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==Tahannuth in Hira'==  
==Tahannuth in Hira'==  
{{main|Tahannuth}}
{{main|Tahannuth (Retreat in Mount Hira)}}


Muhammad (s) used to spend some time in seclusion and solitude in the cave of Hira' every year. Some have said that this period lasted for one month each year, and according to some narrations, it was during the month of Ramadan.<ref>Ibn Hishām, ''al-Sīra al-Nabawīyya'', vol. 1, p. 236.</ref>
Muhammad (s) used to spend some time in seclusion and solitude in the cave of Hira' every year. Some have said that this period lasted for one month each year, and according to some narrations, it was during the month of Ramadan.<ref>Ibn Hishām, ''al-Sīra al-Nabawīyya'', vol. 1, p. 236.</ref>

Revision as of 16:27, 30 July 2024

Muhammad ibn 'Abd Allah (PBUH), the Prophet of Islam, was born in Mecca. At the age of forty, he was bestowed with prophethood and commenced his mission of inviting people to Islam in Mecca. Fourteen years later, he migrated to Yathrib, which was subsequently renamed Madina al-Nabi (the City of the Prophet) in his honor, and it became the epicenter of the Islamic governance. The Prophet (PBUH) resided in this blessed city for ten years, living with his noble wives in chambers adjacent to al-Masjid al-Nabawi. Over time, mosques were established in various places where the Prophet (PBUH) had visited or offered his prayers.

Birth of the Prophet Muhammad (PBUH)

Most Shia Muslims commemorate the birth of the Prophet Muhammad (PBUH) on the 17th of Rabi' al-Awwal, while most Sunni Muslims observe it on the 12th of the same month.[1]

His father was Abdullah ibn Abd al-Muttalib, and his mother was Amina bint Wahb ibn Abd Manaf. [2]

The Prophet Muhammad (PBUH) was born in a house in the valley of Abu Talib (Shi'b Abi Talib), which later became known as Mawlid al-Nabi and is revered by Muslims. Upon his birth, he was entrusted to Halimah bint Abi Dhu’ayb to be nursed. The Prophet Muhammad (PBUH) spent four years with Halimah among the tribe of Banu Sa’ad ibn Bakr ibn Hawazin. In the fifth year, Halimah returned him to his mother, Amina. [3]

Template:For more information, see: Ancestors of the Messenger of Allah (PBUH).

From Childhood to Marriage

The life of the Prophet Muhammad (PBUH) from childhood to his youth and eventual marriage is rich with significant events and milestones that have captivated the attention of biographers and historians. These formative years laid the foundation for his future role as the final Messenger of Allah, highlighting the remarkable journey of a boy destined to change the course of history.

Passing of His Parents

At the tender age of six, the Prophet Muhammad (PBUH) embarked on a journey with his mother, Amina, to Medina. Tragically, on their return trip, Amina fell ill and passed away in the village of Abwa, where she was laid to rest. Following this heartbreaking loss, Umm Ayman lovingly escorted the young Muhammad (PBUH) back to Mecca. His grandfather, Abd al-Muttalib, then took him under his protective care until he, too, passed away when Muhammad was eight. Thereafter, his devoted uncle, Abu Talib, embraced the responsibility of his guardianship, ensuring his nephew's well-being and nurturing him into adulthood.[4]

Journey to Sham

At the age of twelve, nine, or thirteen, the Prophet Muhammad (PBUH) joined his uncle Abu Talib on a trading caravan of Quraysh to Sham (Syria). Years later, at twenty-five, he embarked on another trading expedition to Sham, this time managing the business affairs of Lady Khadija (S). This pivotal journey not only marked his successful career in trade but also culminated in his marriage to Lady Khadija (S), forging a profound partnership that would significantly shape his future mission.[5]

