*1a] Why do we count the age of Islam from the beginning of the Hijrah and not from the beginning of the revelation and the call?

*1a]
Why do we count the age of Islam from the beginning of the Hijrah and
not from the beginning of the revelation and the call?
~
because remembering it would renew their grief. So therewas no choice
left except the Hijrah. And they choseto regard Muharram as the first
month of the year rather than Rabee' al-Awwal because the plan to
migrate started totake shape in Muharram. The oath of allegiance
(bay'ah) – that was the precursor to the Hijrah – had taken place
during Dhu'l-Hijjah, and the first new moon after the oath of
allegiance and the decision to migrate was that of Muharram. So it was
appropriate to make it the first month of the year. This is the best
explanation I have come across as to why the year starts with
Muharram.
Al-Haakim narrated that Sa'eed ibn al-Musayyab said: 'Umar assembled
thepeople and asked them what the first day of the calendar should be.
'Ali said: (It should start) fromthe day when the Messenger of Allah
(blessings and peace of Allah be upon him) migrated and left the
landof shirk. So 'Umar did that.End quote.
The one who says that the age of Islam started with the Hijrah is
referringto the calendar and what the people agreed upon of creating a
system so that people could know the dates of events and define the
times of contracts, the dates of visits by delegations, and the like.
This is somethingon which the people agreed during the caliphate of
'Umar (may Allah be pleased with him) and it has remained so up until
the present day. The start of this calendar marks, as 'Umar intended,
the establishment of the (Islamic) state, which onlybegan with the
Hijrah.
As for the beginning of Islam itself and people's awareness of it, we
do not need to point out thatthis took place before thattime. Indeed
the meaningof the word Islam in general includes the religion that
Allah approved for His slaves and with which He sent His Prophets and
Messengers. But this is notwhat we are discussing here.
We do not believe that anyone could imagine that Islam only began with
the Hijrah and ignorethe years of da'wah during which the Prophet
(blessings and peace of Allah be upon him) and those who were with
himin Makkah strove to establish the faith. No onewould say this.
And Allah knows best.

*1] Why do we count the age of Islam from the beginning of the Hijrah and not from the beginning of the revelation and the call?

