Islamic Education Center - Islamic Books Online Library - History of Islam Up to the Demise of the Prophet

[1] Al-Halabi, al-Sirah al-Halabiyyah 1:199-204; Ibn al-Athir, al-Sirah al-Nabawiyyah 1:250.

[3] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 13:207.

[5] Halabi, op cit, 1:380-381; Ibn Husham, al-Sirah al-Nabawiyyah 1:250; tabari, Tarikh al-Umam wa’l-Muluk 2:203-204; Ibn Shahrashub, Manaqib 1:43; al-Majlisi, Bihar al-Anwar 18:84,193; Tarikh al-Ya`qubi 2:17.

[6] Ibn Shahrashub, op cit, 1:44; al-Majlisi, op cit, 18:194; tabarsi, I`lam al-Wara, pp. 36.

Concerning these records and documents, Shaykh al-Kulayni states the Muhammad was a prophet but he had not yet been Messenger of God. Al-Usul min al-Kafi 1:176.

[7] Mount Hara' is situated northeast of Mecca. Because it was the place where the Divine Revelation came to the Holy Prophet for the first time, it was called jabal al-nur (Mountain of Light). Until several years ago, this mountain was far away from the city of Mecca. However, the city skirts have now reached the foot of this mountain due to modern construction. Because of its situation inside a series of interrelated mountains, Mount Hara' is the most handsome and most distinguished. The Hara' Cave, which is high in the mountain, is not a cave in reality; rather, it is a huge rock over two other huge rocks, creating a space of one and a half meters high. The entrance is wide enough for people to enter. However, the inner half of it is narrower. Sunlight can penetrate only half of the cave.

[8] Nahj al-Balaghah, Sermon 193; Ibn Husham, op cit, 1:25.

[9] Ibn Husham, op cit, 1:251; tabari, op cit, 2:206; Ibn al-Athir, op cit, 1:390; al-Buladhari, Ansab al-Ashraf 1:105.

[11] Ibn Husham, op cit, pp. 249; tabari, op cit, pp. 209; al-Buladhari, op cit, pp 114-115; Ibn Sa`d, al-tabaqat al-Kubra 1:190; Mas`udi, al-Tanbih wa’l-Ishraf, pp. 198; Halabi, op cit, pp. 363; al-Majlisi, op cit, pp. 204.

[12] tabarsi, Majma` al-Bayan 10:514; Mas`udi, Muruj al-Dhahab 2:276.

[13] Muslim scholars ascribe these verses to the prophethood of Muhammad. There are some pieces of evidence which confirm this issue. See al-Majlisi, Bihar al-Anwar 18:246; Muhammad Hadi Ma`rifat, al-Tamhid fi `Ulum al-Qur'an 1:35; al-Qastalani, al-Mawahib al-Ludaniyyah 3:88-89. According to other exegeses, these verses are related to the Night Ascension (Mi`raj).

[14] sahih al-Bukhari 1:59-60; sahih Muslim 2:197-204.

[15] Al-`Asqalani, al-Isabah fi Tamyiz al-sahabah 4:359.

[17] Ibn Sa`d, op cit, 1:197; Ibn Shahrashub, Manaqib, op cit, 1:43; al-Majlisi, op cit, 18:271.

[18] al-Majlisi, op cit, pp 268, 271; saduq, al-Tawhid, pp. 115.

[19] saduq, Kamal al-Din 1:85; `Ilal al-Shara'i` 7:7.

[20] tabari, op cit, 2:207; al-Buladhari, op cit, 1:105; Mas`udi, Muruj al-Dhahab 2:276; Tarikh al-Ya`qubi 2:17.

[22] al-Majlisi, Bihar al-Anwar 18:262; Muhammad Hadi Ma`rifat, al-Tamhid fi `Ulum al-Qur'an 1:49.

