The Biography of the Prophet Muḥammad (ﷺ)

1. His Noble Lineage and Sublime Beginnings
2. The Day of the Messenger of Allāh’s (صلى الله عليه وسلم) Birth
3. The Year of His (صلى الله عليه وسلم) Birth and His Connection to the Destruction of the Owners of the Elephants
4. The Signs of Prophethood Associated with His (صلى الله عليه وسلم) Birth
   

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His Noble Lineage and Sublime Beginnings

Allāh—the Most High—said:

اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ

“Allāh knows best with whom to place His message”
(Al-Anʿām, 6:124)

Al-ʿAllāmah Ṣaliḥ bin Fawzān explains:

Allāh—the Glorified, the High—selected Muḥammad (صلى الله عليه وسلم) specifically among all other people for the delivery of His message, and “Allāh knows best with whom to place His message” such that He only chooses those who are specifically deserving of being chosen for it. Entrusting the delivery of this message to one who will undoubtedly fulfil the mission with which he was tasked. For this is an extremely trying, monumentally difficult mission, such that Allāh shall never select one who is undeserving of fulfilling its responsibility.¹

All Messengers Descended from Noble Lineage

When Hiraql (of Rome) sought his (صلى الله عليه وسلم) description from Abū Sufyān, he asked him a series of questions. Among them, he asked: “What is the calibre of his lineage amongst your tribes?” Abu Sufyān replied: “He is the descendant of a noble lineage”. So Hiraql replied: “That is the state of all messengers. They always hailed from the noblest of lineages amongst their respective nations.”² That is, they were born into the largest tribes, ascribed to nobility and honour, held in high esteem and regard amongst their people. Thus, he (صلى الله عليه وسلم) is the leader of the Children of Ādam³ and the most honourable among them.

The Names of The Prophet Muḥammad (ﷺ)

He is Abū al-Qāsim⁴, Abū Ibrāhīm⁵, Muḥammad, Aḥmad, al-Māḥī (the One who Erases or Wipes Away) because of his (صلى الله عليه وسلم) erasure of disbelief, al-ʿĀqib (the Last of a Succession) for there is no prophet subsequent to him, al-Ḥāshir (the One who Gathers and Assembles) for mankind shall be resurrected after him⁶,⁷ al-Muqaffī (the One who follows; that is, follows all other prophets chronologically, or follows their guidance), Nabī al-Raḥmah (the Prophet of Mercy), Nabī al-Tawbah (the Prophet of Repentance),⁸ Nabī al-Mulhamah (the Prophet of War)⁹, Khatim al-Nabiyyīn (the Seal of Prophethood)¹⁰, and ʿAbdullāh (Allāh’s servant).¹¹

Al-Bayhaqi said: In the Qurʾān, Allāh also named him Nabī (Prophet), Rasūl (Messenger), Ummī (Illiterate)¹², Shāhid (Witness)¹³, Mubashshir (Giver of Glad Tidings), Nadhīr (Warner)¹⁴, Dāʿiyan ila-Allāh bi-idhnihi (Caller to Allāh’s Religion By His Leave), Sirājan Munīrā (Lamp Spreading Light [of the Qurʾān and the Sunnah])¹⁵, Raʾūfan Raḥīmā (Kind and Merciful)¹⁶, Mudhakkir (Reminder)¹⁷ and that Allāh made him a Rahmāh (Mercy)¹⁸, Niʿmah (Blessing)¹⁹ and Hadī (Guider).²⁰

The Nobility of the Prophet’s (ﷺ) Lineage

He is the son of ʿAbdullāh, who was the son of ʿAbd al-Muṭṭalib, the son of Hāshim, the son of ʿAbd Manāf, the son of Quṣayy, the son of Kilāb, the son of Murrah, the son of Kaʿb, the son of Luʾayy, the son of Ghālib, the son of Fahr, the son of Mālik, the son of Naḍr, the son of Kinānah, the son of Khuzaymah, the son of Mudrikah, the son of Ilyās, the son of Muḍar, the son of Nizār, the son of Maʿd, who was the son of ʿAdnān. He is undoubtedly among the descendants of Ismāʿil (عليه السلام) although there is a difference of opinion regarding the exact number of forefathers that separate them.

