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The term '''Bi'tha''' (Arabic: {{ia|البعثة}}), refers to the moment when [[Muhammad b. Abd Allah]] (s) was divinely appointed as a Prophet, marking the birth of Islam and the beginning of a transformative chapter in human history.
'''Bi'tha''' (Arabic: {{ia|البعثة}}), is the appointment of Muhammad b. 'Abd Allah as a prophet by God which marked the beginning of Islam.


In the 40th year following the [[Year of the Elephant]] ([[‘Aam al-Fil]]), Prophet Muhammad (s) received the first divine revelation during his spiritual retreat in the Cave of Hira near Mecca. His prophethood was accompanied by extraordinary miracles, many of which had been prophesied in previous scriptures. At the time, Prophet Muhammad (s) was around 40 years old.
In the fortieth year after the [[Year of the Elephant]], while seeking solitude in the [[Hira Cave]] near [[Mecca]], the revelation was bestowed upon Muhammad. This marked the beginning of his prophethood, accompanied by miracles, as foretold in previous scriptures. Muhammad was around forty years old at the time.
Though there is some variation in traditions regarding the exact date of this event, Shia Muslims traditionally observe the 27th of Rajab as the day of his prophethood. At the same time, [[Ahl al-Sunnah]] places more significance on the 17th of [[Ramadhan]]. According to multiple narrations, the prophetic mission commenced with the revelation of the first five verses of [[Surah Al-'Alaq]]. Notably, the first to accept Islam were [[Lady Khadijah]] (a.s) and Imam Ali (a.s).


== '''The Etymology of Bi'tha (Prophethood)''' ==
There is a difference of opinion regarding the exact date of the Prophet's mission; the 27th of Rajab is more commonly accepted by Shia Muslims, while the 17th of Ramadan is more widely accepted by Sunnis. According to traditions, the first revelation was the first five verses of [[Sura al-'Alaq]]. The first to believe in [[the Prophet(s)]] were [[Khadija(a)]] and [[Ali(a)]].
The term Bi'tha originates from the Arabic root letters "ب-ع-ث" (b-'a-th), <ref>Mufradat, Volume 1, p. 132, the term "Ba'atha / بعث"</ref>which carry the meanings of "to send forth," <ref>Al-‘Ayn, Volume 2, p. 112, the term "Ba’atha/ بعث"</ref>" to raise," <ref>Al-Tahqiq, Volume 1, p. 295, the term "Ba’atha"</ref> or "to dispatch." <ref>Mufradat, Volume 1, p. 133
</ref> This root encapsulates the dual notions of selection and mission, emphasizing the idea of appointing someone for a specific purpose. <ref>Al-Tahqiq, Volume 1, p. 295</ref>
In Islamic theology, Bi'tha specifically refers to God's divine appointment of prophets to guide humankind. <ref>Farhang-e Shi'a, p 159</ref> This concept is supported by several Quranic verses, such as verse 36 of Surah An-Nahl and verse 15 of Surah Al-Isra, where God speaks of sending prophets to deliver His message and the consequences faced by those who reject it.


== '''The Verse of the Qur’an about Bi’itha''' ==
== Concept ==
"'''وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ'''"
"And We have certainly sent into every nation a messenger, [saying], 'Worship Allah and avoid Taghut."


== '''The Condition of the Hijaz Before Prophethood (Bi’itha)''' ==
Bi'tha, derived from the root "ba-'ayn-tha",<ref>''Mufradāt'', vol. 1, p. 132, the term "Ba'th/بعث"</ref> signifies sending,<ref>''Al-ʿAyn'', Volume 2, p. 112, the term "Ba'atha/ بعث"</ref> awakening,<ref>''Al-Tahqīq fī Kalimāt al-Qurʾān al-Karīm'', Volume 1, p. 295, the term "Ba'atha"</ref> or dispatching.<ref>''Mufradāt'', vol. 1, p. 133</ref> In its various usages, this root encompasses the concepts of selection and sending, collectively understood as 'awakening.'<ref>''Al-Tahqīq fī Kalimāt al-Qurʾān al-Karīm'', Volume 1, p. 295</ref> In Islamic theology, bi'tha specifically refers to God appointing prophets to guide humanity.<ref>''Farhang-i Shīʿa'', p 159</ref> This concept is rooted in Quranic verses such as 16:36 and 17:15, where God emphasizes belief in Him, the sending of prophets, and the punishment for those who disbelieve."
In the [[Holy Quran]], the period before the advent of Prophethood is described using the term "manifest error". <ref>Surah Al-Jumua, Verse 2</ref> This era is referred to in Islamic sources as the "Jahiliyya" (جاهلية), or the Age of Ignorance. According to [[Imam Ali]] (a.s), religious beliefs during this time were highly diverse; some individuals equated God with physical objects, while others associated divine attributes and revered names with idols. <ref>Nahj al-Balagha, Sermon 1</ref>
During this period, idol worship was prevalent among the Arabs, with a large number of idols present, reaching up to 360 within the [[Kaaba]]. Idols such as [[Manat]], <ref>Al-Asnam, p. 13</ref> [[Lāt]], <ref>Al-Asnam, p. 16</ref> [[‘Uzzā]], <ref>History of Pre-Islamic Arabia," p. 379</ref> and [[Hubal]] <ref>Al-Asnam, p. 27</ref> were particularly venerated among the polytheists. In addition to idol worship, religions such as [[Judaism]], [[Christianity]], and [[Zoroastrianism]] were also known among the Arabs during the era preceding the Prophethood.


