{"id":2534,"date":"2022-02-17T13:12:00","date_gmt":"2022-02-17T13:12:00","guid":{"rendered":"https:\/\/mako-sawin.com\/?p=2534"},"modified":"2023-03-25T20:02:15","modified_gmt":"2023-03-25T20:02:15","slug":"the-wa%e1%b8%a5y-revelation-of-prophet-mu%e1%b8%a5ammad","status":"publish","type":"post","link":"https:\/\/mako-sawin.com\/?p=2534","title":{"rendered":"The \u2018Wa\u1e25y\u2019 Revelation of Prophet Mu\u1e25ammad"},"content":{"rendered":"\r\n

Introduction<\/strong><\/p>\r\n\r\n\r\n\r\n

The present paper assesses the most important prospect of Islam, stressing on the concept of Wa\u1e25y, known as revelation. The revelation of Prophet Mu\u1e25ammad is a very broad subject that covers many aspects of the life of the Prophet, Shar\u012b\u02bfa and the themes of Qur’\u0101n. Therefore, the essay attempts to concentrate on few aspects of revelation. The present paper discusses the meaning and the concept of the Wa\u1e25y according to the Arabic language and Qur’\u0101nic interpretation. The meaning may change according to the sources and context. The discussion of Wa\u1e25y and the early concepts explains its actual meaning in Islam and how Muslim scholars use it in Qur\u2019\u0101nic interpretations.<\/p>\r\n\r\n\r\n\r\n

According to the Islamic sources, Prophet Mu\u1e25ammad received Wa\u1e25y for the first time while he was asleep in the cave while his prophecy began in Mecca. The prophecy of Prophet Mu\u1e25ammad comprised twenty-three years split into two eras, 13 years in Mecca then he migrated to Medina lived for ten years.<\/p>\r\n\r\n\r\n\r\n

The paper explores the reasons behind changing of the revelation of Prophet. It further explains the differences in the verses revealed in Mecca as they were short and in Medina that including long verses. The differences help in understanding the factors that contributed to these changes as the verses transformed from short to long versions.<\/p>\r\n\r\n\r\n\r\n

The paper further uncovers different types of Wa\u1e25y revealed to Prophet Mu\u1e25ammad and analysis of the reactions on receiving it. The common types of Wa\u1e25y identified in the paper include quick and delayed Wa\u1e25y. The paper illustrates the conditions contributing to quick Wa\u1e25y that involved immediate responses to events. The delayed Wa\u1e25y involved a slow response and was time-consuming.<\/p>\r\n\r\n\r\n\r\n

The paper also searches the concept of Wa\u1e25y and its relevance to prophecy. It attempts to find the answer to the question; if any family member of Mu\u1e25ammad received Wa\u1e25y or not? It also searches which family members received Wa\u1e25y? The paper also finds the meaning of Wa\u1e25y and the exact time when it was revealed to the Prophet?<\/p>\r\n\r\n\r\n\r\n

The essay focuses on the scholars\u2019 debates and assessment of different viewpoints. The analysis helps in determining which verses Mu\u1e25ammad revealed through Wa\u1e25y. The paper further explores the sender of the Wa\u1e25y as the people doubted if Mu\u1e25ammad received it from God or Satan. Different Qur\u2019\u0101nic verses permit the reader to identify the reality of the sender.<\/p>\r\n\r\n\r\n\r\n

The sources used in the paper include The Qur\u2019\u0101n, \u1e24ad\u012bths, exegesis, a biography of Prophet, and asb\u0101b al-nuz\u016bl.<\/p>\r\n\r\n\r\n\r\n

Keywords:<\/strong> Wa\u1e25y, Qur’\u0101n, Hadiths, asb\u0101b al-nuz\u016bl<\/em>.<\/p>\r\n\r\n\r\n\r\n

Literal and technical meaning of Wa\u1e25y<\/a><\/h2>\r\n\r\n\r\n\r\n

There are different interpretations of the concept of Wa\u1e25y. According to the Arabic dictionary al-Munjid [22, p.891]<\/mark>, the word Wa\u1e25y has many meanings, and it changes according to its use in different contexts. For instance, \u2018Wa\u1e25ya il\u0101 (to) fl\u0101n (person)\u2019, means refer to this person or send a messenger to this person. \u2018Wa\u1e25ya ileihi (to the person), au (or), Wa\u1e25ya ileihi kal\u0101man (the speech)\u2019, means talking to this person in secret or telling them something that they must not repeat. \u2018Wa\u1e25ya All\u0101hu il\u0101 qalbihi (his heart)\u2019 means that Allah inspired this person, and \u2018Wa\u1e25ya al-kit\u0101b (the book)\u2019, means wrote it. \u00a0<\/p>\r\n\r\n\r\n\r\n

According to Lis\u0101n al-\u02bfArab [15, Vol. XV, pp. 379-382]<\/mark>, the word Wa\u1e25y means sign, indication, writing, message, inspiring, and speaking in secret. If the word is used in the context of the decision, it depicts decision and settlement. Ab\u016b Is\u1e25aq said that originally the word meant telling someone something in secret, and for that reason \u2018Ilh\u0101m\u2019 became \u2018Wa\u1e25y\u2019.<\/p>\r\n\r\n\r\n\r\n

According to Mirz\u0101 Ghul\u0101m A\u1e25mad who distinguished \u2018Wa\u1e25y\u2019 Revelation to the ideas that arise in the human mind as a result of thinking. He said revelation is the powerful converse of God with his chosen servant whom he appoints for conveying knowledge to the world [14, p.201]<\/mark>. In other words, Wa\u1e25y is only a divine message from God to His messenger. He added that those inspirations that cause humans to write poems or other writings are a result of the reflection of human thinking, and is not related to Wa\u1e25y.<\/p>\r\n\r\n\r\n\r\n

Wa\u1e25y in the Qur\u2019\u0101n<\/h1>\r\n\r\n\r\n\r\n

The word Wa\u1e25y appears in the Qur’\u0101n many times, while its meaning changes according to the context. For instance, verse 16:68, represents Wa\u1e25y as a message sends by when All\u0101h is instructing to bee to build a house in the mountains. In verse 19:11, when Zakariyy\u0101 Wa\u1e25y to them, means Zakariyy\u0101 indicated to them. While the word Wa\u1e25y in verse 5:111, means that Jesus was inspiring his Disciples.[15, pp.379-382]<\/mark><\/p>\r\n\r\n\r\n\r\n

Therefore, Wa\u1e25y has several meaning in Qur’\u0101n, and the meaning is not limited to revelation. The most common interpretation learned by Muslins regarding Wa\u1e25y is; communication between All\u0101h and Prophet. The Qur’\u0101n, in verse 28:7, emphasis on the Wa\u1e25y sent to mother of Moses to suckle Moses, and then if she has fear about him, throw him into the river.[15] Al-\u1e6cabar\u012b, one of the great exegete, has referred to Qat\u0101da for assessing the meaning of the Wa\u1e25y in verse 28:7. Qat\u0101da states, Wa\u1e25y was a revelation from All\u0101h to her, the revelation threw into her heart, but it was not the revelation of the prophecy.[9, Vol. IX, pp.116-7]<\/mark>[1]<\/mark><\/p>\r\n\r\n\r\n\r\n

From Qatada\u2019s viewpoint, we understand that Wa\u1e25y holds different meanings for the proper and normal people. The later sections of the paper discuss the differences in the two concepts.<\/p>\r\n\r\n\r\n\r\n

