Chapter on the Protection of the Messenger of Allah صلى الله عليه وآله وسلم

In the preservation of Allah, the Exalted, His Messenger صلى الله عليه وآله وسلم in his youth against the filth and shortcomings of the pre-Islamic era, for what he intended of his honor through his message, until he was sent as a Messenger.

It was narrated to us by Abu Abdullah Al-Hafiz, who said: It was narrated to us by Abu Al-Abbas: Muhammad ibn Ya'qub said: It was narrated to us by Ahmad ibn Abd al-Jabbar, who said: It was narrated to us by Yunus ibn Bukayr, who said: Ibn Ishaq said: The Messenger of Allah, صلى الله عليه وآله وسلم, was raised by Allah, Exalted and Glorified, and He protected him and shielded him from the filth and shortcomings of the pre-Islamic era, for what He intended of his honor and his message. He was upon the religion of his people, until it reached the point where he was the most honorable, the most beautiful in character, the most compassionate in companionship, the best in neighbors, the greatest in morals, the most truthful in speech, the greatest in trustworthiness, the farthest from indecency and immoral behavior that tarnishes men, in purity and nobility. His name among his people was only "The Trustworthy," for what Allah, the Exalted, gathered in him of righteous qualities.

The Messenger of Allah, صلى الله عليه وآله وسلم, according to what was mentioned to me, used to narrate what Allah, the Exalted, protected him with in his youth and during the pre-Islamic period. My father Ishaq ibn Yasār related to me, from

Hadith on Carrying Stones for the Kaaba

In a narration, the Messenger of Allah, peace and blessings be upon him and his family, mentioned the virtue of protecting what Allah has entrusted: "I was among a group of boys, and we had stones tied to our necks to carry and play with. Suddenly, one of them hit me with a powerful blow. He then said, 'Tighten your belt.'"

It was reported by Abu Nasr: Muhammad ibn Ali ibn Muhammad al-Faqih al-Shirazi said that Abu Abdullah, Muhammad ibn Ya'qub al-Akram, narrated from Ibrahim ibn Abdullah, who narrated from Rawh. Abu Bakr, Ahmad ibn Muhammad ibn Ghalib al-Khwarazmi al-Hafidh from Baghdad, reported that Muhammad ibn Ja'far ibn Al-Haytham said that Muhammad ibn Al-Awwam narrated from Rawh ibn Ubada, who narrated from Zakariya ibn Ishaq, who narrated from Amr ibn Dinar, who heard it from Jabir ibn Abdullah:

The Messenger of Allah, peace and blessings be upon him and his family, was carrying stones with them to the Kaaba, with a belt on. Upon this, Abbas, his uncle, said to him, "O my nephew, if you loosen your belt and put it on your shoulders instead of the stones?" He did so, but it slipped off, causing him to faint, and he remained unclothed for the rest of that day. Both versions of the narration carry the same meaning.

This hadith is mentioned in Sahih Bukhari, narrated by Mu'tar ibn Al-Fadl.

The Construction of the Kaaba

It was narrated by Muslim from Zuhayr ibn Harb, all from Ruḥ ibn ʿUbāda. Abu Abdullah al-Ḥāfiẓ informed us, saying: Abu al-Walīd al-Faqīh narrated to us, saying: Muḥammad ibn Zuhayr informed us, saying: Ishaq ibn Mansur narrated to us. Abu Abdullah informed us, saying: Abu ʿAmr ibn Abi Jaʿfar told us, saying: Abdullah ibn Muḥammad narrated to us, saying: Muḥammad ibn Rāfiʿ informed us, saying: Abdullah al-Razzāq narrated to us, saying: Ibn Jurayj informed us, saying: ʿAmr ibn Dīnār told me that he heard Jābir ibn Abdullah saying: When the construction of the Kaaba began, the Messenger of Allah, may Allah bless him and his family, and Abbas were shifting the stones. Abbas said to the Prophet, peace be upon him, "Place this stone on your waist to carry." The Prophet did so, then he prostrated to the ground, his eyes raised to the sky, then he stood up and said, "Tighten your waistcloth on it." This hadith was narrated by Muslim in Sahih from Muhammad ibn Rāfiʿ and Ishaq ibn Mansur. It was also narrated by al-Bukhari from Mahmud from Abd al-Razzāq.

