Prophet Hazrat Muhammad S.A.W.W

Prophet Muhammad S.A.W.W belonged to Banu Hashim, the honoured clan of Quraysh. His father was Abdullah, son of Abd al-Muttalib, and his mother was Aminah bint Wahb. His father passed away before his birth. His grandfather Abd al-Muttalib cared for him during his earliest years, and after his grandfather's death, his uncle Abu Talib took him into his household and protected him.

His childhood therefore unfolded amid both tenderness and loss. Yet the sources consulted repeatedly emphasize the remarkable trust he earned among the people of Makkah. Long before the first revelation, he was known as al-Sadiq, the truthful, and al-Amin, the trustworthy.

Trust Before Prophethood

The future Messenger S.A.W.W was trusted in trade, entrusted with people's property, and respected for the honesty of his dealings. His moral reputation existed before his public call, giving his mission a foundation of personal credibility.

A Marriage of Trust and Devotion

Lady Khadijah al-Kubra (A.S) entrusted Muhammad S.A.W.W with her commercial affairs after hearing of his honesty. Their marriage became one of the central partnerships of his life. She was his first wife and his earliest great supporter when revelation began.

As he approached forty, Muhammad S.A.W.W increasingly withdrew for worship and reflection in the Cave of Hira. In the principal references used here, the first revelation came on 27 Rajab, when the Angel Jibril brought the opening verses of Surah al-'Alaq: “Read in the name of your Lord who created.” (Qur'an 96:1–5).

The revelation transformed the quiet worshipper of Hira into the Messenger entrusted with a universal mission. Lady Khadijah (A.S) and Imam Ali (A.S) are identified in the consulted biographies among the earliest people to affirm his message. For approximately three years the call was made privately; then the command came to proclaim it publicly.

When persecution in Makkah became severe, Allah opened the way for the believers to migrate. The Hijrah to Madinah in 622 CE became the turning point from which the Islamic calendar was later established. The Prophet S.A.W.W entered a city whose people welcomed him, and a new community began to take institutional form.

In Madinah he joined the emigrants and helpers in bonds of brotherhood, established a community around worship and justice, and addressed social, political and legal responsibilities. The traditions and historical works consulted also preserve the Charter of Madinah, describing agreements governing relations among the communities of the city.

Muhajirun & Ansar

The Prophet S.A.W.W joined the emigrants from Makkah and the helpers of Madinah in bonds of brotherhood. This was more than a slogan: the sources describe practical sharing of homes, food, wealth and responsibility.

A Living Social Order

His leadership combined worship with law, community responsibility, charity, consultation, defence and care for the vulnerable. The Qur'an became not only recitation but a lived framework for personal and social conduct.

Badr, Uhud & Khandaq

The Madinan years brought military threats and political crises. Badr, Uhud and the Battle of the Ditch tested the community. The Prophet S.A.W.W remained its spiritual and political centre through victory, loss and uncertainty.

Wisdom in Peace

The Treaty of Hudaybiyyah demonstrated strategic patience. Though some terms initially appeared difficult to the Muslims, the truce opened a period in which the message could spread with fewer barriers.

A Great Character

The Qur'an declares: “Indeed you possess a great character.” His life is presented not merely as a historical story but as a model of patience, courage, truthfulness, generosity, humility and devotion to Allah.

A Mercy to the Worlds

The Qur'an describes the Messenger S.A.W.W as a mercy to the worlds. His concern for people, his patience with hardship and his insistence upon justice are central to how the consulted sources understand this mercy.

Gentleness & Consultation

The Qur'an praises his gentleness and instructs him to pardon, seek forgiveness for people and consult them. Strength in his leadership was joined to compassion rather than cruelty.

The Exemplar

The Messenger S.A.W.W is presented as an excellent exemplar for those who hope in Allah and the Last Day. His worship, family life, conduct, patience and public leadership therefore belong together.

The Prophet's relationship with his household occupies a central place in the Islamic sources used for this page. Lady Fatema al-Zahra (S.A), Imam Ali (A.S), Imam Hassan (A.S) and Imam Hussain (A.S) are repeatedly connected with the Prophet S.A.W.W in accounts of the People of the Cloak, the event of Mubahalah and other traditions concerning his family.

In the well-known narration of Hadith al-Kisa, the Prophet S.A.W.W gathered Ali, Fatema, Hassan and Hussain beneath his cloak and prayed for the purification of his household. The Qur'anic passage associated with this subject is 33:33. In the event of Mubahalah with the Christians of Najran, the Prophet S.A.W.W went forth with Ali, Fatema, Hassan and Hussain, an event connected with Qur'an 3:61.

In 10 AH, the Prophet S.A.W.W performed his Farewell Pilgrimage. His address at Arafat is remembered as a comprehensive statement of religious and social responsibility. Among the teachings preserved in the consulted sources is the warning that he was leaving behind the Book of Allah and his Ahl al-Bayt — the two precious trusts known as al-Thaqalayn.

The message is presented as a call to remain attached to revelation and to honour the Prophet's household. It was followed, on the return journey, by the moment at Ghadir Khumm, where the Prophet S.A.W.W gathered the pilgrims and publicly proclaimed the position of Imam Ali (A.S). The principal references used here interpret Ghadir as a decisive declaration concerning Ali's authority and succession.

After the Farewell Pilgrimage, the great caravan stopped at Ghadir Khumm near Juhfah. The Prophet S.A.W.W gathered those who had travelled with him and delivered a public address. The central declaration preserved in the principal Ghadir references includes the famous statement, “For whoever I am his master, Ali is his master.”

The event is placed on 18 Dhu al-Hijjah, 10 AH. In the sources selected for SMAAAQ, it represents the completion of the Prophet's public transmission of the divine message and the formal declaration of Imam Ali (A.S) as the continuing guide and successor after him.

After returning to Madinah, the Prophet S.A.W.W prepared the community for the next stage of its life. The sources describe his final illness and the sorrow that spread through Madinah. According to the principal chronological references used here, he passed away on 28 Safar, 11 AH.

Imam Ali (A.S) undertook the washing and shrouding of the Prophet S.A.W.W according to the detailed accounts consulted. The Prophet was buried in the chamber where he passed away, beside what became the Sacred Mosque of Madinah. With his passing, prophethood and revelation reached their final completion, while the Qur'an and his teachings remained the enduring inheritance of the Muslim community.