There is no God except Allah Muhammad is the Prophet of Allah.

QURAN-E-NATIQ
(Muhammad, peace be upon him)

Ki Muhammad se wafa tune to hum tere hain Yeh jahan cheez hai kya loho qalam tere hain
(If you are faithful to Muhammad, then We are yours Not only is the world but the Tablet and Pen are yours) By:

Surjit Singh Lamba

All rights are reserved Name of the book: Author: 110015 Phone: 2515-2930 Mobile: 9818377576 Financed by: Paramjit Singh Lamba Baljit Singh Lamba Year: 2012 Quantity: 1000 Price: Rs. 120.00 Printer & publisher: Lamba Academy (Registered) K- 123, Kirti Nagar New Delhi 110015 (India) Aonbilm inb_l \iiem: NAZR-E-KHUSRO (in Urdu) QURAN-E-NATIQ (in Urdu) QURAN-E-NATIQ (Muhammad, peace be upon him) Surjit Singh Lamba K- 123, Kirti Nagar, New Delhi

Sanakhwan jiska Quran hai, sana hai jiski Quran men Usi par mera Iman hai, wohi hai mere Iman men

(Quran is praising him, and his praise is in Quran I believe in him, and he is in my faith.)

Tamanna hai ke is dunya men koi kam kar jaoon Agar kuchh hosake to khidmate Islam kar jaoon

***

(I have a desire to perform something in this world; If possible, a little service to Islam.)

***

The personality of Prophet Muhammad (Peace be upon him) Appeared in this world as the savior of the humanity and the speaking Quran by pricking through the darkness of the wall of cultural disarray and disorder in 571 A.D. He filled the entire universe with the Light of Allah, the Great, and illuminated it with the glow of His Faith.

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Acknowledgement Maulana Waheeduddeen Khan Maulana Yasin Akhtar Misbahi Mr. Athar Siddiqui Professor Akhtar al-Wase Introduction: Syed Hamid A bouquet of admiration The personality of Muhammad What is Islam The Mission of Islam The conditions before Prophet hood Innovations in the religion of Abraham The family background The blessed birth The opening of the chest In the lap of Amina Under the compassion of Abdul Muttalib Guardianship of the uncle Journey to Syria His peace loving nature Second journey to Syria Marriage with Hazrat Khadija Controversy over Black Stone His life before Prophet hood The first revelation The secret preaching The beginning of open preaching The reaction of polytheists The Makkan unbelievers and Abu Talib Forming a front against Islam Degrading the Quran Migration to Ethiopia Tb_ l_p_f[ncih i` ]b[jn_l i` Tb_ Cave Conspiracy to kill the Prophet A delegation of Quraish to the Prophet The death of Abu Talib The death of Hazrat Khadijah The journey to Taef Preaching of Islam among tribes How did Islam reach Madinah The first pledge of Uqba The second pledge of Uqba Migration to Madinah Conference of Makkan polytheists Prophetm gcal[ncih Cave of Thaur Reward of hundred camels

48495051525354555657585960616263646566676869707172-

Prophetm [llcp[f ch Madinah His Medinian life Pf_^a_ i` Rc^q[h Treaty of al-Hudaibya Conquest of Makkah Causes of the conquest Efforts to renew the treaty Preparation for the battle Momfcgm g[l]b niq[l^m M[ee[b Abu Sufyan enters Islam D_gihmnl[ncih i` Momfcg [lgsm gcabn First declaration of Makkahm ]ihko_lil A]]_mm chni nb_ Hiom_ i` Aff[b Public court of the Prophet Apprehensions of Ansar Signs of departure Burial His wives Character of the Prophet His main message Sayings of the Prophet Villainous events Love of Prophet among the people A glimpse of the embodiment of Truth In the praise of the Prophet

Dedicated to that summit of

Mt. Faran:
upon which descended the sparkling light which showed the human being his real status, and illuminated every corner of this universe.

Acknowledgement It is very pleasing and fortunate for me to thank my two sons Paramjit Singh Lamba and Baljit Singh Lamba who supported me financially for the printing of this book. My wife, Ragjit Kaur Lamba

also supported me wholeheartedly and encouraged me throughout the writing. I am especially grateful to her. There are no monetary gains linked to the publication of this book. Infact, I thank the Sustainer of the worlds who created the savior of the humanity thereby bringing the privileged ones to the right path, established mutual brotherhood among them, and set up a high example of peace and justice. Today, the humanity is at the threshold of hatred and destruction, and so there is more need to read, understand and act upon the pious life of Prophet Muhammad (peace be upon him). Tb_ \iie ch siol b[h^ cm nb_ l_mofn i` gs g[hs s_[lm b[l^ work and the fruit of my love and devotion. I hope, infact I firmly \_fc_p_, nb[n \s aicha nblioab nbcm ]fomn_l i` `fiq_lm j_ijf_m b_[lnm will be illuminated with the light of guidance. I request the readers to pray that these roses of reverence [h^ fip_ qbc]b [l_ jl_m_hn_^ [n nb_ i]][mcih i` nb_ Plijb_nm birthday, in the form of Quran-e-Natiq, are received and accepted by him and so by associating myself to his feet I may be honored forever.

Qadmon se phoot ti hai chamak mahatab ki D_bf__t j_ eb[^[ boh Rcm[f[n M[[\ ec
(My feet emit the glow of moon because I am standing at the doorstep of the Prophet.) I hope that my efforts will be appreciated. I believe that if by reading this book even if only one person comes to the right path and lightens his heart with the message of love from the Prophet; the purpose of writing the book is achieved. I must thank my beneficent Maulana Waheeduddeen Khan, Syed Hamid saheb, Maulana Yasin Akhtar Misbahi, Dr. Hasanuddeen Ahmad, Mr. Athar Siddiqui, Professor Akhtar al-Wase, Atiq Muzaffarpuri and Syed Muhammad Akhtar. They guided me during the writing of the book. Servant of the Prophet, Surjit Singh Lamba

In the name of Allah, the most Beneficent, the most Merciful

The Islamic Centre

C-29, Nizamuddeen west, New Delhi 110013 Tel: 24611128 Fax: 24697333 Maulana Wahiduddin Khan President, Islamic center, New Delhi

I know respected brother Surjit Singh Lamba since almost thirty years. He is a real human loving person. One of his prominent qualities is that he takes every flower of Allah as a flower whether it ^_]il[n_m bcm iqh p[m_ il [^ilhm [ mnl[ha_lm olh. To him the freshness of every tree is to comfort his eyes whether the tree is

from his garden or belongs to another person. This universal approach of his attitude is demonstrated in his immense love for Islam and the Prophet of Islam (peace be upon him). He writes about him as if some one writes about his most loved one. He is an absolute devotee of Prophet Muhammad (peace be upon him). Tbcm j[mmcih cm p_ls go]b pcmc\f_ ch bcm \iie Qol[h-e-N[nck. Ti ][ff Plijb_n Mob[gg[^ (j_[]_ \_ ojih bcg) Qol[h-e-N[nck cm nb_ m[g_ qb[n H[tl[n Acmb[ b[m m[c^, Hcm ]b[l[]n_l q[m Qol[h. I bij_ nb[n Soldcn Schab L[g\[m \iie qcff \_ [ p[fo[\f_ [^^cncih ch the vast literature of sirah. ( Maulana) Wahiduddin Khan 15th April 2004

Dar-ul-Qalam 66/92, Qadri Masjid Road, Zakir Nagar, New Delhi 110025 Tel: 011-636772, 3264524 R_`. hi.

D[n_

In the name of Allah, the Most Beneficent, the Most merciful

I went through a manuscript of an Urdu book named Qol[h-e-N[nck qb_l_ nb_ _``iln cm g[^_ ni ^_m]lc\_ nb_ fc`_ history of Prophet of universe, Muhammad (peace be upon him) with great passion and affection, The language is simple and easy to oh^_lmn[h^. In a_h_l[n_^ [ mn[n_ i` ^_fcabn [h^ dis ch l_[^_lm gch^. The author is Surjit Singh Lamba. After reading the book, it seems impossible to believe that it b[m ]ig_ ion i` [ hih Momfcgm j_h. Bon nb_ Plipc^_h]_ b[m cnm own way to choose any one to eulogize Him and His beloved (peace be upon him). Mr. Lamba is a knowledge and human loving person. He is always busy in spreading the message of peace and love and has a wide range of friends and well wishers. He studied Islam and

everywhere is ready to express his deep love for its Prophet (peace be upon him) with open and broad heart. I am very much impressed by him after reading the book. I suggest that the book should be translated into different international languages so that his efforts may have a universal bearing because of its subsequent impression. Ah^ Aff[b f_[^m ni Rcabn P[nb [hs ih_ H_ fce_m Yasin Akhtar Misbahi Founder Manager Dar-ul-Qalam Zakir Nagar, New Delhi. 25 23rd February, 2004

Samah Shakti (Hindi weekly) Post box no.1568, Delhi 6 Sampadak: Athar Siddiqui While paying his respects to Prophet Muhammad (peace be upon him), Ghalib said:

Ghalib! Sanae Khwaja ba yazdan guzashtaym Kan Zate pak martaba dane Muhammad ast
(O Ghalib! I have conveyed the praise of Master to In this couplet of eulogy Ghalib reveals an eternal truth that had been penned down on the Tablet even before the creation of Adam. Even though Prophet Muhammad appeared on the Arabian micf \on nb_ al_[n_mn jlii` i` bcm \_cha nb_ M_l]s `il nb_ ohcp_lm_m is that the tree of Islam which he planted in the desert of Arabia very soon spread in Egypt, Syria, Iraq, Spain, Iran and Europe as a gip_g_hn [h^ jli]f[cmed its universality to all corners. Prophet Muhammad (peace be upon him) was infact, the sublime of humanity. He has left so deep impressions on the human

Allah, as He is the only One who knows the status Of Muhammad)

mind through his behavior that the pages of history, stretched over centuries, cannot present another example. When he asked Hazrat Bcf[f ni ]fcg\ nb_ lii` i` K[\[ [h^ ][ff A^b[h, cn fiie_^ [ mcgjf_ affair but this event generated a revolution in the history of the world. The time witnessed that Islam stands for brotherhood, equality, care and compassion. It created a favorable environment for the liking of Islam. Numerous small circles succumbed to a bigger circle and an exerting organization emerged which brought down the head of falsehood before the greatness of the Almighty. The personality of the king of Haram and the seal of the Prophets (peace be upon him) was a reflection of complete mo\gcmmcih ni Aff[bm qcff. Hcm _p_ls []ncih q[m chn_ljl_n[ncih i` Qol[hc] qcm^ig. Tb[n cm qbs b_ cm ][ff_^ Qol[h-e-N[nck. His remembrance is part of our faith and clears the way for our salvation in the hereafter. But as the fragrance of a flower or the wave of a river has no limited area, the love of the Prophet (peace be upon him) and his remembrance has no frontier either. It may originate from anywhere. My old friend Surjit Singh Lamba deserves congratulations as he has selected sirah as his area of research. I think that it is a g[lp_f i` Plijb_nm sirah that Surjit Singh Lamba is chosen to author [ al_[n \iie fce_ Qol[h-e-N[nck. Lamba saheb and I know each other for last thirty years and I am opportune to observe his literary and ideological attitudes very closely. He is a simple gentleman. He loves every one and believes that every one loves him. For a long time he was attached to Ministry of Law but even in the arid atmosphere of that office his [][^_gc] diolh_s ]ihncho_^. Am `[l [m bcm \iie Qol[h-e-N[nck cm concerned, it can be said without exaggeration that it can be achieved only by those who posses additional courage and determination. I confess that my busy schedule did not allow me to read the book systematically but I very strongly feel that the love of Prophet Muhammad (peace be upon him) ignited his heart while he was mno^scha Ik\[f. Si, bcm fip_ i` nb_ Plijb_n cm nb_ ion]ig_ i` Ik\[fm poetry. He is so much absorbed in his love that his eyes get wet whenever he hears his (peace be upon him) name. I pray that his _``iln, Qol[h-e-N[nck g[s \_ [ miol]_ i` iol m[fp[ncih. I jl[s `il his health and long life so he can put in more valuable contribution to universal topics. Athar Siddiqui 28th January, 2004

Department of Islamic Studies Jamia Millia Islamia Jamia Nagar, New Delhi 110025 Professor & Head Mr. Surjit Singh Lamba is a devotee of Prophet Muhammad (peace be upon him). This blessing is not hereditary. He attained it and therefore is more valuable. Hcm \iie Qol[h-e-N[nck ]igjlcm_m i` bcm f_]nol_m [h^ speeches which he delivered in large gatherings of sirah in various towns of Indo-Pak sub-continent and now on the insistence of his sons, resident in America, publishing it for the benefit of the general public. L[g\[ m[b_\m mj__]b_m [l_ hin jl_j[l_^ il qile_^ upon. They are impromptu. And this quality is sanctioned by the blessing of the true love which is Divine. Here the passion weighs more than the words. It is expected that this effort will be appreciated by all who consider the association with Allah and His true Prophet (peace be upon him) a guarantee for the betterment in this world and the success in the hereafter. Akhtar al-Wase 20th January, 2004

SAIYID HAMID, IAS (Retd.)

Former Vice-Chancellor Aligarh Muslim University Chancellor, Jamia Hamdard

Secretary, Hamdard Education Society

Talimabad Sangam Vihar New Delhi 110062

INTRODUCTION I take it as a great honor that Mr. Surjit Singh Lamba chose me to write a foreword for his valuable book on Prophet Muhammad (peace be upon him). Before stepping further I would like to repeat which I have already told Mr. Lamba that the state [h^ ^_al__ i` Plijb_n Mob[gg[^m fip_ (j_[]_ \_ ojih bcg) found in him is enviable for those who inherited Islam and the love of the Prophet (peace be upon him) came to them as their birth right. They did not struggle for it. But all praise for the author of the book who, looking at the condition of India, inherited distance and estrangement from the Prophet (peace be upon him) yet by his sheer desire and yearning he crossed the distance and. The love of the Prophet (peace be upon him) cannot be gained without His consent. Here, too, the effort is needed. The able author has not left any stone unturned in his bid to achieve this. My naked eyes have been watching him tread the different stages of the love of the Prophet (peace be upon him) since last twenty five or thirty years. Maulana Muhammad Ali Johar said it many times that he oh^_lmnii^ Imf[g nblioab Ik\[fm ji_nls. Nin ihfs Jib[l \on millions of people who are born during last eighty years before and after the partition of India understood Islam upon h through the m[g_ g_^cog. Ik\[f bcgm_f` q[m cgg_lm_^ ch Plijb_nm fip_ (j_[]_ be upon him)

Quwwate ishq se har past ko bala karde Dehr men isme Muhammad se ujala karde

(With the authority of love, make every humble high And lighten the world with the name of Muhammad)
Surjit Singh Lamba has also walked through the different stages of the Prophetic love under the influence of Iqbal. I met tb_ [onbil nblioab Shikwa & Jawab Shikwah. Hcm strong attachment to these poems of Iqbal, made him to memories them and recite them in gatherings in an ecstatic way. So, for him, Sbceq[ & J[q[\ Sbceq[b became the source of comprehending Islam and the love of the Prophet (peace be upon him). Ih ih_ i` bcm ji_gm Ik\[f jf_[^m ni Aff[b nb[n, Ms Lil^, have mercy upon me; I am sinful. I am wrong doer; You can forgive g_ il l_q[l^ g_, \on ^i hin [me g_ ni []]iohn `il [ff gs ^__^m. Another poet said the same thing:

Teri marzee hai jahan bhaij de ay Daware Hashr Mujh se dohraee na jaengee khataen meri
(O Master of the Day of Judgment! You can send me to hell or heaven But I cannot reiterate my sins.) Ik\[fm fip_ i` Plijb_n ip_lniie nb_ `_[l i` Aff[b. He further Addresses Allah by saying:

Dar hisabam ra bah bini naguzeer Az nigahe Mustafa pinhan bageer

(O gs Lil^! I` Yiol qcff ^i_m hin _r]fo^_ g_ [h^ Yio q[hn gs charge sheet to be opened then at least do a favor to me by not opening it in front of Mustafa (peace be upon him). Q my Lord! K__j gs mchm ]ih]_[f_^ `lig bcg.) Tbcm ]iojf_n ][h q_n nb_ _s_m i` every reader. The author has completely immersed himself in the love [m b_ qlcn_m, Ti^[s qb_h q_ l_]cn_ Qol[h [h^ l_[^ H[^cnb, q_ `__f being blessed with the holy vision of Prophet Muhammad (peace be ojih bcg). The book under study differs with the other books of sirah in many ways. It contains the passion of love on one side, events of life on the other and lastly the revolutionary message of Islam. In addition, the commentary on the Quranic verses and Hadith at its jlij_l jf[]_ _m]iln nb_ inb_l ko[fcnc_m. Tb_ ]iojf_nm `lig Ik\[fm ji_nls [h^ H[`__t J[ffoh^b[lcm Shahnama-e-Imf[g also enhance the emotional deluge and flood of love which are the assets of [onbilm fc`_ [h^ _s_ ij_h_l `il l_[^_lm. The author has selected Hadith with decorum and skill which are universal in their significance and work for unifying the hearts as Rumi has said:

Tu barae wasl kardan aamdi Ne barae fasl kardan aamdi

(You have come to unify, you have not come to disintegrate) Knowing fully that Surjit Singh Lamba is immersed in the love of the Prophet (peace be upon him) and he does not intend to have any other gain out of it yet I would like to say that the expressions of his passion will be very helpful in the communal harmony; In fact not only in the communal harmony but also in the friendliness of relations between India and Pakistan. His affection towards the Prophet (peace be upon him) took him many times to Pakistan. But he also served another purpose. He was taken as an ambassador of goodwill and helpfulness between the two neighbors. The Pakistanis received him with their heart and gave him a rousing welcome. Even though it was not his ambition but he really deserved a royal reception. It was very satisfying for the admirers of Iqbal in India that Justice Javed Iqbal, despite his tight schedule, received with the same enthusiasm and fervor which his passion actually necessitated. He (the author) shares this passion with us but he towers high among us. When Mr. Lamba returned from Pakistan, their famous poet, Nasir Zaidi, presented him with a couplet:

Who jab mila to dilon men koi talab hi na thi Bichharh gaya to hamari zarooraten thin bohot
(When he met us there was no desire in the heart. But while he is parting, how much really we need him.) Mr. Lamba also delivered a lecture in 2000 in the mosque i` Kbc^l[ ch N_q Yile ih nb_ i]][mcih i` Plijb_nm \clnb^[s qbc]b the resident Muslims of America very much appreciated. The able author has said it with assurance and confidence that he has the same respect and reverence for Prophet Muhammad (peace be upon him) in his heart what he has for Baba Guru Nanak Ji and other religious figures. This respect and l_p_l_h]_ cm nb_ l_mofn i` nb_ mno^s i` Plijb_nm sirah. The fact that the able author placed Tauheed (oneness of Allah) in the beginning i` Plijb_nm mcl[b cm hin qcnbion l_[mih.

Hum muwahhid hen hamara kesh hai tarke rusoom Millaten jab mit gaeen, ajzae Iman hogaeen.
(We follow One God; our way is to abandon customs. When nations are eliminated, they become part of Iman.)

This has been repeated many times that the Prophet of Islam (peace be ojih bcg) cm M_l]s `il nb_ qilf^m [h^ hin g_l]s for Muslims only. But the conviction and faith with which Mr. Lamba has put this fact in his writing is rare. If you think sincerely, it will appear like a forceful confrontation with the tendencies that have led Islam to the lowness of submissiveness, immobility, and inactivity, and which has made Muslims inattentive to the responsibility of preaching, and instead of distributing their treasure they have concealed it. Among the poets who wrote on Islam, the author chose Hali, Iqbal and Hafeez Jullendhari. In the sub-continent, the people were enchanted by the recitation of their poems rendered by Mr. Lamba. I would like our children to read this book which is written in an uncomplicated and easy style despite being based on love and devotion. It will make them aware with their religious and cultural heritage. The environment in many of our homes has kept them oblivious of it. It will be even better if this book is published in the Nagri script (along with glossary). I know Mr. Lamba since the time he was not so much known among the people, and when this aspect of his personality which ultimately led him to the path of affection, devotion and love was hidden from the world. But I kept him watching. I am also watching him now when he, thanks to God, has achieved fame and honour, and has been acknowledged by the people. During this long period, there has been no change in his outlook and attitude. His achievements did not ward him off from the path of modesty ah^ bog\f_h_mm. Tb_ ko[fcnc_m ch Ml. L[g\[m \_b[pcil mj_[e i` bcm sterling personality which is surrounded by an aroma of human love. Such sincere people are very rare. He has assigned his life to the service of humanity. Saiyid Hamid 28th January, 2004

In the name of Allah, the Most Beneficent, the Most Merciful

A Bouquet of Reverence Allah has said in holy Quran that man is the best creature. I am also a man and from the depth of my heart I respect that pride

of humanity who, being a source of light of guidance appeared on the top of Mt. Faran and illuminated the universe. The subcontinent also did not remain untouched from this radiance. Here, too, the advocates of the True Religion set out their mats of asceticism and the message which they received from an unlettered Prophet conveyed to each and every soul and by doing so delivered peace and satisfaction to the humanity. I am also introduced to this message and love and respect Prophet Muhammad (peace be upon him) in the same way as I respect Baba Nanak Saheb or other religious dignitaries. I am proud that I have been so fortunate that ih g[hs i]][mcihm i` Plijb_nm \clnb^[s, [h^ [n inb_l ncg_m, I q[m called upon to deliver lectures on the sirah of the Prophet (peace be upon him) in different cities of India, Pakistan and United States of America. No one can deny the fact that the great personality of Prophet Muhammad (peace be upon him) is above our praises. What I want to offer is the display of my emotional attachment to him; and to present few roses of my love, respect and sincerity for him. It is true that the sensitivity of human mind can not touch the heights of his being. Even the angels bow down their heads before his presence. His court is so sacred that even the stature of heaven looks diminutive to it.

