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The Prophet Mohammad (Peace and Blessings be Upon him) And His Companions Real Life Story

1. SACRIFICE OF THE LAMB: Just as the Prophet (S.A.W.), and his companions landed from their rides, and
laid the loads down, it was decided that they would sacrifice a lamb for dinner.

One of the companions volunteered: “I will sacrifice the lamb.” Another: “I will skin it.” Third: “I will cook it.”
Fourth: ” I will….” The Prophet (S.A.W.): “I will gather the wood from the desert.”

The group: “O Messenger of Allah, it is not becoming of you to discomfort yourself as such. You rest. We will be honored to do all this on our own.”

The Prophet (S.A.W.): “I know that you are eager to do it all, but Allah isn’t pleased with the slave who distinguishes between himself and his companions and considers himself better than others.”

Then he went to the desert, and gathered some wood, and brought it to the group.

2. TYING THE CAMEL: The caravan had been traveling for a few hours now. Signs of fatigue were obvious on their faces. They arrived at a point and stopped. The Prophet (S.A.W.) who was also in the caravan, stopped the camel and landed. Before anything, they were in search of water to prepare for prayer.

The Prophet (S.A.W.) also started searching for water. But soon, returned to his camel, without saying anything to anyone. The companions were surprised that the Prophet (S.A.W.) had ordered stopping here, and now perhaps he would like to move again. Eyes and ears were awaiting his order. But the surprise of the group increased as they saw him approach his camel, tie its knees, and return in search of water.

Noises were raised from every corner: “O Prophet of Allah! Why didn’t you order us to do this for you, and instead you put yourself in discomfort? We would have proudly done that service for you.”

The Prophet (S.A.W.) responded: “Never seek others’ help in your affairs, don’t lean on others, even if it is a small piece of Miswak (the wood used for brushing teeth).”

  1. TELLING THE TRUTH: Telling the truth is a very good habit. If you always speak the truth, you can save yourself from a lot of trouble! Here is a story of a man who did a lot of bad things, but his promise to tell the truth saved him.

Once a man came to the prophet Muhammad (S.A.W.) and said, “Oh prophet of Allah, I have many bad habits. Which one of them should I give up first?” The prophet said, “Give up telling lies first and always speak the truth.” The man promised to do so and went home. At night the man was about to go out to steal. Before setting out, he thought for a moment about the promise he made with the prophet. “If tomorrow the prophet asks me where have I been, what shall I say? Shall I say that I went out stealing? No, I cannot say that. But nor can I lie. If I tell the truth,
everyone will start hating me and call me a thief. I would be punished for stealing.”

Decisive Proofs Of The Finality Of Prophethood [Khatm-e-Nabuwwat]

It is the unanimous belief of the entire Muslim Ummah that Prophet Muhammad (Sallallahu Alaihi wa Sallam) is the Last and Final Messenger and Prophet of Allah. In other words, Prophethood has ended with Prophet Muhammad (Sallallahu Alaihi wa Sallam), and those who do not believe in it have ventured out of the bounds of Islam. This belief in the finality of Prophethood has been an established belief of the Muslims since the time of the Prophet (Sallallahu Alaihi wa Sallam). Every time a false prophet has arisen, the Muslims know he was false because belief in the finality of Prophethood has been established as part of the Muslim’s Aqidah (tenets of faith). Here we wish to prove

Proof from the Holy Qur’an
The Noble and Exalted Qur’an states: Muhammad (Peace and Blessings of Allah be upon Him) is not the father of any man among you – but he is the Noble Messenger of Allah and the Last of the Prophets, and Allah knows all things. [Surah al-Ahzab, Verse 40]

This Qur’anic verse is an unequivocally decisive primary text [nass] that there will be no prophet after him. And since there will be no Prophet (Nabi), it follows a fortiori that there will be no Prophetic Messenger (Rasool). Exalted Muslim Scholars, since the time of our beloved Prophet (Sallallahu Alaihi wa Sallam), have correctly understood this verse to indicate that no new prophet or messenger will be sent to humanity until the day of judgment. Following are a few interpretations of well-known Muslim Scholars on the finality of prophethood in chronological order.

