Prophet Muhammad(p.b.u.h) life Sirat tul nabi

place of birth

She’eb Banu Hashim in Makkah is sited on the place where the Prophet (ﷺ) was born on Monday 12 Rabi’ al-Awwal (April 22, 571 CE), in the Year of the Elephant. His ancestry can be traced back to the Prophet Ebrahim (upon him be peace).

The Prophet’s (ﷺ) father Abdullah died about six months before his birth. He had gone on a trading expedition to Gaza and Syria in the north and on the way back he had lodged with his grandmother’s family in Yathrib (later to be known as Madinah). He became ill, died and was buried there. Thus, the Prophet (ﷺ) was born an orphan.

While his mother Aminah was pregnant, she had a dream that a light was emitted from her lower body that illuminated the palaces of Syria. When she went into labour, Shifa bint Amr, the mother of Abdul Rahman bin Auf (may Allah be pleased with her) served as midwife. Abdul Muttalib received the news of his grandson’s birth with joy. He took the newborn to the Ka’bah and invoked Allah’s blessings and thanks. Believing his grandson would grow up to be highly praised, Abdul Muttalib named him Muhammad, which means ‘he who is praised’. In keeping with Arab tradition, he then shaved the baby’s head and afterwards invited his fellow Makkans to a feast.

According to the report of Abul-Fida, when the people asked Abdul Muttalib as to why he called his grandson Muhammad, preferring it to the names of his forefathers, he replied, “It is because I have a longing that my grandson should be praised and commended by one and all in the world.”

Muhammad (ﷺ) was first nursed by his mother, and then by Umm Ayman, his father’s slave. An Abyssinian (Ethiopian) whose real name was Barakah, she embraced Islam and migrated to Madinah, where she died six months after the Prophet’s death. Barakah (may Allah be pleased with her) thus had the distinction of being the person who knew the Prophet (ﷺ) for the longest period of time.

Thuwaybah, the slave of Muhammad (ﷺ)’s uncle Abu Lahab, also nursed the infant. At that time, Thuwaybah was also nursing her own child, Masrooh, as well as Hamzah bin Abdul Muttalib and Abu Salamah bin Abdul Makhzoomi. Hence, these men became foster brothers because they were nursed at the same breast. Thuwaybah suckled the Prophet (ﷺ) for seven days and on the eighth day he was entrusted to Haleemah of the Banu Sa’d clan to bring him up in the desert.

Certain miraculous events are reported to have occurred at the time the Prophet (ﷺ) was born. However, most of them are not authentically related and therefore cannot be relied upon as decisive proof. This includes the narration which relates that some of the galleries of Kisraa’s (the Persian King’s) palace broke-up and collapsed, that the sacred-fire of the Magians, which had been burning for 1000 years in the Temple of Fars died-out and that some of the churches on Lake Saawah (in Syria) collapsed and sank down.

However, it is authentically related that the Prophet (ﷺ) said. “I am a result of the supplication of my father Ebrahim (upon him be peace) and the glad-tidings brought by Isa (upon him be peace). And my mother – when she bore me – saw that a light shone out from her, which lit up the palaces in Syria.” [al-Haakim

life of hazrat Amina

Born

546 AD / 78 BH

Mecca, Hejaz, Arabia

Died

570-571 AD / 53-52 BH (aged 24-25)

Medina, Hejaz, Arabia

Resting place

Medina, Hejaz, Saudi Arabia

Occupation

Merchant and clay-worker

Spouse(s)

Āminah bint Wahb c.July 570 AD - c.Jan 571 AD

Children

Son: Muhammad

Parent(s)

Father: 'Abd al-Muṭṭalib

Mother: Fatimah bint Amr

He was married to Āminah bint Wahb.[2] Tabari also refers to another unnamed wife.[3] However, Aminah's son Muhammad was Abdullah's only child.[4]

Name

"ʿAbdullāh" means "servant of God" or "slave of God". His full name was ʿAbdullāh ibn ʿAbd al-Muṭṭalib ibn Hāshim ('Amr) ibn Abd Manāf (al-Mughīra) ibn Qusayy (Zayd) ibn Kilāb ibn Murra ibn Ka`b ibn Sûf^iyāń ibn Lu'ayy ibn Ghālib ibn Fahr (Quraysh) ibn Mālik ibn an-Naḑr (Qays) ibn Kinānah ibn Khuzaymah ibn Mudrikah ('Āmir) ibn Ilyās ibn Muḑar ibn Nizār ibn Ma'ād ibn 'Adnān.[5]

Marriage

His father chose for him Āminah daughter of Wahb ibn 'Abd Munāf who was the grandson of Zuhrah ibn Kilab, the brother of his great-great-grandfather Qusayy ibn Kilāb. Wahb had been the chief of Banu Zuhrah as well as its eldest and noblest member but had died some time previously and Āminah became a ward of his brother Wuhaib, who had succeeded him as chief of the clan.

His father went with him to the quarter of Banū Zuhrah. There, he sought the residence of Wuhayb and went in to ask for the hand of Wahb's daughter for his son. 'Abdullāh's father fixed his marriage with Aminah.[6] It was said that a light shone out of his forehead and that this light was the promise of a Prophet as offspring. Many women approached 'Abdullāh, who is reported to have been a handsome man, so that they might gain the honor of producing his offspring. However it is believed that, as decided by God, the light was destined to be transferred to Āminah through 'Abdullāh after consummating the marriage.[7] 'Abdullāh's father was the custodian of the Kaaba in Makkah. 'Abdullāh lived with Āminah among her relatives the first three days of the marriage. Afterwards, they moved together to the quarter of 'Abdul-Muttalib.

Life of Prophet Muhammad (p.b.u.h) father

Muhammad (S)

The Holy Prophet Muhammad (s) was the son of Abdullah and Amina. His father, Abdullah, passed away a few days before his birth. He was born in the city of Mecca in Arabia. His forefathers were the chiefs of the tribe of Quraysh.

It was customary among the noble families of Quraysh that they entrusted their new-borns to country-women so that they might be brought up in the open and healthy environments. According to this custom, therefore, the mother of the Holy Prophet gave him into the care of Halima Sa'dia, a lady belonging to the tribe of Banu Sa'd.

The Holy Prophet Muhammad (s) spent the first five years of his life with Halima and then she returned him to his mother, Amina. His mother brought him up with great love and devotion. When he was about six years old, she took him to Madina for a few days. On her return journey, however, she breathed her last on the way. After this his grandfather Abd al-Muttalib took him into his care.

Abd al-Muttalib loved his orphaned grandchild very much and was very kind to him. However, he too, expired after two years.

Now the Holy Prophet began to live with his uncle Abu Talib. Fatima, daughter of Asad, who was the wife of Abu Talib loved Muhammad (a) as if he were her own son. Abu Talib, too, was very good to him. When he undertook a journey for the purpose of trade, he took his young nephew along with him.

As Muhammad (a) acquired, under the guidance of his uncle, fair knowledge and experience of business, and was well spoken of by persons who happened to come in touch with him, some traders engaged him as their representative to conduct important business affairs on their behalf. Muhammad (a) so successfully executed these trusts that people were perfectly satisfied with his honesty. The people, therefore, respected him very much and used to call him Sadiq (the truthful) and Amin (the trustworthy).

From his early childhood he never took part in idolatrous rituals and never told a lie. He had excellent habits and an unimpeachable character.

Honesty and truthfulness command respect and honour.

Arrival Muhammad Mustafa (p.b.u.h)

Before and right after the birth of our Rasool Allah (SallAllahu Alaihi Wassallam) several amazing events occurred in the heavens and earth. Below are just to mention a few that have come to us through narrations recorded in the books of scholars of Islam. Please read and share in these 1st few days of Rabiul Awwal which is, as agreed upon by majority of scholars, most likely the time of his blessed birth.

Destruction of the Army that attacked Kabah

The year of the birth of Rasool Allah (SallAllahu Alaihi Wassallam), 50 days before his birth, Abraha, the king of Yemen attacked Kabah to destroy it. He led his forces with a huge elephant named Mahmudi marching ahead in front. When they came near Mecca, the elephant stopped. They could not find any way of making the elephant continue. Soon they came across a huge flock of birds that carried stones in their beaks and dropped from a great height that completely destroyed his army. A Miracle of Allah (swt) mentioned in the Quran:

Surah Al Fil (Chapter 105)

See you not how your Lord dealt with the companions of the elephant�

And He sent against them birds in flocks

Striking them with stones of hard clay

A light emerged from womb of Prophet�s mother Amina (RadiAllahu Anha)

Lady Amina, when she became pregnant, she saw in a dream-vision that a light came out of her that lit the land as far north as Syria. She was also told in her dream that she was pregnant with the master of this nation and the sign of that would be that when she gave birth to him she would see a light coming out with him that would shine over Bosra in Syria. �When this happens�, she was told, �call him Muhammad!� �I conceived him,� she said, �and suffered no pain until delivery. When he came out of me, a light came out with him that illuminated everything from East to West� She also said, �I saw the night I gave birth to him a light that illuminated the palaces of Syria so that I saw them.�

Uthman ibn Abi il Aas and Abdul Rahman Bin Awf narrated that their mothers said, �At the time of Muhammad�s (s) birth we saw the house filled with lights and the stars drew so near that I thought they were going to fall on us.�

The Prophet later confirmed this, saying, �My mother saw, when she gave birth to me, a light that illuminated the palaces of Bosra.�

Prophethood left the Children of Israel

Aisha said, �There was a Jewish merchant in Mecca on the night that the Prophet (s) was born. He inquired, Oh, people of Quraish, was there any newborn among you? They replied, We don�t know. He said, Tonight, the Prophet of this last nation was born. Between his shoulders there is a mark containing a few hairs on it like a horse�s mane (part on the back of horse�s neck). They accompanied the Jew and went to the Prophet�s mother, and asked her if they could see her son. She brought him to them and they uncovered his back and saw the birth mark, whereupon the Jew fell unconscious. When he regained consciousness, they asked him What is the matter with you? He answered, By Allah, prophethood has gone away from the children of Israel.� (Imam Ahmad Shihab ad-Din al-Qastallani, Sunnah.org)

Abu Lahab is in Hell but forgiven every Monday

Thuwaiba, the freed female slave of Abu Lahab. He freed her upon her bringing him the good news of the Prophet�s birth. After his death, Abu Lahab was seen in a dream, when he was asked, �How are you faring?� He answered, �I am in the fire. However, I get a break every Monday, when I am able to suck water from this spot between my fingers,� and he gestured with two of his fingertips. �This miracle is due to my freeing Thuwaiba when she brought me the good news of the birth of the Prophet.� (Sahih Bukhari)

Surah Masad

The power of Abu Lahab will perish, and he will perish. (111:1)

Ibn al Jazri said, �If Abu Lahab, the infidel, who was dispraised in a Qur�anic revelation, was nevertheless rewarded because of his rejoicing at the birth of the Prophet, how about Muslims from among his nation who rejoices in his birth and do the best they can out of love for him? By my life, their reward from Allah, the Generous, will be entry into the paradises of bliss with Allah�s abundant bounties.� (Imam Ahmad Shihab ad-Din al-Qastallani - Courtesy of Sunnah.org)

Jinns and Sorcerers (Jadugars) were cut off from the heavens

After his arrival in this world, especially during the night of his birth, shooting stars became more frequent, which was a sign that the access of Satan and jinn to information concerning the Unseen was to cease. Since Allah's Messenger (ASW) had appeared in this world with revelation, it was necessary to bar the knowledge concerning the Unseen that was transmitted by soothsayers and jinn and was inaccurate and mixed with falsehoods, so that their knowledge should not cause any doubt concerning revelation or resemble it. This is also confirmed by the Quran when a group of Jinns accepted Islam at the blessed hands of Rasool Allah (SallAllahu Alaihi Wassallam):

Surah Al Jinn

It has been revealed to me that a batch of the jinn listened; then they said, Surely we have heard a wondrous Qur'an�..And that we contacted the heaven, yet we found it filled with very strict guards and flaming (meteors). And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush.

(Miracles of Muhammad � Sheikh Said Al Nursi Bediuzzaman)

The 1000 Years old burning fire extinguished

The Persians followed the religion of worshipping fire. This religion had existed for quite a long while in Persia. When our dearest Prophet Muhammad (SallAllahu Alaihi Wassallam) was born, one of the major places of fire worship where a huge bon of fire was lit for a 1000 years, immediately extinguished. This was indeed a great miracle for entire mankind that the message of Allah (swt) has arrived and is one free of all impurities of Shirk (Associating partners with Allah). The worshipping of fire, which is a creation of Allah, and worshiping any other creation of Allah, is unacceptable. (Al Raheeq Al Maktum)

Prophet plays with Moon in the cradle

The Prophet�s uncle, Al Abbas (r) said, �Oh, Messenger of Allah, what made me enter into your religion was my witnessing a sign of your prophethood. I saw you in your cradle talking tenderly to the Moon and pointing at it with your finger. It moved across the sky to wherever you pointed.� Muhammad said, �I was talking to it, and it talked to me, which distracted me from crying. I could hear the sound of its prostration under the throne.� (Imam Ahmad Shihab ad-Din al-Qastallani, Sunnah.org)

This moon would later be split in to 2 halves a result of another miracle of Prophet Muhammad (SalllAllahu Alaihi Wassallam). When he started preaching the Quraysh demanded him to split the moon if he was a true prophet. The Quran confirms this:

Surah Qamar (54:1)

The Hour has come near, and the moon has split [in two]

Wonders with Halima � The wet nurse of Rasool Allah (SallAllahu Alahi Wassallam)

It was a year of drought and famine and we had nothing to eat. I rode on a brown donkey. We also had with us an old she-camel. By All�h we could not get even a drop of milk. We could not have a wink of sleep during the night for the child kept crying on account of hunger. There was not enough milk in my breast and even the she-camel had nothing to feed him. At length we reached Makkah looking for children to suckle. Not even a single woman amongst us accepted the Messenger of All�h (Peace be upon him) offered to her. As soon as they were told that he was an orphan, they refused him. Every woman who came with me got a child to nurse and when we were about to depart, I said to my husband: �By All�h, I do not like to go back along with the other women without any baby. I should go to that orphan and I must take him.� He said, �There is no harm in doing so and perhaps All�h might bless us through him.� So I went and took him. When I lifted him in my arms and returned to my place I put him on my breast and to my great surprise, I found enough milk in it. He drank to his heart�s content, and so did his foster brother and then both of them went to sleep although my baby had not been able to sleep the previous night. My husband then went to the she-camel to milk it and, to his astonishment, he found plenty of milk in it. He milked it and we drank to our fill, and enjoyed a sound sleep during the night. The donkey that she rode when she came to Makkah was lean and almost foundered; it recovered speed much to the amazement of Haleemah�s fellow travellers. Their barren land sprouted forth luxuriant grass and beasts came back to them satisfied and full of milk. (Al Raheeq Al Maktum)

Birth of Muhammad

Six months after Abdullah's death, in 570 CE, Muhammad was born. As was tradition among all the great families at the time, Aminah sent Muhammad into the desert as a baby. The belief was that in the desert, one would learn self-discipline, nobility, and freedom. During this time, Muhammad was nursed by Halimah bint Abi Dhuayb, a poor Bedouin woman from the tribe of Banu Sa'ad, a branch of the Hawāzin.[8]

When Muhammad was five years old, he was reunited with Aminah, who took him to visit her relatives in Yathrib (later Medina). Upon their return to Mecca a month later, accompanied by her slave Umm Ayman, Aminah fell ill. She died around the year 577 AD[9] and was buried in the village of Abwa'. The young Muhammad was taken in first by his paternal grandfather Abd al-Muttalib and later by his paternal uncle Abu Talib ibn Abd

Early childhood Life

Muhammad (S)

Abd al-Muttalib loved his orphaned grandchild very much and was very kind to him. However, he too, expired after two years.

From his early childhood he never took part in idolatrous rituals and never told a lie. He had excellent habits and an unimpeachable character.

Honesty and truthfulness command respect and honour.

Adolescence And Early Adulthood

While still in his teens, Muhammad accompanied his uncle on trading journeys to Syria, gaining experience in commercial trade, which was the only career open to him as an orphan. Islamic tradition states that when Muhammad was either nine or twelve, while accompanying a caravan to Syria he met a Christian monk or hermit named Bahira, who is said to have foreseen Muhammed’s career as a prophet of God. Little is known of Muhammad during his later youth; available information is fragmented, and it is difficult to separate history from legend. It is known that he became a merchant and “was involved in trade between the Indian ocean and the Mediterranean Sea.” Due to his upright character during this time, he acquired the nickname “al-Amin,” meaning “faithful, trustworthy,” and “al-Sadiq,” meaning “truthful.”

Muhammad worked as a trader for Khadija, a widow, until he married her in 595 CE at the age of 25. The marriage lasted for 25 years and was reported to be a happy one. Muhammad relied upon Khadija and did not enter into a marriage with another woman during his first marriage. After Khadija’s death, Khawla bint Hakim suggested that Muhammad that should marry Sawda bint Zama, a Muslim widow, or Aisha, daughter of Um Ruman and Abu Bakr of Mecca. Muhammad is said to have asked for arrangements to marry both.

According to a text collected by historian Ibn Ishaq, Muhammad was involved with a well-known story about setting the Black Stone in place in the wall of the Kaaba in 605 CE. The Black Stone, a sacred object, had been removed to facilitate renovations to the Kaaba. The leaders of Mecca could not agree on which clan should have the honor of setting the Black Stone back in its place. They agreed to wait for the next man to come through the gate and ask him to choose. That man was the 35-year-old Muhammad, five years before his first revelation. He asked for a cloth and put the Black Stone in its center. The clan leaders held the corners of the cloth and together carried the Black Stone to the right spot; then Muhammad set the stone in place, satisfying all who were present.

Prophet Muhammad (p.b.u.h) Grand father

other people with the same name, see Abd al-Muttalib (name).

Shaybah ibn Hashim (c. 497 – 578), better known as Abd al-Muttalib (Arabic: عبد المطلب‎, romanized: ʿAbd al-Muṭṭalib) since he was raised by his uncle Muttalib,[1] was the grandfather of Islamic prophet Muhammad.

Abd al-Muttalib

Abd al-Muttalib.png

Native name

شيبة ابن هاشم عبد المطّلب

Born

Shaybah ibn Hashim

c. 497

Yathrib, Hejaz, Arabia

(present-day Medina, Saudi Arabia)

Died

578 (aged 80–81)

Mecca, Hejaz, Arabia

(present-day Saudi Arabia)

Burial place

Jannat al-Mu'alla

Other names

Shaybat al-Ḥamd ("The white streak of praise")

Occupation

Chief of Quraish

Known for

Grandfather of Muhammad

Chief of Banu Hashim Clan

Re-Discover Zamzam Well Well

Home town

Mecca, Hejaz, Arabia

Spouse(s)

Sumra bint Jundab

Lubnā bint Hājar

Fatimah bint Amr

Halah bint Wuhayb

Natīla bint Janab

Mumanna'a bint 'Amr (Grandmother of 'Abd al-Rahman ibn 'Awf)

Children

Al-Ḥārith (Son of Sumra)

Abū Lahab (Son of Lubnā)

Abi Talib (Son of Fatimah)

Az-Zubayr (Son of Fatimah)

Abd-Allah (Son of Fatimah)

Hamza (Son of Halah)

Al-‘Abbas (Son of Natīla)

Umm Hakim (Daughter of Fatimah)

Barrah (Daughter of Fatimah)

Arwa (Daughter of Fatimah)

Atika (Daughter of Fatimah)

Umama (Daughter of Fatimah)

Safiyyah (Daughter of Halah)

Parent(s)

Hashim (Son of Abd Munaf) (father)

Relatives

'Abd al-Rahman (Grand-son of 'Awf ibn ‘Abd al-Muttalib)[not verified in body]

Family

Banu Hashim

Early life

His father was Hāshim ibn ʿAbd Manāf,[2]:81 the progenitor of the distinguished Hāshim clan, a subgroup of the Quraysh tribe of Mecca. They claimed descent from Ismā'īl and Ibrāhīm. His mother was Salmah bint `Amr from the Banū Najjār, a clan of the Khazraj tribe in Yathrib (later called Madinah). Hashim died while doing business in Gaza, before ‘Abdul-Muṭṭalib was born.[2]:81

He was given the name "Shaybah" meaning 'the ancient one' or 'white-haired' because of the streak of white through his jet-black hair, and is sometimes also called Shaybat al-Ḥamd ("The white streak of praise").[2]:81–82 After his father's death he was raised in Yathrib with his mother and her family until about the age of eight, when his uncle Muṭṭalib went to see him and asked his mother Salmah to entrust Shaybah to his care. Salmah was unwilling to let her son go and Shaybah refused to leave his mother without her consent. Muṭṭalib then pointed out that the possibilities Yathrib had to offer were incomparable to Mecca. Salmah was impressed with his arguments, so she agreed to let him go. Upon first arriving in Mecca, the people assumed the unknown child was Muttalib's slave, giving him the name ‘Abdul-Muṭṭalib (slave of Muṭṭalib).[2]:85–86

Chieftain of Hashim clan

When Muṭṭalib died, Shaybah succeeded him as the chief of the Hāshim clan. Following his uncle Al-Muṭṭalib, he took over the duties of providing the pilgrims with food and water, and carried on the practices of his forefathers with his people. He attained such eminence as none of his forefathers enjoyed; his people loved him and his reputation was great among them.[3]:61

‘Umar ibn Al-Khaṭṭāb's grandfather Nufayl ibn Abdul Uzza arbitrated in a dispute between ‘Abdul-Muṭṭalib and Ḥarb ibn Umayyah, Abu Sufyan’s father, over the custodianship of the Kaaba. Nufayl gave his verdict in favor of ‘Abdul-Muṭṭalib. Addressing Ḥarb ibn Umayyah, he said:

Why do you pick a quarrel with a person who is taller than you in stature; more imposing than you in appearance; more refined than you in intellect; whose progeny outnumbers yours and whose generosity outshines yours in luster? Do not, however, construe this into any disparagement of your good qualities which I highly appreciate. You are as gentle as a lamb, you are renowned throughout Arabia for the stentorian tones of your voice, and you are an asset to your tribe.