Adab gahest zere aasman az arsh nazuk tar Nafas gum karda mi aayad Junaido Bayazid eenja
(There is a center of civility under the sky, more fragile than Heaven; Both Junaid and Bayazid lost their breath here.) This path is like a razor-sharp sword. Here pen and tongue both face the edge of a sharp sword Perhaps that is why it is said:

Ba Khuda deewana bashad ba Muhammad hoshyar

(You may go to the extreme and be light-hearted with God but have to be sensible with Muhammad (peace be upon him)) Let us purify and illuminate our hearts with his graceful remembrance whom Allah Himself has glorified in the holy Quran. The love, affection, respect and reverence of this holy personality is part of our faith; and to perform ablution before uttering his name is the demand of our devotion.

Ankhon ke ashk dhoenge dil ke ghubar ko Pehle wazu karun to Muhammad ka nam lun
(The tears from the eyes will wash away the dust on the heart: Let me perform a\foncih \_`il_ I onn_l Mob[gg[^m h[g_)

The Personality of the Prophet (peace be upon him) Tb_ ^_m]lcjncih i` Plijb_n Mob[gg[^m ko[fcnc_m [h^ character (peace be upon him) is not so easy. His personality was comprehensive. He is mercy for the universe, pride of the existence, appearance of light, radiance of truth, a purified body, a cleaned up soul, an elucidated heart, an accomplished beauty, embodiment of goodness, ruler of the universe, pride of the two worlds, knowledge from God, and himself a state of benevolence. He possesses the character of Abraham, tongue of Moses, austerity of Jesus and the piety of Mary. The revelation is his garment and Quran is his heada_[l. Hcm mn[nom cm \_mn [giha nb_ bog[h \_cham. Hcm m_lgih cm nb_ call for truth. He is the banner for victory. He is an embodiment of faithfulness and humbleness. He is strong and a commander. His [\i^_ cm h_[l_mn ni Aff[b. Hcm fcn[hs cm jip_lns cm gs jlc^_. Hcm fragrance is a spring of compassion. His eyes are two doors of the mosque at Makkah. His pulpit is the highest heaven. His audiences are the universes. His forehead is the eternal light. His title is the M_l]s `il ohcp_lm_m. Hcm \f_mm_^ j_lmih[fcns cm [ j_lmihc`c][ncih i` mercy, kindness, humbleness, bravery, modesty, patience, truthfulness, trustworthiness, sincerity, love, integrity, chastity and good behavior. He is the source of blessings and good fortune. Allah Himself sends His greetings to him in the holy Quran. He is the benefactor of the world and the Prophet of Islam. The well ehiqh ]iojf_nm i` Sb[seb S[^c l_`f_]n nbcm _n_lh[f l_[fcns. H_ m[c^:

Balaghal ula bi kamalihi Kashafadduja bi jamalihi Hasunt jameeo khisalihi Sallu alehi wa aalihi
(He reached the excellence by his marvels; his beauty pierced through the darkness of night; his all habits are loveable; so send greetings to him and his children.) Maulana Hali said:

Who nabiyon men rahmat laqab pane wala Muraden gharibon ki bar lane wala Museebat men ghairon ke kam aane wala Who apne parae ka gham khane wala F[k__lih e[ g[fd[, Z[__`ih e[ g[q[ Yateemon ka waali, ghulamon ka maula

(Agiha nb_ [jimnf_m, b_ cm nb_ ncnf_ bif^_l i` M_l]s; b_ cm nb_ bij_ of poor; he helps even the strangers in distress; he cares for relatives and non-relatives. He is the last hope of weak and beggars; he is the custodian of orphans and protector of slaves.)

What is Islam? In one word, Islam can be described as Tauheed. And Tauheed g_[hm nb_l_ cm hi Gi^ _r]_jn Aff[b, Mob[gg[^ cm nb_ Plijb_n i` Aff[b. Imf[g ]ihp_sm nb_ g_mm[a_ i` j_[]_ [h^ tranquility. Islam means the extension of protection in such a way that all objects in the universe may come under it. Islam works for the rule of love and boundless compassion and kindness. Islam looks forward to universal fraternity and abundance of politeness. It invites people to annihilate themselves in the Prophetic love and absorb the light from Muhammad (peace be upon him) into their hearts. The service towards Islam may not be the monopoly of a single man. But Allah can choose any one to exert in His cause. Aff[b m[sm ch nb_ bifs Qol[h: V_lcfs, Aff[b qcff h_p_l q[mn_ nb_ l_q[l^ i` nbim_ qbi qile `il Imf[g mch]_l_fs. Islam means obedience and submission to Allah. This does not belong to a particular nation nor does any body own it. There has been no period void of Prophets of God in the history of the world and all of them professed the same religion which, in our language, we call Islam. Tbom, ]igjf_n_ mo\gcmmcih niq[l^m Aff[bm qcff [h^ nb_h His obedience is Islam. It is not the heritage of a group, party or any nation. This is the way adopted by all reformers and apostles who were sent intermittently to this world by Allah for the guidance of mankind. Islam, like air, water and sunlight is a common asset of humanity. The non-Muslims enjoy the same right towards it as the Muslims do. Prophet Muhammad (peace be upon him) is ^_mcah[n_^ [m M_l]s `il nb_ qbif_ g[hech^. Lce_qcm_, nb_ teachings of Quran are not confined to one nation but they are universal source of guidance and righteous way of life. Eulogizing Prophet Muhammad (peace be upon him), one non-Muslim poet displayed his love for him in these words:

Ishq hojae kisi se koi chara to nahin Sirf Muslim ka Muhammad pe ijara to nahin
(Ti `[ff ch fip_ cm \_sih^ nb_ ]ihnlif i` ih_m m_f`; Mob[gg[^ cm hin the monopoly of Muslims only) As there is no doubt that the sun rises from the East but it does not become its property, the people of the West have equal rights on its brilliance and splendor. The sun bestows every one with its brightness and the rain waters the land of every farmer irrespective of him being Hindu or Muslim. The Mission of Islam

The mission of Islam is to convey Aff[bm g_mm[a_ ni mankind. The other messengers before him carried the same duty. B_`il_ Plijb_n Mob[gg[^m ncg_ (j_[]_ \_ ojih bcg), ][ffcha ni Tauheed meant an invitation to death. Such people were either burnt alive or slit into pieces by saw. The early kings ruled their subject with the claim that were the descendents of God and, therefore, possessed godhood. The call to Tauheed was taken as a serious threat to their authority because it rejected all gods except one. So they executed the followers of Tauheed. Tauheed was an unpardonable offence. Prophet Muhammad (peace be upon him) came to this world in this scenario. His main achievement was that by preaching goodness and justice he brought a revolution which was basically non-violent and its essence was love and brotherhood. The beauty of this Islamic revolution is that there is not a single example of force and violence. He brought out the people from the unholy state of ignorance and gave their hearts light that completely transformed their life. The world history can not find an equal to this unique achievement. The Creator of the worlds too care that the message conveyed by him should remain unaltered, unhampered and unchanged forever. The holy Quran is a glaring example of it. Thousands of couplets are composed in his praise and millions of greetings are sent to him by the people yet the personality of Prophet Muhammad (peace be upon him) is too great for us to eulogize. However, out of my love to him, I am presenting few roses of reverence and respect. I request the readers to pray that my presentation is accepted by the Prophet (peace be upon him). In fact, no one can do justice to his praise and give him a befitting tribute. No one has even claimed so. Whosoever spoke or wrote something about him was nothing but to add to his own good fortune. I again request the readers that by reading this book they should understand the true spirit of Islam and follow it. They should kindle their hearts with the beam of love, hope and human welfare fourteen hundred years before, and he elucidated his mission by saying: Ms \[m_ cm fip_ Surjit Singh Lamba

The conditions before Prophethood The life history of Prophet Muhammad (peace be upon bcg) cm nb_ jl[]nc][f [mj_]n i` Aff[bm g_ssage which he brought and displayed to the people who were surrounded by disbelief and ignorance. To do justice with the portrayal of his life history, it is pertinent to peep into the social and religious conditions that prevailed in Arabia before him. Tb_ fcn_l[f g_[hcha i` Al[\ is desert. In olden times, this word was used for the inhabitants of this area. This area is situated in the middle of many continents. It is approachable by land and sea both. The north-western part of this area is gateway to Africa. Its eastern opens the way to Iran, Pakistan, India and other countries of central Asia. The water ways of the continent are also linked with it and the commercial and other vessels anchor here. Because of its unique situation the southern and northern parts of the area have been inhabited by different peoples and become the center of commercial activities. The conditions in Arabia before the coming of Prophet Muhammad (peace be upon him) must be taken into account for a better understanding of life. It is therefore necessary to give a brief sketch of governments, chiefs and mode of worship before Islam. There were two kinds of rulers. The first ones were the crowned kings who, in fact, were not completely independent or sovereign. The second ones were the tribal chiefs. They had the same authority as the crowned kings but with one distinction; they were completely independent. Umo[ffs nb_ Al[\c[h j_ijf_ `iffiq_^ nb_ R_fcacih i` A\l[b[g. Tb_s qilmbcjj_^ Aff[b [h^ l_mnlc]n_^ nb_gm_fp_m ni Tauheed. However, with the passing of time, they disregarded the major portion of Divine Teachings and became distant to the behavior taught by Abraham (Khaliullah) and Ismail (Zabeehullah). Eventually, they became involved in idol worshipping. Following are few customs of Jahiliyya: 1- The polytheists of jahiliyya used to sit close to the idols and seek their refuge. They called them in a loud voice and pleaded to them for their help. 2- They used to slaughter the sacrificial animals at the alter of idols. Allah said ih Qol[h, Ah^ nbim_ animals (are forbidden too) who are slaughtered at

nb_ [fn_l. (Suratul Maeda: 3). And in another place H_ m[c^, Ah^ ^i hin _[n nb_ `f_mb i` nb_ [hcg[f ih qbc]b Aff[bm h[g_ cm hin chpie_^. (Sol[nof Ah[g: 121). 3- Another way of demonstrating their closeness to idols was that a particular portion of their farm product, live stock and edible items was reserved for the consumption of the idols believing that their God is hidden inside them. Such superstitions and whims had become common among the residents of Makkah Ihhip[ncihm ch nb_ R_fcacih i` A\l[b[g Despite believing in these senseless notions they still believed that they followed Abrahamic religion as they practiced Haj, Umrah, made sacrifice during the Haj and stayed in Muzdalifa and also venerated K[\[. These practices notwithstanding, they considered intercession of the idols as the source of deliverance. They claimed that they followed the religion of Abraham on one side and on the other they participated in all polytheistic practices and innovations. One of the innovations of Quraish was that they would not enter the house through the main door while in the state of ihram. They would make a big hole in the wall for their entrance and exit. They thought that this practice would bring success and luck to them, and they were proud of it. The Family background The family of the Prophet (peace be upon him) was known [m B[ho H[mbcg [`n_l nb_ h[g_ i` bcm [h]_mnilm mih, H[mbcg. Tb_ two clans of Banu Abduddar and Banu Abdmanaf competed each other for the supremacy in Quraish, the main tribe living in Makkah. However, they reached a compromise and distributed the offices and responsibilities between themselves. In the family of Abd Manaf, Hashim was entrusted with the offices of Siqayah and Rafadah i.e., to supply the water and play host to the pilgrims. Hashim was a well off person who enjoyed the respect and honor from his people, and rendering services to people was in his nature. The real name of Hashim was Amr. He was the first person who arranged the feeding of pilgrims with a blend of bread and stew or curry. He personally took part in the exercise [fihaqcnb bcm m_lp[hnm. A_s_h^ mi b_ q[m ncnf_^ H[mbcg g_[hcha the feeder of powdered bread. Hashim was not only a good administrator but also a good arbitrator. He also had the faculty to execute them. He advised his people for two commercial journeys; one in the winter and the other in summer. He also facilitated its execution. It added to the

prosperity of Quraish in a big way and also enhanced the prestige of Hashim. Ahinb_l nolh ch H[mbcgm fc`_ ][g_ qb_h b_ _g\[le_^ upon a commercial journey to Syria and on his way stayed in Madinah. Here he married Salma. a lady from Banu Najjar. He stayed there for sometime and then continued his journey towards Syria. On reaching Gaza, a town in Palestine, Hashim passed away. In Madinah, Salma gave birth to a child who was named Shayba. She brought him up in Madinah. This Shayba was called Abdul Muttalib when he grew up and came to Makkah. A`n_l H[mbcgm ^_[nb, bcm \linb_l Monn[fc\ chb_lcn_^ nb_ two offices of siqayah and rafadah. Muttalib was also popular and equally respected. His popularity and generosity earned him the ncnf_ i` F[ss[t. The people obeyed him. When, after twelve years, Muttalib came to know about the marriage of his brother and and the subsequent birth of a child, he set out for Madinah to bring him to the family. He looked at Shayba with moist, embraced him and [me_^ `il S[fg[m j_lgcmmcih ni n[e_ bcg to Makkah. Salma was unwilling to separate her loved one from herself. But when Muttalib insisted and said the child was going to the house of God, and to l_a[ch bcm `[nb_lm ^igchcih, mb_ l_fo]n[hnfs [al__^. Monn[fc\ brought him to Makkah and told the people of Makkah that Shayba was his nephew and son of his brother Amr (Hashim). Since then Shayba grew up under the kind care of his uncle Muttalib. After some time Muttalib travelled to Yemen and died there at a place ][ff_^ Rog[h. Sb[s\[, qbi q[m hiq ][fled Abdul Muttalib, succeeded him. He inherited the offices of siqaya and rifadah. He received tremendous honor and trust from Makkan people that none of his ancestors had enjoyed. God blessed Abdul Muttalib with ten sons and six daughters. One of his sons, Abdullh, was born in 545 A.D. He chose Aamina, the best lady in an honorable family of Quraish to marry Abdullah. While on a commercial trip, he also died on his way back to Makkah in 570 A.D. at a young age of twenty five. The Blessed Birth Prophet Muhammad (peace be upon him) was born in Makkah in April 571 A.D. after the death of his father. It is equaling 9th or 12th Rabiul Awwal. This was also the era of Nusherwan Adil, nb_ al_[n Il[hc[h _gj_lil qbi q[m ]_f_\l[ncha bcm ]ilih[ncihm fortieth anniversary that day. On hearing the news which Aamina sent to Abdul Muttalib, he became exceptionally happy on the birth of his grandson and thanked Allah. He gave him a name which was not common among Arabs. After his mother, the first woman to suckle him w[m bcm oh]f_ A\o L[b[\m mf[p_-girl, Subiya. She was also suckling her own child, Masruh. Hamza, another uncle of the Prophet (peace be upon him) was also breast-fed by her.

Usually, the city dwellers of Arabia borrowed the services of bedouin women to suckle and bring their infants up in the free and open atmosphere of the desert so that they can develop a muscular body and a sturdy built up. Abdul Muttalib also arranged for a suckling governess and handed Muhammad (peace be upon him) over to her. She was Halima. Halima and her husband, Haris, \_fiha_^ ni nb_ nlc\_ i` B[ho S[^. During the period of suckling, Halima witnessed many wonderful things and experienced thee blessings of the child. According to Ibn Ishaq, Halima used to say that she took her youngest child with her and alongwith her husband joined the ][l[p[h i` B[ho S[^m qig_h qbi q_l_ fiiecha `il ch`[hnm ni suckle. Those were the days of drought and we reached Makkah with great difficulty facing many hardships on the way. Muhammad (peace be upon him) was offered to every woman of the caravan but all of them declined to take him. They thought that he was an orphan and the widowed mother might not pay them adequate returns. However, every one of them got a child except myself. On the eve of return of caravan I told my husband that we are in the period of famine. All of my friends have got a child except me. Could I bring the orphan boy? My hasband replied in affirmative and said that it might be that our good luck is attached to this child. Then I accepted this child as a last resort because I was not able to get a rich baby.

Nijate do jahan thi jiske damane kareemi men Who bachcha pal raha tha aaj aghoshe yatimi men
(His benevolence possesses the deliverance of two worlds, but he is being brought up as an orphan.) Halima further describes that when I reached home and started suckling him I felt that my both breasts became heavy because of the abundance of milk whereas before I used to feel shortage of milk in them. I also fed my own son and noticed that both of them drank to their satisfaction. The other thing was that when my husband milked the she camel, she gave so much milk that was more than enough for two of us. We both drank the milk and spent the night in comfort. Halima stated that the next day her husband said that by God, you have got a blessed child whose arrival has transformed our poverty to prosperity and affluence. She also displayed the same feelings and agreed with him. Halima further states that I thought that no piece of land was so much devastated by the drought as our land. But after the return from Makkah, our goats and camels used to come back from the grazing grounds with udders full of milk. The abundance of gcfe ch iol biom_ g[^_ nb_ j_ijf_ i` B[ho S[^ d_[fous because nb_s ^c^ hin b[p_ nb[n ko[hncns i` gcfe. Tb_ j_ijf_ i` B[ho S[^

accuse their herdsmen and asked them to take their goats to the m[g_ al[tcha alioh^ qb_l_ H[lcmm ai[nm q_l_ aicha. Bon _p_h nb_h their goats came back empty stomach and the shortage of milk persisted. Halima and Haris were proud of having that child. When he became two years old, she stopped suckling him. At the age of two, this child was much stronger than his age-mates. After completing the suckling period, we took him to his mother. But because of the blessings we received during his stay I wished he should remain with us for some time more. So we requested the mother of Prophet (peace be upon him) to allow few more days with us and she agreed and once again gave me his custody. The opening of the chest During the weaning time, Prophet Muhammad remained with Halima. Once, when he was in the grazing ground along with his foster brother Zameera, the angels came and ripped open his chest. The brother went home running and told H[fcg[, O ginb_l! Something dreadful has happened. Three men in white immaculate dress and with bright faces overpowered Muhammad (peace be upon him) and ripped his chest open. I left him in that condition and ][g_ lohhcha ni ch`ilg sio. H_[lcha nbcm, \ith Halima and her husband reached the place where he had gone with the herd. They found him sitting down quietly but terribly frightened. Halima asked him about the incidence in a kind way and he answered that three men of bright faces came and split my chest into two, removed something and threw it out. Then they placed another thing inside and sewed the fissure. But I did not feel any pain. In his commentary on Suratul Inshirah, Shah Abdul Azeez Muhaddis Dehlvi wrote that his holy chest was opened four times and it was filled with the treasure of knowledge and wisdom. The first time when he was with Halima; the reason being distraction of mind from amusement and playful things that lead to naughtiness and mischief. The second time when he was ten years old; and the wisdom behind it was that he should be safe from the excitement and lust of the youth. The third split happened when he was in the cave of Hira and his heart was filled with light and tranquility so he would be able to bear the great burden of R_p_f[ncih. Tb_ `ch[f split took place in the night of M_l[d. It was meant to induce into him the capability and f strength to face the Divine Illumination and Speech. Some other commentators of holy Quran are of the view nb[n _rj[hmcih i` b_[ln g_[hm nb_ oh^_lmn[h^cha i` Tlonb. In the lap of mother Aamina This occurrence frightened Halima. She decided to carry Muhammad (peace be upon him) back to his mother. She brought him to Makkah and handed him over to Aamina. By then he was five years old. A year after Aamina took the six years old child with her

and travelled to Madinah to visit the grave of her husband and to introduce Muhammad (peace be upon him) to maternal relatives of his grand father. His slave-girl Umm Ayman also accompanied them. While returning from Madinah, Aamina fell sick and died in a jf[]_ ][ff_^ A\q[. Sb_ q[m \olc_^ nb_l_. Under the kind protection of Abdul Muttalib Muhammad (peace be upon him) was brought to Makkah by Umm Ayman. Here Abdul Muttalib received him. His heart was `off i` fip_ `il bcm al[h^mih qbi q[m hiq ^_jlcp_^ i` ginb_lm fip_ nii. Tb_ ^_[nb i` A\^off[b [h^ A[gch[ \lie_ A\^of Monn[fc\m heart. What hurt him more was this happened to the grandson he loved most. The love and affection of Abdul Muttalib for Muhammad (peace be upon him) was natural as his father died before he was born and his mother also left him in the childhood. In such condition, he was never in favor of leaving Muhammad (peace be upon him) alone. He looked after him and provided him with more care than his children. But when Muhammad (peace be upon him) was only eight years old, this kind protector also passed away. Under the care of uncle A\^of Monn[fc\m mih, Zo\[cl, mo]]__^_^ bcg. H_ \lioabn Muhammad (peace be upon him) up with great care, love and [``_]ncih. (Zc[o^^__h Kclg[hc: A\[^c P[cab[g e_ A[eblc j[cab[g\[l) H_ [fmi fip_^ bcg [m bcm iqh ]bcf^. Abu Talib became the chief of Quraish after Zubair. He supported the Prophet (peace be upon him) till his last breath. Abu Talib stated that he never saw Muhammad (peace be upon him) telling lie, cheating others, causing injuries to others, playing with rogues or uttering uncivil language. He was always well behaved with righteous habits, soft speech, better-quality character; and he was pious and pure. Journey to Syria Abu Talib prepared himself for a commercial journey to Syria and because he wholeheartedly loved his nephew, asked Muhammad (peace be upon him) to accompany him. During this at a place called Busra, Buhaira the monk saw him and recognized that he was a Prophet through the signs described in the scriptures of his religion. He invited the caravan of Abu Talib to a feast and informed him that the boy is an apostle of God who is sent as mercy for the universe. He carries the seal of Prophethood between his two shoulders. It would be better for you and the boy not to proceed further. Sell your goods here and go back to Makkah. So Abu Talib terminated his commercial journey there and returned to Makkah along with Muhammad (peace be upon him). (According to some historians this story is not authentic.)