== '''The Prophecies of Prophethood in Other Religions''' ==
{{quran
According to Quranic verses, the attributes of the Islamic Prophet were foretold in the earlier scriptures, namely the Old Testament and the New Testament. <ref>Surah Saf, verse 6; Surah Baqarah, verse 142; Surah An'am, verse 20</ref> This made it crucial for the followers of these religions to recognize and witness the arrival of this divine Prophet. <ref>Al-Sirah al-Nabawiyya, Ibn Hisham, vol. 1, p. 117; It'haf Alwara, Vol. 1, p. 187-190.</ref> Additionally, Arab seers had also prophesied the coming of a prophet in the Hijaz. <ref>Al-Sirah al-Nabawiyya, Ibn Hisham, vol. 1, p. 123; Al-Sirah al-Nabiyyah, Ibn Kathir, vol. 1, p. 286.</ref>
|text = وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ...
|translation = Certainly We raised an apostle in every nation [to preach:] 'Worship Allah, and shun fake deities.'
|sura = Sura al-Nahl (16)
|verse = 36
}}


== '''The Religion of Prophet Muhammad (S) Prior to His Prophethood''' ==
== Hijaz Before Bi'tha ==
There are several perspectives on the religious beliefs of Prophet Muhammad (s) before his prophetic mission began. Some scholars suggest that he did not follow any specific religious law during that period. <ref>Al-Mu'utamad fi Usul al-Fiqh, vol. 1, p. 276. Subulu Al-Hadi, Vol. 8, pp. 70-71. Al-Shifa, Bita'arifi Huquqi Al-Mustafa, vol. 2, p. 148.</ref> Others remain neutral on the issue, refraining from making a conclusive statement. <ref>Al-Shafa Bita'arifi Huquqi al-Mustafa's, vol. 2, p. 148; Al-Mankhul, p. 319; Al-Ahkam, vol. 4, p. 137; Al-Dhari'ah, vol. 2, p. 597; Al-Ibtihaj, vol. 2, p. 275.</ref> Another viewpoint holds that the Prophet may have followed the religious teachings of earlier prophets, such as [[Noah]], <ref>Al-Mankhul, p. 318</ref> [[Abraham]], <ref>Majma'u Al-Bayan, vol. 6, p. 209.</ref> Moses, <ref>Tafsir Qurtubi, vol. 16, p. 57; Al-Mustasfa, vol. 1, p. 165.</ref> Jesus, <ref>Tafsir Qurtubi, vol. 16, p. 57; Al-Mankhul, p. 319.</ref> or other figures, <ref>Ruh al-Ma'ani, vol. 7, p. 217.</ref> or that he adhered to a righteous but undefined spiritual path. <ref>Tafsir al-Qurtubi, vol. 16, p. 57.</ref>
The [[Quran]] describes the state of affairs before the Prophet's mission as "clear misguidance."<ref>Sura Al-Jumua, Verse 2</ref> This era is referred to in Islamic sources as the Age of Ignorance (Jahiliyya). According to [[Imam Ali (a)]], people were religiously fragmented and scattered; some likened God to phenomena, while others attributed valuable names and virtuous attributes to idols.<ref>''Nahj al-balāgha'', Sermon 1</ref> The most common practice among the Arabs was idol worship, and it was so popular that the number of idols quickly increased, and up to 360 idols were installed and maintained in the [[Ka'ba]]. The idols of Manat,<ref>''Al-Aṣnām'', p. 13</ref> Lat,<ref>''Al-Aṣnām'', p. 16</ref> Uzza,<ref>''Tārīkh-i ʿArab-i Qabl az Islām'', p. 379</ref> and Hubal<ref>''Al-Aṣnām'', p. 27</ref> held a high position among the polytheists. In addition to idol worship, [[Judaism]], [[Christianity]], and [[Dualism]] were among the common religions among the Arabs at the time of the Prophet's mission.
It is also mentioned that even before his formal prophethood, [[Prophet Muhammad]] (s) had interactions with the Angel of Revelation. <ref>Haq al-Yaqeen, vol. 1, p. 179.</ref> By the age of forty, he had reached the status of prophethood, <ref>Bihar al-Anwar, vol. 26, p. 75; vol. 18, p. 278.</ref> receiving divine guidance and worshipping God according to the instructions given to him. <ref>Bihar al-Anwar, vol. 18, p. 278.</ref> However, it was only upon reaching the age of forty and encountering the Angel of Revelation that he was tasked with proclaiming the new religious law. <ref>Tarikh al-Khamis, vol. 1, p. 254.</ref>


<ref>Objectives of Prophethood</ref>
=== Propehecies of Bi'tha ===
The Holy Qur'an outlines several key objectives for the sending of prophets. One primary goal is to fulfill God's argument against humankind, ensuring that no one can claim ignorance of divine guidance. <ref>Surah An-Nisa, verse 165; Min Huda al-Qur'an, vol. 2, p. 257; Tafsir al-Noor, vol. 2, p. 213.</ref> The following objectives and purposes are also highlighted in various Qur'anic verses and narrations include:
According to Quranic verses, the attributes of the Islamic Prophet were foretold in the earlier scriptures, namely the Old Testament and the New Testament.<ref>Sura al-Saff:6; Sura al-Baqara:142; Sura al-An'am:20</ref> This made it crucial for the followers of these religions to recognize and witness the arrival of this prophet.<ref>''Al-Sīra al-Nabawīyya'', Ibn Hishām, vol. 1, p. 117; ''Itḥāf al-warā'', vol. 1, p. 187-190.</ref> Additionally, Arab seers had also prophesied the coming of a prophet in the Hijaz.<ref>''Al-Sīra al-Nabawīyya'', Ibn Hishām, vol. 1, p. 123; ''Al-Sīra al-Nabawīyya'', Ibn Kathīr, vol. 1, p. 286.</ref>
# Education and Guidance: To impart knowledge and provide moral and spiritual instruction to the people. <ref>Surah Al-Jumu'ah, verse 2.</ref>
# Resolution of Disputes: To mediate and resolve conflicts among individuals and communities. <ref>Al-Mizan, vol. 2, pp. 131-132.</ref>
# Just Judgement: To deliver fair and impartial decisions in matters of justice. <ref>Al-Mizan, vol. 3, p. 198.</ref>
# Freedom from Oppression: To emancipate people from the tyranny and exploitation of oppressive rulers. <ref>Al-Kafi, vol. 8, p. 386; Al-Mizan, vol. 12, p. 243.</ref>


