The Messenger of Allah, may Allah bless him and grant him peace, was the most honourable of people by lineage and the greatest in status and virtue.
The Prophet's father, Abdullah, married Amina bint Wahab, and the Prophet (peace be upon him) was born on the twelfth Monday of the month of Rabi' al-Awwal in the year of the elephant, the year in which Abraha went to destroy the Kaaba, but the Arabs repelled him, and Abd al-Muttalib told him that the house has a Lord who protects it, so Abraha came with elephants, and God sent birds carrying stones of fire at them, which destroyed them, so God protected the house from any harm, and his father died while he was pregnant in his mother's womb, according to the correct opinion of scholars, so the Prophet was born as an orphan, as the Almighty said: (Didn't he find you an orphan and sheltered you).
Breastfeeding
Muhammad, peace be upon him, was suckled by Halima al-Saadiyah after she came to Quraysh to ask for any infants. She had an infant son who could not find anything to satisfy his hunger, after the women of Ibn Sa'ad refused to breastfeed the Prophet, peace be upon him, due to the loss of his father; they thought that nursing him would not bring them good and reward, and because of this, Halima al-Saadiyah received a blessing in her life and great good that she never saw. She returned him to his mother when he was two years old and asked her permission for him to stay with her for fear of diseases in Mecca, and he returned with her.
His sponsorship
The Prophet's mother died when he was six years old. Amnah bint Wahb died when he was six years old, and she was returning with him from Al-Abuwa, an area between Mecca and Medina, where she was visiting his uncles from Bani Adi from Bani Najjar. He then moved to live in the sponsorship of his grandfather Abdul Muttalib, who took great care of him, believing him to be good and great, then his grandfather died when the Prophet was eight years old, and he then moved to live in the sponsorship of his uncle Abu Talib, who took him with him on his business trips, and on one of the trips a monk told him that Mohammed would be of great fame.
His work as a shepherd
The Prophet (peace be upon him) worked in herding the sheep of the people of Mecca. In this regard, the Prophet (peace be upon him) said: "Allah never sent a prophet except to herd sheep." His companions said: "Yes, I used to herd them for quarters - part of the dinar and dirham - for the people of Mecca." Thus, the Prophet (peace be upon him) set an example in earning a livelihood.
His business
Khadija bint Khuwaylid (may Allah be pleased with her) had a lot of money and a high lineage. She was engaged in trade, and when she heard that Muhammad was a man who was true to his word, honest in his work and generous in his morals, she entrusted him to go out as a trader with her money with a boy named Maysara in exchange for wages.On the way, he sat under the shade of a tree near a monk. The monk told Maysara that whoever came down under that tree was only a prophet. Maysara told Khadija about the monk's words, which was the reason for her request to marry the Prophet, so his uncle Hamza betrothed her to him, and they were married.
Participation in the construction of the Kaaba
The Quraysh resolved to rebuild the Ka'ba to protect it from being destroyed by floods, and they stipulated that it should be built with good money that did not include any kind of usury or injustice, and Al-Waleed bin Al-Mughira dared to demolish it, then they started building little by little until they reached the location of the Black Stone, where they disagreed about who would put it in its place, and they agreed to accept the judgement of the first person who came to them, the Prophet - may Allah bless him and grant him peace - who advised them to put the Black Stone on a garment carried by each tribe to place it in its place.He advised them to place the Black Stone on a garment carried by each tribe from one end to place it in its place, and they accepted his judgement without dispute, and thus the opinion of the Prophet (peace be upon him) was a factor in keeping the tribes of Quraysh from disputing and disagreeing among themselves.
The beginning of the revelation
The Prophet (peace be upon him) was alone in the Cave of Hira in the month of Ramadan, leaving all those around him; away from all falsehood, trying to get as close to all that is right as he could, contemplating God's creation and creativity in the universe: ("Read." The Prophet replied, "I am not a reader." The request was repeated three times, and the king said the last time: "Read in the name of your Lord who created." He returned to Khadija in a state of great fear of what had happened to him, and she reassured him.