[citation needed]

Discovery of Zam Zam Well Edit

‘Abdul-Muṭṭalib said that while sleeping in the sacred enclosure, he had dreamed he was ordered to dig at the slaughter-place of the Quraysh between the two idols Isāf and Nā’ila. There he would find the Zamzam Well, which the Jurhum tribe had filled in when they left Mecca. The Quraysh tried to stop him digging in that spot, but his son Al-Ḥārith stood guard until they gave up their protests. After three days of digging, ‘Abdul-Muṭṭalib found traces of an old well and exclaimed, "Allahuakbar!" Some of the Quraysh disputed his claim to sole rights over water, but in the end they allowed him to keep it. Thereafter he supplied pilgrims to the Kaaba with Zamzam water, which soon eclipsed all the other wells in Mecca because it was considered sacred.[2]:86–89[3]:62–65

The Year of the Elephant

According to Muslim tradition, the Ethiopian governor of Yemen, Abrahah al-Ashram, envied the Kaaba's reverence among the Arabs and, being a Christian, he built a cathedral in Sana'a and ordered pilgrimage be made there.[3]:21 The order was ignored and someone desecrated (some saying in the form of defecation[4]:696 note 35) the cathedral. Abrahah decided to avenge this act by demolishing the Kaaba and he advanced with an army towards Mecca.[3]:22–23

There were thirteen elephants in Abrahah's army[2]:99[3]:26 and the year came to be known as 'Ām al-Fīl (the Year of the Elephant), beginning a trend for reckoning the years in Arabia which was used until 'Umar ibn Al-Khaṭṭāb replaced it with the Islamic Calendar.

When news of the advance of Abrahah's army came, the Arab tribes of Quraysh, Kinānah, Khuzā'ah and Hudhayl united in defense of the Kaaba. A man from the Ḥimyar tribe was sent by Abrahah to advise them that he only wished to demolish the Kaaba and if they resisted, they would be crushed. `Abdul-Muṭṭalib told the Meccans to seek refuge in the nearest high hills while he, with some leading members of Quraysh, remained within the precincts of the Kaaba. Abrahah sent a dispatch inviting ‘Abdul-Muṭṭalib to meet him and discuss matters. When ‘Abdul-Muṭṭalib left the meeting he was heard saying, "The Owner of this House is its Defender, and I am sure He will save it from the attack of the adversaries and will not dishonor the servants of His House."[3]:24–26

It is recorded that when Abrahah's forces neared the Kaaba, Allah commanded small birds (abābīl) to destroy Abrahah's army, raining down pebbles on it from their beaks. Abrahah was seriously wounded and retreated towards Yemen but died on the way.[3]:26–27 This event is referred to in the following Qur'anic chapter:

Have you not seen how your Lord dealt with the owners of the Elephant?

Did He not make their treacherous plan go astray?

And He sent against them birds in flocks, striking them with stones of baked clay, so He rendered them like straw eaten up.

— Qur'an sura 105 (Al-Fil)

Most Islamic sources place the event around the year that Muhammad was born, 570 CE,[5] though other scholars place it one or two decades earlier.[6] A tradition attributed to Ibn Shihab al-Zuhri in the works of ‘Abd al-Razzaq al-San‘ani places it before the birth of Muhammad's father.[7]

Sacrificing his son Abdullah

Al-Harith was ‘Abdul-Muṭṭalib's only son at the time he dug the Zamzam Well.[3]:64 When the Quraysh were trying to stop his digging, he vowed that if he were to have ten sons to protect him, he would sacrifice one of them to Allah at the Kaaba. Later, after nine more sons had been born to him, he told them he must keep the vow. The divination arrows fell upon his favorite son Abdullah. The Quraysh protested ‘Abdul-Muṭṭalib's intention to sacrifice his son and demanded that he sacrifice something else instead. ‘Abdul-Muṭṭalib agreed to consult a "sorceress with a familiar spirit". She told him to cast lots between Abdullah and ten camels. If Abdullah were chosen, he had to add ten more camels, and keep on doing the same until his Lord accepted the camels in Abdullah's place. When the number of camels reached 100, the lot fell on the camels. ‘Abdul-Muṭṭalib confirmed this by repeating the test three times. Then the camels were sacrificed, and Abdullah was spared.[3]:66–68

Family

Wives

Abdul-Muttalib had six known wives.

Sumra bint Jundab of the Hawazin tribe.

Lubnā bint Hājar of the Khuza'a tribe.

Fatimah bint Amr of the Makhzum clan of the Quraysh tribe.

Halah bint Wuhayb of the Zuhrah clan of the Quraysh tribe.

Natīla bint Janab of the Khazraj tribe.

Mumanna'a bint 'Amr of the Khuza'a tribe.

Children Edit

According to Ibn Hisham, ‘Abdul-Muṭṭalib had ten sons and six daughters.[4]:707–708 note 97 However, Ibn Saad lists twelve sons.[2]:99–101

By Sumrah bint Jandab:

Al-Ḥārith ibn ‘Abdul-Muṭṭalib.[4]:708 He was the firstborn and he died before his father.[2]:99

By Fatimah bint Amr:

Al-Zubayr.[4]:707 He was a poet and a chief; his father made a will in his favor.[2]:99 He died before Islam,[citation needed] leaving two sons and daughters.:101[8]:34–35

Abu Talib, born as Abdmanaf, [2]:99[4]:707 father of the future Caliph Ali.[9] He later became chief of the Hashim clan.[citation needed]

Abdullah, the father of Muhammad.[2]:99[4]:707

Umm Hakim al-Bayda,[2]:100[4]:707 the maternal grandmother of the third Caliph Uthman ibn Affan.[8]:32

Barra,[2]:100[4]:707 the mother of Abu Salama.[8]:33

Arwa.[2]:100[4]:707

Atika,[2]:100[4]:707 a wife of Abu Umayya ibn Al-Mughira.[8]:31

Umama,[2]:100[4]:707 the mother of Zaynab bint Jahsh and Abdullah ibn Jahsh.[8]:33

By Lubnā bint Hājar:

Abdul-'Uzzā, better known as Abu Lahab.[2]:100[4]:708

By Halah bint Wuhayb:

Ḥamza,[4]:707 who died at Uhud.[2]:100

Ṣafiyyah.[2]:100[4]:707

Abdulkaaba, also known as al-Muqawwim.[2]:100[4]:707

al-Mughira, also known as Hajl,[2]:100 who had the byname al-Ghaydaq.[4]:707

By Natīlah bint Khubāb:

al-'Abbas,[2]:100[4]:707[10] ancestor of the Abbasid caliphs.

Ḍirār,[4]:707 who died before Islam.[2]:100

Quthum.[2]:100 He is not listed by Ibn Hisham.

By Mumanna'a bint 'Amr:

Musab, who, according to Ibn Saad, was the one known as al-Ghaydāl

First revelation and Prophet Muhammad (p.b.u.h) React

Prophet Muhammad's revelation was an event described in Islam as taking place in 610 AD, during which the Islamic prophet, Muhammad was visited by the archangel Jibrīl, known as Gabriel in English, who revealed to him the beginnings of what would later become the Quran. The event took place in a cave called Hira, located on the mountain Jabal an-Nour, near Mecca. As for the exact date of this event, it has been calculated to be on Friday, the 17th of Ramadan at night, i.e. August 6, 610 C.E. - when the Prophet was 40 lunar years, 6 months and 12 days of age, i.e. 39 Gregorian calendar years, 3 hours and 22 days.[1] [2]

According to biographies of Muhammad,[which?] while on retreat in a mountain cave near Mecca (the cave of Hira), Gabriel appears before him and commands him to recite the first lines of chapter 96 of the Quran. Muhammad's experience is mentioned in Surah 53:4–9:

"It is no less than inspiration sent down to him:

He was taught by one Mighty in Power,

Endued with Wisdom: for he appeared (in stately form);

While he was in the highest part of the horizon:

Then he approached and came closer,

And was at a distance of but two bow-lengths or (even) nearer;"[Quran 53:4–9][citation needed]

Before the revelation

Main article: Muhammad

Muhammad was born and raised in Mecca. When he was nearly 40, he used to spend many hours alone in prayer and speculating over the aspects of creation.[3][page needed] He was concerned with the "ignorance of divine guidance" (Jahiliyyah), social unrest, injustice, widespread discrimination (particularly against women), fighting among tribes and abuse of tribal authorities prevalent in pre-Islamic Arabia.[4] The moral degeneration of his fellow people, and his own quest for a true religion further lent fuel to this, with the result that he now began to withdraw periodically to a cave named Mount Hira, three miles north of Mecca, for contemplation and reflection.[5] Islamic tradition holds that Muhammad during this period began to have dreams replete with spiritual significance which were fulfilled according to their true import; and this was the commencement of his divine revelation.[3][page needed]

The first revelation

The entrance to the Hira cave.

According to Sunni tradition, during one such occasion while he was in contemplation, the angel Gabriel appeared before him in the year 610 AD and said, "Read", upon which he replied, "I am unable to read". Thereupon the angel caught hold of him and embraced him heavily. This happened two more times after which the angel commanded Muhammad to recite the following verses:[6][7][8][9][10][11][12]

"Read! in the name of your Lord who created

Man from a clinging substance.

Read: Your Lord is most Generous,–

He who taught by the pen–

Taught man that which he knew not."[Quran 96:1–5][citation needed]

After the revelation Edit

Perplexed by this new experience, Muhammad made his way to home where he was consoled by his wife Khadijah, who also took him to her Ebionite cousin Waraqah ibn Nawfal. Waraqah was familiar with Jewish and Christian scriptures. Islamic tradition holds that Waraqah, upon hearing the description, testified to Muhammad's prophethood,[3][page needed][13] and convinced Muhammad that the revelation was from God.[14] Waraqah said: "O my nephew! What did you see?" When Muhammad told him what had happened to him, Waraqah replied: "This is Namus (meaning Gabriel) that Allah sent to Moses. I wish I were younger. I wish I could live up to the time when your people would turn you out." Muhammad asked: "Will they drive me out?" Waraqah answered in the affirmative and said: "Anyone who came with something similar to what you have brought was treated with hostility; and if I should be alive until that day, then I would support you strongly." A few days later Waraqah died.[15]

The initial revelation was followed by a pause and a second encounter with Gabriel when Muhammad heard a voice from the sky and saw the same angel "sitting between the sky and the earth" and the revelations resumed with the first verses of chapter 74.

At-Tabari and Ibn Hisham reported that Muhammad left the cave of Hira after being surprised by the revelation, but later on, returned to the cave and continued his solitude, though subsequently he returned to Mecca. Tabari and Ibn Ishaq write that Muhammad told Zubayr:[15]

"when I was midway on the mountain, I heard a voice from heaven saying "O Muhammad! you are the apostle of Allah and I am Gabriel." I raised my head towards heaven to see who was speaking, and Gabriel in the form of a man with feet astride the horizon, saying, "O Muhammad! you are the apostle of Allah and I am Gabriel." I stood gazing at him moving neither forward nor backward, then I began to turn my face away from him, but towards whatever region of the sky I looked, I saw him as before."

Biographers disagree about the period of time between Muhammad's first and second experiences of revelation. Ibn Ishaq writes that three years elapsed from the time that Muhammad received the first revelation until he started to preach publicly. Bukhari takes chapter 74 as the second revelation however chapter 68 has strong claims to be the second revelation.[16]

“Recite in the name of thy Lord…”

Holy Prophet Muhammad (peace and blessings of Allah be upon him) was forty years old – in the year 610 AD when the Divine Call came to him in his retreat in Hira, the cave to which he was in the habit of retreating to for prayer and contemplation. He beheld a gracious Presence, the Angel Gabriel, who asked him to recite. Holy Prophet answered that he knew not how to recite. The Angel took hold of Holy Prophet, squeezed him firmly against his body and insisted:

“Recite in the name of thy Lord Who created: Created man from a clot of blood. Recite! Thy Lord is the Most Beneficent, Who taught man by the pen, taught him what he knew not” (96:2-6)

Holy Prophet Muhammad repeated the words as commanded. The Angel then vanished

The Wife Testifies

The First Revelation

After this dialogue the Holy Prophet Muhammad was left in a state of deep anxiety and restlessness and his heart was panting, for only God knew what this matter was and what was about to take place. In this state, the Holy Prophet hurriedly left the Cave of Hira, returned home, and said to his wife Khadeeja, “Cover me with a mantle! Cover me with a mantle!”. The Holy Prophet related the entire event and in the end said, “I have begun to fear for my life”, but Khadeeja said:

“God is witness, He has not sent you this Word that you should fail and prove unworthy, that He should then give you up. How can God do such a thing, while you are kind and considerate to your relations, help the poor and the forlorn and bear their burdens? You are restoring the virtues which had disappeared from our country. You treat guests with honour and help those who are in distress. Can you be subjected by God to any trial?” (Bukhari).

Khadeeja’s observations on this occasion throw a flood of light on the Holy Prophet’s character as observed by his closest and most intimate companion – his wife for fourteen years at that time. The honest testimony of husband or wife with regard to the character and disposition of the other is of the utmost value, for no other person has the opportunity to make so accurate an estimate based upon close observation and personal experience.

Prophet Muhammad (p.b.u.h) As a trader

:Thus respected and honoured, Muhammad lived a quiet life in the family of Abu Talib. He was never covetous. All through his life he showed no enthusiasm for the pursuit of riches. If left to himself, he would probably have preferred the quiet life. But he was always anxious to help his uncle who had the burden of a large family upon him. So whenever the Holy Prophet found any opportunity he cheerfully helped him.

The account given by Ibn Sa'd is as follows:

When his nephew was five-and-twenty years of age, Abu Talib addressed him in these words:

"I am, as you know, a man of scanty means, and truly the times are hard with me. Now there is a caravan of your own tribe about to start for Syria and Khadijah, daughter of Khuwaylid, is in need of the services of men of our tribe to take care of her merchandise. If you offer yourself for this enterprise, she would readily accept your services. "Muhammad (peace be on him) replied, "Be it as you say." Abu Talib went to her and inquired whether she would entrust this enterprise to his nephew. Khadijah, who had already heard of the honesty, trustworthiness and high moral character of Muhammad (peace be on him) lost no time in accepting this offer and said: "I would give him twice of what I would give to the other men of your tribe." (1)

So the matter was settled and Muhammad (peace be on him) undertook the journey. When the caravan was about to set out his uncle commanded him to the men of the company. Maysarah, the servant of Khadijah, likewise travelled along with Muhammad (peace be on him). The caravan took the usual route to Syria, the same which the Holy Prophet had traversed with his uncle known as Basra, on the road to Damascus, and he sat down to take rest under a shady tree. A Christian monk who lived near by, on seeing him, rushed to the spot and said: "Right from Jesus, the son of Mary, none ever sat here but a prophet." He then turned towards Maysarah and said: "Do these streaks of light always glisten in his eyes?" Maysarah replied in the affirmative. Upon this he remarked: "He is the Prophet and the last of the Apostles." (2)

The Holy Prophet was at that time busy in trade transactions. In the meanwhile there was an altercation with a customer. He asked him to swear by Lat and Uzza in support of his contention. "I have never done that," was the prompt reply. "When I happen to pass by their images, I purposely avoid them and take a different course." The man was struck at these words and said: "You are honest, and whatever you contend is absolutely true. By God, here is a man whose glory has been sung by our scholars, and foretold by our books." (3)

This is the full account that we find in the authentic records of Muhammad's (peace be on him) biographies. We do not find any trace of all those stories which have been deliberately fabricated by the western biographers of the Holy Prophet: that it was to his meeting a Nestorian monk that Muhammad (peace be upon him) owed his knowledge of Christian doctrines and wherefrom he imbibed his hatred of idolatry.

Like all other Prophets of God, Muhammad (peace be upon him) had a natural aversion to all those evil practices that we find in an idolatrous society. He was instinctively a monotheist and would under no circumstances invoke any other deity except Allah, the sole Creator and Sustainer of the universe.

At that time the concept of monotheism had lost much of its meaning. The way in which the dogma of Trinity was forced upon the people with the misleading and offensive zeal of Eutychian and Jacobite partisanship, and the gross form in which the worship of Mary (Mariolatry) was preached to the masses, could hardly make any appeal to Muhammad (peace be upon him) who had been, from the very beginning of his life, an ardent believer in One God.

Muhammad (peace be upon him) conducted business in Syria with such prudence and sense of duty that he returned from the trade expedition with an amount of profit larger than usual. Khadijah was so deeply impressed by the intelligence and integrity of Muhammad (peace be upon him) that she decided to marry him. The conversation that ensued between the maid-servant of Khadijah, who had been deputed to convey the message of marriage and the Prophet, clearly reveals that before this offer of marriage, Muhammad (peace be upon him) had absolutely no idea of this alliance.

