Arrival of the Promised Prophet
Five hundred and fifty years after the departure of Jesus (sws)
from this world, it was time for Abraham’s (sws) prayer to be
answered, for that individual to be born, who was to:
Achieve the highest status within the
caliphate of God
Termination of the institution of
institution of prophethood to which all prophets and
messengers of God had aspired
Be presented by God not only to one
nation, but to the entire peoples of the world as a human
being of exemplary character for them to emulate
Preserve the divine guidance in such a
manner that it would be impossible to either hide any part of
it, or to distort it
Be waited for by the Jews, Christians
and the Ishmaelites, all wishing for him to be born among
them.
Finally, this honour fell to the Ishmaelites who, despite
being polytheists, possessed several good qualities and were
in control of the centre made by Abraham (sws) for worship of
God. The great Prophet of God, Muhammed (sws) was born amongst
them, and he was the harbinger of a great Muslim nation that
became responsible to carry God’s word to other nations of the
world until its end.
The Family Tree
the Ishmaelites had special arrangements to preserve
information related to their lineage. They remembered not only
their own but also those of other tribes. This is why
historical books include the family trees of both men and
women dating back to several generations. Prophet Muhammad (sws)’s
family tree is as follows:
Muhammad ibn
‘Abdullāh ibn ‘Abd al-Muttalib ibn Hāshim ibn ‘Abd Munāf bin
Qussay ibn Kilāb ibn Murrah ibn Ka‘b ibn Luyyī ibn Ghālib ibn
Fahr ibn Mālik in Nadr ibn Kanānah.
His mother was Āminah bint Wahb ibn ‘Abd Munāf ibn Zahrah
ibn Kilāb ibn Murrah. Thus, from Kilāb ibn Murrah, both mother
and father’s lineage merge onwards. Beyond Kanānah, this
reaches Adnān and then Ismā‘īl (sws) finally. This lineage is
one of the most respected ones in Arab families. Families are
the backbones of an individual. Just as a gold mine produces
gold and a silver one produces silver, families with good
ancestral background produce individuals with high integrity.
The Prophet (sws) has said:
God selected
the Banū Kanānah from the children of Ismā‘īl, and the Quraysh
from within the Banū Kanānah. He decided to dignify the Banū
Hāshim from within the Quraysh, and chose me from the Banū
Hāshim.
His father, ‘Abdullāh, was 24 years old when his father,
‘Abd al-Muttalib asked for the hand in marriage of the
daughter of Wahb ibn Munāf, who was the leader of the Banū
Zahrah. According to historians, Wahb had died a few years
ago, and Āminah’s guardian was her uncle, Wuhayb ibn Munāf.
The latter agreed, and the two were married. Sometime later,
‘Abdullāh joined a trade caravan going to Syria and his father
asked him to make an agreement on trade of dates in Yathrib on
the return journey. He stopped at Yathrib to do so, fell ill
and was unable to travel. When his caravan returned to Makkah
without him, his father was worried and sent his elder brother
Hāris to take care of him and bring him back. When Hārith
reached Yathrib, he found that ‘Abdullāh had already passed
away. Hārith came back with the tragic news. Muhammad (sws)
was yet to be born.
Date of Birth
Historians agree that Muhammad (sws) was born on a Monday
during the second week of the month of Rabī‘ al-Awwal. There
is some disagreement on the date. The accepted date is the
12th, but research shows that if this is accepted, it does not
conform to a Monday. Most historians have agreed on 9th Rabī‘
al-Awwal according to the Egyptian astronomer Mahmood Pasha.
Qādī Suleymān Mansūrpurī has also mentioned this date in his
book, Rehmat li al-‘Ālamīn. The date conforms to 22nd of
April, 571, AD, and 1st Jeth, 628, Bakrami.
Fosterage
The Prophet (sws) was initially breastfed by his mother and
Abū Lahab’s slave Thūbiyah. It was a custom among the Quraysh
that they sent their new born infants to the Bedouin tribes of
the desert so that they would be nourished in the open air,
away from the pollution of the city. Makkah’s language, too,
had become tainted with other languages from incoming traders
of other regions and countries, and the Quraysh had to give
special attention to the protection of their original language
and to gain mastery over its purity. The tribe of Banū Sa‘d
that lived between Makkah and Tāi’f was known for the purity
and command over its language, and its women often came to
Makkah to take children who would be gladly given in their
safe keeping so that the latter would learn to speak the
original Arabic language.
