Prophetic Biography (Seerah) Course (Part 1):
PBS001
Adnan Rajeh
IDA
January-April 2025 Semester
Course Breakdown
Session #1&2: Intro:
Session #3&4: Pre-Islamic Era:
Course Breakdown
Session #5: Pre-Islamic Era:
Session #6&7: Pre-Islamic Era:
Course Breakdown
Session #8&9: Pre-Islamic Era:
Course Objectives
Resources
Let’s Get Started!
Session #1
Introduction
What is the purpose of studying seerah?
Ali ibn al-Husayn (may Allah be pleased with him) used to say: "We used to learn about the battles (of the Prophet, peace and blessings be upon him) just as we learned a chapter from the Qur'an."
Az-Zuhri used to say: "The knowledge of the battles and expeditions is the knowledge of this world and the Hereafter."
Isma'il ibn Muhammad ibn Sa'd ibn Abi Waqqas (may Allah be pleased with him) said: "My father used to teach us about the battles and would repeat them to us, saying: 'O my children, these are the legacy of your forefathers, so do not neglect them.'"
What is the purpose of studying seerah?
The book of battles and expeditions is present in every collection of Hadith.�
Sources of Seerah
Sources of Seerah
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Sources of Seerah
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1) Abu Hurayrah ad-Dawsi (d. 59 AH)
There are reports indicating the existence of written books with Abu Hurayrah (may Allah be pleased with him).
And his narration from it (the knowledge) is not authenticated. However, narrators recorded collections (ṣuḥuf) of his Hadith; among them are Abu Salih al-Samman, Bishr ibn Nuhayk al-Sadusi, Sa'id al-Mujabbari, Abdullah ibn Hurmuz, Uqbah ibn Abi al-Hasna, Muhammad ibn Sirin, Hisham ibn Minah, and others.
2) Anas ibn Malik (d. 93 AH)
He (may Allah be pleased with him) was among those who recorded and wrote down Hadith. If a Hadith reached him and pleased him, he would order it to be written down. He used to instruct the recording of knowledge.
Among his students who narrated from him are: Anas ibn Sirin, Thumamah ibn Abdullah ibn Anas, Sulayman at-Taymi, Abdul-Malik ibn Umair, and others.
Introduction
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3) Al-Bara' ibn Azib
The students used to write Hadith from him in his gathering. Abdullah ibn Hanash said: 'I saw them writing with the tips of their pens on the palms of their hands near Al-Bara’.' 'Amir al-Sha'bi and the people of Kufa narrated extensively from him on this subject, as is evident from their compilation of his Hadith.
4) Jabir ibn Abdullah
Among the prominent students of the Sheikh who narrated from him are: Salman ibn Qays al-Tamimi, Abu Sufyan Talhah ibn Nafi', Abdullah ibn Muhammad ibn Aqil, 'Ata ibn Abi Rabah, Qatadah ibn Du'amah, Muhammad ibn al-Hanafiyyah, Abu Ja'far Muhammad ibn Ali al-Baqir, and Abu al-Zubayr Muhammad ibn Muslim ibn Tadrus.
5) Abdullah ibn Abbas
He was keen on learning and memorizing the battles (maghazi). He documented this through his explanations in Tafsir and his knowledge of the reasons behind revelations (Asbab al-Nuzul). He is one of the most famous interpreters (of the Quran), and the people of Makkah and others took knowledge from him.
Narrated by Ubayd Allah ibn Abi Rafi:�"Ibn Abbas used to visit Abu Rafi' and ask: 'What did the Messenger of Allah ﷺ do on such and such day? What did the Messenger of Allah ﷺ do on such and such day?' And Ibn Abbas would have tablets with him on which he would write."
Those who possessed written copies of his Hadith included:�"Al-Hakam ibn Miqsam, Sa'id ibn Jubayr, Ali ibn Abdullah ibn Abbas, Ikrimah (his servant), Amr ibn Dinar, Mujahid ibn Jabr, and Kurayb Abu Rushaydīn (his servant)."
Introduction
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6) Abdullah ibn Umar ibn al-Khattab رضي الله عنه (died 74 AH)
Among those who had written copies of his Hadith were: his freedman Nafi', Sa'id ibn Jubayr, and Jamil ibn Zayd al-Ta'i.
7) Abdullah ibn Amr ibn al-As رضي الله عنه (died 63 AH)
He was one of the well-known writers of Hadith. He would write what he heard from Hadith, as well as what he learned from other companions. He was counted among the companions who narrated the most Hadith—indeed, he was considered the most prolific of them all. As Abu Hurayrah (may Allah be pleased with him) said, 'No one among the companions of the Prophet ﷺ narrated more Hadith than me, except Abdullah ibn Amr, for he used to write, whereas I did not write.
The collection of his grandson, Shu'ayb ibn Muhammad ibn Abdullah ibn Amr, is well-known. It contains a significant amount of his Hadith, and it was narrated from Shu'ayb by his son Amr and others.
Among those who had written copies of his Hadith are: Shafi' ibn Mati', Abu Sanbarah, Abdullah ibn Riyah al-Ansari, and Abdul-Rahman ibn Salamah al-Jumahi.
And it (the Hadith) was preserved among the Egyptians and the people of Greater Syria in particular. They called for its preservation and documentation, and from them, it spread to the rest of the lands.
8) Ali ibn Abi Talib رضي الله عنه (died 40 AH)
Among those who had written copies of his Hadith were: his son Al-Hasan, 'Amir al-Sha'bi, Mujahid ibn Jabr, Ata ibn Abi Rabah, Khalas ibn Amr al-Hijri, Khuzaym ibn Ali, and others.
9) Amr ibn Hazm ibn Zayd al-Ansari رضي الله عنه (died after 50 AH)
He had written collections from the Messenger of Allah صلى الله عليه وسلم specifically. He called for their preservation and documentation. These were entrusted to his sons and grandchildren after him, who inherited their contents. A group of narrators also examined some of these, including Al-Zuhri and others.
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The Mother of the Believers, Aisha bint Abu Bakr رضي الله عنها (died 58 AH)
She was skilled in writing and used to write. Among those who had written records from her are: Urwah ibn al-Zubayr, Ziyad ibn Abi Sufyan, and Mu'awiyah ibn Abi Sufyan.
Al-A'zami, in his book, presented evidence and testimonies about other companions writing Hadith and reports, and the existence of written copies with them. He reported from them using restricted notebooks containing their Hadith. He listed thirty-four companions, both men and women, among whom were: Abu Bakr al-Siddiq, Umar ibn al-Khattab, Abu Umamah al-Bahili, Abu Ayyub al-Ansari, Abu Bakr ibn Masruh al-Naqafi, Abu Sa'id al-Khudri, Abu Musa al-Ash'ari, Abu Hind al-Dari, Ubayy ibn Ka'b, Jabir ibn Samurah, and Jarir ibn Abdullah
Al-Bajali, Al-Hasan ibn Ali ibn Abi Talib, Rafi' ibn Khudayj, Zayd ibn Arqam, Zayd ibn Thabit, Sa'd ibn Ubadah, Salman al-Farisi, Samurah ibn Jundub, Sahl ibn Sa'd al-Sa'idi, Shaddad ibn Aws, Abdullah ibn Abi Awfa, Abdullah ibn Mas'ud, Muhammad ibn Maslamah al-Ansari, Mu'adh ibn Jabal, Mu'awiyah ibn Abi Sufyan, Al-Mughirah ibn Shu'bah, Al-Nu'man ibn Bashir, and Wanilah ibn al-Ashqa'.
And among the women: Umm al-Mu'minin Maymunah bint al-Harith al-Hilaliyyah, Asma' bint Umays, Subay'ah al-Aslamiyyah, and Fatimah bint Qays.
Difference Between Narrations
Difference Between Narrations
"The condition of requiring Hadith-level authenticity in accepting historical reports that do not touch on creed and Shari'ah is excessive and unwarranted, and the resulting danger is not insignificant. This is because the historical narratives documented by our forefathers, the historians, were not treated like Hadith but were handled with leniency.
If we reject their methodology, the resulting empty gaps will represent a profound chasm between us and our past, leading to confusion, loss, fragmentation, and disconnection. The methodology of the Hadith scholars remains our tool for critiquing the chains of transmission of historical narratives and serves as a means to weigh conflicting accounts. It is also a helpful aid in accepting or rejecting certain texts that are inconsistent or stray from the general framework of our nation's history."
Difference Between Narrations
Difference Between Narrations
However, despite this, he may use their narrations as supporting evidence and
derive details from them. He attempts to reconcile these narrations with others
that have stronger chains of transmission in order to construct an accurate
historical picture.
Difference Between Narrations
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Difference Between Narrations
As for the historians, for them, the report (khabar) is the foundation, and for this reason, they became known as the "narrators of reports" (Ikhbariyyīn). A report may either be simple, as is common among the Hadith scholars, or composite, consisting of multiple texts with varying chains of transmission. In such composite reports, the divergence between the two methodologies occurs.
They (the historians) arrive at this composite report by gathering the scattered pieces of multiple accounts related to a specific event, merging and synthesizing them into a single narrative with a clear, coherent structure and distinct features. They do not mix the texts but rather differentiate them, sometimes supplementing one narration with another.
They reconstruct the historical accounts, which often require an understanding of the nature of historical reports, the connections between their parts, and how they interrelate.
Some Hadith scholars refer to this as "collective isnad" and consider it a category within the classifications of isnad. ʿUrwah ibn al-Zubayr utilized this approach in several instances related to Maghazi (military expeditions), and it became apparent in some of al-Zuhri's narrations. This method remained a standard practice with Ibn Ishaq, al-Waqidi, and others among the scholars of Maghazi. It is mentioned by al-Zarkashi in al-Nukat, under the introduction of Ibn al-Salah, explaining that it represents another case in which some narrators report from a group, and their entire narration is treated as one collective report. How is it possible for such a situation to arise? Al-Salah discusses this at length, specifically addressing a case in Hadith literature where al-Zuhri’s narration was found in Hadith al-Ifk (The False Accusation). Al-Zuhri stated: "I transmitted from ʿUrwah ibn al-Zubayr and Saʿīd ibn al-Musayyib, along with ʿAlqamah ibn Qays, ʿUbaydullah ibn Abdullah ibn ʿUtbah, and others." This type of narration involves verifying and cross-checking their reports with one another. If one group verified certain details and others did not, this was resolved using criteria of acceptance. Each group narrates their portion, and these narrations combine to form the entirety of the historical or narrative account. Such methods are often used in Maghazi and Sīrah (biographical) literature, and they are cited as examples of reliable methodologies for narrating history and Hadith.
Session #2
Setting the Scene
As for the extinct (ancient) Arabs (Amma al-bāʾidah), they are the Arabs whose detailed reports were lost due to the remoteness of their time. They include the people of ʿĀd and Thamūd, and Jurhum al-Ūlā, who existed in the era of ʿĀd, then vanished, and their reports disappeared.
As for the second Jurhum, they are from the descendants of Qaḥṭān, and through them, the lineage connects to Ismāʿīl ibn Ibrāhīm al-Khalīl (peace be upon them). Only a small mention remains of the bāʾidah Arabs.
As for the ʿĀribah Arabs (pure Arabs), they are the Arabs of Yemen from the descendants of Qaḥṭān.
As for the Mustaʿribah Arabs (Arabized Arabs), they are the descendants of Ismāʿīl ibn Ibrāhīm (peace be upon them).
And they were called the Mustaʿribah because Ismāʿīl’s language was not originally Arabic but Hebrew. Then he adopted Arabic, and for this reason, his descendants were called the Mustaʿribah Arabs.
Opinion of Al-Asma’ee (الأصمعي)
(Hud) - هود
Genealogy of the Arabs
Genealogy of the Arabs
Session #3
Example
Ibn ‘Abbas said that when the deputation of ‘Abd Qais came to the Prophet, God's messenger asked, “Who are the people?” or, “Who are the deputation?” They replied, “Rabi‘a”, and he said, “Welcome to the people (or deputation), neither ashamed nor regretful.” They said, “Messenger of God, we are able to come to you only in the sacred month, for this tribe of the infidels of Mudar is between us and you; so give us a decisive command which we may tell to those at home and by [obeying] which we may enter paradise;” and they asked him about drinks. He commanded them to observe four things and he forbade them four things. He commanded them to put their faith in God alone saying, “Do you know what faith in God alone is?” They replied, “God and His messenger know best.” He said, “It includes the testimony that there is no god but God and that Muhammad is God’s messenger, the observance of the prayer, the payment of zakat, the fast of Ramadan, and your giving a fifth of the booty.” And he forbade them four things:
glazed jars, gourds, hollowed stumps of palm trees, and receptacles smeared with pitch, saying, “Observe them and tell your people at home about them.” (Bukhari and Muslim, but the wording is Bukhari’s).
وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: إِنَّ وَفْدَ عَبْدِ الْقَيْسِ لَمَّا أَتَوُا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " مَنِ الْقَوْمُ؟ أَوْ: مَنِ الْوَفْدُ؟ " قَالُوا: رَبِيعَةُ. قَالَ: " مَرْحَبًا بِالْقَوْمِ أَوْ: بِالْوَفْدِ غَيْرَ خَزَايَا وَلَا نَدَامَى ". قَالُوا: يَا رَسُول الله إِنَّا لَا نستطيع أَن نَأْتِيَكَ إِلَّا فِي الشَّهْرِ الْحَرَامِ وَبَيْنَنَا وَبَيْنَكَ هَذَا الْحَيُّ مِنْ كُفَّارِ مُضَرَ فَمُرْنَا بِأَمْرٍ فصل نخبر بِهِ مَنْ وَرَاءَنَا وَنَدْخُلُ بِهِ الْجَنَّةَ وَسَأَلُوهُ عَنِ الْأَشْرِبَةِ. فَأَمَرَهُمْ بِأَرْبَعٍ وَنَهَاهُمْ عَنْ أَرْبَعٍ: أَمَرَهُمْ بِالْإِيمَانِ بِاللَّهِ وَحْدَهُ قَالَ: «أَتَدْرُونَ مَا الْإِيمَانُ بِاللَّهِ وَحْدَهُ؟» قَالُوا: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ وَصِيَامِ رَمَضَانَ وَأَنْ تُعْطُوا مِنَ الْمَغْنَمِ الْخُمُسَ» وَنَهَاهُمْ عَنْ أَرْبَعٍ: عَنِ الْحَنْتَمِ وَالدُّبَّاءِ وَالنَّقِيرِ وَالْمُزَفَّتِ وَقَالَ: «احْفَظُوهُنَّ وَأَخْبِرُوا بِهِنَّ مَنْ وَرَاءَكُمْ» وَلَفظه للْبُخَارِيّ
Quraish
A diagram explaining the key aspects of understanding the Seerah and the relationships between the sub-clans of Quraish.
Quraish
المفتاح الثالث: انقسام قبيلة قريش إلى عدة عشائر وبطون
انقسمت قريش إلى عدة عشائر، وانقسمت بعض العشائر إلى عدة بطون، واستمر هذا الانقسام إلى أن أوقفه الإسلام، وكان معيار الانقسام كثرة العدد وتراكم الثروة، الشيء الذي قد يجعل أحد البطون مستقلة عن سواها من أبناء العمومة الذين يمكن أن يستمروا متحدين إلى أن يحدث تراكم عددٍ وثروةٍ ليحدث انقسامٌ جديد.
على سبيل المثال: عُدي ومُرّة ومصيص هم أبناء كعب بن لؤي
أبناء عدي لم يحدث فيهم تراكم في العدد أو الثروة على نحو يجعلهم ينقسمون، فظلوا ((بني عدي)) إلى ظهور الإسلام.. لكن أبناء عمهم مرّة انقسموا عدة انقسامات..
ويمكن فهم فكرة تعدد الزوجات وأهميتها من خلال علاقتها بمفهوم (القوة تأتي من العدد)، فكل زوجة إضافية تمنح المزيد من الذكور للعشيرة ستزيد من قوتها بين العشائر، والتعدد نفسه لا يأتي إلا بتراكم ثروة يسمح بذلك.
يمكن كذلك فهم أهمية التبني عند العرب قبل الإسلام، خاصة أن الأمر كان مقتصرًا على الذكور فيما نعرف، وكان يزيد من قوة العشيرة الجديدة التي انتمى لها المتبنَى.
Quraish
Key Figure Three: The Division of the Quraish Tribe into Several Clans and Lineages
The Quraish tribe was divided into several clans, and some of these clans were further divided into lineages. This division continued until Islam put a stop to it. The criteria for division were an increase in population and accumulation of wealth, which could make a lineage independent from its relatives who remained united—until another accumulation of numbers and wealth led to a new division.
For example, ‘Adī, Makhzūm, and Muṣayyis were the sons of Ka‘b ibn Lu’ayy. They did not divide and remained as Banī ‘Adī until the advent of Islam. However, their cousins later split into several sub-groups.
One can understand the idea and importance of polygamy through its relation to the concept that "strength comes from numbers." Each additional wife provides more male offspring to the clan, increasing its power among other clans. However, polygamy itself is only possible with an accumulation of wealth that enables it.
One can also understand the importance of lineage among Arabs before Islam, especially since it was primarily based on male descendants, as we know. More strength meant a stronger new clan for those who belonged to it.
Quraish
المفتاح الرابع: قصي بن كلاب بن مرة بن كعب (٤٠٠م - ٤٨٠م):
ويسمونه قريش الأصغر، وهو الجد الرابع للرسول عليه الصلاة والسلام ويمكن اعتبار أنه هو المؤسس الحقيقي لقريش، تمكن من التحالف مع قبيلة كنانة (وهي القبيلة الكبرى التي تنتسب لها قريش) لطرد قبيلة خزاعة وبني بكر بن عبد مناة بن كنانة من مكة.
المفتاح الخامس: أولاد قصي:
أنجب قصي أربعة ذكور هم عبد الدار، عبد مناف، عبد العزى وعبد قصي، وقد انحدر من ثلاثة منهم؛ (عبد الدار، عبد مناف، عبد العزى)، ثلاثة بطون من أهم بطون قريش، (راجع المخطط المرفق) كما أن النزاع بين اثنين منهم (عبد الدار وعبد مناف) قد قسم قريش كلها إلى معسكرين تحالف كل منهما لنصرة هذا الطرف أو ذاك
Key Figure Four: Qusay bin Kilab bin Murrah bin Ka‘b (400 CE - 480 CE) He was known as "the Younger Quraish", and he is the great-grandfather of the Prophet Muhammad (peace and blessings be upon him). He is considered the true founder of the Quraish tribe. He succeeded in forming an alliance with the Kinana tribe (the largest tribe associated with Quraysh) to expel the Khuza‘ah tribe and Banu Bakr bin Abd Manat (sub-tribes of Kinana) from Mecca.
Key Figure Five: The Sons of Qusay Qusay had four sons: Abd al-Dar, Abd Manaf, Abd al-‘Uzza and Abd Qusay
Three of his sons—Abd al-Dar, Abd Manaf, and Abd al-‘Uzza—formed some of the most significant sub-clans of Quraysh (refer to the provided diagram for more details).
A historical conflict emerged between the descendants of Abd al-Dar and Abd Manaf, leading to the division of Quraish into two rival factions. These groups often formed alliances to support one side or the other in their power struggles.
Quraish
المفتاح السادس: الصراع بين بني عبد الدار وبني عبد مناف:
كان عبد الدار أكبر أبناء قصي، ولكن عبد مناف تفوق عليه في الثروة وعدد الأولاد، فأحب قصي أن يعوضه عن ذلك بإسناد دار الندوة واللواء وحجابة الكعبة والسقاية والرفادة له.
وبعد موت قصي، قرر بنو عبد مناف أن يأخذوا ((الرفادة)) و ((السقاية) من بني عبد الدار، وأدى ذلك إلى انقسام عشائر قريش الأخرى في حلف وحلف مُضاد
Key Figure Six: The Conflict Between Banu Abd al-Dar and Banu Abd Manaf
Abd al-Dar was the eldest son of Qusay, but Abd Manaf surpassed him in wealth and number of children. So Qusay wanted to compensate him by assigning him the responsibilities of Dar al-Nadwah (the Quraish council), the standard (war banner), the custodianship of the Ka‘bah, and the responsibilities of providing water and hospitality to pilgrims. After Qusay’s death, the descendants of Abd Manaf decided to take control of the responsibilities of providing water and hospitality to pilgrims from the descendants of Abd al-Dar. This led to the division of the other Quraish clans into an alliance and a counter-alliance.
Quraish
وحلف الأحلاف (المسمى أيضًا لعقة الدم) والمؤيد لبني عبد الدار والمكون من عشائر:
١- بنو مخزوم بن يقظة.
٢- بنو سهم بن عمرو.
٣- بنو جمح بن عمرو.
٤- بنو عدي بن كعب .
بقيت عشيرتان على الحياد في هذا الصراع وهما بنو محارب بن فهر وبنو عامر بن لؤي
انتهى الصراع بين الحلفين إلى بقاء حجابة الكعبة واللواء ودار الندوة في بني عبد الدار وانتقال السقاية والرفادة إلى بني عبد مناف.
المفتاح السابع: حلف المطيبين وحلف الأحلاف
أدى الصراع بين بني عبد الدار وبني عبد مناف إلى اصطفاف عشائر قريش مع هذا الطرف أو ذاك.
فكان حلف المطيبين هو الحلف المؤيد لبني عبد مناف والمكون من عشائر:
١- بنو زهرة بن كلاب.
٢- تيم بن مرة .
٣- بنو أسد بن عبد العزى بن قصي.
٤- بنو الحارث بن فهر
Quraish
The Alliance of Aḥlāf (Ḥilf al-Aḥlāf) (Also Called Laqḥat al-Dam – The Pact of Blood)
The alliance that supported Banu Abd al-Dar, consisting of the following clans:
Two other clans remained neutral in this conflict:
Final Resolution of the Conflict
The struggle between the two alliances ended as follows:
Key Figure Seven: The Alliance of the Muṭayyibīn and the Alliance of the Aḥlāf
The conflict between Banu Abd al-Dar and Banu Abd Manaf led to the Quraish clans aligning with one side or the other. So the Alliance of the Muṭayyibīn was the alliance that supported Banu Abd Manaf, consisting of the following clans:
Quraish
المفتاح الثامن: هاشم / الإيلاف / تراكم الثروة
هاشم بن عبد مناف ( ٤٦٥م - ٤٩٧م) هو واحدٌ من أولاد عبد مناف الأربعة إلى جانب (المطلب، نوفل، وعبد شمس) وهو الجد الثاني للرسول عليه الصلاة والسلام، ويعده الإخباريون أول من سن رحلتي الصيف والشتاء التجاريتين، كما يعتبر مؤسس معاهدات (الإيلاف)، حيث قام هاشم بتحويل مكة من سوق يأتيه التجار لعرض بضاعتهم ويقصده العرب للتبضع إلى مركز تجاري لنقل البضائع بين الشام واليمن مستفيدًا من كتاب أمان حصل عليه من البيزنطيين، واستخدم هذا الكتاب مع كل عشائر العرب في طرق التجارة التي تمر بها القوافل لضمان حمايتها مقابل إشراكهم في التجارة. وعرفت هذه الاتفاقيات بمجملها بالإيلاف، وكانت مصدرًا من أهم مصادر تراكم الثروة الذي شهدته قريش في مطلع القرن السادس الميلادي، علمًا بأن أهلها كان يغلب عليهم الفقر قبل ذلك. بعد عقد معاهدات الإيلاف بسنوات قليلة وفي عام ٥٠٢ ميلادية نشبت الحرب مجددًا بين الساسانيين والبيزنطيين بعد سلام قرابة ٦٢ عامًا، وأدت هذه الحرب إلى تعطل طرق التجارة في البحر الأحمر، وبالتالي ازدهار طرق التجارة البديلة والتي يملك المكيون مفاتيحها عبر إيلافهم، وكان ذلك سببًا في تعاظم ثروة القريشيين على نحو غير مسبوق
Quraish
Key Figure Eight: Hāshim / Īlāf / The Accumulation of Wealth
Hāshim bin ‘Abd Manāf (465 CE - 497 CE) was one of the four sons of ‘Abd Manāf, alongside (Al-Muttalib, Nawfal, and ‘Abd Shams).
He was the great-grandfather of the Prophet (peace and blessings be upon him) and is considered by historians to be the first to establish the two seasonal trade journeys of summer and winter.
He is also regarded as the founder of the Īlāf treaties, through which he transformed Mecca from a mere marketplace for displaying goods into a central trade hub for Arab merchants.
He secured a safe-conduct treaty from the Byzantines for the transportation of goods between the Levant and Yemen, and he used this treaty with all Arab tribes along trade routes in exchange for their protection.
These agreements collectively became known as Īlāf. One of the primary sources of Quraish’s wealth accumulation was these agreements, which flourished at the beginning of the 6th century CE.
A few years after the Īlāf treaties were established, war broke out again in 502 CE between the Sassanids and Byzantines.
After approximately 62 years of peace, this war led to the disruption of trade routes in the Red Sea.
As a result, alternative trade routes flourished, which the Meccans controlled through their Īlāf treaties.
This was a major factor in the unprecedented expansion of Quraish’s wealth.
Quraish
المفتاح التاسع: التنافس داخل بني عبد مناف / بين هاشم وابن أخيه أمية بن عبد شمس:
كان هاشم وعبد شمس أخوَيْن شقيقيْن ويقال أنهما كانا توأمًا، عُرف هاشم بخدمة الحجيج وإطعام الناس وبتنظيمه الإداري (الإيلاف)، بينما عرف عبد شمس بالتجارة.
بعد وفاة عبد شمس، حاول ابنه أمية (الذي انتسب له الأمويون لاحقًا) أن يأخذ مكانة عمه هاشم في إطعام الناس، فتحول الأمر بينهما إلى مفاخرة ومنافرة ثم احتكما إلى كاهن من خزاعة فقضى بتغريب أمية في الشام لمدة عشر سنوات.
يعتقد بعض المؤرخين أن هذا الحادث ترك أثرًا بين بني أمية بن عبد شمس، وأولاد عمهم هاشم بن عبد مناف.
وربما تعمق الأمر بمشكلة لاحقة بين عبد المطلب بن هاشم وحرب بن أمية بن عبد شمس، حيث اختلفا على دية لرجل يهودي كان جارًا لعبد المطلب، وكان هذا الأخير يرى أن على حرب بن أمية أن يدفعها لأنه ألّب على قتله، ورفض حرب ذلك وانتهى الأمر بتحكيمٍ رفض حرب نتائجه
Quraish
The ninth key: The rivalry within the Banu Abd Manaf / between Hashim and his nephew Umayyah bin Abd Shams:
Hāshim and ‘Abd Shams were two full brothers. It is said that they were twins. Hāshim was known for serving the pilgrims, feeding people, and organizing administrative affairs (Īlāf), while ‘Abd Shams was known for trade.
After the death of ‘Abd Shams, his son Umayyah (who later became the ancestor of the Umayyads) attempted to take his uncle Hāshim’s place in feeding the people. This turned into a public competition, leading to a rivalry between them. They eventually took their dispute to a soothsayer from the Khuzā‘ah tribe, who ruled in favor of Hāshim. As a result, Umayyah was exiled to the Levant (Shām) for ten years.
Some historians believe that this incident led to the long-standing hostility between Banu Umayyah and Banu Hāshim bin ‘Abd Manāf.
Later, the conflict deepened due to another dispute between ‘Abd al-Muṭṭalib bin Hāshim and Ḥarb bin Umayyah bin ‘Abd Shams. The two men disagreed over the blood money of a Jewish man who had been killed. ‘Abd al-Muṭṭalib believed the compensation should be paid by the killer’s clan, while Umayyah argued that the killer’s father should bear the responsibility.
The issue almost led to another war, but arbitration was rejected, and the matter was left unresolved.
Quraish
المفتاح العاشر: عبد المطلب بن هاشم بن عبد مناف
واسمه الأصلي شيبة، وهو الجد الأول للرسول عليه الصلاة والسلام، أمه هي سلمى بنت عمرو من بني النجار في يثرب، تربى عند أخواله نظرا لوفاة والده وهو مايزال صغيرًا، ثم كفله عمه المطلب فعُرف باسم عبد المطلب، تمكن من سيادة مكة لفترة، وحقق منجزات ومآثر تتعلق بخدمة الحجيج ومكانة مكة والكعبة
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Quraish
The Tenth Key: ‘Abd al-Muṭṭalib ibn Hāshim ibn ‘Abd Manāf
His original name was Shaybah, and he was the first grandfather of the Prophet, peace and blessings be upon him. His mother was Salmā bint ‘Amr from the Banu Najjar tribe in Yathrib. He was raised by his maternal uncles due to the death of his father while he was still young. Later, his uncle Al-Muṭṭalib took care of him, and he became known as ‘Abd al-Muṭṭalib. He managed to achieve leadership of Mecca for a period and accomplished achievements and feats related to serving the pilgrims and enhancing the status of Mecca and the Ka‘bah.
Session #4
Quraish
المفتاح الحادي عشر: خزاعة وتحالفها مع عبد المطلب؛
خزاعة هي القبيلة التي كانت تسيطر على مكة قبل أن يطردها قصي، وهي القبيلة التي أدخلت الأوثان في الكعبة على يد سيدها عمرو بن لحي الذي جاء بالأصنام من الشام.
تحالف عبد المطلب مع القبيلة ضد سائر قريش لتثبيت زعامته، وذلك بعد أن تعرض إلى ظلم من قِبَل عمه نوفل بن عبد مناف الذي اغتصب بعض الساحات التي يملكها عبد المطلب، فنصره أخواله من بني النجار، ثم رأت خزاعة أنها أحق بأن تنصره من سواها لأن جدته حبى بنت حليلٍ (أم عبد مناف بن قصي) كانت من خزاعة، فعقدوا معه حلفا بأن ينصروه على سائر قريش. وقد عُلَقَ الحِلف في الكعبة، وحضره بنو هاشم والمطلب دون بني نوفل وعبد شمس.
وقد ثبّت الحلف سيادة وزعامة عبد المطلب على مكة.
وكان لهذا آثارٌ لاحقةٌ كثيرةٌ امتد بعضها حتى فتح مكة
The Eleventh Key: Khuzā‘ah and Their Alliance with ‘Abd al-Muṭṭalib
Khuzā‘ah was the tribe that controlled Mecca before they were expelled by Quṣayy. It was the tribe that introduced idols into the Ka‘bah under their leader, ‘Amr ibn Luḥayy, who brought the idols from Syria. ‘Abd al-Muṭṭalib allied with the tribe against the rest of Quraysh to solidify his leadership. This was after he suffered injustice from his uncle Nawfal ibn ‘Abd Manāf, who usurped some courtyards owned by ‘Abd al-Muṭṭalib. His maternal uncles from the Banu Najjar supported him. Later, Khuzā‘ah saw that they had more right to support him than others because his grandmother Ḥubbay bint Ḥulayy (the mother of ‘Abd Manāf ibn Quṣayy) was from Khuzā‘ah. They made a pact with him to support him against the rest of Quraysh. The alliance was sealed in the Ka‘bah, and it was attended by Banu Hāshim and al-Muṭṭalib, but not by Banu Nawfal and ‘Abd Shams.
This pact established ‘Abd al-Muṭṭalib’s leadership over Mecca and had many lasting effects, some of which continued until the conquest of Mecca.
Quraish
Quraish
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المفتاح الثاني عشر: حلف الأحابيش:
بعد موت قصي الذي سبق له أن أخرج بني بكر بن عبد مناة بن كنانة من مكة، كثرت اعتداءات بني بكر على قريش، فعقد عبد مناف بن قصي حلفا مع بني الحارث بن عبد مناة بن كنانة (وهم أخوة بني بكر) وبني الهون من خزيمة، وبني المصطلق وحيٍ من قبيلة خزاعة، وبني نفاثة بن عدي بن الدئل بن بكر بن عبد مناة بن كنانة. واخْتُلِف في سبب تسمية الأحابيش، فقيل أن الحلف عُقدَ أسفل جبل أحبش في مكة، وقيل لأنهم كانوا قد اختلطوا بالأحباش وتزاوجوا منهم، كما قيل أنهم كانوا خليطا من العبيد والمرتزقة
Quraish
The Twelfth Key: The Alliance of the Aḥābīsh
After the death of Quṣayy, who had previously expelled the Banī Bakr bin ‘Abd Manāt bin Kināna from Mecca, their attacks on Quraysh increased. Consequently, ‘Abd Manāf bin Quṣayy formed an alliance with the Banī al-Ḥārith bin ‘Abd Manāt bin Kināna (who were brothers of Banī Bakr), Banī al-Hawn from Khuzaymah, Banī al-Muṣṭaliq, and a faction of the Khuzā‘ah tribe, as well as Banī Nafāthah bin ‘Adī bin ad-Dayl bin Bakr bin ‘Abd Manāt.
There is disagreement about the reason for naming the Aḥābīsh; some say that the alliance was made at the foot of Mount Aḥabish in Mecca, while others say it was because they mixed with the Abyssinians and intermarried with them. Some also say that they were a mixture of slaves and mercenaries.
Arabia in the 6th & 7th centuries
Arabia in the 6th & 7th centuries
Arabia in the 6th & 7th centuries
The Fijar Wars
The Lakhmid king of al-Hirah, al-Nu'man III commissioned a leader of Banu Amir, Urwa al-Rahhal, to lead the king's caravan to the annual market at Ukaz in the Hejaz. Al-Barrad ibn Qays, a member of Kinana who had been expelled from his tribe, had requested the commission, but Urwa, who frequented the king's court, mocked al-Barrad for being an outlaw and persuaded al-Nu'man to appoint him instead. As he led the caravan to Ukaz, Urwa was ambushed and slain by al-Barrad, who proceeded to seize the caravan's goods. Al-Barrad's attack occurred during the sacred months when fighting was forbidden among the Arabs. In response, Abu Bara, the preeminent chief of Banu Amir and its parent tribe, Hawazin, called his tribesmen to arms. A leader of Quraysh, Harb ibn Umayya, was allied to al-Barrad, but Quraysh also had close relations with Kilab, the branch of the Banu Amir to which Urwa and Abu Bara belonged. Kilab and Ka'b, another branch of Banu Amir, belonged to the Ḥums, a socio-economic and religious pact including the Quraysh and other tribes living in the Ḥaram (the area around Mecca considered inviolable by the Arabs). Kilab and Ka'b did not live within the Ḥaram. They owed their membership to their maternal Qurayshite descent.
The Fijar Wars
First year: News of the killing reached Ukaz, where al-Barrad's patron, Harb ibn Umayya, had gathered with other chieftains belonging to Quraysh. Realising that Banu Amir would be seeking revenge for the killing of Urwa, Quraysh and Kinana set off for Mecca. The Taymite chieftain Abd Allah ibn Jud'an reportedly supplied armor to one hundred men of Quraysh. They were pursued by Hawazin, who attacked them at Nakhla; the day of the battle is accordingly known as yawm Nakhla ('the day of Nakhla'), and is usually counted as the fourth day of fighting in ḥarb al-fijār and the first day of the second war. As night fell on yawm Nakhla, Quraysh and Kinana managed to escape to the Ḥaram. At that point, Kilab halted their pursuit in fear of violating the sanctity of the Ḥaram.
The Fijar Wars
Second year: The next year, the warring groups met once more, this time at Shamta/Shamza, again near Ukaz. This day of fighting is known as the yawm Shamṭa. The antagonists were the same, except that Banu Amir were not joined by its sub-groups, Ka'b and Kilab. Hawazin were victorious.
Third year: Fighting recurred again the next year, this time at Ukaz; again Hawazin won. The battle is known as yawm al-ʿAblāʾ.
Fourth year: The first battle this year is known as yawm ʿUkāẓ or yawm Sharab. On this occasion, Quraysh and Kinana won. However, another fight followed—the eighth day of fighting in total: yawm al-Ḥurayra, so named because it took place on the Harra near Ukaz, and again Hawazin won. Peace was restored after a few further skirmishes.
Arabia in the 6th & 7th centuries
The Battle of Dhi Qar (يوم ذي قار)
يوم ذي قار هو يوم هزمت به العرب العجم قبل مبعث النبي محمد، حيث وقع فيهِ القتال بين العرب والفرس في ذي قار وانتصر فيهِ العرب. وكان سببه أن كسرى أبرويز غضب على النعمان بن المنذر ملك الحيرة، وقد أوغر صدره عليه زيد بن عدي العباديّ لأنه قتل أباه عدي بن زيد، فلجأ النعمان إلى هانئ بن مسعود الشيباني فاستودعه أهله وماله وسلاحه، ثم عاد فاستسلم لكسرى، فسجنه ثم قتله. وأرسل كسرى إلى هانئ بن مسعود يطلب إليه تسليمه وديعة النعمان، فأبى هانئ دفعها إليه دفعاً للمذمة، فغضب كسرى على بني شيبان وعزم على استئصالهم، فجهّز لذلك جيشاً ضخماً من الأساورة الفرس يقودهم الهامرز وجلابزين، ومن قبائل العرب الموالية له، من تغلب والنمر بن قاسط وقضاعة وإياد، وولّى قيادة هذه القبائل إياس بن قبيصة الطائي، وبعث معهم كتيبتيه الشهباء والدوسر. فلما بلغ النبأ بني شيبان استجاروا بقبائل بكر بن وائل، فوافتهم طوائف منهم، واستشاروا في أمرهم حنظلة بن سيّار العجلي، واستقر رأيهم على البروز إلى بطحاء ذي قار، وهو ماء لبكر بن وائل قريب من موضع الكوفة.
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The Battle of Dhi Qar (يوم ذي قار)
The Day of Dhi Qar was a day when the Arabs defeated the Persians before the Prophet Muhammad's (PBUH) mission, where a battle took place between the Arabs and the Persians at Dhi Qar, and the Arabs achieved victory. The reason was that Khosrow II (Abrawiz), the Persian king, became angry with al-Nu‘man ibn al-Mundhir, the king of al-Hirah. Zayd ibn ‘Adi incited Khosrow’s anger against al-Nu‘man because al-Nu‘man had killed Zayd’s father, ‘Adi ibn Zayd. Al-Nu‘man fled to Hani ibn Mas‘ud al-Shaybani, seeking his protection, and entrusted him with his family, wealth, and weapons. However, al-Nu‘man was later surrendered to Khosrow, who imprisoned and then killed him. Khosrow sent an envoy to Hani demanding al-Nu‘man’s surrender, but Hani refused out of a sense of dignity. This angered Khosrow, and he resolved to annihilate them. He prepared a massive army of Persian soldiers and commanders, led by al-Hamruz and Jalandin. He also gathered allied Arab tribes, including Taghlib, Nimr ibn Qasit, Quda‘ah, and Iyad. Khosrow appointed Iyās ibn Qabīṣah al-Ṭā’ī to lead these tribes and sent them with other commanders, Kutaybah al-Shuhba’ and al-Dawsar. When the news reached the Banu Shayban, they sought the support of Bakr ibn Wa’il and consulted Hanzalah ibn Sayyar al-‘Ajli. They decided to confront the Persian forces at the plain of Dhi Qar, which was a water source belonging to Bakr ibn Wa’il, near the location of modern-day Kufa.
The Basus War
An influential tribal chief and leader of the Banu Taghlib, Kulaib ibn Rabiah, had shot a prized she-camel with his arrow. This camel belonged to a woman named Basus, who was related to the chief of the Banu Shayban, a subdivision of Banu Bakr. Basus wrote and recited a poem which incited the chief of Banu Shayban, Jassas ibn Murrah, against Kulayb ibn Rabi'ah; this resulted in the former stabbing the latter to death. Kulayb's murder angered the Banu Taghlib, and they attacked and provoked Banu Shayban hence bringing all the subdivisions of Banu Bakr against themselves.
The Basus War
الحارث بن عباد البكري (توفي نحو 50 ق هـ / 570 م)؛ حكيم، شاعر وسيد من سادات العرب في الجاهلية.من نصارى اليمامة في نجد انتهت إليه إمارة بني ضبيعة وهو شاب.
في أيامه كانت حرب البسوس فاعتزل القتال، مع قبائل من بكر، منها يشكر وعجل وقيس. ثم إن المهلهل قتل ولدا له اسمه بُجير، فثار الحارث ونادى بالحرب، وارتجل قصيدته المشهورة التي كرّر فيها قوله «قرّبا مربطَ النعامةِ مني»، أكثر من خمسين مرة، والنعامة فرسه، فجاؤوه بها، فجزّ ناصيتها وقطع ذنبها - وهو أول من فعل ذلك من العرب فاتخذ سنة عند إرادة الأخذ بالثأر - ونُصرت به بكر على تغلب، وأسّر المهلهل فجز ناصيته وأطلقه، وأقسم أن لا يكف عن تغلب حتى تكلمه الأرض فيهم، فأدخلوا رجلا في سرب تحت الأرض ومر به الحارث فأنشد الرجل:
أَبا مُنذِرٍ أَفنَيتَ فَاِستَبقِ بَعضَنا………حَنانَيكَ بَعضُ الشَرِّ أَهوَنَ مِنْ بَعضِ
فقيل: بر القسم: واصطلحت بكر وتغلب. وعمّر الحارث طويلا.
