A Literary Account of the Life of Prophet Muhammad (PBUH) by Zaynal-Abedin Rahnama

According to Iran Book News Agency (IBNA), quoting the news headquarters of the 33rd Iran Book Week, the three-volume collection “The Prophet” by Zaynal-Abedin Rahnama is considered one of the first and most famous works in the field of historical novels about the life of Prophet Muhammad (PBUH).

Zaynal-Abedin Rahnama (1272-1368 SH / 1893-1989 CE) was a prominent cultural and political figure in contemporary Iran. In addition to managing the Iran newspaper, he held positions such as Minister of Interior and Deputy Prime Minister. Drawing on his political and cultural experiences, he created a literary work in the field of the Prophet’s biography (Sirah Nabawi), which was the result of years of research and study of historical sources. In this work, Rahnama successfully blended his historical knowledge with a fluid and literary pen.

The first volume of “The Prophet” was first published in Damascus in 1937, followed by second and third printings there in 1938 and 1939. Due to the author’s numerous engagements and work travels, more than sixteen years passed between the writing of the first volume and subsequent volumes. The fourth printing of the book reached enthusiasts in Tehran in 1941, and since then, it has been repeatedly published in various forms, formats, and covers. In 1966, the Pocket Books Organization released its nineteenth printing in three volumes, titled “Dawn,” “From Revelation to Migration,” and “Demise,” with 10,000 copies. In the years following the Islamic Revolution, this novel has been published by Scientific and Cultural Publications and has reached its fourth printing to date.

Structure and Content of the Work

This collection is compiled in three volumes: the first volume covers the period from before the birth of Muhammad (PBUH) until his prophecy, examining the social and cultural conditions of pre-Islamic Arabia. The second volume encompasses the events from the early years of prophecy until the migration (Hijra), and the third volume is dedicated to events after the migration until the Prophet’s demise. This division allowed the author to delve into each period in detail.

With smooth, fluid, and engaging prose, this book recreates the historical atmosphere of early Islam. The author’s imaginative power in bringing historical objects, events, and characters to life is one of the most prominent features of this work. Rahnama’s sturdy and beautiful style, alongside his deep insight into character portrayal, has made this book an outstanding example of combining history and literature.

International Reception

Immediately after its publication, “The Prophet” drew the attention of international critics, writers, and Orientalists. Reza Tawfiq, a Turkish scholar, wrote in his review of the book that it is an epic masterpiece, inspired by the Prophet’s astounding mission. Saeed Akl, a renowned Lebanese poet, and Henri Massé, a French Iranologist, were among other international figures who analyzed and praised this work. Alwell Sutton, an English Orientalist, also translated this work into English.

In this work, Rahnama endeavored to present a vivid and tangible image of the life of the noble Prophet of Islam (PBUH) by blending historical and literary approaches. According to Dr. Tawfiq, the book uses historical events as raw material for writing, employing them in such a way as to breathe life into the great historical figure. This approach has made the book appealing to both history enthusiasts and literature lovers.

Place in the Sirah-Writing Tradition

As mentioned, this work can be considered one of the first and most successful attempts to present the life of Prophet Muhammad (PBUH) in the form of a historical novel in Iran. The fusion of historical research with literary and narrative prose has made this book a prominent example in contemporary Iranian literature. “The Prophet” serves as an enduring model for similar works in contemporary Iranian literature and demonstrates the abundant capacities of narrative literature in recreating the Prophetic Sirah.

An Excerpt of Prose: Strength Left My Hand and Courage My Heart

Below is an excerpt from the eleventh chapter of the second volume of this collection, “From Revelation to Migration”:

The Quraish’s plan was to be executed at the hour when Muhammad, according to his custom, would come to the Kaaba for prayer, stand between the Yemeni Corner and the Black Stone, and pray towards Jerusalem.

The Quraish leaders agreed among themselves to be ready for battle in their chambers in the Kaaba and to come to Abu Jahl’s aid when attacking Muhammad.

This assault and attack was to be carried out as a personal skirmish without weapons, not a slaughter with arms, with the idea that Muhammad’s blood money would be lost among unknown individuals.

Muhammad came to the Kaaba as was his custom and stood at the same spot to pray. Just as he was about to prostrate, Abu Jahl emerged from ambush. He held a large stone in his hand, and at the moment he intended to strike Muhammad’s head, he heard his voice reciting this verse: “Indeed, We have put shackles on their necks, and they are to their chins, so they are with heads [kept] aloft. And We have put before them a barrier and behind them a barrier and covered them, so they do not see.”

Suddenly, a dread and an illusion, like smoke, darkened Abu Jahl’s mind. His eyes stared fixedly at a point, like a madman’s. His hand, holding the stone above Muhammad’s head, remained motionless, like dry wood. A pale color spread over his cheeks.

With all his strength, he let out a cry and ran like a madman towards the chamber of the Quraish chiefs. Everyone ran towards him. One asked, “What happened? What befell you?”

Another said, “Why didn’t you strike Muhammad’s head with the stone?”

A third said, “We were ready to help and assist you.” Each of the Quraish chiefs said something.

Abu Jahl replied, “What can I tell you so you won’t blame me? I knew you stood by your covenant, but at the very moment I intended to strike Muhammad’s head with the stone, I heard these words and felt their effect within me: ‘Indeed, We have put shackles on their necks, and they are to their chins, so they are with heads [kept] aloft. And We have put before them a barrier and behind them a barrier and covered them, so they do not see.’ I could not discern whether the speaker of these words was Muhammad himself or a supernatural voice; but I also witnessed an unbelievable event at that very moment. I saw a trench of fire between myself and Muhammad, its flames leaping towards me. At that instant, strength left my hand and courage fled my heart. I was left with a terrified heart and a powerless body.

With great difficulty, I managed to drag myself towards you. I am still astonished: what was that? An illusion or reality? But… but I swear by Hubal that I heard that sentence with my own ears and saw that trench of fire with my own eyes.”

Abu Jahl said these things and fell silent. Occasionally, he looked towards the courtyard of the Kaaba like one possessed.

The Quraish chiefs looked at each other, and only Utbah, with a bitter smile, uttered this sentence that made everyone laugh: “Have you become Abu al-Hakam in this manner?”