Abdullah Ibn Abdul Muttalib رضی الله عنها (546 C.E. - 570 C.E.)

Birth:546 C.EDemise:570 C.E.Father:Abdul MuttalibMother:Fatima bint AmrSpouse:Aaminah رضى الله عنهاOffspring:Prophet Muhammad ﷺTribe:Banu Hashim of QurayshOccupation:Merchant

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(Mufti. Shah Rafi Uddin Hamdani & Dr. Imran Khan)

Abdullah ibn Abdul Muttalib(عبداللہ بن عبدالمطلب) was the father of the Holy Prophet¹ and his father, Abdul Muttalib ibn Hashim, ² was the leader of Banu Hashim, a branch of the Quraysh tribe. Abdullah's mother was Fatimah bint ‘Amr ibn ‘A’idh ibn Imran ibn Makhzum ibn Yaqazah who originally belonged to Banu Makhzum branch of Quraysh. ³ Abdullah was born in 546 C.E. and passed away in 570 C.E., a few months prior to the birth of his son, Prophet Muhammad . ⁴ It is generally said that he was the youngest of all his siblings, ⁵ however, Hamzah, Abbas and Safiyah , who were born from Haala, were younger than Abdullah . ⁶ But, if the matter is restricted to the children of Fatimah bint 'Amr, Abdullah was the youngest son amongst her offspring. ⁷

Abdullah is one of the dearest names to Allah, ⁸ which literally refers to ‘Servant of Allah’. ⁹ Abdullah had five blood brothers and sisters, namely Al-Zubayr, Abd Manaf (generally known as Abu Talib), 'Atikah, Barrah and Umaymah. ¹⁰ However, among the sons of ‘Abdul-Muttalib, he was the most handsome, chaste ¹¹ and the beloved one of his father. ¹²

Abdullah Selected for the Sacrifice

According to Ibn Saad, during the digging of the well of Zamzam, Abdul Muttalib only had one son (Al-Harith) to assist him in his work, ¹³ so he prayed to Allah Almighty to bless him with more sons and vowed that if he had ten sons, he would sacrifice one of them for the sake of Allah Almighty at Ka’bah. ¹⁴ His prayer was answered and he got ten sons who could defend and assist him. One day, he assembled them together and spoke to them about his vow and asked them to have faith in God. All of them agreed to submit to his vow and inquired about what did they needed to do. Abdul Muttalib took them inside the Ka'bah and asked each one of them to get an arrow, write their name on it, and bring it to him so that he could consult with an oracle about the individual who would be sacrificed. ¹⁵

At that time, it was usual among the Arabs to resort to via divination or prophecy when they faced an insoluable problem. They would decide unresolved problems by using arrows at the foot of the greatest statue in the sanctuary. ¹⁶ If they wanted to circumcise a boy, or marry a woman, or bury the dead, or doubted the lineage of any person, they would take the individual to Hubal, ¹⁷ and go to custodian of the arrows. A hundred dirhams were paid as a fee for this consultation with God. ¹⁸ After the arrival of Islam, the Holy Quran declared this practice a work of Satan and prohibited it ¹⁹ but it was a socially accepted practice before.

Abdul Muttalib told the official custodian of the arrows about his vow and asked him to cast the arrows of his sons and decide their fortune. Each son handed over his arrow with his name written on it. While the custodian of the arrows was doing his job, Abdul Muttalib stood beside him inside the Ka’bah and prayed to Allah. The arrow suggested Abdullah’s name, ²⁰ therefore, without any hesitation Abdul Muttalib took a large knife, held Abdullah by the hand and went to the place where Abdullah would be sacrificed. ²¹ Even though Abdullah knew that he was going to be sacrificed, still he did not show any reluctance. This reflects his obedience to his father as well as his willingness for sacrificing his life in the way of Allah.

