Prophet Muhammad (s)

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Muhammad ibn 'Abd Allah (S), 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 (S) 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 (S) had visited or offered his prayers.

Birth of the Prophet Muhammad (S)

Most Shia Muslims commemorate the birth of the Prophet Muhammad (S) 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 (S) 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 (S) 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 (S).

From Childhood to Marriage

The life of the Prophet Muhammad (S) 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 (S) 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 (S) 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 (S) 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 (S), 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 (S) 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 (S) 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)

Each year, the Prophet Muhammad (S) devoted a period of time to profound seclusion and spiritual reflection in the Cave of Hira, nestled on Mount Hira. This sacred retreat, which some reports suggest lasted for a month annually, was a time of deep contemplation and connection with the Divine. According to certain traditions, this period of I'tikaf often coincided with the blessed month of Ramadan, further elevating the spiritual significance of his retreat and preparing him for the monumental revelations to come.[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 reports, the first divine encounter between the Prophet Muhammad (S) and the Angel Gabriel took place during one of the Prophet's periods of seclusion in the Cave of Hira. It is commonly believed that the Prophet Muhammad (S) was forty years old at this pivotal moment.[10] It is said that Muhammad (s) was forty years old at this time.[11]

There is also some scholarly debate regarding the specific verses that were revealed first. Some scholars maintain that the initial five verses of Surah Al-'Alaq (Chapter 96) were the first to be revealed, while others propose that Surah Al-Muddathir (Chapter 73) marked the beginning of the revelation. Additionally, some argue that the opening verses of Surah Al-Fatiha (Chapter 1) were the first to be revealed. This diversity of opinion reflects the richness of Islamic tradition and the depth of scholarly engagement with the sacred texts.[12]

Commencement of the Prophet's Call in Mecca

In the nascent stages of the Prophetic Call, several esteemed members of Prophet Muhammad's (S) close circle were among the first to embrace Islam. His revered cousin, Ali ibn Abi Talib, and his beloved wife, Khadijah bint Khuwaylid, were among the earliest converts..[13]

Additionally, Hamzah ibn Abd al-Muttalib embraced the faith in either the second or sixth year of the Prophethood. Alongside these prominent figures, several Meccans were inspired by the Prophet's (S) message and joined his cause.

Initially, the companions would venture into the valleys of Mecca to perform their prayers, seeking solitude and peace. However, after facing hostility and confrontation from the polytheists of Mecca, they relocated their prayer gatherings to the house of Al-Arqam. This residence became a pivotal sanctuary for the early Muslims, offering them a secure and private place for worship and community gatherings amidst growing opposition.

Public Announcement and Early Opposition Three years into his Prophethood, the Prophet Muhammad (S) publicly announced his mission in Mecca, expanding his call to Islam. This bold move prompted the polytheists to intensify their efforts to restrict and oppose him. In response to these challenges, the Prophet (S) sought new avenues to disseminate his message. In the fifth year of the Prophethood, he sent a group of his followers to Abyssinia (modern-day Ethiopia) to find refuge from the persecution in Mecca This migration, known as the first Hijrah, was led by Ja'far ibn Abi Talib and marked a significant step in the early Muslim community's quest for safety and freedom. The Prophet (S) also traveled to Ta'if, hoping to find support and new converts among its inhabitants. Although his mission there faced rejection and hostility, it demonstrated his relentless dedication to spreading the message of Islam.[14] During the Hajj season, when pilgrims from various regions gathered in Mecca, the Prophet (S) actively engaged with them, inviting them to embrace Islam. His efforts during these gatherings aimed to reach beyond Mecca, spreading the message to different tribes and communities and laying the groundwork for the future spread of Islam.[15]

The acquaintance of the people of Medina with the Prophet(S)

In the eleventh year of Prophethood, during the pilgrimage season, the Prophet Muhammad (S) met with six individuals from the Khazraj tribe of Yathrib. He invited them to embrace Islam, and they were moved by his message. Upon returning to Yathrib, these six individuals shared the Prophet's invitation with their people. This marked the beginning of the spread of Islam in Yathrib.[16]

In the twelfth year of the Prophet Muhammad's (S) mission, during the annual Hajj pilgrimage, twelve representatives from Yathrib (later known as Medina) convened with the Prophet at Aqaba in Mina. This meeting, known as the First Pledge of Aqaba, marked the initial formal acceptance of his message by the people of Yathrib.

The subsequent year, in the thirteenth year of his Prophethood, approximately seventy distinguished individuals from Medina reconvened at the same location to offer their allegiance in what is referred to as the Second Pledge of Aqaba. During this significant assembly, they extended a formal invitation to the Prophet (S) to migrate to Medina, pledging their full support and protection. This event was crucial in facilitating the Prophet's migration (Hijra) to Medina, which played a decisive role in the consolidation and expansion of the Islamic community.[17]

Migration to Medina

Main Article: Hijra The migration of Muslims began following the Second Pledge of Aqaba in Dhu al-Hijjah of the thirteenth year of the Prophethood. The Prophet Muhammad (S) undertook his own migration on the first of Rabi' al-Awwal in the fourteenth year of his mission. The route taken by the Prophet (S) to Medina subsequently became known as the "Path of Hijra." On the twelfth of Rabi' al-Awwal, the Prophet (S) arrived in Quba, a district within Medina.[18]

The Prophet (s) in Medina

The Prophet Muhammad (S) resided in Medina for ten years, where he passed away. The migration to Medina later became the starting point for the Islamic calendar. The years following the Hijra were marked by the establishment of the Muslim state under the Prophet's leadership. During this period, several significant conflicts occurred between the Muslims of Medina and the Quraysh polytheists, as well as other tribes surrounding or within Medina, including the Jewish tribes.[19]

Among the most significant events during the Prophet Muhammad's (S) time in Medina were the Battles of Badr, Uhud, the Trench (Khandaq), Hudaybiyyah, and Khaybar. Gradually, the strength of the Muslim community increased, culminating in the pivotal conquest of Mecca in the eighth year of the Hijra. This victory solidified their power over a large part of the Arabian Peninsula.