Umm al-Mu'mininin Aisha (may Allah be pleased with her) narrated: "The first thing that the Messenger of Allah (peace and blessings of Allah be upon him) began to receive from revelation was an honest vision in his sleep, so he would not see a vision except that it came like the breaking of the morning, so he would go to Hira'a and he would retire to Hira'a. (which is devotion) for many nights, and he would equip himself for it, and then he would return to Khadija and she would equip him for the same, until the truth came to him while he was in the cave of Hira, and the angel came to him there, and said: "Read." The Prophet (peace and blessings of Allah be upon him) said, "I said: I am not a reader, so he took me and covered me until I was exhausted, then he sent me back and said: "Read," and I said: "I am not a reader: I am not a reader, so he took me and covered me the second time until I was exhausted, then he sent me back and said, "Read," and I said: I am not a reader, so he took me and covered me for the third time until I was exhausted, then he sent me back and said: "Recite in the name of your Lord who created you" [Al-Alaq: 1] - until he reached - "He taught man what he did not know" [Al-Alaq: 5]).
Then Khadija took him to her cousin Waraqa ibn Nawfal, who was an old blind man writing the Bible in Hebrew, and the Prophet told him what had happened. Waraqa said: "This is the law that was revealed to Moses, I wish I were a stump there, so that I would be alive when your people bring you out: "Are they going to bring me out," said Warraqa: "Yes, no man has ever brought anything like what you have brought except that he was turned back, and if your day comes, I will give you a victorious victory.)
The purpose of this was to reassure the Prophet and encourage him to seek revelation again, but the Prophet (peace be upon him) did not cease to be alone in the cave of Hira, but continued to do so. One day, he heard a voice from the sky, and it was Gabriel (peace be upon him), who revealed the words of Allah, Exalted be He: ("O you who are the Mudathir*, arise and give warning*, and your Lord, magnify*, and your garments, purify*, and the abomination, abandon it." Thus, Allah, the Almighty, commanded his Prophet to call for his monotheism and worship him alone.
Secret invitation
Therefore, it was difficult to call for the monotheism of Allah in Mecca directly at first, so the Messenger of Allah had to hide the call, and he started calling his family and those whom he saw in him the sincerity and desire to know the truth. His wife Khadijah, Zaid bin Haritha, Ali bin Abi Talib and Abu Bakr al-Siddiq were the first to believe in his call, then Abu Bakr supported the Prophet in his call and became Muslim through his hands:Uthman ibn Affan, Zubair ibn al-Awwam, Abd al-Rahman ibn Awf, Saad ibn Abi Waqqas, and Talha ibn Ubaydullah, then Islam spread in Mecca little by little until the call was made public after three years of secrecy.
The Beginning of Public Dialogue
The Messenger of Allah (peace be upon him) started calling his clan openly, as Almighty God said: "And warn your closest relatives." The Prophet ascended Mount Safa and called the Quraysh tribes to the monotheism of God, but they mocked him, but the Prophet did not relent in the call, and Abu Talib took it upon himself to protect the Prophet, and did not pay attention to the statements of the Quraysh to discourage the Prophet from his call.
County
The tribes of Quraysh agreed to boycott the Prophet and those who believed in him and to besiege them in the Bani Hashim Sha'ab, and this boycott was not to deal with them in buying or selling, in addition to not marrying or marrying them. These clauses were documented on a tablet and hung on the wall of the Ka'ba, and the siege lasted for three years, and ended after Hisham bin Amr consulted with Zuhair bin Abi Umayyah and others to end the siege, and they were about to tear up the document, only to find that it had disappeared except "In your name, O Allah" from it, and the blockade was broken, and the siege was lifted.
Year of Sadness
In the same year, Abu Talib, who was protecting the Prophet from the harm of the Quraysh, fell seriously ill, and the Quraysh took advantage of the situation of his illness and began to subject the Prophet to severe harm, and a group of Quraysh notables went to Abu Talib when his illness became severe and asked him to stop the Prophet from calling him, but Abu Talib told him what they wanted, and he did not pay attention to that, and before the death of Abu Talib, the Prophet tried to pronounce the Shahadah with him, but he did not respond, and died as he was, and with his death and that of Khadija - may Allah be pleased with her - the Prophet was saddened by his death.The Prophet was deeply saddened by his death, as they were his support and protection, and that year was called the Year of Sorrow.
