Where is bibi khadija buried

The death of these two friends, Khadija and Abu Talib, was the greatest shock and sorrow that he had to endure in the fifty years of his life. The year turned out to be a year of sorrow for Muhammad Mustafa in more than one sense. The death of one's loved ones is naturally a cause for sorrow. But in his case, the death of these two friends was not merely a subjective experience. He was soon made conscious of the meaning of their death by a series of extraneous events.

Khadija and Abu Talib died in the same year, and with Khadija's death troubles followed fast on each other's heels, for she had been a faithful supporter to him in Islam, and he used to tell her of his troubles. With the death of Abu Talib, he lost a strength and stay in his personal life and a defense and protection against his tribe. Abu Talib died some three years before he Mohammed migrated to Medina, and it was then that Quraysh began to treat him in an offensive way which they would not have dared to follow in his uncle's lifetime.

A young lout actually threw dust on his head. Mohammed soon became sensible of the loss he had sustained in the death of Abu Talib who had been not merely an affectionate relative, but a steadfast and powerful protector, from his great influence in Mecca. At his death there was no one to check and counteract the hostilities of Abu Sofian and Abu Jahl.

The fortunes of Mohammed were becoming darker and darker in his native place. Khadija, his original benefactress, the devoted companion of his solitude and seclusion, the zealous believer in his doctrine, was dead; so also was Abu Talib, once his faithful and efficient protector. Deprived of the sheltering influence of the latter, Mohammed had become, in a manner, an outlaw in Mecca, obliged to conceal himself and remain a burden on the hospitality of those whom his own doctrines had involved in persecution sic.

If worldly advantage had been his objective, how had it been attained? Life of Mohammed. Muhammad was never a burden to anyone at any time. The members of his clan, the Banu Hashim, considered it a privilege and an honor to protect and to defend him against his enemies.

The sacrifices to which Abu Talib exposed himself and his family for the sake of his nephew, while yet incredulous of his mission sic , stamp his character as singularly noble and unselfish. They afford at the same time strong proof of the sincerity of Mohammed. Abu Talib would not have acted thus for an interested deceiver; and he had ample means of scrutiny.

When the Patriarch felt that life was ebbing, he summoned his brethren, the sons of Abd al-Muttalib, around his bed, commended his nephew to their protection; and, relieved of the trust, died in peace, and was buried not far from Khadija's grave. Mohammed wept bitterly for his uncle; and not without reason. For forty years he had been his faithful friend - the prop of his childhood, the guardian of his youth, and in later life a tower of defense.

His very unbelief sic made his influence stronger. So long as he survived, Mohammed needed not to fear violence or attack. But there was no strong hand now to protect him from his foes. A second Khadija might be found, but not a second Abu Talib. The Life of Mohammed, London, The Apostle made great efforts to persuade Abu Talib to repeat the Muslim witness of faith, but he only lay silent making no response, until he passed away sic.

Abu Talib seems to us an attractive character. Outspoken, loyal and sympathetic, he endured many worries, losses and contradictions in order to protect his nephew, although he did not believe in his preaching sic.

He is not considered a hero by Muslims, for he died in unbelief sic. Nevertheless, if it had not been for the staunch courage with which he stood by his nephew, Islam might have died in its cradle. They have insinuated that Abu Talib died in unbelief. If challenged to produce authority for such a statement, they would advert to Bukhari.

Bukhari says that when Abu Talib was on his death-bed, the Apostle urged him to become a Muslim but he said that doing so would embarrass him with his Qurayshi friends. He knew that he was going into the presence of his Creator.

At a moment like this he could not have cared less for the Quraysh. His anxiety at all times was to win the pleasure of God, and he proved by his deeds more than anyone else could ever prove by his words, that his faith in the Oneness of God, and in the mission of Muhammad as His Messenger, was rocklike and unshakable. Abu Talib was a fervent believer in Islam. His attachment to Islam is pointed up by his consistency, and by the logic of facts. A young lout actually threw dust on his head.

