Chapters
The Messenger’s Early Life Before His Dispatch
In Defense of the Messenger · Dr. Alaa Alsalem
Misconceptions Surrounding the Messenger’s Early Life Before his Dispatch
Some skeptics-among them Christians-have raised certain doubts about the Messenger Muhammad’sP lineage and upbringing during his youth and before his prophethood in general. These are their main objections.
Misconception 1: The Obscurity of the Messenger's Upbringing
Some skeptics argue that the specifics of the Messenger’s early life before his dispatch are obscure, asserting that we could not precisely know of his lineage or his belief in God and monotheism. Their primary misconceptions will be discussed throughout this chapter."
Response:
First: The assumption that the Prophet's origins and life before prophethood are shrouded in secrecy, casting doubt on his lineage or faith, is incorrect for two reasons.
1. The Messenger belongs to a distinguished and prominent Arab family, and he descended from the most honorable of all subclans. They lived in Mecca, a renowned city that welcomes pilgrims from every direction. The lineage of the Messenger MuhammadP’s father and mother is well-known. He was widely recognized for his honesty and trustworthiness, qualities that stood out even before his prophethood. A remarkable demonstration of his trustworthiness occurred when the Quraysh undertook the task of demolishing and rebuilding the Kaaba. They divided the construction among the tribes, but when the time came to place the Black Stone in its position, a dispute arose:
Each tribe wanted the honor of lifting the Black Stone, which led to disputes and conflicts, and they prepared for battle. They remained in this state for four or five nights until Abu Umayya al-Makhzumi said, “O Quraysh, let the first person who enters through the gate of the mosque be the one to arbitrate between you.” When they agreed to this and accepted, the Messenger of GodP entered. They said, “This is the Trustworthy One; we are satisfied with him.” When he reached them, they informed him of the situation, and he said, “Bring me a cloth.” They brought it to him, and the Messenger of GodP placed the Black Stone in it with his own hands. He then said, “Let each tribe grasp a corner of the cloth and lift together.” They lifted it until they reached its designated location. Then, the Messenger of God placed the Black Stone in its position with his own hands and they continued building upon it. The Messenger of God was called “The Trustworthy One” in the pre-Islamic period-before revelation was sent to him.60
Thus, when the Messenger gathered them at the beginning of his mission and appealed to them to bear witness to his truthfulness and trustworthiness among his people, they all testified to it.
Ibn Abbas (may God be pleased with them)61 narrated: When the verse “And warn your closest kindred”62 was revealed, the ProphetP ascended Mount Safa and began to call out, “O tribe of Fihr, O tribe of Adi,” calling the various subdivisions of Quraysh until they all gathered. If a man could not come, he would send a messenger to see what it [the summoning] was about. Abu Lahab and the Quraysh came, and the Messenger said, “If I told you that an army was approaching from the valley intending to attack you, would you believe me?” They said, “Yes. We have never experienced anything from you but truthfulness.” He said, “Then I am a warner to you before a severe punishment [comes].”63
The truthfulness and trustworthiness of the Messenger were certainly evident to them. His embodiment of noble character compelled even his fiercest enemies to acknowledge and admit this:
Ubaydullah ibn Abdullah ibn Utbah narrated from Abdullah ibn Abbas (may God be pleased with them) that the Messenger of GodP wrote a letter to Caesar inviting him to Islam and sent it with Dihyah al-Kalbi,
instructing him to deliver it to the governor of Bosra64 so that it could be passed on to Caesar….
When Caesar received the letter from the Messenger of GodP, he said after reading it, “Find me someone from his people so that I can ask them about the Messenger of GodP.” Ibn Abbas reported that Abu Sufyan ibn Harb told him that he was in the Levant at the time along with some men from Quraysh, who had come for trade during the truce that was in place between the Messenger of GodP and the Quraysh disbelievers. Abu Sufyan then said, “We came across Caesar's envoy in a region of the Levant, and he took me and my companions with him until we arrived at Jerusalem (Aelia). We were brought before Caesar while he was sitting on his throne, wearing a crown, surrounded by the nobles of Rome. He said to his interpreter, ‘Ask them which among them is closest in kinship to the man claiming to be a prophet.’” Abu Sufyan replied and said, “I am the closest in kinship to him.” Caesar asked, “What is the relationship between the two of you?” Abu Sufyan responded, “He is my cousin, and there is no one else from the tribe of Abd Manaf in this group except for me.” Caesar said, “Bring him closer,” and he ordered that my companions be placed behind me, near my shoulders. Then he said to his translator, “Tell his companions that I am going to ask this man about the one who claims to be a prophet. If he lies, then you should contradict him.” Abu Sufyan said, “By God, if it were not for the shame that my companions would report that I had lied, I would have lied about him, but I would have been ashamed if they said I lied, so I spoke the truth.” Caesar then said to his translator, “Ask him, how this man’s lineage is viewed among you.” Abu Sufyan responded, “He is of noble lineage among us.” Caesar asked, “Has anyone among you previously made this claim [of being a prophet]?” Abu Sufyan replied, “No.” Caesar asked, “Had he ever been accused of lying before he made this claim?” Abu Sufyan replied, “No….”
Caesar asked, “Does he betray others?” Abu Sufyan replied, “No….”
Caesar asked, “What does he command you to do?” Abu Sufyan replied, “He commands us to worship God alone, without associating anything with Him, and he forbids us from what our forefathers worshiped. He commands us to pray, give charity, be chaste, fulfill promises, and be trustworthy.”
