Beacons Of Life

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Beacons Of Life Author:
Translator: Dr. Mahmoud Ayoub and Dr. Lynda Clarke
Publisher: World Organization for Islamic Services (WOFIS)
Category: Texts of Hadith

Beacons Of Life

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Author: Abu Ali al Fadl ibn al Hasan Tabarsi
Translator: Dr. Mahmoud Ayoub and Dr. Lynda Clarke
Publisher: World Organization for Islamic Services (WOFIS)
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Beacons Of Life

Beacons Of Life

Author:
Publisher: World Organization for Islamic Services (WOFIS)
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Alhassanain (p) Network for Islamic Heritage and Thought

Beacons of Light

Beacons of Light: Muhammad, the Prophet and Fatimah az-Zahra’ (the Radiant) a Partial translation of I'lamu 'l Wara bi Alami 'l-Huda

The Prophet of Islam (s), his signs, miracles, biography and family life, and a biography of his daughter Lady Fatima (a).

Author(s): Abu Ali al Fadl ibn al Hasan Tabarsi

Translator(s): Dr. Mahmoud AyoubDr. Lynda Clarke

Publisher(s): World Organization for Islamic Services (WOFIS)

www.alhassanain.org/english

IN THE NAME OF ALLAH

Table of Contents

Foreword 5

Notes 7

Prologue 8

Notes 9

The Holy Prophet of Islam 10

His Birth And Lineage, And The Time Of His Death 10

His Names, Epithets And Honorable Lineage 11

The Span Of His Life, Peace Be Upon Him 13

Notes 14

Concerning his Resplendant Signs and Miracles 15

Notes 38

The Beginning of the Call 40

The Beginning of his Call 40

The Quraysh Admit the Miraculous Qualities of The Qur'an 43

How Allah Protected Muhammad Against The Mockers 45

The Migration to Abyssinia and an-Naiashi's assent to Muhammad's Prophethood 46

The Prophet is Persecuted by the Associators and Hamzah accepts Islam 49

The Prophet's Night Journey to Jerusalem and his Hiding in a Ravine Belonging to Abu Talib 51

The Prophet Offers Himself To Neighboring Arab Tribes. The Allegiance Of The Ansar To Him, And The Event Of Al-`Aqabah 54

The Signs Which were Revealed Concerning His Prophethood, and Other Events of His Life Until He was Commanded to Fight 62

Notes 72

A General Account of the Prophet's Battles 73

The Great Battle Of Badr 75

The Raid of Dhu Amarr 78

The Raid Of Al-Qaradah 79

The Battle Of Uhud 80

The Battle Of Hamra'u'l-Asad 84

The Raid of Ma'nnah 85

The Battle against the Banu 'n-Nadir 86

The Battle against the Tribe of Lihyan 87

The Battle of Banu 'l-Mustaliq 91

The Treaty of Al-Hudaybiyyah 93

The Battle Of Khaybar 95

The Engagement Of Mu'tah 99

The Conquest Of Mecca 100

The Engagement of Hunayn 108

The Siege of At-Ta'if 111

The Battle Of Tabuk 116

The Death of The Prophet 127

Notes 133

His Wives, Children and Relatives 135

The Wives Of The Apostle Of Allah And His Children 135

The Prophet's Paternal Uncles And Aunts 139

The Prophet's Relatives In Nursing 140

The Prophet's Male and Female Clients, and His Maidservants 140

Notes 141

Fatimah Az-Zahra', Daughter of the Holy Prophet of Islam 143

Her Birth, Names and Epithets 143

Proofs of her `Ismah (Sinlessness), some of the Signs Proving her Status with Allah, and Traditions indicating her Excellence and Exalted Status 143

The time of Fatimah's Death and the Spot of her Grave 146

Note 147

Foreword

It has been our intention for a long time to translate into English a book that would narrate the lives of the fourteen ma`sumin (sinless ones) - the Prophet, peace be upon him and the people of his household, his righteous and pure daughter Fatimah az-Zahra', peace be upon her, and the Twelve Imams, peace be upon all of them.

Such a book would, it was hoped, discuss the circumstances of the Prophet, his daughter Fatimah and the Imams of his descendants. It would present proofs of their special favor with Allah, and the exalted status with which He favored them. The book would also present proofs of the obliga­tions with which Allah has charged all men to obey and follow them.

