Kindness of Holly Prophet (s.a.a.a)

The Holy Prophet of Islam^(saw) is a unique person in the history of the creation of this earth. None like him was born before him and none like him will ever be born again.

Muslims from all walks of life and from all corners of the world, young and old, educated and uneducated, rich and poor, divided by geography, race and language, are all united in their reverence and devotion to the Holy Prophet^(saw), to the religion of Islam and the Holy Qur’an.

What was so special, extraordinary and unique about the Holy Prophet^(saw) that he should have been chosen by God as a supreme example to guide mankind to ideals of happiness and perfection?

Whatever aspect of life we look at or whichever dimension of the life of the Holy Prophet^(saw) we try to explore, we find strength and nobility of character and serenity or inner-calm, which comes with communion with God in the fullest sense. Nobility, generosity and magnanimity of the Holy Prophet^(saw) shows itself most of all in charity and kindness to all men and more generally to all beings. There was no narrowness or pettiness in the soul of the Holy Prophet^(saw) and no limitation in giving of himself to others. His blessed life is full of examples that have kept generations of Muslims inspired.

Of many, I will illustrate only one instance in the life of the Holy Prophet^(saw) to prove his care and generosity towards his fellow-beings.

When the Quraish (dominant tribe in Makkah at the time) doubled and redoubled their injuries to the Holy Prophet^(saw) and his followers, he undertook a trip, alone, to the city of Ta’if where after calling them to Islam he sought the support of the tribe of Thaqif. His words to worship One God caused a storm of anger. They drove him from the city and the rabble and slaves followed him, hooting and pelting him with stones until the evening.

Wounded and footsore, bleeding and weary, the Holy Prophet^(saw) took shelter under the shades of some palm trees.

Imagine the plight of a person who has been persecuted all day, famished, hungry, thirsty and unprotected, sitting exposed under a palm tree. Did he seek revenge? Did he pray to Allah to destroy the city of Ta’if?

He did none of these things. Instead, the Holy Prophet^(saw) raised his hands towards heaven and cried out:

“O Lord, I make my complaint to Thee out of my feebleness. I am insignificant in the eyes of men. O Thou Most Merciful! Lord of the weak! Thou art my Lord! Do not forsake me! Leave me not a prey to strangers nor to my enemies! If Thou art not offended, I am safe. I seek refuge in the Light of Thy countenance, by which all darkness is dispelled and peace comes here and hereafter. Let not Thy anger descend on me! Solve my problems as it pleases Thee. There is no power, no help but in Thee.”

Nothing can show more vividly the generosity, love for mankind and absolute faith in Allah the Almighty that the Holy Prophet^(saw) possessed than this incident. As long as Allah the Almighty is not offended, the Holy Prophet^(saw) was happy to suffer any indignity to convey the message with which he was entrusted. William Muir is forced to comment:

‘There is something lofty and heroic in this journey of Muhammad to Ta’if: a solitary man, despised and rejected by his own people, going boldly forth in the name of God, like Jonah to Nineveh and summoning an idolatrous city to repent. It sheds a strong light on the intensity of his belief in the divine origin of his mission.’ (Life of Mahomet, Sir William Muir, pp.112-113)

Another incident, in total contrast to the Ta’if incident, in the life of the Holy Prophet^(saw) that shows his nobility, generosity and beneficent attitude to human beings is the triumphant entry into Makkah, which in a sense, highlights his earthly career. There he was – at the moment of supreme triumph, when the very people who had caused him untold hardship and trials for many years, who had forced him to fight wars were all subdued and at the mercy of one command from him. Instead of thinking of revenge, which was certainly his due, he forgave them all.

Karen Armstrong, commenting on the final triumph, says:

‘After the declaration of General Amnesty, nobody was made to accept Islam by force, nor do they seem to have been under any pressure to do so. Muhammad did not want to coerce the people but to effect a reconciliation.’

The Holy Prophet^(saw)’s behaviour and his vision of a balanced and harmonious life on earth is based on the integration of the temporal and spiritual dimension of one’s life, human reality and relationship with God Almighty.

Indeed, for every occasion, for every circumstance in the life of a Muslim, there is a precedent in the life of the Holy Prophet^(saw) from which knowledge and inspiration can be drawn.

The Holy Qur’an is the vast world of creation in which a Muslim lives and the Holy Prophet of Islam^(saw) is the interpreter par excellence of that Divine message. That is why all Muslims, all over the world, look up to the life of the Holy Prophet^(saw) of Islam to follow his example.

When we look at the history and circumstances of the time of the advent of the Holy Prophet^(saw), we see Arabia and the rest of the world around steeped in corruption and the forces of falsehood were in ascendancy. There was nothing but the forces of disruption and disequilibrium surrounding the world. As the Holy Qur’an sums up the situation:

‘Corruption had appeared on land and sea because of what men’s hands have wrought, that He may make them taste the fruit of some of their doings, so that they may turn back from evil.’ (Ch.30:V.42)

The verse explains that when darkness covers the face of the earth and man forgets God and surrenders to the gods of his own conception, then God raises a Prophet to guide them to the true path.

It was under such circumstances that the Holy Prophet^(saw) of Islam was raised. The purpose of his advent as given in the Holy Qur’an is:

…He enjoins on them good and forbids evil and makes lawful for them good things and forbids them the bad things and removes from them their burdens and shackles that were upon them… (Ch.7:V.158)

Such were the circumstances of the time. The Holy Prophet^(saw) of Islam broke the chains and shackles that had enslaved humanity and removed the burden under which the humanity was being crushed.

He achieved that revolution with his prophecy and personal example; and humanity was able to raise its head once again with pride.

The Promised Messiah^(as), the true and devoted servant of the Holy Prophet^(saw) describes it as:

‘The time when the Holy Prophet was raised was such that it was crying out for a Divine Reformer and a Guide from Heaven with a grand design; and the teachings that he brought were full of verity and contained everything that was needed at that time. …… The ultimate purpose of prophethood is the salvation and freedom of humanity. It was accomplished by him so perfectly that no other prophet had been able to achieve before in his time.’ (Baraheen-e-Ahmadiyya, pp.112-114)

History tells us that before the advent of the Holy Prophet^(saw), women were treated as chattel and in some tribes, newly-born girls were buried alive. Like slaves, women were treated as inferior species that had no legal existence. In such a primitive world, what the Holy Prophet^(saw) achieved was remarkable. The very idea that a woman could act as a witness or could inherit anything at all in her own rights, was unthinkable.

We must remember that in Christian Europe, women had to wait until the 19th century before they had anything similar; even then, the law remained heavily favourable towards men. Western feminists have often denounced Islam with regards to the rights of women. They should perhaps look at the Christian traditions that are extremely negative to women.

If Muslim women today reject some of the so-called freedoms that the West offers them, it is not due to any obstinacy but because the Western view of women and relationship between sexes is confused. While preaching equality and liberation, Western society, at the same time, exploits and degrades women in advertising, pornography and popular entertainment in a way that Muslims find offensive.