_______________

1. Ibn Sa'd Vol. I, p. 129.

2. Ibid., p. 130

Our Prophet Mustafa (p.b.u.h) justice for any one

Rasulullah Sallallahu Alaihi Wasallam........ ' O Muhammad! We have sent you to be a real blessing for the people of the world' (21:107) 'He brings them out of the depths of darkness into the light.' (2:257) This publication takes the liberty, by the grace of the Almighty to portray the unique and exemplary roles of the beloved Prophet Sallallahu Alaihi Wasallam:

As A Trader The commercial life of the Arabs is a known fact of history. In particular the real means of livelihood of the inhabitants of the towns of those areas where the land was dry and sandy, or of rocky dry mountains was 'trade.' Naturally, the Holy Prophet Sallallahu Alaihi Wasallam adopted the profession of his elders seeking merely to make "both ends meet". The Holy Prophet Sallallahu Alaihi Wasallam has advised, " Take to trade, because out of ten divisions of livehoods, nine are in trade." The Holy Prophet Sallallahu Alaihi Wasallam was not sent to mankind as a trader. Referring to this the Holy Prophet Sallallahu Alaihi Wasallam has stated, " I have not been given Revelation to hoard up wealth or to be one of the tradesman." The Almighty Allah intended that his Messenger Sallallahu Alaihi Wasallam should serve as a true example of mans 'life amongst man. Thus, in order to achieve this, the blessed Prophet Sallallahu Alaihi Wasallam undertook all roles and their relating works. His life was an open book to be read by all. It is a fact of history that the Holy Prophet Sallallahu Alaihi Wasallam not only did his trading justly but laid the fundamental principles for just and fair trading. And the honesty, fairness and straight forwardness with which he did his business dealings with these people has become an eternal example for all business. The Holy Prophet's Sallallahu Alaihi Wasallam reputation as an honest and truthful trader was well established while he was still a youth. He always showed a great sense of responsibility and integrity in dealing with people. His benevolence and strength of his word is prominently learnt from the following example: Hadhrat Abdullah Ibn Abi Hamza (R.A) has reported that he entered into a transaction with Muhammad Sallallahu Alaihi Wasallam but, without finalizing the details, suddenly had to leave for urgent work, promising that he would soon return to settle the terms. Hadhrat Abdullah (R.A) forgot the unfinished transaction, remembering after three days he returned to the original place of transaction to find the Holy Prophet Sallallahu Alaihi Wasallam still awaiting his return. No sign of annoyance could be learnt from the blessed Prophet's Sallallahu Alaihi Wasallam face. The Prophet Sallallahu Alaihi Wasallam said softly, "You have caused me much pain. I have been waiting for you since three days." During the youth and manhood of the Holy Prophet's Sallallahu Alaihi Wasallam life, much stringency was placed upon trading which procured decent and lawful earnings. It is reported that the Holy Prophet Sallallahu Alaihi Wasallam has stated, " No one has ever eaten better food than he who eats as a result of the labour of his hands....." ( Part narration : Bukhari ) Hadhrat Aisha ( R.A.) reported Allah's Messenger Sallallahu Alaihi Wasallam as saying, " The most desirable of things you eat come from what you earn, and your children come from what you earn." ( Tirmizi ) Lawful earnings can only be wholly accomplished through honest and faithful practices. The Holy Prophet Sallallahu Alaihi Wasallam was commonly known amongst the people of Makkah as "Al- Sadiq" (truthful) and "Al- Amin" ( faithful ). His truthful and faithful traits are found readily in numerous ahaadith. There are many virtues for a truthful merchant. In a hadith it has been said, " The truthful and trusty merchant is associated with the Prophets, the truthful and the martyrs." ( Tirmizi ) " God shows mercy to a man whom is kind when he sells, when he buys and when he makes a claim." ( Bukhari ) Similarly, the Prophet Sallallahu Alaihi Wasallam was very particular about refraining from unlawful earnings. He forbade business in many things which themselves are unlawful and also in many forms of business because of the presence of unlawful elements. Accordingly, to Abu Dhar (R.A), the Prophet Sallallahu Alaihi Wasallam said, " There are three to whom Allah will not speak on the Day of Resurrection, at whom He will not look and whom He will not purify, and they will have a punishment." Abu Dhar (R.A) said, " They are the losers and disappointed.... who are they, Messenger of Allah ?" He replied that one of them would be " he who produces a ready sale of a commodity by false swearing of Allah's name." ( Muslim) He also said, " The merchants will be raised up on the day of Resurrection as evildoers, except those who fear Allah, are honest and speak the truth."( Tirmizi and Ibn Majah ) Many sayings of the Prophet Sallallahu Alaihi Wasallam openly condemn all the parties involved in interest transactions : Hadhrat Jabir ( R.A.) said, "Allah's Messenger cursed the one who accepted interest, the one who paid it, the one who recorded it, and the two witnesses to it, saying they were all alike." (Muslim) Pages upon pages could be filled with the astounding conducts of the blessed Prophet Sallallahu Alaihi Wasallam. Conclusively, study the following incident which highlights the Prophet's (Sallallahu Alaihi Wasallam) patience and acceptance of a trying situation : Hadhrat Ali ( R.A.) told that Allah's Messenger Sallallahu Alaihi Wasallam owed some dinars to so-and-so, a Jewish doctor, who demanded payment from the Prophet Sallallahu Alaihi Wasallam. When he told him, "I have nothing to give you, O Jew,". He replied, "I will not leave you, Muhammad, till you pay me." Allah's Messenger said, " I shall sit with you, then," and did so. Allah's Messenger prayed the noon, afternoon, sunset, night and morning prayers, and his Companions were threatening and menacing the man, Allah's Messenger Sallallahu Alaihi Wasallam being aware of what they were doing. Then they said, " Messenger of Allah, is a Jew keeping you in restraint ?" To which he replied, " My Lord has prevented me from practising injustice with one whom a covenant has been made, or anyone else." Then when the day was advanced, the Jew said, "I testify that there is no diety but Allah; I testify that you are Allah's Messenger; and half of my property will be devoted to Allah's path. I swear by Allah that my only purpose in treating you as I have done was that I might consider the description of you given in the Taurah : Muhammad Ibn Abdullah, whose birth place is in Makkah, whose place of migration is in Taiba, and whose kingdom is in Syria; he is not harsh or rough, or loud voiced in the streets, and he is not characterized by coarseness or lewd speech. "I testify that there is no diety but Allah, and I testify that you are Allah's Messenger. Give a decision about this property of mine according to what Allah has shown you." History fails to present an example of such integrity, honesty, and justice......

[8:36 pm, 29/10/2019] September: Mission’s of the Prophets: Justice

Who was Prophet Muhammad? And what was his mission?

For us Muslims, Prophet Muhammad is the last in the series of 124,000 prophets whom God sent for guidance of human society.

Almighty God says in the Qur’ãn,

“Certainly We have sent Our messengers with clear guidance; and We sent down to them the Book and the scale so that humans may conduct themselves with justice.” (Surah al-Hadid, 57:25)

All great prophets of God –Adam to Noah, Abraham to Moses, Jesus to Muhammad– came to establish justice in society.

All humans wish for peace in this world. But peace cannot be achieved in vacuum. It is inter-twined with justice. To have peace, justice must become the foundation of our social system; otherwise, we cannot achieve a durable peace.

What is Justice?

Justice means putting everything in its rightful place; it means balancing things in the proper order; it means creating harmony. If one starts putting things in the wrong places, then he disrupts the social harmony and disturbs peace.

[8:36 pm, 29/10/2019] September: Peace on Personal Level

Peace in society depends on peace within ourselves. According to Prophet Muhammad: we must foster the sense of justice within ourselves by creating harmony between our emotions of anger and greed on one the hand, and our reason and intellect on the other hand; between the physical dimension and the spiritual dimension.

A just person is one who controls his anger and his greed by the power of reasoning. This act of controlling one’s anger and greed by the power of reason has been described by Prophet Muhammad as “the major jihãd”.

Once, when the Muslim army returned to Medina from its mission, the Prophet greeted the soldiers by saying, “Welcome to the people who have performed the minor jihãd, and have yet to go through a major jihãd.”

The soldiers asked, “O Prophet of God! What is the major jihãd?”

Prophet Muhammad replied, “The spiritual jihãd.”

The spiritual jihãd is not an easy jihãd. You have to gain control over your strongest emotions, and live according to the voice of reason and conscience. Only those who can conquer their egos can truly establish peace in society.

Peace & Justice on Social Level

The Prophet of Islam was ahead of his times in promoting peace and justice in society. It would be worthwhile to look at how he dealt with non-Muslims minorities and with the enemies during the war time because the true worth of a society manifests when it is put under pressure.

With Non-Muslim Minority in Medina

The Prophet and his followers were a persecuted minority in Mecca. When the torture became unbearable, he migrated to Medina, a city in northern Arabia, most of whose inhabitants had already accepted Islam. Once he settled in Medina, the Prophet realized that there was a minority Jewish community in that city that had no inclination to accept Islam. He met them and invited them to a pact with the Muslims so that each religious group in Medina knew its rights and obligations. Some relevant part of the charter reads as follows:

• The Jews who enter into this covenant shall be protected from all insults and vexations; they shall have an equal right as our own people to our assistance and good offices. The Jews of the various tribes…and all other non-Muslim residents of Medina shall form with the Muslims one composite nation

• They shall practice their religion as freely as the Muslims.

• The allies of the Jews shall enjoy the same security and freedom. The guilty shall be pursued and punished. The Jews shall join the Muslims in defending Medina against all enemies. The interior of Medina shall be a sacred place for all who accept this Charter. The allies of the Muslims and of the Jews shall be as respected as the principal parties of this Charter.

This agreement between the first Muslim community and the Jewish community in Medina shows the sense of justice portrayed in the Prophet’s character in dealing with minorities. It also clearly shows that the Prophet did not spread Islam, even in the city of Medina, by force; on the contrary, he promoted peaceful co-existence with followers of other faiths, especially Jews and Christians. Out of the three Abrahamic faiths, it is only Islam which has recognized Judaism and Christianity on a theological level; the Jews and the Christians are known, in Islam, as Ahlul Kitãb, the People of the Scriptures.

Following the example of Prophet Muhammad (s.a.w.) many rulers in Muslim history maintained peaceful and cordial relations with their non-Muslim subjects. If we were to compare the attitude of the Muslim rulers towards the minorities living under their rule during the nineteenth century—with the attitude of the Europeans and the Americans towards their minorities, I dare to say that the record of the Muslims would be much better. Professor Roderic Davison, a prominent historian of the Ottoman Empire, writes, “It might in fact have been argued that the Turks were less oppressive of their subject people than were Prussians of the Poles, the English of the Irish, or the Americans of the Negroes…There is evidence to show that in this period [i.e., late 19th century], there was emigration from independent Greece into the Ottoman Empire, since some Greeks found the Ottoman government a more indulgent master [than their own Greek government].”1

If you study the medieval history of Europe, you will see that the only model of a peaceful multi-cultural and multi-faith society was Spain under the Muslim rule—a Spain in which Christians, Jews and Muslims lived in peace and harmony.

Non-Muslim Relatives & Neighbours

An Islamic injunction about loving and caring for a neighbour covers all kinds of neighbours:

“Worship God and do not associate anything with Him, and be good to the parents and to the relatives, the orphans, the needy, the neighbour who is your relative, the neighbour who is not your relative, the fellow traveler, the wayfarer and the slave. Verily God does not love one who behaves proudly and boastfully.” (Surah an-Nisaa, 4:36)

Even if a Muslim’s parents are idol-worshippers, Islam –the religion of monotheism– instructs him to respect and be kind to them. Almighty God says in the Qur’ãn:

“And if they [that is, your parents] insist on you to associate (an idol) with Me… then do not obey them; however, live with them in this world kindly…” (Surah al-Luqman, 31:15)

With Enemies in the Battle Field

The Qur’ãn instructs the Muslims to maintain justice even when dealing with their enemies.

“O you who believe, be maintainers of justice (and bearer of) witness for (the sake of) God. Let not hatred of a people incite you to act unjustly; be just—this is nearer to righteousness. And fear God surely God is aware of what you do.” (Surah al-Maida, 5:8)

The first battle in the Muslim history is very significant. It took place in the 2nd year of the Muslim calendar between the Muslims and the polytheists of Mecca. Even though outnumbered and ill-equipped, the Muslims defeated the Meccans and took seventy prisoners of war.

The norm among all societies at that time was to either kill the POWs or make them slaves. But Prophet Muhammad instructed the Muslims to treat the POWs humanely; they were brought back safely to Medina and given decent lodging in the houses of the people who had taken them prisoners. The Qur’ãn decreed that the POWs must not be ill-treated in any way.

According to a Western biographer of Prophet Muhammad, Sir William Muir, “In pursuance of Mahomet’s commands, the citizens of Medina…received the prisoners and treated them with much consideration. ‘Blessings be on the men of Medina’, said one of the prisoners in later days, ‘they made us ride, while they themselves walked, they gave us wheaten bread to eat when there was little of it; contenting themselves with dates.”

The way the Prophet dealt with the prisoners was very revolutionary. The poor prisoners were released free; those who came from affluent families of Mecca were returned for a specified ransom. (See the Qur’ãn: Surah Muhummad, 47:4) But the most interesting case was of those prisoners who were literate – the Prophet Muhammad made a deal with them that they could go free if they could teach ten Muslim children how to read and write.

Even the rules of engagement during war are also important. Whenever Muslims embarked on the minor jihãd, a defensive jihãd, the Prophet Muhammad (peace be upon him) had standard instructions regarding non-combatants and also the environment:

• “Do not violate the treaties.”

• “Do not kill an old person or a child or a woman.”

• “Do not cut down a tree.”

• “Neither burn down the palm-trees nor drown them with water.”

• “Do not cut down a tree bearing fruits.”

• “Do not drown the plantations.”

• “Do not poison the water of the infidels.”2

All this was done fourteen hundred years ago; long, long before the Geneva Convention came about.

In background of the secret prisons run by the CIA, ‘the manual of torture’ written by the US army to interrogate the prisoners, and the disclosure of torture in Abu Ghuraib prison, I can proudly say that the example and teachings of Prophet Muhammad about Prisoners of War (POWs) are “definitively good and humane” even according to the standards of the 21st century.

1. Roderic H. Davison, Reform in the Ottoman Empire 1856-1876 (New Jersey: Princeton University Press, 1963) p. 116.

2. Al-Hurr al-‘Amili, Wasã’ilu ’sh-Shī‘ah, vol. 11, p. 43-45.

The Prophet Muhammad also specified the rights of animals. He said:

(1) Not to burden it with a load beyond its ability.

(2) Not to make it walk more than its ability.

(3) When you reach a rest area, first you, the rider, must provide the fodder for your animal before taking care of your own needs.

(4) Whenever you pass by a poll of water or a river let the animal quince its thirst.

(5) Do not hit on its face because it also praises its Lord.

Our prophet Muhammad (p.b.u.h) patience

The Prophet’s Patience*

/english /Muhammad in Focus / Manners / Muhammad in Focus /The Prophet’s Patience*

english/ Manners/ Muhammad in Focus

The Prophet’s Patience*

By Harun Yahya** Sep 26, 2005

Throughout the period of his mission, Prophet Muhammad (peace and blessings be upon him) experienced all manners of difficulty. Deniers and polytheists from among his own people insulted him most terribly, even calling him a magician or a madman. Others wanted to kill him and even schemed to do so. Despite all that, the Prophet (peace and blessings be upon him) tried to teach people of all backgrounds and cultures about the Qur’an, and therefore about proper morality and good behavior.

As Allah revealed in the verses of the Qur’an, some people had not the slightest idea of the basics of good manners, for which reason it never entered their minds that they might appall someone who possessed superior morality. The Prophet (peace and blessings be upon him) displayed the greatest patience in these circumstances, turning to Allah and asking for His help in all situations and encouraging the believers toward patience and submission.

In many verses in the Qur’an, Allah advises the Prophet (peace and blessings be upon him) to be patient despite the words of unbelievers:

[So be patient in the face of what they say and glorify your Lord with praise before the rising of the sun and before it sets.] (Qaf 50: 39)

[Do not be grieved by what they say. All might belongs to Allah. He is the All-Hearing, the All-Knowing.] (Yunus 10:65)

[We know that your breast is constricted by what they say.] (Al-Hijr 15:97)

[Perhaps you are leaving aside part of what has been revealed to you and your breast is constricted by this because they say, “Why has treasure not been sent down to him or an angel not accompanied him?” You are only a warner and Allah is Guardian over all things.] (Hud 11:12)

Believers must remember the kind of things Allah’s Messenger (peace and blessings be upon him) was patient for, and take him as a model when dealing with their own difficulties. Those who despair at the slightest problem, who are unable to bear the smallest objection, who stop preaching the religion of Allah, or who lose hope when their business dealings go wrong, must be aware that such behavior is incompatible with Allah’s holy book and the sayings and deeds of the Prophet (peace and blessings be upon him). Believers must always be patient, take Allah as their helper and give thanks to Him, adopt the superior morality of the Prophet (peace and blessings be upon him), and hope for the mercy, compassion and Paradise of our Lord.

There were people with varying characters and ideas that surrounded the Prophet (peace and blessings be upon him) throughout his life; however, he showed an interest in each and every one, warned them about their mistakes and failings, and tried to educate them in all matters, from cleanliness to matters of faith. That compassionate, tolerant, understanding and patient attitude of his was the means by which many peoples’ hearts warmed to Islam and developed a genuine love for the Prophet (peace and blessings be upon him). Allah describes this pleasing attitude adopted by the Prophet (peace and blessings be upon him) towards those around him in the Qur’an:

[It is a mercy from Allah that you were gentle with them. If you had been rough or hard of heart, they would have scattered from around you. So pardon them and ask forgiveness for them … ] (Aal `Imran 3:159)

In another verse, Allah told the Prophet (peace and blessings be upon him) how he should behave towards those around him:

[We know best what they say. You are not a dictator over them. So remind, with the Qur’an, whoever fears My Threat.] (Qaf 50:45)

The Prophet (peace and blessings be upon him) never pressured those around him to accept the religion, nor imposed conditions on them. Instead he always used the pleasantest ways to tell them about it.

He always supported the community of the faithful with his strong conscience, and was a benefactor to them at all times. On account of these traits, the Prophet (peace and blessings be upon him) is described in many verses as “your companion.” (Saba’ 34:46: An-Najm 53:2, At-Takwir 81:22).

Those believers who were able to comprehend the conscientiousness of the Prophet (peace and blessings be upon him) regarded him as closer to them than all others, and humbled themselves towards him. In one verse, Allah states:

[The Prophet has closer ties to the believers than their own selves, and his wives are their mothers … ] (Al-Ahzab 33:6)

Imam Al-Ghazali summed up the Prophet’s treatment of those around him:

Everyone thought that the Prophet honored him more. Whoever came to him could see his face.

He used to call his companions by their surnames with honor and he used to give one surname who had no surname.

He was very affectionate and kind in dealing with the people.

Nobody could speak loudly in his assembly.

The Prophet’s human love, kind thought, and compassion, which turned those around him to true religion and warmed their hearts to faith, is that superior morality which all Muslims should seek to reproduce.

* Excepted, with kind permission, from: http://www.harunyahya.com/article1_14.php

** Harun Yahya was born in Ankara in 1956. He studied arts at Istanbul’s Mimar Sinan University, and philosophy at Istanbul University. Since the 1980s, he has published many books on political, faith-related, and scientific issues.

[8:39 pm, 29/10/2019] September: patience

[8:39 pm, 29/10/2019] September: Prophet Muhammad Peace Be Upon Him ‘s Patience

She thought till late at midnight and finally decided how to take revenge from him. She could not sleep all night. because she was too eager to take revenge for the idols she worshiped. Even before the first ray of sunlight had entered her window. she was busy sweeping her house. She saved all the garbage in a basket.

She placed it on the roof of her house and proudly looked at it for a while. then with an impatient look on her face, she looked at the street that she lived on, and thought, “No one has ever seen him angry. Everybody will praise me when they will see him shouting at me and getting mad. They will laugh at him and make fun of him.” She looked at the basket again and grinned.

Meanwhile, she heard footsteps, announcing the approach of the end of her waiting. “Finally my prey has arrived,” she thought. as she saw a man dressed in clean, white clothes coming that way. She picked up the basket in her hands and threw all the garbage on him when he passed by. Much to the woman’s disappointment, he did not say anything and continued on his way.

She did the same the following day thinking, “Maybe this time I will be able to annoy him.” But he( Prophet Muhammad PBUH ) was too gentle to shout at a woman. She misinterpreted his (Prophet Muhammad PBUH) attitude as fear. And she decided to repeat the same mischief everyday in order to keep him (Prophet Muhammad PBUH) frightened. So that he might stop preaching the Oneness of God.

This gentleman whom the woman hated so much was Prophet Muhammad (PBUH). the last prophet of Allah Almighty. He did not want to disappoint the woman. and so continued to walk down the street everyday, instead of picking an alternate route. And prayed for the woman to recognize the Truth.

Women Absence:

One day, the Holy Prophet Muhammad (PBUH) did not find the woman to be on the roof of her house with the basket. This worried him (Prophet Muhammad PBUH), because he (Prophet Muhammad PBUH) thought something must have happened to her for not being over there. So he knocked at the door. “Who is it?” asked a feeble voice. “Muhammad bin Abdullah,” was the reply, “can I come in?” The woman feared, “I am sick, and too weak to fight or talk back. therefore Muhammad has come to take revenge for what I have been doing to him.” But the permission to enter her house was in such a gentle voice that she allowed him in.

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Prophet Muhammad (PBUH) behavior:

Prophet Muhammad (PBUH) entered the house. and told the woman that not finding her on the roof had worried him. and He(Prophet Muhammad PBUH) thus wanted to inquire about her health. On finding out how ill she was, he (Prophet Muhammad PBUH) gently asked if she needed any help. Hypnotized by the affectionate tone in the Holy Prophet’s (pbuh) blessed voice. She forgot all fear and asked for some water. He (Prophet Muhammad PBUH) kindly gave her some in a utensil and prayed for her health. while she quenched her thirst. This made her feel very guilty for being so cruel to him in the past and she apologized for her mean behavior.

He(Prophet Muhammad PBUH) forgave her and came to her house everyday to clean it. to feed her and to pray for her, till she was on her feet again. The kind attitude of the Holy Prophet (pbuh) inspired her into the recognition of the Truth. and his prayers were answered in the form of yet another addition into the growing number of Muslims

Patience and gratitude are two keys of happiness. The Prophet ﷺ has said,

If Allah intends for a servant to reach a rank he is unable to reach by his good deeds, then Allah will put him to trial in his body or his wealth or his children, and he will be patient until he reaches the rank intended for him. [Ahmad]

Being a Muslim requires a lot of patience, especially in turbulent times like this. Patience is needed in staying away from things which are displeasing to Allah, and obeying Allah’s commands. Every single day our patience is tested in some way or another — from prayer on time, fasting in hot summer days, doing hajj while being trampled by smelly people, to solving marital conflicts and enduring admonishments from parents. Since having patience is something so important and necessary for each one of us, it’s not surprising that Allah has given us wonderful examples of patience in the Quran, patience displayed by the heroes of Islam throughout different ages and times. Who were these heroes? Let us get introduced to five of them.

