Seerah an nabi

Seerah of The Prophet Peace be upon him
Muhammad
The Messenger of Allah

The Message
Read! In the Name of your Lord Who has
created (all that exists).
He has created man from a clot (a piece of
thick coagulated blood).
Read! And your Lord is the Most Generous.
Who has taught (the writing) by the pen.
He has taught man that which he knew not.
The First Revelation
‫العلق‬

The Message
O you enveloped (wrapped) in garments!
Arise and warn!
And magnify your Lord!
And purify your garments!
And keep away from Ar-Rujz (the idols)!
Nor expect, in giving, any increase (for
yourself)!
And be patient for the sake of your Lord!
‫المدثر‬

The Message
O you enveloped (wrapped) in garments!
Arise and warn!
And magnify your Lord!
And purify your garments!
And keep away from Ar-Rujz (the idols)!
Nor expect, in giving, any increase (for yourself)!
And be patient for the sake of your Lord!
Patience and facing
hardship and adversity.
Hard work and relentless
effort
Dedication to Allah and
Tawheed
Purification from all
physical and spiritual filth
and impurities
Abandoning all Shirk and
Sins that lead to Allah’s
wrath
‫المدثر‬
Sincerity and selflessness.
The way of life of
the Prophet for
the next 23 years
These meanings are
present in Salah

The First Muslims
• Khadijah:
– The first believer
– The first Muslim to learn and perform Salah
– Revelations were recited in her house
– The strongest and earliest supporter of the Prophet
•‫قالت‬ ‫عائشة‬ ‫عن‬:‫عل‬ ‫أثنى‬ ‫خديجة‬ ‫ذكر‬ ‫إذا‬ ‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫النبي‬ ‫كان‬‫بأحسن‬ ‫يها‬
‫أبدلك‬ ‫قد‬ ‫الشدقين‬ ‫حمراء‬ ‫تذكرها‬ ‫ما‬ ‫أكثر‬ ‫ما‬ ‫فقلت‬ ‫يوما‬ ‫فغرت‬ ‫قالت‬ ‫الثناء‬‫خيرا‬ ‫هللا‬
‫وقد‬ ‫منها‬ ‫خيرا‬ ‫هللا‬ ‫أبدلني‬ ‫ما‬ ‫قال‬ ‫منها‬‫وصدقتن‬ ‫الناس‬ ‫بي‬ ‫كفر‬ ‫إذ‬ ‫بي‬ ‫آمنت‬‫إذ‬ ‫ي‬
‫ولدها‬ ‫هللا‬ ‫ورزقني‬ ‫الناس‬ ‫حرمني‬ ‫إذ‬ ‫بمالها‬ ‫وآستني‬ ‫كذبني‬...)‫كثير‬ ‫ابن‬-‫و‬ ‫البداية‬
‫النهاية‬)

The First Muslims
•‫يقول‬ ‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫النبي‬ ‫سمعت‬( :‫عم‬ ‫ابنة‬ ‫مريم‬ ‫نسائها‬ ‫خير‬، ‫ران‬
‫خديجة‬ ‫نسائها‬ ‫وخير‬. )
‫الراوي‬:‫طالب‬ ‫أبي‬ ‫بن‬ ‫علي‬‫المحدث‬:‫البخاري‬
• Narrated 'Ali: I heard the Prophet saying, "Mary, the
daughter of 'Imran, was the best among the women (of the
world of her time) and Khadija is the best amongst the
women. (of this nation)."

The First Muslims
• Ali bin Abi Talib:
– The first believer amongst children, 10 years old.
– Raised in the house of the Prophet
• Zaid bin Haritha:
– The freed slave and adopted son of the Prophet
• The Daughters of the Prophet:
– Zainab, Ruqayah, Umm Kulthum, and Fatimah

The First Muslims
• Abu Bakr (Abdullah “Atiq” bin Abu Quhafah)
– The first believer amongst free men.
– A friend of the Prophet before revelation
– A noble man, respected merchant in Quraysh.
– Expert in Arabs’ Genealogy and History
– Known for his noble character, generosity and
manners
– 37 years old when he accepted Islam without
hesitation.
– Most active in inviting people to Islam

The First Muslims
• Abu Bakr (Abdullah “Atiq” bin Abu Quhafah)
•‫الدرداء‬ ‫أبي‬ ‫عن‬:‫النبي‬ ‫قال‬‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬”...‫فقلت‬ ‫إليكم‬ ‫بعثني‬ ‫هللا‬ ‫إن‬‫أبو‬ ‫وقال‬ ‫كذبت‬ ‫م‬
‫وماله‬ ‫بنفسه‬ ‫وواساني‬ ‫صدق‬ ‫بكر‬“...‫البخاري‬
• The Prophet said, "Allah sent me (as a Prophet) to you (people) but
you said (to me), 'You are telling a lie,' while Abu Bakr said, 'He has
said the truth,' and consoled me with himself and his money."
•‫ك‬ ‫الخدري‬ ‫سعيد‬ ‫أبي‬ ‫عن‬:‫هللا‬ ‫رسول‬ ‫قال‬‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬‫عل‬ ‫الناس‬ ‫ن‬ّ‫م‬‫أ‬ ‫من‬ ‫إن‬‫في‬ ‫ي‬
‫وماله‬ ‫صحبته‬‫بكر‬ ‫أبا‬.‫التخذت‬ ‫أمتي‬ ‫من‬ ‫خليال‬ ‫متخذا‬ ‫كنت‬ ‫ولو‬‫بكر‬ ‫أبا‬‫إال‬‫خلة‬‫اإلسالم‬
• "No doubt, I am indebted to Abu Bakr more than to anybody else
regarding both his companionship and his wealth. And if I had to take
a Khalil from my followers, I would certainly have taken Abu Bakr, but
the fraternity of Islam is sufficient.."

The First Muslims
• Abu Bakr moves with the call to Islam
– the First Group of Abu Bakr:
• Uthman bin Affan (34 yo) ‫عفان‬ ‫بن‬ ‫عثمان‬
• Sa’d bin Abi Waqqas (17 yo) ‫وقاص‬ ‫أبي‬ ‫بن‬ ‫سعد‬
• Abdur-Rahman bin Awf (30 yo) ‫عوف‬ ‫بن‬ ‫الرحمن‬ ‫عبد‬
• Az-Zubayr bin Al-Awwam (12 yo) ‫العوام‬ ‫بن‬ ‫الزبير‬
• Talha bin Ubaydellah (13 yo) ‫هللا‬ ‫عبيد‬ ‫بن‬ ‫طلحة‬

The First Muslims
• Abu Bakr continues his calling to Islam:
• Sa’id bin Zaid ‫زيد‬ ‫بن‬ ‫سعيد‬
• Abu Ubaydah ‫الجراح‬ ‫بن‬ ‫عبيدة‬ ‫ابو‬
• Al-Arqam ‫األرقم‬ ‫أبي‬ ‫بن‬ ‫األرقم‬
• Uthman bin Math’un ‫مظعون‬ ‫بن‬ ‫عثمان‬
• Ubayda bin Al-Harith ‫المطلب‬ ‫عبد‬ ‫بن‬ ‫الحارث‬ ‫بن‬ ‫عبيدة‬
• Abu Salamh ‫سلمة‬ ‫أبو‬

The First Muslims
• Suhaib bin Sinan (Ar-Rumi) ‫الرومي‬ ‫سنان‬ ‫بن‬ ‫صهيب‬
• Abdullah bin Jahsh ‫جحش‬ ‫بن‬ ‫هللا‬ ‫عبد‬
• Ammar bin Yaser ‫ياسر‬ ‫بن‬ ‫عمار‬
• Abdullah bin Mas’ud ‫مسعود‬ ‫بن‬ ‫هللا‬ ‫عبد‬
• Bilal bin Rabah ‫رباح‬ ‫بن‬ ‫بالل‬
• Mus’ab bin Umair ‫عمير‬ ‫بن‬ ‫مصعب‬
• Others..

The First Muslims
• The Secret Phase: 3 years
– Selective Da’wah, people who are likely to
respond.
– Mostly chosen for their character and noble
manners
– A mixture of the elite in Quraysh and the poor
– Forty men and women, mostly from Quraysh
– Those were the dedicated and truthful early
community of Sahaba (As-Sabiqoon)

The First Muslims
– Secrecy of Da’wah: Important to protect the few
Muslims until their belief is strong enough to face
the onslaught of Quraysh.
– Salah was ordained from the very beginning.
(Tabari)
– Quran was received with understanding and deep
contemplation.
– Early revelation focused on Tawheed and Creed.

