Some Muslims regard the latter two spellings as insulting, but these spellings were used more commonly in the previous century when the romanized spellings were not quite standardized.
Muslims claimed that he was born on Friday, 17th Rabiul-Awwal, 52 B.H.,
but this date, according to scholars, is uncertain.
I was told by the Rabiba (i.e. daughter of the wife of the
Prophet) who, I think, was Zainab, that the Prophet (forbade
the utensils (of wine called) Ad-Dubba, Al-Hantam, Al-Muqaiyar
and Al-Muzaffat. I said to her, 'Tell me as to which tribe the
Prophet belonged; was he from the tribe of Mudar?'' She replied,
"He belonged to the tribe of Mudar and was from the offspring
of An-Nadr bin Kinana. "
(Sahih Bukhari 4.698)
Most Muslim historians traced Muhammad through one `Adnan, a descendent of
Ishmael. Here we display the geneology also given in Hughes' Dictionary of Islam
The variant spellings are collated together.
[Note: This does not mean we believe this genealogy to be true, it is just the most common one. The Illustrated Guide to the Tribe to Quraish and Sam Shamoun's article
Ishmael is not the Father of Muhammad.]
Genealogy of Muhammad
We are told of the following:
Ma`n Ibn `Isa al-Ashja`i al-Qazzaz (silk-merchant) informed us;
he said : Mu`awiyah Ibn Salih informed us on the authority of
Yahya Ibn Jabir who had seen some Companions of the Prophet and
said : The people of Banu Fuhayrah came to the Prophet and said
to him : You belong to us. He replied : Verily, (the archangel)
Gabriel has informed me that I belong to Mudar.
(Ibn Sa`d, "Kitab al-Tabaqat al-Kabir", Vol. I, p. 4)
which seem to indicate that this genealogy was actually revelatory,
not necessarily common knowledge. In fact, the people of Banu Fuhayrah
did not know that Muhammad was a descendent of Mudar, and Muhammad was
informed by Gabriel, not through common knowledge. This may form the
basis of some hadiths:
Narrated Kulaib:
| Hughes' DOI, p. 217 | |||
|---|---|---|---|
| `Adnan | |||
| Ma`add | |||
| Nizar | Nadhar | Nizar | |
| Muzar / Mudar | |||
| 'llyas | |||
| Mudrikah | |||
| Khuzaimah | |||
| Kinanah | |||
| An-Nazr | Al-Nadar | ||
| Malik | |||
| Fihr | |||
| Ghalib | |||
| Luwaiy / La`ayy | |||
| Ka`b | |||
| Murrah | |||
| Kilab | |||
| - | Hakeem | - | |
| Qusaiy | |||
| `Abdul Manaf | |||
| Hashim | |||
| Abdul Muttalib | |||
| `Abdullah | |||
| Muhammad | |||
| number of generations | 22 | 23 | 22 |
The twenty-two or twenty-three generations between `Adnan and Muhammad are pretty much agreed upon by the Muslim historians. Between `Adnan and Ishmael, however, it is less uncertain. Some say there are forty generations, while some other say only four.
Reference 2 gives the lineage between `Adnan and Ishmael as `Adnan - Adad - Zayd - Yaqdud - Al-Muqawwan - Al-Yasa' - Nabt - Qaidar (Kedar) - (Ismail) Ishmael - (Ibrahim) Abrahim - Tarih - Nahur (Nahor) - Sharukh - Ar'u - Farigh - 'Abir - Shalikh - Arfikhishd - Sam (Shem) - Nuh (Noah) - Lamak - Mutawshilkh - Kanukh - Burrah - Mihlayil - Kaynum - Anuus - Shees (Seth) - Adam.
On the mother's side, reference 2 gives Muhammad - Aminah - Wahab - Abd Manaf - Zuhrah - Kilab, same as the Kilab in Muhammad's side.
Reference 2 gives its source from Ibn Al Jawzy via Abi Muhammad Ibn Al Samarqandi via 'Ali Ibn 'Ubayd of Kufa, a companion of Tha'lib Muhammad ibn Abdullah.
If there are only four generations between Adnan and Ishmael, then the are about 24-25 generations between Muhammad and Abraham spanning about 2500 years. This makes for about one hundred years between generations, which is a bit far-fetched (it is ok if it were for some generations, like Abraham and Ishmael, but very far-fetched if it were to occur regularly. We know that the generations near to Muhammad are pretty normal, not so stretched out, so this makes the other inter-generationalal gaps even wider). On the other hand, using the data from reference 2, we get about 32-33 generations between Abraham and Muhammad, giving us an inter-generational gap of about seventy-five years. This is still unbelievably high.
It should be said that perhaps, we are faced with incomplete data in that some generations are omitted (the situation is also to be seen in Matthew's genealogy of Jesus where he omitted some names). It could be the same with Muslim genealogical data. On the other hand, if the hadith that there are only four generations between Adnan and Ishmael is literal, then we are faced with a problem. If the hadith is true, then Muslim genealogy is most likely false (it is difficult to imagine so many one hundred years between generations). If the hadith is false, then we have to re-evaluate the accuracy of hadith reports.
Early Life
Records of the early life of Muhammad was scanty.
Muhammad was born of
Aminah and
Abdullah
about 590AD into the
Quraysh
tribe, who were the custodians of the
Ka'aba.
As such, the Quraysh were an influential tribe in Mecca,
but Muhammad's family was poor.
His father died before he was born and his mother died when he was still young. Some pious traditions say that before Muhammad was born, when she went to the well to draw water, the water will rise for her in honor of Muhammad. Some traditions also say that Muhammad was borned circumcised, that a great light appeared and his mother could see ash-Shaam.
Aminah was unable to breastfeed him, so he was raised by Halima the nurse, and some traditions say that her land became fertile and her lambs strong and rich in milk and her family became rich, and her breast became full of milk which was dry before that. [Unfortunately, if it is true, that blessing missed his mother though!]
Some traditions assert that two angels came to Muhammad and cut his chest and washed his heart with water from the well of Zamzam. Halimah reportedly became scared and send Muhammad back to his mother. [Qn: Why was there a need to wash? Was there anything unclean before the washing?] Later, before the supposed night journey to paradise, his chest was once again washed with water from Zamzam by Gabriel (Sahih Bukhari 1.345)
Some traditions assert that before his call to prophethood, the stones used to salute him, the tree will turn its shade to his side and the cloud will give him shade from the heat of the sun, and was supposed to have been witnessed by Bahirah. Muslim traditions asserted that Bahirah was reported to have confirmed that Muhammad is the expected prophet when his uncle took him in a trip to ash-Shaam.