The Holy Qur’an and Islam give a much more positive picture of the relationship between the sexes, showing men and women sharing the duties and privileges of Islam side by side in an egalitarian society. The Hoy Qur’an declares:

Surely men who submit them-selves to God and women who submit themselves to Him, and believing men and believing women, and obedient men and obedient women and truthful men and truthful women, and men steadfast in their faith and steadfast women, and men who are humble and women who are humble, and men who give alms and women who give alms, and men who fast and women who fast, and men who guard their chastity and women who guard their chastity, and men who remember Allah much and women who remember Him – Allah has prepared for all of them forgiveness and a great reward. (Ch.33:V.36)

This subject is vast and deserves a separate treatment. Let me conclude with a Tradition of the Holy Prophet^(saw). Whenever the Holy Prophet^(saw) was to be absent from Madinah, he used to tell Muslims that they should consult Hadhrat ‘A’ishah^(ra) if they had any religious problem. After his demise, Hadhrat ‘A’ishah^(ra) was an important authority about the Holy Prophet^(saw)’s life and religious practice.

Now I come to the subject of slavery: slavery is an abominable and repulsive system of social inequality in which some people are treated as an item of property belonging to other individuals or social groups. Slavery has existed in human history from antiquity and people have exploited other people or nations for their own gains.

Reading modern history, we only find the mention of the banning of importing slaves in 1807 by the British and the abolition of the institution of slavery in 1833. The historians conveniently forget that the only historical figure who stood up against this practice was none other than the Holy Prophet Muhammad^(saw).

The Qur’an and the Traditions of the Holy Prophet^(saw) advise kindness towards slaves and humane treatment and encourage setting them free. The Holy Prophet^(saw) himself had a slave called Salman^(ra) whom he immediately freed and made him a member of his family. The Holy Prophet^(saw) exhorted the believers:

“And as to your slaves, see that ye feed them as ye feed yourselves and clothe them as you clothe yourselves.”

The Holy Prophet^(saw), advised all his followers to free the slaves and suggested that there was not an act more acceptable to God than freeing the slaves. He ordered that slaves should be allowed to purchase their liberty with the wages of their services. The whole tenor of the teachings of the Holy Prophet^(saw) made permanent possession of slaves or a caste system impossible. Indeed it is simply an abuse of words to use slavery in English sense to any status known in Islam.

What can be more important than the last words of a dying person? Hadhrat ‘Ali^(ra) and Hadhrat Anas^(ra) narrate that the last word that they heard from the lips of the Holy Prophet^(saw) were, “O Muslims, never ever forget my teachings about Salat [Prayer] and about slaves.”

When these words were said, his wives, daughter and her children, indeed the whole family and his Companions were around him. This was going to be his advice to his people. He did not think of his family. The only thing that worried him in the last breaths of his life was the plight of the slaves and their treatment.

When we look at the Arabian tribal life of the time of our beloved Prophet^(saw), we find that there was no central authority. Every tribal chief was responsible for the protection of his tribal members and had to be prepared to avenge each and every injury. Blood-feuds or vendettas were common. Life was cheap and killing per se was not considered immoral. Robbery was not considered immoral unless you stole goods from your own kinsmen.

This was a savage and brutal society in which only the strong would survive and weak were either eliminated or exploited. Infanticide was a normal way of population control. Indeed, women, like slaves, had no human or legal rights. Although property was sometimes inherited by women, men married them to take away their legal inheritance.

When the Arabs of that period fought their battles, they made no distinction between combatants and non-combatants, women and children or old and disabled.

In such a savage and unregulated society, our beloved Prophet^(saw) stands out as a refreshing example of the protector of the weak and laid down the rules of combat.

Ibn Hisham states that the Holy Prophet^(saw), the beneficiary for mankind, sent out an expedition to face a Bedouin tribe that had occupied Madinite territories with the historical and memorable words, “In no case shall you use deceit, nor shall you kill any child.” When dispatching his troops against the Byzantines, the Holy Prophet^(saw) instructed them:

• Never injure the weak in avenging the injuries inflicted upon us.
• Do not molest the harmless inmates of domestic seclusion or people devoted to any religion.
• Spare the women, children and old people.
• Do not injure the infants at the breast, or those who are ill in bed.
• Abstain from demolishing the dwellings of the unresisting inhabitants.
• Do not destroy their means of subsistence, nor their fruit trees and touch not the palm tree.
• No animal should be killed.
• Do not disfigure your enemy by cutting off their nose, ears or other organs.

 

The complete list is much longer and more elaborate. It covers the treatment of prisoners of war and their remission. It is important to remember that the above instructions were not a result of any agreement but self-imposed rules to respect the old, the innocent, the disadvantaged, the infirm and respect God’s creatures and preserve the environment.

The Western world first made an international agreement on the conduct of warfare in 1864 and called it Geneva Convention. It was ratified in 1906. But it was not until 1950 and again in 1978 that it was extended to include rights of non-combatants and protection to civilians. The world forgets that it was the humanity of one great man of Arabia, whose every heartbeat, every thought and every action was a mercy for mankind and who gave this Charter to the world 1300 years before the West even thought about it.

As I said in the beginning, our beloved Prophet of Islam^(saw) came as a Mercy for mankind and provided protection to the weak and freed humanity that was held under bondage. By his very example, he showed how mutual love, tolerance and understanding can make diverse societies live together.

We only have to look at the life of the Prophet^(saw) when he migrated to Madinah after suffering years of persecution in Makkah. Madinite society consisted of Muslims, Jews, pagans and Christians. He entered into an agreement or a treaty known as Meethaq-ul-Madinah. This document has been carefully preserved in the pages of Ibn Hisham. The Covenant of Madinah clearly shows the genius of the Holy Prophet^(saw). In this regard, William Muir called the Holy Prophet^(saw) ‘A master-mind, not only of his own age but of all ages.’

The document is long and detailed and needs separate treatment. Suffice to say, that this first document between a heterogeneous society and Muslims gave full and equal rights to non-Muslims.

The above Covenant that the Holy Prophet^(saw) had written down fourteen centuries ago established the freedom of faith and opinion, sanctity of human life and property and forbiddance of crime.

It was around the 6th year after Hijrah that the Holy Prophet^(saw) granted to the monks of the monastery of Saint Catherine near mount Sinai and to all Christians a Charter which is still known as one of the noblest evidences of enlightened tolerance that the history of mankind can produce. This remarkable document that has been preserved by the historians of Islam, shows a wonderful breadth of liberality. By this, the Holy Prophet^(saw) secured for Christians the privileges and immu-nities that they never possessed under the rules of their own kings. The Charter is very detailed but some of the provisions show the merciful nature and the greatness of character of the Holy Prophet^(saw). The Charter enjoins all Muslims to protect the Christians and defend their churches. The Holy Prophet^(saw) declared that any Muslim violating or abusing his orders should be regarded as violator of God’s testament, a transgressor of God’s commandment and His faith.

Let those who allege that Islam was spread by force, remember that Islam protected the fundamental rights of all religions and respected and defended them against violence.

The scholars agree that as long as the Muslims followed the above teachings, they ruled over a large part of the world for 1000 years. But when they forgot, their decline started.

