THE LIFE OF THE PROPHET : V. 3: AL- SIRAAY AL-NABAWIYYA PDF, EPUB, EBOOK

Ibn Kathir,Trevor Le Gassick | 560 pages | 31 Mar 2000 | Garnet Publishing Ltd | 9781859641446 | English | Reading, United Kingdom Al-Sira Al Nabawiyya The Life of the Prophet, 4 Vol.

TransOrient Establishment Doha, Qatar. Thisseems to result from Ibn Kathirs efforts to present an authentic description ofthe life and times of the Prophet of , and to submit such data as is found inthe popular biographical works to the scrntiny of literature. The flow ofhis text is, without question, a casualty of this exercise. But, as has been pointedout by a scholar of the Bible, "If we read biblical narrative or in this case the siramaterial as a story, we abandon its historical truth. The contents of works such as Ibn Kathirs sira are today regarded by manyscholars of Islam as largely proto-historical, focusing, that is, on an era whosesource documentation falls short of contemporary historiographical standards. It is, some say, the stuff of myth and legend, entwined in places with real his-torical data. And so, "when doing research aboutthe life and work of the Prophet Muhammad", Rudi Paret warns, "we on prin-ciple distrust the traditional statement and explanation of facts given by latergenerations, in so far as they cannot be verified by internal evidence or in someother way. It was, understandably, only a matter of time beforeAlbert Scbweitzers "quest of the historical Christ" would he appropriated by 6. See Robin L. Knopf, This particular statement appears in the introduchon to Maxime Rodinsons own biographyof the Prophet. See Maxime Rodinson, Mohammed. Anne Carter London, For the full text of this article see R. See i this regard G. Yet the entireprocess is, I believe, fraught with questionable hypotheses, broad generalizationsand a certain disregard for the spatio-temporal factors that shape ostensibly sim-ilar events. The application of New Testament heuristic tools such as Form andRedaction criticism to the corpus of information pertaining to the sira seems tobetray a casual disregard for the Sitz rm Leben of that very corpus. The life andwork of Jesus is clearly different from that of Muhammad; the formers mission- if it can be described as such -is, for example, singularly devoid of the politicaland socio-economic objectives that informed that of the latter. It is, therefore,hardly surprising, as F. Initially the materialoffered by Muslim such as Ibn Ishxq, Ibn H i s h b and more, import-antly, al-Tabari was used almost unquestioningly by Christian scholars who, asHolt characterizes them, belonged mainly to "holy Their primarypurpose, it would seem, was to provide a spirited defence of Christian theologyand dogma against the claims of Islam and its adherents. The polemics thatensued were, in the main, reflective of the attitude that there was "not anyrational inducement in all that Muslims believe or practice; insomuch thatcommon sense must be discarded in order to embrace their system. Wzth a drscourse annexd See P. Lewis and P. Offered to the consideration of the Deists of the present age. I4 Later Simon Ockley, the somewhat less acerbic and brusque vicar of Swavesey in Cambridgeshire, authored The History of the Saracens, a "much more solid contribution to historical knowledge" as Holt puts it, but one that nonetheless did "not fail to follow common form by stigmatizing Muhammad in his first line, as the great Imposter and then describing the Arab conquests as that grievous calamity. We thus find during that era scholars such as Henri de Boulainvillier emerging. Boulainvillier, his theological affinities notwithstanding, assumed a decidedlymore conciliatory tone in his biography of Muhammad, La vie de . Forhim, Christianity is undoubtedly superior to Islam but he is, none the less,quite charitable in his evaluation of his subject, and says: "With respect to theessential doctrines of religion, all that Muhammad has laid down is true; buthe has not laid down all that is true; and that is the whole difference betweenour religion and his. Whereas Theodor Noeldeke, prior to him, had largely failed in hisattempts to unravel "the historical person of Muhammad", Lammens ploddedon, and succeeded to some extent, in demonstrating "the possibility of the criti-ical analysis of the sira". Lammens efforts, however, were directed, not at abiographical study. This inaugurated a new perspective on Islamic history: theemphasis shifted from a critique of the actors in that history to the questioningof the source material itself. In the 19th century, the Hungarian scholar Ignaz Goldziher concluded thatmuch of the hadith material was but a "pious fraud. Halt , , Schacht further explored the foregoinghypotheses by subjecting the tsnzd of a few legal traditions to an exhaustivescrutiny. He concluded that "hardly any of these traditions, as far as matters ofreligious law are concerned, can be considered authentic; they were put into cu- culation. Crone thus states: "that the bulk of the sira. Watt, writing in his Muhammad at , is clearly morereluctant than Crone, for example, to reject out of hand all such material, simplyon the strength of Schachts conclusion. He thus maintains that " n the legal Isphere there may have been some sheer invention of traditions, it would seem. But in the historical sphere, in so far as the two may he separated, and apartfrom some exceptional cases, the nearest to such invention in the best earlyhistorians appears to be a tendential shaping of the material. The classical methodology of hadirhcriticism as practised by early Muslim scholars, with its close scrutiny of the isnrtdand the mutiin of prophetic traditions, has, in the main, not been discredited, oreven questioned, by Muslim scholars. Crone, Slovc-s on Horses, Al-Alhani, Silsileh ol-Akdith al-pnifok ma al-Mawdebh. Azami for one, in his studies on early hadith literature has attempted to showthat hadith literature is indeed the richest source for the investigation of that era,for it provides, among other things, material for the understanding of the legal,cultural and religious ideas of those early centuries. He maintains that thetheories of Margoliouth, Goldziher and more recently, Schacht can no longer beincontestably accepted given the recent discoveries of manuscripts or research. According to him: "In the period referred to, works on the biography of the Prophet and on other historical topics were in a very advanced stage. We find that work on the biography of the Prophet was begun by the Companions. Amr b. It is possible still to trace his work in the ahadah narrated by Amr h. Shu5yh d. Amrs books. Wrwah d. There are works mentioned here and there on a single topic of the Sirah, e. Memorandwn on the Servants of the Prophet, a hook on the ambassadors of the Prophet to different rulers and chieftains with their negotiations. There are references to the collections of the Prophets letters in a very early period. For therefore, the"inertia" of material such as appears heretofore "comes across very strongly inmodern scholarship on the first two centuries of Islam. Azami, Early Hodith, CambridgeUniversity Press, See G. Juynboll, Muslim Tradition: Studies in chronology, pprovennnce and aurhonhip ofearly hadirh. Cambridge University Press, , 1. Gadamer, Trulh andMethod London, This is in fact an interpreratian of Gadamers thoughts as espoused by T. Attempts at translation, therefore, inevitably represent strivings forcompromise. While accuracy and precision are prime objectives, the ultimatelynecessary requirements for clarity and comprehension in the host language mayrequire simplification or even omission from the original text. The dilemmasinherent in these conflicting objectives are at times irreconcilable, and this isparticularly true when one is dealing, as here, with languages and cultures so farremoved as ancient and modem English. This translation, composed ineveryday, contemporary English, gives no impression of the ubiquitous rarities,oddities and archaisms of vocabulary and syntax that make the originalextremely challenging to comprehend. It is hoped, of course, that the innumer-able compromises that this translation represents will be accepted as good-faithattempts to convey the spirit and purpose of the original in a form that readers ofEnglish will not fmd impossibly daunting. In some instances Ibn Kathir repeats anecdotal ahadith with differing chainsof authority that are almost identical in content; often, as will be seen, theaccounts differ in only very few of their words and these are typically vocabularyrarities. While such variations between accounts may seem of scant interest tothe Western reader, they have nevertheless been left complete and intact in thistranslation. Including them in full, as in the original work, gives a strong impres-sion of the care with which these anecdotes have been handed down and theimpression of their likely authenticity is therefore enhanced. This seems espe-cially the case where the discrepancies involve vocabulary rarities that aresynonymous. It seems that it would be just such words that would have beensubjected to dispute, change or loss from memory. Ibn Kathirs objective was to appear authoritative and discriminating in hischoices of inclusion and discussion of specific ahadrh; to him the listing of allthe names