When Kitabul-Irshad ila Hujaj Allah 'alal-'Ibad (The Book of Guidance to the Proofs of Allah over Mankind) of ash-Shaykh al-Mufid was recently translated into English by I. K. Howard, we felt that it had largely fulfilled our hopes for the author, Abu `Abdillah Muhammad ibn Muhammad ibn an-Nu'man al-`Ukbari al-Baghdadi, known as ash-Shaykh al-Mufid (336-413/948-1022), was one of the foremost scholars of the Imami Shi`i community, and one of its greatest jurists and theologians. We therefore decided to republish the book ourselves with a special introduction, which is now in the process of being translated. As soon as this introduction is ready, we shall, with Allah's help, proceed with our task.

It is clear, however, that Kitabul-Irshad lacks two important sections which are necessary for the purpose of giving an account of the fourteen sinless ones. The first would be concerned with the most honored Prophet, peace be upon him and the people of his household, and the second would deal with the righteous and pure Fatimah az-Zahra', peace be upon her.

We have also explained in the introduction to our forthcoming edition of Kitabul-Irshad that these two sections would not have been ap­propriate for the purpose of the book of our ash-Shaykh al-Mufid, who was only concerned in it with the Twelve Imams and the proofs of the imamate. But they are crucial for the aim which we are seeking to achieve here.

It is important to observe that the author of the book I'Iamu 'l-Wara bi A'lami 'l-Huda, of which this volume is a partial translation, used, in writing it the same methodology as Kitabul-Irshad, and was in fact guided by it. In fact, most of the chapters of I'Iamu 'l-Wara are summaries of the chapters of Kitabul-Irshad, with important additions which the author found suitable for the subject matter as he treated it. More significant for our purpose, however, is the fact that the author added the two sections which are absent from Kitabul-Irshad. Finally, a translator was found who agreed to undertake the task of rendering these two sections into English.

Here we must refer to an important matter which has been treated at length in our introduction to Kitabul-Irshad - namely that at -Tabrisi, like his predecessor al-Mufid, relies, in many of the discussions of his book, on the works of the historians and hadith transmitters of our Sunni brothers. In our introduction also we discuss in detail the reasons which compelled them, as well as others of our worthy scholars, to do so. With regard to the book I'lamu 'l-Wara, the author frequently cites his compatriot the famous traditionist and learned Shafi`i jurist Abu Bakr Ahmad ibn al-Husayn al-Bay­haqi (384- 458/ 994 -1066) , while dealing with the biogra­phy of the Holy Prophet.

This is particularly the case with al-Bayhaqi's book Dala'ilu 'n-Nubuwwah. at-Tabrisi's use of al-Bayhaqi's work may lead to some misunderstandings of the position of Imami Shi`is on some of the traditions cited from this book in I'lamu 'l-Wara. An example of this is certain traditions which at-Tabrisi quotes from al-Bayhaqi asserting that Abu Talib (the Prophet's uncle) died without believing in the Muhammadan dispensation (see below, p. 81) .

Yet all the Imams have agreed on the falsity of this view, and were followed in this by Imami Shi`i, and even the entire Shi'i community. The authenticity of yet another tradition concerning particular men among the Prophet's companions spending of their wealth in provisioning the army for the Battle of Tabuk (see below, p.188), which at-Tabrisi also quotes from al-Bayhaqi, is questioned by non-Shi'i tradi­tionists. They held a different view of this event, which we omit to mention here in order that we might not be accused of sectarian fanaticism.

As at-Tabrisi himself says concerning the verse of the Cave (see at-Tawbah, 9:40): “The Shi'ahs have something to say in connection with this verse concerning the Prophet (may the prayers of Allah and peace be upon him and his family) and the sakinah (i.e., the peace or tranquility which was sent down by Allah), which we have thought better not to relate so as not to be accused of anything (i.e., fanaticism).”1

The author of I'lamu'l-Wara bi A'lami'l-Huda, Ash-­Shaykh Aminu'd-Din Abu 'Ali al-Fadl ibn al-Hasan ibn al-Fadl at -Tabrisi (c. 468 - 548/1076 -1154), was one of the foremost scholars, jurists and Qur'an commentators of the Imami Shi`i community. He is the author of the well-known commentary on the Qur'an, Majma'u'l-Bayan li `Ulumi'l Qur'an.