After the death of his uncle and his wife, the Messenger of Allah (peace be upon him) travelled to Taif to invite the Thaqif tribe to the monotheism of Allah after the death of his uncle and his wife, and was subjected to harm from the Quraysh.
The Messenger of Allah urged his companions to emigrate to the land of Abyssinia because of the torture and harm they were subjected to, telling them that there was a king in Abyssinia with whom no one would be wronged, so they left as emigrants, and this was the first emigration in Islam, and their number reached eighty-three men, and when Quraysh learnt about the emigration, they sent Abdullah bin Abi Rabia and Amr bin Al-Aas with gifts and gifts to Najashi, the king of Abyssinia, and asked him to return the emigrating Muslims, arguing that they had left their religion, but Najashi did not respond to them.
Najashi asked the Muslims to explain their position, so Ja'far ibn Abi Talib spoke for them, and told Najashi that the Prophet guided them to the path of righteousness and truth away from the path of abominations and vices, so they believed in him, and they were subjected to harm and abuse because of that, and Ja'far read him the beginning of Surah Maryam, so Najashi wept a lot, and told the Quraysh messengers that he would not hand over any of them, and returned their gifts. However, they returned to Najashi the next day to tell him that the Muslims were interpreting the saying about Jesus bin Maryam, and he heard from the Muslims what they thought of Jesus, and they told him that he was the servant and messenger of God, and thus Najashi believed the Muslims and rejected the request of Abdullah and Amr to hand over the Muslims to them.
Some say that it was on the night of the twenty-seventh night of the month of Rajab in the tenth year of the Prophethood, while others say that it was five years after the mission. The journey was such that the Messenger of Allah was taken from the Sacred House in Mecca to Jerusalem on a chariot called Al-Buraq, accompanied by Gabriel (peace be upon him).
Then he was taken back to the lower heaven where he met Adam - peace be upon him - then to the second heaven where he met Yahya bin Zakariya and Isa bin Maryam - peace be upon them - then to the third heaven where he saw Joseph - peace be upon him - then he met Idris - peace be upon him - in the fourth heaven, Harun bin Imran - peace be upon him - in the fifth heaven, and Moses bin Imran - peace be upon him - in the sixth heaven.in the fifth heaven, Moses ibn Imran in the sixth heaven, and Ibrahim - peace be upon him - in the seventh heaven, and peace was established between them and they acknowledged the prophethood of Muhammad - peace be upon him - then Muhammad was lifted up to Sidrat al-Muntaha, and Allah imposed fifty prayers on him, then reduced them to five.
A delegation of the Ansar, numbering twelve men, came to the Prophet to pledge allegiance to the monotheism of Allah (SWT), not to steal, not to commit adultery, not to commit sins, and not to speak falsely, and this pledge took place in a place called Aqaba; therefore, it is called the first pledge of allegiance, and the Prophet sent Musab bin Umair with them to teach them the Qur'an and explain to them matters of religion, and the following year during the Hajj season seventy three men and two women came to the Messenger of Allah to pledge allegiance to him, thus completing the second Pledge of Al-Aqaba.
Abu Salama and his family were the first to emigrate, followed by Suhaib after he gave up all his wealth to the Quraysh for the sake of monotheism and emigration for the sake of Allah, and so on until Mecca was almost empty of Muslims, which led Quraysh to fear for themselves from the consequences of the emigration of the Muslims, so a few of them gathered in Dar al-Nadwa looking for a way to get rid of the Prophet - may Allah bless him and grant him peace and blessings.They ended up taking a young man from each tribe and beating the Prophet as one man, so that his blood would be dispersed among the tribes and the Banu Hashim would not be able to avenge them.
