The Firsts (Sahaba Stories) | The Forerunners of Islam
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Life of the Prophet (seerah)
Khawla Bint Hakim & Uthman Ibn Madhun: The Righteous Couple | The Firsts
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Life of the Prophet (seerah)
Al-Shifa bint Abdullah (ra): The Healer and Scholar | The Firsts Shorts
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Life of the Prophet (seerah)
Shurahbil Ibn Hasana (ra): The Scribe and Commander | The Firsts Shorts
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Life of the Prophet (seerah)
Khalid ibn al-Walid (ra): The Legendary Military General | The Firsts
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Life of the Prophet (seerah)
Amr ibn al-As (ra): His Wicked Father and “Better” Brother | The Firsts
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Life of the Prophet (seerah)
Tulayha ibn Khuwaylid (ra): From False Prophet to Shaheed | The Firsts
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Life of the Prophet (seerah)
Zayd ibn al-Khattab (ra): The Quiet Brother of Omar (ra) | The Firsts
Mothers of the Prophet ﷺ: Amina and Halima al-Sa’diyya | The Firsts
The Prophet ﷺ spent some of his earliest years with his foster mother Halima al-Sa’diyya (ra), and never forgot the love she nurtured him with. What was it like to find her again in his final years of life?
The Firsts is a weekly video series that chronicles the lives of the Sahaba (the companions of the Prophet ﷺ) during and after the time of the Prophet ﷺ.
Transcript
This transcript was auto-generated using AI and may contain misspellings. As-salamu alaykum wa rahmatullahi wa barakatuhu, I would be blessed to marry a woman of shaytan in the name of Allah, the most gracious, the most merciful. Alhamdulillahi rabbil alameen, wa la'adwana illa a'la al-dhalimeen, wa la'aqibatu lilmuttaqeem. Allahumma salli wa sallim wa baraka al abdika wa rasulika Muhammadin sallallahu alayhi wa sallam wa al alihi wa sahbihi wa sallam tasliman kathira. Dear brothers and sisters, inshallah ta'ala tonight we are going to be discussing the life of the Prophet sallallahu alayhi wa sallam in a time that we often don't focus on and something near and dear to him, which is his mother or his mothers. Subhanallah, when we started this series, we talked about Umm Ayman radiallahu ta'ala anha, Baraka Umm Ayman radiallahu anha and she is indeed a woman who was one of the mothers of the Prophet sallallahu alayhi wa sallam and has a long life in the seat of the Prophet sallallahu alayhi wa sallam, even outlives the Messenger of Allah sallallahu alayhi wa sallam. We spoke about, some of you might remember, Fatima bint Asad radiallahu ta'ala anha, who knows who Fatima bint Asad is, who can remind me, it's been about a hundred something episodes ago. She's the wife of Abu Talib, the mother of Ali radiallahu ta'ala anhu, was also a motherly figure to the Prophet sallallahu alayhi wa sallam. But tonight inshallah ta'ala, we're going to speak about the birth mother of the Prophet sallallahu alayhi wa sallam and the nursing mother of the Prophet sallallahu alayhi wa sallam, or the most prominent nursing mother of the Prophet sallallahu alayhi wa sallam, because there are more than one women that we find in the seerah that nurse the Prophet sallallahu alayhi wa sallam to some extent, but the wet nurse of the Prophet sallallahu alayhi wa sallam and his actual biological mother, and how these two stories are intertwined with the life of the Messenger of Allah sallallahu alayhi wa sallam, and really give us an insight
into a very special dimension of his life alayhi wa sallam, and that is Amina bint Wahab, his biological mother who died before he received revelation, and Halima as-Sa'diyah, his wet nurse sallallahu alayhi wa sallam, who will be the focus of this. Now before we get started, it's important to go a little bit back into history, and I'll tell you exactly why I chose to start with this now. Why didn't we talk about Halima back early on in the seerah? Why didn't we talk about these particular figures back early on in the seerah? Because subhanAllah, we're at a point in the life of the Prophet sallallahu alayhi wa sallam, in these last few halaqas, where it's all coming full circle, right? So last week we talked about Abu Sufyan ibn al-Harith, his brother, who comes back to him alayhi wa sallam at the very end. We kind of see a coming together moment, where there are all sorts of figures that are coming back into the life of the Prophet sallallahu alayhi wa sallam, after Fatah Makkah, and that is the case with Halima, as we're going to see in her biography radiyallahu ta'ala anha. So it's a full circle moment in the life of the Prophet sallallahu alayhi wa sallam, in these last couple of years of his life, where suddenly these figures are coming back to him from the past. As for Umm Ayman radiyallahu anha, she was with him through and through alayhi wa sallam. But Halima is literally a woman that is in the very beginning, then disappears until the very end. And the reason why I also thought it would be important to talk about her is because she's also the mother of, who we spoke about last week, Abu Sufyan ibn al-Harith, the brother of the Prophet sallallahu alayhi wa sallam. So she, at some point, is the wet nurse of Abu Sufyan ibn al-Harith radiyallahu ta'ala anhu as well. So let's kind of go back in history here, and briefly talk about how the Prophet sallallahu alayhi wa sallam starts to interact with this woman after his own mother Amina. And we start with Amina bint Wahab. The Prophet sallallahu alayhi wa sallam
is the son, of course, of Abdullah ibn Abdul-Muttalib ibn Hashim. And we know very famously that Abdullah ibn Abdul-Muttalib was the son of Abdul-Muttalib, the tenth son who was spared from sacrifice. And the Prophet sallallahu alayhi wa sallam was, of course, in this regard, the son of a Dhabihatan, the two children that were marked for sacrifice. Ismail alayhi salam, and then once again his own father, Abdullah, who was marked for sacrifice, but through the blessing of Allah subhanahu wa ta'ala, and the greater purpose of what was to come from the loins of these people, the Prophet sallallahu alayhi wa sallam, his father was spared. After Abdullah, the son of Abdul-Muttalib, is spared from sacrifice, immediately after that, Abdul-Muttalib decides to marry off his son, Abdullah, to the mother of the Prophet sallallahu alayhi wa sallam, Amina bint Wahb ibn Abdi Manaf. Amina bint Wahb ibn Abdi Manaf. And Amina, her father, Wahb, is the chief of the tribe of Banu Zuhra. Obviously you have Banu Hashim, and Abdul-Muttalib is the chief of the tribe, and he wants to marry his son, Abdullah, who has just been spared from sacrifice, who's a young man, to the daughter of a chief of a tribe. So he chooses Amina, who is a woman of noble lineage, also from the broader tribe, and of the nobles and the elites of Quraysh from Banu Zuhra, and almost immediately makes this marriage happen. So you have two chiefs of two tribes that marry off their very young children. At the time that they get married, Abdullah, the father of the Prophet sallallahu alayhi wa sallam, would have been slightly over the