The House of Al-Arqam
–Headquarter of Early Islamic teaching.
• Learning directly from the Prophet
• Learning and studying in groups.
• Establishing the sense of community and
companionship.

The House of Al-Arqam
–The smart choice of the house:
• Al-Arqam was not known to be a Muslim or
among the closest people to the Prophet.
• Al- Arqam was young (16 yo) and unlikely to be
the host of such an important group.
• Al-Arqam is from Makhzoom, which is known
for its enmity to the new religion.
• Location on the Safa is isolated from the rest of
houses in Mecca and easy to access undetected

The First Muslims
– Quraysh did not pay much attention initially to the
call of Islam. (they thought that Muhammad was merely
a religious outcast like Quss bin Sa‘idah, ‘Amr bin Nufail and
their ilk)
– Quraysh started paying more attention as Islam
started spreading and the followers adhere to the
leadership and teachings of the Prophet
– Quraysh was alarmed by the content of the
message that threatened their way of life and
social order.

Quraysh
Ghalib bin Fihr bin Malek
Ka’b bin Lou’ay
Murrah
Taym
Abu Bakr
Makhzoom
Al-Arqam
Kilab
Zuhrah
Sa’d bin Abi
Waqqas
Abdr-
Rahman bin
Awf
Qusay
Abdul-Uzza
Asad
Az-Zubair
Abdu-d-
Daar
Mus’ab bin
Umair
Abdu-
Manaf
Abdu-
Shams
Umayyah
Uthman
Al-Mutalib Hashem
Abdul-
Mutalib
Abdu-
Allah
Muhammad
Hasis
Amr
Jamh
Sahm
‘Ady
Sa’id bin
Zaid
Uthman bin
Math’un
Islam is spread in most clans of Quraysh

The First Muslims
• Characteristics of Early Revelations:
– Establishment of Tawheed: Creed
– Belief in the Hereafter:
• Life after death
• Reckoning
• Jannah
• Hellfire
– Remembrance of Allah and Worship
– Stories of the Prophets and followers before Islam

The First Muslims
By Al-‘Asr (the time).
Verily, man is in loss,
Except those who believe and do righteous
good deeds, and recommend one another
to the truth, and recommend one another
to patience.
Characteristics of the First Muslims
Faith/Sincerity
‫اإليمان‬ ‫اإلخالص‬
Righteous Deeds
‫الصالح‬ ‫العمل‬
Supporting Each
other
Patience
‫الصبر‬

The First Muslims
Muhammad is the Messenger of Allah. And
those who are with him are strong
against disbelievers, and merciful among
themselves. You see them bowing and
falling down prostrate (in prayer),
seeking Bounty from Allah and (His)
Good Pleasure.
Characteristics of the First Muslims
Humbleness
‫الخشوع‬
Mercy
‫الرحمة‬
Prayers/Du’a
‫الدعاء‬
Remembrance of
Allah
‫العبادة‬ ‫و‬ ‫الذكر‬
‫الفتح‬

The First Muslims
And by the Mercy of Allah, you dealt with
them gently. And had you been severe
and harsh-hearted, they would have
broken away from about you; so pass
over (their faults), and ask (Allah's)
Forgiveness for them; and consult them
in the affairs. Then when you have taken
a decision, put your trust in Allah,
certainly, Allah loves those who put
their trust (in Him). Mercy
‫الرحمة‬
‫عمران‬ ‫آل‬

The First Muslims
Verily, there has come unto you a Messenger
from amongst yourselves (i.e. whom you
know well). It grieves him that you
should receive any injury or difficulty.
He is anxious over you (to be rightly
guided); for the believers (he is) full of
pity, kind, and merciful.
Mercy
‫الرحمة‬
‫التوبة‬

Seerah of The Prophet Peace be upon him
The Declaration of
Islam

The Declaration
And warn your tribe of
close kindred. ‫الشعراء‬

The Declaration
•‫عن‬‫عباس‬ ‫ابن‬‫عنهما‬ ‫هللا‬ ‫رضي‬‫نزلت‬ ‫لما‬ ‫قال‬‫األقربين‬ ‫عشيرتك‬ ‫وأنذر‬‫النبي‬ ‫صعد‬‫ص‬‫هللا‬ ‫لى‬
‫وسلم‬ ‫عليه‬‫على‬‫الصفا‬‫يا‬ ‫ينادي‬ ‫فجعل‬‫فهر‬ ‫بني‬‫يا‬‫عدي‬ ‫بني‬‫لبطون‬‫قريش‬‫ا‬ ‫حتى‬‫فجعل‬ ‫جتمعوا‬
‫فجاء‬ ‫هو‬ ‫ما‬ ‫لينظر‬ ‫رسوال‬ ‫أرسل‬ ‫يخرج‬ ‫أن‬ ‫يستطع‬ ‫لم‬ ‫إذا‬ ‫الرجل‬‫لهب‬ ‫أبو‬‫وقريش‬‫فقال‬‫أرأيت‬‫لو‬ ‫كم‬
‫إال‬ ‫عليك‬ ‫جربنا‬ ‫ما‬ ‫نعم‬ ‫قالوا‬ ‫مصدقي‬ ‫أكنتم‬ ‫عليكم‬ ‫تغير‬ ‫أن‬ ‫تريد‬ ‫بالوادي‬ ‫خيال‬ ‫أن‬ ‫أخبرتكم‬‫قال‬ ‫صدقا‬
‫فقال‬ ‫شديد‬ ‫عذاب‬ ‫يدي‬ ‫بين‬ ‫لكم‬ ‫نذير‬ ‫فإني‬‫لهب‬ ‫أبو‬‫فنز‬ ‫جمعتنا‬ ‫ألهذا‬ ‫اليوم‬ ‫سائر‬ ‫لك‬ ‫تبا‬‫لت‬‫تبت‬
‫يدا‬‫لهب‬ ‫أبي‬‫أغنى‬ ‫ما‬ ‫وتب‬‫كسب‬ ‫وما‬ ‫ماله‬ ‫عنه‬
• Bukhari reported part of this story on the authority of Ibn ‘Abbas [R]. He said: "When
the following verses were revealed: "And warn your tribe (O Muhammad [pbuh]) of
near kindred." [Al-Qur'an 26:214] The Messenger of Allah [pbuh] ascended Mount As-
Safa and started to call: "O Bani Fahr! O Bani ‘Adi (two sects of Quraysh)." Many
people gathered and those who couldn’t, sent somebody to report to them. Abu
Lahab was also present. The Prophet said: "You see, if I were to tell you that there
were some horsemen in the valley planning to raid you, will you believe me?" They
said: "Yes, we have never experienced any lie from you." He said: "I am a Warner to
you before a severe torment." Abu Lahab promptly replied: "Perish you all the day!
Have you summoned us for such a thing?" The verses were immediately revealed on
that occasion [Bukhari 2/702; Muslim 1/114]: "Perish the two hands of Abi Lahab..."
[Al-Qur'an 111:1].

The Declaration
•‫عن‬‫الديلي‬ ‫عباد‬ ‫بن‬ ‫ربيعة‬‫أسلم‬ ‫جاهليا‬ ‫وكان‬‫فقال‬‫رسول‬ ‫رأيت‬
‫هللا‬‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬‫بسوق‬ ‫عيني‬ ‫بصر‬‫المجاز‬ ‫ذي‬‫يقو‬‫أيها‬ ‫يا‬ ‫ل‬
‫الناس‬‫تفلحوا‬ ‫هللا‬ ‫إال‬ ‫إله‬ ‫ال‬ ‫قولوا‬‫في‬ ‫ويدخل‬‫فجاجها‬‫مت‬ ‫والناس‬‫قصفون‬
‫قو‬ ‫الناس‬ ‫أيها‬ ‫يقول‬ ‫يسكت‬ ‫ال‬ ‫وهو‬ ‫شيئا‬ ‫يقول‬ ‫أحدا‬ ‫رأيت‬ ‫فما‬ ‫عليه‬‫ال‬ ‫لوا‬
‫الوجه‬ ‫وضيء‬ ‫أحول‬ ‫رجال‬ ‫وراءه‬ ‫أن‬ ‫إال‬ ‫تفلحوا‬ ‫هللا‬ ‫إال‬ ‫إله‬
‫ذا‬‫غديرتين‬‫إنه‬ ‫يقول‬‫صابئ‬‫قالوا‬ ‫هذا‬ ‫من‬ ‫فقلت‬ ‫كاذب‬‫بن‬ ‫محمد‬‫عبد‬
‫هللا‬‫عمه‬ ‫قالوا‬ ‫يكذبه‬ ‫الذي‬ ‫هذا‬ ‫من‬ ‫قلت‬ ‫النبوة‬ ‫يذكر‬ ‫وهو‬‫لهب‬ ‫أبو‬

The Declaration
Perish the two hands of Abu Lahab
and perish he!
His wealth and his gains will not
benefit him!
He will be burnt in a Fire of blazing
flames!
And his wife, too, who carries wood
(thorns which she used to put on the
way of the Prophet or use to slander
him).
In her neck is a twisted rope of
Masad (palm fiber or fire).