The Prophet took Abu Bakr as his companion, put Ali in his bed and instructed him to return the trusts he had to the owners, and hired Abdullah ibn Ariqat to show him the way to Medina. The Prophet left with Abu Bakr for the cave of Thawr, and when the Quraysh learned that their plan had failed and that the Prophet had fled, they began searching for him, until one of them reached the cave and Abu Bakr became very afraid for the Prophet. They stayed in the cave for three days until the situation stabilised and the search for them stopped, then they resumed their march to Medina and arrived there in the thirteenth year of the Resurrection, on the twelfth day of the month of Rabi' al-Awwal, and stayed fourteen nights in Bani Amr bin Awf, during which he founded Quba Mosque, the first mosque built in Islam, and then began to establish the foundations of the Islamic state.
The Messenger of Allah ordered the construction of the mosque on land he bought from two orphan boys, and the Prophet and his companions started building the mosque, and its qibla was made to the Bayt al-Maqdis, and the mosque was of great importance, as it was the place where Muslims met for prayer and other matters, in addition to learning legal sciences and deepening ties and relationships between Muslims.
The Messenger of Allah fraternised between the Muhajireen and the Ansar among the Muslims according to the principles of justice and equality. A state can only be established if its members are united, and the relationship between them is based on love for Allah and His Messenger and giving for the sake of the Dawa, so Allah's Messenger made their fraternisation linked to their faith.
The Prophet wrote a document that served as a constitution between the Muhajireen, Ansar and Jews. This document was of great importance, as it served as a constitution that organised the affairs of the state at home and abroad. The Prophet based the clauses on the provisions of Islamic law, and was fair in terms of treatment of the Jews:
It is the religion of Islam that promotes Muslim unity and cohesion.
An Islamic society can only be built on the solidarity and solidarity of all individuals, each of whom bears his or her own responsibility.
Justice is demonstrated in a detailed and meticulous manner.
Muslims are always guided by the judgement of Allah, the Almighty, as revealed in His law.
The Prophet (peace be upon him) fought a number of invasions and battles with the aim of establishing the truth and calling people to the monotheism of Allah by removing the obstacles that prevent the spread of the call.
This was after relations began to intensify between the Messenger of Allah in Medina and the tribes from outside it, which led to a number of combat confrontations between the different parties, and the fighting that the Prophet witnessed was called a ghazwa and the one he did not witness was called a company, and the following are some details of the ghazwat that the Prophet (peace be upon him) fought with his Muslim companions:
The Great Battle of Badr
It took place in the second year of the Hijrah, on the seventeenth of the month of Ramadan, and was caused by the Muslims intercepting the Quraysh caravan heading to Mecca led by Abu Sufyan. The Quraysh rushed to protect their caravan and the fight took place between the Muslims, and the number of the polytheists was one thousand fighters, while the number of the Muslims was three hundred and thirteen men, and ended with the victory of the Muslims, killing seventy of the polytheists and capturing seventy others, who were freed with money.
The Battle of Uhud
It took place in the third year of the Hijrah, on Saturday, the fifteenth of Shawwal, and was caused by the Quraysh's desire to take revenge on the Muslims for what happened to them on the day of Badr, where the number of polytheists was three thousand fighters, while the number of Muslims was about seven hundred men, fifty of them were placed on the back of the mountain, and when the Muslims thought that they had won, they began to collect the spoils, so Khalid bin Al-Walid (then on polytheism) took the opportunity to turn on the Muslims from behind the mountain and fight them, which led to the victory of the polytheists over the Muslims.
Battle of Bani al-Nadir
The Prophet ordered their expulsion from the city, and the leader of the hypocrites, Abdullah bin Ubayy, told them to stay in their places in exchange for supporting them with fighters, and the invasion ended with the evacuation of the people from the city and their departure from it.
The Battle of the Parties
It took place in the fifth year of the Hijrah, and was caused by the leaders of Bani al-Nadir going to Quraysh to incite them to fight the Messenger of Allah, and Salman al-Farisi advised the Prophet to dig a trench; therefore, this invasion is also called the Battle of the Trench, and ended with the victory of the Muslims.
Battle of Bani Qurayza
It was caused by the Jews of Banu Qurayzah breaking the covenant with the Messenger of Allah, forming the parties with Quraysh, and their desire to betray the Muslims. The Messenger of Allah went to them with three thousand fighters from the Muslims, and besieged them for twenty-five nights, when they became restless and submitted to the order of the Messenger of Allah.