Later, when Muhammad's mother died when he was six years old, and he was taken care of by his grandfather, `Abdul Muttalib. After `Abdul Muttalib's death when Muhammad was eight years old, his uncle, Abu Talib, became his guardian. Abu Talib used to take Muhammad on his merchantile trips to as far as Syria. At the deathbed of Abu Talib, Muhammad urged his uncle to confessed Allah, even though deathbed confession is not acceptable in Islam. Abu Talib died a pagan. See Abu Talib for more details.
[Guillaume said:]
The only authentic story of Muhammad's early years is contained in
an unpublished manuscript of his biographer
Ibn Ishaq. It reads as follows:
Most Muslims however deny that Muhammad had ever
committed idolatry. But Guillaume noted that early pious
Muslims really have no reason to create such stories, nor for
them to pass down such traditions, if there is no truth in
these reports.
The Qur'an says that Muhamamd was
found in wandering and guided to truth
(ad-Duha 93:6-8).
This verse must clearly raise some theological questions about
Muhammad's claims, especially in the hadiths. For example,
Muhammad claimed to the be
Seal of the Prophets
even before Adam was fully created.
How is it then that Muhammad was wandering (and therefore not in
truth)? At the same time, the fact that Muhammad was wandering and
had to led to the truth must also mean that he was not sinless
throughout, contrary to many Muslim claims.
In another place, the Qur'an asked Muhammad why he
banned what is lawful,
Surah 66:1
His hiding of revelation concerning Zaid's wife is found in
al-Ahzab 33:37,
although this episode is a little self-serving. See
Zaid for more details.
Forgiveness of Muhammad's past and future sins is mentioned in
al-Fath 48:2.
He is told to ask for forgiveness of his sins in
Muhammad 47:19.
Muhammad died Monday, June 8, 632 A.D. (28th Safar, 11 A.H.),
at the age of 63, after being poisoned by a Jewess.
When Khaybar was conquered, and the people felt secure, Zainab
Bint al-Harith, Salam Ibn Mishkam's wife, went about asking which
part of the lamb was Muhammad's favorite to eat. People told her,
"It is the front leg, for it is the best part and the farthest from
harm." So she took a lamb, slaughtered it, and cut it up. Then she
took a deadly poison that kills instantly and poisoned the lamb,
putting more poison in the leg and shoulder. When the sun set,
Muhammad led the people in the evening prayer. When he finished
he wanted to go, but she was sitting at his feet. He asked her, and
she said, "O Abu al-Qasim, here is a gift I have for you."
Muhammad ordered some of his friends to take it from her, and it
was put before him in the presence of his friends, among whom
was Bishr Ibn al-Bara' Ibn Ma'rur. Muhammad said, "Come near
and be seated." Muhammad took the leg and ate, too. When
Muhammad had swallowed his bite, Bishr swallowed his, and the
rest of the people ate of it. Muhammad said, "Raise your hands;
this leg and this shoulder tell me they are poisoned." Bishr said,
"By the One who honored you, I found the same in my morsel, but
nothing kept me from spitting it out except that I would spoil the
pleasure of your food. When you ate that which was in your mouth,
I did not desire my own soul more than yours, and wished that you
had not swallowed it." (One opinion has it that) Bishr died then
and there. A part of the lamb was thrown to a dog, and the dog
died. Another opinion says that (Bishr's) color turned black and
his pain lasted two years, after which he died. It was also said
that Muhammad took a bite of the lamb, chewed it, and spit it out,
whereas Bihr swallowed his morsel. Then Muhammad sent for this
Jewess and asked her, "Have you poisoned this lamb?" She said,
"You have acquired certain powers with which you judge those
who are not loyal to you. You killed my father, my uncle and my
brother. . . So I said, "If he is a king, then I would be relieving us of
him, and if he is a prophet, he will be able to perceive.'" It
was said that he pardoned her, while others say he commanded her to
be put to death and crucified. When Muhammad fell ill just
before his death, he said to Aisha, "Aisha, I still feel the effect of
the poisoned food I ate; this is the time of my demise by that
poison." When Bishr's sister entered his room during the time of his last
sickness, he said to her, "This is the time of my demise by the
meal I ate with your brother in Khaybar."
(Abdallha Abd Al-Fadi, Is The Koran Infallible, pp. 378-381,
quoting Al-Baidawi).
He was buried in Madinah in his house adjoining the mosque.
After his death, the Islamic Empire continued to expand under the
Caliphs.
Having married Khadija, Muhammad's life settled and he found much
time to meditate. He often retreated to the caves in the mountains
around Mecca. During one of these retreats, it was said that he met the
Angel Gabriel,
and thus began the revelation of the Qur'an.
The account in Sahih Bukhari formed pretty much the foundation of
all accounts:
The Prophet added, "The angel caught me (forcefully) and
pressed me so hard that I could not bear it any more. He then
released me and again asked me to read and I replied, 'I do not
know how to read.' Thereupon he caught me again and pressed me
a second time till I could not bear it any more. He then
released me and again asked me to read but again I replied, 'I
do not know how to read (or what shall I read)?' Thereupon he
caught me for the third time and pressed me, and then released
me and said, 'Read in the name of your Lord, who has created
(all that exists) has created man from a clot. Read! And your
Lord is the Most Generous." (al-`Alaq 96:1-3) Then Allah's
Apostle returned with the Inspiration and with his heart beating
severely. Then he went to Khadija bint Khuwailid and said,
"Cover me! Cover me!" They covered him till his fear was over and
after that he told her everything that had happened and said, "I
fear that something may happen to me." Khadija replied, "Never!
By Allah, Allah will never disgrace you. You keep good relations
with your Kith and kin, help the poor and the destitute, serve
your guests generously and assist the deserving calamity-afflicted
ones."