== '''The Events of the Prophethood''' ==
== Religion of Muhammad (s) Prior to His Prophethood ==
Around 40 years after the [[Year of the Elephant]], the Prophet Muhammad (s) was divinely appointed by God to lead humankind. <ref>Imta' al-Asma', vol. 1, p. 32; Tarikh al-Islam, vol. 1, p. 24; Al-Bidaya wa al-Nihaya, vol. 2, p. 321.</ref> According to widely accepted reports, the initiation of his prophethood and the first revelation occurred when he was 40 years old, <ref>Tarikh al-Yaqoubi, vol. 2, p. 22.</ref> although some sources suggest it happened when he was 43. <ref>Sirat Ibn Ishaq, p. 114.</ref>
There are several perspectives on the religious beliefs of Prophet Muhammad (s) before his prophetic mission began. Some scholars suggest that he did not follow any specific religious law during that period.<ref>''Al-Muʿtamad fī uṣūl al-fiqh'', vol. 1, p. 276. ''Subul al-Huda'', Vol. 8, pp. 70-71. ''Al-Shifāʾ bi-taʿrīf ḥuqūq al-Muṣṭafā'', vol. 2, p. 148.</ref> Others remain neutral on the issue, refraining from making a conclusive statement.<ref>''Al-Shifāʾ bi-taʿrīf ḥuqūq al-Muṣṭafā'', vol. 2, p. 148; ''Al-Mankhūl'', p. 319; ''Al-Ahkam'', vol. 4, p. 137; ''Al-Dhari'a'', vol. 2, p. 597; ''Al-Ibtihaj'', vol. 2, p. 275.</ref> Another viewpoint holds that the Prophet may have followed the religious teachings of earlier prophets, such as [[Noah]],<ref>''Al-Mankhūl'', p. 318</ref> [[Abraham]],<ref>''Majmaʿ al-bayān'', vol. 6, p. 209.</ref> Moses,<ref>''Tafsīr al-Qurṭubī'', vol. 16, p. 57; ''Al-Mustasfa'', vol. 1, p. 165.</ref> Jesus,<ref>''Tafsīr al-Qurṭubī'', vol. 16, p. 57; ''Al-Mankhūl'', p. 319.</ref> or a group of prophets,<ref>''Rūh al-maʿānī'', vol. 7, p. 217.</ref> or that he adhered to a righteous but undefined shari'a.<ref>''Tafsīr al-Qurṭubī'', vol. 16, p. 57.</ref>
Narratives about the first revelation differ among various companions, leading to some inconsistencies in the details. Nonetheless, a consistent element across these reports is that the first divine revelation began with the descent of several verses of the Holy Qur'an while the Prophet was in seclusion in the [[Cave of Hira]] for worship and reflection. <ref>Al-Sira al-Nabawiyya, by Ibn Hisham, vol. 1, p. 154; Tārīkh al-Ṭabarī, vol. 2, pp. 48-49.</ref> <ref>Tārīkh al-Ṭabarī, vol. 2, p. 47.</ref> <ref>Ansāb al-Ashrāf, vol. 1, pp. 104-105.</ref> Additionally, some accounts describe the initial phase of this divine communication as the Prophet receiving truthful dreams prior to his formal appointment as a prophet. <ref>Sahīh al-Bukhārī, vol. 1, p. 3.</ref>
 
== The Day of Bi'tha ==
It is said that the angel of revelation spoke with Muhammad (s) before Bi'tha.<ref>''Ḥaqq al-yaqīn'', vol. 1, p. 179.</ref> The Prophet of Islam held the position of prophethood before the age of forty<ref>''Biḥār al-anwār'', vol. 26, p. 75; vol. 18, p. 278.</ref>, and religious rulings were revealed to him, and he worshiped God in the same way.<ref>''Biḥār al-anwār'', vol. 18, p. 278.</ref> When he saw the angel of revelation at the age of forty, he was obliged to preach the new Sharia.<ref>''Tārīkh al-khamīs'', vol. 1, p. 254.</ref>
For most Shia Muslims, the 27th of Rajab is observed as the Day of Bi'tha, <ref>Bihār al-Anwār, j. 18, p. 190; al-Ṣaḥīḥ min Sīrat al-Nabī, j. 2, p. 64-65.</ref> while Sunni Muslims commemorate it on the 17th of [[Ramadhan]]. <ref>Al-Sīrah al-Nabawiyyah, Ibn Hishām, j. 1, p. 158; al-Ṭabaqāt, j. 1, p. 193-194.</ref> This day marks the initiation of the prophetic mission of Prophet Muhammad (S), a pivotal and crucial event in the history of Islam. It is reported that [[Umar ibn al-Khattab]] once suggested that the [[bi'thah]] should serve as the starting point of the Islamic calendar. However, this proposal was not accepted. Instead, on the recommendation of [[Ali (a.s)]], the Prophet’s migration ([[Hijrah]]) was chosen as the defining moment to begin the [[Islamic calendar]]. <ref>Tārīkh Yaʿqūbī, j. 2, p. 145.</ref>
 
== The First Revealed Verses ==
==Objectives of Bi'tha==
It is widely narrated that the first five verses of Surah Al-Alaq were the initial revelations to Prophet Muhammad (S). <ref>Al-Sīrah al-Nabawiyyah, Ibn Hishām, j. 1, p. 155; Tafsīr Qummī, j. 2, p. 428.</ref> However, some sources suggest that the first revealed verses originated from Surah Al-Muddaththir, <ref>Ṣaḥīḥ al-Bukhārī, j. 6, p. 74; al-Awāʾil, p. 43.</ref> while others contend that Surah Al-Fatiha was the first revelation. <ref>Al-Kashāf, j. 4, p. 270; Majmaʿ al-Bayān, j. 10, p. 398; al-Ittqān, j. 1, p. 77.</ref>
The Quran considers one of the purposes of the prophets' mission to be the completion of God's proof to the people, so that they do not say: We did not have a leader and guide and we did not know.<ref>Sura al-Nisa:165; ''Min Hudā al-Qurʾān'', vol. 2, p. 257; ''Tafsīr-i nūr'', vol. 2, p. 213.</ref> According to verses and hadiths, education and training<ref>Sura al-Jumu'a:2.</ref> and resolving the disagreements of people,<ref>''Al-Mīzān fī tafsīr al-Qurʾān'', vol. 2, pp. 131-132.</ref> fair judgment among them<ref>''Al-Mīzān fī tafsīr al-Qurʾān'', vol. 3, p. 198.</ref> and the liberation of human beings from the clutches of the oppressors<ref>''Al-Kāfī'', vol. 8, p. 386; ''Al-Mīzān fī tafsīr al-Qurʾān'', vol. 12, p. 243.</ref> are considered other purposes and wisdoms of the mission of the prophets.
== The First Believers ==
 
