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

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One day, ʿUmar was walking and saw the Prophet sitting outside in the middle of the day. ʿUmar asked, O Messenger of Allah, what are you doing outside at this time of day? xv The Prophet replied, I am here for the same reason as you: I have nothing to eat at home. Abū Bakr then walked by, asked the same question, and received the same answer. Another Companion, Abū al-Haytham , was rushing home from work and saw the blessed trio and asked them the same question. ʿUmar replied that they did not have any food at home, so they went for a walk instead. Abū al-Haytham protested at the noblest three people standing in the heat out of hunger, so he invited them to eat. He returned home and saw that he had an old goat, so he said to his wife, By Allah, we must sacrifice this goat.23 Abū al-Haytham then served the three of them meat and bread, and the Prophet reminded Abū Bakr and ʿUmar that they left their houses hungry only to be fed by Allah . He then quoted the verse of the Qur’an, Then, on that Day, you will definitely be questioned about [your worldly] pleasures.24 The concept of isnād is a phenomenon unique to Islamic history; it is the practice of compiling each and every person who retold a story up until the individual from whom it was first narrated. This practice adds a level of authenticity and veracity that cannot be found in any other culture, which leaves the historiography of Islamic history incomparable. Ibn Isḥāq’s sīrah was so extensive that it was difficult for people to copy and duplicate by hand, so another scholar named ʿAbd al-Malik ibn Hishām (d.213 AH) summarised the text into one half, or one third of the size. While Ibn Isḥāq began from the time of Prophet Adam , Ibn Hishām began his abridged version from the time of the Prophet . In terms of structure, a hadith and a historical report ( khabar) are very similar; they both contain isnads (chains of transmission). The main difference between a hadith and a khabar is that a hadith is not concerned with an event as such, and normally does not specify a time or place. Rather the purpose of hadith is to record a religious doctrine as an authoritative source of Islamic law. By contrast, while a khabar may carry some legal or theological implications, its main aim is to convey information about a certain event. [4] The most striking issue about the life of Muhammad and early Islamic history is that the source information emerged as the irregular products of the storytelling culture and the increasing progress of the details over the centuries. Lawrence Conrad examines the biography books written in the early post-oral period and sees that a time period of 85 years is exhibited in these works regarding the date of Muhammad's birth. Conrad defines this as "the fluidity (evolutionary process) is still continuing" in the story. [1] Thus can be reconstructed an 'improved' " edited" text, i.e., by distinguishing or removing Ibn Hisham's additions, and by adding from al-Tabari passages attributed to Ibn Ishaq. Yet the result's degree of approximation to Ibn Ishaq's original text can only be conjectured. Such a reconstruction is available, e.g., in Guillaume's translation. [17] Here, Ibn Ishaq's introductory chapters describe pre-Islamic Arabia, before he then commences with the narratives surrounding the life of Muhammad (in Guillaume at pp.109–690).

xii The Arabs in the 7 th century AD would describe someone as yellow whom a 21 th century audience would describe as white. They referred to the Romans as Banū al-Aṣfar (The Yellow People). Likewise, what the Arabs would refer to as white a 21 th century audience would refer to as tanned. The tone of the Prophet , like that of most of his tribe, was a wheatish-brown complexion.

Inspiring Themes

Muslims who were not part of the boycott were also persistent in trying to do as much as they could with limited resources. The best examples are Abu Bakr and Umar. Since they did not belong to the Banu Muttalib or Banu Hashim tribes, they were not a part of the boycott. [25] However, they did not distance themselves from the situation, satisfied at being safe, nor did they let themselves be overcome by despair. They channeled their love and worry for the Prophet and the other Muslims by trying to provide all the support they could. Ali Asghar Razwy, “The Economic and Social Boycott of the Banu Hashim”, Al-Islam.org, https://www.al-islam.org/restatement-history-islam-and-muslims-sayyid-ali-ashgar-razwy/economic-and-social-boycott-banu (accessed July 18, 2017). Al-Sira al-Nabawiyya" redirects here. For other uses, see Al-Sira al-Nabawiyya (disambiguation). Part of a series on The sealed nectar describes the social, religious, economic, political, and military situation in the Arabian Peninsula before the Prophet Muhammad ﷺ.

Other scholarly opinions include: 9th of Rabīʿ al-Awwal; 17th of Rabīʿ al-Awwal; 22th of Rabīʿ al-Awwal; and that he was born in Ramadan. There are over ten opinions within the earliest sources of Islam regarding the exact day the Prophet was born, with no clear cut, indisputable certainty. Brief introduction to sῑra that provides an overview of various works of sῑra and their authors. It also covers issues such as the functions of sῑra and the use and quality of poetry in sῑra. For an updated version of the same, see Raven 2006. The word Muhammad means to be given continuous praise, and Aḥmad means to be given the best type of praise. The former indicates quantity of praise while the latter indicates quality. They are both combined in our blessed Prophet . This also explains why previous Prophets referred to our noble Prophet in different ways. Mūsā refers to our Prophet as Muhammad because the Banū Isrā’īl (The Children of Israel) were the largest nation before the Ummah of Muhammad . As for ʿĪsā , he refers to our Prophet as Aḥmad because his true followers were few in number but of the highest calibre of quality. Khaṣā’iṣ When both his parents passed away, the Prophet was taken into the custody of his grandfather, ʿAbd al-Muṭṭalib, who also had a special affinity to the Prophet . However, two years later at the tender age of eight, the Prophet once again became an orphan as ʿAbd al-Muṭṭalib passed away. The Prophet was then entrusted to his uncle, Abū Ṭālib, who raised the Prophet and lived a long life, passing away when the Prophet was over 50 years old.