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The Basus War
Al-Harith ibn 'Abbad al-Bakri (died around 50 BCE / 570 CE) was a wise man, poet, and a leader among the Arabs during the pre-Islamic era. He was a Christian from Yamama, and from the tribe of Dhibaa when he was young. During his time, the Basus War occurred, involving tribes from Bakr, Yashkur, 'Ijl, and Qays. Then Al-Muhalhil killed his son named Bijir, so Al-Harith became enraged and called for freedom. He composed his famous poem, in which he repeated the phrase “Bring the tether of the ostrich closer to me” more than fifty times. The ostrich was his horse. They brought it to him, and he cut its forelock and set it free. He was the first Arab to perform this act, establishing it as a tradition when seeking revenge. Bakr triumphed over Taghlib, and Al-Muhalhil was captured and then released. Al-Harith vowed not to stop fighting Taghlib until the earth spoke about their destruction. So they placed a man in a tunnel beneath the ground, and when Al-Harith passed by, the man recited:
“O Abu Mundhir, you have nearly annihilated us… Spare some of us, for some evil is less severe than other evil.”
It was said: He honored his oath, and Bakr and Taghlib reconciled. Al-Harith lived a long life.
Dāhis and al-Ghābra (داحس والغبراء)
The chief of Banu Abs, Qays ibn Zuhayr, had organized a horse betting event with the chief of Banu Dhubyan, Hudhayfah ibn Badr. Qays brought a horse named Dahis, while Hudhayfah brought a horse named al-Ghabra. The winner would receive at least a hundred camels from the rival tribe.
During the race, the Banu Dhubyan sent a few men from their tribe to distract the horse named Dahis. As a result, Dahis slowed down and its rival al-Ghabra was able to win. When the Banu Abs heard about this, they ordered the Banu Dhubyan to pay the hundred camels, as they were the ones who would have won if not for the intervention. But Hudhayfah ibn Badr refused to pay up, and the Banu Abs responded by stabbing his brother to death. Banu Dhubyan retaliated by stabbing the brother of Qays ibn Zuhayr. The stabbings led to a series of bloody violence between the tribes.
Dāhis and al-Ghābra (داحس والغبراء)
The fighting lasted for approximately forty years. The pre-Islamic poet Antarah ibn Shaddad was one of the fighters in the war, fighting on the side of Banu Abs. Other Arabian tribes including Hawazin and the Tayy participated in the conflict on the side of Banu Dhubyan. More than a hundred people died in the fighting, which included Hudhayfah ibn Badr and Antarah ibn Shaddad.
Some of Banu Abs, however, refrained from fighting in order to guard the caravans of the Lakhmids that were passing through Al Yamama. The Lakhmid ruler at the time, Al-Nu'man III ibn al-Mundhir, had promised the Banu Abs rewards if they successfully protected his caravansز This led to the envy of Banu Dhubyan, and further escalated the conflict.
Two merchants, al-Harith and Ibn Sinan from neighboring tribes intervened and offered to pay the blood money for both Banu Abs and Banu Dhubyan as well as all the lives of the chiefs that were taken during the conflict. A truce was formed between the Banu Abs and Banu Dhubyan, ending the conflict
Yawm al-Buʿāth (معرکة بُعاث)
The Aws and Khazraj tribes were known for their many armed rivalries throughout history. As the Aws were preparing for yet another war, they pleaded with the Jewish tribes of Qurayza and Nadir to assist them; the Jews were reluctant at first because the Khazraj had threatened to take their children hostage if they assisted the Aws. However, a tribal chief of Khazraj by the name of 'Amr ibn Nu'man al-Bayadi soon kidnapped hostages from the Jewish tribes and subsequently killed them when the Jews did not agree to give away a portion of their properties to the Khazraj. Angered, the Jewish tribes would bitterly support the Aws in this war.
Yawm al-Buʿāth (معرکة بُعاث)
This day, known as the Day of Bu'ath, was when the actual battle itself occurred. Both armies met at a place known as Bu'ath, where they began the fighting. The Aws were losing at first; but then their chief, Hudayr al-Kata'ib ibn Simak al-Ashhali, shouted out to the Aws and reminded them of the evils and injustice done by the Khazraj towards their tribe. The Aws, motivated by this, persisted in their fight and then managed to kill a large number of Khazraji tribal warriors including 'Amr ibn Nu'man al-Bayadi. The Khazraj were ultimately defeated by the sudden reversal of power and then sounded the retreat.
Yawm al-Buʿāth (معرکة بُعاث)
Tired of fighting, the Aws and Khazraj elected 'Abd Allah ibn Ubayy as a ruler over Medina that ensured peace between both tribes. However, the arrival of the Islamic prophet Muhammad would lead to 'Abd Allah losing prominence in Medina.
Yawm Halima
Yawm Halima (يوم حليمة, lit. 'Day of Halima') is the name given to a battle fought between the rival Ghassanid and Lakhmid Arabs in the 6th century. Considered "one of the most famous battles of pre-Islamic Arabia", it was named after Halima, a Ghassanid princess who assisted the warriors of her tribe in the battle. The exact identity of the Ghassanid king who fought the battle is not certain, but he is commonly identified with al-Harith ibn Jabalah (r. 528–569), a major Byzantine client ruler who waged frequent conflicts with the Lakhmids under their respective king al-Mundhir III ibn al-Nu'man (r. 503/5–554). The Lakhmids in turn were clients of the Sassanid Persians, and the perennial tribal warfare between them and the Ghassanids was combined with the larger rivalry between Byzantium and Persia, with the Arabs fighting as auxiliaries for the two great empires. Yawm Halima is now commonly identified with a battle fought in June 554 near Chalcis (modern Qinnasrin), where the Ghassanids confronted one of Mundhir's raids. The Lakhmids were defeated and their king Mundhir fell on the field, but Harith also lost his eldest son Jabalah.
Session #5
Arabia in the 6th & 7th centuries
Arabia in the 6th & 7th centuries
Arabia in the 6th & 7th centuries
Arabia in the 6th & 7th centuries
Arabic Poetry and Oration
Arabic Poetry Structure
Terminology
Arabic Poetry Structure
The Hanging Poems
The "Hanging Poems" or Mu'allaqat (Suspended Odes) are a collection of seven (or sometimes ten) pre-Islamic Arabic poems considered to be the finest examples of this era's poetry. The name "Hanging Poems" comes from the traditional account that these poems were so highly regarded that they were written in gold on pieces of cloth and hung on the walls of the Kaaba in Mecca. They are attributed to these poets:
The Hanging Poems
The Hanging Poems
Additional Poets (sometimes included):
Imru’ Al-Qais
approximate translation in next page...
Imru’ Al-Qais
Stop, (you two), let us weep over the memory of a beloved and a dwelling!
Then (look at) Tudih and al‑Miqrāh—whose camp site’s trace has not yet been effaced.
You see (the) oryx droppings still in its courtyards…
It is as though on the morning of departure, the day they moved away…
…my companions tarried there atop their mounts.
Indeed, my remedy is a tear that must be shed.
At Siqṭ al‐Lawā, between ad‐Dukhūl and Ḥawmal,
(it stands) battered by the weaving of south and north winds,
its low‐lying basins appearing as though they were pepper seeds,
where we sit by the acacias of the camp, cracking open bitter colocynth,
while they say, “Do not destroy yourself in grief; bear up with composure,”
so is there any aid to be found in those faded traces of a dwelling?
Al-Harith ibn Hillizah
approximate translation in next page...
Al-Harith ibn Hillizah
Asmāʾ gave us word that she would depart,
after our time together at Burqat Shammāʾ.
Then we moved on—al‑Limḥiyāt, aṣ‑Ṣifāj, Aʿnāq,
the meadows of al‑Qaṭā and the valleys of ash‑Shaṯṯ.
None of those I knew remain there now, so I weep.
By your eyes, Hind of the homestead lit a fire,
which I glimpsed from far away;
I myself set it ablaze between al‑ʿAqīq and Shakhṣayn,
though I bear no greater harm—yet I seek help for my grief.
Many a dweller wearies of lingering in one place.
So bring me near to her pure abodes.
(We move on) to Fattāq, then ʿAdhib, then ʿUdhāb, and then al‐Wafāʾ—
and further still: Rubay, the two Shaʿbahs, then al‐Ablāʾ.
Today she has been led onward—what good does weeping do?
At last the highlands themselves bend around her path.
With scorn—never shall I find warmth from you!
Yet it returns, as light breaks forth.
When escape quickens, echoing in the distance, deliverance is near.
Tarafah ibn Al-Abd
approximate translation in next page...
Tarafah ibn Al-Abd
Ruins of Khawlah’s dwelling remain at Burqat Tahmad—
where once my comrades halted upon their mounts.
It was as though the litters of the Mālikiyyah formed a distant shore,
like some Adawliyyah vessel or a ship of Ibn Yāmin,
its prow slicing through the rippling water.
And in that camp, a slim gazelle shakes off its soft fur,
a timid one tending her little herd in a shaded grove,
smiling with a brightness as though lit from within.
It shimmers like a faded tattoo on the back of a hand.
They say, ‘Do not destroy yourself in sorrow—bear up with resolve.’
(It is) like the wreckage of a ship stranded at the rocky reefs by mischance,
whose pilot at times loses course, then finds his way again.
Much like a fortune‐teller dividing dust by hand—
revealing facets of a strand of pearls and emeralds—
she takes hold of the barīr’s trailing stems, draping herself,
so that you’d think the burning sand a mound matched by another.
Amr ibn Kalthoum
Labid ibn Rabi’ah
Antar ibn Shaddad
Zuhair ibn Abi Sulma
Zuhair ibn Abi Sulma
Whoever refuses to yield to the ends of the spears' iron heels shall surely bow to the sharp tips mounted on their upper shafts.
Whoever keeps his word goes unblamed; he whose heart is set on the sure path of piety needs not to fear or falter.
Whoever is in terror of the ways Death may come, Death shall yet slay him though he aspire to mount to heaven on the rungs of a ladder.
Whoever, being in abundance, grudges to give of his abundance to his own folk, shall be dispensed with and reviled.
Whoever suffers people always to be riding upon him, and never spares himself humiliation, shall come to rue it.
Whoever fares to foreign parts, reckons an adversary his friend; whoever respects not himself is not respected by others.
Whoever defends not his water-tank with his goodly weapons will see it broken; whoever assaults not others is himself assaulted.
Zuhair ibn Abi Sulma
Whoever acts not blandishingly in many matters shall be ground by sharp molars and trampled by camel's pads.
Whoever makes of benevolence a shield for his good name enhances his honour; whoever is not wary of abuse soon gets it.
Weary am I of the burdens of life; whoever lives fourscore years, believe you me, grows very weary.
I have seen the Fates trample like a purblind camel; those they strike they slay, those they miss are left to live on into dotage.
Whatever be the true nature a man possesses, though he may fancy it's hidden from his fellows, it will surely be known.
I know what is happening to-day, and what passed before that yesterday, I but as for knowing what tomorrow will bring, there I'm utterly blind.
Other Honourable Mentions
as-Samaw'al ibn 'Adiya
إذا المرءُ لمْ يَدنَسْ منَ اللؤمِ عِرضَهُ *** فكلُّ رداءٍ يرتديهِ جميلُ
وإنْ هوَ لمْ يَحمِلْ على النفسِ ضيمها *** فليسَ إلى حُسنِ الثناءِ سبيلُ
The Sa'alik
The sa'alik (singular: su'luk) were a fascinating and often misunderstood group in pre-Islamic Arabia.
Outcasts and Poets:
The Sa'alik
The Sa'alik
The sa'alik provide a unique perspective on pre-Islamic Arabian society. They represent a counter-narrative to the dominant tribal culture, highlighting the challenges and contradictions of that era. Their poetry is valuable for its literary merit and its insights into the lives and experiences of those who lived on the fringes of society.
Panegyric and Lampooning Poems
Al-Hutay’ah and Banu Anf Alnaqah
(Translation: A people who are the nose [the most important part] and others are the tails, and who compares the nose of the camel to the tail?)
A’asha and Al-Muhallaq
Session #6
Wisemen and Proverbs
Wisemen and Proverbs
عامر بن الظرب العدواني مع سخيلة
قال ابن إسحاق : وقوله حكم يقضي ، يعني عامر بن ظرب بن عمرو بن عياذ بن يشكر بن عدوان العدواني . وكانت العرب لا يكون بينها نائرة ولا عضلة في قضاء إلا أسندوا ذلك إليه ثم رضوا بما قضى فيه . فاختصم إليه في بعض ما كانوا يختلفون فيه ، في رجل خنثى ، له ما للرجل وله ما للمرأة ، فقالوا : أتجعله رجلا أو امرأة ؟ ولم يأتوه بأمر كان أعضل منه . فقال : حتى أنظر في أمركم ، فوالله ما نزل بي مثل هذه منكم يا معشر العرب فاستأخروا عنه . فبات ليلته ساهرا ، يقلب أمره ، وينظر في شأنه ، لا يتوجه له منه وجه . وكانت له جارية يقال لها سخيلة ترعى عليه غنمه ، وكان يعاتبها إذا سرحت فيقول : صبحت والله يا سخيل وإذا أراحت عليه قال : مسيت والله يا سخيل وذلك أنها كانت تؤخر السرح حتى يسبقها بعض الناس ، وتؤخر الإراحة حتى يسبقها بعض . فلما رأت سهره وقلة قراره على فراشه قالت : ما لك لا أبا لك ما عراك في ليلتك هذه ؟ قال : ويلك دعيني ، أمر ليس من شأنك ، ثم عادت له بمثل قولها . فقال في نفسه : عسى أن تأتي مما أنا فيه بفرج ؛ فقال : ويحك اختصم إلي في ميراث خنثى ، أأجعله رجلا أو امرأة ؟ فوالله ما أدري ما أصنع ، وما يتوجه لي فيه وجه . قال : فقالت : سبحان الله لا أبا لك أتبع القضاء المبال ، أقعده ، فإن بال من حيث يبول الرجل فهو رجل ، وإن بال من حيث تبول المرأة ، فهي امرأة . قال : مسي سخيل بعدها أو صبحي ، فرجتها والله . ثم خرج على الناس حين أصبح ، فقضى بالذي أشارت عليه به .
عامر بن الظرب العدواني مع سخيلة
This is a story about Amir bin Zarrab, a wise man from the tribe of Adwan who was known for his wisdom and sound judgment. The story is about how he solved a difficult case with the help of his maidservant, Sakhila.
The story goes that a person who had both male and female sexual characteristics came to Amir bin Zarrab seeking his judgment on whether he should be considered a man or a woman. This was a difficult case, and Amir bin Zarrab was unsure how to rule.
He spent a sleepless night thinking about the matter, but he could not come up with a solution. In the morning, he was talking to his maidservant, Sakhila, and she asked him what was wrong. He told her about the case, and she said that the answer was simple: "Look at where he urinates from. If he urinates from the same place as a man, then he is a man. If he urinates from the same place as a woman, then she is a woman."
Amir bin Zarrab was impressed by her wisdom, and he ruled according to her advice. The people were amazed by his wisdom, and they said that he had never been wiser.
Proverbs
Proverbs
Oration
Oration
خطبة كعب بن لؤيّ
قال ابن كثير- رحمه الله-: روى أبو نعيم من طريق محمد بن الحسن بن زبالة عن محمد بن طلحة التيمي عن محمد بن إبراهيم بن الحارث عن أبي سلمة قال: كان كعب بن لؤيّ يجمع قومه يوم الجمعة، وكانت قريش تسميه العَرُوبَة، فيخطبهم، فيقول:
أما بعد: فاسمعوا وتعلموا، وافهموا واعلموا، ليل ساج، ونهار ضاح، والأرض مهاد، والسماء بناء، والجبال أوتاد، والنجوم أعلام، والأولون كالآخرين، والأنثى والذكر، والروح وما يهيج إلى بِلى، فصلوا أرحامكم، واحفظوا أصهاركم، وثمّروا أموالكم، فهل رأيتم من هالك رجع؟ أو ميت نُشر؟
Translation of Ka'b ibn Lu'ay's Speech
Ibn Kathir - may God have mercy on him - said: Abu Nu'aym narrated from the route of Muhammad ibn al-Hasan ibn Zubalah, on the authority of Muhammad ibn Talhah al-Taymi, on the authority of Muhammad ibn Ibrahim ibn al-Harith, on the authority of Abu Salamah, who said: Ka'b ibn Lu'ay used to gather his people on Friday, and Quraysh used to call him al-`Arubah, and he would address them, saying:
"Now then, listen and learn, understand and know: a dark night and a bright day, the earth is a nurturing bed, and the sky is a protective structure, the mountains are pegs, and the stars are directing signs. The former are like the latter, the female and the male, the soul and what stirs it to action - yes indeed! So, maintain ties with your relatives, honor your in-laws, and make your wealth fruitful. Have you ever seen anyone who has perished return? Or a dead person resurrected?"
خطبة قس بن ساعدة
Qas ibn Sa'ada's Oration
"O people, listen and understand! Whoever lives, dies. Whoever dies, is gone. And everything that is coming, is coming... Rain and plants, livelihoods and sustenance, fathers and mothers, the living and the dead, gathering and dispersing. Dark night and bright day, a sky with constellations, and an earth with pathways, and seas with waves. A prepared resting place, a raised roof, stars that spin, seas that never run dry, stars that shine, and seas that are full of life... Indeed, in the sky is a message, and indeed, in the earth are lessons. What is the matter with people? They go and do not return?! Have they chosen to stay, so they remain? Or have they been left to sleep, so they slumber? Woe to the heedless people from the bygone nations and the past centuries! O people of Iyad! O people of Iyad! Where are the fathers and the forefathers? And where are the mighty pharaohs? Were they not more abundant than you in wealth and longer in lifespan? Time has ground them with its millstone, and torn them apart with its length."
خطبة هانئ بن قبيصة
Hani ibn Qabisa
Hani ibn Qabisa urging his people, Bakr, to fight on the day of Dhi Qar:
"O people of Bakr, a perished one who is excused is better than a fleeing survivor. Indeed, caution does not prevent fate, and patience is one of the means to victory. Death is preferable to disgrace. Facing death is better than turning one's back to it. To be stabbed in the front of the neck is more honorable than to be stabbed in the rear and on the back. O people of Bakr, fight, for there is no escape from death."
Arabia in the 6th & 7th centuries
Infanticide
Infanticide
مكانة وحال المرأة في الجاهلية قبل الإسلام
1- كان العرب في الجاهلية ينظرون إلى المرأة على أنها متاع من الأمتعة التي يمتلكونها مثل الأموال والبهائم.
2- وكان العرب لا يورثون المرأة، ويرون أن ليس لها حق في الإرث وكانوا يقولون: لا يرثنا إلا من يحمل السيف ويحمي البيضة.
3- وكذلك لم يكن للمرأة على زوجها أي حق، وليس للطلاق عدد محدود، وليس لتعدد الزوجات عدد معين.
وكان العرب إذا مات الرجل وله زوجة وأولاد من غيرها كان الولد الأكبر أحق بزوجة أبيه من غيره، فهو يعتبرها إرثا كبقية أموال أبيه، فعن ابن عباس رضي الله عنهما قال: كان الرجل إذا مات أبوه أو حموه فهو أحق بامرأته، إن شاء أمسكها، أو يحبسها حتى تفتدي بصداقها، أو تموت فيذهب بمالها. رواه أبو داود.
وقد كانت العدة للمرأة إذا مات زوجها سنة كاملة، وكانت المرأة تحد على زوجها شر حداد وأقبحه، فتلبس شر ملابسها، وتسكن شر الغرف، وتترك الزينة والتطيب والطهارة، فلا تمس ماء ولا تقلم ظفرا ولا تزيل شعرا ولا تبدو للناس في مجتمعهم.
4- وكان عند العرب أنواع من الزيجات الفاسدة منها: اشتراك مجموعة من الرجال بالدخول على امرأة واحدة ثم إعطاؤها حق الولد تلحقه بمن شاءت منهم فتقول إذا ولدت: هو ولدك يا فلان فيلحق به ويكون ولده. ومنها: نكاح الاستبضاع وهو أن يرسل الرجل زوجته لرجل آخر من كبار القوم لكي تأتي بولد منه يتصف بصفات ذلك الكبير في قومه. ومنها: نكاح المتعة وهو المؤقت. ومنها: نكاح الشغار وهو أن يزوج الرجل ابنته أو أخته أو موليته لرجل آخر على أن يزوجه هو موليته بدون مهر وذلك لأنهم يتعاملون على أساس أن المرأة يمتلكونها كالسلع.
Status of Women
Status of Women
When a man died leaving a wife and children from another woman, the eldest son had more right to his father's wife than anyone else. He considered her an inheritance like the rest of his father's property. Ibn Abbas (may God be pleased with him) narrated: "When a man's father or father-in-law died, he had more right to his wife. If he wished, he could keep her, or imprison her until she ransomed herself with her dowry, or she died, and he would take her wealth." (Narrated by Abu Dawood)
The waiting period ('iddah) for a woman whose husband died was a full year. The woman would mourn her husband in the worst and ugliest way, wearing her worst clothes, living in the worst rooms, and abandoning adornment, perfume, and cleanliness. She would not touch water, trim her nails, remove hair, or appear before people in their gatherings.
Status of Women
Usery in Arabia
روى الإمام مالك عَنْ زَيْدِ بْنِ أَسْلَمَ أَنَّهُ قَالَ : " كَانَ الرِّبَا فِي الْجَاهِلِيَّةِ أَنْ يَكُونَ لِلرَّجُلِ عَلَى الرَّجُلِ الْحَقُّ إِلَى أَجَلٍ فَإِذَا حَلَّ الْأَجَلُ قَالَ : أَتَقْضِي أَمْ تُرْبِي ؟ فَإِنْ قَضَى أَخَذَ وَإِلَّا زَادَهُ فِي حَقِّهِ وَأَخَّرَ عَنْهُ فِي الْأَجَلِ " .
وروى الطبري في تفسيره عن عبد الرحمن بن زيد بن أسلم ، في قوله: " لا تأكلوا الربا أضعافًا مضاعفة"، قال: كان أبي يقول: " إنما كان الربا في الجاهلية في التضعيف وفي السِّن [ السن: العمر. يريد بها أسنان الأنعام، كما سيتبين من بقية الأثر ] يكون للرجل فضل دين، فيأتيه إذا حل الأجل فيقول له : تقضيني أو تزيدني؟ ؛ فإن كان عنده شيء يقضيه قضى ، وإلا حوَّله إلى السن التي فوق ذلك = إن كانت ابنة مخاض يجعلها ابنة لبون في السنة الثانية ، ثم حِقَّة ، ثم جَذَعة، ثم رباعيًا، [ وهي من أسنان الإبل المعروفة عند العرب ] ثم هكذا إلى فوق ، وفي العين [ أي : النقود ] يأتيه ، فإن لم يكن عنده أضعفه في العام القابل، فإن لم يكن عنده أضعفه أيضًا، فتكون مئة فيجعلها إلى قابل مئتين، فإن لم يكن عنده جعلها أربعمئة، يضعفها له كل سنة أو يقضيه ، قال: فهذا قوله:"لا تأكلوا الربا أضعافًا مضاعفة " .
وكذا رواه من طريق البيهقي في "سننه" وفي "المعرفة" وزاد : " وروينا معناه عن مجاهد " .
قال الحافظ ابن حجر رحمه الله: " وَرَوَى الطَّبَرِيُّ مِنْ طَرِيق عَطَاء وَمِنْ طَرِيق مُجَاهِدٍ نَحْوَهُ , وَمِنْ طَرِيق قَتَادَةَ " إِنَّ رِبَا أَهْلِ الْجَاهِلِيَّةِ يَبِيع الرَّجُل الْبَيْع إِلَى أَجَل مُسَمَّى , فَإِذَا حَلَّ الْأَجَل وَلَمْ يَكُنْ عِنْد صَاحِبه قَضَاءٌ ، زَادَ وَأَخَّرَ عَنْهُ " انتهى من "فتح الباري"
Usery in Arabia
Al-Tabari narrated in his Tafsir from Abd al-Rahman ibn Zayd ibn Aslam, regarding the verse: "Do not consume riba in manifold increase," he said: My father used to say: "Riba in the pre-Islamic era was only in doubling and in the 'sin' [meaning the age of animals, as will become clear from the rest of the narration]. A man would have a debt outstanding, and when the due date arrived, he would come to him and say: 'Will you pay me or increase (the debt)?' If he had something to pay with, he would pay, otherwise he would transfer it to the next age category = if it was a young she-camel, he would make it a milk-giving she-camel in the second year, then a pregnant she-camel, then a young she-camel, then a four-year-old, [these are among the ages of camels known to the Arabs] and so on upwards. And in the 'ayn [i.e., money], he would come to him, and if he did not have it, he would double it for the following year, and if he still did not have it, he would double it again, so that one hundred would become two hundred the next year, and if he did not have it, he would make it four hundred, doubling it for him every year or he would pay it off. He said: This is His saying: 'Do not consume riba in manifold increase.'"
Usery in Arabia
Imam Malik narrated from Zayd ibn Aslam that he said: "Riba in the pre-Islamic era was when a man had a right over another man until a specified time. When the time came, he would say: 'Will you pay or will you increase (the debt)?' If he paid, he would take it, otherwise he would increase his right and delay the term."
It was also narrated by al-Bayhaqi in his "Sunan" and in "al-Ma'rifah" and he added: "We narrated its meaning from Mujahid."
Al-Hafiz Ibn Hajar (may God have mercy on him) said: "Al-Tabari narrated from the route of Ata and from the route of Mujahid something similar, and from the route of Qatada: 'The riba of the people of the pre-Islamic era was that a man would sell a sale until a specified term, and when the term came and his companion did not have the means to pay, he would increase it and delay it for him.'" End quote from "Fath al-Bari"
The World in the 6th century
World Population
Arabian Peninsula Population
Events of the 6th Century
Salman Al-Farsi (The Persian)
عن عبد الله بن عباس - رضي الله عنهما - قال: حدثني سلمان عن نفسه فقال: " كنت رجلا فارسيا من أهل أصبهان، من أهل قرية منها يقال لها: جي، وكان أبي دهقان (رئيس) قريته، وكنت أحب خلق الله إليه، فلم يزل به حبه إياي حتى حبسني في بيته كما تحبس الجارية، وأجهدت في المجوسية حتى كنت قاطن (خادم) النار الذي يوقدها، لا يتركها تخبو ساعة، قال: وكانت لأبي ضيعة (بستان) عظيمة، قال: فشغل في بنيان له يوما، فقال لي: يا بني! إني قد شغلت في بنيان هذا اليوم عن ضيعتي، فاذهب فأطلعها، وأمرني فيها ببعض ما يريد، فخرجت أريد ضيعته، فمررت بكنيسة من كنائس النصارى، فسمعت أصواتهم فيها وهم يصلون، وكنت لا أدري ما أمر الناس لحبس أبي إياي في بيته، فلما مررت بهم وسممعت أصواتهم، دخلت عليهم أنظر ما يصنعون، قال: فلما رأيتهم أعجبتني صلاتهم، ورغبت في أمرهم، وقلت: هذا والله خير من الدين الذي نحن عليه، فوالله ما تركتهم حتى غربت الشمس، وتركت ضيعة أبي، ولم آتها، فقلت لهم: أين أصل هذا الدين؟، قالوا: بالشام، قال: ثم رجعت إلى أبي، وقد بعث في طلبي، وشغلته عن عمله كله، قال: فلما جئته قال: أي بني أين كنت؟، ألم أكن عهدت إليك ما عهدت؟، قال: قلت: يا أبت! مررت بناس يصلون في كنيسة لهم، فأعجبني ما رأيت من دينهم، فوالله ما زلت عندهم حتى غربت الشمس، قال: أي بني! ليس في ذلك الدين خير، دينك ودين آبائك خير منه، قال: قلت: كلا والله، إنه خير من ديننا، قال: فخافني، فجعل في رجلي قيدا، ثم حبسني في بيته، قال: وبعثت إلى النصارى فقلت لهم: إذا قدم عليكم ركب من الشام تجار من النصارى فأخبروني بهم، قال: فقدم عليهم ركب من الشام تجار من النصارى،
Salman Al-Farsi (The Persian)
قال: فأخبروني بهم، قال: فقلت لهم: إذا قضوا حوائجهم، وأرادوا الرجعة إلى بلادهم فآذنوني بهم، فلما أرادوا الرجعة إلى بلادهم أخبروني بهم، فألقيت الحديد من رجلي، ثم خرجت معهم حتى قدمت الشام، فلما قدمتها قلت: من أفضل أهل هذا الدين؟، قالوا: الأسقف في الكنيسة، قال: فجئته، فقلت: إني قد رغبت في هذا الدين، وأحببت أن أكون معك، أخدمك في كنيستك، وأتعلم منك وأصلي معك، قال: فادخل فدخلت معه، قال: فكان رجل سوء، يأمرهم بالصدقة ويرغبهم فيها، فإذا جمعوا إليه منها أشياء، اكتنزه لنفسه ولم يعطه المساكين، حتى جمع سبع قلال من ذهب وورق (فضة)، قال: وأبغضته بغضا شديدا لما رأيته يصنع، ثم مات، فاجتمعت إليه النصارى ليدفنوه، فقلت لهم: إن هذا كان رجل سوء، يأمركم بالصدقة ويرغبكم فيها، فإذا جئتموه بها اكتنزها لنفسه ولم يعط المساكين منها شيئا، قالوا: وما علمك بذلك؟ قال: قلت: أنا أدلكم على كنزه، قالوا: فدلنا عليه، قال: فأريتهم موضعه، قال: فاستخرجوا منه سبع قلال مملوءة ذهبا وورقا، قال: فلما رأوها قالوا: والله لا ندفنه أبدا، فصلبوه، ثم رجموه بالحجارة، ثم جاؤوا برجل آخر فجعلوه بمكانه .
قال: يقول سلمان: فما رأيت رجلا لا يصلي الخمس أرى أنه أفضل منه، أزهد في الدنيا ولا أرغب في الآخرة، ولا أدأب ليلا ونهارا منه، قال: فأحببته حبا لم أحبه من قبله، وأقمت معه زمانا، ثم حضرته الوفاة، فقلت له: يا فلان! إني كنت معك، وأحببتك حبا لم أحبه أحدا من قبلك، وقد حضرك ما ترى من أمر الله، فإلى من توصي بي؟ وما تأمرني؟، قال: أي بني! والله ما أعلم أحدا اليوم على ما كنت عليه، لقد هلك الناس وبدلوا، وتركوا أكثر ما كانوا عليه إلا رجلا بالموصل وهو فلان، فهو على ما كنت عليه فالحق به .
Salman Al-Farsi (The Persian)
قال: فلما مات وغيب، لحقت بصاحب الموصل، فقلت له: يا فلان إن فلانا أوصاني عند موته أن ألحق بك، وأخبرني أنك على أمره، قال: فقال لي: أقم عندي، فأقمت عنده، فوجدته خير رجل على أمر صاحبه فلم يلبث أن مات، فما حضرته الوفاة قلت له: يا فلان! إن فلانا أوصي بي إليك، وأمرني باللحوق بك، وقد حضرك من الله - عز وجل - ما ترى، فإلى من توصي بي؟ وما تأمرني؟، قال: أي بني! والله ما أعلم رجلا على مثل ما كنا عليه إلا رجلا بنصيبين، وهو فلان فالحق به .
قال: فلما مات وغيب، لحقت بصاحب نصيبين، فجئته فأخبرته بخبري وما أمرني به صاحبي قال: فأقم عندي، فأقمت عنده، فوجدته على أمر صاحبيه، فأقمت مع خير رجل، فوالله ما لبثت أن نزل به الموت، فلما حضر قلت له: يا فلان! إن فلانا كان أوصى بي إلى فلان، ثم أوصى بي فلان إليك، فإلى من توصي بي؟ وما تأمرني؟، قال: أي بني! والله ما نعلم أحدا بقي على أمرنا آمرك أن تأتيه إلا رجلا بـعمورية، فإنه بمثل ما نحن عليه، فإن أحببت فأته، فإنه على أمرنا .
قال: فلما مات وغيب، لحقت بصاحب عمورية، وأخبرته خبري، فقال: أقم عندي، فأقمت مع رجل على هدي أصحابه وأمرهم، قال: واكتسبت حتى كان لي بقيرات وغنيمة، قال: ثم نزل به أمر الله، فلما حضر قلت له: يا فلان! إني كنت مع فلان، فأوصى بي فلان إلى فلان، وأوصى بي فلان إلى فلان، ثم أوصى بي فلان بي إليك، فإلى من توصي بي؟ وما تأمرني؟، قال: أي بني! ما أعلمه أصبح على ما كنا عليه أحد من الناس آمرك أن تأتيه، ولكنه قد أظلك زمان نبي، هو مبعوث بدين إبراهيم، يخرج بأرض العرب مهاجرا إلى أرض بين حرتين ( أرض ذات الحجارة السود ) بينهما نخل، به علامات لا تخفى، يأكل الهدية، ولا يكل الصدقة، بين كتفيه خاتم النبوة، فإن استطعت أن تلحق بتلك البلاد فافعل .
Salman Al-Farsi (The Persian)
قال: ثم مات وغيب، فمكثت بـعمورية ما شاء الله أن أمكث، ثم مر بي نفر من كلب، تجار، فقلت لهم: تحملوني إلى أرض العرب وأعطيكم بقراتي هذه وغنيمتي هذه؟، قالوا: نعم، فأعطيتهموها، وحملوني، حتى إذا قدموا بي وادي القرى ظلموني، فباعوني من رجل من اليهود عبدا، فكنت عنده، ورأيت النخل، ورجوت أن تكون البلد الذي وصف لى صاحبي، ولم يحق لي في نفسي، فبينما أنا عنده قدم عليه ابن عم له من المدينة من بني قريظة، فابتاعني منه، فاحتملني إلى المدينة، فوالله ما هو إلا أن رأيتها فعرفتها بصفة صاحبي، فأقمت بها .
وبعث الله رسوله فأقام بمكة ما أقام، لا أسمع له بذكر مع ما أنا فيه من شغل الرق، ثم هاجر إلى المدينة، فوالله إني لفي رأس عذق لسيدي أعمل فيه بعض العمل، وسيدي جالس إذ أقبل ابن عم له حتى وقف عليه فقال: فلان! قاتل الله بني قيلة، والله إنهم الآن لمجتمعون بقباء، على رجل قدم عليهم من مكة اليوم يزعمون أنه نبي، قال: فلما سمعتها أخذتني العرواء (برد الحمى)، حتى ظننت أني سأسقط على سيدي، قال: ونزلت عن النخلة فجعلت أقول لابن عمه ذلك: ماذا تقول؟! ماذا تقول؟!، قال: فغضب سيدي فلكمني لكمة شديدة، ثم قال: مالك ولهذا؟ أقبل على عملك، قال: قلت: لا شيء إنما أردت أن أستثبت عما قال، وقد كان عندي شيء قد جمعته، فلما أمسيت أخذته ثم ذهبت به إلى رسول الله - صلى الله عليه وسلم - وهو بـقباء، فدخلت عليه فقلت له: إنه قد بلغني أنك رجل صالح، ومعك أصحاب لك غرباء ذوو حاجة، وهذا شيء كان عندي للصدقة، فرأيتكم أحق به من غيركم، قال: فقربته إليه، فقال رسول الله - صلى الله عليه وسلم - لأصحابه: ( كلوا، وأمسك يده فلم يأكل، قال: فقلت في نفسي: هذه واحدة، ثم انصرفت عنه، فجمعت شيئا وتحول رسول الله - صلى الله عليه وسلم - إلى المدينة، ثم جئت به فقلت: إني رأيتك لا تأكل الصدقة، وهذه هدية أكرمتك بها، قال: فأكل رسول الله - صلى الله عليه وسلم - منها، وأمر أصحابه فأكلوا معه، قال: فقلت في نفسي: هاتان اثنتان .
Salman Al-Farsi (The Persian)
ثم جئت رسول الله - صلى الله عليه وسلم - وهو ببقيع الغرقد، قال: وقد تبع جنازة من أصحابه، عليه شملتان له، وهو جالس في أصحابه، فسلمت عليه ثم استدرت أنظر إلى ظهره، هل أرى الخاتم الذي وصف لي صاحبي، فلما رآني رسول الله - صلى الله عليه وسلم ـ استدبرته، عرف أني استثبت في شيء وصف لي، قال: فألقي رداءه عن ظهره، فنظرت إلى الخاتم فعرفته، فانكببت عليه أقبله وأبكي، فقال لي رسول الله - صلى الله عليه وسلم -: تحول، فتحولت، فقصصت عليه حديثي - كما حدثتك - يا ابن عباس! ) .
قال: فأعجب رسول الله - صلى الله عليه وسلم - أن يسمع ذلك أصحابه، ثم شغل سلمان الرق حتى فاته مع رسول الله - صلى الله عليه وسلم - بدر وأحد .
Salman Al-Farsi (The Persian)
Abdullah ibn Abbas said: Salman told me his story: "I was a Persian man from Isfahan. My father was the dehqan (leader) of our village. He loved me so much that he kept me confined at home, like a girl. I was devoted to Zoroastrianism, even tending the fire that was never allowed to go out.
One day, my father was busy with some construction and asked me to check on his large estate. On my way, I passed a Christian church and heard their prayers. Curious, I went inside to see what they were doing. Their worship impressed me, and I thought: 'This is better than our religion!' I stayed with them until sunset, neglecting my father's task.
When I returned, my father was angry. I told him about the Christians, and he warned me that their religion was no good. But I insisted it was better. Fearing I might convert, he chained me up.
I secretly contacted the Christians, asking them to inform me when traders from Syria came. When they did, I escaped and went to Syria. There, I asked who was the best among them, and they directed me to the bishop. I offered to serve him, but he turned out to be corrupt, hoarding the charity meant for the poor. I exposed his misdeeds, and the Christians replaced him with a good man.
This new bishop was the most devout person I had ever seen. I stayed with him for a long time, but when he was dying, he told me that true faith was rare now, except for a man in Mosul.
Salman Al-Farsi (The Persian)
I traveled to Mosul and found the man, who confirmed the bishop's words. When he died, he directed me to another man in Nisibis, who then sent me to Ammuriya.
In Ammuriya, the man told me that the time of a new prophet was near. This prophet would revive the faith of Abraham, migrate to a land of palm trees between two rocky areas, accept gifts but not charity, and have the seal of prophethood on his back.
Soon after, I met some Arab traders who took me to Medina as a slave. I saw the palm trees and hoped this was the place. Then, a man from Medina bought me.
One day, I overheard someone saying that a prophet had come to Quba. I felt a fever and thought I would fall on my master. I climbed down the tree and asked the man what he said. My master was angry and hit me.
That evening, I took some food to the Prophet (peace be upon him) in Quba. I said it was charity, but he didn't eat it. 'This is one of the signs,' I thought. Later, I brought him more food as a gift, and he ate from it. 'Two signs!' I exclaimed to myself.
Finally, I went to him in the cemetery of Baqi' al-Gharqad and saw the seal of prophethood on his back. I embraced it and wept. I told him my whole story, and he was delighted to hear it. Due to my slavery, I missed the battles of Badr and Uhud, but I eventually embraced Islam and became a free man."
Session #7
Arabian Culture
The Christians of Najran
شير ابن إسحاق وأبو صالح عن ابن عباس في السيرة أن قوم الأخدود هم نصارى نجران، وقال الضحاك إنّ أصحاب الأخدود هم قوم من النصارى كانوا باليمن قبل مبعث رسول الله صلى الله عليه وسلم بأربعين سنة، أخذهم يوسف بن شراحيل بن تبع الحميري، وكانوا نيفًا وثمانين رجلا، وحفر لهم أخدودًا وأحرقهم فيه، وقال الكلبي إن أصحاب الأخدود هم نصارى نجران، أخذوا بها قومًا مؤمنين، فخدوا لهم سبعة أخاديد، طول كل أخدود أربعون ذراعًا، وعرضه اثنا عشر ذراعًا.
وتحدثنا رواية سريانية أن النجاشي المسمى "aidog elesbaas" "كالب إل أصبحه" حارب الملك "dimianus" ويراد به "ذو نواس". ثم حارب ملك حمير لاعتدائه على التجار الروم واستيلائه على أموالهم، فانتصر "aidog" على ملك حمير، وعين على حمير ملكًا نصرانيًّا. فلما مات هذا الملك المعين، عذَّب خلفه نصارى نجران، فغزا "aidog" حمير وانتصر عليها. وفي المرويات اليونانية عن الشهداء أن الذي قام بتعذيب نصارى نجران هو الملك ذو نواس (dunaas) ملك حمير، وأن الذي غزا اليمن هو النجاشي (Elesbas/'Eλeoßás ). فلما دخلت جيوشه أرض حمير، فر (dunaas) إلى الجبال فتحصن فيها، حتى إذا سنحت له الفرصة خرج فقتل من بقي من جيش النجاشي في اليمن واحتل مدينة "نجران"، فقام عندئذ elesbas بحملة ثانية فانتصر بها على "dunaas"، وعين أبرهة (abrames) في مكانه. وقد دون يوحنا الأفسسي في تأريخه الكنسي وثيقة مهمة جدًّا عن حادث تعذيب نصارى نجران، هي رسالة وجهها "سيميون أوف بيث أرشام" المعاصر لهذا الحادث إلى "رئيس دير جبلة" يصف فيها ما سمعه وما قصَّه عليه شهود عيان من أهل اليمن عن تعذيب نصارى نجران وما لاقوه هناك من أصناف العذاب.