Abu Abdullah al-Ḥāfiẓ and Abu Saʿīd ibn Abi ʿAmr informed us, saying: Abu al-ʿAbbās Muḥammad ibn Yaqūb told us, saying: Muḥammad ibn Ishaq al-Ṣaghānī informed us, saying: Muḥammad ibn Bukayr al-Khudrami told us, saying: Abd al-Raḥmān ibn Abdullah al-Dashtaki informed us, saying: ʿAmr ibn Abi Qays narrated from Simāk from ʿIkrimah. The hadith was recorded by al-Bukhari in "The Book of Prayer" and in "The Book of Pilgrimage." This hadith was also narrated by Muslim in "The Book of Menstruation."

Ibn Abbas on Carrying Stones and Modesty

It was narrated to us by Ibn Abbas from his father, that he was carrying stones in the house when Quraysh built the Kaaba. He said: Quraysh assigned two men specifically for carrying stones, while women carried bricks. I, along with my nephew, would carry burdens on our backs and wasaran under the stones. When people fainted, we would uncover ourselves, so while I was walking, the Prophet Muhammad (peace be upon him) was in front of me, he prostrated and fell on his face. I came closer, threw my stone while he was looking at the sky, and I asked him: What’s the matter? He stood up, took his izar (lower garment), and said: I was forbidden to walk naked, so I used to conceal it from people, fearing that they might say I am insane.

The Prophet’s Words on Modesty and Marriage

It was reported to us by Abu Abdullah Al-Hafiz, who said: It was narrated to us by Abu Al-Abbas Muhammad ibn Ya'qub, who said: It was narrated to us by Ahmad ibn Abdul-Jabbar, who said: It was narrated to us by Yunus ibn Bukayr, from Ibn Ishaq, who said: It was narrated to me by Muhammad ibn Abdullah ibn Qais ibn Makherama, from Al-Hasan ibn Muhammad ibn Ali ibn Abi Talib, from his father, from his grandfather Ali ibn Abi Talib, who said: I heard the Messenger of Allah (peace be upon him) saying: I never intended anything that the people of Jahiliyyah used to do regarding women, except for two nights, and Allah protected me in both of them.

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Awakening and Prophethood:

One day, the Prophet Muhammad (peace be upon him) informed his companion about a remarkable experience he had. The Prophet mentioned that he had heard a similar noise during the night and upon inquiring was told that a man named so-and-so had married a woman. The Prophet reflected on this and soon after received the divine honor of Prophethood. This incident is narrated by various scholars and is found in works such as Dalail an-Nubuwwah by Abu Nu'aim, Al-Bidayah wa'n-Nihayah by Ibn Kathir, Al-Khasa'is al-Kubra by As-Suyuti, and Subul al-Huda.

The Incident with the Idol:

There was a brass idol called 'Isaf' or 'Nailah' that the polytheists used for purification during their rituals. Once, when the Prophet Muhammad (peace be upon him) performed Tawaf (circumambulation) around the Kaaba, the narrator, Zaid, also followed along. As they passed the idol, Zaid touched it, prompting the Prophet to caution him not to do so. Despite this warning, Zaid later touched the idol again out of curiosity and was reminded by the Prophet not to disobey the instructions. Zaid then expressed his regret and acknowledged the honor bestowed upon the Prophet, emphasizing the divine grace and revelation received by him.

Story of the Monk Bahira

During a journey to follow Quraysh, the Prophet (peace be upon him) was asked about Al-Lat and Al-Uzza. He responded that he harbored no hatred towards them. Subsequently, it was narrated that the Prophet witnessed the practices of the polytheists.

Narrators

• Ali ibn Ahmad ibn Abdan
• Abu al-Qasim al-Tabarani
• Al-Muammari
• Uthman ibn Abi Shaybah
• Abu Sa'd Ahmad ibn Muhammad al-Malini
• Abu Ahmad ibn Adi al-Hafiz
• Ibrahim ibn Asbat
• Jarir from Sufyan al-Thawri from Abdullah ibn Muhammad ibn Aqil from Jabir ibn Abdullah

Witnessing the Practices

The Prophet overheard two angels behind him conversing about accompanying him. However, he did not join them, as his pledge was to destroy the idols, which he had not yet achieved. Thereafter, he did not witness the practices of the polytheists anymore.

Interpretation of Jabir's Saying

By Abu Al-Qasim:

"His covenant was only with receiving the idols, meaning he witnessed with those who received the idols, before revelation came to him."