age of 20 years old. Amina bint Wahb was a teenager. So they are a very young couple that have just gotten married, and a few days, or a few weeks, or maximum a few months after the marriage of the parents of the Prophet sallallahu alayhi wa sallam, Abdullah embarks on what was known as rihlat al-saif. So you had rihlat al-shita, the winter commerce, the winter travel, which was to the area of Yemen, and you had rihlat al-saif, the summer travel, which was to greater Syria, to Ash-Sham. And so he goes out to basically earn a living for himself. He's a new husband, and he doesn't realize, by the way, that he is about to become a new father, because he has left before he could even receive the news that his wife is pregnant with the Prophet sallallahu alayhi wa sallam. So subhanAllah, it gives you a dimension. This man has no idea what role he plays in history. He left who he thought was simply his wife, not knowing that the greatest creation of Allah subhanahu wa ta'ala was in her womb, sallallahu alayhi wa sallam, and embarks upon this route to Ash-Sham, which is of course Syria, Palestine, Lebanon, and Jordan. Now some of the books of history, you know, try to trace the route that he would have went on, and it would make sense that certain families had certain routes that they knew of, and if you had a family that you knew in Ash-Sham, or you had a group of merchants in Ash-Sham, then you knew to go to those merchants. And this is a very important point, subhanAllah, especially relevant to the moment, but for that reason, many of the books say that it would have been natural for Abdullah to go to Gaza. Why? Because his grandfather, Hashim, is buried where? In Gaza. Hashim,
the great grandfather of the Prophet sallallahu alayhi wa sallam, who would have been the grandfather of Abdullah, died as well in one of these trade routes, and is buried in Gaza today. May Allah subhanahu wa ta'ala give victory to the people of Gaza. Allahumma ameen. So it's a coastal city, obviously, and Gaza was part of Ash-Sham, where the trade is happening. Abdullah goes on this journey with his tribe, on the way back, he starts to develop a sickness. And subhanAllah, I want you to connect all of the dots, because this is the poetry of divine decree. SubhanAllah, he falls most ill around al-Madinah, Madinah al-Munawwara. What was then Yathrib. And as he's getting sick on the way back, and the tribe is finding it hard to travel with him, he doesn't realize that it's a fatal illness, so he says to his tribe, he says to his people, look, you go ahead, you're almost at Mecca, finish your way to Mecca, and I'll stay here with some of my uncles until I get better, and then I'll make my way to Mecca as well. But he didn't want to hold up the tribe any longer as they were on their way back from this journey. And you can imagine, of course, the excitement to get back home, the eagerness to get back home, there are trade implications, there are family implications, and so in any case, they went ahead and they left Abdullah, the father of the Prophet ﷺ, in al-Madinah, or in the area of al-Madinah, where he passes away. So he actually died somewhere in the vicinity of al-Madinah, and no one knows where his grave is, subhanAllah, but the father of the Prophet ﷺ died within the vicinity of al-Madinah, within the area of al-Madinah, and while there are some books that will say like al-Nabighah, that will start to give the names of homes that he was buried in, there isn't anything that's established about where the grave of the father of the Prophet
ﷺ is, but it's somewhere there in al-Madinah, around al-Madinah al-Munawarah. Of course back then, the news travels very slow. Amina is a teenage mother-to-be, she finds out that she's pregnant while her husband is gone, she's excited to receive the caravans, the caravan comes back, she asks about her husband, they say that he was a little sick, he's getting better in Yathrib, he's getting treatment, he'll come soon, a few weeks later she receives the news that her husband passed away. So you have now a mother, pregnant mother, who only was with her husband, some narrations say as little as four days, four days the parents of the Prophet ﷺ together. She's pregnant, poor, doesn't know what to do, her child is going to be born into this world as an orphan. On top of that, Abdullah never really had a chance to make money, right, this was his first trade route. So she had a few camels, a small number of goats, of course one female servant, Umm Ayman ﷺ would later serve as the nurse of the Prophet ﷺ as well, and the caretaker of the Messenger of Allah ﷺ as well. She's absolutely devastated, subhanAllah, to be in this situation, as any mother would be. Her husband never even knew that he was having a son, that he was having a child. In this process, of course, her father-in-law Abdul Muttalib becomes a major person, a major figure in the life of the Prophet ﷺ, steps in and does what he can, even though he's also at the brink of death, he's a very old man at this point. Abdullah was the youngest of his kids. But he steps in, he tries his best to be a father figure of sorts to the Prophet ﷺ and to provide in the ways that he can provide. However, the Messenger of
Allah ﷺ is born into this world as a yateem, as an orphan. And in that society, the person most subject to exploitation is al-yateem, is the orphan. So the Prophet ﷺ is born into a harsh reality, and Abdul Muttalib will do everything he can with the few years that he'll have with the Prophet ﷺ to make sure that he doesn't miss out. He names him Muhammad ﷺ, which of course is a name that you don't find anyone else in Mecca named. And he said, I wanted him to be praised in the heavens and in the earth, to be praised in the earth as he is in the heavens. He's a boy who's meant for praise. He's a boy who's not a burden on the family. You can imagine the sentiment that's surrounding this child that's born after the death of the father, without any finances to take care of him. And Amina, it's narrated that she may have had one brother, so she doesn't even have brothers to take care of her in this situation. She is completely vulnerable in this difficult situation. And subhanAllah, you pause here, and you think then about all the ahadith of the Prophet ﷺ, about being found amongst the du'afa, find me amongst the weak ones, find me amongst the vulnerable ones, right? You think about all the ayat about ikram ul-yateem, to honor the orphan. Don't turn away from the orphan. Don't make the orphan feel repulsed. Think about the Prophet ﷺ growing up in that society, and people would simply say, oh, that's yateem. He's an orphan. And not taking him seriously ﷺ, or not believing that he's going to bring about any real value to society. Think about how hurtful those looks are to the Prophet ﷺ growing up, and think about how the very first way that Allah ﷻ explains the situation of the Prophet ﷺ in Surat al-Duha, أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى
Of all the situations and circumstances of the Prophet ﷺ, the first way that he's described, Allah found you an orphan, in a society that did not treat orphans well. They would not show you any compassion if you were an orphan. They would not look at you if you were an orphan. They would take your wealth, so they put you to work. You almost became a slave of sorts, because who was going to protect your wealth against extended relatives or other members of the tribe that would take whatever you're earning. So you could be put to the hardest jobs, and your wealth would land in the hands of people that did nothing to earn it. So you see all of that in the Qur'an, and all of that in the Sunnah, and the way the Prophet ﷺ lived that reality himself, and it's only him and his mother, Amina bint Wahhab, and around Umm Ayman, رضي الله تعالى عنها بركة And of course, an aging grandfather in Abdul Muttalib. Now with that, how do we then see the next mother enter into the picture? And I want to give you as much context as possible. The women of Quraysh, particularly from noble tribes, they used to have this practice where they would send out their children to a desert tribe named Banu Sa'ad. And they'd spend some time with Banu Sa'ad in the desert, far away from civilization, where they would be nursed, where they would learn how to deal with life, being in the desert, right? So they'd become accustomed to sort of that bare minimum, or minimalistic life, with absolutely nothing at their disposal. They would learn the purest Arabic language, and we're going to talk about that. Banu Sa'ad spoke the most beautiful and pure language. So they would learn Arabic in the purest way, away from all of the corruption of, you know, the corruption of the language because of the mixing with different cultures and different tribes. So they had the purest Arabic tongue. And on top of that, they were protected from the
diseases that people were bringing back from travel. So in that society, and subhanAllah, both of the parents of the Prophet ﷺ died from an illness that they contracted while traveling. At that time, going to these trade routes meant very well that you could die on the way. Why? Because you interact with different diseases, and I don't need to get into the science of all of this, but you really don't know how to protect yourself from these things. And then you bring that back home, and your whole family can contract that disease. And especially with infants, it's a very sensitive time for them. So they would send them away from civilization, where people are coming from Hajj, and where the men are going out on these trade routes, so that they could be protected from these diseases from travel. So Banu Sa'ad, and I want to show you a map, inshaAllah ta'ala, because it will explain to you why Halima comes into the life of the Prophet ﷺ so much later on. Banu Sa'ad is located in an area that is about 70 kilometers south of Ta'if. I actually took this from Google Maps. Today, it's an area called Maysan. And if you remember, after Fatah Mecca, the tribes around Mecca, the Hawazin, they're known as the Hawazin, were plotting an attack on the Prophet ﷺ. Right? It's an unfamiliar power that's taking the main area, and so they were plotting this ambush of the Prophet ﷺ, and that's where Ghazwat Hunayn will take place. And Hunayn was a very difficult battle. It's hard to fight in the middle of nowhere. Right? It's hard to deal with the tricks of the deserts and these tribes in the desert. Banu Sa'ad is actually one of the Hawazin. So Halima radiyallahu anha technically is from the Hawazin. So when you hear about the Hawazin, the attack of the Hawazin after Fatah Mecca, these are people that live far away from Mecca. Now, there's another feature of these people that they're really disconnected from what's happening in Mecca and happening in Medina and happening in the major cities. Like, they're not just
protecting the children when they come out and they nurse the mothers. They are in remote villages away from it all. To give you an idea here, you could live in one of these places throughout the entire seerah of the Prophet ﷺ and have no idea what's happening with the Prophet ﷺ. And by the way, till today, subhanAllah, if you start to drive a little bit out of Medina and you start to go, like, especially on the route to Badr, you see these villages and you're like, these people have no idea what's going on. They have no idea what's happening and they're only 30, 40 miles away from Al-Medina. No idea what's happening in civilization. They're Bedouin tribes that are in the middle of nowhere. And so, you could have been Halima, رضي الله عنها, and really not heard anything for 20 years about the Prophet ﷺ. That's not a distant possibility. It is actually a possibility that the whole seerah can unfold and you're kind of doing your own thing. You're a Bedouin tribe and, you know, some of the elders and the chiefs and the warriors of the tribe are keeping their ear to the political situation and then deal with it accordingly. And that's where you start to see the plot, to sort of deal with the unfamiliar power of the Prophet ﷺ, not really on the basis of ideology, but let's try to attack because we don't really know what he brings for us, being in Ta'if, being in, you know, even further from Ta'if in the case of Al-Hawaza. So, Banu Sa'ad, faraway tribe, and they had this relationship with the elites of Quraysh, with the noble ones of Quraysh, and they came once a year. The women would come once a year, the nursing mothers would come once a year, and they'd basically take a child or more than one child with them and they'd contract with that family to bring them back in a year or two. So, this is the way that this is all going to unfold with the Messenger of Allah ﷺ. Enter Halima bint Abi Dhu'ayb. Her name is actually Halima bint Abi Dhu'ayb. And subhanAllah, the name has something to it. Halima, of course,
comes from al-hilm, which means forbearing and gentle and patient. There's a loving feature even to her name. Halima radiyaAllahu ta'ala anha now tells her own story to or through Umm Ayman radiyaAllahu ta'ala anha, and there are various narrations that meet the threshold for the books of Sira, not necessarily for the books of Hadith, where you can sort of collect the story of what exactly is happening with Halima radiyaAllahu ta'ala anha and her family. The Prophet ﷺ is with Amina, Halima bint Abi Dhu'ayb, and her husband, whose name is al-Harith ibn Abdul Uzza radiyaAllahu ta'ala anhu, because most of the scholars say he became Muslim as well later on, that there's enough to establish that he himself inshaAllah accepted Islam as well. Al-Harith ibn Abdul Uzza, whose name was also Abi Kabsha. So Halima bint Abi Dhu'ayb and al-Harith ibn Abdul Uzza say, let's go out with the women, or let's go out with the families from Banu Sa'ad to collect from the children of Quraysh and contract with the children of Quraysh. She had an elder daughter named al-Shayma, and she had a son that she had just given birth to that's the same age as the Prophet ﷺ, which is why she had the ability to give milk. And some of the books like Ibn al-Qayyim r.a mentions Zad al-Ma'ad, that his name was Abdullah. Okay, so she comes with al-Shayma and Abdullah, and she describes her situation as the following. She says that that particular year was a year of famine, and we had absolutely nothing to eat. Our animals were completely malnourished, and we were the most stricken home of the homes of Banu Sa'ad. We had the worst situation of them all. So I couldn't produce any milk because of how malnourished I was, and our animals, and we had two animals.
