The Sirah of the Prophet (pbuh): A Contemporary and Original Analysis

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Hardly any sīra work was compiled during the first century of Islam. However, Fred Donner points out that the earliest historical writings about the origins of Islam first emerged in AH 60–70, well within the first century of Hijra (see also List of biographies of Muhammad). Furthermore, the sources now extant, dating from the second, third, and fourth centuries AH, are mostly compilations of material derived from earlier sources. [10] [11] Al-Sīrah al-Nabawiyyah ( السيرة النبوية), by Ibn Hisham, 'The Life of the Prophet'. According to Islamic tradition, the book is an edited recension of Ibn Isḥāq's Sīratu Rasūli l-Lāh ( سيرة رسول الله) 'The Life of God's Messenger'. [1] [2] [3] The work of Ibn Hishām and al-Tabari work, along with fragments by several others, are the only surviving copies of the work traditionally attributed to Ibn Ishaq. [4] Ibn Hishām and al-Tabarī share virtually the same material. [4]

This book gives an account of the major events that took place in the life of the Holy Prophet ﷺ. No lengthy commentaries are given, just the bare facts, which helps the reader to analyse things for themselves. a b Donner, Fred McGraw (1998). Narratives of Islamic origins: the beginnings of Islamic historical writing. Darwin Press. p.132. ISBN 978-0-87850-127-4 . Retrieved 28 March 2020. Studying the sīrah is a marker for one’s relationship with the Prophet as well as the primary way to increase one’s love for him . We cannot claim to love someone or something yet know very little about them. A sign of loving someone is to yearn to know more about them. Neglecting the sīrah of our beloved Prophet is therefore a strong indication of an absence of love for him. Studying the life of the Prophet in turn increases one’s love for him, producing a cycle of love and learning; the more we study, the more we love. O Muhammad, Read!” He said: “I cannot read.” The voice again said: “Read!” He said: “I cannot read.” The third time the voice was more frightening than the previous. It commanded: “Read!” He said: “What shall I read?” Then the archangel replied:iThey are: Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim, Sunan al-Tirmidhī, Sunan Abū Dāwūd, Sunan al-Nasā’ī, and Sunan Ibn Mājah. xiv The generation after the Companions (Ṣaḥābah) of the Prophet , referred to as the Successors (Tābiʿūn).

He was the only one raised up to the presence of Allah via the Night Journey and Ascension (al-Isrā’ wa al-Miʿrāj).Khalidi, T. Arabic Historical Thought in the Classical Period. Cambridge, UK: Cambridge University Press, 1994. The commonly cited birth date of the Prophet is the 12th of Rabīʿ al-Awwal, however the earliest sources mention a number of potential dates with no unanimous agreement on any date in particular. 55 When asked why he fasted on Mondays, the Prophet replied, This was the day that I was born, and it was the day that Revelation first came to me. 56 The Prophet was born in the Year of the Elephant i.57