Narrated by Abu Abdullah Al-Hafiz:

Abu Abbas informed us: Muhammad ibn Ya'qub narrated to us, who said: Ahmed ibn Abdul Jabbar narrated to us, who said: Yunus ibn Bukayr reported from Hisham ibn Uruwah, from his father, from Aisha (may Allah be pleased with her) who said: "The Quraysh and those who shared their religion, the Humus, would stand at Arafat after Muzdalifah saying: 'We are the inhabitants of the house.' The rest of the people and the Arabs would stand at Arafat. Then Allah revealed: 'Then depart from the place whence all the people depart.' So they advanced and stood with the people at Arafat."

Al-Salhi has given priority in his Shamail to what is mentioned in the hadith: "After that, he did not attend along with the polytheists the gatherings." The intent of witnessing is witnessing the oaths and similar events, not participating in the receiving of idols. Subul Al-Huda (2:203).

Notes:
(23) Not found in al-Mu'jam (sahih - authentic) and al-Sunan (sunan - traditions).
(24) Al-Hums: plural of 'Humus,' meaning those who were very firm in their religion, as they claimed.
(25) In the Sirah (biographies) of Ibn Hisham: 'We are the inhabitants of Mecca, and its dwellers are the progeny of Ibrahim, and the inhabitants of the sanctuary.
(26) The Noble Verse (199) in Surah Al-Baqarah.
(27) Recorded by Al-Bukhari in 65 - Book of Tafsir - Tafsir of Surah Al-Baqarah, chapter: 'Then depart from the place whence all the people depart.' Fath Al-Bari (8:186), narrated by Ali ibn Abdullah Al-Madini and by Muslim in 25 - Book of Hajj, chapter on standing and the verse: 'Then depart from the place whence all the people depart,' hadith 151, pp. 893-894, narrated by Yahya ibn Yahya. Recorded by Abu Dawood in Manasik through Hanad bin Al-Sari, also by Al-Nasa'i in Manasik, and in Tafsir, all narrated by Abu Muawiya Al-Darir."

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Authenticity of the Hadith

It was narrated in Sahih that Hisham reported: Abu Abdullah Al-Hafiz informed us that Abu Al-Abbas narrated to us that Ahmad told us that Yunus ibn Shabeeb narrated from Ibn Ishaq, who said: Abdulah ibn Abi Bakr informed me on the authority of Uthman ibn Abi Sulaiman, from Nafi ibn Jubair, from his father Jubair, saying:
"I saw the Messenger of Allah, peace and blessings be upon him and his family, while he was standing on his camel at Arafat, among his people, guiding them, until he succeeded with them, by the grace of Allah, Exalted and Mighty."

Explanation of "Upon the Religion of His People"

The phrase "upon the religion of his people" means he was following the remnants of the religion of Ibrahim and Isma'il preserved among them in their pilgrimage practices, marriage customs, and transactions, without associating any partners with Allah, as he never engaged in polytheism. His disdain for Lat and Uzza serves as evidence of this.

Additional Narration of the Hadith

Abu Sa'd Al-Malini reported: Ahmad ibn Muhammad Al-Malini informed us that Abu Ahmad ibn Adi Al-Hafiz said: Yahya ibn Ali ibn Hisham Al-Khaffaf narrated to us that Abu Abdur Rahman Al-Adrami informed us, reporting from Isma'il ibn Ulayyah, on the authority of Abdul Rahman ibn...

Rulings from the Hadith

Narrated by Abdullah ibn Awf: The Messenger of Allah, peace and blessings be upon him, said: "I have participated in the alliance of the Muttayyibin, which I do not want to violate, even with a word like it. And I have a portion of the red camels."

This is also reported by Bishr ibn al-Mufaddal from Abdullah ibn Awf.

Abu Nasr ibn Qatadah reported: Abu Amr ibn Matar informed us, who narrated from Abu Bakr Ahmad ibn Dawud al-Simnani, who reported from Mu'alla ibn Mahdi, who was informed by Abu Awana, from Umar ibn Abi Salamah, from his father, from Abu Hurayrah, who said: The Prophet said: "I have not participated in the alliance of the Quraysh except the alliance of the Muttayyibin. I did not like to have the red camels, and I used to break it."

The Muttayyibin are: Hashim, Umayyah, Zuhrah, Makhzum.

This interpretation is mentioned in the hadith, but the author is uncertain of its source.

