بسم الله الرحمن الرحيم

Khadîjah bint Khuwaylid & Waraqah ibn Nawfal

Az-Zubayr ibn Bakkâr said: “During the Pre-Islamic Days of Ignorance, Khadîjah was known as at-Tahirah (the pure one); her mother was Fâtimah bint Zâ’idah al-‘Amiriyah.” Khâdijah was married to the Messenger ﷺ by her uncle ‘Amr ibn Asad. She died three years before the hijrah (migration). (The illustrious women of Islâm pg. 7)

Ibn Ishâq says: Khadîjah bint Khuwaylid believed in him, and gave trust to what he [the prophet] brought from Allâh. She supported him, and was the first person to believe in Allâh and His Messenger, and what was received from him (Sîrah of Ibn Hishâm 118)

Narrated ‘Âisha (the mother of the faithful believers): The commencement of the Divine Inspiration to Allâh’s Messenger (ﷺ) was in the form of good dreams which came true like bright daylight, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hirâ where he used to worship (Allâh alone) continuously for many days before his desire to see his family. He used to take with him the journey food for the stay and then come back to (his wife) Khadîjah to take his food likewise again till suddenly the Truth descended upon him while he was in the cave of Hirâ. The angel came to him and asked him to read. The Prophet (ﷺ) replied, “I do not know how to read.” The Prophet (ﷺ) added, “The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, ‘I do not know how to read.’ Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, ‘I do not know how to read (or what shall I read)?’ Thereupon he caught me for the third time and pressed me, and then released me and said, ‘Read in the name of your Lord, who has created (all that exists), created man from a clot. Read! And your Lord is the Most Generous.” (96.1, 96.2, 96.3) Then Allâh’s Messenger (ﷺ) returned with the Inspiration and with his heart beating severely. Then he went to Khadîjah bint Khuwaylid and said, “Cover me! Cover me!” They covered him till his fear was over and after that he told her everything that had happened and said, “I fear that something may happen to me.” Khadîjah replied, “Never! By Allâh, Allâh will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones.” Khadîjah then accompanied him to her cousin Waraqah ibn Nawfal ibn Asad ibn ‘Abdul ‘Uzza, who, during the pre-Islamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allâh wished him to write. He was an old man and had lost his eyesight. Khadîjah said to Waraqa, “Listen to the story of your nephew, O my cousin!” Waraqa asked, “O my nephew! What have you seen?” Allâh’s Messenger (ﷺ) described whatever he had seen. Waraqa said, “This is the same one who keeps the secrets (angel Gabriel) whom Allâh had sent to Moses. I wish I were young and could live up to the time when your people would turn you out.” Allâh’s Messenger (ﷺ) asked, “Will they drive me out?” Waraqa replied in the affirmative and said, “Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly.” But after a few days Waraqa died and the Divine Inspiration was also paused for a while. (Sahîh Bukhârî 3)

عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ أَتَى جِبْرِيلُ النَّبِيَّ صلى الله عليه وسلم فَقَالَ يَا رَسُولَ اللَّهِ هَذِهِ خَدِيجَةُ قَدْ أَتَتْ مَعَهَا إِنَاءٌ فِيهِ إِدَامٌ أَوْ طَعَامٌ أَوْ شَرَابٌ، فَإِذَا هِيَ أَتَتْكَ فَاقْرَأْ عَلَيْهَا السَّلاَمَ مِنْ رَبِّهَا وَمِنِّي، وَبَشِّرْهَا بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ، لاَ صَخَبَ فِيهِ وَلاَ نَصَبَ‏.

Narrated Abû Hurayrah: Jibrîl came to the Prophet (ﷺ) and said, “O Allâh’s Messenger (ﷺ)! This is Khadîjah coming to you with a dish having meat soup or some food or drink. When she reaches you, greet her on behalf of her Lord (i.e. Allâh) and on my behalf, and give her the glad tidings of having a Qasab palace in Paradise wherein there will be neither any noise nor any fatigue (trouble) . ” (Sahîh Bukhârî 3820)

He (ﷺ) also said:

لا تَسبُّوا ورَقةَ فإنِّي رأيتُ لهُ جنَّةً أو جنَّتَينِ

“Do not revile Waraqah, for I saw that he will be in the Garden (Paradise), or will have two gardens.” Declared Sahîh by Al-Albânî in As-Sahîhah 405 – according to the conditions of the two shaykhs [al-Bukhârî and Muslim].

‘Alî ibn Abû Tâlib

Imâm al-Maqdisi said: “He is Abul-Hasan ‘Alî ibn Abî Tâlib, the cousin of the Prophet ﷺ. His mother was Fâtimah bint Asad ibn Hâshim ibn ‘Abd Manâf. ‘Alî married Fâtimah – the daughter of the Prophet ﷺ, she gave birth to Hasan, Husayn and Muhassin. He died in 40AH.” (The Prophet & His Ten Companions)

Imâm at-Tirmidhî said: “‘Alî embraced Islâm at 8 years of age.” (Sunan At-Tirmidhî 3734)

كنتُ امرأً تاجرًا فقدمتُ الحجَّ فأتيتُ العباسَ بنَ عبدِ المطلبِ لأبتاعَ منهُ بعضَ التجارةِ وكان امرأً تاجرًا فواللهِ إني لعندَهُ بمِنًى إذ خرج رجلٌ من خِبَاءٍ قريبٍ منهُ فنظر إلى الشمسِ فلمَّا رآها مالت يعني قام يُصلِّي قال : ثم خرجت امرأةٌ من ذلك الخِبَاءِ الذي خرج منهُ ذلك الرجلُ فقامت خلفَهُ تُصلِّي ثم خرج غلامٌ حين راهقَ الحُلُمَ من ذلك الخِبَاءَ فقام معَهُ يُصلِّي قال : فقلتُ للعباسِ : من هذا يا عباسُ قال : هذا محمدُ بنُ عبدِ اللهِ بنُ عبدِ المطلبِ ابنُ أخي قال : فقلتُ : من هذه المرأةُ قال : هذه امرأتُهُ خديجةُ ابنةُ خويلدٍ قال : قلتُ : من هذا الفتى قال : هذا عليُّ بنُ أبي طالبٍ ابنُ عمِّهِ قال : فقلتُ : فما هذا الذي يصنعُ قال : يُصلِّي وهو يزعمُ أنَّهُ نبيٌّ ولم يتَّبِعْهُ على أمرِهِ إلا امرأتُهُ وابنُ عمِّهِ هذا الفتى وهو يزعمُ أنَّهُ سيُفتحُ عليهِ كنوزُ كسرى وقيصرَ قال : فكان عفيفًا وهو ابنُ عمِّ الأشعثِ بنِ قيسٍ يقولُ : وأسلمَ بعد ذلك فحسنَ إسلامُهُ لو كان اللهُ رزقني الإسلامَ يومئذٍ فأكونُ ثالثًا مع عليِّ بنِ أبي طالبٍ رضيَ اللهُ عنهُ