Allama Ibn Jarir Tabari [224-310 AH] interprets: that Muhammad (Sallallahu Alaihi wa Sallam) is the last prophet, the one who has closed up Prophethood or sealed it. This seal will not be opened for anyone till the Day of Judgment. [Tafsir Ibn-e-Jarir, Vol. 22, Page 12]

Imam Abu Hayyan al Andalusi [d. 445 AH] after decisively proving the Finality of Prophet Muhammad (Peace be upon him) from Quran and Sunnah writes in his Tafsir Al-Bahr al-Muheet: A person who has a viewpoint that Prophethood is not closed, or one who thinks that a Wali is superior to Nabi then such a person is Zindeeq (Heretic) and “Wajib al-Qatl”. Those who had claimed Prophethood amongst people then Muslims have killed them. [Tafsir Bahr al-Muheet, Under 33:40]

Muhiyy as-Sunnah Baghawi [d. 510 AH] has written: Allah has closed the line of Prophethood after Prophet Muhammad (Sallallahu Alaihi wa Sallam). Sayyiduna Ibn Abbas (Radi Allahu Anhu) says that Allah has declared that there is no Prophet after him [Tafsir Ma’alim at-Tanzil, Vol. 3, Page 158]

Allama Zamakhshari [467-538 AH] has stated: If you say how can he (Sallallahu Alaihi wa Sallam) be the Last Prophet when Sayyiduna Eisa (Ala Nabiyyina wa Alaihis Salat wa as-Salam) will come in the future ages, I will reply that he (Sallallahu Alaihi wa Sallam) is the Last Prophet in the sense that after him no New Prophet will come; Sayyiduna Eisa (Ala Nabiyyina wa Alaihis Salat wa as-Salam) is one of those Prophets who has already come before him. When Sayyiduna Eisa (Ala Nabiyyina wa Alaihis Salat wa as-Salam) comes again, he will follow the Shari’ah of Prophet Muhammad (Sallallahu Alaihi wa Sallam) and will face Qibla in his Salah; this means that he will come as an individual of this Ummah.

Imam Raazi [543-606 AH] is of the opinion that: The words Khatam an-Nabiyeen are used to show that the Shari’ah of Islam is complete. The view that no prophet will come after Muhammad (Sallallahu Alaihi wa Sallam) is also more affectionate too and particular about his (Sallallahu Alaihi wa Sallam) Ummah and gives the significance of the words in more detail. This is like the example of a son who has no guardian after his father. [Tafsir al-Kabir, Vol. 6, Page 581]

Allama Baydawi [d. 685 AH] says: Prophet Muhammad (Sallallahu Alaihi wa Sallam) is the last of all Prophets. He has sealed the Prophethood of all Prophets, or their Prophethood has been sealed by him. It makes no difference that Sayyiduna Eisa (Ala Nabiyyina wa Alaihis Salat wa as-Salam) will come again after him because he will come as a follower of his (Sallallahu Alaihi wa Sallam) Noble Shari’ah. [Tafsir al-Baydawi, Vol. 2, Page 196]

Allama Nasafi [d. 710 AH] recorded that: Prophet Muhammad (Sallallahu Alaihi wa Sallam) is at the end of all Prophets (Sallallahu Alaihi wa Sallam), and after him, there will be no New Prophet; and Sayyiduna Eisa (Ala Nabiyyina wa Alaihis Salat wa as-Salam) was made a Prophet before him (Sallallahu Alaihi wa Sallam); and when he comes again, he will come as a follower of the Shari’ah of Prophet Muhammad (Sallallahu Alaihi wa Sallam) as if he (Sayyiduna Eisa) were an individual of this Ummah. [Tafsir Madarik al-Tanzil,Vol. 3, Page 234]

Allama Alauddin Khazin [d. 725 AH] has expressed the view that: Allah has ended the line of Prophethood through him (SallAllahu Alaihi wa Sallam). Therefore, neither there is Prophethood after him, nor any other Prophet during his own time. Indeed, Ibn Abbas has said that Allah has declared there will be no Prophet after him (SallAllahu Alaihi wa Sallam). [Tafsir al-Khazin, Vol. 5, Page 218]