His peace loving nature The Arabs had a tradition of long wars between different nlc\_m \_`il_ Imf[g. Oh_ i` nb_g q[m \[nnf_ i` Fijar. Tb_s venerated four months of Zof Q[^[, Zof H[d, Mob[ll[g and Rajab. It was sacrilegious to fight during these months. So much so the swords were kept in sheath in these days and the spears were rendered harmless. Despite this extreme respect for these months there were times when they had to fight each other. Prophet Muhammad also took part In one of such battles. He did not fight. He only handed over the arrows to his uncles. This battle too place between Quraish and Banu Qais. The Quraish were on the right side in this battle and so it ended with a truce.(Sirah Ibn Hisham) Dcmaomn_^ [h^ `_^ oj qcnb _p_ls ^[sm ko[ll_fm [h^ `cabn, some men of Makkah suggested to bury the hatchet. The chiefs of different tribes and clans gathered at a place and Zubair bin Abdul Monn[fc\, Plijb_nm oh]f_, jlijim_^ nb[n ni \lcha [ ]b[ha_ ni nb_ prevailing conditions the people must come to an agreement. So, on the principle of mutual survival i.e., live and let live, the heads of all clans in Quraish agreed that they would eradicate the chaos and anarchy from the area; protect the travelers; help the poor and weak; support the oppressed; and would not allow any usurper or tyrant in Makkah. This treaty, in which Prophet Muhammad (peace be upon him) personally took part, was so dear to him that even after being a Prophet, he declared that the joy he received from would not come to him even by getting red camels. (Sirah Ibn Hisham) Second journey to Syria As a young man he faced the problem of earning a living. He turned towards passing a decent and pious life and, so in the beginning he solved this problem by grazing the goats. He had done so before in the childhood and now he did it for the people of Makkah. Then he got interested in trade. During this time, his truthfulness and trustworthiness had become well known far and wide. Hazrat Khadijah was a rich lady in Makkah. Her husband had died. She was looking for a suitable and honest person to carry her commercial goods to Syria and sell there. She chose Prophet Muhammad (peace be upon him) for the job and offered him handsome remuneration. He accepted the offer and travelled to Syria along with her goods. Khadijah asked her faithful slave, Maysara, to accompany and serve him during the journey. On the return, while caravan was entering Makkah, Khadijah was watching the scene from the top of a house. All of a sudden as she saw the Prophet, she became very much impressed by his bright, luminous, and radiant face and looked at him with appreciation. After few days she mentioned this moment to Maysara. He told her that he had been witnessing this scene throughout the journey.

Marriage with Khadijah Khadijah observed so much blessings and abundance in her commercial commodities which she had not seen in any other businessman. She had already heard the complete story of the journey by Maysara. Now because of his soft speech, sweet tongue, high character, good behavior, truthfulness, trustworthiness and high thinking, she became inclined to marry him. Before this many dignitaries of Quraish had asked her hand in marriage but she declined. She unfolded her heart to one of her friends Nafeesa bint Umayya. Nafeesa spoke to Prophet Muhammad (peace be upon him) and he gave his consent. Then he informed his uncle, Abu Talib, and other elders of the family about the offer from Khadijah. Every one agreed happily and a date was fixed for nikah. His uncles Abu Talib and Hamza, the other members of the family, and the luminaries of Quraish accompanied him to the house of Khadijah and the ceremony of nikah took place there. This happened two months after his coming bac from Syria. By then Prophet Muhammad (peace be upon him) was twenty five years and Khadijah was forty years old. (some historians disagree and put her age as twenty eight) Khadijah was a distinguished lady in the tribe of Quraish and enjoyed elevated status in the society because of her intelligence and high sense of perception. She was the first wife of Prophet Muhammad (peace be upon him) and as long as Khadijah lived, he did not marry any other woman. Controversy over Black Stone The people of Makkah embarked upon the re-building of K[\[ qb_h nb_ Plijb_n was in his 35th year. This project was undertaken because the building was decaying and the walls were cracking. The walls were short and there was no roof. There was also danger that it might collapse. The Quraish decided that the project would be financed by te money earned only by lawful means. The earned through illegitimate means like usury or immoral (sexually) means. The re-building required the demolition of the old structure but no body found the courage to attempt to damage the building. They feared a calamity or disaster befall them if they hurt e[\[. Hiq_p_l, q[fc^ \ch Moab__l[ `lig nb_ ]f[h i` M[ebtog, keeping away the superstitions and gathering all of his courage,started to break the wall. When the Quraish saw that he was safe and sound they too joined him and the demolition was ][llc_^ ion. Ih il^_l ni [pic^ [hs ]ihnlip_lms, nb_ [l_[ i` e[\[ q[m fairly distributed among the clans to rebuild. Every clan made its own arrangements and procured the building materials. When the construction reached the height where the Black Stone was supposed to be fixed, a controversy did arise. This time the bone of

contention was the honor of fixing the Black Stone in the wall of e[\[. Ep_ls ]f[h ^_mcl_^ ni b[p_ nb_ bihil. Tbcm ]ihnlip_lms generated a heated argument among them, and fearing that it might lead to violence the construction was suspended. The pause lasted for few days. At last Abu Umayya bin Mugheera who was the oldest man in Quraish suggested that the first man who enters the moaque of Haram in the morning tomorrow must have this honor. All agreed. The Providence had it that the first man to enter at the stipulated time was Prophet Muhammad (peace be upon him). The people saw him and had a sigh of relief. They shouted in joy that he was Muhammad, the trustworthy and they agreed with him. The Quraish informed him of the fragility of the dispute and asked him to exercise his right as was agreed upon. He accepted the request and asked for a sheet of cloth. He placed the stone on the sheet then asked each chief of the clan to lift the sheet till the required height was reached, Then he picked the stone and fixed it in the q[ff. Ni ih_ ]igjf[ch_^. Mob[gg[^m (j_[]_ \_ ojih bcg) successful handling of this affair without a murmur from the contenders, is a unique example of prudence, statesmanship and intelligence. His life before Prophethood The personality of Prophet Muhammad (peace be upon him) was a beacon tower of truth, farsightedness and thoughtfulness. The Almighty had blessed him with a beautiful understanding and shrewdness, high thoughts, steadiness and firmness. He used to look at the details and particulars in the light of truth and his own perception and intelligence and then judge the matters of the people. In this regard, he was always cheerful, prudent and wise. He disliked the evil practices and filthy habits of the people of Makkah and never went close to them. He would only participate in good works. Drinking was the second nature of Arabs. Every one drank. But Prophet Muhammad (peace be upon him) never touched wine. He also never took part in any ceremony that was connected to idols. There is no doubt that he was protected by Allah in this regard. Whenever he inclined to an ugly practice or sensual appetite, a Divine hand always took him away from there. Ibn K[nbcl b[m l_jiln_^ nb[n nb_ Plijb_n (j_[]_ \_ ojih bcg) m[c^ nb[n I was never inclined to do what the ignorant Arabs were doing except on two occasions. But even on these occasions Allah created an obstruction between me and these acts. After that my heart never cared for these things until Allah bestowed me with Plijb_nbii^. Plijb_n Mob[gg[^ (j_[]_ \_ ojih bcg) q[m distinguished among his for the following noble habits: 1- He possessed a high character and was very sweet in his speech. 2- He was affable, serene and tolerant. 3- He was an excellent neighbor.

4- He was farsighted. 5- He was very soft spoken and tender hearted. 6- He always looked for goodness and had noble characteristics. 7- He always kept his promise. 8- He was highly trustworthy and had a compromising nature. 9- He was truthful with good habits. 10- Hazrat Khadijah reported that he used to look after the poor, meek and down trodden people and that 11- He had a great passion for hospitality. 12- He remained calm and composed at the time of distress.

Ameen (the trustworthy). The fact is tat his whole life is portrayal of
high and noble character.

Because of his good habits, the people called him

The first revelation Prophet Muhammad (peace be upon him) preferred solitude and isolation to ponder over the mysteries of life and universe. He selected a cave in Mt. Hira for his occasional stay. The cave is almost four yards long and two yards wide. Although the cave is at the top of the hill, it is not deep. He usually spent the complete month of Ramadan in this cave. In fact, this leaning towards seclusion was designed by God. In this way He was preparing for the great tasks ahead. He was m_hn ni nb_ qilf^ [m nb_ \_mn [giha g_h, [h^ \_][om_ b_ q[m appointed to lead the servants of Allah to the right path, the solitude was destined for him. He spent the month of Ramadan in worshipping and remembering Him. Around the age of forty, the out ward signs of Prophet hood began to appear. These signs were in the form of true dreams. Allah made him the source of mercy for the mankind during the third year of his seclusion in the cave of Hira when suddenly an [ha_f [jj_[l_^ ni bcg. H_ q[m G[\lc_f, Aff[bm g_mm_ha_l ni [ff Prophets. Angel Gabriel asked Muhammad (peace be upon him) to R_[^. H_ l_jfc_^, I [g hin [ l_[^_l. Tb_h nb_ [ha_f b_f^ bcg qcnb \inb [lgm [h^ _g\l[]_^ bcg [h^ m[c^, R_[^. Tb_ Plijb_n m[c^ [a[ch, I [g hin [ l_[^_l. Tb_ m[g_ ko_mncih [h^ [hmq_l q[m repeated again. The third time angel Gabriel squeezed him and m[c^, R_ad in the name of your Lord who created. Created man with congealed blood. Read, and your Lord is most Gracious; who n[oabn nb_ om_ i` j_h; n[oabn g[h qb[n b_ ^c^ hin ehiq. Plijb_n Muhammad (peace be upon him) repeated the verses after him. The angel then disappeared. This was the first revelation and forms the beginning portion of chapter 96 in the holy Quran. After this shocking experience, the Prophet became very nervous and returned home in a state of confusion and uncertainty. He asked Khadijah to cover him with blanket. He narrated the incidence to Khadijah and the apprehension for his life. Khadijah

comforted him and reminding him of his high and noble character assured that nothing wrong would happen to him. That soothed him down considerably. There was a long gap after the first revelation and it had its own prudence. The Prophet (peace be upon him) had become frightened after the first revelation and he needed a considerable time to get over the unexpected experience. Therefore when he became sure of his Prophet hood, and Gabriel as the bearer of the revelation, his fear faded away. Now a yearning for the revelation was created in his heart and he waited for its coming. And so the chain of revelation began. The secret preaching The Prophet (peace be upon him) intentionally kept his mission secret so not to confront any opposing element thereby avoiding any stumbling block on his way. He started it in a very cautious and discreet manner. First he invited those who were closest to him in his circle of friends. Then he turned to those who were under his care or influence. The first to accept Islam was the mother of faithful, Khadijah which was natural as well as logical. She was followed by the freed slave of the Prophet (peace be upon him), Zaid bin Haritha. His cousin Ali the young son of Abu Talib who was under his patronage was the next to come into the fold of Islam. Abubakr was the first person among his friends to respond to his call. Thus, in the beginning, a handful people formed the Islamic ummah who strived for the spread of Islam. Prophet Muhammad (peace be upon him)took very wise and cautious steps for the preaching of the new faith which gave desired results and people like Uthman bin Affan, Zubair bin alAqq[g, S[^ \in Waqqas, Abu Salma Abdullah bin Abdul Asad, Unbg[h \ch M[toh [h^ bcm nqi \linb_lm Qo^[g[ [h^ A\^off[b, Abu Ubaidah bin al-J[ll[b, Ug[lm mcmn_l F[ncg[ \chn Kb[nn[\, A\^off[b \ch M[mo^ [h^ g[hs inb_lm []]_jn_^ Imf[g. Aff i` nb_g belonged to a branch of Quraish. Ibn Ishaq states that very soon at least one person from each corner of Makkah became Muslim and everywhere either Islam was being discussed or people were accepting it. The introduction of Islam revolutionalised the state of affairs in Makkah. Initially people became Muslims secretly and the Prophet, too, was educating them cautiously. The unbelievers had started showing hostility towards Muslims. Surah alMudassir (chapter 74 of the holy Quran) was revealed and that was followed by rapid flow of revelation. At this stage the revelation was in small and short verses ending with attractive words of same rhyme. Though not strictly musical the verses contained a unique quality of modulation that was soothing and comforting to the listener. In addition these verses spoke of purification of soul, and the evils of involving in the filth of worldly pleasures. They presented the pictures of paradise

and hell so clearly as if they were actually before the eyes. These verses carried the faithfuls to an environment which was entirely different to the human society of that day. Ibn Hajar says that Prophet Muhammad (peace be upon him) and his companions used to pray secretly. Ibn Hisham maintains his statement by adding that they used to go to nearby valleys for prayer in order to hide themselves from their relatives. Once Abu Talib saw Prophet Muhammad (peace be upon him) and Ali praying together and enquired them of that act. When he was nif^ nb_ nlonb b_ m[c^, Yio gomn mn[s ih nb[n. It is well known from various sources that the preaching of Islam and the performance of the prayer were executed in a discreet way. The preaching remained individual i.e. from man to man and secret for three years. However, a party had been formed nb[n q[m ]ihp_scha Aff[bm message and which was founded on fraternity, brother hood and cooperation. At this juncture, a l_p_f[ncih ][g_ [h^ cnm g_mm[a_ ][h \_ mogg_^ oj [m: Tb_ Prophet is now ordained to call his people to the religion of Allah openly. He must be bready to face the situation arising from the jl_[]bcha [h^ gomn ch`ilg nb_ oh\_fc_p_lm i` nb_cl c^ifm a_hoch_h_mm. The beginning of public preaching Allah sent a very unambiguous message about the public jlij[a[ncih i` Imf[g. H_ m[c^, Ah^ q[lh your nearest kinsmen (of Aff[bm ql[nb). (Qol[h26: 214) A`n_l nb_ ]igcha i` nbcm p_lm_, ih_ day Prophet Muhammad (peace be upon him) climbed the top of Mt. Safa and called Quraish. When all of them assembled there, he mjie_ ni nb_g [h^ m[c^, O j_ijf_ i` my tribe! If I tell you that a mighty army is hidden behind this mountain to attack you, will you \_fc_p_ g_?. Aff i` nb_g l_jfc_^ ch ih_ pic]_ [h^ m[c^, Y_m, q_ qcff believe because we have always found you telling the truth and e__jcha nb_ nlomn. H_[lcha nbcm b_ m[c^, Tb_h fcmn_h! I [g q[lhcha sio nb[n c` sio ^i hin \_fc_p_ ch Aff[b, Hcm [ha_l qcff ip_ln[e_ sio. The message did not please Quraish and they went back ionl[a_iom. A\o L[b[\, Plijb_nm oh]f_ _p_h m]if^_^ bcg. The reaction of polytheists The voice of the Prophet was echoing Makkah and its mo\ol\m qb_h [hinb_l g_mm[a_ ][g_ `lig Aff[b. In m[c^, Wb[n_p_l you are asked to perform, do it openly and keep away from the jifsnb_cmnm. (Qol[h 15:94) Tbcm g[^_ Plijb_n Mob[gg[^ ni mj_[e more forcefully and vehemently against the silly customs of polytheism and the actual status of the idols. He presented specific _r[gjf_m i` nb_cl c^ifm ch[\cfcns [h^ jiq_lf_mmh_mm ni nb_g [h^ told them that the one who worshipped them was treading a wrong path.

This was a revolutionary voice. It spoke against the idols. It fell like a lightening from the sky on the heretical society of Makkah and all of them rose to defend their traditional religion and obliterate the inevitable revolution. The people of Quraimb ^c^ hin _h^ilm_ Imf[gm n_[]bcham because they fully knew that to believe in one God and the Prophet hood of Muhammad (peace be upon him) and on the Day of Judgment meant an unconditional surrender having no right on ih_m m_f` [h^ jimm_mmcihm. Ep_ls nbcha qcff \_ m[]lc`c]_^ ch Aff[bm way. It also meant the disappearance of religious superiority which the people of Makkah enjoyed over other Arabs. It meant to give jlcilcns ni Aff[bm [jjlip[f [h^ nb_ [al__g_hn i` Hcm Plijb_n ni their own desires. It meant the elimination of their injustice and oppression on poor, and their involvement in the evil actions from day to night. This state of affairs was not acceptable to them. The Quraish wanted to fight aginst these new ideas but their problem was that they faced a man who was truthful and trustworthy, an example of higher values of humanity, and they had not seen or heard any body like him among their ancestors or in the history of their tribe. Moreover, they had already acknowledged him as the best man. So, how to face him now? This worried Quraish. After long contemplation over the matter they concluded that his uncle, Abu Talib, should be exploited in this issue and he should be made to ask Muhammad (peace be upon him) to stop his mission. To convince Abu Talib for this task, the Quraish prepared a strategy that the invitation to abandon the idols, to say that they are powerless is not only gross humiliation but it tantamount to craft our elders as fool who died as idol worshippers. Makkan unbelievers and Abu Talib A few peace loving people from Quraish wanted that the problem should be solved amicably through dialogue. So some of their leaders went to Abu Talib and informed him what Prophet Muhammad used to say about the idol worshipping and his invitation to Islam, and demanded that he must warn his nephew of the consequences. Looking at the gestures of Quraish, Abu Talib knew that the Quraish had reached the limit of their patience and the decisive moment has come, and that he alone can not face the rest of the tribe. He talked to the Prophet in a very kind and affectionate manner and explained to him that now he had become old and cannot carry much load. He can not fight the whole tribe. The other leaders of Quraish would not hesitate to confront him if he allowed Muhammad (peace be upon him) to carry on his mission. A\o T[fc\ ]ihp_s_^ Qol[cmbm g_mm[a_ ni nb_ Plijb_n. When Prophet Muhammad (peace be upon him) saw his oh]f_m `__n `[fn_lcha, b_ nif^ bcg ch [ bomes, n_[l`of pic]_, O gs uncle! Even if Quraish put sun in my one hand and moon on the

other, I shall do the duty which has been given to me. I shall not leave it until the work is accomplished with the help of Allah or I m][lc`s gs fc`_ ih nb_ nlo_ l_fcacih. A\o T[fc\ nif^ Qol[cmb qb[n nb_ Prophet had said. The Quraish realized that no strategy was working to stop the spread of Islam, they decided to adopt some indecent ways to discourage and humiliate Muslims. They taunted Prophet Muhammad (peace be upon him) on his being an orphan and broke. In addition they used impolite and offensive language for him. Whenever he was surrounded by his feeble, weak and oppressed companions, they laughed at them. The unbelievers tortured their Muslim slaves in incredibly inhuman ways. Forming a front against Islam The Quraish formed a front to damage Islam by deceitful means. This included distortion of Islamic teachings, creation of doubts and suspicion about Islam, targeting the message and messenger with baseless and unreasonable objections with such intensity that people would not even get time to think over the real teachings of Islam. They started false propagation against Quran by saying that these are stories of by gone days and people which Muhammad (peace be upon him) has dictated for himself. They used to say that there is a man who taught him these verses. Another objection the people of Makkah raised was that what kind of Prophet was he who ate, drank and walked in the streets. Degrading the holy Quran It was very common for Quraish to compare Quran with human stories and keep the people busy in the web. The predicament of Quraish was described by Nazar bin Haris in these qil^m: O j_ijf_ i` Qol[cmb! Bs Gi^, sio [l_ `[]_^ qcnb [ ]lcmcm which you have not been able to crack through. Muhammad (peace be upon him) was the most respected and esteemed, the most truthful and most trustworthy person to you when he was young, and now when gray hairs are appearing on his head you say that he is a magician. By God, he is not a magician. O people of Quraish! Think. By God, a great calamity will fall upon you." Four years after the first revelation, Prophet Muhammad (peace be upon him) invited people publicly to come to Islamic fold. From the same day, the polytheists of Makkah commenced their anti-Islamic activities in various ways. They exercised these activities intermittently. Initially, they were not very intense. Very soon Quraish realized that the sporadical nature of their activities failed to check the growth of Islam, they again assembled. They formed a committee of twenty five chiefs headed by Abu Lahab. After a lengthy discussion and much contemplation, they passed a according to which opposition to Islamic faith and the physical torture of Muhammad (peace be upon him) and his followers would

be intensified. The people of Makkah were determined to carry out the resolution. Most of the Muslims belonged to weaker sections of the society and their victimization was easy. But the Prophet held a unique and respectable position in Makkah who was admired by friends and foes alike. His personality warranted for maximum esteem and reverence. Only a mean, debase and impudent person would be rude to him. Moreover, he came from the most respected family in Makkah and enjoyed its support. Abu Talib, his patron backed him fully. He was the head of Quraish and no body would dare touch his family member in an unpleasant way. This was Qol[cmbm ^cf_gg[. The pinching question was how long the people of Makkah would tolerate the existence of a mission that had vowed to uproot the old system? So, under the leadership of Abu Lahab, a chain of oppression and persecution began. The fact is that even when the Quraish had not thought of opposing the Prophet (peace be upon him), Abu Lahab was nursing this idea in his mind. He was an enemy of Islam from the day one. It is reported that he would follow the Prophet in the streets of Makkah contradicting and falsifying him. Tariq bin Abdullah Muharbi said that he would not only fabricate lies against him but also throw stones which injured his heels until they bled. The death of Abdullah, the second son of Prophet Muhammad (peace be upon him) made Abu Lahab very happy and he announced to his gang that Muhammad (peace be upon him) had become childless. A\o L[b[\m qc`_ Ugg Jamil was the daughter of Harb bin Umayya and sister to Abu Sufyan. She shared equally her bom\[h^m [nncno^_ niq[l^m n_[mcha [h^ nilnolcha nb_ Plijb_n. Sb_ was a foulmouthed, mischief-monger and slandering woman. Her daily work was to emit stinking words against the Prophet, and keep hostile environment breathing in Makkah against Islam. She was next door neighbor to the Prophet and only a wall separated their biom_. Sb_ om_^ ni nbliq nbilhm [h^ lo\\cmb [n Plijb_nm ^iil mn_j. Abu Lahab supported her fully in her evil practices. There were other neighbors who joined her. His enemies found unique ways of torturing him and his followers particularly the weaker members of the brother hood. But he kept his patience and counseled his companions to do the same. Migration to Ethiopia Tb_ j_lm_]oncih i` Momfcgm l_[]b_^ cnm j_[e [h^ qcnbch [ year it became physically impossible to bear it. The Muslims looked for a way to get rid of this problem. So, in the fifth year after the first revelation, Prophet Muhammad (peace be upon him) asked his followers to migrate to Habasha, the modern day Ethiopia, and take l_`oa_ nb_l_. Enbcijc[m echa q[m [ Cblcmnc[h \on b_ q[m [ domn [h^ kind ruler. His name was Asmaha and he was titled Najashi. He had deeply studied the heavenly books of Torah and Injeel.

Then according to a pre-planned programme, the first \[n]b i` Plijb_nm ]igj[hcihm gcal[n_^ niq[l^m Enbcijc[ ch nb_ month of Rajab in the fifth year after Prophet hood. This group consisted of twelve men and four women. Usman bin Affan was their leader who was accompanied by his wife, Ruqayya, the daughter of the Prophet. The Prophet had remarked about them that after Abraham and Lot, this is the first family which migrated in the way of Allah. These people left for their new destination secretly in the darkness of night. They did not want Quraish to know about their leaving Makkah. They headed towards the shore of Red sea across which lied Ethiopia. Fortunately, they got two boats there which they boarded and sailed away to the other end of the Red sea. When the Qurish came to know about their departure, they chased them until the sea but missed the boats. On the other hand when Muslims reached Ethiopia, they had a sigh of relief and thanked Allah. The revelation of Cb[jn_l i` nb_ C[p_ It was at such dark and hard times that suratul kahaf (chapter of the cave) was revealed. Although this chapter of Quran cm ch l_jfs ni M[ee[h jifsnb_cmnm ko_mncihm, nb_ nbl__ mnilc_m narrated here contain far reaching indications for Muslims as well. So, therefore, the lesson present in the story of people of the cave is that when faith is threatened, one must leave the centers of unbelievers and migrate. Niq nb[n sio b[p_ qcnb^l[qh `lig nb_g [h^ `lig [ff that they worship instead of Allah, take refuge in that cave; your Lord will extend His mercy to you and will make fitting provision for sio ch siol mcno[ncih. (Qol[h 18: 16) The results do not always appear according to prevailing conditions. In fact, sometimes they also appear contrary to them. The indication here is that the consequences of the current violence and persecution against Muslims would be different to the prevailing situation, and if the bullying people of Makkah did not accept Islam then at least they would come with folded hands, shameful of their deeds and wait for the verdict that fate would bring to them. The story of Zul Qarnain also carries some important advices: 1- The Earth and the land belongs to Allah and He makes its viceroy to any one He wishes 2- The success comes only through Faith and not through jifsnb_cmnm q[s. 3- From time to time Allah raises from among His servants some people who provide deliverance to oppressed and persecuted citizens from the hands of tyrants. 4- Aff[bm lcabn_iom m_lp[hnm ^_m_lp_ most to rule the earth.

5- Those who did good deeds in this world will be rewarded. Aff[bm f[h^ cm qc^_. Ah^ nbim_ qbi e__j j[nc_h]_ qiof^ \_ rewarded without counting. After the chapter of Cave, the chapter of Muzammil was revealed where Hijra is indicate^ [h^ cn cm m[c^ nb[n Aff[bm f[h^ in not limited. Conspiracy to kill the Prophet The Quraish met Abu Talib two times in their bid to convince him to persuade Prophet Muhammad (peace be upon him) to abandon the preaching of Islam. In the second meeting, according to the Arab customs, they took a young man with them, and proposed to Abu Talib to exchange him with Muhammad (peace be upon him). They assured Abu Talib that he would be obedient to him and a befitting exchange for his nephew and that after getting hold of Muhammad (peace be upon him), they would kill him to settle the matter once for all because he has disunited the Arabs and messed up the religion of ancestors. This exchange would be a man for a man. After hearing the proposal, Abu Talib said, Bs Gi^! Tbcm cm an awful bargain. You give me your child so I feed him and bring him up and in exchange you demand my son to kill. By God! This can h_p_l b[jj_h. One member of the delegation said that we spoke with justice; a man for a man. What else would be a better bargain? We also notice that he has turned an enemy to our religion and put the whole nation in a state of chaos and confusion. You are also from us and follow our religion. Abu Talib said that By God! You are not fare to me. In fact, you are siding with my opponents. You are free to do whatever you like. Allah will protect Muhammad (peace be upon him). This rebuff from Abu Talib made Quraish more determined to persist their policy of persecution. In fact, they intensified it more. And when they saw that the spread of Islam can not be stopped by persecution alone, the Quraish hatched a plan to kill him. Ironically, the same plan and the oppression became the reason for two stalwarts of Makkah, Hamza bin Abdul Muttalib and Umar bin al-Khattab, to accept the religion of Allah. And their conversion boosted the progress of Islam. But at the same time Quraish also invented new methods of torturing Muslims and the Prophet. Once, the Prophet passed by a gathering of people who were talking about him. As soon as they saw the Prophet, they surrounded him. One of them got hold of his sheet and started squeezing it so that he would die of suffocation. Abubakr came to defend him. He undid the squeezed sheet and said to the attacking ]liq^, Al_ sio eclling a person only because he says his Sustainer is Aff[b? Tb_ j_ijf_ f_`n bcg [h^ q_hn \[]e.

How Hamza accepted Islam is another interesting story. Once, Abu Jahal met the Prophet near Mt. Safa. He scolded and tortured him. The Prophet remained quiet which made Abu Jahal more angry. He threw a stone at his head and injured him. He mn[ln_^ \f__^cha. A g[c^ i` A\^off[b \ch J[^[h m[q [ff i` cn happening through the window of her house. When Hamza returned home from hunting, she narrated the whole story to him. Hamza, a powerful and brave man, became furious and went mnl[cabn ni e[\[ qb_l_ A\o J[b[f q[m mcnncha. H[gt[ ]b[ff_ha_^ him that why he was scolding his nephew and struck him on the b_[^ qcnb bcm \iq, [h^ nb_ \fii^ mn[ln_^ ni `fiq `lig A\o J[b[fm head. Immediately the swords were drawn between Banu Makhzum, the clan of Abu Jahal and Banu Hashim, the clan of Hamza. However, Abu Jahal quietened his people by confessing that he really abused the Prophet and hurt him. After this Hamza announced that he had become Muslim. In the beginning, it was the tribal thrust that had moved Hamza against Abu Jahal but gradually he became a sincere Muslim and an ardent follower of Prophet Muhammad (peace be upon him). The Islamic history is full of his heroic deeds. As far as Umar bin al-Kb[nn[\m Imf[g cm ]ih]_lh_^, cn cm reported that once the Prophet prayed that O Allah! Whosoever is more liked by You between Umar and Abu Jahal, make him a source of strength for Islam. Allah heard his prayer and Umar accepted Islam. Before coming to Islamic fold, Umar was Prophet Mob[gg[^m giln[f _h_gs. Ah^ g[hs ncg_m b_ ][g_ ion ni nb_ streets of Makkah brandishing his sword and intending to kill the Prophet but he never succeeded. A delegation of Quraish to the Prophet The Quraish were shocked and shaken by Hamza and Ug[lm ]ihp_lmcih ni Imf[g. So^^_hfs nb_cl b[oabns [nncno^_ [h^ arrogant approach subsided. Now they looked for an excuse for ]igjligcm_. Si nb_s m_hn Un\[ \ch R[\c[b ni Plijb_n Mob[gg[^ (peace be upon him) as their representative so he could tempt him qcnb [h i``_l i` boa_ gih_s [h^ q_[fnb. Un\[ m[c^ ni nb_ Plijb_n, O my nephew! You know the high position you hold in our community.But now you have introduced a matter on which we disagree. Now you listen to carefully. It is possible that a way of compromise may emerge between us which can benefit the Qol[cmb. Tb_ Plijb_n [me_^ bcg ni ]ihncho_ bcm mj__]b [h^ m[c^ nb[n b_ qiof^ fcmn_h ni bcg. Un\[ m[c^, O gs h_jb_q! Wb[n sio [l_ preaching, if it is to acquire wealth then we will give you wealth beyond your imagination. And if you want honor and dignity, we will make you our chief and we declare that we would abide by all your decisions. If you want the kingdom of Arabia, we are ready to accept you as our king. But in return you must stop condemning idol

worshipping and leave the path you have chosen. You are from us [h^ fce_ om. Yio gomn ]ig_ \[]e ni [h]_mnilm l_fcacih. Tb_ Plijb_n fcmn_h_^ ni Un\[ j[nc_hnfs [h^ nb_h m[c^, Ms religion is the right path. Your way is disliked by Allah. The wealth, nb_ bihil [h^ nb_ echambcj b[m hi p[fo_ ch nb_ q[s i` Aff[b. Tb_ Prophet also mentioned to him the Quranic verses where Allah said that Quran is for those who possess knowledge. It is a warner and giver of good news. He also told him that he has said whatever he wanted to say, and now it is for Quraish to act. Utba returned to his clique and briefed them of his meeting with the Prophet. He was highly impressed by the Prophet and expressed his personal views to his flc_h^m. H_ m[c^, Bs Gi^! H_ is neither a poet nor a magician. O people of Quraish, my opinion is to leave Muhammad (peace be upon him) alone. Stay away from him and watch. Let me tell you what I saw in Muhammad (peace be upon him). It seemed to me as if there is a great power behind him. If you killed him your result might be worse than him. But if Muhammad (peace be upon him) succeeded in his mission then his echambcj [h^ bihil qcff [fmi \_ siolm [m b_ cm []no[ffs ih_ i` om. H_[lcha Un\[m _rjl_mmcihm ine member said that it seemed that Mob[gg[^m _h]b[hng_hn b[m [fmi qile_^ ih Un\[. Un\[ m[c^ nb[n I have told you the truth, now you can do whatever you like. The death of Abu Talib Abu Talib fell sick and died in Rajab of 10th year after Prophet hood. This happened six months after the end of the social boycott of Muslims for three years. It was a great shock and irreparable loss to the Prophet. His unrelenting support to Prophet Muhammad (peace be upon him) during the arduous days in Makkah was unforgettable. The Prophet went to see Abu Talib at his death bed. Abu Jahal and Abdullah bin Umayyah were also jl_m_hn nb_l_. Tb_ Plijb_n m[c^, O gs oh]f_! Ti^[s sio gomn m[s nb_l_ cm hi ai^ _r]_jn Aff[b. Ohfs nbcm jbl[m_ qcff b_fj g_ ni intercede for you ch `lihn i` Aff[b. A\o T[fc\ l_jfc_^ nb[n c` hin ni be shy before the Quraish, I would have made your eyes cool by []]_jncha Imf[g. Tb_h b_ l_]cn_^ `iffiqcha ]iojf_nm:

Wa laqad alimtu bianna deena Muhammadin Min khaire adyanil bariyyati deena Lolal malamatu aw jidaro musabbatin La wajadtani samhan bizaka Mubeena

(I am sure that the religion of Muhammad (peace be upon him) is the best in the worlds and universe. If I were not apprehended by reproach and taunt, I would have accepted this religion with full agreement.) And then he died. There is no gainsay that Abu Talib supported and protected Prophet Muhammad (peace be upon him) through out

his life. But it was basically because of the blood relationship and a sense of family honor and not because of faith. He died on the religion of Quraish. The death of Khadijah Tb_ Plijb_n b[^ b[l^fs ip_l ]ig_ nb_ alc_` i` A\o T[fc\m demise when Khadijah also passed away in the month of Ramadan of the same year. Ummul Mumineen Khadijah was about sixty five years old when she died. She was a highly valued gift of Allah to Prophet Muhammad (peace be upon him). She remained with him for twenty five years. She was his great comforter at the time of distress, and always encouraged him in difficult days. She helped him in the spread of Islam. She was always at his side to sympathize with during the days of affliction. So the death of Abu Talib and Khadijah took away his two greatest supporters and sympathizers. The Prophet was so much sad by their passing away that he named the year as Aamul Huzn meaning the year of grief. Journey ni T[_` Abu Lahab succeeded Abu Talib as the chief of the tribe of Quraish. He was an enemy of Islam from the beginning. Looking at the unfriendly and hostile its response of the people of Makkah, he hiq nolh_^ niq[l^m cnm mo\ol\m. H_, nb_l_`il_ q_hn ni T[_` qbc]b cm approximately sixty kilometers away from Makkah. His adopted son, Zaid bin Haritha accompanied him in this journey which he completed by walking on foot. Whenever he passed through a settlement or a village, he called its people to Islam. Usually, they did not pay any attention to it. He was disappointed everywhere. T[_` q[m chb[\cn_^ \s lc]b [h^ jlimj_liom g_h, [h^ nb_ `[gcfs i` Umair was considered as the leading family of the town. They were nbl__ \linb_lm, A\^s[ L[cf, M[m^ [h^ H[\__\. Tb_ Plijb_n q_hn ni three of them and invited them to Islam. They not only refused to accept Islam but also displayed a very offensive and rude response. Prophet Muhammad (peace be upon hig) mn[s_^ ch T[_` `il n_h ^[sm. H_ q_hn ni _[]b nlc\_ [h^ ][ff_^ nb_g ni Aff[bm religion but no one heeded to his call. Instead, they asked him to leave the town. They also encouraged their vagabond and dissolute young men to laugh at him and hurt him. When the Prophet set to l_nolh ni M[ee[b, nb_ p[a[\ih^m i` T[_` `iffiq_^ bcg \s ]f[jjcha and noise making. They threw stones at Zaid and the Prophet. The \fii^ aomb_^ ion i` nb_cl \i^c_m. Tb_ ^q_ff_lm i` T[_` q[n]b_^ [ff of it in silence and made no attempt to stop the hooligans. At last the Prophet took refuge in an orchard about three kilometers away `lig T[_` [h^ nb_ ]liq^ q_hn \[]e. H_ mnii^ l_]fchcha [a[chmn nb_ wall in a state of sorrowfulness, grief and disappointment. After a little respite he made a supplication to Allah which is known as Do[ Momn[t[`__h. Every sentence of this supplication shows how much heartbroken and disappointed he was by the total negative

l_mjihm_ i` T[_`m j_ijf_. Hcm m_hncg_hnm q_l_ `off i` `_[l, anguish, agony and grief. A renowned Urdu poet, Hafeez Jullendhari, has composed heartbreaking and passionate couplets describing this event. He said:

Barhe amboh dar amboh patthar leke deewane Lage barane sang us Remate Alam pe barsane Who abre lutf jiske saae ko gulshan taraste the Yb[h T[` g_h ome_ dcmg j[l j[nnb[l \[l[mn_ nb_ Who sina jiske under noore Haq mastur rehta tha Wohi ab shaq hua jata tha use khoon behta tha Farishtay jin pe aa aa kar jabeene shoq rakhte the Wo paae naznin zakhmon ki lazzat aaj chakhte the Bashar ki aib poshi ke liye jiisko utara tha Bashar ki cheeradasti se woh daman para para tha Huzoor is jor se jab choor hokar beth jate the Shaqi uswaqt baazoo tham kar ooper uthate the Magar is haal men jab tak zaban deti rahi yara Dua-e-khair hi karta raha Allah ka pyara.

After the supplication, he came out of the garden alongwith Zaid bin Haritha and moved back towards Makkah. The mbi]e [h^ nb_ ^cm[jjichng_hn [n T[_` b[^ nin[ffs _rb[omn_^ bcg but he did not say anything against them. Instead, he said that he hoped that one day Allah would bring out a generation from among these people who would worship one God and not associate any one with Him. The magnificent moral value can be seen in this answer of the Prophet (peace be upon him). Then he continued his journey to Makkah and had a brief sojourn in the valley of Nakhla. It was a nice spot to stay and recover. It was this place where a party of Jinns visited him which has been mentioned in the holy Quran in the al-Ahqaf and al-Jinn, the 46th and 72nd chapters of Quran respectively. By studying the two chapters one concludes that the Prophet (peace be upon him) did not have the knowledge of the visit of Jinns prior to the revelation of these chapters. It is also concluded that it was their first visit and they continued to come to him. The arrival of Jinns and their acceptance of Islam was another sign of Divine help.

The good news and promise of help from Allah consoled the Prophet to a great extent and helped him to forget the anxiety and mo``_lcham i` T[_` [h^ b_ m_n i`` `il M[ee[b qcnb a fresh zeal and determination. Zaid bin Haritha asked him how would he enter Makkah now when its people had driven him? The Prophet (peace be upon him) replied him that Allah would certainly find a way to bring them out of the thorny situation, and that Allah would certainly help His religion and His Prophet would overcome his enemies. After few days he left Nakhla and came to Harra. From here, he sent a message to a distinguished chief of Makkah, Moncg bin Adi that whether he could take him under his protection. The custom in Arabia was that if protection or shelter was sought for, nb_h _p_h [h _h_gs qiof^ hin l_`om_. Si Moncg \ch A^c niie bcg under his refuge and brought him inside the town. His sons followed him with swords in their hands. He announced publicly that now Muhammad (peace be upon him) was under his protection. Prophet Mob[gg[^ _hn_l_^ K[\[, ecmm_^ nb_ Bf[]e Stone, prayed and then under the same protection was taken to his house. Prophet Muhammad (peace be upon him) never found this ech^ a_mnol_ i` Moncg \ch A^c [h^ qb_h ch 2 A.H., [`n_l nb_ \[nnf_ of Badr, the Quraish pleaded for the release of their prisoner of war. H_ l_g[le_^ nb[n c` Moncg \ch A^c b[^ [me_^ bcg ni^[s `il nb_ir release, he would have freed them without any ransom. Preaching among the tribes The people from all corners of Arabia assembled in Makkah during the time of Haj. The Prophet (peace upon him) used to go round all the tribes and invite them to Islam. Likewise there were many other places where carnivals and festivals were located. He visited these carnivals as well and called people to his mission. In this way he had put Islam before all major tribes of Arabia. But his own uncle, Abu Lahab, contradicted him every where and told people that he was an apostate and did not know what he was saying. How did Islam spread in Madinah? As usual, the Prophet came to Mina during the Haj of 11th year after Prophethood for the preaching and continued his work \s l_]cncha Qol[h ni nb_ j_ijf_. H_l_ ch nb_ p[ff_s i` Ak[\[, b_ met six people from the tribe of Khazraj from the town of Yathrib (the old name for Madinah). He talked to them and enquired about there whereabouts and, then, introduced himself to them as the Prophet of God and presented Islam to them. He recited some verses of Quran as well. This talk of the Prophet was not strange to the people of Khazraj because they used to hear about the coming of a Prophet from the Jews who were their neighbor and rival in Madinah. They thought if the Jews got news of him, they might