Yaqub ibn Ishaq ibn Ibrahim (alaihi salam)

When someone says sabr, you often hear the word jameel added to it. This famous phrase was used by Yaqub. The story begins with the enmity between two groups of his own sons – one group containing Yusuf and Benyamin, another group the rest of his sons who were in fact much older than the other two. These older sons were extremely jealous of Yusuf, and so one day they took him and threw him in a well, and then came back to their father weeping and saying that a wolf ate him. Yaqub, who was very intelligent, guessed the real story. Imagine your favorite son being harmed by your other sons, wouldn’t it make any sane person crazy in grief and rage? But what did Yaqub say? Sabrun Jameel! Imagine how much trust in Allah you need to do that. This is what he said,

قَالَبَلْسَوَّلَتْلَكُمْأَنفُسُكُمْأَمْرًاۖفَصَبْرٌجَمِيلٌۖوَاللَّهُالْمُسْتَعَانُعَلَىٰمَاتَصِفُونَ

[Jacob] said, “Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe.”

Maryam bint Imran (alaihi salam)

The most chaste and pious of all women, she was given a unique blessing by Allah – she gave birth to Isa (alaihi salam) while still a virgin. Today the most modern medicines and facilities do not stop a woman from screaming and shouting in pain while giving birth. Imagine going to a secluded wilderness and having labour pains sitting under a tree. And then she came back, and guess what? The very example of piety, Maryam, is accused of adultery. It is not an easy thing to endure for such a woman. But her Lord had commanded her not to say anything, so she just pointed at her infant son. And then, the gift of her patience, Isa ibn Maryam, replies to the people accusing her:

قَالَإِنِّيعَبْدُاللَّهِآتَانِيَالْكِتَابَوَجَعَلَنِينَبِيًّا

[Jesus] said, “Indeed, I am the servant of Allah . He has given me the Scripture and made me a prophet. [19:30]

Musa (alaihi salam)

He was the savior of Banu Israel, the brave man who confronted the monster, the killer of thousands of babies, Firaun. He saved Banu Israel from his hands and took them to a safe place. And yet they disobeyed him and were extremely offensive multiple times. Despite getting Divine food on their daily menu, they demanded garlic, onions and lentils! He left them just for a few days, and they started worshihpping a calf. They even demanded that they want to see Allah with their own eyes before they obey His commands. Imagine having to deal with a whole nation like that on a daily basis. How much does a prophet has to endure before he utters the following words:

وَإِذْقَالَمُوسَىٰلِقَوْمِهِيَاقَوْمِلِمَتُؤْذُونَنِيوَقَدتَّعْلَمُونَأَنِّيرَسُولُاللَّهِإِلَيْكُمْ

…”O my people, why do you harm me while you certainly know that I am the messenger of Allah to you?”

Yet he endured all of it till the day of his death, and is counted among the five ulul adhmi min ar Rusul.

Asiya (alaihi salam)

Talk of a husband being a tyrant. Asiya’s husband was none other than Firaun, that same killer of thousands of babies who had enslaved the Children of Israel. She lived with that man, endured his abuses, and was patient through it all only for the sake of Allah. She made the following dua:

رَبِّابْنِلِيعِندَكَبَيْتًافِيالْجَنَّةِوَنَجِّنِيمِنفِرْعَوْنَوَعَمَلِهِوَنَجِّنِيمِنَالْقَوْمِالظَّالِمِينَ

“My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people.” [66:11]

Ibrahim (alaihi salam)

He was kicked out of his house for believing in the Oneness of Allah. He was thrown in the fire for the same reason, and Allah ordered the fire to become cool for him. Years later, he was ordered to leave his wife and infant son in a lonely barren desert, and then again to sacrifice his own son. About this last test Allah Himself said,

إِنَّهَٰذَالَهُوَالْبَلَاءُالْمُبِينُ

Indeed, this was the clear trial. [37:106]

Most of us know these stories, but it is difficult to realize what Ibrahim must have felt like in all these situations, because none of us are tested anything even close to it. But just try to imagine the inner state of the human being Ibrahim, for he was a human being after all, and imagine the strength of his piety which alone gave him the patience to come through it all with record marks.

Great patience stories Prophet Muhammad (p.b.u.h)

The story of the Prophet Muhammad Patience

Patience Prophet facing blind Jewish beggar

When I read this story and comparing myself and circumstances Muslims now, I guess, kind of heaven and earth, we instill morals and morals Majesty demonstrated that our charity and follow ..

When will we be able to make the character seem Majesty as 'guide line' we live our lives?

In the corner there is a market of Medina blind Jewish beggar every

day is always said to everyone who approached him, O my brother, do not approach Muhammad, he was crazy, he is a liar,

she was a witch, if you approach it then you will influence.

However, every morning the Prophet Muhammad came to bring food, and without utter a word the Prophet Muhammad had brought food to feed the beggar beggar while not knowing that it was the Prophet Muhammad feeding. Rasulullah SAW did this every day until well into the king's death.

After the death of Prophet Muhammad, there is no one who carries

food every morning to the blind Jewish beggar. One day the Prophet Muhammad's closest friend Abu Bakr RA visited the house of his son Aisha RA is none other than the Prophet Muhammad, and his wife asked his son, "O my son, is there a habit

I have not done my beloved? '

Aisha RA said, "O father, you are an expert sunnah and

almost no one else habit did not father except one "

"Is That?", Asked Abu Bakr RA.

"Every morning the Prophet Muhammad always go to hujung market by bringing food to a blind Jewish beggar is there," said Aisha RA.

Then the next day Abu Bakr RA went to the market with food to give to beggars. Abu Bakr RA had come to the beggar and gave him food.

When Abu Bakr RA began to feed, sipengemis angrily rebuke: "Who are you?"

Abu Bakr RA said, "I am an ordinary guy (come to you)."

"No! Thou not an ordinary came to me," said the

blind beggar.

"When he came to me, not hard and not holding hands

difficulty chewing mouth. People who came were always fed me, but first dihaluskannya food,

after that he gave me, "continued the beggar words.

Abu Bakr RA could not hold back her tears, she cried and said:

the beggar, "I am not the one who used to come to you. I was one of his best friend, a noble person has passed away. He is the Prophet Muhammad". Abu Bakr tears can no longer withhold from dripping

Immediately beggar cried hearing the explanation of Abu Bakr

RA, and then said, "Is that true? Along I always insulted, slandered, he never scolded me at all,

He came to bring food every morning, he was so noble .... "

The blind Jewish beggar before finally bersyahadat Abu Bakr RA moment and from that day became a Muslim.

Well, my brother, can we emulate the glory of the morality of the Prophet

SAW? Or is there at least an intention to imitate him?

Today .. everywhere we no longer practice the attitude of patience and forgiveness. we easily bouncy, angry and punish. Also no longer say one bebanan to us, let alone another to hate and despise Anybody who does not 'sebulu' with us ...

Even if we can not imitate him one hundred peratus, how

The good we seek to emulate little by little, we start from what we can do. The most difficult .. patient and forgiving ..

but the easiest .. mirror self .. versus who I was elected king .. as a lover of God .. noble-noble human being .. no standard appeal to His Majesty Anybody else in this world ....

He is ahsanul morality, noble-noble morality.

Ya Allah .. kerana forgive us still fail to follow the sunnah Mu ..

2. Patience Prophet Angry Time

When the Prophet was sitting in the middle of his companions, one a rabbi named Zaid bin Sa'nah entry through the ranks of worshipers around it, as he grabbed the cloth and the Prophet rebuked harshly. He said, "O Muhammad! Pay your debts. You descendants of Hashim usual slow down settlement. "

At that time the Prophet did have a debt to the Jews, but not yet due. Umar who saw the incident on his feet and drew his sword, as he pleaded iin. He said, "O Messenger of Allah, let me decapitate these bastards!"

But the Messenger of Allah said, "O Umar, I was not told to preach that way. Between me and he is in need of your wisdom. Tell her to collect politely and remind me to pay it off so well. "

Hear the word of the Prophet, the Jews said, "By that sent you with the truth. Actually I did not come to collect the debt, but I've come to test akhlakmu. I know, debt repayment date not yet time. However, I have read your character properties in the Torah, and it proved all but one trait that I have not tested, that is acting on time kebijakkanmu angry. It turns out that careless stupid even though you can handle it wisely. That's what I see today. So my suppressed Islamic accept it, O Messenger of Allah,

"Asyhadu illallah wa alaa ilada Annaka ya Muhammad Rasulullah"

"I bear witness there is no god but Allah and that you are the Messenger of Allah."

How to be patient with letting people angry without meladeninya Messenger is an effective propaganda that often he did. Patience he even got sympathy from a Jew with his own conscience that would embrace Islam.

3. Patience Prophet Muhammad When spat

Not just once insulted the Prophet. There's even an old woman who dared to revile the Prophet. Whenever the Prophet passed front of his house, the woman was then also spit saliva, "huh, huh, huh." Event occurs repeatedly, almost every day.

Once, when the Prophet passed in front of his house, the woman was no longer spit. In fact, his nose just did not look well. The Prophet was a "miss" would spit her earlier. Out of curiosity, the Prophet then ask someone, "O So and so, you know, where the lady owner of this house, that every time I pass always spitting?"

People who are asked to wonder, why the Prophet actually asked, curious, and not otherwise feel joy. However, So and so did not take care, therefore he immediately answered the question of the Prophet, "Do you not know, O Muhammad, that the woman who used melidahimu been sick a few days?" Hear the Prophet's reply was nodding, and then continue the journey to worship in front of the Kaaba, bermunajat to God the Giver Rahmah.

Upon returning from worship, the Prophet stopped by to visit her peludah. When he found out, that the Prophet, people who spit at him every day, just to see her, she was crying inside. "Duhai how noble the human mind. Although every day I spit, instead he was the first to visit here. "With emotion Shedding tears of happiness, the woman asked," O Muhammad, why do you see me, but every day I meludahimu? "

The Prophet replied, "I'm sure, you spat because you do not know about righteousness. If you know it, I'm sure you will not do it anymore. "

Hear the wise sayings of Allah's messenger amnusia, the woman crying inside. His chest, his throat felt choked. Then, after breathing finally set loose she could talk, "O Muhammad began the moment I testify to follow your religion." Then the woman pledged two sentences creed.

4. Patience Prophet Facing His People

Narrated by a man named Tsamamah Arabs from tribes Itsal bin al-Yamamah, go to Madinah Al-Munawarah in order to kill the Prophet. With strong determination and zeal he went to the assembly of the Prophet.

Umar bin Khatthab already kissed him malice arrival. So he went over and immediately investigate, "What is the purpose coming to Medina? Are not you a polytheist? "

The man openly said, "I came to this country just to kill Muhammad!"

Umar heard the infamous words fast and agile sword disarm immediately, at once to subdue him. Then the man was tied at one pole mosque.

Umar bin Khatthab immediately went to report the incident kapada Messenger. But the Prophet who was sent as a mercy for all creatures do not respond positively to his friend works. Prophet quickly out of his house to meet people who want to kill him. Upon arriving at the assembly, observe the Prophet's face it people who want to kill him, while Umar hardly wait for orders separately decapitated man was evil.

After observing her closely denagn, the Prophet then turned to his companions and asked, "Do any of you who have fed?"

Umar paused to hear the question. He who had been ordered to kill him instead menuggu asked about the feeding of the people. Umar swakan premises could not believe what he heard, he asked, "O Messenger of Allah what is food? What food would she eat? This man came here as a murderer, instead of coming to Islam! "But the Prophet did not bother uacpan Umar, he even ordered," Bring me a glass of milk out of my house, open the rope the man! "

Umar bin Khatthab absurdly angry with the polytheists it. After he was given to drink, the Prophet ordered him politely, "Say no god addition to God. The polytheists said, "I will not say it." Prophet said, "Say, 'I testify there is no god but Allah, and I testify that Muhammad is the Messenger of God'." But the person could be said with a loud, "I will not say ! "

Prophet then decided to release it, and idolaters rose up and went as if to return to his country. But how far she has not stepped out of the mosque, he returned again to the Prophet as he said, "O Messenger of Allah, I testify, 'There is no god but Allah and Muhammad is the Messenger of Allah'."

He asked him, "Why do not you say it when I commanded you?"

The man replied, "I do not want to say when you empty yet because I'm afraid there are people who think I converted to Islam for fear you. However, after I was released, I converted to Islam simply because the hope the pleasure of Allah the Lord of the worlds. "

On one occasion, Tsamamah bin Itsal said, "When I entered the city of Medina, no one was the most I hate more than Muhammad. But after I excused this town, no one on this earth that I love more than the Prophet Muhammad. "

5. Patience Prophet Threats Facing The Quraysh

After desperate for blocking the prophet Muhammad with violence did not deter the Prophet and his followers, Abu Jahl then went to Abu Talib, the Prophet's uncle and protector. Abu Jahl asked to be delivered to Muhammad that he would give him anything he desired Muhammad; girls are the most beautiful, abundant wealth, or honor under the leadership of the Arabs. Abu Talib Abu Jahl immediately made the offer and the tribe of Quraish was the Prophet.

With tough Prophet said, "By Allah, O my uncle. If the sun placed my right hand and my left hand in, so I thwart the struggle to uphold the truth, I would not subside, until victory is achieved or destroyed me perish in the struggle. "That seed persistence and resilience of the Prophet since the beginning of the struggle. Apparently nature has not changed even after he managed to become the leader of the great and respected.

On one evening heard the fuss outside the city of Medina. The friend thought the enemy was moving to attack the city. At that time the Prophet was sleeping. So the companions of the Prophet memebritahukan agreed not because they know the Prophet was exhausted. They immediately dispatched an army towards the fuss was. Along the way, before arriving to the place they met premises Prophet who was driving a horse about to return to Medina. Sword slung at his waist.

The Prophet said, "O faithful friend. We just go home to the medina. There's nothing there. There is no enemy. Secure alone. That fuss was just the sound of a horse which was freezing. "What a shame the companions. Apparently they lost responsiveness and less nimble than the Messenger of Allah that seems still fast asleep in bed.

In a battle, the Prophet terlau achieved to guard, he sat under a tree without a blade of any weapon. A young warrior who feared musyirikin, suddenly appeared in front of him, hands on hips standing at Prophet dozed.

In a loud voice, dedengkot enemy named Da'tsur it rebukes the Prophet, holding up his sword, "O Muhammad. Who now can save you from malignancy sword? "

Prophet flinched momentarily, then his eyes straight Da'tsur. Da'tsur thrilled to see a cool but not fearless. He replied calmly, "For as a man, I have no power, there was nothing but God will protect me?"

Da'tsur chills to hear the answer. What kind of God is also the power of the so-called Muhammad was, until he was sure God would protect him? Vacillation witnessed growing Prophet remained steadfast, until finally Da'tsur sword from his grasp and fell apart.

The Prophet immediately took the sword was then held to Da'tsur, "Well, now who will save you from my sword?" With trembling lips Da'tsur replied, "Only you can save me Muhammad. Really, just you alone. "

But the Prophet was not the type of leader who likes to hold a grudge. He did not want membelas violence with violence. So he immediately handed sword back in Da'tsur as owner. With the occurrence of these events, Da'tsur later converted to Islam, and became a hero to defend religion

Prophet Muhammad (p.b.u.h) wives life stories

1 – Khadeejah bint Khuwaylid (may Allaah be pleased with her)

She was the first of his wives. The Prophet (peace and blessings of Allaah be upon him) married her when he was twenty-five years old, and he did not take another wife until after she died. All his children were born from her, except Ibraaheem.

Al-Bukhaari entitled a chapter in his Saheeh: “The marriage of the Prophet (peace and blessings of Allaah be upon him) to Khadeejah (may Allaah be pleased with her), and her virtues,” in which he narrated a hadeeth from ‘Aa’ishah who said: “I never felt jealous of any of the wives of the Prophet (peace and blessings of Allaah be upon him) as I did of Khadeejah, although she died before he married me, because of what I heard him say about her.” Narrated by al-Bukhaari, 3815.

2 – Sawdah bint Zam’ah ibn Qays

The Prophet (peace and blessings of Allaah be upon him) married her in the tenth year of his Prophethood. Tabaqaat Ibn Sa’d, narrating from al-Waaqidi, 8/52-53; Ibn Katheer in al-Bidaayah wa’l-Nihaayah, 3/149

3 – ‘Aa’ishah bint Abi Bakr al-Siddeeq (may Allaah be pleased with her)

The Prophet (peace and blessings of Allaah be upon him) married her in Shawwaal of the tenth year of the Prophethood. Ibn Sa’d, 8/58-59. She herself said: “The Prophet (peace and blessings of Allaah be upon him) married me when I was six years old, and consummated the marriage with me when I was nine.” Narrated by al-Bukhaari, 3894; Muslim, 1422. Al-Bukhaari (5077) also narrated that the Messenger of Allaah (S) (peace and blessings of Allaah be upon him) did not marry any virgin apart form her.

4 – Hafsah bint ‘Umar (may Allaah be pleased with her)

It was narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that Hafsah’s husband Khunays ibn Hudhaafah, who was one of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) and had been present at Badr, died in Madeenah. ‘Umar ibn al-Khattaab said: I met ‘Uthmaan ibn ‘Affaan and offered Hafsah to him in marriage. I said: If you wish, I will marry Hafsah bint ‘Umar to you. He said: I will think about it. Several nights passed, then he said: I think that I do not want to get married at this time. ‘Umar said: Then I met Abu Bakr and I said: If you wish, I will marry Hafsah bint ‘Umar to you. Abu Bakr kept quiet and did not give me any response. I was more upset about him than about ‘Uthmaan. Several nights passed, then the Messenger of Allaah (peace and blessings of Allaah be upon him) proposed to her and I married her to him. Then Abu Bakr met me and said: Perhaps you felt upset when you offered Hafsah in marriage to me and I did not reply? I said: Yes. He said: Nothing prevented me from responding to your offer but the fact that I knew that the Messenger of Allaah (peace and blessings of Allaah be upon him) had mentioned her, and I did not want to disclose the secret of the Messenger of Allaah (peace and blessings of Allaah be upon him). If he had decided not to marry her, I would have accepted your offer.

Narrated by al-Bukhaari, 4005.

5 – Zaynab bint Khuzaymah (may Allaah be pleased with her)

The Prophet (peace and blessings of Allaah be upon him) married her in Ramadaan, thirty-one months after the Hijrah. Tabaqaat Ibn Sa’d, 8/115

6 – Umm Salamah bint Abi Umayyah (may Allaah be pleased with her)

Muslim (918) narrated that Umm Salamah (may Allaah be pleased with her) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no person who is faced with a calamity and says Inna Lillaahi wa inna ilayhi raaji’oon, Allaahumma ujurni fi museebati w'ukhluf li khayran minha (Truly, to Allaah we belong and truly, to Him we shall return; O Allaah, reward mein this calamity and compensate me with something better than it) but Allaah will reward him in his calamity and will compensate him with something better than that.” She said: When Abu Salamah died, I said what the Messenger of Allaah (peace and blessings of Allaah be upon him) had commanded me, and Allaah compensated me with someone better than him: the Messenger of Allaah (peace and blessings of Allaah be upon him).

According to another report: when Abu Salamah died, I said: Who is better than Abu Salamah, the companion of the Messenger of Allaah (peace and blessings of Allaah be upon him)? But Allaah decreed that I should say it. Then I got married to the Messenger of Allaah (peace and blessings of Allaah be upon him).

7 – Juwayriyah bint al-Haarith (may Allaah be pleased with her)

She fell prisoner to the Muslims during the battle of Banu’l-Mustalaq, and she came to the Prophet (peace and blessings of Allaah be upon him) to ask him to help her to manumit herself and buy her freedom. He offered to buy her freedom and marry her, and she accepted. The Prophet (peace and blessings of Allaah be upon him) married her and made her manumission her dowry. When the people came to know of that, they set free their own prisoners, so as to honour the in-laws of the Messenger (peace and blessings of Allaah be upon him). No woman brought a greater blessing to her people than she did. Narrated by Ibn Ishaaq with a hasan isnaad. Seerat Ibn Hishaam, 3/408-409.

8 – Zaynab bint Jahsh (may Allaah be pleased with her)

Concerning her Allaah revealed the words (interpretation of the meaning):

“So when Zayd had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them)”

[al-Ahzaab 33:37]

She used to boast about this to the other wives of the Prophet (peace and blessings of Allaah be upon him), saying: “Your families arranged your marriages but Allaah arranged my marriage from above the seven heavens.” Narrated by al-Bukhaari, 7420.

9 – Umm Habeebah bint Abi Sufyaan (may Allaah be pleased with her):

Abu Dawood (2107) narrated from ‘Urwah from Umm Habeebah (may Allaah be pleased with her) that she was married to ‘Ubayd-Allaah ibn Jahsh, who died in Abyssinia. Then the Negus married her to the Prophet (peace and blessings of Allaah be upon him) and gave her a mahr of four thousand on his behalf, and sent her to the Messenger of Allaah (peace and blessings of Allaah be upon him) with Shurahbeel ibn Hasanah. Classed as saheeh by al-Albaani.