Reconstruction of the Ka'ba

Main article: Reconstruction of the Ka'ba before Islam

A decade after his blessed marriage to Lady Khadija (RA) and fifteen years following the fourth Fijar War, the Prophet Muhammad (PBUH), at the age of thirty-five, was honored to participate in the momentous reconstruction of the Kaaba. The Quraysh tribe, driven by a profound reverence for the sacred sanctuary, embarked on this noble endeavor. During this significant undertaking, the Prophet Muhammad (PBUH) was bestowed with the esteemed role of placing the Black Stone (Hajar al-Aswad) in its rightful position. [6]

Although some sources suggest that this pivotal event occurred when the Prophet (PBUH) was twenty-five, it remains a testament to his esteemed place and revered status among his people even before his prophethood.[7]

Tahannuth in Hira'

Main article: Tahannuth (Retreat in Mount Hira)

Muhammad (s) used to spend some time in seclusion and solitude in the cave of Hira' every year. Some have said that this period lasted for one month each year, and according to some narrations, it was during the month of Ramadan.[8]

Bi'tha

Main article: Bi'tha

According to the widely accepted belief among Shi'a Muslims (Imamiyyah), the event of the Bi'tha occurred on the 27th day of the month of Rajab. However, according to the popular belief among Sunni Muslims, it took place during the month of Ramadan.[9] According to some reports, the first encounter of the Muhammad (s) with the angel Gabriel occurred during one of his days of seclusion in the cave of Hira.[10] It is said that Muhammad (s) was forty years old at this time.[11]

There is a difference of opinion regarding the first verses revealed to the Prophet Muhammad (s). Some believe that the first five verses of Sura al-'Alaq (Quran 96) were the initial revelations, while others argue that the first verses were from Sura al-Muddathir (Quran 74). Additionally, some scholars consider the Sura al-Fatiha (Quran 1), as the first revelation.[12]

Commencement of the Prophet's Call in Mecca

Among the family members of Prophet Muhammad (s), the first believers and supporters were Ali (a) and Khadija.[13]

Hamza b. 'Abd al-Muttalib also embraced Islam in the second or sixth year after Bi'tha. Besides them, a group of Meccans joined him. The companions of the Prophet (s) used to go to the outskirts of Mecca to pray until a confrontation between them and the Meccan polytheists led them to thereafter pray at the house of Arqam.

Three years after the beginning of the Prophet's mission, he publicly declared his call in Mecca. From then on, the polytheists sought to constrain the Prophet (s). The Prophet (s) also explored new ways to expand his call. In the fifth year of the mission, he sent a group of Muslims to Abyssinia and traveled to Ta'if to find supporters in that city.[14] During the days of Hajj, the Prophet (s) would engage in discussions with the pilgrims and invite them to Islam.[15]

Acquaintance of the People of Medina with the Prophet (s)

In the eleventh year after Bi'tha/620, during the days of Hajj, the Prophet (s) met with six individuals from the tribe of Khazraj in Yathrib (later known as Medina) and invited them to Islam. After returning to Yathrib, this group brought up the Prophet's invitation.[16]

During the Hajj of the twelfth year of Bi'tha/621, twelve individuals from the people of Yathrib pledged allegiance to the Prophet (s) at al-'Aqaba, known as the first al-'Aqaba pledge. In the Hajj of the thirteenth year's after Bi'tha/622, around seventy dignitaries from Medina met with the Prophet (s) and pledged allegiance, known as the second al-Aqaba pledge, inviting him to migrate to Medina.[17]

Migration to Medina

The migration of Muslims began after the second pledge at al-Aqaba in Dhu al-Hijja of the thirteenth year after Bi'tha/622. The Prophet (s) himself migrated in the first of Rabi' al-Awwal of the year 14 after Bi'tha/623. The Prophet's journey to Medina later became known as the Tariq al-Hijra. He entered Quba on the twelfth of Rabi' al-Awwal, which was one of the neighborhoods of Medina.[18]

The Prophet (s) in Medina

The Prophet (s) lived in Medina for ten years and passed away in this city. The migration to Medina later became the beginning of Islamic calendar. The years following the migration were the years of the establishment of the Muslim state under the leadership of the Prophet (s). During these years, several small and large battles occurred between the Muslims of Medina and the polytheists of Quraysh or other tribes around or within Medina (the Jews).[19]

The most important of these are the Battles of Badr, Uhud, Khandaq, and Khaybar. Gradually, the power of the Muslims increased, and in the eighth year/629-30, with the Conquest of Mecca, their power was consolidated in a large part of the Arabian Peninsula.