With the revelation of the first divine verses, Prophet Muhammad (s) embarked on his prophetic mission. His wife, Khadijah bint Khuwaylid al-Asadi, was the first woman to accept Islam, a fact universally acknowledged by historians. <ref>Tārīkh Yaʿqūbī, j. 2, p. 23.</ref> According to the prevailing consensus among both [[Shia]] and [[Sunni]] scholars, <ref>Al-Sīrah al-Ḥalabiyyah, j. 1, p. 382.</ref> the first man to embrace Islam was [[Imam Ali]] (a.s). <ref>Al-Ghadīr, j. 3, s. 95; Al-Sīrah al-Nabawiyyah, Ibn Hishām, j. 1, s. 162.</ref>
== Events of Bi'tha ==
[[file:غار حراء.png|200px|thumb|Hira' Cave]]
 
Around 40 years after the [[Year of the Elephant]], Muhammad (s) was appointed by God to guide humanity.<ref>''Imtāʿ al-asmāʾ'', vol. 1, p. 32; ''Tārīkh al-Islām'', vol. 1, p. 24; ''Al-Bidāya wa l-nihāya'', vol. 2, p. 321.</ref> According to widely accepted reports, the initiation of his prophethood and the first revelation occurred when he was 40 years old,<ref>''Tārīkh al-Yaʿqūbī'', vol. 2, p. 22.</ref> although some sources suggest it happened when he was 43.<ref>''Sīra Ibn Isḥāq'', p. 114.</ref>
 
Narratives about the first revelation differ among various companions, leading to some inconsistencies in the details. Nonetheless, a consistent element across these reports is that the divine revelation began with the descent of several verses of the Holy Qur'an while the Prophet was in seclusion in the [[Cave of Hira]] for worship and reflection.<ref>''Al-Sīra al-Nabawīyya'', Ibn Hishām, vol. 1, p. 154; ''Tārīkh al-Ṭabarī'', vol. 2, pp. 48-49; ''Ansāb al-ashrāf'', vol. 1, pp. 104-105.</ref> Additionally, some accounts describe the initial phase of this divine communication as the Prophet (s) receiving truthful dreams prior to his formal appointment as a prophet.<ref>''Ṣaḥīḥ al-Bukhārī'', vol. 1, p. 3.</ref>
 
== Day of Bi'tha ==
For most Shia Muslims, the 27th of Rajab is observed as the Day of Bi'tha,<ref>''Biḥār al-anwār'', vol. 18, p. 190; ''al-Ṣaḥīḥ min sīrat al-Nabī'', vol. 2, p. 64-65.</ref> while Sunni Muslims commemorate it on the 17th of [[Ramadhan]].<ref>''Al-Sīra al-Nabawīyya'', Ibn Hishām, vol. 1, p. 158; al-Ṭabaqāt, vol. 1, p. 193-194.</ref>  
 
The Prophet Muhammad's Bi'tha was the first important event in the history of Muslims, and 'Umar b. al-Khattab suggested that it be the starting point of the Muslim calendar; but with Ali's (a) suggestion, the emigration of the Prophet (s) was chosen as the starting point of the Muslim calendar.<ref>''Tārīkh al-Yaʿqūbī'', vol. 2, p. 145.</ref>
 
== First Revealed Verses ==
It is widely narrated that the first five verses of Sura al-'Alaq were the initial revelations to Prophet Muhammad (s).<ref>''Al-Sīra al-Nabawīyya'', Ibn Hishām, vol. 1, p. 155; ''Tafsīr al-Qummī'', vol. 2, p. 428.</ref> However, some sources suggest that Sura al-Muddaththir,<ref>''Ṣaḥīḥ al-Bukhārī'', vol. 6, p. 74; ''Al-Awāʾil'', p. 43.</ref> or Sura Al-Fatiha were the first verses.<ref>''Al-Kashshāf'', vol. 4, p. 270; ''Majmaʿ al-bayān'', vol. 10, p. 398; ''al-Itqān'', vol. 1, p. 77.</ref>
 
== First Believers ==
With the revelation of the first verses, Prophet Muhammad (s) started his prophetic mission. His wife, Khadijah bt. Khuwaylid al-Asadi, was the first woman to accept Islam, a fact universally acknowledged by historians.<ref>''Tārīkh al-Yaʿqūbī'', vol. 2, p. 23.</ref> According to the prevailing consensus among both [[Shia]] and [[Sunni]] scholars,<ref>''Al-Sīra al-Ḥalabīyya'', j. 1, p. 382.</ref> the first man to embrace Islam was [[Ali (a)]].<ref>''Al-Ghadīr'', vol. 3, s. 95; ''Al-Sīra al-Nabawīyya'', Ibn Hishām, vol. 1, p. 162.</ref>