Following this custom, when the Prophet’s mother attempted
to make arrangements for a foster mother from the tribe of
Banū Sa‘d, the latter were found to be hesitant, probably
because of his fatherless state. They may have thought that
they may not get adequate compensation in return. In any case,
a woman called Halīmah agreed to take him. Halīmah was
extremely poor, and the camel she was riding was also very
undernourished, which was the main reason why no rich women of
the Quraysh had been willing to give her any of their own
children. Thus, when Halīmah was unable to find a suitably
rich child, she settled on the orphaned child. As a result,
her home was filled with plentiful blessings, and she was
never sorry about her decision. The Prophet (sws) stayed in
the Banū Sa‘d until the age of five. He would say to his
companions later:
I speak better than all of you because I am from the
Quraysh and my language is the language of Banū Sa‘d ibn Bakr.
Although Makkah was an international city where the
language of Arabia and Yemen was understood, yet special care
was taken to preserve the language within the Quraysh.
Mother’s Death
When the Prophet (swsh) had spent a few years in the
desert, Halīmah Sa‘diyah brought him back to Makkah and at
last he was able to bask in his mother’s love. When he was six
years of age, his mother took him to Yathrib, her purpose
being, ostensibly, to visit her husband’s grave. She stayed
with the maternal relatives of ‘Abd al-Muttalib, Banū ‘Adī ibn
al-Najjār for about one month. During this period, the Prophet
(sws) had an opportunity to get to know Yathrib and its
environs. On the return journey, his mother fell ill, and at a
place called Abwā’ on the way, she passed away. Umm Ayman, who
was ‘Abdullah’s slave and was travelling with Āminah, brought
him back to Makkah and took him under her care.
Being a member of the Banū Hāshim family, He now came under
the guardianship of ‘Abd al-Muttalib who showered much
kindness upon him. He would take him to the Ka‘bah and seat
him next to himself. This situation held only for two years
and when the Prophet (sws) was eight years old, his
grandfather too died. As the pall bearers led his coffin out,
he too walked behind, and cried as he remembered his
grandfather’s love and kindnesses.
‘Abd al-Muttalib had made his eldest son his heir, so the
Prophet came under his uncle’s guardianship. It seems that
from childhood, he was closer to this uncle, and he too loved
him most. Many books on the Prophet’s life have recorded the
lullabies that he would sing to him. The Prophet (sws)
remained under his protection during his lifetime.
Of all his uncles, he was the kindest to him. It is also
said that ‘Abd al-Muttalib had instructed him to look after
him after his death.
A battle was fought between the Banū Kanānah and Hawāzin
under Zubayr. This battle is known by the name of Harb al-Fujjār.
Zubayr participated in this as the rich leader of the Banū
Hāshim. The Hilf al-Fudūl of which he was the driving spirit
was signed during his time. The Prophet (sws) had also been a
part of this agreement and he had been 20 years old at the
time. When he married at the age of 25, the sermon had been
given by Abū Tālib as the head of the family. This means that
Zubayr had died when the Prophet (sws) was 23-25 years old,
and he had no need for further support. Thus he had spent his
entire guardianship years with Zubayr.
Interests of Adolescence
The Prophet (sws) took camels and goats out for grazing as
a pastime. Some researchers believe that this statement does
not fit well with the narration of his circumstances.
According to them, the youth of Quraysh were not given to
adopting the profession of grazing camels. This work was done
by slaves. In our view, there should be no problem in
accepting that just as young boys show interest in every new
hobby and try to gain familiarity with it, so would the
Prophet (sws) have been interested, although he would not have
adopted it as a profession. In the tribe of Banū Sa‘d,
shepherding was a livelihood choice, not a hobby of the boys.
It is not any wonder that the Prophet (sws) would have become
interested. Other boys too were engaged in it. When ‘Umar (rta)
was the caliph, a woman from Makkah had a complaint and said:
“O’ ‘Umar, I have seen your days when you shepherded goats the
whole day in ‘Ukkāz and people called you O’ Umayr, O’ Umayr.
Now that you are the caliph of Muslims, fear God in matters
related to the public.”