[23] As far as we know, the first person who realized the lack of authenticity of this narration was Sayyid `Abd al-Husayn Sharaf al-Din al-Musawi (1390-1377 AH), one of the distinguished Shi`ite scholars of Jabal `amil, who discussed and criticized it in his epistle to the Arab Scientific Congress in Damascus, and in his book al-Nass wa’l-Ijtihad, pp 319-322. Then other scholars, such as `Ali Dawani, criticized this narration in the following sources: The Rays of revelation over Mount Hara', pp 70-108; the history of Islam from the start up to the prophet's Migration, pp 98-110; the role of the Imams In the revival of the religion 4:6-44; al-sahih min Sirat al-Nabi al-A`zam 1:216-232, Treason in the historical accounts 2:3-23; al-Tamhid 1:52-56; Some Analytical Lessons From The History Of Islam 2:196-236.

[24] Murtaza `amili, The role of the Imams In the revival of the religion 4:12.

[25] Islamic Encyclopedia 3:398. Montgomery Watt, the head of the Arabic department of Edinburgh University, is one of those who insinuates against Islam. He writes, “It is amazing for a man who used to live in a far-away city, like Mecca in the seventh century AD, to have been appointed as a prophet by God. Therefore, we are not amazed when we hear that Muhammad was frightened and worried when he became aware of this issue. Regarding this, there are some hints and documents in the Qur'an and in other narrations related to his life. It is not clear at what time he realized that God had not forgotten him. His other fear was the fear of mental breakdown; this is because in those days Arabs assumed that persons like him were under the domination of jinn or spirits. Some Meccan Arabs interpreted Muhammad's revelations in this way and he himself at times doubted whether people were right or wrong in their assumptions.” See Muhammad, the prophet and the politician, pp 26-27.

[26] Ibn Husham, op cit, 1:280; tabari, op cit, 2:216; Mas`udi, Muruj al-Dhahab 2:275-276; al-Buladhari, op cit, 1:116; Tarikh al-Ya`qubi 2:19; Halabi, op cit, 1:456; tusi, al-Ghaybah, pp. 202.

[27] Tarikh al-Ya`qubi 2:19; Ibn Sa`d, al-tabaqat al-Kubra 1:199; al-Buladhari, op cit, 1:115.

[29] Ibn Husham mentions the names of the first eight Muslims as follows: `Ali, Zayd ibn Harith, Abu-Bakr, `Uthman ibn `Affan, al-Zubayr ibn al-`Awwam, `Abd al-Rahman ibn `Awf, Sa`d ibn Abi-Waqqas, and talhah ibn `Ubaydullah. See al-Sirah al-Nabawiyyah 1:262-364.

[30] Imam `Ali was monotheist even at his early age; he never served idols. Thus, his becoming a Muslim does not imply that he stopped worshipping idols like the other companions of the Holy Prophet. Imam `Ali accepted Islam that is based on the Divine principle of monotheism. Concerning this, Dahlan wrote, “`Ali never practiced idolatry. He followed the Holy Prophet closely. It is narrated that three persons were never involved in idolatry; the Faithful of al-Yasin, `Ali ibn Abi-talib, and asiyah, Pharaoh’s wife.” See al-Sirah al-Nabawiyyah 1:92. Concerning Imam `Ali, Ibn Sa`d narrates that he never worshipped any idol because he was too young! See Al-tabaqat al-Kubra 3:21. Ibn Hajar (974 AH), quoting Ibn Sa`d’s previous statement, states, “For this reason, `Ali is mentioned with the statement of ‘karrama allahu wajhahu (May Allah honor his face)’. See al-sawa`iq al-Muhriqah, pp. 120.

Regarding `Ali's age when he accepted Islam, see Sharh Nahj al-Balaghah, 13:234-235.

[31] Ibn `Abd al-Barr, al-Isi`ab 3:28; Ibn Abi’l-Hadid, op cit, 13:229; al-Hakim al-Naysaburi, al-Mustadrak `Ala’l-sahihayn 2:81, Halabi, op cit, 1:432. In some narrations, we read, “The first to join the Divine Pond (on the Resurrection Day) will be the first to accept Islam; namely, `Ali ibn Abi-talib.” See Halabi, op cit, pp. 432.