Modes of Wa\u1e25y, Revelations<\/h1>\r\n\r\n\r\n\r\n

The Islamic sources confirm various kinds of the Wa\u1e25y were revealed to Prophet Mu\u1e25ammad. Rafiq A\u1e25mad in his book of Translation and commentary Ra\u2019fatul Bari: Shara\u1e25 Sa\u1e25i\u1e25 al-Bukh\u0101r\u012b<\/em>, refers to all kinds of Wa\u1e25y [28, pp.155-9]<\/mark>:<\/p>\r\n\r\n\r\n\r\n

First: Wa\u1e25y al-Matl\u016b; the words of All\u0101h which are recited to the Prophet Mu\u1e25ammad are exists in the Qur’\u0101n.<\/p>\r\n\r\n\r\n\r\n

Second: Wa\u1e25y Ga\u012br al-Matl\u016b; the words which are recited to the Prophet Mu\u1e25ammad but do not exist in Qur’\u0101n.<\/p>\r\n\r\n\r\n\r\n

Rafiq A\u1e25mad added, through three different ways Holy Prophet received revelation:[28, p.156]<\/mark><\/p>\r\n\r\n\r\n\r\n

First: Direct speech between All\u0101h and Prophet without any intermediary.<\/p>\r\n\r\n\r\n\r\n

Second: Indirect speech between All\u0101h and Prophet through angels. The angel transformed to the human version when carried God’s message to proper or Prophet heard the voice of an angel.<\/p>\r\n\r\n\r\n\r\n

Third: Wa\u1e25y was revealed through Prophet\u2019s heart or dream. Qur’\u0101n at many places identifies transmission of All\u0101h’s message through the dream. As for Qur’\u0101n states, when Joseph saw a dream, and that dream was the revelation to him.<\/p>\r\n\r\n\r\n\r\n

According to the \u1e24ad\u012bth Mu\u1e6d\u1e6da Malik [23, 15:7]<\/mark>, al-Bukh\u0101r\u012b [5, 46:2]<\/mark> And Jami al-Tirmidhi [24, 46:3634]<\/mark>; when Prophet Mu\u1e25ammad was asked how he received the revelation he replied: \u201cit was revealed in the form of the ringing bell while the state passed off only when I grasped the inspiration. Angel appeared in human form, and I grasped the message shared by him. \u02bf\u0100\u02beisha added: Verily I saw the Prophet being inspired divinely on a very cold day and noticed the sweat dropping from his forehead (as the Inspiration was over).\u201d<\/p>\r\n\r\n\r\n\r\n

The same \u1e24ad\u012bth was narrated differently by al-Bukh\u0101r\u012b [5, 59:28], Sahih al-Muslim [26, 43:117]<\/mark> and an-Nasa\u2019i [20, 11.934]<\/mark>[2]<\/mark>, however, the part of \u02bf\u0100\u02beisha is missing in those sources. The interpretation of different sources depicts that the three common methods used for revelation included the ringing of bell, voice or the angel in the form of human visiting the Prophet.<\/p>\r\n\r\n\r\n\r\n

The process of receiving Wa\u1e25y was not a simple process as apparent in the \u1e24ad\u012bth of \u02bf\u0100\u02beisha explaining how sweat poured from the forehead of proper after his communication with God. Ibn Kath\u012br [16, vol. II, p.237]<\/mark>[3]<\/mark> Also explain the process in his exegesis \u2018Tafs\u012br\u2019 as he highlights conditions of Prophet after the revelation of verse 4:95. He illustrates that the body of Prophet Mu\u1e25ammad became heavy after the revelation of Holy war \u2018Jihad.’ The concept of Wa\u1e25y is also visible in the revelation of present verse, as it explained to Prophet about believers who deny participating in Jihad are not like those believers who participating. After conveying the message of All\u0101h to the people, Umm Makt\u016bm, a blind man agreed to participate in Jihad but he was unable due to his disability. After the speech of this man, All\u0101h sent revelation and modified the verse. Zayd b. Th\u0101bit explains that Prophet Mu\u1e25ammad put his thigh on mine, and it became so heavy that I feared the power would break my thigh.<\/p>\r\n\r\n\r\n\r\n

\u1e24ad\u012bths identified and the exegesis of verse 4:95, makes it clear that with the revelation that sweat and heaviness of body were two prominent signs of revelation. The analysis of different conditions depicts that God used three ways of sending Wa\u1e25y to the Prophet. The method of direct inspiration did not involve a messenger. Verse (42:51) confirms the direct communication between All\u0101h and Prophet. Their method did not use angel as a medium to transmit the message. Direct inspiration occurred in full consciousness and sleep. The voice that Prophet heard in different forms also reflects direct communication between All\u0101h and the Prophet. The second method of sending Wa\u1e25y was through angels who played the role of messengers. The third method as \u02bf\u0100\u02beisha narrates that Holy Prophet received Wa\u1e25y in the form of true dreams.<\/p>\r\n\r\n\r\n\r\n

Is Prophet the first one in his family receiving Wa\u1e25y?<\/strong><\/a><\/h2>\r\n\r\n\r\n\r\n

The in-depth study of the concept of the Wa\u1e25y reveals that the Prophet was not the first one in his family who received the Wa\u1e25y. Although the biography of the Prophet and the Qur\u2019\u0101nic source has never mentioned that the Prophet was born in a prophecy family, whereas by reading the biography deeper, it shows, indeed the Prophet was born in a family of the prophecy. According to A. Guillaume [1, p.45]<\/mark> And Ibn Kath\u012br [18, Vol. I, p.120]<\/mark>,\u02bfAbd al-Mu\u1e6d\u1e6dalib the grandfather of Prophet Mu\u1e25ammad heard a voice in sleep that ordered him to dig a Zamzam. It is obvious; the spring of Zamzam is one of the sacred water by the Muslims, still running in the Holy place Mecca. The voice that \u02bfAbd al-Mu\u1e6d\u1e6dalib heard in dream exhibits the same concept of Wa\u1e25y that Holy Prophet received later in life. The divine voice conveyed the message to \u02bfAbd al-Mu\u1e6d\u1e6dalib regarding digging of the well.<\/p>\r\n\r\n\r\n\r\n

The second sign of Wa\u1e25y is visible in the vows that he takes to sacrifice one of his sons to God. \u02bfAbd al-Mu\u1e6d\u1e6dalib vowed that if he had ten sons, he would sacrifice one. When his sons grew, he told them about his vow and to keep God’s faith. His act was like Abraham (Ibr\u0101\u1e25\u012bm al-Khal\u012bl) when he tried to sacrifice one of his sons. He went to Ka\u02bfba with his sons and wrote their names on ten arrows to cast lots. These arrows were put in vast then shacked; if any arrow has come out then this son will be sacrificed. From the first shack the arrow of \u02bfAbdull\u0101h, father of Prophet come out. But the people of Mecca asked \u02bfAbd al-Mu\u1e6d\u1e6dalib to slay ten camels instead of his son. This process was repeated nine times, for each time the arrow of \u02bfAbdull\u0101h came out, and then people again asked his father to slay ten camels. As a result of the cast lots, 100 camels were sacrificed instead of \u02bfAbdull\u0101h.[1, pp.68-9]<\/mark><\/p>\r\n\r\n\r\n\r\n

The thought to scarify one of his sons was the result of Wa\u1e25y. Pre-Islamic the history does not provide evidence of customs that slays sons. This only occurred when Abraham was asked to slay his son for pleasing God. Was this the Wa\u1e25y which exactly came to Abraham? Or was it an indication that to save \u02bfAbdull\u0101h for preserving the prophecy for his son, Mu\u1e25ammad?<\/p>\r\n\r\n\r\n\r\n