This lineage is one that is unanimously agreed upon by the scholars. In fact, all Arab tribes that originate from the Ḥijāz region can trace their lineage back to these progenitors. For this reason, regarding the saying of the Most High:

قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

“Say (O Muḥammad (صلى الله عليه وسلم)): ‘No reward do I ask of you for this except to be kind to me for my kinship with you.’”
(Al-Shūrá, 42:23)

Ibn ʿAbbās (رضي الله عنه) said: “There existed not a single subsidiary off-shoot from the tribes of Quraysh except that the Prophet (صلى الله عليه وسلم) could connect his lineage to them”.

Al-ʿAllāmah Muḥammad Amīn al-Shanqīṭī explains this āyah:

That is, that you show me kindness in relation to the kinship we share, such that you avoid harming me and protect me from the harm of others, akin to your behaviour with anyone else that shares the likeness of my kinship with you. For there was not a single subsidiary tribe of Quraysh that did not have someone among them that was related to him (صلى الله عليه وسلم). Therefore, the request in this āyah should not be misconstrued as him seeking payment or compensation for his delivery of Allāh’s message, as he (صلى الله عليه وسلم) delivered this message to everyone regardless of whether they were from the tribe of Quraysh or otherwise. Rather, everyone hopes to be treated with kindness by those who share kinship with them, protected by his family from the harm of outsiders. For example, this protection was shown in the actions of Abū Ṭālib, which was never implemented by him as as a means of compensating the Prophet (صلى الله عليه وسلم) for his delivery of the message of Islām.²¹

It was also narrated that the Prophet (صلى الله عليه وسلم) said: “I was born within the confines of wedlock, not the result of illegal sexual intercourse. This applies to every single one of my forefathers: from Ādam to when my mother and father conceived me. My lineage remains completely unmarred by the lascivious sexual intercourse that characterised the pre-Islamic period of ignorance”.²²

Imām al-Ṣanʿānī comments:

In this ḥadīth, the Prophet (صلى الله عليه وسلم) informs us about himself and his forefathers, that he (صلى الله عليه وسلم) is the descendant of a pristine lineage, all his forefathers subsisting in untainted wombs. That is, no illegal sexual intercourse occurred at a single point throughout his entire lineage. Rather, his forefathers were all conceived within Islamic marriages. This has been clarified by the scholars, as there were four varieties of marriage that occurred during the pre-Islamic era of ignorance, one of which occurred in a manner akin to the methodology of an Islamic marriage.²³

It was also authentically narrated that the Prophet (صلى الله عليه وسلم) said: “I was born among the best generations that has ever existed amongst the Children of Ādam. Generations passed, one after another, until I was brought forth in my generation”.²⁴

Al-Ḥāfiẓ Ibn Ḥajar comments:

“Generation” here refers to a societal class of people that exist within a single period in time. There are also those that specifically define it as being limited to one-hundred years, while others limit it to seventy. Other durations are mentioned as well, with conflicting opinions ranging from a minimum of ten and a maximum of one-hundred and twenty years. After mentioning these opinions, al-Ḥarbī said: “In my view, a generation is only considered expired when completely destroyed, such that not a single living member of that society remains”.²⁵

Imām al-Ṣanʿānī comments:

“Generations passed, one after another” that is, each generation passed, at varying levels of goodness in accordance with the will of the Most High, until He brought forth the Prophet (صلى الله عليه وسلم) from the very best of them.
If a person was to oppose this saying: Were there not leaders of disbelief in existence during his (صلى الله عليه وسلم) generation? We would answer by saying: The Prophet (صلى الله عليه وسلم) means by this ḥadīth that the best variety of people existed during his time period relative to all others, without specifically referring to each and every single living individual in his era. The greatness of his (صلى الله عليه وسلم) generation is attained only through following him, as the Most High said:

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ

“You [real followers of Prophet Muḥammad (صلى الله عليه وسلم) and his Sunnah] are the best of peoples ever raised up for mankind.”
(Āli-ʿImrān, 3:110)

Or this ḥadīth may be interpreted to mean that within his (صلى الله عليه وسلم) generation are a people who possess the purest, most pristine natures, their minds and intellects well-balanced, naturally inclined towards the truth, whose manners are exemplary, characterised by honourable souls of nobility, and high-mindedness (more so than any other generation before them).²⁶

And Imām Muslim narrated on the authority of Wāthilah ibn al-Asqaʿ (رضي الله عنه) that the Messenger of Allāh (صلى الله عليه وسلم) said: “Indeed, Allāh selected the children of Kinānah from among (Prophet) Ismāʿīl’s progeny. Then, He selected the tribe of Quraysh from among the children of Kinānah. Then, He selected the children of Hishām from among the tribe of Quraysh. Then, He selected me from among Hishām’s children”.²⁷

Imām al-Ṣanʿānī comments:

This ḥadīth is proof that it is permissible for one to inform another regarding the nobility of his lineage, that it is a manifestation of informing others of Allāh’s favours and blessings. As for Allāh’s “selection” of the tribes mentioned here, it is referring to the fact that mankind must now return to the scion of this lineage for [guidance and Islām], and that Allāh has historically made them a people characterised by goodness, honour, generosity and bravery.²⁸

Al-ʿAllāmah Muḥammad ibn ʿAlī ibn Ādam al-Ithyūbī comments:

As al-Qurṭubī—may Allāh have mercy on him—said, Allāh chooses whomever He wills from His creation, specifically imbibing them with qualities of perfection that become a foundation in that sphere of completion. This honouring of those He selected is in accordance with His divine, all-encompassing knowledge, His ruling implemented and applied to His selection while not itself incumbent upon Him, nor is He compelled to do so. Rather, the matter is as He said:

وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ

“And your Lord creates whatsoever He wills and chooses”.
(Al-Qaṣaṣ, 28:68)

Just as Allāh has chosen the Children of Ādam among all other living things in the animal kingdom. As the Most High said:

وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا

“And indeed We have honoured the Children of Ādam, and We have carried them on land and sea, and have provided them with al-Ṭayyibāt (lawful good things), and have preferred them above many of those whom We have created with a marked preference.”
(Al-Isrāʾ, 17:70)

Sufficient evidence for the selection of the Children of Ādam over all else may be derived from the mere fact that this entire world was created just for their benefit, as Allāh explicitly stated:

وَسَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِّنْهُ

“And has subjected to you all that is in the heavens and all that is in the earth; it is all as a favour and kindness from Him.”
(Al-Jāthiyah, 45:13)

Following His selection of the Children of Ādam, Allāh selected from among them those that would serve as vessels of prophethood, placeholders for His message to the rest of mankind. The first of them being Ādam (عليه السلام), from whom He selected the noblest drops of semen, that would subsequently be transferred from the noblest loins of men to only the purest of wombs, to give rise to those who would serve as His prophets and messengers. As the Most High said:

إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ‎﴿٣٣﴾‏ ذُرِّيَّةً بَعْضُهَا مِن بَعْضٍ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ ﴿٣٤﴾‏

“Allāh chose Ādam, Nūḥ (Noah), the family of Ibrāhīm (Abraham) and the family of ʿImrān above the ʿālamīn (mankind and jinns) (of their times). Offspring, one of the other, and Allāh is the All-Hearer, All-Knower.”
(Āli-ʿImrān, 3:33-34)

Then, Allāh selected Ismāʿīl and Isḥāq from among the children of Ibrāhīm (عليه السلام) as He said:

إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ

“Verily, We have inspired you (O Muḥammad (صلى الله عليه وسلم)) as We inspired Nūḥ (Noah) and the Prophets after him; We (also) inspired Ibrāhīm (Abraham), Ismāʿīl (Ishmael), Isḥāq (Isaac)”
(Al-Nisāʾ, 4:163)

Then Allāh selected the children of Kinānah from among Ismāʿīl’s progeny as mentioned by the Prophet (صلى الله عليه وسلم) here. Then Allāh chose one who would serve as the seal of prophethood, designated as their imām, honoured with a book superior to all that preceded his, the quintessential core of their order, akin to the sun that dazzles with its brightness, the full moon of their night, their crown jewel—Muḥammad (صلى الله عليه وسلم). He is the last of them chronologically but precedes them in level and standing before Allāh. For He granted the Prophet (صلى الله عليه وسلم) the station of intermediary, perfecting the noble assembly of prophets by means of his (صلى الله عليه وسلم) perfection, specifically granting him a station of praise and glory (Maqāmā Maḥmūdā) on the witnessed Day (of Judgement). He will intercede on their behalf when asked, he will lead them when the creation seeks an emissary (for respite from the horrors of the Day of Judgment), he is the announcer among them when they gather before him, their leader when the order of prophethood is mentioned. He (صلى الله عليه وسلم) is the recipient of the primest allotment of goodness, possessor of the flag of praise, Ādam (عليه السلام) and the rest of mankind inferior in rank to him (صلى الله عليه وسلم).²⁹

It was also narrated on the authority of al-Abbās who said: The Prophet (صلى الله عليه وسلم) said: “I am Muḥammad ibn ʿAbdullāh ibn ʿAbd al-Muṭṭalib. Indeed, Allāh is the One who originated this creation and He orchestrated my birth among the best of His creation. He divided His creation into two parties and made me from the best of the two. He created tribes and made me to be from the very best tribe. He made homes for them and facilitated me being in the best of these homes. So I hail from the best households and I am the best of you”.³⁰