accept Islam before them. So all of them accepted Islam collectively and went home with the same message to their kith and kin. The first \[s[n of Ak[\[ The next year, twelve more people from Madinah came, accepted Islam and took the oath of fealty on the hand of the Prophet (peace be upon him). This is called the first pledge of Ak[\[. Tb_s l_ko_mn_^ nb[n nb_ Plijb_n mbould send someone with nb_g ni _hfcabn_h nb_g gil_ ih Imf[g. Si b_ [me_^ Mom[\ \ch Ug[cl ni []]igj[hs nb_g. Ih M[^ch[b, Mom[\ mn[s_^ qcnb S[^ bin Zurarah, and went to each house in Madinah to explain the message of Islam. Everyday one or two people came into the fold of Islam and the message became recognized from Madinah to Quba. Tb_ m_]ih^ \[s[n i` Ak[\[ During the Haj season in 13th year after Prophethood, seventy two people from Madinah accepted Islam concealing it from their other polytheist flc_h^m ch nb_ p[ff_s i` Ak[\[b. Tb_s too, took the oath of fealty on the hand of the Prophet (peace be upon him) and invited him to Madinah with the pledge that they would protect Islam and Prophet Muhammad (peace be upon him) until death. Abbas bin Abdul Mofn[fc\, nb_ Plijb_nm oh]f_, q[m [fmi present there. Even though he was not a Muslim by then but he had a sympathetic attitude towards Islam. He warned the people of Madinah of the risks and danger lying ahead by inviting him to Madinah. He told them that Banu Hashim were able to guard Mob[gg[^m fc`_ [h^ mojjiln bcm gcmmcih. Bon c` nb_ M[^chc[hm invited him in their town, they must be prepared to sacrifice everything for his protection, even their lives because the whole of Makkah and the world will turn against them. If not, they could \_nn_l ^lij nb_cl i``_l. Tb_ j_ijf_ i` M[^ch[b l_jfc_^, W_ b[p_ aliqh oj oh^_l nb_ mb[^_m i` mqil^m. Hiq_p_l, ih_ i` nb_g, A\^of H[cnbog \lioabn `ilq[l^ bcm [jjl_b_hmcihm [h^ m[c^, O Prophet of God, we have old ties with the Jews. Now, after our becoming of Muslims, the relationships would be no more. We hope that when Allah will give you victory you would not leave us [h^ ai \[]e ni siol j_ijf_ ch M[ee[b? Tb_ Plijb_n mgcf_^ [h^ m[c^, Yio mbiof^ hin a_n qillc_^; Niq sou are mine and I am yours, your enemy is my enemy and you friend is my friend. My life [h^ ^_[nb qcff \_ qcnb sio. (I\h Hcmb[g & Z[lk[hc) Migration to Madinah After securing a safe heaven for Muslims in Madinah, the Prophet (peace be upon him) asked his companions to migrate to Madinah. So, the 1st one to leave Makkah was Abu Salma. The others followed him in twos and threes. The unbelievers of Makkah made every effort to foil this exercise and put many obstructions in the way of migration but it continued until only those in detention

with the unbelievers or miserably poor to migrate were left in Makkah. The Conference of Unbelievers of Makkah The unbelievers Makkah noticed that Prophet Muhammad (peace be upon him) now got supporters even outside Makkah and the people of Madinah had given him refuge to Muslims. They apprehended that Muhammad (peace be upon him) would also migrate and come back heavily upon them with a large number of his supporters and conquer them. To avoid this situation, the Quraish called for urgent meetings in which wise men and intellectuals of all the clans of Quraish participated. Many schemes and proposals were presented in the conference. Abu Jahal proposed that a man from each clan of Quraish should attack Muhammad (peace be upon him) and kill him. The family of Muhammad (peace be upon him) would not be able to fight with the rest of the Quraish. And so would settle down for blood money, which the Quraish would pay collectively and the matter would be settled forever. Every member in the meeting agreed. The Migration Of The Prophet When the unbelievers of Makkah agreed upon the killing of Prophet Muhammad (peace be upon him), he made up his mind to leave Makkah as the orders from Allah came to do so. He q_hn ni A\o B[elm biom_ [h^ ch`ilg_^ bcg nb[n Aff[b b[^ al[hn_^ him permission to migrate. Abu Bakr had already made arrangements for the journey, so they set off for Madinah. The unbelievers of Makkah were the worst enemy of the Prophet yet they trusted him for his honesty and therefore, kept their valuable belongings with him for safety. At this time, too, he had many things with him for safekeeping. He called Ali and asked him to return the trusts to their owners after he had left. In the cave of Thawr Prophet Muhammad (peace be upon him) and Abu Bakr left Makkah and headed southwards to a cave named Thawr and hid themselves there. The unbelievers of Makkah chased them down and combed the area until they reached the cave of Thawr. They stayed at the mouth of the cave but did not enter because it was divinely guarded. A spider had spun a cobweb on its mouth and a pigeon had laid eggs. They thought that if anyone had entered the ][p_, nb_ q_\ [h^ nb_ _aam qiof^hn \_ nb_l_. The reward of one hundred camels The people of Makkah announced a reward of one hundred camels for anyone who caught the Prophet alive. Many

greedy people went far and wide in search of him but no one succeeded, The Prophet in Madinah Tb_ h_qm i` Plijb_n Mob[gg[^m (j_[]_ \_ ojih him) migration had already reached Madinah and the Muslims were passionately waiting for his arrival. They wore their weapons and came out of their houses to welcome him and the whole town was _]bi_^ qcnb Aff[b-o-Ae\[l mioh^m. Tb_ Momfcgm i` M[^ch[b q_l_ ][ff_^ Ahm[l `il nb_ b_fj nb_s l_h^_l_^ ni nb_ Plijb_n and immigrant Muslims from Makkah and other places of Arabia mean helpers. The Muslims from outside Madinah were named Mob[dcliih g_[hcha nbim_ qbi gcal[n_^. Ep_ls l_mc^_hn i` Madinah wanted to be his host and invited him to stay in his house. The Prophet asked them to leave the reign of his she camel as she was guided by Allah and she would sit whenever Allah wanted her to sit. However, the she camel sat down near the house of Abu Ayub Ansari which was very close to the place where the mosque of the Prophet stands today. So Abu Ayub Ansari had the house of being Plijb_nm bimn `il m_p_h gihnbm. A`n_l nb_ ]igj_ncncih i` nb_ gimko_ [h^ nb_ [j[lng_hnm [^don[hn ni cn, b_ mbc`n_^ ni ih_ i` them.

The Madinian life of the Prophet The Madinian life of the Prophet is comprised of a tiresome struggle and confrontation. As you have read in the last pages that Prophet Muhammad (peace be upon him) and his companions had left their wealth, money, and their belongings in Makkah and entered Madinah bare handed in a state of misery and utter poverty. The unbelievers of Makkah should have taken a sigh of relief by getting rid of the Muslims. But it did not happen. Instead they became outraged and counted the Ansar of Madinah as their enemy as well. They wrote a threatening letter to Abdullah bin U\[sc, qbi q[m ih_ i` nb_ gimn bihil[\f_ ]bc_`m i` M[^ch[b: Yio have given refuge to our man Muhammad. By God. Either you will kill them or derive them away from Madinah. Otherwise we will attack you an^ ecff [ff i` siol ]ig\[n[hn sioha g_h. A\^off[b \ch Ubayi was chosen to be the king of Madinah and he was coroneted very soon. But the arrival of the Prophet and the spread of Islam in Madinah sideline this plan to the great anxiety and annoyance of Abdulla bin Ubayi. He knew that the time was on the side of Islam so he declared himself a Muslim but inwardly remained an enemy of Islam and never gave an opportunity to hurt Islam. He was a hypocrite. When the Prophet came to know about the unbelievers

lettel, b_ g_n A\^off[b \ch U\[sc [h^ [me_^ bcg, Wcff sio ecff siol iqh mihm [h^ \linb_lm? A\^off[b \ch U\[sc oh^_lmnii^ qb[n nb_ Prophet meant because most of people in Madinah (Ansar) had become Muslims. So he did not corroborate with the plan of unbelieverm. Afgimn [n nb_ m[g_ ncg_, S[c^ \ch Mo[t qbi q[m nb_ ]bc_` i` nb_ nlc\_ i` Aom i` Ahm[l q_hn ni M[ee[b ni j_l`ilg Ugl[ and stayed at the house of his old friend, Umayya bin Khalaf, another big man of Makkah. While Umayya was performing Tawaf with Said, suddenly Abu Jahl appeared and enquired about his `lc_h^. Ug[ss[ nif^ bcg nb[n b_ q[m S[c^ \ch Mo[t, nb_ ]bc_` i` Aom in Madinah. Abu Jahl said to Said that they had shattered the apostates of Makkah. By God. If you were no with Umayya, you would not leave this place alive. Said was a bold man. He replied in the same tone that if the Quraish stopped them from visiting the Ka'ba, the world also cut off their route to Syria. The unbelievers did not budge from their plan. They did not only threaten the Muslims but also stated to get proposed for an attack on Madinah and kill the Prophet Muhammad (peace be upon him) and his close associate. Because of this infavorable news, the Prophet used to spend sleepless nights and the companions kept a close vigil. The unbelievers of Makkah, using their portion and recourses, had created the impression among the different tribes of Arabia that it was essential to attack Madinah in order to eliminate Muslims So far, the instruction from Allah asked the Prophet to spread Islam by advices, speeches, and dialogues. And those converted to Islam were asked to endure the hardships met in the way of Islam. That is why dispute many horrible tortures were inflicted by the unbelievers, the Muslims never raised their weapon to average it and endured all hardships endeavor. However, when the whole Arabia including the Jew vowed to destroy and their arrival came under severe danger, then Allah permitted Muslims to defend nb_gm_fp_m [a[chmn nb_g, nb_ l_p_f[ncih m[c^, P_lgcmmcih ni `cabn cs granted to those who are attacked, because they have been wronged-God has the power to help them. They are those who have been driven out of their homes unjustly, only because they said Ool Lil^ cm Aff[b (Qol[h 22: 39, 40) Hiq_p_l, ch nb_ \_achhcha nbe permission was conditional. The Muslims were allowed to defend themselves against the aggressor but not to initiate the fighting. But after the manifestation of the Truth, the delivery and the jl_[]bcha i` Aff[bm l_fcacih b[^ \_]ig_ i\fca[nils `il nb_ Prophet, so therefore, all those who did not listen to him only because of malice and hostility towards the Prophet (peace be upon him). The word jihad is derived from Juhd. It means to make effort, labour, and right struggle. Every effort in the way of Allah; every struggle for gaining the pleasure of Allah in commendable. Allah extends His hand to such people who only strive in His way. So Allah m[c^, W_ qcff mol_fs aoc^_ ch Ool q[sm nbim_ qbi mnlcp_ ch Ool ][om_. Gi^ cm mol_fs qcnb nb_ lcabn_iom. (29:69) Jihad does not only

mean to fight with sword. Many people are gripped by a misunderstanding in understanding and explaining this point. What actually needed is that the real meaning of Jihad and its details must be understood in the light of Hadith of the Prophet (peace be upon him). This word is also used in the meaning of complete and extreme labour. It has been used to sacrify wealth and life in the way of the religion of Allah and, it must be noted that, no where in the Quran it has been used exclusively for the fight against Muslims. The condition of Jihad is the supremacy of the Divine Law. And so it is essential that Muslims must demonstrate the dominance of His Laws in their social and personal life. They must organize the Ummah and convey the message of Islam to others in good manners; and should preach in such an authentic way that the proof of Truth is established. They must bear the hardships with patience and never escape from giving any sacrifice in the way of Allah. The moulding of public opinion is also a form of Jihad. The combat is the last resort. And the fighting must be free from any personal gain or sentiment. The fact is any struggle with right faith and healthy thoughts free from personal and individual benefits and the bust for fame and show off; only with the intercom for pleasure of Allah along with truthfulness, human nobility; for the establishment and enhancement of peace and prosperity is Jihad. This is why, scrutinize objectively, it will be concluded that all battles that took place after Hijra were actually imposed on Muslims. They were forced to raise swords in their defense. And so most of his time in M[^ch[b q[m n[e_h \s nb_ ab[tq[ [h^ m[lcs[. In gomn \_ hin_^ nb[n, ch nb_ bcmnilc][f al[jb n_lgchifias, nb_ qil^ ab[tq[ is used for the battles led by be the Prophet himself (peace be upon him) qb_l_[m m[lcs[ cm mjie_h `il nb_ \[nnf_m qcnbion bcm jbsmc][f j[lnc]cj[ncih. Tb_ bcmnilc[hm ^c``_l ch nb_ _r[]n hog\_l i` ab[tq[. It races from twenty seven, twenty six, twenty five, twenty four to hch_n__h. Ih _cabn i` nb_ ab[tq[ nb_ [lg_^ \[nnf_ niie jf[]_. Tb_s are battle of Badr, battle of Uhud, battle of Trench, battle of Banu Quraiza, battle of Banu Mustalaq, battle of Khayber, battle of Hoh[ch [h^ \[nnf_ i` T[_`. Tb_ bcstorians also differ in the exact hog\_l i` m[lcs[ `lig `ilns m_p_h ni `c`ns mcr. Niq, _p_h c` nb_ minimum number of ghazwa and sariya are added together the total comes to sixty six which means the Prophet (peace be upon him) had to face sixty six small and big battles in a spam of nine years. The complete details of these battles are preserved in Islamic [hh[fm. In q[m nb_ l_mofn i` Plijb_n Mob[gg[^m (j_[]_ \_ ojih him) skill and wisdom that in the only nine hundred Muslims were martyred during these twenty yearsof fired battles. The nonMuslims killed during this period is double. So Islam was established only with a loss of less than three thousand lives. The period after Hijra is also important because from the change of Qibla (the direction which Muslims face during prayer), increase in the units of namaz (Muslims mode of worship), the obligation of roza (fasting)

and Zakat (Annual charity) and the Quranic verses regarding other important legal instructions and laws were revealed during this time. Tb_ _p_hnm i` B[s[n [f-Rizwan (the pledge of agreement) and Sofb Ho^[c\cs[ (nb_ nl_[ns i` [f-Hudaibiya) all took place in the 6th year after Hijra. The above two events contain great importance in the Islamic history because the later development and progress of the religion is closely linked to them. That is why the apparently subdued looking treaty of al-Ho^[c\cs[ cm ncnf_^ [m ij_h pc]nils ch Quran. As the history tells us, the Prophet (peace be upon him) disclosed his intention of performing Umra. Around fourteen hundred of his Ashab (the companions of the Prophet) got ready to accompany him. So in the month of Lul-qadr in the 6th year after Hijra, the Prophet (peace be upon him) set out for Makkah alongwith his companions. All of them had worn Ihram (to pieces of white cloth worn for performing Umra and Haj. After wearing this dress many acts become unlawful particularly fighting). The Prophet had apprehended that unbelievers of Makkah would stop them performing Umra. So he had already assigned a man from Banu Kbot[[b ni [mm_m nb_ mcno[ncih [n M[ee[b qb_h nb_ ][l[p[h i` nb_ Plijb_n l_[]b_^ Am`[h. H_ q[m ch`ilg_^ nb[n nb_ oh\_fc_p_lm i` Makkah had firmly decided that at no cost they would allow Muslims to enter Makkah. B[s[n [f-Rizwan The Prophet (peace be upon him) camped a al-Hudaibiya, a settlement few kilometers to Makkah. He found that a huge army of unbelievers was ready to stop them forcibly. The Muslims were in Ihram and, therefore, were not in a state to fight. In this situation the Prophet decided to send Uthman bin Affan as his sole representative to Makkah in order to negotiate Muslims entry to the town. He conveyed to Quraish the message of peace from the Prophet. The Quraish did not budge. Uthman was a respected man in Makkah because of his powerful and wealthy clan of Banu Umayya and his own personal qualities. The unbelievers did not molest him. Instead, they permitted him to perform Umra but at the same time told him that they would not allow Muhammad (peace \_ ojih bcg) ni ]ig_ h_[l nb_ K[[\[. Unbg[h ^_]fch_^ nb_cl i``_l of performing Umra without the Prophet (peace be upon him). The hospitality of his clan delayed his return to Al-Hudaibiya which generated a rumor among Muslims that Uthman was killed. On b_[lcha nb_ h_qm, nb_ Plijb_n ^_]f[l_^ nb[n ni Unbg[hm \fii^ would be avenged. He sat under a baboon tree and asked his companions to give him their pledge that they would remain faithful to him until death. All the companions took the oath with enthusiasm, on the hand of the Prophet (peace be upon him). This i[nb cm ehiqh [m B[s[n-al-Rctq[h ch nb_ bcmnils i` Imf[g. Hiq_p_l, after the oath, information contradicted the previous news and

Uthman came back to the Prophet describing him the mood in Makkah. This oath is mentioned in the Quran in Surah Fath; Allah m[c^ O Plijb_n, Sol_fs nb_m_ qbi [l_ The Treaty of al-Hudaibiya The first person to meet the Prophet at al-Hudaibiya was Budail bin Warqa Kiuzaee. Although his tribe had not accepted Islam yet, but he himself had a favorable attitude towards Islam and was sincere to the Prophet. He was informed him that the Quraish had prepared an army to fight and vowed not to allow him to K[[\[. Tb_ Plijb_n [me_^ bcg ni n_ff nb_ Qol[cmb nb[n nb_ Momfcgm neither came with the intention of war not they want war. They had come to perform Umrah only. He also said that a chain of battles had already weakened the Quraish financially and physically. So a non-violent atmosphere would be better for them. Budail bin Warqa went back to Makkah and told its residents that he had a message from Muhammad (peace be upon him) and would deliver it if they were ready to leave. Even though some youngsters tried to create confusion, the senior members asked Budail to deliver the g_mm[a_. Bo^[cf jon nb_ Plijb_nm g_mm[a_ ]igjf_n_fs \_`il_ them. Hearing this, a very old man Urwah bin Masood got up and convinced the Quraish that it was a reasonable offer and they should accept it. He presented his services to settle the matter between the two parties. The Quraish agreed and he went to the Prophet and told him that the Quraish had acknowledged his g_mm[a_. H_ `olnb_l nif^ bcg nb[n I` sio `cabn [h^ ^_mnlis Qol[cmb nb_h b[p_ sio _p_l m__h [ g[h \_cha nb_ ][om_ i` bcm nlc\_m nin[f elimination? And if the Quraish have an upper hand in the fight then I see many people here who will leave yoo ch ncg_ i` ^cmnl_mm. Abu Bakr could not bear this remark and he passionately rebuffed Ulq[ [h^ m[c^, Di sio nbche q_ qcff f_[p_ Aff[bm Plijb_n [h^ loh [q[s? Ulq[ [me_^ [\ion bcm c^_hncns [h^ q[m nif^ nb[n b_ q[m A\o B[el. Ulq[ m[c^, A\o B[el, c` I bad returned the favor you did once ni g_, I qiof^ b[p_ l_jfc_^ sio. Tb_ h_ainc[ncih j[mm_^ nblioab many such events. Back in Makkah, Urwa told the amazing and wonderful love towards the Prophet. Another man from Banu Kanana also visited the Prophet. In this way many people came to al-Hudaibiya until Suhail bin Amir who immediately offered a truce between the Muslims and the people of Makkah. He had a long discussion with the Prophet (peace be upon him) on the terms and conditions of the truce. They agreed on certain points. The Prophet ][ff_^ Afc ni qlcn_ nb_ [al__g_hn \_achhcha qcnb Bcmgcff[bc [l Rahman ar-R[b__g (Ih nb_ h[g_ i` Aff[b nb_ gimn B_h_`c]_hn, nb_ gimn M_l]c`of). Sob[cf i\d_]n_^ ni cn [h^ m[c^ W_ ^i hin ehiq R[bg[h. Wbs hin qlcn_ Bcmgce[ Aff[bog[ (qcnb siol h[g_ O Gi^) which is our old tradition. The Muslims insisted on writing Bcmgcff[bc [l-Rahman ar-R[b__g \on nb_ Plijb_n [al__^ qcnb

