Prophet Muhammad (s): Difference between revisions

#[[Mariya bt. Sham'un]] known as Mariya al-Qibtiyya.<ref>Ayati, ''Tarikh-i payambar-i Islam'', p. 46-60</ref>

# [[Fatima (a)]]: was martyred in Medina, [[11]]/632. (the Prophet's (s) progeny is continued only through her)<ref>Ayati, ''Tarikh-i payambar-i Islam'', p. 60-61</ref>

According to the [[Twelver Shi'as]], the mission of the Prophet (s) began on the [[Rajab 27]].<ref>Ayati, ''Tarikh-i payambar-i Islam'', p. 67</ref> In the years prior to his mission, Muhammad (s) spent a lot of time in solitude, worshiping [[God]]. He would spend a month in solitude in a cave called [[Hira']], at the mountains and would worship God there (see: [[tahannuth]]). During that month, he (s) would give food to any poor person that asked him. After the month was completed, he returned to [[Mecca]] and [[circumbulation|circumambulated]] the [[Ka'ba]] seven times or more before returning home.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām, p. 41.</ref> He was in the cave of Hira' when the mission began and [[verses]] of the [[Qur'an]] were revealed to him. Later, Muhammad (s) described the event:

It is widely believed that the Prophet (s) was forty years old at the beginning of his mission.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 41.</ref> With this [[revelation]] which triggered his mission, the Prophet (s) returned to Mecca reading these verses, which are in [[Qur'an 96]]. Upon that feeling which was new to him at that night, naturally, he returned to his house immediately. There were three people in his house that night: his wife [[Khadija]], his cousin [[Ali b. Abi Talib]], and his adopted son [[Zayd b. Haritha]].<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 41.</ref> The holy [[Prophet (s)]] first began to teach Islam to his own family and so the first people who believed in his Prophethood were his wife from amongst the women, and Ali b. Abi Talib from amongst the men. At that time, Ali was under the guardianship of the Prophet (s).<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 1, p. 262</ref> Other people mentioned in other sources as the first Muslims are [[Abu Bakr]] and Zayd b. Haritha.<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 1, p. 264-266</ref> Although the initial invitation was limited, the number of Muslims began to grow and soon they began to go out of Mecca and [[pray]] with the Prophet (s).<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 1, p. 281-282</ref>

In the beginning, the Prophet (s) invited people to abandon worshiping multiple gods (idols) and to begin worshiping one God (i.e. [[monotheism]]). In the beginning, prayers were in two units. Later, it was an obligation for [[travelers]] to perform the prayers in two units and for others to perform it in four units. At the time of prayers, Muslims would hide from others in the splits of mountains and other faraway places in order to perform the prayers. Gradually, the Muslims began to grow in numbers in [[Mecca]].<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām''. p. 41-44.</ref> It is well-known that three years after the beginning of his mission, God ordered the Prophet (s) to invite people to Islam publicly{{enote|Warn the nearest of your kinsfolk (214) and lower your wing to the faithful who follow you (215) But if they disobey you, say, 'I am absolved of what you do.' (Quran, 26:214-216)}}. [[Ibn Ishaq]] writes that the Prophet (s) told [[Ali (a)]], "O Ali! God has told me to call upon the closest of my family to worship Him. So slaughter a sheep and provide some bread and a bowl of milk". Ali (a) did so and approximately forty members of family of [['Abd al-Muttalib]] gathered together and ate the food, which was not enough for the number of people present there. However, they all ate the food till they were full, which was miraculous. When the Prophet (s) wanted to begin his speech, [[Abu Lahab]] said, "He has enchanted you all (for food!)". Because of this, confusion spread and all the guests left. The Prophet (s) invited them again on another occasion and told them:

:"O Children of 'Abd al-Muttalib! I do not think that anyone amongst the Arabs has ever brought anything for his people better than what I have brought for you. I have brought for you this world and the next"<ref>Ibn Ishaq, ''al-Sira'', p. 127; Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 44.</ref>.