of his authorities and his comments on their reputations was an essen-tial component of this lectures. The give-and-take of oral lecturing - of whichthis work is essentially a record - would have enabled immediate verbalclarification. Our English text, in contrast, has to stand by itself, and to presentan inherent and visible logic and clarity; it must also give some impression of thereliability of the Arabic text that is indicated by its complexity, and by the carewith which the names of quoted sources are given and at iimes evaluated. A perpetual challenge in presenting this text has therefore been to leave theessential narratives clear and succinct while including yet simplifying the lines ofauthority on which their authenticity is based. The names of authorities quoted However, the exact nature and relative value of the means of transmission fromauthority to authority and the suggestions implied of Ibn Kathirs preference forcertain sources over others, have not been conveyed with exactitude, since com-mon English vocabulary is unable to convey some of the subtleties of the Arabictechnical terms employed for this purpose. The essential completeness of theoriginal text in this translation does, however, enable serious students of earlyIslamic materials to bring their own differentiation to bear by their knowledge ofthe reputations of the persons quoted. Certain words common in this text - such as Abii and swat - change in theirform in Arabic to accord with basic grammatical rules. Here, however, to avoidconfusion for those readers who do not know Arabic, they have been left in theform in which they are most commonly met. Initial hamza, moreover, has beenomitted. Since early Arabic manuscripts, like the Arabic printed version of thistext, are devoid of quotation marks, the identity of the narrator is sometimesunclear. Similarly, it is occasionally difficult to discern whether comments at theend of an account are those of the transmitting authority or of Ibn KathIr him-self. Footnotes referring to these and similar textual difficulties have been keptto a minimum, while brief parenthetical explanatory comments have sometimesbeen inserted to aid the general reader. Discriminating and knowledgeable readers and reviewers will no doubt finddiscrepancies and perhaps inaccuracies in this lengthy and demanding text,especially in the extensive poems quoted. For these the translator - and hisreviewers, text editors and typesetters - apologize. But since this work offersintimate details not elsewhere available in English about Arabian history and theinspiration and leadership of Islam in its earliest formative period, it would seemunsatisfactory to leave it in a language and form accessible only to a small coterieof scholars. The evident religious historical and philosophical interest of thistext suggests that all those associated with its production may properly takerefuge and find consolation from criticism in the knowledge that to err ishuman. T o attempt the impossible, moreover, while perhaps foolhardy, issurely more laudable than to make no attempt at all. Trevor Le GassickAnn Arbor, Early that year the Najd expedition, known as the raid on Dha Amarr, took place. Aff3n in command of . Affm in command of Medina. Hewas away for 11 days, and was accompanied by men. He travelled on untilhe reached a well known as Dhn Amarr, where he made camp. He dismountedbeneath a tree there and hung out his clothes to dry, in full sight of the polytheists,who were keeping to themselves. He stood before him, his sword drawn, and asked,Muhammad, who will protect you from me now? God will, he replied. ThenGabriel gave the man a push in the chest and the sword feu from his hand. No one, the man replied, and I testify that there is no god butGod and that M u h m a d is Gods messenger! I swear, never gather a forceto attack you. He explained, I saw a tall man who pushed me in the chest and mademe fall over on to my back. I knew him m be an angel. I then testified thatMuhammad is the Messenger of God and that I would not gather a force againsthim. He then began inviting his people to accept Islam. Al- Bayhaqi stated, "A similar account will be given about the expedition ofDhat al-Riqa; there may be two different incidents. Because in that case - the mans name also being Ghawrith b. But God knows best. Ibn Ishaq stated, "He remained for almost all of Rabical- Awwal in Medina, butthen mounted an expedition against . An Account of theJews of Banii ynuqtic who dwelt in Medina. It is to them that reference is made in the words of the Almighty: "Like thoseshortly prior to them; they experienced the ugly consequences of what they did,and they shall have painful punishment" szirat al-Hashr; LIX, v. And so accept Islam. You well know tbat I am a prophet sent witha mission; you find that to be so in your Book and in Gods pact with you. Dontdelude yourself, just because you did battle with those who lacked knowledgeof warfare, and so you could take advantage of them. If you fight against us,youll find us to be real men! Thahit related to me, fromSaid b. Jubayr, and from Ikrima, from Ibn Abbs, who said, The following A proof of this cameto you when two forces clashed. Along with: "One side fights for Gods cause, while theother is unbelieving, whom they see with their own eyes to be twice their like. And God aids with His help whomsoever He wishes. There is surely a lesson inthis for those who have sight. Qatada related to me that the Bann h. Qaynuqxc were the first of the Jews who broke their pact and fought in theperiod between the battles of Badr and m u d. Jacfar b. An Arabwoman took an ornament of hers and sold it in the market of Bana Qaynuqac. She sat there with one of their goldsmiths and the men present began pesteringher to uncover her face. She refused, but the goldsmith managed to attach thehem of her dress to her back. When she got up, she was exposed, and they alllaughed at her. She screamed and one of the Muslim men attacked and killed thegoldsmith, who was a Jew. The Jews then seized the Muslim and killed him. TheMuslims family called for help from the other Muslims against the Jews. TheMuslims were enraged, and so enmity arose between them and Bana Qaynuqac. Wmar b. Ubayy h. Sallal went to him after God had given him powerover them and said, "Muhammad, treat my allies kindly! His face darkening in rage, he repeated, Let go of me, I say! Four hundred men without armour and three hundred with chain-mailhave protected me from all and sundry, and you would mow them down in onemorning! Im a man who is afraid of turns of fate. Ahd al-Mundhii in charge of Medina during his siege of them,which lasted for 15 days. Ubayy remained allied with them and protectedthem, while Ubada h. Ubada told h i , "0Messenger of God, I ally myself with God, His messengerand the believers, and I renounce my association and alliance with theseunbelievers. Ubayy that thefollowing verses were revealed, YOU who believe, do not ally yourselves with 0the Jews and the Christians; they are allied with one another" ssrat al-Maada;V, v. This referred to Abd b. And " This referred toWhada b. We have discussed this in our Tafiir. Yiinus h. Bukayr quoted Ibn Ishaq as follows, "This occurred six months afterthe . Wail named Fumt h. Hayyan, that is al-Ijli, who were allied to Banii Sahm. Hiiritha who met up withthem at a well called d-Qarda. He seized the caravan, and all it contained, but itsmen escaped. Thahit spoke the following verses about this: Say farewell to the rivulets of Syria, for in the way are swords like the mouths of pregnant camels hurting from eating arak leaves In the hands of men who have moved off towards their Lord and to His helpers in truth, and in angels hands. If they proceed to the lowlands from the sand valley, then tell them, "the route is not there! Hiiritha occurred at the start ofJumada d-Uwla, some 28 months after the Hijra. SafwZn b. Umayya was theleader of this caravan. Hzritha was that it was Nuaym h. Masiid,then still a follower of his own peoples religion, who had come to Medina withnews of this caravan. This Nuaym had met with Kinma b. Abii al-Huqayq,along with some of Banii al-Nadir, among whom was Sulayt b. They had been drinking, this being before the prohibition of wine. Nuaym had talked of the departure of the caravan with Safwzn h. Umayya,and of the valuables it carried. Hisforce met and seized the caravan, but the men accompanying it escaped. Theydid capture a man or two, then took command of the caravan and brought it in. He apportioned four-fifths of it to the expedition. Among those captured was the guide, Fumt b. He accepted Islam, mayGod be pleased with him. Ibn Ishzq related it thus, before the withdrawal of the Banii al-Nadir. Al-Bukhsri and al-Bayhaqi, however, noted it following their accounts of theBann al-Nadir affair. Ihn Ishaq was correct in relating it as he did, as will he clearfrom what follows, namely that the Bana al-Nadir matter occurred after thebattle of Uhud. It was in the siege of the enemy then that wine was prohibited,as we will later explain, if God wills it. In his jahih collection, al-Bukhw stated, in a section entitled, "The killing ofKab h. He has sought to h a m God andHis Messenger. Maslama arose and replied, "0Messenger ofGod, do you wish that I kill him? Maslama then approached him Kab and