10- Maymoonah bint al-Haarith (may Allaah be pleased with her)

It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) married Maymoonah when he was in ihraam. Narrated by al-Bukhaari, 1832; Muslim, 1410.

The words “when he was in ihraam” are a mistake. In fact the Prophet (peace and blessings of Allaah be upon him) married her after he exited ihraam following ‘Umrat al-Qada’.

See Zaad al-Ma’aad, 1/113; Fath al-Baari, hadeeth no. 5114.

11 – Safiyyah bint Huyayy ibn Akhtab (may Allaah be pleased with her)

The Messenger of Allaah (peace and blessings of Allaah be upon him) set her free and married her after the battle of Khaybar. Narrated by al-Bukhaari, 371.

These are the wives of the Prophet (peace and blessings of Allaah be upon him) with whom he consummated marriage. Two of them died during the lifetime of the Prophet (peace and blessings of Allaah be upon him), namely Khadeejah and Zaynab bint Khuzaymah (may Allaah be pleased with them both). The Messenger of Allaah (peace and blessings of Allaah be upon him) left behind nine wives when he died; there is no difference of scholarly opinion on this matter.

See Zaad al-Ma’aad, 1/105-114

It was said that Rayhaanah bint ‘Amr al-Nadariyyah (or al-Quraziyyah) was also one of his wives. She was taken prisoner during the battle of Bani Qurayzah, and the Messenger of Allaah (peace and blessings of Allaah be upon him) chose her for himself and married her, then he divorced her then took her back. Tabaqaat Ibn Sa’d , narrating from al-Waaqidi, 8/130

And it was said that she was a concubine. This was regarded as more likely by Ibn al-Qayyim in Zaad al-Ma’aad.

Prophet Muhammad (p.b.u.h) patience with his wives

The Patience of the Prophet (PBUH) with his Wives

Prophet Muhammad (PBUH) is the ultimate human example on being patient with one's wife(s)

. In spite of his highness at Allah's sight and at people's, it has never been heard of a man who had more patience with his wife(s). Researching Prophet Muhammad's patience, you will come across enough evidence.

It was reported that Umar Bin Al Khattab may Allah be pleased with him said: "we-the tribe of Quraish- used to overpower our wives. When we were encountered by al Ansar we found out that the women overpowered the men. So our wives started to learn from al ansars' women their ethics. So, once i vociferated to my wife and she disagreed with me, but i disapproved her disagreement. She said: “why do you disapprove? By Allah, the wives of the Prophet (PBUH) sometimes disagree with him and abandoned him for a whole day.” Umar was dismayed and told her that whoever did this did it to her loss. Then he went to lady Hafsah and told her: o Hafsah, do any of you stay angry with the Prophet (PBUH) a whole day? She said: "yes.” He said: "you are in loss, don’t you fear Allah’s anger because of the Prophet’s, so that you will be doomed?”. This saying 'hadith’ is taken from al Bukhary.

Note how Umar, may Allah be pleased with him, was angry because of a simple disagreement from his wife, while the Prophet (PBUH) accepts the same from his wives with great patience being the generous Prophet and great 'imam'.

Moreover, in such situations he used to treat them kindly. Lady ‘A’isha, may Allah be pleased with her, said: "Prophet Muhammad (PBUH) told me: "i can tell when you are pleased with me and when you are not.” I said: "how can you tell?" he said: "if you are pleased with me you swear saying: "no, by Muhammad's lord" and if you are not, you swear saying: "no, by Abraham's lord."" she said: "yes by Allah, Prophet of Allah. I can only abandon your name."

This saying 'hadith' is from al Bukhari.

Anas, may Allah be pleased with him, reported: "the Prophet of Allah (PBUH) was with one of his wives then another wife sent him a plate of food. The one that the Prophet was at her home hit the hand of the servant who was carrying the plate. It fell down and broke into two pieces. The Prophet collected the broken pieces and the food and said: "your mother [his wife] is jealous." he then kept the servant until he brought a new plate from the wife who broke the plate to give it to the other wife and kept the broken one at the home of the one who broke it." - Narrated by al Bukhari

Prophet Muhammad (PBUH) overlooked all the doings of his wives, forgave them and was ever patient, even though he was capable of leaving them. Allah would have compensated him with better worshipping, muslim believing women, virgins and non virgins as promised in case he divorced them.

“…and (remember) when the Prophet disclosed a matter in confidence to one of his wives (Hafsah), so when she told it (to another i.e. 'A’isha), and Allah made it known to him, he informed part thereof and left a part. Then when he told her (Hafsah) thereof, she said: "who told you this?" he said: "the all-Knower, the all-Aware (Allah) has told me (3)

if you two (wives of the Prophet , namely 'A’isha and Hafsah) turn in repentance to Allah, (it will be better for you), your hearts are indeed so inclined (to oppose what the Prophet likes), but if you help one another against him (Muhammad ), then verily, Allah is his Mawla (Lord, or Master, or Protector, etc.), and Jibrael (Gabriel), and the righteous among the believers, and furthermore, the angels are his helpers.(4)

It may be if he divorced you (all) that his lord will give him instead of you, wives better than you, Muslims (who submit to Allah), believers, obedient to Allah, turning to Allah in repentance, worshipping Allah sincerely, fasting or emigrants (for Allah's sake), previously married and virgins.(5) “

(Quran- Surah - At-Tahrim: 3-4-5)

But the Prophet (PBUH) was merciful and the more he was mistreated the more he was patient.

Ayshah & Muhammad - The True Love Story for Eternity

The Truth About the Age of Ayshah and Her Marriage to Muhammad (peace and blessings be upon him).

by Yusuf Estes

Many things are being said about the Prophet Muhammad (peace and blessings be upon him) these days. Some of the accusations are downright amazing and chilling even to consider someone would say it, much less be involved in this type of slander and smear campaign.

Let's consider some of the questions and what facts really exist about these concerns. Let's set the record straight once and for all.

A Brief Overview of Basic Facts

What is the true historical evidence about the person life of prophet Muhammad (peace and blessings be upon him)? What was his life style? What about his marriage to Khadijah (his first wife)? How did the offer of marriage to Ayshah really take place? Who made the offer? Was there any coercion or compulsion? What was her attitude? How did she reflect on it in later years? What did she have to say about it all? How did she feel about their love and intimacy?

He was the most honest and fair of all the people living in his community. None was respected more for honesty, integrity, sobriety and humbleness.

He had no bad habits and did not engage in drinking or relations with women, although it was common place amongst his people.

He never took a girlfriend nor a mistress in his life and never even attended parties or the like at anytime in his life.

His first personal encounter with a woman was his own wife, Khadijah, and that was for marriage. He was 25 years old and she was 15 years older (40).

He was only married to Khadijah until her death at the age of 65 years old.

There was a long time of mourning and sadness during which he was offered marriage to several women of their families.

He did not accept the first offer of marriage to Ayshah when her father had come to him with the proposal, instead he married an older, large woman named Sawdah.

Ayshah had been offered in marriage and engaged prior to being offered to the prophet, peace and blessings be upon him. That marriage never took place.

When Ayshah was older, again her father offered her in marriage and the proposal was accepted.

The whole family was happily involved and most elated in having the prophet of God as their close relative through marriage.

Ayshah herself was very happy with this marriage as is evidenced by the hundreds of teachings she later related after his death (peace and blessings be upon him).

Details of Clear Proofs and Evidences

What is the truth behind of the age of prophet's wife, Ayesha?

Prophet Muhammad (peace and blessings be upon him) did not go to Ayesha at all. There was only the offer of marriage, never anything less than this - and the offer was not from the prophet Muhammad (peace and blessings be upon him) to Ayesha - it was from her father to the prophet Muhammad (peace and blessings be upon him).

Prophet Muhammad (peace and blessings be upon him) never had sex outside of marriage.

First of all, let us be crystal clear about a very important subject. The prophet Muhammad (peace and blessings be upon him) never had sex at all, until after being married, at the age of 25, to a widowed woman, Khadijah, who was 15 years older than he was.

When his wife Khadijah died a number of people tried to encourage the prophet (peace and blessings be upon him) to take another wife and get married again. Ayshah's name was mentioned, but he chose to marry Sawdah, who was known for her big size.

All of this is well documented and preserved in the annuls of Muslim scholars for fourteen centuries.

How was Ayesha viewed by others at the time and throughout the history of Islam?

She was highly respected as the daughter of Abu Bakr, a man known as "As-Siddiq" (The one who verifies truth). Abu Bakr was the life long friend of the prophet Muhammad (peace and blessings be upon him) and the first man to accept Islam after revelation of Quran started.

What was Ayesha like?

Ayesha was very intelligent and brilliant in her mind and excellent in treatment of her parents. She was known to give full respect to her husband, Muhammad, peace and blessings be upon him. She was once accused by some hypocrites of immorality, but in her innocence she did not even know what she was being accused of until her mother explained it to her. And it was Allah who cleared her name forever, by mentioning her purity and innocence in the Quran (Surah An-Nur chapter 24). She became the first of women scholars and teachers of Islam. No other woman narrated as many hadiths as Ayesha.

Marriage offer first came from who?

Khawlah (a Muslim companion woman), suggested the marriage of Ayesha to the prophet Muhammad (peace and blessings be upon him). He did not accept it.

Who next offered her hand in marriage to the prophet (peace and blessings be upon him)?

Abu Bakr had offered his daughter in marriage to someone else prior to the offer made to the prophet Muhammad, peace and blessings be upon him. Abu Bakr sent his wife out to bring in his daughter to offer her in marriage to the prophet (peace and blessings be upon him) and then she returned back outside to play. The prophet (peace and blessings be upon him) did not accept even though it was very much the custom of the time to accept such an offer of marriage from someone as close as Abu Bakr was to the prophet, peace and blessings be upon him. There is an ayah in the Quran related to this topic, in Surah An-Nisa', chapter 4, verse 19 - telling us women cannot be inherited against their will. This was the first time for such a ruling in favor of women and it came about to protect women from the very thing people are now trying to accuse our religion of supporting. The truth bears out over the falsehood, in this case very clear.

What did Allah reveal in the Quran about forced marriages and child brides (not old enough to be married)?

"O you who believe, it is for not legal for you to inherit women against their will. And don't make it difficult for them so you can take from what you have given them (marriage dowry) unless they commit open immorality. And live with them in goodness (Al-Marufi). Because if you dislike them, it could be you dislike something and Allah makes in it a lot of "khair" (good)." [Noble Quran 4:19]

How long before the next offer of marriage by her father to the prophet (peace and blessings be upon him)?

When Ayesha was a few years older, her father Abu Bakr, again had the mother bring her into the house to offer her in marriage to the prophet, peace and blessings be upon him. The prophet (peace and blessings be upon him) did accept this offer made some years later, when Ayesha was old enough according to Islam (able to bear children).

Was she now considered by Allah to be old enough for marriage?

Yes. This time is was accepted and plans for the marriage were set in place. She tells us of the excitement, preparation and wonderful experience of her being offered and accepted in marriage to the prophet (peace and blessings be upon him) and their closeness and intimacy. All of this is described in the most beautiful context with nothing left out and yet nothing disgusting - only beauty and enjoyment as described in her own words. The lessons she taught have helped married couples in Islam to know what the limits are and how to share the most pleasure between a married couple in both physical and spiritual ways.

Did she want to be married to him?

Yes. She tells us this was exactly what she wanted all along. The hadiths (narrations by Ayshah) are very clear about all details and must be read in order to fully appreciate the fullness and completeness of their relationship together.

How did she reply to her father's offer to the prophet, peace and blessings be upon him?

She was very shy and said her silence was understood by her father that she was indeed, accepting the proposal for marriage. This is mentioned by her, along with other important information for Muslims to know about marriage proposals, dowry and proper ways to approach the father or guardian of a woman with the topic of marriage.

What was Ayshah's status after marrying the prophet (peace and blessings be upon him)? (A Brief Overview)

No other woman was loved more by our prophet (peace and blessings be upon him).

He wanted to die with his head in her lap (and he did).

They were in total love with each other the way everyone would love to be in love.

Their romance is known to all of the Muslim world and how much they really enjoyed each others company - always.

They planned on being together in Jannah.

She never said a single bad word against her husband during his life, or after his death. Is there a woman living today who could compare to this great woman?

What was the "norm" regarding the subject of marriage at the time of Prophet Muhammad (peace and blessings be upon him) and Ayesha?

Actually, the people of Arabia had the custom of marrying off any of their girls at the age of the beginning of their monthly cycles.

Even the Arch Bishop of Canterbury would not have been blamed for marrying a young girl back one hundred years or so as this was still accepted at that time.

Consider the Catholic Church claims that Mary, may Allah's peace be on her, was married to Joseph before having Jesus (peace and blessings be upon him) and her age was just a year or two older than Ayshah's age, but Joseph was mentioned as being in his 90's! (we do not have this story in Islam, because Mary is considered a true virgin and never married and never had other children except for Jesus Christ (peace and blessings be upon him).

The marriage of Ayesha to Muhammad (peace and blessings be upon him) is nothing less than the best love story ever written.

Shakespeare's Romeo and Juliet leaves much to be desired by comparison. Consider the contrast and be honest in your conclusion:

(6) The Simple Life of Muhammad

If we compare the life of Muhammad before his mission as a prophet and his life after he began his mission as a prophet, we will conclude that it is beyond reason to think that Muhammad was a false prophet, who claimed prophethood to attain material gains, greatness, glory, or power.

Before his mission as a prophet, Muhammad had no financial worries. As a successful and reputed merchant, Muhammad drew a satisfactory and comfortable income. After his mission as a prophet and because of it, he became worse off materially. To clarify this more, let us browse the following sayings on his life:

n Aa’isha, Muhammad’s wife, said, “O my nephew, we would sight three new moons in two months without lighting a fire (to cook a meal) in the Prophet’s houses.” Her nephew asked, “O Aunt, what sustained you?” She said, “The two black things, dates and water, but the Prophet had some Ansar neighbors who had milk-giving she-camels and they used to send the Prophet some of its milk.”1

n Sahl Ibn Sa’ad, one of Muhammad’s companions, said, “The Prophet of God did not see bread made from fine flour from the time God sent him (as a prophet) until he died.”2

n Aa’isha, Muhammad’s wife, said, “The mattress of the Prophet , on which he slept, was made of leather stuffed with the fiber of the date-palm tree.”3

n Amr Ibn Al-Hareth, one of Muhammad’s companions, said that when the Prophet died, he left neither money nor anything else except his white riding mule, his arms, and a piece of land which he left to charity.4

Muhammad lived this hard life till he died although the Muslim treasury was at his disposal, the greater part of the Arabian Peninsula was Muslim before he died, and the Muslims were victorious after eighteen years of his mission.

Is it possible that Muhammad might have claimed prophethood in order to attain status, greatness, and power? The desire to enjoy status and power is usually associated with good food, fancy clothing, monumental palaces, colorful guards, and indisputable authority. Do any of these indicators apply to Muhammad ? A few glimpses of his life that may help answer this question follow.

Despite his responsibilities as a prophet, a teacher, a statesman, and a judge, Muhammad used to milk his goat,5 mend his clothes, repair his shoes,6 help with the household work,7 and visit poor people when they got sick.8 He also helped his companions in digging a trench by moving sand with them.9 His life was an amazing model of simplicity and humbleness.

Muhammad’s followers loved him, respected him, and trusted him to an amazing extent. Yet he continued to emphasize that deification should be directed to God and not to him personally. Anas, one of Muhammad’s companions, said that there was no person whom they loved more than the Prophet Muhammad , yet when he came to them, they did not stand up for him because he hated their standing up for him,10 as other people do with their great people.

Long before there was any prospect of success for Islam and at the outset of a long and painful era of torture, suffering, and persecution of Muhammad and his followers, he received an interesting offer. An envoy of the pagan leaders, Otba, came to him saying, “...If you want money, we will collect enough money for you so that you will be the richest one of us. If you want leadership, we will take you as our leader and never decide on any matter without your approval. If you want a kingdom, we will crown you king over us...” Only one concession was required from Muhammad in return for that, to give up calling people to Islam and worshipping God alone without any partner. Wouldn’t this offer be tempting to one pursuing worldly benefit? Was Muhammad hesitant when the offer was made? Did he turn it down as a bargaining strategy leaving the door open for a better offer? The following was his answer: {In the Name of God, the Most Gracious, the Most Merciful} And he recited to Otba the verses of the Quran 41:1-38.11 The Following are some of these verses:

A revelation from (God), the Most Gracious, the Most Merciful; a Book whereof the verses are explained in detail; a Quran in Arabic, for people who know, giving good news and warning, yet most of them turn away, so they do not listen. (Quran, 41:2-4)

On another occasion and in response to his uncle’s plea to stop calling people to Islam, Muhammad’s answer was as decisive and sincere: {I swear by the name of God, O Uncle!, that if they place the sun in my right-hand and the moon in my left-hand in return for giving up this matter (calling people to Islam), I will never desist until either God makes it triumph or I perish defending it.}12

Muhammad and his few followers did not only suffer from persecution for thirteen years but the unbelievers even tried to kill Muhammad several times. On one occasion they attempted to kill him by dropping a large boulder, which could barely be lifted, on his head.13 Another time they tried to kill him by poisoning his food.14 What could justify such a life of suffering and sacrifice even after he was fully triumphant over his adversaries? What could explain the humbleness and nobility which he demonstrated in his most glorious moments when he insisted that success is due only to God’s help and not to his own genius? Are these the characteristics of a power-hungry or a self-centered man?

Attitudes and Behavior of the Prophet towards Non-Muslims

That the Prophet was trustworthy, defended justice, sided with the poor and weak, gave importance to familial relations, emphasized the rights of parents, and had many similar characteristics are all matters of historical record.

The Hejaz Peninsula has come into contact with different cultural elements and religious traditions throughout history. This region stretches from Palestine and Jordan in the north, an area known as “the golden crescent”, to Mesopotamia. It has accommodated many different religious traditions, such as pagans in Assyria and Babylon, polytheistic Greeks, Zoroastrians, Jews, Christians and Manichaeists. Apart from these religions, many secret religious movements which involve esotericism and mysticism have also thrived here.

This region was also where many prophets conveyed the faith of monotheism, which is based on the absolute unity of God. Prophets like Abraham, Zachariah, and Jesus invited people to accept God as the one superior power, to avoid associating partners with Him and to worship Him alone; these prophets struggled against polytheism, idolatry, cruelty, immorality and sedition. A similar situation also existed to the northwest of the Hejaz in Egypt, to the west of the Hejaz in Abyssinia, to the south of the Hejaz in Yemen, and to the east of the Hejaz in the coastal regions of the Indian Ocean. Many cultural and religious traditions that have been important for humanity have existed in these regions.

The Hejaz, located in the center of these regions, has been impacted by different political and religious traditions throughout history. The Hejaz was bordered by two powerful and important states: Byzantium representing Christianity in the north and the Sassanians in the northeast, representing Zoroastrianism. Judaism was another important religion at the time, and Jewish communities lived in various parts of the region. Apart from these, it is known that the religion and culture of the Nabatene kingdom, which ruled in the north of the Hejaz, were very influential for the Arabs in the area.

During the time of Prophet Muhammad, the people of the Hejaz region were, for the most part, polytheist Arabs. They were called ummis by the Jews and Christians living in the region. The term ummis refers to people who do not have a tradition of a revealed book in their religion. The polytheist Arabs called the Jews and Christians Ahl al-Kitab (People of the Book). This term was related more to the Jewish assertion of their written tradition of revelation in order to distinguish themselves from the polytheist Arabs. The Jews lived mainly in the cities of Yathrib and Khaybar. Some Christians lived in important cities of the region such as Mecca, but Christianity was more prevalent to the north and south of the Hejaz.

Apart from the Jews and the Christians, in later sources a community called the Hanifs is mentioned. These people were important as they did not adhere to traditional Arabian polytheism. It is known that the Prophet (pbuh) made contact with these people from time to time, but it would not be correct to say that there was a close relationship between them. It is interesting that while the Arab idolaters did not react strongly against the People of the Book, who were different from them in terms of faith, they were violently opposed to Prophet Muhammad. The most important reason for this may be that the People of the Book were not considered to be very influential; in other words, it was not feared that they would threaten the social and political structure in Mecca.

These rules apply not only to Muslims, but to all human beings. Accordingly, Prophet Muhammad protected these basic rights in the society in which he lived, whether the people were Muslim or not. He made clear the approach that must be taken towards those non-Muslims who agreed to live in an Islamic state with the following words: “He who torments non-Muslims torments the Messenger of Allah. Accordingly, he who torments the Messenger of Allah torments Allah.”