When Abu Sufyan said that, Caesar turned to his translator and said, “Tell him I asked you about his lineage and you said he is of noble lineage. Indeed, this is how messengers are sent-from the noble lineage of their people. I asked you if anyone among you had previously made this claim, and you said no. Had anyone made this claim before him, I would have said that he is merely following a precedent. I asked you if he has ever been accused of lying before he made this claim and you said no, so I knew that he would not refrain from lying to people and then lie about God….”65
2. If the skeptics aim to cast doubt on the Messenger’s lineage through these misconceptions, their claims are utterly unfounded. As demonstrated, his noble lineage has been well-known and widely recognized across generations. Furthermore, among God's vicegerents on Earth, we find a “Possessor of Firm Resolve,”66 MosesP, who was raised in Pharaoh's palace, with most people unaware of his true lineage. Yet, this did not diminish the truth of his message or divine mission. In comparison to MosesP, the Messenger’s situation was far more favorable regarding his lineage, as he was known from the outset as Muhammad, son of Abdullah, who was the son of Abdul Muttalib. His grandfather, Abdul Muttalib, was a respected leader, known throughout the Arabian Peninsula, not just in Mecca, and he showed Muhammad particular love and care.
Ibn Abbas narrated:
Beneath the shade of the Kaaba, bedding was placed for Abdul Muttalib. Out of respect, no one would sit on it but him. His sons would gather around until he arrived. The young Messenger of GodP, still a child, would approach and sit on the bedding. This would greatly concern his uncles, who would attempt to move him away. However, whenever Abdul Muttalib noticed, he would say, “Leave my [grand]son alone, for by God, he holds great significance. I foresee a day when he will lead you all. I see a light in his face that will prevail over all others.” Then he would lift the child, seat him beside him, gently pat his back, kiss him, and say, “I have never encountered anyone more agreeable, purer, or with such a graceful form
and a more pleasant fragrance than him.” He would then turn to Abu Talib [the Messenger’s uncle]-since Abdullah and Abu Talib shared the same mother-and say, “O Abu Talib, this boy is destined for greatness. Take care of him and protect him as he has no one and is alone. Be like a mother to him. Ensure that nothing reaches him that he would dislike.” He would then carry him on his shoulders and circle the Kaaba with him seven times.”67
3. There is no doubt that the MessengerP was a believer in God and a monotheist since his childhood, as confirmed by the narrations of the successors from his family.
Imam al-SadiqP said:
The Messenger of God was raised in the care of Abu Talib. One day, while he was a young boy, walking between Safa and Marwa,68 a man from the People of the Scripture saw him and asked, “What is your name?” He said, “My name is Muhammad.” The man asked, “Son of whom?” He replied, “Son of Abdullah.” The man asked, “[And he is] Son of whom?” He replied, “Son of Abdul Muttalib.” The man then pointed at the sky and asked, “What is that called?” He replied, “The sky.” The man then pointed at the earth and asked, “What is this called?” He replied, “The earth.” The man asked, “Who is their Lord?” He replied, “God.” The man asked, “Do they have a Lord other than God?” He replied, “No.”69
Second: If, for argument's sake, we assume that the historical records preserved in books of history and biography are insufficient to fully understand the Messenger’s character and upbringing, this would still not diminish the truth of his message. God Almighty has not required anyone to have exhaustive knowledge of the lives of His vicegerents (prophets, messengers, and Imams). Instead, He has called upon people to believe in them and obey them once they are sent, deliver their message, and provide clear evidence of their legitimacy. Therefore, even if we were to assume that the early life of any divine messenger was unknown, this would in no way detract from their legitimacy or hinder people’s ability to recognize the truth of their mission through the evidence by which the authenticity of their call is identified.
Misconception 2: The Splitting of the Chest Incident
According to some Muslim narrations, the Messenger’s chest was physically split open during his childhood. Christian skeptics argue (assuming this event even occurred) that its purpose would have been to remove a "black clot" from his heart, symbolizing the sin of Adam-a sin they believe only Jesus and his virgin mother were exempt from.
Response:
The incident of the Messenger’s chest being physically split open during his youth was narrated by some historians and mentioned in the Sunni narration books. Here is one example from Sahih Muslim:
Anas ibn Malik said:
While the Messenger of God [during his youth] was playing with other children, GabrielP came to him, laid him down, and opened his chest. He removed his heart, extracted a clot from it, and said: “This is the portion of Satan in you.” Then he washed it in a basin of gold with Zamzam water,70 stitched it up, and restored it to its place. The boys ran to his wet nurse and said, “Muhammad has been killed!” They rushed to him and found him with a changed complexion. Anas then said, “I saw the marks from the stitches on his chest.”71
When examining the narrations about the splitting of the chest, we find discrepancies regarding the timing and location of this event. Some accounts suggest it took place during the Messenger’s childhood, while others indicate it happened after he was appointed as a prophet, specifically on the Night Journey (Isra and Miraj).72 The location also varies, with some narrations placing it in Mecca and others in the desert.
As for “the portion of Satan” within a person, it is referring to the corruption of one’s soul and innate nature, so the 'black spot' is a spiritual concept, not a physical mark on the heart. Therefore, the idea that its removal would involve a surgical procedure leaving a mark, as Anas claimed, does not align with this fact.
Strangely, some Muslim scholars73 reference this incident when interpreting the verse, “Did We not expand for you your chest?” However, the intended meaning of “expansion”
here is clear-it refers to the expansion of the heart, in contrast to constriction and sorrow. This is similar to what MosesP prayed for in the Quran: “O my Lord, expand for me my chest.”74
When the verse was revealed: “So whoever God wants to guide, He ‘expands his chest’ [to accept] Islam,”75 the Messenger of GodP was asked about the meaning of the expansion of the chest. He said: “It is a light that God casts into the heart of the believer, so his chest expands and opens up.”76
As for how God expanded His Messenger’s chest, the Prophet’s successors have explained that this occurred through the appointment of the Commander of the Faithful, AliP, as his successor. This interpretation is mentioned in many narrations from themP, such as:
● “Did We not expand your chest for you?” He said: “[This was] through Ali. We made him your successor." He also said: “When Mecca was conquered and the Quraysh entered Islam, God expanded and eased his chest.”77 ● Imam al-BaqirP and Imam al-SadiqP commented on the verse “Did We not expand your chest for you?” by saying: "Did We not inform you of your successor, make him your supporter, and the one who would subdue your enemy who weighed heavily on your back, and from him, We brought forth the lineage of the prophets, the guided [successors]? Also, We raised your mention, so that you are mentioned whenever I am mentioned. When you finish your mission in this world, appoint Ali for the guardianship, so that the people who are divided may be guided by him.” ● Abd al-Salam ibn Salih narrated from Imam al-RidhaP: “Did We not expand your chest for you, O Muhammad? Did We not make Ali your successor? And did We not lighten your burden by means of Ali through the killing of the disbelieving combatants and those who distort the truth?”78
Overall, the incident of the Messenger’s chest being physically split lacks validity and was not mentioned by the successors of the Messenger MuhammadP, who are the rightful authorities representing him, speaking on his behalf, and clarifying the authentic aspects of his biography. Therefore, the arguments of skeptics-whether used to mock and ridicule or misinterpret this event, as seen in this misconception-hold no merit.