Khadija then accompanied him to her cousin Waraqa bin Naufal
bin Asad bin 'Abdul 'Uzza, who, during the PreIslamic Period
became a Christian and used to write the writing with Hebrew
letters. He would write from the Gospel in Hebrew as much as
Allah wished him to write. He was an old man and had lost his
eyesight. Khadija said to Waraqa, "Listen to the story of your
nephew, O my cousin!" Waraqa asked, "O my nephew! What have you
seen?" Allah's Apostle described whatever he had seen. Waraqa
said, "This is the same one who keeps the secrets (angel Gabriel)
whom Allah had sent to Moses. I wish I were young and could live
up to the time when your people would turn you out." Allah's
Apostle asked, "Will they drive me out?" Waraqa replied in the
affirmative and said, "Anyone (man) who came with something
similar to what you have brought was treated with hostility; and
if I should remain alive till the day when you will be turned out
then I would support you strongly." But after a few days Waraqa
died and the Divine Inspiration was also paused for a while.
Narrated Jabir bin 'Abdullah Al-Ansari while talking about the
period of pause in revelation reporting the speech of the Prophet
"While I was walking, all of a sudden I heard a voice from the
sky. I looked up and saw the same angel who had visited me at the
cave of Hira' sitting on a chair between the sky and the earth. I
got afraid of him and came back home and said, 'Wrap me (in
blankets).' And then Allah revealed the following Holy Verses (of
Quran):
'O you (i.e. Muhammad)! wrapped up in garments!' Arise and warn
(the people against Allah's Punishment),... up to 'and desert the
idols.' (al-Mudathir 74:1-5)
After this the revelation started coming strongly,
frequently and regularly."
(Sahih Bukhari 1.3)
Muhammad is supposed to be the seal of the prophets
(see Seal of the prophets
and
Seal of Prophethood).
Has over 200 titles: "Apostle of Allah", "The Light of Allah (al-Ahzab 33:46),
"The Peace of the World" and "Seal of the Prophets" (al-Ahzab 33:40-41).
Altogether, he fought or led in 66 battles, including raid of Uhud,
battle at Badr, raid of Hunayn, raid of Tabuk,etc.
Muhammad, on the whole, appeared to be a pious man. There are,
however, several interesting contradictions in his own life.
One of the most damaging was his relationship with his enemies.
Ikrimah Ibn Abi Jahl
Also, excessive cruelty in the cases of
There is also an unknown man who told Muhammad to be afraid of Allah,
and Muhammad predicted that out of this man will be people who recite
prayers continuously and eloquently but who are hypocrites.
Sahih Bukhari 5.638
see also
curses.
Some Muslims assert that no Arabs were called by the name Muhammad before
the Prophet of Islam, Muhammad b. Abdullah.
This, however, is not true. In the year of the
Elephant, a man by the name of Muhammad b. Khuza`i b. Khuzaba
al-Dhakwani, al-Sulami, and his brother Qays, went
to Abraha, king of Yaman. He was made amir of
Mudar and was later killed, and this led to the campaign of the
Elephant.
(Ibn Ishaq, Life of Muhammad, tr. Guillaume, 1967, p. 22-23).
Muhammad b. Abdullah, was supposedly born in that year.
One sura of the
Qur'an was named after this incident.
Muslims believe that Muhammad is illiterate, on the basis that the
Qur'an gave him the title "an-nabi al-ummi"
(al-A`raf 7:157-158; al-Jum`ah 62:2),
nowadays commonly translated "The Unlettered Prophet",
a translation suggested by Kenneth Cragg.
However, there
are alleged reports of a tradition that Muhammad did sign a treaty
during his lifetime (ibn Hisham's biography, exact
ref req'd). The following hadiths
suggest that Muhammad did know how to read.
When the Prophet went out for the 'Umra in the month of Dhal-Qa'da,
the people of Mecca did not allow him to enter Mecca till he agreed
to conclude a peace treaty with them by virtue of which he would
stay in Mecca for three days only (in the following year). When the
agreement was being written, the Muslims wrote: "This is the peace
treaty, which Muhammad, Apostle of Allah has concluded."
The infidels said (to the Prophet), "We do not agree with you on
this, for if we knew that you are Apostle of Allah we would not have
prevented you for anything (i.e. entering Mecca, etc.), but you are
Muhammad, the son of 'Abdullah." Then he said to 'Ali, "Erase (the
name of) 'Apostle of Allah'." 'Ali said, "No, by Allah, I will never
erase you (i.e. your name)." Then Allah's Apostle took the writing
sheet...and he did not know a better writing..and he wrote or got
it the following written: "This is the peace treaty which Muhammad,
the son of 'Abdullah, has concluded: "Muhammad should not bring
arms into Mecca except sheathed swords, and should not take with
him any person of the people of Mecca even if such a person wanted
to follow him, and if any of his companions wants to stay in Mecca,
he should not forbid him."
(excerpt from Sahih Bukhari 7.88)
It is apparent that, even though the hadiths have slight
variations, upon the authority and witness of ibn `Abbas, they
all indicated that Muhammad wanted to write.
In fact, that some of the onlookers agreed to give him writing
materials for him to write indicates that he must know how to write.
If it were not the case, the response
clearly is quite meaningless.
Had Muhammad been illiterate, he would
have asked for scribes so that he can dictate to them.
Similarly, if Muhammad was illiterate,
his writings will be unintelligible anyway,
so why did ibn 'Abbas regret that Muhammad was prevented from writing?
There is a contrary hadith where Ibn 'Abbas used to say
when narrating the Hadith that he had not witnessed the
event personally (see Fath Al-Bari Vol. 1, p.220 footnote,
See Hadith No. 228, Vol. 4), but the overwhelming
number of hadiths indicate that he was there.
Others argue that "write" can also include "dictate" (huh???).
Some Muslims pointed out concerning during
the first meeting between
Muhammand and Gabriel,
Incidentally, the reciters of the Qur'an are called "qara", from the
same root word, and it does not at all mean that they are literate,
since a reciter can do it through rote-learning without actually
knowing how to read.
Some Muslims also quote from
Isaiah 29:12
as a proof that the
Bible prophesied about Muhammad being illiterate.
However, the context of that passage is:
Clearly, the "someone" there is not a definite person that the
Bible had in mind, but any person who can read in v 11 and any person
who cannot read in v 12. v 13 clearly shows that these people refered
to in vv 11-12 are those who "honor [God] with their lips, but their
hearts are far from me [Him]. Their worship of me [God] is made up
only of rules taught by man.