Alas! Muslim of today have forgotten the Sunnah of the beloved Prophet^(saw) and have started to preach and practise sectarianism thus shattering the unity of the Ummah that the Holy Prophet^(saw) strived to put together in his life-time.

It is not possible to give all the details or a comprehensive vision of the kindness to mankind that the Holy Prophet^(saw) rendered or deal with the social and spiritual revolution that he brought for humanity. Even in his last Sermon, he was thinking of the Rights of Mankind. In fact his last sermon is a Charter of Human Rights the like of which was adopted by civilised nations in 1948.

The Sermon emphasised to Muslims the regard of others and the regard of life and property, equal rights of men and women and their mutual obligations, the rights of slaves, their equal treatment and their right to freedom, the equality of mankind irrespective of colour, creed or national affiliations. And so it con-tinues to lay down rules and guidance for mankind to live in peace and harmony.

Besides the above reforms, our beloved Prophet Muhammad^(saw) was always and at every opportunity thinking of the justice and social welfare of the people. The Bait-ul-Maal, or the public treasury, was meant to help the poor, the disabled and disadvantaged. His followers followed his injunctions faithfully as can be seen from one remark of Hadhrat ‘Umar, the Second Khalifa^(ra) (spiritual successor) to the Holy Prophet^(saw). He once said:

“If I know that a dog on the banks of River Tigris has gone to sleep hungry, then I have been negligent in my duty.”

His emphasis on education that you must seek knowledge even if you have to travel to China, is another guidance that only now the world has started to realise.

His emphasis on social justice and on justice is exemplary and unique. His practice of charity is a model for all of us. He used to give everything away and kept nothing back. After his demise, nothing of value was found in his house.

Indeed, the figure of Holy Prophet Muhammad^(saw) as a guide of men in this world and the next and his multiple role of ‘prophet’ and guide of men and ruler of a new social order can only be compared with prophet-kings of the Old Testament, to David^(ra) or Solomon^(ra) and especially to Abraham^(ra) himself.

 

In the capacity of a prophet, a father and a ruler of a State, he transformed a barbaric and uncivilised society into a disci-plined, tolerant, humanitarian society that went on to leave its mark on the world history and his commandments are still guidance and inspiration for billions of Muslims all over the world. That is why it is absolutely essential for us to follow in his footsteps if we aspire towards spiritual realisation. He indeed was a mercy to mankind!

My rendering will not be complete without expressing the emotions and feelings of the Promised Messiah^(as), the true servant of the Holy Prophet^(saw), for his Master and Guide. He says:

‘O Allah! send down your blessings on Your Prophet and on Your Beloved, The Chief of all Prophets, Superior to all, Best among the Messenger and the Seal of the Prophets, Muhammad^(saw) and his people and his Companions and shower Your blessings and peace upon them.’ (Baraheen-e-Ahmadiyyah, pp.256-265, footnote 11)

The love that the Holy Prophet^(saw) gave to humanity and his kindness towards all the creations of Allah, make it obligatory upon all Muslims to feel gratitude and love for him.

Allah and His angels send blessings on the Prophet. O ye who believe, you also should invoke blessings on him and salute him with the salutation of peace. (Ch.33:V.57)

The Childhood and Youth of the Holy Prophet (S.A.W.)