Imām al-Manāwī said,

Shaykh al-Islām Ibn Taymiyyah explains:

There are several possible interpretations with regards to his (صلى الله عليه وسلم) saying “originated this creation”:

1. The “creation” being referred to here are mankind and jinn (al-Thaqalān).
2. “Creation” here encompasses every living thing on earth, of which the Children of Ādam are the best. If this encompasses even the angels, then this ḥadīth is proof that the Children of Ādam are superior even to them.
3. “Creation” refers only to the Children of Ādam and “my birth among the best of His creation” refers to him (صلى الله عليه وسلم) being born among the descendants of Ibrāhīm, the father of all the Arabs.

“Two parties”: It may be interpreted as referring to Arabs and foreigners. Then the Arabs were divided into tribes and Quraysh was made the most superior household among them, and the Children of Hāshim the best of them.

“Two parties” may also be interpreted as referring to the progeny of Ismāʿīl and Isḥāq, or that the Arabs themselves were divided into the descendants of ʿAdnān and Qaḥṭān with the descendants of Ismāʿīl tracing their lineage back to ʿAdnān. Then, the descendants of Ismāʿīl or ʿAdnān were divided into “tribes” and he (صلى الله عليه وسلم) was “ …from the very best tribe”, that is, Quraysh. Whichever interpretation is taken, the ḥadīth explicitly indicates the superiority of Arabs over other nations (in terms of lineage due to their relation to Allāh’s Prophets and Messengers).

The Prophet (صلى الله عليه وسلم) then said: “And I”—by Allāh’s blessings which he has bestowed and His kindness whose implementation was predestined, present in His infinite knowledge—“am the best of you” that is, in terms of his (صلى الله عليه وسلم) self and soul. For Allāh has made him both a prophet and a messenger, the one who opens the doors of guidance to this ummah and seals the order of prophethood.

“Facilitated me being in the best of these homes”: That is, the best origins. As I am a descendant of perpetually chaste unions, occurring one after another until my father ʿAbdullāh, all out of lawful marriage uncontaminated by illegal sexual intercourse. Note here that he (صلى الله عليه وسلم) did not say  “without pride” as he said in another ḥadīth. This is concordant with the circumstance of those he was speaking to whose hearts were pristinely clear from ascribing that which is inappropriate to him due to their awareness and acquaintance with his (صلى الله عليه وسلم) true state.³¹

And it was authentically confirmed that the Messenger of Allāh (صلى الله عليه وسلم) said: “I am—without pride—the leader of the Children of Ādam on the Day of Resurrection”.³²

Jalāl al-Dīn al-Suyūṭī narrated from al-Nawawī who explains:

Al-Harawī said: “Leader” is a term used to describe a person whose goodness is superior to all others in his community.’ While others say: ‘It refers to the person with whom refuge is sought in times of hardship, the one they flee to when afflicted with catastrophe. He orders their affairs and demonstrates forbearance when faced with that which is detestable to them, allaying their fears..’

“On the Day of Resurrection”: He (صلى الله عليه وسلم) has specifically confined his leadership here to the Day of Resurrection despite his status existing in this life and the hereafter because it is on the Day of Resurrection specifically that his role of leadership shall become unquestionably apparent and completely unopposed. This is contrary to the state of affairs in this world wherein there are disbelieving kings, rulers, or polytheist leaders that oppose his (صلى الله عليه وسلم) position of authority and superiority. This statement is akin to the saying of the Most High:

لِّمَنِ الْمُلْكُ الْيَوْمَ ۖ لِلَّهِ الْوَاحِدِ الْقَهَّارِ

“Whose is the kingdom this Day? (Allāh Himself will reply to His question): ‘It is Allāh’s—the One, the Irresistible!’”
(Ghāfir, 40:16)

Even though Allāh’s ownership over the creation preceded that day. This is a form of exhortation to those in this world who would deign to claim ownership or sovereignty for themselves—whether explicitly or implicitly—such that their claims of dominion are severed, completely disproven in the hereafter.