Ibn Kathir [d. 774 AH] comments: Allah Most Blessed and Exalted has stated in His book, as has His Messenger (Allah bless him and give him peace) in hadiths of numerous channels of transmission (mutawatir) that there will be no prophet after him so that whoever claims this rank thereafter is a lying (kadhab) pretender (dajjal), misled and misleading, even if he should stage miracles and exhibit all kinds of magic, talismans and spells. [Tafsir Ibn Kathir, Vol. 3, Page 493]

Imam Jalal al-Din Suyuti [d. 911 AH] says: The words Khatam an-Nabiyyeen mean there will be no new prophet after him (SallAllahu Alaihi wa Sallam) and when Sayyiduna Eisa (Ala Nabiyyina wa Alaihis Salat wa as-Salam) will come again, he will act according to the Shari’ah of Prophet Muhammad (SallAllahu Alaihi wa Sallam). [Jalalayn Ala Hamish Jamal, Vol. 3, Page 442]

Allama Ismail Haqqi [d. 1137 AH] has stated: Read the phrase Khatam an-Nabiyyeen with the upsound of “Taa” which means the instrument by which something is closed (sealed). The meaning is that he (SallAllahu Alaihi wa Sallam) was the last of all Prophets by whom the office of all Prophets has been sealed. In Persian, “Seal of Prophets” means that by him the doors of Prophethood have been sealed, and the line of Prophethood terminated once and for all. Some other scholars have read this with a down sound of “Taa” which indicates he was “Khatim” in the sense of “Fa’ail”. In Persian, it means the one who seals (ends) the prophets, in which case, the meaning is the same. [Tafsir Rooh al-Bayan, Vol. 22 Page 188]

Qadhi Thanaullah Panipatti [d. 1255 AH] writes in his Tafsir al-Mazhari: Khatam has been mentioned (in this Aayah) in the meaning of Aakhir (Last) and someone who came to bring an end to something as Last Nabi after whom no Prophet will come. [Tafsir al-Mazhari, Vol. 9, Page 266]

Allama Aaloosi [d. 1270 AH] writes: Hadrat Muhammad (SallAllahu Alaihi wa Sallam) is also Khatim al-Mursaleen meaning that after his Prophethood there will be no Prophethood at all. [Tafsir Rooh al-Ma’ani, Vol. 22, Page 23]

Proofs from the overwhelming Ahadith
Narrated Sayyiduna Abu Huraira (Radi Allahu Anhu): The Prophet (SallAllahu Alaihi wa Sallam) said, “The Children of Israel used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number.” The people asked, “O Allah’s Apostle! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfill their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.” [Sahih al-Bukhari, Vol. 4, Hadith 661]

Narrated Sayyiduna Sa’ad (Radi Allahu Anhu): Allah’s Apostle (SallAllahu Alaihi wa Sallam) set out for Tabuk appointing Sayyiduna ‘Ali as his deputy (in Madinah). Hadrat ‘Ali said, “Do you want to leave me with the children and women?” The Prophet said, “Will you not be pleased that you will be to me like Aaron to Moses? But there will be no prophet after me.” [Sahih al-Bukhari, Vol. 5, Hadith 700]

Narrated Sayyiduna Abu Huraira (Radi Allahu Anhu): Allah’s Apostle (SallAllahu Alaihi wa Sallam) said, “The Hour will not be established
(1) till two big groups fight each other whereupon there will be a great number of casualties on both sides and they will be following one and the same religious doctrine,
(2) till about thirty dajjals (liars) appear, and each one of them will claim that he is Allah’s Apostle,
(3) till the religious knowledge is taken away (by the death of Religious scholars)
(4) earthquakes will increase in number
(5) time will pass quickly,
(6) afflictions will appear,
(7) Al-Harj, (i.e., killing) will increase,
(8) till wealth will be in abundance…” [Sahih al-Bukhari, Vol. 9, Page 237]