It was narrated from Ismâ’îl ibn Iyas bin ‘Afîf al-Kindi, from his father, that his grandfather said: I was a merchant;
I came for Hajj and came to al-‘Abbâs ibn ‘Abdul-Muttalib to buy some goods from him, as he was also a merchant. By Allâh, I was with him in Minna when a man came out of a tent nearby and looked at the sun. When he saw that it had passed its zenith, he stood up and prayed. Then a woman came out of that tent from which that man had come out, and she stood behind him to pray. Then a boy on the brink of adolescence came out of that tent and stood with him to pray. I said to al-‘Abbâs: Who is this, O ‘Abbâs? He said: This is Muhammad ibn ‘Abdullâh bin ‘Abdul-Muttalib, the son of my brother. I said: Who is this woman? He said: She is his
wife, Khadîjah bint Khuwailid. I said: Who is this youth? He said: He is ‘Alî ibn Abû Tâlib, the son of his paternal uncle. I said: What are they doing? He said: He is praying, and he claims that he is a Prophet, but no one follows him except his wife and this cousin of his, that young man. And he claims that the treasure of Chosroes and Caesar will be granted to him. He said: ‘Afîf – who was the paternal cousin of al-Ash’ath ibn Qais – became Muslim after that and was
a good Muslim, and he used to say: If Allâh had guided me to become Muslim on that day, I would have been the third with ‘Alî ibn Abû Tâlib. (Musnad Imâm Ahmad 1787, Ibn Jarîr At-Tarîkh. Declared Sahîh by Ahmad Shâkir).

أنا أوّل من صلّى مع رسول الله ﷺ

Habbah al-‘Urani said: I heard Alî say: “I am the first one to pray with the Messenger of Allâh ﷺ (Musnad Imâm Ahmad 1191, 1192. Declared Hasan by Al-Albânî).

Abû Bakr Al-Siddîq

Imâm As-Suyûti said: “He is ‘Abdullâh ibn Abî Quhâfah ‘Uthmân ibn ‘Âmir ibn ‘Amr ibn Ka’b ibn Sa’d ibn Taym ibn Murrah… whose genealogy connects to that of the Messenger of Allâh ﷺ in Murrah. His nickname was ‘Atîq and he was given that name on account of his having been set free from the Hellfire. The ummah agree that on his being named as-Siddîq because he hastened to affirm the Messenger of Allâh ﷺ and adhered steadfastly to truthfulness. He was born 2 years and some months after the birth of the Prophet ﷺ and he died on the night of Tuesday in Jumâda al-âkhirah in 13 AH, when he was 63 years old.” (Târikh al-Khulafâh)

Narrated by Abû Ad-Dardâ: While I was sitting with the Prophet, Abû Bakr came, lifting up one corner of his garment uncovering his knee. The Prophet (ﷺ) said, “Your companion has had a quarrel.” Abû Bakr greeted (the Prophet (ﷺ) ) and said, “O Allâhs Messenger (ﷺ)! There was something (i.e. quarrel) between me and the Son of Al-Khattâb. I talked to him harshly and then regretted that, and requested him to forgive me, but he refused. This is why I have come to you.” The Prophet (ﷺ) said thrice, “O Abû Bakr! May Allâh forgive you.” In the meanwhile, `Umar regretted (his refusal of Abû Bakr’s excuse) and went to Abû Bakr’s house and asked if Abû Bakr was there. They replied in the negative. So he came to the Prophet (ﷺ) and greeted him, but signs of displeasure appeared on the face of the Prophet (ﷺ) till Abû Bakr pitied (`Umar), so he knelt and said twice, “O Allâhs Messenger (ﷺ)! By Allâh! I was more unjust to him (than he to me).” The Prophet (ﷺ) said, “Allâh sent me (as a Prophet) to you (people) but you said (to me), ‘You are telling a lie,’ while Abû Bakr said, ‘He has said the truth,’ and consoled me with himself and his wealth.” He then said twice, “Won’t you then give up harming my companion?” After that nobody harmed Abû Bakr (Sahîh Bukhârî 3661).

Shaykh Albânî said: ‘This is a direct text which confirms Abû Bakr was the first to accept Islam (Sahî As-Sîrah).

عَنْ أَبِي سَعِيدٍ، قَالَ قَالَ أَبُو بَكْرٍ أَلَسْتُ أَحَقَّ النَّاسِ بِهَا أَلَسْتُ أَوَّلَ مَنْ أَسْلَمَ أَلَسْتُ صَاحِبَ كَذَا أَلَسْتُ صَاحِبَ كَذَا

Narrated by Abû Sa’îd Al-Khudrî: Abû Bakr said: “Am I not the most deserving of it among the people, am I not the first to become Muslim, am I not the person of such and such, am I not the person of such and such.” (At-Tirmidhî 3667. Declared Sahîh by Al-Albânî)

عَنْ أَبِي حَمْزَةَ، رَجُلٌ مِنَ الأَنْصَارِ قَالَ سَمِعْتُ زَيْدَ بْنَ أَرْقَمَ، يَقُولُ أَوَّلُ مَنْ أَسْلَمَ عَلِيٌّ ‏.‏ قَالَ عَمْرُو بْنُ مُرَّةَ فَذَكَرْتُ ذَلِكَ لإِبْرَاهِيمَ النَّخَعِيِّ فَأَنْكَرَهُ وَقَالَ أَوَّلُ مَنْ أَسْلَمَ أَبُو بَكْرٍ الصِّدِّيقُ

Narrated from Abû Hamzah (Talhah ibn Yazîd), a man from the Ansar: that Zaid ibn Al-Arqam said: “The first to accept Islâm was ‘Alî.” ‘Amr bin Murrah said: “So I mentioned that to Ibrahîm An-Nakhâ’i, so he rejected that and said: ‘The first to accept Islâm was Abû Bakr As-Siddîq.'” (At-Tirmidhî 3735. Declared Sahîh by Al-Albânî)

