This article is about Aminah bint Wahb. Abd Allah, fixed the marriage of his youngest son ‘Abd Allah with Aminah. She was eventually married to ‘Abd Allah ibn Abd al-Muttalib. It was said that a light shone out of his forehead and that this light was the promise of revelation of the veiled pdf Prophet as offspring.
Countless woman of Arabia approached ‘Abd Allah, who, according to several traditions, was a handsome man, so that they might gain the honour of producing the offspring. The light was believed to be transferred to Aminah through ‘Abd Allah. However, ‘Abd Allah fell sick and died before he could return to Mecca. Two months after Abdullah’s death, in 570 AD, Muhammad was born. As was tradition among all the great families at the time, Aminah sent Muhammad into the desert as a baby.
The belief was that in the desert, one would learn self-discipline, nobility, and freedom. When Muhammad was two years old he was reunited with Aminah. They ended up spending one month in Yathrib. There are a few inconsistencies that appear in the biography of Aminah bint Wahb. Abdul mutalib asked her hand for his son Abd’Allah. The age of ‘Abd Allah is also contested. In most versions of Aminah’s biography he is said to be 17 years old when the couple marries.
Other versions claim he was 24 when they were married. The third inconsistency surrounds the time of Abdallah’s death. In most cases it is simply said that he died on the return trip from Syria to Mecca. A hadith in which Muhammad states that his father was in hell has become a source of disagreement about the status of Muhammad’s parents. It passed through a single chain of transmission for three generations, so that its authenticity was not considered certain enough to supersede a theological consensus which stated that people who died before a prophetic message reached them — as Muhammad’s father had done — could not be held accountable for not embracing it.
Muhammad’s parents to be in Paradise. Oxford University Press: New York, 1983. Retrieved on 28 September 2009. State University of New York Press: Albany, 1994. Retrieved on 27 September 2009.
Retrieved on 22 September 2013. This page was last edited on 12 December 2017, at 22:39. Veiling has a long history in European, Asian, and African societies. The practice of veiling is especially associated with women and sacred objects, though in some cultures it is men rather than women who are expected to wear a veil. Besides its enduring religious significance, veiling continues to play a role in some modern secular contexts, such as wedding customs. Elite women in ancient Mesopotamia and in the Greek and Persian empires wore the veil as a sign of respectability and high status. The earliest attested reference to veiling is found a Middle Assyrian law code dating from between 1400 and 1100 BC.
Female slaves and prostitutes were forbidden to veil and faced harsh penalties if they did so. Veiling was thus not only a marker of aristocratic rank, but also served to “differentiate between ‘respectable’ women and those who were publicly available”. The veiling of matrons was also customary in ancient Greece. Between 550 and 323 B. E, prior to Christianity, respectable women in classical Greek society were expected to seclude themselves and wear clothing that concealed them from the eyes of strange men. Classical Greek and Hellenistic statues sometimes depict Greek women with both their head and face covered by a veil. Greece to cover their hair and face in public.