*1]
I hope insha allah this question reaches u in good health. My question
is I have noticed when a non muslim asks about the age islam after
prophet hood we as Muslims answer only withthe years after hijrah, my
question is why do we always leave out the first 13 years of prophet
hood before hijrah. I know the year of Hijrah was a great year yet we
all know that prophet hood started 13 years before this so when
answering why dont we mention this like now we are 1433 AH yet when
answering why dont we say islam after prophet hood is 1446 adding the
13 years before the period. insha allah you can explain why we dont
add the first 13 years into our answer.
Praise be to Allaah.
No doubt the years that the Prophet (blessings and peace of Allah be
upon him) spent in Makkah before the Hijrah (migration to Madinah),
when he was calling people to the path of his Lord, enduring
persecution and patiently putting up with the annoyance and
accusations of the foolish, could is part of the age of Islam; indeed
they are among the greatest years of Islam because during this time
the Prophet (blessings and peace of Allah be upon him) was relying
completely upon his Lord, thinking positively of Him, and patiently
bearing persecution for His sake.
This is something that no wise person would doubt and no one would
deny it at all, whether he is Muslim or otherwise.
But the reason why the people adopted the Hijri calendar as a means of
defining the year in whicha particular event took place, which is
something that people need to do, is that this date is the one that
the Sahaabah unanimously agreed to take as the beginning of their
calendar. This decision was made at the time of 'Umar ibn al-Khattaab
(may Allah be pleased with him), because it is the actual date of the
founding of the Islamic state, when the Prophet (blessings and peace
of Allah be upon him) and migrated and settled in Madinah, and the
people gathered around him and supported him, and he built the mosque,
and other events that followed the Hijrah. So the features of the
Islamicstate began to develop and it took on a clear form
geographically, socially, militarily and politically. Before that the
Muslims did not have a state or any political system to unite them.
The Sahaabah (may Allah be pleased with them) reached a unanimous
decision in 16 AH – or, it was said, 17 AH or 18 AH – during 'Umar's
caliphate,to make the Islamic calendar begin with the year in which
the Hijrah occurred. That was because a case was referred to Ameer
al-Mu'mineen 'Umar (may Allah be pleased with him) concerning a
contract that one man had with another, saying that what he owed him
became due in Sha'baan.
'Umar said; Which Sha'baan? The Sha'baan ofthis year we are in now
orof last year or of next year? Then he summonedthe Sahaabah and
consulted them about adopting a calendar from which they could
determine when debts became due and the like.
Someone suggested adopting the Persian calendar, but he did not like
that. Someone else suggested adopting the Byzantine calendar, but he
did not like that. Others suggested dating itfrom the birth of the
Messenger of Allah (blessings and peace of Allah be upon him), or from
the beginning of his mission, or from his migration (Hijrah) or
fromhis death.
'Umar (may Allah be pleased with him) was inclined to choose the date
of the Hijrah becauseit is known when it occurred, and they agreedwith
him.
The point is that they made the beginning of the Islamic calendar the
year of the Hijrah, and they made the first monthof the Islamic year
Muharram, as was narrated from them. This is the view of the
majorityof imams, so that people could conduct their business on that
basis, with no confusion.
See: al-Bidaayah wa'n-Nihaayah, 3/251-253
Al-Bukhaari narrated in his Saheeh (3934) that Sahl ibn Sa'd said:
They did not start the calendar from the beginning of theProphet's
mission or from his death; they only started it from the time ofhis
arrival in Madinah.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
The incidents that are connected to the life of the Prophet (blessings
and peace of Allah be upon him) and that could have been taken as the
start of the calendar are four: his birth, the start of his mission,
his migration (Hijrah) and his death. They thought it was best to
start the calendar from the Hijrah, because in the case of his birth
and the start of his mission, there would be uncertainty with regard
to the exact year. As for the time of hisdeath, they chose not to use
it because remembering it would renew their grief. So therewas no
choice left except the Hijrah. :->