[32] Ibn `Abd al-Barr, op cit, pp. 32; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:57. Al-Hakim al-Naysaburi (al-Mustadrak `Ala’l-sahihayn 3:112) has recorded this narration in two ways, “Allah’s Messenger received prophethood…” and “Allah’s Messenger received the Divine Revelation on Monday.” In some narrations, we will read, “The Prophet received prophethood on Monday, and `Ali accepted Islam on Tuesday.” See, Ibn Abi’l-Hadid, op cit, pp. 229; al-Juwayni, Fara'id al-Simtayn. Emphasizing the same issue, Imam `Ali used to remark, “Allah’s Messenger received the Divine Message on Monday, and I accepted Islam on Tuesday.” See al-Suyuti, Tarikh al-Khulafa', pp. 166; Muhammad al-sabban, Is`af al-Raghibin, pp. 148; Ibn Hajar, al-sawa`iq al-Muhriqah.

[35] tabari, op cit, 2:212; Ibn al-Athir, al-Kamil fi’l-Tarikh.

The same issue is brought up in al-Mustadrak `Ala’l-sahihayn 3:112; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 13:200, 228; Ibn Mardawayh, Manaqib `Ali ibn Abi-talib, pp 47-48.

[36] tabari, op cit, 2:212; Ibn Abi’l-Hadid, op cit, 13:226. Ibn Abi’l-Hadid has reported the same from `Abdullah ibn Mas`ud. Ibn `Abd al-Barr, al-Isi`ab 3:165; Ibn Ishaq, al-Siyar wa’l-Maghazi, pp. 137-138; al-Karajaki, Kanz al-Fawa'id 1:262. For further information concerning Ali's pioneering in the acceptance of Islam, see al-Ghadir 2:214, 3:220-224.

[38] al-Buladhari, Ansab al-Ashraf 1:299; Bihar al-Anwar 18:185.

[40] Ibn Husham, op cit, 1:358; tabarsi, I`lam al-Wara, pp. 44; Sibt ibn al-Jawzi, Tadhkirat al-Khawass, pp. 186.

[44] Halabi, al-Sirah al-Halabiyyah 1:446.

[49] Ibn Sa`d, op cit, 3:244. `Abd al-Muta`al al-sa`idi al-Misri has written a book entitled Youth of Quraysh in the Beginning of Islam (pp. 33-34) in which he has introduced forty young men from Quraysh who had pioneered in accepting Islam. In his list, Imam `Ali is the first.

[50] al-Buladhari, op cit, 1:156, pp. 181, see Al-tabaqat al-Kubra 3:248.

[52] Ibn Sa`d, op cit, 1:164; Halabi, op cit, 1:499.

[53] Muslim scholars name this issue as bid' al-da`wah (The Beginning of the Promulgation), yawm al-dar (The Day of the House), and yawm al-indhar (The Day of Warning). It is reported in the following reference books with some difference: Tarikh al-tabari 2:217; Ibn Athir, al-Kamil fi’l-Tarikh 2:63; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 13:211; al-Bayhaqi, Dala'il al-Nubuwwah 1:278; tabarsi, Majma` al-Bayan 7:206; Shaykh Mufid, al-Irshad, pp. 29; tawus, al-tara’if 1:20; Halabi, al-Sirah al-Halabiyyah 1:461; al-Majlisi, Bihar al-Anwar 18:78, 181, 191, 214; `Allamah Amini, al-Ghadir 2:278-279; Murtaza `Askari, the role of the Imams in the revival of the Religion 2:86, 6:17-18; Musnad Ahmad 1:159. It is worthy noting that among historians, tabari has distorted the Holy Prophet's statement drastically in his interpretation: he has changed representative and successor into so and so. Ibn Kathir, too, has distorted the truth in his three books in his three books (Tafsir 3:351, al-Bidayah wa’l-Nihayah 3:40, al-Sirah al-Nabawiyyah 1:459). Considering the attitude of these two, it is not difficult to recognize their motive for this dramatic distortion.