The Christians of Najran
وقد ذكر "شمعون الأرشامي" في رسالته أنه كان قد رافق "إبراهيم" والد "نونوسوس" الشهير في رسالة خاصة أمر بها القيصر "يوستينوس الثاني" إلى ملك الحيرة "المنذر الثالث". وكان ذلك في العشرين من كانون الثاني من سنة 835 من التاريخ السلوقي الموافق فبراير 523 للميلاد. فلما بلغا قصر الملك، سمعا بأخبار استشهاد نصارى نجران. وعلم به "شمعون" من كتاب وجهه ملك حمير إلى ملك الحيرة، يطلب منه أن يفعل بنصارى مملكته ما فعله هو بنصارى نجران. وقد قرئ الكتاب أمامه، فوقف على ما جاء فيه، وعلم به أيضًا من رسول أرسله في الحال إلى نجران ليأتيه بالخبر اليقين عن هذه الأعمال المحزنة التي حلت بالمؤمنين. وقد وجه شمعون في نهاية الرسالة نداء إلى الأساقفة خاصة أساقفة الروم ليعلمهم بهذه الفاجعة التي نزلت بإخوانهم في الدين، وإلى بطريق الإسكندرية ليتوسط لدى نجاشي الحبشة في مساعدة نصارى اليمن، كما وجه نداءه إلى أخبار "طبرية" للتأثير على ملك حمير، والتوسط لديه بالكف عن الاضطهاد والتعذيب. وكذلك ذكرت التواريخ أن الملك يوسف أسار يثأر الحميري كان حاكماً دموياً وقاسياً. حتى أنه يقال أن التعذيب الذي مارسه ضد شعبه قد فاق الحد لدرجة أدهشت المؤرخين، ووفق النقوش التي تم العثور عليها، ففي النص (Ry 508) المؤرخ في يونيو 523م، قام بحملة على ظفار حيث الأحباش، ودمر كنيستها، ثم توجه إلى الأشاعر، ومنها غزا المخأ ودمر المدينة وكنيستها، ورابط بها في «حصن المندب»، ثم توجه نحو نجران، وخلال حملته هذه أَفْنَى 13 ألف واحتجز 9500، وفي النص (Ry 507) المؤرخ في يوليو 523م، دون ما حققه من إنجازات، وذكر أنه أَهلك 14 ألف وأعتقل 11 ألف، وفي النص (Ja 1028) المؤرخ أيضاً في يوليو 523م، قتل 12500 وأسر 11 ألف من مناطق: ظفار والركب والأشعر وفرسان والمخأ ونجران؛ أي أنه قتل في شهرين ما يقارب من أربعين ألفا من أعدائه الأحباش المحتلين وكذلك من شعبه، هذا فقط في النقوش التي تم العثور عليها. وقد يكون قتله لأصحاب الأخذوذ من ضمن هذه الحوادث التي لم تذكر المصادر تفاصيلها.
The Christians of Najran
Ibn Ishaq and Abu Salih narrated from Ibn Abbas in the biography (of the Prophet) that the people of the ditch (al-Ukhdud) were the Christians of Najran. Al-Dahhak said that the people of the ditch were a group of Christians in Yemen forty years before the mission of the Messenger of God (peace be upon him). Yusuf ibn Shurahil ibn Tubba' al-Himyari captured them; they were more than eighty men. He dug a ditch for them and burned them in it. Al-Kalbi said that the people of the ditch were the Christians of Najran. They captured a group of believers there, dug seven ditches for them, each ditch forty cubits long and twelve cubits wide.
A Syriac account tells us that the Negus, called Aidog Elesbaas (Kaleb Ella Asbeha), fought King Dimianus, who is referred to as Dhu Nuwas. Then he fought the king of Himyar for attacking Roman traders and seizing their wealth. Aidog was victorious over the king of Himyar and appointed a Christian king over Himyar. When this appointed king died, his successor persecuted the Christians of Najran. Aidog then attacked Himyar and was victorious.
In the Greek narratives about the martyrs, it is mentioned that the one who persecuted the Christians of Najran was King Dhu Nuwas (Dunaas), the king of Himyar, and that the one who invaded Yemen was the Negus (Elesbas/'Eλeoßás). When his armies entered the land of Himyar, Dunaas fled to the mountains and fortified himself there. When he had the opportunity, he came out and killed the rest of the Negus's army in Yemen and occupied the city of Najran. At that point, Elesbas launched a second campaign and was victorious over Dunaas. He appointed Abraha (Abrames) in his place.
The Christians of Najran
John of Ephesus recorded in his ecclesiastical history a very important document about the incident of the persecution of the Christians of Najran. It is a letter sent by Simeon of Beth Arsham, who was a contemporary of this event, to the "head of the monastery of Jabalah," in which he describes what he heard and what eyewitnesses from Yemen told him about the persecution of the Christians of Najran and the kinds of torture they endured there.
Simon of Arsham mentioned in his letter that he had accompanied Abraham, the father of the famous Nonosus, in a special mission ordered by Emperor Justin II to the king of Hira, al-Mundhir III. This was on the 20th of January of the year 835 of the Seleucid era, corresponding to February 523 AD. When they reached the king's palace, they heard news of the martyrdom of the Christians of Najran. Simon learned about it from a letter sent by the king of Himyar to the king of Hira, asking him to do to the Christians of his kingdom what he had done to the Christians of Najran. The letter was read in front of him, and he learned what it contained. He also learned about it from a messenger he sent immediately to Najran to bring him reliable news about these sad events that befell the believers. At the end of the letter, Simon sent an appeal to the bishops, especially the bishops of Rome, to inform them of this tragedy that had befallen their brothers in faith, and to the Patriarch of Alexandria to intercede with the Negus of Abyssinia to help the Christians of Yemen. He also sent an appeal to the news of Tiberias to influence the king of Himyar and to intercede with him to stop the persecution and torture.
The Christians of Najran
Likewise, the histories mention that King Yusuf Asar Yathar al-Himyari was a bloody and cruel ruler. It is said that the torture he practiced against his people exceeded the limit to the point that it astonished historians. According to the inscriptions that were found, in the text (Ry 508) dated June 523 AD, he launched a campaign against Zafar, where the Abyssinians were, and destroyed its church. Then he went to the Asha'ir, and from there he invaded al-Mukha and destroyed the city and its church. He stayed there in the "fortress of Mandab." Then he headed towards Najran. During this campaign, he killed 13,000 and captured 9,500. In the text (Ry 507) dated July 523 AD, he recorded his achievements and mentioned that he killed 14,000 and captured 11,000. In the text (Ja 1028), also dated July 523 AD, he killed 12,500 and captured 11,000 from the areas of: Zafar, al-Rakb, al-Ash'ar, Farsan, al-Mukha, and Najran. That is, he killed in two months nearly forty thousand of his enemies, the Abyssinian occupiers, as well as from his own people. This is only in the inscriptions that were found. His killing of the people of the ditch may have been among these events, the details of which were not mentioned in the sources.
Hatim Al-Ta’ee
هو حاتم بن عبد الله بن سعد بن آل فاضل بن امرؤ القيس بن عدي بن أخزم بن أبي أخزم هزومة بن ربيعة بن جرول بن ثعل بن عمرو بن الغوث بن طيء الطائي، ويكنى أبا سفانة وأبا عدي. حاتم من قبيلة طيء، وأمه عتبة بنت عفيف بن عمرو بن أخزم، كانت ذات يسر وسخاء، حجز عليها إخوتها ومنعوها مالها خوفاً من التبذير، نشأ ابنها حاتم على غرارها بالجود والكرم، ويُعتبر أشهر العرب بالكرم والشهامة، كما يُعد مضرب المثل في الجود والكرم. زار الشام فتزوج ماوية بنت حجر الغسانية، وهو من أشهر الشعراء في عصر الجاهلية.
وكان إذا اشتد البرد وكلب الشتاء أمر غلامه فأوقد ناراً في بقاع من الأرض، لينظر إليها من أضل الطريق ليلا فيصمد نحوه:
أوقد فإن الليل لـيل قـر……..والريح يا واقد ريح صر
عل يرى نارك من يمـر……..إن جلبت ضيفا فأنت حر
Hatim Al-Ta’ee
He is Hatim ibn Abdullah ibn Sa'd ibn Al Fadil ibn Imru' al-Qais ibn Adi ibn Akhzam ibn Abi Akhzam Hazuma ibn Rabi'a ibn Jarwal ibn Tha'l ibn Amr ibn al-Ghauth ibn Tai al-Tai. His nicknames were Abu Sufana and Abu Adi. Hatim was from the tribe of Tai. His mother, Utba bint Afif ibn Amr ibn Akhzam, was a woman of means and generosity. Her brothers seized her wealth and prevented her from it, fearing extravagance. Her son, Hatim, grew up emulating her in generosity and nobility. He is considered the most famous Arab for generosity and chivalry, and he is considered the epitome of generosity and magnanimity. He visited the Levant and married Mawiya bint Hajar al-Ghassaniyya, who was one of the most famous poets of the pre-Islamic era.
When the cold intensified and winter became severe, he would order his servant to light fires in different areas of the land, so that those who lost their way at night could see it and head towards it:
Kindle the fire, for the night is a cold night... And the wind, O Waqid, is a fierce wind.
So that those who pass by may see your fire... If you bring a guest, then you are free
Al-Walid ibn Al-Mughirah
هو أبو عبد شمس الوليد بن المغيرة بن عبد الله بن عمرو بن مخزوم القرشي، المخزومي، الملقب بالوحيد و العدل، و ابن صخرة نسبة إلى أمه صخرة بنت الحارث ابن عبد الله.
هو والد خالد بن الوليد و عم أبي جهل.
كان من سادات و زعماء و أجواد قريش، و أحد حكماء و قضاة و زنادقة العرب المشهورين، و من دهاتهم و شجعانهم.
و يقال: كان من الذين حرموا الخمرة في الجاهلية.
كان أول من صعد على الكعبة لهدمها عند ما مررت قريش هدمها و بناءها.
كان حدادا وثنيا ملحدا كافرا
Al-Walid ibn Al-Mughirah
He is Abu Abd Shams Al-Walid ibn Al-Mughira ibn Abdullah ibn Amr ibn Makhzum Al-Qurashi, Al-Makhzumi, nicknamed Al-Wahid (the Unique) and Al-Adl (the Just), and Ibn Sakhr, attributed to his mother Sakhr bint Al-Harith ibn Abdullah.
He is the father of Khalid ibn Al-Walid and the uncle of Abu Jahl.
He was one of the masters, leaders, and generous men of Quraysh, and one of the famous wise men, judges, and zanadiqa (those who deviated from true religion) of the Arabs, and one of their most cunning and brave men.
It is said that he was among those who forbade alcohol in the pre-Islamic era.
He was the first to climb the Kaaba to demolish it when the Quraysh decided to demolish and rebuild it.
He was a blacksmith, a pagan, and an atheist.
Abu Sufyan Sakhr ibn Harb
أَبُو سُفْيَان صخر بْن حرب بن أمية بن عبد شمس بن عبد مناف الأموي القرشي. هُوَ والد معاوية، ويزيد، وعتبة، وإخوتهم. ولد قبل الفيل بعشر سنين، وَكَانَ من أشراف قريش فِي الجاهلية، وَكَانَ تاجرا يجهّز التجّار بما له وأموال قريش إِلَى الشام وغيرها من أرض العجم، وَكَانَ يخرج أحيانًا بنفسه، فكانت إليه راية الرؤساء المعروفة بالعقاب، وَكَانَ لا يحبسها إلا رئيس، فإذا حميت الحرب اجتمعت قريش فوضعت تلك الراية بيد الرئيس. ويقال: كَانَ أفضل قريش فِي الجاهلية رأيًا ثلاثة: عتبة، وأبو جهل، وأبو سفيان، فلما أتى اللَّه بالإسلام أدبروا فِي الرأي. وَكَانَ أَبُو سُفْيَان صديق العباس ونديمه فِي الجاهلية.
Abu Sufyan Sakhr ibn Harb
Abu Sufyan Sakhr ibn Harb ibn Umayya ibn Abd Shams ibn Abd Manaf al-Umawi al-Qurashi. He is the father of Muawiyah, Yazid, Utbah, and their siblings. He was born ten years before the Year of the Elephant. He was one of the nobles of Quraysh in the pre-Islamic period, and he was a merchant who equipped traders with his wealth and the wealth of Quraysh to the Levant and other lands of the non-Arabs. He sometimes went out himself, and he had the banner of the leaders, known as al-Uqab (the Eagle). It was not held except by a leader, so when the war intensified, Quraysh would gather and place that banner in the hand of the leader. It is said that the three best of Quraysh in the pre-Islamic period in terms of opinion were: Utbah, Abu Jahl, and Abu Sufyan. But when Allah brought Islam, they turned away from good judgment. Abu Sufyan was the friend and companion of al-Abbas in the pre-Islamic period.
Abul-hakam ibn Hisham
أبو جهل عمرو بن هشام بن المغيرة بن عبد الله بن عُمَر المخزومي القرشي (68 ق هـ - 2 هـ / 555م - 624 م). كان سيدا من سادات قريش من قبيلة كنانة وكان من أشد المعادين للنبي محمد نبي الله، وكنيته أبو الحكم، ولكن الرسول محمد كنّاه بأبي جهل بعد أن كان يُكنى بأبي الحكم، وذلك لقتله امرأة عجوزا طعنا بالحربة من قُبُلها حتى الموت، بسبب جهرها بالإسلام، وهي سمية بنت خياط. وكان أبوه هو هشام بن المغيرة سيد بني مخزوم من كنانة في حرب الفجار ضد قبائل قيس عيلان.
دار الندوة لا يجتمع فيها إلا حكماء قريش وشيوخها الذين تجاوزوا الخمسين من أعمارهم. ولأن عمرو بن هشام كان حكيما وذا رأي سديد; دخل دار الندوة وهو لا يزال في الخامسة والعشرين من عمره، لذلك سمي أبا الحكم.
Abul-hakam ibn Hisham
Abu Jahl, Amr ibn Hisham ibn al-Mughira ibn Abdullah ibn Umar al-Makhzumi al-Qurashi (68 BH - 2 AH / 555 AD - 624 AD). He was a leader among the leaders of Quraysh from the tribe of Kinana and was one of the most vehement enemies of the Prophet Muhammad (peace be upon him). His nickname was Abu al-Hakam (Father of Wisdom), but the Messenger Muhammad (peace be upon him) gave him the nickname Abu Jahl (Father of Ignorance) after he was known as Abu al-Hakam. This was because he killed an old woman, Sumayya bint Khayyat, by stabbing her with a spear in her private parts until she died, due to her openly declaring her conversion to Islam. His father was Hisham ibn al-Mughira, the leader of Bani Makhzum of Kinana, in the Fijar War against the tribes of Qays 'Aylan.
Dar al-Nadwa (the Council House) was not attended except by the wise men and elders of Quraysh who were over fifty years old. Because Amr ibn Hisham was wise and of sound judgment, he entered Dar al-Nadwa while he was still twenty-five years old. That is why he was called Abu al-Hakam.
Monotheists of Arabia
Khaled ibn Sinan
Quss ibn Sa’idah
وممن كان يدين بشريعة إبراهيم وإسماعيل عليهما الصلاة والسلام، قس بن ساعدة الإيادي، فقد كان خطيبا، حكيما، عاقلا، له نباهة، وفضل، وكان يدعو إلى توحيد الله، وعبادته، وترك عبادة الأوثان، كما كان يؤمن بالبعث بعد الموت، وقد بشر بالنبي صلى الله عليه وسلم.. فقد روى أبو نعيم في دلائل النبوة عن ابن عباس قال: إن قس بن ساعدة كان يخطب قومه في سوق (عكاظ) فقال في خطبته: سيعلم حق من هذا الوجه وأشار بيده إلى مكة، قالوا: وما هذا الحق؟ قال: رجل من ولد لؤي بن غالب يدعوكم إلى كلمة الإخلاص، وعيش الأبد، ونعيم لا ينفد، فإن دعاكم فأجيبوه، ولو علمت أني أعيش إلى مبعثه لكنت أول من يسعى إليه وقد أدرك النبي صلى الله عليه وسلم ولكنه مات قبل البعثة. ومما كان ينشده من شعره:
في الذاهبين الأولين * من القرون لنا بصائر
لــما رأيــت مواردا * للموت ليس لها مصادر
ورأيت قومي نحوها * يمضي الأصاغر والأكابر
لا من مضى يأتي إليك * ولا من الباقين غابر
أيقنت أني لا محالة * حيث صار القوم صائر
Quss ibn Sa’idah
Among those who followed the teachings of Ibrahim and Ismail (peace be upon them) was Quss ibn Sa’idah al-Iyyadi. He was an eloquent orator, wise, and intelligent, possessing great insight and virtue. He called for the oneness of Allah, worshiping Him alone, and abandoning idol worship. He also believed in resurrection after death and foretold the coming of the Prophet Muhammad (peace be upon him).
Abu Nu‘aym narrated in Dalā’il al-Nubuwwah from Ibn Abbas that Quss ibn Sa’idah used to deliver sermons to his people in the market of ‘Ukāẓ. In one of his speeches, he said:�"The truth will be known from this direction," and he pointed toward Makkah.�They asked, "What is this truth?"�He replied, "A man from the lineage of Lu’ayy ibn Ghalib will call you to the word of sincerity and to eternal bliss. Respond to him! If I knew that I would live to see his mission, I would be the first to follow him."�He lived during the time of the Prophet (peace be upon him) but passed away before the message was revealed.
Among his poetry, he recited:
In those who passed before us, there are lessons for us to see.
When I saw the paths of death, with no sources to return from,
And I saw my people heading towards it, both the young and the old proceeding,
None of those who left come back to you, nor do any of the living remain forever.
I became certain, without a doubt, that I would go where the people have gone.
Suwaid ibn AsSamit
وهو سويد بن الصامت بن عطية بن حوط بن حبيب بن عمرو بن عوف بن مالك بن الأوس، وأمه: ليلى بنت عمرو النجارية أخت سلمى بنت عمرو أم عبد المطلب بن هاشم. فسويد هذا ابن خالة عبد المطلب جد رسول الله.
قال محمد بن إسحاق: "وكان رسول الله على ذلك من أمره كلما اجتمع الناس بالموسم أتاهم يدعو القبائل إلى الله وإلى الإسلام ويعرض عليهم نفسه وما جاء به من الله من الهدى والرحمة، ولا يسمع بقادم يقدم مكة من العرب له اسم وشرف، إلا تصدى له ودعاه إلى الله تعالى، وعرض عليه ما عنده. فقدم سويد بن الصامت أخو بني عمرو بن عوف مكة حاجا - أو معتمرا - وكان سويد إنما يسميه قومه فيهم الكامل لجلده وشعره وشرفه ونسبه، فتصدى له رسول الله حين سمع به فدعاه إلى الله والإسلام، فقال له سويد: فلعل الذي معك مثل الذي معي. فقال له رسول الله صلى الله عليه وسلم: وما الذي معك؟ قال: مجلة لقمان - يعني: حكمة لقمان. فقال رسول الله صلى الله عليه وسلم: اعرضها علي، فعرضها عليه. فقال: إن هذا الكلام حسن والذي معي أفضل من هذا؛ قرآن أنزله الله علي هو هدى ونور. فتلا عليه رسول الله صلى الله عليه وسلم القرآن ودعاه إلى الإسلام. فلم يبعد منه وقال: إن هذا القول حسن. ثم انصرف عنه فقدم المدينة على قومه فلم يلبث أن قتله الخزرج. فإن كان رجال من قومه ليقولون: إنا لنراه قتل وهو مسلم، وكان قتله قبل بعاث. وقد رواه البيهقي، عن الحاكم، عن الأصم، عن أحمد بن عبد الجبار، عن يونس بن بكير، عن ابن إسحاق بأخصر من هذا.
Zaid ibn Amr ibn Nufail
كان من أهل الفترة الذين كانوا على الحنيفية؛ ففي صحيح البخاري عن ابن عمر: [أن زيد بن عمرو بن نفيل خرج إلى الشام يسأل عن الدين ويتبعه، فلقي عالما من اليهود، فسأله عن دينهم، فقال: إني لعلي أن أدين دينكم فأخبرني، فقال: لا تكون على ديننا حتى تأخذ بنصيبك من غضب الله! قال زيد: ما أفر إلا من غضب الله، ولا أحمل من غضب الله شيئا أبدا، وأنى أستطيعه! فهل تدلني على غيره؟ قال: ما أعلمه إلا أن يكون حنيفا، قال زيد: وما الحنيف؟ قال: دين إبراهيم، لم يكن يهوديا ولا نصرانيا، ولا يعبد إلا الله، فخرج زيد فلقي عالما من النصارى، فذكر مثله، فقال: لن تكون على ديننا حتى تأخذ بنصيبك من لعنة الله! قال: ما أفر إلا من لعنة الله، ولا أحمل من لعنة الله، ولا من غضبه شيئا أبدا، وأنى أستطيع! فهل تدلني على غيره؟ قال: ما أعلمه إلا أن يكون حنيفا، قال: وما الحنيف؟ قال: دين إبراهيم، لم يكن يهوديا، ولا نصرانيا، ولا يعبد إلا الله، فلما رأى زيد قولهم في إبراهيم - عليه السلام - خرج، فلما برز رفع يديه، فقال: اللهم إني أشهد أني على دين إبراهيم](البخاري:3616).
Zaid ibn Amr ibn Nufail
وفي صحيح البخاري عن عبد الله بن عمر - رضي الله عنهما -: "أن النبي صلى الله عليه وسلم لقي زيد بن عمرو بن نفيل بأسفل بلدح، قبل أن ينزل على النبي صلى الله عليه وسلم الوحي، فقدمت إلى النبي صلى الله عليه وسلم سفرة، فأبى أن يأكل منها، ثم قال زيد: إني لست آكل مما تذبحون على أنصابكم، ولا آكل إلا ما ذكر اسم الله عليه. وكان يعيب على قريش ذبائحهم ثم يقول: خلقها الله، وأنزل من السماء ماء، وأنبت لها الأرض ثم يذبحوها على غير اسم الله](صحيح البخاري: كتاب مناقب الأنصار: ح 3614).
وقال رسول الله صلى الله عليه وسلم: [دخلت الجنة فرأيت لزيد بن عمرو بن نفيل درجتين](رواه ابن عساكر، وحسنه الألباني).�وعن سعيد بن زيد قال: [سألت أنا، وعمر بن الخطاب رسول الله صلى الله عليه وسلم عن زيد بن عمرو، فقال: يأتي يوم القيامة أمة وحده](رواه أبو يعلى وإسناده حسن).
Abu Amir ibn Saifi
كان يدعى بأبي عامر الراهب فسماه النبي صلى الله عليه وسلم أبو عامر الفاسق، وقد ورد ذكره في كتاب أسد الغابة لابن الأثير، والإصابة لابن حجر العسقلاني، وذلك عند ترجمتهما لابنه حنظلة الغسيل، فقالا ما خلاصته: اسمه عمرو ويقال عبد عمرو بن صيفي بن زيد بن أمية بن ضبيعة، من الأوس من بني عمرو بن عوف، كان في الجاهلية يعرف بالراهب، وكان يذكر البعث ودين الحنيفية، وكان أبو عامر وعبد الله بن أبي بن سلول قد حسدا رسول الله صلى الله عليه وسلم على ما من الله به عليه، فأما عبد الله بن أبي فأضمر النفاق، وأما أبو عامر فخرج إلى مكة، ثم قدم مع قريش يوم أحد محاربا، فحفر الحفرة التي وقع فيها رسول الله، فسماه رسول الله: الفاسق. وأقام بمكة فلما فتحت هرب إلى هرقل والروم، فمات كافرا هنالك سنة تسع، وقيل: سنة عشر.
قال الإمام القرطبي: (كان يلبس المسوح في الجاهلية، ودخل على النبي صلى الله عليه وسلم بالمدينة فقال: يا محمد ما هذا الذي جئت به؟ قال: "جئت بالحنيفية دين إبراهيم، قال فاني عليها. فقال: صلى الله عليه وسلم: لست عليها؛ لأنك أدخلت فيها ما ليس منها، فقال أبو عامر: أمات الله الكاذب منا طريدا وحيدا، فقال النبي صلى الله عليه وسلم: "نعم، أمات الله الكاذب منا كذلك"، فخرج أبو عامر إلى الشام، ومر إلى قيصر وكتب إلى المنافقين (يعني أصحاب مسجد الضرار): استعدوا فإني آتيكم من عند قيصر بجند لنخرج محمدا من المدينة، فمات بالشام وحيدا)(القرطبي 320:7)
Session #8
عبد المطلب بن هاشم
The Elephant
The Elephant
Retrieving Zamzam
ثم إن عبد المطلب بينما هو نائم في الحجر إذ أتي فأمر بحفر زمزم . قال ابن إسحاق : وكان أول ما ابتدئ به عبد المطلب من حفرها ، كما حدثني يزيد بن أبي حبيب المصري عن مرثد بن عبد الله اليزني عن عبد الله [ ص: 143 ] بن زرير الغافقي : أنه سمع علي بن أبي طالب رضي الله تعالى عنه يحدث حديث زمزم حين أمر عبد المطلب بحفرها ، قال :
قال عبد المطلب : إني لنائم في الحجر إذ أتاني آت فقال : احفر طيبة . قال : قلت : وما طيبة ؟ قال : ثم ذهب عني . فلما كان الغد رجعت إلى مضجعي فنمت فيه ، فجاءني فقال : احفر برة . قال : وما برة ؟ قال : ثم ذهب عني ، فلما كان الغد رجعت إلى مضجعي فنمت فيه ، فجاءني فقال : احفر المضنونة . قال : فقلت : وما المضنونة ؟ قال : ثم ذهب عني . فلما كان الغد رجعت إلى مضجعي فنمت فيه ، فجاءني فقال : احفر زمزم . قال : قلت : وما زمزم ؟ قال : لا تنزف أبدا ولا تذم ، تسقي الحجيج الأعظم ، وهي بين الفرث والدم ، عند نقرة الغراب الأعصم ، عند قرية النمل .
Retrieving Zamzam
قال ابن إسحاق : فلما بين له شأنها ، ودل على موضعها ، وعرف أنه صدق ، غدا بمعوله ومعه ابنه الحارث بن عبد المطلب ، ليس له يومئذ ولد [ ص: 144 ] غيره ، فحفر فيها . فلما بدا لعبد المطلب الطي كبر ، فعرفت قريش أنه قد أدرك حاجته ، فقاموا إليه فقالوا : يا عبد المطلب ، إنها بئر أبينا إسماعيل ، وإن لنا فيها حقا فأشركنا معك فيها ؛ قال : ما أنا بفاعل ، إن هذا الأمر قد خصصت به دونكم ، وأعطيته من بينكم ، فقالوا له : فأنصفنا فإنا غير تاركيك حتى نخاصمك فيها ، قال : فاجعلوا بيني وبينكم من شئتم أحاكمكم إليه ، قالوا : كاهنة بني سعد هذيم ، قال : نعم ؛ قال : وكانت بأشراف الشام .
فركب عبد المطلب ومعه نفر من بني أبيه من بني عبد مناف ، وركب من كل قبيلة من قريش نفر . قال : والأرض إذ ذاك مفاوز . قال : فخرجوا حتى إذا كانوا ببعض تلك المفاوز بين الحجاز والشام ، فني ماء عبد المطلب وأصحابه ، فظمئوا حتى أيقنوا بالهلكة ، فاستسقوا من معهم من قبائل قريش ، فأبوا عليهم . وقالوا : إنا بمفازة ، ونحن نخشى على أنفسنا مثل ما أصابكم فلما رأى عبد المطلب ما صنع القوم وما يتخوف على نفسه وأصحابه .
Retrieving Zamzam
قال : ماذا ترون ؟ قالوا : ما رأينا إلا تبع لرأيك ، فمرنا بما شئت ؛ قال : فإني أرى أن يحفر كل رجل منكم حفرته لنفسه بما بكم الآن من القوة ، فكلما مات رجل دفعه أصحابه في حفرته ثم واروه ، حتى يكون آخركم رجلا واحدا ، فضيعة رجل واحد أيسر من ضيعة ركب جميعا ، قالوا : نعم ما أمرت به . . فقام كل واحد منهم فحفر حفرته ، ثم قعدوا ينتظرون الموت عطشا ، ثم إن عبد المطلب قال لأصحابه : والله إن إلقاءنا بأيدينا هكذا للموت ، لا نضرب في الأرض ولا نبتغي لأنفسنا ، لعجز ، فعسى الله أن يرزقنا ماء ببعض البلاد ، ارتحلوا ، فارتحلوا . حتى إذا فرغوا ، ومن معهم من قبائل قريش ينظرون إليهم ما هم فاعلون ، تقدم عبد المطلب إلى راحلته فركبها .
فلما انبعثت به انفجرت من تحت خفها عين ماء عذب ، فكبر [ ص: 145 ] عبد المطلب وكبر أصحابه ، ثم نزل فشرب وشرب أصحابه واستقوا حتى ملئوا أسقيتهم ، ثم دعا القبائل من قريش ، فقال : هلم إلى الماء ، فقد سقانا الله ، فاشربوا واستقوا ، فجاءوا فشربوا واستقوا . ثم قالوا : قد والله قضي لك علينا يا عبد المطلب ، والله لا نخاصمك في زمزم أبدا ، إن الذي سقاك هذا الماء بهذه الفلاة لهو الذي سقاك زمزم ، فارجع إلى سقايتك راشدا . فرجع ورجعوا معه ، ولم يصلوا إلى الكاهنة ، وخلوا بينه وبينها .
Retrieving Zamzam
Abdulmuttalib had a recurring dream. In this dream, he was instructed to dig at a specific location between two idols, Isaf and Na'ila, near the Kaaba. The dream indicated that he would find the Zamzam well there.
Following his dream, Abdulmuttalib, with his son Harith, began to dig at the designated spot. As they dug, they unearthed remnants of the old well, including buried treasures like swords, armor, and golden statues. Eventually, they reached the well itself, and water began to flow. Overjoyed by this discovery, Abdulmuttalib and his son exclaimed "Allahu Akbar" (God is the greatest).
News of the well's rediscovery spread quickly, and some members of the Quraysh tribe disputed Abdulmuttalib's claim to sole ownership. They argued that the well should belong to all the tribes. To resolve the dispute, they decided to seek the judgment of a wise woman or a diviner in Syria. On their way to Syria, the group faced a severe shortage of water in the desert. The other tribesmen refused to share their water with Abdulmuttalib and his companions, believing they would all perish. However, as Abdulmuttalib prepared to dig a grave for himself, a spring of fresh water miraculously gushed forth from the ground beneath his feet. This miraculous event convinced the others that Abdulmuttalib was indeed favored by divine forces. They acknowledged his right to the Zamzam well and returned to Mecca.
Why the Arabs?
His Parents
Abdullah ibn AbdulMuttalib
تذكر كتب السير النبوية بأنّ عبد الله قد عرضت عليه امرأة أن يضاجعها، فرفض ذلك، وقال عبد الله:
أما الحرام فالممات دونه……………...والحل لا حل فأستبينه
فكيف لي بالأمر الذي تبغينه……يحمي الكريم عرضه ودينه
قيل هي قتيلة بنت نوفل «أخت ورقة بن نوفل»، وقيل هي «فاطمة بنت مر الخثعمية». حيث مرّ بها عبد الله يومًا، فدعته إلى نفسها، ولزمت طرف ثوبه فأبى وقال: «حتى آتيك». وخرج سريعًا حتى دخل على زوجته آمنة بنت وهب فجامعها، فحملت بالنبي محمد، ثم رجع عبد الله إلى المرأة فوجدها تنظر إليه فقال: «هل لك في الذي عرضت عليّ؟» فقالت: «لا، مررتَ وفي وجهك نورٌ ساطعٌ، ثم رجعتَ وليس فيه ذلك النّور»، وقال بعضهم قالت: «مررتَ وبين عينيك غرة مثل غرة الفرس ورجعت وليس هي في وجهك».
Abdullah ibn AbdulMuttalib
"It is mentioned in the books of the Prophet's biography that Abdullah, the father of the Prophet Muhammad (peace be upon him), was propositioned by a woman to have intercourse with her, but he refused. The following verses of poetry are attributed to him:
As for the forbidden, death is preferable to it... And the lawful, until I am certain of it.
How can I do what you desire?... The noble man protects his honor and his religion.
It is said that she was Qutayla bint Nawfal, the sister of Waraqa ibn Nawfal, and it is also said that she was Fatima bint Murr al-Khath'amiyyah. Abdullah passed by her one day, and she invited him to herself, and held onto the edge of his garment, but he refused and said: 'Until I come back to you.' And he went quickly to his wife, Amina bint Wahb, and had intercourse with her, and she conceived the Prophet Muhammad. Then Abdullah returned to the woman and found her looking at him, so he said: 'Do you still desire what you offered me?' She said: 'No, you passed by and there was a radiant light on your face, and then you returned and that light was no longer there.' And some said: 'You passed by and between your eyes there was a blaze like the blaze on the forehead of a horse, and you returned and it was no longer on your face.'"
Why Study His Life Story?
Course Evaluation
Thank you
End of Course
Prophetic Biography (Seerah) Course (Part 2):
PBS002
Adnan Rajeh
IDA
September-December 2025 Semester
Course Breakdown
Work (Arabic) | Author (Death) | Focus | Reliability / Notes |
Sīrat Rasūl Allāh | Ibn Isḥāq (150 AH) | First systematic biography | Foundational but edited by later scholars |
al-Sīra al-Nabawiyya | Ibn Hishām (218 AH) | Refined Ibn Isḥāq | Standard early biography |
al-Maghāzī | al-Wāqidī (207 AH) | Military campaigns | Detailed but weak in ḥadīth |
al-Ṭabaqāt al-Kabīr | Ibn Saʿd (230 AH) | Biographies, esp. Prophet & Companions | Rich detail, mixed reliability |
Tārīkh al-Ṭabarī | al-Ṭabarī (310 AH) | Universal history | Preserves many early reports |
al-Shifāʾ | Qāḍī ʿIyāḍ (544 AH) | Virtues & rights of the Prophet | Devotional, not purely historical |
al-Sīra | Ibn Kathīr (774 AH) | Critical, hadith-based sīra | Highly reliable |
Seerah Resources
1. Sīrat Rasūl Allāh – by Muḥammad ibn Isḥāq (d. 150 AH / 767 CE)
2. Sīrat Ibn Hishām – by ʿAbd al-Malik ibn Hishām (d. 218 AH / 833 CE)
Seerah Resources
3. Maghāzī Rasūl Allāh – by Muḥammad ibn ʿUmar al-Wāqidī (d. 207 AH / 823 CE)
4. Kitāb al-Ṭabaqāt al-Kabīr – by Muḥammad ibn Saʿd (d. 230 AH / 845 CE)
Seerah Resources
�
5. Tārīkh al-Rusul wa al-Mulūk – by Muḥammad ibn Jarīr al-Ṭabarī (d. 310 AH / 923 CE)
الاسم | الحياة والعلم | أقوال العلماء في الرواية | الأخلاق والتقوى | الخلاصة |
ابن إسحاق | إمام المغازي والسير | صدوق مدلس (وثقه أحمد، ضعفه مالك) | عابد، صاحب دين، لكن عابوا تدليسه | إمام في السيرة، حديثه يحتاج تمييز |
ابن هشام | لغوي نسّابة، محرر السيرة | ثقة في النقل، ليس محدثًا | ورع، أديب، محمود الديانة | ثقة في السيرة والأدب |
الواقدي | مؤرخ، قاضي بغداد | متروك الحديث (اتفاقًا) | حسن السيرة، زاهد، لكن متروك في الرواية | إمام في التاريخ، ضعيف جدًا في الحديث |
الطبري | مفسر ومؤرخ، إمام | ثقة حجة، إمام المفسرين | زاهد، ورع، عابد | إمام جامع بين العلم والدين |
Name | Life and Knowledge | Scholars’ Opinions on Narration | Morals and Piety | Summary |
Ibn Isḥāq | Imām of Maghāzī (expeditions) and Sīrah | Truthful but mudallis (Aḥmad accepted him, Mālik criticized him) | Worshipper, religious, but accused of tadlīs | Imām in Sīrah, but his ḥadīth needs distinction |
Ibn Hishām | Linguist, genealogist, editor of Sīrah | Trustworthy in transmission, not a ḥadīth narrator | Pious, refined, praiseworthy in religion | Reliable in Sīrah and literature |
Al-Wāqidī | Historian, judge of Baghdad | Abandoned in ḥadīth (consensus) | Good conduct, ascetic, but abandoned in narration | Imām in history, very weak in ḥadīth |
Al-Ṭabarī | Exegete, historian, Imām | Strong authority, Imām of the exegetes | Ascetic, pious, devout | Comprehensive Imām in both knowledge and religion |
Ibn Isḥāq
ابن إسحاق (محمد بن إسحاق بن يسار، ت ١٥١هـ)
Ibn Isḥāq
Ibn Isḥāq (Muḥammad ibn Isḥāq ibn Yasār, d. 151 AH)
ابن هشام (عبد الملك بن هشام، ت ٢١٣هـ)
Ibn Hishām
Ibn Hishām (ʿAbd al-Malik ibn Hishām, d. 213 AH)
الواقدي (محمد بن عمر، ت ٢٠٧هـ)
الطبري (محمد بن جرير، ت ٣١٠هـ)
Resources
The Makkan Period
The Makkan Period
The Prophet’s Madinan life = ~10 years (622–632 CE).
But in hadith and sīrah collections, the distribution is not proportional to the years lived, because:
The Makkan Period
Narrations Breakdown
Makkan Period (~20% of narrations)
Madany Period (~80% of narrations)
مولد النبي عليه الصلاة و السلام
تسمية اليوم الذي وُلد فيه صلى الله عليه وسلم:
الذي يُقطع به في ذلك أنَّه يوم الاثنين؛ لورود النصِّ الثَّابت فيه عن رسول الله صلى الله عليه وسلم؛ ففي صحيح مسلم وغيره عن أبي قتادة الأنصاري رضي الله عنه، أنَّ رسول الله صلى الله عليه وسلم سُئل عن صوم الاثنين، قال: ((ذاك يومٌ وُلدتُ فيه)).
فعلى هذا؛ كلُّ قولٍ سوى هذا القول فهو باطِل؛ لمخالفته هذا النصَّ الصَّريح.
قال ابن عبدالبرِّ: "ولا خلاف أنَّه وُلد يوم الاثنين"، وقال ابن الجوزي: "اتَّفقوا على أنَّ رسول الله صلى الله عليه وسلم وُلد يوم الاثنين"، وقال النووي: "واتَّفقوا أنَّه وُلد يوم الاثنين"، وقال ابن كثير: "وهذا ما لا خلاف فيه"، ثمَّ قال: "وأبعدَ بل أخطأ مَن قال: ولد يوم الجمعة لسبع عشرة خلَت من ربيع الأول؛ نقله الحافظ ابن دحية فيما قرأه في كتاب (إعلام الورى بأعلام الهدى) لبعض الشِّيعة، ثمَّ شرع ابن دحية في تضعيفه، وهو جديرٌ بالتَّضعيف؛ إذ هو خلاف النصِّ".
English translation (next page)
Birth of the Prophet, peace and blessings be upon him
Naming the day the Prophet (peace be upon him) was born:
That which is conclusive about this is that it was Monday, due to the authentic text from the Prophet (peace be upon him) in Sahih Muslim and others from Abu Qatada al-Ansari (may Allah be pleased with him). The Messenger of Allah (peace be upon him) was asked about fasting on Monday, and he said: “That is the day I was born.”
Ibn Abd al-Barr said: "There is no disagreement that he was born on a Monday." Ibn al-Jawzi said: "They agreed that the Messenger of Allah, prayer and peace be upon him, was born on a Monday." Al-Nawawi said: "They agreed that he was born on a Monday." And Ibn Kathir said: "This is what there is no disagreement about," then he said: "And the furthest thing from the truth is what was said: 'He was born on a Friday,' and the first quarter of it passed." This was narrated by Al-Hafiz Ibn Dihya in his book, a reading of the book "A'lam al-Wara bi A'lam al-Huda" for some of the Shi'a. Then Ibn Dihyah proceeded to weaken it. And indeed it deserves to be weakened, since it contradicts the authentic text.
English translation (next page)
مولد النبي عليه الصلاة و السلام
اختلف العلماءُ في تاريخ اليوم الذي وُلد فيه رسولُ الله صلى الله عليه وسلم على أقوال:
القول الأول: أنَّه كان يوم الثاني من شهر ربيع الأول؛ قاله ابنُ عبدالبرِّ، ورواه الواقديُّ عن أبي معشر نجيح بن عبدالرحمن المدني.
القول الثاني: أنَّه كان يوم الثالث من شهر ربيع الأول؛ نقله ابن جماعة الكتاني بصيغة التمريض.