==Notes==
==Notes==
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==References==
==References==
{{References}}
{{References}}
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* ''Al-Shifāʾ bi-taʿrīf ḥuqūq al-Muṣṭafā'': Qāḍī ʿAyāḍ (d. 544 AH), Beirut, Dār al-Fikr, 1409 AH.
* Tārīkh Ṭabarī (Tārīkh al-Umami wa al-Mulūk): Al-Ṭabarī (d. 310 AH), ed. by a group of scholars, Beirut, A‘lamī, 1403 AH.
* ''Al-Sīra al-Ḥalabīyya'': Al-Ḥalabī (d. 1044 AH), Beirut, Dār al-Maʿrifa, 1400 AH.
* Tārīkh ‘Arab Qabla al-Islām: ‘Abd al-‘Azīz Sālim, trans. Ṣadrīniyā, Tehran, ‘Ilmī wa Farhangī, 1380 SH.
* ''Al-Sīra al-Nabawīyya'': Ibn Hishām (d. 213/218 AH), Egypt, Maktaba Muḥammad ʿAlī Ṣabīḥ, 1383 AH.
*  Tārīkh al-Ya‘qūbī: Aḥmad ibn Ya‘qūb (d. 292 AH), Beirut, Dār Ṣādir, 1415 AH.
* ''Al-Sīra al-Nabawīyya'': Ibn Kathīr (d. 774 AH), ed. by Muṣṭafā ʿAbd al-Wāḥid, Beirut, Dār al-Maʿrifa, 1396 AH.
* Al-Tahqīq: Al-Muṣṭafawī, Tehran, Wizārat al-Irshād, 1374 SH.
* ''Al-Tafsīr alkabīr'': Al-Fakhr al-Rāzī (d. 606 AH), Qom, Daftar-i Tablīghāt, 1413 AH.
*  Tafsīr Ibn Kathīr (Tafsīr al-Qur’ān al-‘Aẓīm): Ibn Kathīr (d. 774 AH), ed. by Shams al-Dīn, Beirut, Dār al-Kutub al-‘Ilmiyyah, 1419 AH.
* ''Al-Tahqīq fī kalimāt al-Qurʾān al-karīm'': Al-Muṣṭafawī, Tehran, Wizārat-i Irshād, 1374 Sh.
* Al-Tafsīr al-Kabīr: Al-Fakhr al-Rāzī (d. 606 AH), Qom, Dafter Tablighāt, 1413 AH.
* ''Ansāb al-ashrāf'': Al-Balādhurī (d. 279 AH), Beirut, Dār al-Fikr, 1417 AH.
* Tafsīr Qurṭubī (Al-Jāmi‘ li-Aḥkām al-Qur’ān): Al-Qurṭubī (d. 671 AH), Beirut, Dār Iḥyā’ al-Turāth al-‘Arabī, 1405 AH.
* ''Biḥār al-anwār'': Al-Majlisī (d. 1110 AH), Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
*  Tafsīr Nūr: Muḥsin Qarā’atī, Tehran, Markaz Farhangī Dars-hāye az Qur’ān, 1388 SH.
* ''Farhang-i Shīʿa'': Pazhūhishkada-yi Tahqīqāt-i Islāmī, Muḥammad Khaṭībī Kūshkak and others, Qom, Zamzam-i Hidāyat, 1385 Sh.
* Al-Tanbīh wa al-Ishrāf: Al-Mas‘ūdī (d. 345 AH), Beirut, Dār Ṣa‘b.
* ''Ḥaqq al-yaqīn'': Al-Shubbar (d. 1242 AH), Tehran, Aʿlamī, ʿIrfān, 1352 SH.
* Jāmi‘ al-Bayān: Al-Ṭabarī (d. 310 AH), ed. by Ṣidqī Jamīl, Beirut, Dār al-Fikr, 1415 AH.
* ''Imtāʿ al-asmāʾ'': Al-Maqrīzī (d. 845 AH), Beirut, Dār al-Kutub al-ʿIlmīyya, 1420 AH.
* Ḥaqqu al-Yaqīn: Al-Shabbar (d. 1242 AH), Tehran, A‘lamī, ‘Irfān, 1352 SH.
* ''Itḥāf al-warā'': ʿUmar b. Muḥammad b. Fahd (d. 885 AH), Mecca, Jāmiʿat Umm al-Qurā, 1408 AH.
* Al-Durru al-Manthūr: Al-Suyūṭī (d. 911 AH), Beirut, Dār al-Ma‘rifah, 1365 AH.
* ''Majmaʿ al-bayān'': Al-Ṭabrisī (d. 548 AH), Beirut, Aʿlamī, 1415 AH.
* Rūhu al-Ma‘ānī: Al-Ālūsī (d. 1270 AH), Beirut, Dār Iḥyā’ al-Turāth al-‘Arabī.
* ''Min hudā al-Qurʾān'': Sayyid Muḥammad Taqī Mudarrisī, Tehran, Dār Muḥibbī al-Ḥusayn, 1419 AH.
* Subulu al-Hudá: Muḥammad ibn Yūsuf al-Ṣāliḥī (d. 942 AH), ed. by ‘Ādil Aḥmad and ‘Alī Muḥammad, Beirut, Dār al-Kutub al-‘Ilmiyyah, 1414 AH.
* ''Mufradāt'': Al-Rāghib (d. 425 AH), Damascus, Dār al-Qalam, 1412 AH.
* Al-Sīratu al-Ḥalabiyyah: Al-Ḥalabī (d. 1044 AH), Beirut, Dār al-Ma‘rifah, 1400 AH.
* ''Nahj al-balāgha'' (Sharḥ Abduh): Qom, Dār al-Dhakhāʾir, 1412 AH.
* Al-Sīratu al-Nabawiyyah: Ibn Hishām (d. 213/218 AH), ed. by Muḥammad Muḥyī al-Dīn, Egypt, Maktabat Muḥammad ‘Alī Ṣabīḥ, 1383 AH.
* ''Rūh al-maʿānī'': Al-Ālūsī (d. 1270 AH), Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī.
* Al-Sīratu al-Nabawiyyah: Ibn Kathīr (d. 774 AH), ed. by Muṣṭafá ‘Abd al-Wāḥid, Beirut, Dār al-Ma‘rifah, 1396 AH.
* ''Ṣaḥīḥ al-Bukhārī'': Al-Bukhārī (d. 256 AH), Beirut, Dār al-Fikr, 1401 AH.
* Sīratu Ibn Isḥāq (Al-Siyar wa al-Maghāzī): Ibn Isḥāq (d. 151 AH), ed. by Muḥammad Ḥamīdullāh, Ma‘had al-Dirāsāt wa al-Abḥāth.
* ''Sīra Ibn Isḥāq'' (''Al-Sīyar wa al-Maghāzī''): Ibn Isḥāq (d. 151 AH), Maʿhad al-Dirāsāt wa l-Abḥāth.
* Al-Shifā bi-Ta‘rīfi Ḥuqūq al-Muṣṭafá (Ṣ): Qāḍī ‘Iyāḍ (d. 544 AH), Beirut, Dār al-Fikr, 1409 AH.
* ''Subul al-huda'': Muḥammad b. Yūsuf al-Ṣāliḥī (d. 942 AH), Beirut, Dār al-Kutub al-ʿIlmīyya, 1414 AH.
* Ṣaḥīḥ al-Bukhārī: Al-Bukhārī (d. 256 AH), Beirut, Dār al-Fikr, 1401 AH.
* ''Tafsīr al-Qurṭubī'' (''Al-Jāmiʿ li-aḥkām al-Qurʾān''): Al-Qurṭubī (d. 671 AH), Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1405 AH.
* Al-‘Uddah fī Uṣūl al-Fiqh: Al-Ṭūsī (d. 460 AH), ed. by Anṣārī Qummī, Qom, Sitāreh, 1417 AH.
* ''Tafsīr-i nūr'': Muḥsin Qarāʾatī, Tehran, Markaz-i Farhangī-yi Dars-hā-yi az Qurʾān, 1388 SH.
*  Al-‘Ayn: Khalīl (d. 175 AH), ed. by Al-Makhzūmī and Al-Sāmarrā’ī, Dār al-Hijrah, 1409 AH.
* ''Tārīkh al-Islām wa wafayāt al-mashāhīr'': Al-Dhahabī (d. 748 AH), Beirut, Dār al-Kitāb al-ʿArabī, 1410 AH.
* Al-Ghadīr: Al-Amīnī (d. 1390 AH), Tehran, Dār al-Kutub al-Islāmiyyah, 1366 SH.
* ''Tārīkh al-khamīs'': Ḥusayn al-Diyār Bakrī (d. 966 AH), Beirut, Muʾassisat Shaʿbān, 1283 AH.
*  Farhang Shī‘ah: Puzhūhishkideh Tahqīqāt Islāmī, Muḥammad Khaṭībī Kūshk and others, Qom, Zamzam Hedayat, 1385 SH.
* ''Tārīkh al-Ṭabarī'' (''Tārīkh al-umam wa l-mulūk): Al-Ṭabarī (d. 310 AH), Beirut, Aʿlamī, 1403 AH.
*  Al-Kāfī: Al-Kulaynī (d. 329 AH), ed. by Ghafārī, Tehran, Dār al-Kutub al-Islāmiyyah, 1375 SH.
* ''Tārīkh al-Yaʿqūbī'': Aḥmad b. Yaʿqūb (d. 292 AH), Beirut, Dār Ṣādir, 1415 AH.
* Al-Kashhāf: Al-Zamakhsharī (d. 538 AH), Muṣṭafá al-Bābī, 1385 AH.
* ''Tārīkh-i ʿArab-i qabl az Islām'': ʿAbd al-ʿAzīz Sālim, trans. Ṣadrīnīyā, Tehran, ʿIlmī wa Farhangī, 1380 Sh.
*  Kanzu al-Daqā’iq: Al-Mash'hadī (d. 1125 AH), ed. by Dargāhī, Tehran, Wizārat al-Irshād, 1411 AH.
{{end}}
* Majma‘ al-Bayān: Al-Ṭabrisī (d. 548 AH), ed. by a group of scholars, Beirut, A‘lamī, 1415 AH.
*  Al-Mustaṣfá: Al-Ghazālī (d. 505 AH), ed. by Muḥammad ‘Abdu al-Salām, Beirut, Dār al-Kutub al-‘Ilmiyyah, 1417 AH.
* Al-Mu‘tamad fī Uṣūl al-Fiq'hi: Abū al-Ḥasan al-Baṣrī al-Mu‘tazilī (d. 436 AH), ed. by Al-Mays, Beirut, Dār al-Kutub al-‘Ilmiyyah, 1403 AH.
* Mufradāt: Al-Rāghib (d. 425 AH), ed. by Ṣafwān Dāwūdī, Damascus, Dār al-Qalam, 1412 AH.
* Al-Mufaṣṣal: Jawād ‘Alī, Dār al-Sāqī, 1422 AH.
*  Min Hudá al-Qur’ān: Sayyid Muḥammad Taqī Mudarrisī, Tehran, Dār Muḥibbī al-Ḥusayn (‘alayhi al-salām), 1419 AH.
*  Al-Mankhūl: Al-Ghazālī (d. 505 AH), ed. by Muḥammad Ḥasan, Beirut, Dār al-Fikr al-Mu‘āṣir, 1419 AH.
* Al-Mīzān: Al-Ṭabāṭabā’ī (d. 1402 AH), Beirut, A‘lamī, 1393 AH.
* Nahj al-Balāghah (Sharḥ ‘Abduh): Qom, Dār al-Dhakhā’ir, 1412 AH.