The Islamic history justifies the connection of sacrifice with Wa\u1e25y revelation. After making a sacrifice of hundred camels, \u02bfAbd al-Mu\u1e6d\u1e6dalib took his son \u02bfAbdull\u0101h to the house of Wa\u1e25b b. Fa\u1e25r to marry his daughter Am\u012bna to his son. On the way, a woman called Umm Qatt, sister of Warraq’s son Nawfal, asked him to marry her but he refused. \u02bfAbdull\u0101h saw the same woman, and told him to propose again, she said the light on your forehead has gone, and I am no more willing to marry you. The sign of light was delivered to Am\u012bna delivered to on birth of the Prophet. The sign of light depicts the future prophecy. [4, vol. I, p.132-3][10, pp.184\u20135][18, vol.I ,pp.127\u20138][1, p.68-9]<\/mark> The analysis of the events associated with the family members of Prophet depicts Wa\u1e25y existed at the time before Prophet\u2019s birth. \u02bfAbdull\u0101h had a revelation too as his mission was preserving the light and delivering to Am\u012bna.<\/p>\r\n\r\n\r\n\r\n

When Am\u012bna, was carrying Prophet in her womb she heard a voice, \u201cYou are pregnant with the lord of this people and when he is born to say: I put him in the care of the One from the evil of every envier; then call him Mu\u1e25ammad\u201d [1, p.69]<\/mark>. The source does not identify if she was sleeping or awake. According to the Ibn Sa\u02bfd, she was asleep when she heard the voice.[6, vol.I,<\/em> p.78-9]<\/mark> The event reveals that the mother of Prophet Mu\u1e25ammad had received Wa\u1e25y too.<\/p>\r\n\r\n\r\n\r\n

According to Ibn Kath\u012br, when Prophet Mu\u1e25ammad was born his grandfather took him to the Ka\u02bfba to pray to All\u0101h. Then he recited the poem; \u201cPraise is to God who gave me this fine, wonderful boy who already in the cradle leads all boys I entrust his safety to the pillared House (Ka\u02bfba), until he becomes the epitome of young men, until I see him fully grown, I seek his protection from all who hate and form the envious and the unstable, From those with ambition but eyeless, until I see him highly eloquent, You are he who was named in Qur’\u0101n, in books whose meaning are well established (Your name being) Ahmed, written upon the tongue<\/em>\u201d[18. vol. I, pp.148-9]<\/mark>.<\/p>\r\n\r\n\r\n\r\n

The poem raises certain questions; did \u02bfAbd al-Mu\u1e6d\u1e6dalib believed in One God? How did he know that Prophet Mu\u1e25ammad will lead people? How did he know the name of the Qur\u2019\u0101n? How did he predict that the name of A\u1e25mad will be written in the Qur\u2019\u0101n? This historical evidence shows that the family of Prophet had received the revelation from the All\u0101h and all the revelations were in the form of voice or dreams.<\/p>\r\n\r\n\r\n\r\n

Wa\u1e25y during the Childhood of Prophet<\/h1>\r\n\r\n\r\n\r\n

The Wa\u1e25y has indicated to Prophet Mu\u1e25ammad since his childhood. According to the Sa\u1e25i\u1e25 al-Muslim, Anas b. M\u0101lik who states that Gabriel visited Prophet during his childhood. His chest was opened by Gabriel who took blood-clot away which was part of Satan. And then Prophet was laid in a golden basin, and he was washed with the water of Zamzam. Also, Anas added to that he saw the marks of needle on the breast of the Prophet Mu\u1e25ammad.[26, 2:74]<\/mark><\/p>\r\n\r\n\r\n\r\n

There is another \u1e24ad\u012bth which is similar to the previous one; it is quoted in many sources. It mentions that Ab\u016b\u00a0Dharr\u00a0al-Ghif\u0101r\u012b inquired from Mu\u1e25ammad; and said to Prophet when you realized that you became a Prophet of All\u0101h. Prophet replied to him that two angels came to him while he was in Mecca. One of the angels was on the Earth while other one stood between the Earth and the Sky. One of the angles asked another one to weigh me against one man; I was heavier than him. Several time I was weighed against one ten and then against hundred, I was heavier than them. Then the angel said if I weigh him against the entire men in the world then he will be heavier than them. The Prophet said I saw their scale was so light against mine.[10, Vol. II, pp.220\u20131]<\/mark> Both \u1e24ad\u012bths shows that the angels, when carried God’s message, took the shape of humans and visited Prophet in his childhood.<\/p>\r\n\r\n\r\n\r\n

Wa\u1e25y before the Prophecy<\/h1>\r\n\r\n\r\n\r\n

Before the prophecy, the Wa\u1e25y was revealed to other people, including information about the arrival of the Prophet. History claims that Umar b. al-Kha\u1e6d\u1e6d\u0101b heard the voice from inside the belly of calf saying; there is no Gods but All\u0101h. He said that before Islam we used to sacrifice a calf and expected to get some of it. He further mentions that when they were standing to receive their share, they heard a voice.[1, p.93][4, Vol. I, pp.<\/em>169\u201370]<\/mark> The events show that the divine voice used to guide people before Islam as it declared at multiple times there is no gods but All\u0101h. It will be noticed that Prophet Mu\u1e25ammad conveyed the same message to the people after receiving Wa\u1e25y.<\/p>\r\n\r\n\r\n\r\n

Islamic scholar confirms the prevalence of revelation before prophecy apparent in the salute of trees and stones. The statement of Prophet Mu\u1e25ammad also supports the claim that revelation existed before Islam as he mentions, I still recognize the stone in Mecca which always saluted me. Ibn Hish\u0101m in the same source states that when Mu\u1e25ammad walked, a voice greeted him, but when he turned around, there was no one, only a stone, and a tree.[4, , Vol. I, 187\u20138][10, Vol. II, p.215] ][26, 43:1]<\/mark> Description of these events ensures the role of Wa\u1e25y before prophecy.<\/p>\r\n\r\n\r\n\r\n

Another sign of Wa\u1e25y is apparent in the fact that two angels always accompanied Prophet Mu\u1e25ammad. According to Maysara who was a slave of Khad\u012bja, during his trade with Mu\u1e25ammad from Caravan to the Levant, he saw two angels shading him. Thus, Khad\u012bja told her cousin, Waraqa what she heard from her slave. Waraqa was Christian and studied the scriptures of scholars. Waraqa said if the story is true, then Mu\u1e25ammad is a Prophet.[18, <\/em>Vol. I, pp.193\u20134]<\/mark><\/p>\r\n\r\n\r\n\r\n

According to Ibn Kath\u012br in his book al-Bid\u0101ya wa-l-nih\u0101ya f\u012b l-ta\u02ber\u012bkh<\/em>, Waraqa said, if angels accompany Mu\u1e25ammad than he is a Prophet. Gabriel and Michael are two angels that convey the message of All\u0101h and plough his heart [17, Vol. III, p.5]<\/mark>. The \u1e24ad\u012bths and stories are shows the signs of the prophecy were apparent to Prophet Mu\u1e25ammad prior to prophecy. However Gabriel did not disclose the information of prophecy to Mu\u1e25ammad until All\u0101h ordered him.<\/p>\r\n\r\n\r\n\r\n

