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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>
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>
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>
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>
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Revision as of 16:11, 18 September 2024

The term Bi'itha (Arabic: بعثة), refers to the moment when Muhammad ibn Abdullah (s) was divinely appointed as a Prophet, marking the birth of Islam and the beginning of a transformative chapter in human history. 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. 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'itha (Prophethood)

The term bi'itha originates from the Arabic root letters "ب-ع-ث" (b-'a-th), [1]which carry the meanings of "to send forth," [2]" to raise," [3] or "to dispatch." [4] This root encapsulates the dual notions of selection and mission, emphasizing the idea of appointing someone for a specific purpose. [5] In Islamic theology, bi'itha specifically refers to God's divine appointment of prophets to guide humankind. [6] 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

"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)

In the Holy Quran, the period before the advent of Prophethood is described using the term "manifest error". [7] 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. [8] 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, [9] Lāt, [10] ‘Uzzā, [11] and Hubal [12] 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

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 divine Prophet. [14] Additionally, Arab seers had also prophesied the coming of a prophet in the Hijaz. [15]

The Religion of Prophet 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 other figures, [22] or that he adhered to a righteous but undefined spiritual path. [23] It is also mentioned that even before his formal prophethood, Prophet Muhammad (s) had interactions with the Angel of Revelation. [24] By the age of forty, he had reached the status of prophethood, [25] receiving divine guidance and worshipping God according to the instructions given to him. [26] 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. [27]

[28] 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. [29] The following objectives and purposes are also highlighted in various Qur'anic verses and narrations include:

  1. 1 Education and Guidance: To impart knowledge and provide moral and spiritual instruction to the people. [30]
  2. 2 Resolution of Disputes: To mediate and resolve conflicts among individuals and communities. [31]
  3. 3 Just Judgement: To deliver fair and impartial decisions in matters of justice. [32]
  4. 4 Freedom from Oppression: To emancipate people from the tyranny and exploitation of oppressive rulers. [33]

The Events of the Prophethood

Around 40 years after the Year of the Elephant, the Prophet Muhammad (s) was divinely appointed by God to lead humankind. [34] According to widely accepted reports, the initiation of his prophethood and the first revelation occurred when he was 40 years old, [35] although some sources suggest it happened when he was 43. [36] 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. [37] [38] [39] 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. [40]

Notes

  1. ↑ Mufradat, Volume 1, p. 132, the term "Ba'atha / بعث"
  2. ↑ Al-‘Ayn, Volume 2, p. 112, the term "Ba’atha/ بعث"
  3. ↑ Al-Tahqiq, Volume 1, p. 295, the term "Ba’atha"
  4. ↑ Mufradat, Volume 1, p. 133
  5. ↑ Al-Tahqiq, Volume 1, p. 295
  6. ↑ Farhang-e Shi'a, p 159
  7. ↑ Surah Al-Jumua, Verse 2
  8. ↑ Nahj al-Balagha, Sermon 1
  9. ↑ Al-Asnam, p. 13
  10. ↑ Al-Asnam, p. 16
  11. ↑ History of Pre-Islamic Arabia," p. 379
  12. ↑ Al-Asnam, p. 27
  13. ↑ Surah Saf, verse 6; Surah Baqarah, verse 142; Surah An'am, verse 20
  14. ↑ Al-Sirah al-Nabawiyya, Ibn Hisham, vol. 1, p. 117; It'haf Alwara, Vol. 1, p. 187-190.
  15. ↑ Al-Sirah al-Nabawiyya, Ibn Hisham, vol. 1, p. 123; Al-Sirah al-Nabiyyah, Ibn Kathir, vol. 1, p. 286.
  16. ↑ 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.
  17. ↑ 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.
  18. ↑ Al-Mankhul, p. 318
  19. ↑ Majma'u Al-Bayan, vol. 6, p. 209.
  20. ↑ Tafsir Qurtubi, vol. 16, p. 57; Al-Mustasfa, vol. 1, p. 165.
  21. ↑ Tafsir Qurtubi, vol. 16, p. 57; Al-Mankhul, p. 319.
  22. ↑ Ruh al-Ma'ani, vol. 7, p. 217.
  23. ↑ Tafsir al-Qurtubi, vol. 16, p. 57.
  24. ↑ Haq al-Yaqeen, vol. 1, p. 179.
  25. ↑ Bihar al-Anwar, vol. 26, p. 75; vol. 18, p. 278.
  26. ↑ Bihar al-Anwar, vol. 18, p. 278.
  27. ↑ Tarikh al-Khamis, vol. 1, p. 254.
  28. ↑ Objectives of Prophethood
  29. ↑ Surah An-Nisa, verse 165; Min Huda al-Qur'an, vol. 2, p. 257; Tafsir al-Noor, vol. 2, p. 213.
  30. ↑ Surah Al-Jumu'ah, verse 2.
  31. ↑ Al-Mizan, vol. 2, pp. 131-132.
  32. ↑ Al-Mizan, vol. 3, p. 198.
  33. ↑ Al-Kafi, vol. 8, p. 386; Al-Mizan, vol. 12, p. 243.
  34. ↑ Imta' al-Asma', vol. 1, p. 32; Tarikh al-Islam, vol. 1, p. 24; Al-Bidaya wa al-Nihaya, vol. 2, p. 321.
  35. ↑ Tarikh al-Yaqoubi, vol. 2, p. 22.
  36. ↑ Sirat Ibn Ishaq, p. 114.
  37. ↑ Al-Sira al-Nabawiyya, by Ibn Hisham, vol. 1, p. 154; Tārīkh al-Ṭabarī, vol. 2, pp. 48-49.
  38. ↑ Tārīkh al-Ṭabarī, vol. 2, p. 47.
  39. ↑ Ansāb al-Ashrāf, vol. 1, pp. 104-105.
  40. ↑ Sahīh al-Bukhārī, vol. 1, p. 3.

References

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