Cf., Ibn Ishaq (Guillaume's reconstruction, at pp.165-167) and al-Tabari (SUNY edition, at VI: 107-112).

Al-ʿArab al-Bāqiyah are still in existence. They are comprised of two subgroups: Qahṭān and ʿAdnān. Qahṭān is considered the father of the Arabs. The word Arab is linguistically derived from his son, Yaʿrab (or Yaʿrib). Most scholars opine that Qahṭān’s lineage extends to Nūḥ through his son, Sām, father of the Semites. 37 A second minority opinion is that Qahṭān is also a direct descendent of Ibrāhīm ,38 and a third opinion is that Qahṭān is descended from Hūd .39 The Qahṭānīs are known as al-ʿArab al-ʿĀribah (The Original Arabs). Raven, Wim. “Sῑra.” In Encyclopaedia of Islam. 2d ed. Vol. 9. Edited by C. E. Bosworth, E. van Donzel, W. P. Heinrichs, and G. Lecomte, 660–664. Leiden, The Netherlands: Brill, 1997. Seminal work on Islamic historiography, its genres, and issues of studying sources for the study of Islamic history. Provides useful information on various works of sῑra. Most relevant for the study of sῑra are chapters 1, 2, and 7. Goodman, Lenn E. (2003-03-27). Islamic Humanism. Oxford University Press. ISBN 9780199885008. ʿAbd al-ʿAzīz al-Dūrī, Historical Writing, p.36: "Ahmad ibn Hanbal rejected the hadiths reported by Ibn Ishaq precisely on the grounds of their use of the collective isnād: "I see him relating a single hadith on the authority of a group of people, without distinguishing the words of one from those of another"" (Tanbih 9-43) But Ibn Hanbal did accept Ibn Ishaq's authority for the maghazi.

Islamic Studies

Ibn Hisham also "abbreviated, annotated, and sometimes altered" the text of Ibn Ishaq, according to Guillaume (at p.xvii). Interpolations made by Ibn Hisham are said to be recognizable and can be deleted, leaving as a remainder, a so-called " edited" version of Ibn Ishaq's original text (otherwise lost). In addition, Guillaume (at p.xxxi) points out that Ibn Hisham's version omits various narratives in the text which were given by al-Tabari in his History. [13] [14] In these passages al-Tabari expressly cites Ibn Ishaq as a source. [15] [16] The Qur’an affirms that a Prophet has been sent to every nation, There is no community that has not had a warner. 41 The Prophets sent to the Arabs were Ibrāhīm and Ismāʿīl . Ibrāhīm sanctioned many practices that have continued until our time. He ruled Mecca to be Ḥaram (Sacred), which shares the same root as the word haram ( ḥarām—forbidden). It is a sanctuary where some ordinarily halal ( ḥalāl—permissible) acts are deemed haram, such as hunting game, cutting down trees, and so on. Ibrāhīm built and venerated the Kaʿbah. He instituted the four sacred monthsv where all hostilities are ceased, and he instituted the Hajj pilgrimage with all its rituals.

Following Dr Yasir Qadhi’s ground-breaking video lecture series on the sirah of the Prophet Muhammad (sws), this book is an equally impactful written adaptation. It provides a refreshing insight into the life of the Final Messenger and contextualises the sirah in the modern-day context. It is not just a chronological account but also offers beneficial and actionable lessons, relating the biography of the Prophet (sws) to our daily lives. According to Wim Raven, it is often noted that a coherent image of Muhammad cannot be formed from the literature of sīra, whose authenticity and factual value have been questioned on a number of different grounds. [2] He lists the following arguments against the authenticity of sīra, followed here by counter arguments: Antonie Wessels, A Modern Arabic Biography of Muḥammad: A Critical Study of Muḥammad Ḥusayn, pg. 1. Leiden: Brill Publishers, 1972. Ibn Hisham's 'narrative' additions and his comments are removed from the text and isolated in a separate section (Guillaume at 3 note, pp.691–798), while Ibn Hisham's philological additions are evidently omitted (cf., Guillaume at p.xli).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. Bhat, Parvaze Ahmad. “The Makkan Phase of Sīrah: A Study from the Standpoint of Pluralism”. Islam and Muslim Societies: A Social Science Journal. 6.2 (2013): 69-90. There is no verified information about the lineage between Adam and Ismāʿīl . There are a handful of opinions regarding the lineage between Ismāʿīl and ʿAdnān, but none of them have authentic sources to verify their claims. Modern archaeology dictates that homo sapiens have existed for tens of thousands of years at least. Credible scientific evidence even suggests over one hundred thousand years. Islamic creed need not reject this, as we do not have textual basis to argue the contrary. A Hadith states that Allah created the children of Adam, and Adam saw a bright light amongst his children. He asked, Who is this, O Allah? and Allah responded, This is your son, Dāwūd, who shall live towards the end of times. 48 If Dāwūd , who lived thousands of years before the time of Muhammad , is considered to have lived towards the end of time, then it is reasonable to assume that humanity has lived for much longer than a few thousand years. 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.

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