The Childhood and Youth of the Holy Prophet (S.A.W.) The Holy Prophet of Islam, Muhammad Al-Mustafa (S), was born after sunrise on Friday the 17th of Rabiul Awwal 570 A.D. in Makka. He was born in the Year of the Elephant, when Abraha tried to destroy the Holy Ka'ba. The parents of the Holy Prophet (S) were Abdullah son of Abdul Muttalib and Aamina daughter of Wahab. Abdullah died two months before his son was born and was buried in Madina. The Holy Prophet (S) belonged to the respected family of Bani Hashim from the tribe of Quraish. Abdul Muttalib decided to bring up the Holy Prophet (S) under his own care. On the seventh day of the birth of his grandson, he slaughtered a sheep to show his gratitude to Allah for blessing him with a healthy grandson. Many people were invited to take part in the celebrations. In this gathering, Abdul Muttalib announced to the people that he would name the child "Muhammad", which means "One who is worthy of praise". When the Quraish asked him why he was keeping such an unusual name, he replied that he wanted his grandson to be praised in the heavens and on the earth. Before this event, the Holy Prophet's (S) mother had already named him "Ahmad". Allah has referred to him by both names in the Holy Qur'an. The Holy Prophet (S) was breastfed by his own mother Aamina for three days only. As was the custom in those days, he was then given to a foster-mother to nurse. Two women had this honour. They were: Suwaybah. She was a slave of Abu Lahab and nursed the Holy Prophet (S) for four months. The Holy Prophet (S) and his wife Bibi Khadija (A) always regarded her with great kindness throughout her life. When the Holy Prophet (S) returned from the battle of Khaybar he learnt of her death and was saddened by it. Halimah. She belonged to the tribe of Sa'd bin Bakr. She brought up the Holy Prophet (S) outside the city of Makka in the desert. Here he grew up strong and healthy and learnt the pure Arabic language of the desert. He stayed with her for five years. THE CHILDHOOD OF THE HOLY PROPHET (S) The Holy Prophet (S) lived in the desert with Halimah for five years and she looked after him very well. During this time he learnt about handling animals and also trained in archery. In this happy atmosphere he grew up strong and healthy. Halimah regarded him as very special, because ever since he had come under her care, she was showered with the blessings of Allah and became rich. When he was five years old, Halimah returned the Holy Prophet (S) to the care of his mother Lady Aamina. The young boy was very dear to his grandfather Abdul Muttalib, because he reminded him of his son Abdullah. Lady Aamina decided to go to Madina to visit the grave of her husband, Abdullah, and also meet some of her relatives. She took the Holy Prophet (S) along with her and stayed for one month. On the way back to Makka, tragedy struck, and Lady Aamina fell ill at a place called Abwa. After a short time she died and was buried there. The Holy Prophet (S) was now an orphan and Abdul Muttalib took him under his wing. He loved his grandson very much and made sure that he did not feel unwanted. The Holy Qur'an mentions this event as follows: In the Name of Allah, the Most Kind, the Most Merciful Did He not find you an orphan and give you shelter? (Suratu Dhuha, 93:6) The Holy Prophet (S) was only eight years old when he lost his grandfather. Before his death, Abdul Muttalib made his son Abu Talib responsible for taking care of the young child. This was a duty, which Abu Talib carried out fully for the rest of his life. The loss of Abdul Muttalib made the Holy Prophet (S) very sad, and he kept weeping upto the very edge of the grave and never forgot his kindness. There were many reasons why Abdul Muttalib chose Abu Talib as the guardian of the Holy Prophet (S). Abu Talib and Abdullah were born of the same mother. He was also well known for his generous nature. He treated the Holy Prophet (S) better than his own sons, and never let him feel lonely. When the Holy Prophet (S) was twelve years old, Abu Talib took him on a trade journey into Syria with a caravan of the Quraish. On the way they passed through Madyan, the Qura valley and the country of Samud and saw the beautiful natural scenery of Syria. The Holy Prophet (S) used to say that this was one of the most pleasant trips he had ever been on. At Basra, the caravan stopped to stock up supplies for the rest of the journey. There was an old Christian monk whose name was Bahira, who lived in an old monastery in Basra. The monk never used to speak but when he saw the Holy Prophet (S), he broke his silence and asked, "Who is this boy?" Abu Talib answered that he was his nephew. Bahira then said, "This boy has a brilliant future. He is the same Prophet whose coming has been foretold in the Heavenly Books. His religion will spread throughout the world. However, you must guard him from the Jews, because if they learn about him, they will kill him". Some historians say that after this warning, Abu Talib did not like to continue his journey and returned with the Holy Prophet (S) to Makka, while others say that he went on to Syria but kept an extra watch over the safety of the Holy Prophet (S). In any case, Abu Talib was more careful than before about the safety of his nephew. Some historians have written that the Holy Prophet (S) learnt about the stories of the other Prophets and history from the Christian monk and that is how he related them to the people in the form of the Holy Qur'an. This is a shameful lie. It is difficult for one to believe that the Holy Prophet (S) learnt all the stories from his short meeting with the Christian and managed to remember everything for 28 years and then pretended that the Holy Qur'an was revealed to him at the age of 40. The meeting with Bahira served no real purpose except to make Abu Talib aware that his nephew was a very special person. Thus, the Holy Prophet (S) grew up in the household of Abu Talib, loved and cherished by all. His aunt, Fatima binte Asad, the wife of Abu Talib and mother of Imam Ali (A) looked after him as if he was her own son. Now you know… When the Holy Prophet (S) reached the age of five, Halimah returned him to the care of his mother Lady Aamina. Lady Aamina took the Holy Prophet (S) to Madina to visit the grave of her husband, Abdullah, and to meet some of her relatives. However, on the return journey she fell ill and died at a place called Abwa, where she was buried. Orphaned, the Holy Prophet (S) was taken under the care of his grandfather Abdul Muttalib. Sadly, when he was only eight years old he also lost his grandfather. So, the responsibility of looking after the Holy Prophet (S) was handed over to his uncle Abu Talib, who treated him better than his own sons. His aunt, Fatima daughter of Asad also treated him well. At the age of twelve Abu Talib took the Holy Prophet (S) on a trade journey with a caravan of the Quraish. At Basra, an old Christian monk by the name of Bahira upon seeing the Holy Prophet (S) inquired who he was. Abu Talib said that he was his nephew. Bahira said that this boy was the same Prophet mentioned in the Heavenly Books. His religion would spread throughout the world. However, if the Jews found him, they would kill him. From then on Abu Talib took special care of the Holy Prophet (S). ABU TALIB AND THE HOLY PROPHET (S) At the time of his death, Abdul Muttalib left the Holy Prophet (S) in the care of his son Abu Talib. Abu Talib and Abdullah, the father of the Holy Prophet (S), were brothers born of the same mother. Abu Talib took the Holy Prophet (S) into his home and treated the young boy, who was only eight years old, like his own son. His wife, Fatima binte Asad, also loved the Holy Prophet (S) dearly and he regarded her as his mother. Since the time he received a warning from the Christian monk Bahira, Abu Talib was very careful about the personal safety of his nephew. He used to ask one of his own sons to sleep in the bed of the Holy Prophet (S), so that if any attack was made, he would come to no harm. As the Holy Prophet (S) grew up, he was always under the protection of his loving uncle who was one of the most respected leaders of the Quraish. When the Holy Prophet (S) was older, it was Abu Talib who encouraged him to take part in the business of trade caravans. He arranged for his nephew to be introduced into the service of Khadija binte Khuwaylid. This introduction was to lead to the marriage of the Holy Prophet (S) to that noble lady. At the marriage, it was Abu Talib who recited the sermon and conducted the ceremony. When the time came for the Holy Prophet (S) to announce his mission of Prophethood, Abu Talib was one of his strongest supporters. While he was under the powerful protection of his uncle, the Quraish did not dare to harm the Holy Prophet (S). When the Quraish exiled the Muslims from Makka they lived for three years in a valley known as the "Valley of Abu Talib". At this time Abu Talib also went through the same difficulties that the Holy Prophet (S) underwent, although he could have easily returned to Makka where he was still respected and honoured amongst the Quraish. Although some ignorant people write that Abu Talib was not a Muslim, there are many reasons why this cannot be true. Firstly, Abu Talib himself conducted the marriage of the Holy Prophet (S), and a person who is not a Muslim cannot conduct the marriage of another Muslim. Secondly, Fatima binte Asad was known to be a Muslim and she was also the wife of Abu Talib till she died. A Muslim woman cannot remain married to a man who is not a Muslim. Thirdly, at the death of Abu Talib, the Holy Prophet (S) wept for a long time and then prayed for him. Yet we know that it is forbidden to pray for the forgiveness of a person who is not a Muslim. All these and many other reasons prove beyond doubt that, even if he did not declare it openly, Abu Talib was a Muslim of strong faith. In his will, Abu Talib instructed his children to always stand by the Holy Prophet (S) and never to leave him. He also advised them to follow Islam, so that they would be successful. The death of his uncle after a lifetime of companionship made the Holy Prophet (S) very sad. During the same year he also lost his dear wife, Bibi Khadija (A). For these reasons, the Holy Prophet (S) called this year "Aamul Huzn" Now you know… Abu Talib was chosen as the guardian of the Holy Prophet (S) because his father Abdullah and Abu Talib were born of the same mother. After the warning of Bahira, the Christian monk, Abu Talib was very careful about the safety of the Holy Prophet (S). He used to ask one of his sons to sleep in the bed of the Holy Prophet (S), so that if any attack was made, he would come to no harm. Abu Talib encouraged the Holy Prophet (S) to take part in the business of trade caravans. He was introduced into the service of Khadija daughter of Khuwaylid; later he got married to her. When the Holy Prophet (S) announced his prophethood, Abu Talib was one of his strongest supporters. He also suffered with the Holy Prophet (S) when the Quraish exciled the Muslims from Makka. Proof that Abu Talib was a Muslim: He conducted the marriage of the Holy Prophet (S), and only a Muslim can do that. Fatima daughter of Asad was married to Abu Talib, and she was a Muslim. A Muslim woman can only remain married to a Muslim man. The Holy Prophet (S) cried and prayed for the forgiveness of Abu Talib when he died. It is forbidden in Islam to pray for the forgiveness of a non-Muslim. THE YOUTH OF THE HOLY PROPHET (S) As the Holy Prophet (S) grew up, the people around him noticed that this young man was not like others of his age. The people admired his character and bravery and all the Quraish liked him. In his youth, the Holy Prophet (S) accompanied his uncle Abu Talib on trade journeys to Syria and Yemen. He soon gained a reputation in Makka for his good business sense, his honesty and trustworthiness. People were so impressed by the qualities of the Holy Prophet (S), that they began to call him as-Sadiq (the Truthful) and al-Ameen (the Trustworthy). When the Holy Prophet (S) would pass them, people would say: "There goes the young man who behaves equally well with the high and the low. He is considerate to his equals, respects the elders and always shows love and affection to the children. He never speaks a lie or misuses anything entrusted to his care. He does not look at women with an evil intent and is never rude to anybody. He does not backbite or spend his time in finding faults in people." Such was the character of our Holy Prophet (S), and in later years even his enemies would still leave their belongings with him for safekeeping when they went on a trip away from Makka. Once a man came to Makka and was cheated by a trader in the market place. He complained to the Quraish that he had been mistreated. At that time, some leading citizens formed a committee that would look into such incidents and try to help the people who were unfairly treated. They decided that the main tribes of Quraish should make an agreement that would protect the rights of the people. This important covenant was called "Hilful Fudhool" or "Covenant of High Morals". The Holy Prophet (S) participated in this agreement and was an active member of the Hilful Fudhool. The Holy Prophet (S) also spent part of his youth as a shepherd. Thus, by the time he was 25 years of age, the Holy Prophet (S) had built himself a good reputation in Makka and had gained the trust and affection of the people around him. Now you know… As the Holy Prophet (S) grew up, he stood out as an exceptional young man unlike others of his age. The Quraish admired him for his bravery and character. He spent part of his youth as a shepherd and he also accompanied his uncle Abu Talib on trade journey to Syria and Yemen. During the trade journeys he built a good reputation because of his honesty and trustworthiness. People used to call him as-Sadiq (the truthful) and al-Ameen (the trustworthy). Even his enemies trusted him; many would leave their belongings with him for safekeeping when they went on a trip away from Makka. The Holy Prophet (S) was an active member of 'Hilful Fudhool' – Covenant of High Morals. This was an agreement that protected the rights of the people. By the age of 25, the Holy Prophet (S) had gained the trust and affection of the people around him.