When the people of Quraysh saw that Abdul Muttalib was about to sacrifice Abdullah , they rushed to Abdul Muttalib and requested him not to sacrifice his son and seek another way instead. Al-Mughirah ibn Abdullah Al-Makhzumi, a maternal relative of Abdullah , insisted that Abdullah should be released and some sort of clemency should be sought. Other people of the Quraysh tribe and members of Abdul Muttalib’s household agreed, and continued to insist until Abdul Muttalib asked them that what should he do for pleasing God rather than sacrificing his son. Al-Mughirah ibn Abdullah Al-Makhzumi suggested that he should ransom his son with wealth and offered to pay the greatest expiatory sacrifice for Abdullah, and declared that in case of ransom amount, he along with the whole tribe would give up all the necessary wealth to save him.²²

The people of the Quraysh tribe suggested that Abdul Muttalib should take Abdullah to a wise sorceress in Yathrib, who had a link with a spirit, and thus, could give him better advice. They also agreed that if that lady suggested that Abdullah needed to be sacrificed, then, they will not stop Abdul Muttalib from doing so. If she instructed something else, then that would be a source of relief for all. Abdul Muttalib accepted their suggestion and they travelled to Yathrib. When they reached her location, they found out that she had gone to Khaybar, ²³ which was a rich Jewish town in a productive valley, almost a hundred miles north of Yathrib. ²⁴ They continued their journey and reached Khaybar where Abdul Muttalib met the lady and informed her about the matter. She ordered them all to go away and wait till the familiar spirit visited her, so that she could consult with it and suggest something viable in this matter. Abdul Muttalib spent most of that night praying to Allah Almighty. Next day, they visited her again and the lady asked that how much were they willing to pay as blood money. They told her that it was ten camels. She recommended them to go back to Makkah and cast lot (cleromancy) ²⁵ for ten camels and Abdullah . If the lot fell against Abdullah , they would need to add more camels until the lot was cast in his favour. Once the lot fell against the camels, they would have to sacrifice the total number of camels accumulated in his stead. She asserted that it was the only way in which the Lord would be pleased and Abdullah’s life could be saved. ²⁶

Abdul Muttalib returned to Makkah, and decided to carry out these instructions. His sons started the process of casting the lots, while Abdul Muttalib prayed to Allah. They brought 10 camels near Abdullah to cast the lots and the arrow fell against Abdullah . Therefore, they added ten more camels, but again the lot fell against Abdullah , and so they went on adding ten at a time, until there were one hundred camels, when finally, the lot fell against the camels. ²⁷ The people of Quraysh and others present in the audience told Abdul Muttalib that the God was pleased with him now. But he answered, not until I cast lots three times. They did it thrice and each time the arrow fell against the camels. ²⁸ Abdul Muttalib slaughtered the camels between Safa and Marwa and arranged a feast for the people, but neither he nor his sons ate anything from it. Till that day, the blood Money (Al-Diyah, Diyat) was ten camels, but Abdul Muttalib was raised it to one hundred camels for a human soul, the people of Quraysh along with all the other the Arab people recognized it and the Holy Prophet confirmed it after Islam. ²⁹

Prophet Muhammad is called Ibn Al-Zabeehain (Son of two slaughtered ones). The reason for this title is that, his father Abdullah and his ancestor Prophet Ishmael (Ismail) were presented for sacrifice, but Allah Almighty saved both, Prophet Ishmael and Abdullah . ³⁰

Marriage Proposals for Abdullah

Abdullah was an attractive young man, loved and respected by the people of Makkah. Especially, due to his personality and beauty, many women of Makkah adored him, and after the incident in which a hundred camels were sacrificed in exchange of his life, many wanted to marry him. ³¹ It is cited that Abdullah’s forehead was so shiny that it seemed as if light was coming out of it. This was a sign that he had a prophet in his progeny. This was one of the reasons due to which many women wanted to marry him and some of them approached him as well. One of them was Umm Qital bint Naufil of Banu Asad clan. It is cited that she had heard from her brother Warqa ibn Naufil, a scholar of Christianity and old scriptures, about the signs of the emergence of a prophet in Arabia so, she wanted that the prophet should be born to her. ³²

It is narrated that after the event of the sacrifice and ransom, Abdullah was going somewhere with his father Abdul Muttalib. On the way, they met Umm Qital, ³³ she talked to Abdullah and asked him to marry her, offering him as many camels as were sacrificed for him. Abdullah rejected the proposal and said that he would marry that girl which was recommended by his father. ³⁴ This incident indicates Abdullah’s complete obedience and respect for his father as well as his indifference towards worldly desires.