First Revelation to Prophet<\/h1>\r\n\r\n\r\n\r\n

There is a debate among scholars regarding the verses revealed to the Prophet Mu\u1e25ammad. According to \u02bf\u0100\u02beisha the first revelation to the Prophet was in the form of true dreams. She also mentioned that his dream was as true as bright daylight. [4, Vol.I, p.187]<\/mark> According to Ibn Hish\u0101m [4, pp.189-90]<\/mark> And al-\u1e6cabar\u012b [10, Vol. II, p.2018]<\/mark>, the men of Mecca have the custom to visit Cave \u1e24ir\u0101 one month in a year for ta\u1e25annuth, means self-justification. When they returned to Mecca, they did \u1e6daw\u0101f, that indicates walk around Ka\u02bfba. Prophet said it was the month of Rama\u1e0dan while Gabriel visited me; I was sleeping in the cave when he appeared and asked me to recite. Mu\u1e25ammad told the angel that he was illiterate and unable to recite. Gabriel pressed me him so tight that Mu\u1e25ammad thought he was about to die but at the same moment, he was asked to recite. When Mu\u1e25ammad asked what to recite, Gabriel replied; \u201cRecite in the name of your Lord who creates! He creates man form a clot of blood. Recite: and your Lord is the most Bountiful. He who reaches by the pen teaches man what he knows not (verses 96:1-5).\u201d At this time Mu\u1e25ammad was able to recite, and when he woke up, the words were imprinted in his heart.<\/p>\r\n\r\n\r\n\r\n

Prophet Mu\u1e25ammad received revelation his dream and when he woke up, went back to the Mecca. The actual event varies according to different narrators. Al-Bukh\u0101r\u012b completing this story states that Prophet went back to Mecca and asked his wife, Khad\u012bja, to cover him. And Prophet told Khad\u012bja \u201cI fear that something will happen to me\u201d. The statement of Mu\u1e25ammad reveals his confusion as he was unable to understand the Wa\u1e25y. Khad\u012bja then went to see her cousin, Waraqa bin Nawfal. Khad\u012bja told him what happens in the cave. Waraqa told Khad\u012bja that Mu\u1e25ammad had met the angel, Gabriel who was sent to Moses. And said if I will be alive I will support him, but after a few days, he died.[5, 1:2]<\/mark><\/p>\r\n\r\n\r\n\r\n

The description of the event varies in the narration of al-\u1e6cabar\u012b who illustrates after he woke up, he tried to kill himself and fell himself in the mountain. Al-\u1e6cabar\u012b tries to convey that the Prophet hated poet and madman. Also, he was afraid that Quraysh alleged him as a poet or a madman, for that reason he tried to save himself. Then Gabriel came and told Mu\u1e25ammad, I am Gabriel, and you are the messenger of All\u0101h. Prophet said, when I faced up to the heaven I saw Gabriel in the shape of the man with his feet set on the horizon. Several times Prophet tried to turn himself, but Gabriel. Then Prophet went back to see Khad\u012bja to tell her what happened to him. When Khad\u012bja inquired Prophet where he had been, he said to her, either I am a poet or the madman. Then Khad\u012bja said, you are the trustworthy and honest man, and God will never do anything wrong to you. Then al-\u1e6cabar\u012b continues with the story which \u1e24ad\u012bth al-Bukh\u0101r\u012b, also explains and adds information that Prophet himself saw Waraqa and told him again what happened to him. Waraqa informed him that he saw N\u0101m\u016bs who is Gabriel that was sent to Moses.[10, vol. VI, pp.71-3]<\/mark><\/p>\r\n\r\n\r\n\r\n

Another version of Al-\u1e6cabar\u012b is narrated in different sources claiming that the first revelation that came to the Prophet was S\u016brat al-Mudaththir. The story narrated by \u02bfAbdull\u0101h al-An\u1e63ari states, that the Prophet said that he was walking when he heard a voice from heaven, and as he looked up, he saw an angel approaching the cave of \u1e24\u012bra who was sitting on a throne between heaven and earth. He further explained that Mu\u1e25ammad went to Khad\u012bja in the state of fear and asked her to wrap him in a cloak when God revealed himself (verses 74:1-7). The verse advised Mu\u1e25ammad to remain calm and patient.[10, pp.75-6]<\/mark> This story is stated in Sa\u1e25i\u1e25 al-Bukh\u0101r\u012b too, with slight changes.[5. 1:4]<\/mark><\/p>\r\n\r\n\r\n\r\n

The overall analysis of the early revelations received by the Prophet reveals that there are two main versions explaining how verses were revealed to the Prophet. Ibn Kath\u012br in his book, Stories of The Prophets<\/em>, noted that the revelations of S\u016brat Al-\u02bfAlaq and al-Muddathtth\u012br gave him the titles of Baheer (the giver of good tidings) and Nazeer (the warner)[19, p.384]<\/mark>. Regarding the verse 74:1-7 which was revealed to the Prophet, it allows the reader to interpret how they are related to the revelation. To sum up, if verses 94: 1-5 and verses 74: 1-7 were sent to the Prophet during the first revelation and in a very short time, then why were they not classified in one chapter?<\/p>\r\n\r\n\r\n\r\n

Another question arises, are the scholars corrected addressed the first revelation to the Prophet. Because both set of the verses in these two chapters, al-Alaq and Mudaththir, is not mentioned that revelation sent to the Prophet!<\/p>\r\n\r\n\r\n\r\n

In addition, the books of al-Suy\u016b\u1e6d\u012b [11, p.249]<\/mark> and al-W\u0101\u1e25d\u012b [3, p.331]<\/mark>, place emphasis on verse 74:11corresponding to the event where Ab\u016b Ja\u1e25l alleged that Mu\u1e25ammad is either a poet or a madman. The story depicts, that when Wal\u012bd Ibn al-Mugh\u012brah heard a few verses of the Qur’\u0101n his heart softened to Islam. Ab\u016b Ja\u1e25l said, \u201cThis is noting but magic, derived from of old.\u201d\u00a0 The verses were then revealed to the Prophet. Here, it is noticed that this verse is not related to the previous verses.<\/p>\r\n\r\n\r\n\r\n

The verse 74: 11 indicated an invitation to the people to embrace Islam, and the purpose of these revelations were to instruct Mu\u1e25ammad to invite people to embrace Islam. According to Ibn Hish\u0101m,[4, vol. I, p.203]<\/mark> there were three years between the revelation and inviting the people of Mecca to embrace Islam. That means that verse 74:11 was revealed at least three years after the revelation. Which leads to other questions; were other verses revealed between the time of the revelation of verses 74:1-7 and 8-56? If yes, then it means, that some Surahs of the Qur’\u0101n revealed incomplete verses while another Surah had revealed, complete ones. Sometimes later the incomplete Surah had been completed. In another words, S\u016brat al- Mudaththir which consists of 56 verses was completed in at least in three years while other Surahs had revealed verses in the same period.<\/p>\r\n\r\n\r\n\r\n

Testing the Wa\u1e25y: Is it from God or Satan<\/h1>\r\n\r\n\r\n\r\n

When the people learned about the Wa\u1e25y, they doubted if the message was transmitted by God or Satan. The wife of Prophet, Khad\u012bja tried to affirm that what Prophet saw was from All\u0101h not from the Satan. She explained that Gabriel is the angel of God who carries All\u0101h’s message to Mu\u1e25ammad. When Gabriel came to Prophet, he told Khad\u012bja, he is coming. Then she said to Prophet, come and sit on my left thigh when Prophet followed; she said do you see him. Prophet said yes, then she said come, sit on my right thigh. He sat on her right thigh. Khad\u012bja asked, do you see him, now? Prophet said, yes. Then she revealed her veil while the Prophet was on her lap, and said do you see him, Prophet said no. Then Khad\u012bja said that is an angel, not a devil.[4, pp90-1]<\/mark> The description of Khad\u012bja confirms that the angels bringing Wa\u1e25y to Mu\u1e25ammad were angels because they disappeared when she removed her veil. Al-\u1e6cabar\u012b stated in a bit different manner, instead Khad\u012bja revealing her veil, she asked Prophet to come in between her body and her shift. Then Gabriel was gone.[4, vol. I, p 190-1][10, vol. VI, p.73]<\/mark><\/p>\r\n\r\n\r\n\r\n