Narrated Sayyiduna Isma’il (Radi Allahu Anhu): I asked Abi Aufa, “Did you see Ibrahim, the son of the Prophet?” He said, “Yes, but he died in his early childhood. Had there been a Prophet after Muhammad then his son would have lived, but there is no Prophet after him.” [Sahih al-Bukhari, Vol. 8, Page 214]

Narrated Hadrat Sayyidah Ayesha (Radi Allahu Anha): “Prophethood will NOT continue after me, except the harbingers of good news”. They asked “What are the harbingers of good news, O Apostle of Allah?.” He replied: “Virtuous and pious dreams a Muslim sees or are shown to him”. [Musnad of Imam Ahmad ibn Hanbal]

Narrated Abu Huraira: Allah’s Apostle (SallAllahu Alaihi wa Sallam) said, “My similitude in comparison with the other prophets before me, is that of a man who has built a house nicely and beautifully, except for a place of “ONE” brick in a corner. The people go about it and wonder at its beauty, but say: ‘Would that this brick be put in its place!’ So I am that brick, and I am the last of the Prophets.”

Sahih al-Bukhari, Vol. 4, Hadith 735
Sahih Muslim, Hadith 5675
Musnad Ahmad, Hadith 7479
Sunan al-Bayhaqi, Hadith 11422

Sayyiduna Anas bin Malik (Radi Allahu Anhu) narrates from the Prophet (SallAllahu Alaihi wa Sallam) who said: The Messengership and Prophethood have ended and there will be no Messenger and Prophet after me.

Sunnan Tirimdhi, Hadith 2274
Musnad Ahmad bin Hanbal, Vol. 3, Page 467
Mustadrak ala al-Sahihayn lil Hakim, Vol. 4, Page 391

Sayyiduna Abu Huraira (Radi Allahu Anhu) reported that the Messenger of Allah (SallAllahu Alaihi wa Sallam) said: I have been given superiority over the other prophets in six respects: I have been given words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies); spoils have been made lawful to me; the earth has been made for me clean and a place of worship; I HAVE BEEN SENT TO ALL MANKIND AND THE LINE OF PROPHETS IS CLOSED WITH ME. [Sahih, Muslim, Hadith 1062]

The Prophet (SallAllahu Alaihi wa Sallam) said: Allah has not sent any Prophet who did not warn his nation about Dajjal, but Now “I AM THE LAST OF PROPHETS” and you are the last Ummah, he will for sure arise from amongst you. [Sunan Ibn Majah, Hadith 4067]

The Prophet of Allah (SallAllahu Alaihi wa Sallam) said: I was the Last Prophet in (sight) of Allah when Adam’s Khameer was being created. [Shu’ab al-Iman, Vol. 2, Page 134]

Hadrat Jabir bin Abdullah (Radi Allahu Anhu) narrates that the Prophet (SallAllahu Alaihi wa Sallam) said: I am the leader of all Prophets and there is no boast, I am the Last of all Prophets and there is no boast. [Sunnan al-Daarimi, Hadith 50]

Hadrat Abdullah bin Umar (Radi Allahu Anhu) narrates: Once the Prophet (SallAllahu Alaihi wa Sallam) came to us in a way as If he is leaving us, then he said thrice: I am Muhammad the Ummi Prophet (SallAllaho Alaihi wa Sallam) and there is no Prophet after me. [Musnad Ahmed bin Hanbal, Vol. 2, Page 172]

The Prophet (SallAllahu Alaihi wa Sallam) said: There is no Prophet after me, and there is no Ummah after you, so you should worship your Lord and say your five daily prayers, and fast in your month (Ramadan), obey your leaders and thus enter the Blessed garden of your Lord. [Mu’jam al-Kabir, Vol. 8, Hadith 7217]

Narrated Jubayr bin Mutim: Allah’s Apostle (SallAllahu Alaihi wa Sallam) said, “I have five names: I am Muhammad and Ahmad; I am Al-Mahi through whom Allah will eliminate infidelity; I am Al-Hashir who will be the first to be resurrected, the people being resurrected thereafter; “AND I AM ALSO AL-AQIB (i.e. THERE WILL BE NO PROPHET AFTER ME).” [Sahih al-Bukhari, Vol. 4, Hadith 732]

