Compiled by: Hafiz Muhammad Anwar Zahid حفظ اللہ
Authenticity of Hadith:
This narration is fabricated. Some storytellers invented it. Hunaad bin Ibrahim is not considered reliable. It is possible that Hunaad’s teacher, Ali bin Muhammad bin Bakran, or his teacher, Khalaf bin Muhammad, fabricated it. Even Ali bin Asim states, "We always considered Yazid bin Haroon a liar." Yahya bin Ma'in also remarked that this is nothing of substance, more suitable for later fabricators. This narration was fabricated by Abbas. [Al-Mawduat by Ibn al-Jawzi, Vol 1, p. 481].
Reference:
[Al-Fawa'id Al-Majmoo'ah in Weak and Fabricated Hadiths, Hadith No. 998].
Imam Shawkani commented:
"This was fabricated by certain storytellers."
Authenticity of Hadith:
Shaykh Albani (رحمہ اللہ) has labeled this hadith as fabricated. Imam Dhahabi also classified it as fabricated in his summary of Al-Mustadrak, noting that Abdur Rahman bin Zaid bin Aslam is weak, and there is a consensus among Hadith scholars on his weakness. Therefore, this narration is definitively unauthentic.
Authenticity of Hadith:
Although this narration is also weak, it illustrates that Adam (علیہ السلام) had no prior knowledge of Muhammad (ﷺ) before descending to Earth. The advocates of fabricated narrations should try to reconcile the contradictions between these accounts.
Authenticity of Hadith:
Shaykh Albani (رحمہ اللہ) mentioned that there is no basis for these words in any authentic narration. [Al-Mustadrak, Vol 6, Hadith No. 4048; Tabaqat Ibn Sa’d, Vol 1, p. 125].
"Along with the recovery of the Zamzam well, sources mention Abdul Muttalib Hashmi’s vow. He vowed to sacrifice one of his sons by the Ka'bah if Allah granted him ten sons. When his sons became mature, he gathered them, informed them of his vow, and sought their support to fulfill it. The incident of selecting a son to sacrifice by drawing arrows and ultimately substituting the sacrifice with camels after consultation with a local soothsayer is elaborately narrated."
The incident is cited in sources such as Ibn Hisham, Suhaili, Ibn Sa'd, and Ibn Kathir.
Ibn Ishaq states:
"Then Abdul Muttalib took Abdullah by the hand, passing by a woman from the Banu Asad tribe who looked upon Abdullah’s face and said, 'Where are you going, Abdullah?' He replied, 'With my father.' She said, 'You deserve the same camels sacrificed on your behalf. Be with me now!' Abdullah replied, 'I am with my father, and I cannot defy or leave him…'" [Ibn Hisham, Vol 1, pp. 168-169; Suhaili, Vol 2, pp. 141-142].
A narration from Baladhuri, attributed to Abdullah bin Ja'far bin Abi Talib, presents two distinct dates: the discovery of Zamzam occurred when Abdul Muttalib was forty, and the vow for his son occurred thirty years later. According to Waqidi, the incident of sacrificing camels took place five years before the Year of the Elephant (circa 567 CE). This dating implies Abdul Muttalib’s age was around seventy years during this event. Baladhuri’s account thus estimates the time as 522 to 567 CE, which is in line with the known death and lifespan of Abdul Muttalib.
Ya'qubi further elaborates that Abdul Muttalib married Abdullah to Amina ten years after discovering Zamzam, or, according to another version, fifteen years later. The marriage took place one year after the vow, indicating a discrepancy in timelines across sources. Additionally, tracking the ages of Abdul Muttalib’s sons suggests a gap of thirty to thirty-two years between the birth of Harith, his eldest son, and Hamza, his youngest. This aligns with Waqidi and Baladhuri’s accounts, suggesting Ibn Ishaq’s timeline lacks accuracy, likely due to missing links in the chain of narration between "sacrificial vow" and "Abdullah’s marriage."
Muhammad bin Ishaq mentions that the Prophet (ﷺ) was born on a Monday when twelve nights had passed in Rabi' al-Awwal of the Year of the Elephant.
Reference:
[Ibn Hisham with Al-Rawd Al-Unuf by Al-Suhayli, Vol 1, p. 278].
However, this narration is weak. [Tabaqat Ibn Sa’d, Vol 1, pp. 100-101; Al-Bidaya wa'l-Nihaya, Vol 2, p. 242; Al-Muntazim, Vol 2, p. 245; Dala'il al-Nubuwwa by Abu Nu’aim, p. 110].
Hadith Verification
Other Opinions
Final Note
It is generally accepted that the Prophet (ﷺ) was born on a Monday in Rabi' al-Awwal, though the exact date remains debated.
Hadith Verification
This narration is weak, as it includes Mubashir Ubayd, who is considered unreliable. [Ibn Sa’d, Vol 1, p. 71; Al-Rawd Al-Unuf by Al-Suhayli, Vol 1, p. 295].
Hadith Verification
This narration is weak. [Abu Nu'aim in Dala'il al-Nubuwwa, p. 93; Al-Bayhaqi in Dala'il al-Nubuwwa, Vol 1, p. 111; and Al-Haythami in Majma' al-Zawa'id, Vol 8, p. 220].
Al-Haythami remarks that this narration was reported by Al-Tabarani, who included ‘Abdul Aziz bin ‘Imran, an unreliable narrator.
It is accurate to state that the Prophet (ﷺ) was born during the day, not at night.
Hadith Verification
This narration is weak. [Jami' al-Tirmidhi, Book of Merits, Hadith 3619].
Imam Tirmidhi notes it as "Hasan Gharib" and only mentions it through Muhammad bin Ishaq.
Note:
This statement is based on Waqidi’s narration, who is unreliable (matrook). Therefore, while it is close to the approximate age, it cannot be stated with full confidence.
Hadith Verification
The chain is weak. [Reported by Al-Tabarani in Al-Saghir, Hadith 936; Ibn al-Jawzi in Al-‘Ilal al-Mutanahiya, Hadith 264].
The narration includes Sufyan bin ‘Afzazi, a questionable transmitter.
The Transfer of Prophet Muhammad (ﷺ) Through Various Generations
Narrated by Ibn Abbas (رضی اللہ عنہما), he stated: "I asked the Prophet (ﷺ), 'O Messenger of Allah, where were you when Adam was in Paradise?' He replied, 'I was in Adam's lineage. When Adam was sent down to Earth, I was still in his lineage. I was in my father Noah's lineage when he boarded the Ark, and I was placed in the lineage of Ibrahim when he was thrown into the fire. My parents never engaged in immoral conduct, and I was transferred from pure lineages and noble wombs.' Whenever a family divided into two branches, I was in the best among them. Allah took a covenant of prophethood from me, gave glad tidings of me in the Torah, and made my name radiant in the Gospel. The earth glows with the light of my face, and the heavens eagerly await my appearance. Allah blessed the heavens with my name and derived my name from His own. Thus, He who possesses the Throne is 'Mahmood,' and I am 'Muhammad' (الحديث)."Authenticity of Hadith:
This narration is fabricated. Some storytellers invented it. Hunaad bin Ibrahim is not considered reliable. It is possible that Hunaad’s teacher, Ali bin Muhammad bin Bakran, or his teacher, Khalaf bin Muhammad, fabricated it. Even Ali bin Asim states, "We always considered Yazid bin Haroon a liar." Yahya bin Ma'in also remarked that this is nothing of substance, more suitable for later fabricators. This narration was fabricated by Abbas. [Al-Mawduat by Ibn al-Jawzi, Vol 1, p. 481].
Reference:
[Al-Fawa'id Al-Majmoo'ah in Weak and Fabricated Hadiths, Hadith No. 998].
Imam Shawkani commented:
"This was fabricated by certain storytellers."