Misconception 3: The Messenger’s Lineage
Some skeptics and atheists have cast doubt upon Messenger’s lineage, questioning his descent from his father Abdullah ibn Abd al-Muttalib or his descent from the Prophet Ishmael. In their view, this would contradict the idea of him being a divinely sent, infallible messenger.
Their reason for questioning his descent from his father, Abdullah, stems from certain historical reports suggesting that Abdul Muttalib and his son Abdullah married on the same day-Abdul Muttalib to Hala, daughter of Wuhayb, and Abdullah to her cousin, Amina, the daughter of Wahb. Consequently, Abdul Muttalib fathered Hamza, who, based on this account, should have been the same age as the Messenger, considering that Abdullah, as is historically known, passed away while the Messenger was still in his mother’s womb. However, some historians claim that Hamza was four years older than the Messenger. How could this be? How could Amina have given birth to her son four years after his father's death?
As for the questioning of the Messenger’s descent from Ishmael, it arises from numerous disagreements among historians, biographers, and genealogists regarding how the lineage is traced and connected to him [Ishmael].
Response:
First, the Messenger’sP name and lineage from his father, Abdullah, are not known to us solely through the accounts of historians or their narrations in books. Rather, this knowledge has been preserved and passed down through generations by both his followers and opponents, reaching us as an undeniable truth-one even more certain than what is established through mass transmission or the accumulation of evidence.
Additionally, the successors from the family of MuhammadP-whose truthfulness and legitimacy are firmly established through the law for recognizing God’s Proofs and definitive rational and textual evidence, assert that the earth must always have a successor present providing the knowledge to clarify any truth a person seeks to understand. These successors are the ones who restore the true course of religion and settle disputes about facts that people have contested, such as the name and lineage of their forefather, the chosen Muhammad, son of AbdullahP.
On the other hand, anyone who accuses another person of the illegitimacy of his lineage or accuses his mother of bearing them by someone other than their known father must provide conclusive evidence to substantiate this accusation. Otherwise, they
lack honor, morality, and human conscience, and should seek the nearest psychiatric facility to address the psychological issues that have caused them to harbor such hatred, malice, and hostility.
No one ever questioned the Messenger’s lineage from his father from the beginning of his divine mission until his death. All the Arabs and neighboring nations fully accepted it despite the enmity many held towards him and his divine mission.
The same applies to his maternal lineage-not only to his immediate mother, Lady AminaP, but to all his maternal ancestors. As he said, “I am the son of the Fatimas and the Atikas,”79 who were renowned for their honor, chastity, and purity.80 This was known to everyone, and even his fiercest enemies, such as the Umayyads, could not defame any of his pure forefathers or mothers, who were virtuous and chaste women.
Moreover, Islamic history was not written by the Messenger or his pure family. Rather, his enemies, such as the Umayyads, had a significant role in its documentation. Despite this, not a single historian or biographer was able to find any flaw in his forefathers or mothers. The only thing some could do was to falsely accuse the Messenger's parents of dying as disbelievers, which is also an invalid claim, a fabrication aimed at demeaning the Messenger and glorifying their own leaders, who never abandoned idol worship, drunkenness, and debauchery.
In general, it is clear that the skeptics have no evidence to support their slanderous accusations, and they present nothing but a selective and malicious interpretation of certain historical accounts that fail to substantiate their accusations, as we will now examine.
Second: We observe that the skeptics’ statements are based on two things:
1. The claim that the marriages of Abdul Muttalib and his son AbdullahP took place on the same day. This is not a matter of consensus among historians but rather a narrative mentioned by Muhammad ibn Sad in his book Al-Tabaqat al-Kubra [The Great Book of Ranks].81 Those who came after him cited it as a statement prefaced with the phrase, “It is said…”82
Clearly, historians record all information that reaches them regardless of accuracy. The prevailing opinion among historians is that Abdullah’s marriage took place
independently after the incident where his father, Abdul Muttalib, ransomed him from being sacrificed with a hundred camels.83
Ibn al-Athir narrated:
Regarding the marriage of Abdullah, son of Abdul Muttalib, to Amina, daughter of Wahb, the mother of the Messenger of God, it is said that after Abdul Muttalib completed the sacrifice of the camels, he took Abdullah by the hand and passed by Qutaila, the daughter of Nawfal and sister of Waraqah ibn Nawfal, near the Kaaba. When she looked at his face, she asked, “Where are you going, Abdullah?” He replied, “With my father.” She said, “I am offering you the same as what your father sacrificed in camels to marry me now.” Abdullah responded, “I am with my father and cannot go against his wishes or leave him.” Abdul Muttalib then led him to Wahb ibn Abd Manaf, son of Zuhra, the chief of the subclan of Zuhra, who married Abdullah to his daughter (Amina bint Wahb).84
As for the incident of the vow and ransom mentioned above, historians have stated that when Abdul Muttalib wanted to dig the Zamzam well, he vowed that when he succeeded and was blessed with ten sons, he would sacrifice one of them to God.85 Blessed with ten sons-Al-Harith, Abdullah, Abu Talib, Al-Zubair, Al-Abbas, Dhirar, Abu Lahab, Al-Ghaydaq, Hamza, and Al-Muqawwam-Abdul Mutallib cast lots among his sons, and the lot fell on Abdullah. Some advised against sacrificing Abdullah and proposed ransoming him with ten camels, increasing the number by ten if the lot fell on Abdullah again, and so forth. This process continued until the number of camels reached one hundred. At that point, the lot fell on the camels instead of Abdullah, thereby ransoming him. Consequently, Abdullah was referred to as “the sacrificed one.”
