According to Islam’s earliest and most reliable sources, Muhammad was a pagan who used to sacrifice to the pagan gods and goddesses, and only stopped doing so when he was reprimanded by a monotheist (hanif) named Zayd ibn Amr ibn Nufayl:

XVI. That which has been slaughtered on altars and to idols

5180. Salim related that he heard ‘Abdullah report that the Messenger of Allah met Zayd ibn ‘Amr ibn Nufayl at the bottom of Baldah before any revelation had come down on the Messenger of Allah. The Messenger of Allah offered him a dish with some meat in it, but he refused to eat of it. [This is also read, “The Messenger of Allah was offered…] Then he said, ‘I do not eat from what you slaughter to your idols. I only eat from that over which the name of Allah has been mentioned.'” (Aisha Bewley, The Sahih Collection of Al-Bukhari, Chapter 75. Book of Slaughtering and Hunting)

In the Arabic version, the hadith number is 5075 on the chapter on hunting and sacrifices. The title given is, “What has been slaughtered from Images and to Idols”:

Narrated by Mu’ti ibn Asad, narrated by Abd Al-Aziz ibn Al-Mukhtar, narrated by Musa ibn Akbah, narrated by Salim who heard Abdullah narrating that the prophet met Zaid ibn Amr ibn Nufayl at the bottom of Baldah, and this was the time before the prophet received revelation. So the prophet presented to him (Zaid) a table on which was served meat. However, Zaid refused to eat from it and said, “I do not eat what you sacrifice to your idols, and I do not eat except what Allah’s name have been mentioned on.”

Here’s Muslim scholar Ibn Hajar al-Asqalani’s explanation of this hadith from his Fath Al-Bari:

“The Hadith of ibn Amr found in the story of Zaid ibn Amr ibn Nufayl has been transmitted with some variation. According to the majority (of narrators) the phrase ‘The prophet presented to him (Zaid) a table’ IS THE CORRECT ONE.

“According to Al-Kash-mihni the phrase should read, ‘To the prophet was presented a table.’

“However, ibn al-Manbar tried to reconcile this difference by stating that the people who were there presented to the prophet the table (with food sacrificed to idols) and he in turn presented it to Zaid (ibn Amr). Therefore, Zaid gave his response to the people.” 

The foregoing shows that Muhammad ate food sacrificed to idols, which Zaid refused to do so.

The following citations make this point more explicit. According to a tradition reported by Zaid ibn Haritha, who was also present at the event,

The Prophet slaughtered an ewe for one of the idols (nusub min al-ansab); then he roasted it and carried it with him. Then Zayd ibn Amr ibn Nufayl met us in the upper part of the valley; it was one of the hot days of Mecca. When we met we greeted each other with the greeting of the Age of barbarism, in’am sabahan. The Prophet said: “Why do I see you, O son of Amr, hated by your people?” He said, “This (happened) without my being the cause of their hatred; but I found them associating divinities with God and I was reluctant to do the same. I wanted (to worship God according to) the religion of Abraham…” The Prophet said, “Would you like some food?” He said, “Yes.” Then the Prophet put before him the (meat of the ewe). He (that is, Zayd ibn Amr) said: “What did you sacrifice to, O Muhammad?”

“He said, “To one of the idols.” Zayd then said: “I am not the one to eat anything slaughtered for a divinity other than God.” (Al-Kharqushi, Sharaf al-Mustafa, cited in F. E. Peters, Muhammad and the Religion of Islam [State University of New York Press (SUNY), Albany, NY 1994], pp. 126-127)

Ibn al-Kalbi also confirms that Muhammad offered up an ewe to al-Uzza, “in accordance with the religion of the people.” (Ibid., p. 127)

In fact, noted historian of the Arab peoples Philip K. Hitti accepts the veracity of al-Kalbi’s report:

Al-‘Uzza (the most mighty, Venus, the morning star) had her cult in Nakhlah east of Makkah. According to al-Kalbi, hers was the most venerated idol among the Quraysh, and Muhammad as a young man offered her a sacrifice. (Hitti, History of the Arabs from the Earliest Times to the Present, revised tenth edition, new preface by Walid Khalidi [Palgrave Macmillan, 2002; ISBN: 0-333-63142-0 paperback], p. 99)

Renowned Islamic scholar Alfred Guillaume noted that:

The only authentic story of Muhammad’s early years is contained in an unpublished manuscript of his first biographer Ibn Ishaq. It reads as follows:

I was told that the apostle of Allah said, as he was talking about Zayd son of ‘Amr son of Nufayl, ‘He was the first TO UPBRAID ME FOR IDOLATRY AND FORBADE ME TO WORSHIP IDOLS. I had come from al-Ta’if along with Zayd son of Haritha when we passed Zayd son of ‘Amr who was in the highland of Mecca. Quraysh had made a public example of him for abandoning their religion, so that he went out from their midst. I sat down with him. I had a bag containing meat WHICH WE HAD SACRIFICED TO OUR IDOLS – Zayd b. Haritha was carrying it – and I offered it to Zayd b. ‘Amr – I was but a lad at the time – and I said, “Eat some of this food, my uncle.” He replied, “Surely it is part of those sacrifices of theirs which they offer to their idols?” When I said that it was, he said, “Nephew mine, if you were to ask the daughters of ‘Abd al-Muttalib they would tell you that I never eat of these sacrifices, and I have no desire to do so.” THEN HE UPBRAIDED ME FOR IDOLATRY and spoke disparagingly of those who worship idols and sacrifice to them, and said, “They are worthless: they can neither harm nor profit anyone,” or words to that effect.’ The apostle added, ‘AFTER THAT I NEVER KNOWINGLY STROKED ONE OF THEIR IDOLS NOR DID I SACRIFICE TO THEM UNTIL GOD HONOURED ME WITH HIS APOSTLESHIP.’

This tradition clearly shows how the boy Muhammad was influenced by a monotheist of whom we know but little. The prohibition against the eating of meat offered to idols is of course originally Jewish, but as it was taken over into Christianity it is impossible to say whether Zayd was a Jewish or Christian proselyte. Arabic tradition represents him as a man dissatisfied with both Judaism and Christianity and utterly hostile to heathenism. (Guillaume, Islam [Penguin Books, reprinted 1990], pp. 26-27; emphasis mine)

Guillaume elsewhere writes:

A tradition of outstanding importance follows (fos. 37b-38).¹ It is the only extant evidence of the influence of a monotheist on Muhammad by way of admonition. Ibn Ishaq says: “I was told that the apostle of God while speaking of Zayd ibn ‘Amr ibn Nufayl said, ‘He was the first TO BLAME ME FOR WORSHIPPING IDOLS AND FORBADE ME TO DO SO. I had come from al-Ta’if with Zayd ibn Haritha when I passed by Zayd ibn ‘Amr on the high ground above Mecca, for Quraysh had made a public example of him (shaharathu) for abandoning their religion, so that he went forth from among them and (stayed) in the high ground of Mecca. I went and sat with him. I had with me a bag of meat FROM OUR SACRIFICES TO OUR IDOLS which Zayd ibn Haritha was carrying, and I offered it to him. I was a young lad at the time. I said “Eat some of this food, O my uncle”. He replied, “Nephew, it is a part of those sacrifices OF YOURS WHICH YOU OFFER TO YOUR IDOLS, isn’t it?” When I answered THAT IT WAS he said “If you were to ask the daughters of ‘Abdu’l-Muttalib they would tell you that I never eat these sacrifices and I want nothing to do with them”. THEN HE BLAMED ME and those who worship idols and sacrifice to them saying “They are futile: they can do neither good nor harm”, or words to that effect.’ The apostle added, ‘AFTER THAT with that knowledge I NEVER STROKED AN IDOL OF THEIRS NOR DID I SACRIFICE TO THEM until God honoured me with His apostleship’.”

This tradition has been expunged from Ibn Hisham’s recension altogether, but there are traces of it in S. (p. 146) and Bukhari (K. p. 63, bab 24) where there is an imposing isnad going back to ‘Abdullah ibn ‘Umar to the effect that the prophet met Zayd in the lower part of Baldah before his apostleship. “A bag was brought to the prophet or the prophet brought it to him and he refused to eat of it saying ‘I never eat what you sacrifice before your idols. I eat only that over which the name of God has been mentioned.’ He blamed Quraysh for their sacrifices”, etc.  

¹ See Appendix B. (Alfred Guillaume, New Light on the Life of Muhammad [Manchester University Press], p. 27; emphasis mine)  

These next reports are even more significant since they not only provide further substantiation that the devil caused Muhammad to recite the “Satanic Verses,” they also prove that Muhammad did indeed worship the three pagan goddesses:

Then those who had gone (to Abyssinia) the first time returned before (the departure of) Ja’far b. Abi Talib and his companions. This is when God sent down the surah in which He states, “By the star when it sets.” The Mushrikun had said: “If only this man would speak favourably of our gods [yadhkuru alihata-na bi-khayr], we would secure him [aqrarna-hu] and his companions. He does not speak of any the Jews and Christians who oppose his religion with the abuse and invective [al-shatm wa al-sharr] with which he speaks of our gods.”

