Bi'itha: Difference between revisions

From WikiHaj
VisualWikitext
No edit summary
No edit summary
Line 1: Line 1:
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.
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.
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).
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 Etymology of Bi'itha (Prophethood)''' ==
Line 13: Line 13:


== '''The Condition of the Hijaz Before Prophethood (Bi’itha)''' ==
== '''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". <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>
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.
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''' ==
== '''The Prophecies of Prophethood in Other Religions''' ==
Line 20: Line 20:


== '''The Religion of Prophet Muhammad (S) Prior to His Prophethood''' ==
== '''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. <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>
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>
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>  
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>
<ref>Objectives of Prophethood</ref>
Line 31: Line 31:


== '''The Events of the Prophethood''' ==
== '''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. <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>
== The Day of Bi'itha ==
== The Day of Bi'itha ==
For most Shia Muslims, the 27th of Rajab is observed as the Day of Bi'itha, <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 Ramadan. <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 (AS), the Prophet’s migration (Hijrah) was chosen as the defining moment to begin the Islamic calendar. <ref>Tārīkh Yaʿqūbī, j. 2, p. 145.</ref>
For most Shia Muslims, the 27th of Rajab is observed as the Day of Bi'itha, <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 ==
== The First Revealed Verses ==
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>
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 First Believers ==
== 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>
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>


==Notes==
==Notes==

Revision as of 15:38, 23 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. Education and Guidance: To impart knowledge and provide moral and spiritual instruction to the people. [30]
  2. Resolution of Disputes: To mediate and resolve conflicts among individuals and communities. [31]
  3. Just Judgement: To deliver fair and impartial decisions in matters of justice. [32]
  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]

The Day of Bi'itha

For most Shia Muslims, the 27th of Rajab is observed as the Day of Bi'itha, [41] while Sunni Muslims commemorate it on the 17th of Ramadhan. [42] 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. [43]

The First Revealed Verses

It is widely narrated that the first five verses of Surah Al-Alaq were the initial revelations to Prophet Muhammad (S). [44] However, some sources suggest that the first revealed verses originated from Surah Al-Muddaththir, [45] while others contend that Surah Al-Fatiha was the first revelation. [46]

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. [47] According to the prevailing consensus among both Shia and Sunni scholars, [48] the first man to embrace Islam was Imam Ali (a.s). [49]

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.
  41. ↑ Bihār al-Anwār, j. 18, p. 190; al-Ṣaḥīḥ min Sīrat al-Nabī, j. 2, p. 64-65.
  42. ↑ Al-Sīrah al-Nabawiyyah, Ibn Hishām, j. 1, p. 158; al-Ṭabaqāt, j. 1, p. 193-194.
  43. ↑ Tārīkh Yaʿqūbī, j. 2, p. 145.
  44. ↑ Al-Sīrah al-Nabawiyyah, Ibn Hishām, j. 1, p. 155; Tafsīr Qummī, j. 2, p. 428.
  45. ↑ Ṣaḥīḥ al-Bukhārī, j. 6, p. 74; al-Awāʾil, p. 43.
  46. ↑ Al-Kashāf, j. 4, p. 270; Majmaʿ al-Bayān, j. 10, p. 398; al-Ittqān, j. 1, p. 77.
  47. ↑ Tārīkh Yaʿqūbī, j. 2, p. 23.
  48. ↑ Al-Sīrah al-Ḥalabiyyah, j. 1, p. 382.
  49. ↑ Al-Ghadīr, j. 3, s. 95; Al-Sīrah al-Nabawiyyah, Ibn Hishām, j. 1, s. 162.