The Promise At Zamzam

The well of Zamzam, which disappeared when the Arabs placed idols at

the Ka'bah, remained buried under the sand. Thus, for many years the

people of Quraysh had to fetch their water from far away

One day 'Abdal-Muttalib was very tired from doing this and fell asleep next to the

Ka.bah. He had a dream in which he was told to dig up Zamzam. When

he woke up he was puzzled because he did not know what Zamzam was,

the well having disappeared many years before he was born. The next day

he had the same dream, but this time he was told where to find the well.

'Abd al-Muttalib had one son at that time, and together they began to

dig. The work was so difficult that .Abd al-Muttalib made an oath to

Allah that if one day he were to have ten sons to help him and stand by

him, in return he would sacrifice one of them in Allah's hono.

After working for three days they finally found the well of Zamzam. Pilgrims

have been drinking from it ever since. The years passed by and 'Abd al-

Muttalib did have ten sons. They grew into fine, strong men and the time

came for him to keep his promise to Allah. He told his sons about the

promise and they agreed that he had to sacrifice one of them To see

which one it would be, they decided to draw lots, which was the custom

of Quraysh when deciding important matters. 'Abd al-Muttalib told each

son to get an arrow and write his own name upon it and then to bring it to

him. This they did, after which he took them to the Ka'bah where there

was a man whose special task it was to cast arrows and pick one from

among them. This man solemnly proceeded to do this. On the arrow he

chose was written the name of 'Abd Allah, the youngest and favorite son

of 'Abd al-Muttalib. Even so, the father took his son near the Ka'bah and

prepared to sacrifice him.

Many of the Quraysh leaders were present and they became very angry

because 'Abd Allah was very young and much loved by everyone. They

tried to think of a way to save his life. Someone suggested that the advice

of a wise old woman who lived in Yathrib should be sought, and so 'Abd

al-Muttalib took his son and went to see if she could decide what to do.

Some of the Meccans went with them and when they got there the woman

asked, 'What is the price of a man's life?' They told her, 'Ten camels', for

at that time if one man killed another, his family would have to give ten

camels to the dead man's family in order to keep the peace among them.

So the woman told them to go back to the Ka.bah and draw lots between

'Abd Allah and ten camels. If the camels were chosen, they were to be

killed and the meat given to the poor. If 'Abd Allah was picked then ten

more camels were to be added and the lots drawn again and again until

they finally fell on the camels.



Zamzam Well

„Abd al-Muttalib returned to the Ka.bah with his son and the people

of Mecca. There they started to draw lots between „Abd Allah and the

camels, starting with ten camels. „Abd al-Muttalib prayed to Allah to

spare his son and everyone waited in silence for the result. The choice fell

on „Abd Allah, so his father added ten more camels. Again the choice fell

on „Abd Allah, so they did the same thing again and again, adding ten

camels each time. Finally they reached one hundred camels, and only

then did the lot fall on the camels. „Abd Allah was saved and everyone

was very happy. 'Abd al-Muttalib however, wanted to make sure that this

was the true result so he repeated the draw three times and each time it

fell on the camels. He then gave thanks to Allah that He had spared „Abd

Allah's life. The camels were sacrificed and there was enough food for

the entire city, even the animals and birds. 'Abd Allah grew up to be a

handsome young man and his father eventually chose Aminah, the

daughter of Wahb, as a wife for him. It was a good match for she was the

finest of Quraysh women and 'Abd Allah the best of the men. He spent

several months with his wife but then he had to leave her and travel with

one of the caravans to trade with Syria. On his way back to Mecca from

Syria 'Abd Allah became ill and had to stop off in Yathrib to recover. The

caravan, however, continued on its way and arrived back in Mecca

without him. On hearing of 'Abd Allah's illness, „Abd al-Muttalib sent

another son, al-Hareth, to bring 'Abd Allah back to Mecca, but he was too

late.

When he arrived in Yathrib „Abd Allah was dead. Aminah was heartbroken

to lose her husband and the father of the child she would soon

give birth to. Only Allah knew that this orphan child would one day be a

great Prophet.

 