Adam (علیہ السلام) Prayed to Allah Through the Waseela (Means) of Prophet Muhammad (ﷺ)
It is narrated in Al-Mustadrak of Al-Hakim and other sources that when Adam (علیہ السلام) made an error (by consuming the forbidden fruit), he said, "O Allah! I ask You to forgive me for the sake of Muhammad." Allah replied, "How did you come to know him when I have not yet created him?" Adam responded, "When You created me and breathed life into me, I lifted my head and saw that written on the pillars of the Throne was, La Ilaha Illallah Muhammadur Rasulullah. So, I understood that You hold him more beloved than all creation." Allah said, "O Adam! You have spoken the truth. Indeed, Muhammad (ﷺ) is more beloved to Me than all of creation. Ask Me through his intercession, and I have forgiven you; had it not been for Muhammad (ﷺ), I would not have created you." [Al-Mustadrak, Vol 2, Hadith No. 4228; Mukhtasir Al-Mustadrak, Vol 2, p. 1069; At-Tawassul, p. 115; Ad-Durr Al-Manthur, Vol 1, p. 58; Kanzul Ummal, Vol 11, p. 455; Silsilat Al-Ahadith Ad-Da'eefa, Hadith No. 25].Authenticity of Hadith:
Shaykh Albani (رحمہ اللہ) has labeled this hadith as fabricated. Imam Dhahabi also classified it as fabricated in his summary of Al-Mustadrak, noting that Abdur Rahman bin Zaid bin Aslam is weak, and there is a consensus among Hadith scholars on his weakness. Therefore, this narration is definitively unauthentic.
Adam (علیہ السلام) in India
This narration is contradicted by a report from Ibn Asakir, in which Abu Hurairah (رضی اللہ عنہ) stated that Adam (علیہ السلام) was sent down to India. When Adam began feeling lonely, Jibril (علیہ السلام) came and called the Adhan, "Allahu Akbar, Allahu Akbar, Ashhadu An La Ilaha Illallah, Ashhadu Anna Muhammadur Rasulullah." Upon hearing this, Adam asked, "Who is Muhammad?" Jibril (علیہ السلام) replied, "He is the last prophet from your progeny."Authenticity of Hadith:
Although this narration is also weak, it illustrates that Adam (علیہ السلام) had no prior knowledge of Muhammad (ﷺ) before descending to Earth. The advocates of fabricated narrations should try to reconcile the contradictions between these accounts.
"I Am the Son of Two Sacrifices"
The two sacrifices refer to Ismail (علیہ السلام) and the Prophet’s father, Abdullah. [Silsilat Al-Ahadith Ad-Da'eefa by Albani, Hadith No. 331].Authenticity of Hadith:
Shaykh Albani (رحمہ اللہ) mentioned that there is no basis for these words in any authentic narration. [Al-Mustadrak, Vol 6, Hadith No. 4048; Tabaqat Ibn Sa’d, Vol 1, p. 125].
The Authenticity of Abdul Muttalib’s Vow
Professor Dr. Muhammad Yasin Mazhar Siddiqi writes:"Along with the recovery of the Zamzam well, sources mention Abdul Muttalib Hashmi’s vow. He vowed to sacrifice one of his sons by the Ka'bah if Allah granted him ten sons. When his sons became mature, he gathered them, informed them of his vow, and sought their support to fulfill it. The incident of selecting a son to sacrifice by drawing arrows and ultimately substituting the sacrifice with camels after consultation with a local soothsayer is elaborately narrated."
The incident is cited in sources such as Ibn Hisham, Suhaili, Ibn Sa'd, and Ibn Kathir.
Timeline and Historical Ambiguities in Narrations
There are significant ambiguities in the historical timelines of Abdul Muttalib’s vow and the sacrificial attempt involving his son Abdullah. According to Ibn Ishaq and his followers in the field of Seerah, Abdullah's marriage occurred soon after the vow of sacrifice, suggesting that this event took place one to two years before the Prophet’s birth, around 570-571 CE. Shortly after marriage, Abdullah passed away, indicating the incident took place shortly before the birth of Prophet Muhammad (ﷺ).Ibn Ishaq states:
"Then Abdul Muttalib took Abdullah by the hand, passing by a woman from the Banu Asad tribe who looked upon Abdullah’s face and said, 'Where are you going, Abdullah?' He replied, 'With my father.' She said, 'You deserve the same camels sacrificed on your behalf. Be with me now!' Abdullah replied, 'I am with my father, and I cannot defy or leave him…'" [Ibn Hisham, Vol 1, pp. 168-169; Suhaili, Vol 2, pp. 141-142].