Al-\u1e6cabar\u012b and Ibn Hish\u0101m do not provide any information regarding Khad\u012bja\u2019s encounter with Mu\u1e25ammad to test the angels. Because this test is three stages and each stage has only two possibilities: if the Prophet was on the left thigh of Khad\u012bja and Gabriel disappeared then what Gabriel would be considered? Or, if Gabriel had been disappeared while the Prophet was on the right thigh of Khad\u012bja? What is the point of sitting on the right or left of his wife\u2019s thigh, why not revealing the veil would be the only the test whether the one is Gabriel or not?<\/p>\r\n\r\n\r\n\r\n

The stories presented by historians are a bit confusing while there are certain verses in Qur’\u0101n that affirmed that the Wa\u1e25y is coming from the God. According to the Ibn Kath\u012br [16 Vol. VII, p.290]<\/mark>[4]<\/mark>, that people from Mecca said that those verses came from Satan, then All\u0101h revealed the verse 26:221-2 says, \u201cShall I inform you, upon whom the Shayatin [Satan] descends? He descends on every lying, sinful person?\u201d<\/p>\r\n\r\n\r\n\r\n

There are also other verses confirm that the Satan was not approaching the Prophet.<\/p>\r\n\r\n\r\n\r\n

Verses 14:22, 15:42, 16:99, 17:65, 34:21, and 37:30. Also the interpretation of verse 10:94 explains, God asked Mu\u1e25ammad if you doubted the revelations then you can consider other Holy books (Turret and the Gospel). These books made predictions about the Wa\u1e25y and prophecy.<\/p>\r\n\r\n\r\n\r\n

Al-\u1e6cabar\u012b commented on this verse and the verse means: the name of Mu\u1e25ammad was written in their books (Torah and Gospel), and if you (Mu\u1e25ammad) are in doubt then ask them. [9, Vol. XII, pp.286-90]<\/mark>[5]<\/mark> According to the interpretation of Tafs\u012br al-Jal\u0101layn,[8, p.219]<\/mark> the verse means: If you are in doubt regarding the sender of Wa\u1e25y then consult people who reading the Torah then they will tell you truth.<\/p>\r\n\r\n\r\n\r\n

Therefore, there are plenty of verses in the Qur’\u0101n that confirms the Wa\u1e25y was revealed to Mu\u1e25ammad as the divine gift from All\u0101h. The Qur\u2019\u0101nic interpretation provides valid justification of the sender of Wa\u1e25y.<\/p>\r\n\r\n\r\n\r\n

Is \u1e24ad\u012bth part of Wa\u1e25y?<\/h1>\r\n\r\n\r\n\r\n

According to the verse 53: 3-4 which states, \u201cNor does he speak of (his own) desire. It is only a revelation revealed.<\/em>\u201d This verse is indisputable by the many scholars that every single word which Prophet said was from All\u0101h. In other words, the \u1e24ad\u012bth is part of the revelation justifying that the \u1e24ad\u012bth and Qur’\u0101n are inseparable, and both are primary sources for Muslims.<\/p>\r\n\r\n\r\n\r\n

According to \u1e24ad\u012bths were mentioned in Musnad A\u1e25mad [13, No. 6510]<\/mark> and Ab\u016b Dawud [12m 26.6]<\/mark>; \u02bfAbdull\u0101h b. Mas\u02bfud said \u201cI used to write everything which I heard from the Messenger of All\u0101h. I intended (by it) to memorise it. The Quraysh prohibited me saying: Do you write everything that you hear from him while the Messenger of Allah is a human being: he speaks in anger and pleasure? So I stopped writing, and mentioned it to the Messenger of Allah. He signalled with his finger to him mouth and said: Write, by Him in Whose hand my soul lies, only right comes out from it.\u201d<\/p>\r\n\r\n\r\n\r\n

This \u1e24ad\u012bth provides strong evidence that all speech of Prophet remains part of the Wa\u1e25y.<\/p>\r\n\r\n\r\n\r\n

Timings of Wa\u1e25y<\/h1>\r\n\r\n\r\n\r\n

According to the sources: the biography of Prophet, Hadiths and Asb\u0101b al-nz\u016bl \u2018The cause of revelation\u2019. Sometimes the revelation was revealed in a very short time. While at other times Mu\u1e25ammad received delayed Wa\u1e25y. The concept of quick and delayed Wa\u1e25y explains the need and role of urgency. For instance, All\u0101h sent a quick Wa\u1e25y when a blind man was unable to participate in the Jihad. All\u0101h sent the verse by adding he is not alleged to participate in Jihad.<\/p>\r\n\r\n\r\n\r\n

Another event depicted when the S\u016brat Mu\u02bemin\u016bn was revealed to Prophet, his clerk \u02bfAbdull\u0101h b. Sari\u1e25 wrote the verses who were a foster brother of \u02bfUthm\u0101n b. \u02bfAff\u0101n. When he reached the end of the 14th<\/sup> verse, his clerk said \u201cAll\u0101h is the best creator<\/em>\u201d. Then the Prophet paused for a few seconds, and the same phrase was revealed to him.[2, vol. IV, pp.442-4] <\/mark>These two events show All\u0101h sent the message as quick responses to the events.<\/p>\r\n\r\n\r\n\r\n

Whereas, al-Suy\u016b\u1e6d\u012b [11, p.258-60]<\/mark> and al-W\u0101\u1e25d\u012b [3, p.338-339]<\/mark> Identifies delayed revelations. They recognize Surah al-\u1e0c\u016b\u1e25\u0101 as a delayed revelation. It explains that a woman called Umm Jam\u012bl the wife of Ab\u016b La\u1e25b said your friend had left you, and then the verse was revealed. In another account that a woman told Prophet your demon had left you. Also, it says that Khad\u012bja said that your Lord had left you. There is another interesting story narrating, that a dog came to the house of Prophet and died under the bed. For that particular reason revelation was stopped. Prophet said to his servant, Khawla, what has happened to the house, Gabriel is not coming. Then Khawla cleaned the house and found a died puppy and threw it behind the wall. Then Prophet said covers me and felt cold, and the verses revealed. The reason for the delayed revelation was the presence of the dead dog in Mu\u1e25ammad’s house. It reflects that the time of Wa\u1e25y changed according to the circumstances.<\/p>\r\n\r\n\r\n\r\n

Although the reason presented by al-\u1e0c\u016b\u1e25\u0101 is different, all sources recognise that Wa\u1e25y was quick or delayed depending on the conditions. Also, Suy\u016b\u1e6d\u012b has pointed that the dead dog resulted in delayed Wa\u1e25y is weaker evidence.[3, p259]<\/mark> The logic emphasises on parallel justification as the Prophet on many occasions received the Wa\u1e25y when he was not at home. The information also reflects that no place was restricted for receiving Wa\u1e25y. Mu\u1e25ammad met Gabriel at his home and cave, depicting no restriction of place.<\/p>\r\n\r\n\r\n\r\n

Clerk of Wa\u1e25y<\/h1>\r\n\r\n\r\n\r\n

Islamic history indicates that different people worked as clerks, preserving the information of Wa\u1e25y. The identified clerks include al-Al-\u1e6cabar\u012b, [10, vol. III, p.237]<\/mark> Ibn Ath\u012br, [21, vol. II, pp.178-9]<\/mark> \u02bfUthm\u0101n \u02bfAff\u0101n, \u02bfAl\u012b b. \u1e6cal\u012bb, Kh\u0101l\u012bd b. Sa\u02bfd, Ab\u0101n b. Sa\u02bf\u012bd and al-\u02bfAl\u0101i\u02be b. al-\u1e24\u1e0dram\u012b.<\/p>\r\n\r\n\r\n\r\n

