ Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 66.
• ¹⁶ Abul Fida Ismael ibn Kathir Al-Damishqi (1986), Al-Bidayah wa Al-Nihayah, Dar Al-Fikr, Beirut, Lebanon, Vol. 2, Pg. 282.
• ¹⁷ Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 119.
• ¹⁸ Ahmed ibn Yahya ibn Jabir ibn Dawood Al-Baladhuri (1996), Jumal min Ansab Al-Ashraf, Dar Al-Fikr, Beirut, Lebanon, Vol. 1, Pg. 84.
• ¹⁹ Muhammad ibn Jareer Al-Tabari (1387 A.H.), Tareekh Al-Tabari, Dar Al-Turath, Beirut, Lebanon, Vol. 2, Pg. 166.
• ²⁰ Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 66.
• ²¹ Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 119.
• ²² Ahmed ibn Yahya ibn Jabir ibn Dawood Al-Baladhuri (1996), Jumal min Ansab Al-Ashraf, Dar Al-Fikr, Beirut, Lebanon, Vol. 1, Pg. 84.
• ²³ Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 119.
• ²⁴ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 166.
• ²⁵ Ahmed ibn Yahya ibn Jabir ibn Dawood Al-Baladhuri (1996), Jumal min Ansab Al-Ashraf, Dar Al-Fikr, Beirut, Lebanon, Vol. 1, Pg. 85.
• ²⁶ Ibid, Pg. 96.
• ²⁷ Abul Fida Ismael ibn Kathir Al-Damishqi (1986), Al-Bidayah wa Al-Nihayah, Dar Al-Fikr, Beirut, Lebanon, Vol. 2, Pg. 277.