said, "This fellow i. Ive come to you to ask you to give us a loan. Maslama responded. Wed just like you to makeus a loan. What would you like? That wouldbe shameful for us. But we will pledge you our lama. S u f y a said that by thishe meant their weapons. Maslama then made a night rendezvous with h i and did goto h i one night, accompanied by Abn Ngila, who was Kabs foster-brother. Kab invited them into his castle and came down to them. His wife asked him,"Where are you going at this late hour? Maslama and my foster- brother Abn Naila. A man of honour, if invited to a stabbing at night, would stillaccept! Maslama went in accompanied by two men. He told them,When he comes, Ill lean over towards his hair to smell it. When you see meseize his head, then you come on over and strike him. He went on, Ill do itonce, then let you smell. Muhammad b. Maslama commented, I never smelled a finer scentthan today! Certainly, Kab replied. He then asked, Doyou pennit me? Yes, Kab replied. And then he Mubarnmad b. Maslama seized hi,calling out, Get him! And they killed hi. He received news ofthe deaths of those at Badr after the arrival of Zayd b. He commented, By God, if Muhammad has really struck downthose people, then better be inside the earth than upon it! Atika, daughter of Aha al-cis b. Umayya b. Abd Shams b. Abd Man3. Sheaccommodated him graciously and he began instigating an attack upon the 1. The Arabic of this comment, curious since it is being made to a Jew, reads, ma onta ajmalual-bmb. Thabit, may God he pleasedwith him, as well as verse by others. He went on, "Kab then returned to Medina where he composed verses thatwere suggestive about the Muslim women and critical of the Prophet SAAS and his followers. Wqha stated, "Kab h. Abii Sufym, in Mecca,asked hi,In your view, I pray you tell me, which religion is more favoured byGod, that of Muhammad and his friends, or our own? Which of us, do youthink, is more correct and appropriate? We slaughter our meat generously, givemilk-topped water to drink, providing food for all and sundry who come. Both Mnsa and Ihn Ishaq stated further, LHe went to Medina where heproclaimed his enmity and incited people to go to war. Abu Burda related to me, Who will take care of Ibn al-Ashraf? I will kill him! Maslama then returned and stayed threedays and nights eating and drinking nothing except what was essential. He replied, 0 Messenger ofGod, I promised you something that I dont know whether I can fulfil or not. He was told, You only have to t y r. Maslama then set about killing Kab with Salkm h. Waqsh, who was known as Aha Nzlila. He was of Bana Abd al-Ashhal. He was,moreover, the foster-brother of Kab h. Also with them were Abbxdb. Bishr h. Aws b. Jahr, a brother of BanaHuitha. Salzma Aha Nxila. When the latter was with him, he talked with Kab andthey recited poetry to one another; Aha Nalila was a poetry reciter. He then toldKab, Im so sorry, Ihn al-Ashraf, but Ive come to you about something I wantto discuss, and for you to keep confidential. Ill do that, he said. Maslama went on, LThismans arrival among us was adisaster! The became hostile to us, and united against us. They have cutoff our routes, so that our young are deprived and scared. We and our familiesare suffering greatly. Didnt I tell you, Ibn Salzma, thatthings would turn out this way? I have companions who share my views, and Iwanted to bring them to you for you to sell to us, by which you would do well,and we would give you an equivalent pledge in weapons. Kab agreed, saying, Weapons would be good security. He told them to get their weapons and to set off, and to meet up withhim. It was a moonlit night, andthe men set off and reached Kabs castle. Kab had recently taken a new wife, and hejumped up wrapped in a coverlet. His wife took hold of its hem and said, "Butyoure a man engaged in combat! Warriors dont go down at such a time asthis! Hed not have woken me if I had beenasleep. Eventually theyasked him, "Ibn al-Ashraf, would you like to take a walk with us to Shib And so they left and walked for a while. Having gone yet further, he then took hold of Kabs hair at both templesand said, "Strike down the enemy of God! Maslama continued, I then remembered a poignard I hadwith my sword and drew it, Kab meanwhile making such a din that all the fortsthereabouts had lit up. I stabbed my dagger into his lower stomach and boredown on it till it reached his scrotum. The enemy of God then collapsed. Meanwhile al-Hzrith b. Aws had suffered a wound from one of our swords inhis leg or on his hand. Zayd, thenBana Qurayza and then Busth. After that we went on up the stony tract ofalLCArid. On account of the blood he was losing, our companion al-Hzrith b. Awswas lagging behiid and so we halted for a while. When he came up, followingour tracks, we carried him and so arrived at the Messenger of God SAAS as thenight was endiig and he was engaged in prayer. We greeted him and he cameout to us. We told him of the execution of Gods enemy. He then spat upon ourcompanions wound and we went on to our families. By next morning the Jewswere in shock at our attack upon Gods enemy; every Jew feared for his safety. Ihn Ishaq stated, "Kab b. Malik spoke the following verses about this affair: Kab having been left lying stretched out, after his demise al-Nadir were humiliated. As he lay prostrate on his hands, our men with drawn swords having overcome hi Upon Muipmmads order, when he told Kabs brother to slip by night secretly to Kab. And he tricked him, bringing him down by deceit, yet praiseworthy is he, worthy of trust and brave. Aba al-Huqayq after the battle ofm u d , as will be explained hereafter, if God, in whom is all trust, so wills it. Ibn Ishaq also gave the following verses by Hassan b. They came to you in your own territory, making you taste death with their swift-killing blades Foreseeing the victory of the religion of their prophet, minimizing every matter of danger. Jewish merchant who used to associate with them and do business with them. His brother Huwayyisa b. Have you really killed him? Yetmuch of the fat in your belly is from his money! If he were to order me to strike yourneck, I would do so. Its blade salt-lie in colour, it is so well burnished; when I aim it, it never deceives. It would not have pleased me to kill you voluntarily, even if we owned all between BUS- and Marib. And so that day Huwayyisa accepted Islam. Note: al-Bayhaqi and al-Bukhai related the Banti d-Nadir affair beforethe , but what is correct would be to refer to it thereafter, as didMuhammad h. Ishaq and other authorities on the early military engagements. It is established in the sahib collections thatsome of those who died as martyrs at Uhud had been drinkimg that morning. This indicates that wine was permitted at that time and was only prohibitedlater. And so it is clear that the Banii al-Nadir affair came after the battle ofUhud. A further note: the affair relating to the Jews of Banii Qaynuqa came afterthe battle of Badr, as told above. The same applies to the killing of Kab b. The account relating to the Jews of Bann Qurayza will be given after thereport of the battle of the ahznb - "the clans" - and after that of al-khandaq,"the trench". A supplementary note from the author on the naming of Uhud: Uhud was sonamed because of its unique2distinction among these mountains. In the jahih collection it states, "Uhud is a mountain that loves us and thatwe love. It is said that its name refers to its inhabitants. It is also said that it isso named to f l i r m the closeness of ones family on ones return from a trip, asdoes a lover. It is also said to mean, aln zahrrihi, i. In a hadith from Abn Abbas b. Jabr, it states, "Uhud loves us and we it; itstands at the gate of paradise. And it is like a wild ass that loathes us as we it. It stands at one of the gates of hell. For this hadith relates to people and amountain could not be referred to as human. This battle took place in Shawwsl, 3 AH. This is stated by al-Zuh-, Qatada,Mosa b. Wqba, Muhammad b. Ishsq and Mzlik. Ibn Ishaq stated, "It occurred in the middle of Shawwal. When two groups from 2. The Arabic root ohnd implies the number one and singularity or uniqueness. Itis in God that believers should trust. And God did aid you at Badr when youwere weak. Be pious in God, that you may give thanks. Remember when yousaid to the believers, Ts it not enough for you that your Lord give you the aid of3, angels He has sent down? Yes indeed! If you remain fast and pious andthey charge straight down upon you, your Lord will send down 5, of theangels to cause havoc Yet God is not one to reveal to you the unknown"" sgrut Al Imran; ,v. We have sufficiently discussed details relating to all this in our Tufiir. And allpraise and reliance is for God. We will relate herewith the essentials of the battle as in the accounts givenby Muhammad b. Ishaq, God he pleased with him, and other scholars expert inthis field. Ibn Ishaq stated "Muhammad b. Muslim al-Zuhri, Muhammad h. Habbm, Asim b. Qaada, al-Husayn b. Abd al-Ralpnnn h. Sad h. What follows is a composite of all their accounts. Abn Rahia, CIkrima h. Abii Jahl and Safwan b. Umayya gatheredwith others of Quraysh whose fathers, sons or brothers had been struck down atBadr. Give us your assistance with this wealthto make war on him and to take revenge on him. His father died when he was only four years old and was taken in by his brother and moved to Damascus in Here, he learned from great scholars such as , Ishaq ibn Yahya al-Amudi and the great Ibn Taymiyyah who was extremely close to him. He also studied under various other sheikhs who gave him permission in and Hadith. He made many academic contributions to Islamic sciences. He has devoted himself to the translation and commentary of important works, both contemporary and from earlier eras, that reveal important aspects of the rich texture of Arabic literary culture. Ibn Qayyim :The slave is not afflicted with a punishment greater. Seek Help in Patience and Prayer Explanation of Advanced Search. Item Added Successfully. Reviews 3. Add to Wish List. Add to Cart. Al-Sira Al-Nabawiyya | The Life Of The Prophet Muhammad (SAW) Volume …