If a Muslim claims that v. 12 refers to Muhammad, then v. 13 must also
apply to him, that his worship of God is just a man-taught.
This clearly is an affront to those Muslims who claimed that
Muhammad is a prophet of God who came to reveal God's laws.
The "you" in v. 12 was not the angel Gabriel, but the same "you"
in vv 10 and 11!
Khalifites
believe that Muhammad was not illiterate, but that
he, together with other writers, wrote down the Qur'an after its
revelation. They argue that the first revelation to Muhammad was
"READ" (al-`Alaq 96:1-4) and the second was the "PEN" (al-Qalam 68:1).
The word "ummi", which was used six times in the Qur'an,
was used as a term for those who are not Jews and Christians.
In particular, in
Al-Imran 3:20,
the word "ummi" (translated "those who read not" by Pickthall,
"unlearned" by Yusuf Ali, Shari, Sher Ali, "those who did not
(received scriptures) by Rashad Khalifa)
is used to describe the Meccan idol worshippers, in
contrast to those who had received the scriptures.
Also in
Al-Imran 3:75,
the contrast is again between those who have the scriptures and the
ummiyeen.
Those who had received scriptures were the Jews
and the Christians, and thus "ummi" is in a loose sense,
gentile (not the usual meaning of "non-Jews", but "those without
scriptures").
In al-Jum`ah 62:2,
a messenger was sent among the unlettered ones (ummiyeen).
In al-Baqarah 2:78, it is "Among them are unlettered
folk who know the Scripture not except from hearsay. They but
guess."
It was also pointed out that Arabs used letters as numbers
and if Muhammad was a successful merchant, he ought to know this
number system. This system was replaced by the "Arabic numerals"
in the 9th century, adapted from the Indians. The first
revelation, which starts with "Read" (Recite)
clearly encourages reading,
and if Muhammad remain illiterate for the 23 years that he was
supposed to receive revelation, that is quite unthinkable.
As seen above many traditions showed that Muhammad most likely knew
how to read and write. As a result, Muslims have tried to reconcile
these by saying that Muhammad learned to read and write later in his
life.
The Qur'an says that Allah did not give Muhammad power to perform miracles
(al-An`am 6:109-112; bani Isra'il 17:92-97; al-Kahf 18:10; al-`Ankabut 29:49-50),
that he was a mortal like anyone else
(Ha Mim Sajdah 41:6)
and that he was
an ordinary man,
(bani Isra'il 17:90-96).
Nonetheless, many Muslim Traditions speak of Muhammad performing
many different miracles. These included :
which clearly contradict the Qur'an verse. If these
miracles occured before those verses were revealed, then it seems
odd that the verse should say no power was given for performing
them. On the other hand, if these miracles occurred after the
revelations, then clearly the Qur'an is not applicable to all
situations. If the hadiths of Muhammad's miracles were not true,
this casts a great doubt on many other details of Muhammad's life,
since even the two sahihs (supposedly the most authentic of the
traditions) recorded some of them.
There has been much controversy about whether Muhammad had kept
concubines. It is pretty certain that he had kept slaves. Even before
his ministry, Khadija gave him
Zaid,
whom he later freed and adopted
as his son (which is not legal in Islam).
Some contend that among his women, Maria the Copt was his concubine
but not his wife, but others vehemently defend that indeed she was his
wife.
The incident of Muhammad's marriage to one Safiyaa,
Interestingly, this hadith throws light that even marriage doesn't
mean that a women becomes a wife with all the privileges (if any)
of being one. It is also clear that
slavery
was sanctioned.
In fact, Muhammad himself kept slaves, and also sold his enemies
into slavery after defeating them
For example, the men of
Banu Qurayza
were massacred, and the women and children sold as slaves.
Then the apostle sent Sa`d b. Zayd al-Ansari brother of b.
`Abdu'l-Ashhal with some of the captive women of B. Qurayza to
Najd and he sold them for horses and weapons. [page 466]
What really happened with the Banu Qurayza?
quoting the ibn Hisham's "Life of Muhammad", tr. Guillaume).
see also AHMAD.
Muslims believed that Muhammad was prophesied in the Bible. Hence,
some Muslim theologians have written treatises that dealt with
these "prophecies":
"Unto us a child is born, and unto us a son is given, whose
government is on his shoulder." .. In Hebrew it is said "The sign
of prophecy [1] is on his shoulder." This what the Muslims call
"The seal of prophecy." This is, therefore, a clear allusion to
the portraiture of the Prophet -- may God bless and save him --
and a reference to his face and his moles.
(Ali Tabari, trans. Mingana, pp. 95)
(See also Seal of Prophethood).
The translators says in the footnotes [1]:
"The Hebrew also has 'government'
[then the hebrew word for government])"
"Thou wilt come from the country of the South [1], from a remote
country, and from the land of the desert, hastening and passing
through like tempests and stroms from the winds. We have seen a
grievous and and dreadful vision; the treacherous dealer dealeth
treacherously and the spoiler spoileth. Go up, O mountains of
Elam, and mountains of Media [2]. All the object of your desire
and of your dispute hath ceased...."
(Ali Tabari, pp. 95-96)
The translator says in footnotes:
"The author is playing here on the Arabic word
tayammana, meaning to go to Yaman, or in the
direction of the right hand, ie. for the Northern
Arabs: Yamanwards or southwards."
[Unfortunately, the book of Isaiah was written in Hebrew.]
"We have heard, from the ends of the earth, the voice of
Muhammad."
(Ali Tabari, pp. 98)
The translator says in footnotes: "There is no
such thing in the Hebrew Massoretic text. The only
difference between the Syraic and Hebrew texts is that
the former has 'the force of the righteous,' while
the latter exhibits 'glory to the righteous.'"
"Let the inhabitants of the arid desert rejoice, and let the
wilderness and the desrt be glad; let them blossom like the
autumn goat, because they will be given by Ahmad
the glory of
Lebanon...."
(Ali Tabari, pp. 99)
The translator says in the footnotes: "The Syriac
is simply 'And in glory it (ie. the desert) will be
given the honour of Lebanon.'"
"..Thou shalt do likewise; thou shalt make the mountains low and
thresh them, and thou shalt make the towns and the hills as chaff
that winds carry away and whirlwinds shall scatter; and thou
shalt rejoice then and rest in the Lord, and become
Muhammad
in the Holy One of Israel."
