Most Read in the Category of Questions & Answers on the life of the Prophet Muhammad (PBUH)

Alcoholic drinks were banned in the fourth year of the Hijra (Muslims migration from Mecca to Medina) when Bani Nadeer Jews were driven into exile from their lands.

When the Prophet Muhammad (PBUH) honored Medina with his migration, drinking and gambling were widespread among Muslims. When the Prophet Muhammad (PBUH) arrived, Muslims asked him for his views about drinking and gambling. Umar offered a supplication to Allah Almighty about a decisive decree to be stated by Him.

After a while, the decree that they had been waiting for came:

"They ask you about intoxicating drinks and games of chance. Say: "In both there is great evil, though some use for people, but their evil is greater than their usefulness." They also ask you what they should spend (in Gods cause and for the needy). Say: "What is left over (after you have spent on your dependents needs). Thus does God make clear to you His Revelations, that you may reflect"1

Upon that, some Muslims quit drinking due to its harm, but some continued to drink as before.

Those who were drunk caused some unpleasant things to happen. During the evening worship, someone from the Muslims was confused as he was reciting the Quran in a way that totally sounded in the reverse meaning.

Umar again supplicated; "O Lord! Send us a clear and final verse about drinking." Before long, the following verse was sent down:

"O you who believe! Do not come forward to (stand in) the Prayer while you are in (any sort of) state of drunkenness until you know what you are saying, nor while you are in the state of ritual impurity (requiring the total ablution) – save when you are on a journey (and then unable to bathe) – until you have bathed (done the total ablution)..." 2

And this verse was the second phase of the ban on drinking.

Until then, there was a large number of Muslims who drank. When the verse came, they promised the Prophet Muhammad (PBUH) not to approach worship when they were drunk. The Prophet Muhammad (PBUH) remained silent in the face of the promise.

When the prayer times came, some Companions always reminded the others not to come near to worship if they were drunk. Nevertheless, a Muslim came to worship when he was drunk.

Umar again supplicated: "O Lord! Give us a clear and final verse about drinking." Then another verse was sent down:

"O you who believe! Intoxicants, games of chance, sacrifices to (anything serving the function of) idols (and at places consecrated for offerings to other than God), and (the pagan practice of) divination by arrows (and similar practices) are a loathsome evil of Satans doing; so turn wholly away from it so that you may prosper (in both worlds) Satan only seeks to provoke enmity and hatred among you by means of intoxicants and games of chance, and to bar you from the remembrance of God and from Prayer. So, then, will you abstain?"3

On hearing this final verse, Muslims promised not to approach drinking and gambling any more.

And that was the third phase of the ban on alcoholic drinks. Thus, alcoholic drinks were proclaimed religiously forbidden for all Muslims.

After those verses were sent down, a town crier called out to the people of Medina with the order of the Prophet Muhammad (PBUH) about this final ban. On hearing this order, all the Muslims poured out their drinks.

Below are some hadiths about the issue:

"Verily Allah Almighty curses alcoholic drinks, those who make them, the place where they are made, who drink them, and who make others drink them, who carry them, who get them carried, who sell and buy them, and who make a living with them." 4

"Every intoxicating substance is haram (religiously prohibited)."

"Whoever keeps drinking in the world and dies before s/he could repent, s/he will not be able to drink sherbet (sweet nonalcoholic drinks) in the hereafter."5

"Stay away from drinking alcohol! For it is a key to every evil thing."6

"Alcohol is the mother of all evil things."7

"Very little of those intoxicants is also haram (religiously unlawful)."8

Footnotes:

1. al-Baqara, 219.
2. an-Nisa,43.
3. al-Maida, 90-91.
4. Abu Dawud, Sanan, 2:292.
5. Muslim 5:100.
6. Hakim, Mustadrak, 4:145.
7. Daraqutni, Sunan, 4:247.
8. Abu Dawud, Sanan, 2:294.

The Prophet (pbuh) had some sunnahs that were like his natural deeds. His dressing, eating, drinking and taking care of his body and cleaning it are like that. Most of them are included in the rules of good manners. When believers act in accordance with those sunnahs, they will illuminate their deeds.

Hz. Aisha narrates some of those natural sunnahs from the Messenger of Allah (pbuh) as follows:

“Ten are the acts according to fitra (nature): clipping the moustache, letting the beard grow, using miswak, snuffing water in the nose, cutting the nails, washing the finger joints, plucking the hair under the armpits, shaving the pubes and cleaning one's private parts with water.” (Muslim, Taharah 56; Nasai, Zinah 1)

Thus, there is no doubt that growing a beard is both natural and a sunnah.

It is unanimously agreed that the amount of the beard that is sunnah is as long as what the palm of a hand can hold. It is sunnah to cut the extra length. For, the Prophet (pbuh) cut the amount that was longer than a handful by taking from its width and its length (Tirmidhi, Adab 17); he always kept his beard in a good shape. 

The length of beard less than a handful is not regarded as sunnah; the scholars did not say “sunnah is fulfilled” with that length. (Fathul-Qadir, 2/77; Ibn Abidin, 2/113, Jaziri, 2/44)

Some scholars say that it is necessary to grow the beard as long as the Sunnah (a handful) and that no part of it should be cut but others say it is necessary to cut from the length and the width. 

Imam Nawawi regards cutting from the width of the beard objectionable but Hanafi and Hanbali scholars do not regard it objectionable based on a clear hadith regarding the issue and showing the practices of Hz. Umar, Abdullah Ibn Umar and Abu Hurayra as examples.

Some other scholars say, "If the beauty of the face is spoiled when the beard is very long, it can be shortened." According to those scholars, it is necessary to cut from the width and length of the beard if it causes people to make fun and if it grows in a way that spoils the shape of the face.

It is permissible to cut the part of the beard on the throat.

It is a fact that the Prophet (pbuh) warned those who had messy hair and beard to take care of them.

However, it is not permissible to lengthen or shorten the beard with the purpose of fame and show off. (Tuhfatul-Ahwazi, 8/38-39; Muvatta, Sha’r 7)

It is an Islamic deed to support this Sunnah, to congratulate those who act in accordance with that Sunnah, to show respect to them; it is not a normal act to despise and criticize those who cannot grow beard or who abandon growing beard due to an excuse and to regard it as a big Islamic deficiency.

It does not fit a conscious Muslim to harm the bonds of unity and brotherhood among Muslims due to this issue.

Those who fulfill this sunnah by growing beard should not have bad thoughts about those who do not grow beard and mustache due to any reason and they should not commit a haram deed by having bad thoughts about a Muslim who does not / cannot fulfill a sunnah deed.

Those who cannot grow beard and mustache should think of the issue of not resembling others and should try to grow at least a mustache and they should not lengthen the mustache so much as to cover the upper lip.

Rukana bin Abd-i Yazid, was an unrivaled wrestler from among the polytheists who had never been defeated. Unfortunately, Rukana, who could easily throw down all of his opponents, somehow did not want to have the honor of being a true wrestler by overcoming the severe resentment and enmity he felt towards our Holy Prophet (PBUH.)

One day, this famous wrestler encountered our Holy Prophet (PBUH) on one of the valleys of Mecca. His eyes were raging with sparks of anger.

Allah’s Apostle (PBUH) asked,

“O Rukana, are you not afraid of Allah, to whom I call you to testify?”

Rukana answered,

“If you prove that your words are true then I will submit to you.”

Our Holy Prophet (PBUH) again asked,

“If I knock you to the ground, then will you believe what I say is true?”

Rukana replied,

“O Muhammad, if you are able to defeat me, then I will believe you.”

Upon this, the Master of the Universe (PBUH) said,

“Rise, let us wrestle.”

As soon as the haughty Rukana rose, he found himself on the ground. He did not realize what had happened; he was confused. He immediately rose once more and offered our Holy Prophet (PBUH) another match. Allah’s Apostle (PBUH) accepted and Rukana found himself on the ground for the second time.

Rukana, whose confusion and amazement had increased, offered our Holy Prophet (PBUH) to wrestle once more. Our Holy Prophet (PBUH) again accepted and effortlessly pushed him to the ground.

Rukana who had promised, “If you are able to defeat me then I will believe you”, continued disbelieving despite having been defeated for the third time and said,

“O Muhammad, you are undoubtedly a magician. To tell you the truth, I am bewildered by this wrestling match.”

In this way, he tried to pass off the miracle he had seen as a magic spell.

(Note: During the conquest of Makkah, Rukana became a Muslim and settled in Medinah.)

Another Miracle

This time, Rukana, who continued disbelieving, witnessed another miracle of our Holy Prophet (PBUH).

When he said, “To tell you the truth, I am bewildered by this wrestling match” Allah’s Apostle (PBUH) replied,

“There are many others to be bewildered about. If you would like, I can show you another. Fear Allah, accept my invitation.”

Rukana asked,

“What is it, this bewildering thing?”

The Apostle of Allah (PBUH) replied,

“Let me call this gum tree here. You’ll see that it’ll come to me.”

Rukana replied, “Alright, call it to come forth.”

Allah’s Apostle (PBUH) commanded the gum tree,

“By courtesy of Allah, come to me!” in front of the unruly polytheist.

The gum tree adhered to the order; it cleaved the ground as it came forth and stood before the Master of the Universe (PBUH.) Rukana’s heart was still closed although his eyes were wide open. He continued to stubbornly disbelieve and said,

“Honestly, I have never seen a spell as big as the one I have seen today in my entire life.”

Afterwards, he requested that our Holy Prophet (PBUH) command the gum tree to go back to its spot. The Holy Prophet (PBUH) ordered,

“By courtesy of Allah, go back.” The tree immediately went back to its spot.

Afterwards, our Holy Prophet (PBUH) again invited Rukana to become a Muslim. However, he persisted disbelieving and did not accept the invitation. Upon this, the last words of Allah’s Apostle (PBUH) were:

“Shame on you!”

Rukana returned amongst the community in a state of amazement and bewilderment and after he explained what he had seen, he said,

“O Sons of Abd Manaf, you can cast a spell upon the entire world with your clansman. By Allah, I have never seen a more skilled magician than him.” 1

Those who continued to be stubborn in not accepting the truth, despite everything, always tried belittling Islam with accusations so as to comfort themselves. However, they only belittled themselves each time.

According to a narration, Rukana became a Muslim around the time of the conquest of Mecca. 2

Yes, as it can be seen in the example, the trees knew our Holy Prophet (PBUH); they testified to his prophethood and listened to his commands. In that case, would those who call themselves human yet do not recognize our Holy Prophet (PBUH) as Allah’s Apostle and do not testify to him not hold less importance and worth than a dry tree and be deserving of hellfire?

Footnotes:

1 Ibn Hisham, Sirah, V. 2, p. 31; Balazuri, Ansab, V. 1, p. 155; Ibn Hajar, al-Isaba, V. 1, p. 506.

2 Ibn Abdi’l-Barr, al-Istiab, V. 1, p. 51.

The Qurayshis were watching Abdulmuttalib’s activity from the beginning and when they realized what was about to come , they notified their elders. Sometime after, Quraysh’s elders came to the excavated site and said:

“Oh, Abdulmuttalib! This is the well of our forefather, Ibrahim. We also have rights to this well. Let us partake in this task”.

Abdulmuttalib answered: “No, I cannot. This task has been assigned only to me and has been given to me from among you”.

The notables of Quraysh were not pleased with Abdulmuttalib’s finalized decision. From among them, Adiyy and Nawful spoke:

“You are a lonely man. You have nobody to rely on other than your only son. How is it that you defy and do not bow down to us?”

This remark burnt Abdulmuttalib inside because the Qureyshis were belittling him by saying he was desolate. He made his uneasiness exceedingly obvious, stayed quiet in sadness for some time, and then poured out his heart in this way:

“So, you are condemning me by saying I am lonely and desolate?”

When no answer came from his addressee and after thinking for some time, Abdulmuttalib opened his hands and turned his face towards the sky and said,

“I swear that if Allah gives me 10 sons that I will sacrifice one of them by the Ka’ba”1

These words of Abdulmuttalib were a prayer, an oath, and an offering.

***

Abdulmuttalib was at the perfect age of 40 when he extracted the Zamzam well.

Thirty years later, his number of sons became 10 thanks to the endowment of Allah Almighty. Meanwhile, he remembered the promise he had made many years ago: to sacrifice one of his sons by the Kaa’ba. However, which one should he sacrifice? All of them were more wonderful and loveable than the other. However, Abdullah was much different.

Abdullah was the eighth among the ten sons. He was much different than his siblings in terms of looks and character.

As soon as he came into this world, the Holy Prophet’s (PBUH) noor that shone on his father’s forehead passed to his. This noor brought out a magnificent beauty and an exceptional cuteness/sweetness to his face. However, nobody noticed from where and how this beauty and cuteness came.

Abdulmuttalib’s Conversation with His Sons

All ten of his sons had grown.

Abdulmuttalib, who had not forgotten his promise, gathered them together and by explaining the story, he let them know that one of them had to be sacrificed. All of them accepted without hesitation and asked their father:

“Very well, then how should we do this? How are we going to determine who is to be sacrificed?”

Abdulmuttalib knew what to do in this type of circumstance. He answered:

“All of you should take an arrow, write your own name on it, and then give it to me!”

The obedient children immediately followed their father’s command. Each of them pulled an arrow, and after they wrote their own name on it, they handed it to their father. Abdulmuttalib collected all of the arrows and went straight towards the Kaa’ba. The method of resolving this situation had already been explained: An arrow would be drawn by the Hubal statue, and whosever name was drawn would be the one to be sacrificed…

Qurayshis would apply this method in these types of situations.

The Drawing of Lots

The city’s inhabitants gathered around Abdulmuttalib when he neared the Kaa’ba. Without hesitation, he handed the arrows to an arrow-drawing civil servant so that he would not be considered to have retracted his promise to Allah. All of those arrows had the names of his beloved children. Regardless of whichever arrow was drawn, a piece of him would be missing.

The civil servant pulled one of those arrows and read the name on the arrow with a quivering tone:

“Ab-dul-lah!”

The compassionate father did not want to believe what he had heard. He pulled the arrow from the government official’s hands and looked over it carefully and read:

“Abdullah”.

In an instant, his eyes were filled with tears and his throat was tangled with sobs. His compassion and feelings bulged and overflowed to such an extent that for a moment, it was as if he was going to shout “No!..”. At the last minute, he remembered the promise he had made to Allah and his steel-like will bridled his feelings and compassion.

“My son, Abdullah! Allah has chosen you to be sacrificed for Him. Among your siblings, he has granted this honor to you”.

This news, which burned and bit the family of Ab­dul­mut­ta­lib and saddened the people of Makkah at once. Everyone asked one another:

“Abdullah? Is that beautiful and sweet child going to be sacrificed?” 

Abdulmuttalib did not pay attention to his burning heart, hurricane of emotions, and feelings of compassion and mercy that resembled an ocean’s waves as he grasped his dearest son’s wrist and took him towards the statues of Isaf and Naila. It was as if Abdullah, whose face was covered with noor, had Hazrat Ismail’s submission. Not the slightest sign of displeasure appeared on his face.

Abdulmuttalib had a knife in one of his hands, and his son’s hand in the other. Everything was ready for his sacrifice. In the meantime, some noise was heard. The Qurayshi gentry was coming and one of them called out:

“Oh, Abdulmuttalib! What is it that you want to do?”

As Abdulmuttalib was looking at his son’s face which was covered with noor, he answered:

“I’m going to sacrifice him!”

As this answer emerged, it generated a wave of excitement and amazement in the crowd. They intervened by saying:

“Oh, Abdulmuttalib, how can this be? You are one of Mecca’s dignities. If you do this, then will everyone not follow you and do the same? If everyone sacrifices their son, then will our descent not come to an end?..” 

The entire crowd was opposed to Abdulmuttalib’s decision; even his emotions and feelings were in opposition. The only thing in favor of him was his steel-like will. He had made a promise to Allah and had to fulfill it definitely since Allah gave him his wish. Allah granted him ten sons and not sacrificing one of them would mean that he was being ungrateful. In the meantime, Abdullah’s uncle, Abdullah bin Mughira came forward and said:

“Oh Abdulmuttalib, by Allah, you cannot sacrifice him unless there is a legitimate excuse. If giving away all our property is necessary to save him, then we are ready to do so!”

It was as if Abdulmuttalib’s emotions, compassion, and mercy began to talk and were shouting the same things to him. However, his will would not make any concessions.

After the Qurayshis and their sons saw that their pleas yielded no results, they submitted the following proposal:

“Oh Abdulmuttalib, take Abdullah and go to Damascus. There is a woman there who is clairvoyant and wise. Everyone from east to west, who is in difficulty, transcends countries to go to her. She finds a cure for everyone’s difficulty. She will surely find a cure for you.  If she says to slaughter Abdullah, then do so, but if she finds a cure to save you, Abdullah, and us from sadness, then act according to that”.

This idea stood to reason for Abdulmuttalib. He immediately took Abdullah by his side and they set off to Damascus. When they arrived in Medina, they learnt that the clairvoyant woman was in Khyber, thus they went there from Medina. They found the soothsayer called Arrafa. Abdulmuttalib explained the situation completely to her.

The woman asked:

“What is the amount of ransom for one person in your area?”

Abdulmuttalib answered, “10 camels”.

Upon this, the clairvoyant woman said,

“Go and prepare 10 camels. With the child, take the 10 camels and go to the place where the arrows were drawn. Have your child stand on one side and have the camels stand on the other, and draw an arrow between them. If the arrow comes out for the camels, then sacrifice the camels and save the child. If the arrow comes out for the child, then continue to add an amount of ransom to the number of camels and draw arrows until your Creator is pleased with you! Whenever the arrow is drawn for the camels, then sacrifice them. In this way, both your Creator will be pleased with you and you will have saved your child from being sacrificed.” 2

Abdulmuttalib found this solution to be suitable and was about to walk on air. Without wasting time, he returned to Mecca. Abdulmuttalib’s family and the Meccan community were immensely happy upon hearing this news.

The Results of the Drawing

It was the following day after his return to Mecca. Abdulmuttalib took his beloved son and his 10 camels to the Kaa’ba. In accordance with the clairvoyant woman’s advice, a drawing of lots was about to be made between Abdullah and the camels.

In his state of happiness, Abdulmuttalib told the civil servant to “draw”. The arrow was drawn for Abdullah. They increased the number of camels to 20. The civil servant drew another arrow and again, it pointed to Abdullah. They increased the number of camels to 30. The arrow landed on Abdullah again. So they increased the number of camels to 40. The arrow came out for Abdullah once more. The number of camels was increased to 50; it was as if the arrow was insisting to be drawn for Abdullah. It became 60, 70, 80, and 90. The arrow was pointing to Abdullah with persistence. It was as if the arrow was receiving orders from another realm.

Abdulmuttalib was in a state of excitement and astonishment. During the course of every drawing, Abdulmuttalib did not abstain from raising his hands to the sky to offer a supplication.

The number of camels finally reached a hundred. When the arrow was drawn again, those who were watching with curiosity took a deep breath because the arrow pointed to the camels. Like everyone else, Abdulmuttalib’s eyes gleamed with happiness. However, his happiness did not last long and he immediately became serious.  He did not allow much time for others to congratulate him and he spoke in this way:

“By Allah, I am going to draw three arrows on end so that my heart will be satisfied”.

The drawing continued thrice more. Happiness was expressed through screams during each drawing because the arrows were pointing to the camels in all three rounds. Abdulmuttalib expressed his happiness by shouting, “Allahu Akbar! ,Allahu Akbar!” (God is the Greatest, God is the Greatest) and offered a supplication as he kneeled on the ground. In this way, Abdullah was saved from being sacrificed.

Abdulmuttalib, who was immensely happy that his beloved son was saved from being sacrificed, ordered a hundred camels to be taken to the place between Safa and Marwa, and to be sacrificed there, side-by-side. His order was followed immediately. The Meccan community greatly benefited from the meat of the camels that were sacrificed. The wolves, birds, dogs, wild, and domestic animals shared the remaining meat.

From that day onward, the custom of accepting a hundred camels for the amount of ransom has been embraced among the Qurayshis and Arabs.3

And our Holy Prophet (PBUH) did not change this custom.4

The son of two sacrificed ones

Indicating this incident and the attempt of Hz. Ismail's being sacrificed, the Messenger of Allah (pbuh) is reported to have said,

"I am the son of two sacrificed ones." [Hakim, al-Mustadrak, II, 604, 609; al-Ajluni, Kashful-Khafa, 1/199 (Hadith No.606), Beirut 1351] Diyah (blood money paid for a person who was killed) was 10 camels up to that time; after that incident, it was increased to 100 camels. (Ibn Hisham, 1/163) That blood money is 100 camels is based on this incident, which became customary in the course of time, in the history of Islam.

Hazrat Abdullah’s Chastity

It was the same day…

Everyone was pleased by the result and was leaving the place of drawing. Abdulmuttalib and his beloved son were coming to the city. Abdullah was far behind his father as they were passing by the Kaa’ba, and it was then that a woman approached him. This woman was named Ruqiyyah. She was Waraqa bin Nawfal’s sister and one of the many admirers of Abdullah’s legendary beauty. Like her sibling, Waraqa, she read the old Holy Books and in those books, she saw and learned about the characteristics of the Prophet that would appear during the end of time. When she faced Abdullah, she established a connection in her mind between the characteristics that she read about and the immense brightness that was on Abdullah’s face as she had never seen such brightness on anyone’s face till then.  Forgetting her grace and chastity, Ruqiyya approached Abdullah so that nobody else could obtain this glory and whispered:

“Young man, wait a moment.” Abdullah stopped.

She asked, “Where are you going?”

With the innocence of the noor (light) that shone on his face, he answered:

“We are going with my father”.

The woman did not dwell long upon this innocent answer and expressed her true intention. She offered to have illicit relations with him. In an instant, Abdullah’s face turned crimson red.  He did not pay attention to this illicit offer. He wanted to continue on his way. Yet Ruqiyyah wanted him all for herself. She rendered her desire into a more enticing offer:

“I have as many camels as the ones that were sacrificed on your behalf, so if you accept my offer then I will give them all to you”. Abdullah did not heed this appealing offer and provided an answer that promoted his innocence:

“Haram is so painful that the pain of death is lighter in comparison to it whereas halal is so sweet. Oh, woman, go and openly seek what is halal! Those who possess honor and chastity protect their faith scrupulously. How can they attempt and dare to commit an action that is deemed dishonorable?”

After his dignified answer, Abdullah continued on his way in front the beautiful Ruqiyyah, whose eyes were combined with looks of admiration and sadness.

Days later, Abdullah was married and came across the same woman on the streets of Mecca once more. The same Ruqiyyah did not exhibit the slightest signs of desire and longing. On the contrary, she was very apathetic and dull. Abdullah asked,

“What happened to you? Your condition has changed”.

Ruqiyyah answered,

“That day a mysterious noor (light) was shining on your forehead. I lost myself in the face of that noor, but now I cannot see it”.

Yes, the noor that shone on Hazrat Abdullah’s forehead was no longer there. Because it had transferred to the forehead of the greatest mother, Hazrat Amina, who was carrying the Holy Prophet (PBUH) in her womb. Actually, she was not the only woman who admired and was amazed by Hazrat Abdullah. All of the Qurayshi girls turned their eyes to this young man who was immaculate, free of bad conduct, and adorned with the best of traits and virtue. However, it was without being able to conceive the secret of the brightness on his face and without comprehending the wisdom of Allah Almighty having foreordained him with the greatest of honors, being the father of the Prophet (PBUH) of the end of time.

Footnotes:

1. Sirah, 1/160; Tabaqat, 1/88; Tabari, 1/128.
2. Sirah, 1/163, Tabaqat, 2/174.
3. Sirah, 1/164; Tabaqat, 1/189; Tabari, 2/174.
4. Tabaqat, 1/89.

The Prophet (pbuh) is a human being; he is subject to deeds like other people except for revelation. The wisdom behind having or not having children from some women is the same as other people’s having or not having children from some women.

“To Allah belongs the dominion of the heavens and the earth. He creates what He wills (and plans). He bestows (children) male or female according to His Will (and Plan), Or He bestows both males and females, and He leaves barren whom He will: for He is full of Knowledge and Power.” (ash-Shura, 42/49-50)

In the verses above, the issue of having male or female children or not having any children at all is mentioned and it is pointed out that it depends on Allah’s absolute will and wise choice.

The fact that they are dependent on Allah’s will and preference does not mean that they are without wisdom; but their occurrence does not mean that their wisdom is known.

The Prophet (pbuh) did not have children not only from those two wives but also from most of his wives. After all, the death of all of his children except Fatima before him is due to many wise reasons. However, mentioning the wise reasons that are not clearly mentioned in the verses and hadiths means mentioning possible interpretations only.

- We understand from verse 50 of the chapter of al-Ahzab that the Prophet (pbuh) had maternal and paternal aunts.

- The Prophet (pbuh) had six paternal aunts. Their names were Bayda, Barra, Atika, Safiyya, Arwa, Umayma. Atika, Safiyya and Arwa were believers.

- The Prophet (pbuh) had two maternal aunts called Farida and Fahita. Both of them died before he was given the duty of prophethood.

Abdulmuttalib, who had become considerably old, fell ill one day. And his illness was gradually increasing its level of intensity.

He understood that his emigration to the afterlife was near. However, he had one necessary duty left to fulfill: To choose a dependable person that he could entrust our Beloved Prophet (PBUH) to.

For this reason, he called all of his sons. Abu Lahab came into his mind. However Abu Lahab was a coldhearted and merciless individual, therefore Abdulmuttalib said “no” to himself.

How about Abbas? No, he could not be, either. He had so many children and could only find time for them.

How about Hamza? He could not accept him either. Hamza was young and interested in hunting. He would not be able to to show due attention and care to our Holy Prophet (PBUH).

Very well. Then how about Abu Talib? He had found his radiant grandson’s guardian! Although Abu Talib’s assets were little, his compassion and mercy were ample. Only he deserved taking our Holy Prophet (PBUH) under his care.

Abdulmuttalib did not neglect asking our Holy Prophet (PBUH) for his opinion. He asked,

“Which of your uncles’ custody would you like to be under?”

Upon hearing his grandfather’s question, our Beloved Prophet (PBUH) got up from his spot and went to embrace his Uncle Abu Talib. And it was in this manner that he expressed whom he would like as his guardian. Abdulmuttalib was happy that he had preferred the best candidate. Afterwards, he turned to Abu Talib and said,

“I am entrusting him to you. He is a Divine trust. Promise me that you will protect him inspite of everything, even if it is at the cost of your own life so that I will not have to worry and my heart can be content”.

Abu Talib, who was deeply touched that our Pride (PBUH) had favored him, responded to his father with teary eyes:

“Do not worry, my dear father. You can be assured that I will prefer him over my own children and my life. I promise that I will not allow anyone to harm him as long as I live”.

Abdulmuttalib was pleased a lot by his son’s statement and his eyes were filled with tears of happiness. Abdulmuttalib, who was unable to be saved from his afflicted illness, passed away from this world as an elderly man having exceeded 80 years and who was not yet full of his grandson’s happiness, love, and affection. (Tabaqat, 1/119; Ansab, 1/57)

The date was 578 AD, eight years after the Year of the Elephant (Elephant Year).

The Meccan market was closed for days on account of Abdulmuttalib’s death. The Qurayshis and all those who loved and respected him mourned for days. His corpse was passed from one hand to the next in the highest esteem upon its burial. They then buried him in the Hajun cemetery next to his grandfather, Qusai.

Beloved Prophet (PBUH) felt deep sorrow for having lost his grandfather. This incident reminded him of his parents’ emigration to the hereafter.

Our Holy Prophet (PBUH) could not contain his teardrops during his grandfather’s funeral and burial; sometimes he would sob and other times he would cry silently without making a single sound.

Many years later, they asked our Holy Prophet (PBUH) whether or not he remembered his grandfather’s death. He responded by saying,

“Yes, I remember. I was eight years old at that time”.

The first eight years of Our Holy Prophet’s (PBUH) blissful life were filled with pain, sadness, and sorrow. From that age onwards, his great soul and compassionate heart were molded with anguish and tribulations so that he could endure the hardships and catastrophes that he would have to face in his future.

According to a narration, the Prophet (pbuh) went to somebody from Ansar with one of his Companions and said to him,

“If you have cold water that has remained in the waterskin all night, bring it; if not, we will drink from this water channel with our mouths without a glass and without using our hands.” (Bukhari, Ashriba 14, 20. Abu Dawud, Ashriba 18; Ibn Majah, Ashriba 25)

The Prophet (pbuh) asked the owner of the house to bring cold water that had remained in the waterskin all night if he had any because it was summer. The reason for it is that the water that has been kept in the waterskin all night is cold. He said that if there was no water in the waterskin, they would sip the water with their mouths without using hands and without a glass. 

Some hadiths about drinking sherbet and cold water are as follows:

• The Prophet (pbuh) had water brought from wells with high quality water. The following was reported from Hz. Aisha: "Fresh water was brought to the Prophet from the wells of Suqya, two day’s distance from Madinah.” (Abu Dawud, Ashriba 22)
• “Feeling hot and thirsty is a surge from Hell. Cool it with cold water.” (Bukhari, Tibb 28)
• Hz. Aisha narrates: “The Prophet’s favorite beverage was cold sweet sherbet.” (Tirmidhi, Shamail, 31. Bab, No. 206)
•  The Prophet (pbuh) sometimes drank milk by adding water to it. When it was hot in particular, he would cool the milk by adding cold water to it and drink it. (Abu Dawud, Ashriba 18)

As it can be seen, the Prophet (pbuh) preferred clean, high quality and cold water as a human need in a hot region like the Arabian Peninsula. It is medically known that it is also very important for health.

The issue that drinking cold water and sherbet is sunnah can also be explained as follows:

As it is known, the Prophet (pbuh) had sunnahs such as fard-wajib, nafilah and adab. This style of drinking water is related to adab (good manners). There is no sin if you abandon it; it is permissible to do it. If a person drinks water like the Messenger of Allah thinking that he drank like that, his drinking water becomes a deed of worship and he gains thawabs.

Eating and drinking boiling or extremely hot food are considered makruh. There are some narrations regarding the issue:

"Avoid eating hot food because it removes abundance. I recommend eating food by cooling it a bit because it will be easier to digest and its abundance is greater."  (Suyuti, al-Jamius–Saghir, No: 2896) 

It is also stated that the Prophet (pbuh) did not blow on hot food and drink and kept his breath away from the dinner plate. (Ibn Maja, Atima, 18)

It is known that very hot and very cold foods are harmful to health and cause some diseases. Although it can be considered makruh in this respect, it is not a sin to eat and drink hot foods.

The issue of hot water in the verse in question is related to the drink of the people of Hell.

Most of the people in the "Pre-Islamic period" called Jahiliyya were polytheists but they maintained several nice deeds in terms of creed and practice that Islam accepted. There were many people who led a positive life like that when Islam emerged. It is necessary to explain this issue in terms of answering questions like "How did the Prophet (pbuh) himself, his mother and father practice their religion? Did they have a life of belief and worshipping?"

There are various views about the origin and meaning of the word "Hanif". It is seen that there are different opinions about its origin being Arabic, Hebrew, Assyrian and Abyssinian.   

Masudi states that it is an Arabicized Assyrian word and Sabiis (Mandaeans) are meant by it. Yaqubi uses this word for the Palestinians that Hz. Dawud fought and states that they worshipped stars. There is no information about the origin of the word in Arabic dictionaries but we understand that the root of word ("hanafa") means "to tend to, to turn toward". Hz. Ibrahim was called Hanif because he turned toward Islam, the religion of Allah, by not tending to his nation and idolatry. Abu Amr explains the word Hanif as a person who turns toward the bad from the good or toward the good from the bad but it is not used in the sense of tending to for all ways lexically and terminologically but in the sense of "tending to the true path from the wrong path, to the true religion from the other religions"; turning toward the wrong from the truth is expressed with the root "jnf". Thus, the term Hanif is used for a person who gives up what is wrong and follows the true path and it is the name given to the nation of Hz. Ibrahim; it is used for a person who avoids other religions and wrong gods and turns toward Allah, who is one.  

In the Era of Jahiliyya, a person who visited the Kaaba after being circumcised was called hanif. They were some of the nice deeds remaining from the religion of Hz. Ibrahim.

The word "hanif" is mentioned in ten places in singular form as "hanif" and two places in plural form as "hunafa" in the Quran. In nine of those twelve places, it is stated that the religion of hanif is different from and opposite to polytheism; in eight places, it is used for the belief of Hz. Ibrahim; in one of those eight places, the word millah, which means religion, is used and in one place, Hz. Ibrahim defines himself as hanif.

On the one hand, the word hanif is used in order to express the belief of Hz. Ibrahim and as the opposite of polytheism in the Quran; on the other hand, it is emphasized that Hz. Ibrahim was not a Christian or a Jew and that the People of the Book were ordered to worship Allah as hanifs.  

There is no need to seek hanif belief in Judaism and Christianity. They are all religions of Allah, who is one. They underwent some distortions in the course of time; Islam corrected those distortions and allowed their good aspects to continue, correcting their mistakes. Otherwise, it will be wrong to regard hanif belief as the continuation of Judaism and Christianity. As a matter of fact, The following is stated in the Quran: 

"Ye People of the Book! Why dispute ye about Abraham, when the Law and the Gospel Were not revealed Till after him? Have ye no understanding?"

"Abraham was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to Allah´s (Which is Islam), and he joined not gods with Allah."(Aal-i Imran, 3/65, 67)

Thus, the Quran states that hanif belief existed before Judaism and Christianity and determines the place of Hz. Ibrahim.

We can easily say that the belief of hanif, which is synonymous with Islam and din al-qayyim (firmly established religion), indicates a religious group among Arabs that does not worship idols, believes in the existence of a single god and worships Him. They are known as hunafa or ahnaf; they themselves state that they are not Jews or Christians, that they follow Hz. Ibrahim’s religion and that they do not associate partners with Allah.

We see that the word hanif is mentioned in hadiths in the same sense as it is used in the Quran. When Hz. Prophet (pbuh) was asked, "What religion is more acceptable in the eye of Allah?", he answered as "tolerant religion of hanif". In another narration mentioned in Bukhari, Zayd b. Amr b. Nufayl went to Damascus in order to seek the true religion; he asked the Jewish and Christian scholars he met about their religion but could not get the answer he expected. He asked them what religion they advised him and they advised the religion of hanif; they said it was Ibrahim’s religion, that he was not a Christian or a Jew and that he worshipped only Allah.  

When the Prophet’s statement "Allah said He created all of His slaves as hanif" is considered together with the statement "I was not sent with Judaism or Christianity but with tolerant religion of hanif", it can be deduced that the religion of hanif includes the common principles of all prophets, that Islam is a religion that practices those principles and that Hz. Ibrahim conveyed the same religion as the Prophet (pbuh) to people.  

In conclusion, although there are different views about the religion of hanif in the Era of Jahiliyya, it is understood from the narrations and explanations above that it is a general name given to the people who believed in Allah, who is one, who lived in the community of Jahiliyya and who practiced some good deeds remaining from the religion of Hz. Ibrahim, not from Judaism or Christianity.

We find information about the principles of belief of hanifs generally in religious resources. According to Jahiliyya Arabs, anybody who is circumcised and circumambulates the Kaaba is a hanif. However, Tabari states that those two things are not enough because some polytheists also did them. Nevertheless, the belief of hanif is indicated as the opposite of polytheism in the Quran. Therefore, the prerequisite of being a hanif is being a person of oneness. Some resources add the conditions of keeping away from idols and making ghusl after the state of janabah to them.

It is narrated that hanifs did not eat the flesh of the animals slaughtered on behalf of idols, or, in a broader sense, for anyone except Allah, did not drink alcohol, that the general characteristics of hanifs were to make hajj, follow the truth, act in compliance with the shari’ah of Hz. Ibrahim and to worship Allah only.

One of the main characteristics of the hanifs living in that period was that they did not tend to Judaism or Christianity, that they kept away from idols and idolatry and they worshipped Allah, who was the deity of Ibrahim. Some people like Zayd b. Amr b. Nufayl travelled in order to find the true religion; others tried to keep people away from idols and yet others retired into seclusion for contemplation and meditation. According to the statements of the historians, some of them were literate people, could speak some languages and were quite cultured people since they travelled.  

Many people living in that period are mentioned as hanif. Some of them are as follows:

Qus b. Saida al-Iyadi , Zayd b. Amr b. Nufayl , Umayya b. Abis-Salt, Arbab b. Riab, Suwayd b. Amr al-Mustalaqi, Abu Karb As'ad al-Himyari, Waki' b. Salama al-Iyadi, Umayr b. Jundab al-Juhani, Adi b. Zayd al Ibadi, Abu Qays Sirma b. Abu Anas, Sayf b. Dhuyazan, Waraqa b. Nawfal al-Qurashi, Amir b. Zarb al-Udwani, Abduttabiha b. Sa'lab, Ilaf b. Shihab at-Tamimi, Mutalammis b. Umayya al-Kanani, Zuhayr b. Abi Sulma, Khalid b. Sinan al-Absi, Abdullah al-Qudai, Abid b. Abras al-Asadi, Ka'b b. Luay.

It is especially necessary to mention remarkable hanif personalities of the Era of Jahiliyya like Waraqa b. Nawfal, Uthman b. Huwayrith, Ubaydullah b. Jahsh, who practiced the religion of hanif among Qurayshis. They are important in that they reflect the state of that period.  

Waraqa b. Nawfal was a scholar who read the old books. When he was asked about the state of the Prophet (pbuh), he said, "I saw him walking in the middle of Paradise wearing a thin garment made of pure silk." Thus, he mentioned the end of his nice way of living.

It is understood from the poems of Suwayd b. Amir el-Mustalaqi that he believed in one Allah and that he tended toward the religion of Ibrahim. Abu Karb b. As'ad al-Himyari stated before the advent of the Prophet Muhammad (pbuh) that he would emerge and that he believed in him. Waki' b. Salama was known as "Siddiq"; Umayr b. Jundab adopted the belief of oneness. Adi b. Zayd al-Ibadi were among those who kept away from idols and worshipped Hz. Ibrahim’s Lord. Afterwards, he became a Muslim in Madinah. Sayf b. Dhuyazan gave the good news that Hz. Muhammad (pbuh) would come like Waraqa b. Nawfal and stated that he would go to Madinah with him if he was alive then.

It is possible to summarize the common characteristics of the hanifs of that period as follows:

To reject idols and all kinds of polytheism, to oppose the wrong customs and beliefs of the nation to which they belonged, to work in order to eliminate ignorance, to retire into seclusion in order to get rid of the oppression of their nation and to think about the creator. Historians state that some hanifs read the holy books, pages and the Psalms, that most of them lived in accordance with the religion of Hz. Ibrahim, that some of them sought his words and underwent many hardships, traveled, met and talked to priests and rabbis for it, that they asked them questions, that they did not become Christians or Jews because they could not find what they sought and that they died as believers in the religion of Ibrahim.

Yes, that incident took place.

Interest, cherishment, justice, equality, tolerance, love, respect, kindness, reliance, chastity, wavering, respect to rights, patience, endurance, empathy, altruism and elegance were dominant in the relationships of the Prophet (pbuh) with women and especially in his family life; therefore, peace, harmony and happiness became dominant in that family.

Anas b. Malik, who lived with the Prophet (pbuh) for a long time, describes the family relationship of the Prophet (pbuh) as follows in brief:

“I have never seen anybody showing more compassion to his family members than the Prophet Muhammad.” (Muslim, Fadail, 63)

The Prophet states the following:

“The best one of you is the best one toward his family. I am the best one among you toward my family.” (Ibn Majah, Nikah, 50)

The following expressions in the hadiths in which the importance of elegance, kindness and lenience are mentioned are remarkable:

“Allah is lenient; He likes lenience in everything.” (Bukhari, Istitaba, 4)

“He who is deprived of lenience is deprived of goodness.” (Muslim, Birr, 23)

Such values are in question in the family training of the Prophet (pbuh).

Hz. Khadija was the one that spent the longest time with the Prophet (pbuh); she was his closest friend and partner. After the first revelation, the Prophet consulted Hz. Khadija and informed her about it.  

The issue in the question:

Once, Hz. Aisha was jealous of the Prophet’s praising his previous wife after her death and said, “Why do you always mention that old woman? Allah gave you a better one than her.” The Prophet praised Hz. Hz. Khadija due to her gratitude as follows:

“No. Allah did not give me a better one than her. She believed me when everybody denied me. Everybody called me a liar but she confirmed me. When people did not give me anything, she supported me with her wealth. Allah gave me children from her.” (Ibn Hanbal, VI, 118)

Thereupon, Hz. Aisha said, "I will never say any bad things about Khadija again.” (Bukhari, Manaqibul-Ansar, 20; Nikah, 108; Muslim, Fadailus-Sahaba, 73, 78)

The Prophet (pbuh) showed how he loved, respected and was loyal to his wife with that statement. Hz. Aisha said,

“I have never been more jealous of Khadija than anybody else.” (Bukhari, Manaqibul-Ansar, 20; Muslim, Fadailus-Sahaba, 74-76)

When Hz. Aisha and other wives of the Prophet acted jealously from time to time, the Prophet showed patience and put up with them. The Prophet also gave some advice about getting on well with one’s wives:

“One should not nurse a grudge against his wife. If he does not like one of her characteristics, he will love another characteristic of hers.” (Muslim, Rada’, 61)

That is an alternative and important approach of the Prophet that solves problems.

When the Prophet saw some disturbing attitudes like jealousy and intolerance, which are natural in women, in her wives, he always acted patiently and softly.

When his wives wanted some material things beyond the means of the Messenger of Allah, he felt grievous and left his wives for a while; however, when a revelation was sent down upon this incidence, he asked his wives to choose either material things or Allah and His Messenger; thereupon, his wives chose Allah and His Messenger. (see al-Ahzab, 33/28; see Ibn Sa'd, 8/179-181)

When Umm Salama was offered the great honor of being a wife of the Messenger of Allah, she was so jealous as to reject the offer at first by saying, "I am a jealous woman. You have several wives." (Ibn Sa'd, 8/96)

When the Messenger of Allah went out at night when he was with Hz. Aisha, she would secretly follow him (Ahmad, Musnad, 6/221); one night, when she did not see him near her as she woke up, she looked around in panic fearing that he might have gone to one of his other wives but she found him in prostration; then, she said, "May my mother and father be sacrificed for you! Look what my thought is and what your thought is." (Nasai, 7/73) She was jealous enough to cause some incidents between her and the other wives of the Prophet.

The Prophet states the following: "Allah created jihad for men and jealousy for women. That is, He placed that feeling in women’s nature." (Munawi, Faydul-Qadir 2/249) He gives the following glad tiding: “If a woman shows patience related to jealousy, she will gain the thawab of a martyr.” (Haythami, 4/320)

The incidents that occurred among his wives due to jealousy, which is natural in women, did not cause them to act unjustly toward one another, to denigrate one another and to be cross with one another for a long time. Probably, that was one of the aims of the evening talks (Muslim, Nikah 46) that the Messenger of Allah gave every evening in the room of one of his wives in regular turn.  

This act of the Messenger of Allah was to the point: During the Incident of Ifk, which was an occasion that the wives of the Messenger of Allah could have used against Hz. Aisha, whom they were most jealous of, none of the clean and pure wives of the Prophet said or implied anything bad against her. For instance, Hz. Aisha describes Zaynab Bint Jahsh, of whom she was so jealous as to say, "I made the saliva dry in her mouth and she could not answer” as follows:

"I have never seen a woman better, more generous in giving charity, fearing Allah, keener to uphold the ties of kinship, and more generous in giving of herself in everything than Zaynab." (Nasai, Ishratun-Nisa 3, 7/65-66)

Zaynab Bint Jahsh stated the following when she was asked about Hz. Aisha upon da the Incident of Ifk, she said,

"I take refuge in Allah from saying anything without seeing with my eyes and hearing with my ears. By Allah, I find nothing in Aisha but goodness." (Muslim, Tawba 58)

Among the Meccan community, there were those whose hearts had warmed up to Islam; however, they were puzzled when they heard about the Miraj. Upon hearing this news, they immediately ran to Hazrat Abu Bakr and said,

“O Abu Bakr! Are you aware of the news regarding your friend? He says that last night he went to the Baytu’l Maqdis, prayed there and returned to Mecca.”

Hazrat Abu Bakr asked, “Did you hear this from him?”

They replied, “Yes, we directly heard it from him.”

Hazrat Abu Bakr responded, “By Allah, if he said this then it is undoubtedly true. Do not be at all surprised by this!”

Afterwards, he got up and went straight to our Holy Prophet (PBUH) and asked him,

“O Allah’s Apostle! Did you tell the community that you went to the Baytu’l Maqdis last night?”

When our Holy Prophet (PBUH) replied “yes,” Hazrat Abu Bakr said “You speak the truth, I testify to you being Allah’s Apostle.”

Upon this, our Holy Prophet (PBUH) responded, “O Abu Bakr, you are Siddiq (The Truthful) in any case.” (1)

From that day forward, Hazrat Abu Bakr was referred to as “Siddiq.” Siddiq means being undoubtedly and completely truthful…

1. Ibn Hisham, Sirah, V. 2, p. 40; Ibn Sa’d, Tabaqat, V. 3, p. 170.

The Pride of the Universe (PBUH) was 35 years old.

During this time, the Quraysh had decided to tear down the Kaaba’s walls so they could renew them. Nevertheless, the floods that resulted from years of pouring rain had corroded this structure that was not sturdy to begin with. Since the Kaaba was roofless at the time, the rains had affected its base and caused the building to crumble.

The last great flood had eroded the Kaaba completely. This condition had awoken feelings of fear and worry in the Meccans.

In the meantime, another incident took place; a woman lit a fire in the temple mount (Harem). The jolting sparks from the ember caught the Kaaba’s curtain and caused it to burn.

And when a treasure from the Kaaba was stolen, the Meccans were determined to execute their plan immediately.1

A Ship Loaded with Construction Materials

The Qurayshis were consulting with one another on which materials they should use to reconstruct the Kaaba.

In the meantime, a Byzantian ship that had set sail from Egypt to Jeddah was found stranded in a location that was close to its destination.

The Quraysh sent a committee to the ship’s spot upon hearing this news. The ship was loaded with soft white stone, wood, beams, and steel; they were materials that the Quraysh had been looking for and had not been able to find till then.

The committee reached an agreement with those on the ship and purchased the timber from them. In addition, they guaranteed the merchant on the ship that he would be able to freely enter Mecca and sell his goods without having to pay tariffs since the Meccans used to collect tithes from those who sold trade goods in their city.

Furthermore, a Byzantine architect by the name of Bakum was found on the ship and they reached an agreement that he would reconstruct the Kaaba. According to these terms, Bakum would reconstruct the Kaaba’s walls, and a craftsman, who lived in Mecca and was of Coptic descent, would be involved with the carpentry.2

The Apportionment of the Walls

The reconstruction of the walls of the Kaaba was divided among four tribes through drawing lots. According to this,
- Abd-Manaf and the Sons of Zuhra would have the Kaaba’s front and its side with the door;
- Abduddar, Asad and the Sons of Adiy would have the side facing Damascus (the side of Hijir, Hatym);
- Sham, Jahm (Jumah), and the Sons of Amir would have the space in between the Yemen corner and the corner where the Hajarul Aswad would be placed;
- Mahzum and the sons of Taym were given the construction of the Yemen side which was adjacent to Safa and Aryad.3

The Shaking of Mecca

Every tribe demolished their designated side. They descended all the way down to where Hazrat Ibrahim laid the foundations. At that point, they saw green stones which had all been fused with one another.

Their intention was to go further down; however, they were unsuccessful. When someone shook these green stones while trying to extract them, they all suddenly saw Mecca shaking as if it were experiencing an earthquake. Everyone began to panic and got scared. Afterwards, they understood that they were not allowed to dig further; thus, they were content with what they had excavated.4

The Tribes Disagree

Everyone was carrying rocks and putting up walls for their designated side. The building had risen all the way to where the Hajaru-l-Aswad was going to be placed. However, a disagreement broke out because each tribe wanted to position this holy stone in its place. Every tribe believed that they were most deserving in this matter. At a time in which every tribe was a bigot, which tribe would want another to get this honor? The issue escalated; the arguments and the controversy hardened so much that they swore they would fight one another.5

There was a chaos and a clash was expected to take place at any minute. If a clash was to take place, then many people would lose their lives and many commodities would perish.

A solution had to be found.The Qurayshi tribes waited for four to five days without putting a single stone into the Kaaba’s walls. Afterwards, they gathered at the Masjid Haram (Mosque) once again. They spoke and argued with one another.

During this time, there were some individuals who suggested that the tribes compromise/reconcile.

While a bloody battle was expected to break out at any moment, Huzayfa bin Mughira, who was a well-known individual, one of the oldest men in the Quraysh, and known as Abu Umayya, proposed the following solution:

“Oh, Qurayshis! Appoint the first person who comes through this door (he pointed to the Bani Shayba’s door) as the judge in this disputed matter so that he can bring an end to this.”6

The tribes accepted Abu Umayya’s unexpected proposal without hesitation.

Muhammad-The Trustworthy and Faithful One- Was Coming!

All eyes were now on the door of Bani Shayba. Who was going to come and how was this dispute going to be solved? How was this going to be settled without hurting any of the tribes’ feelings? Everyone’s gazes were filled with curiosity as they looked attentively towards the Mosque’s aforementioned door.

Somebody is seen at the gate! They immediately noticed and recognized his unique height, build, and dignified walk from afar and shouted with happiness:

"He is Muhammad, the Trustworthy One! We will agree with and consent to his ruling.”7

Yes, he was Muhammad-al –Amin (Muhammad-The Trustworthy, the Faithful One). He was an honest individual who had earned everyone’s trust. For this reason, the glances that were filled with curiosity were immediately transformed into looks of happiness because they were all undoubtedly certain that he would issue a fair decision.

Of course, the arrival of our Pride (PBUH), who never stumbled in making the most appropriate decision, was not a coincidence. He would affirm his ability to think deeply, before his Prophethood, with the ruling that he was about to give.

The Quraysh explained the situation to him. Our Pride’s (PBUH) mind was as clear and clean as his heart was. He did not delay in providing an appropriate answer; he issued an order:

“Quickly bring me a cloth!”

They immediately brought one and according to a narration, this cloth was Walid bin Mughira's garment. According to another narration, our Holy Prophet (PBUH) used his own rida in this situation.8

The Pride of the Universe (PBUH) spread this cloth out on the ground. Everyone’s stares, from young to old, were focused on our Holy Prophet (PBUH). What was he going to do with that cloth?

Their curiosity did not last long. Our Beloved Prophet (PBUH) placed the Hajaru-l-Aswad on the middle of this cloth and said,

“Have someone from each tribe hold a corner of this cloth!”

They followed directions and lifted the cloth that was holding the Hajaru-l-Aswad to the location where the latter was to be placed.

Our Holy Prophet (PBUH) then fulfilled this honor by placing the Hajaru-l-Aswad in its place with his own hands. Afterwards, they began building the wall and completed it within a short time.9

With his decision, which was a work of Divine benefaction, Allah’s Messenger (PBUH) was able to prevent a bloody battle from taking place among the tribes.

With this decision, our Beloved Prophet (PBUH) proved that he had a more well-directed point of view, a stronger sense of judgment, and a higher intelligence (that was excessive) than those who were much older and experienced than him and that he testified to a Divine power.

According to Hazrat Ibn-I Abbas’s narration, our Holy Prophet (PBUH) placed the Hajaru-l-Aswad in its location on a Monday.10

Footnotes:

1. Sirah, 1/205; Tabaqat, 1/145; Tabari; 2/198.
2. Sirah, 1/205; Tabaqat, 1/145.
3. Sirah, 1/207; Tabaqat, 1/146; Tabari; 2/200.
4. Sirah, 1/207-208; Tabaqat, 1/146.
5. Sirah, 1/209; Tabaqat, 1/146; Tabari; 2/201.
6. Sirah, 1/209; Tabaqat, 1/146; Tabari; 2/201.
7. Sirah, 1/209; Tabaqat, 1/201.
8. Balazuri, Ansab, 1/99.
9. Sirah, 1/209-210; Tabaqat, 1/146; Tabari; 2/201.
10. Suhayli, Rawdu’l-Unf, 1/129.

It would be appropriate to deal with the issue from two viewpoints:

1. The worship of prayer before the Prophet Muhammad (pbuh) was given the duty of prophethood

There are different opinions about whether the Prophet Muhammad (pbuh) performed a certain prayer before he was given the duty of prophethood or not. (1)

There are some scholars who state that the Prophet did not perform any prayers before the prophethood. (2)

However, we know that he performed some deeds of worship of Hanif religion before though it was not fard for him.

For example, the following statement exists in a narration from Hz. Aisha about what the Prophet Muhammad (pbuh) did before he was given the duty of prophethood: “Loneliness was made lovable for him. He performed tahannuth during the nights he stayed in the Hira cave.” (3)

There are different opinions about the word “tahannuth” mentioned in the hadith. Zuhri states that it means worship (4) but hadith commentators state that it means avoiding sins. (5)

Acting upon the explanation of Ibn Hisham regarding tahannuth, some scholars (6) state that the Prophet Muhammad (pbuh) worshipped according to the religion of Hz. Ibrahim (Abraham). (7) There are also those who say it means meditating on the Creator, thinking by being alone and worshipping. (8)

However, it is possible that both of them are meant because both the worship of prayer and other deeds of worship are included in the concept of worship.

The fact that the effects of the religion of oneness conveyed by Hz. Ibrahim continued and some of its deeds of worship survived in the Arab society in the pre-Islamic Hejaz region though their forms and nature changed, and that people such as Abu Dharr al-Ghifari and Zayd b. Amr b. Nufayl, who followed this religion and were called Hanif, prayed by turning toward the Kaaba (9) support the view that “he may have performed prayers according to Hanif religion”.

As it is stated in the verses of the Quran, Hz. Ibrahim attached special importance to prayer and prayed to Allah so that his descendants would be those who performed prayers. It can be said that the Prophet (pbuh), as a descendant of Hz. Ibrahim, prayed like Hanifs and performed prayers though we do not know its nature before his prophethood in Hira or in the suitable places he found

2. The worship of prayer after the Prophet Muhammad was given the duty of prophethood and before Miraj

Before the five daily prayers were rendered fard, the Prophet (pbuh) used to perform prayers as two rak'ahs. (10)

There are different views stating that there was one prayer a day in the beginning and then it was increased to two times a day or there were two prayers a day from the beginning. There are narrations that when there was only one prayer a day, two rak'ahs were performed before the sunset, and that two rak'ahs were added before the sunrise afterwards, making it two daily prayers.

According to those narrations, daily prayers continued as two rak'ahs two times a day until five daily prayers were rendered fard on the Night of Miraj. (11)

There are evidences in the Quran related to the two times of prayer. (12)

There are narrations that the Prophet Muhammad (pbuh) performed prayers at home, at the foot of the deserted mountains, at noon time in the courtyard of the Kaaba when there were very few people around and performed the evening prayer with Hz. Ali in the valleys outside Makkah. (13)

When the first Muslims could not find a secret place in Makkah, they went out of the city and performed prayers in deserted places and sometimes in the house of the Companion named Arqam, which they transformed into a small mosque. (14)

The worshipping performed by the Prophet (pbuh) and his small number of people who believed in him in the courtyard of the Kaaba were met with hostility and they were forbidden to read the Quran there. The following is stated in a narration with a sound chain of narrators from Ibn Masud: “We could not perform prayers in the courtyard of the Kaaba until Hz. Umar became a Muslim.” (15)

Migration to Abyssinia took place in the sixth year of prophethood and Hz. Umar also became a Muslim at that time. During the two-year public call to Islam before the migration to Abyssinia and the limited invitation period that lasted for about three years, the Prophet Muhammad (pbuh) performed prayers until late at night in his home with his small number of people.

Thus, while prayer consisted of two rak'ahs performed in the morning and evening in the early years of Islam, (16) it was rendered fard five times after Miraj. Of these prayers, which were two rak'ahs, the noon, afternoon and night prayers were increased to four rak'ahs each. (17)

Although some Islamic scholars say that there was no fard prayer before Miraj, they state that the Prophet (pbuh) was ordered to perform midnight prayer (tahajjud).

They show the verse “O thou folded in garments! Stand (to prayer)...” (18) as evidence for it

Standing at night, that is, getting up can have comprehensive meanings depending on the purpose. As it is understood from the expressions such as “and recite the Qur'an in slow, measured rhythmic tones”, “And thy Lord do thou magnify” and “Turn toward your Lord” coming after that command that the purpose is to stand up for prayer. Tafsir scholars state that it means “get up for prayer”, which can be explained in two ways:

The first one is “stand up for prayer” and the other is that the term “qiyam (standing)” means prayer. Therefore, the phrase “qiyam al-layl” is used in the sense of “tahajjud prayer”.

We understand from those verses that midnight prayer (tahajjud) was fard for the Prophet Muhammad (pbuh). He performed prayers at night based on that command; and the Companions performed long night prayers with him every night as in the month of Ramadan. The obligatory duty of tahajjud prayer for the ummah was abolished with the verse “Thy Lord doth know that thou standest forth (to prayer)” at the end of the chapter. (20)  It is understood that the order “And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee” (21) was in effect for the Prophet Muhammed (pbuh).

There are different views as to whether the Prophet (pbuh) started to perform tahajjud prayer or the two daily prayers (morning and evening) first.

Abu Ishaq al-Harbi states that morning and night prayers were made obligatory first. Some fiqh scholars like Imam Shafi, on the other hand, state that tahajjud prayer was rendered fard in the beginning and that its obligation was abrogated after the following verse was sent down: “Thy Lord doth know that thou standest forth (to prayer) nigh two-thirds of the night, or half the night, or a third of the night, and so doth a party of those with thee.” (22) According to them, it was fard to get up at part of the night. (23)

When five daily prayers were rendered fard, the obligation of tahajjud prayer was abrogated. (24)

According to a narration from Hz. Aisha, tahajjud prayer was rendered fard in the middle of the first year of the prophethood with the first part of the chapter of al-Muzzammil. However, the obligation of tahajjud prayer was abrogated about one or one and a half years later with the last verse of the same chapter and it was rendered nafilah. (25)

Reference:

1) Fahri Kamili, İslâm Fıkhında Namaz İbadeti, Bursa Uludağ Üniversitesi Yüksek Lisans Tezi, Bursa 2006, p. 48.
2) Abu Nasr Tajuddin Abdulwahhab b. Ali b. Abdilkafi as-Subki, Jam'ul-Jawami', (with Bannai annotations), Beirut: Darul-Fikr, 1982, II, 325.
3) Bukhari, “Bad’ul-Wahy,” 3; Muslim, “Iman,” 252; Ibn Hanbal, Musnad, VI, 233.
4) Ibn Hajar Asqalani, Fathul-Bari bi Sharhi Sahihil- Bukhari, Thq. Abdulaziz b. Baz, Darul- Fikr, Beirut, 1993, I, 34.
5) Asqalani, Fathul-Bari, 1/34.
6) Kamili, Namaz İbadeti, p. 38
7) Abu Muhammad Abdulmalik b. Hisham, as-Siyratun-Nabawiyya, Thq. Mustafa as-Saqa, Ibrahim al-Anbari, Abdulhafiz ash-Shalabi, Damascus: Daru Ibn Kathir, 2005, p. 215; Yiğit, Namazın Tarihçesi, p. 24
8) Yazır, Hak Dini, XIII,5424; Ibn Ashur, at-Tahir, II,172; İbrahim Efendioğlu, Müdrec, DİA, İstanbul, 2006, XXXI,474.
9) Ibn Habib, Abu Jafar Muhammad, al-Muhabbar, Darul-Fikril-Jadida, l361, pp. 171-172; Muslim, “Fadailus-Sahaba,” hadith no: 6309.
10) Malik, Muwatta’, “Qasrus-Salat,” 8; Ibn Hanbal, VI, 272; Bukhari, “Salah,” 1.
11) Yiğit, İsmâil, “Siyer Kaynaklarına Göre Seferîlik”, Tartışmalı İlmi Toplantılar Dizisi, Seferîlik ve Hükümleri, İstanbul: Ensar Neşriyat, 1997, p.71; TDV, İlmihal I,219-220.
12) al-Mu’min 40/55; Taha 20/130.
13) Mehmet Aydın, Hıristiyanlık, DİA, İstanbul 1998, XVII, 351.
14) Ibn Hisham, as-Siratun-Nabawiyya, (Tah. Mustafa as-Saqa et al.), Cairo, nd., I, 244
15) Balcı, Hz. Peygamber ve Namaz, p. 45.
16) Osman Şahin, İslâm Hukukunda Seferîlik ve Hükümleri, Samsun, 2009, p. 238
17) Ahmad b. Yahya al-Balazuri, Ansabul-Ashraf, (Tah. Muhammad Humaydullah), Egypt: Darul-Maarif, 1959, I, 257, 271; Mustafa Asım Köksal, İslâm Tarihi, Şamil Yay., İstanbul, 1987, VIII, 98.
18) al-Muddaththir 1/5; al-Muzzammil 73/1,2; al-Isra 17/79.
19) al-Muzzammil 73/20.
20) Abu Bakr, Ahmad b. Ali ar-Razi al-Jassas, Ahkamul-Quran, Beirut: Daru Ihyait-Turathil-Arabi, 1405, V,367
21) al-Isra 17/79.
22) al-Muzzammil 73/20
23) Mehmet Emin Çiftçi, Hz. Peygamber’in Kıldığı Nafile Namazlarla İlgili Rivâyetlerin Tahlili, Harran Üniversitesi Yüksek Lisans Tezi, Şanlıurfa, 2002, p. 2.
24) Canan, Kütüb-i Sitte, VIII, 230.
25) Abu Bakr Ahmad b. Husayn b. Ali al-Bayhaqi, as-Sunanul-kubra, Beirut: Darul-Fikr, nd., III, 30.
- Ali YÜKSEK, Namaz İbadetinin Tarihi Süreci, MANAS Sosyal Araştırmalar Dergisi 2018, Volume: 7 Issue: 2.
- Metin YİGiT, Bir İbadet Biçimi Olarak Namazın Tarihçesi, Diyanet İşleri Başkanlığı Dini Yayınlar Genel Müdürlüğü Volume: 47 • Issue: 1 • January - February - March 2011.

After his return from Taif, a group of jinn became Muslims upon hearing our Holy Prophet’s (PBUH) recital of the Quran. He resided in Batn Nahl for a period of time and then he headed towards Mecca. He knew that the Quraysh would not allow him to easily enter the city. For that reason, he had to acquire patronage from someone so he could enter Mecca in accordance with the tradition of the time.

Therefore, when he reached Hira, he sent someone to ask for the protection of Mut’im b. Adiyy, the polytheist. Mut’im accepted his wish, armed his sons and went to Hira together with them; then, he took the Prophet to Makkah. 1

The polytheists were angered by Mut’im’s actions but did not say anything.

The Pride of the Universe (PBUH) circumambulated the Kaba amid the polytheists’ glares that were filled with much enmity, prayed two rakahs there; then, he went to his home from there.

Throughout their lives, our Holy Prophet (PBUH) and the rest of the Muslims never forgot this kind gesture practiced by Mutim bin Adiyy, who was a polytheist. Our Holy Prophet (PBUH) even reminisced of this incident upon the Muslims’ victory against the polytheists in the Battle of Badr.

Mutim’s son, Jabir, came to Madina to speak on behalf of the slaves that were captured during Badr. After listening to Jabir’s request, our Holy Prophet (PBUH) said:

“If your father Mut’im had been alive and made a request on behalf of these men, I would have undoubtedly handed them over to Mut’im.” 2

Sources:

1. Ibn Sa’d, ibid, V. 1, p. 212; Balazuri, Ansab, V. 1, p. 237.

2. Bukhari, Sahih, V. 4, p. 83.

There is a story about how these idols were first introduced to Makkah: Amr bin Luhay was the first person to bring idols into the city and encouraged people to worship them.

When Amr went to Damascus, he passed by someplace called Maab, and saw a tribe having descended from Noah that was worshipping idols. When he asked them why they were worshipping idols, they answered:

“We ask for help from them and we receive help; we ask for rain and we get rain.”

Upon this, Amr wanted an idol so that he could take it to Makkah. They accepted his wish and gave him an idol named Hubal.

Amr took Hubal with him to Mecca and put it there. He encouraged people to worship it. Ignorant people became convinced and started to worship idols.

This is how the first idol was brought to Makkah and how people began to worship idols.

Every Tribe had a Different Idol of Their Own

After that, idolatry began to spread in Makkah. Every tribe had its own idol.

Quraysh worshipped and considered Uzzah to be the greatest idol.

The tribes of Aws and Khazraj used to worship an idol named Manat which was located in between Makkah and Madinah in a place called Mushallal. At a later time, these two tribes began to worship the idols Lat and Uzza alongside Manat.

Wad, which was the idol that belonged to the tribe of Kalb, was in someplace called Dumatu’l-Jandal.

The tribe of Huzail used to worship an idol called Suwa which was in Ghatafan.