His face darkening in rage, he repeated, Let go of me, I say! Four hundred men without armour and three hundred with chain-mailhave protected me from all and sundry, and you would mow them down in onemorning! Im a man who is afraid of turns of fate. Ahd al-Mundhii in charge of Medina during his siege of them,which lasted for 15 days. Ubayy remained allied with them and protectedthem, while Ubada h. Ubada told h i , "0Messenger of God, I ally myself with God, His messengerand the believers, and I renounce my association and alliance with theseunbelievers. Ubayy that thefollowing verses were revealed, YOU who believe, do not ally yourselves with 0the Jews and the Christians; they are allied with one another" ssrat al-Maada;V, v. This referred to Abd Allah b. And " This referred toWhada b. We have discussed this in our Tafiir. Yiinus h. Bukayr quoted Ibn Ishaq as follows, "This occurred six months afterthe battle of Badr. Wail named Fumt h. Hayyan, that is al-Ijli, who were allied to Banii Sahm. Hiiritha who met up withthem at a well called d-Qarda. He seized the caravan, and all it contained, but itsmen escaped. Thahit spoke the following verses about this: Say farewell to the rivulets of Syria, for in the way are swords like the mouths of pregnant camels hurting from eating arak leaves In the hands of men who have moved off towards their Lord and to His helpers in truth, and in angels hands. If they proceed to the lowlands from the sand valley, then tell them, "the route is not there! Hiiritha occurred at the start ofJumada d-Uwla, some 28 months after the Hijra. SafwZn b. Umayya was theleader of this caravan. Hzritha was that it was Nuaym h. Masiid,then still a follower of his own peoples religion, who had come to Medina withnews of this caravan. This Nuaym had met with Kinma b. Abii al-Huqayq,along with some of Banii al-Nadir, among whom was Sulayt b. They had been drinking, this being before the prohibition of wine. Nuaym had talked of the departure of the caravan with Safwzn h. Umayya,and of the valuables it carried. Hisforce met and seized the caravan, but the men accompanying it escaped. Theydid capture a man or two, then took command of the caravan and brought it in. He apportioned four-fifths of it to the expedition. Among those captured was the guide, Fumt b. He accepted Islam, mayGod be pleased with him. Ibn Ishzq related it thus, before the withdrawal of the Banii al-Nadir. Al-Bukhsri and al- Bayhaqi, however, noted it following their accounts of theBann al-Nadir affair. Ihn Ishaq was correct in relating it as he did, as will he clearfrom what follows, namely that the Bana al-Nadir matter occurred after thebattle of Uhud. It was in the siege of the enemy then that wine was prohibited,as we will later explain, if God wills it. In his jahih collection, al-Bukhw stated, in a section entitled, "The killing ofKab h. He has sought to h a m God andHis Messenger. Maslama arose and replied, "0Messenger ofGod, do you wish that I kill him? Maslama then approached him Kab and said, "This fellow i. Ive come to you to ask you to give us a loan. Maslama responded. Wed just like you to makeus a loan. What would you like? That wouldbe shameful for us. But we will pledge you our lama. S u f y a said that by thishe meant their weapons. Maslama then made a night rendezvous with h i and did goto h i one night, accompanied by Abn Ngila, who was Kabs foster-brother. Kab invited them into his castle and came down to them. His wife asked him,"Where are you going at this late hour? Maslama and my foster- brother Abn Naila. A man of honour, if invited to a stabbing at night, would stillaccept! Maslama went in accompanied by two men. He told them,When he comes, Ill lean over towards his hair to smell it. When you see meseize his head, then you come on over and strike him. He went on, Ill do itonce, then let you smell. Muhammad b. Maslama commented, I never smelled a finer scentthan today! Certainly, Kab replied. He then asked, Doyou pennit me? Yes, Kab replied. And then he Mubarnmad b. Maslama seized hi,calling out, Get him! And they killed hi. He received news ofthe deaths of those at Badr after the arrival of Zayd b. He commented, By God, if Muhammad has really struck downthose people, then better be inside the earth than upon it! Atika, daughter of Aha al-cis b. Umayya b. Abd Shams b. Abd Man3. Sheaccommodated him graciously and he began instigating an attack upon the 1. The Arabic of this comment, curious since it is being made to a Jew, reads, ma onta ajmalual-bmb. Thabit, may God he pleasedwith him, as well as verse by others. He went on, "Kab then returned to Medina where he composed verses thatwere suggestive about the Muslim women and critical of the Prophet SAAS and his followers. Wqha stated, "Kab h. Abii Sufym, in Mecca,asked hi,In your view, I pray you tell me, which religion is more favoured byGod, that of Muhammad and his friends, or our own? Which of us, do youthink, is more correct and appropriate? We slaughter our meat generously, givemilk-topped water to drink, providing food for all and sundry who come. Both Mnsa and Ihn Ishaq stated further, LHe went to Medina where heproclaimed his enmity and incited people to go to war. Abu Burda related to me, Who will take care of Ibn al-Ashraf? I will kill him! Maslama then returned and stayed threedays and nights eating and drinking nothing except what was essential. He replied, 0 Messenger ofGod, I promised you something that I dont know whether I can fulfil or not. He was told, You only have to t y r. Maslama then set about killing Kab with Salkm h. Waqsh, who was known as Aha Nzlila. He was of Bana Abd al-Ashhal. He was,moreover, the foster-brother of Kab h. Also with them were Abbxdb. Bishr h. Aws b. Jahr, a brother of BanaHuitha. Salzma Aha Nxila. When the latter was with him, he talked with Kab andthey recited poetry to one another; Aha Nalila was a poetry reciter. He then toldKab, Im so sorry, Ihn al-Ashraf, but Ive come to you about something I wantto discuss, and for you to keep confidential. Ill do that, he said. Maslama went on, LThismans arrival among us was adisaster! The Arabs became hostile to us, and united against us. They have cutoff our routes, so that our young are deprived and scared. We and our familiesare suffering greatly. Didnt I tell you, Ibn Salzma, thatthings would turn out this way? I have companions who share my views, and Iwanted to bring them to you for you to sell to us, by which you would do well,and we would give you an equivalent pledge in weapons. Kab agreed, saying, Weapons would be good security. He told them to get their weapons and to set off, and to meet up withhim. It was a moonlit night, andthe men set off and reached Kabs castle. Kab had recently taken a new wife, and hejumped up wrapped in a coverlet. His wife took hold of its hem and said, "Butyoure a man engaged in combat! Warriors dont go down at such a time asthis! Hed not have woken me if I had beenasleep. Eventually theyasked him, "Ibn al-Ashraf, would you like to take a walk with us to Shib And so they left and walked for a while. Having gone yet further, he then took hold of Kabs hair at both templesand said, "Strike down the enemy of God! Maslama continued, I then remembered a poignard I hadwith my sword and drew it, Kab meanwhile making such a din that all the fortsthereabouts had lit up. I stabbed my dagger into his lower stomach and boredown on it till it reached his scrotum. The enemy of God then collapsed. Meanwhile al-Hzrith b. Aws had suffered a wound from one of our swords inhis leg or on his hand. Zayd, thenBana Qurayza and then Busth. After that we went on up the stony tract ofalLCArid. On account of the blood he was losing, our companion al-Hzrith b. Awswas lagging behiid and so we halted for a while. When he came up, followingour tracks, we carried him and so arrived at the Messenger of God SAAS as thenight was endiig and he was engaged in prayer. We greeted him and he cameout to us. We told him of the execution of Gods enemy. He then spat upon ourcompanions wound and we went on to our families. By next morning the Jewswere in shock at our attack upon Gods enemy; every Jew feared for his safety. Ihn Ishaq stated, "Kab b. Malik spoke the following verses about this affair: Kab having been left lying stretched out, after his demise al-Nadir were humiliated. As he lay prostrate on his hands, our men with drawn swords having overcome hi Upon Muipmmads order, when he told Kabs brother to slip by night secretly to Kab. And he tricked him, bringing