4a] The story of the killing of ‘Asma bint Marwaan is false

4a]
A woman from Banu Khatamah wrote poetry lampooning the Prophet
(blessings and peace of Allah be upon him), and news of that reached
the Prophet (blessings and peace of Allah be upon him) and upset him.
He said: "Who will deal with her for me?" A man from among her people
said: I will, O Messenger of Allah!She was a seller of dates, so he
went to her and said to her: Do you have any dates? She said: Yes. So
she showed him some dates, and he said: I want something better than
this. So she went inside toshow him and he followed her and looked
right and left, but he did not see anything except a small table, and
he kept hitting her head with it until he killed her. Then he went to
the Prophet (blessings and peace of Allah be upon him) and said: O
Messenger of Allah,I have taken care of her for you. The Prophet
(blessings and peace of Allah be upon him) said: "The validity of what
you have done is something that no one could dispute."
This woman was 'Asma bint Marwaan.
This is an invalid isnaad and a fabricated report that was narrated by
Muhammad ibn al-Hajjaaj of whom al-Bukhaari said:His hadeeth is to be
rejected. Ibn Ma'een said: (He is) an evil liar. Ad-Daaraqutni said:
(He is)a liar; and on one occasion he said: He is nottrustworthy.
Mizaan al-I'tidaal, 3/509
Ibn 'Adiyy said: Muhammad ibn al-Hajjaaj fabricated the hadeeth about
the woman who used to lampoon the Messenger of Allah (blessings and
peace of Allah be upon him), according to which when she was killed he
(allegedly) said: "The validity of what you have done is something
that noone could dispute."
End quote from al-Mawdoo'aat by Ibn al-Jawzi 3/18
This hadeeth was also mentioned by Shaykh al-Albaani (may Allah have
mercy on him) in ad-Da'eefah (6013); he said it is fabricated
(mawdoo').
It was narrated by al-Waaqidi in al-Maghaazi(p. 173) and via him by
al-Qadaa'i (858): 'Abdullahibn al-Haarith told me, from his father,
that 'Asma bint Marwaan, fromBanu Umayyah ibn Zayd, was married to
Yazeed ibn Zayd ibn Hisn al-Khatmi. She used to revile the Prophet
(blessings and peace of Allah be upon him), criticise Islam and incite
people against the Prophet (blessings and peace of Allah be upon him).
When news of what she said and her incitement of the people reached
'Umayr ibn 'Adiyyibn Kharashah ibn Umayyah al-Khatmi, he said: O
Allah, I make a vow to You that I shall killher if You grant a safe
return to Madinah to the Messenger of Allah (blessings and peace of
Allah be upon him) – as the Messenger of Allah (blessings and peace of
Allah be upon him) was inBadr at that time. When the Messenger of
Allah (blessings and peace of Allah be upon him) came back from Badr,
'Umayr ibn 'Adiyy came to her in the middle of the night and entered
upon her in her house when she had agroup of her children sleeping
around her, including an infant who was still being breastfed. He
reached out to touch her and found the infant whom she was
breastfeeding. He pushed the child aside then he plunged his sword
into her chest until it came outof her back. Then he wentout and
prayed Fajr with the Prophet (blessings and peace of Allah be upon
him) in Madinah. When the Prophet (blessings and peace of Allah be
upon him) finished praying, he looked at 'Umayr and said: Did you kill
the daughter of Marwaan? He said: Yes, may my father be sacrificed for
you, O Messenger of Allah.
'Umayr was afraid that the Prophet (blessings and peace of Allah be
upon him) would not approve of his killing her, so he said: Is there
any sinon me for that, O Messenger of Allah? He said: "The validity of
whatyou have done is something that no one could dispute." And this is
the first time I heard this phrase from the Prophet (blessings and
peace of Allah be upon him). 'Umayr said: The Prophet (blessings and
peace of Allah be upon him) turnedto those who were around him and
said: "If you want to see a man who supported Allah and His Messenger,
then look at 'Ubayr ibn 'Adiyy."
End quote.
This is a worthless isnaad. Imam Ahmad said concerning al-Waaqidi –
whose name was Muhammad ibn 'Umar ibnWaaqid – : He is a liar; he
alters hadeeths. Ibn Ma'een said: He is not trustworthy. On one
occasion he said: His hadeeth is not to be written down.
Al-Bukhaariand Abu Haatim said: He is matrook (rejected). Abu Haatim
and an-Nasaa'i said: He fabricates hadeeth. Ibn 'Adiyy said: His
hadeeths are odd and problematic. Ibn al-Madeeni said: al-Waaqidi
fabricates hadeeth.
Mizaan al-I'tidaal, 3/663
An-Nasaa'i said: The liars who are known for fabricating hadeeth are
four: Ibraaheem ibn Abi Yahya in Madinah, al-Waaqidi in Baghdad,
Muqaatil in Khorasan and Muhammad ibn Sa'eed in Syria.

And Allah knows best.

Islamic history and biography- Biography of the Prophet - 4] The story of the killing of ‘Asma bint Marwaan is false