{{end}}
[[Category:History of Islam]]
[[Category:The Prophet (s)]]
 
[[fa:بعثت]]

Revision as of 14:20, 3 March 2025

Bi'tha (Arabic: البعثة), is the appointment of Muhammad b. 'Abd Allah as a prophet by God which marked the beginning of Islam.

In the fortieth year after the Year of the Elephant, while seeking solitude in the Hira Cave near Mecca, the revelation was bestowed upon Muhammad. This marked the beginning of his prophethood, accompanied by miracles, as foretold in previous scriptures. Muhammad was around forty years old at the time.

There is a difference of opinion regarding the exact date of the Prophet's mission; the 27th of Rajab is more commonly accepted by Shia Muslims, while the 17th of Ramadan is more widely accepted by Sunnis. According to traditions, the first revelation was the first five verses of Sura al-'Alaq. The first to believe in the Prophet(s) were Khadija(a) and Ali(a).

Concept

Bi'tha, derived from the root "ba-'ayn-tha",[1] signifies sending,[2] awakening,[3] or dispatching.[4] In its various usages, this root encompasses the concepts of selection and sending, collectively understood as 'awakening.'[5] In Islamic theology, bi'tha specifically refers to God appointing prophets to guide humanity.[6] This concept is rooted in Quranic verses such as 16:36 and 17:15, where God emphasizes belief in Him, the sending of prophets, and the punishment for those who disbelieve."