‘Umar (rta) had the responsibility of the department of
ministries and he was highly influential in Makkah. Obviously
he had not chosen shepherding as a profession. He probably
would go with a shepherd out of interest.
The young men of Quraysh also learnt the skills of warfare.
The Prophet (sws) was an excellent archer, swordsman, fencer
and wrestler. These skills were put to use against the
disbelievers in later phases. He was also a great ware
strategist and to this day, planners pay tribute to his battle
strategies. Obviously he must have obtained such training
during his youth.
Hilf al-Fudūl
In the days gone by, when the Banū Jurham were in control
of Makkah, some people came to an agreement with the aim of
protecting the oppressed. Of those making the agreement, three
carried the name Fadl and thus the agreement was called Hilf
al-Fudūl. The agreement had been in abeyance for centuries,
but many people had remembered it, and it came to light when
the Prophet (sws) was 20 years old.
A trader from the tribe of Zubayd came to Makkah with his
produce. One of the Quraysh lords, ‘Ās ibn Wā’il made a trade
agreement under which he took the products in his custody, but
when the questions arose of payment, he started to make
excuses. When the trader sought help from people he knew, no
one was willing to speak out against ‘Ās because of the
latter’s status. Dejected, he climbed the mount of Abū Qubays,
calling out: “O children of Fahr! A person away from his home
and without any support has been robbed of his belongings. The
poor, wretched man is still in ihrām and has not yet performed
the ‘umrah. O ye who present yourselves between the sacred
stone of Aswad and the Hatīm, come to his help; for who is
worthy of such a sacred and pure place, he who is truthful and
sincere, or he who is deceitful and a usurper of rights?”
Zubayr ibn ‘Abd al-Muttalib and others ran to the trader.
When he explained his plight, they gathered at the house of
the Quraysh lord ‘Abdullah ibn Jad‘ān at the behest of Zubayr.
It was agreed that they would create a new agreement on the
lines of the previous Hilf al-Fudūl, that would aim to:
protect travelers; support those who need help; protect those
who are weak against oppression by those who are strong, and
stand with the oppressed ones without any discrimination
between locals or foreigners. The tribes of Banū Hāshim, Banū
Muttalib, Banū Asad, Banū Zahrah and Banū Tamīm were party to
this agreement.
After this, everyone got together to convince ‘Ās ibn Wā’il
to give the Zubaydī trader what he owed to him. The agreement
proved to be useful in settling subsequent matters too.
The Prophet (sws) participated in this agreement in his
youth. After prophethood, he would say: “The agreement reached
at the house of ‘Abdullāh ibn Jada‘ān is dearer to me than red
camels. If I were to be invited to be party to another such
agreement today, I would accept immediately.”
Earning a Livelihood
When the Prophet (sws) was old enough to start earning his
own living, he began to travel for trade related purposes, as
any other young man from the Quraysh. Some narratives about
his trade travels indicate that his early travels were
undertaken to Syria in the company of Abū Tālib. The fact is,
however, that Abū Tālib was not a rich man. He could barely
afford to maintain his own family. He was also lame and so it
must have been difficult for him to travel. His source of
income was the selling of perfume, or trade of grain.
It is difficult to believe that his nephew could have gone
with him on long tours. However, since the Prophet (sws) was
under the guardianship of Zubayr who was well to do and a well
known trader, he might have gone with him to Syria, Yemen and
Bahrain once old enough to do so. According to Ibn Kathīr, he
went to Yemen at the age of 14. Initially, he would have
travelled merely for company. Later, as he would have found a
trade caravan, he would have taken some produce and gone
along. The life histories include travels to Syria and Yemen,
but several Ahādīth indicate that he must have seen many Arab
countries, and that his knowledge of the countries was not
based on what he had heard, but what he had seen for himself.
Even the companions were often surprised of the extent of his
knowhow about countries that only the residents of these
countries would have known. It is likely, therefore, that his
trade related travels could have been many more than what have
been reported in historical books.