We had an old brown donkey, and we had a malnourished she-camel. So one camel, one donkey, and they couldn't produce anything because of the difficulty of the situation. So we're all tired, we're all slow, but we're dying, right? And so this is sort of a last-ditch effort. Let's go to Mecca, and let's see if we can, you know, get one of the families of Quraysh to give us their child, because that way we can make some money out of this, and you know, hopefully the fact that she's not able to produce milk due to her situation will not stop someone from actually contracting her. Right? So she said we would go the entire night without sleeping because of hunger. Our children were sleeping without, or were not able to sleep because they were deprived of food and drink as well. We were constantly praying for rain, for some sort of relief to come to us. Nothing was happening, and subhanAllah even as they were making their way to Mecca, this is a pretty long journey by the way, this isn't an easy journey if you think about it, right? 70 kilometers south of Ta'if all the way to Mecca is a very difficult journey. It's like our animals kept getting left behind, you know, the rest of the tribe was far better than us, they were able to get ahead. So we make it to Mecca, and there's a mutual benefit here, right? Obviously for the elites of Quraysh and the women of Banu Sa'ad, but the women of Banu Sa'ad will choose children on the basis of a few things. One, rich family. So either we're going to get a lot of money for taking this child. Two, if this child is being groomed to be a leader of his people, because then if I become his mother then later on that's going to bear some fruit. So there's either the promise of wealth, or the promise of leadership and authority later on. If this child is the one that's being groomed to be a leader in Quraysh, then I get the benefit of that. So it's either money or family, a powerful
family. What do you get out of the Prophet ﷺ? He inherited nothing from his father ﷺ. His father died before he was born, he was broke ﷺ. Abdul Muttalib is barely alive, he's dying, and he's poor at this point in his life as well. Abu Talib, who is the uncle of the Prophet ﷺ, kind of stepping in as well, was so poor that he will ask the Prophet ﷺ later on in life to relieve him, by taking some of his children out of his home to help raise the children. His mother is a teenager, a single mother in poverty, in absolute poverty. The Prophet ﷺ doesn't even have an older brother, an older sibling that could maybe be redeeming in that regard. That maybe an older brother who will grow up to be a leader of the tribe, and then he can promise us that type of authority. People would look at Aminah holding out Muhammad ﷺ, and just think about, subhanAllah, this is the story of the life of the Prophet ﷺ. Al-Abbas radiAllahu anhu, presenting the Prophet ﷺ, when the Prophet ﷺ is being persecuted in Mecca to see if anyone will take him in, and here his mother holding him out, literally holding him out, while the women of Banu Sa'd come, and she can hear them say, huwa yatim, ma'asa an tasna'a ummuhum? What's his mother going to do for us? He's an orphan. They ask a few questions, oh he's an orphan. No money, no family, no power, no money, no family, no power. Think of the scene. So you have all these talks happening between the women of Banu Sa'd, and they're contracting with the women of Quraysh, they all take a child, Aminah is still holding out Muhammad ﷺ, and no one took him. The only child that was left was the Prophet ﷺ.
Halima initially did not take the Prophet ﷺ. She sees the scene, and then she comes back to her husband. No one of the other women wanted to give Halima their child, because she also is a woman who's depleted, and she doesn't have milk or money, right, so she's the worst of the lot, if you will. And Halima comes home, talks to her husband al-Harith, and says, listen, there's this one boy, one boy whose mother is holding him out, I don't have any milk, she doesn't have any money, he's the last child, I don't want to go back empty-handed. We made this trip, we might as well take this child, I mean, it's better than going home empty-handed, and عَسَى اللَّهُ أَن يَجْعَلَ فِيهِ خَيْرًا Maybe Allah, maybe God will put some good in this boy. Maybe some good will come out of this child, she has no idea what she's saying, subhanAllah. Maybe something good will come out of him, so let's just give it a shot. What's better, that we go home empty-handed, plus the poor mother, right, she just wants someone to take her child, she's desperate, we're desperate, this is a match. And al-Harith says, you know what, you're right, let's take him. So Halima comes back to Amina, and she takes the Prophet ﷺ on the basis of a contract for two years, right, that she will take the Prophet ﷺ and nurse the Prophet ﷺ, along with her son Abdullah. And as I said last week, so just a side note, Abu Sufyan ibn al-Harith would have been nursed by Halima at some point, not necessarily within this context, also Hamza was nursed by Halima and Thuwayba, who's another woman that nursed the Prophet ﷺ at some point. So Hamza was nursed by two women that nursed the Prophet ﷺ, Abu Sufyan ibn al-Harith
was nursed by Halima al-Sa'di at some point, which is why when later on, remember last week, the Prophet ﷺ thought about Abu Sufyan, perhaps Allah will give him to me as a reward or a replacement as I lost Hamza. Because Hamza and Abu Sufyan are the only two, Abu Sufyan ibn al-Harith, not Abu Sufyan ibn al-Harith, the only two that have this station with the Prophet ﷺ. So in this situation, Halima takes back, takes the Prophet ﷺ, and she says that as we start to sail, she said suddenly, my husband goes to the camel udders and it's full of milk, camel has milk. So he said okay, this is interesting, subhanAllah, the camel has milk and the camel has life all of a sudden. So obviously we were all able to drink from the milk of the camel and the camel seems energized. She said I got on my donkey and we started to ride back to our Qariya, to our town, and the same donkey that people would say hurry up Halima, come on, hurry up, you're holding us back. Now she said the donkey was so energized that it was going faster than everybody else and people were saying wait up, wait up, you're going too fast. Suddenly the donkey has energy, has some sort of barakah in it that I can't explain, the donkey's moving super fast. The donkey produces as well and then she says, and subhanAllah this is just an incident, imagine how beautiful of a boy the Prophet ﷺ would have been. She said the first time I held Muhammad ﷺ, the first time I hold this boy, this two-year-old boy, to nurse him ﷺ, she said that suddenly I was full of milk. I put him in my lap and the milk started to flow for the Prophet ﷺ. So this is very interesting, subhanAllah, and you can imagine her nursing the Prophet ﷺ and knowing something is going on. Now the Arabs were a superstitious people by the way, so they didn't understand notions of tawheed and barakah, but you know they were a superstitious