القول الثالث: أنَّه كان يوم الثامن من ربيع؛ حكاه الحميديُّ عن ابن حزمٍ، ورواه مالك وعقيل ويونس بن يزيد وغيرهم عن الزهري عن محمد بن جبير بن مطعم، ونقل ابن عبدالبرِّ عن أصحاب التاريخ أنَّهم صحَّحوه، وقطع به الحافظ الكبير محمد بن موسى الخوارزمي، ورجَّحه الحافظُ أبو الخطاب بن دحية في كتابه: "التنوير في مولد البشر النذير".
القول الرابع: أنَّه كان يوم التاسع؛ وهذا ما وصل إليه محمود باشا الفلَكي عن دراسة فلكيَّة، ورجَّحه ابن عثيمين، واختاره المباركفوريُّ.
القول الخامس: أنَّه كان يوم العاشر؛ نقله ابن دحية ورواه ابن عساكر عن أبي جعفر الباقر، ورواه مجالد عن الشَّعبي.
القول السادس: أنَّه كان يوم الثاني عشر؛ نَصَّ عليه ابن إسحاق، ورواه ابن أبي شيبة في مصنَّفه عن عفان، عن سعيد بن ميناء، عن جابر وابن عباس أنَّهما قالا: "وُلد رسول الله صلى الله عليه وسلم عام الفيل، يوم الاثنين، الثاني عشر من شهر ربيع الأول، وفيه بُعث، وفيه عرج به إلى السماء، وفيه هاجَرَ، وفيه مات"؛ وهذا هو المشهور عند الجمهور.
القول السابع: أنَّه وُلد لثمانٍ بقين من ربيع، نقلَه ابن دحية من خطِّ الوزير أبي رافع ابن الحافظ أبي محمد بن حزم عن أبيه، قال ابن كثير: "والصَّحيح عن ابن حزمٍ الأولُ؛ أنَّه لثمانٍ مضين منه؛ كما نقله عنه الحميديُّ، وهو أَثبت".
القول الثامن: وقيل: إنَّه كان يوم السابع عشر من ربيع، نقله ابن دحية عن بعض الشيعة.
English translation (next page)
Birth of the Prophet, peace and blessings be upon him
The scholars differed about the calendar day on which the Messenger of Allah (peace be upon him) was born; there are several opinions.
The first opinion: It was on the 2nd of Rabīʿ al-Awwal. This was stated by Ibn ʿAbd al-Barr, and reported by al-Wāqidī from Abū Maʿshar Najīḥ ibn ʿAbd al-Raḥmān al-Madanī.
The second opinion: It was on the 3rd of Rabīʿ al-Awwal. This was transmitted by Ibn Jamāʿah, and by al-Kattānī using a non-assertive/hedged phrasing.
The third opinion: It was on the 8th of Rabīʿ. Al-Ḥumaydī related it from Ibn Ḥazm; Mālik, ʿUqayl, Yūnus ibn Yazīd and others narrated it from az-Zuhri from Muḥammad b. Jubayr b. Muṭʿim. Ibn ʿAbd al-Barr reported that historians authenticated it; the great ḥāfiẓ Muḥammad b. Mūsā al-Khwārazmī affirmed it decisively, and ḥāfiẓ Abū al-Khaṭṭāb Ibn Dihyah preferred it in his book at-Tanwīr fī Mawlid al-Bashīr an-Nadhīr.
The fourth opinion: It was on the ninth day. This is what Maḥmūd Pāshā the Astronomer concluded based on an astronomical study, and it was the view preferred by Ibn ʿUthaymīn and chosen by al-Mubārakfūrī.
The fifth opinion: That it was on the tenth day. This was transmitted by Ibn Dihya and narrated by Ibn Asakir on the authority of Abu Ja'far al-Baqir, and it was narrated by Mujalid on the authority of al-Sha'bi.
The sixth opinion: That it was on the twelfth day. This was explicitly stated by Ibn Ishaq, and narrated by Ibn Abi Shaybah in his Musannaf on the authority of Affan, on the authority of Sa'id ibn Mina', on the authority of Jabir and Ibn Abbas, who said: "The Messenger of God, may God bless him and grant him peace, was born in the Year of the Elephant, on Monday, the twelfth of Rabi' al-Awwal. On this day, he was sent, on this day he ascended to heaven, on this day he migrated, and on this day he died." This is the well-known opinion among the majority.
The seventh opinion: That he was born on the eighth of Rabi' al-Awwal. This was transmitted by Ibn Dihya from the handwriting of the minister Abu Rafi' ibn al-Hafiz Abu Muhammad ibn Hazm on the authority of his father. Ibn Kathir said: "The correct opinion from Ibn Hazm is the first, that it was on the eighth of the month, as al-Hamidi transmitted it from him, and it is more reliable."
The eighth opinion: It was also said that it was on the seventeenth of Rabi' al-Awwal. This was transmitted by Ibn Dihya on the authority of some Shi'a.
Translation work in progress..
مولد النبي عليه الصلاة و السلام
ختلف العلماء في تَحديد الشَّهر الذي وُلد فيه رسولُ الله صلى الله عليه وسلم، على أقوال:
القول الأول: شهر ربيع الأول، وهذا قول الجمهور؛ كما قال ابن كثير، وصحَّحه الكتاني والزرهوني وغيرُهما.
القول الثاني: شهر ربيع الآخر؛ نقله الكتانيُّ، غير منسوب.
القول الثالث: شهر صفر؛ نقله الكتاني أيضًا.
القول الرابع: شهر رمضان، قال ابن كثير: "نقله ابن عبدالبرِّ عن الزبير بن بكَّار؛ وهو قول غريبٌ جدًّا، وكأنَّ مستنده أنَّه عليه الصلاة والسلام أُوحي إليه في رمضان بلا خلاف؛ وذلك على رأس أربعين سنَة من عمره، فيكون مولده في رمضان؛ وهذا فيه نظر، والله أعلم".
English translation (next page)
The Birth of the Prophet (peace and blessings be upon him)
Scholars have differed regarding the exact month in which the Messenger of God (peace and blessings be upon him) was born. There are several opinions:
The first opinion: The month of Rabi' al-Awwal. This is the opinion of the majority, as stated by Ibn Kathir, and authenticated by al-Kattani, al-Zarhouni, and others.
The second opinion: The month of Rabi' al-Akhir. This was reported by al-Kattani, but not attributed.
The third opinion: The month of Safar. This was also reported by al-Kattani.
The fourth opinion: The month of Ramadan. Ibn Kathir said: "Ibn Abd al-Barr reported it on the authority of al-Zubayr ibn Bakkar. This is a very strange opinion, and its basis seems to be that the Prophet (peace and blessings be upon him) received revelation in Ramadan without dispute, when he was forty years old. Therefore, his birth occurred in Ramadan. This is questionable, and God knows best."
مولد النبي عليه الصلاة و السلام
ارتجاس إيوان كسرى ، وسقوط شرفه ، وخمود نيران فارس :
فروى البيهقي في "دلائل النبوة " (1/ 126) ، وأبو نعيم في "دلائل النبوة" أيضا (82) والخرائطي في "هواتف الجنان" (ص 57) من طريق يَعْلَى بْنُ عِمْرَانَ- مِنْ وَلَدِ جَرِيرِ بْنِ عَبْدِ اللهِ الْبَجَلِيِّ- قَالَ: حَدَّثَنَا مَخْزُومُ بْنُ هَانِئٍ الْمَخْزُومِيُّ، عَنْ أَبِيهِ- وَأَتَتْ عَلَيْهِ مِائَةٌ وَخَمْسُونَ سَنَةً- قَالَ:" لَمَّا كَانَتِ اللَّيْلَةُ الَّتِي وُلِدَ فِيهَا رَسُولُ اللهِ، صَلَّى الله عَلَيْهِ وَسَلَّمَ ، ارْتَجَسَ إِيوَانُ كِسْرَى، وَسَقَطَتْ مِنْهُ أَرْبَعَ عَشْرَةَ شُرْفَةً ، وَخَمَدَتْ نَارُ فَارِسَ، وَلَمْ تَخْمُدْ قَبْلَ ذلك بِأَلْفِ عَامٍ، وَغَاضَتْ بُحَيْرَةُ سَاوَةَ، وَرَأَى الْمُوبَذَانُ إِبِلًا صِعَابًا، تَقُودُ خَيْلًا عِرَابًا، قَدْ قَطَعَتْ دِجْلَةَ وَانْتَشَرَتْ فِي بِلَادِهَا ... وساق الحديث مطولا . فهذا لا يصح ، ويعلى بن عمران ومخزوم بن هانئ لا يعرفان ، وهانئ المخزومي هذا لا يعرف في الصحابة . راجع: "الإصابة" (6/ 411).
وقد ذكر ذلك في قصة سطيح، ذكره بطوله الحافظ الذهبي رحمه الله ، ثم قال عقبه : " حَدِيثٌ مُنْكَرٌ غريب" انتهى من "تاريخ الإسلام".
English translation (next page)
The Birth of the Prophet (peace and blessings be upon him)
The shaking of Kisrā’s palace, the falling of its balconies, and the extinguishing of the fire of Persia: Al-Bayhaqī narrated in Dalāʾil an-Nubuwwah (1/126), Abū Nuʿaym also in Dalāʾil an-Nubuwwah (82), and al-Kharāʾiṭī in Hawātif al-Jinān (p. 57), through the chain of Yaʿlā ibn ʿImrān – from the descendants of Jarīr ibn ʿAbd Allāh al-Bajalī – who said: “Makhzūm ibn Hāniʾ al-Makhzūmī narrated to us, from his father – who had reached 150 years of age – who said:
On the night in which the Messenger of Allah (peace and blessings be upon him) was born, Kisrā’s palace shook, fourteen of its balconies fell, the fire of Persia was extinguished – and it had not been extinguished for a thousand years before that – Lake Sāwah dried up, and the chief Magian priest saw wild camels leading pure Arab horses, which crossed the Tigris and spread throughout their land...”
He continued the report at length. But this narration is not authentic. Yaʿlā ibn ʿImrān and Makhzūm ibn Hāniʾ are unknown, and this Hāniʾ al-Makhzūmī is not known among the Companions. (See al-Iṣābah 6/411). This was also mentioned in the story of Saṭīḥ, which al-Ḥāfiẓ al-Dhahabī narrated in full, and then said afterwards: “A fabricated, strange report.” (End of quote from Tārīkh al-Islām).
مولد النبي عليه الصلاة و السلام
وقال صاحب "اللؤلؤ المكنون في سيرة النبي المأمون" (1/76) :
" عَلَامَاتٌ مَشْهُورَةٌ لَكِنَّهَا غَيرُ صَحِيحَةٍ:
وَهَذِهِ العَلَامَاتُ لَمْ تَثْبُتْ بِطَرِيقٍ صَحِيحٍ، لَكِنَّهَا مَشْهُورَةٌ، فَمِنْهَا:
1 - أَنَّهُ لَمَّا وُلِدَ -صلى اللَّه عليه وسلم- ارْتَجَّ إِيْوَانُ كِسْرَى.
2 - سَقَطَتْ أَرْبَعَ عَشْرَةَ شُرْفَةً مِنْ إيوَانِ كِسْرَى.
3 - خَمَدَتِ النَّارُ التِي كَانَ يَعْبُدُهَا المَجُوسُ.
4 - غَاصَتْ بُحَيْرَةُ "سَاوَة".
5 - انْهَدَمَتِ المَعَابِدُ التِي كَانَتْ حَوْلَهَا -أيْ حَوْلَ بُحَيْرَةِ "سَاوَة"- انتهى. ونقل في هامشه قول الإمام الذهبي ، الذي نقلناه آنفا .
English translation (next page)
The Birth of the Prophet (peace and blessings be upon him)
The author of al-Lu’lu’ al-Maknūn fī Sīrat an-Nabī al-Ma’mūn (1/76) said:
“These are well-known signs, but they are not authentic. These signs have not been established by any sound chain, but they are famous. Among them are:
End of quote. In the footnote, he also cited the statement of Imām al-Dhahabī, which we already mentioned earlier.
مولد النبي عليه الصلاة و السلام
خبر الكهنة وانتزاع علمهم:
فقال أبو نعيم الحافظ رحمه الله في " دلائل النبوة ":
حَدَّثَنَا سُلَيْمَانُ بْنُ أَحْمَدَ ثنا عَمْرُو بْنُ مُحَمَّدِ بْنِ الصَّبَّاحِ قَالَ: ثنا يَحْيَى بْنُ عَبْدِ اللَّهِ ثنا أَبُو بَكْرِ بْنُ أَبِي مَرْيَم َ، عَنْ سَعِيدِ بْنِ عَمْرٍو الْأَنْصَارِيِّ ، عَنْ أَبِيهِ قَالَ ابْنُ عَبَّاسٍ : " فَكَانَ مِنْ دَلَالَاتِ حَمْلِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّ كُلَّ دَابَّةٍ كَانَتْ لِقُرَيْشٍ نَطَقَتْ تِلْكَ اللَّيْلَةَ ، وَقَالَتْ: حُمِلَ بِرَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَرَبِّ الْكَعْبَةِ وَهُوَ أَمَانُ الدُّنْيَا وَسِرَاجُ أَهْلِهَا .
وَلَمْ يَبْقَ كَاهِنَةٌ مِنْ قُرَيْشٍ وَلَا قَبِيلَةٍ مِنْ قَبَائِلِ الْعَرَبِ إِلَّا حُجِبَتْ عَنْ صَاحِبَتِهَا ، وَانْتُزِعَ عِلْمُ الْكَهَنَةِ، وَلَمْ يَكُنْ سَرِيرُ مَلِكٍ مِنْ مُلُوكِ الدُّنْيَا إِلَّا أَصْبَحَ مَنْكُوسًا ، وَالْمَلِكُ مُخْرَسًا لَا يَنْطِقُ يَوْمَهُ ذَلِكَ ، وَمَرَّتْ وُحُوشُ الْمَشْرِقِ إِلَى وُحُوشِ الْمَغْرِبِ بِالْبشَارَاتِ ، وَكَذَلِكَ الْبِحَارِ ، يُبَشِّرُ بَعْضُهُمْ بَعْضًا بِهِ فِي كُلِّ شَهْرٍ مِنْ شُهُورِهِ ، نِدَاءٌ فِي الْأَرْضِ وَنِدَاءٌ فِي السَّمَاءِ: أَنْ أَبْشِرُوا؛ فَقَدْ آنَ لِأَبِي الْقَاسِمِ أَنْ يَخْرُجَ إِلَى الْأَرْضِ مَيْمُونًا مُبَارَكًا .
فَكَانَتْ أُمُّهُ تُحَدِّثُ عَنْ نَفْسِهَا وَتَقُولُ: أَتَانِي آتٍ حِينَ مَرَّ بِي مِنْ حَمْلِهِ سِتَّةُ أَشْهُرٍ فَوَكَزَنِي بِرِجْلِهِ فِي الْمَنَامِ وَقَالَ: يَا آمِنَةُ إِنَّكِ قَدْ حَمَلْتِ بِخَيْرِ الْعَالَمِينَ طُرًّا، فَإِذَا وَلَدْتِيهِ ، فَسَمِّيهِ مُحَمَّدًا وَاكْتُمِي شَأْنَكِ .
English translation (next page)
The Birth of the Prophet (peace and blessings be upon him)
The story of the soothsayers and the removal of their knowledge:
Al-Ḥāfiẓ Abū Nuʿaym (may Allah have mercy on him) said in Dalāʾil an-Nubuwwah:
Sulaimān ibn Aḥmad narrated to us; ʿAmr ibn Muḥammad ibn aṣ-Ṣabāḥ narrated to us; Yaḥyā ibn ʿAbd Allāh narrated to us; Abū Bakr ibn Abī Maryam—from Saʿīd ibn ʿAmr al-Anṣārī—from his father—who said that Ibn ʿAbbās said:
Among the signs of the Prophet (peace and blessings be upon him) being carried (in his mother’s womb) was that every animal belonging to Quraysh spoke that night, saying: “By the Lord of the Kaʿbah, the Messenger of Allah has been carried! He is the security of the world and the light of its people.”
No soothsayer among Quraysh, nor any tribe of the Arabs, remained except that she was veiled from her companion, and the knowledge of the soothsayers was removed. No throne of a worldly king remained except that it was overturned, and the king was silenced, unable to speak that day. The beasts of the East passed to the beasts of the West with glad tidings, and likewise the seas, each of them giving good news to the other. Every month of his pregnancy there was a call on earth and a call in the heavens: “Rejoice! For indeed the time has come for Abū al-Qāsim to emerge upon the earth, blessed and fortunate.”
His mother used to say about herself: “A visitor came to me when I had been pregnant with him for six months. He nudged me with his foot in a dream and said: ‘O Āminah, you have indeed carried the best of all creation. When you give birth to him, name him Muḥammad, and conceal your matter.’”
مولد النبي عليه الصلاة و السلام
قَالَ: فَكَانَتْ تَقُولُ: لَقَدْ أَخَذَنِي مَا يَأْخُذُ النِّسَاءَ ، وَلَمْ يَعْلَمْ بِي أَحَدٌ مِنَ الْقَوْمِ ، ذَكَرٌ وَلَا أُنْثى، وَإِنِّي لَوَحِيدَةٌ فِي الْمَنْزِلِ ، وَعَبْدُ الْمُطَّلِبِ فِي طَوَافِهِ ، قَالَتْ: فَسَمِعْتُ وَجْبَةً شَدِيدَةً ، وَأَمْرًا عَظِيمًا، فَهَالَنِي ذَلِكَ ، وَذَلِكَ يَوْمُ الِاثْنَيْنِ .
فَرَأَيْتُ كَأَنَّ جَنَاحَ طَيْرٍ أَبْيَضَ قَدْ مَسَحَ عَلَى فُؤَادِي ، فَذَهَبَ عَنِّي كُلُّ رُعْبٍ ، وَكُلُّ فَزَعٍ وَوَجَعٍ كُنْتُ أَجِدُهُ ، ثُمَّ الْتَفَتُّ ، فَإِذَا أَنَا بِشَرْبَةٍ بَيْضَاءَ ، وَظَنَنْتُهَا لَبَنًا ، وَكُنْتُ عَطْشَى ، فَتَنَاوَلْتُهَا فَشَرِبْتُهَا، فَأَضَاءَ مِنِّي نُورٌ عَالٍ . ثُمَّ رَأَيْتُ نِسْوَةً كَالنَّخْلِ الطِّوَالِ ، كَأَنَّهُنَّ بَنَاتُ عَبْدِ الْمُطَّلِبِ يُحَدِقْنَ بِي ، فَبَيْنَا أَنَا أَعْجَبُ وَأَقُولُ: وَاغَوْثَاهْ ، مِنْ أَيْنَ عَلِمْنَ بِي هَؤُلَاءِ؟ وَاشْتَدَّ بِيَ الْأَمْرُ ، وَأَنَا أَسْمَعُ الْوَجْبَةَ فِي كُلِّ سَاعَةٍ أَعْظَمَ وَأَهْوَل َ، فَإِذَا أَنَا بِدِيبَاجٍ أَبْيَضَ قَدْ مُدَّ بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَإِذَا قَائِلٌ يَقُولُ: خُذُوهُ عَنْ أَعْيُنِ النَّاسِ. قَالَتْ: وَرَأَيْتُ رِجَالًا قَدْ وَقَفُوا فِي الْهَوَاءِ بِأَيْدِيهِمْ أَبَارِيقُ فِضَّةٍ ، وَأَنَا يَرْشَحُ مِنِّي عَرَقٌ كَالْجُمَانِ ، أَطْيَبُ رِيحًا مِنَ الْمِسْكِ الْأَذْفَرِ، وَأَنَا أَقُولُ: يَا لَيْتَ عَبْدَ الْمُطَّلِبِ قَدْ دَخَلَ عَلَيَّ ، وَعَبْدُ الْمُطَّلِبِ عَنِّي نَاءٍ، قَالَتْ: فَرَأَيْتُ قِطْعَةً مِنَ الطَّيْرِ قَدْ أَقْبَلَتْ مِنْ حَيْثُ لَا أَشْعُرُ، حَتَّى غَطَّتْ حُجْرَتِي، مَنَاقِيرُهَا مِنَ الزُّمُرُّدِ ، وَأَجْنِحَتُهَا مِنَ الْيَوَاقِيتِ ، فَكَشَفَ لِي عَنْ بَصَرِي، فَأَبْصَرْتُ سَاعَتِي مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا , وَرَأَيْتُ ثَلَاثَ أَعْلَامٍ مَضْرُوبَاتٍ : عَلَمٌ فِي الْمَشْرِقِ , وَعَلَمٌ فِي الْمَغْرِبِ , وَعَلَمٌ عَلَى ظَهْرِ الْكَعْبَةِ ، وَأَخَذَنِي الْمَخَاضُ وَاشْتَدَّ بِيَ الْأَمْرُ جِدًّا، فَكُنْتُ كَأَنِّي مُسْتَنِدَةٌ إِلَى أَرْكَانِ النِّسَاءِ ، وَكَثُرْنَ عَلَيَّ ، حَتَّى كَأَنَّ الْأَيْدِي مَعِي فِي الْبَيْتِ ، وَأَنَا لَا أَرَى شَيْئًا، فَوَلَدْتُ مُحَمَّداً صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، فَلَمَّا خَرَجَ مِنْ بَطْنِي دُرْتُ ، فَنَظَرْتُ إِلَيْهِ ، فَإِذَا أَنَا بِهُ سَاجِدٌ قَدْ رَفَعَ إِصْبَعَيْهِ كَالْمُتَضَرِّعِ الْمُبْتَهِلِ ... " .
وهذا خبر واهٍ ، كما سبق بيانه في جواب السؤال رقم : (241685) ، وقال ابن كثير في "البداية والنهاية" (6/ 299): " غريب جدا "
The Birth of the Prophet (peace and blessings be upon him)
She said: “I experienced what women usually experience (of labor pains), yet no one among the people, neither man nor woman, knew of me, for I was alone in the house while ʿAbd al-Muṭṭalib was doing his circumambulation (around the Kaʿbah). Then I heard a heavy crash and something tremendous, which terrified me greatly — and that was on a Monday.
I then saw as though a white wing of a bird touched my heart, and all fear, dread, and pain that I felt went away. Then I turned and saw a white drink, which I thought was milk, and I was thirsty, so I took it and drank it, and a lofty light shone forth from me. Then I saw tall women like lofty palm trees, as though they were the daughters of ʿAbd al-Muṭṭalib, surrounding me. I was astonished and said: ‘Help me! How did these women know about me?’ Meanwhile, the matter became harder for me, and I kept hearing the crashes grow louder and more fearful. Then I saw a white brocade cloth stretched between heaven and earth, and a voice said: ‘Conceal him from people’s eyes.’ I then saw men standing in the air, holding silver ewers, while beads of sweat dripped from me like pearls, more fragrant than the purest musk. I wished that ʿAbd al-Muṭṭalib would enter upon me, but he was far from me.
Then I saw flocks of birds approaching from where I did not notice, until they covered my chamber, their beaks of emerald and their wings of rubies. My sight was unveiled and I saw at that moment the east and west of the earth, and I saw three banners raised: one in the east, one in the west, and one upon the back of the Kaʿbah. Labor overtook me and my pains intensified greatly, until it was as though I leaned on the support of women, and many hands were with me in the house though I saw no one. Then I gave birth to Muhammad (peace and blessings be upon him). When he came forth from my womb, I turned and looked at him, and there he was, prostrating with his fingers raised like one supplicating and beseeching...”
The report concludes with the scholarly remark: “This is a weak (fabricated) narration, as has been explained previously in the answer to question no. (241685). Ibn Kathīr said in al-Bidāya wa’l-Nihāya (6/299): ‘Very strange indeed.’”
مولد النبي عليه الصلاة و السلام
خبر إبليس والشياطين ، وانكباب الأصنام على وجوهها:
فروى أبو نعيم في "الدلائل" (178) من طريق مُحَمَّد بْن عُمَرَ الْوَاقِدِيُّ حَدَّثَنِي مُحَمَّدُ بْنُ صَالِحٍ، عَنِ ابْنِ أَبِي حَكِيمٍ يَعْنِي إِسْحَاقَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ: " لَمَّا بُعِثَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَصْبَحَ كُلُّ صَنَمٍ مُنَكَّسًا، فَأَتَتِ الشَّيَاطِينُ إِبْلِيسَ فَقَالَتْ لَهُ: مَا عَلَى الْأَرْضِ مِنْ صَنَمٍ إِلَّا وَقَدْ أَصْبَحَ مُنَكَّسًا، قَالَ: هَذَا نَبِيٌّ قَدْ بُعِثَ فَالْتَمِسُوهُ فِي قُرَى الْأَرْيَافِ، فَالْتَمَسُوهُ فَقَالُوا: لَمْ نَجِدْهُ ، قَالَ: أَنَا صَاحِبُهُ، فَخَرَجَ يَلْتَمِسُهُ فَنُودِيَ: عَلَيْكَ بِحَبَّةِ الْقَلْبِ - يَعْنِي مَكَّةَ - فَالْتَمَسَهُ بِهَا، فَوَجَدَهُ عِنْدَ قَرْنِ الثَّعَالِبِ فَخَرَجَ إِلَى الشَّيَاطِينِ فَقَالَ: قَدْ وَجَدْتُهُ مَعَهُ جِبْرِيلُ عَلَيْهِ السَّلَامُ فَمَا عِنْدَكُمْ؟ قَالُوا: نُزَيِّنُ الشَّهَوَاتِ فِي أَعْيُنِ أَصْحَابِهِ وَنُحَبِّبُهَا إِلَيْهِمْ، قَالَ: فَلَا شَيْءَ إِذًا "
وهذا لا شيء ، محمد بن عمر الواقدي ، كذبه الإمام أحمد وغيره ، وقال أبو داود لا أكتب حديثه ولا أحدث عنه ما أشك أنه كان يفتعل الحديث . وقال بندار ما رأيت أكذب منه.
وقال إسحاق بن راهويه هو عندي ممن يضع الحديث .
راجع : "تهذيب التهذيب"
The Birth of the Prophet (peace and blessings be upon him)
Abū Nuʿaym narrated in Dalāʾil al-Nubuwwa (no. 178) through the chain: Muḥammad b. ʿUmar al-Wāqidī → Muḥammad b. Ṣāliḥ → Ibn Abī Ḥakīm (meaning Isḥāq) → ʿAṭāʾ b. Yasār → Abū Hurayra:
“When the Messenger of Allah ﷺ was sent, every idol was found overturned on its face in the morning. The devils came to Iblīs and said: ‘There is no idol on earth except that it was found overturned this morning.’ He replied: ‘This means that a Prophet has been sent. Seek him out in the villages and countryside.’ They searched but said: ‘We did not find him.’ He said: ‘I will seek him myself.’ So he went looking until he was called out: ‘Go to the beloved of the heart — meaning Mecca.’ He sought him there and found him at Qarn al-Thaʿālib. Then he went back to the devils and said: ‘I have found him, with him is Jibrīl (Gabriel), peace be upon him. So what do you have [to counter this]?’ They said: ‘We will beautify desires in the eyes of his companions and make them beloved to them.’ He replied: ‘Then that is nothing.’”
Scholarly judgment on the report:
This is nothing (i.e., worthless), because Muḥammad b. ʿUmar al-Wāqidī was declared a liar by Imām Aḥmad and others. Abū Dāwūd said: “I do not write his ḥadīth, nor narrate from him, for I am certain he used to fabricate ḥadīth.” Bundār said: “I have never seen anyone more dishonest than him. Isḥāq b. Rāhwayh said: “He is, in my view, among those who invent ḥadīth.” See: Tahdhīb al-Tahdhīb.
مولد النبي عليه الصلاة و السلام
روى عبد الرزاق في "المصنف" (9718) عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ : أن أمه صلى الله عليه وسلم قالت : لَقَدْ وَلَدْتُهُ حِينَ وَلَدْتُهُ ، فَخَرَّ مُعْتَمِدًا عَلَى يَدَيْهِ، رَافِعًا رَأْسَهُ إِلَى السَّمَاءِ " . وهذا مرسل صحيح الإسناد .�ورواه ابن حبان (6335) ، وأبو يعلى (7163) من طريق مُحَمَّدِ بْنِ إِسْحَاقَ ، عَنْ جَهْمِ بْنِ أَبِي جَهْمٍ، عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ ، رَضِيَ الله عَنْهما ، عَنْ حَلِيمَةَ بِنْتِ الْحَارِثِ السعدية ... فذكر قصة إرضاعه صلى الله عليه وسلم ، وفيه : أن أم رسول الله صلى الله عليه وسلم قَالَتْ:�" ... ثُمَّ وَضَعْتُهُ ، فَمَا وَقَعَ كَمَا يَقَعُ الصِّبْيَانُ ، وَقَعَ وَاضِعًا يَدَهُ بِالْأَرْضِ، رَافِعًا رَأْسَهُ إِلَى السَّمَاءِ ".�وقال الشيخ شعيب الأرناؤوط في تعليقه على صحيح ابن حبان : " في سنده انقطاع بين عبد الله بن جعفر -وهو ابن أبي طالب- وبين حليمة.�وجَهم بن أبي جهم : ذكره المؤلف في "الثقات" 4/113، فقال: يروي عن عبد الله بن جعفر، وعن المِسور بن مَخْرَمَةَ ، وهو مولى الحارث بن حاطب القرشي ، روى عنه محمد بن إسحاق وعبد الله العمري ، والوليد بن عبد الله بن جميع، وذكره البخاري 2/229، وابن أبي حاتم 2/521، فلم يذكرا فيه جرحاً ولا تعديلا.�ولا يعرف لحليمة رواية إلا هذا الحديث، ولم يثبت أنها رأت النبي - صلى الله عليه وسلم - بعد بعثته " انتهى مختصرا .وهذا الحديث مشهور برواياته ، وطرقه ، عند أهل السير ، كما قال ابن كثير رحمه الله :�" هَذَا الْحَدِيثُ قَدْ رُوِيَ مِنْ طُرُقٍ أُخَرَ، وَهُوَ مِنَ الْأَحَادِيثِ الْمَشْهُورَةِ الْمُتَدَاوَلَةِ بَيْنَ أَهْلِ السِّيَرِ وَالْمَغَازِي " انتهى من "البداية والنهاية" (2/ 275) .�ولعله ، لشهرته : قواه الذهبي رحمه الله ، فقال عن حديث ابن إسحاق المتقدم :�" هذا حديث جيد الإسناد " انتهى من "تاريخ الإسلام" (1/48) .
مولد النبي عليه الصلاة و السلام
ʿAbd al-Razzāq narrated in al-Muṣannaf (9718) from Maʿmar, from al-Zuhrī: that the Prophet’s mother (Āminah) said:� “When I gave birth to him, he fell (to the ground) supporting himself on his hands, raising his head towards the sky.”� This is mursal (a narration with a missing link) but its chain of transmission is sound.
Ibn Ḥibbān (6335) and Abū Yaʿlā (7163) narrated it through the route of Muḥammad ibn Isḥāq, from Jahm ibn Abī Jahm, from ʿAbd Allāh ibn Jaʿfar (may Allah be pleased with them both), from Ḥalīmah bint al-Ḥārith al-Saʿdiyyah… who mentioned the story of suckling him ﷺ, in which it states that the Prophet’s mother said: “When I gave birth to him, he did not fall as newborn infants usually fall; rather, he fell with his hand placed on the ground, raising his head towards the sky.”
TBD….
مولد النبي عليه الصلاة و السلام
Shaykh Shuʿayb al-Arnāʾūṭ commented on this in his taḥqīq of Ṣaḥīḥ Ibn Ḥibbān:
This hadith, however, is well known through its various routes and narrations among the scholars of sīrah. As Ibn Kathīr (may Allah have mercy on him) said: “This hadith has been narrated through other routes, and it is one of the well-known hadiths, circulated among the scholars of sīrah and maghāzī (biographical and battle accounts).”� (al-Bidāyah wa’l-Nihāyah 2/275). And perhaps due to its fame, al-Dhahabī (may Allah have mercy on him) strengthened it, for he said regarding the narration of Ibn Isḥāq mentioned above: “This is a hadith with a good chain of transmission.”� (Tārīkh al-Islām, 1/48)
مولد النبي عليه الصلاة و السلام
عن خالد بن معدان عن أصحاب رسول الله صلى الله عليه سلم أنهم قالوا : يا رسول الله ، أخبرنا عن نفسك. قال : ( دعوة أبي إبراهيم ، وبشرى عيسى ، ورأت أمي حين حملت بي كأنه خرج منها نور أضاءت له قصور بصرى من أرض الشام ) . رواه ابن إسحاق بسنده ( 1/166 سيرة ابن هشام ) ومن طريقه أخرجه الطبري في تفسيره ( 1/566) ، والحاكم في مستدركه ( 2/600) وقال : صحيح الإسناد ولم يخرجاه ، ووافقه الذهبي ، وانظر السلسلة الصحيحة (1545) .
وروى الطبراني أن النبي صلى الله عليه وسلم قال : ( ورأت أمي في منامها أنه خرج من بين رجليها سراج أضاءت له قصور الشام ) حسنه الألباني في صحيح الجامع (224) .
وروى أحمد (16700) عن العرباض بن سارية رَضِيَ اللَّهُ عَنْهُ أن رسول الله قال : ( . . . وذكر الحديث وفيه : إِنَّ أُمَّ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَتْ حِينَ وَضَعَتْهُ نُورًا أَضَاءَتْ مِنْهُ قُصُورُ الشَّامِ ) .
قال الهيثمي في مجمع الزوائد : وإسناده حسن. وقال الحافظ ابن حجر في الفتح :
فَلَمَّا وَلَدَتْ خَرَجَ مِنْهَا نُورٌ أَضَاءَ لَهُ الْبَيْت وَالدَّار . وَشَاهِده حَدِيث الْعِرْبَاض بْن سَارِيَة قَالَ : سَمِعْت رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ يَقُول : ( إِنِّي عَبْد اللَّه وَخَاتَم النَّبِيِّينَ وَإِنَّ آدَم لَمُنْجَدِلٌ فِي طِينَته , وَسَأُخْبِرُكُمْ عَنْ ذَلِكَ : إِنِّي دَعْوَة أَبِي إِبْرَاهِيم , وَبِشَارَة عِيسَى بِي , وَرُؤْيَا أُمِّي الَّتِي رَأَتْ , وَكَذَلِكَ أُمَّهَات النَّبِيِّينَ يَرَيْنَ , وَإِنَّ أُمّ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ رَأَتْ حِين وَضَعَتْهُ نُورًا أَضَاءَتْ لَهُ قُصُور الشَّام ) أَخْرَجَهُ أَحْمَد وَصَحَّحَهُ اِبْن حِبَّانَ وَالْحَاكِم وَفِي حَدِيث أَبِي أُمَامَةُ عِنْد أَحْمَد نَحْوه اهـ
مولد النبي عليه الصلاة و السلام
From Khālid ibn Maʿdān, from the Companions of the Messenger of Allah ﷺ, they said:
“O Messenger of Allah, tell us about yourself.” He said: “I am the supplication of my father Ibrāhīm, and the glad tidings of ʿĪsā, and my mother saw, when she was pregnant with me, that a light came forth from her which illuminated the palaces of Buṣrā in the land of al-Shām (Syria).”
Narrated by Ibn Isḥāq with his chain (Sīrat Ibn Hishām 1/166). From his transmission, it was also reported by al-Ṭabarī in his Tafsīr (1/566), and al-Ḥākim in his Mustadrak (2/600), who said: “Its chain is authentic though they (al-Bukhārī and Muslim) did not record it,” and al-Dhahabī agreed. See al-Silsila al-Ṣaḥīḥa (no. 1545).
Al-Ṭabarānī narrated that the Prophet ﷺ said: “And my mother saw in her dream that a lamp came forth from between her legs which illuminated the palaces of al-Shām.”
Al-Albānī graded it ḥasan (sound) in Ṣaḥīḥ al-Jāmiʿ (no. 224).
مولد النبي عليه الصلاة و السلام
Imām Aḥmad (no. 16700) narrated from al-ʿIrbāḍ ibn Sāriya (may Allah be pleased with him) that the Messenger of Allah ﷺ said: “… and in it (the hadith) is mentioned: Indeed the mother of the Messenger of Allah ﷺ, when she gave birth to him, saw a light by which the palaces of al-Shām were illuminated.”
Al-Haythamī said in Majmaʿ al-Zawāʾid: “Its chain is ḥasan.” Ibn Ḥajar said in Fatḥ al-Bārī:
“When she gave birth, a light came from her that illuminated the house and the dwelling. Its corroboration is the ḥadīth of al-ʿIrbāḍ ibn Sāriya, who said: I heard the Messenger of Allah ﷺ say: ‘I am the servant of Allah and the Seal of the Prophets while Adam was still (lying) in his clay. I will tell you about that: I am the supplication of my father Ibrāhīm, the glad tidings of ʿĪsā concerning me, and the vision of my mother which she saw. Likewise, the mothers of the prophets see visions. And indeed, the mother of the Messenger of Allah ﷺ saw, when she gave birth to him, a light by which the palaces of al-Shām were illuminated.’”
Narrated by Aḥmad, authenticated by Ibn Ḥibbān and al-Ḥākim. In the ḥadīth of Abū Umāmah with Aḥmad, there is a similar wording.
Important Notice
سيرة ابن هشام لا ذكر “لارتجاس إيوان كسرى/سقوط شرفاته” ولا “خمود نار فارس/غور بحيرة ساوة” ضمن روايات المولد؛ هذه الأخبار جاءت في كتب «الدلائل» والتواريخ (كالبيهقي والطبري)، وقد نبهت دراسات معاصرة إلى ضعف أسانيدها.
المواضع التي ذكر فيها ابن هشام إرهاصات ليلة المولد
للتنبيه العلمي: خبر ارتجاسِ إيوان كسرى وسقوطِ شرفاته وخمودِ نار فارس وغورِ بحيرة ساوة مسطورٌ في دلائل النبوة للبيهقي ببابٍ خاص، وفي تاريـخ الطبري والبداية والنهاية، لكن ليس في متن سيرة ابن هشام.
Important Notice
Ibn Hishām’s Sīrah does not mention the “trembling of the palace of Chosroes (Kisrā) / the collapse of its balconies,” nor the “extinguishing of the fire of Persia / the drying up of Lake Sāwah” within its accounts of the Prophet’s birth. These reports are found instead in the books of Dalāʾil al-Nubuwwah (“Signs of Prophethood”) and historical works (such as those of al-Bayhaqī and al-Ṭabarī), and contemporary studies have pointed out the weakness of their chains of transmission.
Passages in which Ibn Hishām mentions the portents (irhāṣāt) of the night of the Prophet’s birth:
Scholarly note: The stories of the trembling of Chosroes’ palace, the collapse of its balconies, the extinguishing of the Persian fire, and the drying up of Lake Sāwah are recorded in Dalāʾil al-Nubuwwah by al-Bayhaqī (in a special chapter), as well as in al-Ṭabarī’s Tārīkh and Ibn Kathīr’s al-Bidāyah wa’l-Nihāyah, but they are not found in the main text of Ibn Hishām’s Sīrah.
دلائل النبوة (Dalāʾil al-Nubuwwah)
دلائل النبوة (Dalāʾil al-Nubuwwah)
Value for Biography Study
دلائل النبوة (Dalāʾil al-Nubuwwah)
Level of Authenticity
مولد النبي عليه الصلاة و السلام
The Prophet’s Early Years
0-3 yrs – Birth (Year of the Elephant) → Father deceased; nursing with Ḥalīma al-Saʿdiyya�
4 yrs – Chest-opening (Shaqq al-Ṣadr) while with Ḥalīma. Start living with his mother.�
6 yrs – Mother Āmina dies at al-Abwāʾ. Care paases to grandfather.