4]
brother my question was about the death of Asmaabint Marwaan people
speaking against islam say that she was killed on the order of the
prophet in a very brutal way and this indicates according tosome about
the messenger of Allahs lust for power in yathrib It would be highly
appreciated if this topic is explained so that i can answer these
people how benevolent the messenger of Allah was
Praise be to Allah.
Firstly:
Allah, may He be exalted, has told us in His holy Book that He only
sent HisMessenger Muhammad (blessings and peace of Allah be upon him)
as a mercy to all people. Allah, may He be glorified, says
(interpretation of the meaning):
"And We have sent you (OMuhammad SAW) not but as a mercy for the
Alameen (mankind, jinns and all that exists)"
[al-Anbiya' 21:107].
The one who accepts this mercy and gives thanks for this grace will be
blessed in this world and in the Hereafter; the one who rejects it and
denies it will be a loser in this world and in the Hereafter.
End quote from Tafseer Ibn Katheer, 5/385
Al-Haakim narrated in al-Mustadrak (100) that Abu Hurayrah said: The
Messenger of Allah (blessings and peace of Allah be upon him) said: "O
people, I am but a bestowed mercy." Classed as saheeh by al-Albaani
inSaheeh al-Jaami', 2345.
The Prophet (blessings and peace of Allah be upon him) is the one who
pardoned all of Quraysh, even though they had let him down, opposed
him, expelled him, waged war against him and incited the Arabs against
him. When he conquered Makkah, he pardoned them and did not punish
them or take revenge on them for their bad treatment.
He is the one who pardoned the Jewish woman who had poisoned the
mutton for him. al-Bukhaari (2617) and Muslim (5834) narrated from
Anas ibn Maalik (may Allah be pleased with him) that the Jewish woman
brought the Prophet (blessings and peace of Allah be upon him) some
poisoned mutton and he ate some of it. Then she was brought to him and
itwas said: Will you give us permission to execute her? He said: No.
'Aa'ishah (may Allah be pleased with her) said: The Messenger of Allah
(blessings and peace of Allah be upon him) never took revenge for his
own sake, unless one of the sacred limits of Allaah hadbeen
transgressed, then he would take revenge for the sake of Allaah.
Narrated by al-Bukhaari (6126) and Muslim (2327).
Al-Bukhaari (4838) narrated from 'Abdullah ibn 'Amr ibn al-'Aas (may
Allah be pleased with him) concerning this versein the Qur'aan – "O
Prophet (Muhammad SAW)! Verily, We have sent you as witness, and
abearer of glad tidings, anda warner" [al-Ahzaab 33:45] – that he
said: In the Torah it says: O Prophet! We have sent you as a witness
and as a bearer of glad tidings, a saviour to the unlettered. You are
My slave and My Messenger, and I have named you al-Mutawakkil(the one
who puts his trust solely in Allah). He is not coarse or uncouth,
shouting in the marketplace; he does not repay evil with evil,
ratherhe overlooks and forgives.
The reports that speak of his patience in putting up with annoyance,
and his forgiveness and tolerance,his not holding things against
people and his returning evil with good are innumerable. These people
only want to undermine the status of the Prophet (blessings and peace
of Allah be upon him) as a sign of their increase in kufr and because
of the jealousy, resentment and hatred they have in their hearts, and
because they hope and wish to extinguish the light of Allah. "But
Allah will complete His Light even though the disbelievers hate (it)."
[as-Saff 61:8].
It is proven that the Prophet (blessings and peace of Allah be upon
him) forbade the killing ofwomen. Abu Dawood (2669) narrated that
Rabaah ibn Rabee' said: We were with the Messenger of Allah (blessings
and peace of Allah be upon him) on a campaign, and he saw thepeople
gathered around something. He sent a manto find out what they were
looking at, and he came back and told him that it was a woman who had
been killed. He said: "Such a one could not have been a fighter."
Khaalid ibn al-Waleed wasleading the vanguard of the army, so he sent
a man to him and said: "TellKhaalid: Do not kill any woman or hired
worker."
Secondly:
As for the report about the slaying of 'Asma bint Marwaan that is
propagated by these liars,it is a fabricated report. It was narrated
by al-Qadaa'i in Musnad ash-Shihaab (856), al-Khateeb in at-Tareekh
(13/99), Ibn 'Asaakir in hisTareekh (51/244), and Ibn'Umar al-Harbi in
his Fawaa'id (50), all via Muhammad ibn al-Hajjaaj al-Lakhami Abu
Ibraaheem al-Waasiti from Mujaalid ibn Sa'eed from ash-Sha'bi from Ibn
'Abbaas, who said:
A woman from Banu Khatamah wrote poetry lampooning the Prophet
(blessings and peace of Allah be upon him), :->