The author studied with a large number of both Shi`i and Sunni scholars. His disciples and those who transmitted ahadith (traditions) from him were likewise numerous, and all were well-recognized scholars. at -Tabrisi wrote books and treatises on many religious, scientific and literary subjects.

A detailed account of at-Tabrisi and of his life, teachers, students and works (already written) will accompany the preface to a future complete translation of this important work. of the author - as it is our hope that Allah, the Ex­alted, will soon provide us the means to complete this work. Here, however, we will confine ourselves to what was said concerning him by two figures prominent in the fields of, belles-lettres, and biography.

At-Tabrisi's contemporary and townsman the well known historian, 'Ali ibn Abi 'l-Qasim ibn Funduq al-Bay­haqi (493 - 565/ 1100 -1169 or 70) says: “al-Imam as-Said Abu 'Ali, was originally from Tabris, a place between Qashan and Isfahan. He then settled in Mashhad-i Sanabad (i.e., present day Mashhad) at Tus, and his tomb is now to be found there near the Qatlagah Mosque . .

The Imam was unique in his age in the science of grammar . and had expertise in the other sciences such that many were able to benefit and learn from him. He moved to Bayhaq in 523/1129, and settled there, where a school was founded for him in the quarter of Darwazah-i `Iraq (`Iraq Gate). He also composed a great quantity as well of poetry in his youth . ., and has many other words also. He was distin­guished in arithmetic and algebra. He died in the capital city of Sabzawar (i.e., Bayhaq) on the night of al-Adha, on the 10th Dhi'l-Hijjah, 548 (26th February, 1154), and was taken to his resting-place in Mashhad (Tarikh-i Bayhaq, ed., Qari Sayyid Kalim Allah Husayni”.2

Another learned and well-known scholar, the Wazir Jamalu'd-Din, Abu 'l-Hasan 'Ali ibn Yusuf al-Qifti (564 -646/1172-1248), says: “He lived in Bayhaq where he was a grammarian and exegete, and foremost teacher of these sciences. Students flocked to him to benefit from his great knowledge, and from his eloquence both in poetry and in prose.”

I'lamu 'l-Wara bi A'lami 'l-Huda, is divided into four parts. The first part deals with the Prophet and Fatimah az-­Zahra', and the second part deals with the Commander of the Faithful, 'Ali ibn Abi Talib. The third part narrates the lives of the rest of the Imams, except the Twelfth. The fourth part discusses the imamate of the Twelve Imams, as well as the birth and occultation of the Twelfth lmam.

The edition used for this translation (ed., `Ali Akbar Ghifari, pub. Dar al-Ma'rifah, Beirut, 1399/1979), based on a manuscript in the private collection of the well-known traditionist as-Sayyid Jalalu'd-Din al-Urmawi, as well al-­Majlisi's Biharu'l-Anwar, where the entire book is copied in various contexts in several volumes. Another important source used in preparing the edition was Kitabu'l-Irshad, which was extensively used by at-Tabrisi himself, used in this translation. Finally, the editor consulted all the sources which at-Tabrisi himself cites in the book.

This small volume was translated and annotated by Dr. Mahmoud M. Ayoub, research associate of the Centre of Religious Studies, and Lynda G. Clarke, doctoral candidate of the Department of Middle East and Islamic Studies, University of Toronto, Canada. It is our hope that the rest of the book I'lamu'l-Wara bi A'lami'l-Huda, will be one day translated into English by Dr. Ayoub and Mrs. Clarke, or that someone else qualified would undertake this worthy task.

World Organization For Islamic Services,

(Board of Writing, Translation and Publication ).

17/ 3/1406 30/11/1985 Tehran - IRAN.

Notes

1. Majma'u 'l-Bayan, Matba'atu'l-`Irfan, Sayda (Lebanon), 1355/1936, vol. 5, p. 32.

2. Hyderabad, Deccan: Da'iratu'l-Ma'arif al-`Uthmaniyyah, 1388/1968), pp. 420- 21.

Prologue

In the Name of Allah, the Merciful, the Compassionate

Praise be to Allah, the One and only God:

The eternal refuge, who did not beget, nor was He begotten. Nor is there anyone equal to Him (Qur.112).