Ibn Hisham, after mentioning the vow of Abdul Muttalib and the ransom of his son Abdullah, said: “Abdul Muttalib took him to Wahb ibn Abd Manaf ibn Zuhra ibn Kilab ibn Murrah ibn Kab ibn Luayy ibn Ghalib ibn Fihr, who was at that time the leader of the Zuhra sub-clan in lineage and honor. He married him to his daughter Amina, who was at that time the most esteemed woman in Quraysh in terms of lineage and position.”86
Al-Azraqi said: “When Abdul Muttalib returned home that day, he passed by Wahb ibn Abd Manaf ibn Zuhra ibn Kilab, who was sitting in the mosque and was one of the nobles of Mecca. He married his daughter Amina to Abdullah.”87
In conclusion, there is no issue with the Messenger being younger than Hamza, as the marriage of his father, Abdullah, to Amina occurred after Abdul Muttalib’s marriage to Hala, the daughter of Wuhayb.
2. The view that Abdullah passed away while the Messenger was still in his mother’s womb is predominant among historians and narrators. However, there are other opinions as well. Some have reported that he lived with his son for two years and four months before passing away.88 Therefore, even if we assume that Abdul Muttalib’s marriage to Hala coincided with Abdullah’s marriage to Amina, there would be no problem with the Messenger being younger than Hamza if his father remained alive for the mentioned period. The idea that Hamza was two years older than the Messenger is also historically noted.89
3. The view that Hamza was four years older than the Messenger is a narrative mentioned by al-Waqidi.90 However, this is not the only opinion on the matter. Some have said that he was only two years older, as mentioned earlier. Others noted that both Hamza and the Messenger were nursed by Thuwaybah before Haleema al-Sadiyah nursed the Messenger, and that the Messenger referred to Hamza as his foster brother.91 This could indicate that they were close in age, or it could mean that the Messenger was nursed by the same woman who nursed Hamza before him, making them brothers through breastfeeding.
In contrast, some historians and biographers hold the view that Abdullah was “the youngest of his father’s ten children.”92 This would mean that Hamza was older than the Messenger’s father, not just older than the Messenger by two or four years.
Regardless of historical opinions on how much older Hamza was than the MessengerP, it does not impact his lineage to his father AbdullahP, nor does it present any issue, as we have clarified.
As for the claim that the Messenger was sent to Lady Haleema for nursing as an infant-an argument some skeptics use to cast doubt on the purity of his mother, Lady AminaP, suggesting he was sent to the desert to avoid potential rumors from the Quraysh or others-such reasoning is both immature and spiteful, lacking any scientific or credible historical foundation. It only exposes the moral depravity of those who make such accusations. The MessengerP was the descendant of virtuous and chaste female ancestors, whose chastity and honor were unquestionable-both from his paternal and maternal lineage, especially his direct mother, the pure Lady Amina, a noblewoman of Mecca and the daughter of its most honorable family.
The reasons for sending him to the desert for nursing were twofold:
First: It was customary among Meccan nobility to send their children to be nursed by women in the desert to ensure they were raised in a healthy and proper manner. Lady Haleema herself recounted during her search for a child to nurse, “The deserts had become barren, and hardship drove us to enter the city. I came to Mecca, and the women of the clan of Sad had already found children to nurse. I asked for a child and was directed to Abdul Muttalib, who mentioned a newborn needing a wet nurse…”93
This practice was not only an ancient custom, but it persisted into later periods, as noted by the traveler and geographer John Lewis Burckhardt during his journey to Hijaz in 1814. He observed that some tribes of Mecca, especially the noble ones, still adhered to the custom of Quraysh and the ancient Arab nobility by sending their children to be nursed by Bedouin women in the desert so that the children would grow up brave, eloquent in speech, and physically healthy.94
Second: The cessation of his mother's breast milk led to the Messenger being initially nursed by Thuwaybah in Mecca, as noted by some historians, before he was entrusted to Lady Haleema.
Ibn al-Athir said: “Thuwaybah, the slave of Abu Lahab, nursed the Prophet for a few days before Haleema, with the milk she was feeding her own son, Masrooh. She had previously nursed his uncle, Hamzah, and later nursed Abu Salamah ibn Abd al-Asad.”95
Third: Regarding the matter of the Messenger’sP lineage connecting to Prophet IshmaelP, this has no bearing on his infallibility or his being a divine messenger at all. Infallibility-as will be explained-is known through divine text, and the divine text is the
primary source that reveals an individual’s infallibility. The infallible person holds fast to God, avoiding His prohibitions so he does not take people out of guidance or lead them into misguidance. Neither the infallible’s family lineage nor aspects of his lineage related to one of his ancestors have any relevance to his infallibility or mission.
This matter is clear when examining the texts and history of divine religions and God’s messengers in general. For instance, MosesP, who was raised in Pharaoh’s household, did not announce his lineage when God sent him as a messenger. In fact, no one knew his father’s name or his family, yet he proceeded with his divine mission. The Quran recounts Pharaoh’s words to Moses: “Did we not raise you among us when you were a child, and you spent many years of your life with us?”96
The same is true for JosephP. He began his divine mission from prison before anyone knew who his father or family were, let alone his lineage that leads back to his grandfather Abraham or any of his noble ancestors. Everyone knew him as a slave who was found and sold until he was taken in by Potiphar [the Aziz] of Egypt,97 who raised him in his house, and he did not announce his lineage to prove his truthfulness.