Hijaz Before Bi'tha

The Quran describes the state of affairs before the Prophet's mission as "clear misguidance."[7] This era is referred to in Islamic sources as the Age of Ignorance (Jahiliyya). According to Imam Ali (a), people were religiously fragmented and scattered; some likened God to phenomena, while others attributed valuable names and virtuous attributes to idols.[8] The most common practice among the Arabs was idol worship, and it was so popular that the number of idols quickly increased, and up to 360 idols were installed and maintained in the Ka'ba. The idols of Manat,[9] Lat,[10] Uzza,[11] and Hubal[12] held a high position among the polytheists. In addition to idol worship, Judaism, Christianity, and Dualism were among the common religions among the Arabs at the time of the Prophet's mission.

Propehecies of Bi'tha

According to Quranic verses, the attributes of the Islamic Prophet were foretold in the earlier scriptures, namely the Old Testament and the New Testament.[13] This made it crucial for the followers of these religions to recognize and witness the arrival of this prophet.[14] Additionally, Arab seers had also prophesied the coming of a prophet in the Hijaz.[15]

Religion of Muhammad (s) Prior to His Prophethood

There are several perspectives on the religious beliefs of Prophet Muhammad (s) before his prophetic mission began. Some scholars suggest that he did not follow any specific religious law during that period.[16] Others remain neutral on the issue, refraining from making a conclusive statement.[17] Another viewpoint holds that the Prophet may have followed the religious teachings of earlier prophets, such as Noah,[18] Abraham,[19] Moses,[20] Jesus,[21] or a group of prophets,[22] or that he adhered to a righteous but undefined shari'a.[23]

It is said that the angel of revelation spoke with Muhammad (s) before Bi'tha.[24] The Prophet of Islam held the position of prophethood before the age of forty[25], and religious rulings were revealed to him, and he worshiped God in the same way.[26] When he saw the angel of revelation at the age of forty, he was obliged to preach the new Sharia.[27]

Objectives of Bi'tha

The Quran considers one of the purposes of the prophets' mission to be the completion of God's proof to the people, so that they do not say: We did not have a leader and guide and we did not know.[28] According to verses and hadiths, education and training[29] and resolving the disagreements of people,[30] fair judgment among them[31] and the liberation of human beings from the clutches of the oppressors[32] are considered other purposes and wisdoms of the mission of the prophets.

Events of Bi'tha

Hira' Cave

Around 40 years after the Year of the Elephant, Muhammad (s) was appointed by God to guide humanity.[33] According to widely accepted reports, the initiation of his prophethood and the first revelation occurred when he was 40 years old,[34] although some sources suggest it happened when he was 43.[35]

Narratives about the first revelation differ among various companions, leading to some inconsistencies in the details. Nonetheless, a consistent element across these reports is that the divine revelation began with the descent of several verses of the Holy Qur'an while the Prophet was in seclusion in the Cave of Hira for worship and reflection.[36] Additionally, some accounts describe the initial phase of this divine communication as the Prophet (s) receiving truthful dreams prior to his formal appointment as a prophet.[37]

Day of Bi'tha

For most Shia Muslims, the 27th of Rajab is observed as the Day of Bi'tha,[38] while Sunni Muslims commemorate it on the 17th of Ramadhan.[39]

The Prophet Muhammad's Bi'tha was the first important event in the history of Muslims, and 'Umar b. al-Khattab suggested that it be the starting point of the Muslim calendar; but with Ali's (a) suggestion, the emigration of the Prophet (s) was chosen as the starting point of the Muslim calendar.[40]

First Revealed Verses

It is widely narrated that the first five verses of Sura al-'Alaq were the initial revelations to Prophet Muhammad (s).[41] However, some sources suggest that Sura al-Muddaththir,[42] or Sura Al-Fatiha were the first verses.[43]

First Believers

With the revelation of the first verses, Prophet Muhammad (s) started his prophetic mission. His wife, Khadijah bt. Khuwaylid al-Asadi, was the first woman to accept Islam, a fact universally acknowledged by historians.[44] According to the prevailing consensus among both Shia and Sunni scholars,[45] the first man to embrace Islam was Ali (a).[46]