Shaykh Al-Albânî said: ”The first boy to accept Islâm is `Alî Ibn Abû Ṭâlib. The first one to accept Islâm from the (matured) free men was Abû Bakr al-Siddîq. His conversion was more beneficial than that of all those who were mentioned earlier, because he was one of the honored leaders and respected chiefs of Quraish and had quite some wealth. He was an active caller to Islâm, and was beloved, and used to spend his wealth in the cause of Allâh, and out of obedience to Allâh and His Messenger.” (Sahîh As-Sîrah)

‘Ammâr and his mother Sumayyah, Suhaib, Bilâl and Miqdâd

عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ كَانَ أَوَّلَ مَنْ أَظْهَرَ إِسْلاَمَهُ سَبْعَةٌ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ وَأَبُو بَكْرٍ وَعَمَّارٌ وَأُمُّهُ سُمَيَّةُ وَصُهَيْبٌ وَبِلاَلٌ وَالْمِقْدَادُ فَأَمَّا رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ فَمَنَعَهُ اللَّهُ بِعَمِّهِ أَبِي طَالِبٍ وَأَمَّا أَبُو بَكْرٍ فَمَنَعَهُ اللَّهُ بِقَوْمِهِ وَأَمَّا سَائِرُهُمْ فَأَخَذَهُمُ الْمُشْرِكُونَ وَأَلْبَسُوهُمْ أَدْرَاعَ الْحَدِيدِ وَصَهَرُوهُمْ فِي الشَّمْسِ فَمَا مِنْهُمْ مِنْ أَحَدٍ إِلاَّ وَقَدْ وَاتَاهُمْ عَلَى مَا أَرَادُوا إِلاَّ بِلاَلاً فَإِنَّهُ قَدْ هَانَتْ عَلَيْهِ نَفْسُهُ فِي اللَّهِ وَهَانَ عَلَى قَوْمِهِ فَأَخَذُوهُ فَأَعْطَوْهُ الْوِلْدَانَ فَجَعَلُوا يَطُوفُونَ بِهِ فِي شِعَابِ مَكَّةَ وَهُوَ يَقُولُ أَحَدٌ أَحَدٌ

It was narrated that ‘Abdullâh ibn Mas’ûd said: “The first people to declare their Islâm publicly were seven: The Messenger of Allâh (ﷺ) , Abû Bakr, ‘Ammâr and his mother Sumayyah, Suhaib, Bilâl and Miqdâd. With regard to the Messenger of Allâh (ﷺ) , Allâh protected him through his paternal uncle Abû Tâlib. With regard to Abû Bakr, Allâh protected him through his people. As for the rest, the idolators seized them and made them wear coats of chain-mail and exposed them to the intense heat of the sun. There was none of them who did not do what they wanted them to do, except for Bilâl. He did not care what happened to him for the sake of Allâh, and his people did not care what happened to him. Then they gave him to the children who took him around in the streets of Makkah while he was saying, ‘Ahad, Ahad (One, One).'” (Sunân Ibn Mâjah 150. Declared Hasan by Al-Albânî)

‘Amr ibn ‘Abasa Sulami

‘Amr ibn ‘Abasa Sulami reported: In the state of the Ignorance (before embracing Islâm), I used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. Meanwhile, I heard of a man in Makkah who was giving news (on the basis of his prophetic knowledge) ; so I sat on my ride and went to him. The Messenger of Allâh (ﷺ) was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Makkans and thus managed) to enter Makkah and go to him (the Holy Prophet) and I said to him: Who are you? He said: I am a Prophet (of Allâh). I again said: Who is a Prophet? He said: (I am a Prophet in the sense that) I have been sent by Allâh. I said: What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols, and to proclaim the oneness of Allâh (in a manner that) nothing is to be associated with Him. I said: Who is with you in this (in these beliefs and practices)? He said: A free man and a slave. He (the narrator) said: Abû Bakr and Bilâl were there with him among those who had embraced Islâm by that time. I said: I intend to follow you. He said: During these days you would not be able to do so. Don’t you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory, you come to me. So I went to my family. I was in my home when the Messenger of Allâh (ﷺ) came to Medînah. I was among my people and used to seek news and ask people when he arrived in Medînah. Then a group of people belonging to Yathrib (Medînah) came. I said (to them): How is that person getting on who has come to Medînah? They said: The people are hastening to him, while his people (the polytheists of Makkah) planned to kill him, but they could not do so. I (on hearing it) came to Medînah and went to him and said: Messenger of Allâh, do you recognise me? He said: Yes, you are the same man who met me at Makkah. I said: It is so…. (Sahîh Muslim 832)

Sa’d ibn Abî Waqqâs

Imâm al-Maqdisi said: “He is Abû Ishâq ibn Abî Waqqâs Mâlik ibn Uhayb. His lineage connects with the Prophet (ﷺ) at Kilâb Ibn Murrah. He was from the foremost of those who embraced Islâm. He participated in all of the battles with the Messenger of Allâh (ﷺ). He was the first person to shoot an arrow in the way of Allâh. He died in 55AH at around 70 years of age. He was the last of the 10 promised Paradise to die. (The Prophet & His Ten Companions)

عَنْ عَامِرِ بْنِ سَعْدٍ، عَنْ أَبِيهِ، قَالَ لَقَدْ رَأَيْتُنِي وَأَنَا ثُلُثُ الإِسْلاَمِ،

Narrated Sa’d: No doubt, (for some time) I stood for one-third of the Muslims. (Sahîh Bukhârî 3726)

مَا أَسْلَمَ أَحَدٌ إِلاَّ فِي الْيَوْمِ الَّذِي أَسْلَمْتُ فِيهِ، وَلَقَدْ مَكَثْتُ سَبْعَةَ أَيَّامٍ وَإِنِّي لَثُلُثُ الإِسْلاَمِ‏.‏ تَابَعَهُ أَبُو أُسَامَةَ حَدَّثَنَا هَاشِمٌ‏

Sa’d bin Abî Waqqâs narrated: No man embraced Islâm before the day on which I embraced Islâm, and no doubt, I remained for seven days as one third of the then extant Muslims. (Sahîh Bukhârî 3727)

Imâm Ibn Kathîr & Ibn Hajr explained: He (Sa’d) spoke based on the information that he had at the time as we know other companions preceded him in embracing Islâm (Sahîh as-Sîrah).