The issue of lineage has no connection to the infallibility of the infallible or proving the truth of his divine mission. The Messenger’s legitimacy and truthfulness is affirmed by the law of recognizing God’s Divine Proof, which is established through reason and religious texts. The Messenger MuhammadP, being one of God’s vicegerents on Earth, proved his legitimacy and truthfulness by fulfilling the law of recognizing the divine Proofs, which consists of three elements: (1) the religious text, (2) knowledge, and (3) the call to the sovereignty of God. This law applied to him in its entirety, as we have previously observed. By establishing his truthfulness, his claim of being from Ishmael’s lineage as well as "the son of the two sacrificed ones" is also proven.98
Al-Sadooq narrates this account: “Ali ibn al-Hassan ibn Ali ibn Faddal narrated that his father said: ‘I asked Abu al-Hassan Ali ibn Musa al-RidhaP about the meaning of the Prophet’sP saying: 'I am the son of the two sacrificed ones.’ He replied: He means Ishmael, son of AbrahamP (the Friend of God)99 and Abdullah, the son of Abdul Muttalib.’”100
Al-Hakim narrated with his chain of transmission:
Abdullah ibn Said al-Sunabihi said: “We were present in the gathering of Muawiyah ibn Abu Sufyan, and the people began to discuss Ishmael and Isaac, the sons of Abraham. Some of them said that Isaac was the sacrificed one. Muawiyah said, ‘You have fallen upon the one who knows. We were with the Messenger of GodP when a Bedouin came to him and said, ‘O Messenger of God, I left the land dry, the water dry, the wealth has perished, and the children are lost. So, help me with what God has given you, O son of the two sacrificed ones.’ The Messenger of GodP smiled and did not deny it. We asked, ‘O Prince of the Believers [referring to Muawiya], who are the two sacrificed ones?’ He said, ‘When Abdul Muttalib was commanded to dig the well of Zamzam, he made a vow to God that if God made the task easy for him, he would offer one of his children as a sacrifice. He cast lots among his sons, and the lot fell on Abdullah. Abdul Muttalib intended to sacrifice him, but his uncles from the Makhzum tribe intervened, advising him, ‘Please your Lord and ransom your son.’101 He then ransomed Abdullah for a hundred camels. Thus, Abdullah became known as the ‘sacrificed one,’ and Ismail is the second sacrificed one.’”102
Moreover, Abu TalibP confirms in one of his statements that he [Abu Talib and his family] are descendants of Abraham and Ishmael, and that no one among men can compare to the Messenger in intellect, character, or religion:
Imam al-SadiqP said:
When the Messenger of GodP wanted to marry Khadijah daughter of Khuwaylid, Abu Talib set out with his family members and a group from the Quraysh until they reached Waraqah ibn Nawfal, Khadijah’s uncle. Abu Talib began by saying: “Praise be to the Lord of this House, who made us from the offspring of Abraham and the descendants of Ishmael, who granted us a secure sanctuary, made us the rulers over people, and blessed us in the land in which we reside. This nephew of mine-the Messenger of GodP-is someone who, when compared to any man of Quraysh, outweighs him, and when measured against anyone, he surpasses him in greatness. There is none equal to him in all of creation. Even if he has little wealth, wealth is but a passing support and a fleeting shadow. He is interested in Khadijah, and she is interested in him. We have come to you to ask for her hand in marriage with her consent, and
the dowry will be from my wealth, both the immediate and deferred amounts. By the Lord of this House, he has a great destiny, a religion [that will become] widespread, and complete wisdom.” Then Abu Talib fell silent. Khadijah’s uncle spoke, his words stumbling as he struggled to match Abu Talib’s response, overcome by hesitation and breathlessness, despite being a priest. Khadijah then said: “O uncle, although you have more right over me in matters of witness, you do not have more right over me than myself. I give myself in marriage to you, O Muhammad, and the dowry is upon me from my wealth. Command your uncle to slaughter a camel and prepare a feast, and then [O Muhammad], go to your wife.” Abu Talib said: “Bear witness that she has accepted Muhammad and has taken responsibility for the dowry from her wealth.” Some of the Quraysh said: “How strange that a dowry is paid to the men by women!” Abu Talib became very angry, stood on his feet-he was a man whom men feared and disliked his anger-and said: “When men are like my nephew, women will seek them with the highest prices and the greatest dowries. But men like you cannot find marriage unless they pay costly dowries.” Abu Talib slaughtered a camel, and then the Messenger of GodP went to his wife. A man from Quraysh, known as Abdullah ibn Ghanm, said:
“Congratulations, O Khadijah, for fortune has flowed to you in the most joyful of ways.
You married the best of creation, and who among all people is like Muhammad?
The righteous ones, Jesus son of Mary and Moses son of Imran (Amram)103 brought glad tidings about him, how near is the appointed time.
The scriptures have long confirmed that he is a messenger from Mecca, guiding and enlightened.”104
Misconception 4: Were the Messenger’s Parents and Guardians Believers?
Skeptics argue that the Messenger’s parents, his grandfather Abdul Muttalib (who raised him after his father’s passing), and his uncle Abu Talib, who cared for him during
his early life, did not believe in God. They claim that this conflicts with the idea of him being a messenger of God.