The Declaration
•‫عن‬‫هريرة‬ ‫أبي‬‫قال‬‫اآلية‬ ‫هذه‬ ‫أنزلت‬ ‫لما‬‫األقربين‬ ‫عشيرتك‬ ‫وأنذر‬‫هللا‬ ‫رسول‬ ‫دعا‬‫هللا‬ ‫صلى‬‫عليه‬
‫وسلم‬‫قريشا‬‫فقال‬ ّ‫وخص‬ ّ‫م‬‫فع‬ ‫فاجتمعوا‬‫يا‬‫لؤي‬ ‫بن‬ ‫كعب‬ ‫بني‬‫الن‬ ‫من‬ ‫أنفسكم‬ ‫أنقذوا‬‫يا‬ ‫ار‬‫بن‬ ‫مرة‬ ‫بني‬
‫كعب‬‫يا‬ ‫النار‬ ‫من‬ ‫أنفسكم‬ ‫أنقذوا‬‫شمس‬ ‫عبد‬ ‫بني‬‫يا‬ ‫النار‬ ‫من‬ ‫أنفسكم‬ ‫أنقذوا‬‫منا‬ ‫عبد‬ ‫بني‬‫ف‬‫أنقذوا‬
‫يا‬ ‫النار‬ ‫من‬ ‫أنفسكم‬‫هاشم‬ ‫بني‬‫يا‬ ‫النار‬ ‫من‬ ‫أنفسكم‬ ‫أنقذوا‬‫المطلب‬ ‫عبد‬ ‫بني‬‫أنفس‬ ‫أنقذوا‬‫النار‬ ‫من‬ ‫كم‬
‫يا‬‫فاطمة‬‫رحما‬ ‫لكم‬ ‫أن‬ ‫غير‬ ‫شيئا‬ ‫هللا‬ ‫من‬ ‫لكم‬ ‫أملك‬ ‫ال‬ ‫فإني‬ ‫النار‬ ‫من‬ ‫نفسك‬ ‫أنقذي‬‫سأبلها‬‫بباللها‬
• Muslim reported on the authority of Abu Hurairah— He said: "When the
following verses were revealed: "And warn your tribe of near kindred."
[26:214] The Messenger of Allah called all the people of Quraysh; so they
gathered and he gave them a general warning. Then he made a particular
reference to certain tribes, and said: "O Quraysh, rescue yourselves from the
Fire; O people of Bani Ka‘b, rescue yourselves from Fire; O Fatimah, daughter
of Muhammad, rescue yourself from the Fire, for I have no power to protect
you from Allah in anything except that I would sustain relationship with you."
[Muslim 1/114; Bukhari 1/385,2/702]

The Declaration
Therefore proclaim openly (Allah's Message)
that which you are commanded, and turn
away from the polytheists.
Truly! We will suffice you against the
scoffers,
Who set up along with Allah another god;
but they will come to know.
Indeed, We know that your breast is
straitened at what they say.
So glorify the praises of your Lord and be of
those who prostrate themselves (to Him).
And worship your Lord until there comes
unto you the certainty (i.e. death).
‫الحجر‬

The Declaration
• The Rejection of Quraysh:
– Objection to the Concept of Worshiping one God
– Objection to the concept of Life after Death
– Objection to the concept of Submission to Allah
– Objection to the choice of Prophet Muhammad as
a Messenger
– Objection to the change of social order and
hierarchy in the society, fear of losing their status

The Rejection of Quraysh
• Objection to the Concept of Worshiping one God
– Quraysh believed in the concept of Lordship of Allah, but denied
worshiping Him alone.
‫العنكبوت‬
And if you were to ask them: "Who
has created the heavens and the
earth and subjected the sun and the
moon?" they will surely reply:
"Allah." How then are they
deviating (as polytheists and
disbelievers)?

• Objection to the Concept of Worshiping one God
And they (pagans) wonder that a warner
(Prophet Muhammad) has come to them from
among themselves. And the disbelievers say: "is
a sorcerer, a liar.
"Has he made the gods (all) into One God.
Verily, this is a curious thing!"
And the leaders among them went about
(saying): "Go on, and remain constant to your
gods! Verily, this is a thing designed (against
you)!
"We have not heard (the like) of this in the
religion of these later days. This is nothing but
an invention!
‫ص‬

• Objection to the concept of Submission to Allah
– They did not want to relinquish power to a higher authority (Allah)
– Arrogance and Pride, refusing to obey.
– Following the tradition of ancestors, even if they were wrong
– Refusing to give up their immoral and sinful practices
‫البقرة‬
When it is said to them: "Follow
what Allah has sent down." They
say: "Nay! We shall follow what
we found our fathers following."
(Would they do that!) even though
their fathers did not understand
anything nor were they guided?

• Rejection to the concept of Life after Death
– They did not want to face responsibility for their actions
And they say: "There is nothing but our life of
this world, we die and we live and nothing
destroys us except time. And they have no
knowledge of it: they only assume.
And when Our Clear Verses are recited to
them, their argument is no other than that
they say: "Bring back our (dead) fathers, if
you are truthful!"
Say (to them): "Allah gives you life, then
causes you to die, then He will assemble you
on the Day of Resurrection about which there
is no doubt. But most of mankind know not."
‫الجاثية‬

• Objection to the choice of Prophet Muhammad as a Messenger
– “He is only human!”
And they say: "Why does this Messenger eat
food, and walk about in the markets (as we
do). Why is not an angel sent down to him to
be a warner with him?
"Or (why) has not a treasure been granted to
him, or why has he not a garden whereof he
may eat?" And the wrong-doers say: "You
follow none but a man bewitched."
See how they coin similitudes for you, so they
have gone astray, and they cannot find a
(Right) Path.
‫الفرقان‬

• Objection to the choice of Prophet Muhammad as a Messenger
– Jealousy: “Why Muhammad??” (He is not rich enough, why not a Al-
Walid bin Al-Mughirah, Urwa bin Mas’ud or others)
And they say: "Why is not this Qur'an sent
down to some great man of the two towns
(Makkah and Tâ’if)?"
Is it they who would portion out the Mercy
of your Lord? It is We Who portion out
between them their livelihood in this world,
and We raised some of them above others in
ranks, so that some may employ others in
their work. But the Mercy (Paradise) of your
Lord is better than the (wealth of this world)
which they amass.
‫الزخرف‬

• Objection to the change of social order and hierarchy
in the society, fear of losing their status
– Their trade may be affected if they accepted Islam
and the rest of Arabia rejected
– They my lose status and respect as a custodians of
Mecca
– Their slaves and servants will have equal human
rights
– They will lose their legislative and governing power