[54] Hadith al-Manzilah reads: “O `Ali, your position to me is the same as Prophet Aaron’s position to Prophet Moses except that there shall be no prophet after me.”

[55] Surah al-Shu`ara' was revealed to the Holy Prophet after Surah al-Waqi`ah. The following are the Surahs that were revealed after that: al-Naml, al-Qasas, al-Isra', Yunus, Hud, Yusuf and then al-Hijr in which the order for the public invitation was given. See Muhammad Hadi Ma`rifat, al-Tamhid fi `Ulum al-Qur'an 1:105.

[56] Abtuh is a valley near Mina. See Yaqut al-Hamawi, Mu`jam al-Buldan. 1:74. This event probably took place at the time of Hajj when pilgrims had gathered at Mina.

[57] Tarikh al-Ya`qubi 1:19. There are other reports on the Holy Prophet’s first open declaration of his faith. Most probably, he invited the idolaters within short time intervals through the same statements. See Tarikh al-Ya`qubi, pp. 19; tabari, op cit, 2:21; al-Buladhari, Ansab al-Ashraf 1:121; al-Bayhaqi, op cit, 1:279; tabarsi, I`lam al-Wara, pp. 39; al-Majlisi, Bihar al-Anwar 18:185; Halabi, op cit, 1:461.

[58] tabari, op cit, 2:218; Ibn Husham, al-Sirah al-Nabawiyyah 1:282; Ibn Sa`d, al-tabaqat al-Kubra 1:199; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:63.

[59] tabari, op cit, 2:218-220; Ibn Husham, op cit, pp. 282-287, 313, 316; al-Bayhaqi, op cit, 1:282; Ibn Sa`d, op cit, 1:202-203; al-Buladhari, op cit, 1:231-232; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:63-65; Halabi, op cit, 1:462-463; Ibn Kathir, al-Sirah al-Nabawiyyah. 1:479; al-Majlisi, op cit, 18:185.

[60] Ibn Husham, op cit, pp. 287; tabari, op cit, pp. 220; Ibn Shahrashub, al-Manaqib 1:59; Ibn al-Athir, op cit, pp. 65; Ibn Kathir, op cit, pp. 477, Halabi, op cit, pp. 463.

[62] Ibn Husham, al-Sirah al-Nabawiyyah 1:387; Ibn Shahrashub, al-Manaqib 1:50.

[63] The Holy Qur'an’s chapters (i.e. Surahs) are divided according to their revelation into Meccan and Medinan.

[64] This holy Surah is the fourth in revelation. See al-Tamhid fi `Ulum al-Qur'an 1:104.

[67] These people, most probably, had invested their money in a Mecca economic center.

[68] tabari, Tarikh al-Umam wa’l-Muluk 2:221.

Those who look at man from a material prospect only concentrate all their attentions to the economic motive and base all other motives to it. The analysis of Petroshfsky, a famous Russian analyst of Islam and Iran and a professor of Oriental Studies Department at the University of Leningrad writes, “Meccan chiefs were among the traders and usurers. They opposed Muhammad openly. We could not say that the cause of this opposition was religious dogmatism; rather, the Prophet's propagation against their idolatry was the real motive of their opposition because their trade and political supremacy was greatly jeopardized. They assumed that his religious propagation would cause the fall of the Kaaba and the worship of their idols. This might result in fewer pilgrims to visit the Kaaba and a financial loss for them. In this way, the Kaaba might lose its political supremacy. For this reason, the Meccan chiefs interpreted Muhammad's religious propaganda as a direct threat to their own interests. They hated him for these reasons. See Islam in Iran, pp. 26. In view of our previous discussions, we do not have to say how baseless the statement of this professor is.