Response:
The skeptics base their doubts on what has been mentioned in some Sunni books. Muslim narrated in his book Sahih: Anas reported that a man said, “O Messenger of God, where is my father?” He said, “In Hell.” When the man turned away, the Messenger called him back and said, “My father and your father are in Hell.”105
Muslim also narrated: “Abu Hurayrah reported that the Messenger of GodP said, ‘I asked my Lord for permission to seek forgiveness for my mother, but He did not grant it. I asked for permission to visit her grave, and He granted it.’”106
As a result, some Sunni scholars, including al-Nawawi and al-Azimabadi, concluded that the Messenger’s parents died as disbelievers (God forbid).107
However, another group of Sunni scholars, which includes al-Manawi and al-Aabi, believed that the Messenger’s parents were among the saved ones because they died during a period with no messengers, which was before the Messenger’s mission.108
A third group believed that the Messenger’s parents died as Hunafaa (the religion of Abraham). Among them were al-Razi and al-Suyooti, who ruled that all the Messenger’s ancestors going back to Adam were monotheists.109
Al-Suyooti said: “The second perspective is that they did not engage in polytheism but were instead Hunafaa, followers of their grandfather Abraham’s religion. This perspective was adopted by a group of scholars, including Imam Fakhr al-Din al-Razi.”110
A fourth group believed that God brought the Messenger’s parents back to life for him, and they died as believers in him. This view was adopted by several narration (hadith) scholars and narrators, including Al-Qurtubi and Ibn Hajar.111
A fifth group chose to refrain from judgment, leaving the matter to God’s knowledge.112
Thus, it becomes clear that the issue regarding the Messenger’s parents is not settled among the Sunnis, making it inappropriate for skeptics to rely on the opinions of some Sunni scholars as a basis for attacking the Messenger.
As for the Messenger’s grandfather Abdul Muttalib, it is surprising that there is also disagreement among the Sunnis about him,113 despite them narrating his management of the affairs of the Kaaba, his faith-filled poetry, his prior knowledge of the Messenger, his excavation of the well of Zamzam, and the Messenger’s pride in him during the Battle of Hunayn, a time of great hardship when he said, “I am the Prophet, and there is no falsehood in this. I am the son of Abdul Muttalib.”114 Could the Messenger have taken pride in him if he had died without embracing monotheism?
As for Abu TalibP [the Messenger’s uncle], neither his poetry-which everyone extensively recorded in his biography and clearly demonstrates his faith in God and the Messenger-nor his steadfast support, without which the Prophet and Islam might not have survived, were considered a defense for him. Despite all this evidence, the claim that he was a disbeliever has become widespread among Sunnis.
However, according to the religious statements from the Messenger and his successorsP, the correct view is that the Messenger’s parents, grandfather, and uncleP were all monotheists, believers in God, and did not associate anything with Him, not even for a moment.
God, the Exalted, says: "Your movement among those who prostrate themselves."115
The Messenger of GodP said: "God continually transferred me from the loins of the pure to the wombs of the purified, until He brought me forth into this world. He did not defile me with the impurities of the Age of Ignorance."116
Imam al-BaqirP said:
Then He placed us in the loins of AdamP, and that light continued to be transferred through loins and wombs, from one generation to the next. It never settled in loins without revealing its lineage and honoring its bearer, ultimately reaching Abdul Muttalib. From there, it was transferred to Fatimah, the mother of Abdullah, and the light was divided into two parts:
one part in Abdullah and the other in Abu TalibP. This is the meaning of the verse: “Your movement among those who prostrate themselves,” referring to our passage through the loins of the prophets and the wombs of their women. Thus, God carried us through loins and wombs until He brought us forth in our appointed time and era. Anyone who claims that we, the Prophet’s Household, are unlike other people-carried in loins and wombs, born of fathers and mothers-has spoken falsely.117
Imam al-SadiqP narrated from his forefathersP:
The ProphetP was asked: “Where were you when Adam was in Paradise?” He replied: “I was in his loins, and then I was brought down to earth in his loins. I boarded the Ark in the loins of Noah, and I was cast into the fire in the loins of Abraham. None of my forebears ever came together in an illicit union. God continuously transferred me from pure loins to purified wombs as a guided and guiding entity until He took a covenant with me through prophethood and made a pledge with me through Islam. He made every creature recognize my characteristics, mentioned me in the Torah and the Gospel, and elevated me to the heavens. He derived a name from His names for me: ‘My nation is a nation of praising individuals, and the Lord of the Throne is the Praised One, and I am Muhammad.’”118
Imam al-SadiqPalso said:
The ProphetP said in his will to Ali:
"O Ali, Abdul Muttalib established five practices during the pre-Islamic era, which God preserved for him in Islam: He prohibited the marriage of a son to his father’s wives, so God revealed: ‘And do not marry those women who your fathers married.’ He found a treasure and extracted a fifth from it and gave it in charity, and God revealed: ‘And know that whatever you gain, indeed, one-fifth of it is for God….’ When he dug the well of Zamzam, he named it the water source for the pilgrims, and God revealed: ‘Have you made the providing of water for the pilgrim and the maintenance of the Sacred Mosque119 equal to [the deeds of] one who believes in God and the Last Day….’120 He established the blood money for killing as one hundred camels, and God enacted it in Islam. The
Quraysh had no specific number of circumambulations around the Kaaba, so Abdul Muttalib set the number at seven, and God enacted it in Islam. O Ali, Abdul Muttalib never sought guidance through divination arrows, nor did he worship idols or eat what was sacrificed on altars, and he used to say: ‘I follow the religion of my father AbrahamP.’”121
Imam al-SadiqP also stated the following:
Gabriel descended upon the ProphetP and said: “O Muhammad, your Lord sends His greetings and says: ‘I have forbidden hellfire upon the loins that bore you, the womb that carried you, and the lap that nurtured you. The loins belong to your father, Abdullah, son of Abdul Muttalib; the womb that carried you belongs to Amina, daughter of Wahb; and the lap that nurtured you belongs to Abu Talib.’”122
Abdul Muttalib will be resurrected on the Day of Judgment as a single nation, with the semblance of prophets and the dignity of kings.
The example of my uncle Abu Talib is like that of the People of the Cave; they concealed their faith and feigned polytheism, so God gave them their reward twice.