When God sent down the surah in which He mentions, “By the star,” he (the Prophet) recited [qara’a], “Have you considered al-Lat, al-‘Uzza and Manat, the third, the other?” At this point, Satan cast into it (Surat al-Najm) [alqa al-shaytanu fi-ha ‘inda dhalika] a mention of the evil ones [dhikr al-tawaghit], and he (the Prophet) said [fa-qala]: “Indeed, they are high-flying cranes! And, indeed, their intercession is to be hoped for! [inna-hunna la-min al-gharaniq al-‘ula wa inna shafa’ata-hum (sic) la turtaja]”; that was the rhyming prose [saj’] of Satan and was an instance of his sedition [min fitnati-hi].

Those two phrases became lodged in the heart of every Mushrik; their tongues were debased by them, they rejoiced at them [dhallat bi-ha alsinatu-hum wa istabsharu bi-ha] and said: “MUHAMMAD HAS RETURNED TO HIS ORIGINAL RELIGION AND THE RELIGION OF HIS TRIBE [qad raja’a Muhammad ila dini-hi al-awwal wa din qawmi-hi]”…

As for the Mushrikun, their minds were set at ease in regard to the Prophet and his Companions when they heard what Satan cast into the umniyyah of the Prophet [lamma sami‘u al-ladhi alqa al-shaytan fi umniyyat al-nabi]. Satan told them that the Messenger of God had recited them (the Satanic verses) when in sajdah, so they made the sajdah in veneration of their gods…

The Messenger of God was greatly distressed by this [wa kabura dhalika ‘ala rasul Allah]. In the evening, Gabriel came to him. He (the Prophet) complained to him [fa-shaka ilay-hi], so he (Gabriel) ordered him (to recite the surah) and he (the Prophet) recited to him [fa-qara’a ‘alay-hi]. When he (the Prophet) reached them (the Satanic verses) [fa-lamma balagha-ha] (OR: when he (Gabriel) heard [sami’a] (the Satanic verses)), Gabriel absolved himself of responsibility for them [tabarra’a min-ha] and said: “God protect me from these! My Lord did not send them down, nor your Lord command me with them! [ma’adh Allah min hatayni ma anzala-huma rabb-i wa la amara-ni bi-hima rabbu-ka].” When the Messenger of God saw this, he was greatly disturbed [shaqqa ‘alay-hi] and said: “I HAVE OBEYED SATAN AND SPOKEN HIS WORDS AND HE HAS BECOME A PARTNER IN GOD’S MATTER WITH ME [ata’tu al-shaytana wa takallamtu bi-kalami-hi wa sharika-ni fi amr Allah].”

So God removed that which Satan cast [fa-nasakha Allahu ‘azza wa jalla ma alqa al-shaytan] and sent down upon him: “We have not sent before you a Messenger or a Prophet but that when he removes that which Satan casts and establishes his Signs clearly – and God is All-Knowing, All-Wise – to make that which Satan cast a trial for those in whose hearts is a sickness, and for those whose hearts are hardened. Indeed, the Wrongdoers are in far dissension.”

This report has been variously transmitted by the following Muslim authorities:

Muhammad Mustafa al-A’zami, Maghazi rasul Allah li-‘Urwah ibn al-Zubayr bi-riwayat Abi al-Aswad ‘an-hu (al-nuskhah al-mustrakhrajah, Maktab al-Tarbiyah al-‘Arabi li-Duwal al-Khalij, Riyad, 1981, pp. 160-161.

Abu al-Qasim Sulayman b. Ahmad al-Tabarani narrated it with the following chain:

Muhammad b. ‘Amr b. Khalid al-Harrani al-Misri (d. 292 AH) – ‘Amr b. Khalid al-Harrani al-Misri (d. 229) – ‘Abd Allah Ibn Lahi’ah al-Misri (97-174) – Muhammad b. ‘Abd al-Rahman Abu al-Aswad al-Madani al-Misri (d. 136/7) – ‘Urwah b. al-Zubayr al-Madani (23-94). (al-Mu’jam al-Kabir, edited by Hamdi ‘Abd al-Majid al-Salafi [Wizarat al-Awqaf wa al-Shu’un al-Diniyyah, Baghdad, 1971], 9:34-36)

Abu Bakr Muhammad b. ‘Ali al-Muttawi’i al-Ghazi al-Naysaburi al-Makki gives the following chain:

Abu al- ‘Abbas Ahmad b. al-Hasan b. Bundar al-Razi al-Makki (d. 409) – Abu al-Qasim Sulayman b. Ahmad al-Tabarani – Muhammad b. ‘Amr b. Khalid al-Harrani al-Misri – ‘Amr b. Khalid al-Harrani al-Misri – ‘Urwah b. al-Zubayr. (Kitab man sabara zafira, pp. 77b-78b)

A modern Muslim writer acknowledges that Muhammad’s sacrificing to the Meccan idols is a well-established tradition, and unashamedly states that the only reason Muhammadans object to it is because of their presupposition that Allah protects his messengers from all major sins such as idolatry even before the start of their respective missions:

There exists a little-known tradition recounting an astonishing meeting between Zayd, the Hanif, and a teen-aged Muhammad. The story seems to have been originally reported by Yunus ibn Bukayr on the authority of Muhammad’s first biographer, Ibn Ishaq. And while it appears to have been expunged from Ibn Hisham’s retelling Muhammad’s life, M. J. Kister has catalogued no fewer than ELEVEN OTHER TRADITIONS that recount nearly identical versions of the story.