people, so they knew something good was happening and they were a type of people that would talk about, you know, the universe is helping us out or something is happening, so they did have this concept of something being blessed in some way, right? And Harith, her husband, says to her, as she's milking the Prophet ﷺ and able to milk her other child Abdullah now, who also didn't have any milk before, right? So she's able to nurse both the Prophet ﷺ and nurse her other son Abdullah. Her husband looks at her and says, wallahi ya Halima, maa araki illa asabti nasmatan mubarakah. Halima, you've put your hands on something blessed, somehow you were blessed, somehow something extraordinary has come your way, right? We don't know what's coming out of this child, but wow, is it a good deed that we did because we didn't neglect him, we were the only people that didn't neglect him, and then something good happened to us as a result, is it something supernatural, all we know this is a blessing, something good is coming out of this. Halima says, we got home, we have the Prophet ﷺ, we have our son Abdullah, suddenly there's food in the household, suddenly there's milk in the household. She said then, because it's still a time of drought and famine, she said, we sent a few of our sheep out to graze, and she said, wallahi it was ajda bi ardi lah, it was the, you know, the driest of the land of Allah ﷻ, like we don't even know where they're going to graze, where they're going to get anything, somehow subhanAllah, the places that they become like meadows, they come back full, and now the sheep are giving as well. So we knew that we had a blessing on our hands, and Halima steps in, and Halima pretty much is the mother of the Prophet ﷺ for two years, that's not insignificant, the Prophet ﷺ will live with her for two years in this regard, and the Prophet ﷺ is learning what's intended to be
learned, the Prophet ﷺ is protected from the diseases of travel, he's a healthy boy. Abdul Muttalib, when he saw the Prophet ﷺ, when he came back, he said, the beauty of Quraysh, he has the beauty of Quraysh in him, and he has the eloquence of Sa'd, he's learning the Arabic language ﷺ in a way that's beautiful and pure, so they were pleased. But here's the thing, Halima says, when the two years is over, we don't want to give Muhammad ﷺ back to Aminah, so we're trying to think of a way that we can convince her to let us keep him, and the Prophet ﷺ has, by the way, it's important to mention here because, you know, just for historical purposes, whatever children are narrated that she had, there's also other children that they might have had, those would be the foster brothers and sisters of the Prophet ﷺ, but the Prophet ﷺ is growing up in the household as a full child with siblings, he's playing with Abdullah, he loves Shayma, his older sister, like he has a family now ﷺ, so this is a comfortable arrangement for him as well ﷺ, and Halima says, we want to go back and we want to keep him, because of the blessing that we saw from him. So we go back to Aminah and we say to her, look, how about you let us keep him more, let us keep him for another term, he'll only build on the skills that he's building ﷺ, he'll get even healthier, he'll become further refined, and she's kind of curious, like what is it that they want, like this is an unusual ask, remember to Aminah, she was holding out the Prophet ﷺ, hoping someone would take him to nurse him ﷺ, and now they're like, can we keep him? In any case, Aminah eventually agrees, says, you know what, that's fine, you can keep him for another term, take care of him, he's healthy ﷺ, he's beautiful, Jamal al-Quraysh, the most
beautiful child that you'd ever seen, right, because he was the most beautiful man you'd ever seen ﷺ, so imagine the cutest kid in the world, right, beautiful, eloquent, playful, happy, you know what, something is going right, Aminah, out of the love of a mother for the child says, just keep the environment for him then ﷺ. So Halima and Al-Harith take back Rasulullah ﷺ on this journey, and the idea is that they get to keep him for another term, so they got to keep him for another, you know, up to two years or so, so up until he was four or five years old ﷺ, they kept him for another term, ﷺ, but then one day, as the Prophet ﷺ is playing with his brother, Abdullah, the son of Halima, the biological son of Halima, two men come to the Prophet ﷺ in white thobes, and no one had seen them before. Halima is at home, and her son Abdullah comes running to Halima and says that two men just threw the Prophet ﷺ to the ground, just threw Muhammad to the ground, and they started to cut his chest open, so she thinks that someone killed him ﷺ. Now what happened, of course, is that this was Jibreel ﷺ, that Jibreel ﷺ had pinned the Prophet ﷺ down to the ground, and he took the heart of the Prophet ﷺ out, and the Prophet ﷺ could see his heart in the hand of Jibreel ﷺ, and he took something from his heart, and he said, هذا حد الشيطان منك, this is the portion of evil from you, he cast it aside, and he patched the Prophet ﷺ back up, and as Anas ﷺ said, there was surgical stitching on the chest of the Prophet ﷺ that no one could ever explain, but he literally was stitched up ﷺ from that moment in his life. Halima and Harith come running out to find their son, to find Muhammad ﷺ, the Prophet ﷺ is laid down on the ground, his face has completely
changed colours, and the Prophet ﷺ is shell-shocked, obviously he's a four-year-old boy that just had someone take his heart out and put it back in, with no explanation. The Prophet ﷺ is completely shocked, and so they take him in, they see the stitching on his chest ﷺ, and then there's another conversation at night, and Harith is upset for the Prophet ﷺ, he feels bad, but we knew that this child was different from the start, we knew, you know, the barakah that came from him, and now this weird thing that happened to him, he says looking at Muhammad ﷺ, he says, ya Halima, ma ara hadhal ghulam illa qad usib, subhanAllah, I'm afraid like he's been struck with something, he's been cursed, right, someone put something on him, sorcery, or some kind of sihr on him, subhanAllah, later on in life when the Prophet ﷺ will come running to Khadija ﷺ, and he says khashitu ala nafsi, I'm afraid for myself after seeing Jibreel in the cave, and that's when Khadija ﷺ will say to the Prophet ﷺ, no, no, no, no, no, no, Allah is not disgracing you, something else is happening, he said something happened, something must have happened to this boy, so now they come earlier than the term that they agreed upon to Aminah, and Aminah is like, what's going on here, first you came at the agreed upon time, and you said, can we extend the contract, now you're coming before the end of the next term, to bring my son back, what happened, and so they kind of tell her reluctantly what happened, right, and they're worried about him, they don't know what happened to him, they want to give him back to his family, like figure out what, we don't know, and Aminah, she says, and later on this will be narrated by Halima, she says wallahi, this child of mine has a special status, no, no, this child