A similar incident is mentioned for Fatima bint Murr who was one of the most beautiful women of Arabia. She offered to marry Abdullah but he denied. This shows his piety, nobility, dignity and chastity. ³⁵ It is said that when he was married, many of the young women of Banu Makhzum, Banu Abd Al-Shams and Banu Abd Al-Manaf tribes could not bear the intensity of this news and remained sick for several days. ³⁶

Marriage with Aaminah

After an incident in Yemen, Abdul Muttalib wanted to find brides for himself and his son from the tribe of Banu Zuhra. The reason for his resolve was mentioned by Abbas bin Abdul Muttalib who states that once, he was in Yemen with his father, where a learned scholar of Ahl-e-Kitaab (People of the Book), who had knowledge of the scripture, met him. He observed some signs in Abdul Muttalib's physical appearance and affirmed that authority and ruler ship was in Abdul Muttalib’s one hand while prophethood was in the other, however, he stated that both these qualities would be united in the Banu Zuhra tribe. Then, he inquired whether Abdul Muttalib had built any relationship with the tribe of Banu Zuhra. Abdul Muttalib denied because till that time, he had no relationship with the mentioned tribe. Abbas states that his father kept this conversation and prophecy in mind and decided to marry a woman for himself and Abdullah from the tribe of Banu Zuhra. ³⁷ This incident proved to be the reason of Abdullah’s marriage in Banu Zuhra tribe.

When Abdullah was twenty four, ³⁸ Abdul Muttalib selected Aaminah bint Wahb, the daughter of Wahb ibn Abd Manaf ibn Zuhra, the chief of the tribe of Zuhra to marry his son. Hence, he asked for Aaminah's hand in marriage for his son Abdullah . She was the most excellent woman in lineage, ³⁹ status ⁴⁰ and at that time, was the head of the women of her tribe. ⁴¹ Thus, Prophet Muhammad was the noblest in lineage, both from the paternal and maternal sides. ⁴²

The proposal was accepted and Abdullah married Aaminah , while his father Abdul Muttalib married Aaminah’s cousin Halah, on the same day. Due to this marriage of Abdul Muttalib, Prophet Muhammad got a paternal uncle of his age, named Hamzah . According to the tribal custom, Abdullah lived with Aaminah among her kinsfolks for first three days of the marriage ⁴³ then, they moved to the residences of Abdul Muttalib.

Some historians have also mentioned a number of stories about Abdullah's marriage with other women besides Aaminah , but they are merely tales which are false. ⁴⁴ Quoting Al-Waqidi, Imam Al-Salihi states that Abdullah never married any woman beside Aaminah. ⁴⁵

Abdullah’s Demise

Abdullah accompanied a trade caravan of the Quraysh tribe which was headed to Gaza in Syria. When he left, Aaminah was pregnant. He stayed in Gaza for several months and on his way back to Makkah, he stopped at Yathrib (Madinah) with his maternal uncles in Banu ‘Adi ibn Al-Najjar. During his stay over there, he became ill and could not travel back to Makkah. When the caravan reached Makkah, his father was informed about Abdullah's absence and sickness. Abdul Muttalib instantly sent his eldest son Al-Harith to Yathrib (Madinah) so that he could assist Abdullah on his trip back to Makkah. When Al-Harith reached Yathrib he learned that Abdullah had died and had been buried in Yathrib. Hence, Al-Harith returned to Makkah and told his aged father and his widowed wife Aaminah about the death of Abdullah . This news was a tremendous shock for Abdul Muttalib, Abdullah’s brothers and sisters and most importantly for Abdullah’s wife Aaminah . ⁴⁶⁴⁷

Quoting Waqidi, Ibn Saad cites that the most authentic opinion about his age is that he was only 25 years old when passed away. When Abdullah departed from this world, the Holy Prophet was still in his mother’s womb. ⁴⁸

Inheritance of Abdullah

Abdullah left five camels, a herd of sheep, and a slave nurse, called Umm Ayman as inheritance for his family. ⁴⁹ This much of inheritance does not ascertain that Abdullah was a very affluent man, but at the same time it does not demonstrate that he was a destitute individual. Abdullah was in his early twenties, still a young talented man, capable of working and of building up a fortune for himself. Furthermore, his father was still alive and none of his wealth had as yet been transferred to his children. ⁵⁰