The Battle of Hudaibiya
This happened in the sixth year of the Hijrah in the month of Dhu al-Qa'dah, after the Messenger of Allah saw in a dream that he and his companions were going to the Sacred House in safety with their heads shaved, so he ordered the Muslims to prepare for Umrah, and they performed Umrah from Dhu al-Halifa, taking only the traveller's salam with them so that Quraysh would know that they were not seeking to fight, and they arrived at Hudaybiyah, but Quraysh prevented them from entering. The Prophet sent Uthman ibn Affan to tell them the truth about their coming, and it was rumoured that he was killed, so the Messenger of Allah thought that he should prepare and fight them, so they sent Suhail ibn Amr to agree with them on reconciliation, and the reconciliation was made to prevent war for ten years, and that the Muslims return those who come to them from Quraysh and Quraysh do not return those who come to them from the Muslims, and the Muslims released from their ihram and returned to Mecca.
The Battle of Khyber
It took place in the seventh year of the Hijrah in the last month of Muharram, after the Messenger of Allah decided to get rid of the gatherings of Jews, as they posed a threat to the Muslims, and the Prophet actually went out to achieve his purpose and the matter ended in favour of the Muslims.
The Battle of Muta
It took place in the eighth year of the Hijrah in Jumada Al Awwal, and was caused by the Prophet's anger at the killing of Al-Harith ibn Umayr Al-Azadi. The Prophet commanded the Muslims to command Zayd ibn Haritha and recommended that Ja'far be commanded if Zayd was injured, then Abdullah ibn Rawaha after Ja'far, and asked them to invite people to Islam before starting the fighting.
Conquest of Conquest
The reason for the conquest was that Banu Bakr attacked Banu Khuza'ah and killed a number of them. The Messenger of Allah and those with him prepared to march to Mecca, and Abu Sufyan was Muslim at the time, and the Messenger of Allah granted safety to those who entered his house in recognition of his status, and the Messenger entered Mecca, thanking Allah for the clear conquest, circumambulating the Kaaba, smashing the idols, praying two rak'ahs at the Kaaba, and pardoning the Quraysh.
The Battle of Hunayn
It took place in the eighth year of the Hijrah on the tenth day of the month of Shawwal, and its cause lies in the belief of the honourable tribes of Hawazin and Thaqif that the Prophet would fight them after the conquest of Mecca, so they decided to initiate the fight and headed for it, and the Messenger of Allah and all those who became Muslims with him went to them until they reached the Valley of Hunayn, and the victory in the beginning was for Hawazin and Thaqif, then turned to the Muslims after the persistence of the Messenger of Allah and those with him.
The Battle of Tabuk
It took place in the ninth year of the Hijrah in the month of Rajab due to the Romans' desire to eliminate the Islamic state in Medina, and the Muslims went out to fight and stayed in the Tabuk region for about twenty nights, and returned without fighting.
The Messenger of Allah sent a number of his companions as messengers to call kings and princes to the monotheism of Allah (swt):
Amr ibn Umayya al-Damri to Najashi, King of Abyssinia.
Hatib ibn Abi Bulta'ah to al-Maqqus, the ruler of Egypt.
Abdullah ibn Hudhafa al-Suhmi to Kisra, King of Persia.
Dahiya bin Khalifa al-Kalbi to Caesar, King of the Romans.
Alaa ibn al-Hadhrami to Al-Mundhir ibn Sawi, King of Bahrain.
Salit ibn Amr al-Amiri to Hudhah ibn Ali, the owner of Yamamah.
Shujaa ibn Wahb from Banu Asad ibn Khuzaymah to al-Harith ibn Abi Shammar al-Ghassani, ruler of Damascus.
Amr ibn al-'As to King Jafar of Oman and his brother.
After the conquest of Mecca, more than seventy tribal delegations came to the Messenger of Allah to declare their Islam, including:
The delegation of Abdul Qays, who travelled twice; the first in the fifth year of the Hijrah, and the second in the year of the delegations.
