From Marriage to the Prophetic Mission

From Marriage to the Prophetic Mission
By Who Muhammad Is Team
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Muhammad married Khadijah after she entrusted him with twenty camels. He moved into her house to start a new chapter of life with her, the chapter of marriage and parenthood. From his side, he reciprocated the love of a young man in his mid-twenties who had not experienced the whims and recklessness of youth. This love was not the fleeting flame that starts brightly only to extinguish soon after, but rather, it was the enduring flame that blessed him with sons and daughters. He cherished his sons, Qasim and Abdullah, who were pure and noble, while he continued to care for his daughters, showing them love, compassion, generosity, and honor.

Characteristics of Muhammad

The Prophet Muhammad had a handsome appearance, standing at an average height, neither too tall nor too short, with a commanding presence. He had a broad head of hair, intensely black, and a wide forehead with arched, connected eyebrows. His eyes were large, dark, and radiant, framed by long, thick eyelashes. His nose was finely shaped, his teeth were well-aligned, and he had a full beard. His neck was long and graceful, and his chest was broad with a dignified stance.

Muhammad had an imposing demeanor, and his gait was confident and purposeful. His countenance reflected deep contemplation and thoughtfulness, and his gaze carried the authority of one whose commands were followed willingly. It was no wonder that Khadijah was captivated by his charm and willingly entrusted him with her business affairs, allowing him the freedom to think and reflect.

Muhammad married Khadijah at a time when he was already richly endowed with noble lineage and wealth. The people of Mecca held him in high regard, acknowledging the favors God had bestowed upon him and anticipating the blessings Khadijah would receive through their union. However, Muhammad remained humble and continued to interact with his fellow Meccans as he had before, further enhancing his standing and respect among them.

Despite his intelligence and eloquence, Muhammad was an attentive listener. He rarely spoke unnecessarily and preferred to listen actively when engaged in conversation. He was inclined toward seriousness in speech, though he did not hesitate to engage in humor and light-heartedness on occasion. His laughter was known to be hearty, and at times, it would reveal his teeth.

When angered, Muhammad rarely displayed visible signs of anger. Instead, he would show a slight moistening of his forehead due to sweat as he chose to restrain his anger. His broad chest, generosity, kindness, and loyalty to others were evident, and his steadfastness, strong will, and unwavering determination complemented his character.

These qualities had a profound impact on all who interacted with him. Those who met him were immediately impressed, and those who knew him closely came to love him. These traits were especially evident in his relationship with his faithful wife, Khadijah, with whom he shared genuine affection and complete loyalty.

Rebuilding the Kaaba

Muhammad did not disconnect from the people of Mecca and continued to engage with them in public life. During that time, the Kaaba had been damaged by a severe flood that had washed down from the mountains, causing its walls to crack and weaken. Even before this incident, the Quraysh had been contemplating the reconstruction of the Kaaba. It was not roofed, making it susceptible to theft.

However, the Quraysh feared that if they undertook the task of rebuilding and modifying the structure of the Kaaba, it might incur wrath and harm from the Lord of the Sacred House. Throughout different eras of the pre-Islamic period, myths and superstitions surrounded the Kaaba, intimidating people from making any changes to it and making them consider such actions as innovations. When the flood damage became too significant to ignore, they decided to proceed, albeit with some fear and hesitation.

Coincidentally, a ship from Egypt, owned by a merchant named Baqum, was wrecked by the Red Sea. Batum had some knowledge of carpentry. When the Quraysh heard of his situation, Walid bin al-Mughira led a group of Quraysh members to Jeddah, where they purchased the ship from a Byzantine merchant and convinced Baqum to come to Mecca to assist them in the reconstruction of the Kaaba, which he agreed to.

Additionally, there was a Copt in Mecca who was skilled in woodworking and carpentry, and he agreed to work with Baqum to help with the reconstruction of the Kaaba.