The Haywan, which was one branch of the tribe of Hamdan, used to worship an idol called Yauk which was somewhere in Hamdan.

The tribes of Tayy and Nasr used to worship an idol called Yaghuth. And the people of Himyari tribe used to worship Nasr.

The Sons of Bakr and the tribe of Kinana used to worship Sa’d.

The aforementioned tribes used to worship those idols and ask for help, rain and victory from them. According to their belief, these lifeless, soulless items made of stones or wood were capable of making their wishes come true.

However, anyone who is sane enough knows and agrees that lifeless, soulless items can neither give benefit nor cause harm to people. They have neither the capability nor the power to help people.

Nevertheless, the Arabs of that time were so unreasonable that they were not able to think of this truth.

The Messenger of Allah (PBUH) would to come in order to save those people suffering from ignorance and aberration in terms of faith, with the light of knowledge and righteousness. He would undertake the duty of giving them light and peace.

Hazrat Abu Bakr had been one of our Holy Prophet’s (PBUH) closest friends for a very long time. They would get together and meet with one another in a very sincere fashion.

His most striking feature was that the ugly customs, bad manners, and lifestyle of the Age of Ignorance had not corrupted his disposition and that disbelief had not contaminated his mind, heart, and soul. He was a renowned merchant. The tribe’s leading figures always benefited from his ideas. He was the one who had solved the blood feuds of the Quraysh. Another one of his important characteristics was that he knew the ancestries, pedigrees, strengths, and flaws of the families of Quraysh very well.

Our Master (PBUH) had just begun to openly deliver his invitation. However, his cause had spread from ear to ear and it was heard by the leading figures of the Quraysh.

Hazrat Abu Bakr had just returned from his journey to Yemen. Abu Jahl, Ukba bin Abi Muayt, and some of the Quraysh’s leading figures went to his home to welcome him.

Hazrat Abu Bakr asked,

“What happened while I was away from Mecca? Is there any important news?”

They answered, “Oh Abu Bakr, there is a huge affair! Abu Talib’s orphan, Muhammad, has claimed to be a prophet. We deemed it suitable to wait until you returned from Yemen. Go to your friend and do whatever is necessary.”

Hazrat Abu Bakr immediately went to the home of the Master of the Universe (PBUH):

“Oh, Aba’l Qasim! Is it true that you claim to be a prophet, and that you have separated from the tribe, and have rejected and have reviled the religion of your forefathers?”

At first, our Holy Prophet (PBUH) smiled at the words of Abu Bakr, who he had been friends with since childhood. He said,

“Oh Abu Bakr, I am Allah’s Messenger who has been sent to you and all humanity. I invite humanity to the one true God (Allah). You should testify as well.”

At one moment, lightning flashed in the realms of Abu Bakr’s mind and heart. He was hearing these words from the Muhammad the Trustworthy (PBUH), his friend whom he had known very well since childhood, the person whom he sincerely loved and respected, and the one from whose lips he never heard a word that contradicted truth. Without hesitating, he immediately embraced Islam and became a Muslim.1

Our Master (PBUH) considered Abu Bakr’s not showing any sign of hesitation in the face of this invitation as a huge virtue by saying:

“Everyone whom I invited to Islam, with the exception of Abu Bakr, paused, hesitated, or was astonished. However, when I explained Islam to him, he neither paused nor hesitated.”2

Our Holy Prophet (PBUH) was extremely happy that his esteemed friend had become a Muslim. In regards to this matter, our mother, Hazrat Aisha, related the following:

“No event has made our Holy Prophet (PBUH) happier than Hazrat Abu Bakr converting to Islam in the world.”

A dream that Hazrat Abu Bakr had seen beforehand at a much earlier point in time came true in the following way: In his dream, he saw that a moon had descended to Mecca. It then split into segments and spread to the homes in the city. Afterwards, he saw the reassembling of the pieces and the entering of the moon into its own home.

At that time, some scholars among the people of the book interpreted the dream. They said the awaited prophet would arise from Mecca very soon and that Abu Bakr would follow him and take his place among the fortunate.3

Hazrat Abu Bakr did not hesitate to openly disclose that he had become a Muslim.

His conversion to Islam caused a great echo among the Quraysh since he was an esteemed, reliable, sound individual who was always true to his word. His amiability and sweet nature had made him beloved to the tribe.

Hazrat Abu Bakr represented the first link on the chain of Muslim men that were free. Due to his conversion to Islam, this chain of faith slightly widened, the roads expanded further, and the fortunate that walked on the straightforward streets increased. Including Hazrat Bilal-Habashi, the following were the first representatives in the various classes to have become Muslims:

From the women, it was Hazrat Khadija, From the children, it was Hazrat Ali, From the free men, it was Hazrat Abu Bakr, From the freed slaves it was Zayd bin Kharisa, From the slaves it was Hazrat Bilal-Habashi (Radiyallahu Anhum).

Footnotes:

1. Ibn Hisham, Sirah, V. 1, p. 268; Ibn Sa’d, Tabaqat, V. 3, p. 171.
2. Ibn Hisham, Sirah, V. 1, p. 269; Ibn Athir, Usdu’l-Ghaba, V. 2, p. 206.
3. Suhayli, Rawdu’l-Unf, V. 1, p. 165.

Before returning to Mecca, our Holy Prophet (PBUH) rested in a place called Nahla for some time. When he started to perform a prayer, a group of Nusaybin jinn became Muslims upon hearing our Holy Prophet’s (PBUH) recital of the Quran. Afterwards, they returned to their tribe and invited their kin to testify to faith. (1)

The Quran informs us of this incident:

“And when We inclined toward thee (Muhammad) certain of the jinn, who wished to hear the Qur'an and, when they were in its presence, said: 'Give ear!..' and, when it was finished, turned back to their people, warning. They said: O our people! Lo! we have heard a scripture which hath been revealed after Moses, confirming that which was before it, guiding unto the truth and a right road. O our people! respond to Allah's summoner and believe in Him. He will forgive you some of your sins and guard you from a painful doom.” (2)

Footnotes:

1. Ibn Hisham, ibid, V. 2, p. 60-63; Ibn Sa’d, Tabaqat, V. 1, p. 122.
2. al-Ahqaf, 29-31; see al-Jinn, 1-15.

Abu Lahab had not participated in the expedition of Badr and stayed in Makkah, sending Asi b. Hisham instead of him.

When the Qurayshi army was defeated by the Islamic army and returned to Makkah, Abu Lahab called Abu Sufyan b. Harith and said to him, “O my nephew! What happened in Badr? Tell me”

Abu Sufyan b. Harith said,

“By Allah, we were completely defeated when we faced them. They killed some of us and took some of us captives. However, I cannot blame or condemn people because we saw a regiment of cavalries on dapple grey horses; it was impossible to fight against them!”

Meanwhile, Umm Fadl, the wife of Hazrat Abbas and Abu Rafi, his slave, were there, too. Abu Rafi said, “By Allah, the cavalries you saw were angels!” Abu Lahab got very angry and slapped Abu Rafi severely; then, he started to beat him by swooping down on him.

Umm Fadl was moved and said, “You are beating a poor slave because his master is not here!” Then, she hit the head of Abu Lahab with a tent pole.

Abu Lahab was wounded and left that place in a terrible situation.

He got very ill due to his sorrow and grief. He died a week later without being accounted for his severe enmity against the Messenger of Allah and Muslims in this world. 

His sons kept his dead body for two or three days. The dead body started to stink. Nobody wanted to approach him because they were afraid that they would be infected.

One day, a Qurayshi man said to his sons, “Woe on you! Shame on you! Your father’s dead body is in your house but you do not go near him.”

They said, “We are afraid of his disease!” The man said, “Come on! I will help you.” They went to the house. However, it was impossible to approach him. They neither washed nor touched his dead body. They sprinkled some water on the dead body. Then, they dragged it to the upper part of Makkah and buried the body there. Then, they covered it with stones.1

1. Tabaqat, 4/74; Tabari, 2/288.

The polytheists considered the deaths of Abu Talib and Hazrat Khadijah as an opportunity to do as they wished. It was as if they were waiting for this day; they tortured and abused our Holy Prophet (PBUH) at far greater levels than they had before. Our Holy Prophet (PBUH) was unable to deliver his message as a result of the immense cruelty, insults, and torture to which he was subjected.

The polytheists’ ruthless attitude was affecting our Holy Prophet (PBUH) greatly. For that reason, he decided to go to Taif. He intended to invite the city’s inhabitants to follow Islam and to seek patronage from the Thaqif Tribe that resided there.

Taif was one of Arabia’s important places. Its gardens were famous. Furthermore, Bani Sayed, the tribe to which our Holy Prophet’s (PBUH) wet-nurse Halima belonged, lived close-by. Naturally, our Holy Prophet (PBUH) was hopeful that the inhabitants of this region would feel partial to and convert to Islam. If his hopes were realized, he would have acquired a great force against the polytheists of the Quraysh.

The date was the 27th of Shawwal, 10th year of the prophethood.

Our Holy Prophet (PBUH) and Hazrat Zaid bin Harith left Mecca in secrecy and later arrived in Taif. He invited its inhabitants to Islam. He explained that he had come to request their alliance against those who were opposed to him and attacking him within his tribe. However, he did not attain any positive results within the 10 days of his visit. In fact, they replied with insults and mocked him. Our Beloved Prophet (PBUH) also faced several accusations.

One of the chiefs went as far as to arrogantly say,

“Could Allah not have found someone else to send as a prophet instead of you?;”; this comment greatly saddened his holy heart.

Someone else said,

“By Allah, "I do not want to talk to you, for if you are in fact a Prophet, then to oppose you is to invite trouble, and if you only pretend to be one, why should I talk with an impostor?". 1

Our Holy Prophet (PBUH) understood from their words and behavior that no good would come from the people of Thaqif and was saddened as a result.

He was worried that the polytheists would hear about this situation and become more audacious. For that reason, as he was leaving Taif, he said,

“At least keep this between us! No one else should hear what has happened.”

However, the inhabitants of Taif, who lived in a state of utter disbelief, did not comply with this request either. They were afraid that the youth would take interest in Islam thus they said to our Holy Prophet (PBUH):

Go wherever you want to go but just leave our country! You came to us when your tribe and countrymen rejected what you have said! By Allah, we are going to stay as far away from you as we can and will not accept your wishes.” 2

The people of Thaqif, who competed with the Meccan polytheists in their worship of Lat and Uzza did not stop there. They provoked their hooligans, street youth, and slaves against our Holy Prophet (PBUH), who was a guest in their region.

These raving and ill-mannered fools lined both sides of the street to stone the Master of the Universe (PBUH) and Hazrat Zaid. Our Holy Prophet’s (PBUH) holy feet were completely drenched in blood; the wounds he had received from these strikes prevented him from walking. From time to time, our Holy Prophet (PBUH) would have no choice but to sit down. Nevertheless, these remorseless fools continued to stone his feet each time he lifted them from the ground, which he did with great difficulty. While our Holy Prophet (PBUH) was being tortured, their strikes, jeers, and cackles only further increased.

Hazrat Zaid thought nothing of his own life as he willingly used his body as a shield for our Holy Prophet (PBUH.) He was trying to hinder the rocks from reaching the Master of the Universe (PBUH.) However, his efforts were futile. He too was drenched in blood.

Our Holy Prophet (PBUH) was only able to escape this despicable attack by throwing himself in an orchard. The owners of this orchard were two brothers by the name of Utba and Shayba bin Rabia who were our Beloved Prophet’s (PBUH) distant relatives.

Our Holy Prophet (PBUH) threw himself under a grapevine in a state of extreme exhaustion. After slightly recovering from the trauma of this shameful incident, he made this sorrowful appeal:

“My Lord! I only express and complain to you about the feebleness of my strength and about being held in contempt among the people.

“Oh Allah, Most Merciful of all those capable of showing mercy! You are the Lord of the weak. Only You are my Lord. You possess enough compassion not to allow me to fall into the hands of an ill-mannered and shameless enemy.

“My Lord! As long as I do not encounter Your wrath I will endure what I am given. However, Your mercy is expansive enough to not allow them to do this to me.

“I seek refuge in Your Divine light that illuminates darkness, puts the affairs of the afterlife in place; I seek refuge from acquiring Your wrath and not receiving Your consent!

“My Lord, I seek Your forgiveness until You are pleased!

“My Lord! Every power only exists through You!” 3

Addas, the Slave

The two brothers turned their feelings of sympathy into fruition after observing from afar the vile and atrocious attacks to which our Holy Prophet (PBUH) was subjected. They sent grapes to our Holy Prophet (PBUH) by means of their slave Addas.

Addas brought a plate with grapes to our Beloved Prophet (PBUH.) When the Master of the Universe (PBUH) said, “Bismillah” (in the name of Allah) and began eating, Addas paid close attention. He said to himself,

“By Allah, the people of this region do not know nor utter these words.”

The Master of the Universe (PBUH) asked,

“O Addas, which religion do you follow?”

Addas replied, “I am from Ninova and I am a Christian.”

“So you are a compatriot of the Prophet Yunus ibn Matta?”

“How do you know Yunus Ibn Matta?”

“He is my brother. He was a Prophet. I am also a Prophet.”

Upon this, Addas could not contain himself; he kissed our Holy Prophet’s (PBUH) head, hands, and feet. One of the owners of the vineyard who was watching this scene from afar said to the other,

“Your man broke the slave’s creed right before your eyes.”

When Addas returned, they both suddenly scolded him.

“Shame on you, Addas! How could you kiss that man’s head, feet, and hands?”

Addas replied,

“There is no one on Earth who is more auspicious than him! He told me something that only a Prophet could know.” 4

Our Holy Prophet’s (PBUH) Compassion and Mercy

Our Holy Prophet (PBUH) left the orchard and sadly proceeded on his way since he had not reached any positive terms with the Thaqif tribe. There was a distance of a span of two palaces left until Mecca when he noticed a cloud shading him. After glancing carefully, he noticed that this cloud held Hazrat Jibril within.

Jibril shouted,

“Undoubtedly, Allah has heard what the tribe has said to you. He sent you the angel in charge of these mountains. You can command him to do what it is that you want for that tribe.”

At that moment, the angel of the mountains came forth and said he was willing to follow our Holy Prophet’s (PBUH) commands and that he could have the Abu Qubais and Quayqan mountains come crashing upon the polytheists if our Holy Prophet (PBUH) wanted.

However, the wishes of the Holy Prophet (PBUH), who was a fountain of compassion and mercy, were different. He replied:

“No, I do not want that. I only hope from Allah that the descendants of these polytheists will worship Allah without associating any partners to Him.” 5

Yes, our Holy Prophet’s (PBUH) purpose was not to eradicate others with his malediction nor was it to devastate them with troubles and calamities. On the contrary, his purpose was to have others attain faith, guidance and eternal happiness. His every step, action, and undertaking was in line with the realization of this goal. For that reason, our Holy Prophet (PBUH) spent his every minute performing various acts of worship and his every moment elapsed into time as a bright episode.

Footnotes:

1. Ibn Hisham, Sirah, V. 2, p. 61; Ibn Sa’d, Tabaqat, V. 1, p. 211.
2. Ibn Hisham, ibid, V. 2, p. 61; Ibn Sa’d, ibid, V. 1, p. 211; Tabari, Tarikh, V. 2, p. 26.
3. Ibn Hisham, ibid, V. 2, p. 61-62; Ibn Sa’d, ibid, V. 1, p. 212.
4. Ibn Hisham, ibid, V. 2, p. 63.
5. Ibn Hisham, Sirah, V. 2, p. 60-63; Bukhari, Sahih, V. 4, p. 83.

After performing duha prayer, the Prophet (pbuh) would return home if there was no plan to go somewhere and would ask if there was anything to eat at home. If there was something to eat, he would have breakfast; if there was nothing to eat, he would say, “Then, I will fast today.” (Muslim, Siyam, 169). Thus, he would fast that day.

According to what is understood from narrations, unlike today, eating was not in the center of life in the life of the Prophet (pbuh); daily life was not arranged based on meals; they did not spend much time eating and they did not regard it as a problem when there was nothing to eat; they did not have square meals; they did not talk about types of meal all the time in conversations and they did not travel many kilometers to eat some nice food.

A religion that would address all of humanity and embrace the entire world was not going to remain a secret for too long. Since this religion was being sent as the means through which humanity could attain both worldly and spiritual peace, it was necessary to openly convey this message to the people.

Allah has attributed everything in the universe to the law of gradualness. Those who do not submit to and abide by this law will undoubtedly become unsuccessful in due time.

Our Holy Prophet (PBUH) complied with this law upon receiving a mandate from Allah. He did not openly inform the people of his prophethood and Islam for a period of three years. He was incredibly cautious and prudent in delivering his message and explained the situation only to those he fully trusted.

We see that his decision was the cause for Islam’s success. Within the three-year period of the Era of Secret Conversions, many people took their place within Islam and strengthened his cause.

After the three-year period ended, there was no further reason for this invitation to remain a secret. The polytheists of the Quraysh had more or less heard everything and the Islamic cause had garnered much strength through many people. By virtue of this, the time had come for the call to Islam and the realities of Tawhid (the doctrine in the belief of God’s oneness) to be openly announced to the entire world.

The Invitation to his Close Relatives

Allah informed our Holy Prophet (PBUH) through revelation on where he should begin to openly deliver the invitation:

“And admonish thy nearest kinsmen” 1

Our Holy Prophet (PBUH) knew that this undertaking would not be easy. For this reason, he did not leave his house for some period of time. During this period, he called Hazrat Ali and said to him:

“Oh Ali, Allah orders me to warn my closest relatives of the punishment in the hereafter and this is very difficult for me. I know very well that I am going to see them attempt to make accusations against me in regards to something that I do not like once I mention this matter to them.”

We see that our Holy Prophet (PBUH) was worried that he would be subjected to accusations made by his relatives once he began to openly explain his cause to them. For that reason, he deemed it appropriate to stay in his home for some time and think everything through.  When Hazrat Safiyya saw that he had been absent and had not left his home for a long period of time, she went to go visit him along with his other aunts to learn about his condition. Our Holy Prophet (PBUH) said to them,

“I have no complaints about anything and I am not ill. However, Allah has commanded me to warn my closest relatives of the punishment in the hereafter. I want to gather the Sons of Abdulmuttalib and invite them to testify to Allah.”

His aunts answered, “Invite them, but never dare try to invite Abu Lahab because he will never accept.” Following this, they said, “After all, we are women” and left.

Our Holy Prophet (PBUH) then said to Hazrat Ali,

“Prepare a meat dish that is enough for only one person and fill a cup with milk. Then gather the Sons of Abdulmuttalib, I want to talk with them. I am going to notify them with what I have been commanded to say.”

Hazrat Ali immediately fulfilled his order. When morning came, all of our Holy Prophet’s (PBUH) uncles, including Abu Lahab, who had not been invited, and two women amounting to a total of 45 individuals, convened in Abu Talib’s home.

A Miracle

The meat in the pot was only enough to fill one person, and so was the cup filled with milk. The Pride of the Universe (PBUH) broke the meat into pieces and said to those who were attending the feast,

“Bismillah (In the name of God, the Most Merciful, the Most Compassionate), help yourselves!

Everyone at the feast ate from those pieces of meat until they were full. Lo and behold! What did they see?  The meat remained in its place with very little missing from it. They were amazed and began to drink from the cup filled with milk. They drank till they were satiated and they saw that the milk had not decreased. They were astonished!

After the meal was completed and just as our Holy Prophet (PBUH) was about to speak, Abu Lahab intervened and addressed the crowd:

"We have not seen such an instance of black magic until now. Your friend has cast a great spell upon you all.”

Afterwards, he went as far as to affront the Master of the Universe (PBUH) and bellowed loudly so as to disrupt the crowd.

The crowd dispersed before our Holy Prophet (PBUH) had the chance to speak.

After that inconclusive feast, our Holy Prophet (PBUH) arranged another event and gathered his relatives through the means of Hazrat Ali. He rose to his feet after the meal finished and said:

“Praise should only be given to Allah and I praise Him. I only seek help from Him. I believe and trust on Him. Just as I am undoubtedly aware of this fact, I also make known to you that there is no god other than Allah. He is One and there is no being similar to Him.”

Afterwards, he disclosed his purpose:

“Surely a person who is sent to go look for pasture would not lie to his family. By Allah, even if I were to have lied to the rest of humanity, I still would not have lied to you. Even if I were to have deceived everyone else, I still would not have deceived you.

"I invite you to testify to Allah who is the Only True God. I am His Messenger, who has been specifically sent to you, the community, and all humanity.”

Our Holy Prophet (PBUH) continued to speak:

“By Allah, just as you fall asleep, you will also die, and just as you wake up from your sleep, you will also rise and be accounted for all of your actions. You will be rewarded for your good deeds and punished for your bad deeds.  As a result, you will stay forever either in Paradise or Hell. You are the first from among the people that I have frightened with the fear of punishment in the hereafter.”2

When our Holy Prophet (PBUH) finished speaking, Abu Talib rose to his feet and said,

“We will help you lovingly and sincerely. We have embraced and accepted your advice and have affirmed your words. Those who have gathered here are the sons of your grandfather. Consequently, I am one of them. I swear that the person to run the quickest among all those who run to fulfill your goals will be no other than me."

"Continue doing what you have been commanded to do. By God, I will not refrain from surrounding and protecting you for the slightest moment. However, my soul does not obey me to abandon the religion of Abdulmuttalib. I will die as a follower of his religion.”

His other uncles also affirmed his words and did not say anything to displease our Holy Prophet (PBUH).  There was only one exception, and that was Abu Lahab, who had opposed to the Islamic cause from the very beginning. He leaped forward and said,

“Oh Sons of Abdumuttalib, by God this is a misfortune. Dissuade him from this before others hinder him. If you are to obey him being, you will be subjected to mortification and defamation; if you try to defend him, you will be killed.”

The brave answer to the most savage enemy of Islam came from Hazrat Safiyya:

“O, brother! Does it suit you to leave your brother’s son and his religion helpless? By Allah, the living scholars say that a prophet is to emerge from Abdulmuttalib’s progeny. He is that Prophet!”

Abu Lahab arrogantly replied to his sister’s noble words:

"I swear that this hope is in vain. Besides, a woman’s words are at the level of an obstacle and a chain that is attached to a man’s foot. When the families of Quraysh and the entire Arabs riot together, what power will we have to resist them? By God, we are like a morsel that can be easily swallowed for them.”

Abu Talib was immensely annoyed by Abu Lahab’s words.

“O coward” he said, “By God we are going to help and protect him as long as we live.”

Afterwards, he turned to our Holy Prophet (PBUH) and said,

“Oh my brother’s son, let us know when you want to deliver the invitation so we can be armed and emerge together with you!”3

Our Holy Prophet (PBUH), who had only listened to all that was being said up until that point, rose to his feet and said:

"Oh Sons of Abdulmuttalib! By Allah, I do not know anyone else from among the Arabs who has brought something that is more auspicious and superior than that what is most beneficial for both your life here and in the hereafter, which I have brought to you. I invite you to testify to two words that are easy on the tongue and that weigh heavily on a scale: "Ashhadu anlaa ilaaha illallaahu wa ashhadu anna muhammadar-rasulallah" (There is no god but Allah, and Muhammad is his messenger.)

Then, he asked, “In that case, which one of you accepts to become my helper and vizier by following me on this path?”4

Nobody uttered a sound. All heads were bowed towards him. They were unable to find the strength to look at Allah’s Apostle (PBUH). However, there was only one person who looked very carefully into our Holy Prophet’s (PBUH) eyes. And that person was Hazrat Ali, who was only 12-13 years old at the time. He rose. However, our Holy Prophet (PBUH) told him to “sit down.”

The Master of the Universe (PBUH) asked his question thrice. And only Hazrat Ali replied each time:

“O Allah’s Apostle, I will help you although I am much younger than them all.”5

Some pursed their lips upon hearing these words, some were amazed, and some jeeringly smiled. Afterwards, they left the meeting without taking the meeting seriously.

Hazrat Ali’s heroism and bravery at a young age made our Holy Prophet (PBUH) immensely happy. He was not sad or in despair since he could not get the result he had wished from the meeting. Only Allah could give guidance.

Footnotes:

1. Surah ash-Shuara, 214
2. Tabari, Tarikh: 2/217; Ibn Kathir, Sirah: 1/457-459
3. Halabi, Insanu'l-Uyun: 1/285
4. Tabari, Tarikh: 2/217; Ibn Kathir, Sirah: 1/459
5. Tabari, Tarikh: 2/217; Ibn Kathir, Sirah: 1/459

The Messenger of Allah (PBUH) shook with awe and excitement at having received a Divine revelation, left the cave, and went straight towards Mecca.

He encountered many peculiarities on the road. The mountains, rocks, and trees greeted him by saying, “Assalamu Alaykum Ya Rasullulah” (May peace be with you, oh Messenger) and congratulated him on his exalted duty.

Our Holy Prophet (PBUH) arrived home. He had lost his breath in the face of the magnificence of this situation. All he could say to his faithful wife, Hazrat Khadija Kubra, who anxiously greeted him was, “Cover me! Cover me!” (Bukhari, 1/7)

Our Holy Prophet (PBUH) who sought solitude at mount Hira was now in his home and was now alone with his thoughts.

He woke up a while later. Even if it was a very small amount, it was obvious that he had reached some level of comfort and peace. He narrated what had happened to Khadijah al-Kubra in detail and said,

“I am scared, O Khadijah! I am scared that I will be harmed!”

Those words of our Prophet definitely originated from his desire to feel safe regarding reaching the eternal happiness and honorable duty.

Hazrat Khadija possessed eminent capabilities as well as a level of understanding and discernment that qualified her to be the first wife of the most esteemed Prophet, whom she fully trusted. She affirmed the Master of the Universe’s (PBUH) wish about feeling safe with these words:

“There is no reason for you to feel any kind of fear or worry. Do not be sad, Allah will never embarrass a servant like you.

"I know that you always speak the truth. You perform duties that have been given to you and safeguard that which has been entrusted to you. You interact closely with your relatives. You treat your neighbors in a very kind and caring manner. You help the poor. You open your doors to strangers and entertain them as guests. You help the community during disasters and tribulations!"

"Oh my Uncle’s Son, persevere. By Allah, I hope that you are this community’s prophet.” (Bukhari, 1/7)

- How did Waraqa bin Nawfal explain the incidents that took place during the first revelation?

The Answer: Doubtlessly, everything that had happened was not insignificant and did have some meaning. It was up to Hazrat Khadija to learn by inquiring.

Whom could she go to? Who could understand these affairs? And whom could he trust in? Hazrat Khadija thought for a long time and finally determined the person whom she would consult with: Her uncle’s son, Waraqa bin Nawfal.

Waraqa bin Nawfal was an elderly man and a Christian in the pure sense. His eyes could not see yet his heart was enlightened. He read the Bible and Torah and had learned many things from them both.

Without wasting time, Hazrat Khadija went to go see her uncle’s son with our Holy Prophet (PBUH).

Waraqa first listened to our Master (PBUH). As our Holy Prophet (PBUH) explained what had happened to him, Waraqa’s face was changing color. When our Master (PBUH) finished speaking, Waraqa exclaimed:

“Quddus! Quddus! The angel that you saw is the Holy Spirit, Namus al-Akbar, that the Exalted Lord sent to Prophet Musa. You are this nation’s Prophet. Ah! If only I were younger so that I could be with you when you invited the community to the truth. And if only I could live long enough to be of help when the tribe expelled you from your homeland.”1

These expressions comforted both Hazrat Khadija and our Holy Prophet (PBUH) to some degree. However, there was one thing that our Holy Prophet (PBUH) did not understand: Why would the tribe expel him from his homeland? Waraqa answered his question:

“Yes, they are going to expel from you from here since whoever has received a revelation has been the recipient of hostility. If I am able to reach the day when you will invite the community to truth then I will help you in every way I can.”2

Waraqa bin Nawfal was speaking the truth - a reality that had to be exposed…

After this, our Holy Prophet (PBUH) and Hazrat Khadija left Waraqa bin Nawfal’s home.

Footnotes:

1. Ibn Hisham, Sirah: 1/254; Ibn Kasir, Sirah: 1/404.
2. Bukhari, 1/7; Muslim, 1/97-98.

During the year 575 in the month Gregorian Calendar, our Venerable Pride of the Universe (PBUH) was five years old when his wet nurse Halima returned him to his mother.

The pain of having been separated from her husband, Abdullah, who passed away during the first months of their marriage, sat in Halima’s heart like a punch having resulted from torture. Even if the degree of alleviation was small, her only son, Muhammad (PBUH), was her only consolation to this pain.

Hazrat Amina tried her best to hug her son with the utmost affection and compassion so that he would not feel the pain of being orphaned.

Our Holy Prophet (PBUH) was the rose, light, blessing, peace, and happiness of his modest Meccan home. Even at a young age, he never refrained from helping his mother. In fact, his saintly mother was amazed by his diligence in cleanliness.

He was not only helpful and considerate towards his mother, but towards everyone he knew. He would take pleasure in helping his friends. For this reason, his friends loved and respected him, and would yearn to spend time with him.

Yes, Allah Almighty was raising the one whom He was going to appoint as His messenger and who would uphold the highest and holiest duties of Prophethood in the best way possible and was disciplining him in the most excellent manner.

The Visit to His Father’s Grave

Our Holy Prophet (PBUH) was six years old when the desire to visit Medina had emerged within Hazrat Amina. Her purpose was both to see the sons of Adiyy bin Najjar, who were her maternal uncles through Abdumuttalib’s mother, and to visit the grave of her fortunate husband who had been buried there.

Preparations were made with this intention in mind. When the day came, she set off from Medina with her only son and his nanny, Umm Ayman. Although Hazrat Amina’s world was supposed to be filled with cheer and joy, it was covered with grief, instead. She kept turning her head to look back at Mecca as if she was never going to return to the sacred city and the holy home where this Sun of Happiness was born.

They arrived in Medina after completing their tiresome journey that occurred during the hottest days of the season. They visited the home of Nabigha, who was the son of our Holy Prophet’s paternal uncle.

Hazrat Amina collapsed by her husband’s grave that was in the courtyard of this home in the midst of tears. Her teardrops abundantly watered the soil of Abdullah’s grave.

At the sight of this scene, our Holy Prophet (PBUH) felt the pain of orphanhood within his soul for the first time. He, too, sprinkled his holy tears upon his honorable father’s grave. It was as if these tears were being presented to Hazrat Abdullah in place of a bouquet of roses.

Our Holy Prophet (PBUH) Captured the Attention of Jewish Scholars

On one of the lovely days during his visit to Medina, our Holy Prophet (PBUH) was sitting in front of the door of the home that they were visiting with his nanny, Umm Ayman. Two Jews clothed in religious garments were passing by and immediately focused their attention on him. Our Holy Prophet (PBUH) went inside as if he were bothered by these stares.

The Jews did not walk on. Instead, they approached Umm Ayman and asked,

“What is this child’s name?”

Umm Ayman did not know them; therefore, she considered the possibility that they might have malevolent intentions and so, she said,

“Why do you ask?”

The men replied in an assurance and confidence giving evoking manner,

“We asked because he looks like a child we know. Could you please tell us his name?”

Umm Ayman then answered “His name is Ahmad’.

The two looked and smiled at one another as if they had found what they were looking for. Then one of them pleaded,

“Could you please call him here?”

Umm Ayman was hesitant once more. Why did they want to see and speak with him so badly?  However, the man helped to remove her doubt with this answer:

“We do not think or want anything but goodness. We do not and will not harm anyone. We love him for the sake of God. Could you please call him here?”

Umm Ayman did not reject their plea. She went inside. A little while later, she came outside with our Holy Prophet (PBUH).

As soon as they saw him, the two Jews bowed all the way to the ground. Afterwards, they approached our Pride (PBUH) in a manner that was mixed with both love and reverence. They eyed him from head to toe. Afterwards, they pulled up his clothing to see his back to look. Excitement and astonishment were seen in their eyes. Umm Ayman heard one of them telling the other:

“This child is the Prophet of this community. He will migrate to this city. Many bloody wars, emigrations, and huge events are going to take place here”.

After uttering these words, both men walked away.

According to another narration, the Holy Prophet (PBUH) learned how to swim in a body of water called, “The Well of Bani Najjar” during this visit.

Mecca’s weather was hot and muggy. It did was not good for the children’s delicate nature and was not a favorable condition for a healthy upbringing. In the desert, the weather was nice, the water was sweet and clean, life was easy, and the climate was mild. Besides, some of the tribes that lived in the desert had a language and diction that was smooth and sharp. They maintained their nobility and practiced good conduct. 

Based on this, the Qurayshi gentry and leading figures practiced the custom of handing their children over to the tribal women in the desert to be breastfed for a cost, so that their children could grow and be brought up under healthier conditions and to learn and speak a dialect of Arabic that was appropriate in its essential form. The child would remain with his/her wet nurse for 2-3 years, and sometimes even more.

For this reason, many tribes that lived in the uplands/prairies, Sa’d bin Bakr’s tribe in particular, would have a caravan of women go to Mecca a few times a year in which the women would take the newly-born infants with them to their homeland for the purpose of nourishment.

Among the tribes in the vicinity of Mecca, Sa’d bin Bakr’s tribe was the one that had acquired fame since it was distinguished for its honor, generosity, chivalry, humility, and speaking Arabic properly. For this reason, the leading figures of Quraysh mostly wanted to hand the custody of their children over to the women of this tribe.

The Arrival of the Women from Bani Bakr’s Tribe to Mecca

The Holy Prophet (PBUH) was being nourished by Lady Suwayba.

At that time, a strong drought was prevalent in the homeland of Sad’s sons although such a strong drought had not occurred till then. The drought resulted in a famine that left the tribal community poor and miserable. It was so bad that they had difficulty finding something to eat. Their camels and sheep had weakened and their milk had ceased.

During this year of intense famine and drought, the tribeswomen of the Bani Bakr had gone to Mecca in a crowded procession with the intention of finding a child to nourish and of obtaining a portion of their livelihood.

All of the women, with the exception of one extraordinary lady, had chosen a child who was appropriate for them. Strangely enough, none of them chose nor approached our Beloved Messenger (PBUH) because they thought they would not be able to obtain much money and help since he was an orphan.

There was only one woman who arrived late in Mecca. She was distinguished among her tribe for her decency, cleanliness, gentleness, and modesty. Due to their old and frail donkey, Halima and her husband had fallen behind the rest of the procession. When they entered Mecca, all of the newly-born Qurayshi children, with the exception of one very extraordinary infant, had been chosen by the women of the Bani Bakr tribe that were in the forefront.  With the fate and wisdom of the Possessor of the Absolute Power, Halima could not find anyone in need of nourishment.

Her husband, Harith, was sad, too. All of their friends shared the children of the wealthy families among themselves. She was the only one who was left empty-handed and it was only because she arrived late.

This virtuous woman, who now had a pale and sad countenance and was unaware of the plan that Divine fate had drawn for her, wandered the streets of Mecca with despair and the distress of not being able to find an appropriate fitting child.

Incidentally, she encountered an old man with a friendly face and who, through his presence, summoned the respect of his surroundings. This individual was Abdulmuttalib, the grandfather of the Pride of the Universe (PBUH). They looked each other as if they had been looking to become the relief for their troubles. Then they began to engage in conversation:

Abdulmuttalib asked, “Where are you from?”
Halima: “I am a woman from the Bani Sa’d Tribe”
Abdulmuttalib: “What is your name?”
She answered, “Halima”.
Abdulmuttalib:

“How wonderful! How wonderful!  Fortune and gentleness are two traits that carry the beneficence of this world and the honor and glory of the afterlife” After he said this, Abdulmuttalib took a deep breath and followed with: "Oh, Halima! I have an orphaned child next to me. I offered him to the women of the Sons of Sa’d but they did not accept him. Come and be the wet nurse of this child. Maybe you will attain prosperity, wealth, and fortune for taking care of him”.

At first, Halima became hesitant upon hearing this unexpected offer. However, she did not want to return to her homeland empty-handed. For this reason, she overcame her hesitation and accepted the offer from within. Nevertheless, she did not want to disclose her answer without first asking and receiving permission from her husband. She immediately returned to her husband and after she explained everything to him she said,

“I was unable to find a child to nourish. I do not favor going back empty-handed among my friends. By Allah, I am going to take that orphan”.

Her husband, Harith, supported her view and said, “There is no harm in taking him. Perhaps Allah will endow us with prosperity and blessings thanks to him”.1

Upon this, they returned to Abdulmuttalib. Abdulmuttalib took Halima to Hazrat Amina’s modest home which the Beloved Prophet (PBUH) illuminated.

Halima went to our Holy Prophet’s (PBUH) bedside. Our lovely Pride (PBUH) was wrapped in a white fabric made from wool and was sleeping soundly on a blanket of green yarn. The surrounding smelled like musk! Halima was in a state of amazement. She immediately warmed up to this child so much that she could not bear to wake him up!

The cloud of gloom and anguish had left Halima. She was so happy that it was as if she was walking on air. It was such a great bliss to have suddenly come across an infant of excessive beauty after squirming in the distress of not being able to find a child.

Halima could not resist anymore. She neared the Pride of the Universe’s (PBUH) bedside very closely and slightly lifted the corner of his blanket. With a mother’s love and compassion, she kissed his forehead and hands that smelled like roses and that were softer than cotton and as white as snow. At that moment, our Holy Prophet (PBUH) opened his eyes and replied to Halima’s kisses with a sweet smile. They got along with one another.

While one of them was in despair because of not being able to find a child, worn out, and downhearted, the other was a radiant orphan who had been rejected by the women. Fate had filled both of their worlds with happiness.

The First Abundance

Our lovely Pride (PBUH), who had captivated Halima’s heart, was now in her arms.

Yet, what was this? The breasts that had lacked milk for days were immediately filled with milk as soon as our Holy Prophet (PBUH) began to suck from them. Halima was surprised and her husband, Harith, was in a state of amazement.

Her right nipple was in our Holy Prophet’s (PBUH) mouth and her left nipple was in the mouth of his new foster brother, Abdullah, who was Halima’s son. From then on, the Holy Prophet (PBUH) would always drink from the right breast.

The Camel’s Breasts were filled with Milk

Halima was not willing to put the radiant orphan (PBUH) down from her lap for one second. They immediately bid their farewells to Abdulmuttalib and Hazrat Amina and departed from Mecca.

Teardrops were combined with Amina’s sadness. She had virtually become a cloud as she followed her radiant child.

That night, the Harith family had a peaceful sleep outside Mecca.

When the morning came, Harith ran to milk their camels. Every nipple he touched had become a fountain of milk. He called out to Halima in amazement:

“Oh Halima, know that you have taken a very holy and auspicious child!”

Halima affirmed her husband’s statement: “By Allah, I hope he is”2

Mecca was left behind.

Halima was riding on a female donkey and had the Pride of the Universe (PBUH) in her arms. What happened to the weak, frail donkey that had fallen behind her friends? Where did this speed and steadiness come from? It was as if she was not the same donkey that Halima rode on her way to Mecca. When she passed and left all the animals in the procession behind, Halima’s traveling companions were surprised and asked with astonishment,

“Oh, Abu Zuaib’s daughter, shame on you. Why do you not wait for us? Or is the donkey that you are riding not the same as the one that you rode when you first came?”

The donkey was the same donkey. The only difference was that there was someone else on her, and he was the Pride of the Universe (PBUH). The honor of carrying him (PBUH) had exhilarated that weak and frail animal.

“No, by Allah she is the same donkey; in fact, I’m not directing her. She is going steadily on her own. There is something strange about this”.3

It was a shame that nobody from the procession was able to discern the reason for this difference and from where it came. Yes, all of these occurrences were open proofs that this radiant-faced infant (PBUH) would embrace the future with his grandeur!

Our Holy Prophet (PBUH) in the Homeland of the Sons of Sa’d

Halima and her husband returned to their homeland after these peculiar occurrences. Our Holy Prophet (PBUH) would now remain in the land of the Sons of Sa’d.

At that time, an intense drought and famine were prevalent in the area. The soil’s abundance had been cut-off, the wells and fountains did not have water, faces were pale, and the animals did not have the strength to stand on their feet.

However, the view suddenly changed when the Holy Prophet (PBUH) arrived. Before his arrival, the animals were not able to find any grasses to eat but now they were filled to repletion. Their breasts were overflowing with milk and like a fountain of mercy, they were pouring it continuously. There were no longer any pale faces in Halima’s home.

The other inhabitants of the area were still experiencing a famine and were continuing to suffer in a circle of hardship. Their animals were still frail, weak, and did not provide adequate milk.

It was as if those who did not accept our Holy Prophet (PBUH) for being an “orphan” were being punished by having to remain in deprivation.

The upland folk was about to burst from curiosity when they saw this situation before their eyes. They could not understand what they saw. They were blaming their shepherds and were scolding them:

“How do Halima’s sheep get full? As they walk, milk continuously drops from their nipples. Who knows where she is grazing her sheep? Why do you not go to the place where she goes and graze your sheep there!?”

The shepherds knew for certain that their employers were being unfair in blaming them. The place where Halima was grazing her sheep was no different from where they were grazing theirs. For this reason, the shepherds were disputing this, however their objections made no difference. This time, their employers added:

“Very well, how is it that while the sheep in your herd are having difficulty carrying themselves due to starvation, hers are being satiated and are returning with milk-filled breasts?”

Neither the shepherds nor their employers were able to find the answer to this question. All they could do was look at one another with wonder and bewilderment. However, there was a reason for this and at that time, nobody other than Hazrat Halima and her husband knew what it was. When the shepherds came and asked what the reason was, Halima gave them this answer:

“By Allah, this is not about pasture or grass. This work is one of the many secrets of the Lord. Everything began on our return from Mecca!”

Of course, the shepherds were not able to understand much from these words; thus, they were unable to get rid of their curiosity. This was the secret that the prairie folk were unable to conceive:

Since Halima had displayed generosity in accepting our Holy Prophet (PBUH), who is the most beloved to the Possessor of the Universe, Allah, her household was generously being endowed with gifts from His mercy.

Halima and her husband were very well aware of this and for that reason, they looked at this radiant infant in a different light. So to speak, they would protect him from a flying bird and the rising sun as they fluttered around him with great love and care.

The Upland was freed from the drought

The drought and famine that were prevalent in the land of the sons of Sa’d had still not ended. Every week, the upland folk continued to recite a prayer for rain in accordance with their own beliefs and customs. However, they returned sad and empty-handed each time.

It was a Friday. The entire tribal community went on top of a hill and took their milkless sheep and hungry camels along with them for the purpose of praying once more for rain. After they sacrificed their animals, they began to pray. They were begging and invoking the Lord of the universe to send rain. Even though they had been praying for hours, a single raindrop did not fall.

Our Holy Prophet’s (PBUH) wet nurse, Halima and her husband, Harith, were also in the crowd. Halima would always protect the Pride of the Universe (PBUH), and for that reason, she did not bring him among the crowd and had left him at home with his foster brother, Unais.

The end of the prayer was reached. Everyone was hopeless, exhausted, and was preparing to leave. In the meantime, a woman, who was one of Halima’s neighbors, approached the priest upon the completion of his prayer, and said:

“Oh Priest, we prayed so much; however, we received no result. If there was someone favorable and auspicious among us, then maybe the Lord of the universe would accept our prayer”.

It was as if the priest was bothered by the old woman’s words and said,

“All we can do is pray to Him; however, we are not able to know His plan. Only He knows what is right and what is favorable”.

This time, the old woman shared her real intention:

“I know, what you have said is true; however, I meant to say something else. In our neighbor Halima’s home, there is child from Mecca. Ever since he came, Halima’s home has been overflowing with abundance. It appears like he is a very favorable and auspicious child”. Maybe his presence will bring us luck and the Lord of the universe may accept our prayer by granting us rain for his sake”.

At first, the priest was hesitant, but consented to the idea of our Holy Prophet (PBUH) being brought after the woman insisted. The old woman looked for Halima and once she found her, she explained the offer that she had made to the priest. Halima found this idea as being feasible since she was the one who saw what an auspicious and favorable child he was the most. She quickly ran home and once she arrived there, she hugged our Holy Prophet (PBUH). Afterwards, she bundled him and covered his face with a cloth to protect him from the impact of the burning sun. Then, the two went outside.

The sun was severely thrusting its flaming arrows towards the face of the Earth. It was as if blazing fire was rising from the ground. After leaving the house and having walked for a bit, Halima’s eyes noticed something strange. A cloud had been following them.

At first, she did not pay much attention and said “could be” to herself while she continued walking; however, this cloud did not leave. In fact, it had undertaken the duty of protecting them from the sun’s boiling heat by acting as an umbrella. Inevitably, she was overcome with wonder and was surprised, and on the one hand, she was happy. It was no longer necessary to cover the radiant infant’s face with a cloth. When she lifted the cover, his cute eyes looked at her very sweetly and it was as if his smile was saying, “That cloud is shading me”.

They continued their way underneath the cloud that acted as an umbrella, and mixed in with the crowd once they arrived at their destination. Although the priest had been initially uncomfortable when the request was made, he was now greeting the two with a smile because he had seen a cloud from afar shading Halima and her companion as soon as they had left their home.

The priest took our Holy Prophet (PBUH) from his wet nurse’s arms and shouted to the crowd:

“Oh, people! This is the child from Mecca that brings blessings to whichever household he is found in. Altogether, let us pray for the Lord of the Universe to deliver rain with the love and kindness that He has towards this favorable child."

Everyone opened their hands once more and their lips began to excitedly recite a new prayer.

Our Holy Prophet (PBUH) stood like a ball of light in the priest’s arms and while everyone was begging Allah the-Almighty, he was looking at the sky with hopefulness as his eyes emitted an intense light. The priest was captured by this radiant infant’s large and eminent black eyes that were incomparable in beauty and he forgot everything at once.

The final moments of the waiting period that persisted for months with sadness and longing were finally nearing. The tiny cloud above of Our Holy Prophet (PBUH) was seen to have begun expanding and spreading across the horizon. In a short period, that tiny cloud abandoned its location in favor of becoming a huge cloud that covered the entire sky. Instantly, screams of happiness were combined with sounds of prayer. The coming of clouds meant that the arrival of rain was near, and a short while later, the area resonated with shrieks of happiness.

“Rain….!!!
Rain….!!!
Rain….!!!”

Yes, two weeks of deprivation was enough for the Sons of Sa’d to understand the nature of the warning.  For the sake of this radiant infant, clear and sweet raindrops began to harmoniously fall from the trove of Allah Almighty upon their homeland. Supposedly, mercy had embodied the form of rain and was pouring on the face of the Earth as it bestowed hope upon the hopeless people. Because of the drought, the face of the Earth had cracked, but it displayed its happiness too by releasing a sweet fragrance.

This community still did not know the secret as to why their continuous prayers for months on end were not accepted until that day. It was a secret that would remain a secret. The cause of such mercy was just yet a baby in the eyes of the people. In reality, Hazrat Muhammad (PBUH) was the Prophet of all Prophets, was recognized as the Beloved of Allah by the angels and Allah Himself, and was the Sun of both realms.

The mercy that brought smiles to the homeland of Sad’s sons continued for a week with intervals in between. The soil was saturated all the way to its pith by the rain. The grass sprung up again, the trees sprouted young and fresh buds, crops grew tall, and the breasts of sheep began to be filled with milk.

Among the people, only a few understood the reason for the arrival of rain. They said,

“This child is very auspicious and beneficial” among themselves.

The weather was clear and nice in the pure and wide desert. It was a suitable condition for the children to have a prompt and healthy growth.

Our Holy Prophet’s (PBUH) growth was different from that of the other children. He began to speak when he was eight months old, spoke smoothly and without error when he was nine months old, and was strong and robust enough to throw arrows like the other children when he was ten months old.

Our Holy Prophet (PBUH) stopped being breastfed when he reached two years of age. Until that time, Halima and the upland folk had been fully endowed with a rain of abundance, mercy, and bounty. Even at this age, our Holy Prophet (PBUH) possessed a far greater beauty, charm, and superior manner of conduct than his peers. He was earnest and dignified like a grown adult.

The Holy Prophet (PBUH) is brought to His Mother

The season of returning the foster children had arrived. So, Halima, who had taken our Holy Prophet (PBUH) under her wing and who loved him much more than her own children, had a cloud of sadness pervade her heart since she was about to be separated from him. She was going to be far from his fragrance of roses that reminded her of heaven.

However, she had no choice other than to deliver him and that is what they did. They took the radiant Muhammad (PBUH), went to Mecca, and delivered him to his mother in the midst of heartfelt tears.

The foster mother’s world was filled with sorrow whereas the real mother’s world was filled with happiness. One of them was in bliss for being reunited with her child and the other was burning in the fiery pain of being separated from him. At that moment, it was as if an inspiration came to Halima’s heart and she pleadingly made the following offer with the fullest sincerity in her heart:

“Would you please allow my son to stay with me for a longer period of time? I am also afraid that he will come into contact with the Meccan plague”.4

This offer and wish was sincere. It was as if these sentences were spilt from the heart rather than her lips. Dear Mother Amina was unable to oppose this genuine and heartfelt appeal and consented to her beloved child staying in the homeland of the Sa’d’s for some more time.

Our Holy Prophet (PBUH) is in Sa’d’s Homeland once again

Halima had attained her desire. In the endless pleasure of having her wish accepted, she returned to her homeland together with our Holy Prophet (PBUH). The Pride of the Universe (PBUH) sometimes went with his foster brother, Abdullah, to graze the sheep. The sheep would respond to his sweet smiles by bleating. Our Holy Prophet’s (PBUH) eyes always faced towards the skies. He would look up attentively and meaningfully as though he was going to discover something. It was as if he was waiting for a hand to reach down and take him to the high heavens.

In the meantime, a strange incident took place that did not go unnoticed: There was usually a cloud over our Holy Prophet (PBUH) that traveled over him and protected him from the sun. All eyes were now on him. His beauty was on everyone’s tongue while his sweet love was in everyone’s heart. His honesty, good manners, and earnestness were always talked about. His peers would compete for his amiable friendship. Our Holy Prophet’s (PBUH) days would pass peacefully and happily in the upland of the Sons of Sa’d.

The slitting of our Holy Prophet’s (PBUH) Chest

It was a beautiful spring day and the mid-morning sun was emitting life everywhere. Our Holy Prophet (PBUH) whose face was filled with noor (light), and his foster brother, Abdullah, were grazing their sheep in a meadow that was near their home. They sat on a carpet of grass as they were having a nice conversation underneath a tree. After a while, Abdullah fell asleep on the tree’s cool shadow while the Pride of the Universe (PBUH) thought about the Creator who encompassed the universe with incomparable beauty.

In the meantime, the sheep had dispersed far away. In order to have them turn back, the Holy Prophet (PBUH) walked away from Abdullah. After a while, he saw two men clothed in white garments. Both of them had smiling faces and were pleasant. One of them had a golden bowl that was filled with snow in his hand. They quietly approached the Holy Prophet (PBUH).  They held him; they laid him on top of the standing grass that was like a Divine carpet. The Holy Prophet (PBUH) made no sound and no fuss. He knew that these pleasant people with clean and smiling faces would not hurt him.

In the meanwhile, Abdullah, who had fallen asleep on the tree’s cool shadow, was now awake.  When he saw the scene, he immediately began to run home in a hurry. He explained what he saw to his parents. Out of their excitement and worry, Halima and her husband did not notice how they rushed out of the house, as they hastily ran towards the Holy Prophet (PBUH). They reached the Holy Prophet (PBUH)’s side; however, the situation was not as Abdullah had described since nobody could be seen. In an instant, the men fulfilled their appointed duty and left. The Holy Prophet’s (PBUH) face had gone pale, and he lightly smiled as he stood on his feet.

Halima and her husband who were in too great of a flap, asked:

“Sweetie, what happened to you?”

The Pride of the Universe (PBUH) narrated the following:

“Two people with white garments approached me. One of them had a golden bowl filled with snow in his hand. They held me, slit my chest, took out my heart, and slit my heart as well. From my heart, they took out a black blood clot and threw it aside. They left after they cleaned my heart and chest with that snow”.5

He would be given the duty of Prophethood after many years passed. One day, some of the Companions (Sahaba) had asked:

“Oh Messenger of Allah, could you describe yourself to us?”

The Holy Prophet (PBUH) answered: I am the supplication of my father, Ibrahim. I am the glad tidings of my brother, Isa (Jesus). I am my mother’s dream. When she was pregnant with me, she saw a noor that rose from itself and lightened the castles of Damascus”.  After his answer, he explained the aforementioned situation in this way:

“I was nourished and brought up next to the sons of Sa’d bin Bakr. One day, I was grazing the sheep with my foster brother behind our home. In the meantime, two men in white garments approached me. One of them had a golden bowl filled with snow in his hand. They held me, slit my chest, took out my heart, and slit my heart as well. They took out a black blood clot from my heart and threw it aside. They cleaned my chest and heart with that snow”.6

In this phenomenon, our Beloved Messenger’s (PBUH) holy heart was widened with a soul and tranquility by the Divine Light and Allah Almighty. At the same time and from that day on, the nafs (soul) of the Holy Prophet (PBUH) was filled with holy emotions. And with the testifying of Divine lights (noor), his nafs was cleaned from every type of apprehension and doubt. It should be remembered here that the heart should not be thought of as some piece of meat. It is a dominical subtle faculty, Latifa -Rabbaniyya. To become better enlightened on this topic, it is beneficial to look at Hazrat Badiuzzaman’s explanation of the heart:

"What is meant by the heart is not just a piece of meat like a pine cone. Instead, it is a dominical subtle faculty (Latifa Rabbaniyya), and the conscience, the purpose of feelings, intentions, and ideas, are its intellect. Therefore, an amenity has resulted from interpreting this piece of meat that contains the dominical subtle faculty: the dominical subtle faculty, the service that one does for his own spirituality, is like the service that is performed by the physical body.  Yes, just as the One who has endowed this physical body with life is like a life-producing machine and this material life is extant because of His handiwork, the physical body reaches degradation when its material life is halted. He animates and illuminates the dominical subtle faculty with deeds and circumstances; and when the light of faith diminishes, its true essence will be left remaining like a lifeless and inanimate statue."7

It is understood that the faith, knowledge, wisdom, and compassion of the material heart are closely connected to spirituality. In the same way, the relation between material and spiritual cleanliness is extant. In this regard, the filling of our Holy Prophet’s (PBUH) heart with knowledge, wisdom, Divine light, and enlightenment after the cleansing of his material heart, should not be seen as unreasonable.8

Footnotes:

1. Ibn Hisham, Sirah, V. 1, p. 171-172; Ibn Sa’d, Tabaqat, V. 1, p. 110-111.
2. Ibn Hisham, Sirah, V. 1, p. 172; Ibn Sa’d, Tabaqat, V. 1, p. 111; Tabari, Tarikh, V. 2, p. 127.
3. Ibn Hisham, Sirah, V. 1, p. 173; Tabari, Tarikh, V. 2, p. 127.
4. Ibn Hisham, Sirah, V. 1, p. 173; Ibn Sa’d, Tabaqat, V. 1, p. 112; Tabari, Tarikh, V. 2, p. 127.
5. Ibn Hisham, Sirah, V. 1, p. 174; Ibn Sa’d, Tabaqat, V. 1, p. 112; Tabari, Tarikh, V. 2, p. 128.
6. Ibn Hisham, Sirah, a.g.e., V. 1, p. 175; Tabari,ibid, V. 2, p. 128.
7. Badiuzzaman Said Nursî, İşaratü’l-İ’caz, p. 79.
8. See M. Hamdi Yazır, Hak Dini Kur’an Dili, V. 8, 5911-5915.

It is necessary to examine the life of the Prophet (pbuh) and to point out every issue briefly in order to answer this question. We will try to narrate some sections from his daily life after a general evaluation:

The grandchildren of the Prophet (pbuh) narrate the following by reporting from their father Hz. Ali:

"...The Prophet Muhammad (pbuh) divided his daily time into three parts. He spent some of it worshipping Allah like praying and reading the Quran. In the second part, he took care of his family members, did some housework and met the needs of the house. In the third part, he rested. However, he divided his resting time into two and accepted some of the notables of the Companions. He taught them some religious issues; when they left, they would teach what they learnt to the other Companions"

"The Messenger of Allah (pbuh) did not give importance to goods, property, money and nobility in his Companions related to their being close to him; he gave more importance to taqwa (piety); he preferred the ones that worshipped a lot and that were trustworthy."

The needy people mentioned their needs to him and he listened to them without feeling tired; he took care of them and tried to meet their needs.

When he was asked a question about the world or the hereafter, he would respond by considering the level of the person who asked the question and give answers that would be good for him. He led the person to good deeds with the answer he gave to his question. He warned the people who learned knowledge in his presence as follows:

"Teach what you have learned from me to those who are not here. Inform me about the needs of those who cannot come here to tell me about their needs and requests no matter if they are men, women, male slaves or female slaves. God Almighty will definitely prevent a person who helps those who cannot tell the president about their needs from falling off the Sirat Bridge on the Day of Judgment."

He would not allow nonsensical words to be spoken in his presence. The Prophet would act humbly when he was outside too. He would smile to everyone in the bazaar, in the market, on the street or in any place; he would ask them about their health and speak to them softly, winning their hearts. He would ask about his Companions if he did not see them in his presence, in the mosque, in Friday prayer, etc. and try to find out what happened to them; he would tell his Companions the things that would lead them to good deeds and distance them from bad deeds by reinforcing their religious strength.

When the Prophet (pbuh) entered a place where a lot of people were sitting, he would not disturb anyone to move to the front; he would immediately sit in nearest empty place. He wanted others to do so too. He would mention the people in the meeting and compliment them so that everybody would think he loved them best. If a person sat for a long time in his presence, he would show patience and try to meet his need calmly. If somebody wanted something from him, he would give it if he had it; if he did not have it, he would win his heart with sweet words and promise to give it to him.

The compassion, mercy, generosity and modesty of the Messenger of Allah (pbuh) were known by everyone. Everybody was sure that the Prophet (pbuh) would take care of them. He did not prefer any person to another person when he distributed things.

The assembly of the Prophet (pbuh) was an assembly of knowledge, modesty, patience and security. Everybody sat in a well-behaved way there. Everybody showed respect to one another. If something was mentioned there privately, it would not be mentioned outside. Nobody would gossip. Nobody would be backbitten and accused there.

If some Companions made some mistakes there, those mistakes would stay there; they would not be mentioned outside. The people in his assembly were people of one tongue and one mouth. In other words, they were united in their cause in their hearts, knit together by the things they talked about and reached the harmony of the union. Modesty was dominant in his assembly. As a result, respect was shown to the elderly and affection was shown to the young. They first tried to meet the needs of the needy together. In other words, those in need were preferred to those who were not in need in terms of care.

Loving necessitates resembling

It is fard for everybody to love the Messenger of Allah (pbuh). Besides, loving God Almighty depends on it. Unless a person loves and obeys the beloved Prophet of Allah, he will not be regarded to attain the blessing of loving Allah.

Allah states the following in a verse:

“Say: ‘If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful’.” (Aal-i Imran, 3/31)

Allah orders His beloved prophet to say so.

Anyone who wishes to attain happiness should try to liken all his customs, deeds of worship and shopping, in short, his whole life to him.

Those who try to resemble a beloved one of a person appear to be lovable and beautiful to those who love him. Similarly, Allah loves those who love the Prophet (pbuh). Therefore, all visible and invisible good deeds, all superiorities are obtained only through loving the Prophet (pbuh).

Allah Almighty created His beloved Prophet as the most beautiful, the best, the loveliest of the people. He brought together all goodness, beauty and superiority in him.

All of the Companions were in love with Him. The hearts of all of them were burning with His love. To see his beautiful face and luminous features was their best pleasure. They sacrificed their lives and their property for the sake of his love. Yes, those who say they love Allah should be like the Companions.

It is necessary to love the Prophet fully and perfectly in order to be subject to him fully and perfectly. The sign of complete and mature love is to follow him fully. In other words, to liken every word and deed to his words and deeds, in short, to be like him.  

There are many verses and hadiths in the Quran and hadith books stating that following the Prophet (pbuh) is an indispensable principle of the religion of Islam.

However, it is unthinkable that someone who does not know about the honorable life of the Prophet will follow him because one cannot follow a person without knowing him.

The daily life of the Prophet (pbuh)

Hz. Husayn asked his father Hz. Ali about some of the states of the Prophet (pbuh) and Hz. Ali narrated it as follows:

“When he entered his house, he would ask for permission. He divided his time at home into three. He allocated some of his time to Allah (worshipping), some to his family and himself and some to people.”

The Prophet regularly performed two rak’ahs before the morning prayer every day. As a matter of fact, he stated the following in a hadith:

“The two-rak'ah sunnah prayer of the morning prayer is better than the world and everything in it.” (Muslim, Tirmidhi)

The Prophet (pbuh) performed all of his prayers in awe and peace, between hope and fear. As a matter of fact, Mutarrif reports the following from his father:

“I saw the Prophet (pbuh) praying; a sound was coming from his chest like the rumbling of a mill.” In another narration, ”…like the boiling sound of a saucepan.” (Abu Dawud, Nasai)

As a matter of fact, the Prophet (pbuh) ordered his ummah to perform prayers like that. In fact, the following is stated in a hadith reported from Ammar bin Yasir:

“When a person performs a prayer, he is given as much thawab as one-tenth, one-ninth, one-eighth, one-seventh, one-sixth, one-fifth, one-fourth, one-third and half of the prayer based on his attention in prayer.” (Abu Dawud, Nasai, Ibn Hibban)

The following is stated in another hadith:

“Fard prayers are like scales. Those who perform them fully will win.” (Tabarani, Ibn Hibban)

Therefore, the Prophet (pbuh) gave great importance to prayers. After the Prophet (pbuh) led the morning prayer in congregation, he would sit on the prayer mat until the sun rose well. (Muslim)

Dhikr until the sun rises

As a matter of fact, the Prophet (pbuh) states the following in a hadith reported from Anas bin Malik:

“If a person performs the morning prayer in congregation and mentions Allah by sitting until the sun rises and then performs a prayer of two rak’ahs (ishraq prayer), he will be given the thawab of an accepted full hajj and umrah.”

Anas said, the Prophet said, “the thawab of a full hajj and umrah” three times. (Tîrmidhi)

Then, the Prophet (pbuh) would start to accept those came to see him from Madinah or other cities. They would form a circle around him. He would preach to them, give them advice and answer their questions; he even interpreted their dreams. He sometimes told some Companions about the dreams he saw.

His attitude and speech

The speech of the Prophet (pbuh) was very sweet and warm. He spoke clearly and stopped after each sentence so that what he said would be understood better by the listeners. He did not laugh, but smiled. He was the most tender and sweet-tempered person among people.

The Prophet tolerated the mistakes made against himself and reacted to them softly but when there was an attack on Allah and belief, he would never keep silent and would definitely answer it.

The Prophet (pbuh) did not see the mistakes of people; he sometimes ignored them; he usually turned his eyes away when he saw them; even if he saw a mistake, he would not criticize that person directly; he would not break the relationship of respect and love between him and that person.

The modesty of the Prophet (pbuh) appeared more clearly in his relations with people. No matter who was in his assembly, he would listen patiently to anyone who spoke; he would not interrupt anybody unless they moved away from the truth.

Once, a man came to see the Prophet (pbuh) but he was so impressed by the majesty of the Prophet that he began to tremble. Thereupon, the Prophet (pbuh) said,

“Do not fear! I am not a king. I am the son of a woman who filled her stomach by cooking dried meat.” (Hakim)

The Prophet acted tolerantly toward his relatives and Companions; in addition, he forgave his enemies then they were weak and they surrendered, causing many of them to become believers.

When somebody wanted something from him, he never said, “No!” He was the most generous person among people.

As a matter of fact, Ibn Abbas state the following:

“The Prophet (pbuh) was the most generous person among people. He became even more generous in the month of Ramadan.” (Bukhari)

Duha Prayer

The Prophet’s talking to people and listening to their problems generally lasted up to duha time.

When it was duha time, the Prophet (pbuh) performed four rak’ahs or eight rak’ahs. He stated the following about the virtue of that prayer:

“There is a gate called ‘duha gate’ in Paradise. A caller calls out as follows on the Day of Judgment: ‘O those who performed duha prayer! Where are you? Here is the gate you will use to enter Paradise. Enter through it with the mercy of Allah.'” (Tabarani)

After performing duha prayer, the Prophet (pbuh) would go home, do some housework, mend his clothes and shoes and milk his animals. (Ahmad bin Hanbal)

Noon Prayer

Then, the Prophet (pbuh) would get ready for the noon prayer. When it was time for the noon prayer, he would go to mosque; he would always perform sunnah prayers before and after the fard of the noon prayer.

He had a rest after the noon prayer…

After performing the noon prayer, the Prophet (pbuh) would sleep a bit (qaylula). As a matter of fact, he states the following in a hadith:

“Sleep a bit at noon. Devils do not sleep at noon at all.” (Muslim)

Qaylula is the name given to the short rest and sleep after the noon prayer. A person who makes qaylula performs a sunnah and becomes vigorous; he will be strong enough to get up at night to perform tahajjud prayer. It will be good to perform this sunnah for those who can.  