After the initial training on trade, he started his own
trade based on the principles of partnership of capital
investment by others, and his own services. He would take
products from various traders of the city and travel to
markets with caravans, sell the products, and on his return,
take his share from the profits. He gained so much repute on
his ability for judgment, honesty, truthfulness, sincerity and
trustworthiness that he began to be called by the names of
Sādiq and Amīn. No one would ever regret doing business with
him. His dealings were always managed with the greatest sense
of responsibility. When one of the companions, Sā’ib ibn Sayfī
‘Ā’iz Makhzūmī accepted Islam, people spoke of his integrity
and the Prophet (sws) said that he knew him from the old days
when he was dealing in trade. At this the companion said:
“Indeed, you always kept matters straight.” The same was said
by Qays ibn Sā’ib Makhzūmī. Sā’ib was Khadījah (rta)’s first
husband ‘Atīq ibn Makhzūmī’s nephew.
Marriage
After the death of Zubayr ibn ‘Abd al-Muttalib, the Prophet
(sws) thought of getting married. He was around 22-23 years
old at the time. He requested for Abū Tālib’s daughter Umm-i
Hānī Hind’s hand in marriage. It was at the same time that
Hubayrah ibn Abī Wahab Makhzūmī from Abū Jahal’s family also
did the same. Abū Tālib decided in the latter’s favour. When
the Prophet (sws) asked for the reason why someone else was
preferred over his nephew, the answer was that the equals of
those who have a high status in society must be of equally
high status.
Thus the orphaned state of the Prophet (sws) and his not
being well off became a barrier for this marriage. Abū Tālib
had his daughter married into a strong and influential family.
Her husband Hubayrah remained a self declared enemy of the
Prophet (pbuh) and did not accept Islam. After the conquest of
Makkah, he escaped towards the sea.
When the Prophet (sws) was 25 years old, possibilities for
his marriage began to arise. Khadījah bint Khawaylid ibn Asad
ibn ‘Abd al-‘Uzzā ibn Qusayy was a reputable lady from the
Banū Asad tribe of the Quraysh. She had been married earlier
to ‘Atīq ibn ‘Ā’iz Makhzūmī, with no offspring. She then
married Abū Hālah Hind ibn Niyash Tamīmī, and had three sons,
Hālah, Tāhir and Hind who were all companions.
Khadījah would invest her capital in trade. She would give
funds to any trader who travelled to Syria or Yemen, and on
his return, she would take her profit from his earnings. Since
the Prophet (sws)’s profession was also trade, she requested
him if he could take her products to the markets and sell it,
and take whatever profit accrued to him. The business that the
Prophet (sws) managed with Khadījah (rta)’s capital thrived so
much due to his exceptional abilities that she was very
impressed. It is likely that he may have gone several times
and not just once. She had sent her slave Maysarah with him
one occasion, and on his return he praised his manners,
behavior and attitude. According to various narratives, she
was so pleased with what she heard that she decided to marry
him, and sent a friend called Nafīsah to inquire about his
wishes. He agreed.
It appears from the manner in which historians have
recorded this event that Khadījah (rta) was a stranger and she
heard of the Prophet’s (sws)’s reputation and sent him for
trade related travel, was impressed with the reports of her
slave and gave a proposal of marriage. This is not so. Various
tribes of Quraysh kept marrying into each other, and were
often visiting each other as well. The Prophet (sws)’s aunt
Safiyyah bint ‘Abd al-Muttalib was Khadījah’s sister-in-law,
married to her brother ‘Awwām bin Khawaylid. Hence this
potential relationship would have been well known. It is
possible that Safiyyah may have initiated the proposal, and
Khadījah (rta) may have accepted it, and then sent Nafīsah to
speak with the Prophet (sws). When they married, Khadījah’s (rta)
walī was ‘Amr ibn Asad because Khawaylid bin Asad had died.
Abū Tālib read the sermon. The Prophet (sws)’s uncle, Hamzah
bin ‘Abd al-Muttalib was also present at the occasion.
According to biographers, Khadījah (rta) was 40 years old
at the time of her marriage. But not everyone agrees with
this. Ibn Kathīr has stated her age as 35, and others as 25.
They have categorically said that at the time of her death,
she was 50 years old, and so she must have been 25 when she
married the Prophet (sws). In support of this, Ibn Kathīr has
quoted the narratives of Bayhaqī. Dr. Hamīdullāh states that
she was 28 years old. Compared with 40
years, the age of 25 or 28 seems much more tenable. It was
common in Arabia to get girls married early after puberty, as
had happened in case of the prophet’s own children and
‘Ā’ishah (rta) herself. After the birth of three children, and
death of a husband, a woman of high societal status did not
stay unmarried for long. In a society practicing polygamy,
there were plenty of men ready for marriage, and divorced or
widowed women made no difference. This is why even the
companions married widowed and divorced women several times.
