In the previous episode, we discussed the childhood of Prophet Muhammad (peace be upon him). In this episode, we will discuss some important events from his youth until the time before his prophet hood. There are several incidents demonstrating the faith and moral purity of the young Prophet Muhammad (peace be upon him) that we will discuss. Allah always protected him. Even as a child, he was safeguarded from the beliefs and practices of shirk (associating partners with Allah). Despite the widespread presence of of various sins and immoral acts in the society of that time, he was never involved in them. Allah kept him away from such activities.
The first incident happened when he was taking care of sheep. Prophet Muhammad (peace be upon him) himself narrated this incident. He said, “I was a shepherd. One day I told my fellow shepherd that I wanted to go to the gatherings in Makkah to see what people did there. I asked him to look after my sheep until I returned. He agreed. I went to Makkah and as I approached one of the gatherings, I heard a melodious sound. Allah immediately closed my ears and I fell into a deep sleep. When I woke up, the gathering had ended. The next day, I decided to go to another gathering and made the same arrangements with my friend. When I reached Makkah and approached the gathering, I heard the music again. Allah again closed my ears, and I fell asleep. When I woke up, the gathering was over. That’s when I realized this was a special sign from Allah.”
The second incident was narrated by Zayd ibn Haritha, who was a foster son of Prophet Muhammad (peace be upon him). We will discuss Zayd’s story in a later episode. He narrated that there were two brass idols named Isaf and Naila in the Kaaba. The polytheists would touch these idols while doing tawaf (circumambulating) the Kaaba. The Prophet (peace be upon him), who had not yet received prophethood, told people not to touch them. Despite not being a prophet yet, he somehow knew that touching these idols was wrong. This was indeed guidance from Allah. However, the story does not end here. Zayd also narrated that after they returned, he thought to himself that he should try touching the idol to see what would happen. As soon as he touched it, Prophet Muhammad (peace be upon him) said, “Didn’t I forbid you from doing that?” Zayd said that during the pre-prophetic life of Prophet Muhammad (peace be upon him), he never worshipped any idol. He never touched an idol to worship it. He instinctively disliked idol worship and imposed these rules on his family as well. He advised Zayd not to participate in idol worship, which is why Ali Ibn Abu Talib never worshipped idols since he was raised in the house of Muhammad (peace be upon him).
The third incident took place during Hajj (pilgrimage).
Allah instructed His Prophet (peace be upon him) in certain acts of worship that no one knew about before. Among the Quraysh, they were the only ones who did not participate in the rituals of Arafat during Hajj. There were various rituals associated with Hajj, such as Tawaf (circumambulation), Sa’i (walking between Safa and Marwah), standing at Arafat, and staying at Mina. The Quraysh observed all the rituals except standing at Arafat, as they considered it outside the boundaries of the Haram (sacred area). The rest of the Arabs would go there, but the Quraysh would say, “We are the residents of Al-Haram. How can we go outside the Haram?” They would go as far as the boundaries of Arafat and stay there.
Once, Jubayr ibn Mut’im lost his camel. While searching for it, he reached Arafat. There, he was astonished to see Muhammad (peace be upon him) at Arafat. He exclaimed, “Isn’t he from the Quraysh? What is he doing at Arafat?” Allah guided the Messenger of Allah (peace be upon him) through natural inclination, making him perform a Hajj ritual unknowingly.
This was not something his tribe used to do. Sheep herding was the profession of all prophets. The first profession of the Prophet Muhammad (peace be upon him) was herding sheep. From a hadith in Sahih Bukhari, we learn that the Messenger of Allah (peace be upon him) said, “Allah did not send any prophet who was not a shepherd.” His companions asked, “And you?” He replied, “Yes, I used to herd sheep for the people of Makkah in exchange for some payment.”
There is a third hadith in Musnad Ahmad. It states that when Musa (Moses) was sent (as a prophet), he was a shepherd. When Prophet Dawud (David) was sent, he was a shepherd. And the Prophet Muhammad (peace be upon him) was a shepherd in the valley of Ajyad. Then he became a messenger. The remarkable thing is that every prophet was a shepherd. Allah trained all prophets through this profession. They learned many lessons from this work. The most important lesson is the sense of responsibility. The Messenger of Allah (peace be upon him) said, “All of you are shepherds, and each of you is responsible for his flock.” For example, the leader of the Muslims is responsible for them, and the head of a family is responsible for his family. Every person is responsible for something or someone.
A shepherd is usually employed by the owner of the sheep. If a sheep gets lost, even due to its own fault, the shepherd is still responsible. Whatever happens to the sheep under his care, he is accountable for it. Why or how it happened is secondary. Responsibility is extremely important for a leader. A leader is accountable for his team. Allah sent prophets as leaders of their nations, so they are accountable for their people. We also see this sense of responsibility in the Prophet Muhammad (peace be upon him) before his prophethood. After the deaths of his mother and grandfather, his uncle Abu Talib raised him with paternal love. When the Prophet (peace be upon him) became self-sufficient, he took on the responsibility of his uncle’s household.Top of Form
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Prophet Muhammad (SW) raised his cousin Ali ibn Abu Talib in his own house, demonstrating his sense of responsibility. Shepherding taught him patience. Sheep move slowly and take their time with everything. The shepherd must wait for them, as they cannot be rushed. Sometimes they fight, and sometimes they play, but the shepherd must manage everything. The shepherd typically leaves in the morning and returns in the evening when the sun goes down.
Allah made all the prophets shepherds so they could learn patience. Whatever the people did to Prophet Moses was unbearable, so Allah gave him the longest training in herding, around 10 years. Prophet Noah preached for 950 years and never lost his temper despite all challenges. Thirdly, shepherding teaches protection. The most important duty of a shepherd is to protect their sheep from danger.
Sheep can be attacked by snakes or other animals. They can get infected. The shepherd always ensures they are under his protection. Prophets are the same. They always try to protect their people from physical and mental problems. Once in Madinah, there was a loud noise at night. Some companions left their houses and went to the top of the mountain. When they arrived, they were surprised to see the Messenger of Allah returning from there. He said to them, “Everything is fine.” The companions had hurried there, but the Prophet had arrived before them. The Prophet always warned the Muslim Ummah about all possible dangers
Even the trials that will come in the future, such as the Dajjal, were warned about by the Prophet. The fourth point is gaining foresight. Animals like sheep stay close to the ground and have limited vision. They cannot see far ahead and can be easily distracted by the smallest thing in front of them. They often don’t understand what is next to them. In contrast, a shepherd has much better vision than the sheep and can warn them of danger long before it arrives. This is similar to the role of prophets and their followers. Prophets can see the dangers ahead and warn their followers in advance because they have both inner and outer vision.
The Messenger of Allah said, “The difference between me and you is that I am standing next to the fire, and you are attracted to the fire and jumping into it. I am trying to save you from the fire by pulling your clothes, but you are freeing yourselves from my grip to plunge into the fire.” This reflects the attitude of the prophets towards ordinary people. Prophets can foresee dangers, but we cannot. Sometimes, a shepherd might hit a sheep, but the goal is not to harm them; it is for their own good. Similarly, when prophets raise their voices and speak sternly, it is not because they are rude or arrogant, but because they are trying to guide and protect us.
They deeply care about their Ummah. One day, Rasulullah stood on the mimber of the mosque and said, “I am warning you about the fire of Hell. I am warning you about the fire of Hell. I am warning you about the fire of Hell.” The narrator of the Hadith mentioned that the Prophet’s voice grew louder each time. His voice could be heard from the mosque all the way to the marketplace.
- Simple Lifestyle: Shepherds live a simple and easy life. They lack luxuries like Mercedes Benz cars, televisions, or refrigerators. Even if they are wealthy, bringing such comforts while herding is impractical. They travel lightly to keep an eye on the animals, eat basic food, and live in modest homes, similar to most prophets.
- Adaptability: Herding teaches people to cope with different environments—whether hot weather, heavy rain, strong winds, or cold. The shepherd prioritizes protecting the sheep first, then himself. Similarly, the Prophet traveled extensively, facing various difficulties for Dawah (preaching Islam) and Jihad.
- Closeness to Allah’s Creation: Herding keeps people close to nature and away from materialism, bringing them closer to the simplicity and beauty of Allah’s creation.
In the Holy Quran, Allah speaks about many creations: the sun, earth, stars, heavens, mountains, rivers, gardens, clouds, and more. Allah’s creation mirrors His qualities. By contemplating Allah’s creation, we can understand His attributes. Prophets deeply pondered Allah’s creation.
- Harsh Profession: Herding is a demanding profession, spending the entire day outdoors and returning home in the evening. Although the Messenger of Allah was born into high lineage, he did not grow up in wealth. He started his career from scratch, gaining deep knowledge of reality and valuing Allah’s blessings.
- Dignity: Shepherding teaches dignity—doing halal work and earning modestly, independent of others. Prophets could speak the truth without hesitation, crucial when preaching Islam, avoiding governmental ties seen in honest scholars like Imam Abu Hanifa and Imam Ibn Taymiyyah.
- Significant Qualities: Shepherds develop essential qualities—caring for sheep tenderly while being courageous to protect them. This work humbles the human spirit, fostering humility and connecting with natural life. Prophets learned vital lessons from shepherding, considering humans vulnerable like sheep to Satan’s temptations, warning against isolation.
In contrast, camels are aggressive animals, requiring firm handling. Professions shape human character, influencing beliefs. Muslims should reflect on their work, recognizing its impact.
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Battle of Fijar: Now, let’s revisit another incident from the life of the Prophet, The Battle of Fijar. The Messenger of Allah participated in this battle, although his exact age at the time is not known, it is believed he was around 14 or 15 years old. He did not fight but assisted by collecting arrows. The Battle of Fijar was a violent conflict between the Quraysh and the Hawazin tribe during the era of Jahiliyyah.
The battle began with a simple incident. A man from the Kinnana clan killed a man from the Hawazin clan. The Kinnana clan, which included the Quraysh, sought vengeance, escalating into a full-fledged war with the Hawazin. During the conflict, some of Kinana’s supporters sought refuge in the Haram of Mecca, where fighting was strictly prohibited. However, the aggressive Hawazin attacked them inside the sacred Haram, which was a severe transgression.
In response, the Quraysh, along with their ally Kinana, retaliated against the Hawazin and their supporter Kais, intensifying the battle. The initial fault lay with the Kinana tribe for initiating the conflict by killing a member of the Hawazin. However, the Hawazin’s attack inside Mecca’s Haram crossed a significant line. This event became known as the Battle of Fijar.
Hilful Fuzul: There is a term we have in our book we learned at school named Hilful Fuzul. Among the incidents that happened in the early life of Rasulullah, one of the most important incidents was the treaty of Hilful Fuzul. There is a story behind it. A man from a place called Zabid in Yemen came to trade in Mecca. A wealthy man in Mecca, Al-Az bin Wail, bought goods from him and promised to pay later. However, over time, he began making excuses and refused to pay. Being a foreigner in Mecca, the Yemeni man insisted on justice and sought public attention. He appealed to the people of Mecca, saying, “I have come to your country and have been oppressed. Will you not support me against this injustice?”
Moved by his plea, some people of Quraysh made a treaty known as Hilful Fuzul. This treaty pledged not to allow the rights of the weak and helpless to be trampled upon in Mecca. Among those present at the treaty was the family of the Prophet, who was young at the time. Despite his youth, Abdul Muttalib also participated in the assembly held at Abdullah ibn al-Jadan’s house, a place known for its hospitality and respect for human rights. The assembly emphasized unity and justice for the oppressed, even before the prophethood of Muhammad.
The importance of Hilful Fuzul continued long after its time, showing that Muslims uphold fairness regardless of people’s beliefs. In later years, when Walid Ibn Utba governed Madinah, an event involving Husayn bin Ali ibn Abu Talib and al-Walid ibn Uqba ibn Abi Sufyan highlighted the lasting values of Hilful Fuzul. When Walid unfairly kept Husayn’s money, Husayn referred to Hilful Fuzul. This led others, like Abdullah ibn Zubayr bin Awam, to pledge support for justice, even risking their lives. This event emphasized that Muslims oppose unfairness and stand for what is right, no matter the situation or leaders. Also helping one another in acts of righteousness and piety, and do not help one another in sin and transgression. Fear Allah. Surely Allah is severe in retribution. (Quran 5:2)
For any Muslim, Islam doesn’t forbid involvement in any of these activities with Mushrik because the real purpose of all these activities is to remove oppression, which is an Islamic duty. For Muslims, working with other religious believers to suppress oppression or stand against a tyrant is valid if there is any good for Islam and Muslims. As Prophet Muhammad showed interest in doing these kinds of treaties after Islam, it is valid for Muslims to do the same.
Rebuilding of the Kaaba
This incident took place after the marriage of Rasulullah and Khadija (Radiyallahu Anha). There was a significant event before the Prophet’s time. Once, the Kaaba got flooded. The Kaaba was in the middle of the desert, located at a low point around the mountains. As a result of the flood, the Kaaba’s rock was broken. So, the people of Quraysh felt the need to rebuild the Kaaba. The Kaaba had been rebuilt four or five times. There is some debate about who built the first Kaaba—whether it was Prophet Adam or Ibrahim. Most believe it was Ibrahim. Those who say Adam built it refer to the Qur’an because it says:
“And ˹remember˺ when Abraham raised the foundation of the House with Ishmael, ˹both praying,˺ ‘Our Lord! Accept ˹this˺ from us. You are indeed the All-Hearing, All-Knowing.’ (Quran 2:127)”
Abraham and Ishmael didn’t build the Kaaba from the beginning; they raised its foundation, implying there was already a base. Therefore, some say Prophet Adam built the first Kaaba. But the most widely accepted belief is that Ibrahim built the Kaaba. Regardless of who built it, there is no doubt about its sacredness and purity.
Many prophets and messengers have visited the Kaaba. From the Hadith, we know that prophet Hud, Saleh, and Nuh visited it. It is also known that when Jesus returns to earth, he will perform Hajj. It is believed that whether Adam or Abraham built the Kaaba, it was the first house built for Allah.
“Certainly, the first house that was built for mankind is this house, which is located in Makkah. It is a place of worship and a place for the world to dwell.” (Quran 3:96)
As mentioned, the second construction of the Kaaba was needed when Mecca was flooded. The Quraysh wanted to rebuild it, so the entire building of the Kaaba had to be demolished. But no one dared to take this step. They waited with all the tools to break the Kaaba, but no one would start the demolition. Despite being Mushrik, they respected the Kaaba deeply and were afraid of Allah. They believed that breaking it could bring calamity. Then one of them volunteered to start the work. The next day, he took his sons and began removing the bricks from the Kaaba, saying, “O Allah, don’t be afraid, we want your good.” They had a false belief that saying this would calm Allah, but Allah knows everything and doesn’t need man to tell Him what he is doing.
The Mushrik of Mecca believed in Allah but didn’t understand His characteristics and abilities. All the walls of the Kaaba were demolished. At that time, a ship from the Roman Empire landed on a remote island near Mecca. They brought some wood from that ship. The Kaaba’s reconstruction was completed with the help of a Roman builder from that ship. With the wood from that ship, the Kaaba’s roof was built for the first time. The Quraysh knew very well that there was nothing good in interest money. They believed that the Kaaba’s construction should be achieved only with halal (pure) money. Even though prostitution and interest were common businesses, they refused to use money from these sources.
Due to financial constraints, they decided to reduce one part of the Kaaba. To save money, the Kaaba was made square instead of rectangular. The part they could not build is now known as Al-Hijar or Hathim. The Kaaba originally had two entrances, but they made one and raised it high. Now, to enter the Kaaba, one must climb up. The Messenger of Allah said to his wife Aisha, “Don’t you know that your people didn’t have enough money to reconstruct the Kaaba? If they were not new Muslims, I would have broken the Kaaba and built a door to the east and west. I would include Al-Hijar as part of the Kaaba.”
After the arrival of Rasulullah in Mecca, he thought about reconstructing the Kaaba. But he told Aisha and others, “I will not do this work because the Quraysh are new Muslims. Their faith is still weak, and if I reconstruct the Kaaba now, it will affect their belief.” There is an important lesson here: an Islamic preacher should understand the mind-set of his people. He was really interested in rebuilding the Kaaba but didn’t want to hurt their feelings.
Abdullah bin Mas’ud said, “If you say something to a person who cannot understand due to their lack of intellect or faith, it can cause fitna (trouble) for them.” This means that even if a matter is true and valid, people may not be ready to hear it, and it can become a source of loss. The Messenger of Allah participated in the reconstruction of the Kaaba when he was 35 years old. When it was time to place the Black Stone (Hajr e Aswad), it became a trouble for them. Everyone wanted the honor of placing the Black Stone.
The Banu Abd al-Dar tribe came with a bucket full of blood and declared they were ready to die for the right to place the Black Stone. Other groups showed similar determination. They fought for 4-5 days. Finally, the oldest respected person among them, Umayya, suggested they accept the decision of the first person to enter the Masjid al-Haram the next morning.
The next morning, Muhammad entered the Masjid al-Haram first. Everyone agreed to accept his decision. They trusted him completely, knowing he would not be partial. The Prophet asked them to bring a cloth sheet. He placed the Black Stone in the middle of the cloth and asked the leaders of each tribe to hold the edges. Together, they lifted the Black Stone to its designated place, and the Prophet placed it with his own hand.
This incident showed the high status of Muhammad in the eyes of the Quraysh. He was trustworthy and respected. But with the invitation of Islam, the character of the Quraysh changed, and the fight between monotheism and polytheism began. It also showed the intellect of the Prophet. Before his prophethood, Allah had taught him the right path and gave him the ability to make wise judgments. In a time of conflict, he proposed a solution that everyone liked, showing his wisdom and knowledge from the beginning of his life.