(Ali Tabari, pp. 102)
The translator says in footnotes: "Syr.
'Thou shalt be glorified.'"
on the phrase "In His mountain there is a Holy One and a
Muhammad." "This mention by name is sufficient for the man not
overcome by his stupidity, and the period of whose aberration is
not lengthened....If a sophist quibbles and says that the saying
of the Most High God "O Muhammad, O Holy One," refers to the
"dwellings" which He had mentioned, the Syriac text would
contradict him, because if "dwellings" were intended, it would
have exhbited "Holy Ones and Muhammads," and it would not have
said "Holy One and Muhammad."
(Ali Tabari, pp. 115-116)
The translator says in the footnotes:
"Strictly speaking, The Syriac text yields the
interpretation given to it by the author, because
the word meaning 'dwelling' (mediara) is, as he says,
in singular; but the Hebrew text, by having
suffix-pronoun in the second member of the status
constructus, renders 'Ali's interpretation
improbable."
"Great is our Lord, and He is greatly Mahmud;
and in the city
of our God and in His mountain, there is a Holy One and
Muhammad;
and the joy hath come to the whole earth."
(Ali Tabari, pp. 88:
The translator said in the footnotes:
"A not very natural rendering of a Syriac sentence
meaning 'In the city of our God and in His holy
and glorious mountain.' Strictly speaking, however,
it can have the meaning given to it by the author."
"God hath shown from Zion a Mahmud crown.
God then shall come
and shall not be idle; and fires shall devour before Him, and
they shall be very tempestous round about Him."
(Ali Tabari, trans. Mingana, pp. 88-89)
The prayers of Muhammad are interesting as they provide insights into
his mind. In particular, he prayed for
This incident also showed that Muhammad may not have been very
conscious about the punishment of the grave, but when reminded
of this by the Jewess, Muhammad was afraid and kept praying
for himself to escape its punishment. However, this raises a
question: if Muhamamd is faultless, as Muslims believed him to
be, why does he need to be afraid about punishment?
It is certain that Muhammad failed to consult with the Jews and
Christians regarding the earlier scriptures. As such, the Qur'an
continues to have much that is different from the Bible.
He came to
the Messenger of Allah while he was trying to convert these people
to Islam: Utbah Ibn Rabi'ah, Abu Jahl Ibn Husham, al-Abbas Ibn
Abd al-Muttalib, Ubay and Umayyah sons of Khalaf. The blind man
said: "O Messenger of Allah read me and teach me from what Allah
has taught you." He kept calling the Prophet and repeating his
plea, not knowing that the Prophet was busy facing someone else,
until the hatred appeared on the face of the Messenger of Allah
for being interrupted. The Prophet said to himself these great
people will say that his followers are but the blind and the
slaves, so he turned away from him and faced the people he was
talking to. Then the verses were revealed.
After that the Messenger used to be kind to him and if he sees
him he would say "welcome to the one whom my God reproached me
in him". He used to ask him if he needed anything and kept him
behind as the deputy on Medina twice during wars.
(mentioned al-Suyuti in "al-Durr al- Manthoor" with some minor
differences)
Muhammad was exempted on the basis of al-Ahzab 33:51 to be able to take
more than 4 wives, which is the maximum for all other Muslims.
This does raise a mild question : why should a submitter of
God be exempted from submitting as other submitters are
commanded?
In emulating the example of Muhammad, many Muslims also follow the
same steps in their daily life, including dressing, using which
hands, etc.
It was said that when Muhammad was visited by Angel Gabriel,
he was afraid that he had become one of the poets. The
poetical nature of the Qur'an cannot be unnoticed.
This restriction is for the wives of Muhammad only, and ensured
that the widows remained his, although Muhammad married many
widows.
Islam Dictionary Index Start Page
Idolatry, sin of Muhammad
I was told that the apostle of Allah said, as he was talking
about Zayd son of 'Amr son of Nufayl, 'He was the first to upbraid
me for idolatry and forbade me to worship idols. I had come from
al-Ta'if along with Zayd son of Haritha when we passed Zayd son of
'Amr who was in the highland of Mecca. Quraysh had made a public
example of him for abandoning his religion, so that he went out
from their midst. I sat down with him. I had a bag containing meat
which we had sacrificed to our idols -- Zayd b. Haritha was
carrying it -- and I offered it to Zayd b. 'Amir -- I was but a lad
at the time -- and I said, "Eat some of this food, my uncle." He replied,
"Surely it is part of those sacrifices of theirs which they offer
to their idols?" When I said that it was, he said, "Nephew mine,
if you were to ask the daughters of 'Abd al-Muttalib they would
tell you that I never eat of these sacrifices, and I have no
desire to do so." Then he upbraided me for idolatory and spoke
disparagingly of those who worship idols and sacrifice to them,
and said, "They are worthless: they can neither harm nor profit
anyone," or words to that effect.' The apostle added, 'After that
I never knowingly stroked one of their idols nor did I sacrifice
to them until God honoured me with his apostleship.
(A. Guillaume, Islam, pp. 26-27, emphasis mine)
Khadija
Muhammad later entered the services of a widow called
Khadija. After a successful merchantile
trip to Syria, Khadija proposed to Muhammad and to which he accepted.
Muhammad was 25 while Khadija was 40 [Women are to lose
this privilege of proposing marriage when Islam came].
Muhammad remained faithful to her as long as she lived.
At the age of 40, Muhammad is said to start receiving revelations
from the angel Gabriel.
Khadija was the first to believe in him. After she died, Muhammad
began taking other wives.
Some reports that altogether,
Muhammad had 15 wives.
Death of Muhammad
"If he should die or be slain, will you then turn back on your heels?"
(refers to the incident in which) Abdallah Ibn Qami'a al-Harithi threw
a rock at Allah's Messenger that broke four of his front teeth and
gashed his face. Mus'ab Ibn Umair, who was the standard-bearer
defended (Muhammad). So Ibn Qami'a killed (Mus'ab), assuming that he
killed the Prophet. Then, as it is reported, he said "I killed
Muhammad." Someone cried out, "Behold, Muhammad has been killed," and
the people turned on their heels. Then the Messenger cried out, "Come
to me, servants of Allah," Thirty of his followers joined him and
protected him until they scattered the unbelievers. Some hypocrites
said, "Had he been a prophet, he would not have been killed."