[69] tabarsi, Majma` al-Bayan 7:260; Ibn Shahrashub, Manaqib 1:51.

[71] Qisas al-`Arab 2:258; Ibn Kathir, al-Bidayah wa’l-Nihayah 3:144.

[72] Ibn Husham, op cit, 1:337; Ibn Shahrashub, Manaqib 1:50; Ibn Kathir, al-Sirah al-Nabawiyyah 1:506-507.

[73] Ibn Kathir, Al-Sirah al-Nabawiyyah 1:130.

[75] al-Buladhari, Ansab al-Ashraf 1:197; Ibn al-Athir, Al-Kamil fi’l-Tarikh 2:66.

[76] al-Buladhari, op cit, pp. 156-196; Ibn al-Athir, op cit, 2:66-70.

[77] Ibn Husham, Al-Sirah al-Nabawiyyah; tabari, Tarikh al-Umam wa’l-Muluk 2:222; Ibn al-Athir, Al-Kamil fi’l-Tarikh 2:76.

[79] `Umar Farrukh, Tarikh sadr al-Islam wa’l-Dawlah al-Umawiyyah, pp. 54; `Abbas Ziryab, Sirat Rasulillah, pp. 169.

[80] Ibn Sa`d, op cit, pp. 204; Ibn Husham, op cit, pp. 344; tabari, op cit, pp. 221-222.

[82] Ibn Sa`d, op cit, pp. 207. The number of emigrants is recorded even less. But the number of their names, recorded in books of history, is the same as the above. See Ibn Husham, op cit, pp. 346-353; Dr. Muhammad Ibrahim ayati, The History of The Prophet of Islam, pp. 122-132.

[83] Ibn Husham, op cit, 1:357; al-Majlisi, Bihar al-Anwar 18:418.

tabarsi has recorded that Abu-talib wrote the following poetic verses in his letter:

King of Abyssinia, be it known to you that Muhammad, just like Moses and Jesus son of Mary, is a Prophet.

He came with the true guidance with which they had come; and all of them guide to God’s commission and seek His protection.

Verily, you are uttering his name in your Book through authentic, not fabricated, report.

So, do not associate others with God and follow Islam, for the path of the Right can never be darkened.

[84] tabarsi, op cit, pp. 43-44, Ibn Husham, op cit, pp. 356-360; Ibn al-Athir, op cit, 2:79-81.

[85] It is reported that Ja`far ibn Abi-talib was escorted by seventy Abyssinians on his way back to Mecca. All of these, converted to Islam after they had had a conversation with the Holy Prophet. See Majma`` al-Bayan 3:234.

[87] Ibn Sa`d, op cit, 8:97; Ibn Husham, op cit, pp. 238; Ibn Kathir, al-Bidayah wa’l-Nihayah 4:143; ayati, op cit, pp. 132.

[88] al-Majlisi, Bihar al-Anwar 43:7.

The majority of Sunni scholars believe that Lady Fatimah was born five years after prophethood. See Sayyid Ja`far Shahidi, Life of Fatimah.

[91] al-Majlisi, op cit,; 18, pp. 290; Tafsir Nemuneh 12:17. A physics-based explanation of the Night Ascension can be seen in Tafsir Nemuneh 12:17-20 and Furugh Abadiyyat 2:393.

[92] Shaykh al-Kulayni, al-Furu` min al-Kafi 3:482-487; Ibn Sa`d, al-tabaqat al-Kubra 1:213; sahih al-Bukhari; al-Hurr al-`amili, Wasa'il al-Shi`ah 3:76; al-Majlisi, op cit, 18:238; Tafsir al-Burhan 2:933.

[94] Ibn Husham, Al-Sirah al-Nabawiyyah 1:375; tabari, op cit, 2:225; al-Buladhari, Ansab al-Ashraf 1:234.

[95] al-Buladhari, op cit, 1:234; Ibn Sa`d, Al-tabaqat al-Kubra 1:209; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 4:58.

