Abstract:
The compilation of the Prophet’s sȋrah was begun many years after his and companion death in the Umayyad period and evolved in the Abbasid period. The next look, along with the foresight and the historical distance between the events and the writing and by being aware of the situation of their time, and the past news, caused the narrators to find a suitable opportunity for storytelling. One of the methods used by the narrators is to include the news of the Cohens in sȋrah .This article seeks to answer this question: What are the purposes of biographers who put the news of Cohens in the center of sȋrah and how have dealt with them? A study on the main sources shows that the inclusion of the Cohens reports in the stories was a kind of making authenticity for those stories. This means that a forged story with supernatural forces was represented genuine. This is something that was easily accepted in a society that was far from rationality.
Machine summary:
Despite the fact that the Prophet(s) had a clear stance against the superstitious claims of soothsayers from the very beginning of his mission, and God made him and his message free from any doubt or suspicion, some reports of soothsayers and prophets _despite the time gap_ were used and cited by Sira writers during the era of Sira compilation as a part that completes or confirms the existing data regarding the life of the Messenger of Allah(s), especially the pre-mission period.
Soothsayers and the issue of the confrontation and conflict between Banu Hashim and Banu Umayya during the Jahiliyyah period Given the social and cultural structure of the Arab tribes during the Jahiliyyah period, the presence of soothsayers, sorcerers, and astrologers, along with stories regarding their arbitration and prophecy, is part of the storytelling and mythological culture of that era, which has also been reflected in Sira writing.
After the discovery of the Zamzam well by Abd al-Muttalib, the Quraysh claimed they were partners in it, and this very thing provided the ground for enmity between them and caused them to take the arbitration 17 and judgment to a female soothsayer from Banu Hudhaym who lived in the mountains of Sham.
21 Ibn Ishaq narrates the end of the story as follows: "On this day, according to the appointment made the previous day, Abd al-Muttalib and his companions returned to her to receive the woman's answer.
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