Hadrat Ibn Abbas (Radi Allahu Anhu) narrates that the Prophet (SallAllahu Alaihi wa Sallam) said: I am Ahmad, Muhammad, Hashir, Muqaffi (One who is sent in the last) and I am Khaatim. [Mu’jam al-Saghir, Hadith 152]

Now, the above is just a small portion of the vast amount of mutawatir evidence that proves conclusively that there are no prophets after the Prophet Muhammad (Allah bless him and give him peace), if someone believes that there is a prophet after him he is a kafir. There is absolutely and utterly no room for any doubt in this matter. In the face of such overwhelming evidence then why is it that the Qadianis persist in their misguided and misguiding belief?

The consensus of Muslim Scholars and Ummah
Throughout the centuries, Muslim Scholars have unanimously supported the fundamental doctrine of the Finality of Prophethood in Prophet Muhammad (SallAllahu Alaihi wa Sallam). So much so, that the entire Ummah has recognized anyone who claims to be a prophet (in any capacity), supports someone else’s claim to prophethood, or views such claimant as a religious leader, to be an unbeliever (Kafir).

Imam Qadhi Iyadh al-Maaliki (Alaihir Rahmah), the author of magnificent Seerah work i.e. Al-Shifa, writes: We declare that person as Kafir who considers someone along with you or after you as a Prophet, just like this we also declare him Kafir who claims that Revelation (Wahi) is sent to him even if he does not claim prophethood, Thus all such people are disbelievers because they do Takdhib of Prophet (i.e. call him a liar – Na’udhu Billah). The Prophet (Peace Be Upon Him) has informed us that he is Khatam al-Nabiyyeen no prophet will come after him and that he has been sent to all people. The ummah is unanimous that this Kalaam is to be taken on its apparent and there is no room for any Ta’weel, or Takhsees and the Kufr of such people is Qat’i (i.e. Definite) Ijma’i (i.e. Unanimously Agreed). [Ash-Shifa, Page 237-238]

The great Hanafi Imams, Allama Khafaji (Alaihir Rahmah) and Mullah Ali Qari (Alaihir Rahmah) have also endorsed this strongly in Naseem ar-Riyadh, Vol. 6, Page 355-256 and Sharh ash-Shifa Vol. 2, Page 515-516.

Hujjatul Islam Imam Muhammad al-Ghazzali (Rahimuhullah) has stated: We have known through “Consensus” that La Nabi B’adi (There is no Prophet after me) proves that the door to Prophethood has been permanently closed after Prophet Muhammad (Peace be upon him) and the word “Khatam an-Nabiyyeen” also includes all Anbiya. We are thus certain that there is no room for any kind of Ta’weel (interpolation) or Takhsees (to make specific such as Nabi could come in this form or that form – Na’udhu Billah). Whosoever does Ta’weel in this hadith then he is Munkir of Consensus. [Al-Iqtisad fil I’tiqad, Page 163]

Imam Ibn Qudama al-Maqdisi, the great Hanbali Imam said: Whosoever claims Prophethood or one who accepts his claim then (both) become Apostates because when Musaylama Kaddhab claimed to be Prophet and his people testified to it then all of them became apostates along with him. [Al-Mugni, Vol. 9, Page 33]

Imam al-Tahawi [d. 321 AH] states: “Every claim to prophethood after him is falsehood and deceit.” [al-Aqidah al-Tahawiyya]

This is the greatest favor of Allah Almighty upon this Ummah that He has perfected for them their religion. Therefore, they will not be needful of a religion other than Islam or another Prophet other than their Prophet. May Allah’s peace and blessings be upon him. This is why Allah has made him the last and final Prophet and sent him to both the humans and the Jinns.

The sheer amount of evidence provided here should suffice to convince anyone believing in the divinity of Islam that the Prophet Muhammad (SallAllahu Alaihi wa Sallam) is the last Prophet of Allah and that anyone with a claim to prophethood should be considered an outcast from Islam.