‘Abdullâh ibn Mas’ûd

Ibn Mas’ûd narrated that: “I used to be a shepherd, looking after the sheep of Uqbah Ibn Abî Mua’it. One day the Prophet (ﷺ) and Abû Bakr passed by me – they were fleeing from the persecution of the Quraish in Makkah – and said:”O boy! Do you have any milk (you could give us to drink)?” I said: ‘Yes, but I am only a custodian (and as such cannot give you any of it).’ He (ﷺ) said: “Does the herd have any young sheep which does not yield milk?” So I brought them one such sheep, and he (ﷺ) passed his hand over its udder and it became full with milk and Abû Bakr milked it in a container. He (ﷺ) drank from it, and then Abû Bakr. He (ﷺ) then said to the udder: “reduce” and it reduced back to the way it was. (Later on) I approached him and said: ‘Teach me from these words (i.e. the Qur’ân).’ So he wiped his hand over my head and said: “Allâh have mercy on you, you are a little boy and you will learn (later).” So, (over the time) I learned from him seventy Sûrahs (chapters) directly from his lips, and no one else was with me when I learned them. (Musnad of Imâm Ahmad 3598, 3599, 4330, 4412) and Declared Hasan by Al-Albânî)

Abû Dharr al-Ghifârî

كنت ربع الإسلام، أسلم قبلي ثلاثت نفر وأنا الرابع

I was one fourth of Islâm. Only three people embraced Islâm before me, I was the fourth. (Al-Hâkim in his mustadrak 5549. Declared Sahîh by Al-Albânî)

Abû Dharr said: “We set out from our tribe Ghifâr, who used to regard the sacred months as permissible (for fighting). I set out with my brother Unais and our mother, and we stayed with a maternal uncle of ours. Our uncle honored us and treated us kindly, but his people felt jealous of us, and they said: ‘When you are away from your wife, Unais comes into your house (i.e., an accusation of adultery).’ Our uncle came and told us of what had been said to him. I said: ‘As for your past kindness, you have undone it, and we cannot stay with you after this.’ We went to our camels and loaded them up, and our uncle covered himself with his garment and started weeping. We set out and halted at Makkah. Unais made a wager that our herd of camels was better than another similar herd, and they went to a soothsayer and he made Unais win and Unais came with our camels and an equal number along with them.”
He (Abû Dharr) said (to ‘Abdullâh Ibn al-Sâmit): “I started to perform prayers, O son of my brother, three years before I met the Messenger of Allâh (ﷺ). I (Abdullâh) said: ‘To whom?’ He said: ‘To Allâh.’ I said: ‘What direction did you face?’ He said: ‘I faced where my Lord directed me to. I used to pray at night until the end of the night, then I fell down (in exhaustion) like a piece of cloth until the sun rose over me.’”
(Abû Dharr continued): “(One day) Unais said: ‘I have some work in Makkah; stay here.’ He went to Makkah, and he came back late. I said: ‘What did you do?’ He said: ‘I met a man in Makkah who follows your religion. He says that Allâh has sent him.’ I said: ‘What do the people say?’ He said: ‘They say that he is a poet, or a soothsayer, or a magician.’ And Unais was one of the poets. Unais said: ‘I have heard the words of the soothsayers, and he is not a soothsayer. I compared his words to the words of poetry, and no one after me can say that he is a poet. By Allâh, he is telling the truth and they are lying.’ I said: ‘Stay here while I go and look.’”

He (Abû Dharr) said: “I came to Makkah and looked for an insignificant man among them. I said: ‘Where is this man whom you call al-Sâbî’ (i.e. the one who changed his religion)?’ He pointed at me and called out: ‘He is a Sâbî’ (i.e. the man told on Abû Dharr). The people of the valley attacked me with clods of earth and bones, until I fell unconscious. I got up whenever I recovered, and it was as if I was a red idol (due to excessive blood loss). I went to Zamzam and washed the blood from myself, and I drank some of its water. O son of my brother, I stayed there for thirty nights or days and I had no food but the water of Zamzam, but I grew so fat that I got folds on my stomach and I did not feel any hunger in my stomach.”

(Abû Dharr continued): “While the people of Makkah were sleeping deeply one moonlit night, no one was circumambulating the Ka’bah except two of their women, who were calling upon Isâfâ and Nâ’ilah (two idols). They came to me during their circumambulation and I said:’ Marry one of them to the other. ‘ But they did not stop what they were saying. They came to me again and I said:’ They are just pieces of wood like private parts’ ;and I could not use a metaphor. They turned away from me saying: ‘If any of our people were here they would teach you a lesson.’ They were met by the Messenger of Allâh (ﷺ) and Abû Bakr as they were coming down the hill, and he (ﷺ) said: “What is the matter with you?” They (the women) said: ‘There is a sâbî’ between the Ka’bah and its curtain. He (ﷺ) said: “What did he say to you?” They said: ‘He uttered such words before us as we cannot express.’ The Messenger of Allâh (ﷺ) came and kissed the (Black) Stone, then he circumambulated the Ka’bah, along with his companion, then he prayed.” Abû Dharr said:” When he finished the prayer, I was the first one to greet him with the greeting of Islâm. I said: As-salâmu alaika yâ rasûlullâh. ” He (ﷺ) replied:” Wa ‘alaika salâm wa rahmatullaah.” Then he (ﷺ) said:” Who are you?” I said: ‘I am from Ghifâr.’ He (ﷺ) lifted his hand and placed his fingers on his forehead, and I said to myself: ‘He does not like the fact that I am from Ghifâr.’ I wanted to take his hand but his Companion stopped me, and he knew him better than I did. Then he raised his head and said: “How long have you been here?” I said: ‘I have been here for thirty days or nights.’ He (ﷺ) said: “Who has been feeding you?” I said: ‘I had no food except the water of Zamzam, and I have grown so fat that I have folds on my stomach, and I did not feel any hunger.’ He (ﷺ) said: “It is blessed, it serves as food.” Abû Bakr said: ‘O Messenger of Allâh, give me permission to offer him food tonight.’ The Messenger of Allâh (ﷺ) and Abû Bakr set off, and I went with them. Abû Bakr opened a door and brought us raisins of al-Ṭâ’if, and that was the first food I ate (in a month). I stayed for a while, then I
came to the Messenger of Allâh (ﷺ) and he said: “I have been shown a land that has palm trees, and I do not think that it is any other than Yathrib (old name for al-Madînah). Will you convey a message from me to your people? Perhaps Allâh will benefit them through you and grant you reward through them.”