The Persecution of Muslims
• Isolating the Prophet and influencing his Uncle Abu Taleb
– "O Abu Taleb! Your nephew curses our gods; finds faults
with our way of life, mocks at our religion and degrades our
forefathers; either you must stop him, or you must let us
get at him. For you are in the same opposition as we are in
opposition to him; and we will rid you of him." [Ibn Hisham
1/265]
‫إسحاق‬ ‫ابن‬ ‫قال‬:‫فقالوا‬ ،‫طالب‬ ‫أبي‬ ‫إلى‬ ‫قريش‬ ‫أشراف‬ ‫من‬ ‫رجال‬ ‫مشى‬:‫أب‬ ‫يا‬‫ا‬
‫وض‬ ،‫أحالمنا‬ ‫ه‬َّ‫ف‬َ‫س‬‫و‬ ،‫ديننا‬ ‫وعاب‬ ،‫آلهتنا‬ ‫سب‬ ‫قد‬ ‫أخيك‬ ‫ابن‬ ‫إن‬ ،‫طالب‬،‫آباءنا‬ ‫لل‬
‫ع‬ ‫نحن‬ ‫ما‬ ‫مثل‬ ‫على‬ ‫فإنك‬ ،‫وبينه‬ ‫بيننا‬ ‫تخلى‬ ‫أن‬ ‫وإما‬ ،‫عنا‬ ‫تكفه‬ ‫أن‬ ‫فإما‬‫من‬ ‫ليه‬
‫ا‬‫جميال‬ ‫اا‬‫د‬‫ر‬ ‫وردهم‬ ‫ا‬‫ا‬‫ق‬‫رقي‬ ‫ا‬‫قوال‬ ‫طالب‬ ‫أبو‬ ‫لهم‬ ‫فقال‬ ،‫فنكفيكه‬ ،‫خالفه‬‫فانصرفوا‬ ،
‫عنه‬

–‫عرف‬ ‫عمله‬ ‫في‬ ‫ماض‬ ‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫هللا‬ ‫رسول‬ ‫أن‬ ‫قريش‬ ‫رأت‬ ‫ولما‬‫أن‬ ‫ت‬
‫لف‬ ‫مجمع‬ ‫وأنه‬ ،‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫هللا‬ ‫رسول‬ ‫خذالن‬ ‫أبي‬ ‫قد‬ ‫طالب‬ ‫أبا‬‫راقهم‬
‫ل‬ ‫وقالوا‬ ‫المغيرة‬ ‫بن‬ ‫الوليد‬ ‫ابن‬ ‫بعمارة‬ ‫إليه‬ ‫فذهبوا‬ ،‫ذلك‬ ‫في‬ ‫وعداوتهم‬‫ه‬:‫أبا‬ ‫يا‬
‫و‬ ‫عقله‬ ‫فلك‬ ‫فخذه‬ ،‫وأجمله‬ ‫قريش‬ ‫في‬ ‫فتى‬ َ‫د‬َ‫ه‬ْ‫ن‬‫أ‬ ‫الفتى‬ ‫هذا‬ ‫إن‬ ،‫طالب‬،‫نصره‬
‫و‬ ‫دينك‬ ‫خالف‬ ‫الذي‬ ‫هذا‬ ‫أخيك‬ ‫ابن‬ ‫إلينا‬ ْ‫م‬ِ‫ل‬ْ‫س‬‫وأ‬ ،‫لك‬ ‫فهو‬ ‫اا‬‫د‬‫ول‬ ‫واتخذه‬،‫آبائك‬ ‫دين‬
‫فقال‬ ،‫برجل‬ ‫رجل‬ ‫هو‬ ‫فإنما‬ ،‫فنقتله‬ ،‫أحالمهم‬ ‫وسفه‬ ،‫قومك‬ ‫جماعة‬ ‫وفرق‬:‫و‬‫هللا‬
‫تقتل‬ ‫ابني‬ ‫وأعطيكم‬ ،‫لكم‬ ‫أغذوه‬ ‫ابنكم‬ ‫أتعطوني‬ ،‫تسومونني‬ ‫ما‬ ‫لبئس‬‫ونه‬‫؟‬‫هذا‬
‫اا‬‫د‬‫أب‬ ‫يكون‬ ‫ال‬ ‫ما‬ ‫وهللا‬.‫مناف‬ ‫عبد‬ ‫ابن‬ ‫نوفل‬ ‫بن‬ ‫عدى‬ ‫بن‬ ‫المطعم‬ ‫فقال‬:‫و‬‫أبا‬ ‫يا‬ ‫هللا‬
‫تريد‬ ‫أراك‬ ‫فما‬ ،‫تكره‬ ‫مما‬ ‫التخلص‬ ‫على‬ ‫وجهدوا‬ ،‫قومك‬ ‫أنصفك‬ ‫لقد‬ ‫طالب‬‫أن‬
‫فقال‬ ،‫ا‬‫ا‬‫ئ‬‫شي‬ ‫منهم‬ ‫تقبل‬:‫خذال‬ ‫أجمعت‬ ‫قد‬ ‫ولكنك‬ ،‫أنصفتموني‬ ‫ما‬ ‫وهللا‬‫ني‬
‫لك‬ ‫بدا‬ ‫ما‬ ‫فاصنع‬ ،ّ‫ى‬‫عل‬ ‫القوم‬ ‫ومظاهرة‬.(‫هشام‬ ‫ابن‬)

– Some of them then went to see him once more taking with them a
youth called ‘Amarah bin Al-Waleed bin Al-Mugheerah, and said, "O
Abu Talib! we have brought you a smart boy still in the bloom of his
youth, to make use of his mind and strength and take him as your son
in exchange for your nephew, who has run counter to your religion,
brought about social discord, found fault with your way of life, so that
we kill him and rid you of his endless troubles; just man for man." Abu
Talib’s reply was, "It is really an unfair bargain. You give me your son to
bring him up and I give you my son to kill him! By Allâh, it is something
incredible!!" Al-Mut‘im bin ‘Adi, a member of the delegation,
interrupted saying that Quraish had been fair in that bargain because
"they meant only to rid you of that source of hateful trouble, but as I
see you are determined to refuse their favours." Abu Talib, of course,
turned down all their offers and challenged them to do whatever they
pleased.[Ibn Hisham 1/266]

•‫له‬ ‫فقالوا‬ ‫طالب‬ ‫أبي‬ ‫إلى‬ ‫قريش‬ ‫سادات‬ ‫وجاءت‬:‫وش‬ ‫ا‬‫ا‬‫ن‬‫س‬ ‫لك‬ ‫إن‬ ،‫طالب‬ ‫أبا‬ ‫يا‬‫ا‬‫ا‬‫ف‬‫ر‬
‫ن‬ ‫ال‬ ‫وهللا‬ ‫وإنا‬ ،‫عنا‬ ‫تنهه‬ ‫فلم‬ ‫أخيك‬ ‫ابن‬ ‫من‬ ‫استنهيناك‬ ‫قد‬ ‫وإنا‬ ،‫فينا‬ ‫ومنزلة‬‫على‬ ‫صبر‬
‫ننا‬ ‫أو‬ ،‫عنا‬ ‫تكفه‬ ‫حتى‬ ،‫آلهتنا‬ ‫وعيب‬ ،‫أحالمنا‬ ‫وتسفيه‬ ،‫آبائنا‬ ‫شتم‬ ‫من‬ ‫هذا‬‫وإياك‬ ‫زله‬
‫الفريقين‬ ‫أحد‬ ‫يهلك‬ ‫حتى‬ ،‫ذلك‬ ‫في‬.
•‫ص‬ ‫هللا‬ ‫رسول‬ ‫إلى‬ ‫فبعث‬ ،‫الشديد‬ ‫والتهديد‬ ‫الوعيد‬ ‫هذا‬ ‫طالب‬ ‫أبي‬ ‫على‬ ‫م‬ُ‫ظ‬َ‫ع‬‫هللا‬ ‫لى‬
‫له‬ ‫وقال‬ ‫وسلم‬ ‫عليه‬:‫فأب‬ ،‫وكذا‬ ‫كذا‬ ‫لي‬ ‫فقالوا‬ ‫جاءونى‬ ‫قد‬ ‫قومك‬ ‫إن‬ ،‫أخي‬ ‫بن‬ ‫يا‬َّ‫ي‬‫عل‬ ‫ق‬
‫ع‬ ‫هللا‬ ‫صلى‬ ‫هللا‬ ‫رسول‬ ‫فظن‬ ،‫أطيق‬ ‫ال‬ ‫ما‬ ‫األمر‬ ‫من‬ ‫تحملنى‬ ‫وال‬ ،‫نفسك‬ ‫وعلى‬‫ليه‬
‫فقال‬ ،‫نصرته‬ ‫عن‬ ‫ف‬ُ‫ع‬‫ض‬ ‫وأنه‬ ،‫خاذله‬ ‫عمه‬ ‫أن‬ ‫وسلم‬:(‫وضعوا‬ ‫لو‬ ‫وهللا‬ ،‫عم‬ ‫يا‬
‫هللا‬ ‫يظهره‬ ‫حتى‬ ‫ـ‬ ‫األمر‬ ‫هذا‬ ‫أترك‬ ‫أن‬ ‫على‬ ‫يسارى‬ ‫في‬ ‫والقمر‬ ‫يمينى‬ ‫في‬ ‫الشمس‬‫أو‬
‫تركته‬ ‫ما‬ ‫ـ‬ ‫فيه‬ ‫أهلك‬)‫ف‬ ،‫طالب‬ ‫أبو‬ ‫ناداه‬ ‫ولى‬ ‫فلما‬ ،‫وقام‬ ،‫وبكى‬ ‫استعبر‬ ‫ثم‬ ،‫أقبل‬ ‫لما‬
‫له‬ ‫قال‬:‫ا‬‫د‬‫أب‬ ‫لشىء‬ ‫ك‬ُ‫م‬ِ‫ل‬ْ‫س‬ُ‫أ‬ ‫ال‬ ‫هللا‬ ‫فو‬ ،‫أحببت‬ ‫ما‬ ‫فقل‬ ،‫أخي‬ ‫بن‬ ‫يا‬ ‫اذهب‬‫وأنشد‬ ‫ا‬:
‫م‬ِ‫ه‬ِ‫ـ‬‫ع‬ْ‫م‬َ‫ج‬‫ب‬ ‫إليك‬ ‫يصلوا‬ ‫لن‬ ‫وهللا‬**‫ا‬‫ن‬‫دفيــ‬ ‫التــراب‬ ‫في‬ َ‫د‬َّ‫س‬ َ‫و‬ُ‫أ‬ ‫حتى‬‫ا‬
‫ة‬َ‫ض‬‫ا‬َ‫ض‬َ‫غ‬ ‫عليك‬ ‫ما‬ ‫بأمرك‬ ‫فاصدع‬**‫ا‬‫ن‬‫عيو‬ ‫منك‬ ‫بذاك‬ َّ‫ر‬َ‫ق‬‫و‬ ْ‫ر‬ِ‫ش‬ْ‫ب‬‫وا‬‫ا‬