The Basic Principles of the Prophet’s Relations with Non-Muslims

a) Morality

The most obvious facet of Prophet Muhammad’s attitude and behavior towards non-Muslims is the fact that he never compromised his moral virtues. As the Qur'an states, the Prophet always showed “the most beautiful morality” and presented humanity with the most beautiful example of this morality. He was referred to as “Trustworthy Muhammad” (Muhammad al-Amin) and acted this way toward all people, whether they were believers or not. Although non-Muslims, who were fiercely opposed to him, accused the Prophet of rejecting the traditional teachings, eradicating the common religion and concept of society, and changing the religion of their ancestors, they never accused him of deceit or mendacity in his words or attitude. In fact, the Prophet climbed Mount Safa during the early period of his prophethood in order to publicly convey the message of Islam to the people of Mecca. From this mountain, he addressed the people gathered there: “O Quraishis, if I inform you that an aggressor's army is behind this mountain advancing toward you and is ready to attack you, would you believe me?” They replied in unison, “Surely, we would consider such a report from you as absolutely correct, because we have never heard you telling a lie.” The Prophet continued: “Well, I inform you that a great torment is quite near you. Allah has told me to warn my closest kin. I can help you neither in this world nor in the afterlife if you do not proclaim that there is no god but Allah.” (Balazuri, I. 120). That the Prophet was trustworthy, defended justice, sided with the poor and weak, gave importance to familial relations, emphasized the rights of parents, and had many similar characteristics are all matters of historical record. That he had such a character indicates his uniqueness. The Prophet continuously warned the Muslims to treat the non-Muslims using positive behavior and attitudes. For instance, addressing Muaz, whom he had sent to Yemen as a governor, a place that was largely inhabited by the People of the Book at that time, he said: “Avoid being cursed by the aggrieved, because there is no barrier between their curse and that of Allah” (Bukhari, Zakat 41, 63, Magazi 60).

b) Patience

The Prophet showed endless patience while conveying the message of Islam to the non-Muslims. He never tired of speaking to people and sharing with them the monotheistic belief which is the essence of the religion. He was always sincere in his relationships and he abstained from useless polemics or quarrels. As is stated in the Holy Qur'an, the Prophet always treated people well; he used kind words and avoided rude and aggressive behavior. As a matter of fact, despite the rude behavior of some of the communities he encountered while spreading the religion, the Prophet curbed his anger and asked Allah for salvation for them. For instance, when Prophet Muhammad went to Ta'if with Zayd ibn Haritha in search of a freer environment in which to convey the message of Islam due to the increasing pressure in Mecca, the leading figures in Ta'if treated him rudely and ordered the people to stone him and drive him out of the city. In response to this sad experience, Prophet Muhammad prayed that the people of Ta'if would be granted deliverance. It was due to his kind and forgiving attitude that the people did not refuse to listen to his message; rather, they considered it and decided to accept Islam, despite their initial opposition.

It was due to his kind and forgiving attitude that the people did not refuse to listen to his message; rather, they considered it and decided to accept Islam, despite their initial opposition.

c) Constructiveness

Prophet Muhammad never coerced people when communicating Islam to them. He never forced them to accept the messages he was conveying in line with the principle, “There is no compulsion in religion” (Al-Baqarah, 256). He did not listen to those who advised or desired the use of violence to bring people to Islam and always remained distant from such people.

The Prophet was always constructive in his relationships with people, whether they were believers or not. In particular, he maintained good relations, particularly in the Medinan period, with the Jewish tribes and the Arab polytheists with whom he lived as long as they did not show hostility towards the Muslims and did not violate any mutual treaties. Prophet Muhammad saw no harm in different communities living together, with each community contributing something useful to society. For instance, Muslims and non-Muslims were able to live together in peace in Medina under the agreement known as “The Medina Document”, which was signed by the different groups living there in the early Medinan period. The different communities undertook common responsibilities to form a society; this situation could continue as long as the provisions of the agreement were not violated. The Prophet even worked with some Arab polytheists who had been prisoners of war. For instance, after the Battle of Badr, the Muslims benefited from the ability to read and write that some of the idolaters and prisoners had: in return for their release, they taught the Muslims how to read and write.

d) Respect for Basic Rights and Freedoms

Prophet Muhammad focused on the humanity of the people he addressed, rather than on their differences in faith, ideas and lifestyles. In other words, he behaved in line with the idea that the people around him were human and possessed a life and soul. He did not base his actions on whether they were Muslim or not. For instance, in Medina the Prophet stood up before a passing funeral procession. His companions said to him: “O Prophet, that man was not a Muslim.” In response to this, the Prophet emphasized the quality of being human, a common feature that all people share, with the following words: “Did he not have a soul?”

The Prophet guaranteed the lives, property, honor and freedom of religion of the non-Muslims who lived among the Muslims, and he put a great emphasis on these issues. Islam gives great importance to the protection of basic values in the religion. As a matter of fact, the protection of life corresponds to the basic right to live, the protection of religion corresponds to the freedom of belief, the protection of the mind corresponds to the freedom of faith, the protection of property corresponds to the freedom to be able to earn capital and property, the protection of the generations corresponds to the freedom to have a family. These constitute the fundamental rights that humans have according to Islam. These rules apply not only to Muslims, but to all human beings. Accordingly, Prophet Muhammad protected these basic rights in the society in which he lived, whether the people were Muslim or not. He made clear the approach that must be taken towards those non-Muslims who agreed to live in an Islamic state with the following words: “He who torments non-Muslims torments the Messenger of Allah. Accordingly, he who torments the Messenger of Allah torments Allah.”

e) Invitation to Allah and the Truth

The most important mission of the Prophet was to convey the book of Allah to the people, to warn them and to invite them to Allah and the truth. In this context, the Prophet acted as a forewarner and reminder for everyone. There were times when people debated, argued and even struggled against him. However, he always maintained his principled attitude with patience and perseverance. For example, when the Christians of Najran and some other non-Muslim groups came to debate him and even to test his Prophethood, Prophet Muhammad debated them for days, explaining Islam to them. Although they strongly opposed and challenged him, the Prophet never resorted to violence or anger; he responded to them with calm reliance and commitment to Allah. When the non-Muslim guests of the Prophet and the Muslims requested a place to worship, he did not hesitate to invite them to pray in the Al-Masjid al-Nabawi, one of the most sacred locations in Islam.

Prophet Muhammad never refused those who wanted to meet, speak or debate him; this attitude led many people to accept Islam.

In the revelations imparted in Mecca related to the attitudes to be adopted towards non-Muslims (for instance, Al-Ankabut 46-47), it is commanded that Prophet Muhammad and the Muslims behave kindly towards the People of the Book and that the commonalities between them be emphasized.

f) Ruling with Justice

Prophet Muhammad was always an unbiased arbitrator and leader who acted justly to defend the middle ground. His ability to arbitrate was recognized not only by the Muslims, but also by the non-Muslims. Probably for this reason, the non-Muslims asked him to arbitrate in the conflicts that occurred with the Muslims from time to time and in the problems they had amongst themselves. For some of the legal problems that occurred among the Jews, the Prophet ruled according to Jewish law. His commitment to justice and his reliable character were well-known long before he became a prophet. For example, he arbitrated in a disagreement among the Quraishis in Mecca regarding who should replace the al-Hajar al-Aswad (the Black Stone, considered holy even before the advent of Islam, as it is said to have descended from heaven) in the walls of the Ka'ba after renovations had been completed on the building. By finding a way for the tribes to cooperate equally in the task, he prevented a tense situation from escalating into war.

In daily life, Prophet Muhammad continued to have socio-economic relations with the non-Muslims; from time to time he gave and took loans from non-Muslims. There is a very interesting account of how the Prophet pawned his armor to a non-Muslim in return for a sum of money. According to Aisha, the Prophet passed away while his armor was still in pawn to a Jew (Bukhari, Jihad 89, Maghazi 86; Muslim, Musaqat 124-126). Also, within the scope of the good relationships he had established with other people, the Prophet always accepted invitations from non-Muslims and listened to them. In fact, once he accepted an invitation from a Jewish man who then tried to assassinate him.

g) Guarding the Cultural Differences

Although Prophet Muhammad guarded the basic rights and laws of the non-Muslims in terms of human relations, he always took care to be different from them in terms of culture and tradition. He emphasized that Muslims should take care not to resemble non-Muslims in their traditions or the way they cut or wore their hair and beards. In many of his speeches, the Prophet warned the Muslims about these points. For example, he said, “Jews and Christians never dye their hair. You should not act as they do.” (Bukhari, Anbiyâ 50, Libâs 67). On the issue of how to call the people to prayer, the Prophet did not approve of the idea of using horns or bells since these practices would resemble those of the Jews and Christians.

In his attitudes towards non-Muslims, Prophet Muhammad never exhibited a collective approach that placed everybody on the same level; he always was aware that people have different strengths. It is significant that in the Meccan period he sent some Muslims who were overburdened by the oppression of the idolaters to Abyssinia, the state of the Christian ruler who was known for his justice, and said; “… That place is a land of truth. Stay there until Allah saves you from your predicament.” On the other hand, it is known that the non-Muslims, polytheists and the People of the Book occasionally were violent, hateful and hostile to the Prophet and the Muslims and their envy and jealousy of them was evident. The Holy Qur'an explicitly mentions the attitudes of the non-Muslims towards the Muslims, in particular those of the Jews and Christians who are considered the People of the Book. In the revelations imparted in Mecca related to the attitudes to be adopted towards non-Muslims (for instance, Al-Ankabut 46-47), it is commanded that Prophet Muhammad and the Muslims behave kindly towards the People of the Book and that the commonalities between them be emphasized. It is emphasized that the People of the Book also believed in the revelation that had been revealed to the Prophet. When these statements related to the Meccan period are taken into account, it is obvious that it was expected that the People of the Book, who came from a tradition of revelations, would accept the revelations imparted to Muhammad.

These expectations continued for a while, even after the emigration of the Muslims to Medina. The Treaty of Medina, guaranteeing the coexistence of the various groups living in Medina with respect for each others’ presence and faith, was one of the first actions undertaken by Prophet Muhammad after arriving in Medina; this treaty also included the Jews and those who made treaties with them. Article 16 of this treaty guaranteed that the Jews who were the subjects of the Muslims according to the treaty would be allowed to continue their lives “without tyranny and without aid to their enemies.” Articles 18, 24, 37 and 45 specify the liabilities of those who signed the treaty in relation to issues of mutual defense and expenditures, whereas in Articles 23, 36 and 42 it is emphasized that Prophet Muhammad was the sole authority on the text of the treaty and the authority to be referred to in times of conflict. However this treaty did not last long and the Jewish tribes that had signed it violated the agreement one at a time. The Jews in Medina also strongly opposed the Muslims much like the Arab polytheists in Mecca did. Many Jews did not accept the revelation that Prophet Muhammad conveyed and acted together with the Arab polytheists against the Muslims.

The Holy Qur'an mentioned that the People of the Book fell into disagreement because of extreme actions and jealousy among themselves; in response to this, Allah told the believers the truth about their disagreements (Al-Baqarah 213, Al-i Imran 19). The Qur'an also emphasizes that Prophet Muhammad was sent to them to explain the things that they had concealed (such as Allah) and so that he could bring them an illuminating and clear book from Allah and invite them to allow the book of Allah to rule over them (Al-i Imran 23, Al-Maida 15, 18).

The Holy Qur'an invites the People of the Book to accept the common doctrine (tawheed) with these words: “O People of the Book! Come to an agreement between us and you: that we shall worship none but Allah, and that we shall ascribe no partner unto Him, and that none of us shall take others for lords beside Allah.” However, the People of the Book generally rejected this invitation; they opposed Islam and tried to entice the Muslims away from it due to their jealousy and resentment (Al-Baqarah 105, 109; Al-Maida 59). The Qur'an states that People of the Book knew that the Qur'an had been sent by Allah (Al-Anaam 114) and that they recognized the Holy Qur'an like they recognized their own sons (Al-Anaam 20), but were concealing the truth on purpose (Al-Baqarah 146). The People of the Book (Jews and Christians) claimed that they were “the sons of Allah and His loved ones” (Al-Maida 18); accordingly, only they (the Jews and Christians) would go to heaven (Al-Baqarah 111) and people must accept Judaism or Christianity in order to gain deliverance (Al-Baqarah 135). The Christians and Jews even continued the disagreement between them; the Jews said that the Christians were following something that was completely untrue while the Christians said that the Jews were not following the truth (Al-Baqarah 113). They also argued among themselves about Abraham, each claiming that Abraham was one of them (Al-i Imran 65-66). Due to their attitudes towards the Prophet and the Muslims, some of the non-Muslims developed arguments against the Holy Prophet and the Muslims whenever they could and insulted them by making plays on words. For instance, when they came across the Muslims, they sometimes said samun alaykum (may fire/torment be on you) instead of asalaam alaykum (may greetings/well-being be on you). In response to this, the Prophet told the Muslims to say “wa alaykum” (the same is upon you) when they came across them (See Bukhari, Salam 7, Isti’zan 22, Murteddin 4).

Naturally, some conflicts occurred between the Muslims and the non-Muslims. The Prophet always told the Muslims to protect the innocent people, even when these conflicts turned into fights or battles. By doing this, the Prophet ensured that no harm would come to those who did not participate in the battle, such as the elderly, women and children and those who had sought shelter in

The Physical Miracles of the Prophet ﷺ

Abstract

Conviction in the prophethood of Muhammad ﷺ is not dependent on his performance of miracles, but historically reliable reports of these miracles make their occurrence undeniable and increase one’s awe of the Divine. This paper will feature some of the most authentically transmitted miracles, after assessing the utility, plausibility, and provability of miracles in the first place.

Making Sense of Miracles

Muslims believe that the Prophet Muhammad’s ﷺ ministry was supported by physical miracles that were witnessed and reported by a generation of superb moral integrity. While the Qur’an is the Prophet’s ﷺ greatest miracle, and certainly sufficient on its own as a miracle, this does not negate that God’s generosity allotted humanity many other miraculous signs along with it. Some have claimed that the Qur’an repeatedly denies the attribution of any miracle to the Prophet Muhammad ﷺ other than the Qur’an itself but this is not true. A careful reading of those passages reveals that they concerned God’s refusing to grant specific miracles to a defiant people, or His censure of human beings for feeling entitled to demand from God a miracle in the first place, or for disregarding the Qur’an when nobody on earth was more equipped to recognize its matchlessness than they were.

The Utility of Miracles

The message, character, and accomplishments of the Prophet Muhammad ﷺ all vouch for his claim to prophethood, but the power of miracles in further corroborating our conviction in him should not be underestimated. Some people’s initial conviction may even hinge on the performance of miracles, as that is their intellectual orientation and their path to faith. Subsequently, however, the believer is encouraged to pursue higher states of certainty through contemplation, seeking knowledge, and purifying their heart until they can witness the truth through the message of Islam itself. As Ibn al-Qayyim (d. 1350) writes, “The paths to guidance are diverse, as a mercy and kindness from God to His servants, due to the variation in their intellectual, mental, and spiritual insights.”[1] He then proceeded to give examples of how some are guided by recognizing the truth in the message itself, due to the purity of their own nature, such as Abu Bakr aṣ-Ṣiddīq رضي الله عنه, and some recognized the truth through the impeccable character of its bearer ﷺ, such as Khadīja b. Khuwaylid رضي الله عنها. A third segment of humanity was brought to faith by God through miracles, while a fourth was impressed by the triumphs and successes of the Prophet’s lifetime, and a fifth group inherited faith by association.

In addition to bringing some people to faith, miracles augment existing faith by inspiring those who read these stories with immense love, respect, and admiration for the Prophet Muhammad ﷺ. Reflecting on God’s Mercy and Aid to the believers grants the faithful a firm confidence in Divine Providence and Help in times of hardship and difficulty. Reading and believing in the reality of Divine omnipotence as manifested through these miracles enables a person to dream big, pushing their boundaries, and shaking off self-limiting beliefs. One recognizes that the natural order, seemingly fixed, is in fact entirely contingent on the Divine Will.

This is the utility of miracles and why deemphasizing them to appear more ‘rational’ and ‘sophisticated’ is a great disservice to many sincere conviction seekers out there. As for those solely interested in validating their presupposed truths, the Qur’an itself asserts that miracles are futile for those not willing to believe them, even if they were to witness them with their own eyes. Allah (Most High) says, “And even if We opened for them a gate to heaven, through which they continued to ascend, still they would say, ‘Our eyes have truly been dazzled! In fact, we must have been bewitched’” (Qur’an 15:14-15).[2] The Qur’an repeatedly describes this inevitable response to miracles from skeptical minds across the ages and explains why some still rejected Islam after witnessing the Prophet’s miracles themselves. It demonstrates the veracity of a key epistemological perspective that the Qur’an postulates—namely, the futility of skepticism as an approach to knowledge. Even the clearest signs and miracles can be doubted if a person is willing to be skeptical of their own senses and question reality entirely. But, because our postmodern times view religion and especially the supernatural with greater suspicion than any other period in human history, let us first begin with dispelling the commonly held misconceptions that miracles are either logically impossible or historically unprovable.

The Possibility of Miracles

Most people believe that God is the Creator of the universe and remains a willful agent in the world; hence, God’s ability to perform miracles—or enable others to perform them—is easy for them to accept. After all, if God created the laws of nature, it logically follows that He is not bound by the system He designed, but can also bring about occurrences outside of that system. Miracles are only problematic for atheists (who believe in no God) and deists (who posit a non-intervening God), both of whom may find it refreshing to familiarize themselves with the Case for Allah’s Existence in the Qur’an and Sunnah.

The swift developments building up to the European Enlightenment triggered in many Westerners a profound aversion to any suggestion of miraculous intervention. Such objectors commonly reject the notion of miracles under the premise that demonstrable scientific truths have concluded that the natural order of this universe cannot be ‘magically’ altered. Perhaps the most notable vanguards of the miracles-are-unscientific philosophy were the Dutch rationalist Baruch Spinoza (d. 1677) and the Scottish empiricist David Hume (d. 1776). Both used various arguments to reject the possibility of miracles, all of which suffer from either factual errors, logical inconsistency, or irrelevance to the miracles of the Prophet Muhammad ﷺ.

In his Theological-Political Treatise, Spinoza argues that belief in miracles is but a remnant of the naive premodern mind, its inability to interpret natural phenomena, and not the intended meaning behind passages in the Torah. His contempt for miracles is expected, as the idea of ‘supernatural intervention’ was perceived to be at odds with the philosophical outlook of rationalism that dominated his era and soon produced the European Enlightenment. However, Spinoza’s unbridled zeal to disprove the very possibility of miracles is contrary to his usual astuteness. For instance, he attempts to explain away every explicit biblical account of miracles as an example of either hallucination or interpolation. Equally odd was his claim that every supposed miracle can be seen as a misunderstood natural phenomenon. While ignorance and superstition had certainly driven ancient people to prematurely classify some events as miracles, what scientific evidence suggests that staffs can be transformed into snakes, people blind from birth can have their sight restored, or that the moon can be split? According to Spinoza, since our knowledge of nature is incomplete, there is no way to assert that a particular event is miraculous since it may have an as-of-yet undiscovered natural explanation. Spinoza presumed that inexplicable occurrences should simply require us to rewrite our understanding of the laws of nature. However, modern philosophy of science considers Spinoza’s argument fallacious; the fundamental laws of nature are not like tentative hypothetical conclusions that await data for revision. A key feature of the scientific method is reproducibility; if the same circumstances do not recreate the same event, then it does not require any such revision. Moreover, miracles are phenomena whose supernatural origin and rupture from the natural realm is manifestly obvious; hence, they do not require revision of our knowledge of the natural laws. A bird being miraculously resurrected from a disassembled carcass (Qur’an 2:260) does not require us to revise our knowledge of the natural decay of corpses.

Aside from this epistemological objection to miracles, another objection Spinoza raised was quasi-theological cum ontological: “If anyone asserted that God acts in contravention to the laws of nature, he, ipso facto, would be compelled to assert that God acted against His own nature.”[3] But this argument is entirely contingent upon accepting Spinoza’s impoverished conception of God. Spinoza considered God as nothing other than nature itself (a view that limits the Divine so severely that many are convinced that Spinoza’s beliefs are essentially no different from atheism). On such a view, certainly it would seem absurd for nature to contradict itself. But when God is the Supreme Master of all in existence, who says “Be” and something comes into existence, then there is no rational objection to God intervening in His creation and delimiting the scope of applicability for some of the natural laws that He has ordained.

It is interesting that Spinoza also asserts that if miracles were true, they would imply that God created a flawed world that He had to keep repairing. Not only does this contradict his ‘humans simply have not yet understood it’ rule, but it also constitutes a strawman fallacy where a position nobody holds is being refuted. Believers do not claim that the purpose of miracles is to fix a flawed world; rather, they prove that the One who sent this prophet is the One who created this world and the laws that govern it, by momentarily suspending them.