him down by deceit, yet praiseworthy is he, worthy of trust and brave. Aba al-Huqayq after the battle ofm u d , as will be explained hereafter, if God, in whom is all trust, so wills it. Ibn Ishaq also gave the following verses by Hassan b. They came to you in your own territory, making you taste death with their swift-killing blades Foreseeing the victory of the religion of their prophet, minimizing every matter of danger. Jewish merchant who used to associate with them and do business with them. His brother Huwayyisa b. Have you really killed him? Yetmuch of the fat in your belly is from his money! If he were to order me to strike yourneck, I would do so. Its blade salt-lie in colour, it is so well burnished; when I aim it, it never deceives. It would not have pleased me to kill you voluntarily, even if we owned all between BUS- and Marib. And so that day Huwayyisa accepted Islam. Note: al-Bayhaqi and al-Bukhai related the Banti d-Nadir affair beforethe battle of Uhud, but what is correct would be to refer to it thereafter, as didMuhammad h. Ishaq and other authorities on the early military engagements. It is established in the sahib collections thatsome of those who died as martyrs at Uhud had been drinkimg that morning. This indicates that wine was permitted at that time and was only prohibitedlater. And so it is clear that the Banii al-Nadir affair came after the battle ofUhud. A further note: the affair relating to the Jews of Banii Qaynuqa came afterthe battle of Badr, as told above. The same applies to the killing of Kab b. The account relating to the Jews of Bann Qurayza will be given after thereport of the battle of the ahznb - "the clans" - and after that of al-khandaq,"the trench". A supplementary note from the author on the naming of Uhud: Uhud was sonamed because of its unique2distinction among these mountains. In the jahih collection it states, "Uhud is a mountain that loves us and thatwe love. It is said that its name refers to its inhabitants. It is also said that it isso named to f l i r m the closeness of ones family on ones return from a trip, asdoes a lover. It is also said to mean, aln zahrrihi, i. In a hadith from Abn Abbas b. Jabr, it states, "Uhud loves us and we it; itstands at the gate of paradise. And it is like a wild ass that loathes us as we it. It stands at one of the gates of hell. For this hadith relates to people and amountain could not be referred to as human. This battle took place in Shawwsl, 3 AH. This is stated by al-Zuh-, Qatada,Mosa b. Wqba, Muhammad b. Ishsq and Mzlik. Ibn Ishaq stated, "It occurred in the middle of Shawwal. When two groups from 2. The Arabic root ohnd implies the number one and singularity or uniqueness. Itis in God that believers should trust. And God did aid you at Badr when youwere weak. Be pious in God, that you may give thanks. Remember when yousaid to the believers, Ts it not enough for you that your Lord give you the aid of3, angels He has sent down? Yes indeed! If you remain fast and pious andthey charge straight down upon you, your Lord will send down 5, of theangels to cause havoc Yet God is not one to reveal to you the unknown"" sgrut Al Imran; ,v. We have sufficiently discussed details relating to all this in our Tufiir. And allpraise and reliance is for God. We will relate herewith the essentials of the battle as in the accounts givenby Muhammad b. Ishaq, God he pleased with him, and other scholars expert inthis field. Ibn Ishaq stated "Muhammad b. Muslim al-Zuhri, Muhammad h. Habbm, Asim b. Qaada, al-Husayn b. Abd al-Ralpnnn h. Sad h. What follows is a composite of all their accounts. Abn Rahia, CIkrima h. Abii Jahl and Safwan b. Umayya gatheredwith others of Quraysh whose fathers, sons or brothers had been struck down atBadr. Give us your assistance with this wealthto make war on him and to take revenge on him. They agreed. And they shall spend it and then they shall sufferregret and he defeated. He was a poor man with children andresponsibilities and had been taken captive. Safwm b. Umayya now asked him,Aha Azza, you are a poet. Help us with your voice and go forth with us, Hereplied, But Muhammad was k i d to me, and I dont want to oppose him. Safwan persisted, Yes indeed, so help us with your mind; I swear that if you If you are killed, I swear treat yourdaughters just like my own. Whatever happens to my children, good or had, willhe their lot too. Let not your help he promised a year from now; do not let me down, for letting me down3is not right. Wahb b. Hudhayfa h. Jumah went out to BanaM a l i b. Kinma haranguing them and saying, d i k , ma6 possessed of prominent repute, I 0 appeal to ties and to covenants Whether to relatives or to those not related, by the alliance amidst the holy city, At the venerated wall of the kaba. M u c h summoned an Ahyssinian warrior slave of his, named Walphi,who could toss a spear in the Abyssinian manner, rarely missing, and told him,Go forth with our men; and if you should kill Hamza, the uncle of Muhammad,in revenge for my uncle Tuayma b. Adi, then you are a free man. Theyalso took with them their womenfolk in howdahs camel litter, sedan chairs tokeep their spirits high and so that they would not take flight. Harh, he being their commander, went forth too,accompanied by his wife H i d , daughter of Wtba h. Hishnm b. His uncle al-Harith h. Hishzmalso went, accompanied by his wife Facima, daughter of al-Walid b. Umayya was accompanied by Barza, daughter of Masiid b. Wmayr, a lady of Thaqif; CAmr b. He went on, "And whenever Wahshi passed by Hind, daughter of Wtba orshe passed by him, she would say, Go to it, Abii Dasma, avenge us and helpyourself too! That is, she urged him on to kill Hamza b. Abd al-Muywlib. The poet uses the word irizm, here connoting "abandonment". That is, "father of blackness", a reference to his black Abyssinian colouring It then goes on to relate anecdotes regarding his childhood, the signs of the Prophet hood and the first revelations. It gives details of events in the two years following the emigration, including the building of the Holy Mosques and various military expeditions and reveals how Islam as a faith developed. This valuable work on the life of the Holy Prophet Muhammad peace and Blessings of Allah upon him by Imam Ibn Kathir hardly stands in need of any introduction. It gives details of events in the two years following the emigration, including the building of the Holy Mosque and various military expeditions, and reveals how Islam, as a faith, developed. Volume III. Gives details of the numerous battles and campaigns waged between 3 AH and 8 AH to defend and spread the religion of Islam. Volume IV. About Ibn Kathir. His father died when he was only four years old and was taken in by his brother and moved to Damascus in Here, he learned from great scholars such as Ibn Asakir, Ishaq ibn Yahya al-Amudi and the great Ibn Taymiyyah who was extremely close to him. He also studied under various other sheikhs who gave him permission in fiqh and Hadith. Al-Sira al-Nabawiyya | The Life of the Prophet Muhammad - HasbunAllah

ThenGabriel gave the man a push in the chest and the sword feu from his hand. No one, the man replied, and I testify that there is no god butGod and that M u h m a d is Gods messenger! I swear, never gather a forceto attack you. He explained, I saw a tall man who pushed me in the chest and mademe fall over on to my back. I knew him m be an angel. I then testified thatMuhammad is the Messenger of God and that I would not gather a force againsthim. He then began inviting his people to accept Islam. Al-Bayhaqi stated, "A similar account will be given about the expedition ofDhat al-Riqa; there may be two different incidents. Because in that case - the mans name also being Ghawrith b. But God knows best. Ibn Ishaq stated, "He remained for almost all of Rabical-Awwal in Medina, butthen mounted an expedition against Quraysh. An Account of theJews of Banii ynuqtic who dwelt in Medina. It is to them that reference is made in the words of the Almighty: "Like thoseshortly prior to them; they experienced the ugly consequences of what they did,and they shall have painful punishment" szirat al-Hashr; LIX, v. And so accept Islam. You well know tbat I am a prophet sent witha mission; you find that to be so in your Book and in Gods pact with you. Dontdelude yourself, just because you did battle with those who lacked knowledgeof warfare, and so you could take advantage of them. If you fight against us,youll find us to be real men! Thahit related to me, fromSaid b. Jubayr, and from Ikrima, from Ibn Abbs, who said, The following A proof of this cameto you when two forces clashed. Along with: "One side fights for Gods cause, while theother is unbelieving, whom they see with their own eyes to be twice their like. And God aids with His help whomsoever He wishes. There is surely a lesson inthis for those who have sight. Qatada related to me that the Bann h. Qaynuqxc were the first of the Jews who broke their pact and fought in theperiod between the battles of Badr and m u d. Jacfar b. An Arabwoman took an ornament of hers and sold it in the market of Bana Qaynuqac. She sat there with one of their goldsmiths and the men present began pesteringher to uncover her face. She refused, but the goldsmith managed to attach thehem of her dress to her back. When she got