Prophethood In Islam

Prophethood in Islam has a special status and significance. According to Islam, Allah created man for a noble purpose: to worship Him and lead a virtuous life based on His teachings and guidance. How would man know the role and purpose of his existence unless he received clear and practical instructions of what Allah wants him to do? Here comes the need for prophethood. Thus Allah had chosen from every nation a prophet or more to convey His Message to people. One might ask: How were the prophets chosen and who were entitled to this great honor? Prophethood is Allah’s blessing and favor that He may bestow on whom He wills. However, from surveying the various messengers throughout history, three features of a prophet may be recognized:

1 . He is the best in his community morally and intellectually. This is necessary because a prophet’s life serves as a model for his followers. His personality should attract people to accept his message rather than drive them away by his imperfect character. After receiving the message he is infallible.

2. He is supported by miracles to prove that he is not an impostor. Those miracles are granted by the power and permission of God and are usually in the field in which his people excel and are recognized as superiors. We might illustrate this by quoting the major miracles of the three prophets of the major world religions: Judaism, Christianity, and Islam. Moses’ contemporaries excelled in magic. So his major miracle was to defeat the best magicians of Egypt of his days. Jesus’ contemporaries were recognized as skillful physicians. Therefore, his miracles were to raise the dead and cure incurable diseases. The Arabs, the contemporaries of the Prophet Muhammad, were known for their eloquence and magnificent poetry. So Prophet Muhammad’s major miracle was the Qur’an, the equivalent of which the whole legion of Arab poets and orators could not produce despite the repeated challenge from the Qur’an itself.
Again Muhammad’s miracle has something special about it. All previous miracles were limited by time and place, i.e., they were shown to specific people at a specific time. Not so the miracle of Muhammad, the Qur’an. It is a universal and everlasting miracle.

Previous generations witnessed it and future generations will witness its miraculous nature in terms of its style, content, and spiritual upliftment. These still can be tested and will thereby prove the divine origin of the Qur’an.

3. Every prophet states clearly that what he receives is not of his own but from God for the well-being of mankind. He also confirms what was revealed before him and what may be revealed after him.

A prophet does this to show that he is simply conveying the message which is entrusted to him by the One True God of all people of all ages. So the message is one in essence and for the same purpose.

Therefore, it should not deviate from what was revealed before him or what might come after him. Prophets are necessary for conveying God’s instructions and guidance to mankind. We have no way of knowing why we were created. What will happen to us after death? Is there any life after death? Are we accountable for our actions? In other words, is there any reward or punishment for our deeds in this life? These and so many other questions about God, angels, paradise, hell, etc. cannot be answered without revelation from the Creator and All-Knower of the unseen.

Those answers must be authentic and must be brought by individuals whom we trust and respect.
That is why messengers are the select of their societies in terms of moral conduct and intellectual ability.

Gratitude For Childhood Favors

The first few years of the Prophet’s life saw him suffering repeated loss of his immediate relatives and carers. His father died when he was on a journey, perhaps unaware that his wife was pregnant. He stayed most of the first four or five years of his life with his wet nurse, Haleemah, in a desert encampment. It was a tradition among the top families in Makkah that they gave their newborn children to be nursed by women in the desert, believing that there the children would grow up stronger. Perhaps Makkah suffered attacks of infectious diseases, and keeping the children away gave them a better chance of survival. However, Haleemah and her family felt that Muhammad (peace be upon him) brought them some subtle blessing. Therefore, she was keen to keep him with her as long as possible. Hence she persuaded Aminah, his mother, to leave him with her. This was agreed, and Haleemah only returned the young Muhammad to his mother when he was five years of age. Only a year later, Muhammad lost his mother. He was then cared for by his grandfather, Abd Al-Muttalib, who was the most distinguished figure in Makkah and by now a very old man. Two years later Abd Al-Muttalib died and Muhammad moved home again, going now to his uncle, Abu Talib.

