E.g., al-Tabari, The History of al-Tabari, volume VI. Muhammad at Mecca (SUNY 1988) at p.56 (1134). Raven, Wim. “Sῑra.” In Encyclopaedia of Islam. 2d ed. Vol. 9. Edited by C. E. Bosworth, E. van Donzel, W. P. Heinrichs, and G. Lecomte, 660–664. Leiden, The Netherlands: Brill, 1997.

The king asked, “Will you show me some of the revelations your Prophet claims?” Jafar Ibn-Abu Talib said yes and began to recite the verses from Chapter Mary, where the infant Jesus spoke from the cradle. The Qur’anic passages on the birth of the Prophet Jesus are: Study the Biography of the single greatest human being that ever walked the surface of this earth, whom Allah sent as a Mercy to Mankind. To truly delve into the life of our noble Prophet , it is appropriate to first outline and discuss his unique characteristics, known as the shamā’il. Learning about the characteristics of the Prophet provides motivation and builds desire to learn more about him; his teachings and morals, the incidents that occurred in his life, and the lessons therein. Humphreys, R. Stephen (1991). Islamic History: A framework for Inquiry (Reviseded.). Princeton University Press. ISBN 0-691-00856-6.The course will run in the morning only, and during term time only, your instructor will let you know when the holidays are. The course will run on Thursday 17 th January 2019 10am – 11.30 am. Please register now.

Al-Sīra al-Nabawiyya ( Arabic: السيرة النبوية), commonly shortened to Sīrah and translated as prophetic biography, are the traditional Muslim biographies of Islamic prophet Muhammad from which, in addition to the Quran and Hadiths, most historical information about his life and the early period of Islam is derived. The opinions expressed herein, through this post or comments, contain positions and viewpoints that are not necessarily those of IslamiCity. These are offered as a means for IslamiCity to stimulate dialogue and discussion in our continuing mission of being an educational organization. If one storyteller should happen to mention a raid, the next storyteller would know the date of this raid, while the third would know everything that an audience might wish to hear about. [13] In the case of Ibn Ishaq, there are no earlier sources we can consult to see if and how much embroidering was done by him and other earlier transmitters, but, Crone argues, "it is hard to avoid the conclusion that in the three generations between the Prophet and Ibn Ishaq" fictitious details were not also added. [13] [14] [11] Discrepancies compared to non-Muslim sources. But there are also similarities and agreements both in information specific to Muhammad, [15] and concerning Muslim tradition at large. [16] [11] Newby, Gordon Darnell; Ibn Isḥāq, Muḥammad (1989). The Making of the Last Prophet: A Reconstruction of the Earliest Biography of Muhammad. University of South Carolina Press. p.9.xii The Arabs in the 7 th century AD would describe someone as yellow whom a 21 th century audience would describe as white. They referred to the Romans as Banū al-Aṣfar (The Yellow People). Likewise, what the Arabs would refer to as white a 21 th century audience would refer to as tanned. The tone of the Prophet , like that of most of his tribe, was a wheatish-brown complexion.