^{[35] This hadith is reported in Musnad Imam Ahmad (1:190, 193).}

^{[36] In some manuscripts: "He reported to us."}

^{[37] Al-Musannaf reported in as-Sunan al-Kubra (6:366) after mentioning the hadith: "I do not know if this interpretation is from the words of Abu Hurayrah or someone else. It has reached me that it was said: The Muttayyibin took an oath because they immersed their hands in perfume on the day they made the alliance, and they swore by their oaths. This happened when conflict arose between Banu Abd Manaf and Banu Abd ad-Dar regarding matters they held such as the provision of water, barriers, flags, council, and conference. Banu Asad ibn Abd al-Uzza were part of a group representing Quraysh’s tribes and were followers of Banu Abd Manaf. Muhammad ibn Ishaq specified them as the Muttayyibin, saying the tribes of Quraysh that represent Banu Abd Manaf are: Hashim, Muttalib, Abd Shams, Nawfal, the tribes of Zuhrah, the tribes of Asad ibn Abd al-Uzza, the tribes of Taym, and the tribes of Harith ibn Fihr; five tribes. Al-Shafi'i said: Some have mentioned them as the alliance of virtue."}

Formation of the Alliance of Al-Mutayyabin

Some of the people of history claimed that they intended to form the Alliance of Al-Fudul. Ibn Ishaq pointed to the alliance of the Mutayyabin, which was a disagreement among the Quraysh after Qusayy. They were the sons of Abd Manaf ibn Qusayy: Abd Shams, Hashim, Muttalib, Nawfal, and the sons of Abd al-Dar ibn Qusayy.

Each group aligned with their supporters, and the sons of Abd Manaf filled a camel's hump with perfume, placed it in the mosque by the Kaaba, then the people dipped their hands in it, made agreements with their allies, and wiped the Kaaba with their hands as a sign of solidarity, thus naming themselves the Mutayyabin.

The sons of Abd al-Dar formed an alliance, pledged with their allies at the Kaaba not to betray each other, and named themselves the Ahlaf. Interactions continued between the tribes, each aligning with another, until agreements were solidified. They agreed to settle disputes peacefully and avoid conflict, with each tribe aiding those they supported.

As preparations for war reached a peak, they again sought peace and agreed to give water and provisions to the sons of Abd Manaf and to grant the sons of Abd al-Dar the symbols of authority as agreed. This resulted in peace, with both sides satisfied, and tensions de-escalated, with every group remaining true to their allegiances.

The Prophet Muhammad then stated, "There is no allegiance in the era of ignorance, for Islam only strengthens it." Ibn Hisham differentiated between this and the Alliance of Al-Fudul. He noted elsewhere that some historians mistakenly equated the Mutayyabin with the Fudul, a misconception considering the Prophet had not been aware of the Mutayyabin as it predated his birth.

The context indicates that the Mutayyabin alliance was formed during the time of Hashim, the grandfather of the Prophet Muhammad.

Al-Fudul:

A disagreement among the people led to differing views, with some naming it as such because it preceded the Quraysh, led by three main figures: Fadl ibn Fudala, Fadl ibn Wada'a, and Fadl ibn al-Harith.

Another version suggested Fadl ibn Shura'ah and Fadl ibn Qada'a. When likened to another alliance, these figures were named the Fudul, with the term comprising their names mentioned earlier.

According to Al-Sahili, Ibn Qutaybah's interpretation was sound, but there were stronger accounts in the hadith. Al-Humaydi narrated this.

The Pledge of Virtuous Men

Narrated by Sufyan, from Abdullah ibn Muhammad and Abdurrahman ibn Abi Bakr, they said: The Messenger of Allah, peace and blessings be upon him, said, "I witnessed in the house of Abdullah ibn Jad'an a pledge that if I were called to it in Islam, I would respond. They pledged not to allow injustice against their people and not to support the oppressor against the oppressed. I said, "It appears that the statement 'they pledged' is part of the narrations and not raised, so there is no indication in it at that time. This pledge took place in Dhul-Qa'dah twenty years before the Prophet's mission. Quraysh had turned away from wrongdoing, and the Prophet was twenty years old that day. This pledge was the noblest and most esteemed among the Arabs. The first to speak of it and call to it was Zubayr ibn Abdul-Muttalib, the uncle of the Messenger of Allah. The reason behind it was that a man from Zubid came to Mecca with goods which Aas ibn Wa'il al-Sahmi bought from him. He was a respected man in Mecca but withheld his dues. So, the people of Zubid, including Abd ad-Darr, Mukhzum, Jamh, and Sahm, refused to support Zubayr against Aas ibn Wa'il and fought him. When Zubayr saw the injustice, he climbed on the Kaaba and recited a poem accusing Aas. Zubayr asked, 'Is this left unavenged?' Hashim, Zuhra, and Taym gathered in the house of Abdullah ibn Jad'an, pledged in Dhul-Qa'dah of the sacred month to stand together with the oppressed against the oppressor until justice was served. They named it the Pledge of Virtue. Quraysh thought they acted foolishly but then they went to Aas ibn Wa'il, took the goods from him, and returned them to Zubayr."