References

  • Al-Ibhaj fi Sharhi al-Minhaj: Taqi al-Din al-Subki (d. 756 AH), edited by a group of scholars, Beirut, Dar al-Kutub al-Ilmiyyah, 1404 AH.
  • Ithaf al-Wari: Umar ibn Muhammad ibn Fahd (d. 885 AH), edited by Abdul Karim, Mecca, Jamiat Umm al-Qura, 1408 AH.
  • Al-Ittqan: al-Suyuti (d. 911 AH), edited by Sa'id, Lebanon, Dar al-Fikr, 1416 AH.
  • Al-Aṣnām (Tankīs al-Aṣnām): Hishām ibn Muḥammad al-Kalbī (d. 204 AH), ed. by Aḥmad Zakī, Tehran, Taban, 1348 SH.
  • Al-Amālī: Al-Ṣadūq (d. 381 AH), Qom, Al-Ba‘thah, 1417 AH.
  • Imtā‘ al-Asmā‘: Al-Maqrīzī (d. 845 AH), ed. by Muḥammad ‘Abd al-Ḥamīd, Beirut, Dār al-Kutub al-‘Ilmiyyah, 1420 AH.
  • Ansāb al-Ashrāf: Al-Balādhurī (d. 279 AH), ed. by Zakkār and Zarkalī, Beirut, Dār al-Fikr, 1417 AH.
  • Al-Awā’il: Al-Ṭabarānī (d. 310 AH), ed. by Shukūr, Beirut, Dār al-Furqān, 1403 AH.
  • Biḥār al-Anwār: Al-Majlisī (d. 1110 AH), Beirut, Dār Iḥyā’ al-Turāth al-‘Arabī, 1403 AH.
  • Al-Bidāyah wa al-Nihāyah: Ibn Kathīr (d. 774 AH), ed. by ‘Alī Shīrī, Beirut, Dār Iḥyā’ al-Turāth al-‘Arabī, 1408 AH.
  • Tārīkh al-Islām wa Wafayāt al-Mashāhīr: Al-Dhahabī (d. 748 AH), ed. by ‘Umar ‘Abd al-Salām, Beirut, Dār al-Kitāb al-‘Arabī, 1410 AH.
  • Tārīkh al-Khamīs: Ḥusayn al-Diyār Bakrī (d. 966 AH), Beirut, Mu’assasat Sha‘bān, 1283 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.
  • Tārīkh ‘Arab Qabla al-Islām: ‘Abd al-‘Azīz Sālim, trans. Ṣadrīniyā, Tehran, ‘Ilmī wa Farhangī, 1380 SH.
  • Tārīkh al-Ya‘qūbī: Aḥmad ibn Ya‘qūb (d. 292 AH), Beirut, Dār Ṣādir, 1415 AH.
  • Al-Tahqīq: Al-Muṣṭafawī, Tehran, Wizārat al-Irshād, 1374 SH.
  • 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-Tafsīr al-Kabīr: Al-Fakhr al-Rāzī (d. 606 AH), Qom, Dafter Tablighāt, 1413 AH.
  • Tafsīr Qurṭubī (Al-Jāmi‘ li-Aḥkām al-Qur’ān): Al-Qurṭubī (d. 671 AH), Beirut, Dār Iḥyā’ al-Turāth al-‘Arabī, 1405 AH.
  • Tafsīr Nūr: Muḥsin Qarā’atī, Tehran, Markaz Farhangī Dars-hāye az Qur’ān, 1388 SH.
  • Al-Tanbīh wa al-Ishrāf: Al-Mas‘ūdī (d. 345 AH), Beirut, Dār Ṣa‘b.
  • Jāmi‘ al-Bayān: Al-Ṭabarī (d. 310 AH), ed. by Ṣidqī Jamīl, Beirut, Dār al-Fikr, 1415 AH.
  • Ḥaqqu al-Yaqīn: Al-Shabbar (d. 1242 AH), Tehran, A‘lamī, ‘Irfān, 1352 SH.
  • Al-Durru al-Manthūr: Al-Suyūṭī (d. 911 AH), Beirut, Dār al-Ma‘rifah, 1365 AH.
  • Rūhu al-Ma‘ānī: Al-Ālūsī (d. 1270 AH), Beirut, Dār Iḥyā’ al-Turāth al-‘Arabī.
  • 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.
  • Al-Sīratu al-Ḥalabiyyah: Al-Ḥalabī (d. 1044 AH), Beirut, Dār al-Ma‘rifah, 1400 AH.
  • Al-Sīratu al-Nabawiyyah: Ibn Hishām (d. 213/218 AH), ed. by Muḥammad Muḥyī al-Dīn, Egypt, Maktabat Muḥammad ‘Alī Ṣabīḥ, 1383 AH.
  • Al-Sīratu al-Nabawiyyah: Ibn Kathīr (d. 774 AH), ed. by Muṣṭafá ‘Abd al-Wāḥid, Beirut, Dār al-Ma‘rifah, 1396 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.
  • Al-Shifā bi-Ta‘rīfi Ḥuqūq al-Muṣṭafá (Ṣ): Qāḍī ‘Iyāḍ (d. 544 AH), Beirut, Dār al-Fikr, 1409 AH.
  • Ṣaḥīḥ al-Bukhārī: Al-Bukhārī (d. 256 AH), Beirut, Dār al-Fikr, 1401 AH.
  • Al-‘Uddah fī Uṣūl al-Fiqh: Al-Ṭūsī (d. 460 AH), ed. by Anṣārī Qummī, Qom, Sitāreh, 1417 AH.
  • Al-‘Ayn: Khalīl (d. 175 AH), ed. by Al-Makhzūmī and Al-Sāmarrā’ī, Dār al-Hijrah, 1409 AH.
  • Al-Ghadīr: Al-Amīnī (d. 1390 AH), Tehran, Dār al-Kutub al-Islāmiyyah, 1366 SH.
  • Farhang Shī‘ah: Puzhūhishkideh Tahqīqāt Islāmī, Muḥammad Khaṭībī Kūshk and others, Qom, Zamzam Hedayat, 1385 SH.
  • Al-Kāfī: Al-Kulaynī (d. 329 AH), ed. by Ghafārī, Tehran, Dār al-Kutub al-Islāmiyyah, 1375 SH.
  • Al-Kashhāf: Al-Zamakhsharī (d. 538 AH), Muṣṭafá al-Bābī, 1385 AH.
  • Kanzu al-Daqā’iq: Al-Mash'hadī (d. 1125 AH), ed. by Dargāhī, Tehran, Wizārat al-Irshād, 1411 AH.
  • 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.
Retrieved from "https://en.wikihaj.com/index.php?title=Bi%27itha&oldid=3125"