Hisham on the authority of his father, Urwa, told me that the Prophet went into his house, and he was saying: "Quraysh never treated me like this when Abu Talib was alive. Mohammed soon became sensible of the loss he had sustained in the death of Abu Talib who had been not merely an affectionate relative, but a steadfast and powerful protector, from his great influence in Mecca.

At his death there was no one to check and counteract the hostilities of Abu Sofian and Abu Jahl. The fortunes of Mohammed were becoming darker and darker in his native place. Khadija, his original benefactress, the devoted companion of his solitude and seclusion, the zealous believer in his doctrine, was dead; so also was Abu Talib, once his faithful and efficient protector. Deprived of the sheltering influence of the latter, Mohammed had become, in a manner, an outlaw in Mecca, obliged to conceal himself and remain a burden on the hospitality of those whom his own doctrines had involved in persecution sic.

If worldly advantage had been his objective, how had it been attained? Washington Irving has erred in stating that Muhammad had become "a burden on the hospitality of those whom his own doctrines had involved in persecution. The members of his clan - the Bani Hashim - considered it an honor and a privilege to defend him and to protect Islam - both of them their greatest treasures. They were aware that with Muhammad in their midst, they had become the recipients of the blessings of Heaven, and they had no intention of forfeiting those blessings at any price.

Who else but the clan of Bani Hashim would defend Muhammad and protect Islam? Muhammad was its flesh and its blood, and Islam was its life and its love. Another error that the distinguished historian has made is in the question which he has posed: "If worldly advantage had been his Muhammad's objective, how had it been attained? Attaining worldly advantage was not Muhammad's objective. The Quraysh had offered him all the worldly advantages; they offered him wealth, kingdom and beauty.

They were all his for the asking. But he kicked at them. Could they offer him anything else? Muhammad had only one objective and that was to carry out the duty imposed upon him by Allah Ta'ala, namely, to promulgate Islam - the Religion of Allah. The sacrifices to which Abu Talib exposed himself and his family for the sake of his nephew, while yet incredulous of his mission sic , stamp his character as singularly noble and unselfish.

They afford at the same time strong proof of the sincerity of Mohammed. Abu Talib would not have acted thus for an interested deceiver; and he had ample means of scrutiny. Without a doubt, the protection of Abu Talib was the major cause not only of the success of Muhammad's mission but also of his physical survival.

Abu Talib was a dignitary of Quraysh, and a man of great prestige. Muhammad lived in his house like one of his children But he adds, "Nevertheless, if it had not been for the staunch courage with which he stood by his nephew, Islam might have died in its cradle.

If challenged to prove this, they would advert to an authority like Imam Bukhari. Bukhari says in one of the "traditions" that he has collected that when Abu Talib was on his deathbed, the Apostle urged him to become a Muslim but he said that doing so would embarrass him with his Qurayshi friends.

The authors of this "tradition" forgot one thing. Abu Talib was dying, and knew that he was not going to see his Qurayshi "friends" any more. He knew that he was going into the presence of his Creator. At a time like this he could not have cared less for the Quraysh.

His anxiety at all times was to win the pleasure of Allah. He proved by his deeds more than anyone else could ever prove by his words that his faith in the Oneness of God and in the mission of Muhammad as His messenger, was rocklike and unshakable. Amin Dawidar, the modern Egyptian historian, says that Abu Talib was like a fortress for Muhammad which sheltered him from all the heat and cold and the contrariness and cussedness of the world outside.

Without a doubt, the death of Abu Talib was a great tragedy for him. Abu Talib could not but be a Muslim and a Momin. No man can love Muhammad and idolatry at the same time; the two loves are mutually exclusive. And no man can love Muhammad yet hate Islam.

The love of Muhammad and the hatred of Islam cannot coexist. Whoever loves Muhammad, must inevitably love Islam. Madinah: Other. Download our free Ziyarah guides. Other landmarks. Mount Sinai. Bab al-Saghir cemetery. Waadi Muhassar. About this site Please note that some of the places featured on this site cannot be verified for certain.

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