A narration from Baladhuri, attributed to Abdullah bin Ja'far bin Abi Talib, presents two distinct dates: the discovery of Zamzam occurred when Abdul Muttalib was forty, and the vow for his son occurred thirty years later. According to Waqidi, the incident of sacrificing camels took place five years before the Year of the Elephant (circa 567 CE). This dating implies Abdul Muttalib’s age was around seventy years during this event. Baladhuri’s account thus estimates the time as 522 to 567 CE, which is in line with the known death and lifespan of Abdul Muttalib.
Ya'qubi further elaborates that Abdul Muttalib married Abdullah to Amina ten years after discovering Zamzam, or, according to another version, fifteen years later. The marriage took place one year after the vow, indicating a discrepancy in timelines across sources. Additionally, tracking the ages of Abdul Muttalib’s sons suggests a gap of thirty to thirty-two years between the birth of Harith, his eldest son, and Hamza, his youngest. This aligns with Waqidi and Baladhuri’s accounts, suggesting Ibn Ishaq’s timeline lacks accuracy, likely due to missing links in the chain of narration between "sacrificial vow" and "Abdullah’s marriage."
Methodology in Narration: Ibn Ishaq’s Approach
Ibn Ishaq’s approach in his narrations includes terms that hint at uncertainty, using phrases like fi ma yaz’umun (as they suppose) and wallahu a'lam (and Allah knows best), which signal his skepticism toward weak or public stories. Similarly, he uses qalu (they said) or haddathu (they narrated) to introduce weaker narrations, reserving z’amu (they claim) as a mark of criticism. In narrating Abdul Muttalib’s vow, both fi ma yaz’umun and wallahu a'lam appear, suggesting he deemed the narration unreliable. The use of such terms throughout further clarifies that this account was regarded as folklore and of dubious authenticity.Historical Parallels with Ibrahim (علیہ السلام) and Ismail (علیہ السلام)
The narration of Abdul Muttalib’s vow closely resembles the story of Prophet Ibrahim (علیہ السلام) and Ismail (علیہ السلام) in various aspects:- Divine Vision and Vow: Ibrahim (علیہ السلام) received a command in a true vision and vowed to sacrifice his son near the Ka’bah, just as Abdul Muttalib vowed to sacrifice one of his sons near the Ka’bah upon receiving ten sons.
- Obedience of the Son: Just as Ismail (علیہ السلام) willingly submitted to his father's vow, Abdul Muttalib’s sons agreed to fulfill their father’s vow.
- Prevention from Sacrifice: Ibrahim (علیہ السلام) faced opposition from Iblis, while Abdul Muttalib faced resistance from maternal relatives.
- Animal Substitution: An animal replaced Ismail (علیہ السلام), while a soothsayer advised Abdul Muttalib to substitute his son with camels.
- Attempted Temptation: While Ismail (علیہ السلام) may have resisted Satanic temptation, Abdullah faced temptation from a woman who attempted to prevent his marriage to Amina by referencing the camel sacrifice.
Was the Prophet Muhammad (ﷺ) Born on 12th Rabi' al-Awwal?
Narration by Muhammad bin IshaqMuhammad bin Ishaq mentions that the Prophet (ﷺ) was born on a Monday when twelve nights had passed in Rabi' al-Awwal of the Year of the Elephant.
Reference:
[Ibn Hisham with Al-Rawd Al-Unuf by Al-Suhayli, Vol 1, p. 278].
However, this narration is weak. [Tabaqat Ibn Sa’d, Vol 1, pp. 100-101; Al-Bidaya wa'l-Nihaya, Vol 2, p. 242; Al-Muntazim, Vol 2, p. 245; Dala'il al-Nubuwwa by Abu Nu’aim, p. 110].
Hadith Verification
- In Sirat Ibn Hisham, this narration lacks a chain of transmission.