[96] al-Buladhari, op cit, pp. 230; Is op cit, 1:63; Ibn Ishaq, al-Siyar wal-Maghazi, pp. 159; al-Majlisi, Bihar al-Anwar 19:18.

[97] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 14:64; al-Fattal al-Naysaburi, Rawzat al-Wa`izin, pp. 63.

[98] Ibn Shahrashub, op cit, 1:63; tabarsi, I`lam al-Wara, pp. 49.

[99] Al-Fattal al-Naysaburi, Rawzat al-Wa`izin, pp. 64; Ibn Shahrashub, op cit, pp. 64; tabarsi, op cit, pp. 50; Ibn Abi’l-Hadid, op cit, 14:64; see Ibn Ishaq, op cit, pp. 160.

[100] Ibn Shahrashub, op cit, pp. 65; Ibn Sa`d, op cit, pp. 209; al-Buladhari, op cit, pp. 234; Ibn Ishaq, op cit, pp. 159.

[102] al-Majlisi, op cit, 19; Ibn Ishaq, op cit, pp. 159.

[103] Ibn Shahrashub, op cit, pp. 65; tabarsi, op cit, pp. 51.

[104] Ibn Ishaq, op cit, pp. 161; Ibn Husham, op cit, 1:379; al-Buladhari, op cit, pp. 235; al-Majlisi, op cit, pp. 19.

[105] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 13:254.

[106] Ibn Wazih, Tarikh al-Ya`qubi 2:25; tabarsi, I`lam al-Wara, pp. 50.

[107] tabarsi, op cit, pp. 50; Is op cit, 1:65.

[108] Ibn Ishaq, op cit, pp. 161; al-Buladhari, op cit, 1:234, Ibn Sa`d, op cit, 1:210; Ibn Shahrashub, op cit, 1:65.

[109] Ibn Ishaq, op cit, pp. 162, 165, 166; al-Buladhari, op cit, p236; Ibn Abi’l-Hadid, op cit, 14:59; Ibn al-Athir, Al-Kamil fi’l-Tarikh 2:88; al-Majlisi, Bihar al-Anwar 19:19.

[110] That took place on the tenth year of Hegira. See Ibn Sa`d, op cit, 1:210; al-Buladhari, op cit, 1:236.

[113] al-Buladhari, op cit, 1:236; Ibn al-Athir, op cit, 2:90.

[114] Ibn Wazih, Tarikh al-Ya`qubi 2:29; the Holy Prophet called that year “Year of Sadness”. See Bihar al-Anwar 19:25.

[115] Ibn Ishaq, op cit, pp. 243; Ibn Husham, op cit, 2:57; tabarsi, I`lam al-Wara, pp. 53.

[116] Ibn Ishaq, op cit, pp. 243; Ibn Husham, op cit, pp. 57.

[117] Amir Muhanna al-Khayyami, pp. 62-63; Al-Dulabi, al-Dhurriyyah al-tahirah, pp. 63-64.

[118] Ibn `Abd al-Barr, al-Isi`ab 4:287; Dulabi, op cit, pp. 51.

[119] Al-Kulayni, al-Usul min al-Kafi 1:449; `Allamah Amini, al-Ghadir 7:393; al-Majlisi, Bihar al-Anwar 18:187; al-Ghadir 7:259, 388, 393; Tarikh al-Ya`qubi 2:20.

[120] Ibn Sa`d, Al-tabaqat al-Kubra 1:211; tabari, Tarikh al-Umam wa’l-Muluk (Tarikh al-tabari) 2:229; al-Bayhaqi, Dala'il al-Nubuwwah 2:80; Ibn al-Athir, op cit 2:91.

[121] Ibn Ishaq, al-Siyar wal-Maghazi, pp. 239; Ibn Husham, op cit, 2:58; tabari, op cit, pp. 229; Ibn Shahrashub, Manaqib 1:67; Ibn al-Athir, op cit, pp. 91; al-Bayhaqi, op cit, pp. 80; Sibt Ibn al-Jawzi, Tadhkirat al-Khawass, pp. 9.