I came to Unais and he said: ‘What did you do?’ I said: ‘What I did is become a Muslim and attest to the truth.’ He said: ‘I have no aversion to your religion; I have also become Muslim and attested to the truth.’ We went to our mother and she said: ‘I have no aversion to your religion; I have also become Muslim and attested to the truth.’ We went to our people, Ghifâf, and half of them became Muslim, and they were led in prayer by Aymâ’ Ibn Rahadhah al-Ghifârî who was their chief. The other half of them said: ‘When the Messenger of Allâh (ﷺ) comes to al-Madìnah, we will become Muslim.’ When the Messenger of Allâh (ﷺ) came to al-Madînah, the other half also became Muslim. (The tribe of) Aslam came and said: ‘O Messenger of Allâh, (Ghifâr) are our brothers, we become Muslim on the same basis that they became Muslim.’ The Messenger of Allâh (ﷺ) said: “May Allâh forgive Ghifâr and may Allâh keep Aslam safe and sound.” (Sahîh Muslim 2473)

بسم الله الرحمن الرحيم

Ibn Ishâq said: “The Arab soothsayers, Jewish rabbis and Christian monks spoke about the emergence of the Messenger of Allâh صلى الله عليه وسلم a short time before his Prophetic mission. The Jewish rabbis and Christian monks took their news from what is mentioned in their Scriptures, and the covenants taken from them by their Prophets (to belive him him once he emerged). The Arab soothsayers took theirs from their companions of the Jinn and Devils who used to hear stealthily of the news of the heavens, before they were prevented and thrown by the flaming fires.” (Sîrah Ibn Hishâm pg. 99)

Allâh says:

ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِىَّ ٱلْأُمِّىَّ ٱلَّذِى يَجِدُونَهُۥ مَكْتُوبًا عِندَهُمْ فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ يَأْمُرُهُم بِٱلْمَعْرُوفِ وَيَنْهَىٰهُمْ عَنِ ٱلْمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَٰتِ وَيُحَرِّمُ عَلَيْهِمُ ٱلْخَبَٰٓئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَٱلْأَغْلَٰلَ ٱلَّتِى كَانَتْ عَلَيْهِمْۚ فَٱلَّذِينَ ءَامَنُوا۟ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُوا۟ ٱلنُّورَ ٱلَّذِىٓ أُنزِلَ مَعَهُۥٓۙ أُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad صلى الله عليه وسلم) whom they find written with them in the Taurât (Torah) and the Injeel (Gospel) – he commands them for Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islâm has forbidden); he allows them as lawful At-Tayyibât (i.e. all good and lawful as regards things, deeds, beliefs, persons, foods), and prohibits them as unlawful Al-Khabâ’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods), he releases them from their heavy burdens (of Allâh’s Covenant with the children of Israel), and from the fetters (bindings) that were upon them. So those who believe in him (Muhammad صلى الله عليه وسلم), honour him, help him, and follow the light (the Qur’ân) which has been sent down with him, it is they who will be successful. (Sûrah Al-‘Arâf 7:157)

The du’â of Ibrâhîm & glad tidings of ‘Îsâ

Abû Umâmah said, “I said, `O Allâh’s Messenger! What was the first good news of your coming’ The prophet صلى الله عليه وسلم said: I am the invocation made to Allâh from my father Ibrâhîm and the glad tidings ‘Îsâ delivered. When my mother was pregnant with me, she had a dream in which she saw a light emanating from her that radiated the palaces of Busrâ in Ash-Shâm -(Syria).’ (At-Tabâranî, Musnad of Imâm Ahmad. Declared authentic by Ibn Kathîr in his Tafsîr & Al-Albânî in Sahîh As-Sîrah)

Shaykh Al-Albânî said: This hadîth contains glad tidings for Busrâ for it was the first piece of land to which the light of Prophethood arrived, all praise belongs to Allâh. This is why Busrâ was the first city of Syria that was conquered peacefully during Abû Bakr’s caliphate (Sahîh as-Sîrah)

Allâh says: (Ibrâhîm supplication for the people of Makkah)

رَبَّنَا وَٱبْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِكَ وَيُعَلِّمُهُمُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَيُزَكِّيهِمْۚ إِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْحَكِيمُ

Our Lord! Send amongst them a Messenger of their own (and indeed Allâh answered their invocation by sending Muhammad صلى الله عليه وسلم), who shall recite unto them Your Verses and instruct them in the Book (this Qur’ân) and Al-Hikmah (full knowledge of the Islâmic laws and jurisprudence or wisdom or Prophethood), and purify them. Verily! You are the All-Mighty, the All-Wise.” (Sûrah al-Baqarah 2:129)

Allâh says:

وَإِذْ قَالَ عِيسَى ٱبْنُ مَرْيَمَ يَٰبَنِىٓ إِسْرَٰٓءِيلَ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَىَّ مِنَ ٱلتَّوْرَىٰةِ وَمُبَشِّرًۢا بِرَسُولٍ يَأْتِى مِنۢ بَعْدِى ٱسْمُهُۥٓ أَحْمَدُۖ فَلَمَّا جَآءَهُم بِٱلْبَيِّنَٰتِ قَالُوا۟ هَٰذَا سِحْرٌ مُّبِينٌ

And (remember) when ‘Îsâ (Jesus), son of Maryam (Mary), said: “O Children of Israel! I am the Messenger of Allâh unto you, confirming the Taurât [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad. But when he (Ahmad i.e. Muhammad صلى الله عليه وسلم) came to them with clear proofs, they said: “This is plain magic.” (Sûrah As-Saf 61:6)

The prophet صلى الله عليه وسلم said: I have names. I am Muhammad, and I am Ahmad. I am Al-Mâhî through whom Allâh will eliminate disbelief. I am Al-Hâshir who will be the first to be resurrected, with the people being resurrected Hereafter. I am also Al-‘Âqib (i.e., there will be no Prophet after me).”) (Sahîh Muslim)

The Angel’s knowing before Âdam was created

The Messenger of Allâh صلى الله عليه وسلم said: “I was with Allâh as the Seal of the Prophets when Âdam was still in the form of mud – between spirit and body – on the ground.

In another narration : Abû Hurayrah asked the Messenger of Allâh صلى الله عليه وسلم : “When was the prophethood established for you?” He replied: “Between the creation of Âdam and the spirit being breathed into him.”