The Dus delegation arrived at the beginning of the seventh year of the Hijrah while the Messenger of Allah was in Khaybar.
Farwa ibn Amr al-Jazami in the eighth year of the Hijrah.
The Sadaa delegation in the eighth year of the Hijrah.
Ka'ab ibn Zuhair ibn Abi Salma.
The delegation of Adhara in the month of Safar in the ninth year of the Hijrah.
The Thaqeef delegation in the month of Ramadan in the ninth year of the Hijrah.
The Messenger of Allah also sent Khalid ibn al-Walid to Banu al-Harith ibn Ka'ab in Najran to invite them to Islam for three days, a number of them entered Islam, and Khalid started teaching them matters of religion and the teachings of Islam, and the Messenger of Allah sent Abu Musa and Mu'adh ibn Jabal to Yemen before the Farewell Hajj.
The Messenger of Allah expressed his desire to go on Hajj, and showed his intention to do so, and left the city with Abu Dajana as his commander, and walked towards the Holy House, and delivered a sermon known later as the Farewell Sermon (Farewell Sermon).
The Hajj al-Wada'a sermon, delivered by the Prophet (peace be upon him) during his orphan pilgrimage, is considered one of the greatest historical documents that laid the foundations of the nascent Islamic society. It was a beacon of guidance for Muslims in peace and war and inspired them with moral values and the principles of ideal treatment, as it includes the most important words and rules in politics, economy, family, ethics, public relations and social order.
The sermon covered the most important cultural milestones of Islamic society, the fundamentals of Islam and the purposes of the people. The Prophet opened the sermon by praising and praising Allah, recommending his nation to fear Allah, obey Him and do more good deeds, and hinting at his approaching death and parting with his loved ones: "Praise be to Allah, we praise Him and seek His help, and ask His forgiveness. O people, listen to my words, for I do not know if I will ever meet you after this year in this position."
He then prefaced his sermon by stressing the sanctity of blood, money and honour, explaining their sanctity in Islam and warning against violating them: "O people, your blood, money and honour are as sacred to you as this day (Arafah) in this month (Dhu'l-Hijjah) in this country (the Holy Land), may I not report to you." He then reminded the believers of the Last Day and the accountability of Allah to all creatures, and the necessity of honouring the trust and paying it to its owners, and warning against wasting it: He said: "You will meet your Lord and He will ask you about your deeds, and I have reported, so whoever has a trust, let him return it to the one who has entrusted it to him." He then reminded the believers of the Last Day and Allah's accountability to all creatures, and the need to give it to its owners and warn against wasting it.
The Prophet then went on to warn Muslims against returning to the bad customs and morals of Jahiliyyah, reminding them of the most prominent ones: Revenge, usury, fanaticism, tampering with judgements, contempt for women, etc. and declared a definitive break with the Jahiliyya era, saying: "Everything of the matter of Jahiliyyah under my feet is abolished, the blood of Jahiliyyah is abolished, and the usury of Jahiliyyah is abolished." And abolished: Meaning null and void. He then went on to warn against Satan's schemes and following his steps, one of the most dangerous of which is despising sins and insisting on them. He said: "O people, Satan has despaired of ever being worshipped in this land of yours, but if he is obeyed in anything else, he is satisfied with what you despise from your deeds, so beware of him for your religion." In other words, he has despaired of restoring polytheism to Mecca after its conquest, but he will endeavour among you by gossiping and stirring up enmity.
The Prophet (peace be upon him) then touched upon the phenomenon of Nasi'ah, which existed in the Jahiliyah, to warn Muslims of the prohibition of tampering with Allah's rulings and changing their meaning and names in order to legalise what Allah has forbidden or prohibit what Allah has permitted, such as calling usury interest and bribery a gift as a prelude to their legalisation: "O people, nasee'a is an increase in disbelief, by which those who disbelieve are led astray..." Then the Prophet (peace be upon him) mentioned the Haram months and their legal rulings, which are the months that were revered by the Arabs and in which killing and aggression were forbidden, saying: "The number of months with Allah is twelve months, of which four are forbidden, three consecutive months and Rajab, which is between Jumada and Sha'ban."