As the number of Muslims grew faster, the chiefs of the [[Quraysh]] became more worried about it. They went to [[Abu Talib]] (the Prophet's (s) uncle and protector) and asked him to stop his nephew from the mission of Prophethood that he had started. They asked him to give Muhammad (s) over to them so that they could kill him and in return, they offered Abu Talib the guardianship of [[Ammara b. al-Walid]] who was -in their opinion- a handsome and wise young man. Abu Talib responded by exclaiming: "Shall I give my son to you so that you can kill him and raise your son? What a difficult task!<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 1, p. 279; Shahidi, ''Tarikh-i tahlili-yi Islam'', p. 45</ref>

Soon after the Prophet (s) left the valley two of his close supporters, [[Khadija]] and [[Abu Talib]], passed away.<ref>Tabari, ''Tarikh al-Rusul wa al-Muluk'', vol. 2, p. 343</ref> With the demise of Abu Talib, the Prophet (s) lost one of his prominent supporters and protection. The polytheists used his death as an opportunity to harass the Prophet (s) and Muslims. The efforts of the Prophet (s) were not successful when he invited residents around [[Mecca]] to [[Islam]] (especially [[Ta'if]]), and he returned to Mecca disappointed.<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 2, p. 60; Tabari, ''Tarikh al-Rusul wa al-Muluk'', vol. 2, p. 344-346</ref>

The Prophet (s) officially made a [[pact of brotherhood]] between Muhajirun and Ansar and took Ali (a) as his own brother.<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 2, p. 150-153</ref> There were also a few people who had accepted Islam by their tongue but did not harbor true faith in their heart, they were hypocrites ([[Munafiqun]]). Soon after the Prophet (s) entered Medina, he established a constitution between different groups of people in the city, including the [[Jews of Medina|Jews]].<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 2, p. 147</ref>

Such people were named hypocrites and they were spoken of in the first verses of the holy [[Qur'an]] that were revealed to the Prophet (s) in Medina. This was because they were causing problems for the Prophet (s) and the Muslims. Dealing with them was more difficult than dealing with the non-Muslims because they called themselves Muslims, and thus the Prophet (s) could not openly fight with them.<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 68</ref>

Verses of the Qur'an threatened them that [[God]] and the Prophet (s) were aware of their true beliefs, and knew that calling themselves "Muslims" was just a plot to protect themselves.{{enote|When the hypocrites come to you they say, 'We bear witness that you are indeed the apostle of Allah.' Allah knows that you are indeed His Apostle, and Allah bears witness that the hypocrites are indeed liars (in their claim of being Muslims). (Quran, 63:1)}}

'Abd Allah b. Ubay continued to cause troubles until his death ([[9]]/630). Although the [[Jews]] had signed the [[Constitution of Medina]], they were not happy living with the Muslims. They played friendship games with Muslims. Even some of them (Jews) had outwardly become Muslims. The reason for this discontentment was that prior to the [[Islamic government]], they controlled the economy of the city and traded widely with the Bedouins and polytheists of Mecca. They (Jews) were expecting 'Abd Allah b. Ubay to become the chief of Medina so that their financial power would increase. However, the coming of Muhammad (s) and the expansion of Islam under his command prevented this. Moreover, they could not accept a prophet who was not of Jewish lineage. Therefore, they expressed their opposition to Muhammad (s). Apparently, it was Abd Allah b. Ubay who had a hand in provoking them. The Jews would claim that "the prophet we expected is not Muhammad" and mentioned verses of the [[Torah]] that contradicted verses of the [[Qur'an]], saying that "what is in the Qur'an is not the same as what is in our books." Some verses of the Qur'an were then revealed to the Prophet (s), suggesting that verses of the Torah had been distorted over time by Jewish scholars in order to promote their positions. Eventually, the holy Qur'an attempted to sever the relationship between Islam, [[Christianity]] and [[Judaism]]. And just to show the Arabs that, compared to Jews, they were a separate nation{{enote|O People of the Book! Why do you argue concerning Abraham? Neither the Torah nor the Evangel was sent down until [long] after him. Do you not apply reason? (65) Ah! You are the very ones who argue about that of which you have knowledge. Why then do you argue about that of which you have no knowledge? And Allah knows and you do not know. (66) Abraham was neither a Jew nor a Christian. Rather he was a Hanif, a Muslim, and he was not one of the polytheists. (Quran, 3:65-67)}}.<ref>See: Shahidi, ''Tarikh-i tahlili-yi Islam'', p. 68-69</ref>

The Prophet (s) prayed towards the [[al-Aqsa Mosque]] in [[Palestine]] for seventeen months after entering Medina. During this time, the Jews harassed the Prophet by their persistent criticism. They said: "Muhammad (s) had no [[Qibla]] until we taught him about it." These rather harsh criticisms upset the Prophet (s) and one day, in [[Rajab]] [[2]]/624, while he was performing the afternoon prayers in the [[Banu Salama mosque]], a verse was revealed to him commanding him to change the Qibla to [[al-Masjid al-Haram]]{{enote|We certainly see you turning your face about in the sky. We will surely turn you to a Qibla of your liking: so turn your face towards the al-Masjid al-Haram, and wherever you may be, turn your faces towards it! Indeed those who were given the Book surely know that it is the truth from their Lord. And Allah is not oblivious of what they do. (Quran, 2:144)}}. The Prophet (s) instantly turned his face towards the [[Ka'ba]]. Thereafter, the mosque became known as the [[Dhu l-Qiblatayn mosque]].

Eventually, in the same year (2/624), there was an important battle between the Muslims and polytheists of Mecca. This battle, called the [[Battle of Badr]], was won by the Muslims even though they were less in number. Many polytheists were either killed or captured and many more escaped.<ref>Waqidi, ''al-Maghazi'', vol. 1, p. 19.</ref> In this battle, [[Abu Jahl]] and around 70 other chiefs of the [[Quraysh]] were killed and roughly the same number captured. Only 14 Muslims were [[martyr]]ed in [[Badr]]. In this battle, [[Ali (a)]] made great sacrifices and helped the Prophet (s) enormously. He also killed some bold warriors from the army of Mecca and his valor assured the victory of Islam (36 or 37 polytheists were killed by him).<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 75.</ref>

In 4/625, there were a few small fights with tribes around Medina, as they did not see Islam to their benefit. They felt that if they allied together, there was a chance that they could invade Medina. In the two events of [[Raji']] and [[Bi'r Ma'una]], in which Muslim preachers were killed by the allied tribes, there is an indication of their alliance and the Prophet's (s) efforts in preaching Islam.<ref>Tabari, ''Tarikh al-Rusul wa al-Muluk'', vol. 2, p. 538-555</ref>

In that year, one of the most important battles of the Prophet (s) took place with one of the Jewish tribes of Medina, called [[Banu Nadir]]. The Prophet (s) held a meeting with them, in which they tried to assassinate him. Later, they were forced to migrate from Medina.<ref>Waqidi, ''al-Maghazi'', vol. 1, p. 363 ff</ref>

The following year ([[5]]/626), the Prophet (s) and the Muslims went to a region called [[Dumat al-Jandal]] which was on the borders of [[Syria]]. When the Muslim army arrived there, the enemy had fled and the Muslims returned to Medina.<ref>Waqidi, ''al-Maghazi'', vol. 1, p. 402-404; Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 3, p. 224</ref>

In the year [[6]]/628, the Muslims conquered the [[Banu Mustalaq]] tribe who were gathering forces against the Prophet (s).<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 3, p. 302 ff</ref>

The last war that occurred before the [[Conquest of Mecca]] and after the [[Treaty of Hudaybiyya]] was the Battle of Khaybar. In [[7]]/628, the Prophet (s) conquered the Jews of [[Khaybar]] who had allied with his enemies several times before. Khaybar which was a castle near Medina was seized by the Muslims. After the victory, the Prophet (s) agreed that the Jews could continue farming in the region, however, they had to give a part of their crop to the Muslims every year.<ref>Waqidi, al-Maghazi, vol. 2, p. 633 ff; Tabari, ''Tarikh al-Rusul wa al-Muluk'', vol. 3, p. 9 ff</ref>