The weakness of Spinoza’s critique was evident. It was only after Hume published his Inquiry Concerning Human Understanding that debates surrounding the logical and scientific possibility of miracles intensified. Not only were Hume’s arguments more refined, but prevailing paradigms of the Enlightenment era such as skepticism and naturalism were conducive to a wider embrace of his views. Hume alleged that we are forced by the round-the-clock testimony which continues to prove nature’s uniformity, to dismiss even the strongest testimony of any passing supernatural event, since it would, by definition, violate the proven laws of nature. He further justified this by the lack of historical evidence for any one miracle, and by the multitude of the faithful who claim them in support of their conflicting doctrines. How Islam’s unique mechanism of knowledge transmission satisfies the criterion of historical evidence will be discussed shortly, but how can the standoff between accounts from different religions ever legitimize being dismissive of them all? Such haste would render the very study of history useless, since sifting through conflicting reports and weighing them against one another is every historian’s methodology. Even Hume himself followed this protocol when he considered nature’s ongoing testimony stronger than history’s transient testimony. As for Hume’s argument of empirical science over historical testimony, this stems from his conceptual framework which was effectively that of an agnostic or atheist. Theists, on the other hand, perceive miracles as identical to the phenomena of the natural world, in that both originate with God. Just as the universe began by the command of God, and its laws run as ordered by God, miracles can sometimes occur in it by the will of God. The reality of miracles is ultimately an extension of the Divine reality; just as God evidenced His existence and magnificence through the brilliant laws of nature, He evidenced His omnipotence and the integrity of His messengers through occasionally breaching these same laws in mind-boggling ways. Finally, the ‘laws of nature’ are a mere description of the world as we experience it, not a necessary prescription for how it must function. Miracles can, therefore, simply be exceptions to the predominant natural order, contrary to it but not contradictory. That would deliver us from Hume’s presumption of irreconcilability, and shift our investigation from logical possibility to historical provability.

The Provability of Miracles

Neither the logical possibility of an omnipotent God performing miracles, nor the mere historical claim of their incidence, prove that miracles did, in fact, take place. There must be compelling evidence, and no sensible person will handle accounts of miracles without heightened scrutiny, as it is often said, “extraordinary claims require extraordinary evidence.” However, we must discern whether we are genuinely open to evidence—albeit extraordinary—or blindly committed to our presuppositions. Consistency is an excellent litmus test; questioning whether all similar convictions I hold about life and faith meet the same stringent criteria, or has a double standard snuck in here due to prejudice or extreme skepticism? Many people today may not realize that they are, in fact, Humeans: dogmatic naturalists who believe no amount of historical evidence for miracles can ever suffice, and that nothing at all is provable except that which we personally experience. Though experiencing the miraculous Qur’an firsthand will be the next installment in this series, consistency necessitates acknowledging that nobody actually lives by the “unless I have seen it myself” rule. Such a position would entail denying every map we have not charted ourselves and every scientific fact we have not personally established. Rational and balanced people accept that testimony, its traceability, and its corroboration, are acceptable proofs towards asserting that a fact or event is certainly true or likely true.

The discipline of Hadith is an instrumental science in the Islamic intellectual tradition, invested in verifying reports about the Prophet Muhammad ﷺ, and hence central to any discussion of miracles. It is a unique sophisticated process which involves the interplay of seven sub-disciplines, all engineered to satisfy an inflexible stipulation of traceability for each narration. Ultimately, a tiny fraction of these transmitted narrations survive the rigorous mechanism to receive the “authentic” classification, but Hadith scholars did not stop there. Authentic narrations were further stratified into mutawātir (abundantly recurring) and aḥād (solitary). Mutawātir reports are those narrated by a large number of narrators in each layer of their transmission, making it inconceivable that they were all mistaken or had all colluded on a forgery. Aḥād reports—when authentic—are those transmitted reliably but without meeting the criteria of mutawātir, hence most Hadith scholars believe they confer preponderance (greater likelihood) as opposed to certain knowledge. However, this majority simultaneously deems aḥād reports worthier of being accepted than discarded, due to the reliability of their chains of transmission and the fact that all sensible people act on greater likelihood in the absence of certainty.

Miracles occurring at the hands of Prophet Muhammad ﷺ is a mutawātir concept, meaning the sheer multitude of reports make it uncontestable in principle, even if some of its specific accounts are not independently mutawātir. The occurrence of World War I is a simple example of a mutawātir concept; the concurrence of abundant testimony about it renders it inconsequential whether any particular report of it having taken place is verifiable. Rejecting a mutawātir concept would be tantamount to someone refusing to confirm that Mayan, Inca, or Aztec civilizations existed until humans invent a time machine and travel to their era themselves. Until then, this person would be willing to entertain the possibility of it all being an oversight or transhistorical conspiracy—similar to what the Flat Earth Society champions today.

Islam, therefore, requires a demonstrable chain of command before attributing a statement or action (like a miracle) to its Prophet ﷺ, unlike the many religions whose accounts of miracles are only believed by the proponents of blind faith. Muslim theologians often highlight this important distinction, and how it compels every honest person to not differentiate between the miracles of Prophet Moses and Jesus عليهما السلام because of their comparable historicity, and first accept the miracles of Prophet Muhammad ﷺ since their historicity is far stronger. Ibn al-Qayyim says in Ighāthat al-Lahfān, “If this [inconsistency] was the case with the miracles of these two messengers, alongside how long ago that was, and how fragmented their nations became in the world, and the eventual disappearance of their miracles, then what should be assumed regarding the prophethood of Muhammad ﷺ and his miracles and signs when they were more recent, exceeded one thousand in number, were transmitted by the the most pure and honorable individuals ever, and when this transmission was conveyed by tawātur (abundant recurrence) one century after another?”[4] Muhammad ﷺ would additionally be the most authoritative confirmer of the miracles of the previous prophets and the most qualified to put an end to the controversies surrounding them.

Specific Miracles of the Prophet ﷺ

In addition to miracles being a mutawātir phenomenon during the Prophet’s ﷺ ministry, there are specific miracles whose mutawātir transmission elevates them above any possibility of fabrication. The remainder of this paper discusses this subset, but we must first assert that requiring mutawātir testimony before believing anything is cynicism, not prudence. Most of acquired human knowledge comes through aḥād reports, and such a stipulation would prevent us from believing any bit of news that people circulate. It might even prevent us from believing our own eyes when we are the sole witness to an event. We generally trust our eyes, at least until we are compelled by stronger reasons to suspect them. Therefore, after realizing the possibility and provability of miracles in principle, even aḥād reports of them should not be dismissed whenever their reliability is defensible and no defects in their transmission have been identified.

In a brilliant passage in Fatḥ al-Bāri, in which Ibn Ḥajar (d. 1449) speaks on the abundance of the Prophet’s miracles, he says,

This collectively confers necessary knowledge (certainty) that a great number of supernatural events occurred at his hands ﷺ, in the same manner that someone can conclusively assert the generosity of Ḥātim [Ṭā’i] and the courage of ‘Ali, even if the individual reports on this are only speculative due to their being reported through aḥād chains. However, it should be noted that many of the Prophet’s miracles became well-known and widespread, were narrated by huge groups of people (mutawātir), and consequently conferred certainty by the scholars of transmission, biographical verification, and testimony authentication—even if those unfamiliar with these disciplines did not reach this degree of confidence regarding them. In fact, if someone were to claim that most of these incidents (even the non-mutawātir) were definitively established, this would not be far-fetched because it is undeniable how accurately these narrators usually related these accounts in every layer of transmission. Furthermore, it is not documented from the Companions [of the Prophet ﷺ] or those after them a single conflicting report that challenges these accounts, and this silence necessitates approval since they are collectively above turning a blind eye to falsehood. And hypothetically, had they denied one another’s reports on these miracles, this would only be due to doubting the reliability of the narrator, or accusing him of lying, poor memory, or senility. As for the content of the narration itself, nobody ever criticized it.[5]

Thus, even aḥād reports about miracles can be considered authentic and reliable. Despite this, the following accounts of specific miracles will be restricted to the most indisputable examples, those established by mutawātir transmission.

The Moon Splitting

Allah (Most High) says, “The Hour has come near, and the moon has split [in two]. And if they see any miracle, they turn away and say, ‘Passing magic.’ And they denied and followed their desires—and every matter will be settled” (Qur’an 54:1-3).

In an attempt to stump him, disbelievers from the Quraysh clan demanded an undeniable sign from the Prophet ﷺ, which led to God splitting the moon before their eyes; the Prophet ﷺ then said, “Behold.”[6] The baffled crowd said that Muhammad must have cast a spell on them, but since he could not have cast a spell on everyone, they decided to ask the travelers from surrounding areas if they saw what they did. They sent riders racing out to question those beyond the city of Mecca, and they too confirmed having seen the exact same phenomenon.[7] Ultimately, the idolaters from Quraysh chose denial and, because nobody could deny seeing the moon split, they were forced to deny their own eyes.

Many Hadith luminaries have independently verified the mutawātir-grade reporting of this miraculous event by exploring its narrators from every layer of transmission. This was done by as-Subki in Sharḥ Mukhtasar Ibn al-Ḥājib, Ibn Ḥajar in al-Amāli, al-Qurṭubi in al-Mufhim, Ibn Kathīr in al-Bidāya wan-Nihāya, Imam al-Munāwi in Sharḥ Alfiyat al-‘Irāqi, and Ibn ‘Abdil-Barr, among others.[8]

Alongside showcasing many reports of the moon-splitting, Ibn Kathīr (d. 1373) brings a key aspect of this incident to our attention: “When the moon split, it never left the sky, rather it cleaved once the Prophet ﷺ gestured to it and became two pieces. It [only] proceeded to hover behind Mount Ḥirā’, setting the mountain between itself and its counterpart, as described by Ibn Mas‘ūd who reports witnessing this himself.”[9] Imam al-Khaṭṭābi (d. 988) similarly said, “The moon splitting was a grand sign to which no other prophet’s miracle could compare, for it was something that appeared in the distant sky that was contrary to every naturally existing phenomenon which this world is comprised of. It therefore falls beyond what anyone can hope to achieve through trickery, making its proof value even more evident.”[10]

Of the bizarre objections to this incident is the expectation that there should be scientifically detectable sequelae to a supernatural event, such as a gravitational disturbance or a geological trace on the moon’s surface. However, this is a fallacious objection. The splitting of the moon is a miraculous phenomenon, something that transcends the natural order. It is unclear why one should expect a supernatural event to have natural effects. Miracles are always meant for those who witness them directly. It is certainly within the power of an Omnipotent God to cleave asunder an astronomical object while suspending any of the expected impact.

Another objection is why people beyond the Prophet’s audience did not see the moon split. This is a very weak objection, founded on a false presumption about historical records and the global visibility of a miracle that was intended for the Prophet’s audience. Classical scholars like az-Zajjāj[11] have offered many possible answers to satisfy this inquiry. Among them is that people near Mecca did, in fact, confirm it and that other geographical locations were either experiencing daylight or were deeper into the night when hardly anyone would be awake and inspecting the sky. Another possibility is lack of visibility, or that a few other people saw it worldwide but assumed it to be a hallucination, or feared being accused of such, or shared it with others but were not taken seriously. People identify and report events based on context; a momentary decontextualized strange sight in the sky would be unlikely to be believed, reported, or documented, let alone transmitted.

The Night Journey

Allah (Most High) says, “Glory be to the One Who took His servant [Muhammad] by night from the Sacred Mosque to the Farthest Mosque whose surroundings We have blessed, so that We may show him of Our signs. Indeed, He Alone is the All-Hearing, All-Seeing” (Qur’an 17:1).

The Prophet Muhammad ﷺ was taken from Mecca to Jerusalem and back in a single night; a journey that would ordinarily take a full month for any traveler in the 7th century. When the pagans caught scent of this story being shared the following morning, they became jubilant with hopes of finally proving Muhammad was a madman. They rushed to gather everyone around him, and to their delight, people literally fell off their seats in laughter upon hearing this ‘ludicrous tale’ from the Prophet ﷺ. Saddened by their mockery and disbelief, he ﷺ proceeded to the Ka‘ba where he praised God and asked Him to be reshown Jerusalem. To the dismay of everyone present, the Prophet ﷺ then began describing that blessed city in inexplicable detail, as if he was walking through it at that very moment. People nervously turned to the Meccan traders who—unlike Muhammad—were known to frequent Jerusalem, only to find them admitting his accuracy. Many still denied him and stormed out in frustration.

As history tends to repeat itself, the leading critics of Islam today—like the new atheists Richard Dawkins[12] and Sam Harris[13]—also love to taunt Muslims who accept that ‘Muhammad flew to heaven on a winged horse’ and in the process reject ‘scientific realism.’ However, this shows demonstrable ignorance about the Islamic faith, in addition to fallacious reasoning that actually undermines the scientific enterprise. With regards to their lack of familiarity with what Islamic sources actually say, it should be known that the creature called al-Burāq was emphatically not a winged horse and was never described as such by the Prophet Muhammad ﷺ.[14] Moreover, the narrations explicitly mention that al-Burāq took the Prophet to Jerusalem; the mechanism by which God ascended the Prophet to Heaven is a different matter, as has been discussed in the Islamic tradition.[15]

As for the logical fallacy behind this argument, it is grounded only in what is known as argumentum ad incredulum—the argument from incredulity. They seek for people to ridicule a belief purely because it sounds unimaginable and fantastically foreign to the natural realm. Yet, it is, in fact, the logical consequence of belief in an omnipotent God that such miraculous matters lie entirely within His Capability. Moreover, the argument from incredulity would entail the demise of science for it is science that continually challenges our imagination of what is possible, unveiling the unfathomable world of quantum mechanics, bringing to light the possibility of multiple dimensions, and so on. To dismiss something out of hand simply on the basis of incredulity would spell the end of the scientific enterprise which challenges us to explore the frontiers beyond what is imaginable.

Dr. Hatem al-Haj, a contemporary Muslim scholar, explains that “not being described as a huge horse or something fancier stresses the point that it was not about this particular creature; it was about the will of God. Just as God said about the legions of angels He sends to support the believers, ‘And Allah made it not except as [a sign of] good tidings for you and to reassure your hearts thereby. And victory is not except from Allah, the Exalted in Might, the Wise’ (Qur’an 3:126). God created the laws of physics, and it is only rational that He is not bound by them. The inclusion of al-Burāq in the story made it more memorable. It was also meant to be familiar for the comfort and assurance of the rider, blessings and peace be upon him.”[16]

In addition to the Qur’an describing this night journey, al-Kattāni (d. 1927) collected the names of forty-five different Companions who reported in corroboration this astonishing event.[17] In one of these narrations, ‘Aisha رضي الله عنها reports that even some Muslims felt this miracle was too outrageous to accept, and reneged on their Islam that morning as a result. They rushed to her father, Abu Bakr رضي الله عنه, and said in protest, “Your companion is claiming he was taken to Jerusalem last night.” Abu Bakr asked, “Did he say that?” They said, “Yes.” He said, “If he did, in fact, say that, then he has been truthful.” They said, “You are willing to believe that he was carried to Jerusalem in a single night?” He said, “Yes, for I believe him about something that is more astonishing than that; I believe that he receives messages from heaven in the blink of an eye.” ‘Aisha رضي الله عنها says that it was from that day forward that Abu Bakr was crowned with the title aṣ-Ṣiddīq (the confirmer of truth).[18] Finally, the Qur’an is filled with parallels of this miracle, such as God splitting time for the man who slept a hundred years without aging while his donkey decomposed (Qur’an 2:259), and for the youth and their dog who slept for 309 years while generations were born and died outside their cave (Qur’an 18:9-25).

The Tree Weeping

‘Abdullāh b. ‘Umar رضي الله عنهما reports that the Prophet ﷺ used to deliver his sermons while standing beside the trunk of a date-palm tree. Upon the request of an Anṣāri woman, the Prophet ﷺ permitted that a small pulpit of three steps be constructed for him so that he would be more visible and project his voice farther into the growing audience. When the Prophet ﷺ ascended the new pulpit on the following Friday, loud sounds of weeping emerged from this tree-trunk. The Prophet ﷺ descended and proceeded over to it, and began rubbing his hand over it just as someone does to quiet a child. Anas b. Mālik رضي الله عنه adds, “And the mosque shook from its whimpers.” Sahl b. Sa‘d رضي الله عنه adds, “Many people started weeping from hearing its crying and moaning.” Ibn ‘Abbās رضي الله عنهما adds, “He ﷺ went and hugged it until it quieted, then said [to us], ‘Had I not embraced it, it would have continued like this until the Day of Resurrection.’” Jabir رضي الله عنه adds, “It was weeping over the Revelation that it would hear [recited] close by.”

These were only five Companions who reported this incident firsthand, though nearly twenty in total were present, according to the leading Hadith authorities. Ibn Ḥajar summarizes this investigation by saying, “The hadith(s) of the tree weeping and moon splitting have each been transmitted by an enormous number, one that offers sure knowledge for Hadith experts who examine their chains of transmission, not those untrained in that, and Allah knows best.”[19] Similarly, al-Munāwi reports this hadith on the tree whimpering through many authentic chains which collectively entail it being a mutawātir event, then states that it has been narrated from nearly twenty Companions.[20] Their corroboration led al-Bayhaqi (d. 1066) to say that tracing the narrations of this incident to verify whether it happened or not, after an entire generation conveyed it to an entire generation without any discrepancy in principle, is unnecessary.[21]

Imam ash-Shāfi‘i (d. 820) said, “God never granted any prophet what He granted Muhammad.” ‘Amr b. Sawād disagreed, saying, “Jesus was given the ability to revive the dead…” He replied, “Muhammad was granted the whimpering of the tree-trunk, till it could be heard, and this is greater than that.” Ibn Kathīr cites this exchange and then explains; “He said it was greater because a tree-trunk is not subject to becoming alive [as humans are], and yet it became sensitive and emotional when he left it for the pulpit. It whimpered and moaned like a pregnant camel does until Allah’s Messenger ﷺ stepped down and embraced it.”[22] This should never be understood as slighting the previous signs of God or His messengers, as that is tantamount to disbelief in Islam.

Increasing the Water Supply

Imam an-Nawawi (d. 1277) says, “These hadith(s) on water gushing from among his fingers and increasing for him, and the food supply increasing as well, are all clear miracles performed by Allah’s Messenger ﷺ on many occasions and in different conditions and have collectively reached mutawātir status.”[23] Hadith scholars have compiled volumes on just these incidents, of which are the following:

Ibn Mas‘ūd رضي الله عنه said, “We used to consider miracles as Allah’s Blessings, but you people consider them to be threatening. We were once with the Messenger of Allah ﷺ on a journey, and our water ran short. He said, “Bring me the remaining water.” The people presented him a vessel containing water, which he then placed his hands inside of and said, “Come get the blessed purification water, and all blessings are from Allah.” I saw the water flowing from between the fingers of Allah’s Messenger ﷺ. Indeed, we used to also hear the food glorifying Allah as it was being eaten [by him].”[24]

Jābir b. ‘Abdillāh رضي الله عنه narrated that the people became very thirsty on the Day of Ḥudaybiya. There was a small pot containing some water in front of the Prophet ﷺ, and he found the people rushing towards him as he finished performing his ritual ablution using it. He ﷺ asked them, “What has happened?” They said, “We neither have water for ablution nor drinking.” So he ﷺ placed his palm into that pot, and water began flowing upwards from between his fingers like springs. He said, “All those seeking ablution, come forward; the blessing is from Allah.” Jābir said, “We all drank and performed ablution [from that pot], and I did not care how much I drank because I knew it was blessed.” One narrator asked Jābir, “How many were you?” He said, “Even if we had been one hundred thousand, it would have been sufficient for us, but we were fifteen hundred.”[25] Anas b. Malik رضي الله عنه personally narrated several other nearly identical incidents[26] of water pouring forth from between the Prophet’s ﷺ blessed fingers.

These reports may indicate that water was emerging from the actual fingers of the Prophet ﷺ, or that it sprang through the gaps between them. The majority of Hadith interpreters—including al-Bughawi and as-Suyūṭi—chose the first view, and consequently deemed this feat particularly exceptional. Ibn ‘Abdil-Barr (d. 1071) explains, “What the Prophet ﷺ was granted in this inimitable miracle is clearer than the signs of the other prophets, and even the most notable of them, such as what Moses had been granted when he struck the stone with his staff, causing twelve springs to erupt from it. That is because some stones can be found with springs erupting from them, while water emerging from between the fingers of a human being has never been witnessed from anyone but our Prophet, salutations and peace be upon him.”[27] Of course, this does not disparage the profound sign of Prophet Moses, peace be upon him, just as stones erupting with 12 springs for the Israelites do not disparage God’s sign in erupting springs for mankind at the most unexpected places.