Demolition and Reconstruction of the Kaaba

The Quraysh was divided into four groups, with each tribe responsible for demolishing and rebuilding one side of the Kaaba. Initially, they hesitated to proceed with the demolition, fearing harm would befall them. However, al-Walid bin al-Mughira, driven by some fear, decided to take action and started demolishing part of the Yemeni corner. People waited for what would happen to him as a result of this act. When nothing happened to him, they began the demolition, transporting the stones. Muhammad also participated in this effort until they reached the green stones. Striking them with mallets proved ineffective, so they used them as the foundation for the reconstruction.

The Quraysh collected blue granite stones from the neighboring mountains and began the construction. As the structure reached the height of a man, it was time to place the sacred Black Stone in its designated spot on the eastern side. However, a dispute arose among the Quraysh about which tribe should have the honor of placing the stone. The conflict escalated to the brink of civil war. In response, the Banu Abd al-Dar and Banu Adi tribes decided to intervene and prevent any tribe from taking the exclusive privilege. They swore an oath, sealed it with blood by pricking their fingers, and called it the "Pact of Blood."

Upon seeing the discord among the Quraysh, Abu Umayya bin al-Mughira, a respected member of the Makhzumi clan, suggested they should decide by having the first person to enter through the door of al-Safa make the determination. When they saw Muhammad as the first to enter, they agreed to accept his judgment.

Muhammad heard their case, saw the enmity in their eyes, thought for a moment, and then requested a cloak. He spread the cloak on the ground and placed the Black Stone on it. He then instructed the leaders of each tribe to hold one end of the cloak and collectively carry the stone to the location where it would be set. Muhammad himself took hold of the stone from the cloak and placed it in its position. This decisive action resolved the conflict, and peace was restored.

The Quraysh completed the construction of the Kaaba, raising it to a height of eighteen cubits. They elevated its door above the ground to control access, and inside, they placed six pillars in two rows. In the eastern corner, they constructed a staircase to access the roof. Additionally, they placed an idol inside the Kaaba, similar to the treasures placed inside earlier, as a deterrent against potential thieves.

There is a difference in the reported age of Muhammad during the construction and the arbitration of the Black Stone. Some sources claim he was twenty-five, while others state he was thirty-five. Regardless, the swift acceptance of his judgment and his role in handling the Black Stone demonstrated the high regard and respect he enjoyed among the people of Mecca, reflecting his noble character and integrity.

The Disintegration of Authority in Mecca and Its Effects

The dispute among the tribes, the alliance formed through the Pact of Blood, and the arbitration at the door of al-Safa all indicate that authority in Mecca had disintegrated. There was no longer any dominant figure or tribe with the authority previously held by figures like Qusayy, Hashim, or Abd al-Muttalib. The rivalry between the Banu Hashim and Banu Umayya over authority after the death of Abd al-Muttalib played a significant role in this dissolution of power.

The disintegration of authority could have had dire consequences for Mecca, had it not been for the deep-rooted reverence held for the city among the Arab tribes. The loss of centralized authority led to increased freedom of thought and expression among the people and emboldened Jews and Christians, who had previously feared the ruler, to criticize the Arab practice of idol worship.

As a result, many Meccans, including some from the Quraysh themselves, began to abandon their reverence for idols, even though they continued to outwardly display respect and worship for idols to maintain Mecca's religious and economic status. Those who continued to venerate idols argued that religion served as a means of maintaining order and preventing the disintegration of societal norms. They believed that the worship of idols at the Kaaba safeguarded Mecca's religious and commercial significance.

Indeed, Mecca continued to prosper due to its religious and commercial importance, but this did not alter the fact that the reverence for idols had faded from the hearts of the Meccans despite the ongoing outward displays of respect and worship.

Beginning of the Disintegration of Paganism

It is mentioned that the Quraysh gathered one day at a date palm that hosted the festival of Al-Uzzā. Among them, four individuals distanced themselves: Zaid ibn Amr, Uthman ibn al-Huwayrith, Ubaidullah ibn Jahsh, and Waraqah ibn Nawfal. Some of them said to each other, "By Allah, your people are on the wrong path. What good is a stone that cannot hear, see, harm, or benefit, and from beneath which blood of sacrifices flows? O people, seek a religion other than this one that you are following."

Waraqah embraced Christianity, and it is said that he translated some portions of the Gospels into Arabic. Ubaidullah ibn Jahsh remained indecisive for a while until he eventually embraced Islam. He later migrated with the Muslims to Abyssinia (modern-day Ethiopia) and later converted to Christianity. His wife, Umm Habibah, the daughter of Abu Sufyan, remained steadfast in Islam and became one of the wives of the Prophet Muhammad.

Zaid ibn Amr, on the other hand, distanced himself from his people's practices and abandoned idol worship without converting to Judaism or Christianity. He maintained his own beliefs and would pray near the Kaaba, saying, "O Allah, if I knew which form of worship is more pleasing to You, I would practice it."

As for Uthman ibn al-Huwayrith, who was related to Khadijah, he traveled to Byzantium and embraced Christianity. He gained favor with the Byzantine Emperor and attempted to place Mecca under Roman protection, aiming to become a Roman representative in Mecca. However, the Meccans expelled him, and the gifts from the Meccans to the Ghassanid Arabs (in Syria) were delivered, after which he died, reportedly poisoned.

These individuals played roles in the early stages of the disintegration of paganism in Mecca, as they either adopted other faiths or distanced themselves from the pagan practices.

The Children of Muhammad

Years passed, and Muhammad continued to share in the public life of the people of Mecca. In Khadijah, he found the best of women - affectionate and fruitful. She gave herself to him and bore him children: Qasim, Abdullah (known as Al-Tahir and Al-Tayyib), and four daughters - Zainab, Ruqayyah, Umm Kulthum, and Fatimah. Qasim and Abdullah, however, are only known to have died in their infancy during the pre-Islamic era, leaving no lasting impact or memory. Nevertheless, their deaths undoubtedly left deep emotional scars on their father and inflicted wounds of motherhood upon Khadijah.

Khadijah faced the loss of her sons during an era when daughters were often buried alive, and the emphasis on male heirs was paramount. The pain of losing sons weighed heavily on both Muhammad and Khadijah. Muhammad himself grieved the loss of his sons and the cultural shift that had taken place in the Meccan society. It's evident that these events had a profound impact on his life and his thinking.

Muhammad could not endure the separation from his sons, and when Zaid ibn Harithah came to sell his son, The Prophet Muhammad asked Khadijah to purchase him, which she did. He then adopted and freed Zaid, who became known as Zaid ibn Muhammad. Muhammad and Khadijah also adopted a girl named Barakah, who later became known as Umm Ayman.

Muhammad's life during these years was characterized by peace and contentment, largely due to the love and loyalty of Khadijah. If it weren't for the trials he endured regarding his children, his life would have been filled with blessings. The strength of his relationship with Khadijah, his happiness as a father, and the stability of his family life allowed him the peace of mind and serenity he needed during this time.

However, the deaths of his sons weighed heavily on him, especially after the advent of Islam when daughters were valued and the Quran preached against burying them alive. It is clear that Muhammad could not bear this sorrow silently. He sought solace in reflection and prayer, often withdrawing from Meccan society to contemplate the world and its spiritual dimensions. His ability to introspect and contemplate the world around him was a pivotal aspect of his character.

Muhammad was naturally drawn to these spiritual inclinations, but he did not want to become a priest or a monk-like some others of his time. He sought the truth for himself, contemplating the nature of life and existence. He was committed to seeking guidance from the divine, and he became a spiritual seeker in his own right, deeply engaged in the process of self-discovery and seeking answers to life's profound questions. His strong and inspiring spirit, prepared by destiny to deliver God's messages to humanity, would not rest until he could understand and share what he had learned. His search for truth and his contemplative nature would lead him to a mission far greater than himself, guided by what God had ordained in the unseen.

In the Cave of Hira

During that time, it was a common practice among the Arabs to disconnect from worldly affairs and engage in worship for a period each year, seeking solitude away from people and drawing near to their gods with asceticism and prayer. They would turn their hearts toward their deities, seeking goodness and wisdom, and this period of seclusion for worship was known as "Tahannuf" and "Tahannuth." Muhammad found in this tradition an opportunity to intensify his contemplation, pondering the questions that occupied his mind and seeking solace and healing for his yearning for solitude.