• The pagans of Makkah insisted that Abu Taleb put a stop to his nephew’s
activities, which if allowed unchecked, they said, would involve him into
severe hostility. Abu Taleb was deeply distressed at this open threat and
the breach with his people and their enmity, but he could not afford to
desert the Messenger too. He sent for his nephew and told him what the
people had said, "Spare me and yourself and put not burden on me that I
can’t bear." Upon this the Prophet [pbuh] thought that his uncle would let
him down and would no longer support him, so he replied:
• "O my uncle! by Allah if they put the sun in my right hand and the moon in
my left on condition that I abandon this course, until Allah has made me
victorious, or I perish therein, I would not abandon it." The Prophet [pbuh]
got up, and as he turned away, his uncle called him and said, "Come back,
my nephew," and when he came back, he said, "Go and preach what you
please, for by Allah I will never forsake you.” [Ibn Hisham 1/265]

• Distorting the Truth (Propaganda)
•‫يق‬ ‫كلمة‬ ‫من‬ ‫البد‬ ‫أنه‬ ‫فرأت‬ ،‫عليهم‬ ‫ستقدم‬ ‫العرب‬ ‫وفود‬ ‫أن‬ ‫قريش‬ ‫وعرفت‬ ،‫الحج‬ ‫موسم‬ ‫قرب‬‫ولونها‬
‫إلى‬ ‫فاجتمعوا‬ ،‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫محمد‬ ‫شأن‬ ‫في‬ ،‫للعرب‬‫المغيرة‬ ‫بن‬ ‫الوليد‬‫يتداولون‬‫تلك‬ ‫في‬
‫الوليد‬ ‫لهم‬ ‫فقال‬ ،‫الكلمة‬:‫ا‬‫ض‬‫بع‬ ‫بعضكم‬ ‫فيكذب‬ ‫تختلفوا‬ ‫اا،وال‬‫د‬‫واح‬ ‫ا‬‫ا‬‫ـ‬‫رأي‬ ‫فيه‬ ‫أجمعوا‬‫قولكم‬ ‫ويرد‬ ،‫ا‬
‫قالوا‬ ،‫ا‬‫ا‬‫ض‬‫بع‬ ‫بعضه‬:‫به‬ ‫نقول‬ ‫ا‬‫ا‬‫ي‬‫رأ‬ ‫لنا‬ ‫وأقم‬ ،‫فقل‬ ‫فأنت‬.‫قال‬:‫أسمع‬ ‫فقولوا‬ ‫أنتم‬ ‫بل‬.‫ق‬‫الوا‬:‫نقول‬:‫كاهن‬.
‫قال‬:‫سجعه‬ ‫وال‬ ‫الكاهن‬ ‫ة‬َ‫م‬ َ‫ز‬ْ‫م‬ َ‫بز‬ ‫هو‬ ‫فما‬ ‫الكهان‬ ‫رأينا‬ ‫لقد‬ ،‫بكاهن‬ ‫هو‬ ‫ما‬ ‫وهللا‬ ‫ال‬.‫قالوا‬:‫فن‬‫قول‬:
‫قال‬ ،‫مجنون‬:‫و‬ ‫ه‬ ِ‫ج‬ُ‫ل‬‫َا‬‫خ‬َ‫ت‬ ‫وال‬ ‫ه‬ِ‫ق‬ْ‫ن‬َ‫خ‬‫ب‬ ‫هو‬ ‫ما‬ ،‫وعرفناه‬ ‫الجنون‬ ‫رأينا‬ ‫لقد‬ ،‫بمجنون‬ ‫هو‬ ‫ما‬‫وسوسته‬ ‫ال‬.
‫قالوا‬:‫فنقول‬:‫شاعر‬.‫قال‬:ِ‫ر‬َ‫ق‬‫و‬ ‫ه‬َ‫ج‬َ‫ز‬َ‫ه‬‫و‬ ‫ه‬َ‫ز‬َ‫ج‬َ‫ر‬ ‫كله‬ ‫الشعر‬ ‫عرفنا‬ ‫لقد‬ ،‫بشاعر‬ ‫هو‬ ‫ما‬‫وضه‬ُ‫ب‬ْ‫ق‬َ‫م‬‫و‬ ‫ه‬َ‫ض‬‫ي‬
‫قالوا‬ ،‫بالشعر‬ ‫هو‬ ‫فما‬ ،‫وطه‬ُ‫س‬ْ‫ب‬َ‫م‬‫و‬:‫فنقول‬:‫ساحر‬.‫قال‬:‫السحار‬ ‫رأينا‬ ‫لقد‬ ،‫بساحر‬ ‫هو‬ ‫ما‬،‫وسحرهم‬
‫م‬ِ‫ه‬ِ‫د‬ْ‫ق‬‫ع‬ ‫وال‬ ‫م‬ِ‫ه‬ِ‫ث‬ْ‫ف‬َ‫ن‬‫ب‬ ‫هو‬ ‫فما‬.‫قالوا‬:‫نقول‬ ‫فما‬‫؟‬‫قال‬:،‫لحالوة‬ ‫لقوله‬ ‫إن‬ ‫وهللا‬[‫عل‬ ‫وإن‬‫لطالوة‬ ‫يه‬]‫وإن‬
‫باطل‬ ‫أنه‬ ‫عرف‬ ‫إال‬ ‫ا‬‫ا‬‫ئ‬‫شي‬ ‫هذا‬ ‫من‬ ‫بقائلين‬ ‫أنتم‬ ‫وما‬ ،‫َاة‬‫ن‬َ‫ج‬‫ل‬ ‫ه‬َ‫ع‬ ْ‫ر‬َ‫ف‬ ‫وإن‬ ،‫ق‬َ‫ذ‬َ‫ع‬‫ل‬ ‫أصله‬‫القول‬ ‫أقرب‬ ‫وإن‬ ،
‫تقولوا‬ ‫ألن‬ ‫فيه‬:‫ساحر‬.‫وأخي‬ ‫المرء‬ ‫وبين‬ ،‫وأبيه‬ ‫المرء‬ ‫بين‬ ‫به‬ ‫يفرق‬ ،‫سحر‬ ‫هو‬ ‫بقول‬ ‫جاء‬‫وبين‬ ،‫ه‬
‫بذلك‬ ‫عنه‬ ‫فتفرقوا‬ ،‫وعشيرته‬ ‫المرء‬ ‫وبين‬ ،‫وزوجته‬ ‫المرء‬.