[122] Shaykh Mufid, Awa’il al-Maqalat, pp. 13; al-Fattal al-Naysaburi, op cit, pp. 155; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 14:65; tabarsi, Majma` al-Bayan 3:287; Ibn tawus; al-tara’if, pp. 298.

[124] Shaykh al-Kulayni, op cit, 1:448; saduq, al-Amali, pp. 366; al-Fattal al-Naysaburi, op cit, pp. 156; Allamah Amini, al-Ghadir 7:390; Mufid, al-Ikhtisas, pp. 241.

[125] The poems of Abu-talib has been collected by Abu-Na`im `Ali ibn Hamzah al-Basri al-Tamimi, the linguist (375 AD). Shaykh agha Buzurg Tehrani saw a copy of this book in the Library of Sayyid `«sa al-`Attar in Baghdad. This book comprised more than five thousand poetic verses and was published in al-Najaf in AH 1356.

Imam `Ali liked to see his father’s poems being collected. He used to remark, “Learn these poems and teach them to your children. Abu-talib was a follower of God's religion and his poems contain a lot of knowledge.” al-Ghadir 7:393.

[126] tabarsi, I`lam al-Wara, pp. 45; Majma` al-Bayan 4:288; Allamah Amini, al-Ghadir 7:331.

[127] Shaykh al-Kulayni, op cit, pp. 449. tabarsi, Majma` al-Bayan 4:4, 287; Ibn Husham, Al-Sirah al-Nabawiyyah 1:277; Ibn Abi’l-Hadid, op cit, 14:72; al-Karajaki, Kanz al-Fawa'id 1:181; Amini, al-Ghadir 7:332.

[128] Ibn Abi’l-Hadid, op cit, pp. 55; Amini, op cit, p334; `Asqalani, al-Isabah 4, pp. 116. Ibn Kathir, al-Bidayah wa’l-Nihayah 3:42.

[129] Many books have been written on Abu-talib's Faith. Some are referred to in agha Buzurg’s al-Dhari`ah 2:510-514. Allamah Amini in, al-Ghadir 7:330-403, deals with this issue in some details. He refers to nineteen books written by great Muslim scholars on Abu-talib’s belief in Islam. He cites forty narrations proving this fact. At the beginning of the eighth volume, he answers the questions of the opponents regarding Abu-talib's belief in Islam.

[130] `Abbas Ziryab, Sirat Rasulillah, pp. 178-179.

[131] Ibn `Abd al-Barr, al-Isi`ab 4:282; sahih Muslim 15:201.

[132] Muhammad Hasanayn Haykal, Hayat Muhammad, pp. 315-316, 325.

[133] For further information, see commentaries on Surah al-Tahrim, verses 1-5.

[134] Muhammad Ibn Sa`d, Al-tabaqat al-Kubra 7:97, Shaykh `Abbas al-Qummi, Safinat al-Bihar 1:204.

[135] Ibn al-Athir, Usd al-Ghabah 5:458; Mas`udi, Muruj al-Dhahab 2:289; Hamdullah Mustafawi, Tarikh Gozideh, pp. 161.

[136] Ibn Kathir, al-Bidayah wa’l-Nihayah 4:144; Hamdullah Mustafawi, Tarikh Gozideh, pp. 161.

[137] Ibn Sa`d, op cit, pp. 99; `Abbas al-Qummi, op cit, pp. 204.

[138] `Asqalani, al-Isabah 4:458; Ibn al-Athir, Usd al-Ghabah 5:588.

[140] op cit, pp. 588; Ibn Husham, Al-Sirah al-Nabawiyyah 4:294, Ibn Sa`d, op cit, 8:87.

[142] Al-Khayyami, Zawjat al-Nabi wa-Awladuhu, pp. 199.

[143] Ibn Hajar, op cit, pp. 458; Ibn Sa`d, op cit, 8:87.

