Al-Bidayah wa an-NihayahIbn Kathir

Book on the Prophet’s Mission—may abundant blessings and peace be upon him—and a mention of some of the glad tidings that heralded it

Muḥammad ibn Isḥāq¹ said: The Jewish rabbis, the Christian monks, and the Arab soothsayers² all spoke of the matter of the Messenger of Allah—may Allah bless him and grant him peace—before he was actually sent, once the time of his mission drew near. The rabbis and monks did so on the basis of what they found in their scriptures regarding his description, the description of his age, and the covenant their prophets had handed down to them concerning him.

Allah the Exalted says:
“Those who follow the Messenger, the unlettered Prophet, whom they find written about in the Torah and the Gospel that they possess …” (al-Aʿrāf 7:157).

He also says:
“When Jesus son of Mary said, ‘Children of Israel, I am indeed Allah’s messenger to you, confirming what is before me of the Torah and giving glad tidings of a messenger who will come after me whose name is Aḥmad.’” (al-Ṣaff 61:6).

And He says:
“Muhammad is the Messenger of Allah, and those who are with him are stern toward the disbelievers yet merciful among themselves. You see them bowing and prostrating, seeking bounty from Allah and His good pleasure. Their mark is on their faces from the trace of prostration. Such is their likeness in the Torah, and their likeness in the Gospel …” (al-Fatḥ 48:29).

He further says:
“When Allah took the covenant of the prophets: ‘Whenever I give you a Book and wisdom, then a messenger comes to you confirming what you have, you shall surely believe in him and support him.’ He said, ‘Do you affirm and accept My binding word on that?’ They said, ‘We affirm.’ He said, ‘Then bear witness, and I am with you among the witnesses.’” (Āl ʿImrān 3:81).

Al-Bukhārī reports in his Ṣaḥīḥ³ from Ibn ʿAbbās: “No prophet was ever sent by Allah without His taking from him the covenant that, should Muhammad be sent while he was alive, he would believe in him and support him; and He commanded that prophet to take the same covenant from his community: that if Muhammad were sent while they were alive, they would surely believe in him, support him, and follow him.”

From all this it is clear that every prophet gave glad tidings of his coming and commanded that he be followed.

(1) Ibn Ishaq’s Sirah (p. 62) and Ibn Hisham’s Sirah (vol. 1, p. 204). (2) In manuscript H: “the aḥbār were from among the Jews, and the kahīn from the Christians were Arabs.” The same appears in manuscript T, and in another variant with the addition “and from the Arabs.” The reading I adopt is that of Ibn Hisham’s Sirah. (3) I did not find this wording in Sahih al-Bukhari. The author (may God have mercy on him) states in his Tafsir (vol. 1, p. 378): “Ali ibn Abi Talib and his cousin Ibn Abbas said: ‘God did not send any prophet without taking a covenant from him, that if God were to send Muhammad while he was alive, he would believe in him and support him.’” He attributes it to no one—neither al-Bukhari nor anyone else—and it is likely a copyist’s error.
كتاب مَبعث رسول الله ﷺ تسليمًا كثيرًا وذكر شيء من البشارات بذلك قال محمد بن إسحاق (١) (رحمه الله) : وكانت الأحبار من اليهود، والرُّهْبانُ من النصارى، والكُّهَّانُ من العرب (٢) قد تحدَّثوا بأمْرِ رسول الله ﷺ قبل مَبْعثه، لما تقارب زمانه؛ أما الأحبار من اليهود والرهبان من النصارى فعمَّا وجدوا في كُتبهم من صفتِهِ وصِفةِ زمانه، وما كان من عَهْد أنبيائهم إليهم فيه. قال الله تعالى: ﴿الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ﴾ [الأعراف: ١٥٧] الآية. وقال الله تعالى: ﴿وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَابَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ مُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ﴾ [الصف: ٦] . وقال الله تعالى: ﴿مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ذَلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الْإِنْجِيلِ﴾ [الفتح: ٢٩] الآية. وقال الله تعالى: ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُوا أَقْرَرْنَا قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ﴾ [آل عمران: ٨١] . وفي صحيح البخاري (٣) عن ابن عباس قال: "ما بعث الله نبيًا إلا أخذ عليه الميثاق: لئن بُعث محمد وهو حي ليؤمنَنَّ به ولينصرنَّه، وأمره أن يأخذ على أمته الميثاق: لئن بعث وهم أحياء ليؤمنُنَّ به ولينصرُنَّه وليتبعُنَّه" . يعلم من هذا أنَّ جميع الأنبياء بشَّرُوا به وأمروا باتباعه.
(١) سيرة ابن إسحاق (ص ٦٢) وسيرة ابن هشام (١/ ٢٠٤). (٢) في ح: وكانت الأحبار من اليهود والكهان من النصارى من العرب. وكذا في ط وفيها: ومن العرب. وما أثبتُّه من سيرة ابن هشام. (٣) لم أجده بهذا اللفظ في صحيح البخاري، قال المؤلف (رحمه الله) في التفسير (١/ ٣٧٨): قال علي بن أبي طالب وابن عمه ابن عباس: ما بعث الله نبيًا من الأنبياء إلا أخذ عليه الميثاق لئن بعث الله محمدًا وهو حي ليؤمنن به ولينصرنه. ولم يعزه لأحد، لا للبخاري ولا غيره، ولعله خطأ من النساخ.

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies