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Muhammad: The Noblest of the Prophets and Messengers

By Muhammad bin Ibrahim bin `Abdullah Al-Tuwayjiri

His Lineage and Upbringing

He is Muhammad ibin `Abdullah ibn `Abdul-Muttalib ibn Hashim ibn `Abd Manaf ibn Qusayy ibn Kilab ibn Murrah ibn Ka`b ibn Lu’ay ibn Ghalib ibn Fihr ibn Malik ibn Al-Nadr ibn Kinanah ibn Khuzaymah ibn Mudrikah ibn Ilyas ibn Mudar ibn Nizar ibn Maʿd ibn `Adnan.

Muhammad- The Noblest of the Prophets and Messengers

He lived a life full of great manners, beautiful conduct and pleasant characteristics.

His noble lineage has been preserved until Adam (peace be upon him), and his mother was Aminah bint Wahb.

He (peace be upon him) was born in Makkah in the Year of the Elephant, equivalent to the year 570 CE.

His father `Abdullah died while his mother was still pregnant with him. When he was born, his grandfather `Abdul-Muttalib took care of him, and his mother passed away when he was six years old. When his grandfather died, his uncle Abu Talib took  are of him.

He lived a life full of great manners, beautiful conduct and pleasant characteristics, so much so that his people gave him the nickname of “The Trustworthy.”

Prophethood

At the age of forty, Muhammad (peace be upon him) attained prophethood when the Truth (i.e. the revelation) came to him in the cave of Hira’ whilst he was worshipping, and he (the angel) informed him that he was the Messenger of Allah. He then began calling his people to iman (belief) in Allah and His Messenger, and calling them to worship Allah alone and to stay away from worshipping other than Him.

As a result, he received various types of harm at the hands of his people, but he remained patient until Allah manifested His religion. He then migrated to Madinah where legislative rulings were prescribed, Islam attained honor and the religion was completed.

He (peace be upon him) then died on a Monday in the month of Rabi` Awwal in the year 11 AH, and his age was sixty-three. He joined the Highest Companions (in Paradise) after he conveyed the clear message, strove hard in Allah’s Cause as he ought to have strove, guided his Ummah to every good and warned them from every evil. So may Allah’s peace and blessings be upon him.

His Unique Characteristics

From amongst the unique characteristics of the Prophet (peace be upon him) is that he is the seal of the prophets, leader of the messengers and leader of the pious. The message he was sent with was general for the thaqalayn (the jinn and mankind), and Allah sent him as a mercy to the worlds. He was taken on the night journey (Al-Isra’ to Bayt Al-Maqdis (Jerusalem) and from there ascended to the heavens (Al-Mi`raj).

Allah called upon him (in the Qur’an) by his ascription to prophethood and messengership, and he was given concise speech that entailed vast meanings. Finally, Allah bestowed upon him five unique characteristics that were not given to the other prophets.

Jabir ibn `Abdullah (may Allah be pleased with him) narrated:

The Prophet (peace be upon him) said, “I have been given five things which were not given to anyone else before me: Allah made me victorious by awe (by His frightening my enemies) for a distance of one month’s journey; the earth has been made for me (and for my followers) a place for praying and a thing to perform dry ablution, therefore anyone of my followers can pray wherever the time of a prayer is due; the booty has been made lawful for me, yet it was not lawful for anyone else before me; I have been given the right of intercession (on the Day of Resurrection); and every prophet used to be sent to his nation only, but I have been sent to all mankind.” (Al-Bukhari and Muslim)

He (peace be upon him) was also given unique characteristics that his Ummah was not, among which were: permission to continuously fast without break; marrying without giving a dowry; marrying more than four wives at one time; his wives being unlawful to marry after his death; not being allowed to take charity; being able to hear and see what others could not, like seeing Jibril (Gabriel) in his true image that Allah created him upon; and finally, he is not inherited from.

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The article is an excerpt from the author’s book “Summarized Islamic Fiqh In Light of the Qur’an and Sunnah”, translated by Kamil Ahmad & Jawad Beg.

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A Blessed Birth of a Noble Prophet

In his seminal authoritative book on the life of the Prophet Muhammad (peace be upon him), Ibn Hisham – the author of the first account of the life of the Prophet Muhammad, which has come down to us as As-Seerah An-Nabawiyah (The Prophet’s Life) – informs us that Ibn Ishaq has clearly and precisely established the Prophet’s birth date:

peace be upon him

He was orphaned and poor, and for that reason he is reminded and ordered never to forsake the underprivileged and the needy.

“The Messenger (God’s peace and blessings be upon him) was born on a Monday, on the twelfth night of Rabi` Awwal, in the year of the elephant.”

Other accounts mention other months of the year, but throughout history there has been broad acceptance of that date among scholars and within Muslim communities. The Muslim calendar being a lunar one, it is difficult to determine exactly the solar month of his birth, but the “year of the elephant” to which Ibn Ishag refers corresponds to 570 CE.

Noble Birth… Noble Origin

The Last Prophet was born in one of Makkah’s noble families, Banu Hashim, which enjoyed great respect among all the clans in and around Makkah. This noble descent combined with a particularly painful and debilitating personal history. His mother, Aminah, was only two months pregnant when his father, `Abdullah, died during a trip to Yathrib, north of Makkah.

Fatherless at birth, young Muhammad was to live with the tension of the dual status implied in Makkah by a respectable descent, on one hand, and the precariousness of having no father, on the other.

Ibn Ishaq reports that the name Muhammad, quite unknown at the time in the Arabian Peninsula, came to his mother in a vision while she was still pregnant. (Ibn Hsham, As-Seerah An-Nabawiyah)

This same vision is also said to have announced to her the birth of the “master of this people” (sayyid hadhihi al-ummah); according to the vision, when he was born she was to say the words “I place him under the protection of the One (Al-Wahid) against the treachery of the envious.

Torn between her grief at her husband’s death and the joy of welcoming her child, Aminah said repeatedly that strange signs had accompanied the gestation, then the extraordinarily easy birth of her child.

The Desert

Aminah soon became aware that she was the mother of an exceptional child. This feeling was shared by Muhammad’s grandfather, `Abdul-Muttalib, who took responsibility for him after his birth. In Makkah, it was customary to entrust infants to wet nurses belonging to the nomadic Bedouin tribes living in the nearby desert.

Because he was fatherless, one nurse after another refused to take the child into her care, fearing that his ambiguous status would bring them no profit. Halimah, who had arrived last because her mount was tired, decided with her husband that it was better for them to take the child, although he was an orphan, than to risk being mocked by their tribe when they went home. They therefore went back with the infant Muhammad, and Halimah, just like Aminah, tells of many signs that led her and her husband to think that this child seemed blessed.

For four years, the orphan was looked after by Halimah and lived with the Banu Sa`d Bedouins in the Arabian desert. He shared the nomads’ life in the most barren and difficult natural environment, surrounded, as far as the eye could see, with horizons bringing to mind the fragility of the human being and spurring contemplation and solitude.

Although he did not yet know it, Muhammad was going through the first trials ordained for him by the One, Who had chosen him as a messenger and was, for the time being, his Educator, his Rabb (Lord).

Why Orphan?

The Qur’an would later recall his particular situation as an orphan as well as the spiritual teachings associated with the experience of life in the desert:

Did He not find you an orphan and give you shelter? And He found you wandering, and He gave you guidance. And He found you in need, and made you independent. Therefore (for that reason), do not treat the orphan with harshness, nor chide him who asks. But the bounty of your Lord, proclaim! (Ad-Duha 93:6-11)

lighthouse

For each human being: never to forget one’s past, one’s trials, one’s environment and origin, and to turn one’s experience into a positive teaching.

Those verses of the Qur’an carry several teachings: being both an orphan and poor was actually an initiatory state for the future Messenger of God, for at least two reasons. The first teaching is obviously the vulnerability and humility he must naturally have felt from his earliest childhood.

This state was intensified when his mother, Aminah, died when Muhammad was six. This left him utterly dependent on God, but also dose to the most destitute among people. The Qur’an reminds him that he must never forget this throughout his life and particularly during his prophetic mission. He was orphaned and poor, and for that reason he is reminded and ordered never to forsake the underprivileged and the needy.

Considering the exemplary nature of the prophetic experience, the second spiritual teaching emanating from these verses is valid for each human being: never to forget one’s past, one’s trials, one’s environment and origin, and to turn one’s experience into a positive teaching for oneself and for others.

Muhammad’s past, the One reminds him, is a school from which he must draw useful, practical, and concrete knowledge to benefit those whose lives and hardships he has shared, since he knows from his own experience, better than anyone else, what they feel and endure.

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The article is an excerpt from Dr. Tariq Ramadan’s book “In the Footsteps of the Prophet: Lessons from the Life of Muhammad, Oxford University Press (2007).

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The Prophet’s Miraculous Night Journey: A Gift and a Test

The Night Journey experience, presented in classical accounts of the Prophet’s life as a gift from God and a consecration for the Messenger, the Elect (Al-Mustafa) was a real trial for Muhammad and those around him.

The Prophet’s Miraculous Night Journey A Gift and a Test

The majority of Muslim scholars consider that the journey was both physical and spiritual.

A Test

The Night Journey marked the boundary between those believers whose faith radiated in their trust in this Prophet and his message and the others, who were taken aback by the improbability of such a story.

A Quraysh delegation hastened to go and question Abu Bakr about his mad and senseless friend,but his immediate, forthright answer surprised them: ”If he says such a thing, it cannot but be true!”

Abu Bakr’s faith and trust were such that he was not in the least disturbed, even for a second. After that, he personally went to question the Prophet, who confirmed the facts.As a result, Abu Bakr repeated forcefully: ”I believe you, you have always spoken the truth.”

It is from that day on, the Prophet called Abu Bakr the epithet As-Siddiq (he who is truthful, who confirms the truth).

The trial that Muhammad’s Night Journey presented for his fellow Muslims occurred at a moment when they were struggling with a most difficult situation. Sunnah reports that a few Muslims left Islam, but most trusted Muhammad.

A few weeks later, facts confirmed some elements of his account, for instance the arrival of caravans whose coming he had announced (having seen them on his way back) and of which he had given a precise description.

Thanks to the strength of this faith, the community of Muslims would be able to face future adversity. From then on, `Umar ibn Al-Khattab and Abu Bakr were always to stand in the front line of this spiritual force.

Spiritual Lessons

Muslim scholars have, from the outset, pondered the question of whether the Night Journey was of a purely spiritual nature or whether it was also physical. The majority of scholars consider that the journey was both physical and spiritual.

All things considered, however, this question is not essential in the light of the teachings that can be drawn from this extraordinary experience undergone by the Messenger (peace be upon him).

There is first of all, of course, the centrality of the city of Jerusalem: at the time, the Prophet prayed facing the holy city (the first qiblah, or direction of prayer),and during the Night Journey it was on the site of the Temple that he led the prayer together with all the prophets. Jerusalem thus appears at the heart of the Prophet’s experience and teaching as a dual symbol, of both centrality (with the direction of prayer) and universality (with the prayer of all the prophets).

Later, in Madinah, the qiblah (direction of prayer) changed from Jerusalem to the Ka`bah to distinguish Islam from Judaism, but this by no means entailed a diminution of Jerusalem’s status, and in the verse:

Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who hears and sees (all things). (Al-Israa’ 17:1)

The references to the “Sacred Mosque“ (the Ka`bah, in Makkah) and the farthest Mosque(Al-Aqsa, in Jerusalem) establish a spiritual and sacred link between the two cities.

The other teaching is of a purely spiritual essence: all revelation reached the Prophet in the course of his earthly experience, with the exception, as we have seen, of the verses that establish the fundamental pillars of faith (iman) and the duty of prayer (as-salah).

Night Journey & Prescribed Worship

The Prophet was raised to heaven to receive the teachings that were to become the foundation of Islamic worship and ritual, `aqeedah and `ibadat (religious duties of worship required of all Muslims who are of age and of sound body and mind), which require that believers should accept their form as well as their substance.

Unlike the field of social affairs (al-mu`amalat), which calls for the creative mediation of people’s intellect and intelligence, human rationality here submits,in the name of faith and as an act of humility, to the order imposed by revelation; God has prescribed requirements and norms that the mind must hear and implement and the heart must love.

Raised to receive the injunction of ritual prayer, the Prophet and his experience reveal what prayer must in essence be: a reminder of and an elevation toward the Most High, five times a day, in order to detach from oneself, from the world, and from illusions.

The mi`raj (the elevation during the Night Journey) is thus more than simply an archetype of the spiritual experience; it is pregnant with the deep significance of prayer, which, through the eternal world, enables us to liberate our consciousness from the contingencies of space and time, and fully comprehend the meaning of life and of life.

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The article is an excerpt from Tariq Ramadan’s book “In the Footsteps of the Prophet: Lessons from the Life of Muhammad, Oxford University Press (2007).

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Muhammad’s Birth and the Sacred Covenant

By Editorial Staff

The Sacred Covenant

Messengers who Allah sent before Prophet Muhammad (peace be upon him) told their peoples about Muhammad’s Prophethood and mission. Moreover, Allah described him in the Holy Scriptures previous to the Gracious Quran. A covenant was made between Allah and all prophets that if He sent Prophet Muhammad (peace and blessings of Allah be upon him) while they were alive, they would believe and support him. Allah says,

And behold! God made (a sacred) covenant with all the prophets, (saying: Convey to your people) whatever I give you of the Scripture and (of revealed) wisdom. Then when there comes to you a (final) messenger who confirms what is with (all of) you (in fulfillment of My promise- ardently) shall you believe in him and (ardently) shall you support him. (God) said: Do you pledge your consent and accept My solemn compact (to fulfill this trust)? They said: We do so consent. He said: Then bear you witness (to it)! For, indeed, I am with you among those who so bear witness. (Quran 3:81)

Abraham’s Supplication

After leaving Hagar and Ishmael at the place of the Sacred Mosque before it was built, Prophet Abraham (peace and blessings of Allah be upon him) made the following supplication:

“Our Lord! And send forth among (our descendants) a messenger from their own (midst) who shall recite to them Your verses, and teach them the (revealed) Book and the (way of prophetic) wisdom, and purify them. Indeed, it is You, You (alone) who are the Overpowering (One), the All-Wise.” (Quran 2:129)

Allah answered Prophet Abraham’s supplication and sent Prophet Muhammad as His last Messenger.

Our Lord! And send forth among (our descendants) a messenger from their own (midst) who shall recite to them Your verses, and teach them the (revealed) Book and the (way of prophetic) wisdom, and purify them.

Muhammad’s Description in the Holy Scriptures

Prophet Jesus (peace be upon him) also gave glad tidings of the coming of Prophet Muhammad after him. Not only was the description of Prophet Muhammad (peace and blessings of Allah be upon him) mentioned in the early Holy Scriptures but also that of his companions (may Allah be pleased with them).

Narrated Ata bin Yasar: I met `Abdullah bin `Amr bin Al-`As and asked him, “Tell me about the description of Allah’s Messenger (ﷺ) which is mentioned in Torah (i.e. Old Testament.”)

He replied, ‘Yes. By Allah, he is described in Torah with some of the qualities attributed to him in the Qur’an as follows: “O Prophet! We have sent you as a witness (for Allah’s True religion) and a giver of glad tidings (to the faithful believers), and a warner (to the unbelievers) and guardian of the illiterates. You are My slave and My messenger (i.e. Apostle). I have named you “Al-Mutawakkil” (who depends upon Allah). You are neither discourteous, harsh nor a noisemaker in the markets and you do not do evil to those who do evil to you, but you deal with them with forgiveness and kindness. Allah will not let him (the Prophet) die till he makes straight the crooked people by making them say: “None has the right to be worshipped but Allah,” With which will be opened blind eyes and deaf ears and enveloped hearts.” (Al-Bukhari)

This hadith highlights that Prophet Muhammad (peace and blessings of Allah be upon him) was precisely described in the Old Testament.

The Reaction of the Jews who Lived in Medina

Indeed, before the advent of Islam, the Jews who lived in Medina with the two rival tribes of Al-Aws and Al-Khazraj were weak and helpless. When the two tribes were cruel and harsh against them, the Jews would say that a prophet from among them was going to be sent and they would overpower the two tribes. Thus, the Jews knew very well about the coming of Prophet Muhammad (peace and blessings of Allah be upon him) although they did not think that he would be from among the Arabs. Allah says,

“So when this very Book came to them from God confirming what is with them, (they belied it) _ though beforehand they were (ardently) seeking (God’s) victory over those who disbelieved. Yet when that which they recognized (as a true message) came to them, they disbelieved in it. So may the curse of God be upon the disbelievers!” (Quran 2:89)

Prophet Muhammad’s Birth

Prophet Muhammad (peace and blessings of Allah be upon him) was born in the Year of the Elephant when Abraha, ruler of Yemen, and his army wanted to use an elephant to destroy the Ka’bah. According to the authentic prophetic traditions, he was born on Monday. There are different opinions about the specific year of his birth being approximately 570, 568 or 569 CE. Also, there is no agreement about the month in which he was born. Some scholars think it is the month of Rabi’ Al-Awwal while others think it is the month of Rajab.

During the early months of his wife’s pregnancy, Muhammad’s father died. So, it is Allah Who cared for and protected him. Being born as an orphan, Muhammad was placed under the guardianship of his grandfather, ‘Abd al-Muttalib.

His name

Muhammad ibn ‘Abd Allah ibn ‘Abd al-Muttalib ibn Hashim ibn ‘Abd Manaf….

The genealogy of his family continues to Prophet Ishmael son of Prophet Abraham (peace be upon them). According to the majority of scholars, the information found in some relevant books tracing the lineage beyond Abraham back to Adam is not authentic.

The early babyhood and childhood

Muhammad was given to a wet nurse to breastfeed and look after him. This was a very well-known custom among Arabs. The wet nurse was called Halima al-Sa’diya (from the tribe of Bani Sa’d). There were other women who breastfed the Prophet (pace and blessing of Allah be upon him). Among those other wet nurses is a woman called Thuwaibah who breastfed him and his uncle Hamza ibn ‘Abd al-Muttalib. So, Hamza (may Allah be pleased with him) is Muhammad’s foster-brother. Also, Um Aiman used to look after him. When he was a small child living at Halima’s house, a very important incident which is the opening of his heart occurred.

The Incident of Opening Muhammad’s Chest

Anas b. Malik reported that Gabriel came to the Messenger of Allah (ﷺ) while he was playing with his playmates. He took hold of him and lay him prostrate on the ground and tore open his breast and took out the heart from it and then extracted a blood-clot out of it and said:

That was the part of Satan in thee. And then he washed it with the water of Zamzam in a golden basin and then it was joined together and restored to it place. The boys came running to his mother, i. e. his nurse, and said: Verily Muhammad has been murdered. They all rushed toward him (and found him all right) His color was changed, Anas said. I myself saw the marks of needle on his breast. (Muslim)

 

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The Prophet’s Early Life Before Prophethood

By Editorial Staff

Prophet Muhammad (peace be upon him) was an orphan who lived under the guardianship of his grandfather, ‘Abd al-Muttalib after his mother’s death. Few years later, his grandfather died. He, then, went to live with his paternal uncle, Abu Talib. Abu Talib used to defend Prophet Muhammad (peace be upon him); however, he did not accept Islam. In general, there are several incidents, supported by authentic proofs from the Sunnah, happened before Muhammad’s prophethood. They include the following:

He worked as a shepherd:

Abu Hurairah (May Allah be pleased with him) reported:

Messenger of Allah (ﷺ) said, “Every Prophet has tended sheep”. He was asked: “And did you?” He replied, “Yes, I tended them for a few carats for the Makkans.” (Al-Bukhari)

It is also very well-known that the Prophet (peace be upon him) worked as a merchant for Khadija (may Allah be pleased with her) (look below: The Prophet’s marriage to Khadija)

The alliance of Al-Mutayyabin

There was a war between the tribes of Quraish and Kinana on the one side and the tribe of Qais ‘Ailan on the other. This was called Harb al-Fujjar (the sacrilegious war). All reports that state that Muhammad (peace be upon him) took part in this war are not authentic. However, there are authentic proofs denoting that Prophet Muhammad (peace be upon him) participated in forming the alliance of al-Mutayyabin after the end of the war.

‘Abdu’r-Rahman ibn ‘Awf reported that the Prophet, may Allah bless him and grant him peace, said, “I was present with my uncles at the alliance of the perfumed (Hilf al-Mutayyabin). I would not wish to break it, even for red camels.” (Al-Adab Al-Mufrad) Al-Albany declared this hadith as authentic.

The tribes who entered the alliance agreed to defend the weak and the oppressed and to maintain justice. On the other hand, there was another alliance called Hilf Al-Fudul. The tribes who entered the two alliances are the same.

The Prophet’s marriage to Khadijah

Scholars agree that Khadija (may Allah be pleased with her) was the first woman who the Prophet (peace be upon him) married. He did not marry any other woman until she had died. She enjoyed high status in Islam because of her well-known stances on lots of vital incidents. The prophet (peace be upon him) praised her for these stances. She was older than the Prophet (peace be upon him). Some scholars say she was 40 when the Prophet (peace be upon him) married her. Others say she was only 25. The latter opinion may be more preferred because she had two boys and four girls during her marriage. The sons are Al-Qasim and Abdullah. The daughters are Zainab, Um Kulthum, Fatima and Ruqayya.

She was the first woman/one to accept Islam. Moreover, Abu Bakr al-siddiq, was the first man to accept Islam. Ali ibn Abu Talib was the first boy to accept Islam.

All the reports that mention the details of the Prophet’s marriage to Khadija and how they got to know each other are very weak. There is a weak story about the very wealthy business woman Khadija who used to employ men to do her business. She wanted Muhammad (peace be upon him) to work for her because of his honesty. When the profits increased and Khadija’s servant, Maisarah, told her about Muhammad’s good manners and honesty, she liked him.

By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones.

How did the divine revelation start?

Narrated ‘Aisha (The mother of the faithful believers): The commencement of the Divine Inspiration to Allah’s Messenger (ﷺ) was in the form of good dreams which came true like bright daylight, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hira where he used to worship (Allah alone) continuously for many days before his desire to see his family. He used to take with him the journey food for the stay and then come back to (his wife) Khadija to take his food likewise again till suddenly the Truth descended upon him while he was in the cave of Hira.

How did the Prophet worship Allah?

In this part of the Hadith, scholars interpret this as a sign that the teachings of Abraham (peace be upon him) were known among a few of the Arabs at that time. To support their opinion, they mention the story of Zaid ibn ‘Amr ibn Nufail who worshipped only one God, Allah during the time of the pre-Islamic period. Then, the Prophet (peace be upon him) worshipped Allah following the way of Abraham.

The Hadith goes on to say: The angel came to him and asked him to read. The Prophet (ﷺ) replied, “I do not know how to read.” The Prophet (ﷺ) added, “The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, ‘I do not know how to read.’ Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, ‘I do not know how to read (or what shall I read)?’ Thereupon he caught me for the third time and pressed me, and then released me and said,

“Read in the name of your Lord, who has created (all that exists), created man from a clot. Read! And your Lord is the Most Generous.” (Quran 96:1-3)

Then Allah’s Messenger (ﷺ) returned with the Inspiration and with his heart beating severely. Then he went to Khadija bint Khuwailid and said, “Cover me! Cover me!” They covered him till his fear was over and after that he told her everything that had happened and said, “I fear that something may happen to me.”

Khadija replied, “Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones.”

Khadija then accompanied him to her cousin Waraqa bin Naufal bin Asad bin ‘Abdul ‘Uzza, who, during the pre-Islamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to Waraqa, “Listen to the story of your nephew, O my cousin!” Waraqa asked, “O my nephew! What have you seen?”

Allah’s Messenger (ﷺ) described whatever he had seen. Waraqa said, “This is the same one who keeps the secrets (angel Gabriel) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out.” Allah’s Messenger (ﷺ) asked, “Will they drive me out?” Waraqa replied in the affirmative and said, “Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly.” But after a few days Waraqa died and the Divine Inspiration was also paused for a while. (Al-Bukhari)

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