Anas Ibn Nadr, the uncle of Anas Ibn Malak, said, "O, people,
if Muhammad is slain,
Muhammad's Lord is alive, and dies not; what shall you do if you
live after him? So fight for what he fought for," and added "O
Allah, I acquit myself of what they say and exonerate myself from
it." He then clasped his sword firmly and fought till he was killed,
and the verse was revealed.
"Hazrat Ibn Abbas said, 'After the death of the Holy Prophet,
Hazrat Abu Bakr came out and saw Hazrat Umar speaking to the
people. 'Sit down O Umar', Hazrat Abu Bakr said and added, Anyone
of you worshipping the Holy Prophet should mind that he has died;
but one who would worship Allah should keep in mind that Allah is
living and will never die. Verily Allah the Sublime has observed':
Muhammad is no more than an Apostle: many were the Apostles
that passed away before him. If he died or were slain, will ye
then turn back on your heels? If any did turn back on his heels,
not the least harm will he do so to Allah; but Allah will
swiftly reward those who serve him with gratitude.
(Al-Imran 3:144)"
(from Hayatus Sahabah, Kandhlawi, vol. 2, p. 357)
The article The
Death of Muhammad examines this incident in detail, the
circumstances surrounding it, and Muhammad's responses. It asks
several important questions about Muhammad's thinking and his
prophethood.
Call to Prophethood
Narrated 'Aisha:
After the meeting with the spirit at the Cave, Muhammad was very
distressed, and he even wanted to commit suicide,
(the mother of the faithful believers) The commencement of the
Divine Inspiration to Allah's Apostle was in the form of good
dreams which came true like bright day light, and then the love
of seclusion was bestowed upon him. He used to go in seclusion
in the cave of Hira where he used to worship (Allah alone)
continuously for many days before his desire to see his family.
He used to take with him the journey food for the stay and then
come back to (his wife) Khadija to take his food like-wise again
till suddenly the Truth descended upon him while he was in the
cave of Hira. The angel came to him and asked him to read. The
Prophet replied, "I do not know how to read."
"I shall go to some high mountain cliff and cast myself down
therefrom so that I may kill myself and be at rest. I went off
with this mind, but when I was in the midst of the mountains I
heard a voice from heaven saying, 'O Muhammand, thou art God's
apostle and I am Gabriel.'
(At-Tabari: "Tarikh al-Rasul Wa al-Muluk.",
Leiden, 1991, I, p. 1152)
Prophethood of Muhammad
Allah's Apostle started receiving the Divine Inspiration at
the age of forty. Then he stayed in Mecca for thirteen years,
receiving the Divine Revelation. Then he was ordered to migrate
and he lived as an Emigrant for ten years and then died at the
age of sixty-three (years). (Sahih Bukhari 5.242)
Muhammad's treatment of enemies
Habbar Ibn al-Aswad
Miqyas Ibn Sababah al-Laythi
Abd Allah Ibn Sa`d Ibn Abi Sarh (more detail in the above article)
Al-Huwayrith Ibn Nuqaydh
Abd Abbah Ibn Hilal Ibn Khatal al-Adrami
Hind Bint Utbah
Sarah the mawlat of `Amr Ibn Hashim
Fartana
Qaribah
the tribe of Banu Qurayza
Curses of Muhammad
Muhammad cursed some of the people around him, and he was also cursed
by his enemies.
Narrated 'Abdullah bin Mas'ud:
The Prophet faced the Ka'ba and invoked evil on some people
of Quraish, on Shaiba bin Rabi'a, 'Utba bin Rabi'a, Al-Walid bin
'Utba and Abu Jahl bin Hisham. I bear witness, by Allah, that I
saw them all dead, putrefied by the sun as that day was a very hot day.
(Sahih Bukhari 5.297)
"A Jew had thrown a curse on the Prophet of God, as a result
the Prophet kept forgetting and became absent minded. Then God
sent him these two Surahs (113, 114) to break the curse."
(Mohammed Farid Wagdi, in his analysis of Surat
Al-Nas and Al-Falaq chapter 113 and 114)
Note: The suras that were like charms were rejected by some
of the companions of Muhammad, eg. ibn Mas`ud. Of course,
this raises a theological question, and is certainly the
basis of superstition in folk Islam. see
Muawwdhatan for more
details.
Was anyone called Muhammad before him?
Was Muhammad illiterate?
Narrated Al-Bara:
Narrated Anas bin Malik :
Once the Prophet wrote a letter or had an idea of writing a letter.
The Prophet was told that they (rulers) would not read letters
unless they were sealed. So the Prophet got a silver ring made with
"Muhammad Allah's Apostle" engraved on it. As if I were just observing
its white glitter in the hand of the Prophet ...
(Sahih Bukhari 1.65)
Narrated 'Ubaidullah bin 'Abdullah:
Ibn 'Abbas said, "When the ailment of the Prophet became worse,
he said, 'Bring for me (writing) paper and I will write for you
a statement after which you will not go astray.' But 'Umar said,
'The Prophet is seriously ill, and we have got Allah's Book with
us and that is sufficient for us.' But the companions of the
Prophet differed about this and there was a hue and cry. On that
the Prophet said to them, 'Go away (and leave me alone). It is not
right that you should quarrel in front of me." Ibn 'Abbas came out
saying, "It was most unfortunate (a great disaster) that Allah's
Apostle was prevented from writing that statement for them because
of their disagreement and noise.
(Sahih Bukhari 1.114) [One really has
to ask why is it so unfortunate if Muhammad doesn't know to read
and write]
Narrated Said bin Jubair:
Ibn 'Abbas said, "Thursday! What (great thing) took place on
Thursday!" Then he started weeping till his tears wetted the
gravels of the ground . Then he said, "On Thursday the illness
of Allah's Apostle was aggravated and he said, "Fetch me
writing materials so that I may have something written to you
after which you will never go astray." The people (present
there) differed in this matter and people should not differ
before a prophet. They said, "Allah's Apostle is seriously
sick.' The Prophet said, "Let me alone, as the state in which I
am now, is better than what you are calling me for." The Prophet
on his death-bed, gave three orders saying, "Expel the pagans
from the Arabian Peninsula, respect and give gifts to the
foreign delegates as you have seen me dealing with them." I
forgot the third (order)" (Ya'qub bin Muhammad said, "I asked
Al-Mughira bin 'Abdur-Rahman about the Arabian Peninsula and he
said, 'It comprises Mecca, Medina, Al-Yama-ma and Yemen." Ya'qub
added, "And Al-Arj, the beginning of Tihama.")