up, she was exposed, and they alllaughed at her. She screamed and one of the Muslim men attacked and killed thegoldsmith, who was a Jew. The Jews then seized the Muslim and killed him. TheMuslims family called for help from the other Muslims against the Jews. TheMuslims were enraged, and so enmity arose between them and Bana Qaynuqac. Wmar b. Ubayy h. Sallal went to him after God had given him powerover them and said, "Muhammad, treat my allies kindly! His face darkening in rage, he repeated, Let go of me, I say! Four hundred men without armour and three hundred with chain-mailhave protected me from all and sundry, and you would mow them down in onemorning! Im a man who is afraid of turns of fate. Ahd al-Mundhii in charge of Medina during his siege of them,which lasted for 15 days. Ubayy remained allied with them and protectedthem, while Ubada h. Ubada told h i , "0Messenger of God, I ally myself with God, His messengerand the believers, and I renounce my association and alliance with theseunbelievers. Ubayy that thefollowing verses were revealed, YOU who believe, do not ally yourselves with 0the Jews and the Christians; they are allied with one another" ssrat al-Maada;V, v. This referred to Abd Allah b. And " This referred toWhada b. We have discussed this in our Tafiir. Yiinus h. Bukayr quoted Ibn Ishaq as follows, "This occurred six months afterthe battle of Badr. Wail named Fumt h. Hayyan, that is al-Ijli, who were allied to Banii Sahm. Hiiritha who met up withthem at a well called d-Qarda. He seized the caravan, and all it contained, but itsmen escaped. Thahit spoke the following verses about this: Say farewell to the rivulets of Syria, for in the way are swords like the mouths of pregnant camels hurting from eating arak leaves In the hands of men who have moved off towards their Lord and to His helpers in truth, and in angels hands. If they proceed to the lowlands from the sand valley, then tell them, "the route is not there! Hiiritha occurred at the start ofJumada d-Uwla, some 28 months after the Hijra. SafwZn b. Umayya was theleader of this caravan. Hzritha was that it was Nuaym h. Masiid,then still a follower of his own peoples religion, who had come to Medina withnews of this caravan. This Nuaym had met with Kinma b. Abii al-Huqayq,along with some of Banii al-Nadir, among whom was Sulayt b. They had been drinking, this being before the prohibition of wine. Nuaym had talked of the departure of the caravan with Safwzn h. Umayya,and of the valuables it carried. Hisforce met and seized the caravan, but the men accompanying it escaped. Theydid capture a man or two, then took command of the caravan and brought it in. He apportioned four-fifths of it to the expedition. Among those captured was the guide, Fumt b. He accepted Islam, mayGod be pleased with him. Ibn Ishzq related it thus, before the withdrawal of the Banii al-Nadir. Al-Bukhsri and al-Bayhaqi, however, noted it following their accounts of theBann al-Nadir affair. Ihn Ishaq was correct in relating it as he did, as will he clearfrom what follows, namely that the Bana al-Nadir matter occurred after thebattle of Uhud. It was in the siege of the enemy then that wine was prohibited,as we will later explain, if God wills it. In his jahih collection, al-Bukhw stated, in a section entitled, "The killing ofKab h. He has sought to h a m God andHis Messenger. Maslama arose and replied, "0Messenger ofGod, do you wish that I kill him? Maslama then approached him Kab and said, "This fellow i. Ive come to you to ask you to give us a loan. Maslama responded. Wed just like you to makeus a loan. What would you like? That wouldbe shameful for us. But we will pledge you our lama. S u f y a said that by thishe meant their weapons. Maslama then made a night rendezvous with h i and did goto h i one night, accompanied by Abn Ngila, who was Kabs foster-brother. Kab invited them into his castle and came down to them. His wife asked him,"Where are you going at this late hour? Maslama and my foster-brother Abn Naila. A man of honour, if invited to a stabbing at night, would stillaccept! Maslama went in accompanied by two men. He told them,When he comes, Ill lean over towards his hair to smell it. When you see meseize his head, then you come on over and strike him. He went on, Ill do itonce, then let you smell. Muhammad b. Maslama commented, I never smelled a finer scentthan today! Certainly, Kab replied. He then asked, Doyou pennit me? Yes, Kab replied. And then he Mubarnmad b. Maslama seized hi,calling out, Get him! And they killed hi. He received news ofthe deaths of those at Badr after the arrival of Zayd b. He commented, By God, if Muhammad has really struck downthose people, then better be inside the earth than upon it! Atika, daughter of Aha al-cis b. Umayya b. Abd Shams b. Abd Man3. Sheaccommodated him graciously and he began instigating an attack upon the 1. The Arabic of this comment, curious since it is being made to a Jew, reads, ma onta ajmalual-bmb. Thabit, may God he pleasedwith him, as well as verse by others. He went on, "Kab then returned to Medina where he composed verses thatwere suggestive about the Muslim women and critical of the Prophet SAAS and his followers. Wqha stated, "Kab h. Abii Sufym, in Mecca,asked hi,In your view, I pray you tell me, which religion is more favoured byGod, that of Muhammad and his friends, or our own? Which of us, do youthink, is more correct and appropriate? We slaughter our meat generously, givemilk-topped water to drink, providing food for all and sundry who come. Both Mnsa and Ihn Ishaq stated further, LHe went to Medina where heproclaimed his enmity and incited people to go to war. Abu Burda related to me, Who will take care of Ibn al-Ashraf? I will kill him! Maslama then returned and stayed threedays and nights eating and drinking nothing except what was essential. He replied, 0 Messenger ofGod, I promised you something that I dont know whether I can fulfil or not. He was told, You only have to t y r. Maslama then set about killing Kab with Salkm h. Waqsh, who was known as Aha Nzlila. He was of Bana Abd al-Ashhal. He was,moreover, the foster-brother of Kab h. Also with them were Abbxdb. Bishr h. Aws b. Jahr, a brother of BanaHuitha. Salzma Aha Nxila. When the latter was with him, he talked with Kab andthey recited poetry to one another; Aha Nalila was a poetry reciter. He then toldKab, Im so sorry, Ihn al-Ashraf, but Ive come to you about something I wantto discuss, and for you to keep confidential. Ill do that, he said. Maslama went on, LThismans arrival among us was adisaster! The Arabs became hostile to us, and united against us. They have cutoff our routes, so that our young are deprived and scared. We and our familiesare suffering greatly. Didnt I tell you, Ibn Salzma, thatthings would turn out this way? I have companions who share my views, and Iwanted to bring them to you for you to sell to us, by which you would do well,and we would give you an equivalent pledge in weapons. Kab agreed, saying, Weapons would be good security. He told them to get their weapons and to set off, and to meet up withhim. It was a moonlit night, andthe men set off and reached Kabs castle. Kab had recently taken a new wife, and hejumped up wrapped in a coverlet. His wife took hold of its hem and said, "Butyoure a man engaged in combat! Warriors dont go down at such a time asthis! Hed not have woken me if I had beenasleep. Eventually theyasked him, "Ibn al-Ashraf, would you like to take a walk with us to Shib And so they left and walked for a while. Having gone yet further, he then took hold of Kabs hair at both templesand said, "Strike down the enemy of God! Maslama continued, I then remembered a poignard I hadwith my sword and drew it, Kab meanwhile making such a din that all the fortsthereabouts had lit up. I stabbed my dagger into his lower stomach and boredown on it till it reached his scrotum. The enemy of God then collapsed. Meanwhile al-Hzrith b. Aws had suffered a wound from one of our swords inhis leg or on his hand. Zayd, thenBana Qurayza and then Busth. After that we went on up the stony tract ofalLCArid. On account of the blood he was losing, our companion al-Hzrith b. Awswas lagging behiid and so we halted for a while. When he came up, followingour tracks, we carried him and so arrived at the Messenger of God SAAS as thenight was endiig and he was engaged in prayer. We greeted him and he cameout to us. We told him of the execution of Gods enemy. He then spat upon ourcompanions wound and we went on to our families. By next morning the Jewswere in shock at our attack upon Gods enemy; every Jew feared for his safety. Ihn Ishaq stated, "Kab b. Malik spoke the following verses about this affair: Kab having been left lying stretched out, after his demise al-Nadir were humiliated. As he lay prostrate on his hands, our men with drawn swords having overcome hi Upon Muipmmads order, when he told Kabs brother to slip by night secretly to Kab. And he tricked him, bringing him down by deceit, yet praiseworthy is he, worthy of trust and brave. Aba al-Huqayq after the battle ofm u d , as will be explained hereafter, if God, in whom is all trust, so wills it. Ibn Ishaq also gave the following verses by Hassan b. They came to you in your own territory, making you taste death with their swift-killing blades Foreseeing the victory of the