8 yrs – Grandfather ʿAbd al-Muṭṭalib dies → care passes to Abū Ṭālib�
12 yrs – Journey to Syria with Abū Ṭālib (Baḥīrā story reported)�
Teen years – Shepherding; trade; present at Ḥarb al-Fijār (support role)�
Early 20s – Ḥilf al-Fuḍūl (justice pact); caravan trade for Khadījah�
25 yrs – Marriage to Khadījah
Event | Ibn Hishām (via Ibn Isḥāq) | Ibn Saʿd (Ṭabaqāt) | al-Ṭabarī (Tārīkh) | al-Bayhaqī (Dalāʾil) | Ibn Kathīr (Bidāya) |
Birth | Year of Elephant; father already dead | Father deceased; auspicious signs | Linked to Sūrat al-Fīl | Miraculous lights & visions | Summarizes Ibn Hishām, accepts signs |
Wet Nurse | Ḥalīma al-Saʿdiyya; blessings | Same; blessings emphasized | Same | Expanded miraculous details | Same |
Chest-opening | Yes, while with Ḥalīma | Yes, multiple isnāds | Yes, several reports | Strongly emphasized | Yes, citing Ṣaḥīḥ Muslim |
Mother’s Death (6 yrs) | At al-Abwā’ | At al-Abwā’ | At al-Abwā’ | At al-Abwā’ | At al-Abwā’ |
Grandfather’s Care (6–8 yrs) | ʿAbd al-Muṭṭalib | ʿAbd al-Muṭṭalib | ʿAbd al-Muṭṭalib | Mentioned briefly | ʿAbd al-Muṭṭalib |
Uncle’s Care (after 8 yrs) | Abū Ṭālib | Abū Ṭālib | Abū Ṭālib | Abū Ṭālib | Abū Ṭālib |
Event | Ibn Hishām (via Ibn Isḥāq) | Ibn Saʿd (Ṭabaqāt) | al-Ṭabarī (Tārīkh) | al-Bayhaqī (Dalāʾil) | Ibn Kathīr (Bidāya) |
Syria Journey (Childhood) | Yes, ~9–12; Baḥīrā story included | Yes, but isnāds vary | Both versions (with/without Baḥīrā) | Not emphasized | Mentions, but notes weak isnād |
Shepherding (Teens) | Shepherd in Mecca | Same, with maturity | Same, humility emphasized | Prophetic sign (all prophets shepherded) | Yes, like other prophets |
Syria Journey (Teens) | With Abū Ṭālib; Baḥīrā mentioned | Yes, isnāds vary | Both versions preserved | Focus on miracles | Mentions, but critiques isnād |
Character | Called al-Amīn | Emphasized | Emphasized | Focus on purity/honesty | Strong emphasis |
Ḥarb al-Fijār | Support role (not fighting) | Carried arrows | Present but non-combat | Brief mention | Support role |
Ḥilf al-Fuḍūl | Joined pact, praised later | Same | Considered noble | Emphasized as justice | Same |
Trade for Khadījah | Caravan honesty, impressed Khadījah | Reputation for honesty | Caravan with Maysarah’s witness | Miracles (angels shading him) | Caravan story, Khadījah impressed |
Chest-opening (Shaqq al-Ṣadr)
فقد ثبت شق صدر النبي صلى الله عليه وسلم ثلاث مرات: الأول في طفولته عند حليمة لنزع العلقة التي قيل له عندها هذا حظ الشيطان منك، والحديث في ذلك ثابت صحيح أخرجه مسلم وغيره ولفظ مسلم (عن أنس بن مالك رضي الله تعالى عنه أن النبي صلى الله عليه وسلم أتاه جبريل وهو يلعب مع الغلمان فأخذه فصرعه فشق عن قلبه فاستخرج القلب فاستخرج منه علقة فقال: هذا حظ الشيطان منك ثم غسله في طست من ذهب بماء زمزم ثم لأمه ثم أعاده في مكانه، وجاء الغلمان يسعون إلى أمه - يعني ظئيره- فقالوا إن محمدا قد قتل. فاستقبلوه وهو منتقع اللون. قال أنس: أرى أثر المخيط في صدره". والظئير المرضعة وهي هنا حليمة كما هو معلوم.
الثانية : عند مبعثه ليتلقى ما يوحى إليه بقلب قوي في أكمل الأحوال من التطهير قال الحافظ في الفتح عند شرحه لحديث باب المعراج من البخاري قال: وثبت شق الصدر عند البعثة كما أخرجه أبو نعيم في الدلائل.
وقد ذكر هذه الشقة أصحاب السير.
والثالثة: عند الإسراء والمعراج ليتأهب للمناجاة. قال الحافظ ويحتمل أن تكون الحكمة في هذا الغسل لتقع المبالغة في الإسباغ بحصول المرة الثالثة كما تقرر في شرعه صلى الله عليه وسلم وقد ثبتت هذه المرة في الصحيحين وغيرهما.
Chest-opening (Shaqq al-Ṣadr)
It has been authentically established that the chest of the Prophet ﷺ was opened three times:
The first time was during his childhood, while he was with Ḥalīmah (his wet nurse), in order to remove the “clot” from his heart — at which he was told, “This is the portion of Satan in you.” The ḥadīth about this is authentic and sound, recorded by Muslim and others. Muslim’s wording is as follows: “From Anas ibn Mālik (may Allah be pleased with him), that the Prophet ﷺ was visited by Jibrīl (Gabriel) while he was playing with some boys. Jibrīl took hold of him, laid him down, opened his chest, and took out his heart. Then he removed a clot from it and said, ‘This is the portion of Satan in you.’ He then washed it in a basin made of gold with Zamzam water, stitched it together, and returned it to its place. The boys ran to his nurse (meaning his foster-mother) and said, ‘Muḥammad has been killed!’ They met him and saw that his face had turned pale.” Anas said: “I could still see the mark of the stitching on his chest.” The “nurse” (ظئير) here refers to his foster mother — that is, Ḥalīmah, as is well known.
The second time was at the beginning of his prophethood, so that he could receive revelation with a heart strengthened and fully purified.� Al-Ḥāfiẓ Ibn Ḥajar said in his commentary on the Miʿrāj ḥadīth in Ṣaḥīḥ al-Bukhārī: “It is confirmed that the chest was opened again at the time of his commissioning (biʿtha), as narrated by Abū Nuʿaym in Dalāʾil al-Nubuwwa.” The biographers of the Prophet have also mentioned this instance.
The third time was on the Night of Isrāʾ and Miʿrāj (the Night Journey and Ascension), to prepare him for divine conversation.� Ibn Ḥajar said: “It is possible that the wisdom in this washing was to complete the purification to the highest degree by occurring a third time, just as perfection is established in his law (sharīʿa) through repetition three times.”
This third instance is authentically recorded in both Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim, as well as in other sources.
Chest-opening (Shaqq al-Ṣadr)
Baḥīrā story
قصة بحيرى الراهب معروفة تناقلها أهل السير في كتبهم، وأخرجها الترمذي في سننه وابن أبي شيبة في مصنفه والحاكم في مستدركه وغيرهم بألفاظ مختلفة، وقد تنازع العلماء في ثبوتها، وممن صححها الألباني في صحيح السيرة، وممن ضعفها الذهبي، وملخصها ـ كما في الرحيق المختوم: أن النبي صلى الله عليه وسلم لما بلغ اثنتي عشرة سنة ـ قيل: وشهرين وعشرة أيام ـ ارتحل به أبو طالب تاجرا إلى الشام، حتى وصل إلى بصرى ـ وهي معدودة من الشام، وقصبة لحوران، وكانت في ذلك الوقت قصبة للبلاد العربية التي كانت تحت حكم الرومان، وكان في هذا البلد راهب عرف بـ : بحيرى، واسمه ـ فيما يقال : جرجيس، فلما نزل الركب خرج إليهم، وكان لا يخرج إليهم قبل ذلك، فجعل يتخللهم حتى جاء فأخذ بيد رسول الله صلى الله عليه وسلم، وقال: هذا سيد العالمين، هذا رسول رب العالمين، هذا يبعثه الله رحمة للعالمين، فقال له أبو طالب وأشياخ قريش: وما علمك بذلك؟ فقال: إنكم حين أشرفتم من العقبة لم يبق حجر ولا شجر إلا خر ساجدا، ولا يسجدان إلا لنبي، وإني أعرفه بخاتم النبوة أسفل من غضروف كتفه مثل التفاحة، وإنا نجده في كتبنا، ثم أكرمهم بالضيافة، وسأل أبا طالب أن يرده، ولا يقدم به إلى الشام، خوفا عليه من الروم واليهود، فبعثه عمه مع بعض غلمانه إلى مكة.
فالقصة لها أصل صحيح بما فيها قوله: لم يبق شجر ولا حجر إلا خر ساجدا ولا يسجدان إلا لنبي، كما قال غير واحد من أهل العلم منهم الحافظ ابن حجر في الإصابة كما نقله عنه ملا القاري في مرقاة المفاتيح قال: الحديث رجاله ثقات، وليس فيه سوى هذه اللفظة ـ هي أن أبا بكر كان معهم ـ فيحتمل أنها مدرجة فيه منقطعة من حديث آخر وهما من أحد رواته. اهـ
وممن صححه الألباني في صحيح السيرة وصحيح سنن الترمذي.
Baḥīrā story
The story of Baḥīrā the monk is well known; the authors of prophetic biography have transmitted it in their books. Al-Tirmidhī included it in his Sunan, Ibn Abī Shaybah in his Muṣannaf, al-Ḥākim in his Mustadrak, and others, with different wordings. Scholars have disagreed about its authenticity: among those who judged it sound is al-Albānī in Ṣaḥīḥ al-Sīrah, while among those who weakened it is al-Dhahabī. Its summary—as in Al-Raḥīq al-Makhtūm (“The Sealed Nectar”)—is that when the Prophet (peace and blessings be upon him) reached the age of twelve—some say twelve years, two months, and ten days—Abū Ṭālib set out with him on a trading journey to al-Shām (Greater Syria) until they reached Buṣrā—counted as part of al-Shām, the principal town of Ḥawrān, and at that time the chief city for the Arab lands under Roman rule. In that town there was a monk known as Baḥīrā—his name, it is said, was Jirjis (George). When the caravan halted, he came out to them—something he had not done before—and moved among them until he came and took the hand of the Messenger of God (peace be upon him) and said: “This is the master of the worlds; this is the Messenger of the Lord of the worlds; God will send him as a mercy to the worlds.” Abū Ṭālib and the elders of Quraysh said to him, “How do you know that?” He replied, “When you came over the pass, there was not a stone or a tree but that it fell down in prostration, and they prostrate only to a prophet. I also recognize him by the Seal of Prophethood below the cartilage of his shoulder, like an apple; and we find mention of him in our books.” He then honored them with hospitality and asked Abū Ṭālib to take him back and not proceed with him to al-Shām, fearing for him from the Romans and the Jews. So his uncle sent him back to Mecca with some of his servants.
Baḥīrā story
Thus, the story has an authentic core, including his statement, “There was not a tree or a stone but that it fell in prostration, and they prostrate only to a prophet,” as more than one scholar has said—among them al-Ḥāfiẓ Ibn Ḥajar in al-Iṣābah, as quoted from him by Mullā ʿAlī al-Qārī in Mirqāt al-Mafātīḥ. He said: “The ḥadīth’s transmitters are trustworthy, and nothing in it is problematic except this phrase—namely, that Abū Bakr was with them—for it is possible that this is an interpolation, detached from another report, and attributable to one of its narrators.” End quote.
And among those who declared it authentic is al-Albānī in Ṣaḥīḥ al-Sīrah and in his Ṣaḥīḥ Sunan al-Tirmidhī.
The Prophet’s Life Experiences (First 25 years)
1. Orphaned Three Times (father, mother, grandfather): Experiencing repeated loss at a young age instilled in him deep empathy for the vulnerable, especially orphans. He learned resilience, patience, and the value of reliance on God alone, without worldly dependence.�
2. Five Homes (moved between caregivers): Growing up under the care of different guardians—mother, grandfather, uncle, and foster family—taught him adaptability and an understanding of varied family dynamics. This nurtured flexibility, humility, and the ability to relate to people from diverse backgrounds.�
3. Growing up in the Valleys and Rural Parts of Banī Saʿd: Living in the desert environment built physical strength, endurance, and appreciation for simplicity. Exposure to pure Arabic also refined his eloquence. He gained clarity of speech, appreciation of nature, and the importance of modest living over luxury.
4. Time with Grandfather ʿAbd al-Muṭṭalib: Being close to a leader of Quraysh gave him exposure to leadership, community respect, and responsibility. He observed justice, dignity, and how to manage people with wisdom and authority. It also kept him away from trouble and bad habits.
5. Started Working at Age 8: Entering work early gave him independence, responsibility, and a strong work ethic. He learned self-reliance, dignity of labor, and the value of earning.
6. Worked as a Shepherd: Shepherding requires patience, vigilance, compassion, and responsibility for the weak. Many prophets shared this training. He learned patience, humility, leadership skills, and care for those under his trust.
7. Worked as a Merchant/Businessman/Sales: Trade exposed him to diverse cultures, negotiations, and accountability. His honesty earned him the title al-Amīn (the trustworthy). He learned integrity in business, cross-cultural communication, and fairness in financial dealings.��
8. Attended the War of al-Fijār: As a young man, witnessing tribal warfare revealed the futility of conflict and the need for justice over revenge. He learned war and what it does to people. He also witnessed the importance of offering your life for what you believe in.�
9. Attended the Treaty of al-Fuḍūl: The treaty was a pact to defend the oppressed, regardless of tribal loyalty. He praised it even after prophethood. He learned the value of justice, alliances for good, the art of peace, and standing with the oppressed.�
10. Marriage to Khadījah: His marriage gave him stability, emotional support, and partnership with a wise and wealthy woman who trusted his character. He learned about mutual respect in marriage, the strength of companionship, and the importance of trust in family life.
Reading Assignments
The Treaty of Al-Fudul
Reported by ʿAbd al-Raḥmān ibn ʿAwf, Ibn Hishām (1/133–134), Ibn Saʿd (Ṭabaqāt 1/129), and others, with corroboration from sound traditions in Musnad Aḥmad (1655) and al-Bayhaqī’s Dalāʾil al-Nubuwwa. The narration is hasan (sound) due to multiple supporting chains.�A man from Zubayd (Yemen) sold merchandise to al-ʿĀṣ ibn Wāʾil al-Sahmī in Mecca, who refused to pay him. The wronged merchant climbed Mount Abū Qubays and publicly appealed for justice in verse.
His cry stirred the conscience of Quraysh. Several clans gathered in the house of ʿAbd Allāh ibn Judʿān al-Taymī, a respected elder known for generosity, and they pledged to stand together against oppression.
Those present included the clans of Banū Hāshim, Banū al-Muṭṭalib, Banū Zuhra, Banū Taym, and Banū Asad. They vowed that: “They would support anyone who is wronged in Mecca until his right is restored, whether he is from among them or a stranger.”
They then went to al-ʿĀṣ ibn Wāʾil, took back the merchant’s goods, and returned them to their rightful owner. The young Muḥammad ibn ʿAbd Allāh ﷺ attended the meeting along with his uncles. Later in life, after prophethood, he recalled it with admiration.
Prophetic statement (authentic)
Narrated by ʿAbd al-Raḥmān ibn ʿAwf, the Prophet ﷺ said: «لَقَدْ شَهِدْتُ فِي دَارِ عَبْدِ اللَّهِ بْنِ جُدْعَانَ حِلْفًا، مَا أُحِبُّ أَنَّ لِي بِهِ حُمْرَ النَّعَمِ، وَلَوْ أُدْعَى بِهِ فِي الْإِسْلَامِ لَأَجَبْتُ» “I witnessed a pact in the house of ʿAbd Allāh ibn Judʿān that I would not trade for the finest red camels. If I were called to it in Islam, I would respond.”� — Musnad Aḥmad (1655), Bayhaqī in Dalāʾil, Ibn Hishām 1/133 — authenticated by al-Albānī (Ṣaḥīḥ al-Sīrah)
The Prophet’s Early Years
The Prophet’s Early Years
Years Leading up to his Prophecy
Witnessing Arab monotheists
Witnessing Arab monotheists
1. Waraqah ibn Nawfal: A cousin of Khadījah bint Khuwaylid. He studied Christian scriptures and adopted a form of Christianity. When the Prophet ﷺ received the first revelation, Khadījah took him to Waraqah, who confirmed it was the same angel that came to Moses. Waraqah believed in him and said: “Would that I were alive when your people drive you out!” He died soon after, before public Islam began.
2. ʿUbaydullāh ibn Jahsh: From Banū Asad and a cousin of the Prophet ﷺ. He was among the seekers who rejected idol worship. After the Prophet’s mission began, he accepted Islam and migrated to Abyssinia with the early Muslims. There, he converted to Christianity and later died a Christian. His wife, Umm Ḥabībah (Ramlah bint Abī Sufyān), remained Muslim and became a wife of the Prophet ﷺ.
3. ʿUthmān ibn al-Ḥuwayrith: A member of Quraysh who rejected paganism and sought a new monotheistic faith. He traveled to Byzantium (the Eastern Roman Empire), adopted Christianity, and gained favor with the emperor Heraclius, who offered him support to rule Mecca as a Christian client-king. Quraysh rejected him. He died abroad, away from his people.
4. Zayd ibn ʿAmr ibn Nufayl: A cousin of ʿUmar ibn al-Khaṭṭāb. He openly rejected idol worship and refused to eat meat sacrificed to idols, saying: “I do not eat what you slaughter in the name of your idols; I only eat what is slaughtered in the name of Allah.” He traveled in search of Abraham’s religion but found no pure form left. He worshiped one God alone and awaited a prophet to come from among Quraysh. The Prophet ﷺ later said: “He will be raised on the Day of Resurrection as a nation by himself.” (Reported by Aḥmad and al-Bayhaqī, ṣaḥīḥ chain).
Participating in the rebuilding of the Ka’bah & Gaining Public Testimony
قال ابن إسحاق (ونقله ابن هشام والطبري):
«لما بلغ رسول الله ﷺ خمسًا وثلاثين سنة، اجتمعت قريش على بناء الكعبة، وذلك أن السيل كان قد صدع جدرانها، وكانت قديمة البناء، فخافوا أن تنهدم. فهابوا هدمها وخافوا غضب الله.
فقال الوليد بن المغيرة: أنا أبدؤكم في هدمها. فأخذ المعول، ثم هدم من ناحية الركنين، فترقّب الناس ليلتهم وقالوا: ننظر، فإن أصيب لم نهدم منها شيئًا ورددناها كما كانت، وإن لم يصبه شيء هدمنا. فأصبح الوليد من ليلته، فلم يصبه شيء، فأخذ في هدمها وأخذ الناس في الهدم معه. ثم إن قريشًا جعلوا يبنونها حتى بلغ البنيان موضع الركن، فاختصموا في الحجر الأسود، كل قبيلة تريد أن يكون لها شرف رفعه إلى موضعه، حتى تحاوروا وتواثبوا للقتال.
فمكثوا على ذلك أيّامًا، ثم اجتمعوا في المسجد، فتشاوروا، فقال أبو أميّة بن المغيرة: اجعلوا بينكم فيما تختلفون فيه أوّل من يدخل من باب هذا المسجد. فكان أوّل داخل رسول الله ﷺ. فلما رأوه قالوا: هذا الأمين، قد رضينا به حكماً. فأمر بثوب فبُسط، ثم وضع الحجر فيه بيده، ثم قال: لتأخذ كل قبيلة بناحية من الثوب. فرفعوه جميعًا حتى إذا بلغوا به موضعه وضعه رسول الله ﷺ بيده في مكانه، فانتهى الناس عن الاختلاف، ورضوا به.»
قال ابن كثير:
«واتفقت قريش على أن لا يدخلوا في بنائها من كسبها إلا طيبًا، لا يدخل فيه مهر بغي، ولا بيع ربا، ولا مظلمة أحد من الناس. قال: وكان الذي ابتدأ هدمها الوليد بن المغيرة المخزومي، فتناول من ناحيتها، وهو يقول: اللهم لم ترع، اللهم لا نريد إلا الخير. فتربص الناس تلك الليلة لينظروا ما يصيبه، قالوا: ننظر، فإن أصابه شيء تركناها على حالها، فلم يصبه شيء، فأصبح غاديًا فهدم وهدم الناس معه.»
Participating in the rebuilding of the Ka’bah & Gaining Public Testimony
Ibn Isḥāq (as transmitted by Ibn Hishām and al-Ṭabarī) said:
“When the Messenger of Allah ﷺ reached thirty-five years of age, Quraysh gathered together to rebuild the Kaʿbah. A flood had cracked its walls, and the building was very old, so they feared it might collapse. They were afraid to demolish it, fearing God’s anger.
Al-Walīd ibn al-Mughīrah said: ‘I will begin the demolition.’ He took a pickaxe and knocked down part of the wall near the two corners. The people waited that night, saying: ‘Let us watch. If something befalls him, we will not touch it and will restore it as it was; but if nothing happens to him, we will proceed with the demolition.’
When morning came, al-Walīd was unharmed, so he continued demolishing, and the people joined him. Quraysh kept rebuilding until the construction reached the place of the Black Stone. Then they quarreled over who would have the honor of placing the Stone in its position. Each clan wanted that privilege, until their dispute grew heated and they were on the verge of fighting.
They remained in that state for several days, until they gathered in the mosque to consult. Abū Umayyah ibn al-Mughīrah said: ‘Make the first person to enter from this gate of the mosque the judge between you in what you dispute.’
Participating in the rebuilding of the Ka’bah & Gaining Public Testimony
The first to enter was the Messenger of Allah ﷺ. When they saw him, they said: ‘This is the Trustworthy one! We are content with him as our judge.’
He asked for a cloth to be brought and spread it out. Then he placed the Black Stone in the middle of it with his own hands and said: ‘Let each clan take hold of a corner of the cloth.’ They lifted it all together until they reached the place, and then the Messenger of Allah ﷺ took the Stone with his hands and set it in its position. The people’s dispute thus ended, and they were satisfied with his judgment.”
Ibn Kathīr adds:
“Quraysh had agreed that nothing from their earnings should be used in rebuilding it except what was pure — no money from the wages of a prostitute, no proceeds from usury, and nothing taken unjustly from anyone.
The one who began the demolition was al-Walīd ibn al-Mughīrah al-Makhzūmī. He struck from one side of it, saying: ‘O Allah, do not be alarmed; we intend only good.’
The people waited that night to see what would happen to him, saying: ‘If harm comes to him, we will leave it as it is.’ But nothing happened to him. The next morning he went back and continued to demolish, and the people followed his lead.”
Enjoying solitude - Truthful visions
قال ابن هشام في السيرة النبوية (ج 1، ص 236): «وكان رسول الله ﷺ قد حبِّب إليه الخلاء، فكان يخلو بغار حراء فيتحنّث فيه –وهو التعبّد– الليالي ذوات العدد قبل أن ينزع إلى أهله ويتزوّد لذلك، ثم يرجع إلى خديجة فيتزود لمثلها، حتى فجأه الحق وهو في غار حراء.»
قال الطبري في تاريخه (ج 2، ص 301): «وكان رسول الله ﷺ قد حبب إليه أن يعتزل عن أهل مكة، وكان يخلو بغار حراء فيتحنث فيه الليالي ذوات العدد، يعبد الله ويتفكر حتى يأتيه اليقين.»
قال ابن كثير في البداية والنهاية (ج 3، ص 5): «وكان قد حبب إليه الخلاء، وكان يخلو بغار حراء يتحنث فيه الليالي ذوات العدد قبل أن ينزع إلى أهله ويتزوّد لذلك، وكان ذلك من تهيئة الله له لما أراد به من كرامته ونبوّته.»
Enjoying solitude - Truthful visions
Ibn Hishām, in al-Sīrah al-Nabawiyyah (vol. 1, p. 236), said:
“The Messenger of Allah ﷺ had come to love seclusion. He would withdraw to the cave of Ḥirāʾ and devote himself there to taḥannuth—that is, to worship—for a number of nights before returning to his family to take provisions for a similar stay. He would then go back to Khadījah and take supplies for another retreat, until the Truth suddenly came to him while he was in the cave of Ḥirāʾ.”
Al-Ṭabarī, in his Tārīkh (vol. 2, p. 301), said:
“The Messenger of Allah ﷺ had been made to love withdrawing from the people of Mecca. He would retreat to the cave of Ḥirāʾ, spending a number of nights there in taḥannuth, worshipping Allah and reflecting until the certainty (of revelation) came to him.”
Ibn Kathīr, in al-Bidāyah wa’l-Nihāyah (vol. 3, p. 5), said:
“He had been made to love seclusion. He would withdraw to the cave of Ḥirāʾ and spend a number of nights there in taḥannuth before returning to his family to take provisions for another stay. This was part of Allah’s preparation for him, for the honor and prophethood that He intended for him.”
Enjoying solitude - Truthful visions
صحيح البخاري: عَنْ عَائِشَةَ رضي الله عنها قالت «أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللَّهِ ﷺ مِنَ الْوَحْيِ الرُّؤْيَا الصَّالِحَةُ فِي النَّوْمِ، فَكَانَ لَا يَرَى رُؤْيَا إِلَّا جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ. ثُمَّ حُبِّبَ إِلَيْهِ الْخَلَاءُ، وَكَانَ يَخْلُو بِغَارِ حِرَاءٍ فَيَتَحَنَّثُ فِيهِ ـ وَهُوَ التَّعَبُّدُ ـ اللَّيَالِيَ ذَوَاتِ الْعَدَدِ، قَبْلَ أَنْ يَنْزِعَ إِلَى أَهْلِهِ، وَيَتَزَوَّدُ لِذَلِكَ، ثُمَّ يَرْجِعُ إِلَى خَدِيجَةَ فَيَتَزَوَّدُ لِمِثْلِهَا...»
صحيح مسلم: عَنْ عَائِشَةَ رضي الله عنها قالت «أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللَّهِ ﷺ مِنَ الْوَحْيِ الرُّؤْيَا الصَّادِقَةُ... ثُمَّ حُبِّبَ إِلَيْهِ الْخَلَاءُ، فَكَانَ يَخْلُو بِغَارِ حِرَاءٍ فَيَتَحَنَّثُ فِيهِ اللَّيَالِيَ ذَوَاتِ الْعَدَدِ...»
Enjoying solitude - Truthful visions
Ṣaḥīḥ al-Bukhārī
From ʿĀʾishah (may Allah be pleased with her), who said:
“The beginning of the revelation to the Messenger of Allah ﷺ was the righteous (true) dreams in sleep; he would never see a dream except that it came as clear as the breaking of dawn.� Then seclusion was made beloved to him, and he used to withdraw to the cave of Ḥirāʾ where he devoted himself to taḥannuth — meaning worship — for several nights at a time before returning to his family to take provisions for a similar stay. Then he would return to Khadījah and take supplies for another period like it…”
Ṣaḥīḥ Muslim
From ʿĀʾishah (may Allah be pleased with her), who said:
“The first thing with which the revelation began for the Messenger of Allah ﷺ was the true vision in sleep;� then seclusion was made beloved to him, and he used to withdraw to the cave of Ḥirāʾ, devoting himself there to worship for several nights at a time…”
The greetings of trees and rocks
صحيح مسلم: عَنْ جَابِرِ بْنِ سَمُرَةَ رضي الله عنه قَالَ:� قَالَ رَسُولُ اللَّهِ ﷺ: «إِنِّي لَأَعْرِفُ حَجَرًا بِمَكَّةَ كَانَ يُسَلِّمُ عَلَيَّ قَبْلَ أَنْ أُبْعَثَ، إِنِّي لَأَعْرِفُهُ الْآنَ».
سنن الترمذي: عَنْ عَلِيٍّ رضي الله عنه قال:� «كُنْتُ مَعَ النَّبِيِّ ﷺ بِمَكَّةَ فَخَرَجْنَا فِي بَعْضِ نَوَاحِيهَا، فَمَا اسْتَقْبَلَهُ جَبَلٌ وَلَا شَجَرٌ إِلَّا قَالَ: السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ».� قال الترمذي: هذا حديث حسن صحيح.
مسند الإمام أحمد:عن علي رضي الله عنه قال:� «لقد رأيتني مع النبي ﷺ بمكة، وإنّا لنمشي فما مررنا على حجر ولا شجر إلا قال: السلام عليك يا رسول الله».
The greetings of trees and rocks
Ṣaḥīḥ Muslim: From Jābir ibn Samurah (may Allah be pleased with him):: The Messenger of Allah ﷺ said: “I know a stone in Mecca that used to greet me before I was commissioned as a Prophet — I still recognize it now.”
Sunan al-Tirmidhī: From ʿAlī (may Allah be pleased with him): “I was with the Prophet ﷺ in Mecca, and we went out to some of its outskirts. There was no mountain or tree that we passed except that it said:� ‘Peace be upon you, O Messenger of Allah.’” Al-Tirmidhī said: This ḥadīth is ḥasan ṣaḥīḥ (good and authentic).
Musnad Imām Aḥmad: From ʿAlī (may Allah be pleased with him): “I remember being with the Prophet ﷺ in Mecca; as we walked, not a stone nor a tree did we pass without it saying: ‘Peace be upon you, O Messenger of Allah.’”
Commencing Prophethood
صحيح البخاري: عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ رضي الله عنها، أَنَّهَا قَالَتْ:� «أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللَّهِ ﷺ مِنَ الْوَحْيِ الرُّؤْيَا الصَّالِحَةُ فِي النَّوْمِ، فَكَانَ لَا يَرَى رُؤْيَا إِلَّا جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ. ثُمَّ حُبِّبَ إِلَيْهِ الْخَلَاءُ، وَكَانَ يَخْلُو بِغَارِ حِرَاءٍ فَيَتَحَنَّثُ فِيهِ ـ وَهُوَ التَّعَبُّدُ ـ اللَّيَالِيَ ذَوَاتِ الْعَدَدِ، قَبْلَ أَنْ يَنْزِعَ إِلَى أَهْلِهِ، وَيَتَزَوَّدُ لِذَلِكَ، ثُمَّ يَرْجِعُ إِلَى خَدِيجَةَ فَيَتَزَوَّدُ لِمِثْلِهَا، حَتَّى جَاءَهُ الْحَقُّ وَهُوَ فِي غَارِ حِرَاءٍ، فَجَاءَهُ الْمَلَكُ فَقَالَ: اقْرَأْ، قَالَ: مَا أَنَا بِقَارِئٍ. قَالَ: فَأَخَذَنِي فَغَطَّنِي حَتَّى بَلَغَ مِنِّي الْجَهْدَ، ثُمَّ أَرْسَلَنِي فَقَالَ: اقْرَأْ، قُلْتُ: مَا أَنَا بِقَارِئٍ. فَأَخَذَنِي فَغَطَّنِي الثَّانِيَةَ حَتَّى بَلَغَ مِنِّي الْجَهْدَ، ثُمَّ أَرْسَلَنِي فَقَالَ: اقْرَأْ، فَقُلْتُ: مَا أَنَا بِقَارِئٍ. فَأَخَذَنِي فَغَطَّنِي الثَّالِثَةَ، ثُمَّ أَرْسَلَنِي فَقَالَ: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ اقْرَأْ وَرَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَ بِالْقَلَمِ عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ﴾ [العلق: 1-5].»
صحيح مسلم: عَنْ عَائِشَةَ رضي الله عنها قالت:� «أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللَّهِ ﷺ مِنَ الْوَحْيِ الرُّؤْيَا الصَّالِحَةُ فِي النَّوْمِ، فَكَانَ لَا يَرَى رُؤْيَا إِلَّا جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ، ثُمَّ حُبِّبَ إِلَيْهِ الْخَلَاءُ، وَكَانَ يَخْلُو بِغَارِ حِرَاءٍ فَيَتَحَنَّثُ فِيهِ اللَّيَالِي ذَوَاتِ الْعَدَدِ، ثُمَّ يَرْجِعُ إِلَى خَدِيجَةَ فَيَتَزَوَّدُ لِمِثْلِهَا، حَتَّى جَاءَهُ الْحَقُّ وَهُوَ فِي غَارِ حِرَاءٍ، فَجَاءَهُ الْمَلَكُ فَقَالَ: اقْرَأْ، قَالَ: مَا أَنَا بِقَارِئٍ... (ثم ذكر نزول الآيات الخمس الأولى من سورة العلق).»
Commencing Prophethood
Ṣaḥīḥ al-Bukhārī
From ʿĀʾishah, the Mother of the Believers (may Allah be pleased with her): “The first thing with which the Messenger of Allah ﷺ was initiated in revelation was the righteous (true) dream in sleep; he would not see a dream except that it came true as clearly as the break of dawn. Then seclusion was made beloved to him, and he used to withdraw to the cave of Ḥirāʾ where he devoted himself to taḥannuth—meaning worship—for several nights in succession before returning to his family to take provisions for another stay. He would then return to Khadījah to take supplies for another period like it. Until the Truth came to him while he was in the cave of Ḥirāʾ. The angel came to him and said, ‘Read.’ He replied, ‘I am not a reader.’ The angel took hold of him and pressed him so firmly that he reached the limit of endurance, then released him and said again, ‘Read.’ He said, ‘I am not a reader.’ The angel seized him again and pressed him a second time until he reached the limit of endurance, then released him and said, ‘Read.’ He said, ‘I am not a reader.’ Then the angel took hold of him a third time, pressed him, and then released him, saying:
“Recite in the name of your Lord who created — created man from a clot. Recite! And your Lord is the Most Generous, who taught by the pen, taught man what he did not know.”� (Sūrat al-ʿAlaq, 96:1–5)”
Commencing Prophethood
Ṣaḥīḥ Muslim
From ʿĀʾishah (may Allah be pleased with her):
“The first thing with which the revelation began to the Messenger of Allah ﷺ was the righteous vision in sleep; he would not see a vision except that it came as clear as the light of dawn.� Then seclusion was made beloved to him, and he used to withdraw to the cave of Ḥirāʾ, where he would worship for a number of nights in succession, then return to Khadījah to take provisions for another stay—until the Truth came to him while he was in the cave of Ḥirāʾ.
The angel came to him and said, ‘Read.’ He said, ‘I am not a reader...’ (and then the narration continues, describing the descent of the first five verses of Sūrat al-ʿAlaq).”
Commencing Prophethood
قال ابن إسحاق: «وكان رسول الله ﷺ قد حُبِّب إليه الخلاء، فكان يخلو بغار حراء فيتحنّث فيه الليالي ذوات العدد، قبل أن يرجع إلى أهله ويتزوّد لذلك، ثم يرجع إلى خديجة فيتزود لمثلها، حتى فجأه الحق وهو في غار حراء، فجاءه جبريل عليه السلام بأمر الله فقال له: اقرأ. فقال: ما أنا بقارئ. قال: فأخذني فغطّني حتى بلغ مني الجهد، ثم أرسلني فقال: اقرأ. فقلت: ما أنا بقارئ. فغطّني الثانية حتى بلغ مني الجهد، ثم أرسلني فقال: اقرأ. فقلت: ما أنا بقارئ. فغطّني الثالثة ثم أرسلني فقال: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ خَلَقَ الإِنسَانَ مِنْ عَلَقٍ اقْرَأْ وَرَبُّكَ الأَكْرَمُ﴾. فرجع بها رسول الله ﷺ يرجف فؤاده، حتى دخل على خديجة بنت خويلد فقال: زملوني زملوني…» (سيرة ابن هشام، ج1، ص 236–237).
Commencing Prophethood
Ibn Isḥaq said:� The Messenger of Allah (PBUH) had come to love solitude, and he would withdraw to the cave of Ḥiraʾ, where he would devote himself to worship for a number of nights. Then he would return to his family and take provisions for the same period, and go back to Khadījah to replenish his supplies for another retreat.
Then the truth suddenly came to him while he was in the cave of Ḥiraʾ. The Angel Jibril (Gabriel), peace be upon him, came to him and said: “Read!”
He said, “I am not one who reads.”
The Angel took hold of him and pressed him until he felt great strain, then released him and said: “Read!”
He said, “I am not one who reads.”
Then he took him and pressed him again until he felt great strain, then released him and said: “Read!”
He said, “I am not one who reads.”
Then he pressed him a third time and released him, saying:
“Recite in the Name of your Lord who created — created man from a clinging clot. Recite, and your Lord is the Most Generous.”
Then the Messenger of Allah (PBUH) returned with his heart trembling until he entered upon Khadījah bint Khuwaylid and said, “Cover me, cover me.”
(Sīrah Ibn Hishām, vol. 1, pp. 236–237)
Commencing Prophethood
من تاريخ الطبري: «فلما أراد الله كرامته ورحمته وابتداءه بالنبوة، كان أول ما بدئ به من كرامة الله إياه الرؤيا الصادقة… وكان يخلو بغار حراء، فيتحنّث فيه الليالي ذوات العدد، حتى فجأه الحق، فأتاه جبريل بأمر الله فقال له: اقرأ. فقال: ما أقرأ؟ فغطّه جبريل حتى بلغ منه الجهد ثم قال: اقرأ باسم ربك الذي خلق… فقرأها رسول الله ﷺ، فرجع إلى خديجة يرجف فؤاده…» (تاريخ الأمم والملوك، ج2، ص 301–302).
قال ابن كثير:
«كان أول ما بُدئ به رسول الله ﷺ من الكرامة الرؤيا الصادقة… ثم حُبب إليه الخلاء، وكان يخلو بغار حراء يتحنث فيه الليالي ذوات العدد، وكان ذلك من تهيئة الله له لما أراد به من كرامته ونبوته. حتى فجأه الحق، وهو بغار حراء، فجاءه جبريل فقال له: اقرأ. فقال: ما أنا بقارئ. فغطّه ثلاث مرات، ثم قال: ﴿اقرأ باسم ربك الذي خلق…﴾. فرجع رسول الله ﷺ إلى أهله يرجف فؤاده، حتى دخل على خديجة فقال: زملوني زملوني…» (البداية والنهاية، ج3، ص 5–6).
Commencing Prophethood
From Tarikh al-Tabari:� When Allah intended to honor him, show him mercy, and begin his Prophethood, the first thing with which he was initiated was the true vision (righteous dreams). He used to withdraw to the cave of Hira, where he would worship for a number of nights. Then the truth came to him; Jibril came to him by Allah’s command and said, “Read.” He said, “What shall I read?” Jibril pressed him until he felt great strain, then said, “Recite in the Name of your Lord who created.” The Messenger of Allah recited it, then returned to Khadijah trembling with fear... (Tarikh al-Umam wa’l-Muluk, vol. 2, p. 301–302).
Ibn Kathir said:� The first thing that began with the Messenger of Allah (PBUH) from among the signs of honor was the true vision (righteous dreams). Then solitude was made beloved to him. He used to withdraw to the cave of Hira, worshipping for many nights. This was Allah’s preparation for him for Prophethood. Then the truth came suddenly, and Jibril came and said, “Read.” He said, “I am not one who reads.” So Jibril pressed him three times, then said, “Recite in the Name of your Lord who created.” The Messenger of Allah (PBUH) returned to his family with his heart trembling until he entered upon Khadijah and said, “Cover me, cover me.” (Al-Bidayah wa’n-Nihayah, vol. 3, p. 5–6).
A Slightly Different Narration
قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي وَهْبُ بْنُ كَيْسَانَ قَالَ: قَالَ عُبَيْدٌ: فَكَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُجَاوِرُ ذَلِكَ الشَّهْرَ مِنْ كُلِّ سَنَةٍ، يُطْعِمُ مَنْ جَاءَهُ مِنْ الْمَسَاكِينِ، فَإِذَا قَضَى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جِوَارَهُ مِنْ شَهْرِهِ ذَلِكَ، كَانَ أَوَّلُ مَا يَبْدَأُ بِهِ، إذَا انْصَرَفَ مِنْ جِوَارِهِ، الْكَعْبَةَ، قَبْلَ أَنْ يَدْخُلَ بَيْتَهُ، فَيَطُوفُ بِهَا سَبْعًا أَوْ مَا شَاءَ اللَّهُ مِنْ ذَلِكَ، ثُمَّ يَرْجِعُ إلَى بَيْتِهِ، حَتَّى إذَا كَانَ الشَّهْرُ الَّذِي أَرَادَ اللَّهُ تَعَالَى بِهِ فِيهِ مَا أَرَادَ مِنْ كَرَامَتِهِ، مِنْ السّنة الَّتِي بَعثه اللَّهُ تَعَالَى فِيهَا، وَذَلِكَ الشَّهْرُ (شَهْرُ) [٢] رَمَضَانَ، خَرَجَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إلَى حِرَاءٍ، كَمَا كَانَ يَخْرُجُ لِجِوَارِهِ وَمَعَهُ أَهْلُهُ، حَتَّى إذَا كَانَتْ اللَّيْلَةُ الَّتِي أَكْرَمَهُ اللَّهُ فِيهَا بِرِسَالَتِهِ، وَرَحِمَ الْعِبَادَ بِهَا، جَاءَهُ جِبْرِيلُ عَلَيْهِ السَّلَامُ بِأَمْرِ اللَّهِ تَعَالَى. قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: فَجَاءَنِي جِبْرِيلُ، وَأَنَا نَائِمٌ، بِنَمَطٍ [٣] مِنْ دِيبَاجٍ فِيهِ كِتَابٌ [٤] ، فَقَالَ اقْرَأْ، قَالَ: قُلْتُ: مَا أَقْرَأُ [٥] ؟ قَالَ: فَغَتَّنِي [٦] بِهِ حَتَّى ظَنَنْتُ أَنَّهُ الْمَوْتُ، ثُمَّ أَرْسَلَنِي فَقَالَ: اقْرَأْ، قَالَ: قُلْتُ: مَا أَقْرَأُ؟ قَالَ: فَغَتَّنِي بِهِ حَتَّى ظَنَنْتُ أَنَّهُ الْمَوْتُ، ثُمَّ أَرْسَلَنِي، فَقَالَ: اقْرَأْ، قَالَ: قُلْتُ: مَاذَا أَقْرَأُ؟ قَالَ: فَغَتَّنِي بِهِ حَتَّى ظَنَنْتُ أَنَّهُالْمَوْتُ، ثُمَّ أَرْسَلَنِي [١] ، فَقَالَ: اقْرَأْ، قَالَ: فَقُلْتُ: مَاذَا أَقْرَأُ؟ مَا أَقُولُ ذَلِكَ إلَّا افْتِدَاءً مِنْهُ أَنْ يَعُودَ لِي بِمِثْلِ مَا صَنَعَ بِي، فَقَالَ: اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ خَلَقَ الْإِنْسانَ مِنْ عَلَقٍ. اقْرَأْ وَرَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَ بِالْقَلَمِ. عَلَّمَ الْإِنْسانَ مَا لَمْ يَعْلَمْ ٩٦: ١- ٥. قَالَ: فَقَرَأْتهَا ثُمَّ انْتَهَى فَانْصَرَفَ عَنِّي وَهَبَبْتُ مِنْ [٢] نَوْمِي، فَكَأَنَّمَا كَتَبْتُ فِي قَلْبِي كِتَابًا. قَالَ: فَخَرَجْتُ حَتَّى إذَا كُنْتُ فِي وَسَطٍ مِنْ الْجَبَلِ سَمِعْتُ صَوْتًا مِنْ السَّمَاءِ يَقُولُ: يَا مُحَمَّدُ، أَنْتَ رَسُولُ اللَّهِ وَأَنَا جِبْرِيلُ، قَالَ: فَرَفَعْتُ رَأْسِي إلَى السَّمَاءِ أَنْظُرُ، فَإِذَا جِبْرِيلُ فِي صُورَةِ رَجُلٍ صَافٍّ قَدَمَيْهِ فِي أُفُقِ السَّمَاءِ يَقُولُ: يَا مُحَمَّدُ، أَنْتَ رَسُولُ اللَّهِ وَأَنَا جِبْرِيلُ. قَالَ: فَوَقَفْتُ أَنْظُرُ إلَيْهِ فَمَا أَتَقَدَّمُ وَمَا أَتَأَخَّرُ، وَجَعَلْتُ أَصْرِفُ وَجْهِي عَنْهُ فِي آفَاقِ السَّمَاءِ، قَالَ: فَلَا أَنْظُرُ فِي نَاحِيَةٍ مِنْهَا إلَّا رَأَيْتُهُ كَذَلِكَ، فَمَا زِلْتُ وَاقِفًا مَا أَتَقَدَّمُ أَمَامِي وَمَا أَرْجِعُ وَرَائِي حَتَّى بَعَثَتْ خَدِيجَةُ رُسُلَهَا فِي طَلَبِي، فَبَلَغُوا أَعْلَى مَكَّةَ وَرَجَعُوا إلَيْهَا وَأَنَا وَاقِفٌ فِي مَكَانِي ذَلِكَ، ثُمَّ انْصَرَفَ عَنِّي.