Abu Talib loved his orphan nephew, Muhammad, as one of his own children. There was about him an air of serenity and quiet acceptance of what life might present. Hence, he was dear to all around him, particularly his aunts. Yet Abu Talib and his family were the closest to his heart, because of the care he received in his uncle’s home. We see him, as he became a young man, talking to another uncle of his, Al-Abbas, during a time of hardship when all things were scarce in Makkah, saying: “You see how things are in the city, with people finding it hard to make ends meet. Your brother, Abu Talib is a poor man, and he has a large family. We better do something to help him. How about the two of us taking one of his children each to look after?” They went to Abu Talib with their proposal. Al-Abbas took Jaafar, and the Prophet took Ali. This was long before the start of Muhammad’s prophethood. The two young lads thus found good homes where they were welcome, and their father’s burden was significantly lightened.

His close relationship with his uncle, Abu Talib, continued for the rest of the latter’s life. The Prophet would have dearly loved that Abu Talib should accept Islam, but this was not to be. However, Abu Talib continued to extend his care and protection to his nephew against all opposition by his tribe, the Quraysh. Moreover, the Prophet continued to give Fatimah bint Asad, Abu Talib’s wife, a special position of favor in his heart. He acknowledged her favor and unwavering care when he was a child. As he grew up, he always showed her dutiful respect and often favored her with generous gifts, according to his means.

Abu Talib died three years before the Prophet’s emigration to Madinah. Fatimah bint Asad followed the Prophet to Madinah sometime after he had settled there. The Prophet was so delighted with her arrival, welcoming her as one of his closest relatives. It was with deep grief that he later received the news of her death. He prayed God to give her a high position in heaven. He gave instructions to those who were preparing her body for burial to use his own garment to wrap her with. When her grave was ready, he went in first and lied where she was to be placed, praying that angels would attend her there. His companions looked at him, wondering why he did that when he never did it with any other funeral. They saw him praying for her forgiveness, with his eyes tearful. He said to them: “Next to Abu Talib, she was the one who took best care of me when I was young.”

Another person who earned the Prophet’s gratitude was Thuwaybah, a slave woman owned by his uncle Abu Lahab. She breast-fed him in his early days of life, before he was given to Haleemah. Thus, she nursed him for a few weeks after his birth. The Prophet cared well for her, inquiring after her when he was in Makkah. When he got married, his wife Khadeejah was very hospitable to her. Then at one point, Khadeejah approached Abu Lahab, proposing to buy Thuwaybah so that she might set her free. Abu Lahab would hear nothing of the sort. Abu Lahab, who stubbornly opposed the Islamic message and took a hostile attitude to the Prophet, could not countenance the prospect of Muhammad being seen in Makkah in such a light, showing a great favor to the slave woman who nursed him in his early days. Yet, when the Prophet immigrated to Madinah, Abu Lahab himself set Thuwaybah free. Therefore, the Prophet used to send her money and clothes whenever he could. He learnt of her death in year seven after his settlement in Madinah. When the news was brought to him, he asked about her son, Masrooh. He was informed that he died earlier, and that she had no other relatives.

While those we have mentioned had special positions with the Prophet because they looked after him when he was young, the Prophet was very kind to all his relatives. He respected his uncles, loved his aunts and was kind and friendly with all. He would visit anyone of them who was ill, praying for their recovery. Needless to say, that was the best thing such an ill person could hope for, because the Prophet’s prayers were always answered. He urged them all to do good works so that they would enter heaven on merit. He advised them that their relation with him would not benefit them unless they worked for their own salvation. Some of them opposed his message and took a hostile attitude. This was very painful to him. However, when they changed their attitude and accepted Islam, the Prophet received them with open arms, praying for their forgiveness.

Muhammad’s (pbuh) Simple Life Proves His Prophethood

If we compare the life of Prophet Muhammad (peace be upon him) before and after his mission as a Prophet, we will conclude that it is unreasonable to think that Muhammad was a false prophet who claimed Prophethood to attain material gains, greatness, glory, or power. Before his mission as a Prophet, Muhammad (peace be upon him) had no financial worries.