Sob[cf [h^ [me_^ Afc ni qlcn_ Bcmgce[ Aff[bog[. Tb_h nb_ Plijb_n dictated the text of the treaty beginhcha qcnb nb_ m_hn_h]_m Tb_m_ are the terms on which the Quraish and the Prophet of Allah [al__^. Aa[ch Sob[cf l[cm_^ nb_ i\d_]ncih [h^ m[c^ nb[n I` q_ b[^ accepted that you are the apostle of God, then we would not have stopped you from entering Makkah, nor we would have fought with sio. Yio mbiof^ qlcn_ Mob[gg[^ mih i` A\^off[b. Tb_ Plijb_n m[c^, Bs Aff[b, I [g Mob[gg[^, nb_ Plijb_n i` Aff[b [h^ [fmi Mob[gg[^ \ch A\^off[b \on sio ^_hs gs Plijb_nbii^. Tb_h b_ asked Ali to erase Rasool Allah and write Muhammad bin Abdullah. Ali was one of the most obedient companions of the Prophet (peace be upon him) but even he because of his faith in the Prophethood, and his love and respect for the Prophet refused to delete Muhammad Rasool Allah. It was not disobedience but the demonstration of pure and true love. However the deal was signed on the following terms. 1. The Muslims will go back this year without performing Umra. 2. They will come next year and stay in Makkah for three days. 3. They will not bring any weapons with them except shields and swords. 4. No Muslim residents of Makkah will be taken by the Muslims. However, if a Madinian Muslim wants to stay in Makkah he will not be stopped. 5. If a person from among the Muslims and unbelievers migrate to Madinah, he will be sent back whereas a Muslim taking refuge in Makkah will not be returned. 6. The other Arabian tribes are free to ally either party. Apparently the conditions were against Muslims and the companions did not look happy but they could not go against the instructions of the Prophet (peace be upon him). After the completion of the treaty, the Prophet asked his companions to slaughter their sacrificial animals and shave the head (a sign of ending the Haj or Umra). The companions were so much disheartened and disappointed that nobody moved from his place even though nobody raised a voice out of respect. The Prophet mentioned it to his wife, Umm Salma. She suggested to the Prophet that he should go ahead with the performance of his rituals and should not speak to any one. He did so. When the Muslims saw him doing this, they knew that there would be no change in the decision. So all of them got up, slaughtered their animals of sacrifice and shaved their heads, marking the end of the exercise. The companions of the Prophet (peace be upon him) had great anxiety and dissatisfaction regarding the terms and conditions of the treaty which was displayed in their passive response to his call. However, the later developments proved that indeed this treaty was the key to the subsequent rapid

progress of Islam and which infact paved the way for the conquest of Makkah. So far, the Muslims and the unbelievers stayed apart and hardly had any opportunity to interact with eachother. There was no social contact left even between the close relatives. But the treaty gave them respite to visit eachother and communicate. The unbelievers of Makkah came to Madinah and stayed there for long time which gave them ample time to study the Islamic character, society and administration. On the other side, the Muslim visitors to Makkah and other places in Arabia impressed their hosts by the uprightness, honesty and chastity of their character. The outcome was positive. Many unbelievers inclined towards Islam and embraced it. It is recorded in the pages of history that the rate of conversion into Islam during the two years immediately after the treaty was much higher than the last fifteen years. The conquest of Makkah This is the great victory through which Allah honored His Plijb_n [h^ nb_ alioj nb[n b_f^ Hcm nlomn; [h^ nb_ e[\[ qbc]b cm the source of guidance for the mankind was liberated from the hands of the polytheists. The people entered into the religion of Allah in large groups after the conquest of Makkah. They filled the earth with the light of God. Causes of the conquest You have read in the previous pages that one of the conditions of the treaty was that every tribe of Arabia was free to join any party and so Banu Bakr bonded with Quraish as a partner in tb_ [al__g_hn qb_l_[m B[ho Kbot[[b ]bim_ ni \_ Momfcgm [ffs. All conditions of the treaty applied to them as well. Both of them were old rivals but by becoming a part of the treaty, they had no fear from each other. The first condition of the treaty that there would be no war between Muslims and the Quraish for the next ten years offered Arabia a great relief and respite. There was peace in the land for two years until the bloody clash between Banu Bakr and B[ho Kbot[[b. D_mjcn_ nb_ j_[]_ [al__g_hn, B[ho Bakr had not `ilainn_h nb_cl _hgcns qcnb Kbot[[b [h^ q_l_ fiiecha `il [ ]b[h]_ to settle the old score. One night they treacherously attacked Banu Kbot[[b [h^ g_l]cf_mmfs ecff_^ nb_cl oh[q[l_ [h^ oh[lg_^ g_h. B[ho Kbot[[b niie l_`oa_ ch e[\[ \on _p_h there the chief of Banu Bakr, Naufal, did not restrain his emotions for revenge and ]ihncho_^ ni ][ff bcm j_ijf_ `il nb_ ecffcha i` B[ho Kbot[[b. Sig_ of the Quraish also joined Banu Bakr in this plunder. After the incidence Amr bin Salim, the head of Khot[[b, formed a group of forty people and came to Madinah and put his plight infront of Prophet Muhammad (peace be upon him) in these qil^m: O Gi^! I l_gch^ Mob[gg[^ i` nb_ \ih^ qbc]b _rcmnm between us since our forefathers. Please, you give us your full

support because they (Banu Bakr) killed us deceitfully in the darkness of night while we were in the state of prayer. Surely the Qol[cmb \_nl[s_^ sio [h^ ]l[]e_^ nb_ [al__g_hn. Tb_ Plijb_n (peace be upon him) consoled him and assured him of his support. Then the Prophet sent his messenger to Quraish and gave them three options. The first was that they should pay the blood money `il nb_ mf[ch g_g\_lm i` B[ho Kbot[[b ni nb_cl b_clm; m_]ih^fs nb[n Quraish should disown Banu Bakr as their ally; and if the first two options are not acceptable then the Quraish should pronounce the treaty of al-Hudaibiya as null and void. Qurta bin Abd Amr, Qol[cmbm l_jl_m_hn[ncp_ [n nb_ gig_hn, l_jfc_^ nb[n nb_ `clmn nqi options cannot be accepted but they agreed with the third one and so declared the treaty as void. Efforts to renew the treaty A`n_l nb_ ^_j[lnol_ i` Plijb_nm g_mm_ha_lm, nb_ Qol[cmb realized their folly. Some of the leaders came to Abu Sufyan and told him that if the matter is not resolved immediately then Muhammad (peace be upon him) would attack them. They pressurized Abu Sufyan to go to Madinah and make efforts to renew the agreement. Abu Sufyan hurriedly journeyed to Madinah [h^ [fcabn_^ [n nb_ biom_ i` b_l ^[oabn_l Ugg H[\c\[b, Plijb_nm wife and one of the earliest Muslims. She did not give him a warm welcome. Then he came to the Prophet and explained the purpose of his visit. The Prophet (peace be upon him) did not reply to him. He went to Abubakr and requested him to plead to the Prophet on his behalf. Abubakr refused. Umar bin al-Khattab also showed no interest in his case. Disappointed, he went to the house of Ali bin A\c T[fc\ qb_l_ F[ncg[ q[m [fmi jl_m_hn. H_ m[c^ ni bcg, O Afc! Yio are my closest kin here. I came to Madinah with a mission and I do not like to go back unsuccessfully. Will you talk to Muhammad (j_[]_ \_ ojih bcg) `il g_? Afc m[c^, A\o So`s[h! W_ ^[l_ hin chn_lp_h_ ch nb_ jf[h i` nb_ Plijb_n. A\o So`s[h [a[ch m[c^, O Afc! This is a serious matter. Can you suggest a solution to cn? Afc nif^ him that even though a one sided renewal of the agreement was meaningless yet, being the chief of Banu Kanana, he could announce its renewal from his side. Abu Sufyan came to the mosque and announced publicly in a loud voice that he had renewed the treaty of al-Hudaibiya. None of the Muslims answered him. Dejected and disappointed, he went back to Makkah. Preparation for the battle The Prophet then gave a general order to get ready for the battle. He told Ummul Mumineen Aiyesha to prepare the fighting equipment, and he passed the same order to other allied tribes. But all of it was in secrecy and no body was told who the enemy was. Even Abubakr had no idea. Once he came to the house of the Prophet (peace be upon him) and asked Aiyesha about the activities

but she showed her ignorance. In short, all preprations were done under tight secrecy. The purpose was to keep the people of Makkah in dark and then catch them unaware. Momfcgm g[l]b niq[l^m M[ee[b The Prophet (peace be upon him) set off for Makkah. He was accompanied by ten thousand companions. He appointed Abu Zar Ghifari as care taker of Madinah during his absence. The Momfcg [lgs ][gj_^ [n Moll[ [f-Z[bl[h [h^ nb_ Plijb_n (j_[]_ be upon him) asked every one to to light his cooking fire separately. In this way ten thousand fires were lit which could be seen for miles ch Moll[ [f-Z[bl[h. On the other side, the Quraish assigned Abu Sufyan, Hakeem bin Hizam and Budail bin Warqa to get the information [\ion Momfcg []ncpcnc_m. Wb_h nb_s l_[]b_^ Moll[ [f-Z[bl[h, nb_s saw a huge area lit by fires. They were greatly surprised by the strength of Muslim army. While the trio was discussing their own strategy, Abbas spotted them. He told Abu Sufyan that if Muslims saw him they would kill him. So he should mount his mule behind him and that Abbas would carry them to Prophet Muhammad (peace be upon him) and request him to pardon their lives. He brought them to the Prophet and told him that they were under his protection. Abu Sufyan accepts Islam Banu Hashim carried the responsibility of religious affairs in the tribal system of Quraish whereas foreign affairs and defense q_l_ acp_h ni B[ho Ug[ss[. An nb_ ncg_ i` Plijb_n Mob[gg[^m (peace be upon him) Hijra, Abu Sufyan, as a member of Banu Umayya, was looking after the two portfolios. Before the battle of Badr, a rumour was spread that Muslims were about to plunder the trade caravan of Quraish that was coming from Syria under the leadership of Abu Sufyan. On hearing this Abu Sufyan very shrewdly changed the route and saved the caravan from any possible danger. The Quraish were left with no excuse to fight. However, the battle was fought on the insistence of Abu Jahl. Abu Sufyan became the chief of Quraish after the battle of Badr. Now one of his primary duties was to avenge the defeat at Badr. He did so and commanded an army of about three thousand men to attack Madinah. The battle was fought in the valley of Mt. Uhud in the outskirts of Madina and the Muslims suffered a great set back. At that juncture, Abu Sufyan instead of advancing to Madinah ordered his troops to return to Makkah. Had he not done so the Muslims might have seen the toughest time in the struggle of survival. In 6th year after Hijra when the Caesar of Rome received Plijb_n Mob[gg[^m (j_[]_ \_ ojih bcg) f_nn_l ][ffcha bcg

towards Islam, He looked for an Arab to give him detailed information about the Prophet. Incidentally, Abu Sufyan was there with his trade caravan. The conversation between Caesar and Abu Sufyan is preserved in the history. It shows how much value he gave to the Prophet and how much impressed he was from Islam. In 7th year after Hijra his daughter Umm Habeeba who had migrated to Ethiopia was married to Prophet Muhammad in the jl_m_h]_ i` N[d[mbc, nb_ echa. N[d[mbc j[c^ nb_ ^iqls ih Plijb_nm behalf. Abu Sufyan formally accepted Islam after the conquest of Makkah. It has also been reported that he had a long conversation with Prophet Muhammad (peace upon him) after which he entered chni Imf[g. H_ cm [fmi l_jiln_^ ni n[e_ j[ln ch nb_ \[nnf_ i` T[_` alongwith Muslims. D_gihmnl[ncih i` Imf[gc] [lgsm gcabn Prophet Muhammad (peace be upon him) marched towards Makkah with his entire army and asked Abbas to post Abu Sufyan at [ jf[]_ `lig qb_l_ b_ ]iof^ qcnh_mm nb_ mjf_h^il i` Aff[bm mif^c_lm. Abbas did the same. All tribes passed by him raising their standards. He asked the name of every standard bearer and Abbas told him nb_ h[g_ i` _[]b nlc\_ ohncf Plijb_n Mob[gg[^m (peace be upon him) company passed by him. The Prophet was surrounded by Ahm[l. S[^ \ch U\[^[b q[m nb_cl `f[a \_[l_l. Oon i` _hnbomc[mg S[^ mbion_^ [n bcg [h^ m[c^, O A\o So`s[h! Ti^[s cm nb_ ^[s i` q[l; ni^[s nb_ \fii^mb_^ qcff \_ [ffiq_^ ch e[\. A\o Sufyan \_][g_ m][l_^ [h^ ]igjf[ch_^ ni nb_ Plijb_n [\ion S[^m l_g[le. Tb_ Plijb_n ^c^ hin [jjlip_ i` S[^m l_g[le [h^ m[c^ nb[n S[^ q[m qliha, ni^[s cm nb_ ^[s i` e[\[m al_[nh_mm. H_ [fmi nl[hm`_ll_^ nb_ `f[a `lig S[^ ni nb_ b[h^m i` bcm mih, Q[cm \ch S[^. First declaration of the conqueror of Makkah When the Prophet stepped Makkah, he declared that any one who surrendered his weapons was safe; any one who closed his ^iilm q[m m[`_; [hs ih_ qbi _hn_l_^ e[\[ q[m m[`_ [h^ [hs ih_ who entered Abu So`s[hm biom_ q[m m[`_. After this declaration Abusufyan convinced the general public in Makkah that it would be impossible to fight against the huge army which Muhammad (peace be upon him) had brought with him. Since he gave four options, the wisdom was to adopt one of them. Hearing this every Makkan either closed his doors or took l_`oa_ ch e[\[ il A\o So`s[hm biom_. Si M[ee[b q[m ]ihko_l_^ without any bloodshed. A]]_mm chni nb_ biom_ i` Aff[b Tb_ Plijb_nm `f[a q[m chmn[ff_^ h_[l nb_ gimko_ i` [lF[nb. H_ giohn_^ bcm ][g_f, []]igj[hc_^ \s Um[g[ \ch Z[c^ [h^ went to the mosque. Here he performed the circumambulation of

nb_ bifs e[\[ [h^ ecmm_^ nb_ Hajar Aswad (the black stone). After the completion of Tawaf he called Usman bin Talha, the key bearer i` e[\[ [h^ [me_^ bcg ni b[h^ip_l nb_ e_s ni bcg. H_ nb_h a[p_ il^_lm ni ij_h cn [h^ _hn_l_^ e[\[. H_ `ioh^ mig_ j[j_lm nb_l_ qbc]b ch]fo^_^ Plijb_n A\l[b[g [h^ Img[cfm jc]nol_m bif^cha [lliqm i` miinbm[s_l. Tb_ Plijb_n m[c^, Bs Gi^, nb_m_ nqi h_per used the arrows of soothsayer. He also saw a wooden pigeon there and broke it. All pictures were erased. Then he made seven rounds i` nb_ chmc^_ i` e[\[, jli]f[cg_^ nb_ al_[nh_mm i` Aff[b [h^ ][g_ out. Public court of the Prophet The Prophet called for a general gathering of the people. All residents of Makkah, the Muslims and the people of other places who were present in Makkah at that time gathered round him. He addressed them. His address was not only for Arabs but in fact he spoke to all nations i` nb_ qilf^. H_ m[c^: Tb_l_ cm hi Gi^ _r]_jn Allah. He is Alone. He has no partner. He realized His promise, helped His servant and defeated the groups. O people of Quraish! Allah has ended your undue pride on your ancestry and haughtiness of Jahiliyya (the period of ignorance). All men are from Adam and A^[g q[m ]l_[n_^ `lig ]f[s. Aff[b m[c^, O j_ijf_! W_ b[p_ created you from a male and a female; and divided you among tribes and nations so you can recognize each other. To Him, the best among you is the one who fears him most. Surely Allah knows _p_ls nbcha [h^ cm Aq[l_ i` _p_ls nbcha. Then the Prophet looked at the crowd and saw that all aristocrats and celebrities of Makkah were standing in front of him with their heads down. Among them were those who had thrown stones at him; those heartless who had attempted to kill him; those unkind and merciless who had broken his teeth and wounded his face; those cruel and ruthless who had tried to end his life by suffocation; those who had disfigured the corpse of his dear uncle Hamza and had bitten his liver; those oppressors who tied the hands of Bilal, Ammar, Suhaib and Zaid, the loved ones of the Prophet, and put them on the burning sand under the scorching sun of Makkah. All of them were there under the watchful eyes of Ansar and Muhajiroon trembling with the fear of revenge. They thought that now their corpses would be hacked to pieces and thrown to the dogs, their children would be put under the sword and their settlements would be razed to ashes. They were in this state of ^_mj[cl [h^ b_fjf_mmh_mm qb_h nb_ Plijb_n [me_^ nb_g, Di sio know wh[n I [g aicha ni ^i qcnb sio ni^[s? Tbcm ko_mncih ][om_^ nb_g ni mbcp_l \on qcnb [ fcnnf_ bij_ nb_s m[c^ ch ohcmih, Yio [l_ ech^ [h^ mih i` [ ech^ g[h. Tb_ _hncl_ a[nb_lcha q[m j_nlc`c_^ ni hear his answer. There was complete silence. Suddenly, he spoke in bcm ech^ pic]_ qbc]b moljlcm_^ _p_ls ih_. H_ m[c^, Ti^[s, nb_l_ cm hi \f[g_ ih sio. Aff i` sio [l_ `l__.

Then he sat in the mosque of Haram. Ali came to him bif^cha nb_ e_sm i` e[\[ [h^ l_ko_mn_^ nb_ Plijb_n ni ^io\f_ bcm ]f[hm bihiol \s [mmcahchg them the additional responsibility of being the key bearer of Haram along with the watering of pilgrims. According to another report Abbas also made the same request. But the Prophet asked about Usman bin Talha. He was called and the Plijb_n nif^ bcg, Usman! Take this key. It will remain in your `[gcfs `il_p_l. Ohfs [h ohdomn j_lmih qcff mh[n]b cn `lig sio. Apprehensions of Ansar Now the conquest of Makkah was complete and the time had come to return. However, this moment aggrieved Ansar (the Arab Muslims of Madinah who hosted and helped the immigrant Muslims). They talked among themselves that Makkah was Plijb_nm big_ niqh [h^ cn q[m jimmc\f_ nb[n b_ qiof^ hiq mn[s with his people. The Prophet was busy praying. After the prayer, he asked Ansar what they were talking about. Initially, they hesitated \on ih Plijb_nm chmcmn_h]_ nb_s ^cm]fim_^ nb_cl `_[l. Oh nb[n nb_ Plijb_n l_jfc_^, M[s Aff[b m[p_ om. Niq gs fc`_ [h^ ^_[nb cm qith sio. Signs of last days The mission was accomplished and Allah confirmed it with Ti^[s, W_ b[p_ ]igjf_n_^ siol l_fcacih `il sio (Qol[h 5: 9). An this time some signs began to appear in his emotions, sentiments, speech and behavior that he was approaching the end of his life. He visited the valley of Uhud in the month of Safar of the 11th year after hijra and made supplication there in a style as if he was bidding goodbye to living and dead together. On his return, he giohn_^ nb_ jofjcn [h^ mjie_, O people! I am leader of your caravan and witness on you. By God, at this time, I am looking at my pool (Kauthar). And by God, I am not afraid that that you will associate some body with Allah after me but what makes me worried is that you will follow your ^_mcl_m. On 29th of Safar, Monday, he accompanied a bier to J[hh[nof B[k__ (a grave yard near the mosque of the Prophet where most of his companions are buried). While returning he felt headache and his body temperature raised. This was the beginning of his mortal disease. He led the prayer in this condition for eleven days. Gradually, his condition worsened. The complete period of his illness was thirteen or fourteen days. So\m_ko_hnfs b_ _hn_l_^ chni Acs_mb[m [j[lng_hn supported by Fazal bin Abbas and Ali bin Abi Talib. His head was bandaged because of the severity of the headache. He remained in her house until his last breath. Duriing this time Aiyesha continued to recite Mo[qqct[n[ch (the last two chapters of Quran) and other supplications which she learned from the Prophet (peace be upon him).

One afternoon he felt better. He asked that water should be poured on him. After the bath, Ali and Abbas brought him to the mosque where he prayed and delivered a sermon. In this sermon he declared many wills and described the excellence of Ansar and their rights. Then he presented himself before the public for reprisal. He said that if he had whipped or abused some one, he could come forward and take his revenge. At this point a man told the Prophet that he owed him three dirham (silver coin). The Prophet asked Fazal bin Abbas to pay te debt on his behalf. Then he again spoke about Ansar that they are like his heart. They discharged their duties but their rights have not been paid. Then he said that in financial matters and moral support he was mostly indebted to Abubakr. He was leading all the prayers until few days before his demise even though he was in great pains. But one evening at the time of Isha prayer, he felt so weak that he had no energy left to go to the mosque. Aiyesha narrated that the Prophet asked whether the people had prayed? We answered in negative. He asked for water to take bath. After performing the bath, he made efforts to go to the mosque but fainted. When he came to consciousness he asked the same question. We gave him the same answer. It happened three times. At last he said that Abubakr should lead the congregation in his place. Abubakr did so. He led seventeen prayers during the illness of the Prophet (peace be upon him). He had seven dinar (golden coin) in the house. He asked Aiyesha to bring them out so he could spend them in the way of Allah. So he distributed them among the destitute through Ali and did not leave even a particle of gold and silver in his house. He also gave out his arms to the Muslims. Anas bin Malik described that on Monday, when the Muslims were busy in the Morning Prayer, the Prophet (peace be ojih bcg) mo^^_hfs l[cm_^ nb_ ]oln[ch i` Acs_mb[m [j[lng_hn [h^ looked at the rows of worshippers who were being led by Abubakr. It pleased him and he smiled. Abubakr thought that he was coming for prayer and so he tried to move backwards but the Prophet jichn_^ bcg ni mn[s [h^ b_ j_l`ilg_^ bcm jl[s_l oh^_l A\o\[elm leadership. Later, he called his daughter Fatima, kissed Hasan and Husain and spoke well about them. Then he called his wives and advised them too. Then the signs of the last breath started to appear. Aiyesha took his head in her lap and he passed away. Sol_fs q_ [l_ `il Aff[b, [h^ ni Hcg cm iol l_nolh. Aiyesha used to say that one of the favors of Allah on her is that the Prophet (peace be upon him) died in her house and in her lap. This happened on Monday, 12th Rabiul Awwal (third month of Islamic calendar) in the 11th year after hijra. By then he was sixty three years old. His companions chose Abubakr as his successor by consensus before he was buried.