Far exalted is He over having mate or offspring, or being subject to number and effort. Sanctified over resemblances is His essence. His great­ness transcends the minds of men, and His majesty has baffled the subtleties of human reason. Through clear testi­mony does His proof shine forth, and His wisdom is manifest in all things. He established truth, and made clear His proofs and elucidations through the beacons (that is, the Imams) and the clear evidences which He raised up. He destroyed falsehood, as He utterly refuted its errors.

Allah's blessings be upon His chosen servant and Prophet, the most excellent of prophets and messengers, and of people who have come and those who are yet to be - the bearer of glad tidings who invited men to Allah by His leave, the luminous lamp (see Qur'an. 33:45-6) and master of the masters of the Arabs and non-Arabs - Muhammad ibn `Abdillah ibn `Abdi 'l-Muttalib.

Peace be upon his vicegerents, the rightly guided Imams, who are satisfied with Allah's pleasure: they who are the chosen of Muhammad's fragrant shoot; who are the guard­ians of his sacred law; they who are protected (by Allah) from all impurity and abomination; they who are chosen over all humankind and the jinn. Through them anyone promised good by Allah shall receive His promise; nor will anyone be able to traverse the sirat1 , except by their per­mission. They are the cushion of the middle course (upon which all must lean).2

Anyone who seeks to precede them shall go astray, and he who turns away from them shall perish. Yet he who abides with them shall achieve his goal. They are like the gate of forgiveness (bab hittah),3 and like the Ark of Noah - he who enters it shall be saved, arid he who abandons it shall drown and perish. They are the elect of the Apostle and the chosen of his descendants. Allah linked their knowledge to knowledge of the Prophet, and made love for them as binding as love for him. They are the foundations of Islam: the Imams of humankind and the proofs of the Guardian, the (Lord of) Peace4 .

They are lamps in the darkness and guides to every desire. The best of blessings and peace be upon them, so long as lightening flashes, clouds pour down their rain and gardens adorn themselves with fruits and herbage.

(The author) has thus determined to write a book containing the names of the guiding Imams: the masters of authority, the people of command, the people of remem­brance (see Qur'an. 4:59 and 16:43 ) and the people of the household of revelation from whom Allah has removed all impurity, and purified with a great purification5 (. It shall contain their biographies: the times of birth, and the spans of their lives and reports of their private lives and righteous deeds. It shall present proof texts sup­porting the truth of their imamate, as well as the signs which Allah manifested concerning them and which testify to their exalted status over all others.

The author contemplated all this, pondering it well, then said to himself: “If indeed the Apostle of Allah is the tree of which the Imams are the branches, the garden of which they are the flowers, the wellspring of knowledge of which they are the repositories, the essence of wisdom of which they are the treasurers, the legislator of the religion of which they are the keepers, and the recipient of the Book of which they are the bearers; he would then be more worthy to be first mentioned. The miracles which bespeak his apostleship, the signs pointing to the truth of his Prophethood, his great miracles and incontrovertible proofs, must all be set forth.

He thus sought Allah's aid in beginning and completing such a work, and entitled it ” I`lamu 'l-wara bi a A`lami 'l-huda ”. He divided it into four parts: the first deals with the Messenger of Allah; the second concerns itself with the Commander of the Faithful, 'Ali ibn Abi Talib; and the third deals with the Imams of his descendants, beginning with al-Hasan ibn 'Ali and ending with al-Hasan al-`Askari (the eleventh Imam), peace be upon them. The fourth and final part discusses the imamate of the twelve Imams, as well as the twelfth Imam. Each part is in turn divided into different chapters and sections, rich with precious knowledge and wisdom, each separately and all together.

For in this book I have brought forth a brilliant pearl for the hearts of the faithful, and the noblest sounds to be poured upon the ears of the people of certainty. Allah the Exalted grants support; He guides to the right course and to wise counsel. In Him do I trust, and to Him do I turn.

Notes

1. 'Sirat' means path or way. It is the way of Islam (submission) to God, or iman (faith) in God. This is clearly intended in the opening surah of the Qur'an, verses 6 and 7. The sirat is also said to be a bridge stretched over Hell, which all creatures traverse. The imams, and especially the first Imam 'Ali ibn Abi Talib, have often been identified in Shi'i tradition with the sirat. See Ayoub, M., The Qur'an and its Interpreters (Albany: State University of New York Press, 1983), vol. I, p. 48.