It was, the chroniclers say, “one of the hot days of Mecca” when Muhammad and his childhood friend Ibn Haritha were returning home from Ta’if, where they had slaughtered and roasted a ewe in sacrifice to one of the idols (most likely Allat). As the two boys made their way through the upper part of the Meccan Valley, they suddenly came upon Zayd, who was either living as a recluse on the high ground above Mecca or was in the midst of a lengthy spiritual retreat. Recognizing him at once, Muhammad and Ibn Haritha greeted the Hanif with “the greeting of the Jahiliyyah” (in’am sabahan) and sat down to rest next to him.

Muhammad asked, “Why do I see you, O son of Amr, hated by your people?”

“I found them associating divinities with God and I was reluctant to do the same,” Zayd replied. “I wanted the religion of Abraham.”

Muhammad accepted this explanation without comment and opened his bag of sacrificed meat. “Eat some of this food, O my uncle,” he said.

But Zayd reacted with disgust. “Nephew, that is a part of those sacrifices of yours which you offer to your idols, is it not?” Muhammad answered that it was. Zayd became indignant. “I never eat of these sacrifices and I want nothing to do with them,” he cried. “I am not one to eat anything slaughtered for a divinity other than God.”

So struck was Muhammad by Zayd’s rebuke that many years later, when recounting the story, he claimed never again to have “stroked an idol of theirs nor … sacrifice[d] to them until God honored me with his Apostleship.”

The notion that a young pagan Muhammad could have been scolded for his idolatry by a Hanif flies in the face of traditional Muslim views regarding the Prophet’s perpetual monotheistic integrity. It is a common belief in Islam that even before his calling by God, Muhammad never took part in the pagan rituals of his community. In his history of the Prophet, al-Tabari states that God kept Muhammad from ever participating in any pagan rituals, lest he be defiled by them. But this view, which is reminiscent of the Catholic belief in Mary’s perpetual virginity, HAS LITTLE BASIS IN EITHER HISTORY OR SCRIPTURE. Not only does the Quran admit that God found Muhammad “erring” and gave him guidance (93:7), but the ancient traditions clearly show Muhammad deeply involved in the religious customs of Mecca: circumambulating the Ka‘ba, making sacrifices, and going on pagan devotional retreats called tahannuth. Indeed, when the pagan sanctuary was torn down and rebuilt (it was enlarged and finally roofed), Muhammad took an active part in its reconstruction.

All the same, the doctrine of Muhammad’s monotheistic integrity is an important facet of Muslim faith because it appears to support the belief that the Revelation he received came from a divine source. Admitting that Muhammad might have been influenced by someone like Zayd is, for some Muslims, tantamount to denying the heavenly inspiration of Muhammad’s message. But such beliefs are based on the common yet erroneous assumption that religions are born in some sort of cultural vacuum; they most certainly are not. (Reza Aslan, No god but God: The Origins, Evolution, and Future of Islam [Random House Trade Paperback Edition, January 2006], 1. The Sanctuary in the Desert: Pre-Islamic Arabia, pp. 15-17; bold and capital emphasis mine)

I will now conclude this post by citing some of the references which Aslan alluded to. All emphasis is mine.

‏حدثنا ‏ ‏يزيد ‏ ‏حدثنا ‏ ‏المسعودي ‏ ‏عن ‏ ‏نفيل بن هشام بن سعيد بن زيد بن عمرو بن نفيل ‏ ‏عن ‏ ‏أبيه ‏ ‏عن ‏ ‏جده ‏ ‏قال ‏‏كان رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏بمكة ‏ ‏هو ‏ ‏وزيد بن حارثة ‏ ‏فمر بهما ‏ ‏زيد بن عمرو بن نفيل ‏ ‏فدعواه ‏ ‏إلى ‏ ‏سفرة ‏ ‏لهما فقال يا ابن أخي ‏ ‏إني لا آكل مما ذبح على ‏ ‏النصب ‏ ‏قال فما رئي النبي ‏ ‏صلى الله عليه وسلم ‏ ‏بعد ذلك أكل شيئا مما ‏ ‏ذبح على ‏ ‏النصب ‏ ‏قال قلت يا رسول الله إن أبي كان كما قد رأيت وبلغك ولو أدركك لآمن بك واتبعك فاستغفر له قال نعم فأستغفر له فإنه يبعث يوم القيامة أمة واحدة

مسند أحمد .. مسند العشرة المبشرين بالجنة .. ‏مسند سعيد بن زيد بن عمرو بن نفيل رضي الله عنه

Narrated by Yazid, narrated by Al-Masudi, narrated by Nufayl ibn Hisham ibn Sa’id ibn Amr ibn Nufayl, narrated by his father, narrated by his grandfather who related that the prophet was in Mecca with Zaid ibn Haritha. Then Zaid ibn Amr passed by them so THEY invited him to (dine) at a table they had. Zaid (Ibn Amr) said, “O my nephew! I do not eat what was sacrificed to images and idols.”