Funeral The funeral of the Prophet (peace be upon him) was arranged and performed by his family members. Ali, Abbas and his two sons, and Usama bin Zaid gave bath to his body and wrapped him in three cotton cloths of suhul. There was no turban and shirt. The companions had different opinion about his burial place. At this juncture, Abubakr presented a Hadith that he had heard the Prophet (peace be upon him) saying that no messenger of God dies except that he is buried where he dies. The matter was settled. Abu Talha removed the bed where he had died and began to dig the grave under it. The grave had a niche inside it. His funeral prayer was performed individually by the companions in the apartment of Aiyesha. There was no Imam (the leader of the congregational prayer). The women and children also prayed after men. The exercise continued till the evening of Wednesday. And then he was buried. The wives of the Prophet In the following lines there is a short and concise description of his wives. They are titled ummahatul mumineen (mothers of faithful). In order to know the domestic life of the Prophet, it is essential to hav_ ehiqf_^a_ i` bcm qcp_m ]b[l[]n_l. In q[m [ alioj of God-fearing ladies who spent their days in the service of the Prophet and Islam and their nights in prayers and recitation of the Quran. His matrimonial life was a model of fairness, equality and justice. Ummul Mumineen Khadija Khadija, the daughter of Khuwailid ibn Asad was the first wife of the Prophet. Her father was a prosperous and respected businessman of Quraish. Her mother was Fatima bint Zaeda. Looking at the qualities in his character and high morals, Khadija was inclined to him and actually she initiated the proposal of marriage to the Prophet. The detail of the marriage has been mentioned in one of the earlier chapters. Khadija was the true life partner of the Prophet. She was with him in hard times and supported him in his mission with firmness, stability and rectitude. She sacrificed all of her wealth in the way of Islam. This is why she holds a special and supreme place among his wives. It is said that once the Prophet praised her so much that Aiyesha became jealous and she told him that now he had a better wife than Khadija meaning her own self. The Prophet replied that he never had a wife better than Khadija because when people denied him she believed in him; she supported him when others abandoned him and gave him everything she had and it was through her that Allah gave him children. (Zarqani: vol:111, p 324)

Ummul Mumineen Aiyesha said that she was most jealous to Khadija among the wives of the Prophet even though she had not seen her because he used to mention her very frequently, and whenever he slaughtered a goat, he would certainly send a portion of meat to her friends which would irritate her and she would say was she the only wife he had. The Prophet would reply that yes she was, Allah gave him children from her womb. Khadija spent twenty five matrimonial life the Prophet (peace be upon him). During this period he did not marry any other woman. She died three years before hijra in Makkah in the month of Ramadan. The Prophet himself put her in the grave in the graveyard named J[hh[nof M[[ff[. Ummul Mumineen Sauda She was Sauda bint Zamah bin Qais. Her mother was Shamus. She was married to her cousin Sakran bin Amr. Both of them were among the early Muslims. The unbelievers of Makkah persecuted them and they too had to migrate to Ethiopia. After some time they returned and Sakran died in Makkah. She had a son, Abdullah. After the death of Khadija, the Prophet used to spend most of his time in sadness and grief. Khaula bint Hakeem suggested to bcg ni g[lls S[o^[. Kb[of[ [fmi n[fe_^ ni S[o^[m `[nb_l [h^ m_nnf_^ the matter. The marriage took place in 10th year after Prophethood. S[o^[ q[m `c`ns s_[lm if^ \s nb_h. Am miih [m mb_ ][g_ ch Plijb_nm life, she organized the house hold of the Prophet which had scattered after the death of Khadija. She possessed the qualities of forbearance, understanding and cheerfulness. She was a great devotee and worshipper and had a firm trust in God. She was a selfless lady. Once Umar bin al-Khattab, the caliph, sent to her a bag full of dirham. She asked her servant what was inside the bag. She thought the bag contained dates. When she was told that the the bag had dirham, she was surprised and remarked why dirham were being sent in the date bags! She ordered her servant to distribute the money among the destitutes and poor of Madinah immediately. Sauda remained thirteen years with the Prophet and experienced many ups and down during this period. She was a source of great relief to him as she took care of his daughters and other domestic matters. Sb_ ^c_^ ^olcha nb_ f[n_ s_[lm i` Ug[lm ][fcjb[n_ ch 19 A.H. She was buried in Madinah. Many companions of the Prophet (peace be upon him) used to come to her to enquire about Hadith. Her brilliance had made her memorizer of many Hadith. There are five Hadith reported by her; one in Bukhari (i.e., Sahih al-Bukhari, the most authentic book of Hadith) and the other four in Sunan (sunan Tirmidhi, sunan Abu Dawood, sunan Ibn Majah and sunan Nasaee).

Ummul Mumineen Aiyesha She was the daughter of Abubakr al-Siddiq. Her mother was Zainab, Umm Ruman. Her marriage was solemnized in the 10th year [`n_l Plijb_nbii^ \on mb_ ][g_ ni Plijb_n Mob[gg[^m (j_[]_ be upon him) ho use in the first year after hijra. She was the only virgin among his wives and the Prophet loved her greatly. Allah bihil_^ b_l qcnb hch_ s_[lm [mmi]c[ncih qcnb nb_ Plijb_n. Regarding her, the Prophet said that he did not receive revelation while resting on bed with any of his wives except with Aiyesha. She was extraordinarily intelligent and understanding right from her childhood, and had a natural dexterity in good manners, etiquette and management. That is why she was highly loved by her parents. She also fashioned a unique place in the heart of the Prophet by her exceptional brilliance and liveliness. An nb_ ncg_ i` Plijb_nm ^_gcm_ mb_ q[m sioha \on \_][om_ of her God-given ability and intelligence she had mastered a great jilncih i` H[^cnbm nl_[mol_. M[hs _f^_lfs ]igj[hcons of the Prophet and the rightly guided caliphs turned to her in their enquiry of Hadith. They also consulted her on other matters of administration and caliphate. She had a unique aptitude to solve difficult and complicated problems with remarkable effortlessness. The companions of the Prophet respected her highly and did not usually go against her legal opinion. Urwa bin Zubair, her nephew, stated that there was no one better in the knowledge of jurisprudence, medicine and high-quality poetry at that time than Aiyesha. All historians agree that if she had not lived so long after the death of Prophet Muhammad (peace be upon him) half of the treasure of Hadith might have lost. All ummahatu mumineen (mothers of faithfuls) were respected by the Muslims but Aiyesha had a greater share of their reverence because of her academic stature. If not for her, many womanly problems would have remained unanswered and the Muslim society would be in a considerable obscurity about them. Commenting on her generosity, Urwa bin Zubair said that she gave great amounts in charity while she herself wore old clothes with patches. She lived for sixty three years and died on 17th Ramadan in 58 A.H. at Madinah. Abu Hurairah led her funeral prayer. According to her will, she was burc_^ ^olcha nb_ hcabn ch J[hh[nof B[k__ alongside with other ummahatul mumineen. Ummul Mumineen Hafsah Hafsah was the daughter of Umar bin al-Khattab. Her ginb_l q[m Z[ch[\ \chn M[toh [ q_ff ehiqh Momfcg f[^s. Sb_ q[m married to Khunais bin Huzafa. Both of them accepted Islam before the marriage. They migrated from Makkah to Madinah. Khunais lost his life in one of the battles. Prophet Muhammad married her in 3 A.H. By then she was twenty two years old.

She was a courageous, witty and generous woman. She had the same attitude of her father in speaking the truth. She used to keep fast frequently and along with other prayers was a regular reciter of Quran for long periods. Umar bin al-Khattab used to advise her not to bother the Prophet (peace be upon him) by her ^_g[h^m qbc]b g[s [hhis bcg, [h^ [hhis[h]_ ][h ][om_ Aff[bm rage. Apart from being a God-fearing lady, she was well versed jurisprudence and Hadith. She reported sixty Hadith from the Prophet. Five of them are in Sahih al-Bukhari whereas the rest are in other books of Hadith. The education was not rare in the family of Umar and so Hafsah too was a knowledgeable member of the family. The copy of the Quran which was compiled during the caliphate of Abubakr was kept in the custody of Hafsah. She was extremely inclined towards prayers. Even it is said that she could be ranked as number one among the wives of the Prophet. After his death, she secluded herself and reduced meeting with people considerably. Both Hafsah and Aiyesha had great love and respect for eachother; just like their fathers Abubakr and Umar. She died in 41 A.H. and was buried in Jannat al-Baqee along with other wives of the Prophet. Ummul Mumineen Zainab bint Khazaimah Ummul Mumineen Zainab was the daughter of Khuzaimah bin Harith. She was called Uggof M[m[e__h (mother of destitute) because she used to feed poor people in abundance during the period of ignorance. She was married to Tufail, then to Ubaida and then to Abdullah bin Jahsh. Abdullah was killed in the battle of Uhud. The Prophet married her after the death of Abdullah. But she did not live long and died three months after the marriage. She was [ mcmn_l ni oggof gogch__h M[sgoh[b `lig b_l ginb_lm mc^_. Sb_ was buried in Jannatul Baqee. Ummul Mumineen Umm Salma Uggof Mogch__h Ugg S[fg[m h[g_ q[m Hch^ \on mb_ q[m gil_ ehiqh \s b_l mih S[fg[m h[g_. H_l `[nb_l q[m Hot[c`[. Sig_ m[s bcm h[g_ q[m Sob[cf. H_l ginb_l q[m Ance[b \chn A[gcl. She was married to Abu Salma Abdullah who was a foster brother to Prophet Muhammad (peace be upon him). Both of them had accepted Islam in its early stage. They were also among the first immigrants to Ethiopia. They lived there for long and then came back to Makkah. When the order for hijrah to Madinah came, they also proceeded towards Madinah. But her tribe, Banu Mugheerah, forcibly held her back and did not allow her to migrate. Her husband went to Madinah along with the children. Umm Salma was left alone in Makkah. She was greatly grieved by this separation. For one year her routine in Makkah was to go out of the town and continue to cry till the evening remembering her husband and

children. At last, after one year, her tribe allowed her to join the family in Madinah. She was the first lady immigrant who reached Madinah alone. While she was living happily in Madinah, her husband Abu Salma got killed in one of the battles and she was left alone once again. But now she also had the additional responsibility of looking [`n_l nb_ ]bcf^l_h. Tb_ milliq i` bom\[h^m ^_[nb [h^ nb_ liability of bringing up the children made her life tough. Looking at her good behavior and untainted character, the Prophet (peace be upon him) asked her hand for marriage through Umar bin al-Khattab. She replied that she was a person without means and resources and had to cater for her children. The Prophet (peace be upon him) assured that he would take care of the children. And then she was married to the Prophet. Ummul Mumineen Umm Salma had a long life. Among the wives of the Prophet she was the last to die at the age of eighty four. The tragedy of Karbala (an unfortunate incident where Husain, the grandson of the Prophet, was slain fighting against the tyrant ruler) took place during her life time. More than two hundred Hadith are reported from her. Her funeral prayer was led by Saeed bin Zaid and she was also buried in Jannatu Baqee. Ummul Mumineen Zainab bint Jahsh Zainab was the daughter of Umaimah bint Abdul Muttalib, the aunt of Prophet Muhammad (peace be upon him). The Prophet had solemnized her marriage with his freed slave Zaid bin Haritha. But this marriage did not last long and after some time Zaid divorced her. It naturally saddened the Prophet. After passing of the iddah (a prescribed period of few months where a woman secludes herself from the social mix up after being divorced or widowed), the Prophet sent her the offer for marriage. The main object of this offer was to console her on the shock of divorce as she married Zaid abiding by the wish of the Prophet. By then Zainab was thirty six years old. It is reported that when the offer reached her, she prayed two l[e[ns (a unit of prayer) and begged Allah that if she qualified to be Plijb_nm qc`_ nb_h f_n bcg g[lls b_l. Tb_ jl[s_l q[m accepted and, consequently, she got married to the Prophet. At this juncture, one fact is worth mentioning. Zaid bin Haritha was initially a slave of the Prophet. But he had great affection and strong commitment to the Prophet. So much so that when his father found out his whereabouts and came to the Prophet to secure his release, Zaid refused to go with him and preferred to stay with the Prophet. The Prophet freed and adopted him as his son. According to Arab tradition an adopted son was equal to a biological son in all respect. That is why when the Prophet decided to marry Zainab, some people found it strange and disclosed their disagreement. However, the Prophet had to follow the orders of

Allah and he married Zainab. Zainab used to say very proudly that the decision of her marriage was made by Allah in heavens. The Prophet gave a big feast after the marriage which was not done before. Ummul Mumineen Zainab was an extremely generous and benevolent lady. She had a kind heart and understood the problems and pangs of other people. She used to dye cloths at home and spend the income on the local needy and poor people, and orphans. Once, the Prophet said that among his wives the one with longer hands would be the first to meet him (after his death). Ummul Mumineen Aiyesha said that after hearing this Hadith they used to measure hands with each other. But what the Prophet meant by long hands was the extreme generosity. This quality was enormously present in her. She used to earn her living by hand and spent the major portion of the income in charity. She always remained an obedient and dutiful wife to the Prophet. Once Umar bin al-Khattab sent the annual stipend to her which she immediately distributed among the needy and poor. When Umar came to know about this, he himself carried an amount of one thousand dirhams and gave to her. Again she asked her maid to distribute them among the destitute of Madinah. Ummul Mumineen Aiyesha said that only Zainab who competed her to obtain an equal place in the sight of the Prophet. Ummul Mumineen Zainab died in 20 A.H. By then she was fifty two years. Umar bin al-Khattab led her funeral prayer and she too was buried in Jannatul Baqee. Ummul Mumineen Juwairiya Ummul Mogch__h Joq[clcs[m l_[f h[g_ q[m B[ll[b (pious). But this name displayed elderliness and old age, so the Prophet changed it to Juwairiya (little girl). Her father, Harith bin Abi Zarar, was the chief of his tribe Banu Mustalaq. She was captured during nb_ \[nnf_ i` Mol_mc [h^ q[m g[^_ [ jlcmih_l i` war. When the booty of the battle was distributed she was given to Thabit bin Qays. He made goe[nc\[b with her. Mukatibah is an agreement between a slave and the possessor that he or she would be released on the payment of a certain amount. She came to the Prophet and asked for financial help to make the payment. She also told him that she had become a Muslim. The Prophet offered a better solution to her. He paid the stipulated amount to Thabit bin Qays, obtained her release and married her thereby preserving her family pride and dignity as well. She too was honored with the title of Ummul Mumineen. When the other Muslims came to know about it, they also did not like to have a slave or maid from the tribe where the Prophet had married. Every Muslim immediately freed his prisoner. Ummul Mumineen Aiyesha used to say that no marriage in the world was so fortunate and blessed as the marriage of Juwairiya because thousands of her tribesmen got freedom because

of this marriage. The two brothers of Ummul Mumineen Juwairiya, Abdullah and Amr, and one sister Amra bint Harith also accepted Islam and were blessed with the companionship of the Prophet (peace be upon him). Tb_ mnils i` A\^off[b \ch H[lcnbm []]_jn[h]_ of Islam is quite interesting. He came to Madinah with a large number of camels and other valuable goods to exchange for the release of the prisoners of his tribe. On the way he selected two robust camels and some other goods and hid them in a valley with the intention of taking them home instead of handing them over to the Prophet. On reaching Madinah, he gave everything to the Prophet and pleaded for release of his people including his sister, Juwairiya. The Prophet enquired him of the two camels and other goods which he had left hidden in the valley. Abdullah became struck with amazement on Plijb_nm ehiqf_^a_ i` bcm m_]l_n []n. H_ q[m chmn[hnfs ]ihpch]_^ that Muhammad (peace be upon him) was the true Prophet of God as no one except him and Allah knew about the hiding of the camels. He immediately accepted Islam. And the fact that her sister had married the Prophet which also made him one of his family members doubled his joy. He met Ummul Mumineen Juwairiya and went home after staying in Madinah for few days. Ummul Mumineen Juwairiya was also a God fearing lady who spent most of her time in remembrance of Allah and supererogatory acts. She hardly left the paying carpet during the day time. She has also reported seven Hadith from the Prophet. Both Sahihul Bukhari and Sahih Muslim have two Hadith each. She died in 56 A.H. in Madinah and was buried in Jannatul Baqee. Ummul Mumineen Umm Habeeba H_l l_[f h[g_ q[m R[gf[ \on mb_ q[m ][ff_^ Ugg Habeeba. Her father was Abu Sufyan, the chief of Makkah and her mother was Safiya bint Abi al-Aas, an aunt to Usman bin Affan. She got married to Ubaidullah bin Jahsh. Both husband and wife were the early converts to Islam. They also migrated to Ethiopia and lived there. However, after some time Ubaidullah became influenced by the local religious environment and became a Christian. He died as a drunkard shortly after and was buried there. But Umm Habeeba remained firm and unshaken on her Islam. The Prophet was very much moved by her plight. Her patience and firmness, her love and devotion to Islam and her loneliness and helplessness in a foreign land elevated her position in the heart of the Prophet. The problem required an immediate solution. He, therefore, sent Umar with a letter to the king of Ethiopia, Najashi, asking him to arrange his marriage with Umm Habeeba, on his behalf, if she agreed. The king sent a maid to Umm Habeeba who spoke to her in a very humble and respectful manner. Sb_ ^cm]fim_^ nb_ ]ihn_hn i` Plijb_nm f_nn_l ni nb_ echa. Sb_ informed Umm Habeeba that only her approval was required for

the marriage to take place. Umm Habeeba was overwhelmed and gave her consent. She was so much pleased with the maid messenger that she gave her all the ornaments she was wearing at that time. She appointed her maternal cousin, Khalid bin Saeed, as b_l [nnilh_s ch nb_ ]_l_gihs. N[d[mbc chpcn_^ J[`[l \ch A\c T[fc\ and other Muslim immigrants who were present there and himself presided over the marriage ceremony. He delivered the sermon and declared that the marriage between Prophet Muhammad (peace be upon him) and Umm Habeeba had been solemnized. He also paid four hundred dinar as dowry and offered food to every one present there. Umm Habeeba was also titled as Ummul Mumineen. She died in 44 A.H. in Madina and was buried in Jannatul Baqee. Ummul Mumineen Safiya Her real name was Zainab but the Prophet changed it Safiya. She was the daughter of Huyay bin Akhtab, the chief of the al_[n J_qcmb nlc\_, B[ho N[^__l. H_l ginb_lm h[g_ q[m B[ll[b. Huyay bin Akhtab was a towering personality among the Arabian Jews of Madinah and Khaybar. When Khaybar was conquered, she was also captured as a prisoner. At the time of the distribution of the booty, Prophet gave her to Dihya Kalbi who requested for a maid. However, one companion of the Prophet suggested that since Safiya was a princess of Banu Nadeer and Banu Quraizah, it would be befitting for her family honor if the Prophet himself took her custody and marry her; it might as well make the relations between Jews and Muslims cordial. The Prophet agreed and gave Dihya another maid instead of Safiya. He then freed her and married. Uggof Mogch__h S[`cs[ om_^ ni fip_ Plijb_nm ]bcf^l_h greatly. When Fatima visited her, she presented her with a valuable set of pendant. She also gave every accompanying friend of Fatima something as a gift. It is reported in the book of Tirmidhi that once the Prophet saw Ummul Mumineen Safiya crying. He asked her for the reason. She replied that Aiyesha and Hafsa had told her that they held a higher position in the household of the Prophet because they belonged to his tribe. The Prophet consoled her and said that she should have told them that that was not correct as Aaron was her father, Moses was her uncle, and Muhammad was her husband. She died in the month of Ramadan in 50 A.H. and was also buried in

Jannatul Baqee.

Ummul Mumineen Maymuna M[sgoh[m `[nb_l q[m H[lcnb [h^ mb_ q[m g[llc_^ ni A\o Rahm bin Abdul Uzza. After his death, the Prophet married her. She had four sisters. She died at a pf[]_ ][ff_^ Sol` [h^ q[m \olc_^ under the same thatched roof where her marriage was consummated.