A Slightly Different Narration
وَانْصَرَفْتُ رَاجِعًا إلَى أَهْلِي حَتَّى أَتَيْتُ خَدِيجَةَ فَجَلَسْتُ إلَى فَخِذِهَا مُضِيفًا [٣] إلَيْهَا: فَقَالَتْ: يَا أَبَا الْقَاسِمِ، أَيْن كنت؟ فو الله لَقَدْ بَعَثَتْ رُسُلِي فِي طَلَبكَ حَتَّى بَلَغُوا مَكَّةَ وَرَجَعُوا لِي، ثُمَّ حَدَّثْتهَا بِاَلَّذِي رَأَيْتُ، فَقَالَتْ: أَبْشِرْ يَا بن عمّ واثبت، فو الّذي نَفْسُ خَدِيجَةَ بِيَدِهِ إنِّي لَأَرْجُو أَنْ تَكُونَ نَبِيَّ هَذِهِ الْأُمَّةِ. ثُمَّ قَامَتْ فَجَمَعَتْ عَلَيْهَا ثِيَابَهَا، ثُمَّ انْطَلَقَتْ إلَى وَرَقَةَ بْنِ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ، وَهُوَ ابْنُ عَمِّهَا، وَكَانَ وَرَقَةُ قَدْ تَنَصَّرَ وَقَرَأَ الْكُتُبَ، وَسَمِعَ مِنْ أَهْلِ التَّوْرَاةِ وَالْإِنْجِيلِ، فَأَخْبَرْتُهُ بِمَا أَخْبَرَهَا بِهِ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، أَنَّهُ رَأَى وَسَمِعَ، فَقَالَ وَرَقَةُ بْنُ نَوْفَلٍ: قُدُّوسٌ قُدُّوسٌ [١] ، وَاَلَّذِي نَفْسُ وَرَقَةَ بِيَدِهِ، لَئِنْ كُنْتِ صَدَّقْتِينِي يَا خَدِيجَةُ لَقَدْ جَاءَهُ النَّامُوسُ [٢] الْأَكْبَرُ الَّذِي كَانَ يَأْتِي مُوسَى، وَإِنَّهُ لَنَبِيُّ هَذِهِ الْأُمَّةِ، فَقُولِي لَهُ: فَلْيَثْبُتْ. فَرَجَعَتْ خَدِيجَةُ إلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرْتُهُ بِقَوْلِ وَرَقَةَ بْنِ نَوْفَلٍ، فَلَمَّا قَضَى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جِوَارَهُ وَانْصَرَفَ، صَنَعَ كَمَا كَانَ يَصْنَعُ بَدَأَ بِالْكَعْبَةِ فَطَافَ بِهَا، فَلَقِيَهُ وَرَقَةُ بْنُ نَوْفَلٍ وَهُوَ يَطُوفُ بِالْكَعْبَةِ فَقَالَ: يَا بن أَخِي أَخْبِرْنِي بِمَا رَأَيْتَ وَسَمِعْتَ فَأَخْبَرَهُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ لَهُ وَرَقَةُ: وَاَلَّذِي نَفْسِي بِيَدِهِ، إنَّكَ لَنَبِيُّ هَذِهِ الْأُمَّةِ، وَلَقَدْ جَاءَكَ النَّامُوسُ الْأَكْبَرُ الَّذِي جَاءَ مُوسَى وَلَتُكَذَّبَنَّهُ وَلَتُؤْذَيَنَّهُ وَلَتُخْرَجَنَّهُ وَلَتُقَاتَلَنَّهُ [٣] ، وَلَئِنْ أَنَا أَدْرَكْتُ ذَلِكَ الْيَوْمَ لَأَنْصُرَنَّ اللَّهَ نَصْرًا يَعْلَمُهُ، ثُمَّ أَدْنَى رَأْسَهُ مِنْهُ، فَقَبَّلَ يَافُوخَهُ [٤] ، ثُمَّ انْصَرَفَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إلَى مَنْزِلِهِ.
A Slightly Different Narration
قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي إسْمَاعِيلُ بْنُ أَبِي حَكِيمٍ [٥] مَوْلَى آلِ الزُّبَيْرِ: أَنَّهُ حُدِّثَ عَنْ خَدِيجَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّهَا قَالَتْ لِرَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَيْ ابْنَ عَمِّ، أَتَسْتَطِيعُ أَنَّ تُخْبِرَنِي بِصَاحِبِكَ هَذَا الَّذِي يَأْتِيكَ إذَا جَاءَكَ؟ قَالَ: نَعَمْ، قَالَتْ: فَإِذَا جَاءَكَ فَأَخْبِرْنِي بِهِ. فَجَاءَهُ جِبْرِيلُ عَلَيْهِ السَّلَامُ كَمَا كَانَ يَصْنَعُ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِخَدِيجَةَ: يَا خَدِيجَةُ، هَذَا جِبْرِيلُ قَدْ جَاءَنِي، قَالَتْ: قُمْ يَا بن عَمِّ فَاجْلِسْ عَلَى فَخِذِي الْيُسْرَى، قَالَ فَقَامَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَجَلَسَ عَلَيْهَا، قَالَتْ: هَلْ تَرَاهُ؟ قَالَ: نَعَمْ، قَالَتْ: فَتُحَوَّلْ فَاجْلِسْ عَلَى فَخِذِي الْيُمْنَى، قَالَتْ: فَتَحَوَّلَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَجَلَسَ عَلَى فَخِذِهَا الْيُمْنَى، فَقَالَتْ: هَلْ تَرَاهُ؟ قَالَ: نَعَمْ. قَالَتْ: فَتَحَوَّلْ فَاجْلِسْ فِي حِجْرِي، قَالَتْ: فَتَحَوَّلَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَجَلَسَ فِي حِجْرِهَا، قَالَتْ: هَلْ تَرَاهُ؟ قَالَ: نَعَمْ، قَالَ: فَتَحَسَّرَتْ وَأَلْقَتْ خِمَارَهَا وَرَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَالِسٌ فِي حِجْرِهَا، ثُمَّ قَالَتْ لَهُ: هَلْ تَرَاهُ؟ قَالَ: لَا، قَالَتْ يَا بن عَمِّ، اثْبتْ وأبشر، فو الله إنَّهُ لَمَلَكٌ وَمَا هَذَا بِشَيْطَانٍ. قَالَ ابْنُ إسْحَاقَ: وَقَدْ حَدَّثْتُ عَبْدَ اللَّهِ [١] بْنَ حَسَنٍ هَذَا الْحَدِيثَ، فَقَالَ: قَدْ سَمِعْتُ أُمِّي فَاطِمَةَ بِنْتَ حُسَيْنٍ تُحَدِّثُ بِهَذَا الْحَدِيثِ عَنْ خَدِيجَةَ، إلَّا أَنِّي سَمِعْتُهَا تَقُولُ: أَدْخَلَتْ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَيْنَهَا وَبَيْنَ دِرْعِهَا، فَذَهَبَ عِنْدَ ذَلِكَ جِبْرِيلُ، فَقَالَتْ لِرَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إنَّ هَذَا لَمَلَكٌ وَمَا هُوَ بِشَيْطَانٍ.
A Slightly Different Narration
Ibn Isḥāq said:� Wahb ibn Kaysān told me that ʿUbayd said: The Messenger of Allah ﷺ used to devote himself to retreat (jiwār) during one month of every year, feeding whoever came to him from among the poor. When he had completed his period of seclusion, the first thing he would do upon returning was to go to the Kaʿbah before entering his house, circumambulating it seven times—or as many times as Allah willed—then returning home. When the year arrived in which Allah willed to honor him with His message, in the month of Ramaḍān, the Messenger of Allah ﷺ went out to the cave of Ḥirāʾ as he used to do for his retreat, accompanied by his household. On the night when Allah honored him with His mission and showed mercy to His servants through it, Gabriel came to him by Allah’s command.
The Messenger of Allah ﷺ said:� “Gabriel came to me while I was asleep, carrying a piece of brocade on which was writing.� He said: ‘Read.’� I replied, ‘What shall I read?’� He pressed me with it until I thought it was death, then released me and said, ‘Read.’� I said, ‘What shall I read?’� He pressed me again until I thought it was death, then released me and said, ‘Read.’� I said, ‘What shall I read?’—saying this only in fear that he would do again what he had done.
A Slightly Different Narration
He said:� “Read in the name of your Lord who created,� created man from a clot.� Read, and your Lord is the Most Generous,� who taught by the pen,� taught man what he did not know.” (Q 96:1–5)
I recited it, then he ceased and departed from me, and I awoke as though the words had been written in my heart. I went out, and when I reached the middle of the mountain I heard a voice from the sky saying:� ‘O Muḥammad, you are the Messenger of Allah, and I am Gabriel.’ I raised my head toward the sky and saw Gabriel in the form of a man standing, his feet level with the horizon, saying:� ‘O Muḥammad, you are the Messenger of Allah, and I am Gabriel.’
I stood looking at him, unable to go forward or back, turning my face in every direction of the sky; wherever I looked, I saw him the same. I remained standing there until Khadījah sent messengers in search of me—they reached the heights of Mecca and returned to her while I was still in that place.Then he departed from me, and I went back to my family until I came to Khadījah and sat by her thigh, leaning against her.
A Slightly Different Narration
She said, ‘O Abū al-Qāsim, where were you? By Allah, I sent messengers looking for you until they reached Mecca and came back to me!’ I told her what I had seen, and she said:� ‘Rejoice, my cousin, and stand firm. By the One in whose hand is Khadījah’s soul, I hope that you are the Prophet of this nation.’ Then she rose, gathered her garments around her, and went to her cousin Waraqah ibn Nawfal ibn Asad ibn ʿAbd al-ʿUzzā ibn Quṣayy, who had adopted Christianity, read the scriptures, and heard the words of the people of the Torah and the Gospel. She told him what the Messenger of Allah ﷺ had told her of what he had seen and heard.
Waraqah said: ‘Holy, holy! By Him in whose hand is Waraqah’s soul, if you have spoken the truth, O Khadījah, then the Great Namūs (the divine messenger) who came to Moses has come to him, and he is truly the Prophet of this nation. Tell him to remain steadfast.’ Khadījah returned and told the Messenger of Allah ﷺ what Waraqah had said.
When the Prophet ﷺ completed his retreat and returned, he did as he always did: he began with the Kaʿbah and circumambulated it. There he met Waraqah ibn Nawfal while circling the Kaʿbah.� Waraqah said: ‘O my nephew, tell me what you have seen and heard.’� The Prophet ﷺ informed him, and Waraqah said: ‘By Him in whose hand is my soul, you are indeed the Prophet of this nation. The Great Namūs who came to Moses has come to you. Your people will call you a liar, harm you, drive you out, and fight you. If I live to see that day, I will support Allah’s cause with a support that He will know.’�Then he drew the Prophet ﷺ close and kissed him on his forehead. The Messenger of Allah ﷺ then returned to his home.”
A Slightly Different Narration
Ibn Isḥāq also said: Ismāʿīl ibn Abī Ḥakīm, the client of the family of al-Zubayr, told me that it was reported from Khadījah (may Allah be pleased with her) that she said to the Messenger of Allah ﷺ: “O my cousin, can you tell me when this companion of yours who comes to you appears?” He said, “Yes.” She said, “When he comes to you, tell me.” So when Gabriel came to him as usual, the Messenger of Allah ﷺ said, “O Khadījah, here is Gabriel—he has come to me.” She said, “Stand, my cousin, and sit on my left thigh.” He did so, and she asked, “Do you see him?” He said, “Yes.” She said, “Move and sit on my right thigh.” He did so, and she asked again, “Do you see him?” He said, “Yes.” She said, “Then come and sit in my lap.” He did so, and she asked, “Do you see him?” He said, “Yes.” She then uncovered her head and cast aside her veil while he was sitting in her lap, and said, “Do you see him now?” He said, “No.” She said, “Rejoice, my cousin, and be firm. By Allah, this is an angel, not a devil.”
Ibn Isḥāq added: “I related this report to ʿAbd Allāh ibn Ḥasan, and he said:� ‘I heard my mother Fāṭimah bint al-Ḥusayn narrate this from Khadījah, except that I heard her say:� She placed the Messenger of Allah ﷺ between herself and her garment, and then Gabriel departed. She said to the Prophet ﷺ, “This is indeed an angel, not a devil.”’”
This account—though transmitted as mursal (with missing link between the narrator and the prophet)—is one of the fullest classical descriptions of the first revelation: the Prophet’s encounter with Gabriel, Khadījah’s calm discernment and faith, and Waraqah ibn Nawfal’s recognition of him as the awaited Prophet of the final message.
Coverlet with Inscription
There is a secondary, less authenticated tradition (or perhaps a paraphrase in sīrah or dalāʾil literature) that describes Gabriel arriving with a coverlet or mantle (brocade cloth) on which writing was inscribed, and pressing it against the Prophet ﷺ, telling him to read. This is sometimes quoted in some biographies or translations as a variant detail.
Hence, among serious scholars and hadith critics, that version is treated with caution.
Coverlet with Inscription
النص العربي: قال رسولُ الله ﷺ: «فجاءني جبريلُ، وأنا نائمٌ، بِنَمَطٍ مِنْ دِيبَاجٍ فيه كتاب، فقال: اقرأ. قلت: ما أقرأ؟ قال: فغتَّني به حتى ظننتُ أنه الموت… ثم قال: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ…﴾».
المصادر التي ذكرتْه:
حكم أهل العلم:
Coverlet with Inscription
Original text:� The Messenger of Allah ﷺ said: “Then Gabriel came to me while I was asleep, bringing a piece of brocade upon which was a book. He said, ‘Read.’ I replied, ‘What shall I read?’ He pressed me with it until I thought it was death… then he said:� ‘Read in the name of your Lord who created…’ (Qur’an 96:1).”
Sources that reported it:
Scholarly judgment:
Commencing Prophethood
العودة إلى خديجة:
«فرجع رسول الله ﷺ بها يرجف فؤاده، حتى دخل على خديجة بنت خويلد رضي الله عنها فقال: زملوني دثروني. فزملوه حتى ذهب عنه الروع.
فقال: يا خديجة ما لي؟ وأخبرها الخبر، وقال: قد خشيت على نفسي.
فقالت خديجة: كلا، والله ما يخزيك الله أبدا، إنك لتصل الرحم، وتحمل الكل، وتكسب المعدوم، وتقرى الضيف، وتعين على نوائب الحق.» (البخاري، مسلم، ابن هشام).
Commencing Prophethood
The Return to Khadījah:
“The Messenger of Allah ﷺ returned with his heart trembling, until he came to Khadījah bint Khuwaylid (may Allah be pleased with her). He said, ‘Cover me, cover me!’ So they covered him until his fear subsided.
Then he said, ‘O Khadījah, what is happening to me?’ and he told her what had occurred, saying, ‘I fear for myself.’
Khadījah replied:
‘Never! By Allah, Allah will never disgrace you. You uphold the ties of kinship, bear the burdens of the weak, give to those who have nothing, honor your guests, and support others in the cause of truth.’”
— Reported by al-Bukhārī, Muslim, and Ibn Hishām.
The Prophet's Preparations
- 3 deaths in his direct family
- Living in 5 different homes throughout 8 years
- Growing up on the countryside
- Observing his mother's loyalty
- His grandfather's experience
- Starting work at the age of 8 as a Shepherd
- Works at the age of 15 as a merchant
- Traveling for work
- Participating in the war of sins
- Participating in the treaty of charity
- Getting married to Khadeejah
- His children and Zaid
- Demonstrating leadership skills
- Solitude and contemplation
Commencing Prophethood
الذهاب إلى ورقة بن نوفل:
«فانطلقت به خديجة حتى أتت به ورقة بن نوفل بن أسد بن عبد العزى ابن عم خديجة، وكان امرأ قد تنصّر في الجاهلية، وكان يكتب الكتاب العبراني فيكتب من الإنجيل بالعبرانية ما شاء الله أن يكتب، وكان شيخًا كبيرًا قد عمي. فقالت له خديجة: أي ابن عم، اسمع من ابن أخيك. فقال له ورقة: يا ابن أخي ماذا ترى؟ فأخبره رسول الله ﷺ خبر ما رأى. فقال له ورقة: هذا الناموس الذي أنزل الله على موسى، يا ليتني فيها جذعًا، ليتني أكون حيًا إذ يخرجك قومك. فقال رسول الله ﷺ: أوَ مُخرجي هم؟ قال: نعم، لم يأتِ رجل قط بما جئت به إلا عودي، وإن يدركني يومك أنصرك نصرًا مؤزرًا. ثم لم ينشب ورقة أن توفي، وفتر الوحي.»
(البخاري حديث رقم 3، مسلم حديث رقم 160، ابن هشام 1/238، الطبري 2/303).
Commencing Prophethood
The Visit to Waraqah ibn Nawfal:
“Then Khadījah took him to Waraqah ibn Nawfal ibn Asad ibn ʿAbd al-ʿUzzā, her cousin.� He had adopted Christianity during the pre-Islamic period of ignorance and used to write in Hebrew script — he would write from the Gospel in Hebrew whatever Allah willed him to write. He was an old man who had become blind. Khadījah said to him: ‘O my cousin, listen to your nephew.’ Waraqah said: ‘O my nephew, what do you see?’ The Messenger of Allah ﷺ then informed him of what he had seen (in the cave).
Waraqah said to him: ‘This is the Namūs (the great Angel of Revelation) that Allah sent to Moses. I wish I were young at this time; I wish I could live to see the day when your people will drive you out.’
The Messenger of Allah ﷺ said: ‘Will they drive me out?’ He replied: ‘Yes. No man has ever come with what you have brought except that he was opposed. If I live to see that day, I will support you with strong support.’ Soon after, Waraqah passed away, and the revelation paused for a time.”
— Ṣaḥīḥ al-Bukhārī (ḥadīth no. 3), Ṣaḥīḥ Muslim (ḥadīth no. 160), Ibn Hishām (1/238), al-Ṭabarī (2/303).
Waraqah ibn Nawfal - ورقة بن نوفل
Waraqah ibn Nawfal - ورقة بن نوفل
This expression — “an ummah by himself” — means that Waraqah’s faith and righteousness were accepted by Allah even though he lived before the public mission of Islam. The phrase mirrors Qur’ānic language about Prophet Ibrāhīm (Q 16:120): “Indeed, Abraham was a nation unto himself — devoutly obedient to Allah.”
The First Surahs/Verses of the Quran
The First Surahs/Verses of the Quran
Pause of Revelation
Pause of Revelation
ʿĀʾishah (may Allah be pleased with her) said:
“Then the revelation paused for a period, until the Prophet ﷺ became deeply saddened—as we have been informed—to the point that he would go repeatedly to the tops of high mountains intending to throw himself down from them.� Whenever he reached the summit of a mountain to cast himself off, Gabriel would appear before him and say:� ‘O Muḥammad, you are truly the Messenger of Allah.’� Then his heart would be calmed and his soul reassured, and he would return.� But when the period of the pause in revelation grew long again, he would set out once more for the same purpose; and when he reached the top of a mountain, Gabriel would appear to him and say the same words.”� — al-Bukhārī, Ibn Isḥāq, Ibn Hishām, al-Ṭabarī
Ibn Kathīr adds: “The revelation was withheld from the Messenger of Allah ﷺ for a period of time, and he grieved over that intensely. Then Gabriel came to him with Sūrat al-Ḍuḥā, in which Allah says:
‘By the morning brightness, and by the night when it grows still, your Lord has neither forsaken you nor detested you.’ (Sūrat al-Ḍuḥā, 93:1–3) This was a message of comfort and reassurance to him after the interruption of revelation.”� — al-Bidāyah wa’l-Nihāyah, vol. 3, p. 8
Pause of Revelation
كم كانت مدة فتور الوحي؟
Pause of Revelation
How long did the pause of revelation last?
Pause of Revelation
هل كان هناك فتور واحد أم فتوران؟
Pause of Revelation
Was there one pause of revelation or two?
Thinking of throwing himself from mountain tops
1. Ṣaḥīḥ al-Bukhārī: Book of Interpretation (Kitāb al-Taʿbīr), ḥadīth no. 6982 — from ʿĀʾishah رضي الله عنها through Al-Zuhri:
« ثم فتر الوحي فترةً، حتى حَزِنَ النبيُّ ﷺ فيما بَلَغَنا حُزناً غدا منه مراراً كي يَتَرَدَّى من رؤوسِ شَواهقِ الجبال، فكلما أوفى بذُروةِ جبلٍ لكي يُلقي نفسَه منه تبدَّى له جبريل فقال: يا محمد، إنك رسولُ الله حقًّا. فيسكن لذلك جأشُه وتقرُّ نفسُه، فيرجع. فإذا طالَت عليه فترةُ الوحي غدا لمثل ذلك، فإذا أوفى بذُروة جبلٍ تبدَّى له جبريل فقال له مثل ذلك. (Ṣaḥīḥ al-Bukhārī, Kitāb al-Taʿbīr, ḥadīth 6982)
The phrase “فيما بلغنا” (“as it has reached us”) indicates that this portion is mursal — not connected to ʿĀʾishah’s direct narration but added by al-Zuhri, the sub-narrator. Hence scholars note that the suicide-related sentence is not from ʿĀʾishah herself, but al-Zuhri’s report of what was commonly heard.
Thinking of throwing himself from mountain tops
2. Sīrah Ibn Hishām (via Ibn Isḥāq): In Sīrat Ibn Hishām (1 / 238):
« ثم فتر الوحي عن رسول الله ﷺ فترةً من ذلك حتى شقَّ عليه، فأقام كذلك ما شاء الله أن يقيم، ثم حُبِّب إليه أن يَصعد شواهق الجبال، فكان كلما أوفى بذُروة جبلٍ لكي يُلقي نفسَه منه تبدَّى له جبريل فقال: يا محمد، إنك رسولُ الله حقًّا، فيسكن لذلك جأشُه وتقرُّ نفسُه. »
Essentially the same meaning as the Bukhārī passage, with slightly different wording.
3. al-Ṭabarī, Tārīkh al-Rusul wa-l-Mulūk
Volume 2 p. 303 (ed. Dār al-Turāth):
reports the same story of the pause of revelation and the Prophet’s grief, using almost identical phrasing.
Thinking of throwing himself from mountain tops
Authenticity discussion:
Revelation of surat Al-Dhuha
Then the revelation returned — Jibrīl descended with Sūrat al-Ḍuḥā (By the morning light), a chapter of reassurance:
وَالضُّحَىٰ • وَاللَّيْلِ إِذَا سَجَىٰ • مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ� “By the morning brightness, and by the night when it grows still — your Lord has neither forsaken you nor detested you.” (Q 93:1-3)
The remainder of the sūrah consoles him by reminding him of divine care from childhood and promising future vindication.
According to Ibn Abī Ḥātim, al-Bayhaqī (Dalāʾil 2/190), and al-Ṭabarī’s Tafsīr (Q 93), this was the very first revelation after the pause.
Seerah Sources
The First Muslims
Know their backgrounds and stories of Islam.
Learning Ablution and Salah
Learning Ablution and Salah
قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ: أَنَّ الصَّلَاةَ حِينَ اُفْتُرِضَتْ عَلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، أَتَاهُ جِبْرِيلُ وَهُوَ بِأَعْلَى مَكَّةَ، فَهَمَزَ لَهُ بِعَقِبِهِ فِي نَاحِيَةِ الْوَادِي، فَانْفَجَرَتْ مِنْهُ عَيْنٌ، فَتَوَضَّأَ جِبْرِيلُ عَلَيْهِ السَّلَامُ، وَرَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَنْظُرُ إلَيْهِ، لِيُرِيَهُ كَيْفَ الطُّهُورُ لِلصَّلَاةِ، ثُمَّ تَوَضَّأَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَمَا رَأَى جِبْرِيلَ تَوَضَّأَ، ثُمَّ قَامَ بِهِ جِبْرِيلُ فَصَلَّى بِهِ، وَصَلَّى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِصَلَاتِهِ، ثُمَّ انْصَرف جِبْرِيل عَلَيْهِ السَّلَام.
(تَعْلِيمُ الرَّسُولِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَدِيجَةَ الْوُضُوءَ وَالصَّلَاةَ) :
فَجَاءَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَدِيجَةَ، فَتَوَضَّأَ لَهَا لِيُرِيَهَا كَيْفَ الطُّهُورُ لِلصَّلَاةِ كَمَا أَرَاهُ جِبْرِيلُ فَتَوَضَّأَتْ كَمَا تَوَضَّأَ لَهَا رَسُولُ اللَّهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، ثُمَّ صَلَّى بِهَا رَسُولُ اللَّهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ كَمَا صَلَّى بِهِ جِبْرِيلُ فَصَلَّتْ بِصَلَاتِهِ [١] .
Learning Ablution and Salah
Ibn Ishaq said:
Some people of knowledge told me that when prayer was made obligatory upon the Messenger of Allah (صلى الله عليه وسلم), Jibril came to him while he was in the upper part of Makkah. Jibril (عليه السلام) struck the ground at a spot in the valley, and a spring burst forth from it. He then performed ablution (wudu), while the Messenger of Allah (صلى الله عليه وسلم) watched him to learn how to purify himself for prayer. Then the Messenger of Allah (صلى الله عليه وسلم) performed ablution just as he had seen Jibril do. After that, Jibril stood and led him in prayer, and the Messenger of Allah (صلى الله عليه وسلم) prayed following his prayer. Then Jibril departed.
The Prophet (صلى الله عليه وسلم) teaching Khadijah (رضي الله عنها) wudu and salah:
The Messenger of Allah (صلى الله عليه وسلم) came to Khadijah, performed ablution in front of her to show her how to purify for prayer, just as Jibril (عليه السلام) had shown him.� She then performed ablution as he had shown her. Then the Messenger of Allah (صلى الله عليه وسلم) prayed with her, just as Jibril had prayed with him, and she prayed following his prayer.
Dalāʾil al-Nubuwwa (دلائل النبوة) by Abū Nuʿaym al-Aṣbahānī
1. The Author
Abū Nuʿaym Aḥmad ibn ʿAbd Allāh al-Aṣbahānī was a 10th–11th-century scholar from Isfahan, Iran, celebrated among the early ḥadīth masters. A Shāfiʿī in jurisprudence and inclined toward Sufi spirituality, he was a prolific compiler and teacher. His Ḥilyat al-Awliyāʾ (“The Ornament of the Saints”) became one of the great encyclopedias of early ascetic and mystical figures, while Dalāʾil al-Nubuwwa served as his contribution to the literature affirming the truth of the Prophet Muḥammad’s mission.�He transmitted from scholars in the eastern Islamic lands (Khurasān, Iraq, Hijaz) and had students such as al-Bayhaqī, who later produced his own Dalāʾil work, clearly influenced by Abū Nuʿaym’s model.
Dalāʾil al-Nubuwwa (دلائل النبوة) by Abū Nuʿaym al-Aṣbahānī
2. The Book
Dalāʾil al-Nubuwwa literally means “The Proofs of Prophethood.” Abū Nuʿaym’s version is one of the most extensive in existence—spanning multiple volumes (usually 7 or 8 in modern print). It gathers reports (aḥādīth and āthār) describing miraculous signs, prophecies, and evidences for Muḥammad’s prophethood, from before his birth to after his death. The book is arranged roughly chronologically:
Abū Nuʿaym often cites the full isnād (chain of transmitters) for each report, showing his roots in the ḥadīth tradition, though he does not systematically grade them for authenticity—his goal was compilation and preservation, not critical selection.
Dalāʾil al-Nubuwwa (دلائل النبوة) by Abū Nuʿaym al-Aṣbahānī
3. Significance in Prophetic Biography (Sīrah)
This work bridges the gap between ḥadīth scholarship and sīrah literature. While early sīrah authors like Ibn Isḥāq or Ibn Hishām focused on narrative coherence, Abū Nuʿaym aimed to document isnād-based proofs of the Prophet’s truthfulness. His collection became a reference for later authors:
4. Reliability and Scholarly Assessment
Abū Nuʿaym is generally regarded as a trustworthy ḥadīth master (thiqah), though some critics said he included weak or unverified narrations—common in miracle literature, where comprehensiveness outweighed strict selection. Thus, Dalāʾil al-Nubuwwa is valued not as a book of ṣaḥīḥ reports, but as a documentary treasury preserving the early Muslim imagination and testimony about the Prophet’s miraculous life. Scholars use it with methodological caution: the isnād remains, but critical evaluation must be applied individually to each narration.
Dalāʾil al-Nubuwwa (دلائل النبوة) by Abū Nuʿaym al-Aṣbahānī
5. Scholarly Value
For students of the prophetic biography, this book is a key resource for:
In short, Abū Nuʿaym’s Dalāʾil al-Nubuwwa is a cornerstone of the “proofs of prophecy” genre—less a smooth biography, more a monumental hadith anthology that shaped how the Prophet’s life was sanctified in later Islamic thought.
The book stands as both devotional literature and a vast early source mine for historians reconstructing the evolution of prophetic narrative.
Abu Bakr’s Dawah
Other Early Muslims
Early Women Muslims
Daughters of the Prophet ﷺ
Other early Muslim women
Early Muslims
The First Three Years of Prophecy
The First Three Years of Prophecy
Quraish consulting Al-Waleed ibn Al-Mugheerah
ثُمَّ إنَّ الْوَلِيدَ بْنَ الْمُغِيرَةِ اجْتَمَعَ إلَيْهِ نَفَرٌ مِنْ قُرَيْشٍ، وَكَانَ ذَا سِنٍّ فِيهِمْ، وَقَدْ حَضَرَ الْمَوْسِمَ فَقَالَ لَهُمْ: يَا مَعْشَرَ قُرَيْشٍ، إنَّهُ قَدْ حَضَرَ هَذَا الْمَوْسِمُ، وَإِنَّ وُفُودَ الْعَرَبِ سَتَقْدَمُ عَلَيْكُمْ فِيهِ، وَقَدْ سَمِعُوا بِأَمْرِ صَاحِبِكُمْ هَذَا، فَأَجْمِعُوا فِيهِ رَأْيًا وَاحِدًا، وَلَا تَخْتَلِفُوا فَيُكَذِّبَ بَعْضُكُمْ بَعْضًا، وَيَرُدَّ قَوْلُكُمْ بَعْضُهُ بَعْضًا، قَالُوا: فَأَنْتَ يَا أَبَا عَبْدِ شَمْسٍ، فَقُلْ وَأَقِمْ لَنَا رَأْيًا نَقُولُ [١] بِهِ، قَالَ: بَلْ أَنْتُمْ فَقُولُوا أَسْمَعْ، قَالُوا: نَقُولُ كَاهِنٌ، قَالَ: لَا وَاَللَّهِ مَا هُوَ بِكَاهِنِ، لَقَدْ رَأَيْنَا الْكُهَّانَ فَمَا هُوَ بِزَمْزَمَةِ [٢] الْكَاهِنِ وَلَا سَجْعِهِ، قَالُوا: فَنَقُولُ: مَجْنُونٌ، قَالَ: مَا هُوَ بِمَجْنُونِ. لَقَدْ رَأَيْنَا الْجُنُونَ وَعَرَفْنَاهُ، فَمَا هُوَ بِخَنْقِهِ، وَلَا تَخَالُجِهِ، وَلَا وَسْوَسَتِهِ، قَالُوا: فَنَقُولُ: شَاعِرٌ، قَالَ: مَا هُوَ بِشَاعِرِ، لَقَدْ عَرَفْنَا الشِّعْرَ كُلَّهُ رَجَزَهُ وَهَزَجَهُ وَقَرِيضَهُ وَمَقْبُوضَهُ وَمَبْسُوطَهُ، فَمَا هُوَ بِالشِّعْرِ، قَالُوا: فَنَقُولُ: سَاحِرٌ، قَالَ: مَا هُوَ بِسَاحِرِ، لَقَدْ رَأَيْنَا السُّحَّارَ وَسِحْرَهُمْ، فَمَا هُوَ بِنَفْثِهِمْ وَلَا عَقْدِهِمْ [٣] ، قَالُوا: فَمَا نَقُولُ يَا أَبَا عَبْدِ شَمْسٍ؟ قَالَ: وَاَللَّهِ إنَّ لِقَوْلِهِ لَحَلَاوَةً، وَإِنَّ أَصْلَهُ لَعَذِقٌ [٤] ، وَإِنَّ فَرْعَهُ لَجُنَاةٌ- قَالَ ابْنُ هِشَامٍ: وَيُقَالُ لَغَدِقٌ [٥]- وَمَا أَنْتُمْ بِقَائِلِينَ مِنْ هَذَا شَيْئًا إلَّا عُرِفَ أَنَّهُ بَاطِلٌ، وَإِنَّ أَقْرَبَ الْقَوْلِ فِيهِ لَأَنْ تَقُولُوا سَاحِرٌ، جَاءَ بِقَوْلٍ هُوَ سِحْرٌ يُفَرِّقُ بِهِ بَيْنَ الْمَرْءِ وَأَبِيهِ، وَبَيْنَ الْمَرْءِ وَأَخِيهِ، وَبَيْنَ الْمَرْءِ وَزَوْجَتِهِ، وَبَيْنَ الْمَرْءِ وَعَشِيرَتِهِ. فَتُفَرِّقُوا عَنْهُ بِذَلِكَ، فَجَعَلُوا يَجْلِسُونَ بِسُبُلِ النَّاسِ حِينَ قَدِمُوا الْمَوْسِمَ، لَا يَمُرُّ بِهِمْ أَحَدٌ إلَّا حَذَّرُوهُ إيَّاهُ، وَذَكَرُوا لَهُمْ أَمْرَهُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي الْوَلِيدِ بْنِ الْمُغِيرَةِ وَفِي ذَلِكَ مِنْ قَوْلِهِ: ذَرْنِي وَمن خَلَقْتُ وَحِيداً، وَجَعَلْتُ لَهُ مَالًا مَمْدُوداً وَبَنِينَ شُهُوداً، وَمَهَّدْتُ لَهُ تَمْهِيداً ثُمَّ يَطْمَعُ أَنْ أَزِيدَ كَلَّا إِنَّهُ كانَ لِآياتِنا عَنِيداً ٧٤: ١١- ١٦: أَيْ خَصِيمًا
Quraish consulting Al-Waleed ibn Al-Mugheerah
Then al-Walīd ibn al-Mughīrah gathered with a group of Quraysh.� He was the eldest among them and the most respected, and the pilgrimage season had arrived.� He said to them: “O people of Quraysh, the season has come, and delegations of the Arabs will soon arrive. They have already heard about your companion (Muḥammad صلى الله عليه وسلم). So agree upon one opinion about him, and do not differ, lest you contradict one another and your words refute each other.”
They said: “You, O Abā ʿAbd Shams, speak and decide for us what we should say.”
He said: “No, you speak, and I will listen.”
They said: “We will say he is a soothsayer (kāhin).”
He said: “No, by Allah, he is not a soothsayer. We have seen soothsayers, and he is nothing like their murmuring or their rhymed prose.”
They said: “Then we will say he is mad (majnūn).”
He said: “He is not mad. We have seen madness and know what it is — his speech has nothing of its choking, convulsions, or whispering.”
Quraish consulting Al-Waleed ibn Al-Mugheerah
They said: “Then we will say he is a poet (shāʿir).”
He said: “He is not a poet. We know poetry in all its forms — its rhymed and free verse, its long and short meters — and what he says is not poetry.” They said: “Then we will say he is a sorcerer (sāḥir).” He said: “He is not a sorcerer. We have seen sorcerers and their spells, and there is nothing of their blowing or knot-tying in what he does.”
They said: “Then what shall we say, O Abā ʿAbd Shams?” He said: “By Allah, there is a sweetness in his words; its roots are abundant and its branches bear fruit. Whatever you say about him will be recognized as false.� The closest thing you can say is that he is a sorcerer, for what he brings is a kind of enchantment that separates a man from his father, his brother, his wife, and his clan.� So spread this word about him to drive people away from him.”
Then they sat along the roads during the pilgrimage season, warning every passerby about the Prophet صلى الله عليه وسلم and repeating their slander about him.
Then Allah revealed regarding al-Walīd ibn al-Mughīrah and what he said: “Leave Me with the one whom I created alone,� and granted abundant wealth and children in attendance, and spread (ease) before him extensively;� yet he desires that I should give more. No! He has been stubborn toward Our signs.”� — Sūrat al-Muddaththir (74:11–16)
Quraish consulting Al-Waleed ibn Al-Mugheerah
من بين ما رواه ابن عباس رضي الله عنه – من طريق عكرمة – أنّه:
«جاء الوليد بن المغيرة إلى النبي ﷺ، فقرأ عليه القرآن، فكأنه رَقّ له. … فقال: والله إن لقوله الذي يقول حلاوة، وإن عليه لطلاوة، وإنه لمثمر أعلاه، مغدق أسفله، وإنه ليعلو ولا يُعلَى عليه، وإنه ليَحْطِم ما تحته». ثم قال بعد تفكير: «إن هذا إلا سِحْرٌ يُؤْثَرُ، إن هذا إلا قولُ البشرِ».
Quraish consulting Al-Waleed ibn Al-Mugheerah
أخرج الحاكم في المستدرك والبيهقي في دلائل النبوة عن ابن عباس رضي الله عنهما قال: إن الوليد بن المغيرة المخزوميّ، وهو أحد رؤساء قريش، جاء إلى النبيّ صلّى الله عليه وسلّم فقرأ عليه القرآن. فكأنّه رقّ له، وقال: يا عجبا لما يقول ابن أبي كبشة- يعني محمدا صلّى الله عليه وسلّم- فو الله ما هو بشعر، ولا سحر، ولا بهمز من الجنون، وإنّ قوله لمن كلام الله. فلما سمع بذلك النفر من قريش ائتمروا وقالوا: والله لئن صبأ الوليد لتصبون قريش. فلما سمع بذلك أبو جهل بن هشام قال: أنا والله أكفيكم شأنه، فانطلق حتى دخل عليه بيته فقال: يا عمّ، إنّ قومك يريدون أن يجمعوا لك مالا ليعطوكه، فإنك أتيت محمدا لتعرض لما قبله. قال: قد علمت قريش أني من أكثرها مالا. قال: فقل فيه قولا يبلغ قريشا أنك تنكر له. فقال: وماذا أقول؟ فو الله ما فيكم رجل أعلم بالشعر مني، لا برجزه ولا بقصيده، ولا بأشعار الجنّ. والله ما يشبه هذا الذي يقول شيئا من هذا. والله إن لقوله الذي يقول لحلاوة، وإن عليه لطلاوة، وإنه لمثمر أعلاه، مغدق أسفله، وإنه ليحطم ما تحته، وإنه ليعلو وما يعلى عليه. فقال أبو جهل: والله ما يرضى عنك قومك حتى تقول فيه قولا. قال: فدعني أفكر، فلما فكّر قال: هذا سحر يؤثر، يأثره عن غيره. فخرج على قومه بهذا القول الآثم، فأنزل الله فيه قوله تعالى: إِنَّهُ فَكَّرَ وَقَدَّرَ (١٨) فَقُتِلَ كَيْفَ قَدَّرَ (١٩) ثُمَّ قُتِلَ كَيْفَ قَدَّرَ (٢٠) ثُمَّ نَظَرَ (٢١) ثُمَّ عَبَسَ وَبَسَرَ (٢٢) ثُمَّ أَدْبَرَوَاسْتَكْبَرَ (٢٣) فَقالَ إِنْ هذا إِلَّا سِحْرٌ يُؤْثَرُ [المدثر: ١٨ - ٢٤].