Afternoon Prayer

After qaylula, the Prophet (pbuh) would get ready for the afternoon prayer. When it was time for the afternoon prayer, he sometimes performed a sunnah prayer and sometimes abandoned it. He stated the following about that sunnah:

“If a person performs four rak’ahs before the fard of the afternoon prayer, Allah will make him haram for Hell.” (Tabarani)

After performing the afternoon prayer, the Prophet (pbuh) would sit in the same place and make dhikr. As a matter of fact, Anas bin Malik reported the following from the Prophet (pbuh):

“I prefer sitting with a congregation that mention Allah after the afternoon prayer until the sunset to freeing four slaves of Sons of Ismail each of which is worth twelve thousand dirhams.” (Abu Dawud, Abu Ya’la, Ibn Abid-Dunya)

He treated his wives well

The Prophet (pbuh) would go home before the evening prayer and visit each of his wives; he would sit with each of them for a while and ask them how they were. The Prophet (pbuh) treated his wives very well and ordered his ummah to treat women well.

As a matter of fact, the following is stated in a hadith:

“The believer with perfect belief is the one with best manners. The best of you is the one that treats his family better.” (Abu Dawud, Tirmidhi)

Evening Prayer

After that, he would get ready for the evening prayer. When adhan was called for the evening prayer, he would lead the prayer and perform a two-rak’ah nafilah (sunnah) prayer.

After the evening prayer, the Prophet (pbuh) would be busy with dhikr and nafilah worship (awwabin prayer); thus, he would wait for the night prayer.

Night Prayer

When it was time for the night prayer, he would sometimes perform a nafilah (sunnah) prayer before the fard of the night prayer and sometimes abandon it. After the night prayer, he regularly performed two rak’ahs (sunnah muakkadah). After that, he would go to bed and get up at night to perform witr prayer.  

As a matter of fact, the Prophet (pbuh) states the following in a hadith reported from Jabir:

“He who amongst you is afraid that he may not be able to get up at the end of the night should observe witr in the first part and then sleep, and he who is confident of getting up and praying at night (i. e. tahajjud prayer) should observe it at the end of it; for, the recitation at the end of the night is witnessed by angels, and that is better.” (Muslim, Tirmidhi)

After performing the night prayer, the Prophet (pbuh) would return to his home and spend the night with one of his wives based on a certain order. He did not like talking after the night prayer. (Bukhari)

His sleep

The Prophet was always in wudu; he never went to bed without wudu. As a matter of fact, the following is reported from Ibn Umar:

“If a person goes to bed in wudu, he will spend the night with an angel of mercy. As soon as he wakes up, the angel prays as follows: ‘O Allah! Forgive this slave because he spent the night in wudu’.” (Ibn Hibban)

According to what is reported from Bara bin Azib, the Messenger of Allah (pbuh) said,

"When you go to bed, make wudu as you do for prayer (salah) and lie down turning to your right side. Then, prays as follows:

'O Allah! I have submitted myself to You. I have committed my affairs to You. I have relied on You since I fear and love You. I take refuge only in You. My salvation depends on you. I believe in the Book You revealed and in the Prophet You sent.'

If you do so and die during the night, you will die as a Muslim. Let this supplication be your last words before sleeping." (Bukhari, Muslim, Abu Dawud, Tirmidhi)

Hz. Aisha states the following:

“When the Prophet (pbuh) went to bed, he would recite al-Muawwizatayn (the chapters of al-Falaq and an-Nas), and the chapter of al-Ikhlas and blow his breath on his hands; then, he would wipe them over his face and his body. When he became ill, he would order me to do the same thing to him.” (Bukhari, Muslim, Iman Malik, Tirmidhi)

His way of sleeping

The sleeping habit of the Prophet (pbuh) was as follows:

As soon as the time for the night prayer started, he would perform the night prayer, read the chapters mentioned above and lie down; he would lie on his right side and sleep by putting his right hand under his right cheek.

At midnight, or after the two-thirds of the night passed, he would wake up; he would brush his teeth with his miswak, which was always next to his bedside, make wudu and worship. (Tirmidhi)

Night worship

Hz. Aisha narrates:

"The Messenger of Allah (pbuh) would stand until his feet cracked and worship at night. I said to him, “Why do you worship so much though your previous and future sins were forgiven?” He said,

“Shall I not be a slave who thanks?” (Bukhari, Muslim)

Since tahajjud prayer was wajib for the Prophet (pbuh), he never abandoned it. When he did those deeds of worship and dhikr, he advised his ummah to do so.

As a matter of fact, the following is stated in a hadith:

“Satan puts three knots at the back of the head of any of you if he is asleep. On every knot he touches and reads the following words, 'The night is long; so, stay asleep.' When he wakes up and remembers Allah, one knot is undone; and when he performs ablution, the second knot is undone; and when he prays, the third knot is undone and he gets up energetic with a good heart in the morning; otherwise, he gets up lazy and with a mischievous heart.” (Imam Malik, Bukhari, Muslim, Abu Dawud, Nasai)

The following is stated in another hadith:

“There is a time period at night; if a Muslim slave who wants something from Allah about a worldly or otherworldly affair, that thing will definitely be given to him if he prays at that time. This happens every night.” (Muslim)

After performing tahajjud prayer, the Prophet (pbuh) would get ready for the morning prayer. He would perform the sunnah of the morning prayer in his room and go to the mosque to perform the fard in congregation.

The Prophet (pbuh) generally spent his twenty-four hours (day) like that.  

He gave importance to repentance.

He repented one hundred times a day and ordered his ummah to repent. As a matter of fact, the following is stated in a hadith:

“O people. Repent to Allah. I repent one hundred times a day.” (Muslim)

The Prophet (pbuh) also gave importance to tasbihat (glorifications) after the prayer. There were supplications that he read every day after eating, while entering home and leaving home, entering the toilet and coming out of the toilet, etc.

To read the supplications that the Prophet (pbuh) read every day means to follow him and to practice his sunnah.

If a person follows the Prophet (pbuh), Allah will like him and grant him His friendship.

(The 6th year of the prophethood)

The voice of Islam was becoming more and more resonant as it passed from ear to ear. The establishment of this divine atmosphere that freshened the hearts unsettled the polytheists. None of their applied schemes or plans could get in the way of this waterfall of faith that gushed happiness; the polytheists were withering in a state of hopelessness and devastation.

Their spiritual aches doubled due to Hamza, who was included in the circle of happiness.

Hazrat Hamza, who was our Holy Prophet’s (PBUH) paternal uncle as well as his foster brother, was a hero who could not tolerate injustice no matter where it came from. He possessed a high esteem among the Quraysh.

It is never apparent where and how one will attain the blessings of faith. Hazrat Hamza attained the blessings of faith at an unexpected time.

One day, he was returning from a hunting trip (it was what he liked to do best). While he was walking towards the Kaaba from Mount Safa, he came across Abdullah bin Juda’s freed handmaiden who said,

“Oh Umara’s father, if you had seen what happened, you would not have been able to bear what Abul-Hakam bin Hisham (Abu Jjahl) and his friends did to your brother’s son, Muhammad!”

Staring solemnly at the handmaid, Hazrat Hamza asked her, “What did Abul Hakam bin Hisham do to him?”

“He tortured Muhammad in a variety of ways and insulted him. He left afterwards. Muhammad did not say anything to him.”

Hazrat Hamza asked, “Did you see what you have told me with your own eyes?”

The freed handmaiden replied, “Yes, I did!”

Without stopping at his house, Hazrat Hamza, who had become immensely furious, was carrying his bow, arrow, bag, and hunting supplies with him as he went straight towards Abu Jahl and his friends, who were sitting around the Kaaba. Without asking any questions, Hazrat Hamza severely wounded Abu Jahl’s head by whopping an arrow on it amid the assembly. He spoke afterwards,

“Are you the one that swore at Muhammad? I am from his religion, too. I say what he says. If you have enough strength, then try doing whatever it is that you have done to him.”

Abu Jahl began to defend himself so as to justify the actions that he had committed:

“But he regarded us as stupid. He insulted our idols and chose a separate path from what our fathers chose.”

Hazrat Hamza gave a decisive and firm answer:

“You worship something other than Allah by calling it a deity. Who is more stupid than you? I testify that there is no god but Allah and that Muhammad is His Messenger!” 1

Abu Jahl and those around him did not respond nor act in the face of Hazrat Hamza’s decision. In fact, Abu Jahl even admitted to his guilt,

“The truth is that I swore at our brother’s son in a very ugly manner. I deserve it.”

The Whisperings of Shaytan

When Hazrat Hamza, who had suddenly and unexpectedly entered the circle of happiness, returned to his home, he was left to deal with the shaytan’s whisperings in his mind:

“You are a reputable person among the Quraysh. You have forsaken your religion by following Muhammad. You did not act wisely!”

When Hazrat Hamzah sensed that he was being exposed to the inculcations of shaytan in both his mind and heart, he went straight to the Kaaba and prayed,

“O Allah, if this road that I have chosen is correct then have my heart affirm it; please provide me a solution in this matter!”

After a day passed, he went to our Holy Prophet’s (PBUH) presence and explained what he had experienced; Our Holy Prophet (PBUH) then gave him advice. Hazrat Hamza’s heart then found the confidence and level of faith it had been searching for,

“I testify to your truthfulness, oh my brother’s son, explain your religion to me.”

While Hazrat Hamza’s conversion to Islam made our Holy Prophet (PBUH) and the Muslims immensely happy, it instilled a great sense of sadness and fear in the polytheists’ hearts. They were also obliged to forgo committing a portion of the cruel and tortuous acts that they used to inflict upon our Holy Prophet (PBUH).

1. Ibn Hisham, Sirah, V. 1. p. 311; Ibn Sa’d, Tabaqat, V. 3, p. 9-12; Ibn Abdi’l-Barr, al-Istiab, V. 1, p. 270.

The Kaba, which was first built by Adam (PBUH), was heavily damaged in the long course of time and was almost demolished. The prophet Abraham (PBUH) received an order from Allah Almighty to rebuild this holy structure and immediately set to work with his son Ismael.

Having completed to build Kaba, they opened their hands in supplication to Allah Almighty and prayed:

"Our Lord! Send a Messenger from our progeny to the Muslim Ummah so that he can read to them your ayahs (verses), teach them your books and their laws, and cleanse them from their sins!" (Surah al-Baqara, 129)

Thus, Allah Almighty did not leave this sincere supplication unanswered and sent a descendant of Ismael, the prophet Muhammad (pbuh), the chief of the prophets to the world. The Pride of the Universe (pbuh) proclaimed this truth as,

“I am the supplication of my forefather Abraham (pbuh).” (Ibn Hisham, Sira: 1/175; Tabari, Tarikh: 2/128.)

Our Holy Prophet (PBUH) faced an incident called “the Suspension of Revelation” a short time after the first revelation.

It was evident that our Holy Prophet (PBUH) was greatly saddened and distressed by this break in the deliverance of revelation, an incident whose wisdom we cannot fully grasp and which has been explained somehow. Our Holy Prophet (PBUH) was so distressed that the earth was becoming too tight for him and he wanted to be saved from its restraint. During this time, either Jibril (Gabriel) or Israfil appeared to our Holy Prophet (PBUH) in order to console him. 1

The Messenger of Allah (PBUH) was faced with sadness for an exact forty–day period.

Since the world is a center that is composed of an indefinite number of Divine wisdoms, everything that takes place within it undoubtedly has a purpose. Sometimes it is possible or impossible to catch the purpose behind these kinds of circumstances with the tiny measuring scales in our minds. However, not knowing their Divine wisdoms and reasons is not by any means proof that they are without wisdom and reason. Above all, it is not possible for a duty like prophethood, in which everything has been specially programmed by the pen of wisdom, to be insignificant. For this reason, there were many wisdoms and reasons behind the delay in the deliverance of revelation. However, we are not aware of them.

Nevertheless, there are many scholars who interpret this situation in various ways. Here is a summary of some of these views:

1) Allah’s Messenger (PBUH) greatly panicked in face of the first revelation and the heaviness of the situation had jolted his soul. This incident occurred so that his soul could find some peace, be rested and prepared for the forthcoming revelations.

2) Our Holy Prophet’s (PBUH) soul was being prepared for the burdens and tribulations that he was about to face.

3) The deliverance of revelation was delayed so that our Holy Prophet (PBUH) could long more deeply for the next revelation.2

- How did our Holy Prophet (PBUH) explain the resumption of the deliverance of revelation?

After a hiatus of forty days, revelations continued to be sent down to our Holy Prophet (PBUH). He explains its resumption as follows:

“One day, while walking, I suddenly heard a sound in the sky. When I raised my head and looked at the sky, I saw the angel who came to me (Jibril, Gabriel) seated on a throne that was in between the ground and the sky. I shuddered and collapsed to the ground. I returned to my home and said, “Cover me! Cover me!” Upon this, Allah the Exalted sent down this revelation:

“O thou wrapped up (in a mantle)! Arise and deliver thy warning! And thy Lord do thou magnify! And thy garments keep free from stain! And all abomination shun!”3

“From then on, the revelations began to come and there were no interruptions after that.”4

The discomfort in our Holy Prophet’s (PBUH) ceased when revelation continued to be sent down; his inner realm reached peace and tranquility.

FOOTNOTES:

1. Tajrid Translation, 1/13
2. Abdullatif as-Subki, al-Wahyu Ilar-Rasul Muhammad (pbuh) , p. 89
3. al- Muddaththir, 1-5
4. Bukhari, 1/7; Muslim, 1/98; Musnad, (h. 2846); Tirmidhi, 5/592

The Messenger of Allah (pbuh), who was ordered to read the Quran (an-Naml, 27/91,92) and who was asked to read it in measured rhythmic tones (al-Muzzammil, 73/4) The Messenger of Allah (pbuh) set an example for all Muslims with his both verbal and actual sunnah related to reading the Quran as he did in all issues.

It is possible to come across some information in the sources about how much Quran the Prophet (pbuh) read daily, how he read the Quran and what the outstanding qualities were in his reading and reciting the Quran.

The Prophet (pbuh) read the Quran on all occasions, everywhere and a lot. The Quran is a message that shaped the Prophet in terms of thought, belief, ethics and deed. He never got tired of reading the Quran and never left it; he read the Quran for a long time. He always read the Quran at home, at fairs, in his talks and in prayer. He would sometimes spend the whole night reading a verse from the Quran until the morning. The Quran was his source and his supplication that he never quit reading.

The basis of his invitation was the verses of the Quran; he spoke based on the Quran. The verses of the Quran became his glorification and supplication. His day began with the Quran and ended with the Quran.

He read and advised his ummah to read the last verses of the chapter of al-Hashr after the morning prayer (fajr) and the last verses of the chapter of al-Baqara after the night prayer (isha).

In addition, he constantly read some supplications from the Quran in his daily life, like reading the last verses of the chapter of Aal-i Imran, Ayatul-Kursiyy and Muawwidhat (the chapters of al-Ikhlas, al-Falaq and an-Nas) at night.

Some narrations regarding the issue are as follows:

1. The Prophet (pbuh) accepted it his duty to recite some verses of the Quran every day. (Tirmidhi, Fadailul-Quran, 17)

2. Hz. Aisha stated that she did not remember that the Prophet of Allah (pbuh) recited the whole Quran in one night (until the morning). (Ibn Majah, Iqamatus-Salah, 176)

3. According to what Hz. Aisha narrates, the Prophet (pbuh) recited the last ten verses of the chapter of Aal-i Imran one night in tears and said, “Shame on anyone who reads these verses and does not think deeply!” According to a narration from Abu Hurayra, it is stated that the Prophet recited these last ten verses every night. (Ibn Kathir, Tafsir, I, 440-441)

4. Hudhayfatul-Yaman states that once the Prophet (pbuh) recited the chapters of al-Fatiha, al-Baqara, Aal-i Imran and an-Nisa (more than a hundred pages) in one rak’ah of tahajjud prayer. (Ahmad, V, 284)

5. According to a narration, the Prophet (pbuh) kept repeating the following verse one night until the morning (Ahmad, V, 156):

“If Thou dost punish them, they are Thy servant: If Thou dost forgive them, Thou art the Exalted in power, the Wise.” (al-Maida, 5/118)

When we view the issue in the light of the observations of the Companions who personally witnessed the recitations of the Prophet (pbuh), who read the Quran both in and outside prayer throughout his prophethood, it is possible to summarize the issue as follows:

- He recited the Quran in tartil (in slow, measured rhythmic tones); he pronounced the letters and words as if he was explaining them.

- He read the Quran by concentrating on the meanings of the verses. He sometimes repeated some verses, contemplated for a long time on the sections containing deep truth and wisdom, asked from Allah when he read the verses of mercy, and sought refuge in Him when he read the verses of punishment and warning.

- He recited the Quran with his mouth, mind and heart. While he was arranging the words with his tongue, he focused on the meanings with his mind and received his share from the Quran with his heart.

- He took time off to read the Quran both at night and during the day.

- Instead of reading a lot of pages of the Quran in one sitting or overnight, he preferred to recite with contemplation every day, sometimes repeating a single verse until the morning.

- He liked listening to the Quran others.

The Holy Prophet (PBUH) felt lonely after the death of our mother, Hazrat Khadija. Both our Holy Prophet (PBUH) and his companions were aware of this situation.

One day, Hazrat Uthman bin Maz’un’s wife, Lady Hawla, came to the presence of our Holy Prophet (PBUH) and said,

“O Allah’s Apostle! When I came to your presence I suddenly sensed Khadijah’s absence.”

To which our Holy Prophet (PBUH) replied,

“Yes, she was the mother of my children as well as the guardian of my home,”

signifying that Hazrat Khadija’s transition to the eternal world had left a gap. Upon this talk of the (pbuh), Hawla binti Hakim said,

“Oh Allah’s Apostle! Would you like to get married?”
The Prophet said, “Whom?”
“To Abu Bakr’s daughter, Aisha, or Sawda bint Zama…”
After this dialogue, the Messenger of Allah said to Hawla, “Go and talk to both of them on behalf of me!”

Upon this, Lady Hawla rushed to Hazrat Abu Bakr’s home. Umm Ruman, Hazrat Aisha’s mother, was there.

“O Umm Ruman, do you know what blessings and benevolence Allah has granted you?”
Lady Ruman asked, “What?” Lady Hawla replied,
“Allah’s Apostle (PBUH) has sent me to ask for Aisha’s hand in marriage”.
Since Hazrat Abu Bakr was not at home at that time, Umm Ruman did not give any answer to Hawla. She said,
“Wait till Abu Bakr comes home.”
When Hazrat Abu Bakr came, Hawla asked in the same manner,
“O Abu Bakr, do you know what blessings and benevolence Allah has granted you?”
Abu Bakr replied,
“What are they?”
Hawla replied,
“Allah’s Apostle has sent me to ask for Aisha’s hand in marriage.”
After thinking for some time, Hazrat Abu Bakr asked,
“Considering that Aisha is his brother’s daughter, would it be permissible for him to marry her?”

Hawla immediately returned to our Holy Prophet’s (PBUH) presence and explained the situation to him. Our Holy Prophet (PBUH) answered:

“Return to Abu Bakr. Tell him that “me being your brother and you being mine (does not include siblinghood through blood and milk) is brotherhood in Islam. For that reason, your daughter is lawful for me.”

When Hawla returned and made this known, Hazrat Abu Bakr’s worries were lifted. He engaged and wed his daughter Hazrat Aisha to our Holy Prophet (PBUH) in the month of Shawwal. However, the wedding was postponed until a later date. (1)

1 Ibn Sa’d, Tabaqat, V. 8, p. 58; Bukhari, Sahih, V. 2, p. 329; Ahmad Ibn Hanbal, Musnad, V. 6, p. 211.

Hazrat Sawda was Sakran bin Amr’s wife. She was among the first Muslim women and had migrated to Abyssinia with her husband. They returned to Mecca much later. After returning, Hazrat Sawda saw a dream in which the moon glided towards and then descended upon her. When she explained what she had seen to her husband, she received this response:

“If your dream is true, I will die soon. You will marry after me!”

Indeed, Sakran got ill after a while and died. Hazrat Sawda was a widow.

Lady Hawla, whom our Holy Prophet (PBUH) had sent, told her,

“Allah’s Apostle has sent me to ask your hand in marriage.”  Upon hearing this, Hazrat Sawda was immensely happy. However, she had one concern: Would our Holy Prophet (PBUH) accept her five small children?

Due to her worries, she did not immediately respond. Our Holy Prophet (PBUH) wanted to honor and reward a mujahid (warrior) who had possessed the courage and devotion to leave her home, country, and family for the sake of her religion. For that reason, when our Holy Prophet (PBUH) did not receive a response he went to speak with her personally.

“What keeps you from marrying me?” he asked.

Hazrat Sawda said,

“By Allah, O Messenger of Allah, there is no important reason that prevents me from marrying you but I fear that my children will disturb you by whining; therefore, I hold back!”

Upon this, our Holy Prophet (PBUH) replied,

“May Allah show compassion to you! The most favorable of women are those who encounter difficulties due to their small children,” expressing that she had no need to worry.

Afterwards he said, “Arrange for someone within the tribe to marry us.”

Hazrat Sawda chose her former brother-in-law Hatib bin Amr. He married Hazrat Sawda to our Holy Prophet (PBUH) during the 10th year of the Islamic calendar. At that time, Hazrat Sawda was 55 years old. 1

As it is seen, our Holy Prophet (PBUH) married this elderly woman only due to the devotion and loyalty she had towards Allah and her faith and through such means, he was taking her under his protection and allowing her to attain the honor of being “a mother of the believers.”

1. Ibn Sa’d, Tabaqat, V. 8, p. 52-53; Ahmad Ibn Hanbal, Musnad, V. 6, p. 211.

Sad events followed the happiness that came with the lifting of the boycott. The first chain of a series of saddening events was the death of our Holy Prophet’s four-year old son, Qasim.

Our Holy Prophet’s (PBUH) heart, which was a fountain of compassion, was greatly saddened by his oldest son’s death. As he was walking to his beloved child’s funeral in a deep woeful state, he said to the Kuaykian Mountain that stood upright before him,

“O Mountain! If what has befallen upon me had befallen upon you then you would not have been able to bear it and would have crumbled.”

Another painful event occurred while our Holy Prophet was still in deep mourning over his eldest son’s death: the death of his other son, Abdullah.

The Master of the Universe (PBUH), who is the ultimate example of what it means to submit to the will of Allah, was unable to hold back his tears.

Hazrat Khadijah asked about her beloved children whom she had rendered to Allah,

“Oh Allah’s Apostle! Where are they now?”

Allah’s Apostle (PBUH) answered,

“They are in heaven.”

Due to these painful circumstances, our Holy Prophet’s (PBUH) heart was mournful and his eyes were continuously filled with tears. The Muslims also shared his sadness while the polytheists were elated. They did not pay any condolences nor exhibit any sense of human integrity as they tried to further upset our Holy Prophet (PBUH) in whatever way they could. Savages like As bin wail and Abu Jahl took their cruelty to a whole other level by arrogantly saying,

“Muhammad is now abtar, his progeny has been cut off. He does not have any sons left to continue his lineage. When he dies, his name and fame will be forgotten.” 1

Allah, Who never refrained from helping and consoling His beloved, revealed Surah al-Kawthar, which consoled our Holy Prophet (PBUH) and caused the polytheists to gag:

“Verily, We have granted you Al-Kawthar (2) (a river in Paradise). Therefore turn in prayer to your Lord and sacrifice (to Him only). For he who hates you (O Muhammad) he will be cut off.” 2 (Surah al-Kauther, 108/1-3)

Yes, in reality the Abu Jahls and Abu Lahabs were the ones whose names and fame fell from grace whereas our Holy Prophet’s (PBUH) name and cause have continued to prevail for centuries and will continue to wave like a flag in the believers’ hearts till the Day of Judgment.

Abu Talib’s Death

The Muslims were immensely happy after having been rescued from this harsh boycott, which lasted three years. A common feeling of happiness spread across Mecca. However, this joy did not last long. Other painful events and tribulations occurred within a very short time.

Abu Talib fell sick and passed away during the tenth year of our Holy Prophet’s (PBUH) Prophethood. Our Holy Prophet (PBUH) was immensely saddened by the death of his beloved uncle who had embraced him at a young age, who compassionately took him under his wing and raised him, and risked all sorts of dangers in order to protect our Holy Prophet (PBUH.) At the same time, the Master of the Universe (PBUH) sincerely yearned for Abu Talib to become a Muslim so that his uncle could attain eternal happiness.

As time passed, Abu Talib’s illness had gotten worse. The polytheists noticed this and again decided to appeal to Abu Talib to surrender his nephew to them. Utba bin Abi Rabia, Shayba bin Rabia, Abu Jahl, Umayya bin Khalaf, Abu Sufyan and many others came to him and said:

"Oh Abu Talib, you are one of our elders. We are now worried seeing that you have fallen on your death bed. You know what has happened between us and your brother’s son. Call him and be a judge amongst us. Have him separate from us and we will separate from him. Let us not struggle with one another. Have him not interfere with our faith and we will not interfere with his.”

Abu Talib sent for our Magnificent Holy Prophet (PBUH). Allah’s Apostle (PBUH) came and sat amid his uncle and those who were present.

Abu Talib addressed the Master of the Universe (PBUH), “Oh my Brother’ Son. These are the leading figures of the tribe. They came here to discuss your matter. They are going to give you what they offer to give and will take what they want to take.”

Our Holy Prophet (PBUH) answered, “Alright, my Uncle. I have one word that I want them to take and accept from me. With that one word, they can rule over all the Arabs and non-Arabs.”

Abu Talib was amazed, “only one word?”

“Yes, only one word” replied our Holy Prophet (PBUH). Everyone was curious; what could this word be?

Abu Jahl came forth and arrogantly said, “Tell us what that one word is so we can add ten more words to it.”

The Master of the Universe (PBUH) announced the one word that everyone was so curious to hear:

“Say La ilaha illallah and throw away all the idols that you worship!”

The polytheists all clapped their hands and said, “Oh Muhammad, do you want to make all these gods just one God? We are surprised.”

Afterwards, they spoke amongst themselves:

“By God, this man is not going to give us what we want. Let us go, until God issues His judgment, let us firmly follow the religion of our forefathers.” 3

Allah notifies us of their action in the Holy Quran as follows:

"Has he made the gods (all) into one God? Truly this is a wonderful thing!  And the leaders among them go away (impatiently), (saying) "Walk ye away, and remain constant to your gods! For this is truly a thing designed (against you)! 4

Our Holy Prophet (PBUH) Invites His Uncle to Islam

Following the discussion they had with the polytheists, Abu Talib said to our Holy Prophet (PBUH),

“By God, my brother’s son, I do not see your request as being far from the truth.”

When he heard this, our Holy Prophet (PBUH) was happy and hopeful that his uncle whom he dearly loved and respected would become a Muslim,

“O Uncle! Say ‘La ilaha illalah’ so I can intercede for you on the Day of Judgment.”

Unfortunately, the Uncle of the Master of the Universe (PBUH) did not provide a joyous answer:

“Oh my nephew, I swear by God that if I was not afraid of them claiming that my conversion was due to having been afflicted with dementia at an old age and of them continuously mentioning this to you and the sons of your forefathers after my departure from this world, then I would say what it is that you want me to say and would submit to you;  The Quraysh is going to think that I uttered those words because I fear death; that is why I am not going to say them.”

However, despite this, our Holy Prophet (PBUH) did not refrain from encouraging his uncle to convert to Islam. His holy heart was pounding with the fear of the frightful aftermath that his beloved uncle would face in the event that he did not convert. Therefore, he continuously said,

“Oh Uncle, say 'La ‘ilaha illallah’ so I can intercede for you in the hereafter.”

On some other occasion, while our Holy Prophet was (PBUH) inviting Abu Talib to testify to faith, Abu Jahil and Abdullah bin Abi Umayya were present. They both said,

“Oh Abu Talib! Are you going to turn away from Abdulmuttalib’s people and his religion?”

Our Holy Prophet (PBUH) did not pay attention to their words and persisted in inviting his uncle to recite the shahada (testimony of faith.) They also continued to repeat their own words in the same manner. At last, Abu Talib said (by referring to himself) “he was a follower of Abumuttalib’s faith. 5

Despite this, our Holy Prophet’s (PBUH) holy heart was greatly distressed with the fear that his uncle, who loved him dearly, would share the same frightful fate as the polytheists who had subjected our Beloved Prophet (PBUH) to all sorts of insults and cruelty. He said,

“O Uncle, know that that I will continue to ask for you to be forgiven until Allah takes your soul.” 6

Eventually, Abu Talib died at the age of 87 without attaining an acceptable belief. 7 Upon this, Allah revealed a verse that addressed our Holy Prophet (PBUH) and the Muslims at the same time:

“It is true thou wilt not be able to guide everyone whom thou lovest: but Allah guides those whom He will and He knows best those who receive guidance.” 8

Our Holy Prophet’s (PBUH) holy and delicate heart was immensely saddened by his uncle’s death. His eyes were filled with tears and he said,

“May Allah forgive his sins and offer His benevolence.”

At the time of Abu Talib’s death, Hazrat Abbas was at his brother’s bedside. When Abu Talib was dying, Hazrat Abbas saw his lips moving and heard him say, “La ilaha illalllah.” He turned to our Holy Prophet (PBUH) and said,

“O my Brother’s Son! By Allah, I heard my brother Abu Talib utter the testimony that you had wanted him to say.”

Amid his tears our Holy Prophet (PBUH) said,

“I did not hear it.” 9

We should state that Hazrat Abbas was not a Muslim, then.

At his uncle’s funeral, our Holy Prophet (PBUH), who was greatly saddened and whose heart was a trove of compassion for all of humanity, prayed for him,

“May Allah bring you to the presence of His compassion and reward you with benevolence.” 10

During this time a verse related to this matter was revealed, providing the Muslims with an unchangeable measure:

“It is not fitting, for the prophet and those who believe, that they should pray for forgiveness for pagans, even though they be of kin, after it is clear to them that they are companions of the Fire.” 11

The death of his uncle both saddened our Holy Prophet (PBUH) and caused him to think deeply. He was the one who had been our Holy Prophet’s (PBUH) guardian in the physical sense and had tried to protect his nephew from the dangers posed by the polytheists.

He never refrained from safeguarding his nephew under the most difficult and harshest conditions and continued to risk facing harsh enmity from his relatives. Due to this protection, the polytheists were unable to fully interfere with our Holy Prophet’s (PBUH) work.

Now Abu Talib was gone. There was no one left to protect (visibly) our Holy Prophet (PBUH) against the polytheists’ excessive animosity and resentment. However, Allah continued to be His Beloved Messenger’s (PBUH) true protector without leaving the need for a material guard and protector.

Hazrat Khadijah’s Death

A short while after Abu Talib’s death, about three days later, our Holy Prophet’s beloved wife, Hazrat Khadijah, passed away, at age 65, during the holy month of Ramadan.

Our Holy Prophet (PBUH) led the prayer at her funeral and while they were burying her in the Hajun graveyard, he watched the dark soil that now covered her with tears in his eyes.

These painful events that took place one after the other greatly pained and saddened our Holy Prophet (PBUH.) Hazrat Khadijah was our Holy Prophet’s (PBUH) greatest supporter and sympathizer due to her loyalty, the strength of her faith, compassion, faithfulness, submission, her heart’s tenderness, and virtue. While everyone was an enemy to him, she was the first to testify to his Prophethood. And while everyone distanced themselves from him, she opened her heart to him and had her love deeply buried in her tender heart. She was his only source of comfort during all the times he was most distressed.

Our Holy Prophet’s (PBUH) exceptional love for Hazrat Khadijah undoubtedly and greatly contributed to his immense grief. He never forgot about her after her death and would praise and speak about her with great reverence and love when the situation arose. He would help her relatives and never withheld his compassion and mercy from them, which reflected his love for her.

One day, when he heard the voice of Hazrat Khadijah’s sister, Halah, he mentioned the name of his beloved wife. Hazrat Aisha witnessed this and said, “Allah has given you younger and more beautiful wives.”

Our Holy Prophet (PBUH) made it obvious that he was bothered by her words and mentioned Hazrat Khadijah’s kindness and virtue. Intending to make up for what she had said, Hazrat Aisha, who was very perceptive, said with the fullest sincerity,

“O Allah’s Apostle! I swear by Allah Who has sent you as a Prophet that I will always want you to mention Khadijah’s stories from now on.” 12

We learn that our mother Hazrat Aisha was jealous when our Holy Prophet (PBUH) would continue to frequently praise and mention Hazrat Khadijah with love through her own words:

"I did not feel jealous of any of the wives of the Prophet as much as I did of Khadijah though I did not see her, but the Prophet used to mention her very often, and whenever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadijah. When I sometimes said to him,

"(You treat Khadijah in such a way) as if there is no woman on earth except Khadijah," he would say,

"Khadijah was such-and-such a woman, and from her I had children." 13

When our Holy Prophet (PBUH) frequented Hira, our mother Hazrat Khadijah would take food to him. One day Hazrat Jabrail came and said,

“O Allah’s Apostle! The one who comes directly to you from afar is Khadijah. She is carrying a container that holds food. When she comes to you greet her on behalf of her Lord and me! Tell her that a castle in heaven has been made from pearls to be given to her and that it possesses no work and commotion.” 14

Hazrat Ali heard our Holy Prophet (PBUH) say:

“Maryam, the daughter of Imran, was the best woman of her time. The best woman in my ummah (community) is Khadijah.” 15

Due to the deplorable incidents that took place one after the other and due to the sorrow and pain they caused, the Messenger of Allah named the tenth year of the prophethood as “Sanatu’l-Huzun [Year of Sorrow]”

The polytheists escalate their torture and insults

While our Holy Prophet (PBUH) and the Muslims were grieving Abu Talib’s death, the polytheists were very happy. The chief of the Sons of Hashim was no longer there to support our Holy Prophet (PBUH.) They saw this as an opportunity to give rise to their insults and cruelty.

One day, when our Holy Prophet (PBUH) was walking on the road, one of the polytheists threw dust and dirt at him. The Master of the Universe (PBUH) did not respond and returned to his home. Hazrat Fatimah could not hold back her tears when cleaning her father. Her heart was already shattered by the loss of her mother and seeing her father in this condition only made matters more difficult. It was as if those tears were falling straight from her heart and soul as opposed to her eyes.

Our Holy Prophet (PBUH), the most compassionate in all of creation, was once again able to gather his composure amid this unbearable scene. He once again put his fullest trust in and turned to his Lord; he wiped his beloved child’s tears with his holy hands and said,

“My daughter, do not cry, Allah will protect your father.”

He added thoughtfully, “the polytheists had not dared to insult and inflict this kind of cruelty upon me until Abu Talib’s death.” 16

In this period, the cruelty and insults posed by the polytheists had left the bounds of humanity to such an extent that it agitated Abu Lahab, one of Islam’s greatest enemies, and caused him to say he would support our Holy Prophet (PBUH) if the situation continued in this manner.

Upon Abu Lahab’s words the polytheists left our Holy Prophet (PBUH) alone for a period of time. Nevertheless, the superficial patronage that stemmed from Abu Lahab’s feelings of kinship did not last long. His tolerance and “partisanship” for his nephew dissolved in the face of the invitation that our Holy Prophet (PBUH) extended to the community, summoning all to come to Allah. He not only declared that he had renounced his patronage but also allowed the torture to resume with the same severity. He continued with his enmity for the rest of his life.

Footnotes:

[1] Ibn Hisham, Sirah, V. 3, p. 34; Ibn Sa’d, Tabaqat, V. 1, p. 133.

[2] The “Kawthar” is a pool in heaven. Our Holy Prophet’s ummah (community of believers) will come and drink from it. However, it also means a lot of good deeds, including “prophethood,” “Sharia,” and “the Quran.” The word “Kawthar” means many good deeds. Knowledge and good deeds are deemed honorable in both worlds. According to one of his hadiths, our Holy Prophet (PBUH) said, “It is a river in heaven which my Lord has promised me. It holds many good deeds. Its water tastes of honey and is whiter than milk, colder than snow, and softer than cream. Its two sides are of emerald. Its cups are made from silver. The one who drinks from it will not feel thirst.”

According to some scholars, the word“Kawthar” signifies our Holy Prophet’s (PBUH) children, followers, the scholars from his ummah, or the Holy Quran.  (See: Hasan B. Çantay, Kur'ân-ı Hakim ve Meâl-i Kerîm: 3/1226.)

[3] Ibn Hisham, Sirah, V. 2, p. 57; Ibn Sa’d, Tabaqat, V. 1, p. 211-212.

[4] Sad, 5-6.

[5] Bukhari, Sahih, V. 2, p. 326; Tabari, Tarikh, V. 2, p. 219-220.

[6] Bukhari, ibid, V. 2, p. 326; Tabari, ibid, V. 2, p. 219-220.

[7] Ibn Hisham, ibid, V. 1, p. 60.

[8] al-Qasas, 56.

[9] Ibn Hisham, ibid, V. 1, p. 59.

[10] Suhayli, Rawdu’l-Unf, V. 1, p. 260.

[11] at-Tawba, 113.

[12] Bukhari, Sahih, V. 2, p. 315; Muslim, Sahih, V. 7, p. 138; Ahmad Ibn Hanbal, Musnad, V. 2, p. 58.

[13] Muslim, Fadail al Sahaba, 74; Tirmidhi, 62.

[14] Muslim, Fadail al Sahaba, 71

[15] Muslim, 69; Tirmidhi, 62.

[16] Tabari, Tarikh, V. 2, p. 229.

7th Year of the prophethood (Year 616)

The king of Abyssinia welcomed the first procession of Muslims in a very fine manner. The Muslims finally had the opportunity to freely worship in a state of peace.

When the Master of the Universe (PBUH) heard this, he suggested that the remaining Muslims in Mecca emigrate as well.

The second procession that set off headed by Hazrat Jafar, the son of our Holy Prophet’s uncle, Abu Talib, was much more crowded than the first one. A group of 92 people, ten of them being women, left Mecca for Abyssinia for the purpose of safeguarding their faith and being able to worship in peace.

While the Muslims emigrated, our Holy Prophet (PBUH) remained in Mecca despite everything. He continued to stand up against the torture and persecution that were continuously committed by the polytheists. He pursued his holy and sublime duty under Allah’s protection and grace. 1

1. Ibn Hisham, Sirah, V. 1, p. 345-346; Ibn Sa’d, Tabaqat, V. 1, p. 207; Tabari, Tarikh, V. 2, p. 222.

The greatest event in the universe, for sure, is the birth of Prophet Muhammad, the Pride of the Universe. This is because he is the seed of the tree of creation. If Allah had not willed his birth, there would neither be universe nor human beings now. Therefore, the door to the world of testing would not be opened.

“If one looks at this great universe as if it were a book, the divine light of Prophet (pbuh) will be the ink of the pen of that book’s writer. If one considers this great universe as if it were a family tree, the divine light of Muhammad will be both its seed and fruit. If one considers the world a great living being, this divine light will be its spirit. If one considers it an enormous human being, that divine light will be its wit.”

This is mystery to which the hadith “But for you, the dearest, I would not have created the skies (the universe)” indicates.

Moreover, Hazrat Muhammad’s prophethood is not particular to a specific community, but general and universal. Accordingly, some miraculous events would certainly occur when he honored the world with his arrival. And these events would make intelligent and sagacious people think.

During the birth of the Prophet Muhammad, the following miraculous events occurred:

1) A star was born at the night he was born.

There were many scholars amongst Jews. They deduced from their books that the Messenger of Allah would come. They were expert in making conclusions from the movements of stars. At the night the Prophet was born, a star shone in the sky and Jewish scholars understood that the last Prophet was born.

Famous poet of the Prophet, Hassan bin Thabit describes it as follows:

“I was about eight years old. One morning a Jewish man was running crying out ‘Hey Jews!’ Jews gathered around the man saying ‘What is it? Why are you shouting?’ The man was crying out:

‘Let me give this news to you, Ahmad’s star was born tonight. Ahmad was born tonight.”1

The following is narrated by Ibn al-Sa’d regarding the issue:

“There was a Jewish man living in Mecca. In the morning after the night the Messenger of Allah was born, he went and stood in front of the people of Quraish and asked:

“Was a baby boy born tonight in your tribe?”

People of Quraish answered: 'We do not know.' Upon this answer, he continued his speech:

“Go, search and seek; the prophet of this community was born tonight. He has got a sign on his back.”

People of Quraish went and made a search. They came to the Jewish man and gave the news:

“Abdullah had a son tonight; he has got a sign on his back.”

The Jewish man went and saw the seal of prophethood. And he cried out as if he had lost his mind:

“Prophethood is not with Israelites anymore. The people of Quraish will be bestowed with such a great fame that it will be heard everywhere from east to west.”2

The sky was celebrating the birth of the Great Prophet with cressets of stars shining brightly.

2) Fourteen towers of Kisra’s Palace in the city of Madayin fell down.

It was the night the Pride of the Universe was born. The clock struck the hour he was born. The city of Madayin, which was in a deep sleep, woke up with a terrible crackling noise. The scene was terrifying and hectic. Fourteen towers of the Sovereignty Palace, which were so firm, had crackled and fallen down.

Kisra, who spent the night in fear, called religious leaders of the country for a meeting as soon as the morning broke. They would discuss about what happened that night in the meeting.

Kisra sat in his throne with his crown on. No sooner had they started the meeting than a man on horseback, running at a full gallop brought a letter. In the letter, it was written that the fires which had been burning brightly for thousands of years in Istahrabad died out. This news added to Kisra’s fear and excitement.

At that time, Iran’s head qadi (judge), Mubezan, took the floor and told them a dream he had:

“I saw that hundreds of roaring camels, with rearing Arabian horses before them, swam across the River Tigris and spread into the lands of Iran.”

Kisra found this dream of honest, knowledgeable and just Mubezan very meaningful. He grew nervous to the utmost. He wanted to solve this puzzle. He asked Mubezan, whose knowledge and wisdom he trusted:

“Then, what does it mean?”

The head qadi’s answer was short and yet succinct:

“It means that something very important will happen on the Arabian side.”

Upon this, Kisra wrote a letter to Numan bin Munzir, the governer of Hira. In the letter, he said ‘If there is anyone from the scholars there who are knowledgeable enough to answer my questions, send him here right away!”

Having received the letter, Numan understood the seriousness of the issue and sent a scholar named Abdul-Masih bin Amr to Madayin right away. The ruler gave audience to the scholar right away. After telling the scholar what happened, Kisra asked him to explain them. Abdul-Masih told him that he could not give information to Kisra about what happened and he added:

“My uncle Satih, who lives near Damascus, has got enough knowledge to answer them.”

Upon this, Kisra assigned Abdul Masih to go and get information about the events from Satih.

Famous prognosticator of Damascus, Satih, was a freak of nature, his body being boneless and having almost no organs, his face being on his chest, and he was very old. He would lie on his back all the time. When he was called to a place, they would fold him like a packet. The news of the unknown and unseen he said was true and he was very popular with people of the time.

Abdul Masih covering a long, hard way, he arrived in his uncle Satih’s. Satih was living the last days of his life. He was suffering severely from a serious illness. The severity of the illness left him no strength to speak and he could neither salute him nor speak.

However, when Abdul Masih told him what happened, he suddenly changed. Satih, who was in throes of death in his bed, opened his eyes and started to cry out in excitement as if he was at the door of life and not of the grave:

“O Abdul Masih! Divine revelation will be read more. The owner of the baton has been sent as a prophet. The Valley of Samawa had been flooded. The fire of the Persians has died out. And Damascus is not Damascus anymore for Satih. Keep in mind that the Unique Judge who can rule the time willed this and He tied up the both ends of the rope of prophethood.”

He took a deep breath and added:

“As many as the number of the towers that fell down, Rulers will come out from the Sasanids and then the promise will be realized.”3

Those words were the last words Satih spoke; as if he had waited to put this truth into words before dying. As soon as he finished speaking, he closed his eyes and submitted his soul to Allah.

Famous prognosticator Satih heralded the birth of The Last Prophet clearly with those words. This event, which nothing like it was ever seen before, indicated that the sovereignty of Persia which was writhing in four dark beliefs of Mazdaism (5) would be swept away by the undying light which the prominent person who was born that night brought with himself. As a matter of fact; history witnessed it and what Satih foresaw occurred: the State of Persia was included into the lands of Islam by the Prophet’s army is Qadisiyya, after the sovereignty of fourteen rulers which lasted for 67 years.

3) Most of the idols, which covered the Qaaba with darkness and filthiness, broke and fell down:

The idolaters of Quraish had covered the Qaaba with darkness of idols, which once was the place where Allah’s oneness had become an honored symbol for the first time. However, these idols which were clinched with lead, could not stand before the greatness of the birth of Great Prophet, the representative of the creed of Tawhid (Allah’s Oneness) and fell down.

This had an important meaning: The person who was just born would sweep away the idolatry as the duty assigned to him required. The creed of Tawhid, so pure and blissful, would bloom in peoples’ hearts.

The world witnessed it. The Honorable Prophet set the Qaaba free from those lifeless idols and also replaced the idols in hearts by the faith of Islam.

4) Enormous fire of Zoroastrians which had been burning for thousands of years in Istihrabad suddenly died out.

Zoroastrians regarded that fire as their god. Upon the birth of the Prophet, that enormous fire died out like a simple fire killed by flood from the ocean.

That is to say; the person who was just born would sweep away Zoroastrianism, like Idolatry, too in a short time and would light up the earth with the cresset of Tawhid.

5) The famous Lake of Sawa (Tabariyya), which was deemed holy, dried up all of a sudden.

It also indicated that the person who was just born would prohibit glorifying the things which Allah does not allow.

6) A divine light, which lit up the east and the west as if they had been a small room, was observed at the time of his birth.

It meant that the religion which would be conveyed by the person who was just born would embrace the east and the west and would train and educate one fifth of humankind affectionately.

7) The Valley of Samawa disappeared under the floods.

It was the night The Great Prophet was born. Floods covered the Valley of Samawa and the city of Samawa. The people of the city sought refuge by climbing up the hills and mountains in horror. Then they wrote a letter to Kisra, explaining the situation, and asked for food and drink from him.

8) Stars fell down from the sky.

Stars fell down from the sky like the leaves in autumn at the night the Prophet was born.5 That event indicated that the devil and the jinn would not be able to take information from the sky anymore.

“As The Messenger was born with revelation, of course it was necessary to hinder prognosticators and the jinn who gave superficial information mixed with lies so that they would not mix doubts into revelation. Yes, prognostication was very wide-spread before the prophet. After the Quran was sent, it gave an end to them. Moreover, many prognosticators became believers, because they could not find their informants from the jinn anymore”.6

Of course, it was not coincidental that those events which had not been seen before occurred at the time the Prophet was born. They occurred with the will of the Eternal Might and heralded the world about the birth of the Last Prophet, Hazrat Muhammad (PBUH).

Footnotes:

1. Qastalani, Mawahibu’l-Ladunniya, v. 1, p. 122.
2. Ibn Sa’d, Tabaqat, v. 1, p. 162-163.
3. Tabari, v. 12, p. 131-132.
4. A religious sect founded by someone named Mazdak in ancient Persia. There are views that regard it as a reformed version of Manichaeism taught by Zoroaster (Zarathustra). The main feature of the sect is that it considers wealth and women as the common property. In addition, the sect prohibits killing and eating animals, which is related to asceticism.  (Islam Ansiklopedisi: 8/201-205.)
5. Tabari, Tarikh, v. 2, p. 131; Qadi Iyad, ash-Shifa, v. 1, p. 726-733; Badiuzzaman Said Nursi, Mektubat (Letters), p. 161-163.
6. Badiuzzaman Said Nursi, ibid, p. 163.

Our Holy Prophet (PBUH) had not yet announced Islam openly to the public. During this stage, Hazrat Abu Bakr was very enthusiastic and took immense efforts in explaining Islam to his close friends.

One day, he mentioned Islam in one of his conversations with Hazrat Uthman and took him to our Holy Prophet’s (PBUH) presence. Our Holy Prophet (PBUH), whose bright face always had a smile, said to Hazrat Uthman,

“Favor heaven, which is Allah’s beneficence. I was sent as a guide to you and all of the humanity!”

It was as if Hazrat Uthman had lost himself (but in reality, had found himself) in the face of our Holy Prophet’s (PBUH) simple, sincere, and miraculous words, as the testimony of faith spilled from his lips:

“Ashhadu anlaa ilaaha illallaahu wa ashhadu anna muhammadar-rasulullah!”1

Afterwards, he explained a dream that he had previously seen while returning from Damascus: He said,

“Oh Messenger of Allah, during the time in which we were in between Muan and Zarqa sleeping, a town-crier shouted, “Oh those who are sleeping! Wake up! Ahmad (PBUH) has appeared in Mecca!” And we heard about you once we arrived in Mecca!”2

The joining of Hazrat Uthman, who possessed a gentle nature, good manners, modesty, and generosity, in the ranks of Muslims bothered the polytheists immensely. Individuals from his tribe strived to torment and oppress him. However, he stood up to every kind of anguish and torment and did not show the slightest deviation.

His uncle, Hakam bin Abu'l-As, would tie him with a rope to a pole and while beating him would say:

“So, you have forsaken your forefathers’ religion and have taken interest in a new religion? I swear I will not free you until you return to the religion of your forefathers.”

Hazrat Uthman, who was a model of fortitude, answered:

“By Allah, I will never leave the religion of reason and truth!”

He was left to face this torture and persecution for days on end. However, he did not make the slightest concession from his faith. At last, his uncle was humiliated in the face of Hazrat Uthman’s greatness and fortitude and was left with no other choice but to free him.3

Hazrat Uthman, who was of medium height, heavily built, tan skinned, and had a very handsome face and a thick beard, was a pure and upright person in nature. He forbade himself from drinking alcohol during the Age of Ignorance. He was one of the fortunate people who felt deep joy in spending his wealth for Allah’s sake. He was a hafiz (one who had memorized the Quran.) During the nights, he would finish reciting the entire Quran in his prayer (salah).

Hazrat Uthman, who was one of the ten companions who was given the good tidings of Paradise, was at the same time, our Holy Prophet’s (PBUH) son-in-law. Initially, he married our Holy Prophet’s (PBUH) daughter Ruqiyyah, but when she passed away, our Holy Prophet (PBUH) made him marry his daughter, Umm Kulthum. For that reason, he had acquired the nickname, “Zinnurayn”, “Possessor of Two Lights.

Footnotes:

1. Ibn Sa'd, Tabaqat: 3/55
2. a.g.e.
3. a.g.e.

One of the first figures who embraced Islam during the period in which many secret conversions took place and as a result, faced cruel persecution by the polytheists was Hazrat Bilal Bin Rabah (he was also known as Bilal Habashi).

Hazrat Bilal attained the honor of becoming a Muslim by means of Abu Bakr while he was enslaved to Umayya b Khalaf, one of the most merciless enemies of Islam.1

The light of faith that surrounded Hazrat Bilal’s heart became an unlimited source of courage for him at once so much that as a slave, he did not shy away from openly declaring his faith in defiance of all sorts of torture, coercion, and persecution inflicted by his master and the other polytheists.

The heart in which faith has not entered is harder than a rock and a conscience in which the fear of Allah cannot be found is more insensate than a boulder. It is futile to search for compassion and mercy in a person who possesses this kind of heart and conscience. A person is considered as a beast in the spiritual sense when he/she is under this condition.

Like all the other merciless enemies of Islam, Umayya bin Khalaf also possessed this kind of heart and conscience and Hazrat Bilal was enslaved to a master who was void of compassion and mercy. In the eyes of this merciless man, it was a serious crime for Hazrat Bilal to testify to Allah who is One and who was his Creator and to be loyal to the Prophet of this Creator, Hazrat Muhammad (PBUH)! For that reason, Hazrat Bilal was subjected to inhumane torture. Sometimes, he was starved and left thirsty for 24 hours and at other times a chain was attached to his neck and children were hired to pull him in the streets of Mecca.

Nevertheless, Umayya bin Khalaf’s efforts were all fruitless. Hazrat Bilal had testified to faith and had submitted to Allah. His heart became a rose garden with the love that he had for our Holy Prophet (PBUH). For that reason, even while he was groaning bitterly under all this torture and cruel persecution, he did not give up shouting his cause at the polytheists’ faces:

“Ahad! Ahad! Allah is one!

After Umayya bin Khalaf rubbed and burnt the back of Hazrat Bilal, who did not make the slightest concession against his faith despite facing all kinds of torture, against the sands and stones that burned fiercely under the scorching heat and put a morsel of meat that had dried under the sun into his mouth, he would have a portion of a boulder placed on Hazrat Bilal’s chest and would say:

“I swear that I am not going to give up torturing you until you disaffirm and reject Muhammad and his religion and worship Lat and Uzza!”

However, along with every cell in his body, Hazrat Bilal would become a monument of faith and by risking his life, he would shout:

“I do not accept Laz and Uzza. Allah is One! Allah is One!”2

Umayya bin Khalaf would lose his temper altogether upon hearing these words and would increase the torture until Hazrat Bilal fainted and then would walk away. Afterwards, Hazrat Bilal would regain consciousness at a much, much later time.

The only point of endurance for Hazrat Bilal in the face of all of this unbearable torture was his exalted and magnificent faith. Having faith in Allah, Who holds the universe under His possession, means having confidence in His endless power and a standing point that does not falter or collapse for a believer. In this brave manner, he was declaring this reality to the whole entire world: “Faith is both light and power. A person who attains true faith can challenge the universe”. 

On another day, Hazrat Abu Bakr was passing by and saw that Umayya bin Khalaf was subjecting Hazrat Bilal to continuous torture.

“Are you not afraid of Allah? Until when are you going to continue torturing this poor man?” asked Hazrat Abu Bakr.

Umayya answered, “You are the one who has corrupted his belief. Purchase him if you want him to be saved.”

Hazrat Abu Bakr said,
“Oh Umayya, I have a slave who is of your faith. He is stronger and more powerful than Bilal. Will you accept if I exchange him for Bilal?”
“I accept”, replied Umayya. Then afterwards, he laughed and said, “But I want you to give me his wife, too.”
“Alright” replied Hazrat Abu Bakr.
Once again, Umayya laughed slyly and said,
“I want you  to give me both the slave’s daughter and wife.”
Hazrat Abu Bakr answered, “Alright” upon this request.

However, it seemed as if this unruly polytheist, Umayya, wanted to drive this matter to a slope. This time, amid his treacherous cackles he requested:

“In addition to them, I also want 200 dinars!”
Hazrat Abu Bakr was angered and furiously replied, “You are a shameless man. You continue to lie.”
This time, Umayya said, “No. I swear to Lat and Uzza that if you do what I have requested then I will fulfill my promise.”
Upon this, Hazrat Abu Bakr replied, “They are all yours” and saved Hazrat Bilal from that cruel man.

Our Holy Prophet (PBUH) asked Abu Bakr, who had purchased Hazrat Bilal,

“Oh Abu Bakr, are you going to have any rights over him?”

Hazrat Abu Bakr then replied, “No, oh Rasullulah, I have freed him.” 3

Some time later, Hazrat Abu Bakr, purchased and freed Hazrat Bilal’s mother, Hamama, who was also a slave.4

Hazrat Bilal Habashi was our Holy Prophet’s (PBUH) personal muezzin. He never wanted to separate from our Holy Prophet’s (PBUH) side for even a second. When the Master of the Universe (PBUH) passed away to the afterlife, Hazrat Bilal could not bear staying in Madinah al-Munawwarah due to the immense love that he had for our Holy Prophet (PBUH) as a person and for his high moral conduct and felt obliged to move away. When Hazrat Abu Bakr, who was the caliph during this period, insisted that he stay by his side, Hazrat Bilal said,

“Oh Abu Bakr, if you purchased me for yourself then keep me by your side! But if you purchased me for the sake of Allah then release me so that I can partake in jihad in the way of Allah.”

Upon this, Hazrat Abu Bakr consented to his departure. Hazrat Bilal went to Damascus and there he participated in the military campaigns on behalf of Islam during Hazrat Abu Bakr’s reign as a caliph.5

Footnotes:

1. Ibn Sa’d, Tabaqat, V. 3, p. 332.
2. Ibn Hisham, Sirah, V. 1, p. 340; Ibn Sa’d, Tabaqat, V. 3, p. 232.
3. Ibn Hisham, Sirah, V. 1, p. 340; Ibn Sa’d, Tabaqat, V. 3. p. 238; Halabi, Insanu’l-Uyun, V. 1, p. 299.
4. Ibn Hisham, Sirah, V. 1, p. 340; Ibn Sa’d, Tabaqat, V. 3. p. 238; Halabi, Insanu’l-Uyun, V. 1, p. 299.
5. Ibn Sa’d, Tabaqat, V. 3, p. 238; Ibn Hajar, al-Isaba, V. 1, p. 169.

This news, which shows a scene from the family life of the Prophet, gives us some idea about how he treated his wives and indicates his earnest and soft character. A discussion that can take place in any family is in question here. The Messenger of Allah reacted to the complaints of his young wife maturely and he prevented her father, who heard her, from acting harshly; then, he wanted to eliminate the problem by joking.

The harsh attitude of Hz. Abubakr at that time was definitely a result of his deep love and respect to the Prophet and is based on the worry that Hz. Aisha might have distressed the Messenger of Allah.

After this information, let us try to answer the questions one by one:

1) The narration regarding the issue is as follows:

“O Allah! If I abuse a believer, please let that be a means of bringing him near to You on the Day of Judgment.” (Bukhari, Daawat, 34; Muslim, Birr, 88, 89 etc.; Darimi, Riqaq, 53; Ibn Hanbal, 3/390)

The hadith is sound.

It does not mean that the Prophet (pbuh) abused people. He wants Allah to reward a person whom he may have abused even once as a human being in return for it. It is an indication of how delicate and compassionate he is.

2) See Abdurrazzaq, al-Musannaf, h. no: 1556; 1557 for the hadith in question.

Bayhaqi also reported the hadith with a sound chain of narrators. (see Bayhaqi, as-Sunanul-Kubra, h. no: 5629, 5630)

Acting upon that hadith narration, Hanafi, Shafii and Maliki scholars state that if there are too many people in a congregational prayer, a person can prostrate on the back of the person in front of him and he does not have to ask for permission from him. (see W. Zuhayli, al-Fiqhul-Islami, 2/1330)

What is essential in prostration is that the organs of sajdah except knees are to touch the ground/floor that the feet stand on during prayer naked but when it is necessary, it is permissible to prostrate;

- on a turban wrapped around the head,
- on a place a bit higher than the ground/floor,
- on the back of the person in the rank in front due to lack of space,
- on a cotton or woolen cloth that will not prevent the hardness of the ground/floor from being felt and on a piece of stone with a large surface.

It is permissible to prostrate on the fingers or on a cloth in order to protect oneself from the heat or cold of the ground/floor.

3) The hadith was reported by Abu Dawud but neither Hz. Ali nor Hz. Fatima is mentioned in it. (see Abu Dawud, Adab, 84, h. no: 4999)

Ahmad b. Hanbal also narrated the hadith. However, only the following statement exists in it: “Ali is more beloved to you than my father.” (see Ibn Hanbal, h. no: 18421)

Hafiz Haythami states that this narration is sound. (see Majmauz-Zawaid, 9/ 201-202)

Hz. Aisha is the most beloved wife of the Prophet (pbuh). It is possible for her to raise her voice due to her coyness because she thinks only her husband, who loves her most, is there.

Besides, there are various levels of “raising the voice”. The phrase raising the voice is used even for a slightly loud voice. 

The following statement exists in the narration reported by Abu Dawud:

“Hz. Abubakr tried to beat his daughter due to his anger but the Prophet (pbuh) prevented him. Hz. Abubakr went out angrily. Thereupon, the Prophet (pbuh) said to Hz. Aisha, ‘I have protected you from the man.’”

The last statement of the Prophet (pbuh) shows that he was not angry with his wife. Thus, what we need to do when we hear things like that is not to show disrespect.  

That the Prophet (pbuh) said to Hz. Aisha, ‘I have protected you from the man’ instead of ‘I have protected you from your father’ was a joke but it also expresses the following fact: Hz. Abu Bakr is a mature man who gets furious for Allah and His Messenger; the unerring criteria of real manliness is to love someone for Allah and His Messenger and to get angry with someone for Allah and His Messenger.

(The month of Dhulqada in the 5th Year of the Migration)

Hazrat Zaynab bint Jahsh was the daughter of Umayma bint Ab­dul­mut­talib, the aunt of the Prophet. She had married Hazrat Zayd b. Haritha, the adopted child of the Prophet. The Messenger of Allah himself wanted her to marry Zayd.[1]

Zaynab and her family did not want that marriage but they gave consent to it when the Prophet insisted.

Zayd did not regard his wife Zaynab, who was dignified, equal to him spiritually. This caused lack of harmony in their marriage. As a matter of fact, Zayd went to the Prophet at the end of the first year of their marriage and said to him “O Messenger of Allah! I want to divorce my wife.”

The Messenger of Allah said to him, “Live with your wife; do not divorce her! Fear Allah!”[2]

However, Zayd felt through his foresight that Zaynab had a high ethics and that she had a nature that could be a wife of the Prophet. He did not regard himself equal to her in nature to be her husband; therefore, he divorced her. 

The Prophet became very sad due to the end of the marriage between Zayd and Zaynab because of “spiritual lack of harmony”. For he had wanted this marriage to take place. It was necessary to do something and to soften Zaynab’s relatives, who got sad due to this divorce.  

The iddah (the period a woman has to wait after divorce) of Zaynab ended.

One day, the Messenger of Allah was sitting together with Aisha and talking to her. Meanwhile, he received some revelation. Allah Almighty stated the following in the verses He sent down:

“Then when Zaid had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee: in order that (in future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the latter have dissolved with the necessary (formality) (their marriage) with them: and Allah's command must be fulfilled.

There can be no difficulty to the Prophet in what Allah has indicated to him as a duty. It was the practice (approved) of Allah amongst those of old that have passed away, and the command of Allah is a decree determined.”[3]

When the revelation ended, the Prophet smiled and said, “Who will go and give Zaynab the glad tidings that Allah married her off to me in the sky?”

As it is clearly understood from the verses, Allah Almighty ordered the Prophet to marry Zaynab. The Prophet married Zaynab as a result of this order. The statement, “We joined her in marriage to thee” in the verse indicates clearly that it was a heavenly marriage. That is, this marriage took place beyond the traditional and apparent acts and as a result of the decree of qadar; the Messenger of Allah obeyed the decree of qadar. It has nothing to do with bodily desires.

An Important Reason of This Marriage

The marriage established between the Prophet and Zaynab contains an important aspect of Islamic law and an aspect that interests all believers and is beneficial for them. It is stated in the following part of the verse: “in order that (in future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons”.

When a person adopted a child during the Era of Jahiliyya, people called him/her as if he was the real child of that person; and that child had the right to be an inheritor to that person. Naturally, that person could not marry a woman that his child divorced; it was forbidden.

Thus, the Prophet married Zaynab based on the command of Allah, showing that this belief and custom of the Era of Jahiliyya was wrong. It is stated by the verse that it would not be a sin for believers to do so.

The Gossips of the Munafiqs

When the Prophet married Zaynab, the munafiqs, who were eagerly waiting for opportunities to plot mischief and cause sedition among Muslims, started to talk against it a lot. According to the belief of Jahiliyya, it was haram for a man to marry a woman that his adopted son divorced; thus, they used it as means of gossiping against the Messenger of Allah, saying, “Muhammad rendered it haram fo a person to marry his son’s wife but he himself married the woman that his son Zayd divorced.”[4]The verse that was sent down settled the issue:[5]

“Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things.”[6]

Prophets look at and address their ummah like a father due to their duty of prophethood not due to their human personalities. Therefore, it cannot be mentioned that it is inappropriate for them to marry their daughters. The Quran spiritually states the following in order to eliminate the questions that could come to the mind:

“On account of Divine mercy the Prophet has compassion for you, he deals with you in fatherly fashion, and in the name of prophethood you are like his children. But in regard to his human personality he is not your father so that it should be inappropriate for him to take a wife from among you! And if he calls you “Son,” in respect of the rulings of the Shari’a, you cannot be his children!”[7]

The believers who have foresight and prudence will definitely notice, through our explanation, that the people who want to blame this pure and decent marriage, which has many wisdoms and lead to good things, in order to cast a shadow upon the high personality of the Messenger of Allah, act with bad intentions and deliberately.

Wedding Feast and a Miracle

It was a custom of the Messenger of Allah to give a feast to his Companions when he married. This custom has been going on as sunnah among Muslims.

When the Messenger of Allah married Zaynab, Umm Sulaym, the mother of Anas b. Malik, sent him some fried Madinah dates. The dates she sent were in a small bowl and they were barely sufficient for the Prophet and Hazrat Zaynab.  