Ishaq ibn Jafar narrated: “My father was told, ‘They claim that Abu Talib was a disbeliever.’ He replied: 'They have lied. How could he be a disbeliever when he stated, "Do you not know that we have found MuhammadP to be a prophet like Moses, written about in the earliest scriptures?’”123
Moreover, Abu Talib’sP words, as previously mentioned in the sermon during the marriage of the Messenger of God to Lady Khadijah are filled with strong faith in God, Abraham, and IshmaelP. Imam al-SadiqP said: “When the Messenger of GodP wanted to marry Khadijah, daughter of Khuwaylid, Abu Talib set out with his family members and a group from the Quraysh until they reached Waraqah ibn Nawfal, Khadijah’s uncle. Abu Talib began by saying: ‘Praise be to the Lord of this House, who made us from the offspring of Abraham and the descendants of Ishmael, who granted us a secure sanctuary, made us rulers over the people, and blessed us in the land in which we reside.’”124
Abu Talib’sP famous poem in praise of the Messenger of GodP also affirms his faith in God and the Messenger when he addresses the Quraysh: “No one compares to him, a master at the time of reckoning. The Lord of the servants bestowed upon him His light, and revealed a true religion that will never fade.”
He also says: “By the Lord of the Kaaba, you have lied [to say] that we will leave Mecca. Indeed, you are confused. By the Lord of the Kaaba, you have lied [to say] that we will abandon Muhammad, while we have not yet fought and struggled for him.”
Moreover, he says:
A fair-skinned one by whose face rain is sought,
A refuge for orphans, a protector for widows.
The noble ones of the tribe of Hashem surround him.
They are with him in bounty and generosity.
A scale of truth that does not err by a grain.
A scale of justice that does not tip.125
When Mecca and the surrounding areas suffered from drought due to the absence of rain, Umar ibn Kharja said:
The Quraysh gathered in Al-Abtah, a well-known valley in Mecca, and their voices rose in discussion. Some of them said, “Worship Al-Lat and Al-Uzza,” and others said, “Worship Manat, the third one.”126 Then a man from the People of the Scripture, Waraqah ibn Nawfal, addressed them and said: “O people of Quraysh, what are you doing? How are you being misled? Among you is the remnant of AbrahamP and the descendants of Ishmael.” They asked, “Do you mean Abu Talib?” He replied, “Yes.” Soon after, Abu Talib came out of his family’s living quarters. He was wearing a green garment, his head dripping from the oil he had applied. They all approached him, and I was among them, saying, “O Abu Talib, the land
has dried up, and the people are suffering. Come and seek rain for us.” He said, “Yes, your appointment is when the sun is at its zenith and when the wind blows,” referring to midday (noon).127 When the Sun reached its zenith, Abu Talib approached the Kaaba, surrounded by the young boys of Abdul Muttalib’s offspring. In their midst, there was a boy who shone like the mid-winter sun dispersing a dark cloud (referring to the Messenger of GodP). Abu Talib approached until he leaned his back against the Kaaba at its sheltered side,128 then he looked up at the sky, pointed with his finger, moved his lips [in supplication], and the young boys around him did the same. At that moment, there was not a single cloud in the sky. Suddenly, clouds began to gather from all directions, growing thicker and closer. They became dense and poured down rain, gushing abundantly and darkening the sky. The rain continued to pour heavily, accompanied by lightning. It descended fiercely and poured down profusely, filling the valley and bringing prosperity to the barren land.129
Here is a case of Abu TalibP supporting the Messenger at the beginning of his mission:
One day, the ProphetP was in the Sacred Mosque wearing new clothes when the polytheists threw the afterbirth of a camel on him, covering his clothes with it. He was deeply affected and went to Abu Talib, saying, “O uncle, how do you see my standing among you?” Abu Talib asked, “What is the matter, my nephew?” The Prophet then told him what had happened. Abu Talib called Hamza and took a sword, saying to Hamza, “Take the afterbirth.” Then they went to the Quraysh with the Prophet accompanying them. When they arrived at the Kaaba, the Quraysh saw the anger on Abu Talib’s face. Abu Talib then instructed Hamza, “Smear it on their mustaches and beards,” and he proceeded to do this to each of them in turn until he had finished with the last one. Then Abu Talib turned to the ProphetP and said, “My nephew, this is your standing among us.”130
The parents, grandfather, and uncle of the MessengerP were believers in God, monotheists, and pure in faith. Their religion was the faith of their ancestor AbrahamP,
which is a source of pride for the Messenger, not a point of criticism as some skeptics claim.
Misconception 5: The Presence of the Messenger at the Battle of Fijar
According to historians, the Fijar War131 was well-known among the Arabs. It was a fierce war between the tribes of Kinanah and Qays Aylan during the sacred months,132 before the Messenger's mission. The war began when the King of Al-Hirah, Al-Numan ibn Munthir, sent a caravan with Urwah ibn Utaibah the traveler from the Qays tribe to the Ukaz market for trade. However, Al-Baraadh ibn Qays from the Kinanah tribe followed them and killed Urwah near the market, leading to a severe battle at Ukaz.133 [The Quraysh, being one of the most powerful and respected tribes in Arabia, were drawn into the conflict due to their alliance with the Kinana tribe].
Since this war was unjust and resulted in the loss of innocent lives, skeptics argue that the Messenger's participation with his uncles in this war is incompatible with his role as a divine messenger.
Response:
The criticism presented by the skeptics against the Messenger is invalid for two reasons:
1. The historians who mentioned the Messenger’s participation in the war alongside his uncles stated that he was no more than fifteen or twenty years old at the time. This places the event over twenty years before his prophetic mission. Certainly, at that time, the ProphetP was not yet able to carry out his reformative role or establish justice and righteousness among the people.134 2. The Messenger did not actually engage in the battle or kill anyone. Rather, he merely defended his uncles from the arrows of the opposing side.
Ibn Hisham said: “The Messenger of GodP was present and witnessed certain days of that war; his uncles took him with them.” The MessengerP said, “I would shield my uncles from the arrows of their enemies when they were shot at them.”135
Thus, even if we assume that the Messenger was present during certain days of the war alongside his uncles, and if we accept the historians' accounts, this in no way diminishes his infallibility or his prophetic mission, as we have explained.