He used this period to contemplate what preoccupied his thoughts and to seek answers to life's profound questions. He found peace for his soul and solace for his longing for solitude during this time. It allowed him to focus on his quest for knowledge and to draw inspiration from the universe's underlying causes. At the top of Mount Hira, which was about two miles north of Mecca, there was a cave that was ideal for seclusion and contemplation. Muhammad would retreat to this cave during the entire month of Ramadan each year, carrying minimal provisions, fully devoted to contemplation and worship. He sought the truth and the truth alone, far away from the hustle and bustle of people's lives and the noise of the world.

His contemplation intensified as he sought the ultimate truth. During this time, he would forget himself, his food, and all that was part of life because what he saw in the lives of people around him did not align with what he believed to be true. In the solitude of the cave, he turned over the pages of his mind, reflecting on everything he had observed, striving to gain a deeper understanding and clarity amidst the variety of beliefs and superstitions held by people.

Seeking the Truth

Muhammad did not seek the truth in the stories of scholars or in the books of monks; instead, he looked for it in the vast universe around him. He searched for it in the sky, its stars, the moon, and the sun. He found it in the desert, sometimes under the scorching heat of the sun's brilliant rays, and other times in its serene beauty, with moonlight or starlight casting a cool, dewy blanket. He found it in the sea and its waves and in everything beyond that was connected to existence and enveloped by the unity of being.

In this universe, he sought the ultimate truth. His quest to comprehend it elevated his soul during the hours of solitude in the cave. He wanted to connect with this universe and penetrate the veils to discover its hidden secrets. It didn't take much contemplation for him to realize that the idols worshipped by his people held no truth. These lifeless idols couldn't harm or benefit, create or provide sustenance, or protect anyone from harm.

The gods like Hubal, Al-Lat, Al-Uzza, and all the other idols standing inside or around the Kaaba, had never created a fly or brought any good to Mecca. However, where was the truth to be found then? Was it in these shining planets that sent light and warmth to Earth, where rainwater originated to give life to all beings? No, these planets were just celestial bodies, no different from Earth.

Was the truth beyond these celestial bodies in an infinite and boundless universe? But what was this "ether," and what was the source of life and existence? Was it just a matter of coincidence that Earth and life came into being? Muhammad believed that there were stable laws governing Earth and life, not mere chance, and that people's actions were not arbitrary; they had choices and free will.

Muhammad contemplated these psychological and spiritual matters during his seclusion and worship in the Cave of Hira. He wanted to understand the truth in these aspects of life and the world. His thoughts filled his soul, heart, conscience, and every part of his being, leading him away from the worldly matters of morning and evening.

After the month of Ramadan ended, he returned to Khadijah, bringing with him the reflections from his contemplation, which left her curious about his well-being.

Did Muhammad practice a particular religious tradition during his moments of solitude and contemplation? This is a matter that scholars have debated. Ibn Kathir, in his history, mentioned various opinions among scholars about the religious tradition followed by Muhammad during his worship. Some said he followed the tradition of Noah; others said it was Abraham's tradition; some said Moses'; others said Jesus', and some even suggested that it was the tradition of all the prophets before him. It was this tradition that formed the basis for his contemplation and reflections.

True Visions

As the years passed and his thoughts matured during his annual retreats to the cave of Hira, Muhammad began to experience true visions during his sleep. In these visions, the lights of truth he had been seeking shone clearly before his eyes. Alongside these visions, he saw the falsehood of life and the vanity of its adornments. At that time, he became convinced that his people had strayed from the path of guidance and that their spiritual lives had been corrupted by their submission to the illusions of idols and the associated beliefs that could not be reconciled with the simple, pure truth he sought.

The truth he recognized was that there was only one God, the Creator of the universe, and there was no deity besides Him. The truth was that God was the Lord of all worlds, the Most Gracious, the Most Merciful. The truth was that people would be rewarded according to their deeds: "So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it." (Quran 99:7-8). The truth was that Paradise and Hellfire were real, and those who worshiped other than God would face Hell, an evil resting place.