(Musnad Imâm Ahmad 16623, 17150, Ibn Hibbân, At-Tirmidhî. Declared Sahîh by Al-Albânî)

It is mentioned in the Gospel of Barnabas: ‘Then God gave his soul to man, while all the holy angels sang: “Blessed be your holy name, O God our Lord.” “Adam, having sprung upon his feet, saw in the air a writing that shone like the sun;, which said: “There is none worthy of worship but God, and Muhammad is the Messenger of God.” (Chapter 39)

The appearance of a star

Hassan ibn Thâbit narrated: “By Allâh, I was about seven or eight years old, I had not reached maturity but I could perceive and understand the things that I heard and saw. One morning a Jewish man was running crying out on in Atmah (a place) in Yathrib (Medînah) ‘O gathering of Jews!’ Jews gathered around the man saying ‘What is it? Why are you shouting?’ The man was crying out: ‘Let me give this news to you, Ahmad’s star has appeared tonight. Ahmad was born tonight.” (Ibn Ishâq. Declared Hasan by Al-Albânî)

Abû Nu’aim and Muhammad Ibn Hibbân reported on the authority of Usâmah ibn Zayd that Zayd ibn ‘Amr ibn Nufayl said: “A rabbi from the rabbis of Syria informed me:’ A prophet has emerged or will emerge from your country, as the star indicating his emergence has appeared. So return to your land and believe in him and follow him.'” (Declared Hasan by Al-Albânî)

‘Prophethood is not with the Israelites anymore‘

Ibn al-Sa’d regarding the issue:

“There was a Jewish man living in Mecca. In the morning after the night the Messenger of Allâh was born, he went and stood in front of the people of Quraish and asked: “Was a baby boy born tonight in your tribe?” People of Quraish answered: We do not know. Upon this answer, he continued his speech: “Go, search and seek; the prophet of this nation was born tonight. He has got a sign on his back (between his shoulders) with some hairs resembling horse hair. He will not breastfeed for two consecutive nights because an Ifrît will place his finger in his mouth to prevent him.” People of Quraish were astonished, and then they went and made a search. They came to the Jewish man and gave the news: “Abdullâh had a son tonight; he has got a sign on his back.” The Jewish man went and saw the seal of prophethood on his back which resembles a small egg. The Jew then fell unconscious. After he came around, he cried out as if he had lost his mind:“Prophethood is not with Israelites anymore. Are you happy with this o gathering of Quraish? The people of Quraish will be bestowed with such a great fame that it will be heard everywhere from east to west.” (Ibn Ishâq)

The Jew from the tribe of ‘Abd al-Ashhal

It is narrated on the authority of Salamah Ibn Salâmah Ibn Waqsh, who participated in the battle of Badr, that he said: We had a Jewish neighbour from Banu ‘Abd al-Ashhal, who came out to us one day from his house. At that time, I was one of the youngest in my people and I was lying on a gown of mine in my family’s courtyard. The Jew spoke of the Resurrection, reckoning, balance of deeds, Paradise and Hell. When he spoke about these things to the polytheists who thought there could be no resurrection after death, they said to him: “O man, do you really think such things could take place? Do you think that men could be raised from dead to a place where there is Paradise and Hell in which they will be recompensed for their deeds?” He said: “Yes!, by Him whom one swears by, I believe that my share of that Fire will be like the hottest oven in your house. It will be heated up and I will be cast into it and the next day I will be delivered from that Fire.” When they asked for a sign of his claims, he pointed towards Makkah and Yemen saying “A prophet will be sent from the direction of this land.” When they asked him when he would appear, he looked at me, the youngest person and said “This boy, if he lives his natural term we will see him.” By Allâh, only days and nights passed before Allâh sent His Messenger and he lived amongst us. We believed in him, but that man denied him out of animosity and wickedness. We said to him after this: “What is the matter with you! Woe to you! Are you not the one who said such and such to us about him what you said?” He said: “Certainly, but this is not him.” (Imâm Ahmads Musnad 3:467. Declared Hasan by Al-Albânî)

The story of Sawâd Ibn Qârib Al-Azadî/Al-Sadûsî

Narrated by ‘Abdullâh ibn’ Umar:

I never heard ‘Umar saying about something that he thought it would be so-and-so, but he was quite right. Once, while `Umar was sitting, a handsome man passed by him, `Umar said, “If I am not mistaken, this person is still on his religion of the pre-lslamic period of ignorance or he was their soothsayer. Call the man to me.” When the man was called to him, he told him of his thought. The man said, “I have never seen such a day on which a Muslim is faced with such an accusation.” `Umar said, “I am determined that you should tell me the truth.” He said, “I was a soothsayer in the pre-lslamic period of ignorance.” Then `Umar said, “Tell me the most astonishing thing your female Jinn has told you of.” He said, “One-day while I was in the market, she came to me scared and said, ‘Haven’t you seen the Jinns and their despair and they were overthrown after their defeat (and prevented from listening to the news of the heaven) so that they (stopped going to the sky and) kept following camel-riders (i.e. ‘Arabs)?” `Umar said, “He is right.” and added, “One day while I was near their idols, there came a man with a calf and slaughtered it as a sacrifice (for the idols) [and we were waiting till it would be divided and distributed amongst us]. An (unseen) creature shouted at him, and I have never heard harsher than his voice. He was crying, ‘O you Najîh (tribe)! A matter of success! An eloquent man who will say: None has the right to be worshipped except Allâh. ‘ On that the people fled, but I said, ‘I shall not go away till I know what is behind this.’ Then the cry came again: ‘O you Najîh! A matter of success! An eloquent man who will say: None has the right to be worshipped except Allah.’ I then went away and a few days later it was said, “A prophet has appeared.” (Sahîh al-Bukhârî 3866)

Shaykh Al-Albânî said:

The person’s name was Sawaad Ibn Qârib al-Azadî, and some said he is Sawâd Ibn Qârib al-Sadûsî, from the people of al-Sarâh, from the mountains of al-Balqâ’, and he was one of the Companions (Sahîh As-Sîrah).