2. The phrase 'middle cushion' (an-numriqatu'l-wusta) is here used metaphorically to signify that the imams are the 'cushion', or source of justice, to whom all creatures must turn in all their affairs. (Editor's Note.)

3. See Qur'an 2:58 and 7:161. See also Ayoub, M., The Qur'an and its Interpreters, pp.106-107. This is related on the authority of the fifth Imam al-Baqir, who said: “We are the gate of your hittah.” See al-'Ayyashi, Abu 'n-Nadr Muhammad ibn Mas'ad as-Sulami as­-Samarqandi, Tafsiru'l-Ayyashi, 2 vols. (Tehran: al-Maktabatu'l­Islamiyyah, n.d.), vol. l, p. 45.

4. (see Qur'an. 59:23 ) .

5. see Qur'an. 33 :33

The Holy Prophet of Islam

This section deals with the Prophet Muhammad, may Allah's blessings be upon him and the people of his house­hold: his lineage, birth, the time of his call by Allah to apostleship, his age and the time of his death, his epithets and characteristics, the proofs of his Prophethood, and his mir­acles, his children and wives, and his paternal and maternal uncles. It provides information concerning some of his battles and other events of his life. It consists of six chapters; the first, divided into three sections, deals with his lineage and birth, his age and the time of his death.

His Birth And Lineage, And The Time Of His Death

The Prophet Muhammad was born on Friday before sunrise on the 17th of Rabi `u 'l-Awwal in the `Year of the Elephant', 570/71.

According to Sunni tradition, he was born on Monday. Traditionists have, however, differed concerning the date. Some said it was on the second night of Rabi'u'l-Awwal, others on the tenth. This was after thirty-four years and eight months of the reign of Anushirwan son of Qubad, King of Persia, who killed Mazdak and exterminated the Dualists.

It is to this that the hadith attributed to the Messenger of Allah refers: “I was born during the reign of the just and righteous King.” His birth occurred also after eight years and eight months of the reign of `Amr ibn Hind, King of the Arabs. His agnomen was Abu 'l-Qasim. Anas ibn Malik re­ported that, “When Ibrahim son of the Prophet was born, Gabriel came to him and said, `Peace be upon you, O Abu Ibrahim'. ”

His genealogy is as follows: Muhammad ibn `Abdillah ibn `Abdi 'l-Muttalib - whose name was Shaybatu'l-Hamd - ibn Hashim - whose name was `Amr - ibn `Abd Manaf - whose name was al-Mughirah - ibn Qusayy - whose name was Zayd - ibn Kilab ibn Murrah ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn an-Nadr - known as Quraysh - ibn Kina­nah ibn Khuzaynah ibn Mudrikah ibn Ilyas ibn Mudar ibn Nizar ibn Ma'add ibn `Adnan. It is reported that the Prophet said, “When my genealogy reaches `Adnan, then go no fur­ther”. It is also related on the authority of Umm Salamah the wife of the Prophet, who said, “I heard the Prophet say (recounting his own lineage), `Ma'add ibn `Adnan ibn Udad ibn Zayd ibn Thara ibn A'raqu 'th-Thara'.” Umm Salamah also said: “Zayd is Hamaysa'; and Thara is Nabt; and A'raqu 'th Thara is Isma'il (Ishmael) ibn Ibrahim (Abraham).” She continued: “Then the Apostle of Allah recited,

' Ad, Thamud and the people of the well (Rass) and many gener­ations between' (Qur'an. 25:38) ,

which only Allah knows.”