• went to see Al-Waleed bin Al-Mugheerah to deliberate on this issue. Al-Waleed
invited them to agree on a unanimous resolution that could enjoy the approbation
of them all. However, they were at variance. Some suggested that they describe
him as Kahin, i.e., soothsayer; but this suggestion was turned down on grounds that
his words were not so rhymed. Others proposed Majnun, i.e., possessed by jinn;
this was also rejected because no insinuations peculiar to that state of mind ware
detected, they claimed. "Why not say he is a poet?" Some said. Here again they
could not reach a common consent, alleging that his words were totally outside the
lexicon of poetry. "OK then; let us accuse him of practising witchcraft," was a fourth
suggestion. Here also Al-Waleed showed some reluctance saying that the Prophet
[pbuh] was known to have never involved himself in the practice of blowing on the
knots, and admitted that his speech was sweet tasting root and branch. He,
however, found that the most plausible charge to be levelled against Muhammad
[pbuh] was witchcraft. The ungodly company adopted this opinion and agreed to
propagate one uniform formula to the effect that he was a magician so powerful
and commanding in his art that he would successfully alienate son from father, man
from his brother, wife from her husband and man from his clan. [Ibn Hisham 1/271]

Leave Me Alone (to deal) with whom I created lonely
(without wealth or children, etc..)!
And then granted him resources in abundance.
And children to be by his side.
And made life smooth and comfortable for him.
After all that he desires that I should give more;
Nay! Verily, he has been opposing Our revelations.
shall oblige him to face a severe torment!
Verily, he thought and plotted.
let him be cursed: how he plotted!
And once more let him be cursed: how he plotted!
Then he thought.
Then he frowned and he looked in a bad tempered
way;
Then he turned back, and was proud.
Then he said: "This is nothing but magic from that of
old,
"This is nothing but the word of a human being!"
I will cast him into Hell-fire.

•{ْ‫ي‬َ‫ل‬َ‫ع‬ ‫ى‬َ‫ل‬ْ‫م‬ُ‫ت‬ َ‫ي‬ِ‫ه‬َ‫ف‬ ‫ا‬َ‫ه‬َ‫ب‬َ‫ت‬َ‫ت‬ْ‫ك‬‫ا‬ َ‫ين‬ِ‫ل‬ َّ‫و‬َ ْ‫األ‬ ُ‫ير‬ِ‫اط‬َ‫س‬َ‫أ‬ ‫وا‬ُ‫ل‬‫ا‬َ‫ق‬ َ‫و‬‫ا‬‫يال‬ ِ‫ص‬َ‫أ‬ َ‫و‬ ‫ا‬‫ة‬َ‫ر‬ْ‫ك‬ُ‫ب‬ ِ‫ه‬}[‫الفرقان‬:5]
•‫الف‬ ‫ملوك‬ ‫أحاديث‬ ‫بها‬ ‫وتعلم‬ ،‫الحيرة‬ ‫قدم‬ ‫قد‬ ‫قريش‬ ‫شياطين‬ ‫أحد‬ ،‫الحارث‬ ‫بن‬ ‫النضر‬ ‫وكان‬،‫رس‬
‫للت‬ ‫ا‬‫ا‬‫س‬‫مجل‬ ‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫هللا‬ ‫رسول‬ ‫جلس‬ ‫إذا‬ ‫فكان‬ ،‫واسفنديار‬ ‫رستم‬ ‫وأحاديث‬‫باهلل‬ ‫ذكير‬
‫ويقول‬ ‫النضر‬ ‫خلفه‬ ‫نقمته‬ ‫من‬ ‫والتحذير‬:‫ث‬ ،‫منه‬ ‫ا‬‫ا‬‫ث‬‫حدي‬ ‫أحسن‬ ‫قريش‬ ‫معشر‬ ‫يا‬ ‫هللا‬ ‫و‬ ‫أنا‬‫عن‬ ‫يحدثهم‬ ‫م‬
‫يقول‬ ‫ثم‬ ،‫واسفنديار‬ ‫ورستم‬ ‫فارس‬ ‫ملوك‬:‫مني‬ ‫ا‬‫ا‬‫ث‬‫حدي‬ ‫أحسن‬ ‫محمد‬ ‫بماذا‬.
•‫يري‬ ‫بأحد‬ ‫يسمع‬ ‫ال‬ ‫فكان‬ ،‫ا‬‫ة‬َ‫ن‬ْ‫ي‬َ‫ق‬ ‫اشترى‬ ‫قد‬ ‫كان‬ ‫النضر‬ ‫أن‬ ‫عباس‬ ‫ابن‬ ‫عن‬ ‫رواية‬ ‫وفي‬‫إال‬ ‫اإلسالم‬ ‫د‬
‫فيقول‬ ،‫قينته‬ ‫إلى‬ ‫به‬ ‫انطلق‬:‫وفيه‬ ،‫محمد‬ ‫إليه‬ ‫يدعوك‬ ‫مما‬ ‫خير‬ ‫هذا‬ ،‫وغنيه‬ ‫واسقيه‬ ‫أطعميه‬‫قوله‬ ‫نزل‬
‫تعالى‬:{َ‫ع‬ َّ‫ل‬ ِ‫ض‬ُ‫ي‬ِ‫ل‬ ِ‫ث‬‫ي‬ِ‫د‬َ‫ح‬ْ‫ال‬ َ‫و‬ْ‫ه‬َ‫ل‬ ‫ي‬ ِ‫َر‬‫ت‬ْ‫ش‬َ‫ي‬ ‫ن‬َ‫م‬ ِ‫اس‬َّ‫ن‬‫ال‬ َ‫ن‬ِ‫م‬ َ‫و‬ِ َّ‫اّلل‬ ِ‫ل‬‫ي‬ِ‫ب‬َ‫س‬ ‫ن‬}[‫لقمان‬:6].

• Contrasting the Qur'an with the mythology of the ancients in order to distract
people’s interests from Allah's Words. It is narrated that An-Nadr, headed for
Heerah where he got conversant with the traditions of the kings of Persia and the
accounts of people like Rustum and Asphandiar, and then returned to Makkah.
Here he would always shadow the Messenger’s steps in whatever audiences the
later held to preach the new faith and to caution people against Allah's wrath. An-
Nadr would directly follow the Prophet [pbuh] and narrate to the same audience
long tales about those people of Persia. He would then always append his talk with
a question cunningly inquiring if he did not outdo Muhammad [pbuh].[Ibn Hisham
1/299,300,358]. Ibn ‘Abbas [R] related that An-Nadr used to purchase songstresses
who would through their bodily charms and songs entice away from Islam anyone
developing the least attachment to the Prophet [pbuh]; in this regard, Allâh says:
• "And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead
(men) from the Path of Allah." [Al-Qur'an 31:6]