of mine is blessed, and she said that when I carried him, I never felt the load of him, it was a light burden when I was pregnant with him, and when he was delivered, I saw a light come out of my womb, and that light was like a shooting star that illuminated the necks of the backs of the camels, all the way in Busra in the Sham, I saw a light that lit up the palaces of the world, I could see when he was born ﷺ, I could see everything being lit up from my womb, and she even said that the posture that he was in ﷺ was like a posture of sujood, and he was born miraculously, I knew he was a miraculous child, but don't say my child is cursed, if that's what you're indicating, that my child is cursed, you're wrong, is he blessed? Yes, I knew that when he was born ﷺ, I knew something was special about this child, and Aminah couldn't put it all together, she dies well before Islam, she doesn't know what's happening to her, she doesn't know what's happening in her womb, she doesn't know what's this that she's seeing at the time of the birth, just like Halima cannot understand what's happening you know in this situation, there's one more narration by the way that Shayma, the sister of the Prophet ﷺ, said to Halima that when he walks there's a cloud that's over him all the time ﷺ, and this is throughout the life of the Prophet ﷺ, in his childhood, that strange things happen around him ﷺ, miracles are abundant around him ﷺ, and even he can't explain it, he can't explain it in Isham, he can't explain it in Mecca, the mother of the Prophet ﷺ can't explain it, Halima can't explain it, but Aminah is saying to Halima don't suggest that my son is cursed, no, he's special, he's not cursed, and something's going to come out of this child and I know it ﷺ, that later on will be made apparent, Halima as far as she's concerned,
she cared for the Prophet ﷺ for three or four years, there's a lifelong attachment that's there, right, but at the end of the day she goes back to the middle of nowhere and the Prophet ﷺ continues his life in Mecca, Aminah wants to take the Prophet ﷺ at that point around the age of six years old, to visit some of her relatives where? Anyone know? Madinah al-Munawwara, Yathrib at the time again, so Abdullah died in al-Madinah, the father of the Prophet ﷺ in the area of al-Madinah, Yathrib at the time, Aminah, her great-grandmother or the great-grandmother of the Prophet ﷺ, her grandmother and her relatives are from al-Madinah, Yathrib at the time, so she wants to take the Prophet ﷺ on a journey to meet his relatives over there, the Prophet ﷺ was six years old when he now travels with his mother Aminah bint Wahab to visit his relatives and this is subhanAllah, a way that Allah ﷻ is creating the scene as well for the Prophet ﷺ, this place which actually carries great pain for the Prophet ﷺ is going to be a place of refuge for the Messenger of Allah ﷺ, also the recognition of the Prophet ﷺ of al-Madinah, I mean when you're six years old, you have these flashes, right, the recognition of the place, also those same relatives that later on would receive the Prophet ﷺ in Qubaa from Banu Najjar, that would take the Prophet ﷺ from site to site as he continues on his hijrah, so there's a lot that's happening here that is building for the future with the Prophet ﷺ as he's coming on this journey with his mother, a six-year-old boy ﷺ and then subhanAllah, Aminah got sick, they say from the water, she developed a fever and if you remember the water of Madinah was very difficult for the people of Mecca, right, even in the hijrah
Abu Bakr and Bilal almost died because it's just a different type of water, it's a different type of environment, Aminah became sick, she developed a very high fever and as they are on the way back to Mecca, they're in a place called Al-Abwa, if you could pull up the map of Al-Abwa, Al-Abwa is a village that if you're coming from Madinah to Mecca, you would veer off of the path to Al-Abwa and it could be that they were looking for a set of relatives that are there or a tribe that is there that is able to help them, so they pull off to Al-Abwa, which is about 23 miles from Al-Abwa. And while they're there, Umm Ayman is nursing, so you can kind of see, I just want you to see the depth of the land, right, going into this path, Umm Ayman is nursing, the mother of the Prophet ﷺ in terms of taking care of her, the Prophet ﷺ is six years old, he's vividly watching his mother die in front of him and while none of the narrations on their own will give us a full view right, into what that's like, you can imagine a six-year-old boy who's already an orphan, who is watching his mother die in front of him in the middle of nowhere ﷺ, crying, clinging on to her, this is the childhood of the Prophet ﷺ, subhanAllah, when you say tragedy and pain, this is the tragedy and pain of the life of the Prophet ﷺ, he never even knew his dad
and he's holding on to his mother in the middle of some weird town, away from civilization and she's dying in front of him ﷺ and the Prophet ﷺ got to see her, take her last breath in front of him ﷺ, they buried, the people of the village buried his mother and now the Prophet ﷺ comes back to Mecca with Umm Ayman ﷺ, he doesn't have, now he has no mother with him ﷺ this pain is a pain that the Prophet ﷺ will carry for his life and subhanAllah, Taqiyya Din al-Fasi, he says that Amina would have been 19 or 20 years old, I mean she was a young mom, the Prophet ﷺ is experiencing a lot of grief very early on, his parents really didn't, their lives combined right, don't make 40 years, barely 40 years, their lives combined and the Prophet ﷺ has to carry this pain for the rest of his life and if you met the Prophet ﷺ later on in life, you don't quite understand the pain that he's carrying ﷺ, you know when Allah Azzawajal mentions, تَحْسَبُمْ أَغْنِيًّا you would think that they're self-sufficient because of their ta'affuf, because of their humility, their shyness, the Prophet ﷺ was not someone who talked much about his pain, the pain of his childhood dad's dead, mom dies at 6 years old in front of him and then his grandfather dies when he's 8 ﷺ, Abd al-Muttalib passes away shortly after that, I mean the Prophet ﷺ is passing hands, right, has a very difficult childhood, he doesn't talk much about it so if you met the Messenger of Allah ﷺ in Al-Madinah later on and he is Rasulullah ﷺ, like you don't even know how to broach a subject like that with the Prophet ﷺ, he is, he's coming into Madinah as Rasulullah ﷺ, right, this head of state, master, Prophet of Allah that we have so much glory towards
so he didn't talk about these things ﷺ, he really did not talk much about the pain that he carried and subhanAllah this is where you see it all start to come full circle, when he's over 60 years old ﷺ, 6 to 60, 6 to 60 and that whole history is really kind of to himself ﷺ but now he's 60 and he's the orphan who's adopted the world ﷺ and he's surrounded by his sahaba and the companions are travelling with the Prophet ﷺ on this road outside of Al-Madinah between Al-Juhfah and Al-Madinah and suddenly the Prophet ﷺ takes this right turn and he starts to walk through this very difficult terrain the sahaba don't dare to ask the Prophet ﷺ like what are you doing, they just follow, so they all gather around the Prophet ﷺ and they walk with him ﷺ and this is a 20 plus mile walk, silence, he's not telling them what he's doing ﷺ and then the Prophet ﷺ gets to this area in Al-Abwah and he comes to the site of this grave ﷺ and while the grave is very gently marked, it used to have something that was bigger on top of it and I'm not sure if you all have the picture of it there, the Prophet ﷺ comes to this grave of his mother Amina