Surprisingly, another group of skeptics adopted a different perspective, arguing that the Messenger's lack of participation in the Fijar War, combined with his forgiving and gentle nature, indicates an inability to engage in physical struggle136 or warfare. They further claim that he lacked sufficient knowledge of warfare-an attribute they consider essential, and many messengers may be compelled to resort to it during a certain phase of their mission, just like any advocate of a major reformative cause
This claim is made despite their own acknowledgment, as well as that of others, that the Messenger began his mission by enduring the most severe trials in guiding humanity. After his migration to Medina, he was compelled to engage in numerous defensive battles against the enemies of God. In these battles, the Messenger demonstrated unparalleled courage, wisdom, and military acumen, astonishing Quraysh and their allies among the Arab tribes and Jews, who were renowned for their skilled warriors and military leaders. Yet the MessengerP subdued the leaders of polytheism and hypocrisy, dismantled their power, and emerged victorious. The baseless doubts of these skeptics, driven by their ill intentions, were swept away like chaff in the wind, leaving them to lament their shattered hopes.
Misconception 6: The Prophet’s Work in Shepherding and Trade
There is no doubt that the MessengerP tended sheep from his childhood and also did so for the people of Mecca. He also worked in trade during his youth.
Some skeptics have considered shepherding and working in trade to be professions that do not align with the prophetic mission and divine calling.
Response:
I honestly do not understand the reasoning behind the claim that working as a shepherd or in trade is incompatible with a divine mission. Is there something inherently flawed or dishonorable about these professions that would undermine a
person’s dignity or status to the extent of disqualifying them from being chosen by God for a mission later on? What exactly is this supposed flaw?
In any case, their criticism and skepticism regarding the Messenger’sP work as a shepherd or in trade are entirely unfounded.
1. Shepherding
MosesP, who spoke to God and was one of the Messengers of Strong Will, was in no way diminished by being a shepherd. God says in the Quran, “He [Moses] said, ‘It is my staff; I lean upon it, and with it, I bring down leaves for my sheep, and I have other uses for it.’”137
The Messenger of GodP also said, “David was sent as a prophet while he was a shepherd, Moses was sent as a prophet while he was a shepherd, and I was sent as a prophet while I was shepherding sheep for my family in Ajyad.”138
Moreover, shepherding was the profession of all the prophets. There was no prophet of God who did not tend to sheep. Imam al-BaqirP said:
The ProphetP said:
“I would watch over camels and sheep while tending to them, as every prophet tended sheep. Before prophethood, I often observed that they were calm and undisturbed without anything around them before suddenly becoming frightened and scattering. This behavior made me wonder, 'What happened?'
I was astonished until GabrielP told me that when a disbeliever is struck, nothing created by God fails to hear it, and all of creation trembles except for humans and jinn. So, I said, 'That is due to the strike on the disbeliever; we seek refuge in God from the torment of the grave.'"139
It is also well known that the MessengerP grew up as an orphan, having lost both of his parents. His grandfather, Abdul Muttalib, cared for him, and after his passing, his uncle, Abu Talib, took responsibility for him. Given that Abu Talib had many children and limited means, it is certain that the Messenger sought to earn his living to avoid placing a burden on his uncle.
The ProphetP said: “There was never a prophet whom God sent who did not tend to sheep.” They asked, “Even you, O Messenger of God?” He replied, “Yes. I tended them for the people of Mecca for a few small coins (qirats).”140
One of the wisdoms behind prophets tending sheep is that God teaches His prophets how to care for people, develop the ability to bear with them, be patient in reforming them, and manage their affairs. Imam al-SadiqP said: “God never sent a prophet without first making him tend sheep to teach him how to care for and guide the people.”141
2. Trade
We know that the prophets of God used to work as shepherds, and some of them had other professions and jobs. For example, Adam worked in farming and agriculture, Enoch was a tailor, Noah was a shepherd and a carpenter, Abraham was a shepherd and livestock breeder, David was a blacksmith, and Zachariah and Jesus were carpenters. Some of them, like Hud,142 engaged in trade.143
The prophets and messengers of God did not live off the wealth of others, nor did they accept being dependent on anyone else or seek servants to serve them or spend on them. Instead, they lived by the work of their own hands, which is the way of the great ones.
Al-Tabarsi mentioned about the disciples who followed JesusP:
It is narrated that they followed Jesus. When they were hungry, they said: “O Spirit of God! We are hungry.” So, he would strike the ground with his hand, whether a plain or mountain, and two loaves [of bread] would come out for each one of them to eat. When they were thirsty, they said: “O Spirit of God! We are thirsty.” So, he would strike the ground with his hand, whether a plain or mountain, and water would come out for them to drink. They said: “O Spirit of God, who is better than us? When we wish, you feed us, and when we wish, you quench our thirst, and we have believed in you and followed you.” He said: “Better than you are those who work with their hands and eat from their earnings.” So, they began to wash clothes for wages.144
On this basis, the Messenger-like other Prophets of God-worked as a shepherd and in trade before his mission. In trade, his honesty, trustworthiness, and the [divinely bestowed] blessings of his character led Lady KhadijahP to entrust him with managing her wealth and commercial enterprises. The Messenger traveled to Syria on her behalf, and his efforts resulted in significant profits in her trade and an increase in her wealth, as recorded in the books of biography and history.
I find it astonishing that some skeptics have attempted to exploit this economic journey to slander the Messenger by accusing him of learning Christianity and Judaism during his travels. They incorrectly claim that those he encountered on his journey to Syria were primarily Jewish and Christian priests and monks, as if he spent his traveling days in their monasteries and hermitages. However, it should be noted that the Messenger’s meeting with the monk Bahira in Syria occurred during an earlier journey with his uncle Abu TalibP when the Messenger was only nine years old, a matter that will be discussed later.
I believe that blind hatred and prejudice in attacking the Messenger’s character have led these individuals to lose their footing and analyze matters in a way that deviates significantly from the course of events and historical facts, resulting in an illogical and intellectually unacceptable approach.
In conclusion: The Messenger's work as a shepherd or in trade later on does not, in any way, affect his honesty, trustworthiness, noble character, and sincerity, which qualified him for divine selection and to be sent by God as a Messenger and mercy to all the worlds.