The Prophet (peace and blessings of Allah be upon him) explained the status of women in Islam, asked men to do good to them, and reminded them of their rights and duties and the need to be kind to them as a partner in the marital relationship, thus overturning the ignorant view of women and emphasising their role in the family and society: "O men, fear God in women, for you have taken them into your custody with the trust of God, and you have invaded their vaginas with the words of God, and advise women well, for they are your helpers who do not own anything for themselves."
He then went on to explain the importance and obligation of adhering to the Book of Allah and the Sunnah of His Prophet and acting on the provisions and purposes contained therein, because they are the way to be saved from going astray. He said: "I have left among you that which, if you adhere to it, you will never go astray: the Book of Allah and the Sunnah of His Prophet." The Prophet then emphasised the principle of brotherhood among Muslims and warned them against going astray. He then emphasised the principle of brotherhood among Muslims and warned against violating sanctities, eating people's money in vain, returning to fanaticism and fighting, and denying God's blessings. He said: "O people, listen to my words and understand them. You know that every Muslim is a brother to a Muslim and that Muslims are brothers, so no one has the right to his brother's wealth except out of his own free will, so do not oppress yourselves.
He then reminded Muslims of the doctrine of monotheism and their first origin, emphasised the "unity of the human race", and warned against unjust societal scales such as differentiation on linguistic, sectarian and racial grounds. He said: "O people, your Lord is one, your father is one, all of you are Adam, and Adam is from dust, the most honourable of you in the sight of Allah is the most pious of you, and no Arab has a preference over a Gentile except by piety, O Allah, bear witness."
In conclusion, the sermon referred to some of the provisions of inheritance, wills, legal descent and the prohibition of adoption. Whoever claims to another father or adopts a child other than his father or adopts a child other than his own, the curse of Allah is upon him..." These were the main themes of this great sermon.
The Prophet (peace be upon him) was a role model in his noble and dignified manners and his noble dealings with his wives, children and companions, and thus he was able to instil principles and values in the souls, and Allah has ordained in the universe the marriage between male and female, and made the relationship between them based on affection, mercy and tranquility, saying -Allah-: (And among His signs is that He created for you from yourselves spouses for you to dwell with, and made between you love and mercy, for there are signs in this for people who think).
The Prophet applied the meanings of the previous verse, recommended women to his companions and urged others to take care of their rights and treat them well. He would console his wives, alleviate their sorrows, appreciate their feelings, not mock them, praise them and praise them, help them with household chores, eat with them from one pot, and go for walks with them to increase the bonds of love and affection. The Prophet was married to eleven wives, namely:
Khadija bint Khuwaylid:
He had all his sons and daughters with her, except for his son Ibrahim, who was born to Marya the Coptic woman, and Al-Qasim was the Prophet's first born and was named after him, then he had Zainab, Umm Kulthum, Fatima, and finally Abdullah, who was nicknamed Al-Tayyib Al-Tahir.
Sawda bint Zam'ah:
She was his second wife, and the one who gave her day to Aisha out of love for the Prophet (peace be upon him), and Aisha wished to be like her and her guidance, and Sawda died during the time of 'Umar bin al-Khattab.
Aisha bint Abu Bakr al-Siddiq:
She was the Prophet's most beloved wife after Khadija, and the Companions considered her a reference, as she was one of the most knowledgeable people in the sciences of Sharia, and one of her virtues was that the revelation was revealed to the Messenger of Allah while he was in her lap.
Hafsa bint Umar ibn al-Khattab:
The Messenger of Allah married her in the third year of the Hijrah, and she kept the Qur'an when it was compiled.
Zainab bint Khuzaima:
She was nicknamed the Mother of the Poor because of her keenness to feed them and meet their needs.
Umm Salama Hind bint Abi Umayya:
The Messenger of Allah married her after the death of her husband Abu Salma, and he prayed for her and told her that she was from the people of Paradise.
Zainab bint Jahsh:
The Prophet married her by God's command, and she was the first wife to die after the death of the Messenger of God.
