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in the first year. 1. The hadith of Afif cites an influential from Banu Hashim summarising what he understood of
Muhammed's message when there were only a few Muslims, thus early on. His summary is interestingly Muhammed is promising treasures of global powers if his message is accepted. It is clearly not a personal call, but one to society. It is thus unlikely it was a personal conversation but a gathering where he was notified of this - the only two early gatherings the seera books narrate are mount safa and the banquet. Given Abu Lahab's reaction at mount safa it is possible he had already heard the message at the banquet, which preceded it. 2. The two Quranic verses revealed early in year one, qum fa'anzir and wa anzir asheeratak, asked him to arise and warn, the first mutlaq, the second more specifically regarding his clan. That would suggest the next step would have been the banquet gathering and when that failed the mount safa call to all the clans of the tribe. 3. There is no narration suggesting he proactively invited any companion in the early years when one reviews how all the companions embraced Islam
318:... which would add weight to the above. 4. In fact the companions embraced Islam through hearing rumours of his discussions with the elites. Abu Bakr returning from a business trip was told by Meccans of Muhammed's claims; he went to the prophet saying, "Is what the people say true, O Muhammad, that you left our gods, underestimated our mind and considered our fathers as infidels?" Bilal heard of the prophet's claims by overhearing Umayyah bin Khalaf discussing his claims. From whence did such rumours emerge if it was not safa or the banquet? 5. Year 3 sees an interesting command, "convey what you have been commanded and turn away from the mushrikeen..." The people he is asked to turn away are those he has been calling - the elites - and focus on their followers. It would be strange if the banquet and mount safa occurred after this when he is asked to turn away from these very people...
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706:: A quick Google search shows mixed usage, but it seems to me to qualify as a proper noun, referring to a specific named hadith. These are not exact equivalents, but our capitalization on the phrase "Parable of ..." is mixed, and I think I'd lean toward capitalizing named parables, the same way we would capitalize other named stories.
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It is unclear in the sources when the banquet happened along with whether the prophet proactively invited any individual to Islam in the first three years - most companions heard rumours of his call to
Quraysh and embraced Islam after enquiring with him. This suggests the banquet for the elites was
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This helps, thanks. So my understanding is that, as before, the issue is whether other sources use "Hadith of warning" or "Hadith of
Warning." If I may ask, what did you have in mind when you said there are lots of sources without capitalization?
322:... 6. Finally when the prophet (saw) approached over 40 tribes once the Meccan dawa had been failed, the same pattern of calls repeats itself - invitation of the influentials and elites, one after the other, detailed here
290:: people really need to check references before bluntly copy-pasting them somewhere. Turns out the whole issue is a matter of small but important typos. I'll correct the ones for Tabari that I was able to verify. --
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which seems to be saying that the title should be treated as a sentence unless it's a proper noun. In this case, "Hadith of
Warning" is a proper noun, similar to the "Book of Enoch."
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I'd like to improve the writing, add a few new secondary sources, and expand or clarify the Shia viewpoint in some places. I'll discuss major changes (if any) here on the talk page.
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326:... Given he has no access to their followers, his group could not contribute to winning over public opinion or forcing their elites to rethink.
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This article is a terrible piece of misinformation and distortion of facts. I will tidy this article and most likely rewrite it when i have time.
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Subsequent comments should be made in a new section on the talk page. Editors desiring to contest the closing decision should consider a
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738:—per Dicklyon. It's outside usage that plays in here. MOSCAP requires almost entirely capped items in the sources to go with capping.
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657:: It seems reasonable to me to treat "Hadith of Warning" as a proper noun and capitalize it. One example, among many others, is the
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Subsequent comments should be made on the appropriate discussion page. No further edits should be made to this discussion.
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If this one reference is already that problematic, imagine what could be wrong with all the other references mentioned. --
116:-related articles on Knowledge (XXG). If you would like to participate, please visit the project page, where you can join
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527:– Lots of sources have "hadith of warning" or "warning hadith". The proposed capitalization violates the guidance of
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When usage in sources is mixed, Knowledge (XXG) uses lowercase; see the guidance I quoted to
Albertatiran above.
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268:, who lived during Moses' time. Muhammad does not come into play until volume 1, part 3 (pp 1073-1686).
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after discussing it on the closer's talk page. No further edits should be made to this discussion.
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I think there is a better name for the article like "invitation of close families"(دعوة عشیرة).--
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is a very long article. Could you please be more specific about your claim there too? Thanks!
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using "hadith of warning" or "warning hadith", and maybe also a few capitalized. Of
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consistently capitalized in a substantial majority of independent, reliable sources
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The original Leiden edition was published between 1879 and 1901, not 1789, see
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553:! Thanks for the input. It's unclear to me how the proposal violates
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https://www.islamiqate.com/.../allah-order-prophet-from
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occur capitalized, even mid-sentence" (my emphasis of
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https://www.islamiqate.com/.../how-did-the-prophet-saw
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On 19 July 2022, it was proposed that this article be
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https://www.islamiqate.com/.../how-did-the-companions
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This move doesn't seem clearly uncontroversial. —
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