religion of their prophet, minimizing every matter of danger. Jewish merchant who used to associate with them and do business with them. His brother Huwayyisa b. Have you really killed him? Yetmuch of the fat in your belly is from his money! If he were to order me to strike yourneck, I would do so. Its blade salt-lie in colour, it is so well burnished; when I aim it, it never deceives. It would not have pleased me to kill you voluntarily, even if we owned all between BUS- and Marib. And so that day Huwayyisa accepted Islam. Note: al-Bayhaqi and al-Bukhai related the Banti d-Nadir affair beforethe battle of Uhud, but what is correct would be to refer to it thereafter, as didMuhammad h. Ishaq and other authorities on the early military engagements. It is established in the sahib collections thatsome of those who died as martyrs at Uhud had been drinkimg that morning. This indicates that wine was permitted at that time and was only prohibitedlater. And so it is clear that the Banii al-Nadir affair came after the battle ofUhud. A further note: the affair relating to the Jews of Banii Qaynuqa came afterthe battle of Badr, as told above. The same applies to the killing of Kab b. The account relating to the Jews of Bann Qurayza will be given after thereport of the battle of the ahznb - "the clans" - and after that of al-khandaq,"the trench". A supplementary note from the author on the naming of Uhud: Uhud was sonamed because of its unique2distinction among these mountains. In the jahih collection it states, "Uhud is a mountain that loves us and thatwe love. It is said that its name refers to its inhabitants. It is also said that it isso named to f l i r m the closeness of ones family on ones return from a trip, asdoes a lover. It is also said to mean, aln zahrrihi, i. In a hadith from Abn Abbas b. Jabr, it states, "Uhud loves us and we it; itstands at the gate of paradise. And it is like a wild ass that loathes us as we it. It stands at one of the gates of hell. For this hadith relates to people and amountain could not be referred to as human. This battle took place in Shawwsl, 3 AH. This is stated by al- Zuh-, Qatada,Mosa b. Wqba, Muhammad b. Ishsq and Mzlik. Ibn Ishaq stated, "It occurred in the middle of Shawwal. When two groups from 2. The Arabic root ohnd implies the number one and singularity or uniqueness. Itis in God that believers should trust. And God did aid you at Badr when youwere weak. Be pious in God, that you may give thanks. Remember when yousaid to the believers, Ts it not enough for you that your Lord give you the aid of3, angels He has sent down? Yes indeed! If you remain fast and pious andthey charge straight down upon you, your Lord will send down 5, of theangels to cause havoc Yet God is not one to reveal to you the unknown"" sgrut Al Imran; ,v. We have sufficiently discussed details relating to all this in our Tufiir. And allpraise and reliance is for God. We will relate herewith the essentials of the battle as in the accounts givenby Muhammad b. Ishaq, God he pleased with him, and other scholars expert inthis field. Ibn Ishaq stated "Muhammad b. Muslim al-Zuhri, Muhammad h. It gives details of events in the two years following the emigration, including the building of the Holy Mosques and various military expeditions and reveals how Islam as a faith developed. This valuable work on the life of the Holy Prophet Muhammad peace and Blessings of Allah upon him by Imam Ibn Kathir hardly stands in need of any introduction. His father died when he was only four years old and was taken in by his brother and moved to Damascus in Volume III. Gives details of the numerous battles and campaigns waged between 3 AH and 8 AH to defend and spread the religion of Islam. Volume IV. About Ibn Kathir. His father died when he was only four years old and was taken in by his brother and moved to Damascus in Here, he learned from great scholars such as Ibn Asakir, Ishaq ibn Yahya al-Amudi and the great Ibn Taymiyyah who was extremely close to him. He also studied under various other sheikhs who gave him permission in fiqh and Hadith. He made many academic contributions to Islamic sciences.

The Life of the Prophet Muhammad (Al Sira Al Nabawiyya) By Ibn Kathir Tra | |

Volume IV. About Ibn Kathir. His father died when he was only four years old and was taken in by his brother and moved to Damascus in Here, he learned from great scholars such as Ibn Asakir, Ishaq ibn Yahya al-Amudi and the great Ibn Taymiyyah who was extremely close to him. He also studied under various other sheikhs who gave him permission in fiqh and Hadith. He made many academic contributions to Islamic sciences. He has devoted himself to the translation and commentary of important works, both contemporary and from earlier eras, that reveal important aspects of the rich texture of Arabic literary culture. Ibn Qayyim :The slave is not afflicted with a punishment greater. This valuable work on the life of the Holy Prophet Muhammad peace and Blessings of Allah upon him by Imam Ibn Kathir hardly stands in need of any introduction. His father died when he was only four years old and was taken in by his brother and moved to Damascus in Here, he learned from great scholars such as Ibn Asakir, Ishaq ibn Yahya al-Amudi and the great Ibn Taymiyyah who was extremely close to him. So you do not need to waste the time on rewritings. Their customer service is outstanding, never left a query unanswered. Ghulam Mohyuddin , Assistant Professor at Govt. Nida Firdouse. No Downloads. Views Total views. Actions Shares. Embeds 0 No embeds. No notes for slide. Presentingaccurate translations of some of the best known works of the most eminent Muslim savants, spanning the years of the classical period of Islamic civilization c. Box Doha State of Q,lrnr. Arabian Gulf 3. I Those who wept and also those who made excuses to remain behind. Malik, may God be pleased with him, as quoted by al-Bukhart, may God have mercy upon him. Qftys, may God damn them both! Madt Karib with persons from Banu Zabid. Qftys in a Delegation from Kinda. Abd Allah al-Azdt among some men ofhis tribe, and then after them the delegation ofthe people ofJurash. Abd Allah al-Bajalt and his acceptance ofIslam. Wail b. Yamur al-ljOf! Hunayda, one ofthe Kings of Yemen. Amir al-Muntafiq b. Abu CUqayl, with his people. Abd Allah and his companions. Abu Tiilib andKhalid b. And the likely truth regarding this. Abd Allah al-Muzani. Tiruwayh al-Ta;il. Hiliil al-Adawi al-Bafri. Abu al-Jad ai-Ghat Aflini al-Kuft. Tarkhan al-Taymi. ZaydAbu Qjlaba al-Jarmi. Zayd b. Daama al-Sadiisi. Sulaym al- Zubayri, theirfreed-man. Isbaq al-lfaqrami. Araftt that are recorded. Awfto Dumat al-Jandal. Reference to the differences over whether he was buried by night or by day. Early Muslim scholars were able to communicate with their Westerncounterparts through contacts made during the Crusades; at Muslim universitiesand centres oflearning in Muslim Spain al-Andalus, or Andalusia and Sicily to which many European srudents went for education; and at the universities andcentres of learning in Europe itself such as Salerno, Padua, Montpellier, Paris,and Oxford , where Islamic works were taught in Latin translations. Muslim scholars such as these and others produced originalworks in many fields. Many of them possessed encyclopaedic knowledge anddistinguished themselves in many disparate fields of knowledge. In view of this, the Center for Muslim Contribution to Civilization was estab-lished in order to acquaint non-Muslims with the contributions Islam has givento human civilisation as a whole. This project aims at making available in English a wide selectionof works representative ofIslamic civilisation in all its diversity. It is made upof translations of original Arabic works that were produced in the formativecenruries of Islam, and is meant to serve the needs of a potentially large reader-ship. Not only the specialist and scholar, but the non-specialist with an interestin Islam and its cultural heritage will be able to benefit from the series. Together, the works should serve as a rich source for the study of the early periodsofIslamic thought. In selecting the books for the series, the Center took into account all majorareas of Islamic intellecrual pursuit that could be represented. Thus the seriesincludes works not only on better- known subjects such as law, theology,jurisprudence, history and politics, but also on subjects such as literature, medi-cine, astronomy, optics and geography. The specific criteria, used to selectindividual books, were these: that a book should give a faithful and comprehensiveaccount of its field; and that it should be an authoritative source. The readerthus has at his disposal virtually a whole library of informative and enlighteningworks. Each book in the series has been translated by a qualified scholar and reviewedby another expert. While the style of one translation will naturally differ fromanother, the translators have endeavoured, to the extent it was possible, to make As a rule, the use of footnotes hasbeen kept to a minimum, though a more extensive use of them was necessitatedIn some cases. This series is presented in the hope that it will contribute to a greater under-standing in the West of the cultural and intellectual heritage ofIslam and willtherefore provide an important means towards