Ab\u012b Ka\u02bfb was first appointed the clerk who wrote the Wa\u1e25y while in his absence Zayd b.Th\u0101b\u012bt performed the duty. \u02bfAbdull\u0101h b. Sa\u02bfd b. Ab\u012b Sar\u1e25 also preserved the information of revelations, but he rebelled against Islam then reverted to Islam again on the day of the conquest of Mecca. M\u016b\u02bfawiya b. Sufiyan and \u1e24an\u1e6dala al-Asad\u012b were also appointed clerks of Mu\u1e25ammad.<\/p>\r\n\r\n\r\n\r\n

However, al-Al-\u1e6cabar\u012b and Ibn Ath\u012br have not mentioned whether those clerks were the only clerks evolved to write the script of the Qur’\u0101n or other writing as the Prophet had sent many letters to the kings and tribes?<\/p>\r\n\r\n\r\n\r\n

Changes in Wa\u1e25y of Qur’\u0101n<\/a><\/h2>\r\n\r\n\r\n\r\n

During the 23 years of the prophecy, the revelation of the Prophet changed in many aspects. The most visible change occurred when Prophet Mu\u1e25ammad migrated to Medina. He stayed there for 13 years during the prophecy, and when the Muslims were persecuted under the injustice of the polytheist, they migrated to Medina.<\/p>\r\n\r\n\r\n\r\n

The verses revealed in Mecca are very short and concise [27, p.103]<\/mark> while the verses revealed in Medina are less sophisticated regarding composition.[27, p.111]<\/mark> The changes in the verses reflect the role of the conditions, and the verses that the Prophet revealed in Mecca focused on preaching the message of God. Through revelations, the Prophet tried to convince people to embrace Islam and one God, known as Allah, and throughout his prophecy period in Mecca, he tried to invite non-Muslims to embrace Islam. During his stay in Mecca, he faced rebellion from the people who denied him and his message. The verses sent by All\u0101h focused on supporting Mu\u1e25ammad’s cause. The detailed verses explained the purpose of Islam and the existence of Allah, and through the Qur\u2019\u0101nic verses, Mu\u1e25ammad played the role of messenger and advised people to follow one religion known as Islam.<\/p>\r\n\r\n\r\n\r\n

Limited information justifies the reasons for the transformation of verses from short to long form. The Qur’\u0101n and \u1e24ad\u012bth do not explain the reasons for the conversion of verses to long form, and scholars interpret that the verses revealed in Mecca are advisory. These verses claim the existence of one God known as All\u0101h and explain the concepts of the afterlife, paradise, and hell. The verses in Medina have the significant role of opening a war against the polytheist and people of Mecca who persecuted Muslims during their stay in the region. According to Ibn Kath\u012br, the first verse that waged war was 2:190, instructing Muslims to fight against enemies and to not transgress limits.[16, Vol. I, pp.293-4]<\/mark>[6]<\/mark> The analysis of the verses and their revelation demonstrates that All\u0101h used them to send the message to Mu\u1e25ammad. The role of verses were not limited to any one aspects of human life, covering the issues of religion, personal lives, and wars. It can be noticed that scholars have concentrated on changing the legislation of the Qur’\u0101n rather than identify the reasons behind the transformation of the verses from short form to long. Therefore, there is no single piece of evidence in the Qur’\u0101n and \u1e24ad\u012bth to show the reason behind this transformation. Thus, the question remains as to why the transformation of Wa\u1e25y has changed.<\/p>\r\n\r\n\r\n\r\n

Conclusion<\/h1>\r\n\r\n\r\n\r\n

The present paper explores the meaning of Wa\u1e25y in Islam and its role in Islamic history. It highlights the most prospective element of communication between All\u0101h and Prophet including Wa\u1e25y. In the light of the contemporary sources and understanding the concept of Wa\u1e25y, it shows that Prophet Mu\u1e25ammad continually received Wa\u1e25y throughout his life. The Qur\u2019\u0101nic interpretations do not limit concept tradition of Wa\u1e25y to the prophecy. Evidence suggests that Mu\u1e25ammad was constantly receiving revelations before prophecy. The concept of revelation was not limited to Mu\u1e25ammad as the interpretation of Islamic events shows many of his family members also remained part of Wa\u1e25y. According to the literal concept of revelation based, Qur’\u0101nic analysis depicts Mu\u1e25ammad\u2019s grandfather \u02bfAbd al-Mu\u1e6d\u1e6dalib and mother received Wa\u1e25y. The discussion of commentators indicates that \u02bfAbd al-Mu\u1e6d\u1e6dalib and Mu\u1e25ammad\u2019s mother received Wa\u1e25y in the form of voices. The voices addressed the divine message, instructing his grandfather to dig Zamzam and his mother to tiding herself by carrying master of the world. Furthermore, the conception of Wa\u1e25y under light \u1e24ad\u012bths also considers it as an effective tool used by All\u0101h for transmitting the message to Prophet Mu\u1e25ammad.<\/p>\r\n\r\n\r\n\r\n

The paper includes the narration from different Islamic commentators to highlight the significance and reality of Wa\u1e25y. The analysis of different texts and viewpoints of famous Islamic commentators explains the role of Wa\u1e25y and clarifies the concept of the sender. The identification of sender remained serious concerns for the people of society as they doubted if the sender was God or Satan. Different sources confirm that the sender of Wa\u1e25y was All\u0101h. The paper uncovers the role of Mu\u1e25ammad\u2019s wife in explaining sender of Wa\u1e25y and his conditions. The analysis of different sources depicts that All\u0101h was the sender of Wa\u1e25y. The most common indicator of the sender involves the role of angel Gabriel as when Mu\u1e25ammad’s wife removed veil he disappeared.<\/p>\r\n\r\n\r\n\r\n

The paper also identifies the physical conditions of Mu\u1e25ammad when he received Wa\u1e25y. Islamic commentators quoted in the paper highlights that \u02bf\u0100\u02beisha explains she observed sweating on Mu\u1e25ammad\u2019s forehead. While the companions of Mu\u1e25ammad explained heaviness of the body. The paper elaborates the conditions of Mu\u1e25ammad on receiving Wa\u1e25y for the first time. The events identified in the paper explains disbelief and confusion apparent in the expressions of Mu\u1e25ammad when he received Wa\u1e25y. The element of surprise is also visible in the reality of Wa\u1e25y as when Gabriel asked Mu\u1e25ammad to recite he was illiterate. It was only through the pressing that he made him literate and allowed him to recite.<\/p>\r\n\r\n\r\n\r\n

The paper also highlights different kinds of Wa\u1e25y including quick and delayed Wa\u1e25y. It also explains the role of circumstances that delayed the Wa\u1e25y. The inclusion of the incident of dead explains the logic behind delayed Wa\u1e25y. The angel did not enter the home until Mu\u1e25ammad removed the dead dog.<\/p>\r\n\r\n\r\n\r\n

The paper presents information that the Wa\u1e25y was a direct interaction between All\u0101h and Mu\u1e25ammad. The Qur\u2019\u0101nic verses and comments of Islamic scholars identify three main methods used for the revelation including voice, angel and ringing bell. Mu\u1e25ammad revealed Wa\u1e25y for the first time when he was in the cave of H\u012br\u0101. The essay illustrates a few sources that provide the different views of the scholars which verses had revealed first. According to some \u1e24ad\u012bths, the first five verses of S\u016brat al-\u02bfAlaq came earlier while other said that the first eight verses were revealed to the Prophet. However, according to Ibn Kath\u012br, both sets of verses were revealed to the Prophet.<\/p>\r\n\r\n\r\n\r\n