Anas b. Malik, who is well-known as “Khadim an-Nabawi” (the Servant of the Prophet) narrates the incident as follows:

“The Prophet (pbuh) accepted what I brought and said, ‘Call Abu Bakr, Umar, Uthman and Ali (may Allah be pleased with them)’; he also mentioned the names of several people. I was surprised because the Messenger of Allah ordered me to call many people for a small amount of food. However, I could not act contrary to the command of the Prophet. I called all of them.

Then, he said to me, ‘Go to the mosque and invite all of the people in the mosque.’ I did so. I said to the people praying in the mosque, ‘the Messenger of Allah invites you to his wedding feast.’ They all came.

Eventually, the hall was full.

The Prophet said to me, ‘Is there anybody left in the mosque?’

I said, ‘No.’

He said, ‘Go outside and invite whomever you see.’

I called them. The rooms were full, too.

He asked, ‘Is there anybody left?’

I said, ‘No, O Messenger of Allah!’

He said, ‘Bring me the bowl.’

I brought the bowl to him.

He put his hand on the bowl and prayed for abundance. Then, he said, ‘Let everybody sit in circles of tens and eat what is in front of them.’

The guests sat and ate as they were ordered. Thus, all of the guests came in groups, ate and left.

I was looking at the oil and dates in the bowl. The people in the hall and the rooms ate from the bowl until they were full. What was left in the bowl was as much as I had brought.

The Messenger of Allah said to me, ‘O Anas! Put it away.’

I took the bowl and went to my mother. I told him all about the incident.

My mother said to me, ‘No need to wonder! If Allah had wished all of the people of Madinah to eat from it, all of them would have eaten and been full’.”[8]

Since the religion, call and prophethood of Hazrat Muhammad was universal, he was given all kinds of miracles. He showed many miracles regarding the increase of food. We quoted this miracle here due to its relevance to the issue. We pray as follows:

“O Lord! Give abundance to the material and spiritual sustenance that you grant us for the sake of the Messenger of Allah (pbuh)!”

Sources:

1. Ibn Sa’d, Tabaqat, Vol. 8, p. 101.

2. Ibn Sa’d, ibid, Vol. 8, p. 101; Tirmidhi, Sunan, Vol. 5, p. 354; Ibn Kathir, Tafsir, Vol. 3, p. 491.

3. al-Ahzab, 37-38.

4. The custom of the Era of Jahiliyya regarding adopting children was abolished by the following verses of the Quran: “...Nor has Allah made your adopted sons your sons. Such is (only) your (manner of) speech by your mouths. But Allah tells (you) the Truth, and He shows the (right) Way.
"Call them by (the names) of their fathers: that is juster in the sight of Allah but if ye know not their father's (names, call them), your Brothers in faith, or your Mawlas. But there is no blame on you if ye make a mistake therein: (what counts is) the intention of your hearts: and Allah is Oft-Returning, Most Merciful..” (al-Ahzab, 4-5).

5. Tirmidhi, Sunan, Vol. 5, p. 352.

6. al-Ahzab, 40.

7. Badiuzzaman Said Nursi, Mektûbat, p. 28-29.

8. Muslim, Sahih, Vol. 2, p. 1051.

Our Holy Prophet (PBUH) was in the tenth year of his blissful life.

During this time, he told his uncle, Abu Talib, whose custody he was under, that he wanted to herd Abu Talib’s sheep. At first, his uncle, who loved him wholeheartedly, did not consent. However, he eventually accepted on account of our Holy Prophet’s (PBUH) persistence and intense desire. However, this time, his wife, Lady Fatima, ardently opposed. How could their hearts consent to leaving our Holy Prophet (PBUH), whom they loved more than their own children, under the scorching sun?

Nevertheless, the Pride of the Universe (PBUH) was determined. For this reason, he was able to obtain Lady Fatima’s consent. Our Holy Prophet (PBUH) began to take the sheep and goats to the valleys and hills where they would graze during the morning.

In this way, he was able to help his uncle, even if it was in a very small way, to save money since it was no longer necessary to hire a shepherd. He also acquired the chance of deeply contemplating on the existence of the ground and skies in solitary. In the fields, he would watch the sublime scenery which Allah revived at every moment; thus, his soul would experience an incomparable pleasure and attain deep enlightenment from viewing these sights. At the same time, this duty, which he had taken upon himself, allowed him the opportunity to keep him away from the lies, fraud, deceit, and hypocrisy of the corrupt society in which he lived. 

After the duty of Prophethood had been given to our Pride (PBUH), who spent his holy life herding sheep, he went to the fields with his companions (Sahaba). They started to pick the fruit of the siwak tree in a place called Marr az-Zahran. Our Holy Prophet (PBUH) said to his companions amid his smiles that soothed hearts:

“Among this wild fruit, choose the black kind since it is the most delicious.”
The companions were amazed and curious.  They asked, “Oh Messenger of Allah! Only a shepherd would know the good and bad types of this fruit. Did you herd sheep?”
Once again, the Pride of the Universe (PBUH) replied amid his smiles that soothed hearts, “There is no prophet who has not herded sheep.”1

One day, our Holy Prophet (PBUH) reminisced to his companions a sweet memory in his life:

“Prophet Moses (AS) was sent as a prophet; he herded sheep. Prophet David (AS) was sent as a prophet; he herded sheep. I too was sent as a prophet and would herd my family’s sheep in Jiyad (a place that is at the bottom part of Mecca).”2

It can be seen that at ten years old, our Holy Prophet (PBUH), who is described as the one “who possesses the highest ethics” in the Quran, did not favor being without work due to his diligence and benevolence and did not deem it appropriate to be a burden on someone else.

It is possible to find the traces of one-year experience of herding sheep in these holy words, which can cover several books of commentary and interpretation.

“You all are shepherds. You are responsible for those whom you guard. A state chieftain is responsible for those who are under his rule. An individual is obliged to protect and take care of his children and is responsible for them. A woman is responsible for her husband’s home. A servant is a watchman and is responsible for his employer’s goods. An individual is the watchman of his father’s goods and is responsible for them. You are all responsible for those who are under your command.”3

Foonotes:

1. Ibn Sa’d, Tabaqat, 1/125-126; Bukhari/247-248; Muslim, 6/125; Ibn Majah, Sunan, 2/727.
2. Tabaqat, 1/126.
3. Muslim, 6/8.

"By appointing our Holy Prophet (PBUH), who was adorned with perfection and moralistic beauties from head to toe, to prophethood, Allah elevated him to the position of being the most distinguished and eminent individual among human beings. Thus, an extant law of the universe meaning, “every species has a distinguished and superior constituent that is the pride and joy and source of admiration for its kind”, which also applies to the circle of humanity."

“One of the names of Allah among asma al-husna is the greatest; similarly, there needs to be a perfect man among Allah’s creatures; Allah gathered and assembled all kinds of perfection that had been dispersed in the Universe in him, and made him His pride and joy."

"That perfect entity had to be a living being."

"Since the most impeccable creation among every species in the universe is a living being. That being had to be a conscious being since a conscious being is the most glorious among every species. That entity that had no and will not have a replicate had to be a person since humans have the unlimited ability to advance among conscious beings."

“That human being had to be Muhammad (Peace and Blessings be Upon Him) since not a single historical account, from the beginning of Hazrat Adam till now, shows nor can show an individual who is similar to him; that remarkable individual has encompassed half of the Earth and one out of five types of people under his holy dominion, has continued to rule his dominion with his spiritual sultanate for 1350 years (now it has been 1,400 years), and has attained the authority of being the Ultimate Master."

“By uniting his friends and enemies, he attained the highest degree in good manners and challenged the entire world at the beginning of his prophethood. This individual, who has shown more than a 100 million people the Quran (whose declaration leaves everyone weak) at every given minute, was without a doubt the most distinguished being among all creatures; it cannot be anyone else other than him. “He is both the seed and fruit of this universe.” (see Badiuzzaman Said Nursi, Mektûbat, p. 284-285.)

From the narrations by his mother…

The reverend mother, Hazrat Amina, who was deemed worthy of such a unique honor that no other mother ever was, describes that blissful moment as follows:

“Someone came towards me in my dream in the sixth month of my pregnancy and said:

“O Amina! Know that you are pregnant to the most decent person of the universe. When you give birth to him, name him Muhammad and do not tell about it to anyone!”

“Then the time for birth came. My father-in-law, Abdulmuttalib, was away, performing Hajj. I was at home. Suddenly I heard a voice. I felt as if I would melt with horror. It was there. A white bird appeared and came to me; and it patted my back with its wing. I did not feel any fear or anxiety from then on.”

“I had a look around. They were serving me syrup in a white jug. As soon as I drank it, I was covered with a sea of light.”

“And Mohammad was born...”

The reverend Mother tells about afterbirth as follows:

“I saw a flag in the east, a flag in the west and a flag on the Kaaba. The birth was over. I looked at the baby. He was in sajdah (prostration) and his finger was raised up towards sky. Then a white cloud came down and swaddled the baby. I heard a voice:

‘Show him around the east and the west, show him the seas, so that creatures will know Muhammad with his name, his attributes and his face’”

Then the cloud disappeared.”

Also at the same night, Hazrat Amina saw a divine light and in the brightness of that light, she watched palaces and mansions in Damascus.

Observations by Midwives Shifa and Fatima

At the time the Master of the Universe (Prophet Muhammad) was born, Shifa who was Abdurrahman bin Awf’s mother and Fatima who was Uthman bin Abul’l As’s mother were together with the reverend mother. Shifa, who was one of the midwives, described her observations at that time as follows:

“I was there when the Messenger of Allah was born. I quickly came there for help. I heard a voice: “May Allah’s mercy be upon him.” The distance between the east and the west was filled with divine light. And I saw some palaces of Byzantine in that light. Then I took the Messenger of Allah in my arms and started to suckle him. I started to tremble and almost fainted. The baby disappeared in front of my eyes. A voice asked: ‘Where has he gone?’ Another one replied: ‘They took him to the east.’

“I never forgot those words: Therefore, as soon as the Messenger of Allah declared his prophethood I went to him and accepted his faith together with the first Muslims.”(1)

Fatima said that the house where the birth took place was filled with divine light and the stars in the sky seemed as if they would fall into the house. (2)

Another specialty of Prophet Mohammad was that he was born circumcised and his umbilical cord was already cut off. (3) There was “the seal of prophethood” between his shoulder blades on his back, just on the line with his heart. It was formed by hairy, raised and reddish freckles which looked like pearls and it was in the size of a partridge egg. The seal was a sign indicating that he was the last prophet being awaited for a long time.

Saib bin Yazid, one of the Companions, tells “about the seal” as follows:

“When I was a child, my aunt took me to the Prophet (PBUH) and said:

‘O Messenger of Allah, there is a pain in my nephew’s foot.’”

“The Messenger of Allah patted my head with his hand and prayed for me. Then, he took ablution. I drank from the ablution water. Then I stood behind him and I saw the seal of prophethood between his shoulders; it was as big as the huge buttons of the tent (or a partridge egg).”

Describing the Messenger of Allah, Hazrat Ali (may Allah be pleased with him) said: “The distance between his shoulder blades was large and it was obvious that he was the last prophet from the seal of prophethood between his shoulder blades.” 

Footnotes:

1. Qastalani, Mawahibu’l-Ladunniya, 1/122.
2. Qadi Iyad, ash-Shifa, 1/267
3. It is narrated that Hazrat Adam, who was the first human being and the first prophet, was also born circumcised. Moreover, sources record that the prophets Seth, Enoch (Idris), Noah, Moses, Solomon, Shuaib (Jethro), John (Yahya) and Hud (Eber) were also born circumcised.

It took place at a very crucial and most difficult period for the Muslims on account of the continuous persecution and torture the polytheists inflicted on them.

Hazrat Sa’d was praying in the Abu Dubb valley with some of the other Muslims who were among the first to embrace the glorious faith. Abu Sufyan, a leading figure among the polytheists, came to them with a few other unbelievers by his side. When the polytheists made the claim that the Muslims’ form of worshipping was a groundless practice, the two sides went at each other’s throats. With the bone of a camel’s chin that he held in his hands, Hazrat Sad wounded the head of one of the polytheists. When the other polytheists saw this, they lost their audacity and began to run away. And the Muslims chased them until they exited the valley.

In this way, Hazrat Sad had become the first companion to shed blood in the way of Allah. This was also the first instance in the history of the Islam in which blood had been spilled.

At the same time, Hazrat Sad bin Waqqas, who was immensely generous, was one of the ten companions who had been given the glad tidings of Paradise. He participated in all of the holy wars during our Holy Prophet’s (PBUH) time. During the Battle of Uhud, he devoted his body as a shield for our Holy Prophet (PBUH) and threw arrows at the polytheists in such a manner that allowed him to become the recipient of an address that no other creature has ever had the honor of receiving:

The Messenger of Allah (PBUH) said to him, “Oh Sad, do not stop shooting your arrows, may my mother and father be sacrificed for you!”1

Hazrat Ali would say:

“On the day of the Battle of Uhud, Allah’s Apostle (PBUH) only addressed Hazrat Sad with the words, “Fadaka Abi wa Ummi”2 (May my mother and father be sacrificed for you).3

During the same battle, Allah’s Messenger (PBUH) would say, “Oh Lord, this is your arrow” each time Hazrat Sad shot one and would pray for him in this manner:

"O Lord, direct his shooting and respond to his prayer."4

It is through our Holy Prophet’s (PBUH) decree, “O Lord, respond to his prayer” that he was able to attain wealth with the acceptance of his supplications alongside his heroism, bravery, arrow-shooting skills, and. Just as the enemies of Islam feared his sword and arrows, the Muslims feared his supplications for the same reason. They would be extremely hesitant to hurt his feelings.5

Hazrat Sad, who at a young age became a Muslim during the era of secret conversions and the springtime of Islam, continued to spend his entire life in the service of Islam thereafter. He was appointed as the commander of the army that marched to Iran during Hazrat Umar’s reign. And by leading this army to victory in the Battle of Qadisiyya, he conquered the country of Kisra and incorporated it into Islamic territory. Therefore, he was given the title “the Conqueror of Iran”.

Footnotes:

1. Ibn Sa’d, ibid, V. 2, p.139.

2. The expression, “Fadaka Abi wa Ummi” should not be taken literally since it is used in its customary context. These words express a state in which someone is highly pleased and content. The individuals who uttered these words were highly praised.

3. Muslim, Sahih, V. 7, p. 125.
4. Ibn Sa'd, Tabaqat: 3/141
5. Badiuzzaman Said Nursi, Mektûbat, p. 149.

After our Holy Prophet (PBUH) declared his prophethood and invited the community to Islam on Mount Safa, the polytheists of the Quraysh tortured him and targeted insults at him, and their abuse continued to increase.

Our Holy Prophet (PBUH) invited them to the doctrine of “Tawhid” (oneness) whereas they insisted upon idolatry and polytheism, which they called “the religion of their fathers.” Our Holy Prophet (PBUH) invited them to the path of virtue and happiness both in this world and the hereafter whereas they tried to keep away from virtue and happiness just as a bat tries to flee from the light.

The Master of the Universe (PBUH) invited them to live humanely and to exhibit dignified behavior while they gallivanted by exhibiting ugly and dishonorable behavior and trampled over human dignity and honor with their feet.

He wanted them to enter Paradise and invited them to commit deeds that would earn them these incomparable blessings whereas they continued to commit deeds that would lead them to eternal punishment and hellfire.

Through his invitation, our Holy Prophet (PBUH) wanted to save them from falling into asfal as-safilin (the lowest of the low) and elevate them to a’la illiyyin (the highest of the high places), ranks of worth, and stations that would empower them to execute sublime duties. Nonetheless, they continued preoccupying themselves with worthless activities that would result in their entrance to the bottom pits of hell (asfal as-safilin.)

Of course, the polytheists who exhibited such desires and behavior would oppose our Holy Prophet’s (PBUH) invitation, would struggle against him without mercy, would try to make him ineffective through all their means and break his perseverance, fortitude, courage, and zeal. For that reason, they attempted to commit all kinds of torment, persecution, insults, and murder attempts.

Undoubtedly, our Holy Prophet (PBUH) was not the only one who faced such circumstances. Every prophet who has been sent was treated harshly, held in contempt, and subjected to torture and persecution by his tribe and community. Alongside these commonalities and other traits that all of the prophets shared, these prophets did not refrain from explaining their cause and did not make any concessions from their faith despite the torture, insults, persecution, and murder attempts they faced. As the amount of torture and persecution that they were afflicted with increased, their love, enthusiasm, and seriousness in their mission in working towards having the truth heard grew even more.

Abu Lahab and his wife, Umm Jamil, were among the leaders of those that tortured and persecuted the Master of the Universe (PBUH). Aba Lahab would continuously stalk our Beloved Prophet (PBUH), would strive to get the crowd to stop listening to him, and would attempt to instill doubts and apprehensions in their minds.

That day, Allah’s Apostle (PBUH) was inviting the crowd to testify to the Oneness of Allah and his own prophethood at the Ukaz Fair:

“O people! Say 'La Ilaha Illallah' so that you can save yourselves,” our Holy Prophet (PBUH) said to the crowd.

Abu Lahab came from right behind and shouted, “O people! He is my nephew; he is lying to you, stay away from him.” 1

This was an example that is and was filled with many lessons: His nephew was inviting the crowd to the path of happiness and to have faith in Allah whereas he, the paternal uncle, was opposing his own nephew by yelling at the crowd to not listen!

Abu Lahab did not stop there. One day, he threw rancid filth at the front of the door of our Holy Prophet (PBUH), who was his neighbor.  At that moment, despite not yet having become a Muslim, Hazrat Hamza caught up and spilled the filth and the rancid substances upon Abu Lahab’s head.

All that our Holy Prophet (PBUH) said in the face of his neighbor’s ugly action was, “O Sons of Abd Manaf! What kind of neighborliness is this?” as he swept away the filth in front of his home.

This man, who the Quran mentions will burn in the fierce fires of Hell, would sometimes stone our Holy Prophet’s (PBUH) home just to bother him.

Abu Lahab did not want to be alone in torturing and persecuting the Master of the Universe (PBUH). One day, he commanded his son, Utaiba, to harass our Holy Prophet (PBUH). Utaiba went to our Holy Prophet (PBUH), who was reciting Surah an-Najm during that time. Upon hearing this, Utaiba remarked,

“I swear by the Lord of an-najm (the star) that I denounce your prophethood” and arrogantly spat toward the Master of the Universe (PBUH).

Our Holy Prophet (PBUH) only replied to him with this invocation:

"O my Lord! Subject him to the power of a dog from among Your dogs."

His (PBUH) prayers were never left unrequited; thus, his imprecation was answered sometime after the above incident. While Utaiba was sleeping among his friends in Hawran, a place that was in the vicinity of Yemen, a lion came and tore him to shreds!

The acceptability of his prayers is just one aspect of our Holy Prophet’s (PBUH) many miracles.

Umm Jamil was the wife of Abu Lahab, the most violent opponent and enemy of the Islamic cause. This woman, referred to as the “wood carrier of Hell” in the interpretation of the Holy Quran, had become so mad and so wild in the face of the Islamic cause that she would sprinkle hard, spiked shrubs every day on the path that our Holy Prophet (PBUH) walked without showing the slightest sign of boredom; in fact, she derived great pleasure from this action.

While our Holy Prophet (PBUH) was on Mount Safa and openly delivering the Divine invitation to the Quraysh for the first time, she and her husband, Abu Lahab scolded him and even affronted him. Abu Lahab shamelessly said, “'May you perish for this! Is this what you have summoned us here for?” and hurled a rock that he had lifted from the ground towards our Holy Prophet (PBUH). Upon this incident, Allah revealed Surah Tabbat, which mentions the ugly behavior and aftermath of Abu Lahab and his wife.

Umm Jamil could not contain herself once she heard this surah. She carried a rock and went to the Masjid al-Haram. Our Holy Prophet (PBUH) was sitting there with his loyal friend, Hazrat Abu Bakr. Umm Jamil saw Hazrat Abu Bakr but did not notice our Holy Prophet (PBUH), who was sitting there right next to him. She said to Hazrat Abu Bakr:

"O, Abu Bakr! Where is your friend? I heard that he has satirized me. I am going to smash his mouth with this rock when I see him.”

Since Umm Jamil’s eyes could only see Hazrat Abu Bakr and failed to notice our Holy Prophet (PBUH), she had no choice but turn back since she could not achieve her goal.2

Of course her eyes could not see!! How could a wood carrier of Hell dare to see our Holy Prophet (PBUH), who was under Allah’s protection and grace?

Abu Jahl also had a similar experience. One day, he made a promise to his tribe:

“By God, if I see Muhammad prostrating I will smash his head with this rock!”

The next day, he carried a huge rock that was difficult to lift. Our Holy Prophet (PBUH) was in prostration. Abu Jahl’s arms stiffened and froze in the air right as he was lifting the rock and about to hit our Holy Prophet’s (PBUH) head. They stood there until the Master of the Universe (PBUH) finished his prayer… When his prayer finished, Abu Jahl’s arms loosened; 3 since there was no longer any need for them to remain frozen.

Despite everything, Abu Jahl did not cease his attempts at disturbing our Holy Prophet (PBUH); and on another day, he swore,

“By God, if I see Muhammad in prostration, I will step on his neck and rub him against the floor.”

Right then, our Holy Prophet (PBUH) appeared. When Ibn Abbas explained the situation to him, our Holy Prophet (PBUH) became angry and without waiting to go through the door, he climbed (jumped) over the wall to enter the Masjid al-Haram. He recited Surah al-Alaq till the very end and prostrated.

Those who were around him immediately said to Abu Jahl, “O Abu Jahl there is Muhammad!”

As soon as Abu Jahl started to walk toward our Holy Prophet (PBUH), he returned. Those who were watching were puzzled and asked, “What happened? Why did you return?”

Abu Jahl responded in an even more puzzled manner:  “Do you not see what I see?” and then added, “By God, an enflamed rift opened between him and me.”4

In this manner, Allah protected His Beloved Messenger (PBUH) from the torture and murder attempts made by the polytheists’ leading figures! The torment, insults, and murder attempts that the Quraysh polytheists subjected upon our Holy Prophet (PBUH) took place in various forms.

One day, our Holy Prophet (PBUH) was praying in the Kaaba in a very reverent manner. A group of polytheists had gathered around the Kaaba and were talking with one another; Abu Jahl was also in this group. He leaped forward and asked the group,

“Which of you will go and bring the stomach of so-and-so’s slaughtered camel and bring its rumen and placenta in their bloody state and place them on top of him while he is prostrating?”

Uqba bin Abi Muayt, who had been blinded with rage, came forward, said “I will do it” and left. Sometime later, this man, whose soul had been darkened, appeared next to our Holy Prophet (PBUH) with a camel’s rumen in his hands.

Our Holy Prophet (PBUH) was unaware of anything and had already gone into prostration.

The raving Uqba placed the camel’s rumen between our Holy Prophet’s (PBUH) shoulder blades. The polytheists, whose souls and consciences were buried in darkness, watched the scene as they laughed loudly.

Hazrat Fatima came running when she heard that her Honorable Father (PBUH) was being subjected to the polytheists’ despicable cruelty. She held the rumen and tossed it towards the group of polytheists.

When our Beloved Prophet (PBUH) completed his prayer the words, “My Lord, I leave the Quraysh to you” spilled from his holy lips and were repeated thrice.

Afterwards, he recited the names of the ringleaders individually and referred them to Allah, who is the Possessor of Infinite Power.5

Hazrat Abdullah bin Amr explained another instance in which the polytheists insulted and troubled our Holy Prophet (PBUH):

“One day the leading figures of the Quraysh gathered in a place called Hijir and I was also there. The Quraysh were talking about Allah’s Apostle (PBUH) and said:

“We have never shown as much patience to anything as we have to this man’s mission. This man accuses you of stupidity. He has insulted our fathers and grandfathers, has condemned our religion, has ruined our unity, and has defamed our idols. We have been patient with all that he has done.”

“While the Quraysh were discussing this, our Holy Prophet (PBUH) suddenly appeared. He came walking and kissed the Hajar al-Aswad. Afterwards, he walked by them to circumambulate the Kaaba. In the meantime, the Quraysh were dissing at him. Allah’s Apostle (PBUH) was greatly saddened. I noticed his sadness from the immediate change of color that was seen on his face."

“When Allah’s Apostle (PBUH) walked by them for the third time, the Qurayshis continued to diss at him in the same manner. Upon this, our Holy Prophet (PBUH) stopped and said to them:

“O Qurayshis, do you hear my words? I swear by Allah, Who possesses my existence in His powerful hands, that a disaster is going to befall upon you.”

"Our Holy Prophet’s (PBUH) address deeply influenced the crowd. No one moved from his spot. At last, even those who initially spoke against our Holy Prophet (PBUH) the most and provoked their friends (primarily Abu Jahl) tried to please him by saying:

“O Abal Qasim! Go in peace. By God, you are not among the ignorant or among those who do not know themselves.”

Allah’s Apostle (PBUH) walked away.

The next day, the Qurayshis gathered at Hijir again and I was among them once more. In the same manner, the leading figures were talking about Allah’s Apostle (PBUH) and said:

“You keep talking about what Muhammad has done to you and the news that has been brought regarding him. However, when he stands in front of you and says bad things to your face, you let him free and do not touch him.”

Our Holy Prophet (PBUH) appeared while they were talking. The Qurayshis quickly sprung up from where they were sitting and surrounded him. They cited his words regarding their idols and religion and asked, “Are you not the one who made these comments about us?”

The Holy Prophet (PBUH) answered, “Yes, I am the one who said them.”

And they all pounced on him upon hearing this answer. Someone clung to his throat. In the meantime, someone ran and notified Hazrat Abu Bakr and he rushed to the Haram ash-Sharif. Amid his tears, he shouted at the polytheists:

"May Allah damn you! Do you want to kill an individual who says, “My Lord is Allah?”

When our Holy Prophet (PBUH) heard this he said, “Leave them alone, O Abu Bakr! I swear by Allah, Who possesses my existence in His powerful hands, that I will deal with them all.”

The Qurayshis got scared, quickly dispersed, and released our Holy Prophet (PBUH) upon hearing these words.”6

The ugly acts our Holy Prophet (PBUH) were inflicted because he said, “My Lord is Allah” and invited the community to this Divine reality did not end here. On another day, our Holy Prophet (PBUH) was found praying near the Kaaba again. As soon as he placed his forehead on the ground before the presence of his Supreme Creator, the savage Uqba bin Muayt took his cloak, coiled our Holy Prophet’s (PBUH) throat, and squeezed it with all of his strength in order to choke him.

During that time, Hazrat Abu Bakr was able to catch up and save our Holy Prophet (PBUH) from this savage. Then, he recited the following verse from the Quran as if he wanted the entire universe to hear:

"Would you kill a man because he says: 'My Lord is Allah', and he has come to you with clear signs (proofs) from your Lord? And if he is a liar, upon him will be (the sin of) his lie; but if he is telling the truth, then some of that (calamity) wherewith he threatens you will befall on you." Verily, Allah guides not one who is a Musrif (a polytheist, or a murderer who shed blood without a right, or those who commit great sins, oppressor, transgressor), a liar!"7

Footnotes:

1.Ibn Hisham, Sirah, V. 1, p. 287.
2. Ibn Hisham, ibid, V. 1, p. 381-382; Qadi Iyad, ash-Shifa, V. 1, p. 684.
3. Ibn Hisham, ibid, V. 1, p. 319-320; Qadi Iyad, ibid, V. 1, p. 688; Badiuzzaman Said Nursi, Mektûbat, p. 164.
4. Qadi Iyad, ibid, V. 1, p. 690-691.
5. Muslim, Sahih, V. 5, p. 180.
6. Ibn Hisham, Sirah, V. 1, p. 309-310; Tabari, Tarikh, V. 2, p. 223.
7. al-Mu’min, 28.

Knowing the unknown totally belongs to Allah. The Quran points out this fact in many verses. (1) Therefore, our prophet (PBUH) could not know the unknown as a mortal. However, he knew by the information from Allah. As a matter of fact, this is stated as follows in a verse:

“Allah (alone) knows the Unseen, nor does Allah make any one acquainted with Allah’s Mysteries, Except a messenger whom Allah has chosen…”(2)

Allah informed our prophet (PBUH) about the time of his death before he passed away. As a matter of fact, he implied this issue in some hadiths.

Once, the Prophet (PBUH) said:

“Allah gave a choice to one of His slaves either to choose this world or what is with Him. That slave what is with Allah.” (The narrator said, Thereupon, Abu Bakr started crying.)

The Prophet informed people about his death not clearly but indirectly. However, that hint would be enough for the ones whose hearts were the mirrors for the truth or for a few people to whom Allah inspired the truth. Abu Bakr (May Allah be Pleased with Him) was one of that few people. When the Prophet uttered this hadith, only Abu Bakr (May Allah be Pleased with Him) understood the message, cried; then, he said:  “We sacrificed our fathers and mothers for you.”

According to a narration of Muslim, the messenger of Allah (PBUH) said,

“Listen carefully. I am leaving the friendship of every friend (in this world). If I were to choose a close friend, I would certainly choose Abu Bakr. However, your friend (the messenger of Allah) is the friend of Allah.

References:

1. al-An'am, 6/50, 59
2. al-Jinn 72/26:28

The torture, persecution, insults, difficulties, and obstacles that the first Muslims were afflicted with were also tests sent by God. For example, it did not just end by saying, “I have testified to faith.” The amount of loyalty, sincerity, and patience in faith had to be measured as well.

There had to be an excessive level of difficulty, persecution, and torture so that those who truly carried the desire of belief in their hearts would testify without paying attention to such inconveniences, whereas those who did not sincerely carry this desire would be separated from the true believers.

As a matter of fact, the following Quranic verse indicates this issue:

"We did test those before them, and God will certainly know those who are true from those who are false." (Surah al-Ankaboot, 29/3)

Thus, the most important measure of one’s sincerity in faith is not bowing before the difficulties, torture, cruelty, and persecution that he/she may face.

Such unbearable persecution, torture, cruelty, and insults could not break the courage of those genuine Muslims who submitted to God and His Messenger (PBUH) in the truest sense. The polytheists could not hinder them from standing their ground in the circle of guidance or prevent others from running to that circle. The torture, persecution, and insults were like the wood that caused the fire of Islam to burn more strongly and to shine more brightly. As the polytheists continued with their acts of torture and persecution, the Islamic cause was developing at a greater speed, being spread, and continuing to reign with its light over hearts.

Undoubtedly, tyranny and violence have never been able to continuously overcome and suppress the truth in any era, nor have they been able to muffle or enslave it. On the contrary, the truth has been able to defeat tyranny, cruelty, and darkness and has annihilated them on many occasions.

The incomparable courage, immense patience, and magnificent amount of fortitude the Muslims showed against the persecution and cruelty during the Era of Bliss are full of lessons for today’s Muslims to learn from and they possess such a high level of sublimity that can bring those who truly possess prudence and a sense of justice to tears.

Even Leone Kaitano, an Italian writer, historian, and a staunch enemy of Islam, could not contain himself from making this confession:

“What is bewildering is that there was not even a single apostate among them!”

Actually, what is bewildering is that a writer who makes this type of confession can continue being hostile towards Islam instead of submitting his heart and pen in the way of Islam and continues to close his eyes amid broad daylight so as not to see the sun.

Hazrat Fatima married Hazrat Ali five months after the Messenger of Allah honored Madinah in the month of Rajab. Their wedding was in the month of Dhul-Hijjah in the 2nd year of Hijrah after the Battle of Badr.

Hazrat Fatima was the youngest and his most beloved daughter. Whenever the Prophet returned from a battle or expedition, he went to the mosque first to perform a prayer of two rak’ahs and then he went to Hazrat Fatima; after that, he went to his wives.1

Hazrat Aisha (may Allah be pleased with her) narrates:

“I have never seen anyone whose words and speech resemble those of the Messenger of Allah. When Fatima came, the Messenger of Allah would welcome her with compassion and greet her by saying, “Welcome!”

I have never seen anyone more straightforward than Fatima.”2

The walking style of Fatima (may Allah be pleased with her) resembled that of the Prophet a lot.

Once, Hazrat Aisha was asked, “Who was the most beloved person for the Prophet?”

Hazrat Aisha answered, “Fatima”

When she was asked, “Who was the most beloved man for the Prophet?”, she answered,

“Fatima’s husband."3

Footnotes:

1. al-Istiab, 4/1895.
2. Tabari, 2/290-292.
3. Tabaqat, 1/248-249.

Our Holy Prophet (PBUH), who entered "the station in the middle of possibility and obligation", which was marked with  Qab- al-Qawsayn” and who witnessed Allah’s vision and heard His words, returned to his home that same night.

The following morning, he wanted to inform the Quraysh of what he had seen during his holy journey. However, Ummuhani, the daughter of our Holy Prophet’s (PBUH) uncle Abu Talib, clung to our Holy Prophet’s (PBUH) clothing while pleading,

“O Allah’s Apostle! Do not explain this to the community. They will deny your words and will upset you.”

However, our Holy Prophet (PBUH) said, “By Allah I am going to explain it” and went amid the people to inform them of the Miraj. The Qurayshis were shocked; thus, they asked,

“O Muhammad! What is your proof of this having happened? We have not heard anything similar to this until now.”

Our Holy Prophet (PBUH) explained the following:

“My proof is that I encountered the camels of so-and-so’s sons’ in the valley of this-and this place. Their camels had escaped and they were looking for them. I directly guided their camels and went towards Damascus.

“After my return, I was in Dabhanan, I came across the caravan of so-and-so’s sons and his community was sleeping. I opened the covered water-cup belonging to them and drank from it. I covered it as it had been before.

“My other proof is that: I encountered a caravan belonging to you all on Tanim hill. There was a blackish camel at the front. It was carrying two sacks, one was black and the other was multicolored.” (1)

The community was curious; with great speed, they went to Thaniyya. Sometime later a caravan came. Like our Holy Prophet (PBUH) had said, a blackish camel at front. They asked the other incoming caravan about its cup filled with water. The members of the caravan said they had filled the cup with water and then covered it. The polytheists looked at the water cup; it was covered like theirs was, however it did not hold any water. The polytheists were puzzled and said, “It is just as he said it was.” (2)

The polytheists investigated the other information that our Holy Prophet (PBUH) had provided and everything was just as he said. Despite all this, they did not testify to our Holy Prophet’s (PBUH) cause.

The polytheists did not refrain from asking proof after proof in regards to this matter. Many of them said, “It takes a month to go to Damascus from Mecca with a camel and it takes a month to return. How could Muhammad go there and return to Mecca in one night?” Those who had journeyed to Damascus and who had seen Masjid-al--Aqsa came to our Holy Prophet (PBUH) and asked,

“Could you describe Masjid-al- Aqsa to us?”
Our Holy Prophet (PBUH) said,
“I went there and I can describe it.”
Our Holy Prophet (PBUH) reported it as follows:

I was very tired of their denial and questions. In fact, I had not experienced such difficulty until that moment. Just then, Allah showed me the Baytu’l Maqdis. While looking at it, I described every detail one by one. They even asked me, “How many doors does the Baytu’l Maqdis have?” however, I had not counted its number of doors. When I saw the Baytu’l Maqdis across from me, I began to look at it, count each of its doors and told them the number.” (3)

Thereupon, the polytheists said,

“By Allah, you perfectly and correctly described it.” Nevertheless, they still did not become Muslims.

Hazrat Abu Bakr Unfalteringly Affirms our Holy Prophet’s (PBUH) account

The Isra* and Miraj**, one of our Holy Prophet’s (PBUH) greatest miracles, occurred on the 27th night of the month of Rajab, a year and a half before the migration (hijra.)

Jibril  came that night and took our Holy Prophet (PBUH) from the Masjid-al-Haram*** to the Masjid-al-Aqsa**** on Buraq. Then, he was ascended to the skies so that he would be shown the wonderful activities and the signs that indicate the power of Allah Almighty one by one. He was allowed to meet all of the prophets in the layers of the sky. Then, the Messenger of Allah was taken to the station of Sidra al-Muntaha (Lote Tree). Then, he went up to the station of Two Bows’ Length (Qab Qawsayn) in "the middle of possibility and obligation." He was shown many weird and bizarre things. He heard the speech of Allah Almighty, who is free from time and place, in a form that we cannot know or understand; and he saw His face. On the same night, he returned home. 

Allah Almighty narrates this miracle, which is related to the personality of His beloved Messenger, as follows in the Quran:

“Glory to (Allah) Who did take His Servant for Journey by night from the Sacred Mosque to the Farthest Mosque whose precincts We did bless― in order that We might show him some of Our Signs: for He is the one Who heareth and seeth (all things)”1

This verse also declares the wisdom behind the miracle Isra and Miraj.

The section regarding the Miraj in Badiuzzaman Said Nursi’s work entitled “The Words” states:

“The Ascension is a question that results from the essentials and pillars of belief, and follows on after them, a light that draws strength from the lights of the pillars of belief. For sure, the Ascension cannot be proved independently to irreligious atheists who do not accept the pillars of belief, because it cannot be discussed with those who neither know Allah, nor recognize the Prophet, nor accept the angels, and who deny the existence of the heavens. Firstly those pillars must be proved.” (Badiuzzaman Said Nursi, The Words)

Our Beloved Prophet’s (PBUH) Explanation of the Isra and Miraj:

Since the miracle of Isra and Miraj is a tremendous miracle of the Messenger of Allah full of secrets about material and spiritual realm outside the conditions of time and space, it was reported from the Prophet (pbuh) through various ways by distinguished Companions. According to the narrations of these distinguished Companions,

One night when our Holy Prophet (PBUH) was sleeping at the Hatim section of the Kaaba, Hazrat Jibril came and slit his chest. After washing our Holy Prophet’s (PBUH) chest with zamzam water, Hazrat Jibril filled his chest with wisdom and restored it to its previous state. Afterwards he brought a white mount, (Buraq), had our Holy Prophet (PBUH) climb upon it, and escorted the Master of the Universe (PBUH) on the journey.

Buraq’s leaps went beyond what the eye could see. Along with Hazrat Jibriil by his side, our Holy Prophet (PBUH) went to the Bayt-al-Maqdis. He saw all the prophets gathered there. He led them in prayer as they all prayed in congregation.

By leading them in prayer, it showed that our Holy Prophet (PBUH) was the inheritor of the origin of their Sharia (divine law.) 2

Three Cups That Were Offered

Three cups, one full of milk, the second full of sherbet, and the third full of water, were presented to our Holy Prophet (PBUH.) During this offering, our Holy Prophet (PBUH) heard a voice saying,

“If he chooses the cup filled with water, then both he and his ummah will be free of any needs and will be content. If he takes the cup filled with sherbet, then he and his nation will fall into deprivation. If chooses the cup filled with milk then he and his nation will be given guidance.”

Our Holy Prophet (PBUH) took the cup containing milk and drank from it. Upon this Hazrat Jibril said,

“O Muhammad, you have chosen the true and natural way. You have been given guidance, and so has your nation.” 3

The Ascension to the Skies and the Meeting with the Prophets

During the Miraj, a staircase was built so that our Holy Prophet (PBUH) could ascend to the high stations in the Baytu’l-Maqdis. Both our Holy Prophet (PBUH) and Jibril (Gabriel PBUH) were placed upon it and they ascended together. They finally reached the Earth’s skies. Hazrat Jibril knocked on its door:

Someone asked, “Who is it?”
“Jibril!”
“Who is next to you?”
“Muhammad.”
“Has he been sent for?”
“Yes.”

Upon this, the sky’s door opened and they ascended upon these skies. Our Holy Prophet (PBUH) saw someone seated there who had sets of shadows to his right and left. He laughed when he looked to his right and cried when he looked to his left. He said to our Holy Prophet (PBUH),

“Welcome, O Noble Prophet, O Noble Son!”

Our Holy Prophet (PBUH) asked Hazrat Jibriil (PBUH),
“Who is he?”
Hazrat Jibril answered,

“He is your father, Adam. The shadows to his right and left are the souls of his children. The ones on his right are destined for Heaven and the ones on his left are destined for Hell. When he looks to his right, he laughs. When he looks to his left, he cries."4

They ascended to the second station from there. The door opened and our Holy Prophet (PBUH) encountered Hazrat Yahya and Hazrat Isa (Jesus PBUH).

Hazrat Jibril said, “The men you see here are Yahya (John the Baptist PBUH) and Isa.  Greet them.”

They exchanged greetings; Hazrat Isa and Hazrat Yahya said,

“Welcome Noble Prophet, Noble Brother,” to our Holy Prophet (PBUH.)

Afterwards our Holy Prophet (PBUH) met Hazrat Yusuf (Joseph PBUH) on the third level, Hazrat Idris (Enoch PBUH) on the fourth, Hazrat Harun (Aaron PBUH) on the fifth, Hazrat Musa (Moses PBUH) on the sixth, and Hazrat Ibrahim (Abraham PBUH) on the seventh level. They all welcomed him and congratulated him on his miraj.

Sidra al-Muntaha

Jibril (PBUH) took our Holy Prophet (PBUH) and rose from the seventh level. Afterwards, the Sidra- al -Muntaha’s (the seventh heaven) court opened.

“Here, this is Sidra-al- Muntaha. I will burn if I move forward by the length of a finger tip,” said Hazrat Jibriil and did not take one step forward.”

Our Holy Prophet (PBUH) saw Sidra-al-Muntaha’s four rivers flowing.

Furthermore, our Holy Prophet (PBUH) again saw Jibriil (PBUH) in his true shape and form. Before, our Holy Prophet (PBUH) had seen Hazrat Jibril covering the skies with his majestic wings in the spot called Jiyad in Mecca where a revelation was revealed.

After that, the Messenger of Allah reached the station "indicated by qab qawsayn (distance of two bow lengths) between imkan (possibility) and wujub (necessity)" without Hz. Jibril. Then, he was honored by the talk and vision of the Owner of Majesty (Allah), who is free from space.

Hazrat Sulayman Chelebi, the author of the “Mawlid” describes this incident very clearly:

While talking with Jibriil

A Heavenly Mount came before him and saluted him.

It took the King of the World then

From Sidra and left quickly

At that moment, a space was seen

There was neither place, nor the Earth nor skies


That place was neither empty nor full

The mind cannot understand that situation

Seventy thousands curtains were opened

The light of oneness drew the curtain on his face

Whenever he passed a curtain,

He was summoned, “O Muhammad, come here”

He proceeded after seeing all of them

He reached that High Personality

That Lord of Majesty, who is free of six directions

Showed him His face in an indescribable manner

Anyway, the Sultan who saw everything truly

Looked at Allah Almighty carefully

He saw the Lord of Majesty clearly

His ummah will see him like that in the hereafter

Without any letters or sentences, the Sultan

Said to following to him

The 5 Daily Prayers are Made Obligatory:

Our Holy Prophet (PBUH) witnessed many Divine manifestations, received many compliments, and was addressed several times with many kinds of titles. He saw with his eyes the realities of the pillars of faith; he witnessed the angels, Heaven, Hell, and the manifestation of Allah’s Self.

Furthermore, the order to pray five times a day was given that night. At first, Allah gave the order to pray 50 times a day. However, as our Holy Prophet (PBUH) was leaving, he stopped by Hazrat Musa (Moses), who asked,

“What did Allah enjoin upon your nation?”
Our Holy Prophet (PBUH) answered,
“Allah decreed them to pray 50 times a day.”
Hazrat Musa responded:
“Your followers cannot do that; Go back so that your Lord may reduce it for them.”
Our Holy Prophet (PBUH) returned and begged Allah and Allah reduced the daily prayers by ten.
When our Holy Prophet (PBUH) came back to Hazrat Moses he said,
“Allah reduced 50 daily prayers by ten.”
Hazrat Moses responded,
“Your followers cannot do that either; Go back and beg your Lord.”
Our Beloved Prophet (PBUH) returned to Allah again and begged. Allah reduced 10 more daily prayers.
Upon the reduction, our Holy Prophet (PBUH) returned to Hazrat Musa and said "Allah reduced 10 more prayers."
Hazrat Musa reiterated his words:
“Your followers cannot do that either; Go back and petition to your Lord.”

Allah’s Apostle (PBUH) begged Allah again and Allah reduced 10 more prayers. Until the daily prayers were reduced to 10, our Holy Prophet (PBUH) continued petitioning.

When it was reduced to 10, our Holy Prophet (PBUH) went to Hazrat Musa and explained what had been said. Hazrat Musa repeated his words:

“Go back and beg your Lord! Your nation will not be able to fulfill this.”

Our Holy Prophet (PBUH) went back and begged once more. Our Holy Prophet (PBUH) went back to His Mighty Lord and pleaded. Allah then decreed:

"O Muhammad, the Laws that come from My station do not change! They are five daily prayers. There are ten rewards for each prayer, and this equals to 50 rakahs."

Upon this, our Holy Prophet (PBUH) returned to Hazrat Musa who asked,

“What were you appointed with?”
Our Holy Prophet (PBUH) replied, “I was appointed with five daily prayers”
Hazrat Musa (Moses) said,

“Your ummah cannot perform five daily prayers. I tried people and Sons of Israel before you; I know it. Return and ask your Lord to decrease it.”

Nevertheless, our Holy Prophet (PBUH) answered,

“I pleaded too much. I feel ashamed now of repeatedly asking my Lord for reduction.” (Sira, 2/50)

In this manner, the five daily prayers were made obligatory and our Holy Prophet (PBUH) presented them as a gift from his miraj to the jinn and humanity.

Sources:

* “Isra” means night walk or travel.
** Miraj: Is a name derived from the word “ascension.” Miraj also means “ladder”. With this in consideration, the Miraj signifies the means through which our Holy Prophet (PBUH) ascended to the high stations of the skies. A hadith describing the Miraj states that our Holy Prophet (PBUH) had ascended; therefore this miracle is called the Miraj.
*** Masjid-al- Haram: The masjid of Mecca encompassing the Kaaba, the spot where the tawaf (circumambulation) takes place today. This holy area is called the Haram-ash-Sharif. It is called the “Haram” to demonstrate that it is “wajib” to honor this zone.
**** Masjid-al- Aqsa: The Masjid of Quds, its other name is Bayt-al-Maqdis. The Kaaba was the first building to be built on Earth and the Masjid-al-Aqsa was the second. It takes a month to get to the Masjid-al-Aqsa from Mecca by foot.

1. al-Isra, 1
2. Badiuzzaman Said Nursi, The Words
3. Ibn Hisham, Sirah: 2/38
4. Muslim: 1/102

The Master of the Universe, Hazrat Muhammad (PBUH), understood that he had been privileged with a divine mission at Hira and that he had been appointed to prophethood. However, this heavy and massive duty had many responsibilities that had to be fulfilled. He knew that this was a matter that would not be easy to fulfill in the society that he lived in.

From that moment on, our Master (PBUH) went one-on-one with the world and was going to convey the message that he received from Allah to the general public. Of course, this could not be seen as a simple task.

Allah’s Messenger (PBUH) estimated from where and how he would begin his holy and honorable duty to humanity very well.

He first explained the situation to his wife, Hazrat Khadija, who was closest to him. Hazrat Khadija unhesitatingly believed in him and attained the honor of becoming the first Muslim.

Afterwards, our Holy Prophet (PBUH) taught her the manner of ablution that he had learned from Hazrat Jibril (Gabriel) and led her in two rakah prayer which he had also learned from Hazrat Jibril.

This two rakah prayer that our Holy Prophet (PBUH) performed 1 was the first prayer that he led as an imam; he performed that prayer a Monday.2

Footnotes:

1. At the beginning, it was obligated as 2 rakahs of prayer to be performed twice a day (the timing of the prayers resembled the timing of our morning and early evening prayers-fajr and maghrib). Much later, tahajjud was added to this. After 5 rakahs of prayer were determined during the ascension (Miraj), the obligation of the night prayer (tahajjud) was changed to supererogatory prayer for the ummah (community of believers). Nevertheless, it continued to be an obligation for our Holy Prophet (PBUH).

2. Tahirü’l-Mevlevi, Müslümanlıkta İbâdet Tarihi, p. 25.

The circle of conveyance was expanding gradually. Happiness caressed the souls that had testified to Islam while the hearts that had not saved themselves from polytheism were in a state of panic.

“Therefore expound openly what thou art commanded.”1

When the Divine mandate came, naturally, the Master of the Universe (PBUH) could not stay still. He wanted to show his countrymen the path to spiritual and worldly happiness as soon as possible.

During this time, he slightly expanded his circle and notified the Meccans of his prophethood and the religion of Islam on Mount Safa.2

Allah’s Apostle (PBUH) went on top of a high rock on Mount Safa and called out to the Meccans in a loud and resonant voice:

"O Sahaba! (O Community of Quraysh, come here and convene, I have important news for you!)

The Meccans were puzzled. Who was shouting? Were they in the face of danger? Had an enemy invaded their land or was an important message to be forwarded to them?

They did not delay in responding to this call and gathered on Mount Safa at once. What had happened? The person making this call was Muhammad-ul Amin (Muhammad the Trustworthy.) What did he want? What news did he bring? What was he going to say?

With great curiosity they asked,

“O Muhammad, why did you gather us here? What are you going to announce?”

Our Holy Prophet (PBUH) did not lag in his response. At a moment when all minds fully gravitated towards him, when all eyes filled with looks of curiosity were directly focused on him, when all ears paid full attention, and at a moment when everyone was anxiously waiting, he delivered this eloquent response that was filled with several logical proofs:

"O Community of Quraysh! Our similarity is like a man who sees the enemy and runs to his family and shouts “O friends!” since he is afraid that the enemy will harm and reach his family before he does.

"O Community of Quraysh! If I were to tell you there were enemy horsemen on the other side of this mountain and that they were about to attack you in the morning or towards the evening, would you believe me?”

They had never heard Muhammadul-Amin (Muhammad the Trustworthy PBUH) tell a lie nor say something that had surpassed the truth. In unison they all replied,

“Yes, we affirm your honesty because we have not seen anything but propriety from you. You are not a person who makes false allegations.”

After addressing the public, the Holy Prophet (PBUH) called each of the Qurayshi tribes by their own names and continued speaking:

“In that case, I inform you of a great punishment that is ahead. Allah the Exalted has commanded me to 'warn my closest kin of the punishment in the hereafter.' I invite you to say, “Allah is One, there is no god.” I am His servant and Messenger. If you accept what I have said, then I guarantee that you will enter heaven. Also know that I cannot be of service to you in this world nor in the hereafter unless you say, “Allah is One, there is no other god but He.”3

Abu Lahab was baffled in the face of these words that addressed the mind, heart, and soul. He took a rock in his hands and threw it straight towards the Master of the Universe (PBUH) and shouted,

“'May you perish for this! Is this what you have summoned us here for?”

Nobody else said anything in dissidence among those who were listening. They only dispersed into whispers of conversation among themselves.

With his actions, Abu Lahab now deserved Divine punishment and enmity. He would pay dearly for his violent hostility, lasting grudge, and hate that he had towards Allah’s Apostle (PBUH). Allah heralded his frightening aftermath in Surah al-Lahab:

“Perish the two hands of Abu Lahab and perish he! His wealth and what he has earned shall avail him naught, Soon shall he burn in a flaming fire; And his wife, too, bearer of slander. Round her neck shall be a halter of twisted palm-fiber…” (Lahab: 111/1-5)

Regardless of whoever spoke out in dissidence, Allah would continue to complete our Holy Prophet’s (PBUH) light.

For that reason, our Holy Prophet (PBUH) was neither afraid of nor shaken by the ugly allegations made against him and was able to continue on his path in an immensely dignified and serious manner.

Footnotes:

1. al-Hijr, 94.

2. The Messenger of Allah had thought about how to inform all of the Makkans about Islam and his prophethood. In the end, he found it appropriate to stand on Safa Hill. He planned to address people from that hill; everybody would come and listen to him. It was a common habit among Arabs of that time to walk up to the top of a hill, mountain or a high place and to shout “Ya Sabahah” when a person feels a danger or an enemy that will attack unexpectedly or a sniper. Upon this call, people would take measures and get ready to face the enemy. (see Abu’l-Hasan an-Nadwi, as-Siratu’n-Nabawiyya, p. 87; Tajrid Translation, V. 9, p. 246).

3. Ibn Sa’d, Tabaqat, V. 1, p. 199-200; Bukhari, Sahih, V. 3, p. 171: Muslim, Sahih, V. 1, p. 133-135; Tabari, Tarikh, V. 2, p. 216.

Yasir had come to Mecca from Yemen. Here, he was under the protection of Abu Huzayfa bin Mughira who was from the Sons of Mahzum. Afterwards, Abu Huzayfa wed him to his slave, Sumayya and two sons entered the world through this marriage: Ammar and Abdullah…

The polytheists, including the Sons of Mahzum who were at the forefront, did not cease subjecting this family, whose every member had become Muslims to unbearable torture and intolerable persecution.

The Sons of Mahzum would torture the family on a stony area that had become as hot as hellfire, so to speak, during a time in which the sun’s heat was scorching so that they would abandon their faith.

One day, while the polytheists were cruelly persecuting the Yasir family, our Holy Prophet (PBUH) appeared. When he came across this heartbreaking situation, he advised them to be patient by saying,

“Be patient, O Yasir Family! Be patient, O Yasir Family! Be patient, O Yasir Family! Your reward is heaven; be patient, O Yasir Family!”

Yasir, who was suffering on account of this torture, asked,

“Oh Allah’s Apostle, how long will this last?”, to which our Holy Prophet (PBUH) answered with a prayer:

“My Lord! Do not withhold your compassion and mercy from the Yasir Family.”

Some time after this situation, Hazrat Yasir gloriously surrendered his soul to His Creator under the unbearable torture that he faced. In this way, he had attained the honor of being "the first martyr” among the Muslim men.

Sumayya, Yasir’s wife, a rather old, weak, and frail woman, was handed over to Abu Jahl to be tortured.

Abu jahl would audaciously say, “You have testified to Muhammad because you have fallen in love with the beauty of his physical appearance!” to this old, physically weak, and lonely woman whom he continuously tortured. When Hazrat Sumayya, an example of a true believer, retorted with the harshest remarks that could be said to a polytheist, Abu jahl further became furious and stabbed her with his spear; she was the first martyr among the women.

What Befell Ammar

What Ammar suffered was heartbreaking: He would be forced to wear an iron casing and would be taken outside when the sun scorched the entire face of the Earth with its full heat and as a result, his bone marrow would melt in the iron casing.

When Ammar was relieved from being tortured for a brief moment, he rested next to our Holy Prophet (PBUH) and awaited some consolation. He expressed his state by saying,

“We have experienced every kind of torture, O Allah’s Apostle.” (PBUH). Once again, our Holy Prophet (PBUH) provided advice and offered a supplication:

“My Lord, do not have anyone from the Ammar family experience hellfire.”

Being branded with fire was another kind of torture that Hazrat Ammar was subjected to. On another day, our Holy Prophet (PBUH) came upon him while he was suffering such torment. He placed his holy hands on top of Hazrat Ammar’s head and said to the fire

“O Fire, just as you were cool and safe for Ibrahim (PBUH), be so for Ammar!” Afterwards, he informed Ammar of this news:

“O Ammar, you are not going to die from this torture but you are going to live for a long time.  Your death will be at the hands of a wild crowd.”1

By granting Hazrat Ammar a long life, Allah verified the news that His Beloved Messenger (PBUH) provided. Hazrat Ammar was killed in the Battle of Siffin at a much later time. Hazrat Ali argued that Muawwiya’s adherents were rampageous. However, Muawwiya refuted. Amr bin As said, “The ones who are rampageous are his murderers; generally, we are not.” 2

On another day, Ammar was crying because of the torture that he faced. When our Holy Prophet (PBUH), the Example of Compassion, saw Ammar in this state, he wiped his teardrops and said,

"Did the disbelievers capture and push you into water? If they capture you again, say this-and-this to you, and then continue to torture you, say what they want you to say so you can be freed.”

This permission was given to Ammar so that he could save his life from the hands of the cruel polytheists!

Awhile after this permission was given, Ammar was again captured and continuously tormented by the polytheists. While he was being tortured, the following offer was made to him:

“We are not going to cease torturing you until you curse at Muhammad and say that worshipping Lat and Uzza is more favorable than his religion!”

Poor Ammar was desperate; thus, he uttered the polytheists’ words. The oppressors achieved their goal and released him. Ammar went straight to our Holy Prophet’s (PBUH) presence. When our Holy Prophet (PBUH) said,

“It can be seen from your face that you have been freed” Ammar responded:

“By Allah, I have not been freed!”

“Why?” asked our Holy Prophet (PBUH.)

Ammar answered: “I was forced to abandon you. They forced me to say that the religion of Lat and Uzza was more favorable than yours.”

Ammar was sad and confused. He was standing straight in front of our Holy Prophet (PBUH) in a state of nervousness and fear as if his entire world had come crumbling over his head. He had been saved from the torture and persecution that the polytheists subjected him to but now he had come face-to-face with another danger!

“How was your heart when you uttered the polytheists’ words?” asked our Holy Prophet (PBUH).

Ammar replied with an answer that came straight from his heart:

“I found that the comfort and contentment that is in and the loyalty that I have towards my faith is stronger than steel.”

Upon this, our Holy Prophet (PBUH) said, “There is no sin upon you, O Ammar! If they capture you again and want you to repeat this, then repeat what they say and be freed.” 3

Ammar’s heart was overwhelmed with relief when he heard these words. Upon this incident, Allah, the Exalted, sent down the 106th verse of Surah an-Nahl:

“Anyone who, after accepting faith in Allah, utters unbelief― except under compulsion, his heart remaining firm in Faith― but such as open their breast to unbelief― on them is Wrath from Allah, and theirs will be a dreadful Penalty.” 4

In that case, permission is given to a believer whose heart is determined to accept faith. When he/she comes across a situation in which his/her life or an organ of his is in danger of being eliminated by an enemy, it is permissible for him/her to utter words of unbelief with the tongue alone. However, it must be remembered that this is only permissible when the heart is filled with belief. Besides, it is best to take the chance of becoming a martyr by saying the truth and protecting the dignity/honor of Islam and not to utter a single blasphemous word, even if it is only through speech. In this matter, it is considered more virtuous to perform one’s religious duty to the fullest extent than to exercise this privilege.5

Footnotes:

1. Ibn Sa’d, Tabaqat, V. 3, p. 248.
2. See: Badiuzzaman Said Nursi, Mektubat p 110.
3. Ibn Sa’d, Tabaqat, V. 3, p. 249.
4. an-Nahl, 106.
5. Hazin, Tafsir, V. 3, p. 136; M. Hamdi Yazır, Hak Dini Kur’an Dili, V. 4, p. 3132.

Hazrat Khadija had known our Holy Prophet (PBUH) since he was a child. Having him deliver her goods to Mecca had been a means of getting to know him better.

Hazrat Khadija possessed the highest degree of nobility, wealth, and repute among the Qurayshi women. At the same time, Allah had granted her beauty that few women have been bestowed with.

Until that time, many men from her tribe had proposed marriage to her, yet she did not accept any proposals.1 In fact, it was as if she was not thinking about marriage.

However, fate brought someone who was completely different before her. The beauty in his soul was reflected on his face, the love in his heart had been transformed into his smile, and the deep thoughts in his mind had been manifested as an exceptional person who possessed both seriousness and sincerity. 

Hazrat Khadija, who had rejected the marriage proposals of all of the renowned figures in Mecca and had not been interested in getting married, changed her mind as soon as she became further acquainted with this incomparable person. Divine fate had predestined these two people to feel love for one another. Despite everything, the notables and rich people of Quraysh could not spoil the program designed by qadar.

A proposal from Khadija

A marriage proposal came from Khadija herself.  Khadija was referred to by the nickname, “Tahira” which meant “pure one” because she would safeguard her chastity and honor; a quality that, even during the age of ignorance, was held in high-regard.

Khadija’s best friend, Nafisa delivered the proposal to our Holy Prophet (PBUH). The following conversation took place between the two:

“Oh Muhammad, what is preventing you from getting married?”
“I do not have enough money to get married!”
“If that was taken care of, then would you accept an invitation to wealth, beauty, repute, and partnership?”
“Who is she?”
“Khuwaylid’s daughter, Khadija”
“But how can it be?”
"Everything will be taken care of.”
“In that case, I accept”.2

Nafisa conveyed the message to Hazrat Khadija in a state of happiness. Khadija’s immeasurable gladness could be seen in the smiles on her face. After having a delightful and pleasurable encounter with Nafisa, Khadija sent this message to our Holy Prophet (PBUH),

“Oh my uncle’s son, I desire to marry you because you are my relative 3 and a dignified, trustworthy, well-mannered, and honest person from this tribe.”4

Our Holy Prophet (PBUH), who received this marriage proposal, informed his uncle of this matter. Abu Talib confirmed this proposal by directly asking Hazrat Khadija; he learned straight from her that she wanted this marriage.

The Marriage Ceremony

The date of the marriage ceremony was determined by Hazrat Khadija and the ceremony was to take place in her home.

Our Holy Prophet (PBUH), his uncles, his aunts, and some of the leading figures from the sons of Hashim came to Hazrat Khadija’s home on the set date.

Hazrat Khadija provided everything that would ensure a beautiful wedding ceremony. The sheep were slaughtered and the food was prepared.

After the food was eaten, it was time for the oldest ones on both sides to speak, which was in accordance with their custom. Hazrat Khadija’s father had passed away in the Battle of Fijar. For this reason, her uncle, Amr bin Asad, was her representative for the ceremony.

According to the tradition, Abu Talib would be the first to speak. Therefore, he stood up and said:

“Thanks be to Allah for he has created us from Ibrahim’s progeny, Ismail’s bloodline, Maad’s minerals, and Mudar’s descent. After this, I get straight to the point and say: As you know, my brother’s son, Muhammad bin Abdullah, is your relative. No youth from the Quraysh can be compared to him. He is superior to them in terms of repute, intelligence, honor, and virtue."

“Yes, he has very little property, but what does that mean? It is a transient shadow and curtain, something temporary that is given and then taken away. I swear by Allah that his rank is going to increase and grow even more from now on."

“He now asks for your daughter Khadija’s hand in marriage and pledges to give 20 male camels for her dowry.”

When Abu Talib finished speaking, the son of Hazrat Khadija’s uncle, Waraqa bin Nawfal, rose to speak. He said:

“Thanks be to Allah for He has created us like you have described. He has granted us a far greater degree of superiority than you have mentioned. We also want to be honored and establish kinship with you. Oh, the community of Quraysh! Bear witness that I marry Khuwaylid’s daughter, Khadija, to Muhammad bin Abdullah, the son of Abdullah, for the price of this dowry”.

When Waraqa bin Nawfal had finished speaking, Abu Talib wanted Hazrat Khadija’s paternal uncle, Amr bin Asad, to express his consent. Amr also rose to his feet and said,

“Oh the community of Quraysh, bear witness that I have joined Muhammad bin Abdullah and Khuwaylid’s daughter, Khadija in marriage.”

Thus, the Pride of the Universe (PBUH) was married to Khuwaylid’s daughter, Hazrat Khadija aI-Kubra, who had the most reputable ancestry as well as the most honor and wealth among the Qurayshi women. In the meantime, our Holy Prophet (PBUH) was 25 years old whereas Hazrat Khadija was 40. Their marriage took place in 595 AD; 15 years before his Prophethood.

Then, our Holy Prophet (PBUH) brought his esteemed wife with him to Abu Talib’s home. Here they slaughtered two camels and threw a banquet for the community.
Out of regard for this happy occasion, Abu Talib slaughtered his camels and fed the community and then afterwards, invited our Holy Prophet (PBUH) and his family to his home.

When he went out to greet them, he thanked Allah in the midst of his tears by saying, “Praise to be Allah for He has dispelled all of our sadness away from us.”

Our Holy Prophet (PBUH) and Hazrat Khadija, who had attained the honor of being our Holy Prophet’s (PBUH) first wife, only stayed a few days in Abu Talib’s home. Afterwards, they returned to Hazrat Khadija’s home in which they would spend their blissful lives.

Footnotes:

1. Sirah, 1/201; Tabaqat, 1/131.
2. Tabaqat, 1/131.
3. The fathers of both Hazrat Khadija and our Holy Prophet (PBUH) had descended from Qusay. Similarly, their genealogies shared Luay, who was one of our Holy Prophet (PBUH)’s forefathers from his father’s side of the family and an ancestor from the side of Hazrat Khadija’s mother.
4. Sirah, 1/200-201; Tabari, 2/197.

Allah has attributed everything in the universe to the law of gradualness. Those who do not submit to and abide by this law will undoubtedly become unsuccessful in due time.

Our Holy Prophet (PBUH) complied with this law upon receiving a mandate from Allah. He did not openly inform the people of his prophethood and Islam for a period of three years. He was incredibly cautious and prudent in delivering his message and explained the situation only to those he fully trusted.

We see that his decision was the cause for Islam’s success. Within the three-year period of the Era of Secret Conversions, many people took their place within Islam and strengthened his cause.

After the three-year period ended, there was no further reason for this invitation to remain a secret. The polytheists of the Quraysh had more or less heard everything and the Islamic cause had garnered much strength through many people. By virtue of this, the time had come for the call to Islam and the realities of Tawhid (the doctrine in the belief of God’s oneness) to be openly announced to the entire world.