Quraish consulting Al-Waleed ibn Al-Mugheerah
Al-Ḥākim in al-Mustadrak and al-Bayhaqī in Dalāʾil al-Nubuwwah narrated from Ibn ʿAbbās (may Allah be pleased with them both): Al-Walīd ibn al-Mughīrah al-Makhzūmī, one of the leaders of Quraysh, came to the Prophet ﷺ, who recited the Qurʾān to him. Al-Walīd was moved by it and said: “How astonishing is what Ibn Abī Kabshah (meaning Muḥammad ﷺ) says! By Allah, it is neither poetry, nor sorcery, nor madness. Indeed, what he says is truly the Word of God.”
When a group of Quraysh heard of this, they gathered and said: “By Allah, if al-Walīd adopts Muḥammad’s religion, then all of Quraysh will follow him.” When Abū Jahl ibn Hishām heard this, he said: “By Allah, I will deal with him for you.” He went to al-Walīd’s house and said: “O uncle, your people intend to collect money for you, to give you some of it, because they say you went to Muḥammad to hear from him.” Al-Walīd replied: “Quraysh knows well that I am among its wealthiest men.”
Abū Jahl said: “Then say something about him that will reach your people, showing that you reject him.”
Al-Walīd said: “What should I say? By Allah, there is no one among you more knowledgeable than I am in poetry—its short meters or long, or even the verses of the jinn. What he says does not resemble any of that. By Allah, what he says has a sweetness to it; it is adorned with beauty; its top is fruitful, its bottom abundant; it crushes whatever is beneath it, and it surpasses everything else—nothing surpasses it.”
Quraish consulting Al-Waleed ibn Al-Mugheerah
Abū Jahl said: “Your people will not be satisfied until you say something against him.”
Al-Walīd said: “Let me think.” After thinking, he said:� “This is nothing but magic handed down — sorcery that he has learned from others.” He went out to his people with that wicked statement. So Allah revealed concerning him:
“Indeed, he thought and deliberated.� So may he be destroyed — how he deliberated!� Again, may he be destroyed — how he deliberated!� Then he looked;� then he frowned and scowled;� then he turned his back and was arrogant,� and said, ‘This is nothing but inherited magic.’”� (Sūrat al-Muddaththir 74:18–24)
Starting with Family
البداية والنهاية لابن كثير – الرواية العامة
قال ابن كثير:�ولما نزلت: {وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ}�صعد رسول الله ﷺ على الصفا فنادى بطون قريش�وقال: «يا بني عبد مناف، يا بني هاشم،�إني نذير لكم بين يدي عذاب شديد»
المصدر: البداية والنهاية، ج٣
البداية والنهاية لابن كثير – حديث الدار
فقال رسول الله ﷺ لعلي:�«إن الله أمرني أن أنذر عشيرتي الأقربين»�فجمع عليٌّ بني عبد المطلب وصنع لهم طعامًا�ثم قال ﷺ: «أيكم يؤازرني على أمري هذا؟»
المصدر: البداية والنهاية، ج٣ (حديث الدار)
السيرة النبوية لابن هشام (عن ابن إسحاق)
لما نزل قول الله تعالى: {وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ}�قام رسول الله ﷺ على الصفا فقال:�«يا بني عبد المطلب، يا بني عبد مناف، يا بني قصي...�إني لا أملك لكم من الله شيئًا، سلوني من مالي ما شئتم»�وقال ﷺ:�«يا فاطمة بنت محمد، يا صفية بنت عبد المطلب، أنقذي نفسك من النار،�فإني لا أملك لكم من الله شيئًا» المصدر: السيرة النبوية لابن هشام، ج١ ص٢٦٣–٢٦٤
تفسير الطبري
عن هشام بن عروة عن أبيه قال:�لما نزلت {وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ}�قال رسول الله ﷺ: «يا فاطمة بنت محمد، يا صفية بنت عبد المطلب،�اعملوا فإني لا أغني عنكم من الله شيئًا» المصدر: تفسير الطبري، سورة الشعراء الآية ٢١٤
Starting with Family
Al-Bidaya wa'l-Nihaya by Ibn Kathir – The General Narration
Ibn Kathir said:
When the verse {And warn your closest kindred} was revealed, the Messenger of Allah (صلى الله عليه وسلم) ascended Mount Safa and called out to the clans of Quraysh, saying:
“O Banu Abd Manaf, O Banu Hashim,
I am a warner to you of a severe punishment.”
Source: Al-Bidaya wa'l-Nihaya, Vol. 3
Al-Bidaya wa'l-Nihaya by Ibn Kathir – The Hadith of the House
The Messenger of Allah (صلى الله عليه وسلم) said to Ali:
“Allah has commanded me to warn my closest relatives.”
So Ali gathered the Banu Abd al-Muttalib and prepared food for them.
After they had eaten, the Prophet (peace and blessings be upon him) said: “Which of you will support me in this matter?”
Source: Al-Bidaya wa'l-Nihaya, Vol. 3 (The Hadith of the House)
The Biography of the Prophet by Ibn Hisham (from Ibn Ishaq)
When the words of Allah Almighty was revealed: {And warn your closest kindred}, the Messenger of God (صلى الله عليه وسلم) stood on Mount Safa and said:
“O sons of Abd al-Muttalib, O sons of Abd Manaf, O sons of Qusayy… I have no power to help you against God in any way. Ask me for whatever you wish from my wealth.”
And he (صلى الله عليه وسلم) said:
“O Fatimah, daughter of Muhammad, O Safiyyah, daughter of Abd al-Muttalib, save yourselves from the Fire, for I have no power to help you against God in any way.” Source: The Biography of the Prophet by Ibn Hisham, Vol. 1, pp. 263–264
Tafsir al-Tabari
On the authority of Hisham ibn Urwah, on the authority of his father, who said:
When the verse {And warn your closest relatives} was revealed, the Messenger of God (صلى الله عليه وسلم) said: “O Fatimah, daughter of Muhammad, O Safiyyah, daughter of Abd al-Muttalib, do good deeds, for I cannot help you.” "From God something" Source: Tafsir al-Tabari, Surah Ash-Shu'ara, verse 214
Starting with Family
قال رسول الله ﷺ لعليّ: «إنّ الله أمرني أن أنذر عشيرتي الأقربين.»�فجمع عليٌّ بني عبد المطلب وصنع لهم طعامًا، ثم قال ﷺ: «أيّكم يؤازرني على أمري هذا فيكون أخي ووصيّي وخليفتي فيكم؟»
�The Messenger of Allah ﷺ said to ʿAlī: “Allah has commanded me to warn my nearest relatives.”�ʿAlī then gathered the sons of ʿAbd al-Muṭṭalib and prepared food for them.�The Prophet ﷺ said: “Who among you will support me in this matter, that he may be my brother, my trustee, and my successor among you?”
Source: Ibn Kathīr, al-Bidāyah wa l-Nihāyah, vol. 3 (section ‘Ḥadīth al-Dār’).�Note: This narration is transmitted through several weak chains (including ʿAbd al-Ghaffār b. al-Qāsim and others). Ibn Kathīr lists it as part of sīrah heritage but notes its isnād is not strong.
Starting with Family
قال الإمام أحمد : حدثنا أسود بن عامر ، حدثنا شريك عن الأعمش ، عن المنهال ، عن عباد بن عبد الله الأسدي ، عن علي ، رضي الله عنه ، قال : لما نزلت هذه الآية : ( وأنذر عشيرتك الأقربين ) جمع النبي - صلى الله عليه وسلم - من أهل بيته ، فاجتمع ثلاثون ، فأكلوا وشربوا قال : وقال لهم : " من يضمن عني ديني ومواعيدي ، ويكون معي في الجنة ، ويكون خليفتي في أهلي ؟ " . فقال رجل - لم يسمه شريك - يا رسول الله ، أنت كنت بحرا من يقوم بهذا ؟ قال : ثم قال الآخر ، قال : فعرض ذلك على أهل بيته ، فقال علي : أنا .
طريق أخرى بأبسط من هذا السياق : قال أحمد : حدثنا عفان ، حدثنا أبو عوانة ، عن عثمان بن المغيرة ، عن أبي صادق ، عن ربيعة بن ناجذ ، عن علي ، رضي الله عنه ، قال : جمع رسول الله - صلى الله عليه وسلم - أو دعا رسول الله - صلى الله عليه وسلم - بني عبد المطلب ، وهم رهط ، كلهم يأكل الجذعة ويشرب الفرق - قال : وصنع لهم مدا من طعام فأكلوا حتى شبعوا - قال : وبقي الطعام كما هو كأنه لم يمس . ثم دعا بغمر فشربوا حتى رووا ، وبقي الشراب كأنه لم يمس - أو لم يشرب - وقال : " يا بني عبد المطلب ، إني بعثت إليكم خاصة وإلى الناس عامة ، وقد رأيتم من هذه الآية ما رأيتم ، فأيكم يبايعني على أن يكون أخي وصاحبي ؟ " . قال : فلم يقم إليه أحد . قال : فقمت إليه - وكنت أصغر القوم - قال : فقال : " اجلس " . ثم قال ثلاث مرات ، كل ذلك أقوم إليه فيقول لي : " اجلس " . حتى كان في الثالثة ضرب بيده على يدي .
Starting with Family
Imam Ahmad reported that Al-Aswad ibn Amir narrated to us, from Shurayk, from Al-A‘mash, from Al-Minhāl, from Abbad ibn Abd Allah Al-Asadi, from Ali (may Allah be pleased with him):
When the verse “And warn your closest relatives” was revealed, the Prophet صلى الله عليه وسلم gathered his household. About thirty of them assembled, they ate and drank. Then he said to them that whoever would take responsibility for his debts and promises, be with him in Paradise, and be his successor among his family. A man, whom Shurayk did not name, said: O Messenger of Allah, you are like an ocean, who could take this on? Then another spoke, and Ali رضي الله عنه said: I will.
Another narration presents this account in a simpler manner. Imam Ahmad said: Uthman narrated to us, Abu Awanah narrated to us, from Uthman ibn Al-Mughirah, from Abu Sadiq, from Rabiah ibn Najid, from Ali (may Allah be pleased with him).
He said that the Messenger of Allah صلى الله عليه وسلم gathered the clan of Banu Abd Al-Muttalib, or he invited them. They were a small group, all of whom could eat a whole young sheep and drink a large vessel of milk.
He prepared for them only a small measure of food, and they ate until they were full, yet the food remained as it was, as if untouched. Then he called for a large bowl of milk, and they drank until they were satisfied, yet the milk too remained as if untouched.
Then he said, “O sons of Abd Al-Muttalib, indeed I have been sent to you specifically and to humanity in general, and you have seen from this sign what you have seen. So which of you will pledge to me that he will be my brother and my companion?”
No one stood up to him, so I stood up, though I was the youngest of the people. He said to me, “Sit.” He repeated that three times, and each time I stood up to him and he said to me, “Sit.” Then on the third time, he placed his hand upon my hand
Starting with Family
طريق أخرى أغرب وأبسط من هذا السياق بزيادات أخر : قال الحافظ أبو بكر البيهقي في " دلائل النبوة " : أخبرنا محمد بن عبد الله الحافظ ، حدثنا أبو العباس محمد بن يعقوب ، حدثنا أحمد بن عبد الجبار ، حدثنا يونس بن بكير ، عن محمد بن إسحاق قال : فحدثني من سمع عبد الله بن الحارث بن نوفل - واستكتمني اسمه - عن ابن عباس ، عن علي بن أبي طالب ، رضي الله عنه ، قال : لما نزلت هذه الآية على رسول الله - صلى الله عليه وسلم - : ( وأنذر عشيرتك الأقربين واخفض جناحك لمن اتبعك من المؤمنين ) ، قال رسول الله - صلى الله عليه وسلم - : " عرفت أني إن بادأت بها قومي ، رأيت منهم ما أكره ، فصمت . فجاءني جبريل ، عليه السلام ، فقال : يا محمد ، إن لم تفعل ما أمرك به ربك عذبك ربك " . قال علي ، رضي الله عنه : فدعاني فقال : " يا علي ، إن الله قد أمرني [ أن ] أنذر عشيرتي الأقربين ، فعرفت أني إن بادأتهم بذلك رأيت منهم ما أكره ، فصمت عن ذلك ، ثم جاءني جبريل فقال : يا محمد ، إن لم تفعل ما أمرت به عذبك ربك . فاصنع لنا يا علي شاة على صاع من طعام ، وأعد لنا عس لبن ، ثم اجمع لي بني عبد المطلب " . ففعلت فاجتمعوا له ، وهم يومئذ أربعون رجلا يزيدون رجلا أو ينقصون رجلا . فيهم أعمامه : أبو طالب ، وحمزة ، والعباس ، وأبو لهب الكافر الخبيث . فقدمت إليهم تلك الجفنة ، فأخذ رسول الله - صلى الله عليه وسلم - منها حذية فشقها بأسنانه ثم رمى بها في نواحيها ، وقال : " كلوا بسم الله " . فأكل القوم حتى نهلوا عنه ما يرى إلا آثار أصابعهم ، والله إن كان الرجل منهم ليأكل مثلها .
Starting with Family
Another narration, rarer and more detailed, contains additional wording.�Al Hafiz Abu Bakr Al Bayhaqi said in Dalail Al Nubuwwah:
Muhammad bin Abd Allah Al Hafiz narrated to us; Abu Al Abbas Muhammad bin Yaqub narrated to us; Ahmad bin Abd Al Jabbar narrated to us; Yunus bin Bukayr narrated from Muhammad bin Ishaq who said:
“Someone who heard Ali bin Abi Talib (may Allah be pleased with him) told me that he said:� When the verse {And warn your closest relatives, and lower your wing to those who follow you among the believers} was revealed,� the Prophet (peace and blessings be upon him) said:� ‘I knew that if I began openly with my people, I would face from them what I dislike, so I remained silent.’
Then Jibril (peace be upon him) came to me and said:� ‘O Muhammad! Your Lord says to you: If you do not carry out what you have been commanded, your Lord will punish you.’ ”
Ali (may Allah be pleased with him) said:
The Prophet called me and said: “O Ali, Allah has commanded me to warn my nearest relatives.�I knew that if I began this with my people, I would face from them what I dislike, so I remained silent.�Then Jibril came to me and said: ‘O Muhammad, if you do not carry out what you have been commanded, your Lord will punish you.’
So prepare for us, O Ali, a measure of food and a bowl of milk, then gather for me the sons of Abd al-Muttalib.”
I did so, and they gathered for him — they were about forty men, give or take one. Among them were his uncles: Abu Talib, al-Abbas, Hamzah, and Abu Lahab the wicked disbeliever.
I presented to them that dish, and the Messenger of Allah (peace and blessings be upon him) took from it a piece, broke it with his teeth, spread it around the dish, and said: “Eat in the name of Allah.”
They ate until they were full, and only traces of their fingers were seen — and by Allah, each man among them would normally eat an amount equal to what I had served them all.”
Starting with Family
ثم قال رسول الله - صلى الله عليه وسلم - : " اسقهم يا علي " . فجئت بذلك القعب فشربوا منه حتى نهلوا جميعا ، وايم الله إن كان الرجل منهم ليشرب مثله . فلما أراد رسول الله - صلى الله عليه وسلم - أن يكلمهم ، بدره أبو لهب إلى الكلام فقال : لهد ما سحركم صاحبكم . فتفرقوا ولم يكلمهم رسول الله - صلى الله عليه وسلم - . فلما كان الغد قال رسول الله - صلى الله عليه وسلم - : " يا علي ، عد لنا بمثل الذي كنت صنعت بالأمس من الطعام والشراب ; فإن هذا الرجل قد بدرني إلى ما سمعت قبل أن أكلم القوم " . ففعلت ، ثم جمعتهم له ، فصنع رسول الله - صلى الله عليه وسلم - كما صنع بالأمس ، فأكلوا حتى نهلوا عنه ، وايم الله إن كان الرجل منهم ليأكل مثلها . ثم قال رسول الله - صلى الله عليه وسلم - : " اسقهم يا علي " . فجئت بذلك القعب فشربوا منه حتى نهلوا جميعا . وايم الله إن كان الرجل منهم ليشرب مثله . فلما أراد رسول الله - صلى الله عليه وسلم - أن يكلمهم بدره أبو لهب بالكلام فقال : لهد ما سحركم صاحبكم . فتفرقوا ولم يكلمهم رسول الله - صلى الله عليه وسلم - . فلما كان الغد قال رسول الله - صلى الله عليه وسلم - : " يا علي ، عد لنا بمثل الذي كنت صنعت لنا بالأمس من الطعام والشراب ; فإن هذا الرجل قد بدرني إلى ما سمعت قبل أن أكلم القوم " . ففعلت ، ثم جمعتهم له فصنع رسول الله - صلى الله عليه وسلم - [ كما صنع ] بالأمس ، فأكلوا حتى نهلوا عنه ، ثم سقيتهم من ذلك القعب حتى نهلوا عنه ، وايم الله إن كان الرجل منهم ليأكل مثلها ويشرب مثلها ، ثم قال رسول الله - صلى الله عليه وسلم - : " يا بني عبد المطلب ، إني - والله - ما أعلم شابا من العرب جاء قومه بأفضل مما جئتكم به ، إني قد جئتكم بأمر الدنيا والآخرة " .
Starting with Family
Al-Ḥāfiẓ Abū Bakr al-Bayhaqī said: Muḥammad ibn ʿAbd Allāh al-Ḥāfiẓ narrated to us, from Abū al-ʿAbbās Muḥammad ibn Yaʿqūb, from Aḥmad ibn ʿAbd al-Jabbār, from Yūnus ibn Bukayr, from Muḥammad ibn Isḥāq, who said: Someone who heard ʿAbd Allāh ibn al-Ḥārith ibn Nawfal (and asked me not to mention his name) told me from Ibn ʿAbbās, from ʿAlī ibn Abī Ṭālib (may Allah be pleased with him): When the following verse was revealed to the Messenger of Allah ﷺ: “And warn your nearest kindred, and lower your wing to those who follow you among the believers” (Qur’an 26:214–215) the Messenger of Allah ﷺ said: “I knew that if I began openly warning my people, I would face from them what I dislike, so I kept silent. Then Gabriel came to me and said: ‘O Muḥammad, if you do not carry out what your Lord has commanded you, He will punish you.’” ʿAlī said: The Messenger of Allah ﷺ then called me and said: “O ʿAlī, Allah has commanded me to warn my close relatives.�I knew that if I began with them, I would face from them what I dislike, so I remained silent. Then Gabriel came to me and said: ‘If you do not do it, your Lord will punish you.’ So prepare for us a meal of one sheep and a measure of food, and bring us a bowl of milk. Then gather for me the sons of ʿAbd al-Muṭṭalib.” I did so, and they gathered — that day they were about forty men, more or less, including his uncles Abū Ṭālib, Ḥamzah, al-ʿAbbās, and Abū Lahab the wicked disbeliever. I presented to them the dish, and the Messenger of Allah ﷺ took a small piece of meat, chewed it, and placed it around the bowl.
Starting with Family
Then he said: “Eat, in the name of Allah.” They ate until they were full, though by Allah, one of them alone could have eaten as much as that. Then the Messenger of Allah ﷺ said: “Give them drink, O ʿAlī.”
So I brought the bowl of milk, and they drank from it until all were satisfied, though one of them alone could have drunk that much. When the Prophet ﷺ was about to speak to them, Abū Lahab interrupted and said mockingly: “Your companion has surely bewitched you!” So the gathering dispersed, and the Messenger of Allah ﷺ did not speak to them.
The next day the Prophet ﷺ said to me: “O ʿAlī, prepare for us again what you prepared yesterday — food and drink — for that man cut me off before I could speak to them.” I did so, and they gathered again.� The Messenger of Allah ﷺ did as he had done the previous day. They ate until satisfied, and drank until satisfied, and then the Prophet ﷺ spoke, saying:
“O sons of ʿAbd al-Muṭṭalib, by Allah, I do not know of any young man among the Arabs who has brought to his people better than what I have brought you. I have brought you the good of this world and the next. Indeed, Allah has commanded me to call you to Him.”
The First Recorded Sermon
((الحمد لله أحمده وأستعينه, وأؤمن به وأتوكل عليه وأشهد أن لا إله إلا الله وحده لا شريك له, ألا إن الرائد لا يكذب أهله, والله الذي لا إله إلا هو إنى رسول الله إليكم خاصة وإلي الناس عامة, والله لتموتن كما تنامون ولتبعثن كما تستيقظون ولتحاسبن بما تعملون,
و إنها لجنة أبدا أو نار أبدا,
يَا بَنِي هاشم لاَ أُغْنِي عَنْكُمْ مِنَ اللَّهِ شَيْئًا, يَا بَنِي عَبْدِ مَنَافٍ لاَ أُغْنِي عَنْكُمْ مِنَ اللَّهِ شَيْئًا ، يَا عَبَّاسُ بْنَ عَبْدِ الْمُطَّلِبِ لاَ أُغْنِي عَنْكَ مِنَ اللَّهِ شَيْئًا، وَيَا صَفِيَّةُ عَمَّةَ رَسُولِ اللَّهِ لاَ أُغْنِي عَنْكِ مِنَ اللَّهِ شَيْئًا، وَيَا فَاطِمَةُ بِنْتَ مُحَمَّدٍ سَلِينِي مَا شِئْتِ مِنْ مَالِي لاَ أُغْنِي عَنْكِ مِنَ اللَّهِ شَيْئًا))
The First Recorded Sermon
“All praise is due to Allah. I praise Him and seek His help. I believe in Him and put my trust in Him. I bear witness that there is no god but Allah, alone, without partner. Indeed, the scout does not lie to his people.
By Allah — there is no deity but He — I am truly the Messenger of Allah to you in particular and to all mankind in general.
By Allah, you will die just as you sleep, and you will be resurrected just as you awaken.� You will be called to account for what you have done.
It will be either Paradise forever or Fire forever.
O sons of Hāshim, I cannot avail you anything against Allah. O sons of ʿAbd Manāf, I cannot avail you anything against Allah. O ʿAbbās ibn ʿAbd al-Muṭṭalib, I cannot avail you anything against Allah. O Ṣafiyyah, aunt of the Messenger of Allah, I cannot avail you anything against Allah. O Fāṭimah, daughter of Muḥammad, ask me whatever you wish of my wealth — but I cannot avail you anything against Allah.”
Foundational Surahs
دار الأرقم
Al-Arqam belonged to the clan of Banū Makhzūm — a tribe that was often in rivalry with Banū Hāshim, and among the fiercest in their hostility toward the Hāshim clan in Mecca. So the Messenger of Allah ﷺ was, in effect, gathering with his followers right in the heart of the enemy’s territory — a move that would never have occurred to the leaders of Quraysh.
Al-Arqam’s house was located away from the center of town; it was not in the middle of Mecca.�No one would normally pass by his house, and there were no neighboring homes from which the activities inside could be observed.
Al-Arqam was only sixteen years old — a very young man.�No one in Mecca would have suspected that the Prophet ﷺ might be holding meetings in the house of such a youth.�The Quraysh would have imagined that the Prophet’s secret gatherings must be taking place in the homes of prominent companions such as Abū Bakr al-Ṣiddīq, ʿUthmān ibn ʿAffān, or ʿAbd al-Raḥmān ibn ʿAwf — but certainly not in the house of a teenage boy.
Thus, this was a brilliant and strategic choice, completely unexpected to Quraysh. The young al-Arqam’s home — located at the foot of Mount Ṣafā — became the first “House of Islam” (Dār al-Arqam), where the earliest believers learned the Qur’an, prayed together, and received the Prophet’s teachings in safety and secrecy for 13 years.
The Second Three Years of his Prophecy
The Second Three Years of his Prophecy
قَالَ ابْنُ إسْحَاقَ: ثُمَّ دَخَلَ النَّاسُ فِي الْإِسْلَامِ أَرْسَالًا مِنْ الرِّجَالِ وَالنِّسَاءِ، حَتَّى فَشَا ذِكْرُ الْإِسْلَامِ بِمَكَّةَ، وَتُحَدِّثَ بِهِ. ثُمَّ إنَّ اللَّهَ عَزَّ وَجَلَّ أَمَرَ رَسُولَهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يَصْدَعَ بِمَا جَاءَهُ مِنْهُ، وَأَنْ يُبَادِيَ النَّاسَ بِأَمْرِهِ، وَأَنْ يَدْعُوَ إلَيْهِ، وَكَانَ بَيْنَ مَا أَخْفَى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَمْرَهُ وَاسْتَتَرَ بِهِ إلَى أَنْ أَمَرَهُ اللَّهُ تَعَالَى بِإِظْهَارِ دِينِهِ ثَلَاثَ سِنِينَ- فِيمَا بَلَغَنِي- مِنْ مَبْعَثِهِ، ثُمَّ قَالَ اللَّهُ تَعَالَى لَهُ: فَاصْدَعْ بِما تُؤْمَرُ، وَأَعْرِضْ عَنِ الْمُشْرِكِينَ.
Ibn Isḥāq said: Then people began entering Islam in groups — both men and women — until the mention of Islam spread throughout Mecca and people began speaking of it. Then Allah, Mighty and Exalted, commanded His Messenger ﷺ to proclaim openly what had been revealed to him, to confront the people with His message, and to invite them openly to Allah. The period during which the Messenger of Allah ﷺ kept his mission secret and concealed it, until Allah commanded him to make His religion manifest, was — as I have been informed — three years from the time of his first mission. Then Allah the Exalted said to him: “Proclaim openly what you are commanded, and turn away from the polytheists.”� (Sūrat al-Ḥijr, 15:94.
Public Messaging
روى البخاري في صحيحه (حديث رقم 4770) عن ابن عباس رضي الله عنهما قال: «لَمَّا نَزَلَتْ: {وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ} صَعِدَ النَّبِيُّ ﷺ عَلَى الصَّفَا فَجَعَلَ يُنَادِي: يَا بَنِي فِهْرٍ، يَا بَنِي عَدِيٍّ لِبُطُونِ قُرَيْشٍ، حَتَّى اجْتَمَعُوا، فَجَعَلَ الرَّجُلُ إِذَا لَمْ يَسْتَطِعْ أَنْ يَخْرُجَ أَرْسَلَ رَسُولًا لِيَنْظُرَ مَا هُوَ، فَجَاءَ أَبُو لَهَبٍ وَقُرَيْشٌ، فَقَالَ: أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِالْوَادِي تُرِيدُ أَنْ تُغِيرَ عَلَيْكُمْ أَكُنْتُمْ مُصَدِّقِيَّ؟ قَالُوا: نَعَمْ، مَا جَرَّبْنَا عَلَيْكَ إِلَّا صِدْقًا، قَالَ: فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ، فَقَالَ أَبُو لَهَبٍ: تَبًّا لَكَ أَلِهَذَا جَمَعْتَنَا؟ فَنَزَلَتْ: {تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ}.»
Ibn ʿAbbās (may Allah be pleased with him) said: When the verse “And warn your nearest kindred” was revealed, the Prophet ﷺ climbed up Mount Ṣafā and called out: “O sons of Fihr! O sons of ʿAdī!” — addressing the clans of Quraysh until they gathered. Whoever could not come sent a messenger to learn what was happening.� Then Abū Lahab and Quraysh came, and the Prophet ﷺ said: “If I were to tell you that horsemen were emerging from the valley intending to attack you, would you believe me?” They said, “Yes, we have never known you to tell a lie.” He said, “Then I warn you of a severe punishment before you.” Abū Lahab said, “May you perish! Is this why you gathered us?”� So Allah revealed: {تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ} — “May the hands of Abū Lahab be ruined, and ruined is he.” (Sūrat al-Masad 111:1)
The Beginning of Persecution
Al-Naḍr ibn al-Ḥārith
«وكان من حديثِ النضر بن الحارث أنّه كان من أكثرِ قريشٍ حديثًا عن ملوكِ فارس، وكان قد سافرَ إلى الحيرةِ وتعلّم أخبارهم، فكان إذا جلسَ رسولُ الله ﷺ يذكّر بالله وبما مضى من الأمم، قال النضر: تعالوا أحدثكم أحسنَ من حديثِ محمدٍ، ثم يُحدّثهم بحديثِ رستم وإسفنديار، ثم يقول: بماذا يُفضل حديثُ محمدٍ حديثي؟ فأنزل الله تعالى فيه: {وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ...}»� — Ibn Hishām, Sīrah, vol. 1 p. 320 (Dār al-Maʿrifa ed.)
Translation (readable):� Among the stories about al-Naḍr ibn al-Ḥārith is that he was one of Quraysh’s most versed men in Persian tales. He had traveled to al-Ḥīrah and learned the stories of its kings. When the Messenger of Allah ﷺ would sit and remind people of God and the fate of past nations, al-Naḍr would say, “Come, I will tell you something better than Muḥammad’s talk,” and he would relate to them the tales of Rustam and Isfandiyār. Then he would say, “In what way is Muḥammad’s story better than mine?” So Allah revealed concerning him: {And among the people are those who purchase idle tales...} (Q 31:6).
Accusations of receiving the Qur’an from a foreign human source
As the Qur’an grew more complex, eloquent, and theologically forceful, several Meccans—unable to deny its impact—claimed that the Prophet ﷺ was secretly taught by a foreign (non-Arab) man, often described as:
The Qur’an responds to this charge directly.
{وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ ۗ لِسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهَٰذَا لِسَانٌ عَرَبِيٌّ مُبِينٌ}
“We certainly know they say, ‘It is only a human who teaches him.’� But the one they point to speaks a foreign tongue, while this (Qur’an) is in clear Arabic.”
This verse uses elegant irony:� They accused him of learning from a foreigner—yet the Qur’an’s language is the pinnacle of native Arabic eloquence, something no non-Arab could produce.
Accusations of receiving the Qur’an from a foreign human source
Ibn Hishām records that some Quraysh claimed the Prophet ﷺ was learning from a foreign man who lived near Mecca. «وكانوا يقولون: إنما يتعلّم محمد من غلامٍ لبني الحضرمي نصراني، يُقال له يسار، وكان يجلس عند المروة، فأنزل الله: {لِسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهَٰذَا لِسَانٌ عَرَبِيٌّ مُبِينٌ}.» “They would say: Muḥammad only learns from a Christian servant of Banū al-Ḥaḍramī, named Yassar, who lived near al-Marwah. So Allah revealed: ‘The one they point to speaks a foreign tongue, while this Qur’an is in clear Arabic.’”
Al-Ṭabarī, al-Qurṭubī, and Ibn Kathīr all mention the same accusation but with a slightly different detail: Quraysh pointed to a Roman/Byzantine blacksmith in Mecca: «قالوا: إنما يعلّمه جبر، غلام نصراني كان بمكة يعمل السيوف.» “They said: He is taught by Jabr, a Christian slave in Mecca who worked as a sword-smith.”
Ibn Kathīr explains how absurd Quraysh’s accusation was: «والعجب أنهم يعلمون أن الرجل أعجمي لا يُحسن العربية، والقرآن أعلى درجات البلاغة.» “The astonishing thing is that they knew the man was a non-Arab who did not speak good Arabic, while the Qur’an stands at the highest pinnacle of eloquence.”
The Beginning of Persecution
Bilal ibn Rabah
Ibn Isḥāq / Ibn Hishām (core sīrah narration): «وكان أمية بن خلف يخرج به إذا حميت الظهيرة إلى بطحاء مكة، ثم يطرح على صدره الصخرة العظيمة، ويقول: لا تزال هكذا حتى تموت أو تكفر بمحمد، فيقول: أحد، أحد.»
While Bukhārī does not narrate the exact torture scene, he records the Prophet ﷺ’s praise of him: «يا بلال، ما أرجى عملٍ عملته في الإسلام؟ فإني سمعت دفّ نعليك في الجنة.»
Finally, Abu Bakr — seeing his condition — negotiated with Umayyah and purchased his freedom.
Ibn Isḥāq records: «فاشتراه أبو بكر فأعتقه.» “Abu Bakr bought him and freed him.”
ater companions said: «ما بقي أحدٌ يعذب في الله كما عذب بلال.» — (reported in al-Bayhaqī)
Khabbāb ibn al-Aratt
(A) Ibn Hishām – Sīrat Ibn Isḥāq «كان خباب بن الأرَتٍّ يُعذَّب بمكة على الإسلام، وكان مولىً لامرأة من بني خُزاعَة، وكانت تُحمى له الحديدة فتُوضَع على رأسه وظهره حتى يُغشى عليه.»� — «وكان المشركون يلقون به على الرَّمضاء، ويضعون عليه أدراع الحديد في شدة الحر.
(B) Ibn Saʿd — Ṭabaqāt al-Kubrā (most detailed early report) «أُتِيَ بخبابٍ يومًا فوُضع على ظهره الحجارة العظام، وأُوقِدَت النار ثم سُحِبَ فوقها، حتى ذهب لحم ظهره.»� — «وكان أمْرَأةٌ من قُريش قدّاً له الحديدة، فكانت تُجمرُها حتى تحمَرّ، ثم تكوي بها رأسه.»
(C) Ṣaḥīḥ al-Bukhārī
This is the strongest authenticated hadith, reported when Khabbāb showed ʿUmar his scars: عن خباب قال:� «شَكَوْنَا إلى رسولِ الله ﷺ من شدةِ ما نلقى، فكشف عن ظهره فقال: كان هذا، وقد أوقدت النار، فوُضعت على ظهري فلم يطفئها إلا دَمُ ظَهري.»
Ammar ibn Yassir and his family
Ibn Isḥāq / Ibn Hishām – the core sīrah narration: «كان بنو مخزوم يخرجون بهم – بعمار وأبيه ياسر وأمه سمية – إلى الرمضاء من مكة إذا حميت، فيعذبونهم فيها.»� —«فطعن أبو جهل سمية في قُبلها بحربة فقتلها، فكانت أول شهيدة في الإسلام.»
Imam Muslim narrates: «قال عمّار: كلّما وضعوا عليَّ العذاب قلتُ ما أرادوا، حتى أُعطيتُ لهم ما أرادوا بلساني غير أنّ قلبي مطمئنّ بالإيمان.» This is linked to Qur’an 16:106: {إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ}
Ṣaḥīḥ al-Bukhārī – Prophet’s words to the family «كان رسول الله ﷺ يمرّ بعمّار وأهله وهم يعذبون فيقول:� صَبْرًا آلَ يَاسِر، فَإِنَّ مَوْعِدَكُمُ الْجَنَّةُ.» — Ṣaḥīḥ al-Bukhārī, Kitāb al-Manāqib; also al-Hākim, al-Bayhaqī
Later, the Prophet ﷺ said about ʿAmmār: «ملئ عمار إيمانًا إلى مُشَاشِه “Ammār is filled with faith to the core of his being.” Muslim and Ahmad
The Beginning of Persecution
زِنِّيرَة
Ibn Isḥāq / Ibn Hishām
«وعُذِّبت زِنِّيرَة في الله، وكانت أَمَةً لبعض بني مخزوم، فلمّا أسلمت عذّبوها حتى عميت.»
«وكان المشركون يقولون: ما أذهب بصرَها إلا اللات والعزى. فقالت: كذبتم، ما هي إلا من السماء.»
Ibn Saʿd
«فعميت زِنّيرة، فقالوا: أصابها ذلك صنما اللات والعزى. فقالت: كذبوا، فَرَدَّ الله بصرها.»
Zinnīrah was a slave woman of Banū Makhzūm. When she embraced Islam, Quraysh tortured her until she lost her sight. They claimed that al-Lāt and al-ʿUzzā had blinded her. She replied: “They lie. Those two gods cannot harm nor benefit. This is from Allah.” Allah restored her sight, and Quraysh were stunned. Abu Bakr purchased and freed her.
أم عُبَيْس
Ibn Saʿd
«وكانت أم عُبَيْس مما عذّبه المشركون من إماء بني مُؤمِّل. فاشتراها أبو بكر فأعتقها.»� — Ṭabaqāt Ibn Saʿd, 8:264
al-Bayhaqī
«أمّ عُبَيْس من المَعَذَّبين في الله، وكانت تُضرَب وتُسحَب في رمضاء مكة.»� — Dalā’il al-Nubuwwah, 2:120
Umm ʿUbayis was a slave woman from the clan of Banū Muʾammal. She was beaten, dragged on the hot ground, and whipped for accepting Islam. Abu Bakr purchased and freed her along with Zinnīrah and other slave women.
AL-NAHDIYYAH (النَّهْدِيَّة) and her daughter
Ibn Isḥāq / Ibn Hishām
«ومَرَّ أبو بكر بامرأتين من النَّهْدِ قد أسلمتا وكان سيدهما يضربهما، فقال أبو بكر: ويحك، ألا تتقي الله؟ فقال: أنت أفسدتهما فأعتقهما.»� — Ibn Hishām, 1:319
Ibn Saʿd
«وكانت النَّهْدِيَّة وابنتها يطحنان لأمّهما، فكانت تقول لهما وهما يُعذّبان: ما أعتقهما إلا الله. فاشتراهما أبو بكر.»� — Ṭabaqāt, 8:264
Al-Nahdiyyah and her daughter were enslaved women who accepted Islam. Their owner beat them and forced them to grind grain while being tortured. Abu Bakr passed by them, rebuked the master, and purchased both mother and daughter. They said: “Allah is the One who is freeing us.”
UMM SHURAYK (أُمُّ شُرَيْك)
Ibn Isḥāq: «أسلمت أم شُرَيْك بنت أبي العكر، وكانت امرأة في غاية الجرأة، فكانت تدخل على نساء قريش سرًّا فتدعوهن إلى الإسلام.»� — Ibn Hishām, 1:319 «فأخذوها وقالوا: لولا قومك لفعلنا بك وفعلنا، ولما كان قومها معهم تركوها ثلاثة أيام في شدة الحرّ بلا ماء.»
Ibn Saʿd:«فربطوها في الشمس ثلاثة أيام لا يطعمونها ولا يسقونها، ثم قالوا: والله لا نتركك حتى تكفري بمحمد.»
Umm Shurayk secretly taught Quraysh women about Islam. When discovered, the nobles of Quraysh seized her and tortured her brutally: tied her in the blazing sun, deprived her of water for three days, and demanded she abandon Islam.
A tribe intervened because she was their relative, which prevented Quraysh from killing her. She later migrated to Madinah.
(Umm Shurayk is also mentioned in Sunan Abī Dāwūd in connection with miraculous provision.)
Early Muslim Women
“Some of the earliest and strongest believers were women, and many endured torture equal to or harsher than that of the men.”
— Ibn Kathīr, al-Bidāyah wa-l-Nihāyah, vol. 3
The Second Three Years of his Prophecy
Hamzah ibn Abdulmutalib
Primary Source: Ibn Hishām (from Ibn Isḥāq):
«وكان حمزة بن عبد المطلب راجعًا من قنص له ومعه قوسه، فأخبرته امرأة من بني زهرة بما صنع أبو جهل برسول الله ﷺ، فغضب حمزة، وقال: أيُسبّ محمد وأنا على دينه؟ ثم مضى حتى دخل المسجد، فلما رأى أبا جهل قام إليه فضربه بالقوس فشجّه، وقال: أتسبّه وأنا على دينه؟ فردّ عليّ إن استطعت.� فقال رجال من بني مخزوم: يا أبا عمارة، والله ما كنتَ سبّابًا، فقال أبو جهل: دَعوا حمزة، فإني سببتُ ابنَ أخيه سبًّا قبيحًا.� فكان حمزة يقول: «أشهد أن لا إله إلا الله، وأشهد أن محمدًا رسول الله»، فأسلم حمزة يومئذٍ.»� — Ibn Hishām, 1:291–292
“Ḥamzah ibn ʿAbd al-Muṭṭalib returned from a hunting trip with his bow. A woman from Banū Zuhrah informed him of what Abū Jahl had done to the Prophet ﷺ.� Ḥamzah became enraged and said: ‘Does he insult Muḥammad while I follow his religion?’ He went to the mosque, approached Abū Jahl, struck him with his bow and split his head, saying: ‘Do you insult him while I am upon his religion? Reply to me if you can!’ Men of Banū Makhzūm stood up, but Abū Jahl said:� ‘Leave Ḥamzah! I indeed insulted his nephew with a terrible insult.’ Then Ḥamzah declared: ‘I bear witness that there is no god but Allah, and that Muḥammad is the Messenger of Allah.’ Thus Ḥamzah accepted Islam that day.”