Ash-Shaykh Abu Ja'far ibn Babawayh, may Allah be pleased, with him, reported another genealogy as follows: `Adnan ibn Udd ibn Udad ibn Yamin ibn Yashjub ibn Mun­har ibn Sabugh ibn Hamaysa` ; or in another version: `Adnan ibn Udad ibn Zayd ibn Yaqdud ibn Yaqdum al-Hamaysa` ibn Nabt ibn Qaydar ibn Isma'il ibn Ibrahim. It is generally believed by most historians and genealogists that `Adnan was Udd ibn Udad ibn al.-Yasa` ibn al-Hamaysa` ibn Salaman ibn Nabt ibn Hamal ibn Qaydar ibn Isma'il ibn lbrahim ibn Tarih ibn Takhar ibn Sarakh ibn Ar'awa' ibn Faligh ibn `Abir, who was the Prophet Bud. Had was the son of Shalikh ibn Arfakhshadh ibn Sam (Shem) ibn Nah (Noah) ibn Lamk ibn Mattushalakh (Methuselah) ibn Ukhnakh, who was the Prophet Idris (Enoch). Ukhnakh was the son of Yarid ibn Mahla'il ibn Qaynan ibn Unash ibn Shith (Seth) ibn Adam, the father of humankind.

The Prophet's mother was Aminah bint (daughter of) Wahb ibn `Abd Manaf ibn Zuhrah ibn Kilab ibn Murrah ibn Ka'b ibn Lu'ayy ibn Ghalib.

Halimah daughter of `Abdullah ibn al-Harith ibn Shijnah as-Sa'diyyah of the (tribe of) Bana Sa'd ibn Hawazin nursed him until he reached the age of weaning. Thuwaybah, the servant of Aba Lahab ibn `Abdi l-Muttalib, also nursed him while nursing her own son Masrah. This was before Halimah accepted the task. Thuwaybah died a Muslim in the seventh year of the Hijrah, and her son died before her. She had also nursed Hamzah ibn `Abdi'I-Muttalib, the Prophet's pater­nal uncle. Thus the Messenger of Allah said of Hamzah's daughter: “She is the daughter of my nursing brother.” Hamzah was four years older than the Apostle of Allah. As for his grandmother, the mother of his father `Abdullah, she was Fatimah daughter of `Amr ibn `A'idh ibn `Imran ibn Makhzum. The mother of `Abdu 'l-Muttalib was Salma daughter of `Amr of the tribe of an-Najjar. Hashim's mother was `Atikah daughter of Murrah ibn Hilal of the tribe of Sulaym. Qusayy and Zuhrah's mother was Fatimah daughter of Sa'd of the tribe of Azdu 's-Sarat.

The Prophet proclaimed his apostleship on the twenty-seventh of the month of Rajab. He was then forty years of age, and died on Monday, two nights before the end of Safar in the eleventh year of the Hijrah. He was then sixty-three years old.

His Names, Epithets And Honorable Lineage

Among his names are those which are in the Qur'an; they are as follows: the Apostle, and the unlettered Prophet, as Allah says:

They who follow the Apostle, the unlettered Prophet whom they find inscribed in the Torah and the Gospel (Qur'an. 7:157).

Others are: al-muzammil (enshrouded) and al-mudaththir (enwrapped), as in Allah's saying:

O you who are enshrouded, and O you who are enwrapped (see Qur'an. 73:1 and 74:1 ) .

Still others are: an-nadhir al-mubin (the clear warner), as Allah says:

Say, I am the clear warner (Qur'an. 15:89) ,

and Ahmad, as Allah says:

and announcing the coming of an apostle after me, whose name is Ahmad (Qur'an. 61:6) .

His name Muhammad is also mentioned, where Allah says:

Muhammad is the Apostle of Allah (Qur'an. 48:29) ,

and al-Mustafa, as in Allah's saying:

Allah elects Messengers from among angels and men (Qur'an. 22:75).

He is also called karim (noble), as in Allah's saying:

It is surely the speech of a noble Messenger (Qur'an. 69:40) .

Allah called him nur (light), as in His saying:

There have come to you from Allah a light and a clear Book (Qur'an. 5:15 ) .

He also called him ni`mah (favor) in His saying:

They know Allah's favor, yet they deny it (Qur'an. 16:83 ) ,

and rahmah (mercy), as He says:

We have not sent you, except as a mercy to humankind (Qur'an. 21:107 ) .

He also called him abd (servant), as Allah says:

It is He who sent down the criterion (Furqan) to His servant (Qur'an. 25:1 ) .

He is called ra`uf rahim (kindly and com­passionate), as in Allah's saying:

He is kindly and com­passionate toward the people of faith (Qur'an. 9:128) .