Hijrat Of S.A.A.W

Mohammad, the Prophet of Islam (saw) was well aware of the fact that people who were plunged in prejudice, superstition and ignorance would not abandon their beliefs and ways easily and that it would take extensive struggle, severe hardships, and sincere self sacrifice to save them from the pit of corruption and guide them onto the path of virtue and monotheism. He could easily read in the faces of the people of Makkah, the opposition to Islam and their bigoted determination to fight the Muslims. The divine foresight of Mohammad, the Prophet of Islam (saw) had given him a dark image of the future. With such an insight and divine knowledge, he held high the banner of prophecy and adopted patience and tolerance. Mohammad, the Prophet of Islam (saw) struggled with the enemies of Islam in Makkah for 13 years and resisted all their torments and obstructions, but the opponents of Islam did not give up their devilish beliefs and manner and utilized all their power to destroy Islam. Under such circumstances, the universal mission of Mohammad, the Prophet of Islam (saw) necessitated his migration to a calm, suitable place and to find a new arena for his work and mission. Yathrib - Ready to submit to Islam and Mohammad, the Prophet of Islam (saw) At the time of the pilgrimage to the Kaaba, some of the men of importance of the Khazraj tribe came to Makkah and met with Mohammad, the Prophet of Islam (saw) in the Masjid al-Haram. He explained the divine faith of Islam to them and encouraged them to believe in this religion, which is the faith of peace and fraternity. The Khazraj chiefs, who were tired of their deep-rooted disputes and conflicts with the Aws tribe, felt that Islam was exactly what they needed, and so they most willingly submitted to Islam. When the Khazrajis, who had become Muslim, were about to return to Yathrib, they asked Mohammad, the Prophet of Islam (saw) for a missionary, and he assigned Mus'ab ibn Umair (first envoy of Islam) to accompany them. Thus, the people of Yathrib were informed of the rising sun of Islam and hurried to gain information about the new faith. The most effective factor in making the people ready and eager to adopt Islam was listening to the luminous verses of Noble Qur'an. Mus'ab ibn Umair reported the conversion to Islam of the chiefs and leaders of both the Khazraj and Aws tribes to Mohammad, the Prophet of Islam (saw). Later on, a large number of the people of Yathrib who had come to Makkah to take part in the Hajj pilgrimage held a secret meeting with Mohammad, the Prophet of Islam (saw) at midnight and swore allegiance to support him just as they supported and protected their own families.   Plot to murder Mohammad, the Prophet of Islam (saw) Dawn had hardly broken when the infidel Quraish were informed of the allegiance of the Yathribi Muslims. They hurriedly attempted to frustrate it and hinder the advance of Islam. For this purpose, they held a council in the place where the Quraish gathered to pass judgment and to consult each other. After a great deal of talk and consultation, it was resolved that they select one man from each tribe to rush into the house of Mohammad, the Prophet of Islam (saw) at night and murder him so that the basis of the propagation of Islam would be destroyed. This plan was approved and 40 young men were selected to carry out the cowardly deed. But Almighty Allah (SWT) made Mohammad, the Prophet of Islam (saw) aware of the intrigue of his enemies and commanded him to leave Makkah by night. Mohammad, the Prophet of Islam (saw), upon receiving this revelation, decided to leave his homeland and migrate to Yathrib. In Noble Qur'an, Allah (SWT) says: "And when those who disbelieved devised plans against you that they might confine you or slay you or drive you away; and they devised plans and Allah too had arranged a plan; and Allah is the best of planners." (8:30) Imam Ali's (as) sincere and significant self-sacrifice When Mohammad, the Prophet of Islam (saw) was divinely commanded to migrate to Yathrib, he called Imam Ali (as), disclosed his secret to him, gave him the people's trusts to be returned to their owners and then said, 'I have to migrate, but you must lie in my bed'. Even though Imam Ali (as) knew that the enemies of Islam wanted to murder Mohammad, the Prophet of Islam (saw) and that if he slept in Prophet Muhammad's (saw) bed his life would be at stake, he did not hesitate to risk his life to protect Mohammad, the Prophet of Islam (saw) and Islam. Imam Ali (as) was very happy to do this for Mohammad, the Prophet of Islam (saw). In fact Imam Ali (as) said that the best sleep that he had ever had was on that night (Shab-E-Hijrat). Imam Ali's (as) self-sacrifice was so sincere and significant that Allah (SWT) praised it in Noble Qur'an as: "And among men is he who sells his Nafs (self) in exchange for the pleasure of Allah." (2:207) Mohammad, the Prophet of Islam (saw) goes to cave of Thaur (Thawr cave) At midnight the enemies of Islam surrounded the house of Mohammad, the Prophet of Islam (saw) to carry out their satanic plot. But since Allah (SWT) was the supporter and protector of Mohammad, the Prophet of Islam (saw), He saved him from harm at the hands of the murderous infidels. When half the night was over, Mohammad, the Prophet of Islam (saw) left his house to begin his journey. As he came out of the house he threw some sand towards the men who were waiting to kill him and recited the following verse of Noble Qur'an: "And We have made before them a barrier and a barrier behind them, then We have covered them over so that they do not see." (36:9) While Imam Ali (as) lay on his bed, Mohammad, the Prophet of Islam (saw) began his journey out of Makkah. Before he had left the city, he met Abu Bakr on the way and took him along with him. Mohammad, the Prophet of Islam (saw) knew that the Quraish would waste no time in pursuing him once they learnt of his departure, so he took refuge in the cave of Thaur (Thawr cave), which was to the south of Makkah on the way to Yathrib. The infidels rushed towards Mohammad, the Prophet of Islam's (saw) bed with drawn swords in their hands, but to their surprise, they found Imam Ali (as) in his place. Upset and enraged, they asked, where has Muhammad gone? Imam Ali (as) answered, 'Had you assigned me to watch him? Well, you intended to expel him and he has left the city.' Realizing that all their plots were frustrated, the idol worshipping Quraish took serious measures but all in vain. Moral of the story: When you do something purely for Islam, then Allah (SWT) helps you. Everyone can plan but only what Allah (SWT) wants will happen. On the way to Yathrib, cave of Thaur (Thawr cave) and Quba When the Quraish found out that Mohammad, the Prophet of Islam (saw) had left Makkah, they sent men to block all routes leading to Yathrib. They also hired some men who could trace the location of travellers by their footprints. It was declared that whoever gave correct information about the hiding place of Mohammad, the Prophet of Islam (saw) would be rewarded with 100 camels. One of the best trackers of the Quraish, a man named Abu Karz, traced the footprints of Mohammad, the Prophet of Islam (saw) to the cave of Thaur. However, when some men came near the mouth of the cave, they saw that its entrance was blocked by a spider's web and some wild pigeons had laid eggs in a nest at the entrance. The men knew that the spider and pigeons would not have made their homes there if there had been anyone in the cave. Also, if the web had been there from before, it would have been damaged if someone had entered the cave. They therefore returned without looking inside. By this miracle Allah (SWT) protected His beloved messenger. Mohammad, the Prophet of Islam (saw) remained in the cave for three days and nights. On one of these nights Imam Ali (as) came to visit him. Mohammad, the Prophet of Islam (saw) told him to arrange for camels for Abu Bakr and himself. He also directed him to announce in Makkah the following day that if anybody had left something in trust with Mohammad, the Prophet of Islam (saw), or had loaned him anything, he should claim it from Imam Ali (as). He further instructed Imam Ali (as) to make arrangements for the Fawaatim (The three Fatimas - Fatima al-Zahra (sa), Fatima bint Asad and Fatima bint Zubayr), as well as any other members of Bani Hashim who wished to leave Makkah. Imam Ali (as) was to escort these people personally to Yathrib. After staying in the Thawr cave for three days, Mohammad, the Prophet of Islam (saw) proceeded towards Yathrib. One of the Makkans, Saraqa ibn Malik, attempted to pursue him, but his horse's hoof sank into the ground three times and threw him down, so he repented and returned to Makkah. On the 12th of Rabi al-Awwal, Mohammad, the Prophet of Islam (saw) reached a place called Quba, where he stayed for a few days. Abu Bakr insistently asked Mohammad, the Prophet of Islam (saw) to begin travelling towards Yathrib, but Mohammad, the Prophet of Islam (saw) refused to go without Imam Ali (as). He said to Abu Bakr, Ali has endangered his own life to save mine. He is my cousin, my brother, and the dearest among the family to me. I will not leave here until he joins me. After fulfilling the mission assigned to him and having