(Sahih Bukhari 4.288)
Narrated Ibn Abbas:
Thursday! And how great that Thursday was! The ailment of
Allah's Apostle became worse (on Thursday) and he said, fetch me
something so that I may write to you something after which you
will never go astray." The people (present there) differed in this
matter, and it was not right to differ before a prophet. Some said,
"What is wrong with him ? (Do you think ) he is delirious (seriously
ill)? Ask him ( to understand his state )." So they went to the
Prophet and asked him again. The Prophet said, "Leave me, for my
present state is better than what you call me for." Then he ordered
them to do three things. He said, "Turn the pagans out of the
'Arabian Peninsula; respect and give gifts to the foreign delegations
as you have seen me dealing with them." (Said bin Jubair, the
sub-narrator said that Ibn Abbas kept quiet as rewards the third
order, or he said, "I forgot it.") (See Hadith No. 116 Vol. 1)
(Sahih Bukhari 5.716)
Narrated Ubaidullah bin 'Abdullah:
Ibn Abbas said, "When Allah's Apostle was on his deathbed and
there were some men in the house, he said, 'Come near, I will
write for you something after which you will not go astray.'
Some of them ( i.e. his companions) said, 'Allah's Apostle is
seriously ill and you have the (Holy) Quran. Allah's Book is
sufficient for us.' So the people in the house differed and
started disputing. Some of them said, 'Give him writing material
so that he may write for you something after which you will not
go astray.' while the others said the other way round. So when
their talk and differences increased, Allah's Apostle said, "Get
up." Ibn Abbas used to say, "No doubt, it was very unfortunate
(a great disaster) that Allah's Apostle was prevented from
writing for them that writing because of their differences and
noise."
(Sahih Bukhari 5.717)
Narrated Ibn 'Abbas:
When Allah's Apostle was on his death-bed and in the house there
were some people among whom was 'Umar bin Al-Khattab, the
Prophet said, "Come, let me write for you a statement after which
you will not go astray." 'Umar said, "The Prophet is seriously
ill and you have the Qur'an; so the Book of Allah is enough for
us." The people present in the house differed and quarrelled.
Some said "Go near so that the Prophet may write for you a
statement after which you will not go astray," while the others
said as Umar said. When they caused a hue and cry before the
Prophet, Allah's Apostle said, "Go away!" Narrated 'Ubaidullah:
Ibn 'Abbas used to say, "It was very unfortunate that Allah's
Apostle was prevented from writing that statement for them because
of their disagreement and noise."
(Sahih Bukhari 7.573)
Narrated Ibn 'Abbas:
When the time of the death of the Prophet approached while there
were some men in the house, and among them was 'Umar bin
Al-Khatttab, the Prophet said, "Come near let me write for you
a writing after which you will never go astray." 'Umar said,
"The Prophet is seriously ill, and you have the Quran, so Allah's
Book is sufficient for us." The people in the house differed and
disputed. Some of them said, "Come near so that Allah's Apostle
may write for you a writing after which you will not go astray,"
while some of them said what 'Umar said. When they made much
noise and differed greatly before the Prophet, he said to them,
"Go away and leave me." Ibn 'Abbas used to say, "It was a great
disaster that their difference and noise prevented Allah's
Apostle from writing that writing for them.
(Sahih Bukhari 9.468)
Narrated Said bin Jubair:
that he heard Ibn 'Abbas saying, "Thursday! And you know not what
Thursday is? After that Ibn 'Abbas wept till the stones on the
ground were soaked with his tears. On that I asked Ibn 'Abbas,
"What is (about) Thursday?" He said, "When the condition (i.e.
health) of Allah's Apostle deteriorated, he said, 'Bring me a
bone of scapula, so that I may write something for you after
which you will never go astray.'The people differed in their
opinions although it was improper to differ in front of a prophet,
They said, 'What is wrong with him? Do you think he is delirious?
Ask him (to understand). The Prophet replied, 'Leave me as I am in
a better state than what you are asking me to do.' Then the Prophet
ordered them to do three things saying, 'Turn out all the pagans
from the Arabian Peninsula, show respect to all foreign delegates
by giving them gifts as I used to do.' " The sub-narrator added,
"The third order was something beneficial which either Ibn 'Abbas
did not mention or he mentioned but I forgot.'
(Sahih Bukhari 4.393, also
Ibn Sa'd's biography, Vol. II, p. 302)
Gabriel came to the prophet and said, "Iqra'" [read]. The
Prophet in reply said, "I cannot read" ("Maa ana bikaarin").
Gabriel once again said, "Iqra'" [Read]. And once again the
Beloved Prophet replied, "I cannot read" ("maa ana bikaarin")
Gabriel said for a third time, "Iqra'" [Read]. Once again the
prophet replied, "I cannot read" ("Maa ana bikaarin"). Then
Gabriel said, "Iqraa bismi Rabbikalladhee khalaq" [Read in
the name of your Lord who created]. And the Prophet read "Iqraa
bismi Rabbikalladhee khalaq".
that the translation of "Maa an bikaarin"
into "I cannot read" is an open breaking of the rules of Arabic.
The question is asked that how is it that, Muhammad was unable to
read a single word (Iqra') three times, and all of a sudden, he
was able to read 5 words without hesistation. Some Muslims say
that this sort of translation is inconsistant and wrong and that the
correct meaning of the prophet's reply is "I will not read."
He did not read the single word, Iqra',
but read the five words,
"Iqra bismi Rabbikalladhee khalaq" because the name of
his Lord was mentioned.
10 The LORD has brought over you a deep sleep:
He has sealed your eyes (the prophets); he has covered your heads
(the seers). 11 For you this whole vision is nothing but words
sealed in a scroll. And if you give the scroll to someone who can read,
and say to him, "Read this, please," he will answer, "I can't;
it is sealed." 12 Or if you give the scroll to someone who cannot
read, and say, "Read this, please," he will answer, "I don't know how to
read." 13 The Lord says: "These people come near to me
with their mouth and honor me with their lips, but their hearts are far
from me. Their worship of me is made up only of rules taught by men.