[[Ibn Ishaq]] narrates from [[Abu Rafi']] that, "Ali went near the castle and fought with the Jews. When his shield fell after one of the Jews had hit it, he took a door of the castle and used it as his shield until victory was achieved and he dropped it [the door] when war was finished." Abu Rafi' says, "Seven people and I tried hard to lift the door, but we could not!"<ref>Ayati, ''Tarikh-i payambar-i Islam'', p. 410-411</ref>

In 7/628-9, when the Prophet (s) was no longer occupied by the troubles of the Quraysh (because of the Hudaybiyya peace treaty), he decided to invite rulers and kings of neighboring countries to [[Islam]]. Thus, he wrote letters to the [[East Roman Emperor]], King of [[Persia]], [[Nəgusä]] of [[Abyssinia]], [[Ghassanid]] king of [[Syria]], and the Emir of [[al-Yamama]].<ref>Tabari, ''Tarikh al-Rusul wa al-Muluk'', vol. 2, p. 644 ff</ref>

No less than 15 days after the Prophet (s) had come to Mecca, a few large families from around the [[Arabian Peninsula]] who had not yet become Muslim, allied against him. So, the Prophet (s) left Mecca with a large army. When they arrived at a place called [[Hunayn]], the enemies ambushed them using surrounding valleys and began to shoot arrows at the Muslims. The shooting was so intense that the Muslims' retreated, and only a few remained. However, those who retreated then returned, attacking the enemy and eventually defeating them.<ref>Waqidi, ''al-Maghazi'', vol. 2, p. 885 ff</ref>

After the Battle of Tabuk, Islam began to spread all over the [[Arabian Peninsula]]. Delegations from different tribes came to Medina and became Muslim. In fact, the Prophet (s) stayed inside Medina for all of [[10]]/631-2 (called Sanat al-wufud) and received various delegations.<ref>Ayati, ''Tarikh-i payambar-i Islam'', p. 537</ref> In the same year, the Prophet (s) signed a treaty with the [[Christians of Najran]] (see: [[Mubahala]])<ref>Shaykh al-Mufid, ''al-Irshad'', vol. 1, p. 166-171</ref> and then went on the [[Hajj]] pilgrimage. On his return trip from the pilgrimage in a place called [[Ghadir Khum]], he announced that [[Ali b. Abi Talib (a)]] was to become the guardian of the Muslims after he passed away.<ref>Baladhuri, ''Ansab al-ashraf'', vol. 2, p. 108-111</ref>.

In the beginning of [[11]]/[[632 CE|632]], the Prophet (s) became sick and passed away. Before he passed away, when he was very ill, he gave a farewell speech to the Muslims and advised them to be kind to one another. He also said "If I owe anything to anyone, they should come to me to ask for it or else, they should disregard it. If I have annoyed anyone, I am ready to be punished in retaliation for it"<ref>Muhammad b. Sa'd, ''al-Tabaqat al-kubra'', vol. 2, p. 255</ref>.

The Prophet (s) passed away on [[Safar 28]]/[[May 25]] or on [[Rabi' I 12]]/[[June 7]] of [[11]]/[[632 CE|632]] at the age of 63. It is mentioned in ''[[Nahj al-balagha]]'' that at the time of his demise, the Prophet's (s) head lay on the chest of [[Ali (a)]].<ref>''Nahj al-balagha''. Khutba. 202, p. 237</ref>