Notes

  1. ↑ Mufradāt, vol. 1, p. 132, the term "Ba'th/بعث"
  2. ↑ Al-ʿAyn, Volume 2, p. 112, the term "Ba'atha/ بعث"
  3. ↑ Al-Tahqīq fī Kalimāt al-Qurʾān al-Karīm, Volume 1, p. 295, the term "Ba'atha"
  4. ↑ Mufradāt, vol. 1, p. 133
  5. ↑ Al-Tahqīq fī Kalimāt al-Qurʾān al-Karīm, Volume 1, p. 295
  6. ↑ Farhang-i Shīʿa, p 159
  7. ↑ Sura Al-Jumua, Verse 2
  8. ↑ Nahj al-balāgha, Sermon 1
  9. ↑ Al-Aṣnām, p. 13
  10. ↑ Al-Aṣnām, p. 16
  11. ↑ Tārīkh-i ʿArab-i Qabl az Islām, p. 379
  12. ↑ Al-Aṣnām, p. 27
  13. ↑ Sura al-Saff:6; Sura al-Baqara:142; Sura al-An'am:20
  14. ↑ Al-Sīra al-Nabawīyya, Ibn Hishām, vol. 1, p. 117; Itḥāf al-warā, vol. 1, p. 187-190.
  15. ↑ Al-Sīra al-Nabawīyya, Ibn Hishām, vol. 1, p. 123; Al-Sīra al-Nabawīyya, Ibn Kathīr, vol. 1, p. 286.
  16. ↑ Al-Muʿtamad fī uṣūl al-fiqh, vol. 1, p. 276. Subul al-Huda, Vol. 8, pp. 70-71. Al-Shifāʾ bi-taʿrīf ḥuqūq al-Muṣṭafā, vol. 2, p. 148.
  17. ↑ Al-Shifāʾ bi-taʿrīf ḥuqūq al-Muṣṭafā, vol. 2, p. 148; Al-Mankhūl, p. 319; Al-Ahkam, vol. 4, p. 137; Al-Dhari'a, vol. 2, p. 597; Al-Ibtihaj, vol. 2, p. 275.
  18. ↑ Al-Mankhūl, p. 318
  19. ↑ Majmaʿ al-bayān, vol. 6, p. 209.
  20. ↑ Tafsīr al-Qurṭubī, vol. 16, p. 57; Al-Mustasfa, vol. 1, p. 165.
  21. ↑ Tafsīr al-Qurṭubī, vol. 16, p. 57; Al-Mankhūl, p. 319.
  22. ↑ Rūh al-maʿānī, vol. 7, p. 217.
  23. ↑ Tafsīr al-Qurṭubī, vol. 16, p. 57.
  24. ↑ Ḥaqq al-yaqīn, vol. 1, p. 179.
  25. ↑ Biḥār al-anwār, vol. 26, p. 75; vol. 18, p. 278.
  26. ↑ Biḥār al-anwār, vol. 18, p. 278.
  27. ↑ Tārīkh al-khamīs, vol. 1, p. 254.
  28. ↑ Sura al-Nisa:165; Min Hudā al-Qurʾān, vol. 2, p. 257; Tafsīr-i nūr, vol. 2, p. 213.
  29. ↑ Sura al-Jumu'a:2.
  30. ↑ Al-Mīzān fī tafsīr al-Qurʾān, vol. 2, pp. 131-132.
  31. ↑ Al-Mīzān fī tafsīr al-Qurʾān, vol. 3, p. 198.
  32. ↑ Al-Kāfī, vol. 8, p. 386; Al-Mīzān fī tafsīr al-Qurʾān, vol. 12, p. 243.
  33. ↑ Imtāʿ al-asmāʾ, vol. 1, p. 32; Tārīkh al-Islām, vol. 1, p. 24; Al-Bidāya wa l-nihāya, vol. 2, p. 321.
  34. ↑ Tārīkh al-Yaʿqūbī, vol. 2, p. 22.
  35. ↑ Sīra Ibn Isḥāq, p. 114.
  36. ↑ Al-Sīra al-Nabawīyya, Ibn Hishām, vol. 1, p. 154; Tārīkh al-Ṭabarī, vol. 2, pp. 48-49; Ansāb al-ashrāf, vol. 1, pp. 104-105.
  37. ↑ Ṣaḥīḥ al-Bukhārī, vol. 1, p. 3.
  38. ↑ Biḥār al-anwār, vol. 18, p. 190; al-Ṣaḥīḥ min sīrat al-Nabī, vol. 2, p. 64-65.
  39. ↑ Al-Sīra al-Nabawīyya, Ibn Hishām, vol. 1, p. 158; al-Ṭabaqāt, vol. 1, p. 193-194.
  40. ↑ Tārīkh al-Yaʿqūbī, vol. 2, p. 145.
  41. ↑ Al-Sīra al-Nabawīyya, Ibn Hishām, vol. 1, p. 155; Tafsīr al-Qummī, vol. 2, p. 428.
  42. ↑ Ṣaḥīḥ al-Bukhārī, vol. 6, p. 74; Al-Awāʾil, p. 43.
  43. ↑ Al-Kashshāf, vol. 4, p. 270; Majmaʿ al-bayān, vol. 10, p. 398; al-Itqān, vol. 1, p. 77.
  44. ↑ Tārīkh al-Yaʿqūbī, vol. 2, p. 23.
  45. ↑ Al-Sīra al-Ḥalabīyya, j. 1, p. 382.
  46. ↑ Al-Ghadīr, vol. 3, s. 95; Al-Sīra al-Nabawīyya, Ibn Hishām, vol. 1, p. 162.

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  • Mufradāt: Al-Rāghib (d. 425 AH), Damascus, Dār al-Qalam, 1412 AH.
  • Nahj al-balāgha (Sharḥ Abduh): Qom, Dār al-Dhakhāʾir, 1412 AH.
  • Rūh al-maʿānī: Al-Ālūsī (d. 1270 AH), Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī.
  • Ṣaḥīḥ al-Bukhārī: Al-Bukhārī (d. 256 AH), Beirut, Dār al-Fikr, 1401 AH.
  • Sīra Ibn Isḥāq (Al-Sīyar wa al-Maghāzī): Ibn Isḥāq (d. 151 AH), Maʿhad al-Dirāsāt wa l-Abḥāth.
  • Subul al-huda: Muḥammad b. Yūsuf al-Ṣāliḥī (d. 942 AH), Beirut, Dār al-Kutub al-ʿIlmīyya, 1414 AH.
  • Tafsīr al-Qurṭubī (Al-Jāmiʿ li-aḥkām al-Qurʾān): Al-Qurṭubī (d. 671 AH), Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1405 AH.
  • Tafsīr-i nūr: Muḥsin Qarāʾatī, Tehran, Markaz-i Farhangī-yi Dars-hā-yi az Qurʾān, 1388 SH.
  • Tārīkh al-Islām wa wafayāt al-mashāhīr: Al-Dhahabī (d. 748 AH), Beirut, Dār al-Kitāb al-ʿArabī, 1410 AH.
  • Tārīkh al-khamīs: Ḥusayn al-Diyār Bakrī (d. 966 AH), Beirut, Muʾassisat Shaʿbān, 1283 AH.
  • Tārīkh al-Ṭabarī (Tārīkh al-umam wa l-mulūk): Al-Ṭabarī (d. 310 AH), Beirut, Aʿlamī, 1403 AH.
  • Tārīkh al-Yaʿqūbī: Aḥmad b. Yaʿqūb (d. 292 AH), Beirut, Dār Ṣādir, 1415 AH.
  • Tārīkh-i ʿArab-i qabl az Islām: ʿAbd al-ʿAzīz Sālim, trans. Ṣadrīnīyā, Tehran, ʿIlmī wa Farhangī, 1380 Sh.
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