One day, our Holy Prophet (PBUH) was explaining the belief and the Quranic truths to Islam’s most ardent enemies which included Walid bin Mughira, Utba bin Rabia, Umayya bin Khalaf, and many other leading figures from among the Quraysh.

From time to time, he would ask, “How is it, it is beautiful, right?” in order to enliven his audience’s attention.

During that period, a lover of Allah came forth. This individual, whose eyes were blind yet whose heart could see, was Abdullah bin Umm Maktum, Hazrat Khadijah’s maternal uncle. However, he did not know whom our Holy Prophet (PBUH) was addressing and said,

“Oh Allah’s Apostle, guide me, teach me how to recite the Quran, teach me what Allah has taught you.”

He repeated his request a few times since he had not realized that our Holy Prophet (PBUH) was fully focused on explaining Islam to Quraysh’s leading figures.

Our Holy Prophet (PBUH) felt disturbed and annoyed, and he did not pay much attention to Abdullah bin Umm Mektum since had the opportunity to come and learn about Islam from our Holy Prophet (PBUH) at anytime. However, our Holy Prophet (PBUH) might not have received the chance to gather Quraysh’s leaders in one place again. If they converted to Islam or if they stopped their enmity, it would mean that Mecca as a whole would convert along with them.

For that reason, the Master of the Universe (PBUH) did not want to be distracted and consequently made that obvious.

A revelation was sent just as our Holy Prophet (PBUH) had finished speaking and as he was getting up. He closed his eyes and went into another state of consciousness. Surah Abasa was then revealed. 1

The surah mentioned our Holy Prophet’s (PBUH) behavior:

“The (Prophet) frowned and turned away. Because there came to him the blind man (interrupting).  But what could tell thee but that perchance he might Grow (in spiritual understanding)? Or that he might receive admonition, and the teaching might profit him? As to one who regards himself as self-sufficient, To him dost thou attend; Though it is no blame to thee if he grow not (in spiritual understanding) But as to him who came to thee striving earnestly, And with fear (in his heart) Of him wast thou unmindful. By no means (should it be so)! For it is indeed a Message of instruction: Therefore let who will, keep it in remembrance.” 2

Yes, our Holy Prophet (PBUH) was not responsible for those who did not want to rinse the filth of disbelief from their hearts, who had no desire to listen to the Quran, who did not convert to Islam, and those who did not purify their egos. His duty only required him to duly deliver Islam’s message. Nevertheless, such a warning was needed.

In essence, Allah stated the following in the verses that He sent down:

“You are abandoning someone whose eyes cannot see in the physical sense, yet loves guidance and whose ears and heart are open, and you are exerting your efforts on those who don’t want to hear the truth!” 3

After this incident and warning, whenever our Holy Prophet (PBUH) saw Abdullah Ibn Umm Maktum he would treat him with immense respect and kindness, would ask him if he needed anything, and would pay him compliments by saying,

“Hello, the person who was the reason behind the address and warning that my Lord gave to me!” 4

Footnotes:

1. Ibn Hisham, Sirah, V. 1, p. 198; Ibn Sa’d, Tabaqat, V. 4, p. 208-209, Tirmidhi, Sunan, V. 2, p. 232.
2. Abasa, 1-12.
3. M. Hamdi Yazır, Hak Dini Kur’an Dili, V. 7, p. 5576.
4. Ibn Sa’d, ibid, V. 4, p. 209; Ibn Kathir, Tafsir, V. 4, p. 470-471; M. Hamdi Yazır, Tefsir, V. 7, p. 5571.

(6th Year of the Prophethood, month of Dhulhijjah / 616)

The joining of Hazrat Hamzah, an incomparable hero, to the ranks of Muslims and the immigration of a group of Muslims to Abyssinia caused the polytheists of Quraysh to become lost in deep thought. A great worry and fear started to consume their lives.

They all had the same decision set in their minds: to solve the matter regarding Abu Talib’s orphan, Muhammad, once and for all.

The Quraysh organized their talks on this matter at Daru’n Nadwa. After their fiery and intense discussions, Abu Jahl’s proposal was accepted: “to annihilate Muhammad’s body.”

Who could dare to attempt such a fearsome murder? A possible vendetta administered by the Sons of Hashim was also a point of matter to be considered. Some were even making bold promises. For example, Abu Jahl promised,

“Whoever kills Muhammad will receive 100 red and black camels, this much gold, this much silver, etc from me.”

Nobody could find the courage to commit this appalling deed. However, there was someone from among them who did; he was tall, had an imposing build, and never bowed before anyone, He came forward and said,

“I will do it.”

At one moment, all eyes turned towards this fearless man, who had come forth. They saw that he was Umar, the Son of Hattab. The Qurayshis were confident that Umar was more than capable; thus, they all said,

“Yes, only you can do this. Let us see what you can do!” in unison.

Umar was fixed in his decision: he was going to go straight to Darul Arqam, find our Holy Prophet (PBUH), and execute his decision.

After Umar looked around in a furious manner with his eyes that had become bloodshot red, he went directly towards the Kaaba and circumambulated it. Afterwards, he walked towards Darul Arqam with deep feelings of animosity and aggression.

It was very obvious that he was on a mission to fulfill some goal. On his way, he encountered Hazrat Nuaym bin Abdullah, a relative who had become Muslim but concealed his faith. Hazrati Nuaym could not help asking questions when he noticed the apparent change seen in Hazrat Umar’s attitude:

“Where are you going, O Umar?”

Hazrat Umar replied without showing any need to conceal his purpose, “I’m going to eliminate Muhammad, the one who has instilled disunity among the Quraysh!”

Hazrat Nuaym went cold all over upon hearing this dreadful decision and looked for ways to dissuade him from this idea.

“By Allah, you are embarking on a very difficult affair. Muhammad’s companions never leave his side for the slightest moment. It is very difficult to find a way. Let us say that you were able to find a way and killed him. Do you think that the Sons of Abd al-Manaf would allow you to roam freely on the face of the Earth?”

Umar looked at his addressee sternly and asked “Or are you on his side as well?” However, he received an unexpected answer:

“O Umar, forget about me; return to your family and community. Your brother-in-law and uncle’s son, Said bin Zayd and his wife, your sister, Fatima, have submitted to Muhammad’s religion. Go and deal with them first!”

Hazrat Umar was bewildered and worried. He did not want to believe what he had heard. In fact, it looked as if he did not even find the need to investigate. However, he could not overcome the doubts that filled him; he changed his mind halfway down the road and went straight towards his sister’s home.

In the meantime, the altruistic Companion, Habbab bin Arat, was reciting the chapter Taha, which had just been revealed, to Hazrat Said and Hazrat Fatima. Hazrart Umar heard this sounds when he neared his sister’s home. He furiously knocked on the door once or twice. When no one opened the door, he pushed against the door with his shoulder and rushed into the house with rage.

Hazrat Fatima had understood that the one furiously knocking on her door was her brother Umar; thus, she put away the pages of the Quran while Hazrat Habbab hid in a corner. Hazrat Umar asked in a tone filled with much displeasure,

“What was it that you were reading?” When his brother-in-law replied with nervousness and worry,

“It was nothing, we were just talking among ourselves”, Hazrat Umar’s anger and rage increased thoroughly. He held his brother-in-law, who innocently stood there, by his neck and said,

“So that means what I have heard is true; you also converted to Muhammad’s religion, didn’t you?” as he hurled him to the ground. Hazrat Fatima attempted to save her husband. She also found herself on the ground after receiving a harsh punch.

Hazrat Fatima understood that there was no point in concealing her faith any longer. She rose to her foot and shouted,

“Do whatever you can, Umar! My husband and I are now Muslims. We have testified to Allah and His Messenger (PBUH).”

She followed by reciting the Kalima  ash-Shahada, the affirmation of faith, and the room instantly rang with the magnificence of this oath.

It was an exemplary and heartbreaking sight. How could someone cruelly hit his sister and leave her drenched in blood for saying, “My Lord is Allah”? What hardened heart would not soften and what conscience would not come to reason in the sight of a person who continues shouting her cause despite being in a welter of blood?

Umar was suddenly taken aback. He felt as if his heart was fluctuating. He could not stand on his feet any longer; thus, he sat down. After thinking deeply for some time, he said,

“Bring me what you were reading so that I can see what Muhammad says.”  At first, Hazrat Fatima was hesitant. She was afraid that her brother would attempt to defame the pages of the Holy Quran. However, Umar ceased her worries by saying, “Do not be afraid.”

Yet, she could only give the pages of the Quran to those who were purified and because Umar was still an adherent of polytheism, he was not considered to be spiritually clean. Therefore, Hazrat Fatima said,

“My Brother, you are not considered to be clean because you are an adherent of a faith that associates partners to Allah. Only those who are clean can touch it. Rise and wash yourself.”

Hazrat Umar rose and bathed himself by performing a full ablution (ghsul) over his body. Upon this, Hazrat Fatima took the pages of the Quran with the utmost respect and handed them to him.

Hazrat Umar was a scribe; therefore, he knew how to read and write (not many people during his time had these skills.) He began reading the page he held in his hands from the beginning to its end:

“Ta Ha. We have not sent down the Qur'ân unto you (O Muhammad SAW) to cause you distress, But only as a Reminder to those who fear (Allâh). A revelation from Him Who created the earth and the heavens on high.” 1

Hazrat Umar both read and reflected upon these verses. He was baffled in the face of the timeless and literary eloquence of the Holy Quran. It was as if he was not the same Umar, who had firmly grasped the handle of his sword, intending to kill our Holy Prophet (PBUH). The insensitivity in his heart and the anger seen on his face had both disappeared. His eyes that had been bloodshot were now gleaming with light. His inner being was smiling along with his face. When he read the verse,

"Verily I am Allah: there is no god but I: so serve thou Me, (only) and establish regular prayer for celebrating My praise” 2 of the chapter, he shouted:

“This is such a beautiful, honorable, and sublime remark! No remark can be sweeter and more beautiful than this!”

This expression was proof that his heart had attained both guidance and luminance. Hazrat Habbab, who had heard Hazrat Umar’s words, came out from his hiding spot and said,

“Glad tidings, O Umar. I hope the prayer that Allah’s Apostle (PBUH) made on your behalf will come true. Last night he prayed, “My Lord, strengthen Islam through either Abu’l-Hakam bin Hisham (Abu Jahl) or Umar bin Hattab.”

Umar bin Hattab and Abu’l-Hakem Amr bin Hisham (Abu Jahl): One of them (Abu Jahl) had proposed for the Master of the Universe (PBUH) to be murdered since that would have been the only way through which the Islamic cause could be hindered, whereas the other, Hazrat Umar, had accepted this proposal and rose to carry out this decision. The negative perceptions that Hazrat Umar had previously held about Islam and our Holy Prophet (PBUH) had now completely shifted. He wanted to go to our Holy Prophet’s (PBUH) presence and feel the warm embrace of his light as soon as possible. He asked,

“Where is Allah’s Apostle?”

When he learned that our Holy Prophet (PBUH) was at Darul-Arqam, the outskirts of Mount Safa, he immediately set off on his way with Hazrat Habbab. A watchman informed our Holy Prophet (PBUH) that Hazrat Umar had come with a sword on his waist. An air of worry and nervousness beset upon everyone with the exception of Hazrat Hamza. This great Islamic hero grasped his sword and said,

“Let him come. What is there to be scared of? If he has come with good intentions, then we will welcome him with benevolence. If he has come with bad intentions, then we will dispose of him with his own sword.”

Smiles appeared on the Master of the Universe’s (PBUH) face as he watched the scene before him. He had received news that Umar’s heart had been embraced by the light of guidance. Without getting worried or nervous at all, our Holy Prophet (PBUH) said,

“There is nothing to be worried about, let him come. If Allah desires beneficence for him, then He will deliver him in the right direction.”

The door opened upon this command. Umar, who was waiting in front of that door, entered with his imposing appearance and weapon. There was not a trace of anger that could be seen on his face; instead, his face radiated with a glisten of love. His eyes were searching for the light of both truth and reality. At one moment, he came eye-to-eye with our Holy Prophet (PBUH). It was as if he was going to pass out in the face of our Holy Prophet’s (PBUH) grandeur. He forgot about everything. Our Holy Prophet’s (PBUH) light-filled glances had deeply grasped Hazrat Umar under their influence.

After they looked at one another for some time, our Holy Prophet (PBUH) disrupted Hazrat Umar’s air of nervousness, silence, and worry by asking,

“Why did you come, O Hattab’s Son, Umar?” Afterwards, he extended his hand and held his sword by its handle and prayed,

“O My Lord, this is Hattab’s Son, Umar. My Lord, strengthen the religion of Islam with Umar, Son of Hattab (Umar bin Hattab).

Hazrat Umar’s soul had given rein to the Sun of Guidance. He answered our Holy Prophet’s (PBUH) question by saying,

“I have come to testify to Allah and His Apostle and what he has brought.” Afterwards, he recited the Kalima  ash-Shahada, the oath of faith, and became a Muslim. 3

Our Holy Prophet (PBUH) and his companions were immensely happy. In unison, they all recited the Takbir loudly: "Allahu Akbar… Allahu Akbar!" (God is Great, God is Great!) These sounds of Takbir that were heard on the streets of Mecca rang in the horizon and from there, rose to the skies as waves filled with light.

Hazrat Umar had become a Muslim, in fact, he became the 40th Muslim. From thereon, his bravery, courage, and strength were no longer in the way of disbelief. He was going to exercise these qualities for the sake of Islam. Umar, who had run forth to kill our Holy Prophet (PBUH) upon the decision of the polytheists, was now like a fan circulating around him. Now that Hazrat Umar had a perpetual power, which resulted from having faith, added to his valor, he would challenge and intimidate the polytheists from thereon. By receiving light and illumination through our Holy Prophet (PBUH), he would be known by the title, “Umar, the Just” in the world history.

Entering Masjid-al-Haram in Ranks

Hazrat Umar, whose real source of courage resided in his faith, could no longer stay put in his place. He asked our Holy Prophet (PBUH),

“O Allah’s Apostle, whether we die or live, are we not in the true religion?" When our Holy Prophet (PBUH) replied,

“Yes, I swear by Allah in whose hand is my soul that you are”,

Umar said, “In that case, why do we continue to conceal out faith? I swear by Allah Who has sent you with the religion of truth that I will bravely go to every assembly of polytheism and announce Islam without fear and hesitation.”

Upon this, our Holy Prophet (PBUH) set towards the Kaaba from Daru’l-Arqam, with Hazrat Umar on his right, Hazrat Hamza on his left, and the other companions (sahaba) following them from behind.  They entered the Masjid al-Haram with dignified steps.

The polytheists, who were expecting our Holy Prophet’s (PBUH) head, were surprised when they saw this sight. They were looking at Hazrat Umar and Hazrat Hamza with scared and nervous glances. They were able to gather their courage and ask,

“O Umar, what is behind you? What did you come with?”

Hazrat Umar replied, “I came with La ilaha illalah Muhammadur Rasullulah. Nobody should move from his place or else I will cut his neck.”

The polytheists became silent. It was as if their tongues were tied. Our Holy Prophet (PBUH) circumambulated the Kaaba and prayed freely. The Muslims were also able to pray openly.

Hazrat Umar said,

“It was then that Allah’s Apostle (PBUH) gave me the name, “Faruq” for separating truth and falsehood.” 4

Hazrat Hamza’s conversion to Islam followed by Hazrat Umar’s ensured Islam’s development, enabled Muslims to worship freely, and saved Muslims from the constraints imposed by the polytheists. In this regard, Hazrat Umar’s joining of ranks with the Muslims held an important place in Islamic history.  One of the companions, Hazrat Abdullah bin Masud made note of this importance,

“When Umar became a Muslim, it was a conquest for Islam, an honor as well as a glory for the Muslims, His migration to Makkah was a victory, and his Caliphate was a mercy. Until Umar became a Muslim, we could not openly pray in the Kaaba’s courtyard.”5

Footnotes:

1. Taha, 1-4
2. Taha 14
3. Ibn Hisham, Sirah, 1/366-371; Ibni Sa'd, Tabaqat, 3/267-269; Suhayli, Rawdu'l-Unf, 1/216-219
4. Ibn Sa'd, Tabaqat: 3/270
5. Ibn Sa'd, Tabaqat: 3/270; Suhayli, Rawdu'l-Unf: 1/219

Why was this mighty Ascension special to Muhammad the Arabian (Peace and blessings be upon him)?

Firstly:  Despite numerous corruptions in the texts of Holy Scriptures like the Torah, Gospels, and Psalms, in recent times even, an exacting scholar like Husayn Jisri extracted one hundred and fourteen good tidings of Muhammad’s prophethood (PBUH), which he set forth in his Risale-i Hamidiye. 1.(Husayn al-Jisri, Risale-i Hamidiye 4 vols. Turk.tr. Manastırlı İsmail Hakkı (Istanbul: 1308); Suyuti, al-Khasa’is al-Kubra, i, 26, 73.)

Secondly:  It has been proved historically that there were many predictions accurately forecasting the prophethood of Muhammad (PBUH), like those of the two soothsayers Shiqq and Satih, which, a while previously to his prophethood, gave news of it and the fact that he was to be the final prophet. 2.(Ibn Sayyid al-Nas, ‘Uyun al-Athar, I, 29; Qadi Iyad, al-Shifa’, i, 364-6.)

Thirdly:  There were hundreds of extraordinary happenings, famous in history, called irhasat, that is, signs forewarning men of a coming prophet, like, for example, on the night of Muhammad’s (PBUH) birth, the idols in the Ka’ba fell from their places and the famous palace of Khosroes the Persian was rent asunder. 3. (Qadi Iyad, al-Shifa’, i, 366-8; Bayhaqi, Dala’il al-Nubuwwa, i, 126.)

Fourthly:  History and the Prophet’s biographies show that he satisfied the thirst of an army with water flowing from his fingers, that in the presence of a large congregation in the mosque, the dry wooden support against which Muhammad (PBUH) was leaning moaned like a camel and wept on being separated from him when he ascended the pulpit, and that he was distinguished by close on a thousand miracles attested to by the verses of the Qur’an, such as, And the moon split, 4 (Qur’an, 54:1.) referring to the splitting of the moon, and verified by those who investigated them.

Fifthly:  Anyone who considers the facts and is fair and just cannot hesitate to agree that, as is unanimously agreed by friend and foe alike, good moral qualities were to be found at the highest degree in his personality, and that, in accordance with the testimony of all his dealings and actions, attributes and character of the greatest excellence were apparent in the way he performed his duties and proclaimed Islam, and, in accordance with the fine qualities and conduct enjoined by the religion of Islam, laudable virtues of the highest order were to be found in the law he brought.

Sixthly:  As is alluded to in the Second Indication of the Tenth Word, it is a requirement of wisdom that Divinity be manifested. And this desire of Divinity to be manifested is met at the highest level and most brilliantly by the comprehensive worship performed by Muhammad (PBUH) in the practice of his religion. Also, wisdom and truth require that the Creator of the world displays His beauty in its utter perfection through some means. And the one who met that wish, and displayed and described His beauty most perfectly was self-evidently the person of Muhammad (PBUH).

"It was also clearly Muhammad (PBUH) who, in response to the desire of the world’s Maker to exhibit and attract attentive gazes towards His perfect art within infinite beauty, heralded that art with the loudest voice."

"Again it was necessarily Muhammad (PBUH) who, in response to the desire of the Sustainer of All the Worlds to proclaim His unity in the levels of multiplicity, announced all the degrees of unity, each at the greatest level of unity."

"And, as is indicated by the utter beauty in beings and as is required by truth and wisdom, the world’s Owner desires to see and display in mirrors, His infinite essential beauty and the subtleties and qualities of His exquisiteness. And again it was self-evidently Muhammad (PBUH) who, in response to that desire, acted as a mirror and displayed His beauty in the most radiant fashion, and loved it and made others love it."

"Also, in response to the desire of the Maker of the palace of this world to exhibit His hidden treasuries, which are filled with the most wonderful miracles and priceless jewels, and through them to describe and make known His perfections, it was again self-evidently Muhammad (PBUH) who exhibited, described, and displayed them in the most comprehensive fashion."

"Also, since the Maker of the universe has made it in such a way that He adorns it with different varieties of wonders and embellishments and has included conscious creatures in it so that they might make tours and excursions and ponder over it and take lessons, wisdom requires that He should desire to make known the meanings and value of the works of art to those who observe and ponder over them. And it was again self-evidently Muhammad (PBUH) who, in response to this desire of the universe’s Maker, by means of the All-Wise Qur’an, acted as guide in the most comprehensive fashion to jinn and man, indeed, to spirit beings and angels."

"Also, the All-Wise Ruler of the universe wishes, by means of an envoy, to cause all conscious beings to unravel the obscure talisman containing the aims and purposes of the change and transformations in the universe and to solve the riddle of the three perplexing questions: “Where do beings come form?”, “What is their destination?”, and, “What are they?” And again it was self-evidently Muhammad (PBUH) who, in response to this wish of the All-Wise Ruler, by means of the truths of the Qur’an, unravelled the talisman and solved the riddle in the clearest and most comprehensive fashion."

"Also, the All-Glorious Maker of the universe desires to make Himself known to conscious beings by means of all His fine artefacts and to make them love Him through all His precious bounties, and, most certainly, to make known to them by means of an envoy His wishes and what will please Him in return for those bounties. And again it was self-evidently Muhammad (PBUH) who, in response to this desire of the All-Glorious Maker, by means of the Qur’an, expounded those wishes and things that please Him in the most exalted and perfect fashion."

"Also, since the Sustainer of All the Worlds has given to man, who is the fruit of the universe, a comprehensive disposition which encompasses the universe and has prepared him for universal worship, and since, because of his faculties and senses, multiplicity and the world afflict man, the Sustainer desires to turn man’s face from multiplicity to unity, from transience to permanence. And again it was self-evidently Muhammad (PBUH) who, in response to this desire, by means of the Qur’an, acted as guide in the most comprehensive and complete fashion, and in the best way, and carried out the duty of prophethood in the most perfect manner."

"Among beings the most superior are animate beings, and among animate beings the most superior are conscious beings, and among conscious beings the most superior are true human beings. So the one among true human beings who carried out the above-mentioned duties at the most comprehensive level and in the most perfect manner would rise through an all-embracing Ascension to the distance of two bow-lengths, knock at the door of eternal happiness, open the treasury of Mercy, and see the hidden truths of belief. Again it would be him."

"Seventhly:  As is plain to see, beings are made beautiful with the utmost degree of fine embellishment and adornment. Such an embellishment and adornment clearly demonstrate that their Maker possesses an extremely strong will to make beautiful and intention to adorn. The will to make beautiful and adorn demonstrates that the Maker necessarily possesses a strong desire for and holy love towards His art. And among beings the one who displayed altogether in himself the most comprehensive and subtle wonders of art, and knew them and made them known and himself loved, and who appreciated the beauties to be found in other beings, declaring: “What wonders God has willed!”, and was most beloved in the sight of his Maker, Who nurtures and loves His art, would most certainly be him."

"Thus, the one who, declaring: “Glory be to God! What wonders God has willed! God is most Great!” in the face of the exquisiteness that gilds beings and the subtle perfections that illuminate them, causes the heavens to ring out, and who, through the strains of the Qur’an, causes the universe to reverberate, and through his admiration and appreciation, his contemplation and display, and his mentioning of the Divine Names and affirmation of Divine unity, brings land and sea to ecstasy, is again self-evidently that one (PBUH)."

"And so, according to the meaning of ‘the cause is like the doer,’ it is pure truth and sheer wisdom that the one in whose scales shall be found the equivalent of all the good deeds performed by his community, and whose spiritual perfections draw strength from the benedictions of all his community, and who, as a result of the duties he discharged in his messengership, received immaterial recompense and boundless emanations of Divine mercy and love, should advance by the stairway of the Ascension as far as Paradise, the Lote-tree of the farthest limit, the Divine Throne, and the distance of two bow-lengths."

-“Man is only able to ascend to a height of one or two kilometres with a thousand difficulties by means of the aeroplane. How then could someone come and go bodily within a few minutes covering a distance that would normally take thousands of years?”

"According to your science, in its annual rotation a heavy body like the earth cuts a distance of approximately one hundred and eighty-eight hours in one minute. In one year it covers a distance of approximately twenty-five thousand years. Should an All-Powerful and Glorious One, then, Who causes its regular motion and revolves it like a stone in a sling be unable to convey a human being to His Throne? Should a wisdom that causes the body of the earth, which is extremely heavy, to travel around the sun through a dominical law known the sun’s gravity like a Mevlevi dervish be unable to raise a human body to the Throne of the All-Merciful One like lightning through the gravity of that All-Merciful One’s mercy and the attraction of the Pre-Eternal Sun’s love?"

- All right, so he could ascend there, but why did he and why should he? Would it not have been enough if he had gone just in heart and spirit like the saints?

"Since the All-Glorious Maker wished to display His wondrous signs which lie in both the outer aspects of things and in their aspects that look directly to Himself, and to make the workshops and sources of the universe spectacles to be gazed upon, and to point out the results of man’s actions in the hereafter, it was necessary to take together with his heart and spirit as far as His Throne Muhammad’s (PBUH) eyes, which were like the key to the world of visible objects, and his ears, which perceived the signs in the world of sound. Furthermore, it is required by wisdom and reason that the All-Glorious Maker should have taken as far as His Throne his blessed body, which was like the machine of his spirit comprising different members and components, by means of which be performed his duties. Just as in Paradise Divine wisdom makes the body accompany the spirit, because it is the body that is the means by which the duties of worship are performed and the means of innumerable pleasures and pains, so did his blessed body accompany his spirit. Since the body goes to Paradise together with the spirit, it is pure wisdom that He should have made the blessed body of Muhammad (PBUH) accompany his self, which ascended to the Lote-tree of the farthest limit, which is the trunk of the home of Paradise."

- Is it not impossible to traverse a distance of thousands of years in several minutes?

"The motion in the different works of the All-Glorious Maker’s art varies to the utmost degree. For example, it is well-known how different are the speeds of light, electricity, spirit, and imagination, and that of sound. And, as has been established by science, the speeds of the motion of different planets are so different that it astounds the mind. How then should the motion at the speed of spirit of his subtle body, which followed his exalted spirit during the Ascension, seem contrary to reason? Furthermore, it sometimes happens that on sleeping for ten minutes you are subject to a year’s-worth of different states. And even, if the words spoken and heard during a dream lasting one minute were collected together, for them to be spoken and heard in the waking world, a day or even longer, would be necessary. That means a single period of time is relative; it may seem like one day to one person and like a year to another."

"Consider the meaning of this by means of a comparison. Let us imagine a clock which measures the speed of the movement displayed by man, cannon-balls, sound, light, electricity, spirit, and imagination. The clock has ten hands. One shows the hours while another counts the minutes in a sphere sixty times greater. Another hand counts the seconds in a sphere sixty times greater than the previous one, and yet others each count regularly decreasing fractions to a tenth of a second in vast spheres that regularly increase sixty times. Let us suppose the circles described by the hand counting hours was the size of our clock, so that of the hand counting tenths of a second would have to be the size of the annual orbit of the earth, or even larger."

"Now, let us suppose there are two people: One of them is as though mounted on the hour-hand and observes according to its motion while the other is on the hand counting tenths of a second. There will be an enormous difference, as great as the relation between our clock and the annual orbit of the earth, as regards the things observed by these two individuals in the same period of time. Thus, since time is like a hue, shade, or ribbon of motion, a rule that is in force in motion is also in force in time. And so, although the things we observe in the period of one hour would be equalled in amount by the conscious individual mounted on the hour-hand of the clock, like the one mounted on the hand counting tenths of a second, God’s Noble Messenger(Peace and blessings be upon him) mounted Buraq of Divine Assistance and in the same space of time, in that specified hour, like lightning traversed the entire sphere of contingency, saw the wonders of the outer aspects of things and the aspects which look to their Creator, ascended to the point of the sphere of necessity, was honoured with Divine conversation and favoured with the vision of Divine beauty, received his decree, and returned to his duty. It was possible for this to happen, and it did happen."

- And again it comes to mind that you would say: “Yes, so it could happen, it is possible. But everything possible does not occur, does it? Is there anything else similar to this so that it can be accepted? How can the occurrence of something to which there are no similar cases be posited through only probability?

"To which we would reply: There are so many similar cases to it that they cannot be enumerated. For example, anyone who possesses sight can ascend with his eyes from the ground to the planet Neptune in a second. Anyone who has knowledge can mount the laws of astronomy with his intellect and travel beyond the stars in a minute. Anyone who has belief can, by mounting his thought on the action and pillars of the obligatory prayers, through a sort of Ascension, leave the universe behind and go as far as the Divine presence. Anyone who sees with his heart and any saint of perfection can, through his spiritual journeying, traverse in forty days the Divine Throne and the sphere of the Divine Names and attributes. And certain persons, even, like Shaykh Geylani and Imam-i Rabbani, truthfully recorded their spiritual ascensions as far as the Throne, which lasted a minute. Furthermore, there is the coming and going of the angels, which are luminous bodies, from the Divine Throne to the earth and from the earth to the Throne in a short period of time. And the people of Paradise ascend to the gardens of Paradise from the plain of resurrection in a short space of time. Of course, this many examples demonstrate that it is pure wisdom, completely rational, and an occurrence about which there can be no doubt that the person of Muhammad (PBUH), who is the Lord of all the saints, the leader of all the believers, the head of the people of Paradise, and is accepted by all the angels, should have had an ascension which was the means of spiritual journeying, and that it should have been in a form appropriate to his rank. (see. Badiuzzaman Said Nursi, The Words, The Thirty-First Word)

- What are the fruits and benefits of the Ascension?

"We shall mention only five, by way of example, of the more than five hundred fruits of the Ascension, which has the meaning of the Tree of Tuba."

FIRST FRUIT

This fruit has brought to the universe and mankind a treasury, a gift of pre-eternal and post-eternal Light, which is to see with the eyes the truths of the pillars of belief and to behold the angels, Paradise, the hereafter, and even the All-Glorious One. It raises the universe from an imaginary state of wretchedness, transitoriness, and disorder and, through that Light and fruit, shows its reality, which is its consisting of sacred missives of the Eternally Besought One and being a beautiful mirror to the beauty of Divine oneness. It has made happy and pleased the universe and all conscious beings. Furthermore, through this Light and sacred fruit, it shows that man is not merely bewildered, wretched, impotent, impoverished, with endless needs and innumerable enemies, ephemeral and impermanent, which is like the state of misguidance; it shows man in his true form of being a miracle of the Eternally Besought One’s power on ‘the most excellent of patterns,’ a comprehensive copy of the Eternally Besought One’s missives, an addressee of the Pre-Eternal and Post-Eternal Monarch, the special bondsman, the admirer and friend of His perfections, the lover bewildered at His beauty, and a beloved guest appointed to eternal Paradise. It has filled all human beings who are true human beings with infinite joy and infinite longing.

SECOND FRUIT

This fruit has brought to jinn and man as a gift the fundamentals of Islam, and first and foremost the prescribed prayers, (Bayhaqi, Dala’il al-Nubuwwa, iii, 406; al-Sunna al-Kubra, iv, 362.) which constitute those things pleasing to the Sustainer, the Ruler of Pre-Eternity and Post-Eternity, Who is the Maker of beings, Owner of the universe, and Sustainer of all the worlds. To discover the things that please Him brings such happiness it cannot be described. For how eager is everyone to find out, from a distance, the desires of a powerful benefactor or generous king, and if they find out, how delighted they are. They say longingly: “If only there was some means by which I could communicate with that personage directly. If only I could learn what he wants of me. If only I knew what would please him that I could do.” Man, then, should understand just how necessary it is to be desirous and eager to discover the wishes and pleasure of the Ruler of Pre-Eternity and Post-Eternity. For all beings are in the grasp of His power, and the beauty and perfections to be found in all beings are but pale shadows in relation to His beauty and perfection, and being needy for Him in innumerable ways, man constantly receives countless numbers of His bounties.

Thus, as a direct fruit of the Ascension, Muhammad (PBUH) heard with utter certainty what it is that pleases the Monarch of Pre-Eternity and Post-Eternity, behind seventy thousand veils, and returning, brought it as a gift to mankind.

Indeed, how curious is man to learn the conditions on the moon. If someone was to go there and return bringing news of it, both what self-sacrifice he would display, and, if he was to understand the conditions there, how he would be overcome by wonder and curiosity. But the moon is merely touring in the domain of a Lord of such dominion that it encircles the globe of the earth like a fly, and the globe flies round the sun like a moth, while the sun is one lamp among thousands and is just a candle in a guest-house of that Glorious Lord of All Dominion. Thus, Muhammad (PBUH) saw the works and wonders of art and treasuries of mercy in the everlasting realm of this All-Glorious One, and he returned and informed mankind. And so, if mankind does not listen to him with complete wonder, curiosity, and love, you can understand how contrary to reason and wisdom is their attitude.

THIRD FRUIT

Muhammad (PBUH) saw the treasury of eternal happiness, obtained the key, and brought it as a gift to jinn and men. Yes, through the Ascension, he saw Paradise with his own eyes and witnessed the eternal manifestations of the All-Glorious and Merciful One’s mercy; he understood eternal happiness with absolute and utter certainty and brought as a gift to jinn and men the good news of its existence. If wretched jinn and men imagine themselves and all beings to be in the soul-searing situation of an unstable world amid the upheavals of decease and separation, being poured with the flood of time and motion of particles into the oceans of non-existence and eternal separation, it cannot be described how precious and enheartening such good news is in the ears of ephemeral jinn and men, who thus supposed themselves to be condemned to eternal annihilation. If, at the moment he is to be executed and sent to non-existence, a man is pardoned and given a palace in proximity to the king, what great joy this would cause him. So, gather up all such joy and happiness to the number of jinn and men and then evaluate this good news.

FOURTH FRUIT

Just as he himself sampled the fruit of the vision of Divine beauty, so did he bring to jinn and men the gift of this fruit being attainable by all believers. You may understand from the following how delightful, pleasing, and exquisite a fruit this is. Everyone of fine perception loves one who possesses beauty and perfection and is benevolent, and his love increases proportionately to their degrees; it reaches the degree of worship and a pitch whereat he would sacrifice his very life. On seeing that person only once, his love becomes such he would sacrifice the world. However, in relation to the beauty, perfection, and benevolence of God Almighty, the beauty, perfection and benevolence of all beings are not the equivalent of even a few tiny sparks in relation to the sun. That is to say, if you are a true human being, you may understand how delightful and fine a fruit it is and what happiness and joy it brings to receive in eternal happiness the vision of the All-Glorious One of Perfection, Who is worthy of boundless love, infinite longing, and being gazed upon eternally.

FIFTH FRUIT

Man’s being the precious fruit of the universe and the petted beloved of the Maker of the universe was understood through the Ascension, and he brought this fruit to jinn and men. This fruit raises man, an insignificant creature, a weak animal, an impotent conscious being, to an elevated rank of pride above all the beings in the universe. It gives man indescribable pleasure and joyful happiness. For if it is said to an ordinary private: “You have been promoted to the rank of field marshal,” how delighted he will be. But wretched man is an ephemeral, impotent ‘rational animal’ who constantly suffers the blows of decease and separation. If then he is told that not only will he make excursions and tours with the speed of imagination and breadth of the spirit in an eternal never-ending Paradise within the mercy of an All-Compassionate and Generous Merciful One, and journey in the mind in accordance with all the desires of his heart in both the outer dimensions of things and those dimensions that look directly to their Creator, but that he will also behold the vision of Divine beauty in eternal happiness, you can imagine what a profound joy and true happiness a human being who has not fallen from the level of humanity would feel in his heart. We shall show you through two short comparisons the great value in one or two further fruits.

For example, you and I are together in a certain country. We see that everything is hostile to us and to each other, and is strange to us. Everywhere is full of ghastly corpses. The sounds to be heard are the weeping of orphans and the lamentations of the oppressed. So if someone appears when we are in that situation bringing good news from the king of the country by which those of his subjects who were strange to us assume the form of friends and the enemies turn into brothers, and the ghastly corpses are seen to be worshipping and praising and glorifying in deep humility and submission; and if the piteous weeping becomes praise and exaltation and cries of “Long live the king!”, and the deaths and plunder and pillage are transformed into demobilizations and release from duty; and if we join the general joy to our own joy, you will certainly understand how joyful and happy that news is. Thus, when the beings in the universe are considered with the eye of misguidance, as they were before the light of belief, which is one fruit of the Ascension of Muhammad (PBUH), they are seen to be strange, menacing, troublesome, dreadful, terrifying corpses the size of mountains, while the appointed hour is severing people’s heads and casting them into the pit of eternal, never-ending nothingness. Although misguidance interprets all the voices as being lamentations occasioned by separation and decease, the truths of the pillars of belief, which are fruits of the Ascension, show you that just as beings are brothers and friends to you and praisers and glorifiers of the All-Glorious One, so are death and decease a demobilization and discharge from duties; in reality those voices are all glorifications of God.

The Second Comparison: You and I are in a place resembling a vast desert. There is a sand-storm in the sea of sand and the night is so black we cannot see even our hands. If suddenly, without without friend or protector, hungry and thirsty, we were despairing and giving up hope, a person was to pass through the curtain of blackness and approach us bringing a car as a gift; and if he was to seat us in it, and then instantly install us in a place like Paradise where our future was secure, food and drink ready prepared, and where we had a most kindly and sympathetic protector, you can understand how pleased we would be.

Thus, that great desert is the face of this world. The sea of sand consists of beings and wretched man, who are tossed around by the force of the flood of time and the motion of particles within events. All human beings see the future with the eye of misguidance, enveloped in terrifying darkness, and their hearts are harrowed with anxiety. They know no one they can make hear their cries for help. They are infinitely hungry, infinitely thirsty. However, when this world is seen in terms of things pleasing to God, which is a fruit of the Ascension; that is, it is seen to be the guest-house of Someone exceedingly generous, and human beings are seen to His guests and officials, and the future to be as delightful as Paradise, as sweet as mercy, as shining as eternal happiness, you will understand what a delightful, exquisitely sweet fruit it is. (see. Badiuzzaman Said Nursi, The Words, The Thirty-First Word).

Sa’d bin Abi Waqqas was only a 17 year old young man filled with excitement and energy. During this period, he saw a dream:

While he was in pitch-black darkness, a bright moon rose instantly and he began to follow a moon-lit road. Afterwards, on the same road, he saw that Zaid bin Harith, Hazrat Ali, and Hazrat Abu Bakr were walking ahead of him.

He asked them, “When did you all come here?” and they responded, “Now.”1

Three days after his dream, Hazrat Abu Bakr, who showed remarkable exertion and zeal during the era of secret conversions, mentioned Islam to him. Afterwards, Hazrat Abu Bakr took him to our Holy Prophet’s (PBUH) presence and after receiving knowledge on Islam from the Master of the Universe (PBUH), he immediately became a Muslim.2

Both his mother’s and father’s pedigrees were connected to our Holy Prophet (PBUH). Since the family of Hazrat Sad’s mother belonged to the Sons of Zuhra, Hazrat Sad was considered to be our Holy Prophet’s (PBUH) maternal uncle. For that reason, our Holy Prophet (PBUH) paid Hazrat Sad a great compliment by saying, “Here is my uncle, Sad. If anyone has an uncle like him, then he should show me.”3

Hazrat Sa’d and his Mother

Hazrat Sad’s mother was not pleased by her son’s conversion to Islam. How could her son abandon the religion of his forefathers and follow a new religion without her consent? Hamna was aware of the respect and attachment that her son had towards her. She was determined to dissuade him from Islam and have him return to idolatry. One day she said to him:

“Are  you not the one who says that God commands you to take care of your relatives and to show continuous kindness to and do favors for your parents?”

“Yes”, replied Hazrat Sad.

Upon hearing this response, Hamna expressed her true purpose with the following words:

“By God, until you disavow what Muhammad has brought forth, I am not going to put anything into my mouth until I die from thirst and hunger. The people are going to blame you for murdering your mother.”

Until that day, Hazrat Sad had submitted to all of his mother’s wishes and had always pampered her. However, he had now testified to Allah and had submitted to His Messenger (PBUH) with the fullest sincerity in his heart. And of course, everything was going to be ranked in accordance with his faith.

When Hazrat Sad saw that his mother was refraining from eating and drinking, he went by her side and said,

“Oh mother, even if you had 100 lives and were to sacrifice each one so that I would denounce Islam, I would still keep firm with my faith. Now, if you wish, you can eat or choose not do so.”4

Upon hearing this answer, Hamna’s stubbornness melted against Hazrat Sad’s steady faith in the truth; she quickly began to eat and drink. Once again, disbelief and polytheism were crushed and defeated by faith and the greatness of Tawhid (the doctrine of Oneness of God).

Allah presented an eternal criterion for the believers by sending down the eighth verse of Surah al-Ankabut upon this incident that took place between Hazrat Sad and his mother:

“We have enjoined on man kindness to parents: but if they (either of them) strive (to force) thee to join with Me (in worship) anything of which thou hast no knowledge, obey them not. Ye have (all) to return to me, and I will tell you (the truth) of all that ye did.”5

This time, Hamna made another attempt to turn her son away from Islam: One day while Hazrat Sad was praying in his home, his mother called the neighbors to imprison him by having them all shut the door. In the meantime, Hamna, whose heart had been so hardened by polytheism that she could torture her own beloved child, shouted:

“He will either abandon the religion that he has entered or die!”

By looking at this example, it is possible to understand that a mother can torture her own son when her heart has been darkened from disbelief and wickedness and when it is devoid of compassion and mercy!

Every attempt that had taken place had counteracted Hamna’s interests since Hazrat Sad’s son, Amir, had followed his father’s tracks and became Muslim...
This time, Hamna, who had become completely ill-tempered, took Amir by the scruff of his neck:

“I am not going to rest under the shade of this date tree nor am I going to eat and drink until you leave the religion you are following!”

As soon as he heard his mother’s vow, Hazrat Sad, who had experienced the unbounded pleasure of having faith in Allah and submitting to His Messenger (PBUH), went to his mother and said:

“Oh mother, do not you dare rest under the shade nor eat and drink until you reach the station of hellfire.”6

Hamna could not manage to do anything but keep silent in the face of this phenomenal amount of faith and unwavering perseverance and willpower.

Footnotes:

1. Ibn Athir, Usdu'l-Ghaba: 2/292
2. Ibn Hishm, Sirah: 1/266; Ibn Sa'd; Tabaqat: 3/139; Tabari, Tarikh: 2/216
3. Ibn Hajar, al-Isaba, V. 2, p. 33; Ibn Athir, ibid, V. 2, p. 291.
4. Ibn Hajar, al-Isaba, V. 2, p. 31; Halabi, Insanu’l-Uyun, V. 1, p. 280.

5. According to the decree in this verse, the child (offspring) is obliged to adhere to his/her parents’ commands that do not go beyond the bounds of Islam and are legitimate. This kind of obedience is required of the offspring/child. Otherwise, if a parent commands and encourages his/her child to commit deeds that are illegitimate and that go beyond the bounds of Islam, then it is incumbent on one to not obey  because: “Servants are not to be obeyed and their commands are not to be met when they advocate something that necessitates disobedience to Allah.” (Nasafi, Tafsir: 3/251)

6. Ibn Athir, ibid, V. 2, p. 292.

Our Holy Prophet (PBUH) was sitting in Darul Arkam amid many of the first Muslims. With Hazrat Abu Bakr at the forefront, they were all fervently longing to explain the doctrine of Tawhid to the polytheists. They requested permission from our Holy Prophet (PBUH) to actualize their wish. However, our Holy Prophet (PBUH) did not want to relinquish his habit of precaution since such an undertaking would require the passing of some time. He said,

“We are small in number, we will not be enough for this task.”

However, these new Muslims were so enthusiastic and zealous in their faith that they were unable to stay put in their place. At last, the Master of the Universe (PBUH) went with them to the Masjid al-Haram. They all sat on one side; a group of polytheists was also there.

Hazrat Abu Bakr, who burned with his love for Allah and His Messenger (PBUH) could not suppress his desire to proclaim the truths that he carried in the depths of his heart to the people; so, he turned to the polytheists and shouted about the exaltedness and holiness of having faith in Allah and about the wretchedness of idolatry. The polytheists who were filled with enmity and hatred towards the Muslims attacked Hazrat Siddiq and injured him, leaving him with blood flowing. He was only saved when a few people from his tribe, the sons of Taim, intervened.

Hazrat Abu Bakr became unconscious after having been subjected to the pounds of the polytheists’ shoes with iron nails. They took him back home while he was in this unconscious state. He remained unconscious for an entire day and regained his consciousness during the evening.

It was as if he had not received so many beatings and that it was someone else’s eyes and face that was drenched in blood since the first words that spilled from his mouth were:

“What is Allah’s Apostle (PBUH) doing? What kind of state is he in? They had insulted him”

These words were just an example of the immense and magnificent amount of loyalty that Hazrat Abu Bakr had towards our Holy Prophet (PBUH).  Without looking at the bloody state that he was in and without minding the pain of his bruises and wounds, he wanted to learn of the Master of the Universe’s (PBUH) condition. Moreover, he asked about him amid the presence of those who strongly opposed our Holy Prophet (PBUH).

They offered him food and water and said,

“You were left hungry and thirsty, do you not want to eat and drink?”

Whereas he kept on asking, “What state is Allah’s Apostle (PBUH) in, what is he doing?”

His mother did not know of our Holy Prophet’s (PBUH) cause. At that time, she was among those who had not attested to faith. In any case, she was bound to learn about the condition of Allah’s Apostle (PBUH). Hazrat Abu Bakr said to his mother,

“Go and ask Hattab’s daughter, Umm Jamil and bring news about Allah’s Apostle (PBUH) to me”.

Umm Jamil was a fortunate woman who had become a Muslim. Nonetheless, she acted with discretion and prudence due to what she had learned from our Holy Prophet (PBUH). When Hazrat Abu Bakr’s mother said to her,

“Abu Bakr asks you about the condition of Abdullah’s son, Muhammad”,

Umm Jamil replied, “I do not know anything but if you like, we can both go to your son.”

Actually, Umm Jamil knew of our Holy Prophet’s (PBUH) condition. However, she had answered in this manner because she was taking into account that she may be in the wake of a trap.

When Umm Jamil saw that Hazrat Abu Bakr’s eyes and entire face had been severely bruised, her heart became deeply saddened and she could not contain herself from shouting,

“A tribe that deems this fitting for you is undoubtedly savage and aberrant. I pray to Allah that He takes your revenge on them.”

Despite having learned from Umm Jamil that our Holy Prophet (PBUH) was safe, Abu Bakr’s heart was still not at ease and so he said to his mother,

“By Allah, I will not eat or drink until I see Allah’s Apostle (PBUH)!”

She had no other choice but to take him to our Holy Prophet (PBUH). However, how could he go in this condition? How could he walk to Darul Arkam? When there were few people around, he went to our Holy Prophet’s (PBUH) presence by tottering and leaning on his mother and Umm Jamil. Our Holy Prophet (PBUH) and Hazrat Abu Bakr embraced one another like two close friends who had not seen each other for years. After he saw our Holy Prophet’s (PBUH) condition with his own eyes, he said,

“May my mother and father be sacrificed for you, O Messenger of Allah! I am only saddened that that savage and aberrant man (Utba bin Rabia) dragged and rubbed my face against the ground and brought it to an unidentifiable condition; however, I am not upset about anything else.” 1

At that moment, Hazrat Abu Bakr’s heart was burning ablaze with his love of being in the service of Islam. He presented his mother to our Holy Prophet (PBUH) and said,

“This is my mother, Salma. I desire that you pray to Allah on her behalf and hope that Allah will save her from hellfire for your sake.”2

This sincere wish conjoined with a severe prayer and right there at that moment, Lady Ummul Khayr Salma joined the ranks of the fortunate (the Muslims.)

Footnotes:

1. Halabi, Insanu’l-Uyun, V. 1. p. 275.
2. Halabi, Insanu’l-Uyun, V. 1. p. 276.

Hazrat Talha bin Ubaidullah followed Hazrat Uthman’s tracks by embracing Islam.

He went on a journey for the purpose of trade. While he was at the Busra fair, a priest who lived there shouted,

“Is there anyone here who is from Mecca?”
Hazrat Talha answered, “Yes, I am a Meccan.”
“Did Ahmad appear?” asked the Priest.
Hazrat Talha then asked, “Who is Ahmad?”
The priest answered, “He is the son of Abdullah bin Abdulmuttalib. Mecca is the city from which he will emerge. He is the final Prophet and will arise from the Harem ash-Sharif. He will be obliged to migrate to a rocky and barren place that is a date grove.”

The priest’s words captured Talha’s attention and as soon as he arrived in Mecca,

he asked the people if there was “any news?”
They replied, “Yes, Abdullah’s son, Muhammad-al-Amin (Muhammad the Trustworthy) claims that he is a prophet and Abu Kuhafa’s son, Abu Bakr, has become his follower!”
Upon hearing this, he immediately went to Abu Bakr and asked,
“Have you subjected yourself to Muhammad?”
Hazrat Abu Bakr answered,
“Yes. I have and you should go and subject yourself to him! He is inviting the people to the truth and reality.”

They quickly went to our Holy Prophet’s (PBUH) presence after Hazrat Talha explained what he had heard from the priest to Abu Bakr. When Hazrat Talha, who had instantly become a Muslim, explained what the priest had said, our Holy Prophet (PBUH) smiled.1

The polytheists could not stand the fact that a virtuous person like Hazrat Talha had become a Muslim. Nawfal bin Adwiya, one of the Quraysh’s fiercest wrestlers, tied him to a rope and tortured him.

Hazrat Talha, who had embraced Islam at a young age, was one of the ten companions that had been given the good tidings of Paradise. In respect to him, our Holy Prophet (PBUH) said,

“One who wants to see a martyr should look at Talha.”2

He was an immensely generous and brave companion. His fingers were crippled due to holding the arrows that were shot at our Holy Prophet (PBUH) during the Battle of Uhud. He did not separate from our Master’s (PBUH) side despite having been afflicted with nearly 80 wounds in the same war.3

Footnotes:

1. Ibn Sa'd, Tabaqat: 3/214-216; Ibn Hajar, Isaba: 2/220-221
2. Bukhari, 2/107; 4/211-212
3. Ibn Sa'd, Tabaqat: 3/219; Ibn Hajar, Isaba: 2/221

The lifting of the boycott allowed our Holy Prophet (PBUH) and his Companions room to breathe. During this time, many were converting to Islam in succession.

There were 20 Christians among those inclined towards Islam. Upon what they heard from the Muslims that migrated to Abyssinia, they came to Makkah to research about the Prophet and Islam.

They met with our Holy Prophet (PBUH) by the Kaaba and asked him many questions. They were very happy upon receiving the perfect answers.

Much later, our Holy Prophet (PBUH) invited them to testify to the Oneness of Allah and recited the Quran. Their hearts were overwhelmed with love in the face of the Quran’s magnificence. In the midst of their tears, all twenty of them converted to Islam at once.

The polytheists were immensely angry at this situation. While they were trying to thwart the idol worshippers from becoming Muslims, here, the Christians had come by their own will and were converting to Islam.

With Abu Jahl at the forefront, a group of polytheists blocked their way and after insulting them in numerous ways they said,

“May God curse you! You came here to learn what this man says; you have consorted with and are following him! This is just downright stupid.”

However, the fortunate ones, who had been honored through their conversion to Islam, did not pay any attention to the polytheists’ insults and answered them with a tactful reply,

“We will not treat you in the ignorant manner in which you treat us.”

Verses 51-55 in Surah Qasas refer to these honorable individuals. 1

1. Ibn Hisham, Sirah, V. 2, p. 32.

A group of disbelievers from the Sons of Mahzum among whom were such fierce enemies of Islam as Abu Jahl and Walid bin Mughira came together and decided to kill the Noble Prophet (pbuh) after lengthy discussions. Walid bin Mughira was to do it.

When the Prophet Muhammad, (pbuh) started to recite from the Holy Qur’an in the namaz (stated prayer), Waleed came very near to him. His ears heard his voice reciting from the Qur’an, but his eyes could not see him around.

Walid became bewildered. He went back to his friends to tell about the incident. Then they all went there. Yet again, they could see nothing. When they were in the back, the voice came in the front, when they were in the front; the voice came from the back. Finally, they left there astonished.

The Prophet, who had risen like the sun of mercy in the universe, returned home due to those insulting acts of the polytheists. He covered himself and lay down in order to relieve his sorrow.

There are many views regarding Abu Talib’s faith. Scholars from among the Shia believe that he left with faith whereas most Sunni scholars say that he left without having testified. Furthermore, it can be understood from some of his poems that he would frequently praise our Holy Prophet (PBUH) and had testified to him through his heart.

Badiuzzaman Said Nursi explains the issue as follows:

“But what occurs to my heart is this: Abu Talib loved most earnestly, not the Most Noble Messenger’s (Upon whom be blessings and peace) messengership, but his person and his self. That - most earnest- personal love and tenderness of his surely will not go for nothing. Yes, Abu Talib sincerely loved Almighty Allah’s Noble Beloved and protected and supported him; it was because of, not denial and obduracy, but feelings like shame and tribal solidarity that he did not believe in him in acceptable fashion. If due to this he goes to Hell, He may create a sort of particular Paradise for him, in reward for his good actions. Like He sometimes creates the spring during winter in some places, and for people in prison transforms by means of sleep the prison into a palace, so too He may turn a particular Hell into a sort of particular Paradise...” 1

1. Badiuzzaman Said Nursi, Mektûbat, p. 398-399.

Despite the fact that polytheists witnessed all sorts of miracles that confirmed our Holy Prophet’s (PBUH) cause, they continued their denial and stubbornness; they did not accept his truth. They were only deceiving themselves and other people by desiring to find faults with and belittling every miracle they saw as well as attempting to make these miracles seem small and simple. From time to time, they would make seemingly impossible requests, with the intention of troubling our Holy Prophet (PBUH).They would say, “If you truly are an appointed prophet of Allah, then do this-and-this and show this-and-that so that we can see.”

Their intention was not to testify to truth when making these requests; it was to cause difficulty for our Holy Prophet (PBUH). Nonetheless, Allah never left His Beloved Messenger (PBUH) in a quandary and never ceased protecting and assisting him.

One day, a group from among the leading figures that included Abu Jahl and Walid bin Mughira came to our Holy Prophet (PBUH) and said,

“If you truly are a Prophet that has been appointed by Allah, then split the moon in half. Let it be in such a way that one half will appear over the Mount Abu Qubais and the other half will be seen over Mount Quayqan.”

“If I am able to do this then will you become Muslims?” asked our Holy Prophet (PBUH) to which they replied,

“Yes we will.”

It is a prophet’s duty to request to show a miracle in order to prove the truth and justness of his cause whereas Allah is the One Who creates this miracle.

It was a full moon, meaning that it was on the 14th night, when the moon is in its most beautiful state. The Master of the Universe (PBUH), who acted in accordance with the will and orders of Allah, pointed towards the moon with his index finger. This prophetic indication sufficed to split the moon in half in such a way that one half stood over Mount Abu Qubais and the other half was seen over Mount Quayqan just as the polytheists had wanted.

Our Holy Prophet (PBUH) shouted, “Bear witness! Bear witness!” to the crowd that was present. 1

The polytheists did not forgo their stubbornness in the face of such a conspicuous miracle. They further tried to deceive and comfort themselves by making a groundless misinterpretation, “This is one of the spells of Abu Kabsha’s Son.” 2

Of course, they could not deny an incident that happened right before their eyes. Since they were unable to deny it, they were obliged to say that it was a “spell”!

Those Who Came From the Surroundings Reported the Same Circumstance

The polytheists, who called one of our Holy Prophet’s (PBUH) conspicuous miracles a spell so as to disaffirm his cause, spoke with one another:

“If Muhammad cast a spell, then it could not have covered the entire world! Let us ask the wayfarers who came from the surrounding areas if they saw what we saw.” 3

They asked those who came from the surrounding areas. They admitted that they had seen same thing. Despite all this, the polytheists whose souls and hearts had decayed from the filth of disbelief did not believe although they had promised to become believers. They did not go to the source of eternal happiness and instead said,

“Abu Talib’s orphan affected the sky with his spell!” 4

Upon the denial of this bright miracle of the Prophet by the polytheists, Allah Almighty stated that it took place and that they insisted on being unbelievers and liars as follows:

“The hour (of Judgment) is nigh, and the moon is cleft asunder. But if they see a Sign, they turn away, and say: 'This is (but) transient magic.' They reject (the warning) and follow their (own) lusts but every matter has its appointed time.” 5

Footnotes:

1 Muslim, Sahih, V. 8, p. 132; Tirmidhi, Sunan, V. 5, p. 397; Ahmad Ibn Hanbal, Musnad, V. 1, p. 447.
2 Ibn Kathir, Tafsir, V. 4, p. 262.
3 Tirmidhi, ibid, V. 5, p. 398; Qadi Iyad, ash-Shifa, V. 1, p. 238; Ibn Kathir, Tefsir, V. 4, p. 262.
4 Qadi Iyad, ibid, V. 1, p. 238.
5 al-Qamar, 1-3.

Abu Bakr’s conversion garnered many secret conversions to Islam at a much greater speed. Those who had attained the fortune of becoming Muslim wanted to share this happiness with their families and those who were close to them. They were struggling to save them from the tortures of disbelief and the immorality of the Age of Ignorance.

We see that Hazrat Abu Bakr was ahead in this matter. The following are the names of a few people who embraced Islam by his means during the period of secret call to Islam:

Uthman bin Affan, Zubair bin Awwam, Abdurrahman bin Awf, Sa’d bin Abi Waqqas, Talha bin Ubaydillah (Radiyallahu Anhum). (Ibn Hisham, Sirah, V. 1, p. 268-269.)

These five companions would then take their place among the ten people that were given the good tidings of Paradise.

While new names were being added to the list of Muslim men, the light of Islam was being spread among the women day by day. After Hazrat Khadija converted to Islam (she was the first person and woman to do so), we see that Ummu Fadl, the wife of our Holy Prophet’s uncle Hazrat Abbas who had not converted to Islam at that time, Hazrat Abu Bakr’s daughter Asma, and Lady Fatima, the sister of Hazrat Umar who also had not converted to Islam at that time, took their place among the first women to have embraced Islam.

The invitation to Islam was now being passed through two channels. The men and women were continuing to spread the light of Islam to the members of their own sex with love and zeal. It should be mentioned that the women were being drawn to the appeal of faith more quickly. This could be due to their susceptible nature that is more easily affected.

The polytheists did not stay put in the meantime. They began to slander, insult, and look down upon those who had been guided to the truth. However, none of these tactics could scare those fortunate and happy people of the Age of Happiness whose hearts were engraved with their faith in the reality of Allah, nor could they turn them away from His cause. In fact, they could not even render the slightest shred of doubt. The people’s threats and scare tactics were weak and feeble like a dust particle amid wind or like waste in the wake of a flood when compared to the believer’s faith in and fear of Allah.

The circle of guidance was expanding. The lights of faith and of the Quran were continuing to enlighten souls with their majesty and brightness.

The state of panic and worry that the polytheists were in was at a critical measure. They were completely bewildered by Hazrat Hamza’s unexpected conversion to Islam since they deemed him as a hero. The newer and gretaer losses in the castle of the polytheists led them to make new and different plans and schemes with each passing day.

One day, Utba bin Rabia, one of the leading figures from the tribe of Quraysh, said to a group of polytheists,

“O, Qurayshis!  How would it be if I were to go to Muhammad and make some offers to him? Hopefully, he will accept those offers and we will fulfill his wish. In this way, he might quit what he has been doing to us.”

The group accepted the offer. Upon this, Utba went to the Masjid al–Haram, where our Holy Prophet (PBUH) was alone and began to speak:

"O my Brother’s Son! You know that you are much more fortunate and advanced than all of us in terms of honor and ancestry. However, you brought a great trouble to your tribe. You have separated their unity with this cause and have told them that they were stupid. You have decried their idols and religion and have considered their forefathers as unbelievers. If you listen to me, then I will have a few offers for you. I want you to consider them and perhaps you will accept some of them!”

When our Holy Prophet (PBUH) replied,

“Explain, O Walid’s Father! I’m listening to you”, Utba began to list his offers:

"If your purpose is to acquire wealth and property through this cause that you propose, then we will allot our wealth so that you will be the wealthiest of us all."

"If you are in the pursuit of fame, then we will make you our chief."

"If the condition that has befallen upon you is a delusion that you do not have enough strength to overcome or if it is an illness or spell that came from your fairies and jinn, then let us bring a doctor and treat you. We will not avoid spending our wealth and property until you are saved.”

Utba made his offers and then became silent. It was our Holy Prophet’s (PBUH) turn to speak,

“O Walid’s Father, have you finished speaking?”

When the Messenger of Allah received the answer “yes” from Utba, he said,

“Now, you listen to me.” He uttered basmala and recited verses 1-36 of the chapter Fussilat solemnly:

“Ha Mim. A Revelation from (Allah) Most Gracious, Most Merciful―A Book, whereof the verses are explained in detail― a Qur'an in Arabic, for people who understand―Giving Good News and Admonition: yet most of them turn away, and so they hear not.”

Our Holy Prophet (PBUH) recited the Surah until its verse of prostration and then prostrated. Afterwards, he turned to Utba and said,

“O Walid’s Father, you heard what I have read. Now, think about the rest!”

The concision of the Quranic verse and the sweetness in its meaning suddenly changed Utba’s sour face causing the Qurayshis to notice it. They told one another

“By God, Abu-Walid is returning with a change in his countenance!”

When he came near them they asked,

“What have you brought?”

Utba replied,

“By God, I heard an utterance that is not similar to what I have heard before in my life. I swear that is not a poem, a spell, or a prophecy!” And he continued to say:

“Oh the Community of Quraysh! Listen to me, stop pursuing this task and leave this man alone for my sake! Stay far away from him and do not touch him! I swear that the words I have heard from him is great news. It will be much better if you leave him to the Arab tribes who are not from among you so they can hinder him. If he prevails over those Arabs, it means that his sovereignty and glory is yours as well. You will be the happiest and most fortunate of all people.”

Utba’s speech displeased the Qurayshis; thus they reacted by saying,

“Oh Walid’s Father, he has casted a spell on your tongue.”

Walid saw that they were not listening and said; “In that case do as you please!” then distanced himself from them. 1

Thus, the polytheists were facing defeat upon defeat against our Holy Prophet (PBUH). Their solutions and measures against Islam were running out one by one. Every plan and measure they applied was going against their favor since Allah had promised:

“I will complete My light even if the nonbelievers and polytheists don’t want for it to happen.”

His order to His Messenger was this:

“O Messenger! proclaim the (Message) which hath been sent to thee from thy Lord. If thou didst not thou wouldst not have fulfilled and proclaimed His Mission: and Allah will defend thee from men (who mean mischief). For Allah guideth not those who reject Faith.” 2

For this reason, Allah’s Apostle (PBUH) was continuing his duty to invite the community to Islam without fear, weariness, and hesitation. He was doing his best to wave the Flag of Tawhid over the hearts of the people. As a result, the ranks of Muslims were increasing and becoming much stronger.

The polytheists of Mecca now understood that torturous acts, persecution, as well as offers for high stations, status, and wealth could not cause our Holy Prophet (PBUH) to waver in his cause for the slightest moment. For that reason, new options were beginning to sprout.

One day, they said to our Holy Prophet (PBUH),

“Pray to your Lord to convert Mount Safa to gold so that we can testify to you!”

Of course, the fulfillment of such a wish is beyond the powers and strength of ordinary men. However, it is a simple phenomenon for Allah’s power. The polytheists were trying to console themselves by making requests that no ordinary man could accomplish. They wanted to say,

“Here you go, he was unable to fulfill our wish. Why should we testify then?”

Despite our Holy Prophet’s (PBUH) response to the other requests and offers made by the polytheists was that accomplishing such things was not amid his duties and that they could only be realized through the will of Allah, he did not answer them in the same way; he said,

“Will you really do it if your wish is fulfilled?”

In unison, they all replied, “Yes, we will.”

Upon this our Holy Prophet (PBUH) opened his hands and began to beg Allah, Whose powers are infinite. Of course, the prayers of the Master of the Universe (PBUH) would not be left unanswered. Jabrail (AS) immediately appeared and said,

“Allah greets you and says, ‘if you want, I can turn Mount Safa into gold for them. However, if any of them disaffirms, then I will inflict a kind of punishment that I have never before bestowed upon any of my creatures. Now, if you would like, I can open the doors of repentance and compassion for them.”

Our Holy Prophet (PBUH), who was sent to the universe as the means of compassion, was left with two options to choose from. Despite Allah’s promise to do whatever His Messenger (PBUH) wanted, our Holy Prophet (PBUH) felt compassion for his tribe that distressed him, he said:

No, my Lord! Do not fulfill their wish. Leave the doors of compassion and repentance open for them.”3

Yes, our Holy Prophet (PBUH) was sent as "a mercy to the whole universe." His heart and conscience was the source of compassion, and mercy. He even forgave and felt sympathy for those who tortured, persecuted, and insulted him. He never sought revenge for his own sake. He always wished for those who tortured him to attain the guidance and bliss that came with faith.