• Negotiations (Compromise)
•‫إسحاق‬ ‫ابن‬ ‫قال‬:‫قال‬ ‫القرظى‬ ‫كعب‬ ‫بن‬ ‫محمد‬ ‫عن‬ ‫زياد‬ ‫بن‬ ‫يزيد‬ ‫حدثني‬:‫أن‬ ‫حدثت‬‫ربيعة‬ ‫بن‬ ‫عتبة‬‫يو‬ ‫قال‬ ،‫اا‬‫د‬‫سي‬ ‫وكان‬ ،‫في‬ ‫وهو‬ ‫ـ‬ ‫ا‬‫ا‬‫م‬
‫وحده‬ ‫المسجد‬ ‫في‬ ‫جالس‬ ‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫هللا‬ ‫ورسول‬ ،‫قريش‬ ‫نادى‬:‫وأعر‬ ‫فأكلمه‬ ‫محمد‬ ‫إلى‬ ‫أقوم‬ ‫أال‬ ،‫قريش‬ ‫معشر‬ ‫يا‬‫عليه‬ ‫ض‬
‫عنا‬ ‫ويكف‬ ‫شاء‬ ‫أيها‬ ‫فنعطيه‬ ،‫بعضها‬ ‫يقبل‬ ‫لعله‬ ‫ا‬ ‫ا‬‫أمور‬‫؟‬‫هللا‬ ‫رسول‬ ‫أصحاب‬ ‫ورأوا‬ ‫عنه‬ ‫هللا‬ ‫رضي‬ ‫حمزة‬ ‫أسلم‬ ‫حين‬ ‫وذلك‬‫هللا‬ ‫صلى‬
‫فقالوا‬ ،‫ويزيدون‬ ‫يكثرون‬ ‫وسلم‬ ‫عليه‬:‫هللا‬ ‫رسول‬ ‫إلى‬ ‫جلس‬ ‫عتبة،حتى‬ ‫إليه‬ ‫فقام‬ ،‫فكلمه‬ ،‫إليه‬ ‫قم‬ ،‫الوليد‬ ‫أبا‬ ‫يا‬ ،‫بلى‬‫عليه‬ ‫هللا‬ ‫صلى‬
‫فقال‬ ،‫وسلم‬:‫قومك‬ ‫أتيت‬ ‫قد‬ ‫وإنك‬ ،‫النسب‬ ‫في‬ ‫والمكان‬ ،‫العشيرة‬ ‫في‬ ِ‫ة‬َ‫ط‬ِّ‫س‬‫ال‬ ‫من‬ ‫علمت‬ ‫قد‬ ‫حيث‬ ‫منا‬ ‫إنك‬ ،‫أخي‬ ‫يابن‬‫فرقت‬ ،‫عظيم‬ ‫بأمر‬
‫ا‬‫أمور‬ ‫عليك‬ ‫أعرض‬ ‫منى‬ ‫فاسمع‬ ،‫آبائهم‬ ‫من‬ ‫مضى‬ ‫من‬ ‫به‬ ‫وكفرت‬ ،‫ودينهم‬ ‫آلهتهم‬ ‫به‬ ‫وعبت‬ ،‫أحالمهم‬ ‫به‬ ‫وسفهت‬ ،‫جماعتهم‬ ‫به‬‫تنظر‬ ‫ا‬
‫بعضها‬ ‫منها‬ ‫تقبل‬ ‫لعلك‬ ‫فيها‬.‫قال‬:‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫رسول‬ ‫فقال‬:(‫أسمع‬ ‫الوليد‬ ‫أبا‬ ‫يا‬ ‫قل‬).
•‫قال‬:‫كنت‬ ‫وإن‬ ، ‫ا‬‫ماال‬ ‫أكثرنا‬ ‫تكون‬ ‫حتى‬ ‫أموالنا‬ ‫من‬ ‫لك‬ ‫جمعنا‬ ‫ا‬‫ماال‬ ‫األمر‬ ‫هذا‬ ‫من‬ ‫به‬ ‫جئت‬ ‫بما‬ ‫تريد‬ ‫إنما‬ ‫كنت‬ ‫إن‬ ،‫أخي‬ ‫يابن‬‫به‬ ‫تريد‬
‫ا‬‫ي‬‫رئ‬ ‫يأتيك‬ ‫الذي‬ ‫هذا‬ ‫كان‬ ‫وإن‬ ،‫علينا‬ ‫ملكناك‬ ‫ا‬‫ا‬‫ك‬‫مل‬ ‫به‬ ‫تريد‬ ‫كنت‬ ‫وإن‬ ،‫دونك‬ ‫ا‬ ‫ا‬‫أمر‬ ‫نقطع‬ ‫ال‬ ‫حتى‬ ‫علينا‬ ‫سودناك‬ ‫ا‬‫ا‬‫ف‬‫شر‬‫تستطيع‬ ‫ال‬ ‫تراه‬ ‫ا‬
‫م‬ ‫يداوى‬ ‫حتى‬ ‫الرجل‬ ‫على‬ ‫التابع‬ ‫غلب‬ ‫ربما‬ ‫فإنه‬ ،‫منه‬ ‫نبرئك‬ ‫حتى‬ ‫أموالنا‬ ‫فيه‬ ‫وبذلنا‬ ،‫الطب‬ ‫لك‬ ‫طلبنا‬ ‫نفسك‬ ‫عن‬ ‫رده‬‫قال‬ ‫كما‬ ‫أو‬ ‫ـ‬ ‫نه‬
‫قال‬ ‫منه‬ ‫يستمع‬ ‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫هللا‬ ‫ورسول‬ ‫عتبة‬ ‫فرغ‬ ‫إذا‬ ‫حتى‬ ‫ـ‬ ‫له‬:(‫الوليد‬ ‫أبا‬ ‫يا‬ ‫فرغت‬ ‫أقد‬‫؟‬)‫قال‬:‫قال‬ ،‫نعم‬:(‫منى‬ ‫فاسمع‬)،
‫قال‬:‫فقال‬ ،‫أفعل‬:{َ‫ل‬ ِّ‫ص‬ُ‫ف‬ ٌ‫َاب‬‫ت‬ِ‫ك‬ ِ‫يم‬ ِ‫ح‬َّ‫الر‬ ِ‫ن‬َ‫م‬ْ‫ح‬َّ‫الر‬ َ‫ن‬ِّ‫م‬ ٌ‫ل‬‫ي‬ ِ‫َنز‬‫ت‬ ‫حم‬ ‫الرحيم‬ ‫الرحمن‬ ‫هللا‬ ‫بسم‬َ‫ل‬ْ‫ع‬َ‫ي‬ ٍ‫م‬ ْ‫و‬َ‫ق‬ِّ‫ل‬ ‫ًّا‬‫ي‬ِ‫ب‬َ‫ر‬َ‫ع‬ ‫ا‬‫ا‬‫ن‬‫آ‬ ْ‫ر‬ُ‫ق‬ ُ‫ه‬ُ‫ت‬‫ا‬َ‫ي‬‫آ‬ ْ‫ت‬ُ‫م‬‫ا‬ ‫ا‬‫ير‬ِ‫ذ‬َ‫ن‬ َ‫و‬ ‫ا‬ ‫ا‬‫ير‬ِ‫ش‬َ‫ب‬ َ‫ون‬
َ‫ت‬ ‫ا‬َّ‫م‬ِّ‫م‬ ٍ‫ة‬َّ‫ن‬ِ‫ك‬َ‫أ‬ ‫ي‬ِ‫ف‬ ‫َا‬‫ن‬ُ‫ب‬‫و‬ُ‫ل‬ُ‫ق‬ ‫وا‬ُ‫ل‬‫ا‬َ‫ق‬ َ‫و‬ َ‫ون‬ُ‫ع‬َ‫م‬ْ‫س‬َ‫ي‬ َ‫ال‬ ْ‫م‬ُ‫ه‬َ‫ف‬ ْ‫م‬ُ‫ه‬ُ‫ر‬َ‫ث‬ْ‫ك‬َ‫أ‬ َ‫ض‬ َ‫ْر‬‫ع‬َ‫أ‬َ‫ف‬ِ‫ه‬ْ‫ي‬َ‫ل‬ِ‫إ‬ ‫َا‬‫ن‬‫و‬ُ‫ع‬ْ‫د‬}[‫فصلت‬:1:5].‫عليه‬ ‫يقرؤها‬ ،‫فيها‬ ‫هللا‬ ‫رسول‬ ‫مضى‬ ‫ثم‬.‫فلما‬
‫وس‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫هللا‬ ‫رسول‬ ‫انتهي‬ ‫ثم‬ ،‫منه‬ ‫يسمع‬ ،‫عليهما‬ ‫اا‬‫د‬‫معتم‬ ‫ظهره‬ ‫خلف‬ ‫يديه‬ ‫وألقى‬ ،‫له‬ ‫أنصت‬ ‫عتبة‬ ‫منه‬ ‫سمعها‬‫السجدة‬ ‫إلى‬ ‫لم‬
‫قال‬ ‫ثم‬ ‫فسجد‬ ‫منها‬:(‫وذاك‬ ‫فأنت‬ ،‫سمعت‬ ‫ما‬ ‫الوليد‬ ‫أبا‬ ‫يا‬ ‫سمعت‬ ‫قد‬).
•‫لبعض‬ ‫بعضهم‬ ‫فقال‬ ،‫أصحابه‬ ‫إلى‬ ‫عتبة‬ ‫فقام‬:‫به‬ ‫ذهب‬ ‫الذي‬ ‫الوجه‬ ‫بغير‬ ‫الوليد‬ ‫أبو‬ ‫جاءكم‬ ‫لقد‬ ‫باهلل‬ ‫نحلف‬.‫جل‬ ‫فلما‬‫قالوا‬ ‫إليهم‬ ‫س‬:‫ما‬
‫الوليد‬ ‫أبا‬ ‫يا‬ ‫وراءك‬‫؟‬‫قال‬:‫بالكه‬ ‫وال‬ ،‫بالسحر‬ ‫وال‬ ‫بالشعر‬ ‫هو‬ ‫ما‬ ‫وهللا‬ ،‫قط‬ ‫مثله‬ ‫سمعت‬ ‫ما‬ ‫وهللا‬ ‫ا‬‫قوال‬ ‫سمعت‬ ‫أني‬ ‫ورائي‬‫معشر‬ ‫يا‬ ،‫انة‬
‫من‬ ‫سمعت‬ ‫الذي‬ ‫لقوله‬ ‫ليكونن‬ ‫فوهللا‬ ،‫فاعتزلوه‬ ‫فيه‬ ‫هو‬ ‫ما‬ ‫وبين‬ ‫الرجل‬ ‫هذا‬ ‫بين‬ ‫وخلوا‬ ،‫بي‬ ‫واجعلوها‬ ‫أطيعونى‬ ،‫قريش‬‫فإن‬ ،‫عظيم‬ ‫نبأ‬ ‫ه‬
‫قالوا‬ ،‫به‬ ‫الناس‬ ‫أسعد‬ ‫وكنتم‬ ،‫عزكم‬ ‫وعزه‬ ،‫ملككم‬ ‫فملكه‬ ‫العرب‬ ‫على‬ ‫يظهر‬ ‫وإن‬ ،‫بغيركم‬ ‫كفيتموه‬ ‫فقد‬ ‫العرب‬ ‫تصبه‬:‫يا‬ ‫وهللا‬ ‫سحرك‬
‫قال‬ ،‫بلسانه‬ ‫الوليد‬ ‫أبا‬:‫لكم‬ ‫بدا‬ ‫ما‬ ‫فاصنعوا‬ ،‫فيه‬ ‫رأيي‬ ‫هذا‬.