Increasing the Food Supply

Salama b. al-Akwa‘ رضي الله عنه narrates: We once set out on an expedition with Allah’s Messenger ﷺ and faced great hardship, and decided to slaughter some of our riding animals [for food]. The Messenger of Allah ﷺ ordered us to pool our food rations, so we spread a sheet and leather where everyone’s rations were collected. I stretched myself to assess how much that was, and it was [only] the area a small goat could sit on. We were fourteen hundred people; we ate to our satisfaction and then filled our bags with provisions. The Messenger of Allah ﷺ then said, “Is there any water for performing ablution?” A man came forward with a small container that held very little water, which the Prophet ﷺ emptied into a wider basin. From that amount all thoroughly performed their ablution. Eight individuals later came and said, “Is there any water left to perform ablution?” Allah’s Messenger ﷺ replied, “The ablution water has finished.”[28] As Imam an-Nawawi points out elsewhere, “When a Companion narrates something this incredible, and cites as evidence personally attending it himself along with the other Companions, who hear his narration and claim or hear about it, and do not denounce him, that further confirms it and necessitates [sure] knowledge about the truth of his words.”[29]

Jābir b. ‘Abdillāh رضي الله عنه reports that his father, ‘Abdullāh b. ‘Amr b. Ḥarām, died while leaving behind a sizable debt. He said, “So I sought the Prophet’s ﷺ help with his creditors so that they would decrease his debt. He ﷺ requested this [from them], but they refused, so the Prophet ﷺ said to me, ‘Go divide your dates according to their kinds; set the ‘Ajwa dates on one side and the ‘Idhq Ibn Zayd on another side, then notify me.’ I did so, then notified the Messenger of Allah ﷺ. He came, sat down, then said, ‘Measure for the people (creditors).’ I measured out their amounts until I had repaid them all that they were owed and my dates remained as if nothing had decreased from them.” When ‘Umar b. al-Khaṭṭāb رضي الله عنه was informed of this miraculous surplus, he said, “Once the Messenger of Allah ﷺ walked in [your garden], I knew it would be blessed.”[30]

‘Abdur-Rahmān b. Abi Bakr رضي الله عنهما reports: “We were 130 people with the Prophet ﷺ, and he said to us, ‘Does any one of you have food with them?’ One man had about a sâ‘[31] of food, and so that was mixed. Then a tall pagan man with disheveled hair came by driving some sheep. The Prophet said to him, ‘Selling or gifting?’ He said, ‘No, selling.’ He purchased a sheep from him and it was cooked, and the Prophet ﷺ ordered that the liver be roasted [as well]. By Allah, there was not a single person from the 130 except that the Prophet ﷺ cut for him a piece of its liver; those who were present were given, and those absent were stowed for. It was made into two dishes which they all ate from, and we had our fill, and [yet] the two dishes remained and we loaded them onto a camel.”[32]

Jābir b. ‘Abdillāh رضي الله عنه reports: We were digging on the Day of the Trench when a huge solid boulder hindered us. They came to the Prophet ﷺ and complained to him about this boulder, and he said, “I am coming.” He then stood, stones tied to his stomach, as we had not tasted food in three days, and took the sledgehammer and struck the boulder until it became a dust mound. I said, “O Messenger of Allah, would you permit me to [go to] my home?” I [went and] said to my wife, “I saw on the Prophet ﷺ something that one cannot bear (i.e., the stones he had fastened from hunger). Do you have anything?” She said, “I have some wheat and a small goat.” I slaughtered the small goat, ground the wheat, then placed the meat in the clay pot. Before I left, my wife said, “Do not humiliate me in front of the Prophet ﷺ and those with him.” I went to the Prophet ﷺ and whispered to him, “I have a little food, so you come, O Messenger of Allah, along with a man or two.” He said, “How much is it?” I informed him, so he said, “That is plenty and good!” Then, he ﷺ said, “O People of the Trench! [Stand, all of you], Jābir has prepared a banquet for you. Let us go.” The Muhājirīn and Anṣār stood, and the Prophet ﷺ said to me, “Tell her not to pull the pot, nor the bread from the oven, until I come.” When I entered upon my wife and informed her of the army behind me, she said, “What is with you?!” I said, “I did what you said!” She said, “Did he ask you?” I said, “Yes.” The dough was brought out to the Prophet ﷺ, and he spat in it and prayed for blessings, then reached for the pot and did the same. Then, he would tear the bread and place it inside the pot and serve ample bread and meat to each Companion. They were one thousand people and, by Allah, each of them ate until they stopped [of their own accord] and left, and our pot was still full and our bread still plenty. In the end, he ﷺ said to us, “Eat from this, or gift it, for the people [of Madinah] have been struck with hunger.”[33]

Anas b. Mālik رضي الله عنه reports: Abu Talḥa said to Um Sulaym, “I have heard the voice of Allah’s Messenger ﷺ reflecting weakness, and I could recognize hunger in it. Do you have anything?” She said, “Yes.” She pulled out several wheat loaves, wrapped them in her veil, then tucked them under my arm and wrapped me with the remaining part of the veil. She sent me to the Messenger of Allah ﷺ and, upon reaching the mosque, I found people with him. I stood beside them, until the Messenger of Allah ﷺ said to me, “Did Abu Talḥa send you?” I said, “Yes.” He said, “With food?” I said, “Yes.” The Messenger of Allah ﷺ then said to the people, “Let us go.” They took off, and I took off in front of them until I reached Abu Talḥa and informed him. Abu Talḥa said, “O Um Sulaym, the Messenger of Allah ﷺ has come, accompanied by the people, and we have nothing to feed them.” She said, “Allah and His Messenger know best.” Upon arrival, the Messenger of Allah ﷺ said, “O Um Sulaym, what do you have?” She presented that same bread, which the Prophet ﷺ took and shredded, and then Um Sulaym emptied her jar of shortening (butter) over it as a condiment. The Messenger of Allah ﷺ then supplicated over it for however long he wished before saying, “Permit for ten [to enter].” They were permitted entrance and ate to their fill before leaving. Then he said, “Permit for ten.” They too were permitted entrance and ate to their fill before leaving. Then he said, “Permit for ten.” Everyone ate in this fashion, until they all had their fill, and they were seventy or eighty men in total.[34]

Answered Prayers

Al-Qāḍi ‘Iyāḍ (d. 1149) says, “The Prophet’s ﷺ supplications being answered for those he prayed for and against is mutawātir in principle, known by necessity.”[35] He meant that God responded to the prayers of the Prophet ﷺ on so many occasions, and this was corroborated by testimony from so many directions, that doubting it would be utterly irrational. An outnumbered and unequipped Muslim army was granted victory by God at the Battle of Badr, milk was drawn from the udders of a non-lactating goat, and rain poured from a cloudless sky—all by virtue of the Prophet ﷺ raising his palms to the heavens, and those who spent the shortest time with him witnessed these events, and were driven to conviction by them.

Anas رضي الله عنه narrates that as the Prophet ﷺ was once delivering a Friday sermon, a man rose up and said, “O Messenger of Allah, the horses and sheep have perished; will you not invoke Allah to bless us with rain?” The Prophet ﷺ proceeded to lift his two hands and supplicated at a time when the sky was as clear as glass. Suddenly wind blew, driving together the clouds and causing heavy rain. We exited [the mosque] wading through the flowing water till we reached our homes. It kept raining until the following Friday, when the same man—or another man—stood up and said, “O Messenger of Allah ﷺ, the houses have [almost] collapsed; please ask Allah to withhold the rain!” On that, the Prophet ﷺ smiled and said, “O Allah, [let it rain] around us and not upon us.” I looked to the clouds and found them separating into a crown-like formation around Madinah.[36]

Abu Hurayra رضي الله عنه narrates that he once came to the Prophet ﷺ with tears in his eyes, which caused him to ask, “What makes you cry, O Abu Hurayrah?” He said, “I have not stopped inviting my mother to Islam but she continues to reject it. Today, I invited her again and heard from her painful words about you. Pray that Allah opens the heart of Abu Hurayra’s mother to Islam.” The Prophet ﷺ obliged and said, “O Allah, guide the mother of Abu Hurayra.” Abu Hurayra narrates: I left hopeful from the prayer of the Prophet ﷺ and returned home to find the door partially open and could hear water splashing inside. When my mother heard my footsteps, she said, “Stay where you are, O Abu Hurayra.” After putting on her clothes, she instructed me to enter. When I entered, she said, “I testify that none is worthy of worship but Allah, and I testify that Muhammad is His servant and messenger.” I returned to the Prophet ﷺ while weeping with joy, just as an hour earlier I had gone weeping in sadness, and said, “Great news, O Messenger of Allah! Allah has answered your prayer and guided the mother of Abu Hurayra to Islam.” He praised Allah and thanked Him, and then I said, “O Messenger of Allah, pray that Allah make my mother and I beloved to His believing slaves, and make them beloved to us.” He ﷺ obliged, and there has not been a believing slave who hears of me, or sees me, except that he loves me.[37]

‘Abdullāh b. ‘Abbās رضي الله عنهما narrates: I once placed water for the Prophet ﷺ upon him entering the lavatory, so that he could perform his ablution. He ﷺ asked, “Who placed this?” They informed him that I had placed it, so he said, “O Allah, grant him a deep understanding of the religion, and teach him to interpret [the Qur’an].”[38] Shortly after the Prophet’s death, even the senior-most Companions recognized that this young man had developed a unique prowess when it came to understanding the Qur’an and elucidating its nuances. Fourteen centuries later, nearly every credible work on Qur’anic commentary from Sunni scholarship considers the explanations of Ibn ‘Abbās authoritative, is filled with examples of his exegetical forte, and testifies to him being Turjumān al-Qur’ān (the Master Interpreter of the Qur’an).

Anas b. Malik رضي الله عنه narrates: The Messenger of Allah ﷺ once visited us at home while nobody was there but myself, my mother (Um Sulaym), and her sister (Um Ḥarām). My mother said to him, “O Messenger of Allah, this is your little servant (Anas); invoke Allah’s blessings upon him.” He ﷺ supplicated that I be afforded every good, and this is what he said to conclude his supplication: “O Allah, increase him in his wealth and progeny, and bless him in what you grant him.” By Allah, my wealth has certainly become abundant, and my children and grandchildren [together] certainly surpass a hundred today.[39]

‘Abdullāh b. ‘Umar رضي الله عنهما narrates that the Prophet ﷺ said, “O Allah, honor Islam through the dearest of these two men to you: through Abu Jahl or through ‘Umar b. al-Khaṭṭāb.” Ibn ‘Umar said, “And the dearest of them turned out to be ‘Umar.”[40] Indeed, no person from the Prophet’s Companions honored Islam by advancing its public presence like ‘Umar رضي الله عنه, as Ibn Mas‘ūd رضي الله عنه used to say, “We remained powerful since the moment ‘Umar embraced Islam.”[41] Even after the Prophet’s death, it was the unique impact of ‘Umar in spreading the light of Islam that compelled the historian Michael Hart to showcase him in his book, The 100: A Ranking of the Most Influential Persons in History.[42]

Abu ‘Umra al-Anṣāri رضي الله عنه reports: During a battle alongside the Messenger of Allah ﷺ, the people once again suffered from great hunger, and ‘Umar رضي الله عنه said, “O Messenger of Allah, if you see [it proper], you can collect what remains of our rations. We can gather them, then you can call upon Allah to bless them, for Allah the Blessed and Exalted will certainly deliver us with your supplication.” Some people brought a single handful, and nobody had more than a sâ‘ of dates. The Messenger of Allah ﷺ gathered it all together, then stood and supplicated for as long as Allah willed. Then, he called the army to come forth with their containers and fill them, and there did not remain a single container in the whole army except that they filled it! The Messenger of Allah ﷺ smiled until his molars could be seen, and said, “I testify that none is worthy of worship except Allah and that I am the Messenger of Allah. No slave meets Allah with these two [statements] except that the Fire is veiled from him on the Day of Resurrection.”[43]

Ibn Taymiya says, “It is known that when Allah accustoms someone to having their prayers answered, this only happens in conjunction with righteousness and religiosity. When someone claims prophethood, they are either the most pious person—in the case they are truthful—or the most wicked person—in the case they are lying. But when Allah accustoms them to answering their supplications, then [it must be that] they are not wicked but instead pious. Even if the claim of prophethood was only accompanied by righteousness [from the claimant, without miracles], it would necessitate him being a genuine prophet, for such a person cannot be someone who deliberately lies, nor can he be some deluded person who assumes that he is a prophet.”[44]

Final Thoughts

The physical miracles of the Prophet Muhammad ﷺ are therefore not ‘the failing weak leg that the entire case for Islam hobbles on’ as some skeptics claim. They are neither the only proof of his prophethood nor are they unfounded. Due to their mutawātir transmission, the historical proofs backing them are staggering, and confer such certainty that their denial would necessitate rejecting the miracles of all other prophets, and rejecting every last factoid of acquired knowledge. As for the presumed ‘logical’ and ‘scientific’ contentions against miracles, they only stem from a faulty theology, such as the indefensible claims of God not existing or not being anything but nature itself. But when such theologies are the ethos of today’s dominant culture, and when humans have such a propensity for groupthink, those positions being intellectually tenable is irrelevant. This is why the God of the Qur’an evokes objectivity in humanity, liberating them from the indoctrination which resists the glaring proofs of prophethood; “Say O Prophet, ‘I advise you with just one thing: that you take a stand for ˹the sake of˺ God—individually or in pairs—then reflect. Your companion (Muhammad) surely has no traces of insanity; he is but a warner to you before the coming of a severe punishment’” (Qur’an 34:46). In this verse is a call to courage, as honesty and the willingness to detach oneself from the herd can sometimes come with a significant cost.

[1] Ibn al-Qayyim al-Jawziyya, Miftāh Dār as-Sa‘āda, Maktabat al-Kutub al-‘Ilmiyya, Beirut, 2/13.

[2] In fact, to this day, when asked what proof it would take for them to reconsider their position and believe in the Divine, some prominent atheist debaters have candidly admitted that there is absolutely nothing that would change their mind. Even a miracle of the most spectacular kind would be dismissed as a ‘hallucination’ (See for instance John Lennox vs Peter Atkins – Can science explain everything? Southampton University Christian Union, January 31st, 2019). Of course, this is precisely what the Qur’an indicates, that even the greatest of miracles will not convince one who obstinately chooses to ignore every conceivable form of proof.

[3] Baruch Spinoza, A Theological Political Treatise, Dover Philosophical Classics (2004), Chapter VI, p. 83.

[4] Ibn al-Qayyim al-Jawziyya, Ighāthat al-Lahfān, Maktabat al-Ma‘ārif, Riyadh (1975), 2/347.

[5] Ibn Ḥajar al-‘Asqalāni, Fatḥ al-Bāri, Dār al-Ma‘rifah, Beirut (1960), 6/582.

[6] Collected by al-Bukhāri (3636-3638, 4864-4868), Muslim (2800, 6724-6730), and at-Tirmidhi (3285-3289) with authentic chains.

[7] Collected by Abu Dāwūd (2447), al-Bayhaqi in Dalā’il al-Nubuwwa (2/266), and Ibn Jarīr aṭ-Ṭabari in his Tafsīr (22/567), among others. The first portion was also collected by at-Tirmidhi (3289).

[8] Muhammad al-Kattāni, Naẓm al-Mutanāthir min al-Ḥadith al-Mutawātir, Dār al-Kutub al-ٍSalafiyya, no. 264.

[9] Ismā‘īl b. Kathīr, al-Bidāya wan-Nihāya, Dār Hujar, Egypt (2003), 4/303.

[10] Ibn Ḥajar al-‘Asqalāni, Fatḥ al-Bāri, 7/185.

[11] Ibid.

[12] “Ridiculing belief in a winged horse is not “bigotry,” not “Islamophobia,” not “racism.” It’s sober, decent, gentle, scientific realism.” Richard Dawkins, Twitter @RichardDawkins, 2:20 AM – 27 Dec 2015.

[13] Sam Harris writes, “Science, in the broadest sense, includes all reasonable claims to knowledge about ourselves and the world. If there were good reasons to believe that Jesus was born of a virgin, or that Muhammad flew to heaven on a winged horse, these beliefs would necessarily form part of our rational description of the universe.” Science must destroy religion, January 2, 2006. https://samharris.org/science-must-destroy-religion/ In this essay, of course, Sam Harris merely begs the question, dismissing out of hand the notion that there could be any good reasons to entertain the existence of miracles in the world, despite the overwhelming evidence of testimony to the contrary. But dismissing the evidence of testimony entails a death sentence for science, since science is grounded upon the faithful testimony of scientists regarding their accumulated experimental data, the vast majority of which could not be feasibly reproduced (See for instance Baker, M. (2016) 1,500 scientists lift the lid on reproducibility. Nature 533, 452–454).

[14] Al-Burāq is a creature that is not from this world and has been described as a white beast that was smaller than a mule but larger than a donkey, whose stride was as far as the eye could see. When the Prophet mounted al-Burāq, the creature shied, upon which the Angel Jibrīl said to al-Burāq, “Do you behave this way with Muhammad? Verily, no one has ridden you who is more noble than him!” (Tirmidhi). This may suggest that al-Burāq had been ridden by other riders from the homeworld of this creature, perhaps even indicating extra-terrestrial life–forms known only to God; see for instance Qadhi, Yasir. Seerah of Prophet Muhammed 21, lecture delivered 25th January, 2012.

[15] Ibn Ḥajar notes in his commentary on the hadith that other narrations specifically mention that after the Prophet Muhammad arrived in Jerusalem, he left al-Burāq and ascended to Heaven through the mi‘rāj, a portal of ascension, concerning which the Prophet ﷺ stated, “I have never seen anything more wondrous than it.” Az-Zarqāni and Mulla Ali al-Qāri point out that the abridged version of the hadith simply mentions the ascension after mentioning the Prophet riding al-Burāq, without mentioning that he dismounted al-Burāq in Jerusalem, which is specified in other hadith(s).

[16] Adapted, with permission, from https://www.facebook.com/288104347940200/posts/1187891574628135/

[17] Muhammad al-Kattāni, Naẓm al-Mutanāthir, no. 258.

[18] Collected by at-Tirmidhi (3667), Ibn Ḥibbān (6863), al-Bayhaqi in Dalā’il an-Nubuwwa (680), and authenticated by al-Albāni in Ṣaḥiḥ as-Sīra (p. 120).

[19] Ibn Ḥajar al-‘Asqalāni, Fatḥ al-Bāri, 6/592.

[20] See: Naẓm al-Mutanāthir, no. 263.

[21] Ibn Ḥajar al-‘Asqalāni, Fatḥ al-Bāri, 6/603.

[22] Ismā‘īl b. Kathīr, al-Bidāya wan-Nihāya, 9/353.

[23] Yaḥyā an-Nawawi, Sharḥ Ṣaḥiḥ Muslim, Dar Ihyā’ at-Turāth al-‘Arabi, Beirut (1971), 15/38.

[24] Collected by al-Bukhāri (3579) and at-Tirmidhi (3633).

[25] Collected by al-Bukhāri (3576, 4152, 5639).

[26] Collected by al-Bukhāri (3572, 3573, 3574).

[27] Yūsuf b. ‘Abdil-Barr, at-Tamhīd, Awqāf Ministry, Morocco (1967), 1/220.

[28] Collected by Muslim (1729).

[29] Yaḥyā an-Nawawi, Sharḥ Ṣaḥiḥ Muslim, 12/35.

[30] Collected by al-Bukhāri (2709, 2127).

[31] A sâ‘ is a container which measures volume, comparable to a large salad bowl, and is equivalent to 3 liters.

[32] Collected by Muslim (2056).

[33] Collected by al-Bukhāri (4101, 4102) and Muslim (2039).

[34] Collected by al-Bukhāri (3578) and Muslim (2040).

[35] ‘Iyad b. Musā, ash-Shifā bi Ḥuqūq al-Musṭafā, Dār al-Fikr, Beirut (2002), p. 321.

[36] Collected by al-Bukhāri (1013, 3582).

[37] Collected by Muslim (2491).

[38] Collected by al-Bukhāri (143), Muslim (2477), and Ahmad (2397, 2879).

[39] Collected by al-Bukhāri (6334) and Muslim (2481).

[40] Collected by Ahmad (311, 5696) and authenticated by Ahmad Shākir and at-Tirmidhi (3681) who authenticated it, as did al-Albāni in Ṣaḥīḥ at-Tirmidhi.

[41] Collected by al-Bukhāri (3684).

[42] Hart, Michael H. The 100: A ranking of the most influential persons in history. 1978, Citadel Press.

[43] Collected by Muslim (27) and Ahmad (3/417).

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Wednesday, October 30, 2019

Prophet Muhammad(p.b.u.h) life Sirat tul nabi

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