He then said that he did not see the prophet again eat anything that was offered as a sacrifice to images or idols … (Musnad Ahmad, Hadith Number 1561. Found in section: Musnad of the 10 promised paradise, Musnad Sa’id ibn Zaid ibn Amr Ibn Nufayl)

كنز العمال – للمتقي الهندي

{مسند سعيد} عن نفيل بن هشام بن سعيد بن زيد بن عمرو بن نفيل عن أبيه عن جده أن زيد بن عمرو بن نفيل وورقة بن نوفل خرجا يلتمسان الدين حتى انتهيا إلى

قال: وجاء ابنه إلى النبي صلى الله عليه وسلم فقال: يا رسول الله! إن أبي كان كما رأيت وكما بلغك فاستغفر له، قال: نعم، قال: فإنه يبعث يوم القيامة أمة وحده، قال: وأتى زيد بن عمرو بن نفيل على رسول الله صلى الله عليه وسلم ومعه زيد بن حارثة وهما يأكلان من سفرة لهما فدعواه لطعامهما فقال زيد بن حارثة للنبي صلى الله عليه وسلم: يا ابن أخي! إنا لا نأكل مما ذبح على النصب.

Narrated by Nufayl ibn Hisham Ibn Sa’id ibn Zaid ibn Amr ibn Nufayl, narrated by his father, narrated by is grandfather who related that Zaid ibn Amr ibn Nufayl came to the prophet, who had Zaid ibn Haritha with him, and they were both eating from a Sufra (dining blanket) that belonged to them. So THEY BOTH invited Zaid Ibn Amr to eat with them, but Zaid (Ibn Amr) replied to the prophet, “O son of my brother! We do not eat what has been sacrificed to images.” (Al-Mutaki Al-Hindi, Treasure of the Workers)

معجم الطبراني الكبير، – للإمام الطبراني

حدثنا علي بن عبد العزيز ثنا عبد الله بن رجاء أنبأ المسعودي عن نفيل بن هشام بن سعيد بن زيد عن أبيه عن جده قال خرج ورقة بن نوفل وزيد بن عمرو يطلبان الدين حتى مرا بالشام فأما ورقة فتنصر وأما زيد فقيل له إن الذي تطلب أمامك فانطلق حتى أتى الموصل فإذا هو براهب فقال من أين أقبل صاحب المرحلة قال من بيت إبراهيم قال ما تطلب قال الدين فعرض عليه النصرانية فأبى أن يقبل وقال لا حاجة لي فيه قال أما إن الذي تطلب سيظهر بأرضك فأقبل وهو يقول لبيك حقا حقا تعبدا ورقا البر أبغي لا الحال وهل مهاجر كمن قال عذت بما عاذ به إبراهيم وهو قائم وأنفى لك اللهم عان راغم مهما تجشمني فإني جاشم ثم يخر فيسجد للكعبة قال فمر زيد بن عمرو بالنبي صلى الله عليه وسلم وزيد بن حارثة وهما يأكلان من سفرة لهما فدعياه فقال يا بن أخي لا آكل مما ذبح على النصب قال فما رؤي النبي صلى الله عليه وسلم يأكل مما ذبح على النصب من يومه ذلك حتى بعث قال وجاء سعيد بن زيد إلى النبي صلى الله عليه وسلم فقال يا رسول الله إن زيدا كان كما رأيت أو كما بلغك فاستغفر له قال نعم فأستغفر له فإنه يبعث يوم القيامة أمة وحده (1/ 152)

Narrated by Ali ibn Abdul Aziz, narrated by Abdullah ibn Raja’, narrated by Al-Masudi, narrated by Nufayl ibn Hisham ibn Sa’id ibn Zaid, narrated by his father, narrated by his grandfather who related that Waraqa ibn Naufal and Zaid ibn Amr went out seeking the true religion until they came to Syria. Waraqa adopted Christianity, but Zaid was told, “The one you seek is in front of you, so depart until you arrive at Mosul.” When he arrived he found a monk who asked him, “From where have you journeyed from?” Zaid replied, “From the house of Abraham.” The monk asked, “What are you seeking?” Zaid answered, “The (true) religion.”