He captured the hearts of the people with his immense compassion, mercy, profound level of forgiveness and tolerance and had these hearts encircle around his heavenly light like a fan. Despite our Holy Prophet’s (PBUH) rejection of every offer that was placed before him, the polytheists continued to make new requests. One day the leading figures went to our Holy Prophet (PBUH) and said

“Let us provide you with an amount of wealth that will result in you becoming the wealthiest man among us. Let us marry you to whichever woman you want as long as you forgo decrying our idols. Then, they spoke as follows: If you do not accept and do what we say, then we have another offer for you. It is auspicious for both you and us.”

Our Holy Prophet (PBUH) asked, “What is that auspicious offer?”

The polytheists replied, “Worship our idols, Lat and Uzza for one year, and we will also worship your Allah for a year.” 4

This was both a game and a trap. They figured they could trick our Holy Prophet (PBUH) with such an offer. However, the Master of the Universe (PBUH), whose life purpose was to strive against polytheism and unbelief, would not fall for such a trap. Thus, Allah directly sent down the chapter "al-Kafiroon" upon this incident:

“Say: O ye that reject Faith! I worship not that which ye worship, Nor will ye worship that which I worship. I will not worship that which ye have been wont to worship, Nor will ye worship that which I worship. To you be your Way, and to me mine.” (al-Kafiroon: 109/1-6)

When our Holy Prophet (PBUH) recited this Surah to them, the polytheists understood that these offers were also in vain and lost all hope in attempting such tactics.

The three questions of the polytheists

The polytheists who had been withering in a state of hopelessness in the face of our Holy Prophet ‘s (PBUH) cause came up with a new idea: To learn about our Holy Prophet (PBUH) from the Jewish scholars.

With this purpose in mind, their representatives set off to Madina to speak with the Jewish scholars.. When they arrived, they described our Holy Prophet ‘s (PBUH) words and actions. Afterwards, they said,

“You are a people that hold the Torah in your hands. We have consulted you so that you can inform us of this man.”

The Jewish scholars answered:

“Ask him, “What amazing adventures did a group of young men experience in the past? Who is the individual that went back and forth from the east to the west on the face of the Earth and what is his tale? What is the essence of the soul?” If he answers these questions, then be assured that he is a Prophet of God and submit to him. If he can not answer them, then, that man is a liar and you can do whatever you want to him.”

The representatives went back to Mecca and explained the situation to the other polytheists. The happy and hopeful polytheists ran to our Holy Prophet (PBUH) and asked these three questions. The Pride of the Universe (PBUH) requested a respite by saying,

“I will let you know tomorrow.”

However, our Holy Prophet (PBUH) forgot to say “Inshallah” (God-willing (when saying those words). According to one narration, a revelation was not sent for three days while it was fifteen according to another. Our Holy Prophet (PBUH) could not stay put as he was so discomforted. The polytheists began to gossip,

“Muhammad requested a respite for one day. Much time has passed and he still has not informed us of anything.” Thus, our Holy Prophet’s (PBUH) level of discomfort increased so much that he could not speak to anyone.

However, the distress of Allah’s Apostle (PBUH) did not last for much longer and a revelation finally arrived. An answer was given to the questions posed by the polytheists:

“Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Signs? Behold, the youths betook themselves to the Cave: they said "Our Lord! Bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!” (al-Kahf, 18/9-10)

These verses answered the first question asked by the polytheists and stated that the group of young men was the Ashab al-Kahf and the following verses explained their adventures.

This next verse was the response to their second question:

"They ask thee concerning Dhul Qarnayn. Say I will rehearse to you something of his story." (al-Kahf, 18/83)

The verses of this chapter that followed indicate that Allah gave Dhul Qarnayn power, provided him with many resources with which he advanced towards the west, that he encountered a tribe during his journey and invited them to commit good deeds. Afterwards, he proceeded towards the west again and met with another tribe once more. They state that he encouraged them to commit auspicious deeds as well.

An answer to the third question posed by the polytheists was given with this following verse:

“They ask thee concerning the Spirit. Say: The Spirit (cometh) by command of my Lord of knowledge it is only a little that is communicated to you (O men!)” (al-Isra, 17/85)

The polytheists received the perfect answers to their questions.

Instead of testifying to our Holy Prophet’s (PBUH) cause, they distanced themselves from following him and continued to live in a state of excessive unbelief. However, by turning their faces away from the truth and reality, they were only dragging themselves towards disaster. As they resisted, the Islamic cause was continuing to capture even more hearts with its glory and exaltedness.

Allah warns our Holy Prophet (PBUH) in the same Surah as follows:

“Nor say of anything, "I shall be sure to do so and so tomorrow"― Without adding, "So please Allah!" And call thy Lord to mind when thou forgettest, and say "I hope that my Lord will guide me ever closer (even) than this to the right road." (al- Kahf, 18/23-24)

After this warning, our Holy Prophet (PBUH) made it a principle to say “Inshallah” throughout his entire life after everything that he planned to do.

Footnotes:

1. Ibn Hisham, Sirah, V. 1, p. 313-314; Tabari, Tarikh, V. 2. p. 225.
2. al-Maida, 67.
3. Ibn Hisham, Sirah, V. 2, p. 35-36.
4. Ibn Hisham, ibid, V. 1, p. 368; Tabari, Tarikh, V. 2, p. 225-226.

“The wisdom of the Ascension is so exalted that human thought cannot comprehend it. It is so profound that human thought cannot reach it, and so subtle and fine that the intellect cannot see it by itself. But even if the reality of the instances of wisdom in the Ascension cannot be comprehended, their existence may be made known through certain indications. For example, as follows:

“In order to demonstrate the light of His Unity and the manifestation of His Oneness in these levels of multiplicity, the Creator of the universe took an eminent individual as representing all creatures from the furthest levels of multiplicity to the source of Unity by means of an Ascension that was like a link. And there, addressing him as representing all conscious beings, He explained to him the Divine purposes and made them known through him, and observed through his gaze the beauty of His art and perfection of His Dominicality in the mirrors of His creatures, and caused him to observe them. Moreover, according to the testimony of His works, the Maker of the world possesses infinite beauty and perfection. The two of them, both beauty and perfection, are loved for themselves. Since this is so, the Possessor of that beauty and perfection has an infinite love for His beauty and perfection. That infinite love of His is manifest in many different ways in His works of art. He loves His works of art because He sees His beauty and perfection within them. The most lovable and elevated among the works of art are animate beings. And the most lovable and elevated among animate beings are conscious beings. And by reason of their comprehensiveness, the most lovable among conscious beings are to be found among human beings..."

"The most lovable individual among human beings is the one who has most fully developed his potentiality and displayed the samples within it of the perfections manifested in all creatures, and spread among them. Thus, in order to see at one point and in one mirror all the varieties of His love spread through all creatures and to display, through the mystery of His Oneness, all the varieties of His beauty, the Maker of beings will take a person who is at the degree of being a luminous fruit of the tree of creation and whose heart is like a seed containing the essential truths of that tree, and will demonstrate the belovedness of that individual, who represents the universe, through an Ascension that is like a thread linking the seed, which is the origin, with the fruit, which is the end. He will draw him to His presence and honor him with the beauty of the vision of Himself. And, in order to cause him to spread that sacred state to others, He will favor him with His Word and entrust him with His Decree..."

“In order to look at this exalted wisdom, we shall observe it through the telescope of "two comparisons".

"First Comparison: As is explained in detail in the story-comparison in the Eleventh Word, there was an illustrious king who had vast treasuries and in those treasuries many varieties of jewels were to be found. He had much skill in strange crafts, comprehensive knowledge of innumerable curious arts, and erudition and learning in numberless wondrous sciences. And, in accordance with the mystery that every possessor of beauty and perfection wants both to see and display his beauty and perfection, of course, that skilful king, too, wished to open an exhibition and to set up displays within it in order to reveal to the people's gazes the majesty of his sovereignty, and to manifest both the glitter of his wealth and the wonders of his art and the marvels of his knowledge. He wished to do this so that he might observe his own transcendent beauty and perfection in two respects. The first was so that he himself might see with his own eyes, which were cognizant of reality, while the other was so that he might look through the gaze of others. As a consequence of this wisdom, he began to build a huge, splendid, extensive palace. It was magnificently divided into apartments and mansions. He adorned it with every sort of bejeweled treasure from his coffers, and decorated it with the finest and most gorgeous arts of his own handiwork. He ordered it with the greatest refinements of his knowledge and science, and decked it out and completed it with the miraculous works of his learning. Next, he spread tables with varieties of bounties and the most delicious of foods worthy for each group and prepared a general banquet. Then, in order to display his perfections to his subjects, he invited them to the banquet and to behold the perfections. Then he appointed one of them as the highest ranking general, invited him up from the lower levels and mansions to tour sphere after sphere in the levels rising one after the other. And, showing him the successive machinery and workshops of his wonderful art and the storehouses for the produce coming from below, he brought him to his own particular sphere and private apartment. There, he honored him through showing him the blessed person that was the source of all those perfections and taking him into his presence. He informed him of the true nature of the palace and of his own perfections. He appointed him as guide to the other spectators and sent him back to describe to the people the palace's Maker by means of its contents, inscriptions, and wonders, so that he should inform those who entered the palace of the allusive meanings of the inscriptions within it, what the works of art signified, and what the harmonious and well-proportioned inscriptions and works of art in its interior were, and how they pointed to the perfections and skills of the palace's owner. And so that he should teach them the correct behaviour and formalities in seeing the exhibition and describe the protocol and ceremonies which were in accordance with the pleasure and desires of the learned and skilful king, who did not appear..."

“And in exactly the same way, and Allah's is the highest similitude, the All-Glorious Maker", Who is the Monarch of Pre-Eternity and Post-Eternity, desired to behold and display His infinite perfections and boundless beauty. So He made this world in such a fashion that each being utters His perfections with numerous tongues and points to His beauty with many signs. The universe shows through all its beings how many hidden immaterial treasures there are in each of His Most Beautiful Names and how many veiled subtleties in each of His sacred titles. And it shows this in such a way that, since the time of Adam, all sciences together with all of their laws have studied this Book of the Universe. But of that book only a tiny proportion of the meanings and signs which state and point to the Divine Names and perfections have been read. Thus, the wisdom of the All-Glorious One of Beauty, the All-Beauteous One of Glory, the Maker Possessing Perfection, Who opens the palace of the world as though it was an exhibition in order to see and display His own transcendent beauty and perfections, requires that He should inform someone of the meaning of the palace's signs so that they do not remain vain and without benefit for conscious beings on the earth. His wisdom requires that He should cause one of them to travel in the higher worlds, which are the sources of the wonders in the palace and are the treasuries of their results; that He should elevate him above all others, honor him with His close presence and cause him to tour the worlds of the hereafter, and entrust him with numerous duties, such as teacher to all His servants, herald of the sovereignty of His Dominicality, announcer of those things pleasing to Himself, and expounder of the signs of creation in the palace of the world; that He should mark out his pre-eminence by conferring on him the decorations of miracles, and should make known through a decree like the Qur'an that that person is the truthful personal interpreter of the All-Glorious One..."

“And so, by way of example, we have demonstrated through the telescope of this comparison one or two of the many instances of wisdom in the Ascension. Others may be thought of in the same way..."

Second Comparison:

“If a knowledgeable and skilful person was to compose and write a miraculous book, and on each page of the book were as many truths as would fill a hundred books, and in each of its lines as many subtle meanings as would fill a hundred pages, and in each of its words as many truths as would fill a hundred lines, and in each of its letters as many meanings as would fill a hundred words, and if each of the meanings and truths of the book were to look to and point to the transcendent perfections of its miracle-displaying writer, he most certainly would not leave such an inexhaustible treasury closed and thus worthless. He would surely teach it to some others so that such a valuable book would not remain meaningless and vain; and so that his own hidden perfections become apparent and find their perfection, and his transcendent beauty be seen; and so that he too should be pleased, and that he should make himself loved. Moreover, he would cause someone to go through that wonderful book from the first page to the last and teach him all its meanings and truths so that the person would then teach them to others."

“And in exactly the same way, in order to display His perfections, His beauty, and the truths of His Names, the Pre-Eternal Inscriber has written the universe in such a way that all beings set forth and state His infinite perfections, Names, and attributes together with their innumerable facets and aspects. Of course, if a book's meaning remains unknown, its value is reduced to nothing. But a book such as the universe each word of which contains thousands of meanings cannot lose its value or be made to do so. Since this so, the book's Writer will certainly make it known and explain a part of it to each group according to their capacity. And He will instruct in all the contents of the book the individual who has the broadest and most comprehensive view, the most universal consciousness, and the greatest ability. Wisdom requires that He should take the individual on a most elevated journey in order to teach him all the contents of such a book and its universal truths. That is, He should cause him to travel from the furthest extreme of the levels of multiplicity, which is the first page, to the sphere of Divine Oneness, which is the final page. Thus, through this comparison, to a degree you can look at the exalted instances of wisdom in the Ascension.” (see. Badiuzzaman Said Nursi, The Words, The Thirty-First Word)

Despite the fact that Muslims were saved from the persecution and torture of the polytheists and attained the opportunity to freely fulfill their religious duties, they were still living in a foreign place that was far from their motherland in which they were born and raised. This situation saddened them.

About three months after the last procession, they received news that a few of the leading figures from the Quraysh had become Muslims. The conversion of the leading figures meant that the polytheists had submitted to Islam as a whole.

Upon hearing the news, with the assumption that Mecca was no longer a place in which they would be persecuted and insulted, a procession of 39 individuals, six of them being women, set off to return to their motherland. However, when they neared Mecca, they learned that this news was groundless. However, turning back would be very difficult.

In order to enter Mecca, they would have to be under the protection of their polytheist relatives and friends or they would have to ensure that no one could see them. Openly entering the city meant being submitted to the hands of the merciless enemy. Taking this into consideration, some of them preferred being under the sanctuary of their relatives and friends temporarily whereas some others entered the city in secrecy without the need to seek refuge.

Some of them returned to Abyssinia and remained there until the other Muslims migrated to Madina. Some joined the Muslims in Madina after the Hijra while the other Muslims remained in Abyssinia for a long period of time.

Those who returned to Mecca did not leave Mecca until the Hijra to Madina occurred; their faithful hearts shielded them, and helped them zealously persevere with the polytheists’ persecution and torture.1

1. Ibn Hisham, Sirah, V. 2, p. 3; Ibn Sa’d, Tabaqat, V. 1, p. 207.

Ka’b b. Zuhayr was a great poet. His father, Zuhayr, was among the most famous Arab poets and men of letters. He educated his two sons, Ka’b and Bujayr, as poets and men of letters like himself.

When Zuhayr b. Abi Sulma attended the talks of the People of the Book, he heard that a prophet would emerge at the end of time.

One night, he saw in his dream that a rope was hanging down from the sky; he reached out to hold it but he could not hold it. He interpreted his dream as follows: he would not be able to live long enough to see that prophet.

Therefore, before his death, he said to his sons, “Believe in the prophet to come.1

Many men of letters, poets and orators had been affected by the fluency and eloquence of the Quran and embraced Islam. However, there were still some people who insisted on polytheism and who continued expressing their hatred and enmity against the Prophet and Muslims through their poems and speeches.

Ka’b b. Zuhayr was one of them. When his father died, he inherited the fame of his father. His brother, Bujayr, became a Muslim but Ka’b did not give up polytheism. He sometimes satirized the Prophet and Muslims and distressed them through the poems he wrote.

Once, he wrote a poem expressing his hatred, anger and denial satirizing his brother, Bujayr, because he embraced Islam and sent him to Bujayr. When Bujayr read the poem to the Prophet (pbuh), he became very sad. The poems of Ka’b transgressed the limits of tolerance because of his insults at Muslims. Thereupon, the Messenger of Allah said to his Companions,

“Kill Ka’b b. Zuhayr wherever you meet him. From this point onwards, it is permissible to shed his blood.”2

After this permission, the end of Ka’b was definitely going to be terrible. Thinking about this, Bujayr wrote a letter to him in order to warn him and to give some advice to him. In the letter, he also wrote about the decision of the Prophet about Ka’b. He added that the only way of getting rid of this end was to go to the Messenger of Allah and ask for forgiveness.3

When Ka’b received the letter, he felt restless. The vast earth became a very narrow place for him. He felt as if he would die any minute. He knew that he was not going to get rid of the decision against him. He had to choose between two alternatives: To continue to be a polytheist and hide so that he will not be caught or to go to the presence of the Messenger of Allah and ask for forgiveness, stating that he repented and regretting what he had done.

Ka’b acted cleverly and chose the second alternative. Besides, when he received the letter from his brother, he started to feel repentant. 

Ka’b covered the long distance in a very short time and came to Madinah, to the presence of the Messenger of Allah. The Prophet did not know him in person. Ka’b used this very cleverly. He kneeled down before the Prophet and said,

“Ka’b b. Zuhayr repented and wants to come to your presence as a  Muslim. If I bring him to you, will you accept his repentance and forgive him?”

If Ka’b stops distressing Muslims and feels repentant and embraces Islam, there will be no problem between him and the Messenger of Allah. As a matter of fact, the Messenger of Allah expressed his thought by saying, “Yes”.

Upon this reply, Ka’b became very happy and uttered kalima ash-shahada without letting the hands of the Messenger of Allah:

“I witness that there is no god but Allah and that Muhammad is the Messenger of Allah.”

The Messenger of Allah and the Companions around him were astonished; the Prophet asked him, “Who are you?”.

He said, “I am Ka’b b. Zuhayr, O Messenger of Allah!”.

Just then, one of the Companions said, “O Messenger of Allah! Let me kill this enemy of Islam."

The Prophet said, “Leave him. He repented what he had done and embraced Islam.”4

Ka’b, whose heart was conquered through the spiritual sword of Islam, recited a poem called “Banat Suadu”, which is among the masterpieces of Arab literature.

“As if the departure of Suad was not enough, people who reported others’ words said to me, ‘O son of Abu Sulma! Know that you are dead.’
Every one of the friends that I depended on and applied to said to me, ‘I cannot entertain and console you; paddle your own canoe.’
I said, ‘Get out of my way!’ What ar-Rahman preordained will take place.
No matter how long the lifespan of man is, he will definitely be carried in a coffin one day.
I heard that the Messenger of Allah would kill me.
What is most desired is being forgiven in the presence of the Messenger of Allah.
I came to the presence of the Messenger of Allah by expressing my apologies.
Apologies are always accepted by the Messenger of Allah.
Treat me with mercy and tolerance.
May Allah, who granted you the gift of the Quran containing a lot of advice and decrees.
Do not hold me responsible for what my rivals say.
Though they talk against me a lot, I am not so guilty.
I am in such a station now that if an elephant saw and heard what I saw and heard, it would definitely shiver.
Only the pardoning of the Prophet with the permission of Allah may save me here now.
I am extending my right hand to the just hand of the Prophet without objecting to anything.
Now, his words count.
There is no doubt that the Messenger of Allah is a light that shows the right path and is one of the sharp swords of Allah that has been unsheathed in order to eliminate the evil...”5

Ka’b continued his poem by mentioning the heroism and bravery of the Messenger of Allah and Muslims.

There was a couplet in the poet; the Messenger of Allah liked it very much. This was the couplet: 

“There is no doubt that the Messenger of Allah is a light that shows the right path and is one of the sharp swords of Allah that has been unsheathed in order to eliminate the evil.”

When the Messenger of Allah heard that couplet, he took off his mantle, which he was wearing, gave it to this great poet and expressed his gratification and appreciation.

After that, the poet “Banat Suadu” was known as “Qasida al-Bur­da” (poem of the mantle).

Ka’b. b. Zuhayr always took pride in this gift of the Messenger of Allah everywhere. He kept it with him until his death.

Once, Muawiya wanted to buy it by paying him ten thousand dirhams. Ka’b said, “I would not want anyone to wear the mantle of the Messenger of Allah that I own.”6

However, Muawiya obtained what he wished after the death of Ka’b. He sent twenty thousand dirhams to his inheritors and obtained the holy mantle of the Messenger of Allah.7

Then, this holy mantle was transferred to Umayyads, then to Abbasids and then to the Ottomans through the hand of Sultan Selim I.8

Today, this mantle is kept in the room of the Holy Mantle in Topkapı Palace, where some other relics of the Messenger of Allah are kept.9

“The Holy Mantle is 1,24 m long; it is made of black woolen fabric and has loose sleeves. The inside is lined with a cream woolen fabric. At the front, one part with the dimensions of 0,23 x 0,30 is missing. The right arm is not complete. It is partly worn out."

“The Holy Mantle is kept in a golden box with two lids that can be opened upwards; its dimensions are (0,57 x 0, 45 x 0,21), and it is wrapped in bundles. There is a long inscription made by Sultan Abdulaziz, including a request for intercession."

"This box is wrapped in bundles and put in a big golden chest. It was made by Sultan Abdulaziz; the following is inscribed on it:  ‘La ilaha illallah. Wa ma arsal­naka illa rahmatan lilalamin. La ilaha illallah al-Ma­li­ku’l-Haqqu’l-Mubin-Muhammadun Ra­su­lul­lah Sadiqu’­l-Wa’­di’­l-A­min’ (There is no god but Allah. We sent thee not, but as a mercy for all creatures. There is no god but Allah,the King, the Right, the Manifest; Muhammad is the Messenger of Allah, Truthful to his Promise, the Trustworthy). Its pedestal on four feet is plated with gold.”10

Tahsin Öz, a former director of the Topkapı Palace Museum, also writes the following in his book:

“During the Ottoman period, the Sultan used to go to the Topkapı Palace on the 15^th day of the month of Ramadan. The Holy Mantle used to be opened through a special ceremony; it used to be visited by the statesmen and government officials in the presence of the Sultan; handkerchiefs were given as gifts to them. Then, the women of the palace used to visit it.1

The head guard of the Holy Mantle was the Sultan; when he was absent, it was the duty of an official to keep it. The servants of the Holy mantle worked in the same way until the Topkapı Palace was transformed into a museum (April 3, 1924).”11

Footnotes:

1.Halabi, Insanu’l-Uyun, Vol. 3, p. 238.
2.Ibn Kathir, Sirah, Vol. 3, p. 705; Qastalani, Mawahibu’l-Ladunniya, Vol. 1, p. 221.
3.Ibn Hisham, Sirah, Vol. 4, p. 144; Ibn Kathir, ibid, Vol. 3, p. 699.
4.Ibn Hisham, ibid, Vol. 4, p. 146-147; Ibn Kathir, ibid, Vol. 3, p. 700-705; Ibn Sayyid, Uyunu’l-Athar, Vol. 2, p. 209-212.
5.Ibn Hisham, ibid, Vol. 4, p. 147-156; Ibn Kathir, ibid, Vol. 3, p. 701-705; Ibn Sayyid, ibid, Vol. 2, p. 209-212.
6.Qastalani, ibid, Vol. 1, p. 222; Halabi, ibid, Vol. 3, p. 240.
7.Qastalani, ibid, Vol. 1, p. 222; Halabi, ibid, Vol. 3, p. 240.
8.İ. Hamî Danişmend, İzahlı Osmanlı Tarihi Kronolojisi, Vol. 2, p. 43.
9. Tahsin Öz, Hırka-i Saadet Dairesi ve Emanat-ı Mukaddese, p. 23.

* There is one more golden box of the same dimensions made by Sultan Murad for the Holy Mantle. It is artistically wonderful and decorated with emeralds. However, when Sul­tan Aziz had the new box made, the first one was not used; now it is displayed in the third hall of the treasury.  (Tahsin Öz, ibid, p. 23. Footnote: 10).

10. Tahsin Öz, ibid, Vol. 23-24.
11. Tahsin Öz, ibid, p. 24.

The fifth year of the prophethood of the Messenger of Allah… Year 615…

The pressure, torture and trouble of Quraishi polytheists (mushriks) on Muslims increased day by day. Muslims had faced a circumstance in which they could not worship comfortably.

A safe place was needed to worship and to learn Islam and the teaching of the Faith. The Messenger of Allah himself searched for that place and found it. It was the house of, Arkam bin Abil Arkam bin Asad, one of the first Muslims, located in a narrow street in the east of the hill ‘’Safa’’. That house was suitable for entering and going out secretly and for controlling the street.

The Master of the Universe, our Prophet (pbuh) was the teacher and the first Muslims were students there. They informed the other Muslims about what they had learned there within possibilities. In this sense, we can regard Arkam’s house the first Islamic school, the first university that the Prophet had taught.

Till Umar’s acceptance of Islam, the Messenger of Allah carried out the duty of teaching and informing about Islam there. A lot of people including Umar were became Muslims there.

Arkam Bin Abil Asad left his house to his son on the condition that it would not be sold and passed by inheritance to anybody.

This house, which has a great importance in the history of Islam, is now called  “Daru’l-Khayzuran”; it is opposite the Kaaba and is used as a religious school today. 1

1. Ibn Sa’d, Tabaqat, V. 3, p. 267; Abu’l-Walid al-Azraqi, Kâbe ve Mekke Tarikhi, Trns., p. 426; Prof. Dr. Muhammed Hamidullah, İslam Peygamberi, V. 1, p. 80.

Eastern Rome and Persia (modern day Iran) were the two largest powers during the time in which the Messenger of Allah (PBUH) was sent. In 613 AD, these two neighbors and rival countries entered into a bloody battle. Khusraw II ruled Iran and Heracles ruled the Eastern Roman Empire.

The Persian armies followed the Roman powers until they drove them into water and captured every holy city in Syria. During 614 AD, they invaded all of Palestine and Jerusalem. During this invasion, all churches and religious buildings were destroyed and ruined. The 26,000 Jews that joined ranks with the Persians killed more than 60,000 Christians. The palace of the Persian King was adorned with the skulls of the dead people which amounted to 30,000!

This hurricane of an invasion did not end here. It had swept into Egypt as well. In 616 AD, they reached Alexandria after having occupied the Nile River and invaded all of Anatolia; they had even come to the shores of the Bosporus. They were seen across Constantinople (Istanbul), the capital of the Eastern Roman Empire. In this way, they had captured Iraq, Syria, Palestine, Egypt, and Anatolia.

In 616, the Eastern Roman Empire was ultimately destroyed.

The Romans were from among the People of the Book; in other words, they were Christians whereas the Persians were fire-worshippers who did not follow any holy books and did not believe in the afterlife.

When this news reached Mecca, the polytheists were happy while the Muslims were saddened. The polytheists used this incident as a means to disturb the Muslims,

“You and the Christians are the People of the Book. We and the Iranians are illiterate. Our Iranian brothers have prevailed over your Roman siblings. We would defeat you if we entered into battle with you.”

Thereupon, Allah sent down Surah ar-Room, which would be considered as one of our Holy Prophet’s (PBUH) miracles, and relieved the Muslims from sadness:

“Alif Lam Mim. The Roman Empire has been defeated― In a land close by; but they, (even) after (this) defeat of theirs, will soon be victorious. Within a few years. With Allah is the Decision, in the Past and in the Future: on that Day shall the Believers rejoice― With the help of Allah. He helps whom He will, and He is Exalted in Might, Most Merciful. (It is) the promise of Allah. Never does Allah depart from His promise: but most men understand not.” (Surah ar-Room: 30/1-6)

When these verses were revealed, the Roman Empire was in such devastation that its government had been dissolved due to the number of rebellions that took place; its army had been dispersed; and its treasury was emptied; Emperor Heracles was even planning to abandon Istanbul and escape to Carthage. In their drunken state of victory, the Persian commanders made the following demand: That the Emperor would give the Persians everything they wanted! This included a thousand loads of gold, a thousand loads of silver, a thousand loads of silk, a thousand horses, and a thousand women.

The Roman Empire accepted these burdensome and vile conditions and sent deputies to sign this agreement. When these deputies went to Persia, King Khusraw haughtily said,

“This is not enough! Emperor Heracles must come to me in chains and worship fire and the sun in place of his God.”

It was unfeasible to imagine that the Romans could revive within a couple of years and succeed again after such a great turmoil.

The above Quranic verses informed our Holy Prophet (PBUH) that the Romans would triumph again within a few years.

Hazrat Abu Bakr and Ubayy bin Khalaf

As soon as Hazrat Abu Bakr heard these verses from our Holy Prophet (PBUH), he recited them loudly on one side of Mecca. Afterwards, he said to the delighted polytheists,

“The Romans will certainly prevail over the Persians in a few years.”

The polytheists were puzzled. How could the aforementioned empire, which was in such a disastrous state and which had completely fallen from grace, revive and prevail over the Persians!?

Ubayy bin Khalaf was one of those who could not fathom the possibility of this situation; he said,

“You are lying. Come on; choose a time-frame so that I can bet against you.”

Hazrat Abu Bakr accepted. They betted ten camels and agreed on three years. Hazrat Abu Bakr came and informed our Holy Prophet (PBUH) about the situation. Our Holy Prophet (PBUH) said,

“What is meant by bid’a (a few) in the verse is from three to nine.” Increase the number of camels and extend the length of time.”

Upon this, Hazrat Abu Bakr left and encountered Ubayy. Ubayy said,

“You must be regretful.”

Hazrat Abu Bakr said,

“No. Come on; let us increase the amount of our bet and extend the length of time. Let us say nine years and agree upon 100 camels.”

Ubayy accepted,

“Come on, let us do it”, he said.*

During the period in which Hazrat Abu Bakr was planning to leave Mecca, Ubayy bin Khalaf got a hold of him and said,

“I am worried that when I win the bet that you will not pay off the camels as you will be gone from Mecca. Show me a warrantor.”

Hazrat Abu Bakr showed his son Abdurrahman as his warrantor. When Ubayy bin Khalaf wanted to participate in the Battle of Uhud, Abdurrahman went to him and said,

“By Allah, I will not release you until you show me a warrantor.”

Ubayy bin Khalaf showed a warrantor and then set off to fight in the Battle of Uhud. Ubayy bin Khalaf died from a wound that he received from the strike of our Holy Prophet’s (PBUH) sword.

Nine years after their defeat, the Romans greatly defeated the Persians with an unexpected and unsuspected attack. The Muslims were very happy upon hearing this whereas the polytheists were immensely upset.

Hazrat Abu Bakr took the hundred camels from Ubayy bin Khalaf’s warrantor and inheritors and brought them to our Holy Prophet (PBUH).

“Gave them away as charity”, ordered the Master of the Universe (PBUH).

Upon the realization of this incident, which was foretold in the Holy Quran and was considered as one of our Holy Prophet’s (PBUH) miracles, some of the polytheists became Muslims. 1

Footnotes:

* The divine decree that prohibited gambling had not been sent down to the Prophet yet.

1. Tirmidhi, Sunan, V. 12, p. 66-71; Tabari, Tarikh, V. 2, p. 141-142; M. Hamdi Yazır, Hak Dini Kur’an Dili, V. 5, p. 3795-3800.

The Everlasting Light of Islam (PBUH) continued to secretly enfold and capture hearts. The first Muslims were trying their best to learn about and live in accordance with the Divine cause with the fullest sincerity in their hearts.

Our Holy Prophet (PBUH) had not yet announced his cause openly; however, despite this, there were those from many places outside of Mecca who had received news on the awaited appearance of the Last Prophet (PBUH). One of these individuals was Abu Zarr who belonged to the Ghifar Tribe.

During the Age of Ignorance, Abu Zarr despised idol worship. He had been searching for the truth for many years and was a distinguished poet among the Arabs. At first, upon hearing the news, he told Unais, who was his brother and a better poet than him,

“All right, go to the person who has appeared in Mecca. Meet him and then inform me of whatever you learn about him” so that he could determine whether or not this person was the Luminous Guide he had been searching for.

Upon his brother’s instructions, Unais went to Mecca, spoke with our Holy Prophet (PBUH), and then returned. Abu Zarr asked, “What news did you bring? And what does the community say about him?”

Unais replied, “The person I saw recommends the community to do good unto others, to refrain from committing harm, and has excellent manners.” Then, he continued:

“The people say that he is “a poet, a soothsayer, and a magician.” However, I have heard the sayings of soothsayers before and what he says is by no means the words of a soothsayer. I have compared what he has said to all sorts of poems and I did not find any similarities between them. His words go beyond and completely differ from poetry. From now on, it is not fitting for anyone to call him a poet.

In brief, I swear that Muhammad (PBUH) is loyal. Those who attempt to make various allegations against him are the liars themselves.” 1

Abu Zarr said to his brother,

“You did not provide me with much news to comfort me. Yet I have to go and see him for myself.”

Unais warned him, “Go, but watch out for the Meccan community since they have formed an enemy front line against Muhammad.”

Afterwards, Abu Zarr set off on his journey with a staff in his hands, a waterskin on his back, and a leather pouch that was filled with his provisions. He crossed the desert and went straight to the Kaaba upon reaching Mecca. He searched for Allah’s Apostle (PBUH) but could not find him since he did not know nor recognize him. He did not dare to ask anyone and did not deem it suitable to do so since his brother had said there was a severe struggle between the polytheists and the Muslims in Mecca and the Muslims were living in a very critical time period.

He did not have any choice but to stay in the Masjid al-Haram; so that was what he did; and he overcame his hunger by drinking Zamzam water.

At one point, Hazrat Ali saw him crouching over in a corner in the Masjid al-Haram. When he passed by him, Hazrat Ali said to himself, “I believe this man has come from a faraway place” to which Abu Zarr replied, “Yes, I have come from afar.”

“Come, let us go to our home” said Hazrat Ali, and took Abu Zarr to his home as a guest. They both behaved cautiously and with discretion; and for that reason they spent the night without opening up to one another.

When the morning came, Abu Zarr went to the Masjid al-Haram again to ask about and look for our Holy Prophet (PBUH). However, he was once again unable to receive any information regarding our Master (PBUH) from anyone. And once again, Hazrat Ali went by his side while Abu Zarr hopelessly waited in a corner and said out loud to himself,

“Has the time not come to learn where this poor man is headed?”

When Abu Zarr heard this, he replied, “No…”
In response to his answer and in the same manner as before, Hazrat Ali said, “In that case, let us go home” and took Abu Zarr to his home as a guest. This time, they opened up to one another. At first, Hazrat Ali asked, “Why and from where did you come?”
“If you promise to keep it a secret, then I will explain,” responded Abu Zarr.
When Hazrat Ali replied, “You can be sure of that”, Abu Zarr disclosed his true purpose:

“I am from the Ghifar clan. I heard that an individual who has announced that he is a prophet has risen from here. I want to meet him; that is why I came.”

Hazrat Ali understood his sincerity,

“You made the right decision by telling me. I am now going to the Messenger (PBUH). Follow me and go in from where I enter. If I see someone on the road whom I fear will harm you, then I will stop by a wall as if I am about to straighten my shoe. In that situation, do not wait for me and continue walking.”

They left Hazrat Ali’s home. Hazrat Ali was in the front and Abu Zarr was following him from behind. They were able to reach the Holy Prophet’s (PBUH) presence without having to face any abnormal circumstances.

Abu Zarr said, “Peace be Upon You, O Allah’s Apostle.”  It is Abu Zarr who saluted like this for the first time in Islam.

After our Holy Prophet (PBUH) said, “May the Compassion of Allah be upon you”, he asked, “Who are you?”

Abu Zarr replied, “I am from the Ghifar Tribe.”
“How long have you been here?” asked the Holy Prophet (PBUH).
“I have been here for three days and three nights”, answered Abu Zarr.
“Who is feeding you?”
“The zamzam water was my only food. I put on some weight and I did not feel any thirst or hunger.”
Upon this, our Holy Prophet (PBUH) answered, “The zamzam is a holy and filling food.”

Then, Abu Zarr said, “Oh Allah’s Apostle, tell me about Islam.”
When our Holy Prophet (PBUH) defined Islam, Abu Zarr immediately recited the shahada (testimony of faith) and became a Muslim.2

He declared that he became a Muslim

The piece of advice that our Holy Prophet (PBUH), who never let down his guard and never threw his caution to the wind, offered Hazrat Abu Zarr, who had now been honored through his conversion, was:

“O Abu Zarr, for now, keep this a secret and return to your homeland. Come back when you hear that we have openly made our announcement.”

Hazrat Abu Zarr, who was now enthusiastic and excited, replied,

“O Allah’s Apostle, I swear by Allah Who has sent you as a Prophet of Truth that I am going to openly declare my faith here in front of the polytheists.”

Then, he stood up and ran straight to the Kaaba where he fearlessly shouted before the polytheists:

"O the Community of Quraysh! I testify that there is no god but Allah and that Muhammad is His Messenger!”

This brave exclamation infuriated the polytheists. They all descended upon him at once and beat him until he fainted. They would have killed him if Hazrat Abbas, who had not converted to Islam at the time, had not come and explained that Hazrat Abu Zarr belonged to the Ghifar Tribe which controlled the trade route to Damascus!

However, Hazrat Abu Zarr was not intimidated by this intense attack since his faith gave him the courage and passion. On the second day, he fearlessly shouted about Allah’s oneness and His existence and that Hazrat Muhammad (PBUH) was His Messenger before the polytheists in the same manner and at the same place. Once again, he was subjected to the polytheists’ heavy blows and Hazrat Abbas intervened:

“Shame on you all! Do you want to kill someone from the Ghifar Tribe? Do you not know that they are to be found on your trade route?”

By saying these words, he was able to save Hazrat Abu Zarr from the polytheists’ merciless blows.3

After this incident, Hazrat Abu Zarr returned to his homeland so that he could invite his clan and tribe to the true religion and he remained there until the sixth year of the Hijra (migration). For this reason, he did not join the Battles of Badr, Uhud, and Khandaq. Nonetheless, he did not separate from our Holy Prophet’s (PBUH) side in the battles that were to follow.

Footnotes:

1. Ibn Sa’d, Tabakat, V. 4, p. 224; Muslim, Sahih, V. 7, p. 153-154.
2. Ibn Sa’d, Tabaqat, V. 4, p. 224-225; Muslim, Sahih, V. 7, p. 153-154.
3. Ibn Sa’d, ibid, V. 4. p. 255.

Allah Almighty created the father of mankind, Adam (PBUH). When Adam raised his head, he saw that some name was written with an enormous Nur (heavenly light) at the Great Throne: “Ahmad.” He asked wondering:

“O my Lord, what is that light?”

Allah Almighty replied:

“It is the light of a prophet who is going to come from your offspring. His name is Ahmad up in the heaven and Muhammad on earth. If it hadn’t been for him, I wouldn’t have created you as well!” (Qastalani, Mawahib al-Ladunniyya: 1/6)

The enormous truth that we faithfully adhere was also proclaimed by the owner of the light after billions of years.

One day, one of the Companions, Abdullah bin Jabir (may Allah be pleased with him) asked,

“Oh Allah’s Messenger, will you explain what Allah created before everything else”? He replied:

"Before everything, He created your Messenger’s noor (light) from His own light. The light would travel with Allah’s power and as it wished. At that time, there was no lawh mahfuz (preserved tablet), no pen, no Heaven, no Hell, no angel, no sky, no land, no sun, no moon, no person, and no jinn." (Qastalani, Mawahib al-Ladunniyya:1/7)

Firstly, the Light that enlightened the heavens with all its grandeur secondly shone in the forehead of Adam (PBUH). Then, from one prophet to another, It came to Abraham (PBUH) and through him to his son Ismael (PBUH).

Complaint to Abu Talib

None of the applied acts of torture and persecution could restrain our Holy Prophet (PBUH) from delivering his message. Furthermore, his uncle, Abu Talib, did not object to anything he said or did and would protect him instead.

This time, the polytheists tried something else. Ten individuals from among the leading figures came to Abu Talib and said,

“O Abu Talib, your nephew has cursed our idols, has decried our religious practices, said we were stupid, and continued saying that our fathers and forefathers were on the wrong path.
Now, you need to detain him from saying and doing such things or you will have to move out of the way.”1

What could Abu Talib do in the face of such an ultimatum? On one side, there were his tribe’s customs and traditions and on the other side, the genuine love that he had for his nephew! Which one would he prefer? At last, he was able to dismiss the committee through his soft and kind words.2

The polytheists made another offer to Abu Talib when they received no results following their first complaint.

“O Abu Talib, you are among one of our elders and are one of our leading figures. We petitioned you to dissuade your nephew from his actions. However, you did not comply with what we wanted. By God, we will no longer put up with his disapproval of our fathers and forefathers, his allegations that we are stupid, and his insults against our idols. Either you will dissuade him from doing this or we will continue fighting both of you until one of the parties is eliminated.”3

Abu Talib realized that he was facing a very dangerous situation. He did not want to be abandoned by his tribe but he could not abandon his nephew, the Master of the Universe (PBUH), either. What could be done in this situation? After thinking very deeply for some time, he called forth our Holy Prophet (PBUH) and begged:

“O, my brother’s son, the leading figures have petitioned me and repeated what you had said to them.  Please feel sympathy for yourself and for me! Do not put upon us a load that we cannot carry. Give up saying words that displease the tribe.”4

This was a very delicate situation. Until that day and in some way, Abu Talib had been his sole protector from among his tribe. Was he going to forgo his protection? Our Holy Prophet (PBUH) was downcast upon hearing this proposal and thought deeply for some time. Afterwards, in the comfort of knowing that Allah was the true Guardian, he replied with an answer that was as sharp as a sword:

“O Uncle, know that if they put the sun in my right hand and the moon in my left in return for my giving up this cause, I would not give it up. Either Allah will make this religion dominant, or I will die in His service."5

Our Holy Prophet (PBUH was concerned that his own uncle would abandon him, thus he burst into tears while saying these words. It was as if his holy tears were trickling upon his uncle’s heart. How could his uncle leave him alone after seeing him in this state? How could he abandon his nephew whom he loved personally and very dearly?

Abu Talib understood that his nephew, who possessed indestructible willpower, would never give up exclaiming his cause, therefore he hugged him and said:

“My Nephew, continue your work, do whatever you want. By God, I am not going to surrender you to anyone for any reason whatsoever.”6

After making this promise, the polytheists absolutely understood that Abu Talib would not leave his nephew alone and would continue to protect him despite everything.

Another Offer Made to Abu Talib

The polytheists could not tolerate seeing so many people running to attain Divine Guidance right before their eyes. They thought of some other maneuver. They appealed to Abu Talib once more and made the following offer:

"O Abu Talib!, let us give you Umara bin Walid, the strongest, toughest, most handsome, and the most intelligent youth from among the Quraysh for you to adopt as your own son. You will benefit from his intelligence and help. In return for this, you will give us your brother’s son; we will kill him! A man in exchange for another man, what more could you want?"

Abu Talib responded to this senseless offer, “First, give me your own sons so that I can kill them. Only then will I give him to you.”

The polytheists reacted to this offer: "But our children are not doing what he is doing!”

Abu Talib did not leave these words without an answer as he replied in a stern manner: “By God, Muhammad is much more auspicious than your own children. And you are making me this ugly offer? How can this be? You will give me your own son for me to raise and then take mine so that you can kill him? I will never permit this to happen!"7

The polytheists’ spite and hatred came to a head. These bad feelings were no longer directed towards our Holy Prophet (PBUH) and the Muslims alone; they had now shifted towards Abu Talib as well.

Fate had a strange twist; the negative attitude the polytheists struck towards Abu Talib helped the Sons of Hashim take our Holy Prophet (PBUH) under their wing. There was only one individual who avoided protecting him: Abu Lahab.

During this time, Abu Talib gathered the Sons of Hashim and warned them to be careful in protecting our Holy Prophet (PBUH). Abu Talib’s action led the polytheists to finalize their decision to kill Allah’s Apostle (PBUH)!

They convened at the Masjid al-Haram to execute their inauspicious plan. Abu Talib heard this and gathered the youth from among the Sons of Hashim. He immediately went to the Kaaba with them and threatened the polytheists once he arrived there:

“By God, if you kill my nephew, Muhammad, know that none of you will remain alive. We will not stop following you until we and you perish in this path.”

The polytheists did not utter a single word against Abu Talib’s threat and they quickly dispersed. At the end of his speech, Abu Talib spoke about the Master of the Universe (PBUH) as follows:

“How could this person, for whose sake the clouds were invoked for rain, be abandoned? He possesses such kindness; the orphans depend on him just as the widows and the poor trust in him. The destitute from among the Sons of Hashim take refuge in him."

“O Community of Quraysh! I swear to the Baytullah that you are mistaken for disclaiming him and that you are overcome with empty dreams. Do you think that your assassination of Muhammad will take place without a fight as we all circle around him? We will not release you until we all die around him, until our children cause us to forget about, and until we stop defending him.”8

After all this, the polytheists of the Quraysh understood that our Holy Prophet (PBUH) would not succumb to their inflicted torture, force, and tyranny.

For that reason, they continued to contrive new plans and tried to invent imputations and slanders against him. Their goal was to belittle his exalted character (God forbid), to have the people think poorly of him, and to hinder the people from hearing about his sublime purpose and goal.

They gathered around Walid bin Mughira, one of their elders whom they highly respected and regarded in this matter. They began to talk about our Holy Prophet (PBUH), the representative of the thriving Islamic cause that was bestowing immense happiness within the hearts of its followers.

Walid bin Mughira, one of their founding fathers, spoke to his friends, who circled around him and whose faces reflected the ugliness of disbelief,

“O Qurayshis, the Hajj season has arrived. The Arab tribes are going to flood our territory. Surely, they have heard of Muhammad’s situation. They are going to ask you a series of questions. For that reason, we must share and agree upon some idea regarding him so that we will not fall into some conflict.”

This was a sly idea. Separate and differing ideas would surely put them in a situation in which their words would be unbelievable and unreliable. Thereby, they would not be very influential upon the influx of people.

The Qurayshis wanted to hear Walid bin Mughira’s opinion on how to take precaution in this matter. They said, “Tell us about your ideas, thoughts and precautions regarding this matter too so that we can make the same claims and behave in the same way.

However, Walid wanted to hear their ideas first.

The polytheists proposed their ideas, “We will call him a soothsayer.”

Walid did not agree with this idea and said,

“No, by God, he is not a soothsayer. We have seen soothsayers and what he recites is not what the soothsayers mutter and invent. A soothsayer will tell both the truth and will lie. However, we have not heard a single lie from Muhammad!”

The polytheists then said, “In that case, we will say that he is mad.”

Walid objected to this as well, “No, he is not mad, either. We have seen mad people and know what insanity is. His state does not resemble that of an insane person at all.”

The polytheists made a third offer, “Then we will say he is a poet.”

Walid did not deem this option as appropriate, “No, he is not a poet. We know of every kind of poems and his recitations do not resemble any kind.”

The polytheists made one last offer, “We will call him a magician.”

Walid did not deem this option as acceptable, either.

“No, no! He is not a magician. Besides, we have seen their spells and the magicians themselves. His recitations are not what the magicians recite and blow, nor is it what they knot and tie.”

The polytheists, whose every offer had been rejected transferred the burden to Walid, “Then tell us what to say, Father of Abdushshams.”

Walid’s response was surprising:

“By God, there is a completely different kind of sweetness in his words. No words can be sweeter than his. He is a light. He possesses such sweetness; he is like a date tree with lush fruits whose roots have grown in very fertile land and in water-filled gardens and whose branches extend to its surroundings.”

The polytheists were alarmed upon hearing this expression. Had Walid, one of their “masterminds” from whom they sought advice, become a Muslim? Walid left them and went to his home, which further increased their worries; they even began to say, “Walid has left his religion.”

However, Walid had not left his religion. He had withdrawn to his home to think about what kinds of slander and accusations would be most suitable. After he made his decision, he came back to the polytheists and said:

“Out of all of the options that you have mentioned, which are all bound to be proven to be lies and as being completely groundless in a short time, saying that he is a magician is the most plausible one. He has arrived with such a captivating message that it is driving a wedge between children and their fathers, brothers, husbands and their wives, as well as clans and their tribes.”9

They all agreed upon this view. From now on, they were going to call our Holy Prophet (PBUH) a “soothsayer” (God forbid) and attempt to keep him away from the community by spreading this allegation and slander.

In the verses that Allah Almighty sent, the cunning plan of Walid b. Mughira was referred to as, “Woe to him! how he plotted!”; Allah informed us about the end of him as follows: 

"And, woe to him! how he plotted!― Yea, woe to him! how he plotted!― Then he looked round; Then he frowned and he scowled; Then he turned back and was haughty; Then said he: "This is nothing but magic, derived from of old;" "This is nothing but the word of a mortal!" Soon will cast him into Hell-Fire! And what will explain to thee what Hell-Fire is? Naught doth it permit to endure, and naught doth it leave alone!―"10

The Master of the Universe (PBUH) was not a soothsayer as the polytheists had said he was since a soothsayer’s words are based on estimation and are ambiguous. Our Holy Prophet (PBUH) spoke the truth and of reality which every sound mind would affirm. His words were far from being ambiguous and based on estimation since they had very clear and definite meanings.

He was not crazy as they had claimed since his friends were not the only ones who witnessed the excellence of his intelligence; his most unruly enemies also testified to this truth when the occasion arose.

He was not a poet as the polytheists had claimed since the bright, luminous truths that he mentioned were far from needing the ornamentation of poetry.

Allah Almighty sent a verse that addressed our Holy Prophet (PBUH) following the allegations, slander, and planning the polytheists had devised:

“Therefore, remind (mankind of Islamic Monotheism, O Muhammad). By the Grace of Allah, you are neither a soothsayer, nor a madman…”11

Footnotes:

1. Ibn Hisham, Sirah, V. 1, p. 283-284; Ibn Kathir, Sirah, V. 1, p. 473.
2. Ibn Hisham, ibid, V. 1, p. 284; Tabari, Tarikh, V. 2, p. 218; Ibn Kathir, ibid, V. 1, p. 473.
3. Ibn Hisham, ibid, V. 1, 284; Tabari, Tarikh, V. 2, p. 218; Ibn Kathir, ibid, V. 1, p. 474.
4. Ibn Hisham, ibid, V. 1, 284; Tabari, ibid, V. 2, p. 220.
5. Ibn Hisham, ibid, V. 1, p. 285; Tabari, ibid, V. 2, p. 220; Ibn Kathir, ibid, V. 1, p. 474.
6. Ibn Hisham, Sirah, V. 1, p. 285; Tabari, Tarikh, V. 2, p. 220; Ibn Kathir, Sirah, V. 2, p. 475.
7. Ibn Hisham, ibid, V. 1, p. 285; Ibn Sa’d, Tabaqat, V. 1, p. 202; Tabari, ibid, V. 2, p. 220; Ibn Kathir, ibid, V. 1, p. 475.
8. Ibn Hisham, ibid, V. 1, p. 295.
9. Ibn Hisham, Sirah, V. 1, p. 288-289; Qadi Iyad, ash-Shifa, V. 1, p. 512-513.
10. al-Muddaththir, 19-26.
11. at-Tur, 29.

A narration regarding the issue is as follows: Anas (radiyallahu anh) narrates:

“The Messenger of Allah (pbuh) would not go to mosque for prayer on Eid-al-Fitr unless he ate a few dates (an odd number of dates).” [Bukhari, Idayn 4; Tirmidhi, Salah 390, (543)]

1. The wisdom behind the Messenger of Allah’s (pbuh) eating something while going to the Eid-al-Fitr prayer is explained as follows by some scholars: “He wanted to prevent people from thinking that fasting continued until the prayer was performed, and from making such a mistake.” Others explained it as follows: “When the order to break the fast was sent down after the order to fast, it was necessary to haste and speed to obey Allah’s order.” Some other interpretations were also made.

2. The preference of dates is explained as strengthening the ability to see, which is weakened by fasting, with dessert. Some Tabi’un scholars decided that it was mustahab to start eating with something sweet, such as honey, if there was no date, on the day of Eid because of the various virtues of sweet things, such as ease of digestion, the fineness they bring to the heart, and their compatibility with belief. It is said that sweet things help people hold urine.

What is essential is to have iftar, even if with water only. In Eid al-Adha, what is essential is not to eat anything until the prayer.

3. The reason why an odd number of dates is preferred is to indicate the oneness of Allah. The Messenger of Allah (pbuh) did everything possible “once”, or an odd number of times, for tabarruk: As a matter of fact, he said, “Allah is one and loves one.” (Bukhari, Daawat 68). (see İbrahim Canan, Kütüb-i Sitte, Akçağ, 1990, Ankara, 9/355)

One (odd) is one of the words that left its mark on the daily of our Prophet (pbuh). As a matter of fact, the Messenger of Allah (pbuh) always chose an odd number in many of his actions during the day. For example, he drank water in three sips, not two or four sips. In wudu or ghusl, he preferred to pour water on his body three times, not two, four or six times. The number he chose for his tasbihat after each prayer is 33. He said Subhanallah, Alhamdulillah and Allahuakbar 33 times each. He said, “Whoever applies kohl on their eyes should do it an odd number of times.” He also said, “Whoever cleans himself using stones after defecation should use an odd number of stones.”

Again, the day on which he had blood cupped from his body was either the seventeenth, the nineteenth, or the twenty-first day of the month. It is reported that the Prophet (pbuh) said, “Using a stone is an odd number of times. The stone thrown at the devil is an odd number. Sa’y (walking/running) between Safa and Marwa is done seven (an odd number) of times; so is circumambulation (tawaf). So, if one of you is to use a stone, let him do it an odd number of times.” The main reason for all of them is that “One”, which expresses tawhid, is the general principle for the Messenger of Allah. So much so that he even describes Asma al-Husna with an odd number: “Allah Almighty has ninety-nine names; one less that a hundred. He is one, he loves one.” (see Bukhari, Daawat 68)

Hazrat Khadija’s conversion to Islam in an unhesitant fashion made our Holy Prophet (PBUH) extremely happy and increased his enthusiasm. There was someone in this world that had accepted and had attested to his cause.

The second person whom our Holy Prophet (PBUH) invited to Islam was again one of the closest to him; and that person was Hazrat Ali. He was under our Holy Prophet’s (PBUH) discipline since he was four or five years old. As a result, he had incomparable manners and a higher sense of wisdom and morality than his peers.

One day, he saw our Holy Prophet (PBUH) and Hazrat Khadija praying. He looked at them in awe and after they finished praying, he asked,

“What is this?” Our Holy Prophet (PBUH) answered,

“Oh Ali, this is the religion that Allah loves and that He has chosen. I invite you to believe in Allah, who is One and to refrain from worshiping Lat and Uzza, who can neither benefit nor harm humanity.”

Hazrat Ali paused for a moment and looked towards the ground with his sweet, childlike glance. He then replied,

“This is something that I have not seen or heard until now. I cannot say anything without first consulting with my father, Abu Talib.”

However, our Holy Prophet (PBUH) had not received permission to openly declare his cause. For this reason, he warned Hazrat Ali,

“Oh Ali! If you choose to follow what I have said then do so, but if you choose not to, then keep what you have heard and seen a secret. Do not say anything to anyone.”1

Hazrat Ali promised to keep this a secret upon hearing our Holy Prophet’s (PBUH) warning. He spent the night thinking. Together with the sunrise, a sense of enlightenment arose in his heart. He went before our Holy Prophet’s (PBUH) presence,

“When Allah created me, He did not ask Abu Talib for permission; therefore, I will seek Allah’s advice so that I can worship Him” and he became Muslim.

Hazrat Ali, who attained the honor of being “the first child to become a Muslim”, was ten years old at the time.2

Taking precautions is always favorable. However, it is especially favorable when a new cause is beginning to spread. By telling Hazrat Ali not to recount what he had seen and heard to anyone for the time being, Allah’s Messenger (PBUH) was taking precautions, acting wisely, taking gradual measures, and setting an example for us. Allah’s Messenger (PBUH) was always careful to apply precautions and took timing and conditions into consideration very seriously; such conduct was vitally importance during his prophethood.

Zaid bin Haritha, who our Holy Prophet (PBUH) had adopted, followed Hazrat Khadija and Hazrat Ali by converting to Islam.

After their conversion, the ties that Hazrat Ali and Hazrat Zaid had towards our Holy Prophet (PBUH) were strengthened and renewed. From then on, they would not separate from our Master’s (PBUH) side and they performed their prayers and worshipped with him.

From time to time, Hazrat Ali would go to the Kaaba with our Holy Prophet (PBUH) and perform his prayers there.

Before Afif Kindi became a Muslim, he had gone to Mecca with the intention of shopping and saw our Holy Prophet (PBUH), Hazrat Khadija, and Hazrat Ali praying. After he became a Muslim, he related the account with envy:

“I really wish I had become a Muslim at that time and that I had been the fourth person among them!”

Despite our Holy Prophet (PBUH) not having openly declared his cause to the public at that time, the unbelievers were not pleased that they were praying at the Kaaba and did not want the two to worship differently from them. For that reason, at a later time, our Holy Prophet (PBUH) and Hazrat Ali deemed it more suitable to pray in the fields and valleys.

Hazrat Ali’s parents were after him

This condition of Hazrat Ali, in which he did not separate from our Holy Prophet’s (PBUH) side and followed him like a shadow, caused his parents to panic and worry. Lady Fatima, in particular, was overly worried. She said to her husband,

“Your son is wandering with Muhammad too much. Be careful that nothing happens to him.”

Abu Talib was an understanding person. He wanted to learn the situation directly from our Holy Prophet (PBUH). One day, he followed our Holy Prophet (PBUH) and Hazrat Ali. He found them praying in one of the valleys in Mecca. He asked the Master of the Universe (PBUH),

“Oh, my brother’s son, what religion is this?”

Our Holy Prophet (PBUH) replied,

“Oh, Uncle, you are among those whom I invite to the truth. You are supposed to be among the first to accept this invitation since you are the most deserving out of everyone! Abandon the practice of idol worshipping and believe in the One True God.”

Abu Talib was absorbed in thought for some time and at last he said,

“I cannot separate from my old religion. However, continue to practice this religion that you follow! By God, I swear that while I am alive, no one can hinder you from completing your mission and do to you anything that you do not like.”

Afterwards, he turned to his son and asked,

“Oh, my dear son, what is this religion that you follow?”

Hazrat Ali replied,

“My dear father, I too have testified to Allah and His Messenger and have attested to every message that he has brought from Allah. I followed him and prayed together with him.”

Upon this, Abu Talib said,

“Oh son! It is befitting that you enter the religion of your uncle’s son willingly.” He will only invite you to beneficence. Submit to him!”3

By saying these words, he made our Holy Prophet (PBUH) and Hazrat Ali happy. He then walked away from there.

When he returned home, Lady Fatima hastily said to him in a harsh tone,

“Where is your son? My servant saw him praying with Muhammad on the site of Jiyad. Do you approve of your son changing his religion?”

Abu Talib replied,

“Be quiet! By God, it mostly falls upon the uncle and the father to support and help.” By saying these words, he expressed that there was no need to worry and concern. Afterwards he said, “If my ego complied with my wish to leave Abdulmuttalib’s religion, then I would subject myself to Muhammad since he is gentle, trustworthy, and pure.”4

Footnotes:

1. Ibn Kathir, Sirah, V. 1, p. 428.
2. Ibn Hisham, Sirah, V. 1, p. 262.
3. Ibn Hisham, Sirah, V. 1, p. 264.
4. Ibn Hisham, Sirah, V. 1, p. 264; Ibn Sa’d, Tabaqat, V. 8, p. 18; Tabari, Tarikh, V. 2, p. 214.

The polytheists of Quraysh panicked when the Muslims migrated to Abyssinia in succession. They did not intend to stop following the Muslims who were living abroad. They worried about the spread of Islam in these kinds of countries and about this glorious faith coming to a state in which it would be insurmountable. Nevertheless, for as long as the Muslims were under the asylum of the King of Abyssinia, it would be much easier for Arabia to be under Islam’s bosom. In this way, the barriers they attempted to place before Islam would be razed to the ground.

The dissatisfied and worried polytheists spoke among themselves and decided to request from the King of Abyssinia that he return the Muslims who had migrated. 1

They assigned Amr bin As and Abdullah bin Abi Rabia as their envoys. Their plan was this: They were going to take valuable gifts to Najashi (the King of Abyssinia) and the other leading figures. The gifts would first be given to the government officials and the polytheists’ wishes would be presented. Afterwards, they would present their gift to the King.

Their purpose behind their plan was this: By presenting their gifts to the government officials first, they would receive support from the government officials; thus, no chance would be given to the King to talk to the Muslim refugees.

When the envoys went to Abyssinia, they applied their plan. As they presented their gifts to the government officials, they said:

“Some members of our youth have separated from the path of their forefathers. They have not converted to your faith; they have emerged with a brand new religion. Currently, they are under the sanctuary of your King. We were sent by our tribe to request their return. When we convey our wish to the King, help us by not allowing a chance for the King to speak with the Muslims. Support us in the matter of their surrendering and say: “They obviously know more about and are better acquainted with those who are from among them. They can see their faults better than anyone else.”

The courtiers were deceived by the valuable gifts and promised to support the polytheists. The envoys went to the presence of the King and expressed their wish:

“O, King! These people, who have left us and have ruined our working order, have come here to damage your religion, country, and society. We came to warn you regarding this matter. They do not recognize Jesus, the Son of Mary, as God’s son. They do not bow down before you when they are in your presence. Return them to us and we will deal with them.” 2

As is seen, the envoys expressed their wish in a very sly manner. They knew the King was a Christian and for that reason, they tried to win the King over through this point by saying, “They do not recognize Jesus, the Son of Mary, as God’s son” so that he would be angered.

The courtiers supported what the emissaries said in accordance with plan:

“O King, they speak the truth. Of course, they are better acquainted and know them better than anyone else. They can see what faults they have more clearly. Let us surrender the Muslims to them so that they can take them back to their own homeland and tribe.”

While the government officials were sanguinely expecting the King to say, “yes” to their request, Najashi angrily said,

“By God, no," "I will not surrender those who are helpless, who have settled in my country, and have preferred me to others. I will not make my decision without first talking to them. If the matter is as the envoys say it is, then, I will surrender them and have them return to their homeland. If it is just the opposite, then I will protect and look after them in the best manner.” 3

Later, Najashi invited the Muslims to come by sending an inviter. The refugees chose Hazrat Jafar as their representative and went to the palace all together.

The priests that Najashi had invited were inside along with the representatives of the Quraysh. Hazrat Jafar greeted Najashi when he went amid his presence; however, he did not prostrate before him.

When the courtiers asked Hazrat Jafar, “Why did you not bow down before the King?” he answered,

“We only bow before Allah.”

“Why?” they asked again.

“Allah has sent His Messenger to us and His Messenger has prohibited us from bowing down before anyone other than Allah.”

Upon this, the representatives said, “O King, had we not explained their condition to you?”

Najashi turned to the Muslims and asked,

“Why did you come to my country? What state are you in? You are not merchants and you do not seem to want anything. In that case, why did you come to my country? What kind of state is your Prophet in? Explain me why you do not greet me like your countrymen do.”

Before answering these questions, Hazrat Jafar said,

“O King, I am going to say three things. If I speak the truth, then affirm what I say; and if I lie, then disaffirm my words. Firstly, command one of these representatives to speak and the other to remain silent!”

Amr bin As was the representative who chose to speak. Upon this, Hazrat Jafar addressed Najashi,

“Ask this man if we are slaves who are to be returned to our masters?”

Najashi asked, “O Amr, are they slaves?”

Amr replied, “No, they are dignified free men.”

This time, Hazrat Jafar said, “Ask this man whether we have shed anyone’s blood unjustly and if we are to be given back to those whose blood we have shed?”

“O Amr, have they shed anyone’s blood unjustly?” asked Najashi.

Amr responded, “No, they have not shed a single drop of blood.”

Hazrat Jafar turned towards Najashi once more, “Have we taken goods from the community unjustly, do we have any goods that we are obliged to pay for?”

Najashi said, “O Amr, if these poor men have any debt amounting to one qantar (about 50 kg) of gold then I will pay it off.”

Amr replied, “No, they do not have a carat’s worth of debt!”

Upon this, Najashi asked, “In that case, what do you want from these men?”

Amr responded, “We used to follow the same religion. They left our faith and have submitted to Muhammad’s religion.”

This time Najashi turned to Hazrat Jafar and asked,

“Why did you leave a thing that you were committed to for another? Considering that you have separated from the religion of your tribe and do not follow my religion or that of another people’s, what is this religion that you have joined?”

Hazrat Jafar deemed it more suitable to start explaining from the beginning,

“O King, we were an ignorant people. We used to worship idols and eat carrion. We used to commit any kind of wrong deed that comes to the mind. We would break off ties with our parents and relatives, harm our neighbors, and oppress the weak."

"While we were in this state, Allah sent us a Prophet from among ourselves. A prophet whose progeny, integrity, trustworthiness, honor, and purity we knew of."

"He called us to believe in the existence and oneness of Allah, to worship Him, and to abandon the idols that both we and our forefathers worshipped."

"He commanded us to be forthright, to deliver all that has been entrusted to us to their rightful places, to protect the rights of our relatives, to get along with our neighbors, and to avoid sins and bloodshed. He prohibited us from fornication, lies, encroaching upon the rights of orphans, and slandering honorable women."