Omar Ibn Alkhattab
Primary Source: al-Ṭabarī & Ibn Hishām:
«خرج عمر متقلّدًا سيفه يريد رسول الله ﷺ، فلقِيَه رجل من بني زهرة فقال: أين تريد يا عمر؟ قال: أريد محمدًا لأقتله.� فقال: والله لقد غرتك نفسك! أتظن بني عبد مناف تاركوك تمشي على الأرض وقد قتلت محمدًا؟ بل اذهب إلى أختك وأخيك فقد أسلما.� فمضى عمر حتى أتاهم، وعندهما خباب يقرئهما «طه»، فلما دخل أخذ الصحيفة فقرأ فيها: {طه * ما أنزلنا عليك القرآن لتشقى}.� فقال: ما أحسن هذا الكلام وأكرمه!� ثم قال: دلّوني على محمد.� فجاء حتى دخل دار الأرقم، فلما رآه النبي ﷺ قام إليه وأخذ بمجامع ثوبه وقال: أما آن لك يا ابن الخطاب؟� فقال عمر: أشهد أن لا إله إلا الله، وأشهد أنك رسول الله.»� — al-Ṭabarī, Tārīkh, 2:334–336� — Ibn Hishām, 1:368–372 (similar wording)
Omar Ibn Alkhattab
“ʿUmar went out, sword in hand, intending to kill the Messenger of Allah ﷺ. A man from Banū Zuhrah met him and said: ‘Where are you going, O ʿUmar?’� He said: ‘I am going to kill Muḥammad.’ The man replied: ‘You have deceived yourself! Do you think Banū ʿAbd Manāf will allow you to walk the earth after killing Muḥammad? Rather go to your sister and brother-in-law; they have embraced Islam.’ So ʿUmar went to them. Khabāb was with them teaching them Sūrat Ṭā Hā. When ʿUmar entered, he took the page and read:� ‘Ṭā Hā. We have not revealed the Qur’an to you that you be distressed…’� He said: ‘How noble and beautiful these words are! Then he said: ‘Lead me to Muḥammad.’ He went to Dār al-Arqam. When the Prophet ﷺ saw him, he seized him by his garment and said: ‘Is it not time for you, O son of al-Khaṭṭāb?’
ʿUmar said: ‘I bear witness that there is no god but Allah, and that you are the Messenger of Allah.’”
Ibn Saʿd — Arabic: «كان عمر شديدًا على المسلمين، فلما أسلم صفّق المسلمون تكبيرًا حتى سُمع في طرق مكة.» — Ṭabaqāt, 3:204
“ʿUmar had been harsh against the Muslims. When he accepted Islam, the Muslims cried takbīr so loudly that it echoed in the alleys of Mecca.”
Foundational Surahs
Foundational Surahs
The Negotiations
Demands of the Elders
«اجتمع أشراف قريش عند الكعبة، فيهم أبو جهل، وعقبة بن أبي معيط، وعبد الله بن أبي أمية، فقالوا لرسول الله ﷺ:� إن كنت صادقًا فَفَجِّرْ لنا من هذه الأرض ينبوعًا، أو اسقط السماء علينا كسفًا كما زعمت، أو ائتنا بالله والملائكة قبيلاً.� فقال عبد الله بن أبي أمية وهو ابن عمة رسول الله ﷺ:� لا أؤمن بك حتى ترقى إلى السماء، ثم تنزل علينا كتابًا منه نقرأه، وفيه: إلى عبد الله بن أبي أمية، من رب العالمين.� فقال رسول الله ﷺ: سبحان ربي، وهل كنت إلا بشرًا رسولًا؟� فأنزل الله تعالى: {وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتّى تَفْجُرَ لَنَا...} إلى قوله: {كِتَابًا نَقْرَؤُهُ}.»� — Ibn Hishām, 1:392–393 (Dār al-Maʿrifa)
«نزلت في عبد الله بن أبي أمية بن المغيرة، قال للنبي ﷺ: إن كنت صادقًا فاصعد السماء، ثم ائتينا بصكّ مكتوب فيه: من الله إلى عبد الله بن أبي أمية أنّي أرسلتك.» — Tafsīr al-Ṭabarī, 17:90–93
«قال عبد الله بن أبي أمية للنبي ﷺ: لن أؤمن بك حتى ترقى في السماء، ثم تنزل منها كتابًا عليّ خاصّة.� فأنزل الله هذه الآيات ردًّا عليه.» — Tafsīr Ibn Kathīr, 17:90–93
Demands of Compromise
Ibn Hishām:
«قالت قريش يتعظّمون أن يجيبوا رسول الله ﷺ، وقد اتبعه بلال وعمار وصهيب وخباب وابن مسعود وغيرهم من الضعفاء، فقالوا: يا محمد، لو طردت هؤلاء عنك لجالسناك وسمعنا منك. فأنزل الله تعالى: {وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُم}.» — Ibn Hishām, 1:383–384
Quraysh, feeling it beneath themselves to sit with the Prophet ﷺ because his followers included Bilāl, ʿAmmār, Ṣuhayb, Khabbāb, and Ibn Masʿūd — the weak and poor — said: “O Muḥammad, if you would only remove these (poor ones) from your presence, we would sit with you and listen to you.”
So Allah revealed: “And do not expel those who call upon their Lord…” (6:52)
Al-Ṭabarī’s account (Tafsīr of 6:52)
«نزلت في أشراف قريش قالوا للنبي ﷺ: إنّا نُحبّ أن نسمع منك، ولكنك تجالس هؤلاء الفقراء، فإذا طردتهم عنك جالسناك.� وكان مع النبي ﷺ: ابن مسعود، وصهيب، وعمار، وبلال، وخباب.»� — Tafsīr al-Ṭabarī, 6:52
طبقات ابن سعد
Book: Ṭabaqāt al-Kubrā (الطبقات الكبرى) — “The Great Book of Classes”
Author: Muḥammad ibn Saʿd ibn Manīʿ al-Baṣrī al-Hāshimī al-Baghdādī (محمد بن سعد بن منيع البصري الهاشمي البغدادي)
Lifespan: 168–230 AH / 784–845 CE
Ibn Saʿd was one of the leading early historians of Islam and a major student of Muḥammad ibn ʿUmar al-Wāqidī, the famous historian of Medina. Because of this connection, he is often called “Katib al-Wāqidī” (the scribe of al-Wāqidī).
He lived in Baghdad during the ʿAbbāsid era, working as a scholar of ḥadīth, sīrah (biography), and history. His teachers included not only al-Wāqidī but also scholars of ḥadīth such as Sufyān ibn ʿUyaynah and al-Fuḍayl ibn ʿIyāḍ. Ibn Saʿd was known for his reliability in transmission (ṣidq) though not all his reports meet the strict standards of the Ṣaḥīḥayn.
طبقات ابن سعد
al-Ṭabaqāt al-Kubrā is a monumental biographical encyclopedia of early Islam, arranged in “classes” (ṭabaqāt), meaning chronological and generational layers of people.
The book is typically published in eight large volumes, covering:
Ibn Saʿd collected thousands of biographical entries, always with chains of narration (isnāds), which makes the work partly a ḥadīth source and partly historical record.
طبقات ابن سعد
Ibn Saʿd was a ḥadīth transmitter, but his method was historical rather than juridical. He cited his sources carefully with isnāds, often quoting al-Wāqidī as his main authority for the Prophet’s life.� Because al-Wāqidī himself is considered weak (ḍaʿīf) in ḥadīth transmission, later critics like al-Dhahabī and Ibn Ḥajar assessed Ibn Saʿd’s reports with nuance:
Thus, Ṭabaqāt Ibn Saʿd is not a book of canonical ṣaḥīḥ traditions, but a foundational source document preserving early biographical and historical material otherwise lost.
طبقات ابن سعد
For the study of Sīrat al-Nabī, Ṭabaqāt Ibn Saʿd is indispensable:
The Migration to Abyssinia
«لما اشتدّ البلاء على أصحاب رسول الله ﷺ بمكة، وفُتِنوا، ورأوا ما يصيبهم من البلاء والفتنة في دينهم، وأن رسول الله ﷺ لا يستطيع أن يدفع عنهم، قال لهم رسول الله ﷺ: لو خرجتم إلى أرض الحبشة، فإن بها ملكًا لا يُظلم عنده أحد، وهي أرض صدق، حتى يجعل الله لكم فرجًا ومخرجًا مما أنتم فيه. فخرج عند ذلك أوّلُ من خرج من المسلمين إلى أرض الحبشة.» — Ibn Hishām, 1:321–322
«وكان أولُ من خرج عثمان بن عفان، ومعه امرأته رقية بنت رسول الله ﷺ، ثم أبو حذيفة وامرأته سهلة، والزبير بن العوام، وعبد الرحمن بن عوف، والمِسور بن ربيعة، وأبو سلمة وامرأته أم سلمة، وعثمان بن مظعون، وعامر بن ربيعة وامرأته ليلى…» — Ibn Hishām, 1:322–323
The first group included:
The Migration to Abyssinia
SECOND, LARGER MIGRATION: (“al-Hijrah al-Thāniyah ilā al-Ḥabashah”)
When the persecution increased again, a second, much larger group departed.
Ibn Saʿd’s account «ثم خرج المسلمون الهجرة الثانية إلى الحبشة، فكانوا بضعًا وثمانين رجلاً، ومعهم نساءٌ وصبيان.»� — Ṭabaqāt Ibn Saʿd, 1:225
Translation:� “Then the Muslims emigrated a second time to Abyssinia. They were around eighty men, along with women and children.”
Reading Assignment
The Migration to Abyssinia
Negus
(Ṣaḥīḥ al-Bukhārī, no. 1319: «نَعَى النَّبِيُّ ﷺ النَّجَاشِيَّ فِي الْيَوْمِ الَّذِي مَاتَ فِيهِ، فَخَرَجَ بِهِمْ إِلَى الْمُصَلَّى، فَصَفَّ بِهِمْ، وَكَبَّرَ أَرْبَعًا.» “The Prophet ﷺ announced the death of the Negus on the very day he died.� He went with the people to the prayer place, arranged them in rows, and performed the funeral prayer over him, saying four takbīrs.”
Ṣaḥīḥ Muslim, no. 951: «مَاتَ الْيَوْمَ رَجُلٌ صَالِحٌ، فَقُومُوا فَصَلُّوا عَلَى أَخِيكُمْ أَصْحَمَةَ.» “A righteous man has died today. Stand and pray for your brother Aṣḥamah.” Aṣḥamah is the Negus’s personal name.
Sunan al-Nasā’ī, no. 2047: «إِنَّ أَخَاكُمْ النَّجَاشِيَّ قَدْ مَاتَ، فَقُومُوا فَصَلُّوا عَلَيْهِ.» “Your brother, the Negus, has died.� Stand and pray over him.”
Musnad Aḥmad, 1/202 — ḥasan: «اذْهَبُوا إِلَى أَرْضِ الْحَبَشَةِ، فَإِنَّ بِهَا مَلِكًا لَا يُظْلَمُ عِنْدَهُ أَحَدٌ.» “Go to the land of Abyssinia, for there is a king there under whom no one is treated unjustly.”
Al-Bayhaqī, Dalā’il al-Nubuwwah, 2/228): «اللَّهُمَّ اغْفِرْ لِلنَّجَاشِيِّ.» “O Allah, forgive the Negus.”
Abu Talib is Pressured
«قَالُوا: يَا أَبَا طَالِبٍ، اكْفُفْ عَنَّا ابْنَ أَخِيكَ، وَكُفَّ عَنَّا نَفْسَهُ. فَقَالَ أَبُو طَالِبٍ لِرَسُولِ اللَّهِ ﷺ مَا قَالَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: وَاللَّهِ لَوْ وَضَعُوا الشَّمْسَ فِي يَمِينِي وَالْقَمَرَ فِي يَسَارِي مَا تَرَكْتُ هَذَا الْأَمْرَ...» — ابن هشام
فعن عقيل بن أبي طالب رضي الله عنه قال: (جاءت قريش إلى أبي طالب فقالوا: أرأيتَ أحمد يؤذينا في نادينا وفي مسجدنا فانهَهُ عن أذانا، فقال: يا عقيل ائتني بمحمد، فذهبتُ فأتيته به فقال: يا ابن أخي إن بني عمِّك زعموا أنك تؤذيهم في ناديهم وفي مسجدهم فانتَهِ عن ذلك، قال: فلحَظ رسولُ الله صلى الله عليه وسلم ببصره ـ وفي رواية فَحَلَّقَ رسول الله صلى الله عليه وسلم بَصَرَه ـ إلى السّماء فقال: أَترَون هذهِ الشَّمس؟ قالوا: نعم، قال: ما أنا بَأَقدرَ على أن أَدَعَ لكُم ذلك مِنْ أن تُشْعِلوا لي منها شُعْلة (يعني الشمس)، قال: فقال أبو طالب: ما كَذَبنَا ابنُ أخي قط (أبدا)، فَارْجِعوا) رواه الطبراني وأبو يعلى وحسّنه ابن حجر، وحسنه كذلك الألباني
Abu Talib is Pressured
Ibn Hisham narrates:
“They said: ‘O Abū Ṭālib, restrain your nephew from us, and restrain him from himself.’
Abū Ṭālib conveyed to the Messenger of Allah ﷺ what they had said.
The Messenger of Allah ﷺ replied:
‘By Allah, if they were to place the sun in my right hand and the moon in my left hand in order for me to abandon this matter, I would not abandon it…’
Abu Talib is Pressured
It is reported from ʿAqīl ibn Abī Ṭālib (may Allah be pleased with him):
Quraysh came to Abū Ṭālib and said: “Do you see what Aḥmad (Muḥammad ﷺ) is doing? He offends us in our gatherings and in our mosque — tell him to stop harming us.” So Abū Ṭālib said: “O ʿAqīl, go and bring Muḥammad to me.” I went and brought him. Abū Ṭālib said: “My nephew, your kinsmen claim that you offend them in their gatherings and in their mosque, so stop doing that.”
The Messenger of Allah ﷺ raised his gaze to the sky — and in another narration, he lifted his eyes upward — and said: “Do you see this sun?” They said: “Yes.” He said: “By Allah, I am no more able to abandon this (message) for you than you are able to kindle a flame from it (the sun).”
Then Abū Ṭālib said: “By Allah, my nephew has never lied to us — ever. Go back (and leave him be).”
Sources:
Assassination Rumors
«فَلَمَّا رَأَتْ قُرَيْشٌ أَنَّ رَسُولَ اللَّهِ ﷺ لَا يُفَارِقُ أَبَا طَالِبٍ، ثَقُلَ عَلَيْهِمْ مَا هُوَ فِيهِ، فَاجْتَمَعُوا لِيَقْتُلُوا رَسُولَ اللَّهِ ﷺ، فَبَلَغَ ذَلِكَ أَبَا طَالِبٍ.» — ابن هشام 1/265
«فَأَتَاهُمْ أَبُو طَالِبٍ فِي نَفَرٍ مِنْ بَنِي هَاشِمٍ، فَقَالَ: يَا مَعْشَرَ قُرَيْشٍ، مَا تُرِيدُونَ مِنْ مُحَمَّدٍ؟ إِنَّكُمْ قَدْ جَمَعْتُمْ لَهُ، وَأَرَدْتُمْ قَتْلَهُ! وَاللهِ لَوْ أَصَبْتُمُوهُ بِشَيْءٍ لَمْ تَبْقَ مِنَّا وَلَا مِنْكُمْ عَيْنٌ تَطْرِفُ، حَتَّى نَفْنَى جَمِيعًا.» — ابن هشام 1/265–266
«فَقَالَ أَبُو طَالِبٍ: وَاللَّهِ لَا تَبْلُغُونَ إِلَيْهِ شَيْئًا حَتَّى تَطَأُوا بِنَا بُطُونَ الْأَوْدِيَةِ.» — الطبري، التاريخ 2/ سيرة مكة
«فَغَضِبَ أَبُو طَالِبٍ، وَقَالَ لَهُمْ: لَئِنْ مَسَسْتُمُوهُ بِسُوءٍ، لَنُقَاتِلَنَّكُمْ حَتَّى نَمُوتَ جَمِيعًا.» — ابن كثير، البداية والنهاية 3/70
«وَبَاتَتْ بَنُو هَاشِمٍ لَيْلَتَهُمْ يَحْرُسُونَ رَسُولَ اللَّهِ ﷺ، حَتَّى نَزَلَ قَوْلُ اللَّهِ: {وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ}.» — ابن هشام 1/267
«وَقَالَ أَبُو طَالِبٍ: وَاللهِ لَا يَأْتِيهِمْ مِثْلُهَا مَا بَقِيتُ.» (أي لن يسلم النبي لهم ما دام حيًّا) — ابن هشام 1/268
«وَكَانَ أَبُو طَالِبٍ يَقُومُ دُونَ رَسُولِ اللَّهِ ﷺ، وَيَغْضَبُ لَهُ، وَيَمْنَعُهُ مِنْ قُرَيْشٍ، وَيُظْهِرُ لَهُ مَا لَا يُظْهِرُ لِأَحَدٍ.» ابن هشام 1/264
«قَالَ أَبُو طَالِبٍ: إِنَّا لَنْ نُسْلِمَ مُحَمَّدًا أَبَدًا، حَتَّى نَمُوتَ دُونَهُ.» — الطبري، التاريخ 2/ سيرة مكة
Assassination Rumors
عن عبد الله بن عمرو بن العاصى قال قلت له ما أكثر ما رأيت قريشا أصابت من رسول الله -صلى الله عليه وسلم- فيما كانت تظهر من عداوته. قال حضرتهم وقد اجتمع أشرافهم يوما فى الحجر فذكروا رسول الله -صلى الله عليه وسلم- فقالوا ما رأينا مثل ما صبرنا عليه من هذا الرجل قط سفه أحلامنا وشتم آباءنا وعاب ديننا وفرق جماعتنا وسب آلهتنا لقد صبرنا منه على أمر عظيم. أو كما قالوا. قال فبينما هم كذلك إذ طلع عليهم رسول الله -صلى الله عليه وسلم- فأقبل يمشى حتى استلم الركن ثم مر بهم طائفا بالبيت فلما أن مر بهم غمزوه ببعض ما يقول. قال فعرفت ذلك فى وجهه ثم مضى فلما مر بهم الثانية غمزوه بمثلها فعرفت ذلك فى وجهه ثم مضى ثم مر بهم الثالثة فغمزوه بمثلها فقال «تسمعون يا معشر قريش أما والذى نفس محمد بيده لقد جئتكم بالذبح». فأخذت القوم كلمته حتى ما منهم رجل إلا كأنما على رأسه طائر واقع حتى إن أشدهم فيه وصاة قبل ذلك ليرفئوه بأحسن ما يجد من القول حتى إنه ليقول انصرف يا أبا القاسم انصرف راشدا فوالله ما كنت جهولا.
قال فانصرف رسول الله -صلى الله عليه وسلم- حتى إذا كان الغد اجتمعوا فى الحجر وأنا معهم فقال بعضهم لبعض ذكرتم ما بلغ منكم وما بلغكم عنه حتى إذا بادأكم بما تكرهون تركتموه فبينما هم فى ذلك إذ طلع عليهم رسول الله -صلى الله عليه وسلم- فوثبوا إليه وثبة رجل واحد فأحاطوا به يقولون له أنت الذى تقول كذا وكذا. لما كان يبلغهم عنه من عيب آلهتهم ودينهم قال فيقول رسول الله -صلى الله عليه وسلم- «نعم أنا الذى أقول ذلك». قال فلقد رأيت رجلا منهم أخذ بمجمع ردائه. قال وقام أبو بكر الصديق دونه يقول وهو يبكى (أتقتلون رجلا أن يقول ربى الله). ثم انصرفوا عنه فإن ذلك لأشد ما رأيت قريشا بلغت منه قط. رواه أحمد و البزار بسند صحيح
Assassination Rumors
ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ said: I asked him (his father) about the worst things Quraysh did to the Messenger of Allah ﷺ, given their open hostility. He said: I was present when their nobles gathered one day in the Ḥijr (the semicircle at the Kaʿbah).� They mentioned the Messenger of Allah ﷺ and said: “We have never endured from anyone what we have endured from this man.� He has mocked our minds, insulted our fathers, reviled our religion, divided our community, and cursed our gods.� We have truly borne something terrible from him.”
While they were saying this, the Messenger of Allah ﷺ suddenly appeared and walked toward them. He touched the Black Stone, then passed by them while performing ṭawāf. When he passed by them the first time, they mocked him with some of what they had been saying. I could see the effect of that on his blessed face, but he continued. When he came around a second time, they mocked him again, and I saw its effect on his face — then he continued. When he passed them the third time, they mocked him the same way, so he stopped and said: “Listen, O people of Quraysh! By the One in Whose hand is the soul of Muḥammad — I have come to you with slaughter (al-dhabḥ).”
Assassination Rumors
His words struck them so forcefully that every single one of them froze, as if a bird had landed on each of their heads (unable to move or speak). Even the one among them who was the boldest in his hostility before that moment softened his voice, speaking to him in the gentlest tone: “Go on your way, O Abū al-Qāsim… go on your way as a righteous man. By Allah, we have never known you to be ignorant or reckless.” So the Messenger of Allah ﷺ left. Ibn ʿAmr continues: The next day, they gathered again in the Ḥijr, and I was with them. One said to the other: “Do you remember what you said yesterday, and what he said to you — and then how you fell silent before him?” While they were discussing this, the Messenger of Allah ﷺ appeared again. They all rushed toward him at once and surrounded him, saying: “Are you the one who says such-and-such?” — referring to what they heard about him criticizing their gods and their religion.
The Messenger of Allah ﷺ replied calmly: “Yes. I am the one who says that.”
Ibn ʿAmr says: I saw one of them seize him by the collar of his cloak. Then Abū Bakr al-Ṣiddīq stood between them and the Messenger of Allah ﷺ, weeping as he said: “Will you kill a man because he says: ‘My Lord is Allah’?” Then they left him alone. That was the worst situation I ever saw Quraysh inflict upon him — ever. Narrated by Aḥmad and al-Bazzār with a ṣaḥīḥ chain.
The Boycott of the Clan of Hashim
The Boycott of the Clan of Hashim
The Boycott of the Clan of Hashim
Quraish enforced:
1. Complete economic blockade: No one could: buy from them -sell to them-trade with them-marry into them
2. Total social cutoff: No visiting-No contact-No protection-No alliances
3. Confinement in the ravine of Abū Ṭālib: They withdrew to a mountain pass where: food became extremely scarce, children cried from hunger, and they lived like a besieged minority
Duration: ~3 years: Year 7–9 of Prophethood. Ending shortly before the “Year of Sorrow”.
The Boycott of the Clan of Hashim
The Boycott of the Clan of Hashim
Ending the boycott:
The Moral Uprising of Five Meccans:
Reading Assignment
Year Ten of his Prophethood - Year of Grief
Sequence of Events
Death of Abu Talib
قال ابن إسحاق: وحدثني من لا أتهم عن عبدالله بن أبي نجيح عن مجاهد قال:� «لما حضرت أبا طالب الوفاةُ دخل عليه رسولُ الله ﷺ، وعنده أبو جهل وعبدالله بن أبي أمية بن المغيرة، فقال رسول الله ﷺ: يا عمِّ، قل لا إله إلا الله، كلمةً أشهد لك بها عند الله. فقال أبو جهل وعبدالله بن أبي أمية: يا أبا طالب، أترغب عن مِلَّةِ عبد المطلب؟ فلم يزالا يكلِّمانه حتى قال آخرَ ما كلّمهم به: هو على مِلَّةِ عبد المطلب، وأبى أن يقول لا إله إلا الله.� فقال رسول الله ﷺ: واللهِ لأستغفرنَّ لك ما لم أُنْهَ عنك.� فأنزل الله عز وجل: (مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ...)� وأنزل الله في أبي طالب خاصة: **(إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ...)».
Ibn Isḥāq reports: When Abū Ṭālib was at the point of death, the Messenger of God ﷺ came to him while Abū Jahl and ‘Abdullāh b. Abī Umayya were present.�The Prophet ﷺ said: “My uncle, say Lā ilāha illā Allāh—a word by which I will testify for you before God.”�But Abū Jahl and ‘Abdullāh b. Abī Umayya said: “Abū Ṭālib, will you turn away from the religion of ʿAbd al-Muṭṭalib?” They continued speaking to him until the last words he said to them were:�“He remains upon the religion of ʿAbd al-Muṭṭalib.” He refused to say Lā ilāha illā Allāh.�Then the Messenger of God ﷺ said: “I will keep seeking forgiveness for you unless I am prohibited.”�So God revealed: “It is not for the Prophet and the believers to seek forgiveness for the polytheists…” And on Abū Ṭālib specifically: “You do not guide whom you love…”.
Death of Abu Talib
في صحيح مسلم (كتاب الإيمان، باب الدليل على صحة إسلام من حضرته الوفاة) عن أبي هريرة:
«قال رسول الله ﷺ لعمه عند الموت: قل لا إله إلا الله أشهد لك بها عند الله.� فقال: لولا أن تُعَيِّرَني قريشٌ يقولون ما حمله عليها إلا جزع الموت لأقررتُ بها عينك».
The Prophet ﷺ said to his uncle at the time of his death:� “Say Lā ilāha illā Allāh, a word with which I will testify for you before God.”� Abū Ṭālib replied:� “Were it not that Quraysh would reproach me saying: ‘He only said it out of fear of death’, I would have made you happy with it.”
Death of Khadeejah
قال ابن إسحاق: «ثم لم تلبث خديجة بنت خويلد رضي الله عنها بعد أبي طالب إلا قليلاً حتى توفيت. وكانت وفاتها بعد وفاة أبي طالب بثلاثة أيام، وقيل بشهر.� وكان ذلك في العام الذي سمّته قريش عام الحزن، لما نال رسولَ الله ﷺ فيه من المصيبة على فقدهما».
Ibn Isḥāq says:� “Soon after the death of Abū Ṭālib, Khadīja bt. Khuwaylid passed away—some said three days later, others said one month.� Her death occurred in the year which Quraysh called ‘The Year of Grief’, because of the sorrow that befell the Messenger of God ﷺ at losing the two of them.”
Death of Khadeejah
ابن سعد – الطبقات (ج 8):
«توفيت خديجة في شعب أبي طالب قبل الهجرة بثلاث سنين، وهي يومئذٍ بنت خمسٍ وستين سنة، فوجد رسول الله ﷺ لفقدها وجداً شديداً، وكانت له وزيرَ صدق، يسكب إليها همَّه ويجد عندها تثبيتاً».
“Khadīja died in the valley of Abū Ṭālib three years before the Hijra, at the age of sixty-five.� The Messenger of God ﷺ felt profound grief at her loss, for she was a truthful supporter to him—he would pour out his concerns to her and find with her affirmation and support.”
Ground Rules of Makkan Period
Journey of Al-Tai’f
Ibn Hishām 2/29: «فَلَمَّا هَلَكَ أَبُو طَالِبٍ، نَالَتْ قُرَيْشٌ مِنْ رَسُولِ اللَّهِ ﷺ مَا لَمْ تَكُنْ تَنَالُهُ فِي حَيَاةِ عَمِّهِ، فَخَرَجَ إِلَى الطَّائِفِ يَلْتَمِسُ النَّصْرَ مِنْ ثَقِيفٍ.»
“When Abū Ṭālib died, Quraysh harmed the Messenger of Allah ﷺ in ways they had not dared while his uncle lived.� So he went to Ṭā’if seeking support from the tribe of Thaqīf.”
Ibn Hishām 2/29–30: «أَتَى النَّبِيُّ ﷺ ثَقِيفًا، فَدَعَاهُمْ إِلَى اللَّهِ، فَكَلَّمَ ثَلَاثَةً مِنْ سَادَتِهِمْ: عَبْدَ يَلِيلٍ بْنِ عَبْدِ كُلَالٍ، وَمَسْعُودًا، وَحَبِيبًا.� فَقَالَ أَحَدُهُمْ: أَمَرَكَ اللَّهُ أَنْ نُسَلِّمَ لَكَ؟� وَقَالَ الآخَرُ: لَا أَكَلِّمُكَ أَبَدًا، لَئِنْ كُنْتَ رَسُولًا فَأَنْتَ أَعْظَمُ مِنْ أَنْ أَرُدَّ عَلَيْكَ، وَلَئِنْ كُنْتَ تَكْذِبُ عَلَى اللَّهِ فَلَسْتُ أُكَلِّمُكَ.� وَقَالَ الثَّالِثُ: لا أَسْتَطِيعُ أَنْ أُكَلِّمَكَ، لَئِنْ كُنْتَ رَسُولاً فَأَنَا أَخْوَفُ أَنْ أَقُولَ فِيكَ بَاطِلًا
“He spoke to three of their leaders—ʿAbd Yalīl ibn ʿAbd Kulāl, Masʿūd, and Ḥabīb.� One said: ‘Has God not found someone better than you to send?’� Another said: ‘I will never speak to you. If you are truly a Messenger, then you are too great for me to reply. And if you lie against God, then I should not address you.’� The third said: ‘I cannot speak to you; if you are a Messenger, I fear saying something false about you.’”
Journey of Al-Tai’f
Ibn Hishām 2/30: «فَلَمَّا أَبَى عَلَيْهِمْ، قَالُوا لَهُ: اخْرُجْ مِنْ بَلَدِنَا.� وَسَلَّطُوا عَلَيْهِ سُفَهَاءَهُمْ وَعَبِيدَهُمْ، يَرْجُمُونَهُ بِالْحِجَارَةِ، حَتَّى أَدْمَوْا قَدَمَيْهِ، فَلَمْ يَزَلْ مَعَهُ زَيْدُ بْنُ حَارِثَةَ يَقِي النَّبِيَّ ﷺ بِنَفْسِهِ.»
“When they rejected him, they said: ‘Leave our town.’ Then they unleashed their foolish ones and slaves upon him, stoning him until his feet bled. Zayd ibn Ḥārithah remained with him, shielding him with his own body.”
Ibn Hishām 2/30–31: «فَلَمَّا بَلَغَ رَسُولُ اللَّهِ ﷺ حَائِطًا لِعُتْبَةَ وَشَيْبَةَ بْنَيْ رَبِيعَةَ… فَبَعَثَا إِلَيْهِ غُلَامًا نَصْرَانِيًّا لَهُمَا يُقَالُ لَهُ عَدَّاسٌ بِقِطْفٍ مِنْ عِنَبٍ.� فَقَالَ لَهُ النَّبِيُّ ﷺ: مِنْ أَيِّ بَلَدٍ أَنْتَ؟ قَالَ: مِنْ نِينَوَى.� قَالَ: مِنْ قَرْيَةِ الرَّجُلِ الصَّالِحِ يُونُسَ بْنِ مَتَّى؟� فَقَالَ عَدَّاسٌ: وَمَا يُدْرِيكَ مَا يُونُسُ؟ فَقَالَ النَّبِيُّ ﷺ: ذَاكَ أَخِي، كَانَ نَبِيًّا وَأَنَا نَبِيٌّ.»
“When the Prophet reached a garden belonging to ʿUtbah and Shaybah ibn Rabīʿah…� They sent their Christian servant ʿAddās with a cluster of grapes. The Prophet asked him: ‘Where are you from?’� He replied: ‘From Nineveh.’ The Prophet said: ‘The town of the righteous man Yunus ibn Mattā?’� ʿAddās asked: ‘How do you know Yūnus?’ The Prophet said: ‘He was my brother. He was a Prophet, and I am a Prophet.’” According to the report, ʿAddās kissed the Prophet’s head and hands.
Journey of Al-Tai’f
Musnad Aḥmad 5/243, ḥasan:
«اللَّهُمَّ إِلَيْكَ أَشْكُو ضَعْفَ قُوَّتِي، وَقِلَّةَ حِيلَتِي، وَهَوَانِي عَلَى النَّاسِ،� يَا أَرْحَمَ الرَّاحِمِينَ، أَنْتَ رَبُّ الْمُسْتَضْعَفِينَ وَأَنْتَ رَبِّي…� إِنْ لَمْ يَكُنْ بِكَ عَلَيَّ غَضَبٌ فَلَا أُبَالِي، وَلَكِنَّ عَافِيَتَكَ هِيَ أَوْسَعُ لِي…� أَعُوذُ بِنُورِ وَجْهِكَ الَّذِي أَشْرَقَتْ لَهُ الظُّلُمَاتُ… أَنْ يَنْزِلَ بِي غَضَبُكَ أَوْ يَحِلَّ عَلَيَّ سَخَطُكَ…»
“O Allah, I complain to You of my weakness, my lack of ability, and my humiliation before people.� O Most Merciful of the merciful — You are the Lord of the oppressed, and You are my Lord…� If You are not angry with me, then I do not mind, yet Your protection is broader for me…� I seek refuge in the light of Your Face, by which the darkness is illuminated…� From You, until You are pleased; there is no power and no might except with You.”
This is the most famous authentic supplication of the Prophet ﷺ after Ṭā’if.
Journey of Al-Tai’f
Ṣaḥīḥ al-Bukhārī 3231)
«ما لَقِيتُ مِنْهُمْ، يَوْمَ أُعْرِضُ نَفْسِي عَلَى ابْنِ عَبْدِ يَالِيلِ بْنِ عَبْدِ كُلَالٍ.»� (The Prophet remembering Ṭā’if as his hardest day)
“The hardest day I faced from your people was the day I presented myself to Ibn ʿAbd Yalīl ibn ʿAbd Kulāl.”
This confirms the Ṭā’if episode as a major biographical crisis.
Seerah Sources
Journey of Issra’ and Mi’raj
Ṣaḥīḥ al-Bukhārī:
«عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ: سَمِعْتُ النَّبِيَّ ﷺ يَقُولُ:� **لَمَّا كَانَ لَيْلَةَ أُسْرِيَ بِي، فَأَتَيْتُ فِي سَبِيلِي ذَاكَ عَلَى رَجُلٍ مُضْطَجِعٍ، فَإِذَا آخَرُ قَائِمٌ عَلَيْهِ بِصَخْرَةٍ، وَإِذَا هُوَ يَهْوِي بِالصَّخْرَةِ لِيَشْدَخَ بِهَا رَأْسَهُ، فَيَتَهَاوَى رَأْسُهُ، فَيَتَبَدَّدُ، فَيَجْمَعُ اللَّهُ عَزَّ وَجَلَّ رَأْسَهُ، فَيَرْجِعُ ذَلِكَ إِلَيْهِ، فَيَفْعَلُ بِهِ مِثْلَ مَا فَعَلَ الْمَرَّةَ الْأُولَى.»� فَقُلْتُ: «مَنْ هَذَا يَا جِبْرِيلُ؟»� قَالَ: «هَذَا الرَّجُلُ، يَأْخُذُ الْقُرْآنَ فَيَرْفُضُهُ، وَيَنَامُ عَنْ الصَّلَاةِ الْمَكْتُوبَةِ.»
«عَنْ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ:� لَمَّا كَانَ لَيْلَةَ أُسْرِيَ بِي، وَأَصْبَحْتُ بِمَكَّةَ، فَظَعَتْ بِالنَّاسِ، فَإِنَّ الرَّسُولَ يُصَدَّقُ وَيُكَذَّبُ.� فَقَالُوا: «هَلَّا وَصَفْتَ لَنَا بَيْتَ الْمَقْدِسِ؟»� قَالَ:� «فَجَلَّاهُ اللَّهُ لِي، فَجَعَلْتُ أَصِفُهُ مَا سَأَلُونِي عَنْهُ.»
Journey of Issra’ and Mi’raj
Ṣaḥīḥ Muslim 162–164 (Kitāb al-Īmān)
«عَنْ أَنَسٍ بْنِ مَالِكٍ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ:� أُتِيتُ بِالْبُرَاقِ، وَهُوَ دَابَّةٌ أَبْيَضُ، فَوْقَ الْحِمَارِ وَدُونَ الْبَغْلِ، يَضَعُ خَطْوَهُ عِنْدَ مُنْتَهَى طَرْفِهِ، فَرَكِبْتُهُ، حَتَّى أَتَيْتُ بَيْتَ الْمَقْدِسِ، فَرَبَطْتُهُ بِالْحَلْقَةِ الَّتِي يَرْبِطُ بِهَا الْأَنْبِيَاءُ. ثُمَّ دَخَلْتُ الْمَسْجِدَ، فَصَلَّيْتُ فِيهِ رَكْعَتَيْنِ.� ثُمَّ عَرَجَ بِي جِبْرِيلُ إِلَى السَّمَاءِ الدُّنْيَا… فَاسْتَفْتَحَ، فَقِيلَ: مَنْ هَذَا؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ.� فَقِيلَ: أَوَقَدْ بُعِثَ؟ قَالَ: نَعَمْ. فَفُتِحَ لَنَا، فَإِذَا آدَمُ. فَقَالَ: مَرْحَبًا بِالِابْنِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ.� ثُمَّ عَرَجَ بِي إِلَى السَّمَاءِ الثَّانِيَةِ… فَإِذَا يَحْيَى وَعِيسَى، وَقَالَا: مَرْحَبًا بِالْأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ.� ثُمَّ الثَّالِثَةِ… فَإِذَا يُوسُفُ، وَقَدْ أُعْطِيَ شَطْرَ الْحُسْنِ. ثُمَّ الرَّابِعَةِ… فَإِذَا إِدْرِيسُ. ثُمَّ الْخَامِسَةِ… فَإِذَا هَارُونُ.� ثُمَّ السَّادِسَةِ… فَإِذَا مُوسَى، فَبَكَى. ثُمَّ السَّابِعَةِ… فَإِذَا إِبْرَاهِيمُ مُسْتَنِدًا إِلَى الْبَيْتِ الْمَعْمُورِ.� ثُمَّ ارْتَفَعَ بِي إِلَى سِدْرَةِ الْمُنْتَهَى… ثُمَّ فَرَضَ اللَّهُ عَلَى أُمَّتِي خَمْسِينَ صَلَاةً، فَرَجَعْتُ إِلَى مُوسَى، فَقَالَ: ارْجِعْ إِلَى رَبِّكَ، فَاسْأَلْهُ التَّخْفِيفَ… فَلَمْ أَزَلْ أَرْجِعُ بَيْنَهُ وَبَيْنَ رَبِّي، فَيُخَفِّفُ عَنِّي، حَتَّى جَعَلَهَا خَمْسًا. فَقِيلَ: هِيَ خَمْسٌ وَهِيَ خَمْسُونَ، لَا يُبَدَّلُ الْقَوْلُ لَدَيَّ.»
Journey of Issra’ and Mi’raj
Ibn Hishām:
«وَلَمَّا أَصْبَحَ رَسُولُ اللَّهِ ﷺ مِنْ لَيْلَتِهِ الَّتِي أُسْرِيَ بِهِ فِيهَا، جَلَسَ إِلَى قُرَيْشٍ، فَذَكَرَ لَهُمْ مِنْ آلَاءِ اللَّهِ عَزَّ وَجَلَّ مَا أَرَاهُ مِنْ آيَاتِهِ الْعُظْمَى.� فَقَالَ أُنَاسٌ مِنْ قُرَيْشٍ: هَلْ تُنَاوِلُنَا دَلِيلًا عَلَى قَوْلِكَ؟ فَقَالُوا: هَلَّا وَصَفْتَ لَنَا بَيْتَ الْمَقْدِسِ؟� فَقَالَ رَسُولُ اللَّهِ ﷺ: «فَلَمَّا كَذَّبُونِي، قُمْتُ حَتَّى جَلَّاهُ اللَّهُ لِي، فَجَعَلْتُ أَنْظُرُ إِلَيْهِ، وَأَنَا أَصِفُهُ لَهُمْ عَيْنًا عَيْنًا.»
فَقَالَ قَوْمٌ مِنْ قُرَيْشٍ: هَذَا وَاللَّهِ الْبَيَانُ.� وَقَالَ آخَرُونَ: هَذَا وَاللَّهِ السِّحْرُ الْمُبِينُ.
وَقِيلَ: قَدْ ارْتَدَّ نَاسٌ كَانُوا قَدْ أَسْلَمُوا.
وَبَلَغَ ذَلِكَ أَبَا بَكْرٍ، فَقِيلَ لَهُ: هَلْ تَعْلَمُ مَا يَقُولُ صَاحِبُكَ؟� فَقَالَ: وَمَا يَقُولُ؟ قَالُوا: يَزْعُمُ أَنَّهُ أُسْرِيَ بِهِ اللَّيْلَةَ إِلَى بَيْتِ الْمَقْدِسِ.� فَقَالَ أَبُو بَكْرٍ: إِنْ كَانَ قَالَ فَقَدْ صَدَقَ. فَسُمِّيَ أَبُو بَكْرٍ يَوْمَئِذٍ: الصِّدِّيقَ.»
Journey of Issra’ and Mi’raj
Ibn Hishām (2/44–45):
“When the Messenger of Allah ﷺ awoke the morning after the night in which he was taken on the Night Journey, he sat with Quraysh and told them of the signs of Allah — the great signs Allah had shown him.
Some of Quraysh said: ‘Do you have any proof for what you say?’ They said: ‘Then describe Bayt al-Maqdis to us.’
The Messenger of Allah ﷺ said: ‘When they denied me, I stood, and Allah presented it before me.� I looked at it while describing it to them, detail by detail.’” Some of Quraysh said: ‘By God, this is clear explanation.’ But others said: ‘By God, this is obvious sorcery.’ And it is said that: Some people who had previously believed now apostatized.
When this reached Abū Bakr, they said to him: “Do you know what your companion claims?” He asked, “What does he say?” They said: “He claims he was taken last night to Bayt al-Maqdis.”
Abū Bakr replied: ‘If he said it, then it is true.’ So he was named al-Ṣiddīq (the Truthful) on that day.
Journey of Issra’ and Mi’raj
Hajj of the Tenth Year of Prophethood
Hajj of the Tenth Year of Prophethood
Exam Date and Format
Jazakum Allah Kheir