Further information: Medina and Ghazwas

Conquest of Mecca

Main article: Conquest of Mecca

The Conquest of Mecca took place in the eighth year after the Hijra/629-30.[20] He first went to al-Masjid al-Haram riding a camel and circumambulated the Ka'ba seven times, then touched the Black Stone with a stick he had in his hand.[21]

After the rituals, the Prophet (s) entered the Ka'ba, smashed the idols, stood at the door of the Ka'ba, and addressed the people and delivered a sermon.[22]

Memorials of the Prophet (s) in Mecca and Medina

In addition to the Quran, which is the holy book of Muslims and the result of divine revelation to the Prophet (s), Muslims consider many places and buildings associated with him as valuable memorials. Among them, mosques have been built in various locations in Mecca and Medina where the Prophet (s) has prayed.[23]

Many of these memorials are still standing today. The most important of these buildings is al-Masjid al-Nabawi, which was connected to the houses of the Prophet (s) and his wives. The Prophet's body was buried in one of the chambers besides the mosque after his demise. The chambers in which the Prophet (s) is buried and his other chambers were added to al-Masjid al-Nabawi. Today, the al-Masjid al-Nabawi is the most important pilgrimage site for Muslims after the al-Masjid al-Haram in Mecca.

Main articles: Mosques of Medina and Mosques of Mecca

Even outside the cities of Mecca and Medina, places where the Prophet (s) has prayed during his journeys and expeditions, later became mosques. Among them, one can mention the 17 mosques along the route of the Tabuk Expedition, which are built from Medina to Tabuk.[24]

Performing Hajj

After migrating to Medina, the Prophet (s) performed Umra once in the month of Dhu al-Qi'da of the sixth year after the Hijra/628, which is known as Umrat al-Qada.[25]

Once again, after the Battle of Hunayn, in the month of Dhu al-Qi'da of the eighth year after the Hijra/630, the Prophet (s) performed Umra. He also performed Hajj once in the tenth year after the Hijra/632. This pilgrimage is known as the Hajjat al-Wada'.[26]

Reports of the Prophet's pilgrimage serve as one of the sources for understanding the jurisprudence and rituals of Hajj among Muslims.[27] It was during the return from this same pilgrimage that the event of Ghadir Khumm occurred, where the Prophet (s) selected 'Ali b. Abi Talib (a) as his successor.

Further information: 'Umra al-Qada' and Hajjat al-Wada'

Passing Away

Most historians have reported the Prophet's date of passing as the twelfth of Rabi' al-Awwal, but Shia scholars believe it to be the 28th of Safar. 'Ali (a) and Abbas conducted the ritual washing of the Prophet's body, and he was buried in the same place where he passed away (the chamber of the Prophet).[28]

Further information: Grave of the Prophet (s)

Wives and Children

Main article: Ummahat al-Mu'minin

The number of wives of the Prophet Muhammad (s) has been recorded differently by various sources.[29] The prophet muhammad(s) had three sons and four daughters. His sons passed away at a young age. Al-Qasim and 'Abd Allah were born in Mecca and passed away there, while Ibrahim was born in 8 AH in Medina and passed away in 10 AH. His daughters were al-Zaynab, Ruqayya, Umm Kulthum, and Fatima(s).[30]