Allah called him shahid (witness), mubashshir (bearer of glad tidings) nadhir (warner) and da`i (summoner), as He says:

We have sent you as a witness, bearer of glad tidings, warner, a summoner to Allah by His leave, and a luminous lamp (Qur'an. 33:45 - 6) .

Allah also called him mundhir (warner), as in His saying:

You are surely a warner (Qur'an. 13:7).

Allah called him `abd Allah (God's servant) as in His saying:

When the servant of Allah rose up to summon him, they nearly rushed at him in crowds (Qur'an. 72:19) .

Allah called him mudhakkir (reminder) in His saying:

You are surely a reminder (Qur'an. 88:21 ) .

Allah also called him Taha and Yasin.1

Others of the Prophet's names and epithets are re­ported in the hadith. Thus Muhammad ibn Isma'il al-Bukhari reported on the authority of Jubayr ibn Mut'im that he heard the Apostle of Allah says: “I have many names: I am Muhammad, I am Ahmad. I am al-mahi (the effacer), for through me Allah shall efface rejection of faith. I am al-hashir (the gatherer), for all men shall be gathered at my heels (on the last day). I am al-aqib (the last to follow), after whom there shall be no other (prophet).”2

In another tradition: “I am the effacer” is taken to mean, he through whom the sins of those who follow him shall be effaced. In yet another tradition he is called al-muqaffi (that is he who followed all other prophets), nabiyyu't-tawbah (the prophet of penitence), nabiyyu'I-malhamah (the prophet of war), al-khatim (the seal), al ghayth (the succorer), and al-mutawakkil (he who trusts in Allah).

The names of Muhammad in ancient scriptures are also numerous. Some of these are: ma'udh ma'udh, which is in Hebrew in the Torah.3 In the Psalms his name is Faruq (the one through whom falsehood is distinguished from truth).

Ash-Shaykh Abu Bakr Ahmad al-Bayhaqi related in his book Dala'ilu'n-Nubuwwah on the authority of Ibn `Abbas, who said that the Messenger of Allah said, “Allah, exalted is He, divided creatures into two groups, and placed me in the best group. Thus Allah speaks of the people of the right and the people of the left (see Qur'an. 90:18-19) ; I am of the people of the right, and I am the best of the people of the right. Allah then divided the two groups into three, and placed me in the best third. This is clear from His saying:

And the people of the right hand, who are the people of the right hand? And the people of the left, who are the people of the left? And those who precede, precede: they are the ones brought near (Qur'an. 56:8-10) .

I am among those who precede, and I am the best of those who precede (that is in accepting true faith and in the performance of good deeds). Allah then divided these three groups into different tribes and placed me in the best tribe. Thus He says: We made you into nations and tribes (Qur.49:13). I am the most righteous of the children of Adam, and the noblest of them in the sight of Allah. I do not boast. Allah then made of the tribes different houses and placed me in the best house. Thus He says:

Surely Allah wishes to remove all abomination from you people of the house and purify you with a great purification (Qur'an. 33:33).

I and the people of my household are therefore purified from all sins.”4

Al-Hakim Abu `Abdillah reported on the authority of Suf­yan ibn `Uyaynah who said: “The best verse which the Arabs recited is that which Abu Talib recited concerning the Prophet

And (Allah) derived for him a name from His name in order that He might exalt him;

The Lord of the Throne is Mahmud, and he is Muhammad.5

Others said that this verse was composed by Hassan ibn Thabit (the famous poet of the Prophet) as part of a poem which begins with the words:

Do you not see that Allah sent His servant with His clear proof;

For Allah is Most High and Most Glorious.

Among the Prophet's epithets mentioned in the hadith are: `the camel rider', `eater of the shoulder'6 , `prohibiter of the eating of dead animals', `he who accepts gifts',7 `the seal of Prophethood', `holder of the thick staff' (as a sign of authority), and `the messenger of mercy'. It is said that his agnomen (kunyah) in the Torah is Abu 'l-Aramil (the man who cares for widows), and his name is the man of the thick staff.

It is reported that the Prophet said: “I am qutham, `the perfect one' and `the possessor of all goodness' ”. He also said, “I am the first and the last, the first in Prophethood and the last to be sent by Allah as a messenger.”