"We have testified to him and his cause. We have submitted to what he brings from Allah and makes known to us. For that reason, our tribe has treated us like an enemy and has tortured us. They inflicted all kinds of torture and persecution to dissuade us from our religion, hinder us from worshipping Allah, and to make us worship their idols."

"Due to all of these reasons, we abandoned our homeland and homes and came to your country. We sought shelter from you and preferred you to others. We hope not to face torture and injustice in your presence.” 4

Afterwards, Hazrat Jafar responded to the King’s question as to why he did not bow down before him:

“When it comes to the matter of greeting you, we have greeted you with the greeting of Allah’s Apostle. We always greet one another in this manner. We learned from our Prophet (PBUH) that those who will enter Paradise will greet one another in this fashion. For that reason, we have greeted you in this way."

"When it comes to the matter of prostration, we prostrate before Allah and we take refuge in Allah from bowing down before anyone else.” 5

Hazrat Jafar’s words had a very deep impact on Najashi. The polytheists just stood there in silence. After thinking for some time, Najashi turned to Hazrat Jafar and said,

“Do you have anything with you with regards to what you have mentioned?”

“Yes, we do” replied Hazrat Jafar and he followed by reciting the first portion of Surah Maryam:

"Kaf. Ha. Ya. `Ayn. Sad. (This is) a recital of the Mercy of thy Lord to His Servant Zakariya. Behold! He cried to his Lord in secret. Praying: "O my Lord! Infirm indeed are my bones, and the hair of my head doth glisten with grey: but never am I unblest O my Lord, in my prayer to Thee!” 6

The verses that follow explain how Hazrat Maryam became pregnant to Hazrat Isa (Jesus), how Hazrat Isa came into this world, one of his miracles in which he spoke in his cradle, and how he was sent as a Prophet by Allah.

The verses that were read had enough influence over Najashi’s inner world to cause tears to fall from his eyes. In fact, his falling tears ended up soaking his beard. The priests who were present could not help crying, either.

After Najashi’s spirit, which had been affected by the spiritual charm of the Holy Quran, soothed, he said,

“By God, this is a Light that emanates from the same lamp with which Moses and Jesus came.” 7

After making this truthful confession, he turned to the polytheists,

“By God, I will not submit them to you nor will I think badly about them in anyway.” 8

The representatives did not have any choice in the face of Najashi’s unexpected decision but to leave the palace in a state of disappointment.

Despite this, the representatives, Amr bin As in particular, said they were not going to give up and decided to apply new tactics.

The next day, he came to Najashi’s presence and explained that the Muslims had said strange things about Hazrat Isa. The King once again deemed it suitable to talk to the Muslims and invited them to his presence. He asked Hazrat Jafar,

“What do you think of Hazrat Isa?”

Thus he replied:

“We say whatever our Prophet (PBUH) has brought from Allah and made known to us regarding Hazrat Isa. He is a servant of Allah, a Messenger, and a soul that Allah has sent. He is one of Allah’s words given to Mary, a virtuous virgin who renounced men (meaning that he was born through Allah’s command, “Kun.”)The glory and state of Jesus, the Son of Mary, consists of this.” 9

The knowledge the Muslims had on Hazrat Isa made Najashi very happy. He took a stick in his hands, drew a line on the ground, and said,

“The difference between your religion and ours is as much as this line. Besides, we do not view the matter any differently than what you say.” 10

The deputies were left bitterly disappointed as they had been expecting Najashi to retract his asylum. Najashi turned to the Muslims and said,

“I congratulate you and the individual whom you follow for he is God’s Messenger. Besides, we had read about his qualities in the Bible. Mary’s son, Jesus, had also given good tidings about this Messenger to humanity. I swear to God that if he was found in my country that I would carry his shoes and wash his feet.” 11

After his words that accepted the prophethood of Hazrat Muhammad (pbuh), the Negus, who saw and understood the truth, stated the following about his attitude toward Muslims from then on as follows:

“Go! Live peacefully and safely in the area of my country that remains untouched and is secure from invasion. Whoever harms you will be perished. (He repeated this three times.)"

"Even if I knew that I could attain a mountain’s worth of gold for hurting the feelings of one of you, I still would not make such an attempt.” 12

The deputies did not have any other choice but to return to Mecca after Najashi’s decisive and conclusive words. In fact, the King even returned the gifts they had brought.

When the polytheists of the Quraysh heard this, they were greatly distressed. It could be considered that their fears came true!

Footnotes:

1.Ibn Hisham, ibid, V. 1, p. 356; Tabari, Tarikh, V. 2. p. 225.
2. Ibn Hisham, ibid, V. 1, p. 358.
3. Ibn Hisham, ibid, V. 1, p. 359.
4. Ibn Hisham, ibid, V. 1, p. 359-360; Ibn Kathir, Sirah, V. 2, p. 20-21.
5. Ibn Kathir, ibid, V. 2, p. 19.
6. Maryam, 1-4.
7. Ibn Hisham, ibid, V. 1, p. 360; Ibn Kathir, Sirah, V. 2, p. 21.
8. Ibn Hisham, ibid, V. 1, 360; Ibn Kathir, ibid, V. 2, p. 21.
9. Ibn Hisham, ibid, V. 1, p. 261.
10. Ibn Hisham, ibid, V. 1, p. 261.
11. Isfahani, Dalail, p. 207; Insanu’l-Uyun, V. 1, p. 341.
12. Ibn Kathir, ibid, V. 2, p. 22.

It was 617 AD, the seventh year of the prophethood.

Until this date, all of the polytheists’ attempts to thwart Islam’s development had failed. Moreover, Islam was developing at a quicker pace. The number of Muslims was increasing daily despite the presence of all kinds of violence and resistance. In fact, the light of Islam was beginning to embrace the tribes outside of Mecca.

Heroes like Hazrat Umar and Hazrat Hamza had joined the ranks of the Muslims. Hazrat Umar completely changed from his prior state by striving in the way of Islam with all of his strength and rigor and as a result became Islam’s right hand man. While this situation provided courage and morale for the Muslims, it greatly rocked the polytheists and caused them to think deeply.

On the other hand, Qurayshi polytheists could not retrieve the Muslims that took refuge in the land of the Negus. Ashama, the King of Abyssinia, did not only refuse to give them back but he also promised that he would protect them.  

This forced and compelled the polytheists to make new plans and decisions.

The polytheists understood that torture and violence would not cause anyone to abandon his/her religion and they could not hinder Islam’s spreading and development. How was it that not one Muslim denounced his/her religion despite all the torture and cruelty they faced!

In that case, they had to implement different policies and that was what they did. They came together immediately. After thinking deeply and consulting with one another for a while, they decided to cut off all of their ties with the Sons of Hashim regardless of whether or not they were Muslims.

They wrote down the conditions of this decision that they had all agreed on together as follows:

1) They would not wed any women from the Sons of Hashim and Muttalib.
2) They would not give any women to the Sons of Hashim and Muttalib to wed.
3) They would not sell anything to the Sons of Hashim and Muttalib.
4) They would not purchase anything from the Sons of Hashim and Muttalib.1

They thought that hanging this agreement, which was written on a sheet of paper, on one of the Kaaba’s walls would attach a tenor of holiness. Furthermore, they swore they would not act against this agreement. 2

This boycott was aimed at eliminating the Sons of Hashim and Muttalib and excavating their roots. In this situation, the families of the Sons of Hashim and Muttalib could no longer live in separate cities or scattered from one another. With the exception of Abu Lahab, the Sons of Hashim and Muttalib all moved to Shib (District) Abu Talib, which was located in the northern part of Mecca. 3

The polytheists cut off all of their ties with the residents of this neighborhood. Those who went there by accident were badly scolded. The polytheists did not allow any food or drink to enter this area. They only allowed the Muslims to leave during the time of Hajj (the pilgrimage) to go shopping, but this was only a façade. It was a façade since they would follow them and attempt to hinder them in all kinds of ways from purchasing anything. In fact, they would occasionally threaten the merchants to prevent them from selling anything to the Muslims. Sometimes, they would apply all sorts of schemes and tricks to seize the merchants’ goods so that nothing would be left for the victims of this cruel boycott to purchase.

Despite the fact that Abu Lahab was from among the Sons of Hashim, he openly wanted his own siblings, kinsfolk, and relatives to die from starvation and did everything he could in this matter. On the outskirts of the city, he would greet the caravans carrying food to Mecca by saying,

“Oh merchants! Do not sell anything to the Sons of Hashim! Make your prices high so that they cannot purchase anything from you. You know that I am wealthy. Whenever I make a promise, I will always be sure to fulfill it. Raise the prices of your edible and wearable goods. I will purchase remaining goods!”

He caused the Muslims to go home empty-handed to their children who screamed out of hunger.

The polytheists’ ears and hearts were plugged in the face of the heartbreaking and sorrowful screams of the hungry children. They derived unparalleled pleasure from hearing these screams that had the potential to shatter stones. This is a lesson-filled example as to how disbelief, denial, and blasphemy can make people merciless and cruel even against their fellow humans.

Those who were subjected to this boycott were left to face a harsh scarcity and endure starvation since they were not able to purchase anything. This situation was so extreme that some began to eat leaves when they were unable to find anything else as well as any dry leather pieces they could find to roast over an open fire.

However, there were still some who felt compassion for the Muslims. One day, the son of Hazrat Khadija’s brother, Hakim bin Hizam, tried to save his aunt, Hazrat Khadija from despair by sending a camel load of flour.

On another occasion, he loaded wheat on the back of his slave to take to his aunt. He set off on the road with his slave and coincidentally bumped into Abu Jahl on the way. Abu Jahl said to him,

“You are taking groceries to the Sons of Hashim, is that right? By God, you cannot go. If you attempt to go then I will disclose this action of yours to all of Meccans and humiliate you.”

At that moment, Abu’l Bahtari came and chided Abu Jahl,

“What’s happening to you? It is not right to hinder a person from taking some flour to his aunt.”

However, Abu Jahil did not forgo his stubbornness and persistence. Upon this, he engaged in a physical fight with Abu’l Bahtari. Abu’l Bahtari wounded his head with the bone of a camel’s chin and then later pounced on Abu Jahil while punching him.

Hisham bin Amr bin Harith was someone else who did not withhold his help from the Sons of Hashim and the Muslims out of his feelings of kinship. He had taken food with his camels to Shib a few times without the polytheists knowing.

Followed by Abu Talib and Hazrat Khadijah, our Holy Prophet (PBUH) was the first to spend his belongings to fulfill the needs of those who were subjected to this boycott. Nonetheless, they still could not save them from starvation.

A frightening state of hunger reigned in Shib.

Why was this all being done?

For only one thing: to make our Holy Prophet (PBUH) surrender.

The polytheists thought they could reach their goal in this way; however, the situation turned out to be different from what they had expected and hoped. The Muslims and the Sons of Hashim were immensely careful in guarding our Holy Prophet (PBUH) against any possible dangers. In fact, Abu Talib took our Holy Prophet (PBUH) by his side at nighttime or had others guard him by virtue of the possibility that our Holy Prophet (PBUH) could be assassinated.

This boycott that began in 617, the seventh year of the prophethood, at the beginning of the month of Muharram went on for three years. The starvation, despair, and famine the polytheists put the Muslims through could not hinder Islam’s development. Our Holy Prophet (PBUH) continued to duly deliver the message he had been appointed with and did not stop teaching Islam to his relatives and the Sons of Hashim for the slightest moment.

The Boycott was Lifted

It was the third year of the boycott... Allah set a worm to go eat the sheet that the polytheists had hung on the Kaaba’s wall and notified His Messenger (PBUH) of this situation through a revelation. Only the writing, “Bismika Allahuma” (Allah, I begin with your name)" remained on the sheet.

Our Holy Prophet (PBUH) explained the situation to his uncle, Abu Talib. Upon this, Abu Talib went to the polytheists and made the following offer:

“According to the news that my brother’s son has brought, Allah set a worm on the paper that you had hung on the Kaaba’s wall and this worm ate everything on this paper-your terms of cruelty, cutting ties with relatives, and slander, except for the expression regarding Allah’s name."

"Go to the Kaaba and look at the sheet. If what I am saying is true, then forgo your cruelty and bad treatment of the Muslims. If he has, may Allah forgive me for saying this, lied, then I will surrender him to you. You are free to kill or keep him alive.”4

The polytheists went to the Kaaba and saw the situation exactly as Abu Talib described. Despite being amazed, they did not accept our Holy Prophet’s (PBUH) miracle and turned their eyes away from the light by saying "this is also a magic".

This circumstance slightly lessened the intensity of this boycott. In 619 AD, when a few reputable people came forth, this practice, which stemmed from disbelief and a boundless level of stubbornness, was lifted. The community heard that this agreement had now been abolished; thus, they ripped and threw away the sheet containing the boycott’s terms.

In this way, the polytheists were turning away from the heresy and cruelty they had characterized as “an irrevocable decision.” This openly declared the victory of faith over disbelief once more.

The three-year blockade was so harsh and grueling that our Holy Prophet (PBUH) never forgot this situation even after the passing of many years. When the time came for Muslims to conquer Mecca and as they were going toward the city from Mina, our Holy Prophet (PBUH) reminded his companions of those difficult days by saying,

“InshAllah (By God), the place that we are going tomorrow, the homeland of the Sons of Kinana, that is Muhassab, where the Qurayshis and sons of Kinana had agreed on unbelief and denial" 5

Footnotes:

1. Ibn Hisham, Sirah, V. 1, p. 375; Ibn Sa’d, Tabaqat, V. 1, p. 208-209; Balazuri, Ansab, V. 1, p. 229-230; Tabari, Tarikh, V. 2, p. 225.
2. Ibn Hisham, ibid, V. 1, p. 375; Ibn Sa’d, ibid, V. 1, p. 209; Balazuri, ibid, V. 1, p. 230.
3. Ibn Hisham, ibid, V. 1, p. 376; Ibn Sa’d, ibid, V. 1, p. 209; Tabari, Tarikh, V. 2, p. 225.
4. Ibn Hisham, Sirah, V. 2, p. 16-17, Ibn Sa’d, ibid, V. 1, p. 209-210.
5. Bukhari, Sahih, V. 3, p. 62.

The era of secret call to Islam was continuing.

During this period, another eminent figure from the Quraysh joined the ranks of Muslims: Khalid bin Said. Hazrat Khalid was a leading figure of the Quraysh and belonged to a rich family.

One night, Khalid bin Said, who had extensive knowledge of Arab literature, saw in his dream that our Holy Prophet (PBUH) rushed to save him when his father wanted to throw him into the pits of Hell.

He woke up screaming. Hazrat Khalid understood that such a clear dream could not be meaningless. He said, “By Allah, this dream is true”, and without losing time, he quickly ran to Hazrat Abu Bakr.

Hazrat Abu Bakr said,

“I hope the best for you. The Messenger of Allah is going to save you. Quickly go and subject yourself to him! You are going to follow him, convert to Islam, and then be with him. And he is going to save you from falling into Hell as you saw in your dream.”

Hazrat Khalid quickly went to our Holy Prophet (PBUH) and asked, “Oh Muhammad! What do you call people to do?”

Our Holy Prophet (PBUH) said, “I call people to believe in Allah, who is One and does not have a partner, to believe that Muhammad is His servant and Messenger, and to forgo worshipping certain pieces of rock that cannot hear, cannot see, cannot benefit nor harm, and are unaware of those who worship and who do not worship them.”

Hazrat Khalid carefully listened to these words with respect and immediately recited the testimony of faith (shahada): “I testify that you are Allah’s Messenger!”1

Our Holy Prophet (PBUH) was immensely happy that this individual had entered the circle of Islam.

Hazrat Khalid began to mention Islam to other people in his family and around as soon as he became Muslim. A while later, his wife Umayna, also joined the ranks of Muslims.

When Abu Uhayha, one of Quraysh’s leading and wealthy figures, heard that his son had become a Muslim, he became exceedingly furious. One day, he heard that Hazrat Khalid was praying (performing salah) on a desolate spot in Mecca. He sent his other sons to bring Hazrat Khalid before him and angrily said,

“So, you have chosen to follow Muhammad despite seeing that he opposes your tribe and he has insulted the tribe’s gods and its past fathers, is that right?”

Afterwards, he said many things so that Hazrat Khalid would abstain from practicing Islam. However, Hazrat Khalid, whose heart had been enlightened with the light of faith, did not have the slightest hesitation and did not feel any regret. He responded to his father who looked at him with his frowning brows:

“By Allah, Muhammad (PBUH) tells the truth. I have subjected myself to him and will run the risk of death; however, I will never leave his religion.”

Abu Uhayha, who was severely angered by these words, hit his son with the staff that he was holding until it broke. However, his efforts were in vain! The faith that was a source of strength and perseverance had occupied and comforted Hazrat Khalid’s heart. Torture and persecution did not invoke the slightest amount of negativity in the face of this faith.

When his cruel father saw that beating him was in no way effective, he told him to “go” and said, “I am going to cut off your sustenance and livelihood; so, go wherever you please.”

Hazrat Khalid knew that Allah was the One that provided for his livelihood; so once again, he did not mind his father’s words. Instead, he said, “Oh my dear father, if you cut off my livelihood then Allah will provide me with all that is necessary to get by.”

This time, Uhayha imprisoned him and threatened the community:

“If one of you decides to speak with him, I will ruin you.”

Hazrat Khalid was left hungry and thirsty for days on end. 2

It was pointless to continue living with a father who committed such torture and cruelty on account of his son’s religion; so, upon finding an opportunity, he was able to escape from his father’s hands. He did not come into his father’s sight until the second emigration to Abyssinia. 3

Together, with his wife, he joined the procession that departed from Mecca to Abyssinia.

Hazrat Khalid was among the scribes that could write perfectly during the Age of Ignorance. According to a narration, Hazrat Khalid was the scribe of the letter that our Holy Prophet (PBUH) had sent to the King of Yemen and of many other treaties. 4

Footnotes:

1. Ibn Sa'd, Tabaqat: 4/94; Ibn Hajar, Isaba: 1/406
2. Ibn Sa'd, Tabaqat: 4/95
3. Ibn Sa'd, Tabaqat: 4/95; Halabi, Insanu'l-Uyun: 1/282
4. Ibn Sa'd, Tabaqat: 1/262; Ibni Abdi'l-Barr, Istiab: 2/421

Habbab bin Arat was the freed slave of a woman by the name of Umm Anmar, who was also an enemy of Islam. He was a blacksmith who made swords. He had been in contact with our Holy Prophet (PBUH) for a long time. He became a Muslim during a time in which our Holy Prophet (PBUH) had not yet settled in Darul Arqam.

During those days, becoming a Muslim and openly declaring one’s faith meant risking one’s own property and life. Despite this, Hazrat Habbab bravely declared and revealed that he had become a Muslim without showing the slightest sign of fright.

The polytheists of Quraysh tortured and persecuted him when they heard that he had become a Muslim. It was as if Umm Anmar had gone mad due to her rage. She had him tied and branded his head with heated iron. Hazrati Habbab was now being tortured through the means of his livelihood!  However, it was all in vain! His heart had already been ignited with the love of faith.

One day, he came to the presence of Allah’s Messenger (PBUH) and complained about Umm Anmar and the pain on his head. Our Holy Prophet (PBUH) prayed,

“Oh Allah, help Habbab!”

Immediately after his prayer, Umm Anmar became afflicted with a severe headache. She would consistently moan due to her intense pain. At last, someone suggested that she have her head branded with fire. As a result, Hazrat Habbab branded her head for some period of time.

Hazrat Habbab was in Fire and Flames

One day, the polytheists who were devoid of compassion and mercy lit a huge fire in front of Hazrat Habbab. They laid him on top of the fire, stepped on his chest, and left him there for some time. 1

Many years later, Hazrat Umar became the Caliph of Islam. In one occasion when Hazrat Habbab was next to him, Hazrat Umar mentioned the accounts of hardship and cruelty that they had faced by saying:

“There is only one person on the surface of this Earth who is more worthy of this congregation.”

Hazrat Habbab was curious and asked, “O, Caliph (Head of the Muslims), who is this person?”

Hazrat Umar responded, “It is Bilal.”

Hazrat Habbab replied, “O, Caliph! He was not tortured as much as I was since there was someone to protect Bilal from the the polytheists’ infliction of cruelty. Whereas I did not have a guardian then; nor do I have one now”.

Afterwards, he continued to explain how the polytheists laid him inside of a fire:

“One day the polytheists held me and lit a fire. They placed me on my back inside the fire. Then one man stepped on top of my chest and did not leave me until the floor cooled!”

After he spoke these words, Hazrat Habbab opened his chest which had been mottled due to the burns of the fire.

Hazrat Habbab Applied to our Holy Prophet (PBUH)

Despite having been inflicted with all kinds of torture and persecution, Hazrat Habbab did not make the slightest concession from his faith and did not refrain from displaying his unceasing love for Allah and His Messenger (PBUH).

He was a slave and was not in a position to overcome the polytheists. He did not have any choice but to apply to our Holy Prophet (PBUH) regarding the torture and persecution he faced. And that  was what he did. One day, he went to our Holy Prophet’s (PBUH) presence and said,

“O, Allah’s Apostle, will you not pray for us so that we can be saved from this torture, to which we are subjected?”

Our Holy Prophet (PBUH) provided the following answer which is filled with many lessons and glad tidings:

“There were certain individuals among the communities that came before you whose entire skin and flesh was peeled and shaved off with an iron comb and even this kind of torture did not turn them away from their religion."

"Of course Allah will complete this mission (Islam) and will make it superior to all other religions in such a way that an individual who rides his animal alone from San’a to Hadramut will fear no one but Allah and his sole earthly worry will be of wolves attacking his sheep."

"However, you are all in a hurry.”2

His Response to As bin Wail

As bin Wail, one of the most savage individuals among the polytheists, had an important debt that he owed Hazrat Habbab. One day Hazrat Habbab went to ask for his payment. This savage polytheist replied,

“I am not going to pay my debt until you disbelieve Muhammad.”

“I will abandon everything yet I will never deny him; neither in this world nor after I die”, answered Hazrat Habbab.

Upon this As bin Wail arrogantly said, “Will I be resurrected after I die? In that case, be patient. I will pay the debt I owe you on the day I am resurrected and once I am reunited with my property and children.” 3

Upon those words of As b. Wail, Allah Almighty stated the following in the verses He sent down:

“Hast thou then seen the (sort of) man who rejects Our Signs, yet says: "I shall certainly be given wealth and children"? Has he penetrated to the Unseen, or has he taken a promise with (Allah) Most Gracious? Has he penetrated to the Unseen, or has he taken a promise with (Allah) Most Gracious? Nay! We shall record what he says, and We Shall add and add to his punishment. To Us shall return all that he talks of, and he shall appear before Us bare and alone.”4

Just as Habbab would risk every type of danger by declaring that he had become a Muslim, he would also be preoccupied with teaching and instructing new Muslims on how to read the Holy Quran.

When Hazrat Umar furiously entered the home of his sister and brother-in-law with his sword drawn, this self-sacrificing companion was reciting and teaching them the verses that had been recently sent.

Footnotes:

1. Ibn Sa'd, Tabaqat: 3/165
2. Bukhari: 4/238-239
3. Ibn Sa'd, Tabaqat 3/164-165
4. Surah Maryam, 77-80

It was one day in the month of Rajab in the 9^th year of the Migration.

The Messenger of Allah was together with many Companions.

Meanwhile he said, “Today, one of your righteous brothers died. Stand up and perform his janazah prayer.”1

The Companions got ready immediately and performed the janazah prayer of “their righteous brother” behind the Messenger of Allah.

After the prayers, the Messenger of Allah said, “We asked mercy of Allah from Allah for your brother Ashama, the Negus.”2

Thereupon, the Companions learned that “their righteous brother” was Ashama, the Negus of Abyssinia.

The news that reached Madinah about a week later informed them that the Negus of Abyssinia had died on the day that the Prophet had said.

Ashama, the Negus of Abyssinia, was invited to Islam by the Messenger of Allah in the 7^th year of the Migration by a letter. Ashama embraced Islam at once. He said to the Muslim envoy,

“Instead of this sultanate, I wish I were the servant of Muhammad (pbuh). Being a servant of him is superior to being a Sultan.”3

Footnotes:

1. Ahmad Ibn Hanbal, Musnad, Vol. 3, p. 400.
2. Muslim, Sahih, Vol. 2, p. 657.
3. Ibn Kathir, Sirah, Vol. 2, p. 30.

According to the relevant part of this incident, which was told at length by Aisha (r.a.), after Khadija (r.a.) consoled the Prophet (pbuh), they went to Waraqa together. After listening to what the Prophet (pbuh) said, Waraqa said, “What appeared to you is the angel. He also went to Moses. I wish I were young and helped you; if only I were alive when your people drove you out” said. The Prophet asked: “Will they drive me out?” Waraqa said, “Anyone who brought a religion like you brought was treated with hostility! If I remain alive until that day, I will help you!” However, Waraqa passed away soon and the revelation paused for a while. (Bukhari, Badul-Wahy, 3)

In the hadith of Aisha, which we summarized above, the following statement exists: “Waraqa passed away soon and the revelation paused for a while.”

The death of Waraqa and the interruption of revelation for a while are connected with the letter “waw” (the conjunction and). In Arabic waw can be used as a conjunction as well as the beginning of a phrase. (1)

In the narration above, waw is used as the beginning of a phrase. Accordingly, the revelation had nothing to do with Waraqa’s life or death. (2)

Some orientalists associate it with Waraqa to cast doubt on the Islamic revelation. They use the fact Waraqa was a close relative of Khadija, that the prophet met him after the first revelation - as it is explained in the narrations - and that Waraqa knew the previous heavenly books as reasons for it. In fact, the interruption of revelation for a while is interpreted by them as the time period the Prophet (pbuh) needed to receive the necessary information from him.

As a matter of fact, the orientalist W. M. Watt (1427/2006) claims the following regarding the issue:

“It is clearly understood from the stories told about the news that Muhammad was a prophet that the Prophet interpreted his first revelation experience with the help of the people who knew something about the Judeo-Christian notion of revelation, such as Waraqa (a close relative of Khadija, the wife of the Prophet Muhammad).” (3)

However, according to the narration we quoted above, the Prophet (pbuh) did not receive any information from Waraqa; on the contrary, Waraqa said, “If only I were young when you invited people and if only I lived when your people drove you out. If I remain alive until your invitation starts, I will help you.” (4)

It is seen that the narration on which they base their claims spontaneously refutes the claim in question.

And if Waraqa had such knowledge, why did he not claim prophethood before the person he taught (the Prophet Muhammad).

If Waraqa had been too ignorant to know that prophethood could not be attained through education, he could not have been trusted anyway.

Besides, Waraqa’s death after a while and the interregnum are mentioned in the narration in question. Since Waraqa died in a short time, how did the revelation, which continued for more than twenty-two years, continue without any interruption?

When the polytheists slandered the Prophet (pbuh), why did they not accuse him of having learned lessons from a Jew or a Christian? In fact, they knew Muhammad, son of Abdullah, whom they regarded as an enemy, better than the current orientalists.

Since Waraqa helped the prophet in his revelation experience(!), why did the Jews not use such an opportunity by expressing that claim in Madinah and accusing the prophethood?

Besides, among them were dozens of scholars who knew the Torah. Moreover, that they were not pleased with the Prophet of Islam is certain according to the Quran:

“Never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion.” (al-Baqara, 2/120)

It is Allah who sends the revelation. He sends or does not send revelation if He wishes. Even this fact alone proves that the Prophet Muhammad (pbuh) is the Messenger of Allah.

As for how long the revelation was interrupted:

According to a sound narration, the Prophet (pbuh) states the following:

“I was in Hira for a month; when I finished my i’tikaf, I went down. I was called when I was in the valley. Immediately, I looked ahead, behind me, to my right and left but I could not see anyone. I was called again. This time, I raised my head and saw that he (Jibril) was in the air on the chair (kursiyy). Therefore, I began to tremble severely. I went to Khadija and told her to cover me. They wrapped me up and threw water on me. Thereupon, Allah Almighty sent down the following verses: “O thou wrapped up (in a mantle)! Arise and deliver thy warning! And thy Lord do thou magnify! And thy garments keep free from stain!” (al-Muddaththir, 74/1-4) (5)

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- Was it appropriate for our Prophet to receive suggestions from Waraqa bin Nawfal after the first revelation?

- What kind of effect did the interruption of the revelation called, “the suspension of revelation” have on the Prophet (pbuh)?

References:

1) Ibn Hisham, Mughnil-Labib, Beirut, 2006, 2/414.
2) Zabidi, Sahihî Buharî Muhtasarı Tecrid-i Sarih Tercemesi, (Ahmed Naim, Kamil Miras) Ankara, 1987, 1/13.
3) See. Watt, W. M. Modern Dünyada İslam Vahyi, (trnsl. Mehmet S. Aydın), p. 63; Bodley, R.V. C., Tanrı Elçisi Hz. Muhammed (trnsl. Semih Yazıcıoğlu), pp. 61. 65.
4) Buhari, ibid; Muslim, Iman, 252;
5) Muslim, Iman, 257; see Zertürk, Hidayet. Fetretü’l-Vahy (İslami Vahyin Bir Süreliğine Kesintiye Uğraması), Yüksek Lisans, İstanbul Üniversitesi, 2015.

The Sacred Trusts (Relics) are some things belonging to the Prophet Muhammad (pbuh), some other prophets, Companions, great personalities of Islam and Haramayn.

An important part of those relics was taken to Egypt by the members of Abbasid dynasty who fled to Egypt when Baghdad was invaded by Hulagu. A great part of those relics reached Egypt.

There are sacred relics in many places in the world including Arabia.

605 relics of the sacred trusts, most of which were brought from Egypt when Sultan Selim I conquered Egypt and after the conquest, some of which were obtained by the purchase of some statesmen and some of which were sent to Istanbul by Fakhruddin Pasha, the Defender of Madinah, so that they would not be captured by the British or be plundered when the Turkish soldiers had to retreat from Hejaz, are in the Department of the Sacred Trusts in Topkapi Palace now; some of them are in the departments of treasury, weapons, fabrics and library.  

The things that belonged to the Prophet (pbuh) or used by him were preserved meticulously by the Companions and the generations after them.

Bukhari had a sub-chapter called, “The armor, staff, sword, glass and seal of the Prophet (pbuh) that were not mentioned to be divided and that were used by the caliphs after him, and his hair, shoes and pots and pans that the Companions and others preserved for blessing”. (Fardul-Khumus, 5)

It is understood from some narrations that Umm Salama had some of his hair (Bukhari, Libas, 66), that Hz. Aisha had one of his cardigans (Musnad, VI, 348; Muslim, Libas, 10) and that people used them for cure and blessing acting upon the example of Hz. Yaqub’s eyes starting to see again after blindness due to weeping when wiped by Hz Yusuf’s shirt (Yusuf, 12/93, 96).

The Companions preserved the hair of the Messenger of Allah (pbuh) when he had a haircut and trimmed his beard; there are some people who said they would prefer one single hair of the Prophet (pbuh) to the whole world. (Bukhari, Wudu, 33) When a disagreement occurred on the issue of caliphate, Umayyad wanted to have some things belonging to the Prophet (pbuh) like his pulpit, cardigan and flag in order to make people support them; Muwiyah paid 20.000 dirhams for the Prophet’s cardigan, which later became one of the symbols of caliphate. (DİA, XVII, 375)

It is narrated that Umar b. Abdulaziz showed the Qurayshis who came to visit him in the room next to his room the following things that belonged to the Messenger of Allah: a bed woven from fibers of date palm, a leather cushion filled with fibers of date palm, a velvet covering he used as a quilt, a big plate, a water bowl, a garment, a hand mill and a quiver.   

One of those who served the last Umayyad caliph, Marwan II, showed Amir b. Ismail, who killed him, the place of those things that were hidden lest they should be taken by Sons of Hashim, in order to save his life; those belongings of the Prophet were given to Abul-Abbas as-Saffah. (Mas‘udi, III, 246-247)

The relics that were transferred to Abbasids and that were taken to Egypt by the members of Abbasids who fled to Egypt when Baghdad was invaded by Hulagu were obtained by the Ottomans when Sultan Selim I conquered Egypt.

According to the information given by Evliya Çelebi, those relics were found among the Treasures of Egypt, which were kept in Alexandria Castle to be taken to Maghrib (Morocco)in case Qansu Ghawri was defeated by the Ottomans; they consist of the following things:

- a red flag with a picture of lion and the phrase “nasrun minallah” written in Kufi calligraphy,
- the tooth of the Prophet (pbuh) broken at the Battle of Uhud in a box inlaid with jewelry,
- a handful of beard of the Prophet,
- a container for kohl and its stick,
- a pitcher for wudu woven from date palm fibers and tarred from inside,
- prayer beads made of pine cones,
- clogs made of boxwood,
- a staff,
- a pair of shoes,
- two cardigans,
- date palm fibers,
- a yellowish white and finely woven caftan,
- a black sword,
- a belt made of camel wool,
- a garment made of camel wool,
- a turban made of camel wool
- a decorated white conic hat.

They were wrapped in packages of fabric embroidered with gold and silver and the words “Hadha mukhallafatu Rasulillah” were written on them.

Evliya Çelebi states that Sultan Selim I wiped them over his face and eyes and sealed them himself by saying “Shafa’ah ya Rasulallah”.

Those packages were sent to Istanbul by a ship along with a turban attributed to Hz. Yusuf, a knife, a sundial and swords of the four caliphs. (Seyahatnâme, X, 122-124)

It is also stated that the flag of the Prophet, which Evliya Çelebi listed among the relics, was brought from Egypt later, during the sultanate of Sulayman I, the Magnificent. (Danişmend, II, 43)

After the conquest of Egypt, Haramayn (Masjid al-Haram in Makkah and Masjid an-Nabawi in Madinah), which were under the sovereignty of Mamelukes, accepted the sovereignty of the Ottomans and the Amir of Makkah, Sharif II Barakat b. Muhammad al-Hasani, sent the keys to the Kaaba and some sacred relics that he kept to the Ottoman Sultan, who was in Cairo then. It is not exactly known what relics they are but it is highly probable that they are among the relics belonging to Haramayn.

Some relics attributed to the Prophet (pbuh) and the Companions, the keys to the Kaaba, a case for Hajar al-Aswad, a golden gutter and others were sent to Istanbul afterwards. 

According to what Sayyid Luqman writes in Şehinşâhnâme (İÜ Library., FY, nr. 1404, p. 23a-25a) and Zübdetü’t-Tevârîh (TSMK, Hazine, nr. 1321, p. 102b), the sword that the Messenger of Allah (pbuh) used at the Battle of Uhud and gave Hz. Umar as a gift and which was later transferred to the Ummayyad, Abbasids and Sultan Baybars al-Bunduqdari, was brought to Istanbul and given to Sultan Murad III.

The most important relics that are preserved in the museum and some of which are displayed are as follows:

- The Prophet’s Cardigan.

It is the cardigan the Prophet (pbuh) put on Ka‘b b. Zuhayr, when he recited the poem that the Prophet (pbuh) liked very much while becoming a Muslim in his presence. This cardigan, which gave its name to that poem and the room in the Department of Sacred Relics, is regarded as the most important relic of the Messenger of Allah (pbuh).

- The Prophet’s Flag (Standard).

The original flag, which is thought to be the Prophet’s (pbuh) flag called “Uqab”, wore off in the course of time and virtually became dust and crumbs. Therefore, it is preserved in a green satin bag in a silver box along with a new flag made by the Ottoman and taken to the big military expeditions with the army. (nr. 21/19)

- The Prophet’s Letters.

These letters, which were sent to Muqawqis (nr. 21/174), Mundhir b. Sawa, the governor of al-Ahsa (nr. 21/397), Musaylimatulkadhdhab, who claimed to be a prophet, (nr. 21/169) and Harith b. Abu Shamir, the Amir of Ghassanis (nr. 21/674) resemble the chapters of the Quran that were written on leather by revelation scribes and that are preserved in the same place in terms of material and writing style  (al-Qadr [nr. 21/674], at-Takathur [nr. 21/293], al-Humaza [nr. 21/395], Tabbat [nr. 21/294]).

- Hz. Uthman’s Mushaf (Quran).

The Mushaf attributed to Hz. Uthman. (Hırka-i Saâdet, nr. 32)

- The Prophet’s Tooth.

It is the part of the tooth of the Messenger of Allah that was broken at the Battle of Uhud; it is preserved in a bejeweled box made by Sultan Mehmed VI.

- The Strands of the Prophet’s Beard (lihye-i saâdetler; nr. 21/35, 402, 457).

They are kept in special glass cases along with a strand of beard attributed to Hz. Abu Bakr (nr. 21/462). However, some of them are long enough to form a lock; since it is known that the Messenger of Allah (pbuh) did not grow his beard longer than a fist and that he sometimes lengthened his hair down to his shoulders, it will be seen that they are strands of hair, not beard.

- The Prophet’s Bow (kemân-ı peygamberî; nr. 21/69).

It is a bow of 118 cm. long and is made from a knotty tree of the species of reed; its silver case embellished with gold bronze and niello work was made by Sultan Ahmed I.

- The Prophet’s Staff (nr. 21/66).

The staff attributed to the Prophet (pbuh) is 148 cm. long and has hexagonal cuts; according to the record about it, the staff was made from the wooden parts of Rawda al-Mutahhara when they were changed during restoration and kept as a blessing. There are silver inserts with knobs, one of which is longer than the others.    

Another staff that has rectangular cuts was made during the repair of the Kaaba and the silver inserts has bejeweled inscriptions.

- The Prophet’s Clogs (na‘leyn-i şerîfeyn).

They are the clogs attributed to the Prophet (pbuh).

- The Prophet’s Footprints (nakş-ı kadem-i saâdet).

They are the footprints attributed to the Prophet (pbuh).

The Prophet’s Seal (nr. 21/167).

The phrase “Muhammad rasulullah” is written on the red sardonyx seal in the form of a rectangular ring stone that was found in Baghdad in the 19^th century and sent to Istanbul. However, it is not the original seal of the Prophet stamped on his letters; it is a copy of it made later. Hz. Uthman dropped the original seal into a well.

- The Prophet’s Drinking Glass (nr. 21/37).

The Companions also preserved the things that did not belong to the Prophet but that he used. One of the examples of it is the water bowl found among the things Umar b. Abdulaziz preserved.

Once, the Prophet (pbuh) was sitting in the shade of Banu Saidah and asked Sahl b. Sa’d, who was fifteen years old then, to bring him some water. Sahl kept the wooden water bowl in which he gave the Prophet (pbuh) water and gave it as a gift to Umar b. Abdulaziz, who requested it from him later. (Bukhari, Ashriba, 30; Muslim, Ashriba, 88)

This bowl, which was transferred to a few people, was covered with silver and its story was inscribed on it.

- The Prophet’s Tayammum Stone (nr. 21/676).

It is a cuneiform tablet belonging to the New Assyrian Period of 7^th century BC; the Prophet (pbuh) used it for tayammum in battles.  

- Hz. Fatima’s Shirt (kamîs-i fahrü’n-nisâ; nr. 21/464).

It is a plain inner shirt on which some verses and supplications were written later with naskh calligraphy.

- Hz. Fatima’s Cardigan (nr. 21/459).

It was found among the heritage of Fatima Sultan of Crimean Khans and was brought to Istanbul. It is made of light brown woolen fabric with blue lining; there are knitted buttons on the chest; it has no collar; it is a plain cardigan with broad sleeves resembling a coat.

- Hz. Husayn’s Shirt (kamîs-i seyyidü’ş-şühedâ; Inventory nr. 21/74).

It is a short-sleeved collarless shirt made of thick white fabric. There are eight round buttons on the front.

- A piece of Garment Belonging to Hz. Husayn (Inventory nr. 21/479).

It is a piece of fabric with blood stains probably belonging to a cardigan.

- Hz. Musa’s Staff (nr. 21/65).

It is a 122-centimeter long straight tree branch having a knot toward the end.  

- Hz. Yusuf’s Turban (nr. 21/89).

It is a white turban made of muslin wrapped around a brown velvet conic hat; Sultan Selim I used it for a while when he conquered Egypt and some sultans after him put it on in the ceremonies of enthronement.

- Hz. Ibrahim’s (or Hz. Nuh’s) Saucepan (nr. 21/465).

It is a small stone pan of 12 cm. high with a diameter of 22 cm. carved from granite with silica; the marks of carving are left without being graded; its bottom part is wider than its mouth. It is understood from the recording on its cylindrical box that it was included among the sacred relics in 1058 H (1648 AD).

- Hz. Yahya’s Arm and Skull Bones (nr. 2/2742).

It consists of a dry arm kept in a gilded silver case in the form of an arm and a piece of skull kept in a round bejeweled case. They were brought to the palace during the sultanate of Sultan Mehmed II (1451-1481); then, they were sent to the knights of Rhodes so that they would keep Cem Sultan. Then, they were found in the Castle of Nicosia, where it was kept, in 993 H (1585 AD) and was taken to Istanbul again. (Aydın, Hırka-i Saadet Dairesi ve Mukaddes Emanetler, Istanbul 2004, p. 158-159)

Sacred Swords.

Two swords are attributed to the Prophet (pbuh) (nr. 21/129, 130),
one to Hz. Dawud (nr. 21/137),
one to Hz. Abu Bakr (nr. 21/131),
three to Hz. Umar (nr. 21/132, 133, 134),
five to Hz. Uthman (nr. 21/135; 1/203, 204, 298; 2/3775),
one to Hz. Ali (nr. 21/138),
four to Khalid b. Walid (nr. 21/144, 145, 146, 147),
two to Mudh b. Jabal (nr. 1/299, 301),
one to Ammar b. Yasir (nr. 21/149),
one to Ja‘far at-Tayyar (nr. 21/143),
one to Zubayr b. Awwam (nr. 21/140),
one to Sa‘d b. Ubada (nr. 1/110),
one to Dirar b. Azwar (nr. 1/207),
an one to Hz. Ali’s grandson Zaynulabidin (nr. 21/139). 

Two of them are described as the swords of the Companions (nr. 21/142, 148) without mentioning any names; they are recorded as the swords of the Companions.

In addition, a sword that is attributed to the scribe of the Messenger of Allah (pbuh), Abul-Hasan (nr. 21/141) probably belongs to Hz. Ali because the scribe that has this nickname is Hz. Ali, who wrote the text of the Treaty of Hudaybiyya. Handles and sheaths, most of which are bejeweled, were made for the swords, some of which are in the department of weapons.

Some of the sacred relics belong to Haramayn, especially to the Kaaba and the grave of the Messenger of Allah.

Among them are
- The Kaaba’s locks and keys (for instance, see nr. 21/16; 2/2293; 2/2666),
- cases for Hajar al-Aswad (nr. 2/2521),
- wing of repentance gate (nr. 21/128),
- the Kaaba’s gutters (nr. 21/722, 21/230),
- the coverings of the Kaaba’s gate and Rawda al-Mutahhara (nr. 24/30, 46, 798; 21/94, 103),
- flags of the Prophet’s pulpit (nr. 21/96),
- coverings belonging to the grave of the Prophet (pbuh) (nr. 21/116, 123) and soil (nr. 21/58),
- coverings belonging to the graves of Hz. Abu Bakr, Hz. Fatiıma and Hz. Umar (nr. 21/119, 121, 122).

Among the scared relics are a prayer rug and a bridal veil attributed to Hz. Fatima but belonging to later periods, Karbala soil, Uways al-Qarani’s conic hat, Abu Hanifa’s gown and many other things.

Some of the sacred relics were preserved in the Treasury of the Sultan first but they were moved to Has Oda Pavilion during the sultanate of Mahmud II (1808-1839). About forty servants worked to clean, to put incense and to protect them. The sultan regarded himself as one of those servants and kept the key to the room where the box containing the cardigan of the Prophet was and the key to the box.  

Those relics, which were moved to Konya during World War I lest they should be grabbed by the enemy, were shown great respect during the period of the Turkish Republic too; they were moved to Niğde during World War II.  

The things related to the Prophet were shown great respect by Muslims beginning from the Companions and blessing was expected from them.

Islamic scholars discussed the nature of the respect shown to them and using them as a means of blessing and abundance.

Dhahabi regards showing respect to those relics as a sign of loving the Prophet (pbuh). (Alamun-Nubala, IV, 42-43)

Some scholars liken it to the respect shown to the cover and pages of the Quran (Mushaf). (see TDV İslam Ansiklopedisi, Mukaddese Emanetler item)

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- Is tabarruk, expecting barakah (abundance) from things permissible?

Other prophets, who were chosen by Allah among their nations and were given the duty of prophethood, made some mistakes since they were human beings and they were warned by Allah; similarly, the Prophet Muhammad, who was sent as mercy to all humanity and realms, also made some minor mistakes.

The deeds that necessitate warning are not the deeds that are sins but are examples of ijtihad that are different from the better and more virtuous ones.

Allah sent prophets in order to show people the true path and to make them attain happiness in the world and the hereafter. He wanted to educate first the prophets and then their ummahs through those prophets with His name “ar Rabb”. As it is understood from the hadith of the Prophet, “My Lord educated me” (Suyuti, Jamius Saghir, 1/12), there is a relationship of teaching and training between Allah and prophets.

The warnings that Allah gives His prophets can be considered as part of the education and training. It is possible for the prophets to make mistakes since they are equal to people in terms of being humans. The verses of the Quran that include warnings to the prophets in general and the Prophet Muhammad (pbuh) in particular are called verses of itab (scolding).  

What is Zallah?

The Arabic word zallah, which is derived from “z-l-l”, means slipping of the foot, slip of the tongue, mistake, slipping of a person who steps on slippery ground by mistake. (Raghib, al-Mufradat, p. 214)

When zallah is used for prophets, it is expressed as “abandoning the most virtuous one and doing the virtuous one”. (Nasafi, Madarik, 4/365)

It is necessary to consider three principles related to the Prophet’s being warned by Allah:

1. The zallah of the Messenger of Allah necessitating a warning is not due to acting contrarily to a clear divine command or committing an evil deed, which are committed by sinful people. The zallah he makes is related to the issues about which there are no clear verses. He made ijtihad in some issues, that is, he thought thoroughly and made efforts, but what he did was not the best one.

2. Allah never wanted His Messenger to continue with that zallah because Allah orders us to obey and follow the Messenger of Allah about all what he says and does. If Allah had wanted His Messenger to continue with a zallah, it would have meant indirectly that the right and the wrong were equal. It would eventually have caused a chaos for people. Allah explained His Messenger what was right. However, when He explained it, He warned him in order to guide and perfect him, not to punish him.

3. The Messenger of Allah received the divine revelation that included the warning from his Lord without having an inferiority complex; he did not conceal that warning.

The divine warnings given to the Prophet (pbuh):

1. The Incident of Abdullah b. Umm Maktum

Once, the Prophet (pbuh) was busy with inviting some notables of Quraysh to Islam; the Companion called Abdullah Ibn Umm Maktum entered into the presence of the Messenger of Allah. Abdullah was blind; he was unaware that those notables of Quraysh, whom the Messenger of Allah wanted to become Muslims, were in his presence and that the Prophet was busy with them. The aim of the Prophet was to make those notables of Quraysh accept Islam and ensure that many Arabs would become Muslims thanks to them. The Messenger of Allah was sitting together with the notables of Quraysh and explaining Islam to them. He wanted them to become Muslims very much. Just then, Abdullah Ibn Umm Maktum, who was blind, arrived and asked the Prophet some questions. The Messenger of Allah was busy with the notables of Quraysh. He did not want his talk to be interrupted; therefore, he did not answer Abdullah, who was already a Muslim, and turned his face away from him.   

This attitude of the Prophet (pbuh) did not aim to slander Umm Maktum and to dislike what he did. On the contrary, his attitude originated from his desire to see the notables of Quraysh accept Islam. For, the Messenger of Allah (pbuh) founf a suitable medium to invite them to Islam. Therefore, he did not want to miss that opportunity. Meanwhile, the following verses were sent down:

“(The Prophet) frowned and turned away. Because there came to him the blind man (interrupting). But what could tell thee but that perchance he might grow (in spiritual understanding)?- Or that he might receive admonition, and the teaching might profit him? As to one who regards Himself as self-sufficient, To him dost thou attend; Though it is no blame to thee if he grow not (in spiritual understanding). But as to him who came to thee striving earnestly, And with fear (in his heart), Of him wast thou unmindful. By no means (should it be so)! For it is indeed a Message of instruction: Therefore, let whoso will, keep it in remembrance.” (Abasa, 80/1-12)

When those verses were sent down about him. The Prophet (pbuh) took care of him, talked to him and asked him, “Do you need anything? Do you want anything?” When he left, he asked again, “Do you need anything?” Whenever the Prophet saw Abdullah after that, he would compliment on him saying, “Hello! The person because of whom my Lord scolded me!” In addition to similar compliments, it is narrated that when the Prophet went on an expedition, he appointed Abdullah as the imam to lead the prayers in Madinah twice. (see Razi, the interpretation of the verses in question Tirmidhi, Tafsir, 73)

According to the tafsir scholar Razi, this attitude of the Messenger of Allah was not wrong. There are manners and rules of every assembly. Therefore, a person cannot stand in the presence of Allah as if he is in the presence of any being. Similarly, certain rules of being in the presence of the Messenger of Allah are determined by the Quran: When to enter into his presence, how long to stay with him (al-Ahzab, 33/53), the manner of speaking in his presence (al-Hujurat, 49/2-4), etc.

It is clear that some rules were not observed in the deed in that incident. It is not normal to want the Prophet to deal with a minor issue when he is busy with an important issue. He naturally dealt with the more important one by abandoning the minor one. (Razi, ibid)

2. Treatment of the captives of Badr

The Muslims became victorious in the Battle of Badr, which took place between the polytheists and the Muslims, and captivated some polytheists. The Muslims experienced something like that for the first time. There was no revelation regarding the issue and it was not certain what to do about it. Before Islam, there was no definite way of treatment of prisoners of war in the Arabian Peninsula. They were sometimes killed, sometimes used as slaves (especially women and children), sometimes freed in return for ransom and sometimes exchanged with the captives of the enemy.  

Therefore, the Prophet consulted the Companions to decide about what to do. First, he asked Hz. Abu Bakr about his opinion. He received the following answer from him:

“O Messenger of Allah! They are your people, your tribe and your nation. Indeed, they inflicted a lot of harm on you and the Muslims but if you prefer forgiveness and forgive them, do not kill them and release them, you will win their hearts and cause them to become Muslims. My view is that they should be forgiven.”

Then, he asked Hz. Umar for his opinion. He said:

“O Messenger of Allah! The captives we currently have are the notables of Makkah. If they are killed, the unbelievers will not be able to gather strength and attack us again. Therefore, they should be killed. In fact, give each Muslim one of his relatives so that they will kill them themselves. He said, "Let Ali kill Aqil; let Abu Bakr kill Abdurrahman, his son and let me kill my relative such and such."

When they expressed their opinions, the Prophet said,

“O Abu Bakr! You are just like my ancestor Ibrahim (Abraham). His nation inflicted a lot of harm on him; they even threw him into fire. However, he raised his hands and prayed to his Lord as follows:

“O my Lord! He then who follows my (ways) is of me, and he that disobeys me,- but Thou art indeed Oft-forgiving, Most Merciful.” (Ibrahim, 14/36)

You are also like Isa (Christ). His nation inflicted a lot of harm on him. However, he prayed as follows:

“If Thou dost punish them, they are Thy servant: If Thou dost forgive them, Thou art the Exalted in power, the Wise.” (al-Maida, 5/118)

“O Umar! You are like Nuh (Noah). He said,

“O my Lord! Leave not of the Unbelievers, a single one on earth.” (Nuh, 71/26)

And You are like Musa (Moses). He said,

“Our Lord! Deface the features of their (Pharaoh and his followers) wealth, and send hardness to their hearts, so they will not believe until they see the grievous penalty.” (Yunus, 10/88)

Eventually, the Prophet preferred forgiveness and decided in compliance with the view of Hz. Abu Bakr. The reasons for this decision were as follows:

1. He hoped that those prisoners would become Muslims.

2. He wanted the Muslims to benefit in the individual and general affairs from the ransom they would get for the captives.

However, after that decision the following verses were sent down:

“It is not fitting for a prophet that he should have prisoners of war until he hath thoroughly subdued the land. Ye look for the temporal goods of this world; but Allah looketh to the Hereafter: And Allah is Exalted in might, Wise. Had it not been for a previous ordainment from Allah, a severe penalty would have reached you for the (ransom) that ye took. But (now) enjoy what ye took in war, lawful and good: but fear Allah: for Allah is Oft-forgiving, Most Merciful.” (al-Anfal, 8/67-69; see Muslim, Jihad 58; Musnad, 1/31-32)

In the verses above, the Muslims were criticized to captivate the enemy soldiers by thinking of the material goods of the world instead of defeating them thoroughly and subduing them but the decision of releasing the captives in return for ransom was not abolished.  

Another possibility for the revelation of the verses above can be as follows:

“Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom.” (Muhammad, 47/4)

Due to this verse, captives and booty should not have been taken when the war continued.

The verse above was sent down because some Companions did not obey this order and started to take captives while the war was going on, and probably the Prophet approved of their attitude. For, the expressions in the verse explain a situation during the war. There is no mention of the state of the captives after the war in the verse. Therefore, it is not possible to say that the Prophet did something wrong related to the captives.

The captives taken after the war were treated in an exemplary way; although a war had just occurred between them, the Muslims were kind to those captives. The Prophet (pbuh) divided the captives among his own soldiers in order to keep those prisoners under custody in the safest manner and told his soldiers to treat them well. This order was fulfilled. The captives who did not have clothes were provided with clothes. The Muslims were given equal amounts of food. Some Muslims gave them their bread and ate plain dates. Their purpose was to fulfill the order given to them.

The following can be deduced from the warnings in the verses above:

1. With this warning, it was emphasized that the Prophet was a human being and at the same time a slave, and that being a prophet would never elevate one to an infallible position; thus, the believers were advised not to fall into extremism about their prophet like Christians who made a mistake about their prophet.

2. With this warning, the reliability of the Messenger of Allah in conveying the revelation and his characteristic that he never concealed the things that were revealed from Allah were brought to the foreground. For, if he had concealed something, he would have concealed these verses that warned him.

3. In addition, the ummah of the Prophet is encouraged to make ijtihad, to express their opinions and to exchange views about the issues that they encounter and about which there is no definite evidence.

3. The Prophet’s giving permission to munafiqs in the Expedition of Tabuk

After basing the foundation of the Islamic state on sound principles and divine system, the Prophet Muhammad (pbuh) made Islam dominant in an important part of the Arabian Peninsula; then, he managed to make the sound of Islam heard outside the peninsula too. The conquest of Makkah, the War of Hunayn and the siege of Taif proved that there was no power to resist Islam in the peninsula. Many tribes paid zakah to the state while some tribes agreed to pay kharaj tax by not becoming Muslims. Thus, an economic power formed gradually and the treasure of the state was established.

Meanwhile, the Byzantines, who had several relations with Arab countries and used the peninsula as their market, started to feel the need to take serious measures against the newly-founded Islamic state. They planned to eliminate or at least to weaken Islam, which was spreading. When the Nabati merchants coming from Syria to Madinah told the Prophet that Heraclius was making preparations to attack Madinah, that some Christian Arab tribes joined the Byzantines and that their vanguards arrived at Balqa, near the border of the Arabian Desert, the Prophet (pbuh) started to get ready for the Expedition of Tabuk. (Waqidi, Maghazi, 1/990; Ibn Sad, Tabaqat, 2/165

The Prophet Muhammad (pbuh), who found out about the situation soon, wanted to encounter the enemy in their land or at the border and to show that Islam was an invincible power and an unsurpassable barrier. When, Allah’s command was sent down, he started preparations for war.

According to what is understood from the narrations, some munafiqs took part in this war but others did not take part by making excuses. The same thing was valid for other Bedouin Arabs. As for the sincere believers, everybody except three people, who did not make any excuses, took part in the war.  

According to some narrations, the number of the munafiqs, the people with ill hearts who made up excuses and did not take part in the war by taking permission from the Messenger of Allah was about 80. When the Messenger of Allah gave them permission, the following verses were sent down:

“Allah give thee grace! Why didst thou grant them until those who told the truth were seen by thee in a clear light, and thou hadst proved the liars? Those who believe in Allah and the Last Day ask thee for no exemption from fighting with their goods and persons. And Allah knoweth well those who do their duty. Only those ask thee for exemption who believe not in Allah and the Last Day, and whose hearts are in doubt, so that they are tossed in their doubts to and fro. If they had intended to come out, they would certainly have made some preparation therefor; but Allah was averse to their being sent forth; so He made them lag behind, and they were told, ‘Sit ye among those who sit (inactive).’ If they had come out with you, they would not have added to your (strength) but only (made for) disorder, hurrying to and fro in your midst and sowing sedition among you, and there would have been some among you who would have listened to them. But Allah knoweth well those who do wrong. Indeed they had plotted sedition before, and upset matters for thee, until,- the Truth arrived, and the Decree of Allah became manifest much to their disgust.” (at-Tawba, 9/43-48)

In the verses above, Allah reproaches the Messenger of Allah with a soft style. However, before reproaching him due to not doing the better deed in this incident, Allah states that He has forgiven the Messenger of Allah, which is a grace for the Messenger of Allah. (Tabari, the interpretation of the verses in question)

Fakhruddin Razi regards it more appropriate for the verse “Allah give thee grace …” to be interpreted as follows:

“This indicates that Allah honors and elevates the Prophet more. It is like somebody addressing a person whom he appreciates as follows: ‘Allah give thee grace! How did you do it? May Allah be pleased with you! What is your response for my statement? May Allah give you health! You have not appreciated me.’ Therefore, the purpose of that person by saying so is to elevate him.

Finally, Razi states that Allah’s expression “Why didst thou grant them?” can be interpreted as not doing the better one. (Razi, the interpretation of the verses in question)

It is something known that the Prophet cannot know what is unknown unless Allah informs him; therefore, it was natural for him to believe in what they said since he could not know what was in their hearts. However, Allah, who knows the unknown perfectly, removed the veil over their lies since He knew the color of the issue. Thus, the Prophet (pbuh) was warned by divine revelation and he was informed that he was forgiven by Allah.

4. The issue of his marriage with Hz. Zaynab

Zayd b. Haritha was a slave that Hz. Khadija, the first wife of the Prophet, had given him as a gift. The Prophet freed him and married him off, making him a free individual in society. A problem occurred about his marriage and this incident is mentioned in the Quran. Allah narrates this incident in the Quran and states that He abolished some wrong practices that existed among Arabs of Jahiliyya like the prohibition of a slave’s marrying a free person and the prohibition of a man’s marrying a woman divorced by his adopted son.

The Prophet wanted Zayd to marry Zaynab and this marriage took place. Once, Zayd came to the Prophet due to the incompatibility of temperament between him and Zaynab; he said that Zaynab came from a noble family and that he himself was a freed slave, that Zaynab did not regard him as equal to her and that he would divorce his wife due to the incompatibility of temperament. Thereupon, the Prophet said to him, “Fear Allah! Retain your wife.” Then, verse 37 of the chapter of al-Ahzab was sent down.

Afterwards, Zayd divorced Zaynab and the Prophet married Zaynab after her iddah (waiting period) ended.

The verses are as follows:

“Behold! Thou didst say to one who had received the grace of Allah and thy favour: ‘Retain thou (in wedlock) thy wife, and fear Allah.’ But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah. Then when Zaid had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee: in order that (in future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the latter have dissolved with the necessary (formality) (their marriage) with them. And Allah´s command must be fulfilled. There can be no difficulty to the Prophet in what Allah has indicated to him as a duty. It was the practice (approved) of Allah amongst those of old that have passed away. And the command of Allah is a decree determined.” (al-Ahzab, 33/37-38)

There are reasonable explanations for the words "hide" and "fear" mentioned in the verse. The knowledge that Zaynab would be divorced in the future and she would be a wife of the Prophet was a secret given to him by Allah and it would be revealed when the time was due. There were some drawbacks of its being revealed beforehand. Therefore, the sentence "But thou didst hide in thy heart that which Allah was about to make manifest" is not a reproach but expression of a fact.

The sentence "Thou didst fear the people, but it is more fitting that thou shouldst fear Allah" can have two meanings:

1. "You fear people more than you fear Allah."

2. "It is Allah whom you need to fear. Since Allah orders you to marry, there is no need for you to fear people no matter what they say."

The first meaning cannot be in question for the Prophet because he proved with what he did that he feared only Allah and that obeyed only Him. Nobody, whether they are Muslims or not, can say that the Prophet acted contrarily to the command of Allah in order to please people. Then, the second meaning remains as reasonable. Besides, both the Prophet and the believers were warned against and made ready for the rumors and tricks of munafiqs at the beginning of the chapter. The sentence a above is a warning and even a consolation in the same sense. (Kur'an Yolu, Diyanet, the interpretation of the verses in question)

It was so difficult for the Messenger of Allah to explain this situation that the following statement of Hz. Aisha is reported in hadith resources:

“If the Messenger of Allah had concealed something from the revelation he received, he would have concealed this verse about the marriage.” (Bukhari, Tawhid 22; Muslim, Iman 288)

It is seen in those verses that social pressure is dominant and the Prophet is educated first regarding the issue. Fearing Allah must precede fearing people. One should consider what Allah will say before what people will say.

For more information, please click on the links given below;

- Will you give information about Hz. Zaynab, the daughter of the Prophet?

- Will you explain freedom of thought in Islam and the issue of Hz. Zaynab's marriage with Zayd?

5. The Incident of Tahrim

“O Prophet! Why holdest thou to be forbidden that which Allah has made lawful to thee? Thou seekest to please thy consorts. But Allah is Oft-Forgiving, Most Merciful. Allah has already ordained for you, (O men), the dissolution of your oaths (in some cases): and Allah is your Protector, and He is Full of Knowledge and Wisdom. When the Prophet disclosed a matter in confidence to one of his consorts, and she then divulged it (to another), and Allah made it known to him, he confirmed part thereof and repudiated a part. Then when he told her thereof, she said, ‘Who told thee this?’ He said, ‘He told me Who knows and is well-acquainted (with all things).’” (at-Tahrim, 66/1-3)

For more information, please click on the links given below;

- About whom and why were the first five verses of the chapter of at-Tahrim sent down?

- Will you mention the Prophet’s oath about Mariya?

6. The Prophet’s leading the janazah prayer of the munafiq Abdullah b. Ubayy

The Prophet (pbuh) took care of the janazah of the munafiq Abdullah b. Ubayy; he gave his shirt to cover Abdullah b. Ubayy’s dead body and led his janazah prayer. Thereupon, the following verse was sent down:   

“Nor do thou ever pray for any of them that dies, nor stand at his grave; for they rejected Allah and His Messenger, and died in a state of perverse rebellion.” (at-Tawba, 9/84)

There was no news about the practice of treating a munafiq when he died before that verse was sent down. The Prophet (pbuh) evaluated the munafiqs based on their deeds and outward appearance; he treated them as if they were Muslims.

In fact, there were several reasons why the Prophet acted like that. The Prophet decreed based on outward appearance. Abdullah b. Ubayy was a person who performed prayers and was a Muslim in appearance.

One of the reasons why the Prophet took care of the janazah of Abdullah b. Ubayy was his honoring Ubayy’s son Abdullah. Abdullah was one of the notables of the Companions and a sincere Muslim. He took part in the Battle of Badr and all of the battles and wars after that with the Prophet. He never left the Prophet.

According to a narration, when the Messenger of Allah was asked why he gave his shirt for Abdullah b. Ubayy, he gave the following answer:

“My shirt will not save him from the penalty to come from Allah. However, I hope that some people from his tribe will become Muslims thanks to it and will be saved from hypocrisy.” As a matter of fact, thanks to this deed of the Prophet, one thousand people from Khazraj were saved from hypocrisy. (see Zamakhshari, Razi, the interpretation of the verse in question)

For more information please click:

How did Abdullah bin Ubayy bin Salul, the leader of the munafiqs, die and how did the Prophet (pbuh) lead his janazah prayer?

7. The Prophet’s asking for forgiveness for his close relatives that died as polytheists

According to a narration, when Abu Talib was in his deathbed, the Messenger of Allah went to see him. Abu Jahl and Abdullah b. Abi Umayya from the notables of Quraysh were also there. The Messenger of Allah said to Abu Talib, “O uncle! Say, ‘La ilaha illallah’. I will defend you in the presence of Allah with it. Abu Jahl and Abdullah b. Abi Umayya said, “O Abu Talib! Are you going to abandon Abdulmuttalib’s religion?” They always repeated the same thing. Finally, Abu Talib told them that he followed Abdulmuttalib’s religion. Thereupon, the Messenger of Allah said, “I will definitely ask forgiveness for you unless I am prohibited from it.”

