Timeframe: Fifth Year of Prophethood

Background and Context

In the fifth year of Prophethood, persecution of the early Muslim community in Makkah had reached a level of sustained and organized violence. Those without powerful tribal protection faced torture, economic exclusion, and in some cases death. The Prophet Muhammad (peace be upon him) did not respond with retaliation. He responded by protecting lives.

He instructed a group of believers to cross the Red Sea and seek refuge in a Christian kingdom known in Arabic sources as al-Habasha (الحبشة). Greek and Latin writers recorded the same region under forms such as Aithiopia and later Abissinia, from which the English name Abyssinia derives. These names refer to the same geographic and ethnic region in the Horn of Africa.

The political authority governing that region in the early seventh century was the Kingdom of Aksum, a Christian state centered in what is now northern Ethiopia and Eritrea. “Aksum” was the name of the ruling kingdom and its capital city. “Al-Habasha” or “Abyssinia” was the broader regional designation used across Arabic, Greek, and Latin sources. The two terms refer to the same territory during this period but reflect different linguistic and political frameworks.

The king of this realm is referred to in Arabic seerah sources as al-Najashi (النجاشي), an Arabicized title corresponding to the Geʿez title Negus or Negashi, meaning “king.” His personal name in early Islamic sources is given as Ashama ibn Abjar. The Prophet described him as a ruler under whom no one was wronged and chose this land specifically for that reason. Early Muslims needed a place where they could worship without torture.

Authenticity note: The identification of al-Najashi as Ashama ibn Abjar comes from later seerah literature. His exact regnal identity cannot be confirmed from contemporary Aksumite records, as the Geʿez royal chronicle of this period is not fully preserved. The characterization of him as a just ruler is consistent across all major seerah compilations.

The First Migration

The first group departed quietly to avoid interception by Quraysh. Classical seerah sources differ on the precise headcount. The figure most commonly cited is approximately eleven or twelve men and four or five women, though some accounts give slightly different numbers.

Among those consistently named across major seerah compilations are ʿUthman ibn ʿAffan and Ruqayyah bint Muhammad, the daughter of the Prophet (peace be upon him). They crossed the Red Sea and reached the shores of Abyssinia because Quraysh had no authority or reach within Aksumite territory, the harassment and persecution stopped for those who made the crossing.

Authenticity note: The exact headcount varies across sources and should not be treated as a precise figure. The names of the individuals included are consistent across Ibn Hisham, Ibn Saʿd, and Ibn Kathir.

The Return and the Rumor

Some of the migrants returned to Makkah after word reached them that the situation with Quraysh had changed and that tensions had cooled. The seerah account most frequently given for why this news spread involves the public recitation of Surah al-Najm by the Prophet Muhammdad (peace be upon him) in Makkah. At the end of the recitation, the Prophet (peace be upon him) prostrated, and several narrations report that members of Quraysh including some who had not embraced Islam also prostrated.

Word traveled across the sea that the conflict had ended and that Quraysh had softened. When the returning migrants arrived back in Makkah, they found that this report had been exaggerated or misunderstood. Persecution had not ended. Some of the returnees were able to re-enter the city under the protection of tribal leaders. Others, finding themselves without safe passage, turned around and made their way back to Abyssinia.

Authenticity note: The prostration at the end of Surah al-Najm is recorded in Sahih al-Bukhari (Book of Sujud al-Quran) and is on firm ground. The reports explaining exactly how news of the prostration was conveyed to the migrants in Abyssinia, and what interpretation they were given, come from seerah literature and vary in chain strength. The core sequence that migrants returned based on a misunderstood report and then found conditions unchanged is consistently described by Ibn Hisham, al-Tabari, and Ibn Saʿd, though fine details of the transmission differ.

The Second Migration

Persecution in Makkah continued and, in some cases, intensified. A larger group of believers undertook a second migration to Abyssinia. Early sources often cite the total at approximately eighty-three men plus a number of women and children, though the precise count varies slightly across historians. This second wave formed the main Muslim community in exile.

The figure who emerged as the spokesperson and leader of this community was Jaʿfar ibn Abi Talib, a cousin of the Prophet (peace be upon him). His role became decisive when Quraysh moved to force the king to deport the Muslims and return them to Makkah.

Authenticity note: The figure of approximately eighty-three men is the most commonly cited number and appears in Ibn Hisham and related compilations. Exact counts differ slightly across sources and should be understood as approximate.

The Quraysh Delegation

Quraysh could not tolerate a protected Muslim community beyond their control. They assembled gifts, carefully selected items known to be valued at the Aksumite court, including goods intended both for the king and for the bishops and church officials around him and sent two envoys to Abyssinia. The names most consistently recorded across the major seerah compilations are ʿAmr ibn al-ʿAs and ʿAbdullah ibn Abi Rabiʿah.

Their strategy was two-pronged. They first attempted to win over the religious advisors at court, hoping to build opposition to the Muslims before they were even heard. Then they approached al-Najashi directly with their accusation: that the Muslim migrants had abandoned the religion of their forefathers and adopted a new creed that was neither the traditional Arab religion nor Christianity. They framed the Muslims as dissidents and troublemakers who should be returned to their own people.

Authenticity note: The names of the two envoys and the general outline of their strategy are stable across seerah accounts. The specific wording of their arguments to the king varies in different narrations and should not be taken as verbatim record.

Jaʿfar ibn Abi Talib Speaks Before al-Najashi

Al-Najashi refused to act on Quraysh’s request without first hearing from the Muslims themselves. This decision was itself significant, rather than accepting the word of the delegation, he insisted on direct testimony. Jaʿfar ibn Abi Talib was chosen to speak on behalf of the Muslim community.

Jaʿfar described their life before Islam. A time he characterized as one of ignorance, injustice, and degradation — the worship of idols, the oppression of the weak, the severing of family ties. He then described what the Prophet had called them to which was the worship of Allah alone, truthfulness in speech, the honoring of family bonds, and the protection of those who could not protect themselves.

Al-Najashi then asked what had been revealed to them about Jesus and Mary. Jaʿfar recited verses from Surah Maryam, the nineteenth chapter of the Quran, which describes the Virgin Mary and the birth of Jesus (ʿIsa, peace be upon him) in terms of profound reverence. The king and the bishops present were visibly moved. Classical sources report that tears fell as they listened. Al-Najashi ruled that he would not hand the Muslims over to Quraysh. He returned the envoys’ gifts and reaffirmed the protection of the Muslim community.

Authenticity note: The court scene involving Jaʿfar’s speech is one of the most widely transmitted episodes in the seerah and is accepted across mainstream biography literature — Ibn Hisham, al-Tabari, Ibn Saʿd, and Ibn Kathir all include versions of it. The core facts are consistent. The exact wording of the speech is not preserved in a sahih hadith chain; it is a seerah-grade narration. The recitation of Surah Maryam and its effect on the king are part of this same seerah tradition.

The Question of Jesus

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Around 613 CE once the call to Islam moved into public space, the reaction of Quraysh changed almost immediately.

What had begun as quiet curiosity turned into organized resistance. The message was no longer confined to private gatherings or whispered conversations. It was now spoken openly near the Kaʿbah, repeated in marketplaces, and heard within family councils. The leadership of Quraysh recognized that this was no longer something they could ignore or quietly contain.

At this stage, opposition shifted from disbelief to suppression. The aim was not debate. It was pressure, applied first to those who had the least protection.

Methods of Pressure and Harm

Quraysh used a range of tactics, escalating as the public call continued. Ridicule came first, followed by threats, then social and economic pressure. Converts were isolated from their families, cut off from trade, or publicly humiliated. Merchants who accepted Islam found customers avoiding them. Young people were shamed. Slaves were punished.

Prayer itself became a point of harassment. Even when Muslims tried to pray away from public view, they were followed, mocked, and sometimes attacked. Teaching continued, but secrecy became harder to maintain as the number of believers slowly grew.

The pattern was clear. Those without clan protection were targeted first.

Cases of Torture and Steadfastness

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The Prophet Muhammad (peace be upon him) moved from private invitation to a public call after clear instruction from Allah. This shift changed the nature of the mission. Quiet teaching inside safe circles became open warning in front of family, tribe, and city.

The command to warn publicly

“And warn your closest relatives.” (Qur’an 26:214)
This verse marked the transition from da‘wah sirriyyah to da‘wah ‘ammah. The move was a direct command from Allah. It was not a human strategy or a change of personal style.

First step: Warn the family (Da‘wat al-‘Ashirah)

The Prophet Muhammad (peace be upon him) invited his close relatives from Banu Hashim to a private meal. The goal was to give the message to the inner family first.

Reports describe two attempts. The first meeting did not progress because Abu Lahab disrupted it with hostile words before the message could be delivered fully. A second meeting followed. The Prophet Muhammad (peace be upon him) spoke clearly. Worship Allah alone. Lineage would not save anyone without faith and obedience. Family ties would not override personal responsibility before Allah.

Narrations for this scene say Abu Talib responded in a protective way at the clan level. He did not accept Islam then. He still promised protection for his nephew within the custom of tribal shielding. That protection mattered in the early public phase.

This family warning sets the stage for the Safa announcement to the wider Quraysh audience. The clan heard it first in a private setting. The city would hear it next in a public place.

Second step: Mount Safa

After the family had already been warned, the next step was public. The message inside the household was clear. The call now moved outside.

The Prophet Muhammad (peace be upon him) went up Mount Safa. The location allowed people in Makkah to gather quickly. He called out “O Bani Fihr! O Bani `Adi!” addressing various tribes of Quraish till they were assembled. “Ya Sabahah” That was the alarm call people used when danger approached the city. People came to see what had happened. Some came in person. Some sent a messenger to listen and report back.

The Prophet Muhammad (peace be upon him) spoke to the clans. He wanted no confusion about credibility. He pointed to the hill and set a test that everyone could understand. “Suppose I told you that there is an (enemy) cavalry in the valley intending to attack you, would you believe me?” The people answered “Yes, for we have not found you telling anything other than the truth.” that he had never lied. The point of the test was now public. The community agreed on his truthfulness in worldly matters.

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Resumption and the command to act

The silence ended in a powerful moment. One day, the Prophet (s.a.w) looked up and saw the same angel he had seen in Hira, Jibril standing across the horizon. He returned home asking to be covered. Revelation resumed, and the Prophet (s.a.w) was instructed to move from receiving to warning. The opening of Surah al-Muddaththir is the marker:

“O you who covers himself [with a garment],
Arise and warn,
And your Lord glorify,
And your clothing purify.” (Qur’an 74:1–4)

This is the formal start of the mission to warn and call. According to Sahih al-Bukhari (Book 1, Hadith 3), when the angel appeared, the Prophet (s.a.w) returned home and asked to be covered, then these verses were revealed.

Early revelation in this phase

After “Iqra’,” the earliest revelation focused on training and mission. Scholars differ on the exact sequence of chapters, so I present what is commonly listed without claiming a fixed order. Surah al-Muddaththir gave the first mandate to act, rise, warn, glorify Allah, and live with purity. This is where the private work begins: quiet invitations, clear tawhid, and steady character-building grounded in revealed verses.

Surah al-Muzzammil trained the core in night prayer and disciplined recitation. It built patience and inner strength before public opposition even started. The burden was eased later in the same surah (73:20), which shows that training came first and accommodation came after the foundation was set.

Al-Fatihah appears at the start of salah very early in the mission (majority view: Meccan). It frames worship itself praise, Lordship, mercy, accountability, and the straight path and anchors prayer from the beginning.

Alongside these came short, early Meccan chapters many scholars place in this window Al-Qalam (68), Ash-Shams (91), Al-Layl (92), Al-A‘la (87). Exact placement varies in the classical works, which is why I treat them as a cluster rather than a ranked sequence. Their messages match the phase: pure monotheism, moral cleansing, and certainty of the Hereafter.

A later brief pause is often linked to Surah al-Duha. Its reassurance is direct: “Your Lord has not taken leave of you, nor has He detested you.” (Qur’an 93:3) The timing details of that pause vary in the reports, so I include it with caution. The lesson stands either way: revelation guided, comforted, and corrected in real time.

Overall, the themes in this phase are clear: tawhid, the Hereafter, moral purification, leaving idols and their rites, patience, truthfulness, and care for the weak. Law had not been unfolded yet; Allah was shaping belief, worship, and character first.

Early worship before the public call

Early worship in the private phase was training, not law. Surah al-Muzzammil set the routine: stand at night, recite the Qur’an with focus, and build patience and inner strength. Later in the surah the burden was eased. Scholars discuss whether the original command was only for him or also for them, so I present it as training that set the standard for discipline before the public call began.

Before al-Isra’ wa-l-Mi‘raj, many reports indicate that Muslims prayed two rak‘ah in the morning and two in the evening. The five daily prayers were set later at al-Isra’ wa-l-Mi‘raj. Both views are mentioned in the sources, and the exact chains vary in strength, so I include the practice with that caution. The point is simple: structured salah existed in this period, but the full five-prayer schedule came later.

Purification was taught from the start. Reports state that Jibril taught wudu and the basic form of salah early on. These reports appear in Musnad and Sunan collections and are used by historians, and I note them with chain caution. They show that correct worship habits were part of the earliest training.

The qiblah in this phase was Bayt al-Maqdis. In Makkah the Prophet (s.a.w) would align himself to keep the Ka‘bah in front when possible, but the formal change of qiblah to the Ka‘bah came later in Madinah. This helps place early prayer practice on the timeline.

Finally, there was no adhan yet, no fasting legislated yet, no zakat duty yet, and no migration in this period. This was a foundations stage: creed, character, night prayer, disciplined recitation, and quiet obedience while the small community formed its bond with Allah.

How the private da‘wah worked

The method was private and careful. The Prophet (s.a.w) invited people one by one or in trusted small circles. He recited what had been revealed, taught tawhid clearly, and focused on building faith and character. There was no public confrontation yet. The call was not public, but word still traveled. Some Quraysh leaders heard rumors of a new message, while full, organized opposition had not started and would only follow after the public announcement.

The main base was Dar al-Arqam near Safa. It functioned as a safe house for Qur’an teaching, prayer, support, and planning. Sources differ on the exact date it became the base, which is why I place it in the private-to-early-public window rather than tie it to a single day. What matters is its role: a protected space where the first Muslims learned the Qur’an and strengthened their commitment.

Networks mattered. Abu Bakr’s acceptance opened doors because people trusted him. His status and relationships allowed the message to reach families and circles that might not have listened otherwise. That trust translated into rapid, steady growth in these early months.

The earliest believers

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The Setting: Jabal al‑Noor and Cave Hira

Cave Hira is a small cave located on Jabal al‑Noor, a mountain about three kilometers from Makkah. The cave itself is narrow, roughly 1.75 meters wide and 3.5 meters long, with an opening that overlooks the Kaʿbah. In the years before prophethood, Muhammad (peace be upon him) would climb this mountain and spend days or weeks in solitude. He would perform tahannuth, a form of reflection and worship practiced by people who rejected idol worship and sought the way of Ibrahim (a.s) also known as Abraham . He would bring provisions with him, stay there to meditate and worship, then return to Khadijah for more supplies before returning again. Early seerah works, including Ibn Hisham’s Sirat Rasul Allah, confirm this practice.

The Night of Power

One night in Ramadan, during one of these retreats in Cave Hira, something happened that he could not have expected. According to Sahih Bukhari, the angel Jibreel (Gabriel) came to him unexpectedly and said, “Iqra’” (Read or Recite):

“Read.”

The Prophet replied:

“I am not a reader.”

Jibreel then embraced him tightly until he could not bear it, then released him and said again:

“Read.”

He replied:

“I am not a reader.”

The angel embraced him again, released him, and repeated:

“Read.”

When the Prophet replied the same, the angel embraced him a third time and recited the first verses of revelation:

“Read in the name of your Lord who created.
Created man from a clot.
Read, and your Lord is the Most Generous.
Who taught by the pen.
Taught man what he did not know.”
(Qur’an 96:1–5)

These five verses marked the beginning of the Qur’an. They emphasize knowledge, creation, writing, and the generosity of the Creator.

The Prophet’s Immediate Reaction

The Prophet left the cave terrified and trembling. When he reached his home, he said:

“Cover me! Cover me!” (Zammilooni, zammilooni).

Khadijah covered him with a blanket and calmed him down. She reassured him with words preserved in Sahih Bukhari:

“Never! By Allah, Allah will never disgrace you. You keep good relations with your family, you help the poor and the destitute, you serve your guests generously, and you assist those afflicted by calamities.”

Sahih al‑Bukhari (Book of Revelation, Hadith 3) – Narrated ‘Aisha.

These words show how Khadijah immediately believed in him and knew his character would not be abandoned by Allah.

Waraqah ibn Nawfal’s Confirmation

Khadijah then took the Prophet to her cousin Waraqah ibn Nawfal. Waraqah was a Christian who had studied the scriptures of the Jews and Christians. When he heard what had happened, he said:

“This is the Namus (the angel Jibreel) that Allah sent to Musa (Moses). I wish I were young and could live until the day your people drive you out.”

The Prophet asked:

“Will they drive me out?”

Waraqah replied:

“No man has ever brought what you have brought except that he was met with hostility.”
(Sahih Bukhari, Book of Revelation, Hadith 3)

Scholarly Notes

Early scholars explain these details carefully. Ibn Hajar, in Fath al‑Bari, clarifies that the three embraces emphasize the seriousness of the message and the Prophet’s preparation to receive revelation. Ibn Kathir in Al‑Bidaya wa’l‑Nihaya and Al‑Tabari in Tarikh al‑Rusul wa’l‑Muluk record similar accounts that match the hadith in authenticity.

About the Exact Night and Laylat al‑Qadr

The Qur’an itself tells us that the revelation began on a special night in Ramadan. Allah says:

“Indeed, We sent the Qur’an down during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months.”
(Qur’an 97:1–3)

This shows that the first revelation to Prophet Muhammad (peace be upon him) in Cave Hira happened on Laylat al‑Qadr. That night is in the last ten nights of Ramadan, but Allah did not tell us the exact date. The Prophet (peace be upon him) taught us:

“Search for the Night of Decree in the odd nights of the last ten nights of Ramadan.”
(Sahih Bukhari 2017)

The wisdom behind keeping the exact date hidden is explained by scholars. If everyone knew the exact date, most people would only worship on that one night. By hiding it, Allah encourages believers to strive harder in worship, prayer, and seeking forgiveness throughout all of the last ten nights. This increases reward and shows sincerity.

Ibn Hajar, in Fath al‑Bari, explains that this is a mercy from Allah. It motivates people to stay devoted, to look for the signs of that night, and to fill their last ten nights with worship instead of focusing on only one.

What is agreed upon by all scholars is that this event in Cave Hira marked the beginning of the Qur’an and the mission of the final Prophet, and that it happened on the blessed Night of Decree in Ramadan, even though the exact date within the last ten nights is not specified.

Authenticy Note: Every claim made in this article is higly credible and authentic. There are no weak hadiths or claims in this article.

Sources

1. Sahih Bukhari, Book of Revelation, Hadith 3.

2. Sahih Muslim, Book of Faith.

3. Qur’an 96:1–5.

4. Ibn Hisham, Sirat Rasul Allah.

5. Ibn Kathir, Al‑Bidaya wa’l‑Nihaya.

6. Ibn Saʿd, Tabaqat al‑Kubra.

7. Al‑Tabari, Tarikh al‑Rusul wa’l‑Muluk.

8. Ibn Hajar al‑Asqalani, Fath al‑Bari.

Stable Family Life and the Role of Khadijah (a.s)

At age 25, Prophet Muhammad (s.a.w) married Khadijah bint Khuwaylid (a.s), a respected and wealthy businesswoman from Quraysh. Their marriage was monogamous and deeply supportive. Khadijah provided emotional, financial, and spiritual support. They lived together for 25 years until her death. She bore him several children:

• Qasim (died in infancy)

• Zaynab

• Ruqayyah

• Umm Kulthum

• Fatimah

• Abdullah (also called al-Tayyib or al-Tahir; died in infancy)

All of his children except Ibrahim were born from Khadijah. The Prophet had a deep connection to Fatimah (r.a), the youngest, who survived beyond his lifetime.

Note : For full details on Khadijah’s life, age, and legacy, see the separate article in the "Women of Truth" section.

His Life as a Merchant and Role in Society

The Prophet Muhammad (s.a.w) continued his work in trade during this time. His honesty and reliability earned him the nickname Al-Ameen (the Trustworthy). He never lied, cheated, or exploited others in business. Quraysh society admired his conduct.

He did not participate in the idol-worshipping rituals of his tribe. He never drank alcohol, engaged in gambling, or attended immoral gatherings. He avoided the behavior of the jahili society around him.

The Rebuilding of the Ka'bah (Age 35)

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Life in Abu Talib’s Home

Abu Talib had many children and limited resources. Despite this, he welcomed the Prophet into his home with affection. The Prophet lived among his cousins and worked to help support the household from an early age. He developed a close bond with Abu Talib and treated him with respect for the rest of his life. Throughout this period, there are no recorded incidents of the Prophet ever being involved in the idol worship, drinking, or immorality common in Makkah. His behavior remained clean and consistent with fitrah.

The Prophet Muhammad (s.a.w) began working as a shepherd, tending sheep on the outskirts of the city. This was considered low-status work. Most people in Makkah saw shepherding as something for the poor or for outsiders. He did not complain. He worked quietly and learned through experience. According to ‌Sahih al‑Bukhari (Hadith 2262 and 3406), the Prophet Muhammad (s.a.w) said, “Allah did not send any prophet but shepherded sheep,” and when asked, “Were you a shepherd?” he replied, “There was no prophet who was not a shepherd.” This role taught him patience, responsibility, and leadership without needing to command with force. He learned how to lead by care, not fear.

His First Trade Journey to al-Sham (Greater Syria)

Around the age of twelve, the Prophet Muhammad (s.a.w) joined his uncle Abu Talib on a trade journey to the region known at the time as al-Sham. This was the Arabic name for Greater Syria, which included modern-day Syria, Palestine, Jordan, and Lebanon. The area was under Byzantine rule and was a major hub for trade between Arabia and the Roman world.

This was the Prophet’s first time traveling outside the Arabian Peninsula. The caravan passed through a town called Busra, located in the southern part of what is now modern-day Syria. There, they encountered a Christian monk named Bahira, who lived in a monastery near the route used by trading caravans.

According to early seerah sources such as Ibn Ishaq and Ibn Hisham, Bahira noticed something unusual about the young boy. He observed signs that matched what Christian scriptures described about a future prophet. Some narrations mention that a cloud gave him shade as he walked and that a unique mark between his shoulders caught the monk’s attention. These are reported in early biographies, but the authenticity of some details is debated.

Bahira then warned Abu Talib that the child would one day have a major mission and that he could be in danger if others recognized who he was. He strongly advised Abu Talib to protect him and return him to Makkah.

Authenticity Note: While the Bahira story appears in early seerah books, it is not found in Sahih Bukhari or Muslim, and the chain of narration is weak. Veins of Truth includes such reports only for historical context, with clear notes, so readers can learn what is well-authenticated and what may be folklore or hearsay. Our mission is to examine everything with evidence and transparency.

Makkah’s Society and His Quiet Resistance

During the Prophet’s youth, Makkah was known for being a central hub of trade, tribal politics, and poetry. Caravans regularly passed through, and merchants from across Arabia and beyond came to buy and sell goods. The city held a strong tribal structure where family status determined influence. Honor was deeply valued, but morality was often missing.

At the same time, Makkah was filled with idolatry, injustice, and exploitation. Almost every tribe had its own god or idol, and they brought these idols to the Kaʿbah, which had once been a monotheistic sanctuary built by Ibrahim (A.S). By the time of the Prophet Muhammad (s.a.w) , the Kaʿbah had become a place of polytheistic rituals. According to authentic reports, there were 360 idols placed around and inside the Kaʿbah. These idols were made of wood, stone, copper, or gold, depending on the wealth of the tribe that placed them. Some were small and symbolic. Others were large statues.

The Quraysh were in charge of maintaining the Kaʿbah and hosting pilgrims, but their motivations were not religious. They used the Kaʿbah to gain tribal prestige and profit from visitors who came to worship idols. They sold idols, guided rituals, and made money through trade during the pilgrimage seasons. Religion became a source of business.

Makkah’s elite normalized other forms of corruption as well. Gambling and drinking were widespread, and so was interest-based lending, which kept the poor in debt. Infanticide especially the burial of infant girls was practiced by some tribes out of fear of poverty or shame. Slavery, tribal warfare, and injustice toward women, orphans, and outsiders were all part of the social order.

The Prophet Muhammad (s.a.w) grew up in the middle of this. He saw the idol worship, the dishonesty in trade, the mistreatment of the weak, and the culture of arrogance but he never participated in any of it. There is no authentic report of him ever bowing to an idol, ever drinking alcohol, ever gambling, or joining any pagan festival. He stayed away from everything that involved shirk or corruption.

Some early seerah books, like the work of Ibn Ishaq reported by Ibn Hisham, mention that the Prophet Muhammad (s.a.w) once tried to attend a celebration but fell asleep before it began. However, this story is not found in any authentic hadith collection like Sahih al-Bukhari or Sahih Muslim. Scholars classify it as weak (da‘if) due to missing or unverifiable chains. While it’s often used to show that Allah protected the Prophet Muhammad (s.a.w) even before revelation, it should be understood as a weak narration, not a confirmed historical event.

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Where Is Banu Saʿd Located?

Banu Saʿd was a Bedouin sub-tribe of the larger Hawazan tribe. Their territory was located in the rural desert region east and southeast of Makkah, near the area of Ta’if. The map in this article shows the broader region of Hawazan, which is historically accurate for the tribe of Halimah, the foster mother of the Prophet Muhammad (s.a.w). While the name “Banu Saʿd” is not labeled directly, their location is included within that Hawazan region. Halimah brought the Prophet Muhammad (s.a.w) to this area during his early childhood, and he spent the first years of his life there in the care of her family. This was a banu sad tribe that mattered a lot to the early

Where Is Abwa?

Abwa is a small village located between Makkah and Yathrib (Madinah). It does not appear on most maps because of its small size and limited political importance. However, it holds deep significance in the life of the Prophet Muhammad (s.a.w). This is the place where his mother Aminah(a.s) passed away when he was six years old. Abwa’ lies along the traditional caravan route that travelers used to move between Makkah and Yathrib. On this map, it would fall roughly along the path connecting those two cities. While the village is not labeled, its historical location is confirmed in multiple seerah sources.

The Foster Tradition in Arabia

It was a common custom in Makkah for noble families to send their newborns to live with Bedouin tribes in the desert. The purpose was to raise children in a clean environment away from the diseases of the city. It also allowed them to develop strong bodies, a sharp tongue, and a pure dialect of Arabic. This tradition was especially important to the Quraysh, who saw linguistic purity as a marker of prestige.

The Prophet Muhammad (peace be upon him) was sent to live with the tribe of Banu Sa‘d, a well-known Bedouin tribe located outside of Makkah. The woman who became his foster mother was Halimah bint Abi Dhu’ayb. She came to Makkah with other nursing women hoping to find children from wealthy families. Most women rejected the Prophet Muhammad (s.a.w) because he was fatherless and would not bring financial reward.

Halimah had no other option. Every other child had been taken. Her husband convinced her to take the orphan child. She accepted reluctantly. On the way back to her tribe, she noticed changes that surprised her. Her donkey, which had been weak and slow, moved faster than all others. Her camel began producing milk again. Her own milk increased enough to feed both her baby and the Prophet Muhammad (s.a.w). These details are recorded in the seerah books of Ibn Hisham and Ibn Kathir. They are not found in the sahih hadith collections, but they were preserved by early historians as consistent reports.

Life with Halimah

The Prophet lived with Halimah and her family for approximately two years. During this time, her household witnessed unusual blessings. The animals became more productive. The pastures grew better than those of the surrounding tribes. Halimah and her husband knew this child was unlike the others. He did not cry excessively. He was quiet and observant. He was respectful even as a toddler.

When it came time to return him to his mother, Halimah requested to keep him longer. She wanted to continue raising him. Aminah(a.s) agreed. The Prophet (s.a.w) remained with Halimah for another one or two years.

The Chest-Opening Event

One day, while the Prophet Muhammad (s.a.w) was around four years old, he was playing outside in the fields with Halimah’s son. This was during the time he was living with his foster family in the desert area of Banu Sa’d. While they were playing, two unknown men dressed in white came toward him. They were not normal people. According to multiple authentic narrations, including (recorded in Sahih Muslim, Book 1, Hadith 318 — 162 c on Sunnah.com; also numbered Book 1, Hadith 311 in the older USC-MSA scheme) these two men were actually angels.

They took the Prophet Muhammad (s.a.w), laid him on the ground, and physically opened his chest. They took out his heart. Then, they removed a black clot from it. One of the angels said, “This is the portion of Shaytan in you.” After that, they washed the heart with Zamzam water, using a golden vessel, and then placed it back inside and closed his chest.

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The Year of the Elephant

The Prophet was born in what is famously known as Am al-Fil — The Year of the Elephant — around 570 CE. (Some scholars place this event in 569 or 571 CE due to calendar differences, but 570 remains the most widely accepted date.) This wasn’t just a calendar marker. It was the year Allah displayed His power openly defending His Sacred House from destruction without a single sword raised in its defense.

According to the Qur’an, authentic seerah sources, and early Islamic historians, this was the year when Abraha al-Habashi, the Abyssinian Christian governor of Yemen, launched a campaign to demolish the Ka‘bah. His motive? To redirect the pilgrimage from Makkah to his grand cathedral in San‘a’, hoping to elevate Yemen’s spiritual and political standing. With him, he brought a massive army including war elephants, which were terrifying to the Arabs and rare in the region.

The Qur’an recounts this divine intervention in Surah Al-Fil:

"Have you not considered, [O Muhammad], how your Lord dealt with the companions of the elephant?
Did He not make their plan into misguidance?
And He sent against them birds in flocks,
Striking them with stones of hard clay,
And He made them like eaten straw."
— Qur’an 105:1–5,

But this wasn't just symbolic. It was a real, historical event recorded in the earliest biographies of the Prophet (s.a.w), such as Ibn Ishaq's Sirat Rasul Allah, Ibn Hisham's recension, and Al-Tabari’s Tarikh al-Rusul wa al-Muluk. These sources go into detail about what actually happened.

The Elephants Stop at the Ka‘bah

As Abraha’s army approached Makkah, the Quraysh did not fight. Instead, the leader of the clan at the time, ‘Abd al-Muttalib (the Prophet’s grandfather), entrusted the protection of the Ka‘bah to Allah. He reportedly told Abraha:

“I am the master of the camels, and the House has its own Master who will protect it.”

Though ‘Abd al-Muttalib clearly invoked Allah as the Master of the Ka‘bah, scholars differ on whether he was a pure monotheist or followed the prevailing customs of his people. The Quraysh believed in Allah as the Supreme Creator but associated partners with Him through idol worship. A practice that became deeply embedded in pre-Islamic Arabia. There is no clear evidence that ‘Abd al-Muttalib personally worshipped idols, but he lived within that system. Allah knows best his true belief but his statement that “the House has its own Master” reveals a recognition that divine power, not human effort, would protect the Ka‘bah.

As the army reached the valley near Makkah, the lead elephant named Mahmud refused to move forward. Whenever they turned him away from the Ka‘bah, he moved. But whenever they faced him toward it, he knelt and would not rise. They beat him, tried different routes, and even provoked him but the animal would not take a single step toward the Sacred House.

Although Abraha’s army included multiple elephants, Mahmud was the lead and most significant. The soldiers stood in confusion and then, the skies began to darken.

The Birds of Divine Punishment

Suddenly, flocks of small birds appeared which is known in Arabic as tayran ababil, coming from the direction of the sea. These birds, described by early sources as birds unfamiliar to the Arabs, carried small stones of baked clay (hijarah min sijjil) in their beaks and claws.

As they flew over Abraha’s army, they began dropping the stones and every stone hit with unerring precision. Historical narrations (like those of Ibn Kathir and al-Tabari) report the stones pierced through the skulls of men and elephants, exiting through their bodies and instantly killing or burning them. The army scattered in terror, but it was too late. Many were left dead on the ground, and some survivors fled back to Yemen, afflicted with festering wounds. Abraha himself returned diseased, and his body began to fall apart until he died in agony.

According to Tafsir Ibn Kathir, the birds may have resembled swallows or starlings, and the stones they dropped were said to burn through the flesh like disease.

The Qur’anic phrase “like eaten straw” (ka-‘asfin ma’kul) paints a picture of the soldiers’ remains shredded and useless, like crops chewed and spit out by animals.

A Sign to the Quraysh and to the World

This miracle had a massive impact on the people of Makkah. They had witnessed with their own eyes that Allah had protected His House without any human defense. The Quraysh took great pride in this, not only as custodians of the Ka‘bah, but as a people clearly favored by divine protection.

It’s no coincidence that just months later, the child who would carry the final revelation, Muhammad ibn ‘Abdullah (s.a.w) was born in this very city.

The Year of the Elephant was not just a failed attack. It was a declaration to mankind that Allah is the true Guardian of His house, and no force on earth can stand against His will.

His Noble Lineage

Muhammad (peace be upon him) was born into the Banu Hashim clan of the Quraysh tribe, one of the most respected families in Arabia, known for their leadership and nobility. His father was Abdullah ibn Abd al-Muttalib, and his mother was Aminah bint Wahb. Abdullah died before Muhammad was born. This left him an orphan in the womb.

The Prophet's lineage traces back to Ibrahim (Abraham, peace be upon him) through his son Ismail (Ishmael). As noted in Sahih Muslim and in the genealogical accounts recorded by Ibn Ishaq and Ibn Sa‘d, this ancestry was preserved and honored among the Arabs.

Birthplace: Makkah

The Prophet was born in Makkah, a commercial and religious center of the Arabian Peninsula, home to the Ka‘bah, which had become a hub for idol worship. Makkah was governed by tribal systems, with a deep-rooted culture of tribal honor, poetry, and lineage but also moral decay, infanticide, exploitation, and idolatry. It was a society in need of reform.

His Name: Muhammad (s.a.w)

He was named Muhammad, meaning "the praised one." According to Ibn Hisham and Ibn Kathir, this name was unusual and not common among the Arabs at the time. His grandfather, ‘Abd al-Muttalib, reportedly chose the name with the hope that his grandson would be praised both on Earth and in the heavens. This name is mentioned in the Qur’an multiple times (e.g., Qur’an 3:144, 33:40, 47:2, 48:29).

"Muhammad is not but a messenger; messengers have passed on before him..."
(Qur’an 3:144)

Early Orphanhood

After his father’s death before birth, Muhammad (peace be upon him) lost his mother Aminah at the age of 6, during a trip to Yathrib (later Madinah). He was then cared for by his grandfather ‘Abd al-Muttalib, who died two years later, after which Abu Talib, the Prophet’s uncle, took custody and raised him with great love and protection.

This sequence of loss built a man deeply familiar with grief and detachment from worldly dependence, shaping him for the divine mission ahead.

Witnesses to the Signs

Multiple early signs about his future are mentioned in traditional sources. A well-known narration in Musnad Ahmad (Hadith 17163) and others state that Bahira, a Christian monk in Syria, recognized signs of prophethood in the young Muhammad during a trade journey with Abu Talib. While the isnad (chain of narration) is debated and not classified as Sahih, the consistency across early seerah sources such as Ibn Ishaq reflects the aura of destiny surrounding the Prophet from a young age.

Historical Accuracy Note

While some details surrounding his birth such as the exact date, whether Rabi‘ al-Awwal 12th or otherwise are debated among scholars, the consensus on the birth year as 570 CE, and major events like the Year of the Elephant, the orphanhood, and the noble lineage, are well-documented in primary sources like Ibn Ishaq, Ibn Hisham, Ibn Kathir, al-Tabari, and authentic hadith collections.

Why It Matters

This is not just a historical moment.
It is the beginning of mercy.
A child born without a father, in a lost and corrupted society, who would later become the best of creation known as rahmatan lil-alamin (mercy to the worlds).

To understand Muslim history, we must start with the man who redefined it all. This was the first ripple. Everything that followed from the Qur’an to the caliphates, to golden-age scholars, to modern awakenings, began with this single moment in 570 CE.

Sources:

• Ibn Ishaq, Sirat Rasul Allah

• Ibn Hisham, Seerah (Recension of Ibn Ishaq)

• Al-Tabari, Tarikh al-Rusul wa al-Muluk

• Ibn Kathir, Al-Bidaya wa al-Nihaya

• Sahih Muslim, Book of Virtues

• Sahih al-Bukhari, Book of Revelation

• Qur’an: Surahs 3:144, 33:40, 47:2, 48:29, 105:1–5

• Musnad Ahmad, Hadith 17163

• Ibn Sa‘d, Tabaqat al-Kubra