• One day some of the important men of Makkah gathered in the enclosure of Al-Ka‘bah, and ‘Utbah
bin Rabi‘a, a chief among them, offered to approach the Prophet [pbuh] and contract a bargain with
him whereby they give him whatever worldly wealth he asks for, on condition that he keep silent
and no longer proclaim his new faith. The people of Quraish endorsed his proposal and requested
him to undertake that task. ‘Utbah came closer to Muhammad [pbuh] and addressed him in the
following words: We have seen no other man of Arabia, who has brought so great a calamity to a
nation, as you have done. You have outraged our gods and religion and taxed our forefathers and
wise men with impiety and error and created strife amongst us. You have left no stone unturned to
estrange the relations with us. If you are doing all this with a view to getting wealth, we will join
together to give you greater riches than any Quraishite has possessed. If ambition moves you, we
will make you our chief. If you desire kingship we will readily offer you that. If you are under the
power of an evil spirit which seems to haunt and dominate you so that you cannot shake off its
yoke, then we shall call in skilful physicians to cure you.
• "Have you said all?" asked Muhammad [pbuh]; and then hearing that all had been said, he spoke
forth, and said: "In the Name of Allah, the Most Beneficent, the Most Merciful. Hâ-Mîm. A
revelation from Allah, the Most Beneficent, the Most Merciful. A Book whereof the verses are
explained in detail; — a Qur'an in Arabic for people who know. Giving glad tidings , and warning, but
most of them turn away, so they listen not. And they say: Our hearts are under coverings (screened)
from that to which you invite us …" [Al-Qur'an 41: 1-5]

• The Messenger of Allah [pbuh] went on reciting the Chapter while ‘Utbah sitting and listening
attentively with his hand behind his back to support him. When the Messenger reached the verse
that required prostration, he immediately prostrated himself. After that, he turned to ‘Utbah saying:
"Well Abu Al-Waleed! You have heard my reply, you are now free to do whatever you please."
‘Utbah then retired to his company to apprise them of the Prophet’s attitude. When his compatriots
saw him, they swore that he had returned to them with a countenance unlike the one he had
before meeting the Prophet [pbuh] . He immediately communicated to them the details of the talk
he gave and the reply he received, and appended saying: "I have never heard words similar to those
ones he recited. They definitely relate neither to poetry nor to witchcraft nor do they derive from
soothsaying. O people of Quraish! I request you to heed my advice and grant the man full freedom
to pursue his goals, in which case you could safely detach yourselves from him. I swear that his
words bear a supreme Message. Should the other Arabs rid you of him, they will then spare you the
trouble, on the other hand if he accedes to power over the Arabs, then you will bask in his kingship
and share him his might." These words of course fell on deaf ears, and did not appeal to the infidels,
who jeered at ‘Utbah and claimed that the Prophet [pbuh] had bewitched him. [Ibn Hisham
1/293,294]

• Quraish invited him to compromise on his teachings and come to terms with their pre-Islamic
practices in such a way that he quits some of his religion and the polytheists do the same. Allah, the
All-High says: "They wish that you should compromise (in religion out of courtesy) with them, so
they (too) would compromise with you." [Al-Qur'an 68:9].
• On the authority of Ibn Jareer and At-Tabarani, the idolaters offered that Muhammad [pbuh]
worship their gods for a year, and they worship his Lord for a year. In another version, they said: "If
you accept our gods, we would worship yours." Ibn Ishaq related that Al-Aswad bin Al-Muttalib, Al-
Waleed bin Al-Mugheerah, Omaiyah bin Khalaf and Al-‘As bin Wa’il As-Sahmy, a constellation of
influential polytheists, intercepted the Prophet [pbuh] while he was circumambulating in the Holy
Sanctuary, and offered him to worship that they worshipped, and they worship that he worshipped
so that, according to them, both parties would reach a common denominator. They added "Should
the Lord you worship prove to be better than ours, then it will be so much better for us, but if our
gods proved to be better than yours, then you would have benefit from it." Allah, the Exalted, was
decisive on the spot and revealed the following Chapter:
"Say: "O Al-Kafirun (disbelievers in Allah) I worship not that which you worship, nor will you worship
that which I worship. And I shall not worship that which you are worshipping, nor will you worship
that which I worship. To you be your religion, and to me my religion (Islamic Monotheism). [Al-
Qur'an 109] [Ibn Hisham 1/362]

• Mockery
• Verily, (during the worldly life) those who
committed crimes used to laugh at those who
believed.
And, whenever they passed by them, used to
wink one to another (in mockery).
And when they returned to their own people,
they would return jesting;
And when they saw them, they said: "Verily
these have indeed gone astray!"
But they (disbelievers, sinners) had not been
sent as watchers over them (the believers).
‫المطففين‬

• Arguments against Tawheed
• Surely the religion (i.e. the worship and the
obedience) is for Allah only. And those who
take Auliyâ’ (protectors, helpers, lords, gods)
besides Him (say): "We worship them only
that they may bring us near to Allah." Verily
Allah will judge between them concerning that
wherein they differ. Truly, Allah guides not him
who is a liar, and a disbeliever. ‫الزمر‬

• Arguments against Tawheed
• Accusation of Sorcery
• And they (Arab pagans) wonder that a
warner has come to them from among
themselves. And the disbelievers say: "This is
a sorcerer, a liar.
"Has he made the gods (all) into One God
(Allah). Verily, this is a curious thing!"
And the leaders among them went about
(saying): "Go on, and remain constant to
your gods! Verily, this is a thing designed
(against you)!
"We have not heard (the like) of this in the
religion of these later days. This is nothing
but an invention!
‫ص‬

• Arguments against Resurrection
• Accusation of Lying and Insanity
• Those who disbelieve say: "Shall we direct
you to a man who will tell you (that) when
you have become fully disintegrated into
dust with full dispersion, then you will be
created (again) anew?"
Has he invented a lie against Allah, or is
there a madness in him? Nay, but those who
disbelieve in the Hereafter are (themselves)
in a torment, and in far error.
‫سبأ‬

• Attacking the Humanity of The
Prophet
• And they say: "Why does this Messenger eat
food, and walk about in the markets (as we).
Why is not an angel sent down to him to be
a warner with him?
"Or (why) has not a treasure been granted to
him, or why has he not a garden whereof he
may eat?" And the wrong-doers say: "You
follow none but a man bewitched."
See how they coin parables for you, so they
have gone astray, and they cannot find a
(Right) Path.
‫الفرقان‬

• Attacking the Character of The
Prophet: Liar, Insane,
Possessed, Poet, Sorcerer..etc
• Therefore, remind them; By the Grace of
your Lord, you are neither a soothsayer, nor
a madman (possessed).
Or do they say: "(Muhammad) is a poet! We
await for him some calamity by time!"
‫الطور‬

Seerah an nabi

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Seerah an nabi