arranged for the safe departure of Prophet Muhammad's family members to Yathrib, Imam Ali (as) hastened forward on foot to Yathrib, travelling only in the night and hiding himself in the day, lest he should fall into the hands of the Quraish. He reached Quba three days after the arrival of Mohammad, the Prophet of Islam (saw), but his legs were so bruised that he could hardly walk. Mohammad, the Prophet of Islam (saw) embraced him most affectionately, blessed his hurt legs with the saliva from his own mouth which healed Imam Ali's (as) swollen legs. The converts at Quba desired Mohammad, the Prophet of Islam (saw) to lay the foundation stone of a mosque for them. Mohammad, the Prophet of Islam (saw) marked the site and fixing the position of Qibla, he laid the foundation stone for the first mosque of Islam. Mohammad, the Prophet of Islam (saw) used to pray Qasr while waiting for Imam Ali (as). It is mentioned in the Noble Qur'an as the mosque founded on piety and devoutness. Then Mohammad, the Prophet of Islam (saw) left Quba on the 16th of Rabi al-Awwal towards Yathrib. Yathrib eagerly awaiting Mohammad, the Prophet of Islam (saw) Yathrib had taken on an extraordinary air and intense excitement and eagerness had overtaken the whole city. In every alley and neighbourhood people impatiently awaited Mohammad, the Prophet of Islam (saw). He entered Yathrib on Friday. People were overjoyed and could not stop looking at the resplendent countenance of Mohammad, the Prophet of Islam (saw). Each tribe, which he passed through, desired the honour of his presence and requested him to take up his abode with them. Mohammad, the Prophet of Islam (saw), refusing all these offers, said that the camel, which he rode on, was inspired and would take him to the proper quarter. The camel proceeded on to the eastern sector and knelt down in the open courtyard of the Banu Najjar, near the house of Khalid ibn Zayd, known in history as Abu Ayyub al-Ansari, the then head of the Banu Najjar family. He was delighted to be fortunate to have the honour of Prophet Muhammad's (saw) presence. Mohammad, the Prophet of Islam (saw) took up his temporary residence in the house of Abu Ayyub al-Ansari for seven months, until the Masjid-E-Nabawi, with proper quarters for himself, was built in the courtyard where the camel had stopped. Mohammad, the Prophet of Islam (saw) settled in Yathrib and there laid the foundations of Islam and a magnificent culture based on justice and faith. After the blissful entrance of Mohammad, the Prophet of Islam (saw) into Yathrib, its name was changed into Medinat ul-Nabi, meaning 'the City of Mohammad, the Prophet of Islam (saw)'. That year, the year Mohammad, the Prophet of Islam (saw) migrated (Hijrah/Hijrat 622CE) at the age of 53 years from Makkah to Yathrib (Madinah), was recognized as the origin of history (beginning of the Islamic Era or the Hijrah calendar), due to this significant historical event, the triumph of righteousness and justice. The illuminating sun of Islam gave new life to the people. They discarded all the old superstitious beliefs and thoughts and all the wrong deeds and manners of the past, replacing them with the perfect life-giving culture of Islam. Note: When we say 1430 Hijrah, it means that 1430 years have passed since the time of Prophet Muhammad's (saw) flight (Hijrah) from Makkah to Medinah. Laying the Foundation for an Islamic Fraternity in Medinah The existence of sympathy, sincerity, and harmony among the people of a society makes that society a living one - one that is fit for human life and evolution, in which all can find salvation and progress and can enjoy each other's sympathy and sincerity. In the process of establishing such an ideal human society, Islam does not pay the least bit of attention to such considerations as race, language, skin colour, and geographical location. Rather, this holy religion regards all Muslims as equal. It looks only at the people's faith in Allah (SWT), which is the root of all unity. 'Islamic brotherhood' is the phrase best revealing this all ­ embracing unity. This meaningful, clear expression in Noble Qur'an describes this Islamic precept: 'Truly the faithful are brothers.' (49:10) After having settled in Medinah and after building a mosque (Masjid-E-Nabawi) that was indeed the military and constitutional base of the Muslims, Mohammad, the Prophet of Islam (saw) took an excellent initiative. He laid the foundation of Islamic brotherhood, individually between the people of Medina (known as Ansar/Helpers) and the people of Makkah (known as Muhajir/Emigrants), so that great unity and sincerity would be engendered in Muslim society and so that the emigrant Muslims would know that, though they had lost a number of their friends and relatives and had been forced to leave their homes, in return, they had gained brothers who were much more loyal and sympathetic from every point of view. Therefore, besides the general fraternity and brotherhood that exists among all Muslims, Mohammad, the Prophet of Islam (saw) concluded contracts of brotherhood among his followers. He proclaimed brotherhood to be a general law amongst the Muslims and taking into consideration their ranks and positions, established the bond between every two persons by making one the brother of the other; Abu Bakr with Umar ibn al-Khattab, Uthman with Abd ar-Rahman and so on. Amirul Mumineen, Imam Ali (as) had stretched himself on the ground, when Mohammad, the Prophet of Islam (saw) approached him and said: "Arise, O' Abu Turab! By Allah (SWT)! I have not made you the brother of anyone for I have kept you for myself" and said, 'Ali is my brother.' One of the requirements of Islamic brotherhood is that whatever a Muslim desires for himself, he should desire for his brother in Islam, and he should help his Muslim brothers by any means possible, whether by his wealth or by his speech or by any other means. It was the principle of Islamic brotherhood that made the Ethiopian Bilal ibn Rabah and the Persian Salman Farsi brothers and two of the best companions of Mohammad, the Prophet of Islam (saw) of Islam. In the light of Islamic brotherhood, many deep-rooted enmities were reconciled and divided groups were united. This unity requires that all Muslims share each other's sorrows and joys like members of a large family. Muslims should be sincere and affectionate toward each other, and their watchword should be unity and brotherhood. Islamic brotherhood firmly holds all Muslims responsible toward each other and establishes an all-embracing responsibility so that Muslims cannot be heedless of each other's troubles and problems but every Muslim must, within his own abilities; endeavour to solve the problems of Muslims and to create possibilities for the advancement and promotion of Islam. Thus Islam began to flourish with its enormous luminosity. Mohammad, the Prophet of Islam (saw) said: "Shall I not introduce 'a believer' to you? A believer is the one whom other believers trust with their souls and wealth. Shall I not introduce 'a Muslim' to you? A Muslim is the one from whose hand and tongue other Muslims are safe... It is unlawful (Haram) for a believer to do wrong against another believer, or leave him/her in a lurch, or backbite against him/her, or suddenly reject him/her." "Believers are brethren, their lives are equal to each other and they are as one hand against their enemy." Helpless Idol: uselessness of worshipping an idol in Madinah It was hardly three years since the people of Madinah had embraced Islam and had started to worship Almighty Allah (SWT). The young boys in the city were given a job to eradicate the worship of idols. Wherever they saw an idol, they destroyed it and set fire to it. One day, young boys came to know that Omar bin Janab, the chief of Bani Salma tribe, had still preserved his idol and worshipped it. In order to impress upon him the uselessness of worshipping an idol made of wood, they removed it from his place and threw it down a pit. The chief of Bani Salma tribe, on tracing the idol to where it was lying brought it back, washed it and kept it in its original place. But the next day again it was removed and thrown into the pit. The chief of Bani Salma tribe was very much disturbed at this or the last he brought home this idol and cleaned it. He then put his sword around its neck and said to the idol: "If henceforth anybody comes to you, promptly take action and kill him with the sword." On the next day, the idol was again missing. This time he found it tied to a dead body of a dog. There was no effect at all of the sword which he had tied around the neck of the idol. This incident made him lose faith in his man-made wooden idol. He abandoned the idol worship altogether. On becoming a Muslim, he uttered a poem as under: "Alas O my idol! If you were my god, you would not have reached this stage and I would not have seen you in the pit along with a dead dog. I have now put my faith in the Almighty Allah (SWT), from Whom come all blessings. It is He Who has freed me from darkness of ignorance." This is one of the examples of how the young Muslim volunteers of Medinah helped Mohammad, the Prophet of Islam (saw) in putting an end to idol worship and spread the true message of Islam. http://www.ezsoftech.com/stories/rasool6.asp