greater understanding of todaysworld. May God Help Us! The works selected for inclusion in this series meet specific criteria. Theyare recognized by Muslim scholars as being early and important in their fields, asworks whose importance is broadly recognized by international scholars, and ashaving had a genuinely significant impact on the development of human culture. Readers will therefore see that this series includes a variety of works in thepurely Islamic sciences, such as Quran, [zadith, theology, prophetic traditions sunna , and jurisprudence fiqh. Also represented will be books by Muslimscientists on medicine, astronomy, geography, physics, chemistry, horticulture,and other fields. The work of translating these texts has been entrusted to a group of pro-fessors in the Islamic and Western worlds who are recognized authorities in theirfields. It has been deemed appropriate, in order to ensure accuracy and fluency,that two persons, one with Arabic as his mother tongue and another withEnglish as his mother tongne, should participate together in the translation andrevision of each text. This series is distinguished from other similar intercultural projects by itsdistinctive objectives and methodology. These works will fill a genuine gap inthe library of human thought. They will prove extremely useful to all those withan interest in Islamic culture, its interaction with Western thought, and itsimpact on culture throughout the world. They will, it is hoped, fulfil an importantrole in enhancing world understanding at a time when there is such evident andurgent need for the development of peaceful coexistence. This series is published by the Center for Muslim Contribution toCivilization, which serves as a research centre under the patronage of H. It is directed by a Board ofTrustees chaired by H. The Board is comprised of a group ofprominent scholars. These include H. At its inception the Center was directed by the lateDr Muhanunad Ibraltim Kazim, former Rector of Q;ltar University, who estab-lished its initial objectives. A further committee acting on behalfof the Center has been the prominent university professors who act under thechairmanship of Dr Raji Rammuny, Professor of Arabic at the University ofMichigan. This committee is charged with making known, in Europe and inAmerica, the books selected for translation, and in selecting and enlisting properlyqualified university professors, orientalists and students of Islamic studies toundertake the work of translation and revision, as well as overseeing the pub-lication process. Chairman, Arab Historians Union. Following are the names of the late prominent Muslim figures who may Allah have mercy uponthem passed away after they had taken vital roles in the preliminary discussions of the Centersgoals, work plan and activities. They are Professor Yusuf al-Q! Vmar b. In his introduction to theArabic, Abd al-Wa! There is, however, no extantcopy of any such independent biographical study traceable to Ibn Kathir. Thatsuch a study did exist is questionable, notwithstanding Ibn Kathirs own allusionthereto. Given the unavailability of this particular work, Abd al-Wa! The biography at hand, therefore, is thesame as found in the al-Bidaya. Nevertheless, Abd al-Wa1 id must be commendedfor the not inconsiderable task ofediting and publishing this particular section asan independent unit, and appropriately titling it al-Sira al-Nabawiyya Ii IbnKathir. He died 74 years later, shortly after suffering a total loss of vision. He counts as his tutors such illustrious personages as the eminent historianShams ai-Din al-Dhahabi, the Miiliki jurist Abu Musa al-Qarafi, and the cele-brated Damascene polemicist and jurist Ibn Tayrniyya al-I:Iarrani. Ibn Kathirs was an era of the great political and social upheavals that posedmany challenges to the Muslim world at large, and in particular, to its scholars. What with the scourge of the Tartars threatening the very existence oflslam as asocio-political entity from the outside and the sectarian and ethnic strife createdby the Mamluk revolution doing much the same from within, Ibn Kathir and his 1. According to R. Unpublished dissertation. Ann Arbor:University of Michigan, 21 , classical bibliographers have cited Ibn Kathirs name in morethan one way. Umar b. Kathir b. Otherversions have been given, however, such as appears in al-Ziriklis al-Aclam 1: and Umar RigaKahh.! According to C. Erockelman in his Geschickte der Arabischen Literatur ii. Vienna, no. In addition,the unrelenting pestilence and drought that had plagued the Levant and areaseast thereof, made their burden all the more unwieldy. He wasmourned by his wife Zaynab, the daughter of his teacher, al-MiZZi, who, accordingto some reports, was an accomplished scholar in her own right. Given the very extensive usage of I;adith material in this particular work,a word about the classical nature of such material and its contemporaneousvalidity would be appropriate at this point. Early historical studies of Muslim society and culture, as A. Duri pointsout, "followed broadly two lines that were distinct from each other - that ofI;adith, and that of the tribes i. To that end Muslim scholars began the collection ofsuch data as was related to the Prophet and his era even while he was stillalive. At first, the system of oral retention was popular, but by the middle of thefirst century of the Muslim era, written compilations of I;adith traditions beganto appear. By the end of the third quarter of that century, "a pattern was fixedfor the learning and teaching of the I;adith which flourished in the second andthird centuries. Curtis, Professor Duris article is in large measure an elucidation of what he calls "the tribal type ofhistory. Lewis and P. Holt Oxford University Press, That system, however, was neither systematizednor rigorously applied until the advent of the civil wars fitna , whereuponsources were no longer regarded, prima facie, as trustworthy, but were insteadincreasingly scrutinized to establish authenticity. Thus evolved the elaborateisnad system where every f. As indicated earlier, Ibn Kathirs method in this particular work is more thatof the f. I:Ianbal, and Abu Nuaym thus feature more promi-nently as sources for his biography than do historians such as Ibn Is. Iaq, IbnHisham or al-Tabar!. But, as Abd al-Wa. Iid rightly points out, Ibn Kathir, onoccasion, is not averse to using some rather obscure historical works, some eventhat are no longer extant: the rare historical tractate of Musa b. True to tradition, if not quite on the same scale as, for instance, ,are Ibn Kathlrs copious citations of poetry, almost all ofwhich seem to have beentaken from Mu. Iamrnad b. Iaqs biography of the Prophet. The poems deal witha variety of themes and styles: there is, for instance, the unmistakable sarcasm ofKaab b. Zuhayr as reflected in his lampooning of the Prophet, followed by hissubsequent retraction and apology as in the much celebrated poem, Banat Suad;there is also the occasional celebration of pre-Islamic Arabian chivalry, as in thehaunting ode of Abu al-Bakhtari b. Hisham, when he speaks so movingly of hisvirtual self-immolation for the love of a friend. Then, of course, there are theevocative panegyrics of I:Iassan b. Thabit in defence of Islam, its Prophet, andhis Companions. Ibn Kathir, oddly enough for someone who has plumbed the depths of f. Iaq, but also, at times, the very f. He thus takes almost the same liberties with such material as he does withworks on history, and the reader, particularly of the Arabic text, sometimessearches in vain for all but the gist of the traditions that he ascribes to, say, thesaf. Abd al-Wii. Iid offers two possible reasonsfor this anomaly; the one I believe to be somewhat more plausible than theother. It may well be, he suggests, that Ibn Kathir was simply quoting frommemory, seeing no need for any further textual verification, or it may also bethat he is, in fact, using sources unavailable to us today. This latter hypothesisis, I believe, somewhat unconvincing for it requires, amongst other things, thatIbn Kathir possessed not one, but an entire set of f. Thisseems to result from Ibn Kathirs efforts to present an authentic description ofthe life and times of the Prophet of Islam, and to submit such data as is found inthe popular biographical works to the scrutiny of I;adith literature. The flow ofhis text is, without question, a casualty of this exercise. But, as has been pointedout by a scholar of the Bible, "If we read biblical narrative or in this case the siramaterial as a story, we abandon its historical truth. If we read it as literature, wewill often find literary art in it, but this art takes us further from truth. The contents of works such as Ibn Kathirs sira are today regarded by manyscholars of Islam as largely proto-historical, focusing, that is, on an era whosesource documentation falls short of contemporary historiographical standards. It is, some say, the stuff of myth and legend, entwined in places with real his-torical data. It was, understandably, only a matter of time beforeAlbert Schweitzers "quest of the historical Christ" wonld be appropriated by 6. See Robin L. Knopf, This particular statement appears in the introduction to Maxime Rodinsons own biographyof the Prophet.

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