The paper discusses that Wa\u1e25y remained one of the significant tool used by All\u0101h to send messages to his Holy Prophet Mu\u1e25ammad. Through Wa\u1e25y All\u0101h instructed Mu\u1e25ammad to follow his orders and preach his message. Mu\u1e25ammad accepted that whatever he says is not his personal desire but All\u0101h\u2019s will.<\/p>\r\n\r\n\r\n\r\n

The essay demonstrates that changing the Wa\u1e25y from Mecca to Medina corresponded to the changing the condition of Muslims. The Prophet’s mission in Mecca was to declare the message and invite non-Muslims to accept Islam. The Wa\u1e25y changed in Medina as All\u0101h revealed the laws and ordinance of Prophet. The paper exhibits limitations as it does not represent reasons for changing the style of Wa\u1e25y. The paper suggests further research as this matter need more study and in-depth analysis. To bring it all together, the essay highlights a few aspects of the broader subject in Islam known as Wa\u1e25y.<\/p>\r\n\r\n\r\n\r\n

Bibliography<\/mark><\/h1>\r\n\r\n\r\n\r\n

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[5]<\/mark> Ab\u016b \u02bfAbdall\u0101h Mu\u1e25ammad b. Ism\u0101\u02bf\u012bl b. Ibr\u0101h\u012bm b.\u00a0al-Mugh\u012bra b. Bardizba\u00a0al-Ju\u02bff\u012b\u00a0al-Bukh\u0101r\u012b. The Translation of the Meanings of Sa\u1e25i\u1e25 al-Bukh\u0101r\u012b<\/em>, translated Mu\u1e25ammad Mu\u1e25sin Kh\u0101n, 9 Vols. (Riyadh: D\u0101russlam, 1997).<\/p>\r\n\r\n\r\n\r\n

[6]<\/mark> Ab\u016b \u02bfAbdull\u0101h Mu\u1e25ammad Ibn S\u02bfad Ibn Man\u012b\u02bf al-Ba\u1e63r\u012b al-Zuhr\u012b, Kit\u0101b al-\u1e6cabaq\u0101t al<\/em>–Kub\u012br. The Book of the Great Genre, ed. \u02bfAl\u012b Mu\u1e25ammad \u02bfUmar, 11 Vols. (Cairo: al-Khanj\u012b, 2001)<\/em>. Available at: http:\/\/www.almeshkat.net\/library\/<\/a><\/p>\r\n\r\n\r\n\r\n

[7]<\/mark> Ab\u016b al-Fa\u1e0dl \u2018Abd al-Ra\u1e25m\u0101n ibn Ab\u012b Bakr ibn Mu\u1e25ammad Jal\u0101l al-D\u012bn al-Khu\u1e0dayr\u012b al-Suy\u016b\u1e6d\u012b, Al-D\u016brr Al-Manth\u016br Fi Tafs\u012br Bil-Ma\u2019th\u016br. The scattered Pearls: Intertexture Exegesis<\/em>. 8 Vols. (Beirut: D\u0101r al-Fikr, 1993).<\/p>\r\n\r\n\r\n\r\n

[8]<\/mark> Ab\u016b al-Fa\u1e0dl \u2018Abd al-Ra\u1e25m\u0101n ibn Ab\u012b Bakr ibn Mu\u1e25ammad Jal\u0101l al-D\u012bn al-Khu\u1e0dayr\u012b al-Suy\u016b\u1e6d\u012b & Jal\u0101l al-D\u012bn al-M\u1e25al\u012b, al-The Qur\u2019\u0101n al-Kar\u012bm wa bih\u0101mishu Tafs\u012br al-Jal\u0101layn. The Holy The Qur\u2019\u0101n with Exegesis of Jal\u0101layn on its footnote<\/em> (Damascus: D\u0101r al-Jal\u012b, 1995).<\/p>\r\n\r\n\r\n\r\n

[9]<\/mark> Ab\u016b Ja\u02bffar Mu\u1e25ammad b. Jar\u012br Al-\u1e6cabar\u012b, Tafs\u012br Al-\u1e6cabar\u012b: J\u0101mi\u02bf al-Bay\u0101n \u02bfan ta\u02bfw\u012bl ay al-Qur’\u0101n. Collection of statements on interpretation of verses of the Qur’\u0101n<\/em>, ed. \u02bfAbdull\u0101h b. \u02bfAbd al-Mu\u1e25sn al-Trk\u012b, 24 Vols. (Giza: D\u0101r Hjr, 2001). Available at: http:\/\/www.almeshkat.net\/library\/<\/p>\r\n\r\n\r\n\r\n

[10]<\/mark> Ab\u016b Ja\u02bffar Mu\u1e25ammad b. Jar\u012br Al-\u1e6cabar\u012b,\u00a0T\u0101rakh al-\u1e6cabar\u012b: T\u0101rakh al-Rus\u016bl wa al-Mul\u016bk. The History of al-\u1e6cabar\u012b: History of the Prophets and KIngs<\/em>, ed. \u1e62idqi Jam\u012bl al-a\u1e6d\u1e6d\u0101r, 11 Vols. ((Beirut: D\u0101r al-Fikr, 1998 and 2002).<\/p>\r\n\r\n\r\n\r\n

[11]<\/mark> Ab\u016b l-Fa\u1e0dl \u02bfAbd al-Ra\u1e25m\u0101n ibn Ab\u012b Bakr ibn \u02bfUthm\u0101n ibn Mu\u1e25ammad ibn Khi\u1e0dr ibn Ayy\u016bb ibn Mu\u1e25ammad ibn al-Hum\u0101m al-Khu\u1e0dayr\u012b al-Suy\u016b\u1e6d\u012b. Lub\u0101b al-nuq\u016bl f\u012b asb\u0101b al-nuz\u016bl. The best of narrations concerning the Occasion of revelation<\/em> (Beirut: Dar al-K\u016btb al-\u02bfAr\u0101b\u012b, 2008).<\/p>\r\n\r\n\r\n\r\n

[12]<\/mark> Ab\u016b\u00a0D\u0101w\u016bd\u00a0Sulaym\u0101n b. al-Ash\u02bfath b. Is\u1e25\u0101q b. Bash\u012br b. Shadd\u0101d b. \u02bfAmr b. \u02bfImr\u0101n (or \u02bf\u0100mir) al-Azd\u012b\u00a0al-Sijist\u0101n, Sunan Ab\u016b D\u0101w\u016bd<\/em>, translated by Na\u1e63irddin al-Kha\u1e6d\u1e6d\u0101b, 5 Vols. (Riyadh: Darussalm, 2008).<\/p>\r\n\r\n\r\n\r\n

[13]<\/mark> A\u1e25mad\u00a0b. Mu\u1e25ammad\u00a0b. \u1e24anbal\u00a0Ab\u016b \u02bfAbdall\u0101h al-Shayb\u0101n\u012b al-Marwaz\u012b, Musnad A\u1e25mad b. \u1e24anbal<\/em>, ed. \u1e24amza A\u1e25mad al-Z\u012bn, 20 Vols. (Cairo: D\u0101r al-\u1e24ad\u012bth, 1995).\u00a0 Available at: http:\/\/www.almeshkat.net\/library\/<\/p>\r\n\r\n\r\n\r\n