Also, it has been quoted that [[Abu Jahl]] once said: "we do not deny you, but rather we deny these verses".<ref>Tabrisi, ''Majma' al-bayan fi tafsir al-Qur'an'', vol. 3, p. 294</ref> When the Prophet (s) began to deliver the message of God to the [[Quraysh]], he asked them, "Would you believe me if I told you that [enemy] troops are positioned behind this mountain?" The audience replied in the affirmative and said: "Yes, you have never lied to us". The Prophet (s) then said that he was sent by God to warn them.<ref>Ibn Hisham, ''al-Sira al-nabawiyya'', vol. 2</ref>

It is said that he was quiet and did not speak unless it was necessary. He always opened his mouth slightly and never more than half of it was open. He would smile and never laughed out loud. When he wanted to face someone, he turned his entire body. He loved the cleanliness and the smell of perfume. When he would pass somewhere, people would realize that it was him who had passed because of his fragrant smell. He was never arrogant. He lived a simple life and would sit on the ground to eat food. He never ate his fill and remained hungry on many occasions, especially when he first arrived in Medina. However, he never led a completely ascetic life in the way that many monks did. In fact, he has said that he benefited from the good of this world. His conduct towards Muslims and those of another faith was graceful and chivalrous. His conduct was so pleasant in the eyes of Muslims that they would speak of its details throughout generations. Today, it is the model of their lives and religion.<ref>"Islam". Dayirat al-ma'arif-i buzurg-i Islami(Great Islamic Encyclopedia)</ref>

[[Imam 'Ali (a)]] describes the conduct of the Prophet (s) as follows, "Everyone who met him for the first time was in awe of him. Everyone who was in his company began to love him"<ref>Qadi Ayyad. ''Al-Shifa' bi ta'rif-i huquq al-Mustafa'', vol. 1, p. 150; Ya'qub b. sifyan. ''al-Ma'rifa wa al-tarikh''. vol. 3, p. 283</ref>. "The Prophet (s) would look at his companions equally and never looked at one of them longer than the other"<ref>Majlisi, Muhammad Baqir. ''Bihar al-anwar''. vol. 16, p. 260</ref>. "When he shook hands with someone, he would never withdraw his hand first"<ref>Majlisi, Muhammad Baqir. ''Bihar al-anwar''. vol. 16, p. 237</ref>.

The Prophet (s) spoke with everyone according to their level of intellect and understanding.<ref>Majlisi, Muhammad Baqir. ''Bihar al-anwar''. vol. 16, p. 287</ref> He was famous for his forgiveness of those who had wronged him;<ref>Kandhlawi. ''Hayat al-sahaba''. vol. 2, p. 526</ref> to the extent that he even forgave [[Wahshi]] who was the murderer of his uncle, and [[Abu Sufyan]] who had been the archenemy of Islam. He was amicable with everybody and had the valuable quality of making everyone feel as though they were special to him.

The Prophet (s) was very organized in his life. After the construction of [[Masjid al-Nabi|the mosque]], he named every column in the mosque and marked each of them for specific activities; e.g.<ref>Dilshad Tihrani.''Siri-yi nabawi. vol. 3, p. 352</ref> the [[column of Wufud]], which was the place for delegations and meetings, the [[column of Tahajjud]] which was the place for night prayers, and so on. He arranged the lines of the congregational prayer so straight that it was as if he was arranging wooden poles, and once he said, "O Servants of God! Arrange your lines, otherwise, dissent will grow amongst you"<ref>Nisaburi. ''Sahih Muslim''. vol. 2, p. 31; al-Bayhaqi. ''al-Sunan al-kubra''. vol. 2, p. 21</ref>. He was very organized with regard to scheduling his time. He had divided his time into three parts: one for worshipping [[God]], one for personal activities, and one for activities with the people.<ref>Muhammad b. Sa'd, ''al-Tabaqat al-kubra'', vol. 1, p. 423</ref>

He would always look in the mirror to arrange and comb his hair. In fact, he was always well-groomed, not only in front of his family but also in front of his companions. He would take care of his appearance even while traveling and would always carry five things: a mirror, kohl, a comb, a brush, and a pair of scissors.<ref>Halabi. ''al-sirat al-halabiya''. vol. 3, p. 352</ref>