Bâhîrah the monk

Abû Mûsa Al-Ash’ari:”Abû Tâlib departed to Ash-Shâm, and the Prophet (ﷺ) left with him, along with some older men from the Quraish. When they came across the monk – Bahîrah – they stopped there and began setting up their camp, and the monk came out to them. Before that they used to pass by him and he wouldn’t come out nor pay attention to them.” He said: “They were setting up their camp when the monk was walking amidst them, until he came and took the hand of the Messenger of Allâh (ﷺ). Then he said: ‘This is the master of the men and jinn, this is the Messenger of the Lord of the worlds. Allâh will raise him as a mercy to the men and jinn.’ So some of the older people from the Quraish said: ‘What do you know?’ He said: ‘When you people came along from the road, not a rock nor a tree was left, except that it prostrated, and they do not prostrate except for a Prophet. And I can recognize him by the seal of the Prophethood which is below his shoulder blade, like an apple.’ Then he went back, and made them some food, and when he brought it to them, he [the Prophet (ﷺ)] was tending to the camels. So he said: ‘Send for him.’ So he came, and there was a cloud over him that was shading him. When he came close to the people, he found that they had beaten him to the tree’s shade. So when he sat down, the shade of the tree leaned towards him. He (the monk) said: ‘Look at the shade of the tree leaning towards him.'” He said: “So while he was standing over them, telling them not to take him to Rome with him – because if the Romans were to see him, they would recognize him by his description, and they would kill him – he turned, and there were seven people who had come from Rome. So he faced them and said: ‘Why have you come?’ They said: ‘We came because this Prophet is going to appear during this month, and there isn’t a road left except that people have been sent to it, and we have been informed of him, and we have been send to this road of yours.’ So he said: ‘Is there anyone better than you behind you?’ They said: ‘We only have news of him from this road of yours.’ He said: ‘Do you think that if there is a matter which Allâh wishes to bring about, there is anyone among the people who can turn it away?’ They said: ‘No.'” He said: “So they gave him their pledge, and they stayed with him. And he said: ‘I ask you by Allâh, which of you is his guardian?’ They said: ‘Abu Talib.’ So he kept adjuring him until Abu Talib returned him (back to Makkah) and he sent Abu Bakr and Bilal with him. And the monk gave him provisions of Ka’k (a type of bread) and olive oil.” (Sunan At-Tirmidhî 3620. Declared Sahîh by Al-Albânî, but the mention of Bilâl mentioned is rejected as he was not born yet)

The woman from Madînah and her jinn

Al-Hâfidh Abû Nu’aim reported from Jâbir ibn ‘Abdullâh: The first news that arrived Al-Madînah about the advent of the Prophet (ﷺ) was as follows: A certain woman in Al-Madînah had an assistant from the Jinn. He (the Jinn) came (to her) in the form of a white bird and landed on the wall. She said to him: “Will you not come down to us and speak to us and we speak to you, and you inform us and we inform you?”

He (the Jinn) said: “A Prophet has been sent in Makkah, who has prohibited illegal sexual intercourse, and taken away our tranquillity (and prevented from listening to the news of the heaven).” (Abû Nu’aim Dalâil al-Nubuwwah 56. Declared Hasan by Al-Albânî)

The polytheists vs the people of the book

‘Âsim Ibn Umar narrated from a group of men from his people: From the things that guided us to Islâm in addition to mercy and guidance from Allâh, was what we had learnt from the Jews. We were polytheists, and they were people of the Scripture, and had knowledge which we did not possess. Whenever there were disputes between us and they received from us such of harm as they disliked,they would say to us: ” We are close in time to the emergence of a Prophet to be sent by Allâh and we, along with him, would kill you in the same manner as both ‘Âd and Iram were killed.” We used to hear that from them regularly.

When Allâh sent His Messenger with Islâm, we responded to him once he called us to Allâh and knew the reality of that which they threatened us with, thereupon we preceded them to it. Thus we believed in him, whereas they disbelieved in him.

It was for this reason Allâh revealed Sûrah Baqarah 89. (Ibn Ishâq, Sirah of Ibn Hisham, Tafsir Ibn Kathîr, Declared Sahih by Al-Albani)

The mention of Ibn al-Haybân

‘Âsim Ibn Umar Ibn Qatâdah narrated that an old man from Banu Quraythah said to him: “Do you know how Tha’labah Ibn Sa’yah, Usayd Ibn Sa’yah and Asad Ibn’ Ubayd from Banu Quraythah embraced Islâm? They were brothers of Banu Quraythah, they were ordinary people from Banu Hadl and later became leaders in Islâm.” I then said I do not know. He responded:” There was a Jew from Shâm called Ibn al-Haybân who came to us and lived in Medinah some years before the advent of Islâm. “

He continued : “We did not see a man that did not pray the 5 daily prayers better than him. At that time we experienced a drought so we would ask him to come out and pray for rain for us. He declined to do so unless we gave him a sa’ of dates or two mudd of barley in charity. On doing so, he would go outside our Harrah and pray for rain for us. By Allâh, hardly had he left his place before clouds passed over us and rained. He did this not once, twice or thrice (but many times). When he was about to die while he was amongst us, he said:”O Jews, what do you think made me leave the land of bread and wine to come to the land of hardship and hunger?” They said:”You know better.” He said:” I have come to this territory expecting to see the emergence of a prophet whose time is at hand. This is the town where he would migrate and I hoped that he would be sent so that I could follow him. His time has drawn near so, let none follow him before you, for he will be sent to shed the blood of those who oppose him and capture their women and children. Let not that keep you back from believing in him.” Thus, when the Messenger of Allâh was sent and besieged Banu Quraythah, those young men said: ‘This is the Prophet to whom Ibn al-Haybân referred.” Some of them said that this is not true, but the others asserted that he is really the Prophet as described. Accordingly they came down the fortress and embraced Islâm. In this way saved their lives, property and families.” (Al-Bayhaqi 2:80. Declared Sahîh by Al-Albânî)

The story of Salmân al-Fârisî

https://fawaaids.com/2020/08/28/salman-al-farisi-searches-for-the-truth/

Appendix: Mention of the Prophet in the Tawrâh & Injîl

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِي التَّوْرَاةِ وَالإِنْجِيلِ

“Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad) whom they find written with them in the Tawraat (Torah) and the Injeel (Gospel)… (Sûrah al-A’râf 7:157)

The Jews immigration to Saudi Arabia dates back to the destruction of the first temple by the Romans. After the 2nd Century, immigration began earnest until by the 6th/7th Century, there was a considerable Jewish population in Hijâz (mostly in Medinah).

It is evident from the above narrations and history that the Jews migrated to Arabia expecting a prophet based on biblical testimony. Some texts will be mentioned below:

הֵן עַבְדִּי אֶתְמָךְ-בּוֹ, בְּחִירִי רָצְתָה נַפְשִׁי; נָתַתִּי רוּחִי עָלָיו, מִשְׁפָּט לַגּוֹיִם יוֹצִיא…. יִשְׂאוּ מִדְבָּר וְעָרָיו, חֲצֵרִים תֵּשֵׁב קֵדָר; יָרֹנּוּ יֹשְׁבֵי סֶלַע, מֵרֹאשׁ הָרִים יִצְוָחוּ

1) Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, he shall make the right to go forth to the nations….He will sing to the Lord a new song, his praise from the ends of the Earth and all who live in them… Let the wilderness and the towns thereof lift up their voice, the villages that Kedar do inhabit; let the inhabitants of Sela sing for joy, let them shout from the top of the mountains. (Isiah 42:1-11)

A few points:

– This verse includes a prophecy of a prophet whom Allâh is well pleased with. He will be chosen, selected and supported by Allâh. He will be commanded to propagate his call to the entire world (different nations). (The prophet said: “Allâh has given me that which he did not give to any other prophet… He has sent me as a messenger to all mankind” Sahîh Muslim 523)

– It is well known that ‘Abdullâh’ (The servant of Allâh) is a reference to Muhammad. Allâh says: “Yet when the servant of Allâh (Abdullâh ref to Muhammad) stood up supplicating…”(Qur’ân 72:19). Likewise ‘Al-Mustafâ’ (The chosen one) is a reference to Muhammad (See Qur’ân 6:124)

– The verse then mentions certain characteristics which this prophet will possess such as not raising his voice in the streets and not growing weak nor being discouraged to establish justice on Earth.