Thereupon, the following verses were sent down:

“It is not fitting, for the Prophet and those who believe, that they should pray for forgiveness for Pagans, even though they be of kin, after it is clear to them that they are companions of the Fire. And Abraham prayed for his father´s forgiveness only because of a promise he had made to him...” (at-Tawba, 9/113-114; see Bukhari, Tafsir, 4675)

8. Other verses of warning:

- The Prophet’s hurrying while reading the Quran:

Whenever Jibril revealed something from the Quran, the Prophet (pbuh) would try very hard to memorize it and fear that Jibril would leave before he memorized. Thereupon, Allah sent down the following verse:

“High above all is Allah, the King, the Truth! Be not in haste with the Qur´an before its revelation to thee is completed, but say, ‘O my Lord! Advance me in knowledge.’” (Taha, 20/114)

- The Prophet’s not saying Inshallah:

When Qurayshi polytheists asked, with the suggestion of Jews, the Prophet (pbuh) about spirit, Ashab al-Kahf and Dhul-Qarnayn, he said, “I will answer your questions tomorrow” without saying “Inshallah”. However, revelation ceased for a while and the Prophet had great difficulty. The following verses were sent down upon that incident:     

“Nor say of anything, ‘I shall be sure to do so and so tomorrow.’ Without adding, ‘So please Allah!’ and call thy Lord to mind when thou forgettest, and say, ‘I hope that my Lord will guide me ever closer (even) than this to the right road.’” (al-Kahf, 18/23-24)

- The probability of moving away from revelation:

Umayya Ibn Khalaf, Abu Jahl Ibn Hisham and some other Qurayshis went to the Messenger of Allah and said, “O Muhammad! Come and pat our idols once so that we will accept your religion.” The Prophet (pbuh) wanted his tribe to become Muslims very much. Thereupon, Allah sent down the following verses:  

“And their purpose was to tempt thee away from that which We had revealed unto thee, to substitute in our name something quite different; (in that case), behold! They would certainly have made thee (their) friend! And had We not given thee strength, thou wouldst nearly have inclined to them a little. In that case We should have made thee taste an equal portion (of punishment) in this life, and an equal portion in death: and moreover thou wouldst have found none to help thee against Us.” (al-Isra, 17/73-75)

- It is Allah who guides people (to the true path):

Once, Asma, the daughter of Abu Bakr, was visited by her mother and grandmother; they asked her to help them by giving them something. They were polytheists. Therefore, Asma did not give them anything. She said, “I will not give you anything before asking the Messenger of Allah because you do not accept my religion. She asked the Prophet if she could give them anything. Thereupon, Allah sent down the following verse:

“It is not required of thee (O Messenger), to set them on the right path, but Allah sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the "Face" of Allah. Whatever good ye give, shall be rendered back to you, and ye shall not Be dealt with unjustly.” (al-Baqara, 2/272)

- The Prophet’s feeling sorry for the denial of the unbelievers:

The opposition of the Prophet’s tribe and their denial of his advice was very hard for the Messenger of Allah and distressed him a lot. Thereupon, Allah sent down the following verse:

“Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this Message.” (al-Kahf, 18/6)

In fact, the divine addressing above and similar ones show the sensitivity of the Messenger of Allah in the face of the general attitudes and states of both believers and unbelievers, his desire of the salvation of humanity and his determination to make everybody find the true path.

For detailed information and evaluations, see the following:
1. Sancaklı, Saffet, “Hz. Peygamber’in Bazı Nitelikleri Açısından Kur’ân-ı Kerîm’de Kendisini Uyaran Ayetlerin Analizi”, İslâmî Araştırmalar, Volume: XV, Issue: 3, 2002, ss. 435-448.
2. Ahmet Öz, Kur'an'da Hz. Muhammed'e Yapılan İkazlar, Marife, Winter 2011 pp. 55-76.
3. Serikjan Kendebay, Kur’an’da itab âyetleri çerçevesinde Hz. Peygamber (s.a.s.)’e yapılan uyarılar. Türkiye Din Eğitimi Araştırmaları Dergisi. 3, 31-49.

The female singer known as Fartana asked for forgiveness on the day of the Conquest and was forgiven.

We could not find detailed information about Fartana, also known as Qurayna, about her family, childhood and youth in the books of Siyar, Maghazi and Tabaqat.

Fartana was a singer and she used to entertain the polytheists by singing poems that satirized the Prophet (pbuh). In particular, at the request of his master, Ibn Khatal, she used to satirize the Prophet using offensive language. (1)

Fartana fled on the day of the conquest of Makkah because she heard that she had been ordered to be killed or because she knew that her end would not be good. (2)

However, where she fled or where she was hiding is not mentioned in the sources. She did not appear in public until she was forgiven. Afterwards, forgiveness was asked for her from the Messenger of Allah. The Messenger of Allah forgave her. (3)

The main reason why Fartana was ordered to be killed was that she insulted the Prophet (pbuh) by dancing. In other words, Fartana was ordered to be killed because she insulted the Prophet, one of the most sacred values of the Islamic Ummah, and offended him because the Messenger of Allah’s being hurt was equivalent to the entire ummah’s being hurt.

Insulting the Messenger of Allah was a grave crime as it was an act against all Muslims. While insulting a normal person is considered a crime, nothing can be more normal than punishing a verbal attack on a head of state, more importantly a Prophet, the Messenger of Allah.

However, the Prophet, who was sent as a mercy to the worlds, accepted Fartana’s request and forgave her. (4)

Footnotes:

1) Ibnul-Athir, al-Kamil, II, p, 126; Mustafa al-A’zami, Asr-ı Saadet’te Yazı ve Vahiy Kâtipleri”, Bütün Yönleriyle Asr-ı Saadette İslâm, I, p, 431.
2) Balazuri, Ansabul-Ashraf, I, pp, 453-457; Ibnul-Athir, al-Kamil, II, p, 126.
3) Waqidi, al-Maghazi, II, p, 283.
4) Cf. Mawlana Shibli Numani, Siratun-Nabi, 326-327, Büyük İslâm Tarihi, Asr-ı Saadet, transl. Ö. Rıza Doğrul, I, p, 348-351; see Veysel Aktürk, Hz. Peygamber Döneminde Öldürülmeleri Emredilenler ve Öldürülme Nedenleri. Konya: Selçuk Üniversitesi Sosyal Bilimler Enstitüsü, Master Thesis, 2009, pp. 259-263.

There are some women whom the Prophet (pbuh) wanted to marry but then gave up marrying or married but did not have any sexual intercourse with. Although there are various narrations about their names and numbers, it is stated that the narrations about them other than Fatima bint Dahhak and Asma bint Numan are not certain. (1)

Kilabiyya, Fatima bint Dahhak

The name of this woman, who is from Sons of Kilab, is debatable. Some says her name was Fatıma bint ad-Dahhak b. Sufyan al-Kilabi while others say it was Amra bint Yazid (2); some others say her name was Aliy bint Zubyan (3) or Saba bint Sufyan. (4)

Among those narrations, it seems more likely that Kilabiyya was Fatima bint Dahhak. (5)

However, the disputes over her name are difficult to solve since historians regard it enough to attribute a woman to only the tribe she belongs to, as a reflection of the Arab tradition.

According to the widespread view, the Prophet (pbuh) married her in March 8 H / 630 AD, while returning from Jirana. (6)

Before the Prophet (pbuh) went to bed with his wives, he would visit them, open their faces and kiss them, win their hearts and establish a close relationship with them. When he married Kilabiyya and entered the room, she said to him, “A’udhu billahi minka / I seek refuge in Allah from you.” Thereupon, the Prophet said, “You took refuge in the greatest one; go back to your family!” (7)

The marriage that started in Jirana ended in the same place. (8)

The Prophet divorced Kilabiyya because she took refuge from him. After she was divorced by the Prophet, she realized that she had made a mistake and said that she was unlucky and unfortunate for it. (9)

What was effective in the Prophet’s (pbuh) divorcing Kilabiyya should be related to her sentence starting with “A’udhu”.

The A’udhu phrase, which the heart must approve while entering the religion of Islam, is the key written in Lawh al-Mahfuz (Preserved Tablet). It is the motto that opens every door and banishes every misfortune. Something from which it is necessary to be secure is referred to the protection and assurance of Allah with A’udhu. When someone begs using it, he cannot be ignored. It is unthinkable that a Prophet of tawhid (oneness) who struggles to spread the creed of tawhid to the hearts, can forget the value of that phrase related to an issue about himself. In addition, it should not be forgotten that one seeks refuge in Allah from the evil of Satan, who was expelled, cursed, condemned and would be punished.

The meaning conveyed with that phrase is known by everyone.

The damage to the family home by a woman who uses the key of the creed of tawhid haphazardly, who does not assess the meaning of the words she utters and who does not act based on her mind is like an incurable disease. The fastest and easiest way to return from such a marriage is to end the marriage before any sexual intercourse. Besides, Allah provided conveniences for that night, without making them need each other, and gave the woman the opportunity to leave by taking her mahr so ​​that she would not be wronged.

Finally, it should be known that although the Prophet (pbuh) was a human being, his rights and duties were not like normal people. He was given some special things that were rendered fard and haram for him. When such a heavy burden was placed on the Prophet, his wives also had their own rights.

“O Consorts of the Prophet! If any of you were guilty of evident unseemly conduct, the Punishment would be doubled to her, and that is easy for Allah.” (al-Ahzab, 33/30)

As it is stated in the verse above, their mistakes are not welcomed like those of normal women. Their minor mistakes can be excused, but major mistakes that are not suitable for prophethood are not allowed.

Those who attribute the polygamy of the Prophet (pbuh) to sexuality should also take those narrations into account. He did not look at the beauty or the feminine side of the women he married; he attached importance to whether they lived according to Allah’s decrees or not. When a woman he married deviated from the divine path, he would divorce her. If lustful feelings had prevailed in his marriages, he would not have exited from the bridal chamber without having a sexual intercourse. In fact, he was in charge of doing what he was commanded. The main purpose of his polygamy was not to satisfy his sensual feelings, but to leave an exemplary family picture behind by practicing the Islamic family model as a whole.

References:

1) see TDV İslam Ansiklopedisi, Ummuhatul-muminin item.
2) Ibn Ishaq, as-Siratun-Nabawiyya, thq. Ahmad Farid al-Mazidi, Beirut: Darul-Ilmiyya, p. 286; Ibn Hisham, as-Siratun-Nabawiyya, transl: Hasan Ege. Istanbul: Kahraman Yayınları, 4/401; Ibn Habib, Kitabul-Muhabbar, thq. Elisa Lichtenstadter, Beirut, p. 96; Mawardi, Kitabul-Hawil-Kabir. Beirut: Darul-Fikr, 9/62.
3) Dhahabi, Siyaru Alamun-Nubala. Cairo: Darul-Hadith, 3/501; Abul-Fida, as-Siratun-Nabawiyya, thq. Mustafa Abdulwahid, 3/379.
4) Ibn Sa’d, at-Tabaqatul-Kubra, thq. Ali Muhammad Umar. Cairo: Maktabatul-Hanji, 10/136; Hakim, al-Mustadrak ‘alas-Sahihayn, Beirut: Darul-Kutubil-Ilmiyya, 4/38.
5) M. S. Lashin, Azwajun-Nabi Sallallahu Alayhi wa Sallam. Riyad: Maktabatul-Maarif, p. 10.
6) Ibnul-Athir, Jamiul-Usul fi Ahadithir-Rasul, thq. Bashir Uyun, Beirut: Darul-Fikr, 12/103.
7) Ibn Sa’d, 10/137; Ibnul-Athir, 1991: 2/285.
8) Balazuri, Ansabul-Ashraf, thq. Suhayli Zakkar-Riyad Zirikli. Beirut, Darul-Fikr, 2/92.
9) Ibn Sad, 8/142; Ibn Abdilbar, Istiab, 4/1900; Ibn Hajar, Isaba, 4/382. See also Hakan Temir, Hz. Peygamber’in Zifaf Gerçekleşmeden Boşadığı İddia Edilen veya Vefatıyla Boş Kalan Hanımlar, Ordu Üniversitesi Sosyal Bilimler Araştırmaları Dergisi, 8(3), 587-593, November 2018.

When the Messenger of Allah heard the news that Hazrat Uthman had been martyred by the polytheists, he felt very depressed. Upon this act of the Qurayshis, he had nothing else to do but to attack them. He said,

“In that case, we will never leave this place unless we fight them.”1

Besides, there was nothing else to do. They did not accept the peace offers; what is more, they dared to martyr the envoy of the Prophet.

He said to his Companions, “Allah ordered you to pay allegiance to me.”

The Messenger of Allah stood under the Samura Tree (it was named as the ‘the Ridwan Tree’ after the Allegiance). The Muslims paid allegiance to him, one by one, that they would not avoid fighting and that they would fight until they sacrificed their lives in the way of Allah and His Messenger.2 Only one person avoided the allegiance: Jadd b. Qays, one of the munafiqs.3

This allegiance gave a new courage and a fresh excitement to the Companions. They were not able to sit still. They wanted either to circumambulate the Kaaba or to fight the polytheists. 

Allah Almighty states in the Quran that He is pleased with those Muslims who paid allegiance to the Prophet under the tree as follows:

“Allah's Good Pleasure was on the Believers when they swore Fealty to thee under the Tree: He knew what was in their hearts and He sent down Tranquility to them and He rewarded them with a speedy Victory; And many gains will they acquire (besides): and Allah is Exalted in Power, Full of Wisdom.”4

Therefore, this allegiance was called “the Allegiance of Ridwan”.

The Messenger of Allah expressed the virtue of the Muslims who were present during this allegiance in a hadith as follows:

“None of those who really paid allegiance under the tree will go to Hell.”5

When the Qurayshi polytheists heard about the allegiance, they released Hazrat Uthman, whom they had been retaining for three days. Hazrat Uthman immediately went to the presence of the Messenger of Allah; thus, it was understood that the news about his martyrdom was not true.

However, the allegiance had been completed. The Companions said to Hazrat Uthman, “You probably circumambulated the Kaaba.” Hazrat Uthman said,

“By Allah, If I stayed in Makkah for one year when the Messenger of Allah (pbuh) was in Hudaybiyah, I would not circumambulate the Kaaba unless he did.”6

Footnotes:

1. Sirah, 3:330; Tabari, 3:77.
2. Sirah, 3:330.
3. Ibid, 3:330.
4. Surah al-Fath, 18-19.
5. Musnad, 3:350.
6. Ibn Qayyim, Zadu’l-Maad, 2:137.

Uyayna b. Hisn was the leader of Ghatafans. The fact that the light of Islam was spreading brightly day by day made him think about it. Once he heard the following from an important person:

“O Uyayna! Will you not give up this narrow-mindedness? Muhammad is conquering countries one after another; you are busy with other things. You saw what happened to Sons of Nadr, to Sons of Qurayza on the day of Khandaq, to Sons of Qaynuqa before that and then to the people of Khaybar. They were among the best and strongest Jews of Hejaz.”

Uyayna confirmed the man: “Yes! They took place exactly.”

Eventually, he went to Madinah in the 8^th year of the migration just before the conquest of Makkah and became a Muslim. (Tabari, Tarikh, Vol. 3, p. 99; Ibn Athir, Usdu’l Ghaba, Vol. 4, p. 166-167.)

While the other Muslims were in the process of emigrating in secret, Hazrat Umar was girding on his sword. He took his bow, arrow, and spear and went to the Kaaba. He openly circumambulated the Kaaba seven times. He bravely called out to the ringleaders of the polytheists who were present:

“I am emigrating in the way of Allah so that I can protect my religion. If one wants to leave his wife as a widow, to make his mother cry, and to have his children orphaned, then come before me on this valley!” (Insanu’l-Uyun, V. 2, p. 183-184.)

After this fearless cry, about twenty Muslims went towards Madina in broad daylight. None of the polytheists had any courage to track them down.

In a few months, a great percentage of Muslims had departed from Mecca to Madina. Our Holy Prophet (PBUH), Hazrat Abu Bakr, Hazrat Ali, the needy who could not afford a long journey, those who did not have the strength to endure a long crossing, and those imprisoned by the polytheists stayed behind.

Our Holy Prophet (PBUH) also had the intention to emigrate. However, he was awaiting Allah’s permission in this matter. In fact, when Hazrat Abu Bakr disclosed his wish to emigrate our Holy Prophet (PBUH) said, “Be patient. It is hoped that Allah will grant you a companion” (to emigrate with.)

Most of the Meccan people did trade for a living. Abu Talib also dealt with trade for a while. However, he no longer had the financial strength to trade due to having too many members in his family, tribal wars, and outbreaks of famine and drought. For this reason, he was unable to attain another opportunity in joining a caravan after the previous journey he made to Syria with our Holy Prophet (PBUH).  He was making a living by doing some jobs in Mecca.

There was a rich widow, who lived in Mecca and was one of our Holy Prophet’s relatives, by the name of Khadija bint Khuwaylid; she was a partner in the caravan trade.

When our Holy Prophet (PBUH) was 25 years old, the Quraysh was preparing to send another caravan to Damascus. This caravan was also going to carry Hazrat Khadija’s goods. As usual, Hazrat Khadija was looking for reliable and trustworthy men to deliver her goods.

Abu Talib, who was writhing in the distress of trying to get by, heard this news. He called his nephew, the Marvelous Pride of the Universe (PBUH), to his side and was left with no choice but say the following:

“My nephew, you know that I do not own any property or possessions. This harsh famine and drought has dried up our stock; it has left us with no business and no strength and energy to stand up. Look, the tribe’s caravan of trade is preparing to leave for Damascus. Khuwaylid’s daughter, Khadija, is looking for some individuals from this tribe to load her goods to the caravan and to deliver them.

"Khadija is a wealthy woman who deals with trade and wants others to benefit from her wealth as well. She is in need of someone like you in this matter, someone who is trustworthy, loyal, and honest. If you go and explain this matter to her, she will probably prefer you over others due to your honesty and superior virtue.”

"After this talk, he indicated his sadness and hesitation in this way,

“I am hesitant about sending you to Damascus. I am afraid that the Jews will try to harm you. However, what can I do? I cannot think of anything else that will guarantee our livelihood.”1

Our Holy Prophet (PBUH) comforted his uncle by saying, “My dear Uncle, do whatever you wish.”

Hazrat Khadija heard about the conversation that took place between our Holy Prophet (PBUH) and his uncle, Abu Talib. Khadija knew that the Pride of the Universe (PBUH) was a trustworthy, reliable, honest individual and that he had a superior code of conduct. For this reason, she immediately sent for our Holy Prophet (PBUH) to come. When he arrived, she said to him:

“I would like to send my commercial goods that are to be shipped to Damascus with you. I know that you are an immensely trustworthy, honest, and ethical person. I am going to pay you a high sum that I have never paid anyone else."

Our Holy Prophet (PBUH) informed his uncle of this offer. Abu Talib was happy beyond measure, “This is a blessing that Allah has bestowed on you”.

Abu Talib did not think it was appropriate for our Holy Prophet (PBUH) to set off on the journey without a price having been determined. Therefore, he told our Holy Prophet (PBUH) to discuss this matter with Hazrat Khadija herself. However, our Holy Prophet (PBUH) made it clear that he did not want to do this and so Abu Talib went instead. He said,

“Oh Khadija, we heard that you gave two male camels for so-and-so’s services. We will not accept fewer than four camels for Muhammad’s services.”

Hazrat Khadija was glad to have found someone reliable. She answered, “Oh Abu Talib, you have asked for a very easy and agreeable fee. I would have still accepted if you had asked for a much greater one.”2

Abu Talib was beyond happy for having heard these words.

Hazrat Khadija placed her slave, Maysara, under our Holy Prophet’s (PBUH) authority and issued a warning:

“If he commands you to do anything, obey immediately. Do not do anything that goes against his words and do not make him repeat his requests. Inform me on his every condition.”

All the preparations had been made for the journey. Abu Talib and our Holy Prophet’s (PBUH) aunts came to see him off and requested that those on the caravan look after him. And the caravan set off on the journey…

The trade caravan arrived on the soil of Damascus after three tiring months. Every participant in the caravan set up his/her stand in a suitable spot in the Busra Market. The Pride of the Universe (PBUH) went underneath an olive tree that was near a monastery.

Nastura, the Priest, and our Holy Prophet (PBUH)

Bahira, the priest who was in the monastery during our Holy Prophet’s previous visit to Damascus, had passed away and left a priest by the name of Nastura in his place. The arrival of the caravan procession and our Holy Prophet’s (PBUH) descent underneath the olive tree had not escaped from the priest’s eyes. He called Maysara, whom he met before, and asked about the person who was lodging underneath the tree.

Maysara replied, “He is a respected figure in both the Quraysh and in Mecca.” For a moment, Nastura was lost in thought. Afterwards, he expressed an idea that had left him astounded:

“No one, other than a Prophet, has sat underneath that tree.”

Later, he asked Maysara:

“Does he have redness in his eyes?”

When he received the answer, “yes” from Maysara, Nastura was certain in his recognition:

“He is a prophet. In fact, he is the last prophet.”3

Maysara was bewildered by his excitement. The happiness and bliss of serving the Prophet of the Future (PBUH) spread to all of his cells in an instant. The priest’s words became thoroughly engraved in his memory.

The sales were finalized and the necessary items were bought. They found out that our Holy Prophet (PBUH) had made greater and more profitable sales than everyone else.4 This time, the procession’s amazement and bewilderment was added to that of Maysara’s.

The caravan departed from Busra and headed straight towards Mecca.

Angels Casting Shade

The caravan was advancing towards Mecca on top of the hot sands. The burning sun was thrusting its arrows of fire to the ground. Yet, what was this? Maysara could not believe his eyes. Was he imagining things? No, what he saw was completely real. Two angels were shading our Holy Prophet (PBUH) so that he would not be bothered by the scorching heat, like a cloud.5

Maysara was unable to stand still in his place due to his wonder and excitement. The sun’s heat did not affect Maysara all that much after having witnessed the comforting warmth of this strange incident. However, he could not find the courage to explain everything that he had seen and heard to our Holy Prophet (PBUH). He was hiding his excitement, wonder, and bewilderment inside, and was using whatever energy he had to prevent it from being seen by others.

The caravan was now beginning to be seen in Mecca.

Hazrat Khadija was watching the caravan from the rooftop of her home with the Qurayshi women. She was amazed just like everyone else; the ones arriving were our Holy Prophet (PBUH) and Maysara. What were those on top of Muhammad’s (PBUH) head? The two angels were casting shade upon the Pride of the Universe (PBUH) once again. Khadija pointed out this strange occurrence to the other women with excitement,

“Look, look, Muhammad is being shaded by the angels!”6

The caravan reached Mecca. Our Holy Prophet (PBUH) submitted the goods to Hazrat Khadija. Hazrat Khadija then sold the goods and made a great profit.7

Meysara Explains his Observations

During this journey, Maysara saw and learned many things in regards to our Holy Prophet (PBUH).

First and foremost, our Holy Prophet (PBUH) observed cleanliness to the highest degree, his code of conduct was excellent, he was honest, and his friendship was sincere and in earnest. Nothing could be said about his honesty in trade. Maysara explained all of this, all of what Nastura had said, and everything that he had seen on the journey, one by one.

Without wasting time, Hazrat Khadija went to Waraqa bin Nawfal, her uncle’s son, and explained him what she heard from Maysara and what she had seen.

Waraqa was a knowledgeable Christian and was not in favor of idol worshipping. He was a quiet and wise old man. He was unable to hide his astonishment in the face of everything that Khadija had said. He then replied:

"If everything that you have said is true, than Muhammad is undoubtedly the Prophet of this community. I already knew that a Prophet for this community was going to appear and was awaiting his arrival. This is his exact time."8

Hazrat Khadija’s heart was filled with happiness upon hearing this statement and acknowledgment.

Footnotes:

1. Tabaqat, 1/129:130.
2. Ibid, 1/130.
3. Sirah, 1/130; Rawdu’l-Unf, 1/122.
4. Sirah, 1/130.
5. Sirah, 1/200; Tabaqat, 1/30; Tabari, 2/196.
6. Sirah, 1/200; Tabaqat, 1/30-131.
7. Sirah, 1/200; Tabari, 2/197.
8. Sirah, 1/203; Rawdu’l-Unf, 1/123; Ibn Kathir, Sirah, 1/267.

The religion and call of our prophet, Hazrat Muhammad (PBUH), is general; he addresses the whole mankind; it is not restricted to one tribe, clan, nation or region like other prophets. 

Allah Almighty stated this issue in many verses:

“Say: "O men! I am sent unto you all, as the Messenger of Allah!”1

Therefore, the call of the Prophet could not have been limited to some Arab tribes, certain people and certain regions. The whole mankind had to be informed about the call to belief and Islam. The most appropriate time for this call was the time period after the Treaty of Hudaybiyah; there would be no wars for ten years according to the treaty.

It was the 7^th year of the month of Muharram. Once, the Prophet summoned the Companions and said to them,

“Allah sent me as mercy to the whole mankind. Help me spread Islam. Do not oppose me like the apostles of Christ who opposed him.”

The Companions asked, “O Messenger of Allah! How did apostles oppose Jesus (pbuh)?”

The Messenger of Allah explained it as follows:

“He asked his apostles to help him spread his religions just as I asked you. However, the ones that he sent to the places nearby went there; the ones that he sent to distant places avoided going there. Jesus (pbuh) explained the situation to Allah and complained about them."

"Those who avoided going to the places where they were sent turned out to be speaking the language of the nations they would go to overnight. Jesus (pbuh) said to them, ‘This is something that Allah has made it definite for you and gives great importance. Now go!’ Then, they went.”2

Thereupon, the Companions said, “O Messenger of Allah! We will help you in every issue; Send us wherever you want!”3

Who was Sent Where and to Whom?

Thereupon, the Messenger of Allah sent

1) Dihyatu’l-Kalbi to Heraklius, the Byzantine Kaiser*
2) Amr b. Umayya ad-Damri to Asha­ma, the Abyssinian Negus,
3) Abdullah b. Huzafa to Husraw Parviz, the Chosroes of Iran,
4) Hatib b. Abi Baltaa to Muqawqis, the Pharaoh of Egypt,
5) Salit b. Amr to Hawza b. Ali, the governor of Yamama,
6) Shuja b. Wahb to Mundhir b. Harith b. Abi Sha­mir, the King of Ghassan with the intention of inviting them to Islam.4

All of the envoys sent to those countries could speak the languages of the countries they were sent to. The Prophet gave the envoys letters to be given to those kings mentioned above.

When the Prophet dictated the letters, the Companions told him that kings did not read the letters that did not contain seals. Thereupon, the Messenger of Allah had a silver ring containing the following words made:

“Allah
"Messenger
"Muhammad”5

The Messenger of Allah wore that ring until he died. After his death, Hazrat Abu Bakr, Hazrat Umar and Hazrat Uthman wore it respectively. It was lost when Hazrat Uthman dropped it into Arish Well by mistake. Although all of the water of the well was removed, the ring could not be found.6

Footnotes:

1. A’raf, 158. For the other verses regarding the issue, see an-Nisa, 79, 170, 174; at-Tawba, 33; Saba, 28; al-Hajj, 67; al-Ahzab, 40.
2. Ibn Hisham, Sirah, Vol. 4, p. 254.
3. Ibn Kathir, Sirah, Vol. 3, p. 507.
* At that period, the king of Byzantine was called Kaiser, the shah of Iran Chosroes, the king of Egypt Pharaoh, the king of Yemen Tubba and the king of Abyssinia Negus.
4. Sirah, 4:254; Tabaqat, 1:258; Ansab, 1:531; Tabari, 3:84; Ibn Kathir, Sirah, 3:343.
5. Tabaqat, 1:258.
6. Bukhari, 7:54; Muslim, 3:1658.

The slitting of our Holy Prophet’s (PBUH) Chest

It was a beautiful spring day and the mid-morning sun was emitting life everywhere. Our Holy Prophet (PBUH) whose face was filled with noor (light), and his foster brother, Abdullah, were grazing their sheep in a meadow that was near their home. They sat on a carpet of grass as they were having a nice conversation underneath a tree. After a while, Abdullah fell asleep on the tree’s cool shadow while the Pride of the Universe (PBUH) thought about the Creator who encompassed the universe with incomparable beauty.

In the meantime, the sheep had dispersed far away. In order to have them turn back, the Holy Prophet (PBUH) walked away from Abdullah. After a while, he saw two men clothed in white garments. Both of them had smiling faces and were pleasant. One of them had a golden bowl that was filled with snow in his hand. They quietly approached the Holy Prophet (PBUH).  They held him; they laid him on top of the standing grass that was like a Divine carpet. The Holy Prophet (PBUH) made no sound and no fuss. He knew that these pleasant people with clean and smiling faces would not hurt him.

In the meanwhile, Abdullah, who had fallen asleep on the tree’s cool shadow, was now awake.  When he saw the scene, he immediately began to run home in a hurry. He explained what he saw to his parents. Out of their excitement and worry, Halima and her husband did not notice how they rushed out of the house, as they hastily ran towards the Holy Prophet (PBUH). They reached the Holy Prophet (PBUH)’s side; however, the situation was not as Abdullah had described since nobody could be seen. In an instant, the men fulfilled their appointed duty and left. The Holy Prophet’s (PBUH) face had gone pale, and he lightly smiled as he stood on his feet.

Halima and her husband who were in too great of a flap, asked:

“Sweetie, what happened to you?”

The Pride of the Universe (PBUH) narrated the following:

“Two people with white garments approached me. One of them had a golden bowl filled with snow in his hand. They held me, slit my chest, took out my heart, and slit my heart as well. From my heart, they took out a black blood clot and threw it aside. They left after they cleaned my heart and chest with that snow”.1

He would be given the duty of Prophethood after many years passed. One day, some of the Companions (Sahaba) had asked:

“Oh Messenger of Allah, could you describe yourself to us?”

The Holy Prophet (PBUH) answered: I am the supplication of my father, Ibrahim. I am the glad tidings of my brother, Isa (Jesus). I am my mother’s dream. When she was pregnant with me, she saw a noor that rose from itself and lightened the castles of Damascus”.  After his answer, he explained the aforementioned situation in this way:

“I was nourished and brought up next to the sons of Sa’d bin Bakr. One day, I was grazing the sheep with my foster brother behind our home. In the meantime, two men in white garments approached me. One of them had a golden bowl filled with snow in his hand. They held me, slit my chest, took out my heart, and slit my heart as well. They took out a black blood clot from my heart and threw it aside. They cleaned my chest and heart with that snow”.2

In this phenomenon, our Beloved Messenger’s (PBUH) holy heart was widened with a soul and tranquility by the Divine Light and Allah Almighty. At the same time and from that day on, the nafs (soul) of the Holy Prophet (PBUH) was filled with holy emotions. And with the testifying of Divine lights (noor), his nafs was cleaned from every type of apprehension and doubt. It should be remembered here that the heart should not be thought of as some piece of meat. It is a dominical subtle faculty, Latifa -Rabbaniyya. To become better enlightened on this topic, it is beneficial to look at Hazrat Badiuzzaman’s explanation of the heart:

"What is meant by the heart is not just a piece of meat like a pine cone. Instead, it is a dominical subtle faculty (Latifa Rabbaniyya), and the conscience, the purpose of feelings, intentions, and ideas, are its intellect. Therefore, an amenity has resulted from interpreting this piece of meat that contains the dominical subtle faculty: the dominical subtle faculty, the service that one does for his own spirituality, is like the service that is performed by the physical body.  Yes, just as the One who has endowed this physical body with life is like a life-producing machine and this material life is extant because of His handiwork, the physical body reaches degradation when its material life is halted. He animates and illuminates the dominical subtle faculty with deeds and circumstances; and when the light of faith diminishes, its true essence will be left remaining like a lifeless and inanimate statue."3

It is understood that the faith, knowledge, wisdom, and compassion of the material heart are closely connected to spirituality. In the same way, the relation between material and spiritual cleanliness is extant. In this regard, the filling of our Holy Prophet’s (PBUH) heart with knowledge, wisdom, Divine light, and enlightenment after the cleansing of his material heart, should not be seen as unreasonable.4

Footnotes:

1. Ibn Hisham, Sirah, V. 1, p. 174; Ibn Sa’d, Tabaqat, V. 1, p. 112; Tabari, Tarikh, V. 2, p. 128.
2. Ibn Hisham, Sirah, a.g.e., V. 1, p. 175; Tabari,ibid, V. 2, p. 128.
3. Badiuzzaman Said Nursî, İşaratü’l-İ’caz, p. 79.
4. See M. Hamdi Yazır, Hak Dini Kur’an Dili, V. 8, 5911-5915.

Abdullah b. Ubayy b. Salul, was the leader of the munafiqs. He worked very hard throughout his life in order to humiliate the Messenger of Allah, to prevent the development of Islam and to set Muslims against one another. He cast aspersions on many people in order to realize his evil aim. He committed some deeds in order to destroy the solidarity among Muslims when they needed solidarity the most. However, all of his attempts failed due to the help of God Almighty and the precautions of the Messenger of Allah.

Due to what the organization of mischief that he led did, many verses and even a complete chapter called “al-Munafiqun” were sent down. 

Therefore, the Messenger of Allah acted cautiously against them, controlled their attitudes and took precautions against their plans that aimed to break the alliance and solidarity of the Islamic community.

Abdullah, who used every means that he had in order to break the unity of the Islamic community, died in the month of Dhul-Qada in the 9th year of the Migration. 1

The Prophet’s leading his janazah prayer

Abdullah b. Ubayy was the leader of munafiqs but his son Abdullah was a very sincere and pious Muslim. It was a manifestation of the power and wisdom of God Almighty, “who brings out the living from the dead and brings out the dead from the living”. The father was the leader of munafiqs but the son was a mujahid.

When his father died, Abdullah went to the presence of the Messenger of Allah and said,

“O Messenger of Allah! Will you give me your shirt? I want to enshroud my father in it.” Then, he said, “O Messenger of Allah! Will you lead his prayer and ask for his forgiveness?” 2

It is very surprising that the Messenger of Allah took off his shirt and gave it to Abdullah to enshroud his father, who made plans against Islam and worked to realize those plans throughout his life, with it and said, “Inform me when the janazah is ready; I will lead his prayer.” 3

Hz. Umar’s warning

The dead body was ready. When the Prophet stood up to perform the janazah prayer, Hz. Umar held the garment of the Prophet and said,

“O Messenger of Allah! Did Allah not prohibit you from performing janazah prayers of munafiqs?” 4

The Prophet smiled. He said,

“I was left free to ask for their forgiveness or not. And I made my choice. Allah states the following in the Quran: ‘Whether thou ask for their forgiveness, or not, (their sin is unforgivable): if thou ask seventy times for their forgiveness, Allah will not forgive them...’” (at-Tawba, 9/80) 5 

Then, the Messenger of Allah (pbuh) led the janazah prayer of Abdullah bin Ubayy and went to his grave.6

The verse that was sent down

After a while, the Prophet was given the following definite command by God Almighty about the dead bodies of munafiqs:

"Nor do thou ever pray for any of them that dies, nor stand at his grave; for they rejected Allah and His Messenger, and died in a state of perverse rebellion." 7

After that, the Prophet did not lead the janazah prayer of any munafiqs and did not go to their graves. 8 There were many reasons for the Prophet’s leading the janazah prayer of a man who worked hard to divide the Islamic community throughout his life.

The most important reason was to make people who had gathered around him become believers. As a matter of fact, when the Messenger of Allah was asked why he gave his shirt and why he led the janazah prayer of Abdullah b. Ubayy b. Salul, he gave the following answer:  

“My shirt and the janazah prayer I performed will not save him from the torture of my Lord. However, I hope that one thousand people from his tribe will become sincere Muslims thanks to them.” 9

Indeed, one thousand people became Muslims when they saw that the Messenger of Allah treated Abdullah b. Ubayy so graciously.10 Hazrat Umar regretted his act and said, “Allah and His Messenger definitely know better." 11

Footnotes:

1. Ibn Kathir, Sirah, 4:64.
2. Musnad, 2:18.
3. ibid, 2:18; Bukhari, 2:76; Tirmidhi, 5:280.
4. Musnad, 2:18; Muslim, 4:1865.
5. Sirah, 4:197; Musnad, 4:1865; Tirmidhi, 5:279.
6. Sirah, 4:197; Musnad, 1:16; Tirmidhi, 5:279.
7. at-Tawba, 84.
8. Sirah, 4:197; Musnad, 1:16.
9. Tabari, Tafsir, 10:206.
10. Umdatul-Qari, 8:54.
11. Sirah, 4:197.

Abu Talib was deeply connected to our Holy Prophet (PBUH) as his father had been. He showed the utmost attention to our Holy Prophet’s (PBUH) upbringing. He would never separate his nephew from his side, would take him wherever he went, would have him sit next to him, and would talk to him as a friend.

They would not sit at the dinner table without him. When the table was set and when our Holy Prophet (PBUH) was not seen, Abu Talib would say, “Where is Muhammad? Call him to the table”. Everyone would be full yet the food would still increase at whichever table our Holy Prophet (PBUH) was found. Many times, at tables where our Holy Prophet (PBUH) was not present, the food would quickly finish before anyone got full.1

Besides, ever since that time, our Beloved Prophet (PBUH) would eat very little. He was always serious and would always respect the food. Unlike other children who would pounce on the food as soon as the table was set, he would not put anything in his mouth until the adults began eating. In fact, his uncle would sometimes set up a separate table for him so that our Holy Prophet (PBUH) would not be bothered by other children.2

Like in his adulthood, our Beloved Master (PBUH) would never complain about hunger or thirst during this age (his childhood). His nanny, Umm Ayman, described this property of his as follows: “I have never seen our Holy Prophet (PBUH) complain about being hungry or thirsty during his childhood. He would drink a sip of Zamzam in the morning. Whenever we would want to feed him, he would say, “I do not want anything. I am full”.3

Every morning, our Holy Prophet (PBUH) would open his eyes that were full with happiness and life, with a pristine countenance that shone bright.4

The love and compassion of Fatima, the wife of Abu Talib, toward the Prophet was endless. She loved him as one of her own children and would show the utmost attention to his upbringing. In fact, she would not pay attention to her own children until she had fed him and had made sure that he was full. In this way, she was trying to have him not feel the pain of being an orphan.

Our Holy Prophet (PBUH) never neglected showing Lady Fatima love and respect. He never forgot the kindness that she had shown him throughout his entire life. When she died, he expressed his love for her by saying “Today my mother passed away”.  Afterwards, he made her a shroud by taking off his shirt and wrapping her with it, and he then descended with her to her grave and he lay there for some time.

This particular action had not escaped from the eyes of our Holy Prophet’s (PBUH) companions. When they asked him for the reason, he provided the response:

“After Abu Talib, there was no woman who had shown me as much kindness as this dear woman had. I made my shirt a shroud for her so that she could wear a dress from Paradise in the Hereafter and I had lain there with her so she could like and be accustomed to the grave”5

The great Prophet (pbuh), who never forgot the favors done to him no matter who did them and who returned those favors to them manyfold...

Our Holy Prophet’s noble and exceptional trait greatly influenced people to convert to Islam, as it can be seen in the various stages of his life.

Footnotes:

1. Tabaqat, 1/120.
2. Ibid, 1/119.
3. Qadi Iyad, ash-Shifa, 1/729-730
4. Ibid, 1/730
5. Suhayli, Rawdu’l-Unf, 1/112; Ibn Abdi’l-Barr, al-Istiab, 1/369-370.

After spending a month in Medina with her son, the Pride of the Universe (PBUH), Hazrat Amina decided to return to Mecca. They said their goodbyes to their relatives and left the city.

There were three travelers in this desert:  Hazrat Amina, her glorious son, and Umm Ayman. They were all considered exceptional in the spiritual realm. The breeze of longing and separation was blowing close by.

Hazrat Amina’s eyes resembled a stream of overflowing water when she thought about her husband who passed away at a very young age during the first months of their marriage. Our Holy Prophet (PBUH) could not bear seeing his saintly mother’s teardrops; thus he began to cry ardently as well. His garment was soaked by his teardrops that fell like the rain.

Instantly, Hazrat Amina became ill while they were halfway through the road. Our Holy Prophet (PBUH) and Umm Ayman were alarmed. What could they do in the face of an illness that was only getting worse in its intensity of pain?

They had no solution other than to encamp underneath a tree’s shade that was 23 miles to the south of Medina. Strength and stamina had withdrawn from Hazrat Amina’s knees as she collapsed onto the ground without being able to contain herself. They covered her. Hazrat Amina was sweating due to the severity of her illness. Our Beloved Prophet’s (PBUH) teardrops fell out of fear of losing her and remaining motherless. It was as if everything came to a halt. There was no sound, and stillness dominated the sky.

Hazrat Amina lay on the ground in a weak state.

At one point, our Holy Prophet (PBUH) was able to collect himself and he asked his mother,

“How are you, dear mother?”

The mother, whose heart was a trove of compassion, did not want her only child to be upset. In order not to rouse to her dear son the fact that she quivered with intense pain, she answered,

"I am fine, my dear, nothing is wrong”.

She lost consciousness after speaking those few words. This illness had now wrested her energy to speak. At one point, she was heard to have said “water”. Our Holy Prophet (PBUH) brought water to his beloved mother at the speed of an arrow being sprung from its bow.

Hazrat Amina drank the water. She held the container of water and her beloved child’s very soft hands. She opened her eyes. She looked at our Holy Prophet’s (PBUH) face that radiated noor (light) to her heart’s content, and caressed his hands with her motherly compassion. At one point, the Pride of the Universe (PBUH) slightly straightened out his mother’s position and put her head on his lap. The holy tears that dripped from his eyes were falling on his mother’s shoulders like April rain.

In addition to the anguish of losing her husband, was she now going to have to bid farewell to her son? This was an intolerable agony and an unbearable heartache. She was tormented more by this separation than the illness that she had been afflicted with. Yet, what could she do? This was an unchangeable decree of the Divine fate.

Hazrat Amina now understood that she could not be saved from this illness. In her final moment, with a feeling of deep longing, she looked at her radiant child’s face that shone like the sun, and as she smelled his hands to her heart’s content, the following words spilled from her tongue:

“You are the son of the man who was saved from the terrible arrow of death with Allah’s help and beneficence and in exchange for a hundred camels!.."

"May Allah render you glorious and relentless. If what I have seen in my dreams is true, then you will be sent as a Prophet by Allah to inform the sons of Adam of what is lawful and unlawful, and upon this, you will possess majesty and many gifts."

"You will be sent to complete the submission and religion of our forefather, Ibrahim."

"Allah is going to protect and withhold you and nations from idol worshipping and idols."

"Every living being will die and everything new will wear out. Everyone who becomes old will disappear. Everything is ephemeral, everything will leave."

"Yes, I am going to die as well. However, my name will remain forever because I have given birth to an immaculate child and am leaving a memorable and auspicious person behind me”.1

After speaking these painful and foretelling words, Hazrat Amina’s eyes lapsed and she surrendered her soul to Allah. Place: The Abwa Village, which is located in between Medina and Mecca. Date: 576 AD.

Hazrat Amina’s Burial

Our Beloved Prophet (PBUH) and Umm Ayman were frozen. In fact, their tongues were stiff. It was only our Holy Prophet’s (PBUH) tears that spoke.

At one point, Umm Ayman was able to collect herself and she wiped the saintly child’s tears. Afterwards, she nestled and tried to comfort him.

She said, “Do not be sad, and do not cry, my precious, Muhammad. We must surrender to Divine fate. Both life and possessions belong to Him. Everything has been entrusted to us; He takes back a trust just as He has given it”. Our Beloved Prophet (PBUH) took a deep breath and said,

“I know. I will always submit to His authority. However, a mother’s face is unforgettable. I am sad that I will never be able to see her face again”. Afterwards, he immediately gathered himself, wiped his tears, and said to Ummi Ayman;

“Alright, she surrendered that trust to its owner. We should submit her corpse to the soil so that she can be in peace”.

They submitted the corpse of the world’s most fortunate mother, Hazrat Amina, to the bosom of the earth. Considering the fact that she gave birth to the Pride of the Universe (PBUH), who knows how and at what heights her soul rejoiced with the angels. 

After the Burial

The duty of taking this precious orphan to Mecca had fallen on his nanny, Umm Ayman. With all her effort, Umm Ayman was doing everything she could throughout the entire journey to not have him feel that he had been left motherless. She nestled him as if he was her own child and tried to comfort him. In fact, our Holy Prophet (PBUH) accepted her as a mother and began to refer to her with that title. Much later, he would pay her the compliment of being “the mother who came after my mother” each time he saw her.2

The radiant-faced Pride of the Universe (PBUH) was now an orphan without a father and mother. However, he had a true guardian and patron. That Guard kept our Holy Prophet (PBUH) under His impeccable custody and complete supervision and protected him from all kinds of danger and trouble throughout the his entire life.

We are reminded of this particular incident in the verse,

“Did your Lord not find you an orphan and give you shelter and care?”3

Years later, during the Hudaybiya Umrah, in the sixth year of the Hijra, the Pride of the Universe (PBUH) passed through Abwa once more. With Allah’s permission, he visited his mother’s grave and tidied it up with his hands. Afterwards, he cried out of deep emotion. The Sahaba (his companions) also cried after seeing his tears of longing and asked,

“Oh Messenger of Allah, why are you crying?” Our Holy Prophet (PBUH) responded,

“I remembered the compassion and mercy that my mother showed me and that is why I cried”.4

Footnotes:

1. Isfahani, Dalailu'n-Nubuwwah, p. 119-120
2. The Messenger of Allah said, "Anyone who wants to marry a woman to enter Paradise should marry Umm Ayman ". Later, the Prophet freed Umm Ayman. He made her marry Zayd Bin Haritha after the death of her first husband. Usama was born from this marriage.
3. ad-Duha, 6
4. Ibn Sa’d, Tabaqat, V. 1, p. 116-117.

There was a big drought and famine in the 6^th year of the Migration. While reciting the sermon on a Friday in the month of Ramadan, the Messenger of Allah was asked, “Pray Allah to send us rain.”

Thereupon, the Prophet prayed, “O Allah! Send us rain! O Allah! Send us rain! O Allah! Send us rain!” (Bukhari, 1:179; Muslim, 2:613.)

All of a sudden, the sky which was as clear as a mirror, became full of clouds and it started to rain. Then, the Prophet prayed, “O Allah! Make it rain heavily and make it beneficial for us.” (Bukhari, 1:179.)

Anas b. Malik says, “It rained so much that we could hardly go to our houses. It rained that day, the next day, the day after that day until the next Friday." (Bukhari, 1:179; Musnad, 3:261)

While reciting the sermon on the next Friday, the Prophet was asked to pray Allah to stop the rain this time. They said,

“O Messenger of Allah! The houses started to collapse; the roads were blocked. Will you pray Allah to stop the rain?” (Musnad, 3:261)

The Messenger of Allah smiled, opened his hand by raising them and prayed, “O Allah! Send the rain around us not on us.” (Musnad, 3:261; Muslim, 2:613)

Anas b. Malik says,

“While the Messenger of Allah was praying, the parts of the sky to which he pointed became clear, and Madinah became like an open square. It was raining around Madinah but not even one raindrop fell on Madinah. The people who came from outside Madinah said it was raining a lot there.” (Muslim, 2:614)

It was the first rain prayer performed by the Messenger of Allah. He performed five more rain prayers at different times after that.

- The Prophet’s (pbuh) hadith, “I was given the strength of 40 men sexually” (Ibn Sad, at-Tabaqat, 1/282; Suyuti, al-Khasais, 1/120) is weak. (see Majmauz-Zawaid, h. no:14007)

- What is sound (sahih) about the issue is that the Companions said while they were talking among themselves that the Prophet (pbuh) had the strength of 30 or 40 men.

In a narration included in Bukhari, when Anas (r.a.) said, “Our Prophet slept with 11 of his wives in a day or night (sometimes) in an hour”, those listening to him asked, “Did he have so much strength?”

Thereupon, Anas (r.a.) said, “We used to talk among ourselves that the Prophet had the strength of 30 men.” (see Bukhari, Ghusl, 12; Ibn Hajar, 1/377)

As it is understood from the statement of Anas (r.a.) “We used to talk among ourselves like that”, it is based on a guess that the Companions made among themselves. This issue is of no practical use to Muslims and has nothing to do with prophetic duties.

Therefore, instead of it, we need to learn about the high ethics that took the Prophet Muhammad (pbuh) to that high and unique position of Ascension (Miraj)...

Our Holy Prophet (PBUH) and Hazrat Khadija, who had attained the honor of being our Holy Prophet’s (PBUH) first wife, only stayed a few days in Abu Talib’s home. Afterwards, they returned to Hazrat Khadija’s home in which they would spend their blissful lives.

The Master of the Universe (PBUH) did not marry anyone else while this pure woman, who he referred to as “Khadija aI-Kubra”, was alive.1 He found every kind of consolation and bliss in this home.

Nothing had really been left to our Holy Prophet (PBUH) from his father’s inheritance. In addition, Abu Talib, who had been our Holy Prophet’s guardian for a long time, was in extreme poverty. In this regard, our Holy Prophet (PBUH) had led a life filled with thousands of hardships and difficulties until he married Hazrat Khadija.

After he married Hazrat Khadija, he used her wealth for the purpose of trade and attained a certain degree of abundance. Nevertheless, despite his wife’s ample wealth, he always avoided extravagance, show-off, and luxury. He continued living his life in a plain and humble fashion. Furthermore, he did not allow worldly wealth to occupy his heart in anyway; completely different kinds of divine and holy feelings had embosomed his glorious soul. The love of this world was never able to unravel those divine feelings.

Afterwards, Hazrat Khadija had six children from our Holy Prophet (PBUH): Qasim, Zainab, Ruqiyyah, Umm Kulthum, Fatima, and Abdullah (Tayyib-Tahir)- in chronological order.2

Our Holy Prophet (PBUH)’s and Hazrat Khadija’s most divine feelings had merged in their happy home. Mutual trust, sincere respect, and love governed their family dynamics. Although Hazrat Khadija was fifteen years older than her husband, she was always conscientious, sensitive, and immensely polite towards her husband.

Our Holy Prophet (PBUH) deeply loved his esteemed wife so much that even after her death, he never tossed away his love for her and kept their eternal togetherness in an exclusive part of his heart.

Our Holy Prophet (PBUH) would always mention Hazrat Khadija’s generosity, benevolence, and all the help that she provided. This reminiscence was enough to rouse our mother Hazrat Aisha’s jealousy and make her say,

“I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija.”3

How could he not mention her? She was the mother of his children except for one. She extended her friendship to him while everyone else had become an enemy. She consoled him in the face of all kinds of torture and troubles. While everyone had turned their backs to him, she never left his side.

Of course, our Holy Prophet (PBUH) would always reminisce about and would never forget his wife who possessed eminent virtues and an eminent bond of sentiment.

Footnotes:

1. Sirah, 1/201.
2. Sirah, 1/202; Tabaqat, 1/133; 8/16.
3. Muslim, 7/133.

Medina had become “the center of Islam” after the migration of the Honorable Messenger. Therefore, it would be useful to give concise information about Medina of that time and its people.

Medina was regarded as one of the important cities of Arabian Peninsula in those times, as it still is in our day. It has a valley with a quite wide area. The valley is all surrounded by mountains. Its climate is favorable, and its soil is fertile. It has got beautiful weather, cool and abundant water. It receives more rain than Mecca.

The city was called “Yathrib” until the migration of the Messenger of Allah. It is said to have taken this name after the Amaliqan called Yathrib, who was the first settler of the place.1 However, the Prophet disliked this name because it meant “sinister” and changed it to Medina. Although it was called “Medinatu’n-Nabi” for a while, it began to be called by the name Medina alone later. Historians record that Medina has got ninety-four names, mentioning them all one by one.2

Apart from Muslims, there were Jewish people and Christians residing in Medina, too. In this sense, the city was highly populated. It is assumed that the city population in that time was about ten thousand.

Muslims in this city were from Aws and Khazraj tribes. As it is in the nature of Arabs, disputes, fights and collisions followed one another between these two tribes, which generated from two brothers named Aws and Khazraj. The last one of these civil fights, Battle of Buath, had continued for a hundred-and-twenty years until it ended five years ago before the migration of the Prophet. In this bloody battle, the most honorable warriors of both sides were either killed or left disabled. The immigration of the Messenger of Allah took place at that time when the Ansar (people of Medina) were in this pitiful situation.

With the immigration of the Prophet, the enmity between these two tribes developed into brotherhood and love. Resentment and discontent came to an end entirely. Undoubtedly, heroic legends told by poets and memorized by women and children from both sides, which tell about how this enmity of a century turned into brotherhood is a gift blessed upon our dear Prophet from Allah, the Glorious.3

Hazrat Aisha says:

“The day of Buath is a day which Allah prepared for His own Messenger, and as a result of this battle, the Messenger of Allah (pbuh) migrated to Medina. Before the migration, the unity of Aws and Khazraj, which had fought each other, had been disrupted; their elite people had been killed and wounded. Because of this miserable situation, Allah prepared this day for the Prophet (pbuh) so that Ansar, who had fought each other, would convert to Islam.”4

Jews living there were members of three tribes: Bani Qaynuqa, Bani Quraiza and Bani Nadr…

Christians held the smallest portion of the population. They could not tolerate the rapid spread of Islam throughout Medina and left Medina after a short time. These Christians, who fought against Muslims in the war of Uhud, took refuge in Byzantine later.

As for the political life of Medina, it was at a primitive level at those times. Tribal lifestyle still prevailed. Just like that of the polytheist Arabs, each tribe of Jews were regarded a community on its own. They did not obey any other authority than their own chiefs.

A lifestyle which was not familiar with the notion and practice of equality was adopted at that time. For instance, the blood money paid to weak tribes was half the blood money paid to strong and powerful tribes. Community life was deprived of laws. Arbiters were appointed when necessary and judgments were made based on those arbiters’ personal decisions and views. The number of literate people was quite few.

So, our reverend Prophet migrated to such a city which we have told roughly about in geographic, political and social terms. He had important missions ahead and a lot of difficult situations to be solved awaited him.

Footnotes:

1. Suhayli, Rawdu’l-Unf, V. 2, p. 16; Muslim, Sahih, V. 4, p. 120.
2. See Âsım Köksal, Hz. Muhammed ve İslamiyet: Medine Devri, V. 1, p. 30.
3. Tecrid Tercemesi, V. 10, p. 123.
4. Bukhari, Sahih, V. 2, p. 309.

There is no clear information about at what age the daughters of the Prophet (pbuh) married but the general information is as follows:

The Prophet (pbuh) had two boys and four girls from Hz. Khadija. His first child Qasim died at the age of two and Abdullah also died at a very young age. It is stated that his son Abdullah was also called Tayyib and Tahir.

In addition, the Prophet had another son called Ibrahim in Madinah from the Egyptian Mariya. There is a disagreement about the order of the birth of his daughters but they generally regarded to have been born in the following order: Zaynab, Ruqiyya, Umm Kulthum and Fatima.

Zaynab: Hz. Zaynab was the second child and oldest daughter of the Prophet (pbuh). It is reported that she was born when the Prophet was 30 years old. The Prophet married Zaynab off to Abul As bin Rabi, who was the son of Hz. Khadija’s maternal aunt, acting upon the request of Hz. Khadija. Hz. Zaynab had two children called Ali and Umama from this marriage

Hz. Zaynab became a Muslim together with her mother when Muhammad (pbuh) became a prophet. Her husband Abul-As did not become a believer at that time but he continued living with his wife, who became a Muslim. Their marriage continued like that up to the Battle of Badr.  

When the Prophet (pbuh) migrated to Madinah, he wanted to take his family and his daughter Zaynab with him but his husband did not want to leave her. Abul-As was captivated during the Battle of Badr, in which he fought in the ranks of the polytheists. Zaynab sent some goods along with her necklace, which her mother had given her when she got married, as ransom for her husband. The Prophet released Abul-As but he returned the necklace. However, he made Abul-As promise to send Zaynab and her children to Madinah. Abul-As kept his promise made Zaynab and her children set off for Madinah.

Zaynab, who was pregnant then, was attacked by Habbar b. Aswad, who had not become a Muslim yet, in a place called Dhu-Tuwa near Makkah. She fell off the camel and had a miscarriage. The illness he got during this incident worsened and caused her death in the eighth year of the Migration. She returned to Makkah after that incident.

Meanwhile, the Prophet sent Zayd bin Haritha and a Companion from Ansar to Makkah to take the Valley of Yajaj, 10 km away from Masjid al-Haram a month after the Battle of Badr to fetch Zaynab. Zaynab went to Madinah with her children accompanied by them and started to live with the Prophet.

On the other hand, Abul As went to Syria with a caravan belonging to the polytheists in the 6^th year of the Migration; while returning from Syria, he confronted an Islamic military unit in the place called Is and was taken to Madinah by them. He became a Muslim there. The Prophet (pbuh) married Zaynab off to her husband again.

A short while after her second marriage with Abul As, Zaynab died in the 8^th year of the Migration. Her son Ali died after the conquest of Makkah. Her daughter Umama married Hz. Ali after the death of Hz. Fatima. After Hz. Ali was martyred, she married Mughira b. Nawfal; she died when she was married with him. It is said that Umama had a son called Yahya from Mughira.

As it will be seen soon, Zaynab’s lineage did not continue just like her other two sisters Ruqiyya and Umm Kulthum.

Ruqiyya: It is stated that she was born when her father was 33 years old. Ruqiyya married Abu Lahab's son Utba and her sister Umm Kulthum married Abu Lahab's other son Utayba. Almost all reliable resources agree unanimously that those two daughters of the Prophet (pbuh) did not enter the nuptial chamber with Abu Lahab's sons. Abu Lahab and his wife forced their children to divorce the daughters of the Prophet when the chapter of Tabbat, which criticized their attitude against Islam, was sent down and when Ruqiyya and Umm Kulthum became Muslims. Finally, they were both divorced.  

After that, the Prophet married Ruqiyya off to Hz. Uthman. Ruqiyya took part in the migration to Abyssinia with her husband. Then, she returned to Makkah and then migrated to Madinah; she started to live there. Ruqiyya got ill during the preparations for the Battle of Badr in the 2^nd year of the Migration. The Prophet did not take Hz. Uthman with him to the expedition; he left Uthman in Madinah to look after his wife. However, Hz. Ruqiyya died when the Prophet was in the expedition. Her son from Hz. Uthman called Abdullah died when he was two or six years old.

Umm Kulthum: Since she was younger than Ruqiyya, she must have been born when her father was 34 years old. As it is mentioned above, she married Abu Lahab's son Utayba. When Utayba’s parents forced him, he divorced Umm Kulthum. She lived with her father until the Migration. She migrated to Madinah with her sister Fatima and the other members of the family of the Prophet. She married Hz. Uthman after the death of Ruqiyya in the 3^rd year of the Migration. She died in the 9^th year of the Migration.

Umm Kulthum did not have any children. When she died, the Prophet said, "If I had one more daughter (in some narrations, ten daughters), I would marry her (them) off to Hz. Uthman."

Fatıma: She is the youngest daughter of the Prophet (pbuh). Although there is a disagreement about the date of her birth, it is generally accepted that she was born in 609 or 605, the former being more acceptable. There is little information about her childhood and youth in the resources. One of the incidents that happened to her is as follows: One day, when the Prophet was in prostration while praying next to the Kaaba, the polytheists put the internal organs of a sheep on his back. The Prophet could not raise his head from prostration. Meanwhile, Fatima came and removed the things from her father’s back and shouted at the polytheists.

Hz. Fatima migrated to Madinah with a group that included her sister Umm Kulthum and Hz Abu Bakr's family after the migration of her father. After a while, Hz. Ali asked her hand in marriage from her father. The Prophet married Fatima off to Hz. Ali after asking her daughter in the 2^nd year of the Migration.

Hz. Fatma gave birth to her first child Hasan one year after her marriage, and her second child Husayn a year after that. In the following years, her daughters Umm Kulthum and Zaynab and his son Muhsin (or Muhassin) were born. However, Muhsin passed away when he was very young.

One of the things that Fatima is famous for in Islamic culture is her services in the fields of health and social assistance. As a matter of fact, he carried water and food to the warriors during the battle of Uhud, treated the wounded soldiers and cleaned the blood on his father's face.

She became very sorry for the death of the Prophet (pbuh) and passed away about six months after that.

The Prophet's lineage continued through the children of Fatima.

References:

- Hz. Muhammed ve Evrensel Mesajı. 
- TDV İslam Ansiklopedisi.

His Hair

According to the written documents, the Prophet (pbuh) did not shave his hair; he had long hair. The length of his hair varied among three forms. The shortest one was down to his ear lobe and the longest one was down to his shoulders; three different expressions were used for his hair. The expressions used in resources from the short to the long one are as follows in the resources: 

The hair that was down to his ear lobe was called "wafra", the one that was a bit below the ear lobe was called "limma" and the one that touched the shoulders was called "jumma". The differences among the narrations are normal. Each narrator mentioned the state of the hair when he saw; therefore, the differences among the narrations should not be regarded as contradictory.

As for the style of combing his hair, according to what is understood from the narration of Ibn Abbas, two styles of combing were common in the region of Hejaz during the period of the Prophet. The people of the Book combed their bangs straight on the forehead. The idolaters divided their forelocks into two in the middle.

He did not introduce a new model; in the first years, he combed his bangs straight like the People of the Book; when the idolaters were eliminated in the region of Hejaz, he started to divide his forelocks into two in the middle.

Hair Care

The Prophet gave general advice about hair care:

"He who lengthens his hair should take care of it."(Abu Dawud, Sunan, IV, 74, Hadith no: 4062) 

"He who has hair should treat it well." (Abu Dawud, Sunan, Tarajjul, 3)

Islamic resources also recorded some personal things that the Prophet always had with him. They are things like a comb, mirror, miswak, toothpick, scissors and kohl. 

The Prophet (pbuh) gave great importance to and was careful about his cleanliness, care and clothes.

The Prophet wanted people to have a neat appearance and asked them to be careful about it but he did not like it when people spend time adorning themselves out; he regarded being neat as different from being adorned and embellished.

As it is understood from the information that reached us, the blessed beard and hair of the Messenger of Allah did not turn grey so much as to be noticed. In fact, almost no change occurred in the body of the Prophet until he died. Signs of old age, losing his teeth, not being able to see well, hearing loss, hair loss, greying of the beard, etc. were not observed in him. 

According to the texts that are available, the places that turned grey were his sideburns, the region between the lower lip and the chin and some other places; the greying in his beard was more than the greying in his hair. It could not be noticed easily. He explained the reason for the greying of his hair as follows: 

"The verses in the chapter of Hud and similar chapters made my hair turn grey." (Tirmidhi, Shamail 23)  

The Prophet (pbuh) did not dye his hair but he sometimes spread olive oil on his hair. After he spread oil on his head, he placed a piece of muslin under his turban. This muslin absorbed the extra oil and prevented his turban from being oiled.

According to what is understood from a document recorded by Ibn Sa'd, the Prophet washed his hair with a mixture obtained from boiling the leaves of cedar tree. Many people from the Companions including Umm Salama, one of the wives of the Prophet, kept the blessed hair and beard of the Prophet. We know that they were transferred from generation to generation as sacred inheritance. 

Wearing Perfume

Hz. Aisha was among the wives of the Messenger of Allah (pbuh) who took care of his clothes and way of dressing the most. She always made the Messenger of Allah wear "the most aromatic perfume that she could find".

The Prophet (pbuh) always had a small box of scent called "sukka" with him; he used that scent when it was necessary. When he went on a journey, he always had a perfume bottle among his possessions. One of the attitudes of the Prophet (pbuh) about scents was that he never rejected the scents that were offered to him.

"For, scent is an offer without cost." (Ahmad b. Hanbal, Musnad, II/320; Abu Dawud and Nasai)

"In this world, women and perfume have been made dear to me, and my comfort has been provided in prayer." (Nasai, VII/61,62; Ibn Sa'd, I/398; al-Hakim, al-Mustadrak)

When the Prophet (pbuh) went out, the beauty of his smell peculiar to him would immediately be noticed by the people around. Anas b. Malik expresses this issue as follows:

"When the Messenger of Allah walked through one of the streets of Madinah, his nice smell would be felt and people would say that the Prophet passed through that street. We understood the arrival of the Prophet (pbuh) from the beauty of his scent." (Ibn Sa'd, Tabaqat, 398-399; Majma'uz-Zawaid, VIII/282; al-Matalibul-Aliya, IV/25; Bahjatul-Mahafil, II/254).

His Applying Kohl in His Eyes

The Prophet (pbuh) gave great importance to "preventive medicine" we call "hygiene/sanitation": That he oiled his hair, brushed his teeth with miswak, applied kohl in his eyes, drank water slowly, did not drink hard water, brought water from the wells and springs outside Madinah, arranged the food he ate based on the needs of his body, etc. were the measures he took to keep healthy.

The Prophet (pbuh) applied kohl when he went to bed. He applied kohl three times in his right and three times in his left eye before he went to bed. We understand from the times he applied kohl and the information about the benefits of kohl that he applied kohl in order to keep his eyes healthy not to look nice. 

Ibn Abbas narrates:

The Prophet (pbuh) said,

"Apply ithmid in your eyes because it brightens the eyes and makes the eyelashes grow." (Tirmidhi, Tibb 9)

Ibn Abbas said,

"The Messenger of Allah had a had a small container for keeping kohl, from which he applied kohl in the right and left eye three times every night."

(Prof. Dr. Ali YARDIM)