The Messenger's Witness

It is narrated that the Prophet, peace and blessings be upon him, said, "I witnessed the pledge in the house of Abdullah ibn Jad'an that I do not wish for the best red camels even if I am invited in Islam." Also, it is reported that the Prophet said, "I only witnessed a pledge for Quraysh, similar to the bond of good people, and I do not want the best red camels and I violated it." Some narrators mentioned Hashim, Zuhra, and Mukhzum as the good people involved. Some historians claim that he meant the Pledge of Virtue, as the Prophet did not witness the bond of the good people. This pledge is denoted by lowering the letter Ha, keeping the letter unvocalized with an added Alif, symbolizing covenant and allegiance.

The Prophet's Alliance and Invitation to Islam

Prophet Muhammad's Blessed Alliance

Prophet Muhammad, peace and blessings be upon him and his family, did not witness the alliance of the Mukatibeen. Ibn Ishaq claimed that this alliance, referring to the last one made in support and protection of the oppressed against the oppressor, was witnessed by the Banu Hashim, Banu Muttalib, Banu Asad, Banu Zuhrah, and Banu Taym. This alliance is detailed in the book "Kitab al-Sunan".

Amr ibn Yathribi's Question to the Prophet

Amr ibn Yathribi said to the Prophet, "O Messenger of Allah! A light called me to enter your religion as a sign of your prophethood. I saw you as a child calling out to the moon and pointing at it with your finger. Wherever you pointed, it followed." The Prophet responded, "I used to converse with it, and it would converse with me. It distracted me away from crying, and I could hear its prostration beneath the Throne."

Transmission and Authenticity

Al-Halabi transmitted this incident uniquely with his chain of narration in "Al-Sunan al-Kubra". It is also mentioned in "Al-Bidaya wa'l-Nihaya" and "Al-Suyuti's al-Khasa'is al-Kubra". Al-Zuhri, from Muhabib ibn Dithar, from Amr ibn Yathribi, reported this conversation with the Prophet. Amr ibn Yathribi also mentioned that his father queried about the incident, and upon hearing it, dismissed it as fabricated, indicating the person's dishonesty. Ibn Abi Hatim mentioned this incident, deeming the person's account as unauthentic. Al-Dhahabi noted this in "Al-Mizan", stating that Ahmed ibn Ibrahim bin Abi Sakinah al-Halabi is the transmitter.

Translation of Classical Arabic Text

Unknown Narrator

He is unknown. Some call him Muhammad, as mentioned by Al-Khatib. It is narrated from Malik. I said: I have not seen them speak about him.

Further Explanation

Then he was translated again, and the statement of Abu Hatim was transferred.

Statement of Al-Hafiz Ibn Hajar

Al-Hafiz Ibn Hajar said in "Lisan" (1:131): "This is remarkable, he says: I have not seen them speak about him, then he firmly states that what Abu Hatim said is correct..."

Additional Information

Al-Hafiz Ibn Hajar then quoted Ibn Abi Hatim's statement with an addition not found in Jarh and Ta'dil. This addition may be from the copy of Al-Hafiz Ibn Hajar...

He concluded the narration with his completion of the Jarh and Ta'dil version.

Statement of Ibn Haban and Ibn Hazm

It was mentioned by Ad-Daraqutni and Al-Khatib that Muhammad ibn Al-Mubarak As-Suri narrated from Ahmad ibn Ibrahim ibn Abi Sakinah, without providing any additional information. Ibn Haban mentioned in "Ath-Thiqat" that Ibn Sakinah is trustworthy, and Ibn Hazm also confirmed it in a hadith he narrated from Ali ibn Al-Madini.

Source: From Lisan (1:131-132).