[14]<\/mark> \u1e24a\u1e0drat Mirz\u0101 Ghul\u0101m A\u1e25mad, The Philosophy Of The Teachings Of Islam<\/em>, tr. Mu\u1e25ammad Zafrulla Kh\u0101n (London: The London Mosque, 1979; repr. Islam International Publication Ltd., 1989, 1992, 1996, 2007 and 2011).<\/p>\r\n\r\n\r\n\r\n

[15]<\/mark> Ibn Man\u1e93\u016br, Lisan al-\u02bfArab. The tongue of the \u02bfArabs, 15 Vols. (Beirut: Dar \u1e62\u0101dr, n.d). Available at: http:\/\/www.almeshkat.net\/library\/<\/p>\r\n\r\n\r\n\r\n

[16]<\/mark> \u02bfIm\u0101d al-D\u012bn Ism\u0101\u02bf\u012bl b. \u02bfUmar b. Kat\u0332h\u0332\u012br Ibn Kath\u012br, Tafs\u012br al-The Qur\u2019\u0101n al-\u02bfA\u1e93\u012bm. The exegesis of the Great The Qur\u2019\u0101n<\/em>, ed. Taha \u02bfAbd al-Ra\u016bf Sa\u02bfd, 8 Vols. (Cairo: Maktabat al- \u012bm\u0101n, 1996).<\/p>\r\n\r\n\r\n\r\n

[17]<\/mark> \u02bfIm\u0101d al-D\u012bn Ism\u0101\u02bf\u012bl b. \u02bfUmar b. Kat\u0332h\u0332\u012br, Al-Bid\u0101ya wa al-Nih\u0101ya. The Beginning and The End (Beirut: Maktabat <\/em>al-Ma’arif, 1990).<\/em><\/p>\r\n\r\n\r\n\r\n

[18]<\/mark> \u02bfIm\u0101d al-D\u012bn Ism\u0101\u02bf\u012bl b. \u02bfUmar b. Kat\u0332h\u0332\u012br, Al-S\u012bra al-Nabawiyya. The Biography of the Prophet,<\/em> tr. Trevor Le Gassick, 4 Vols, (Reading: Granet, 1998).<\/p>\r\n\r\n\r\n\r\n

[19]<\/mark> \u02bfIm\u0101d al-D\u012bn Ism\u0101\u02bf\u012bl b. \u02bfUmar b. Kat\u0332h\u0332\u012br, Stories of The Prophets: Appendix Including Life of Mu\u1e25ammad The Last of the Prophet<\/em>, Translated by Raf\u012bq Ab\u016br Ra\u1e25m\u0101n (New Delhi: Idara Isha\u2019 At-E-Diniyat (P) LTD., 2007).<\/p>\r\n\r\n\r\n\r\n

[20]<\/mark> Im\u0101m \u1e24\u0101fi\u1e93 Ab\u016b Abdur Ra\u1e25m\u0101n A\u1e25m\u0101d bin Shu\u02bfab bin \u02bfAli An-Nas\u0101\u2019i, Sunan An-Nas\u0101\u2019i<\/em>, Translated by N\u0101siruddin al-Kha\u1e6d\u1e6dab, vol.6 (Riyadh: D\u0101russlam, 2007).<\/p>\r\n\r\n\r\n\r\n

[21]<\/mark> \u02bfIzz al-D\u012bn \u02beAb\u016b al-\u1e24asan \u02bfAl\u012b ibn Mu\u1e25ammad ibn \u02bfAbd al-Kar\u012bm Ibn al-\u02beAth\u012br, al-K \u0101 mil fi ta’r\u012bkh. The Complete History<\/em>, ed. Ab\u012b al-Fida\u2019 \u02bfAbdull\u0101h al-Qa\u1e0di, 11 Vols. (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1987).<\/p>\r\n\r\n\r\n\r\n

[22]<\/mark> Luis M\u0101l\u016bf, Al-M\u016bnjid fi al-l\u016bghahwa al-\u02bfal\u0101m. Al-Munjid in the Language and Renowned<\/em> (Beirut: Dar el-Mashreq, 2003).<\/p>\r\n\r\n\r\n\r\n

[23]<\/mark> M\u0101lik b. Anas b. M\u0101lik, Al-Muwa\u1e6d\u1e6da of Imam Malik ibn Anas: The Frist Formulation of Islamic Law<\/em> (London: Kegan Paul International, 1989; repr. New York: Routledge, 2010).<\/p>\r\n\r\n\r\n\r\n

[24]<\/mark> Mu\u1e25ammad b. \u02bf\u012as\u0101 Al-Tirmidh\u012b, Sunan al-Tirmidh\u012b<\/em>, ed. Raid \u1e62abr\u012b b. Ab\u012b \u02bfAlqa (Riyadh: D\u0101r al-\u1e25a\u1e0dara, 2015). Available at: http:\/\/www.almeshkat.net\/library\/<\/a><\/p>\r\n\r\n\r\n\r\n

[25]<\/mark> Mu\u1e25ammad Taqi-ud-Din al-Hil\u0101l\u1ec9 and Mu\u1e25ammad Mu\u1e25sin Kh\u0101n, Translation of the meanings of the Noble The Qur\u2019\u0101n In The English Language<\/em> (Madinah: King Fahd Complex for the printing of the Holy THE QUR\u2019\u0100N, 1984).<\/p>\r\n\r\n\r\n\r\n

[26]<\/mark> Muslim b. al-\u1e24ajj\u0101j, Sahih al-Muslim<\/em>, translated by Abdul Hamid Siddiqi, 4 Vols. (India: Kitab Bhavan, 2012).<\/p>\r\n\r\n\r\n\r\n

[27]<\/mark> Neuwirth, Angelika. \u201cStructural, Linguistic, and Literary Features.\u201d In JaneDammen Mcauliffe (ed.), The Cambridge Companion to the Qur’\u0101n<\/em>, (Cambridge: Cambridge University Press, 2007).<\/p>\r\n\r\n\r\n\r\n

[28]<\/mark> Rafiq A\u1e25mad, Ra\u2019fatul Bar\u012b: Shara\u1e25 Sa\u1e25i\u1e25 Al-al-Bukh\u0101r\u012b. The Compassion of the Creator: Explanation of Sahih al-Bukh\u0101r\u012b<\/em> (New Delhi: Adam Publishers & Distributors, 2006).<\/p>\r\n\r\n\r\n\r\n

Note:<\/mark><\/p>\r\n\r\n\r\n\r\n

[1]<\/mark> For other editions see verse 5:111.<\/p>\r\n\r\n\r\n\r\n

[2]<\/mark> In this \u1e24ad\u012bth used a Young instead of the man. According to the Arabic language, sometimes the \u2018Fata’ is used for man and young.<\/p>\r\n\r\n\r\n\r\n

[3]<\/mark> See verse 4:95 for other editions.<\/p>\r\n\r\n\r\n\r\n

[4]<\/mark> The verse 221 of Sura Ash-Su\u2019ar\u0101\u2019 for other editions.<\/p>\r\n\r\n\r\n\r\n

[5]<\/mark> See verse 10:94 for other editions.<\/p>\r\n\r\n\r\n\r\n

[6]<\/mark> See verse 2:190 in other editions.<\/p>\r\n\r\n\r\n\r\n

Note: The essay was submitted, April 2018, to\u00a0University of Aberdeen<\/a>, Department of Divinity, History and Philosophy as part of the requirement of the MLitt in Islamic Studies.<\/p>\r\n\r\n\r\n\r\n

By<\/p>\r\n\r\n\r\n\r\n

Mako Sawin<\/p>\r\n\r\n\r\n\r\n

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