Thus the monk offered to him Christianity but Zaid did not accept and said, “I have no need of it.” The monk then said, “The one you seek shall appear in your land.” So Zaid departed (to his land)…

Then Zaid Ibn Amr passed by the prophet, who also was accompanied by Zaid Ibn Haritha, and BOTH were eating from a Sufra they had. So THEY BOTH invited Zaid (Ibn Amr) to join them, but he responded, “O son of my brother! I do not eat what was sacrificed to images.”

He then related that from that day, the prophet was never again seen eating what was sacrificed to an idol till the day he was sent (as a prophet). Sa’id Ibn Zaid came to the prophet and said, “O prophet of Allah! Zaid was as you saw him and as you heard about him, so pray for forgiveness for him.” So the prophet agreed and prayed for him and said, “He shall be raised on judgment day as one community.” (Al-Tabarani, The Greater Dictionary of Al-Tabarani)

مجمع الزوائد. الإصدار 2.05 – للحافظ الهيثمي

16180- وعن سعيد بن زيد قال: كان رسول الله صلى الله عليه وسلم بمكة هو وزيد بن حارثة، فمر بهما زيد بن عمرو بن نفيل، فدعواه إلى سفرة لهما فقال: يا ابن أخي إني لا آكل ما ذبح على النصب.
قال: فما رئي رسول الله صلى الله عليه وسلم بعد ذلك يأكل شيئاً مما ذبح على النصب.
قال: قلت: يا رسول الله إن أبي كان كما قد رأيت وبلغك، ولو أدركك آمن بك واتبعك فاستغفر له، قال:
“نعم فاستغفروا له فإنه يبعث يوم القيامة أمة وحده”.
رواه أحمد وفيه المسعودي وقد اختلط، وبقية رجاله ثقات.

It was narrated by Sa’id ibn Zaid who said, “The prophet was in Mecca with Zaid ibn Haritha when Zaid ibn Amr passed by them while THEY WERE BOTH eating from a Sufra that belonged to them. So THEY BOTH invited Zaid ibn Amr to eat with them, but Zaid (ibn Amr) replied, “O son of my brother! We do not eat what has been sacrificed to images.”

He then related that from that day, the prophet was never again seen eating what was sacrificed to an idol till the day he was sent (as a prophet). Sa’id Ibn Zaid came to the prophet and said, “O prophet of Allah! Zaid was as you saw him and as you heard about him, so pray for forgiveness for him.” So the prophet agreed and prayed for him and said, “He shall be raised on judgment day as one community.” (Al-Hafith Al-Haithami, The Collection of the Excess)

It continues: “And Zayd b. ‘Amr b. Zayd came to the Messenger of God when the latter was in the company of Zayd b. Haritha; THE TWO MEN WERE EATING FROM A DINING-TABLE SET OUT FOR THEM. They invited Zayd b. ‘Amr to eat with them, but he replied, ‘I am not one who eats what has been slaughtered ON SACRIFICIAL STONES.’” (The Life of the Prophet Muhammad (Al-Sira al-Nabawiyya), translated by Professor Trevor Le Gassick, reviewed by Dr. Ahmed Fareed [Garnet Publishing Limited, 8 Southern Court, South Street Reading RG1 4QS, UK; The Center for Muslim Contribution to Civilization, 1998], Volume 1, p. 113)

As for the tradition given by the hafiz Abu Bakr al-Bayhaqi, Abu Sa’d al-Malini informed us, Abu Ahmad b. ‘Adi, the hafiz told us, Ibrahim b. Asbat related to us, as did ‘Uthman b. Abu Shayba, as did Jarir, from Sufyan al-Thawri, from Muhammad b. ‘Abd Allah b. Muhammad b. ‘Uqayl, from Jabir b. ‘Abd Allah as follows: “The Prophet used to attend the ceremonies of the polytheists along with them. But once he heard two angels behind him, one saying to the other, ‘Let’s move up and stand right behind the Messenger of God (SAAS).’ But the other objected, ‘How can we stand right behind WHEN HE IS IN THE HABIT OF SALUTING IDOLS?’“

He went on, “And thereafter he never AGAIN attended such ceremonies with the polytheists.”

This is a tradition several authorities deny being attributed to ‘Uthman b. Abu Shayba. Regarding it Imam Ahmad commented: “His brother would never speak any such words.”

Al-Bayhaqi reported from various sources that his meaning was that he witnessed those who saluted idols, and that that was before God made revelation to him. But God knows best.

Similarly Yunus b. Bukayr said, from Muhammad b. Ishaq, that ‘Abd Allah Jubayr b. Mut’im, from his father Jubayr who said, “I saw the Messenger of God while he was a member of his people’s religion. He would station himself there on a camel of his at ‘Arafat, among his people until he raced away with them, God the Almighty and Glorious giving him blessing thereby.”