(Isaiah 29:10-13)
Did Muhammad perform miracles?
Did Muhammad keep slaves and concubines?
Narrated Anas:
which was reported in many places in Bukhari and other traditions,
is very interesting.
Even though it was clear that it was a marriage
between Muhammad and Safiyaa bint Huyay, a Christian captured by Muhammad
and whose husband was killed, it was not clear to the believers whether
she would become a real wife or just another slave girl (yet in marriage.
This can mean only concubine).
Suffice it to say that if Muhammad did not keep slaves nor concubines,
such a question need never be asked among his believers.
The Prophet stayed for three days at a place between Khaibar and Medina,
and there he consummated his marriage with Safiyya bint Huyay. I invited
the Muslims to a banquet which included neither meat nor bread. The Prophet
ordered for the leather dining sheets to be spread, and then dates, dried
yogurt and butter were provided over it, and that was the Walima (banquet)
of the Prophet. The Muslims asked whether Safiyya would be
considered as his wife or as a slave girl of what his
right hands possessed. Then they said, "If the Prophet screens
her from the people, then she is the Prophet's
wife but if he does not screen her, then she is a slave girl." So when the
Prophet proceeded, he made a place for her (on the camel) behind him and
screened her from people.
(Sahih Bukhari 7.89)
Then the apostle divided the property, wives and children
of B. Qurayza among the Muslims, and he made known on that
day the sharees of horse and men, and took out the fifth. [1/5
of all booty in all raids/wars was the personal property of
Muhammad.] ...
see also Behind the Veil, Chapter 5
Did the Bible prophesy about Muhammad?
Prayers of Muhammad
Narrated Abu Huraira:
God gave this assurance,
Allah's Apostle used to keep silent between the Takbir and the
recitation of Qur'an and that interval of silence used to be a
short one. I said to the Prophet "May my parents be sacrificed
for you! What do you say in the pause between Takbir and
recitation?" The Prophet said, "I say, 'Allahumma, ba'id baini
wa baina khatayaya kama ba'adta baina-l-mashriqi wa-l-maghrib.
Allahumma, naqqim min khatayaya kama yunaqqa-ththawbu-l-abyadu
mina-ddanas. Allahumma, ighsil khatayaya bil-ma'i wa-th-thalji
wal-barad (O Allah! Set me apart from my sins (faults) as the
East and West are set apart from each other and clean me from
sins as a white garment is cleaned of dirt (after thorough
washing). O Allah! Wash off my sins with water, snow and hail.)"
(Sahih Bukhari 1.711)
"Come now, let us reason together," says the LORD. "Though
your sins are like scarlet, they shall be as white as snow;
though they are red as crimson, they shall be like wool.
(Isaiah 1:18)
Narrated Masruq:
'Aisha said that a Jewess came to her and mentioned the
punishment in the grave, saying to her, "May Allah protect
you from the punishment of the grave." 'Aisha then asked
Allah's Apostle about the punishment of the grave. He said,
"Yes, (there is) punishment in the grave." 'Aisha added,
"After that I never saw Allah's Apostle but seeking refuge
with Allah from the punishment in the grave in every prayer
he prayed."
(Sahih Bukhari 2.454,
Sahih Bukhari 2.458)
Narrated Abu Huraira :
Allah's Apostle used to invoke (Allah): "Allahumma ini
a'udhu bika min 'adhabi-l-Qabr, wa min 'adhabi-nnar, wa
min fitnati-l-mahya wa-lmamat, wa min fitnati-l-masih
ad-dajjal. (O Allah! I seek refuge with you from the
punishment in the grave and from the punishment in the
Hell fire and from the afflictions of life and death, and
the afflictions of Al-Masih Ad-Dajjal (i.e. Anti-Christ)."
(Sahih Bukhari 2.459)
It is said that these verses came down concerning Abdullah Ibn
Maktoom, he is Abdullah Ibn Shareeh Ibn Malik Ibn Rabi'a
al-Fihri from (the tribe of) Bani 'Amir Ibn Louay.
Others, however, take a more moderate view that the displeasure was
directed against the disbelievers (eg. Abul Ala Maududi, Commentary
of Quran, under the commentary of verse `Abasa 80:17, Islamic Publications,
Lahore, p. 1005). Some Shiites believed that these verses were
actually directed at Uthman, who later became the third Caliph.
These verses have been used to justify fighting against
unbelievers.
Narrated Abu Juhaifa:
Allah's Apostle came to us at noon and water for ablution was
brought to him. After he had performed ablution, the remaining
water was taken by the people and they started smearing their
bodies with it (as a blessed thing). The Prophet offered two
Rakat of the Zuhr prayer and then two Rakat of the 'Asr prayer
while an 'Anza (spear-headed stick) was there (as a Sutra) in
front of him. Abu Musa said: The Prophet asked for a tumbler
containing water and washed both his hands and face in it and
then threw a mouthful of water in the tumbler and said to both
of us (Abu Musa and Bilal), "Drink from the tumbler and pour
some of its water on your faces and chests."
(Sahih Bukhari 1.187,
Sahih Bukhari 1.480)
Narrated Ibn Shihab:
Mahmud bin Ar-Rabi' who was the person on whose face the Prophet
had ejected a mouthful of water from his family's well while he
was a boy, and 'Urwa (on the authority of Al-Miswar and others)
who testified each other, said, "Whenever the Prophet performed
ablution, his companions were nearly fighting for the remains of
the water."
(Sahih Bukhari 1.188)
Narrated 'Aisha:
The Prophet used to like to start from the right side on wearing
shoes, combing his hair and cleaning or washing himself and on
doing anything else.
(Sahih Bukhari 1.169)
various traditions give Muhamamd the power to intercede in the
Last Days,
Sahih Bukhari 1.588
Sahih Bukhari 2.553.
Narrated Ibn Sirrn:
I said to 'Ablda, "I have some of the hair of the Prophet which I
got from Anas or from his family." 'Abida replied. "No doubt if I
had a single hair of that it would have been dearer to me than
the whole world and whatever is in it."
(Sahih Bukhari 1.171)
see
words given .... , under WARAQA.