As Muhammad neared the age of forty, he went to Hira once again for his annual retreat. His soul was now filled with conviction based on the true visions he had witnessed. He had rid himself of all falsehood, and God had purified him and refined him through His teachings. Muhammad's heart was now set on the straight path and the eternal truth, and he turned to God with his entire being, seeking guidance for his people who had lost their way in the wilderness of error.

In this state of mind, Muhammad became increasingly contemplative, fasting longer, and reflecting deeper. He would descend from the cave into the deserts and then return to his solitude to ponder the thoughts circulating in his mind and the revelations in his visions. His retreats extended for six months, and he began to fear the consequences of his situation.

Fearing that he might be experiencing something beyond his understanding and fearing the influence of supernatural forces, Muhammad confided in Khadijah, expressing his concerns. His loyal and supportive wife reassured him, reminding him that he was the trustworthy one, and that he was protected from the mischief of jinn. She assured him that God was preparing him for a great purpose, the day of revelation and the momentous news. Muhammad continued his spiritual exercises, leading him to the day of the first revelation, the day of prophethood.

The First Revelation - 610 CE

While Muhammad was in the cave, he experienced a momentous event that marked the beginning of his prophethood. One day, while he was in a state of contemplation, an angel appeared before him holding a scroll and commanded him, "Read!" Muhammad, startled and not accustomed to receiving such revelations, replied, "I cannot read." The angel then took hold of him and pressed him until he felt overwhelmed, and again commanded, "Read!" Muhammad repeated that he could not read. The angel pressed him a third time and commanded, "Read, in the name of your Lord who created. Created man from clinging substance. Read, and your Lord is the most Generous - Who taught by the pen. Taught man that which he knew not." (Quran 96:1-5). Muhammad recited these verses, and they became imprinted on his heart.

Upon waking from this experience, Muhammad was filled with fear and confusion. He questioned what he had seen and feared that he might have encountered a jinn or fallen under the influence of supernatural forces. He looked to his right and left but saw nothing unusual. He was overtaken by a sense of awe and fear and contemplated what had just occurred. He was concerned about the cave itself and quickly left it, overwhelmed and unable to make sense of what had transpired.

In a state of bewilderment and fear, Muhammad wandered into the desert, contemplating the identity of the being who had commanded him to read. Until that moment, he had been experiencing true visions during his periods of contemplation, visions that illuminated his path and revealed the pure truth to him. This truth was the belief in one God, the Creator, the Most Gracious, the Most Merciful. It was this truth that had led him to renounce idolatry and reject the beliefs associated with it.

While Muhammad was pondering these questions in the mountains, he heard a voice calling him. Startled and filled with fear, he looked up to the sky and saw the same angel who had appeared to him in the cave. The angel's presence intensified Muhammad's fear and awe, and he remained rooted to the spot, unable to turn away from the angel's radiant form.

Muhammad stood in this state of awe and fear for a while. Meanwhile, Khadijah had sent people to search for him in the cave but couldn't find him. When the angel finally departed, Muhammad returned to Khadijah, deeply affected by the encounter. He was trembling, and his heart was filled with fear and trepidation.

He sought comfort from Khadijah and, in a state of fear, asked her what had just happened. He was worried that he might have been possessed or that he had encountered a sorcerer. Khadijah, the compassionate and supportive wife, reassured him. She believed in his sincerity and honesty, just as she had when he was in the cave. She did not doubt him for a moment and said, "Be of good cheer, O son of my uncle, and be confident. By Him in Whose Hand my life is, I hope that you will be the Prophet of this nation."

Muhammad's fears were alleviated by Khadijah's comforting words, and he looked at her with gratitude and affection. After the fear had subsided, he felt physically exhausted and in need of rest, so he lay down to sleep.

Muhammad went to sleep only to awaken to a life imbued with a powerful spiritual presence, a life that would guide hearts and minds. This life would be dedicated to conveying a message of goodness to humanity, a message that would eventually prevail, even if some disbelieved.

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