As a successful and reputed merchant, he earned a satisfactory and comfortable income. After his mission as a Prophet and because of it, he became worse-off materially. To clarify this, let us look at the following sayings on his life:

Muhammad’s wife `A’ishah (may Allah be pleased with her) once said to her nephew, `Urwah ibn az-Zubayr, “O my nephew, we would sight three new moons in two months without lighting a fire (to cook a meal) in the Prophet’s houses.” Her nephew asked, “O aunt, what sustained you?” She said, “The two black things, dates and water, but the Prophet (peace be upon him) had some neighbors of the Ansar who had milch camels and they used to send the Prophet some of the milk.” Anas (may Allah be pleased with him) , a Companion of Prophet Muhammad (peace be upon him), said, “The Prophet (peace be upon him) did not eat at a table till he died, and he did not eat a thin nicely baked wheat bread till he died.”

Prophet Muhammad’s wife `A’ishah said , “The Prophet’s (peace be upon him) mattress on which he slept was made of leather stuffed with the fiber of the date-palm tree.”

`Amr ibn Al-Harith (may Allah be pleased with him), one of Prophet’s Companions, said that when the Prophet died, he left neither money nor anything else except his white riding mule, his arms, and a piece of land that he left to charity.

Prophet Muhammad lived this hard life till he died although the Muslim treasury was at his disposal, the greater part of the Arabian Peninsula was Muslim before he died, and the Muslims became victorious after 18 years of his Mission. Is it possible that Muhammad might have claimed Prophet hood in order to attain status, greatness, and power?

Prophet Muhammad (PBUH) – Handling Explosive Situations

One thing that stands out when we study the character of Prophet Muhammad (peace be upon him) is his natural ability to handle explosive situations. When competition is keen, honor is at stake or a feeling of injustice is nurtured, great care should be exercised in order to defuse the situation. Whenever a situation threatened to go out of control, the Prophet displayed cool wisdom that was certain to prevent a potential disaster. This came to him naturally, displayed long before he became a prophet.

A few years before his prophethood, when the people of Makkah pulled down the Kaaba and rebuilt it, a dispute arose as to which of their clans should have the honor of putting the Black Stone back in its position. This was considered a matter of great honor, and each clan wanted it. The whole community attached great importance to every honorable action. Therefore, none of them was ready to allow others that privilege without first putting up a fight for it. Several days of arguments could not settle the matter and tempers rose sharply. The situation threatened to develop into a bloody conflict. However, someone suggested that they should agree on arbitration and the arbiter turned out to be Muhammad (peace be upon him).

When the dispute was put to him, he realized that no one was prepared to give in. Therefore, he sought to satisfy everyone. He placed a robe on the ground and put the Black Stone in the middle. He asked the chiefs of all clans to hold the robe and lift it. As they moved to the right corner, they lifted the robe up to the right level. Muhammad then took the Black Stone and placed it in position. He did so as the arbiter, and as such he was not representing his own clan. Thus, no clan could claim a special honor in the process, none was left out. Another situation occurred on his arrival in Madinah. There were two major Arab tribes in Madinah, the Aws and the Khazraj, each of which included several clans. The rivalry between the two tribes was fierce. Only a few years earlier they went into a five-year war against each other. Moreover, within each tribe, its clans sought to add to what brings it honor and pride. As the Prophet arrived in Madinah, each clan wanted to be his host. What could bring them more lasting honor than to be the hosts of Allah’s messenger? He would be receiving Allah’s revelations in their midst. Therefore, every single clan invited him to be their guest, promising protection and hospitality. Any choice the Prophet made would have delighted some of his supporters and dismayed others. He could not wish to make such a choice at the very beginning of his stay in Madinah, where he was in effect seeking refuge.

The Prophet simply released the reign of his she-camel and told his eager hosts that the camel had its orders. Thus, he moved to Madinah, allowing his she-camel free reign while people cleared the way for her. At one point, she sat down close to a solitary house. The owner, Abu Ayyub, came out, overjoyed, and took the Prophet’s little luggage inside. The Prophet was to be his guest until he had suitable accommodation of his own. Thus, no jealousies were allowed to creep in. The Prophet did not favor one clan over another. It was an aspect of the Prophet’s wisdom that he would look for whatever was certain to maintain good feelings among people so that there would be no room for rivalry or conflict.