Al-Bayhaqi stated, “The meaning of the words ‘a member of his people’s religion’ refers to the remnants of the heritage of Abraham and Ishmael. The Prophet never at any time associated with Allah any other god.”

I also comment, that from these words (of al-Bayhaqi) it is to be understood that he did attend the assembly at ‘Arafat before he received revelation. And it was this that was a “blessing” to him from God the Almighty and Glorious.

The Imam Ahmad related this tradition from Ya’qub, from Muhammad b. Ishaq. The words he used were: “I saw the Messenger of God before he received revelation while he was positioned on a camel of his with his people on ‘Arafat so that he would move forward with them, this being a blessing from God.”

The Imam Ahmad said that Sufyan related to him, from ‘Amr, from Muhammad b. Jubayr b. Mut’im, from his father, saying, “I lost track of a camel of mine in the ‘Urana valley (close to ‘Arafat) and went off to look for it. I found the Prophet in the assembly there. I said, ‘He’s one of the hums (a word used for Quraysh). What’s he doing here?’”

They both derived this from a tradition of Sufyan b. ‘Uyayna to that effect. (Ibid., pp. 182-183)

Notice how al-Bayhaqi engages in circular reasoning and damage control in order to explain away the fact that Muhammad was deeply engaged in the idolatrous practices of the pagan Arabs.

Ibn Kathir provides some background data regarding the meaning and use of the word hums:

Ibn Ishaq related how Quraysh began the practice of calling themselves al-Hums, a word implying intensity in religion, and intolerance.

This is because they gave extreme veneration to the holy places, to the extent that they required people not to leave there on the night of the procession to ‘Arafat. They would say, “We are men of the holy places, the haram, and Quttan, those who dwell at God’s house.”

They would not make the halt on Mt. ‘Arafat, though they knew that was the wish of Abraham, peace be upon him, in order not to abandon the corrupt innovative practices they themselves established. They would not put away for storage sour cheese made from milk or butter, or clarify fat while they were in a state of ritual uncleanliness. While in this state, they would not enter any tent made of hair, and would seek shelter from the sun only under tents made of leather. Similarly they prevented those making the greater or smaller pilgrimage from eating any but Quraysh food while in that state, and these people could not find a gown from one of the Hums, who were Quraysh either by birth or by having joined Quraysh from Kinana and Khuza’a, they would have to circumambulate naked, even if they were women. A woman who happened to go round in this manner would place her hand over her vagina and recite:

“Today all of my part may appear, but visible though it may be, I do not make it available!”

If anyone who had access to the garment of a Hums person were too proud to use it, then he could go round in his own clothes, but when he had finished he had to throw them aside; thereafter, they could not be used again, either by them or by anyone else, nor ever touched. The Arabs used to call such clothes al-luqa, “cast-offs”. A certain poet spoke the lines:

“How sad it is, my returning to it, it being like a proscribed thing cast off before the pilgrims.”

Ibn Ishaq stated, “They continued in these practices until God sent Muhammad and revealed the Qur’an to him, as a retort to them and their innovations. God said, ‘Hasten forth from the place where people hasten from’ (surat al-Baqara, II, v.199). By this is meant the masses of the Arabs from ‘Arafat. And also that same verse reads, ‘and ask the forgiveness of God; surely God is forgiving, merciful.’”

As we have previously shown, the Messenger of God would make the halt at ‘Arafat before he received his prophethood, this being an award granted by God to him.

God also revealed to him a response to their practice of forbidding people certain actions and foods in the words, “O mankind attend to your dress at every prayer meeting and eat and drink, but do not be extreme. God does not love extremists. Say, ‘Who made forbidden clothing (from) God that He brought forth for His worshippers, along with all good provisions?’” (surat al-A’raf, VII, v.31-2).

Ziyad al-Bakka’i stated from Ibn Ishaq, “But I don’t know whether their making these innovations preceded or followed the battle of the elephant.” (Ibid., pp. 205-206)

These next reports provide further substantiation that Muhammad did in fact worship and sacrifice to the three pagan goddesses known as the daughters of Allah:

مسند الإمام أحمد. الإصدار 2.04 – للإمام أحمد ابن حنبل

حدثنا عبد الله حدثني أبي حدثنا أبو أسامة حماد بن أسامة حدثنا هشام يعني ابن عروة عن أبيه قال:
-حدثني جار لخديجة بنت خويلد أنه سمع النبي صلى الله عليه وسلم وهو يقول لخديجة أي خديجة والله لا أعبد اللات والعزى والله لا أعبد أبدا قال فتقول خديجة خل اللات خل العزى قال كانت صنمهم التي كانوا يعبدون ثم يضطجعون.