Character of the Prophet The life style of the Prophet (peace be upon him) was very simple. His dress consisted of two sheets; one for the lower part and the other for the upper one. The cloth was always coarse. His diet was also simple. Some time he would be content with dates only. Once he was offered almonds but he declined to eat them saying nb[n cn q[m g_[hn `il lc]b j_ijf_. H_ chpie_^ Aff[bm h[g_ ih _p_ls morsel while eating. If he offered a drink to the companions, he would be the last to taste it. He used to say that the life should be mj_hn fce_ [ q[s`[l_l. I am like a traveler in this world who would n[e_ fcnnf_ l_mn oh^_l [ mb[^_ [h^ nb_h m_n i`` `il bcm ^_mnch[ncih. He was very much particular about the cleanliness and hygiene. He used to sweep his house and mend the old cloths by his hands. He assisted his wives in household work. He milked the goats and bought grocery from the market. He would tie the knot of the camels and give them fodder. He also worked like a laborer along with other Muslims in the building of the mosque. He used to wash the hands thoroughly before taking the food and after it and clean the mouth carefully. He used to comb his hair. He was also very content with his life. His heart was free from enmity, vengeance and cruelty. His life revolved round truthfulness, honesty and kindness. He was so humble that if any one stood to revere him, he would refuse him to do so. Even if a slave called him, he would attend him. He never interrupted a conversation, and if it were necessary he would speak slowly and with modesty. He disregarded the injurious talk of the people and pardoned them. He greeted everyone. In fact, he tried ni \_ nb_ `clmn ni al__n. (Ti^[sm Momfcgm b[p_ hi ncg_ _p_h ni return the greetings.) He was very hospitable. Sometime he would offer his own share of food to the visitor. He felt satisfied by helping others even if he had to suffer himself for that. He never accumulated wealth nor saved money. On the contrary, he would remain restless until he gave out in charity whatever he had. He was always ready to safeguard the rights of orphans, poor and needy. He enlightened men on the rights of women and also detailed out the rights of slaves to their masters. The bed of the Prophet was made of leather stuffed with dried leaves of date. Some time he used a bed made of jute. His routine also included lying down on the mat spread on the ground. The mat left its impressions on his body. Once Umar saw them and q_jn. Tb_ Plijb_n m[c^ ni Ug[l: Ug[l! Al_ sio hin b[jjs nb[n people take the worldly pleasure and we re bestowed with the \iohnc_m i` H_l_[`n_l? He disliked eating alone and separately and preferred to eat together with other people. He also avoided eating on the chair

and table, and forbade the use of silver and golden utensils. He used the utensils made of glass, brass and wood. The children were his favorites. He would put his hand on their head and pray for them. He took them in his lap and suggested names for them. Once, while kissing an innocent child, b_ m[c^: Tb_ ]bcf^l_h [l_ `fiq_lm i` Aff[bm a[l^_h. He always visited sick people and, sitting by the side of the bed, asked about their welfare. If the patient demanded for something he would buy it for him from the market provided it was not harmful for him. He accompanied the bier and advised that the deceased be wrapped in white cloths. He would condole the bereaved family and counsel them of patience. He himself conducted the funeral prayer of Muslims and showed respect for the dead of other communities as well, and stood up whenever a bier passed by. He was sincere and soft-spoken with a sweet tongue. He was kind to the animals. In his whole life he never cursed any other person nor took revenge for himself. He had an unshaken and firm belief in the mercy and kindness of Allah. During the hijra while he and Abubakr were hiding in the cave of Thaur, Abubakr became uneasy hearing the footfall of unbelievers and m[c^: O Plijb_n i` Gi^, q_ [l_ ihfs nqi. Tb_ Plijb_n l_jfc_^ ch [ fio^ pic]_: Ni, q_ [l_ nbl__. Ool Gi^ cm qcnb om. Tbcm ih_ sentence can give an idea i` bcm \_fc_`m mioh^h_mm [h^ mnl_hanb, and the loftiness and height of his character. The real message of Muhammad (peace be upon him) The basic and most important teaching of Prophet Mob[gg[^ (j_[]_ \_ ojih bcg) q[m nb_l_ cm hi Gi^ \on Aff[b. Allama Iqbal said: Tb_ m_]l_n i` m_f` l_[fct[ncih cm nb_l_ cm hi Gi^ \on Aff[b. S_f` l_[fct[ncih cm [ mqil^ [h^ nb_l_ cm hi Gi^ \on Aff[b cm nb_ qbcn_ mnih_. The Prophet established five pillars of Islam namely; Tauheed (oneness of Allah), Salat (prayer), Saum (fasting), Zakat (compulsory annual charity) and Hajj (pilgrimage). Tauheed: This means to believe that Allah is One. He has no partner. No one associates Him and no one shares His Attributes, Actions and Orders. He is Eternal and Everlasting. And Muhammad (peace be upon him) is His Prophet. This belief must be repeated by the tongue. No one can be called a Muslim without doing so. Salat: This is the first and basic form of worship which is obligatory to every adult and sane Muslim. Saum: This is the second form of worship. Every adult, sane, healthy and resident Muslim must fast every day in the month of Ramadan. Zakat: The last two forms of worship were physical but Zakat involves wealth. This means that the holder of Nisab (a prescribed amount of savings in form of gold, silver, cash and property) must

give out 2 % of it after the completion of one year. This too is obligatory for rich men. Hajj: This form of worship is obligatory once in life time. It involves journey to Makkah and perform some rituals there. So a Muslim who is strong and rich enough to undergo the hardship and expenses of the journey must perform it. The sayings of the Prophet The holy Quran is a comprehensive code of conduct for life. The adherents of the Prophet receive guidance from Quran and Sunnah. Sunnah means the sayings and the actions and deeds of Prophet Muhammad (peace be upon him) which have been preserved by his companions. Below are given some of his sayings so the reader may assess the nature of his message and mission. He (peace be upon him) said: 1- Remember Allah in every all circumstances. 2- Allah is with those who exercise patience. 3- All praise is due for Allah. I praise Him and seek for His help. 4- I witness that there is no God except Allah. He is Alone. He has no partner. 5- Allah shows kindness to those who are kind to others. 6- Be of good behavior to everyone. 7- If you are lenient to the people, Allah will be lenient with you. 8- The dearest to me on the Day of Judgment will be the one who had good behavior. 9- The one who helps orphans and widows obtains the same rank (in the sight of Allah) as the performer of Tahajjud (the supererogatory night prayer) and the person who fasted for the whole life. 10- Return salam (greeting) and keep away from bad habits. 11- Your Iman (belief) is not complete unless you like for others what you like for yourself. 12- The best thing to do after Iman is to give comfort to the people. 13- To help a needy is equal to worshipping Allah for the whole life. 14- The paradise is under the feet of mother. 15- The paradise is forbidden to disobedient children to parents. 16- I can guarantee paradise for the person who controlled his tongue and sensual desires. 17- To acquire knowledge is obligatory to every Muslim. 18- Acquire knowledge even if it is in China. 19- The person who leaves home in search of knowledge is in the way of Allah until he returns. 20- Knowledge is lost property of a Muslim. 21- If you speak, then speak good words or keep quiet. Do not tease the neighbor, and respect your guest. 22- If your neighbor seeks for help, then help him; wants to borrow money, then lend him; visit him if he is sick and accompany the bier when he is dead.

23- If your neighbor is hungry, share your food with him. 24- Feed the hungry, visit the sick and free the slave. 25- Visit the sick person even if he did not visit you. 26- The best action in Islam is to feed the hungry and greet every body whether you know him or not. 27- Avoid suspicion because it is a bad thing. 28- I` [ j_lmih cm fiiecha `il inb_l j_ijf_m `[ofnm, Aff[b qcff ^cm]fim_ his mistakes. 29- If one of you comes across an evil thing, he must correct it by hand. 30- To make reconciliation between the two fighting people is a good deed, to walk towards mosque is a good deed, and to smile before a Muslim brother is a good deed. 31- A person who overpowers others by his physical strength is not powerful. The real powerful man is the one who controls his anger. 32- A person who is ungrateful to fellow human beings can not be grateful to God. 33- The person who is not respectful to elders and kind to younger is not from us. 34- The most hateful in the sight of Allah is a quarrelsome person. 35- The most unfortunate person is the one who did not serve his parents while they were alive. 36- Allah will not show his mercy to the man who did not pay the rights of his relatives. 37- To shed the blood of a person and to disgrace some body is forbidden to Muslims. 38- Do not throw any object on the way that can cause discomfort to others. 39- Pay the laborer his due before his sweat dries up. 40- The white men are not superior to black people. 41- All men are equal and their rights are equal. 42- Even the salat can not save a person who lives an evil life. 43- Be kind to your wife and children. 44- The best among you is the one who is best to his wife. 45- Every morsel to the mouth of wife earns reward. 46- Do not hate the wife because of her weakness but look at qualities also. 47- Feed and clothe your wife according to your means. 48- Every good thing is charity. Every step towards mosque is charity. 49- Allah does not look at your face and wealth but looks at your deeds and intention. 50- Every good thing is charity. To initiate some one to good thing is also a charity. 51- To lead a blind man, to guide an astray traveler and to remove thorns from the path are also charity.

52- My Master (Allah) has the power over my soul and on every thing in the universe. And I witness that all men are brothers to eachother. 53- O Muslims, Remember! A brother must respect the other \linb_l. Ti b[p_ [h _s_ ih mig_ih_ _fm_m q_[fnb cm `il\c^^_h. Every one will reap what he sows. 54- Be courteous to women and be just to every man. 55- Allah is One. He has no partner. He is the owner of all worlds. He is Absolute Controller of every thing. 56- Whatever you buy for children from the market, first give it to the daughter. 57- There is no harm if you have nothing. But you must possess truthfulness, integrity, good behavior and lawful earning. 58- Pardon your servant seventy times a day. 59- Show mercy to others so others can also show mercy to you. 60- Try to inculcate Godly characteristics in your self. 61- Salat is the pillar of the religion. 62- O servants of God! Be brothers to each other. I guarantee paradise for you if you promise to stick to these six things: (i) Speak truth whenever you speak (ii) Honor the promise (iii) Abide by the conditions of the trust (iv) Guard your private parts (v) Do not see things which are forbidden to see (vi) Whenever you are asked to keep away from something, then keep away. 63- My Lord has instructed me for nine tings: (i) Fear Allah in solitude and in the assembly of the people. (ii) Speak the truth in the state of anger and joy. (iii) Be modest in poverty and prosperity. (iv)Perform your duties for the person who has severed relations with you. (v) Help the man who refused to help you at the time of distress. (vi) Forgive the person who has harmed you. (vii) Think during the silence and speak with the remembrance of Allah. (viii) If you gaze at some thing, do so only to get a lesson. (ix) Ask people to do justice among themselves. Once Ali bin Abi Talib requested the Prophet to explain his conduct to him. What he said in answer reflects the true personality of Prophet Mob[gg[^ (j_[]_ \_ ojih bcg). H_ m[c^: Tb_ chncg[n_ knowledge of Allah is my asset, wisdom is the basis of my religion, love is my foundation, passion is my conveyance, remembrance of Allah is my consoler, faith is my treasure, sorrow is my companion, ehiqf_^a_ cm gs q_[jih, j[nc_h]_ cm gs a[lg_hn, Aff[bm jf_[mol_ is my booty, humbleness is my honor, asceticism is my profession, conviction is my strength, truth is my counsel, obedience is my defense, jihad is my temperament, and prayer is the comfort of my _s_m Some miscellaneous events

A g[h m[q nb_ Plijb_n ecmmcha bcm al[h^mih [h^ m[c^, I b[p_ n_h ]bcf^l_h \on I h_p_l ecmm [hs ih_ i` nb_g. Tb_ Plijb_n fiie_^ [n bcg [h^ m[c^, Tb_ ih_ qbi cm hin ech^, cm ^_jlcp_^ i` ech^h_mm. When a delegation of the Christians from Najran came to Madinah, the Prophet arranged for their stay in his mosque, and allowed them to perform prayers there when the time of worship came. Once a bier passed by him and he stood up. The people said: O Plijb_n i` Gi^! Tb_ \c_l \_fiham ni [ J_q. H_ m[c^: W_ gomn stand up respectfully for a bier whether it is of a Muslim or a nonMomfcg. H_ m[c^: H_fj siol \linb_l qb_nb_l b_ cm ijjl_mm_^ il [h ijjl_mmil. Tb_ ]igj[hcihm [me_^: O Plijb_n i` Gi^! Hiq ][h q_ b_fj nb_ ijjl_mmil? H_ l_jfc_^: Bs mnijjcha bcg `lig ijjl_mmcih. One day while he was in the market a man threw dust on his head. He did not say a single word in protest and came home. His daughter, Fatima, washed his head and started crying. He told her: Ms ^_[l ^[oabn_l! Di hin q__j. Aff[b cm qcnb siol `[nb_l. An [hinb_l ncg_ qbcf_ b_ q[m jl[scha ch e[\[ mig_ ih_ jon `cfnb ih him on the instigation of Abu Jahl. Here I would like to state that how the virtuous and pious j_lmih qbi mnlcp_^ ni ech^f_ nb_ qilf^ qcnb nb_ fcabn i` Tlonb q[m rewarded by the people. He was physically and emotionally tortured. The rubbish and waste were thrown at him. He was strangled until he almost suffocated to death. The opponents thought that it would deter him to convey the true message. But it did not happen and he continued his mission despite all hurdles and obstructions. He offered flowers when he was given thorns. He showered fragrance when pelted with stones. He was strangled, tangled by the rope but he continued to free the world from the clamp of ignorance. He was tortured and afflicted but he never took revenge. He was merciful and kind to every one. P_ijf_m fip_ `il bcg The sweet speech and polite behavior of Prophet Muhammad had won the heart of the people. Consequently they loved and adored him. Few examples may highlight it further. Once a companion of the Prophet accompanied Anas bin Malik who was the servant of the Prophet and a prominent member of Ansar in a journey and served him even though Anas asked him hin ni ^i mi. Tb_ ]igj[hcih [hmq_l_^: I [g m_lpcha sio \_][om_ you are from Ansar, and since I saw the people of Ansar serving the Plijb_n, I l_mifp_^ qb_h_p_l I g_n [h Ahm[l, I qcff m_lp_ bcg. A woman devotee of the Prophet presented him with a sheet and said that she had prepared it by herself so he should accept it. The Prophet took the sheet. He actually needed one. He qil_ cn [h^ ][g_ ion. A g[h m[q bcg [h^ m[c^: O Plijb_n i` Gi^! This is a m[lp_fiom mb__n. Pf_[m_, acp_ cn ni g_. Tb_ Plijb_n q_hn

back home and sent the sheet to him. The people accused him that he knew that the Prophet needed the cloth and yet he took it from bcg. Tb_ g[h [hmq_l_^: Bs Gi^, I ^c^ hin n[e_ nbcm mb__n `il gs daily use; what I want is that this cloth should be my shroud when I ^c_. In cm m[c^ nb[n qb_h b_ ^c_^ b_ q[m mblio^_^ ch nb_ m[g_ mb__n. Wb_h Ulq[ \ch M[mo^ ][g_ ni Ho^[c\cs[ [m [ representative of Quraish, he was surprised to see the display of love and affection by the companions towards the Prophet (peace be upon him). The companions did not allow his used water to fall on the ground. They would move swiftly and hold onto and rub it on their body. Looking at this passionate and fanatical love of people for Prophet Muhammad (peace be upon him) that a poet said:

(Neither the oppression nor the sword did the work. Actually the Islam owes its progress to your love. The humanity is grateful to you because you raised his place by your character) This loving behavior and moral excellence of his character captivated the hearts of the people. His qualitative conduct can be gauged by the fact that he did not love the friends only but also showered his benevolence on his enemies. He never took revenge from them and instead of retaliation offered the amount of sympathy and love that the world cannot present its example. Allah is Rabbul Alameen (the Sustainer of the worlds). He is not only Rabbul Muslimeen (the Sustainer of Muslims). Prophet Muhammad (peace be upon him) is Rahmatul lil Alameen (the mercy for the worlds). He is not only Rahmatul lil Muslimeen (mercy for Muslims). The holy Quran is Zikrul Alameen (scripture of the worlds) and not only Zikrul Muslimeen (scripture of Muslims). The character of Prophet Muhammad (peace be upon him) is the interpretation and explanation of the Book of Allah. Once a man asked Ummul Mumineen Aiyesha to describe the qualities of the Prophet and she replied that he (peace be upon him) was a speaking Quran himself. Allah assigned him to guide the humanity which had lost its way. His personality, in the human history, is like a tower house through which the vessels find their way to the shore. A man in the pursuit of an accomplished leader will only see Prophet Muhammad (peace be upon him) everywhere. He is the prime and the super guide to the whole of humanity. Allah placed him at an unparalleled position and arranged for the preservation of his sayings, deeds and the message. If the human history is scrutinized from the eternity, it would be revealed that the teachings of Prophet Muhammad (peace be upon him) encompass all aspects of human life. All the

Zulmo sitam se aur na talwar se huwa Islam ka urooj tere piyar se huwa Insaniyat Huzoor ki ihsanmand hai Insan baland aapke kirdar se huwa.

high values and human qualities which are so dear to the modern civilized of Islam. I can enumerate a few examples: Who established the worship of God and eliminated the personality cult? Who purified the faith and removed superstitions, and brought the humanity out of the darkness of ignorance? Wbi n[oabn nb_ f_mmih i` b[pcha jiq_l i` ip_l nb_ N[nol_ instead of worshipping it? Who showed the way to the democratic way of governance instead of dynastic imperialism? Who, in the sphere of knowledge, instituted the attitude of realistic approach instead of imagination? Who initiated justice and fairness as the basis for the organization of the human society? All of these questions have only one answer. They were introduced by Prophet Muhammad (peace be upon him). There is no one in the history to whom all these revolutionary reforms can be attributed collectively. Muhammad (peace be upon him) came to the world as a guide and leader. His message was the message of mercy. He did not come as an apostle of a particular tribe or for a specific period. His Prophethood is universal. It is for the whole mankind beyond the time and place. Prophet Muhammad (peace be upon him) is living even today because his teachings, traditions and wisdom are alive. The holy Quran which was revealed to him is preserved and safe without a slight change. Likewise, the story of his life and his words are also recorded. Today, while we rehearse the Quran or read his Hadith, we have the honor of visualizing him. Allah declared in the holy Quran that his character was the best model for mankind (Quran, 33:21). He is the only reformer in the world history who succeeded in all dimensions of his mission. A glimps_ i` nb_ g_mm_ha_l i` Tlonb Now I would write down the impressions of those fortunate people whose eyes and hearts were illuminated by his vision. A\^off[b \ch S[f[g m[c^: Am miih [m I m[q nb_ `[]_ i` Plijb_n Muhammad (peace be upon him), I knew that it could not be the `[]_ i` [ fc[l. A\o Hol[cl[ m[c^: Bs fiiecha [n nb_ `[]_ i` nb_ Plijb_n, ih_ qiof^ `__f [m c` nb_ moh q[m lcmcha. Afc \ch A\c T[fc\ m[c^: Hcm _s_m q_l_ ^[le [h^ f[mb_m mbch_^. Tb_ pcmcnil q[m cgjl_mm_^ \s nb_ p_ls `clmn fiie. Hih^ \ch A\c H[f[ m[c^: H_ q[m `[cl-complexioned and nb_l_ q[m [fq[sm [ mbch_ i` giihm afcnn_l ih bcm `[]_. A\^off[b \ch H[lcnb m[c^: I b[p_ hin m__h [ gil_ mgcfcha `[]_ nb[h nb[n i` Plijb_n Mob[gg[^ (j_[]_ \_ ojih bcg).

Once Umar bin Abasa asked him few questions which he answered in the following way: Question: What is the moral base of Islam? Answer: Virtuous conversation and feeding the hungry. Question: What is faith? Answer: Patience and generosity. Question: Whose Islam is the best? Answer: From whose hand and tongue other people are safe. Question: Which kind of faith is good? Answer: Which is accompanied by good behavior. Question: Which prayer is good? Answer: Where the devotee stands for a long time with humbleness. Question: Whose jihad is best? Answer: Who is killed in the battle field along with his mount. Question: Which time is the best for (supererogatory) prayer? Answer: Last quarter of the night. Here I would like to add that any Muslim whose heart is not bursting with the love for the Prophet can not be called a true Muslim. Iqbal said: (A lamp is enough for self-immolating moth, and a flower is enough `il hcabncha[f_. Ih nb_ m[g_ q[s Aff[bm Prophet is the whole asset of Abubakr.) A Muslim whose Iman is not like that of Abraham cannot claim to be called a Muslim. Iqbal said: (Even today a fire can turn into a garden; the condition is to produce the faith of Prophet Abraham.) I also do not consider a man true Muslim if his attitude is not compatible to al-faqru fakhri (austerity is my pride). Once he was asked about his practice and he replied that his practice was alfaqru fakhri. And also a man who does not possess the spirit of Bilal may not be called a true Muslim. Baba Nanak Saheb said that a true Muslim is the one who builds a mosque of kindness, makes a praying mat of devotion and dedication, takes legitimate earning as Quran, imagines modesty as Sunnah, and good behavior as a fast. Tb_ ji_n i` Plijb_n, H[mm[h \ch Tb[\cn m[c^: Ms _s_m b[p_ hin m__h [ gil_ handsome human being than you. And no mother has ever delivered a more perfect son than you. You are free from all flaws. It looks as if Allah created you according ni siol `[h]s. Sb[b A\^of At__t m[c^: Ni ih_ ][h j[s nb_ ^o_ i` Plijb_nm jl[cm_. Tb_ Dcpch_ [nnlc\on_m fiig ch bcm j_lmih[fcns. H_ cm nb_ gimn jligch_hn `caol_ ch nb_ ohcp_lm_ [`n_l Aff[b. Almighty Allah sent His messengers to every part of the world and in every period of time and bestowed them with wahy (revelation). This verbal revelation culminated in the form of holy

Parwane ko chiragh hai bulbul ko phool bus Siddiq ke liye hai Khuda ka Rasool bus.

Aaj bhi ho jo Braheem sa Iman paida Aag kar sakti hai andaze gulistan paida

Quran, and its practical aspect was manifested in the personality and character of Prophet Muhammad (peace be upon him). So Aff[b a[p_ bcg Hcm Lcabn `il nb_ aoc^[h]_ i` g[hech^ [h^ commanded people to obey him. Now if someone does not recognize him as an apostle of God and turns his face away from him is the most ill-fated and unfortunate person on the earth. As said earlier, the character of the Prophet is the interpretation of Quran. Without knowing his character one can not follow the Quran. Both Muhammad (peace be upon him) and Quran carry the same mission. The holy Quran is the collection of instructions whereas the sirah is the collection of events and deeds. It can be said without a shadow of doubt that the whole Quran was absorbed in the behavior of the Prophet. There is no other way to know the right and straight path of the religion except the teachings of Quran and the actions of the Prophet. To grasp the real and true comprehension of Islam, it is essential to know the correlation and connection between the two. The understanding and the guidance cannot be achieved without this. Before I conclude, I have to submit that this piece of work is a very humble effort to present the bouquet of my love, affection and admiration to the audience of Prophet Muhammad (peace be upon him). My writing has its shortcomings but even if I were perfect, no amount of words can adequately or judiciously describe his qualities. The call of hour, therefore, is that we must recognize him as a great human being, benefactor of humanity, leader of civilization, and bring out his life style from the pages of books and engrave it on the agenda of our practical life. We must absorb it in our routine so the humanity can survive. Today, the world is at the threshold of anarchy and destruction. The man has become wild. Every powerful likes to destroy the weaker one. The love is lost. The flames of hatred have devastated homes and razed them to ashes. A scenario full of the fear of bombs, the roaring of canons and the flowing blood of human being is haunting the imagination of man and has made the life impossible for him. The only silver lining in this gloomy environment is the message of Prophet Muhammad which he gave [fgimn `ioln__h boh^l_^ s_[lm \_`il_ ni nb_ qilf^. H_ b[^ m[c^: O m_lp[hnm i` Gi^! B_ \linb_lm ni _[]b inb_l. Tb_l_ cm no doubt that the salvation of humanity and the survival of the universe depend on this message. O Plijb_n! Ms b_[ln cm cffogch[n_^ qcnb siol l[^c[h]_. Pf_[m_, []]_jn nbcm \ioko_n i` ^_pincih [h^ fip_. *** *** ***