- The narration in Tabaqat Ibn Sa'd includes Waqidi, who is considered unreliable (matrook).
- Waqidi also mentions another opinion that the Prophet (ﷺ) was born on the 10th of Rabi' al-Awwal, while Abu Ma’shar suggests the 2nd of Rabi' al-Awwal. However, Abu Ma'shar himself is considered weak.
Other Opinions
- Zubayr bin Bakkar stated that the Prophet was born in the month of Ramadan, though he presented no chain for this claim, indicating it might be his personal conjecture.
- In one narration, Al-Zarqani mentions the month of Rajab as the possible birth month.
Concluding the Date of Birth
Determining the exact birth date with certainty or claiming consensus on 12th Rabi' al-Awwal is not accurate. The dates of 9th and 12th Rabi' al-Awwal have support among various scholars, with some preferring 9th based on astronomical calculations by the astronomer Mahmoud Pasha, as validated by scholars like Shibli Nomani, Anwar Shah Kashmiri, and Qadi Suleiman Mansoorpuri.Final Note
It is generally accepted that the Prophet (ﷺ) was born on a Monday in Rabi' al-Awwal, though the exact date remains debated.
Prophet Muhammad’s (ﷺ) Fusayh Arabic Speech and Breastfeeding in Banu Sa’d
"I am the most eloquent in speaking Arabic among you. I am Qurayshi, and I was breastfed in Banu Sa’d bin Bakr."Hadith Verification
This narration is weak, as it includes Mubashir Ubayd, who is considered unreliable. [Ibn Sa’d, Vol 1, p. 71; Al-Rawd Al-Unuf by Al-Suhayli, Vol 1, p. 295].
House Illuminated and Stars Drawn Close at Prophet’s Birth
Reported by ‘Uthman bin Abi al-‘As through his mother, Fatimah bint Abdullah, who claimed to witness the entire house filled with light and stars coming close at the Prophet’s (ﷺ) birth, so much so that she feared they would fall upon her.Hadith Verification
This narration is weak. [Abu Nu'aim in Dala'il al-Nubuwwa, p. 93; Al-Bayhaqi in Dala'il al-Nubuwwa, Vol 1, p. 111; and Al-Haythami in Majma' al-Zawa'id, Vol 8, p. 220].
Al-Haythami remarks that this narration was reported by Al-Tabarani, who included ‘Abdul Aziz bin ‘Imran, an unreliable narrator.
It is accurate to state that the Prophet (ﷺ) was born during the day, not at night.
Prophet (ﷺ) and Qays bin Makhdhama's Birth in the Year of the Elephant
Qays bin Makhdhama narrates that he and the Prophet (ﷺ) were born in the Year of the Elephant, with the Prophet (ﷺ) being older. However, Qays recalls that he was born earlier, recounting how he observed the color of the elephant's dung.Hadith Verification
This narration is weak. [Jami' al-Tirmidhi, Book of Merits, Hadith 3619].
Imam Tirmidhi notes it as "Hasan Gharib" and only mentions it through Muhammad bin Ishaq.
Prophet’s (ﷺ) Age When Abdul Muttalib Passed Away
It is recorded in Sahih Sirat that the Prophet (ﷺ) was eight years old when his grandfather, Abdul Muttalib, passed away.Note:
This statement is based on Waqidi’s narration, who is unreliable (matrook). Therefore, while it is close to the approximate age, it cannot be stated with full confidence.
Circumcised at Birth
Anas (رضي الله عنه) narrates that the Prophet (ﷺ) said, "Among the blessings my Lord granted me is that I was born circumcised, and no one saw my private parts."Hadith Verification
The chain is weak. [Reported by Al-Tabarani in Al-Saghir, Hadith 936; Ibn al-Jawzi in Al-‘Ilal al-Mutanahiya, Hadith 264].
The narration includes Sufyan bin ‘Afzazi, a questionable transmitter.
- Ibn Adi commented that he was known to fabricate narrations.
- Ibn Hibban stated that his narrations are unreliable.
- Al-Haythami identified Sufyan bin al-‘Afzazi as accused of fabrication in Majma' al-Zawa'id, Hadith 13852.