Narrated by Abdullah, narrated by his father, narrated by Abu Usama Hamad ibn Usama, narrated by Hisham ibn Urwah, narrated from his father who related that a neighbor of Khadija bint Khuwaylid heard the prophet say, “O Khadija! By Allah I do not worship Allat nor Al-Uzza. By Allah I will not worship (them) at all.” Khadija replied, “Leave Allat and leave Al-Uzza.” He said this was their statue WHICH THEY USED TO WORSHIP after which they would lay down to sleep. (Ahmad Ibn Hanbal, Musnad Ahmad)

مجمع الزوائد. الإصدار 2.05 – للحافظ الهيثمي

13861- عن عروة بن الزبير قال: حدثني جار لخديجة بنت خويلد قال: سمعت النبي صلى الله عليه وسلم يقول لخديجة: “أي خديجة ، والله لا أعبد اللات أبداً، والله لا أعبد العزى أبداً”. قال: تقول [خديجة]: خل العزى.
قال: وكان صنمهم الذي يعبدون ثم يضطجعون.
رواه أحمد ورجاله رجال الصحيح.

Narrated by Urwah ibn Al-Zubair who narrated that a neighbor of Khadija bint Khuwaylid heard the prophet say to Khadija, “O Khadija! By Allah I do not worship Allat! By Allah I do not worship Al-Uzza.” Khadija replied, “Leave Al-Uzza.” He said this was their statue WHICH THEY USED TO WORSHIP after which they would lay down to sleep.

This was narrated by Ahmad ibn Hanbal and his disciples AND BY MEN OF SAHIH (correct hadith). (Al-Hafith Al-Haithami, The Collection of the Excess)

Muhammad Ibn ‘Abd Allah al-Asadi informed us: Sufyan al-Thawri informed us; he said: I heard al-Suddi saying about God’s words, “Did He not find thee wandering and direct (thee)?” that he (Prophet) was following the customs of his people FOR YEARS. (Ibn S’ad, Q. 93:7, Kitab Al-Tabaqat Al-Kabir, English translation by S. Moinul Haq, M.A., PH.D assisted by H.K. Ghazanfar M.A. [Kitab Bhavan Exporters & Importers, 1784 Kalan Mahal, Daryaganj, New Delhi, 110 002 India], Volume I, parts I & II, p. 219)

And here’s what a more recent Muslim biographer writes in respect to Khadija sacrificing to her idols:

Muhammad’s Sons

The years passed while Muhammad participated in the public life of Makkah and found in Khadijah, the loving woman who gave him many children, the best of all woman companions. She gave him two sons, al Qasim and ‘Abdullah the last of whom was nicknamed al Tahir and al Tayyib-and four daughters, Zaynab, Ruqayyah, Umm Kulthum and Fatimah. Hardly anything is known of al Qasim and `Abdullah except that they died before the coming of Islam, while still infants. Undoubtedly their loss caused their parents great grief and affected them deeply. As their mother, Khadijah must have received a permanent wound at their loss. She must have turned to her idols, inquisitively asking why the gods did not have mercy on her, and why they did not prevent her happiness from repeated shipwreck by the loss of her children. Certainly, Muhammad must have shared her grief and unhappiness. It is not difficult for us to imagine the depth of their tragedy in an age when daughters used to be buried alive and male descendants were sought after as the substance of life itself indeed more. Sufficient proof of this grief is the fact that Muhammad could not last long without a male heir. When he saw Zayd ibn Harithah offered for sale, he asked Khadijah to buy him; no sooner was the new slave bought than Muhammad manumitted and adopted him as a son. He was called Zayd ibn Muhammad, lived under his protection, and became one of his best followers and companions. There was yet more grief ahead for Muhammad when his third son Ibrahim passed away in the Islamic period, after Islam had prohibited the burial of live daughters and declared paradise to stand under the feet of mothers. It is not surprising, therefore, that Muhammad’s losses in his children should leave their deep mark upon his life and thought. He must, have been quite shocked when on each of these tragic occasions, Khadijah turned to the idols of the Ka’bah, and sacrificed to Hubal, to al Lat, al `Uzza, and Manat in the hope that these deities would intercede on her behalf and prevent the loss of her children. But Muhammad must have then realized the vanity and futility of these hopes and efforts in his tragic bereavement and great sorrow. (Muhammad Husayn Haykal, The Life of Muhammad, Translated by Isma’il Razi A. al-Faruqi [American Trust Publications, USA 1976; Malaysian edition by Islamic Book Trust], 4. From Marriage to Prophethood, pp. 68-69)

Hence, Muhammad was associated and involved with a group of innovators who were engaged in pagan practices.

FURTHER READING

Muhammad and Idolatry

Muhammad’s Idolatry Revisited

Muhammad’s Idolatry and Arabic Grammar 

Revisiting Muhammad’s Idolatry

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