• ¹  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’ Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 158.
• ²  Muhammad ibn Jareer Al-Tabari (1387 A.H.), Tareekh Al-Tabari, Dar Al-Turath, Beirut, Lebanon, Vol. 2, Pg. 239.
• ³  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’ Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 109.
• ⁴  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 99.
• ⁵  Muhammad ibn Isḥaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 33.
• ⁶  Abd Al-Rahman ibn Abdullah Al-Suhayli (1421 A.H.), Al-Raud Al-Unuf fe-Sharah Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 2, Pg. 84.
• ⁷  Muhammad ibn Jareer Al-Tabari (1387 A.H.), Tareekh Al-Tabari, Dar Al-Turath, Beirut, Lebanon, Vol. 2, Pg. 239.
• ⁸  Abu Dawud Sulaiman ibn Al-Ash’ath (2009), Sunan Abi Dawud, Hadith: 4950, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 977
• ⁹  Shaikh Muzaffereddin (2012), Standard Dictionary of Muslim Names with 99 Names of Allah, Al-Minar Books, Claymont, Delaware, USA, Pg. 29.
• ¹⁰  Muhammad ibn Jareer Al-Tabari (1387 A.H.), Tareekh Al-Tabari, Dar Al-Turath, Beirut, Lebanon, Vol. 2, Pg. 239.
• ¹¹  Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 67.
• ¹²  Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 33.
• ¹³  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 88.
• ¹⁴  Martin Lings (1985), Muhammad ﷺ: His Life based on the Earliest Sources, Sohail Academy, Lahore, Pakistan, Pg. 12.
• ¹⁵  Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 32.
• ¹⁶  Husein Haykal (1976), The Life of Muhammad (Translated by Ismail Razi Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 39.
• ¹⁷  A deity worshipped by the people of Quraysh in pre-Islamic Arabia. (Karen Armstrong (2002), Islam: A Short History, The Modern Library, New York, USA, Pg. 11.)
• ¹⁸  Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 33.
• ¹⁹  Holy Quran, Al-Maida (The Table spread) 5: 90
• ²⁰  Muhammad ibn Jareer Al-Tabari (1387 A.H.), Tareekh Al-Tabari, Dar Al-Turath, Beirut, Lebanon, Vol. 2, Pg. 241.
• ²¹  Husein Haykal (1976), The Life of Muhammad ﷺ (Translated by Ismail Razi Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 39.
• ²²  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’ Mustafa Al-Babi, Egypt, Vol. 1, Pg. 153-154.
• ²³  Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 36.
• ²⁴  Martin Lings (1985), Muhammad ﷺ: His Life based on the Earliest Sources, Sohail Academy, Lahore, Pakistan, Pg. 13.
• ²⁵  Cleromancy: Divination by means of casting lots. Meriam Webster (Online Version): https://www.merriam-webster.com/dictionary/cleromancy: Retrieved: 25-05-2021
• ²⁶  Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 36
• ²⁷  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 88.
• ²⁸  Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 39.
• ²⁹  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 89.
• ³⁰  Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (1996), Sharah Zurqani Ala Al-Mawahib Al-Laduniyyah bil Minh Al-Muhammadiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 181.
• ³¹  Husein Haykal (1976), The Life of Muhammad ﷺ (Translated by Ismail Razi Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 44.
• ³²  Jalal Al-Din Al-Suyuti (2008), Al-Khasais Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 71.
• ³³  Abul Fida Ismael ibn Kathir Al-Damishqi (1976), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Ma’rifa lil Taba’a wal-Nashr wal-Tawzi, Beirut, Lebanon, Vol. 1, Pg. 176.
• ³⁴  Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Vol. 1, Pg. 42.
• ³⁵  Ali ibn Ibrahim ibn Ahmed Al-Halabi (2013), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 59.
• ³⁶  Ali ibn Ibrahim ibn Ahmed Al-Halabi (2013), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 58.
• ³⁷  Abd Al-Rahman ibn Abdullah Al-Suhayli (1421 A.H.), Al-Raud Al-Unuf fe-Sharah Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 2, Pg. 89.
• ³⁸  Husein Haykal (1976), The Life of Muhammad ﷺ (Translated by Ismail Razi Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 46.
• ³⁹  Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-Ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 42.
• ⁴⁰  Abd Al-Malik Ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’ Mustafa Al-Babi, Egypt, Vol. 1, Pg. 156.
• ⁴¹  Ibid.
• ⁴²  Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 42.
• ⁴³  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 95.
• ⁴⁴  Husein Haykal (1976), The Life of Muhammad (Translated by Ismail Razi Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 46.
• ⁴⁵  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. 1, Pg. 331.
• ⁴⁶  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 99.
• ⁴⁷  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. 1, Pg. 331.
• ⁴⁸  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 99.
• ⁴⁹  Husein Haykal (1976), The Life of Muhammad ﷺ (Translated by Ismail Razi Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 47.
• ⁵⁰  Ibid.