Notes

  1. ↑ Āyatī, Muḥammad Ibrāhīm. Tārīkh-i Payāmbar-i Islām, p. 43
  2. ↑ Ibn Hishām, al-Sīra al-Nabawīyya, vol. 1, p. 157.
  3. ↑ Masʿūdī, Murūj al-dhahab, vol. 2, p. 280.
  4. ↑ Ibn Hishām, al-Sīra al-Nabawīyya, vol. 1, p. 168-169,179; Masʿūdī, Murūj al-dhahab, vol. 2, p. 281.
  5. ↑ Ibn Hishām, al-Sīra al-Nabawīyya, vol. 1, p. 181; Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 20.
  6. ↑ Ibn Hishām, al-Sīra al-Nabawīyya, vol. 1, p. 192; Ṭabarī, Tārīkh al-Ṭabarī, p. 321-323.
  7. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 1, p. 19.
  8. ↑ Ibn Hishām, al-Sīra al-Nabawīyya, vol. 1, p. 236.
  9. ↑ Āyatī, Tārīkh-i Payāmbar-i Islām, p. 67.
  10. ↑ Ibn Hishām, al-Sīra al-Nabawīyya, vol. 1, p. 236.
  11. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 22.
  12. ↑ Āyatī, Tārīkh-i Payāmbar-i Islām, p. 70.
  13. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 23.
  14. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 36.
  15. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 36.
  16. ↑ Ibn Hishām, al-Sīra al-Nabawīyya, vol. 1, p. 428-431.
  17. ↑ Ibn Hishām, al-Sīra al-Nabawīyya, vol. 1, p. 438; Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 38.
  18. ↑ Ibn Hishām, al-Sīra al-Nabawīyya, vol. 1, p. 590; Masʿūdī, Murūj al-dhahab, vol. 2, p. 286.
  19. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 2, p. 491; Masʿūdī, Murūj al-dhahab, vol. 2, p. 287-289.
  20. ↑ Masʿūdī, Murūj al-dhahab, vol. 2, p. 296.
  21. ↑ Āyatī, Tārīkh-i Payāmbar-i Islām, p. 464.
  22. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 60; Āyatī, Tārīkh-i Payāmbar-i Islām, p. 466.
  23. ↑ Numayrī, Tārīkh al-Madīna al-munawwara, vol. 1, p. 75.
  24. ↑ Āyatī, Tārīkh-i Payāmbar-i Islām, p. 500.
  25. ↑ Āyatī, Tārīkh-i Payāmbar-i Islām, p. 427.
  26. ↑ Masʿūdī, Murūj al-dhahab, vol. 2, p. 297.
  27. ↑ Ibn Hishām, al-Sīra al-Nabawīyya, vol. 2, p. 605-606.
  28. ↑ Ibn Hishām, al-Sīra al-Nabawīyya, vol. 2, p. 663; Fayyāḍ, Tārīkh-i Islām,p.111-112.
  29. ↑ Ibn Hishām, al-Sīra al-Nabawīyya, vol. 1, p. 643; Masʿūdī, Murūj al-dhahab, vol. 2, p. 290.
  30. ↑ Āyatī, Tārīkh-i Payāmbar-i Islām, p. 60-61.

References

  • Āyatī, Muḥammad Ibrāhīm. Tārīkh-i Payāmbar-i Islām. Edited by Abu l-Qāsim Gurjī. Tehran: Intishārat-i Dānishgāh-i Tehran, 1378 Sh.
  • Fayyāḍ ʿAlī Akbar. Tārīkh-i Islām. Tehran: Intishārat-i Dānishgāh-i Tehran, 1382 Sh.
  • Ibn Hishām, ʿAbd al-Malik. Al-Sīra al-Nabawīyya. Edited by Muṣṭafā al-Saqqā. Beirut: Dār al-Maʿrifa, [n.d].
  • Masʿūdī, ʿAlī b. al-Ḥusayn al-. Murūj al-dhahab wa maʿādin al-jawhar.Beirut: Dār al-Maʿrifa, [n.d].
  • Numayrī, Ibn Shubba. Tārīkh al-Madīna al-munawwara. Edited by Fahīm Muḥammad Shaltūt. Beirut: Dār al-Maʿrifa, [n.d].
  • Ṭabarī, Muḥammad b. Jarīr al-. Tārīkh al-Ṭabarī. Fourth edition. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1403 AH.
  • Yaʿqūbī, Aḥmad b. Abī Yaʿqūb al-. Tārīkh al-Yaʿqūbī. Beirut: Dār Ṣādir, n.p.
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