no one knows that it's his mother Amina but the Prophet ﷺ cried so much, he cried so much ﷺ to where his beard became soaked with tears ﷺ and all of the sahaba around started to cry with the Prophet ﷺ and console him ﷺ not even knowing who is his grave, like who are you sitting with, who is this person and after Umar ﷺ asked the Prophet ﷺ like to give some sort of explanation, the Messenger of Allah ﷺ says that this is the grave of my mother Amina and he asked Allah ﷻ to do istighfar for her and he was not given permission for that but he asked Allah ﷻ that I can go visit her grave and Allah ﷻ gave me the permission to come and to visit her grave I mean 54 years of pain ﷺ and this is also something that we kind of get in this journey that like so many of the people that made the possibility of Muhammad ﷺ in this life to this place of prominence are not there with him in these last moments of his ﷺ so when he's coming back to Mecca, he wants to pitch a tent near where Khadija ﷺ is buried, Khadija is not there to celebrate with him, Hamza ﷺ was buried in Madinah, martyred in Madinah, he doesn't have these people around him ﷺ but it was extremely painful for the Prophet ﷺ to visit his mother for the first time in over 50 years
and you can imagine being one of those Sahaba around him ﷺ crying with him like wow that's his mom, we had no idea, we had no idea this is his mom but such is the pain that the Messenger of Allah ﷺ used to carry with him and that's part of why he had such empathy ﷺ the pain that he was subjected to ﷺ is part of what comes out in that mercy that he could look at anyone in society and the Prophet ﷺ knows exactly what they're going through, he knows exactly the pain that they're going through, you're bereaved, I know what you're going through, you're an orphan, I know what you're going through, you lost a parent, I know what you're going through, lost a sibling, I know what you're going through, children, I lost 6 of them anyone that's going through pain the Prophet ﷺ can relate but Rasulullah ﷺ doesn't talk about his own pain, subhanAllah just a side tangent here because it's really powerful, you know when he saw the woman that was crying in the graveyard and he told her to be patient and she didn't know who he was and she said you know what do you know about patience, she blew up at him ﷺ like what do you know what I'm going, do you have any idea what I'm going through right now Prophet ﷺ did not say to her well let me tell you, where do I start, dad, mom, grandfather, uncles, brothers, sisters, children, spouses, where do I even start with you, none of it, the Prophet ﷺ doesn't mention it, he just walks away ﷺ, leave it, that's because
Haleemun awwahun muneeb, Prophet ﷺ had an outlet with his Lord where he would take that pain to Allah ﷻ at night ﷺ, so this is his mother Amina and the Prophet ﷺ visiting her so many years later, full circle moment as well after Hunayn, Hunayn is a moment where brothers are coming back together Right, because those that waged war on the Prophet ﷺ for 20 years are now by his side, right, Hunayn is actually an interesting moment, there's something therapeutic about Hunayn even though it's a battle after Fatah Mecca that we're now one hand all again, including the brother of the Messenger of Allah ﷺ, Abu Sufyan al-Harith, right, there's a lot of emotion that is happening in this situation And after Hunayn, the Prophet ﷺ is sitting down in his encampment ﷺ, and I love that word now, now when I read encampment, like I know exactly what that means, may Allah bless the encampments Prophet ﷺ is sitting down with his main companions around him after the battle and this woman comes forward and says, I'm the sister of your leader, the Sahaba are like what, what do you mean you're the sister of our leader, she says, I am the sister of your leader, take me to him, I'm the sister of your leader Prophet ﷺ is sitting with the companions and the Sahaba come and say, Ya Rasulullah, there's a woman here that says, I'm the sister of your leader, Prophet ﷺ says, bring her in, he hasn't seen her for 60 years, he was 4 ﷺ, the last time he saw her, so she comes in and she says, I'm your sister
Prophet ﷺ looks at her and he says, if you're my sister, there is a mark that I left with you that only you and I will know about, and she shows her arm, the Prophet ﷺ bit her as a child ﷺ, and they were playing around, she was his older sister holding him, this is Shayma bint al-Harith, Shayma the daughter of Halima And the Prophet ﷺ sees her and he immediately jumps up ﷺ, like he stands up, like this is jolting, right, like woah, subhanAllah, talk about someone coming from the past, he embraces her ﷺ, he takes his rida and he spreads his cloak on the ground ﷺ for her to sit on, he tells her to sit down next to him ﷺ, he sits down next to her and he talks to her and he talks to her and he talks to her, we have a lot to catch up on And then the Prophet ﷺ says, if you want, you can stay with me, you will be loved and you will be honoured, I'll take care of you, if you want to stay with me from now on, come back to Medina, you're my sister, I'll take care of you, I'll honour you, and he said, if you want to go back to your people, you go back to your people, loved and honoured, it's up to you, I'm not forcing any type of situation on you So she said, ya Rasulullah, I want to go back to my people, the Prophet ﷺ said, absolutely, so the Prophet ﷺ makes arrangements for her, she goes back to her people and the Prophet ﷺ obviously moves on, this is Shayma, Shayma bint al-Harith, radhiAllahu ta'ala anha, what about the mom, Halima, radhiAllahu ta'ala anha, somewhere in those tents is Halima al-Sa'diyya, the mother of the Prophet ﷺ
Now it's interesting because there's only one possible incidence, from the time that the Prophet ﷺ was dropped off by Halima until this moment that he would have seen her ﷺ, and it's what comes in, you know, by Ibn Ishaq and Ibn Sa'd, narrated in Tabaqat, that at some point in the marriage of the Prophet ﷺ and Khadija, radhiAllahu ta'ala anha, Banu Sa'd suffered a drought and a famine again and they came to Mecca looking for help and Halima came to know about the Prophet ﷺ and he's married to Khadija, radhiAllahu ta'ala anha, so the Prophet ﷺ is now in a different financial situation, so she came to the Prophet ﷺ and she complained about her situation, wa halak al-mashia and how devastated their crops were and everything that was happening, fa kallama Rasulullah ﷺ Khadija tafeeha So the Prophet ﷺ talked to Khadija about her situation, fa a'taha arba'een ashatan wa ba'ira, and Khadija, radhiAllahu ta'ala anha, gave her 40 sheep and a camel, and that's one of the ways of making the Prophet ﷺ happy and the Prophet ﷺ was in joy because he got to repay his mother once again, and Khadija, radhiAllahu anha, loves to show honour to those who honour the Prophet ﷺ and knows what this woman did for the Prophet ﷺ when he was a child So Khadija says, here are 40 sheep and here is a camel, and by the way, this is, if you think about the Prophet ﷺ later on in life, what did he used to do for the friends of Khadija? Anyone who he knew that Khadija loved, what would he do, salAllahu alayhi wa sallam? He'd send a sheep, he'd send gifts to the friends of Khadija, radhiAllahu anha