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Conquest of Mecca

Main article: The Conquest of Mecca

The Conquest of Mecca, a seminal event in Islamic history, took place in the eighth year of the Hijra.[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]

During this momentous occasion, the Prophet Muhammad (S) journeyed to the Sacred Mosque (Masjid al-Haram) riding a camel. Upon his arrival, he performed the Tawaf of the Kaaba seven times (seven circumambulations), reverently touching the Black Stone (Hajar al-Aswad) with a staff. After the city was secured, the Prophet (S) entered the Kaaba, where he demolished the idols within. He then stood at the entrance of the Kaaba and delivered a historic speech to the people, marking a pivotal moment in the establishment of Islam.[22]

Memorials of the Prophet (s) in Mecca and Medina

Beyond the Quran, which remains the sacred text of Islam and the direct result of divine revelation to the Prophet Muhammad (S). Muslims revere many places and structures associated with him as significant memorials. Notably, mosques were constructed at various locations in Mecca and Medina where the Prophet (S) used to pray, and many of these still stand today.[23]

Among these, the most prominent is Al-Masjid an-Nabawi, which was originally attached to the Prophet's home and that of his wives. After his passing, the Prophet Muhammad (S) was laid to rest in this mosque. Today, Al-Masjid an-Nabawi is the largest place of pilgrimage for Muslims after the Masjid al-Haram in Mecca.

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Even Beyond the two cities of Mecca and Medina, many of the locations where the Prophet Muhammad (S) prayed during his travels and military expeditions were also transformed into mosques. For instance, the seventeen mosques established along the route of the Expedition to Tabuk, between Medina and Tabuk, stand as significant examples of such memorials.[24]

Performing Hajj (Pilgrimage)

After the migration to Medina, the Prophet Muhammad (S) performed Umrah once in Dhu al-Qi'dah during the sixth year of Hijrah, known as Umrat al-Qada.[25]

He performed Umrah again in Dhu al-Qi'dah following the Battle of Hunayn in the eighth year of Hijrah. Additionally, in the tenth year of Hijrah, the Prophet (S) performed the Hajj pilgrimage, which is famously known as the Farewell Pilgrimage (Hajjat al-Wada).[26]

The narratives of this pilgrimage by the Prophet (S) serve as vital sources for understanding Islamic jurisprudence and the rituals of Hajj. This pilgrimage is extensively documented and provides significant insights into the religious practices and legal injunctions of Islam.[27] It was on the return journey from this pilgrimage that the notable event of Ghadir Khumm took place, where the Prophet (S) publicly declared Ali ibn Abi Talib (AS) as his successor.

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Demise

Most historians mark the date of Prophet Muhammad's (S) passing as the 12th of Rabi' al-Awwal, while Shia scholars recognize it as the 28th of Safar. According to historical accounts, the ritual washing (Ghusl) of the Prophet's body was performed by Ali and Abbas. He was then interred in the very chamber where he passed away, known as the Prophet's chamber.[28]

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Wives and Children

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The number of wives of the Prophet Muhammad (S) is recorded differently across various historical sources. In the Quran Prophet's wives are known as the Mothers of the Believers.[29] The Prophet Muhammad (S) had three sons and four daughters. Unfortunately, all his sons passed away during their childhood. His sons were:

  • Qasim: Born in Mecca, he passed away at a young age.
  • Abdullah: Also born in Mecca, he too died during his infancy.
  • Ibrahim: Born in the eighth year of Hijra in Medina, he passed away in the tenth year of Hijra.

His daughters, who survived into adulthood, were:

  • Zainab: She was the eldest daughter of the Prophet (S), born on the 30th Year of the Elephant when the Prophet was thirty years old. Zainab passed away in the 8th year of Hijra and was buried in the Baqi cemetery.[30]
  • Ruqayyah: She participated in both the migration to Abyssinia and the migration to Medina. Ruqayyah passed away in the 2nd year of Hijra and was buried in the Baqi cemetery.[31]
  • Umm Kulthum: She passed away in the 9th year of Hijra and was also buried in the Baqi cemetery.
  • Fatimah (SA): According to Shia sources, she was born five years after the Prophet's call to prophethood (bi'thah). Sunni sources, however, report that she was born five years before the bi'thah. Fatimah (SA) was the youngest daughter and is highly revered in Islamic tradition. She married Ali ibn Abi Talib, the cousin of the Prophet (S), and had two sons, Hassan and Hussein, who are also significant figures in Islamic history.[32][33]

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. ↑ Madanī al-Barzanjī, Nazhat al-nāzirīn fī masjid sayyid al-awwalīn wa l-akharīn, pp. 312-13.
  31. ↑ Ibn ʿAbd al-Barr, al-Istīʿāb fī maʿrifat al-aṣḥāb, vol. 3, p. 1038.
  32. ↑ Āyatī, Tārīkh-i Payāmbar-i Islām, p. 60-61.
  33. ↑ Makarim Shirazi, Tafsir-i nimuna, vol. 27, p. 375; see: Tabatabai'i, al-Mizan, vol. 20, p. 370.

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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