[144] Ibn Sa`d, op cit, pp. 90-91; Muhammad Ibn Habib, al-Muhabbar, pp. 84.

[146] Mamuqani, op cit, Al-Tustari, Qamus al-Rijal 10:396.

[147] Ibn Sa`d, op cit, 8:101; Ibn al-Athir, Usd al-Ghabah 2:226; Ibn Hajar, al-Isabah 4:564.

[148] Ibn Sa`d, op cit; Ibn al-Athir, op cit, 2:224; Ibn Hajar, op cit, pp. 563.

[149] al-alusi, Tafsir Ruh al-Ma`ani 21:147.

[151] Ibn al-Athir, op cit, 7:494; tabarsi, Majma` al-Bayan 8:337; Qastalani, al-Mawahib al-Ludaniyyah 2:87.

[152] Islamic Encyclopedia; Muhammad Hasanayn Haykal, Hayat Muhammad, pp. 316, 323.

According to Orientalists, Muhammad passed by Zayd's house and accidentally saw his wife, Zaynab. He fell in love with her!! When Zayd noticed this, he divorced Zaynab who was one of the Prophet's relatives and was not unknown to the Prophet since, in those days, women’s veil was not yet common!!

To refute this fable, members of a family must know who is beautiful and who is not among them. We should add here that these Orientalists have got this fable from some baseless narrations recorded in some reference books, such as Tarikh tabari 3:42; Al-tabaqat al-Kubra 8:101. Some other writers, too, have unknowingly adopted these sources. However, the Holy Qur’an has vividly revealed the truth. Of course, some Muslim scholars have proved the forgery of this story. One of these is Sayyid Murtaza `Alam al-Huda, a well-known Shi`ite scholar (436 AH). He has described such reports as dirty and ugly. See Tanzih al-Anbiya', pp. 114. Al-alusi considers the issue as a myth uttered by story-tellers. He says, “We should acquit the Prophet from such accusations.” See Tafsir Ruh al-Ma`ani 22:24-25.

[153] Yaqut al-Hamawi, Mu`jam al-Buldan 4:9.

[154] tabari, Tarikh al-Umam wa’l-Muluk 2:230; al-Buladhari, Ansab al-Ashraf 1:237.

[155] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 14:97 and 4:127-128.

[156] tabari, op cit, pp. 230; Ibn Husham, Al-Sirah al-Nabawiyyah 2:60.

[158] tabari, op cit, 2:230; Ibn Husham, op cit, 2:62.

[160] Ibn Sa`d, op cit, 1:212; Ibn Abi’l-Hadid, op cit, 14:91; al-Majlisi, Bihar al-Anwar 19:22. It is also reported that the Holy Prophet stayed at aa’if more than this period.

[162] This incident took place at a place between ta’if and Mecca. See al-Sirah al-Nabawiyyah 3:63.

[163] tabari, op cit, pp. 231; Ibn Husham, op cit, pp. 63.

[164] Al-sahih min Sirat al-Nabi al-A`zam 2:167-168.

[168] Ibn Husham, op cit, 2:65-66; tabari, Tarikh 2:232-233; al-Buladhari, Ansab al-Ashraf 1:237-238; Ibn Ishaq, al-Siyar wa’l-Maghazi, pp. 232.

He invited the following tribes to Islam one by one: Banu-Fazarah, Ghassan, Banu-Murrah, Banu-Sulaym, Banu-`Abs, Banu-Harith, Banu-`Udhrah, al-Hazarimah, Banu-Nasr, and Banu-Buka'. However, none of them accepted his religion. See Ibn Sa`d, Al-tabaqat al-Kubra 1:216-217.

[169] Ibn Husham, op cit, 2:66; Zayni Dahlan, Al-Sirah al-Nabawiyyah 1:145; Murtaza al-`amili, al-sahih min Sirat al-Nabi al-A`zam 2:157-176.

[170] Ibn Kathir, al-Bidayah wa’l-Nihayah 3:140.