Anyone who is familiar with the Prophet Muhammads صلى الله عليه وسلم characteristics is fully aware that he possessed the best of manners. Allâh says: “And verily, you O Muhammad are on an exalted standard of character.” (Qur’ân 68:4). Similarly, Allâh says: “And by the Mercy of Allâh, you (Muhammad) dealt with them gently. And had you been severe and harsh – hearted they would have broken away from you.” (Qur’ân 3:159).

Anas said regarding the Prophet “He was the most handsome, the most generous and the bravest of all people…” (Muslim 2307).

– We then have a mention of the Prophet singing a ‘new song’. Prophet Muhammad came with a new Islâm (in a specific sense) and law of Qur’ân. And the praise of Allâh (by way of this religion) should be followed and accepted by all. The prophet said: “This religion will certainly reach every place touched by night and day, Allâh will not leave a house or residence but Allâh will cause this religion to enter it.. (Musnad Imâm Ahmad 16957).

– Following this, there is an indication of the place the Prophet and this new religion will emerge from and gain strength – Arabia, more specifically Medînah.

Kedar or قيدار : is the name of the second son of Ismâ’îl and sometimes a reference to the tribes of Kedar – inhabitants of Northern-Western Arabian Peninsula.

Mount Sela or سلع: a mountain situated in the Medinah Municipality in Saudi Arabia.

Albert Barnes (d. 1870) said: “… It is a call upon Arabia in general to rejoice in the mercy of God, and to give glory to him for providing a plan of redemption – an intimation that to the descendants of Ishmael the blessings of the gospel would be extended” (Isiah 42:11 commentary).

Further, the people of the book – particularly the Jews – knew of the exact location and its descriptions. In the previous narrations, it has been mentioned that the Prophet would appear somewhere between two rocky scorched plains, with date palms (i.e reference to Medînah).

2) The disciples answered, “O Master, who shall that man be of whom you speak, who shall come into the world?” Jesus answered with joy of heart: ‘He is Muhammad;, Messenger of God, and when he comes into the world, even as the rain makes the earth to bear fruit when for a long time it has not rained, even so shall he be occasion of good works among men, through the abundant mercy which he shall bring. For he is a white cloud full of the mercy of God, which mercy God shall sprinkle upon the faithful like rain.’ (The Gospel of Barnabas Chapter 163)

3) ετι πολλα εχω ϋμιν λεγειν · αλλ ου δυναϲθαι βαϲτα ζειν · οταν δε ελθη εκεινοϲ · το πνα  τηϲ αληθιαϲ · οδη γηϲει ϋμαϲ εν τη  αληθεια · ου γαρ λα ληϲει αφ εαυτου · αλλʼ οϲἁ ακουει λα ληϲει . και τα ερχομενα αναγγελλει ημιν : εκεινοϲ εμε δοξαϲει · οτι εκ του εμου λημψεται · κ(αι) αναγγελλει ϋμιν (Codex Syriacus)

I still have many things to say to you, but you cannot bear them now. However, when He, the comforter/spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. He will glorify Me… (John 16 12-15).

A few points:

– The Greek word paravklhtoß, ho parakletos, has been translated as ‘Comforter.’  Parakletos more precisely means ‘one who pleads another’s cause, an intercessor.’  The ho parakletos is a person in the Greek language, not an incorporeal entity.  In the Greek language, every noun possesses gender; that is, it is masculine, feminine or neutral.

– The one being referred to in this text is not ‘the holy ghost/spirit’ as ‘the holy spirit’ was present during the life of Jesus (see Luke 1:35 and Matthew 3:16). Thus, the one being referenced in the text will not appear or come until Jesus leaves Earth. Similarly, it is evident the one being referenced in this text is human due to the usage of the words ‘he’ and not ‘it’, and the words ‘speak’, ‘hear’.

– The characteristics of this person fit the description of the Prophet ….

• Allah says (which means) ”Nor does he (Muhammad) speak of (his own) desire. It is a revelation which has been revealed to him” (Surah An-Najm 53:3-4).
• The Messenger of Allah has explained things to come (i.e unseen events) so much so that we cannot enumerate them. He has mentioned things that have occurred (i.e the large fire in Medinah in 654 AH, Islam spreading beyond the Arabian Peninsula, Muslims fighting the Turks/Tartars), things that have occurred and are ongoing (i.e Arabs competing for tall buildings, spread of tribulations, people longing for death, spread of killing & fornication & musical instruments & female singers & alcohol-consumption, women dressing up clothed yet naked, appointment of unqualified people to positions of authority, the police oppressing the people, trust and honesty being lost, Saudi Arabia turning green, River Euphrates drying up), and things which are yet to occur (i.e animals & inanimate objects speaking to humans, the appearance of the Mahdi and other major signs).
• ‘He will glorify me…’ No doubt for Muslims to believe in Jesus is a requirement of faith. We hold Jesus to be from the Ulool-‘Azm (The Messengers of Strong Will 46:35). The prophet also said about Jesus ” I am the closest of the people to Jesus son of Mary in this life and in the Hereafter. The prophets have one religion and there was no other prophet between us” (Sahih Muslim 2365). The Qur’an glorifies Jesus, Allah says (meaning) ”(Remember) when the angels said: “O Maryam (Mary)! Verily, Allah gives you the glad tidings of a Word [“Be!” – and he was! i.e. ‘Iesa (Jesus) the son of Maryam (Mary)] from Him, his name will be the Messiah ‘Iesa (Jesus), the son of Maryam (Mary), held in honour in this world and in the Hereafter, and will be one of those who are near to Allah.” Likewise Allah mentions many virtues in the Qur’an regarding Jesus, such as miracles that he performed that even the Bible has no account of (see 3:48-51). Similarly, the Messenger has mentioned regarding Jesus, ”No one spoke in the cradle but three persons, Jesus son of Mary…(Bukhari and Muslim).

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