Divine Revelation

In his late 30s Muhammad took to regularly visiting a cave in Mount Hira, on the outskirts of Mecca, to seek solitude and contemplation. In 610, at the age of 40, Muhammad returned from one such visit telling his wife he had either gone mad or become a prophet, for he had been visited by an angel. The initially startled Khadija became his first convert.

Muhammad reported that while in a trance-like state, the Angel Gabriel appeared to him and said "Proclaim!" But like Moses, Muhammed was a reluctant prophet. He replied, "I am not a proclaimer." The angel persisted, and the Prophet repeatedly resisted, until the angel finally overwhelmed Muhammad and commanded him:

 

1. Proclaim in the name of your Lord who created!
2. Created man from a clot of blood.
3. Proclaim: Your Lord is the Most Generous,
4. Who teaches by the pen;
5. Teaches man what he knew not. (Qur'an 96:1-3)

After receiving Khadija's support, and additional angelic visits, Muhammad became confident he had indeed been chosen as the messenger of God and began to proclaim as he had been commanded.
Muhammad's message to his countrymen was to convert from pagan polytheism, immorality and materialism, repent from evil and worship Allah, the only true God. He was always careful to clarify his role in God's work - he was only a prophet. He was not an angel, he did not know the mind of God, he did not work miracles. He simply preached what he had received.
In the first three years of his ministry, Muhammad gained only 40 followers. And as his teachings threatened the Meccan way of life, both moral and economic, he and his followers experienced heavy persecution. It first took the form of mockery, but soon turned into open violence. Members of the small movement were stoned, covered in dirt as they prayed, beat with sticks, thrown into prison and refused service by merchants.
 

The Revelation the Prophet Muhammad received from God is called the Quran, which means the Reading or the Recitation. God sent down the Quran on the heart and soul of the Prophet Muhammad through the Angel Gabriel. The Revelation began in the month of Ramadan of the year 610c.e. in the cave of  Hira`, in the mountains surrounding Mecca, where the Prophet used to retreat for meditation. It continued for 22 years, until the death of the Prophet, at the age of 62, in Medina.

            The Revelation was brought in clear and distinct Arabic verses “Ayaat”. They came in an intermittent manner, whenever God found it necessary to reveal how the problems, the circumstances, the needs, the important issues related to the new faith should be dealt with, or to reveal the ways of worshipping, of salvation, of preparation for death and resurrection on the Day of Judgment.

            The Prophet was transmitting faithfully the Words of God to the believers, as those Words were engraved forever in his heart and memory. The companions of the Prophet were memorizing and writing down all the Revelations dictated by the Prophet. All the verses constituting the Quran were put in the order they exist now, under the instructions of the Angel Gabriel who had transmitted to the Prophet the Will and the Words of God as embodied today in the Quran.

            The Quran with the extraordinary beautiful meanings it contains, expressed in an extraordinary beautiful Arabic language is presented by God as being the miracle He has given to the Prophet. The Arabic word “Ayaat”, translated by verse, means in fact a Miracle. So the Quran is made out of miracles. When the idolaters were mocking at that kind of intellectual and linguistic miracle, and wanted more physical and material ones, God challenged them, through the verses of the Quran to make just one verse as great and as divine as those contained in the Quran. Up to this present time nobody could emulate the divine book. The diverse dimensions and meanings of the Quran testify to its divine origin.

            The Quran is the first and most authentic source of Islam. The Quran is the only Scripture in human history that has been preserved in its complete and original version without the slightest change in style or even punctuation. The history of recording the Quran, compiling its chapters and conserving its text is beyond doubt, not only in the minds of Muslims: It is a historical fact that no scholar of good faith has questioned.

            The Quran is the Word of God whereas the traditions, the Sunnah, of the Prophet Muhammad are the practical interpretations of the Quran. The role of the Prophet was to convey the Quran as he received it, to interpret it and to practice it fully. These interpretations and practices produced what is known as the Sunnah, the Traditions of the Prophet. They are considered to be the second source of Islam and must be in complete harmony with the first source, the Quran. If there is any contradiction or inconsistency between any of the Traditions and the Quran that means that this Tradition is not authentic. No genuine Tradition of the Prophet can ever disagree with the Quran or be opposed to it.

 

 

   Later

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. At-Tabari reported this incident, saying:

After mentioning the coming of the revelation, the messenger of Allah said: I have never abhorred anyone more than a poet or a mad man. I can not stand looking at either of them. I will never tell anyone of Quraish of my Revelation. I will climb a mountain and throw myself down and die. That will relieve me. I went to do that but halfway up the mountain, I heard a voice from the sky saying "O Muhammad! You are the messenger of Allah and I am Gabriel." I looked upwards and saw Gabriel in the form of a man putting his legs on the horizon. He said: "O Muhammad you are the messenger of Allah and I am Gabriel." I stopped and looked at him. His sight distracted my attention from what I had intended to do. I stood in my place transfixed. I tried to shift my eyes away from him. He was in every direction I looked at. I stopped in my place without any movement until Khadijah sent someone to look for me. He went down to Mecca and came back while I was standing in the same place. Gabriel then left, and I went back home. I found Khadijah at home, so I sat very close to her. She asked: ‘Father of Al-Qasim! Where have you been? I sent someone to look for you. He went to Mecca and returned to me.’ I told her of what I had seen. She replied: ‘It is an auspicious sign, O my husband. Pull yourself together, I swear by Allah that you are a Messenger for this nation.’ Then she stood up and went to Waraqa and informed him. Waraqa said: ‘I swear by Allah that he has received the same Namus, the angel that was sent to Moses. He is the Prophet of this nation. Tell him to be patient.’ She came back to him and told him of Waraqa’s words. When the messenger of Allah finished his solitary stay and went down to Makkah, he went to Waraqa, who told him: ‘You are the prophet of this nation. I swear by Allah that you have received the same angel that was sent to Moses