Apart from this, the couple had two sons and four
daughters. Considering that a woman’s capacity to bear
children is reduced drastically after the age of 40, Khadījah
(rta) is likely to be 25 or 28 years of age when she married
the Prophet (sws). According to Qādī Sulaymān’s research, the
Prophet’s youngest son ‘Abdullāh was born after prophet hood.
If Khadījah (rta)’s had been 40 years old at the time of her
marriage, she would have been 56 years old when ‘Abdullāh was
born, which is medically difficult to accept. In our view,
Bayhaqī’s narrative and Dr. Hamīdullāh’s opinion is correct.
According to known records, the Prophet (sws) freed his
father’s slave-maiden, Umm-i Ayman, and Khadījah (rta) gave
her slave, Zayd ibn Hārithah (rta) to her husband who freed
him and adopted him. Zayd ibn Hārithah (rta) began to be
called Zayd ibn Muhammad, and was treated with much love and
kindness by the Prophet (sws). Zayd (rta) was not a slave by
race, but a member of the tribe of the Banū Kilāb. He was
kidnapped when he was a child and sold as a slave in Makkah.
His relatives were informed of his presence in the Banū Hāshim.
When his father and other relatives came to Makkah to claim
him, the Prophet (sws) said to them that if the child wishes
to go, he will not stop him. When Zayd (rta) was asked, he
preferred to stay under the protection of the Prophet (sws).
Construction of the Ka‘bah
When the Prophet (sws) was 35 years old, heavy floods
caused much damage to the Ka‘bah. The Quraysh decided that it
should be rebuilt. It should be raised above the ground to
keep it safe from floods. The building was without a roof and
its walls were low. It was decided to raise it high and to
give it a ceiling. They also decided that all tribes would
participate in its construction and would put in their share
from wealth earned from legitimate means. There would be no
input from wealth that was gained unfairly or through usurping
another’s right. When this decision was reached, it so
happened that a ship from foreign lands loaded with
construction material got stuck in the sandy sea shore of
Jeddah. When all efforts to steer it clear back to the sea
failed, the ship bearers wanted to get rid of the material.
When the Quraysh came to know of this, they purchased the wood
and other material and brought it to Makkah. They divided the
pulling down of the existing structure between the different
tribes, and then reconstruction on the same foundations
started. When the walls were a few feet above ground, the
stage was reached to install the ‘Hajr-i Aswad. Each tribe
wanted to have the honour of doing so. Several suggestions
were made but no settlement could be reached. The matter
became one of heated debate, but before people would draw out
their swords to settle it, an elder from the Quraysh suggested
that any person belonging to Quraysh who enters first from the
entrance of the Banū Shaybah be deemed as the arbitrator who
should decide the matter. Everyone accepted this and all eyes
turned to this entrance. The person to make the first entry
was Muhammad (sws) who was known as Sādiq and Amīn, and who
was the most trusted of all individuals. All those present
were relieved to see him, satisfied that he would resolve the
issue justly and fairly.
After assessing the situation, the Prophet (sws) laid out a
blanket on the ground and placed the Hajr-i Aswad at its
centre. He then asked the leaders of all the Quraysh tribes to
lift the blanket from its sides, and then climbed the wall
himself. When the blanket was raised, he took the stone and
put it in its place. In such a manner, the issue that had
begun to develop serious proportions was addressed through his
wisdom and farsightedness.
The Abrahamic design of the Ka‘bah had two corners at the
southern wall, and the northern wall was in the shape of a
half circle. The funds collected by the Quraysh were
insufficient for this construction. The northern wall was
therefore left incomplete after filling in the foundations.
The remaining square part was roofed, and its door was raised
to the level of the ground. The half circle that had been left
out still remains without a roof, and is called the Hatīm .
Pilgrims consider it a great privilege to enter it and offer
nawāfil there.
(Translated from Hayāt-i Rasūl-i Ummī by Nikhat Sattar)
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