Juwairiyah bint al-Harith:
The Messenger of Allah married her after she was taken prisoner in the Battle of Bani al-Musṭaq, and her name was Burra, so the Prophet named her Juwayriyah, and she died in the fiftieth year of the Hijrah.
Safiya bint Hayy ibn Akhtab:
The Messenger of Allah married her with the dowry of her emancipation after the Battle of Khaybar.
Umm Habiba Ramla bint Abi Sufyan:
She is the closest wife of the Messenger of Allah by their grandfather Abdul Manaf.
Maymouna bint al-Harith:
The Messenger of Allah (peace and blessings of Allah be upon him and his family) married her after completing the 'Umrah al-Qada' in Dhu al-Qa'dah of the seventh year of the Hijrah.
Maria the Coptic:
The Ahl al-Sunnah wa al-Jama'ah believe that the Prophet Muhammad took her secretly and did not contract her, but they believe that after the death of the Prophet Muhammad, she took the judgement of the Mothers of the Believers without being counted among them.
Characteristics
The Messenger of Allah - may Allah bless him and grant him peace - had a number of moral qualities, including:
A square; i.e. neither tall nor short.
The sound of a voice; i.e., roughness.
Blue in colour; i.e. white with a reddish tinge.
Handsome Qasim; i.e. good-looking and beautiful.
The eyebrow is thin in length.
Eyeliner.
His moral qualities
God Almighty sent His Messenger (peace be upon him) to show people the virtues of morality, emphasise what is good and reform what is bad, and he was the greatest and most perfect of people.
Among his moral qualities:
His sincerity in his deeds, words and intentions with Muslims and others, as evidenced by his being called Al-Sadiq Al-Amin, as lack of sincerity is one of the qualities of hypocrisy.
He forgave a man who wanted to kill him while he was asleep. The Prophet (peace be upon him) said: "This man took my sword against me while I was asleep, and I woke up with a cross in his hand, and he said: "Who will prevent you from me?" I said, "Allah," and he did not punish me and sat down: Allah, -three times- and he did not punish him and sat down.)
Abdullah ibn Abbas, may Allah bless them both, said: "The Prophet (peace and blessings of Allah be upon him) was the most generous person: The Prophet (peace be upon him) was the most benevolent of men, and he was most benevolent in Ramadan when Jibreel met him, and Jibreel (peace be upon him) would meet him every night in Ramadan until it was over, and the Prophet (peace be upon him) would present the Qur'an to him, and when Jibreel (peace be upon him) met him, he was more benevolent than the wind sent forth.
He used to sit among the Companions without distinguishing himself by anything, nor did he elevate himself above any of them, as he used to go to funerals, visit the sick, and answer the call. He used to go to funerals, visit the sick, and answer the call.
It is narrated from Anas ibn Malik (may Allah bless him and grant him peace): "The Messenger of Allah, may Allah bless him and grant him peace, was not obscene, nor was he cursing or swearing: "What's wrong with him?)
His respect for the elderly and his compassion for the young, as he (peace and blessings be upon him) used to kiss children and show affection for them.
The slave is protected from committing evil deeds, so that he does not fall into any action whose consequences are not favourable.
The Prophet (peace be upon him) died on Monday, the twelfth of the month of Rabi' al-Awwal in the eleventh year of the Prophetic Hijrah, after his illness became severe, and he asked his wives to stay in the house of Umm al-Mu'minin Aisha, and it was the custom of the Messenger of Allah in his illness to pray to Allah (swt) and to purify himself. In his illness, he signalled the arrival of his daughter Fatima al-Zahra, and spoke to her twice secretly. She cried on the first occasion and laughed on the second. Aisha asked her about this, and she replied that he had told her on the first occasion that his soul would be taken away, and on the second occasion that she would be the first of his family to join him.
On the day of his death, the curtain of his room was revealed and the Muslims were organised for prayer and he smiled and laughed, so Abu Bakr thought he wanted to pray with them, but the Prophet advised him to complete the prayer and then drew the curtain. Accounts differ in determining his age at the time of his death, it is said: sixty-three years, which is the most famous, and it is said sixty-five, or sixty, and he was buried at the place of his death in a pit dug under his bed in which he died in Medina.
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