So you can see, subhanAllah, this beautiful mawadda, this beautiful love and this relationship early on in their lives that Khadija, radhiAllahu anha, saw, oh this is the Halima, right, who took care of you, your mom, of course, and gave her everything that she needed, but now after all these years, the sahaba see this strange sight Abu Tufayl says, ra'aytun nabiyya salAllahu alayhi wa sallam yaqsimu lahman bilji'rana, I saw the Prophet ﷺ cooking meat himself, salAllahu alayhi wa sallam, and he was slicing the meat himself, alayhi wa sallam, in a ji'rana And then, as he prepared the food, alayhi wa sallam, this old woman came close to the Prophet ﷺ, fabasata laha rida'ahu, the Prophet ﷺ spread out his garment on the ground, and in one narration he said, marhaban bi ummi, welcome to my mother, welcome to my mother, and the Prophet ﷺ sat her down, and the Prophet ﷺ started to serve her, alayhi wa sallam, and he sat next to her, salAllahu alayhi wa sallam, making sure that she was taken care of Imagine the excitement, the sadness of the Prophet ﷺ when he came to the grave of Amina, and he knew that he didn't have that chance, and how almost immediately after that, now he's in his 60s ﷺ, and his mother Halima is with him, and he's able to sit with her and serve her So Abd al-Tufayyib says, I asked, like the sahaba don't know, who are these people coming back in the life of the Prophet ﷺ? So I said, who is this? And he said, hadhihi ummuhu allati arda'atuhu, that's his mom that nursed him, salAllahu alayhi wa sallam And it would be that though there is so little that is narrated about her, radiAllahu ta'ala anha, that most of, if you go to al-Baqi' today and you can actually put up the picture, that this is what is believed to be the grave of Halima radiAllahu ta'ala anha in al-Baqi'
And for centuries it's been the case, some of the historians say that her grave is actually back in her village, but this was the grave that is marked for Halima radiAllahu ta'ala anha in Jannat al-Baqi' And the mother of the Prophet ﷺ, it was said that her husband also embraced Islam as well as her children that were still alive, obviously al-Shayma and whatever children she still had embraced Islam with the Prophet ﷺ Which makes sense because the Hawazin of course after the battle did come into Islam, those areas all came into Islam, Ta'if and the areas surrounding Ta'if and surrounding Mecca and surrounding Medina did embrace Islam as a whole, as tribes, and Allah subhanahu wa ta'ala made it as such that the barakah that this woman had, radiAllahu ta'ala anha, from taking in the Prophet ﷺ Was far more than simply the barakah of the camels and the goats and the donkeys and the milk, but it was that Allah subhanahu wa ta'ala through this treatment that she gave to the orphan who adopted the world ﷺ That Allah subhanahu wa ta'ala gave them four barakah, four years of barakah in their lives and then the greatest barakah of all of embracing Islam 60 years later at the hands of the Messenger of Allah ﷺ And subhanAllah I want to end on this note, obviously this gives you again a dimension into the life of the Prophet ﷺ that is beautiful and profound and heartbreaking too, it's hard, it is very very hard to read about the pain of the Prophet ﷺ and not feel deep pain yourself and to read about the tears of the Prophet ﷺ and not get thrown into that yourself It's like subhanAllah this man ﷺ never stopped, the pain never stopped for him ﷺ, the memories, the difficulty, but that's part of what made him so beautiful ﷺ
But subhanAllah on top of that the orphan is the prototype in Islam for the most overlooked and undervalued member of society, for the person who's given absolutely no respect, no love, no honor because they don't have an immediate worldly benefit that is attached to them And you can think about all of the different types of people that that speaks to and when the Prophet ﷺ mentions something like you know when two people walk by and the Prophet ﷺ says what do you say about this person, they say this person is the best of his people, if he asks then he will be granted, if he intercedes his intercession is accepted, if he proposes in marriage then we will accept his proposal And the Prophet ﷺ says what about this one, they say well this is a person if he asks he's rejected, his intercession doesn't matter and if he proposes his proposal is not going to be accepted and the Prophet ﷺ says one of those is better than an earth full of the other, one of those is better than an earth full of the other man What are you doing overlooking these people, don't you know the value that Allah ﷻ puts in these people, don't overlook these people, don't look past them, you're not necessarily going to find in fact you will not find someone as great as Rasulullah ﷺ in front of you But when you're seeing these fukara and these masakin around the world and the number is becoming bigger and bigger of devastated children in different parts of the world, hungry, distraught, oppressed and you think yeah but or when you see someone who doesn't seem to deserve da'wah because they're not famous, they're not rich, they're not powerful and you say yeah what's really the value of this person embracing Islam
Remember Halima, think of seeing the Prophet ﷺ being held up by Amina and you're Halima looking at the Prophet ﷺ as this baby that's just being held up like somebody, see the value of my child, someone see that this child matters, someone see the beauty, someone see the blessing, someone see that there's something special in this child And subhanAllah there's one narration in Al-Mufrad and I'll end with this خير بيت في المسلمين بيت فيه يتيم يحسن إليه وشر بيت في المسلمين بيت فيه يتيم ونساء إليه The best house amongst the Muslims is a house in which an orphan is present and treated with honor and the worst house amongst the Muslims is the house in which an orphan is present and ill-treated The Prophet ﷺ is رحمة للعالمين is a mercy to the world and at some point in his life ﷺ he was looked at as someone who wasn't worth even a penny, wasn't worth even a second look from anyone in the world at the time ﷺ We ask Allah to send his peace and blessings upon the Messenger of Allah ﷺ to be pleased with his companions, with his family and companions, those that cared for him ﷺ, those that gave him mercy ﷺ We ask Allah عز و جل to join us with the Prophet ﷺ and with those blessed people in the highest rank in Al-Firdaws Al-A'la Allahumma Ameen Just a quick note, I said last week that I was going to try to do two halaqas tonight, my intention was to do Hakeem Nuhizam رضي الله عنه at length and then do a short presentation about Halima رضي الله عنها I decided to instead do a long presentation about Halima رضي الله تعالى عنها Next week there will be no class, I will be travelling, so inshallah ta'ala two weeks from today we'll continue with Hakeem Nuhizam رضي الله عنه
Another person that was close to the Prophet ﷺ in childhood and who was reused by him ﷺ and reunited with the Prophet ﷺ after Fatiha Makkah وصلى اللهم وصلى المبارك على نبينا محمد وعلى آله وصحبه أجمعين والسلام عليكم ورحمة الله وبركاته
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