The Span Of His Life, Peace Be Upon Him

Muhammad lived to be sixty-three years of age, two years and four months of which he lived with his father. He lived with his grandfather `Abdu 'l-Muttalib for eight years. After the death of `Abdu 'l-Muttalib, his uncle Abu Talib cared for the Prophet, greatly honoring and protecting him. Abu Talib stood by the Prophet and supported him all his life. Ibn Ishaq (the famous biographer of the Prophet) also reported that the Prophet's father died before his birth. It is also ­related that he died when the Prophet was seven months old.

Ibn Ishaq reported that Aminah, the Prophet's mother, took him to his maternal uncles, the sons of `Adiyy of an­-Najjar tribe, in Medina. On her way back to Mecca, she died in a spot called al-Abwa'. The Messenger of Allah was then six years old. It is related on the authority of Buraydah (al-Aslami, one of the Prophet's Companions) that one day the Prophet came to a grave. He sat at it, and all those who were with him also sat down around him. He then began to turn his head, as though he was talking to someone. Then he wept. He was asked, “What causes you to weep O Mess­enger of Allah?” He answered, “This is the grave of Aminah daughter of Wahb. I asked permission of my Lord to visit her grave, and He permitted me. I felt compassion for her and wept.” (Buraydah continued) “I never saw anyone weep so bitterly as he did at that time.” In yet another tradition, it is reported by Muslim in his as-Sahih that the Prophet said: “I asked permission to visit the grave of my mother, and it was granted me. Visit the graves, therefore, because they remind you of death.”8

The Prophet married Khadijah daughter of Khuwaylid at the age of twenty-five. His uncle Abu Talib died when he was forty-six years, eight months and twenty-four days old. Khadijah also passed away three days after Abu Talib. Therefore, the Apostle of Allah called that year `the year of sorrow'. `Urwah ibn az-Zubayr (his father az-Zubayr being a cousin and close Companion of the Prophet) related from his father that the Apostle of Allah said, “The people of Qu­raysh continued to stay away from me until Abu Talib died.”

The Prophet remained in Mecca after his call to Prophethood for thirteen years. Then he left it and migrated to Medina, after hiding in the cave for three days. It is also reported that he hid for six days. He entered Medina on Monday the 11th of Rabi `u 'l-Awwal, 1 A H., where he lived for ten years. He died on Monday, two nights before the end of Safar 11/632. His relatives and Companions differed on where he was to be buried. Then the Commander of the Faithful ('Ali) said: “Allah, be He exalted, received the soul of His Prophet in the purest of spots; let him, therefore, be buried there.” They accepted his advice and buried the Prophet in the room where he died.

Notes

1. See Qur'an 20:1 and 36:1. These are letters which appear at the head of 29 surahs of the Qur'an. Muslim tradition has generally used Taha and Yasin as names of the Prophet.

2. al-Bukhari, Muhammad ibn Isma'il, as-Sahih, 8 vols. (Beirut: Daru'l-Fikr, n.d.), vol. 4, p. 262.

3. me'od me'od is a Hebrew phrase meaning 'exceedingly'. See Gen. 17:2, 6 and 20.

4. al-Bayhaqi, Abu Bakr Ahmad ibn al-Husayn, Dala'ilu 'n-Nubuw­wah, ed. 'Abdu 'r-Rahman Muhammad 'Uthman, 3 vols. (Cairo: Daru'n-Nasr li't-Tiba`ah, 1389/1969), vol.1, p.133.

5. The words mahmud and muhammad are both derived from the root h-m-d meaning to praise; hence Muhammad is derived from God's name Mahmud, the All-Praised.

6. See al-Hakim, Abu `Abdillah Muhammad ibn `Abdillah an-Naysa­buri, al-Mustadrak 'ala Sahihayn, 4 vols. (Beirut: Daru'l-Fikr, 1398/ 1978), vol. 3, pp. 219 - 20.

7. It is held in Shi`i tradition that neither the Prophet nor his descend­ants can accept charity (sadaqah), but rather only the fifth (khums) of a Muslim's savings, in money or in property. They can also accept a gift (hadiyyah). See below, pp. 102.

8. Muslim, Abu 'l-Husayn, Muslim ibn al-Hajjaj al-Qushayri an-Nay­saburi, as-Sahih, with Nawawi's Commentary, 18 vols. (Beirut: Daru'l-Fikr, 1389/1978), vol. 7, p.46.