“Without pride”: that is, not vaingloriously seeking to ascribe greatness to himself. Pride also applies to the one who boasts about that which is external to himself, like one’s wealth or reputation. This statement is interpreted in one of two ways:

1. He (صلى الله عليه وسلم) made this statement as a means of implementing Allāh’s command:

   وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ

   “And proclaim the grace of your Lord (i.e. the prophethood and all other graces).”
   (Al-Ḍuḥá, 93:11)

2. It was said as a means of clarification to his ummah—one that he (صلى الله عليه وسلم) was encouraged to deliver and inform them regarding—such that they may recognise it, believe in it, and act in accordance with it, such that they show him the respect and veneration that he (صلى الله عليه وسلم) is deserving of. That is, he (صلى الله عليه وسلم) said this as a means of informing his ummah of the blessings and leadership position that he was honoured with by Allāh. He (صلى الله عليه وسلم) said it as a way of informing them of Allāh’s grace granted to him, informing his ummah such that they believe in it and treat him (صلى الله عليه وسلم) accordingly. For this reason, he (صلى الله عليه وسلم) immediately followed this statement with the caveat of “without pride”, that is, I was only granted this blessing as a favour from Allāh, not from myself, nor did I attain it by my own might and power. Thus, it is most unbefitting of me to be prideful with regards to the status I have been granted.³³

May Allāh praise and commemorate him in the highest assembly always and forever until the Day of Recompense.³⁴

The Day of the Messenger of Allāh’s (ﷺ) Birth

The Prophet (صلى الله عليه وسلم) was born on a Monday as evidenced by the authentic ḥadīth in Imām Muslim’s Ṣaḥīḥ on the authority of Abū Qatādah who narrated that a bedouin once said: “O’ Messenger of Allāh! What is your view on fasting every Monday?” He (صلى الله عليه وسلم) replied: “That was the day of my birth and when I received the revelation”.³⁵

Imām Muḥammad Nāṣir al-Dīn al-Albānī said:

As for the specific Monday of his (صلى الله عليه وسلم) birth, Ibn Kathīr has mentioned several opinions that relate to it as well as the month, although he has chosen to omit the chains of narrators from them. One may examine and grade them as weak in accordance with the sciences of ḥadīth except for the narration that he (صلى الله عليه وسلم) was born on the eighth of Rabīʿ al-Awwal. This date is specifically narrated by Imām Mālik and others with an authentic chain of narration on the authority of the honourable Tabiʿī Muḥammad ibn Jubayr ibn Muṭʿīm. I surmise this to be the justification used by historians who postulate the eighth as the definitive day of his (صلى الله عليه وسلم) birth. This is also the conclusive opinion adopted by al-Ḥāfiẓ Muḥammad ibn Mūsá al-Khawārizmī, and chosen over all other views in the matter by Abū al-Khaṭṭab ibn Diḥyah. Although the majority of scholars believe his birth to have occurred on the twelfth of the month. And Allāh knows best.³⁶

Imām Muḥammad ibn Ṣāliḥ al-ʿUthaymīn said:

The Prophet (صلى الله عليه وسلم) was asked regarding fasting on Mondays and answered that Monday was the day of his birth, and the day he received his first revelation from Allāh, with which he became a Prophet. He (صلى الله عليه وسلم) also passed away on a Monday. As for his birth, in this ḥadīth he (صلى الله عليه وسلم) never clarified its month—whether it was Rabīʿ al-Awwal or not—or whether it was the twelfth or other than it. However, his birth occurring on a Monday is certain.³⁷ As for its specific date, it has been said that he was born on the second, the eighth, the ninth, the tenth, the twelfth, the seventeenth, or the twenty second of Rabīʿ al-Awwal.³⁸

The Year of His (ﷺ) Birth and His Connection to the Destruction of the Owners of the Elephants

Imām Muḥammad Nāṣir al-Dīn al-Albānī said:

His (صلى الله عليه وسلم) birth coincided with the Year of the Elephant as narrated by al-Bayhaqī on the authority of Ibn ʿAbbās (رضي الله عنه).³⁹ This is a widely agreed upon historical fact.⁴⁰

Imām Muḥammad ibn Ṣāliḥ al-ʿUthaymīn said:

That is, the year that Allāh destroyed the Owners of the Elephant that had set out to destroy the Kaʿbah, regarding which Allāh revealed the Sūrah:⁴¹

أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ ‎﴿١﴾‏ أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ ‎﴿٢﴾‏ وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ ‎﴿٣﴾‏ تَرْمِيهِم بِحِجَارَةٍ مِّن سِجِّيلٍ ‎﴿٤﴾‏ فَجَعَلَهُمْ كَعَصْفٍ مَّأْكُولٍ ‎﴿٥﴾

“Have you (O’ Muḥammad (صلى الله عليه وسلم)) not seen how your Lord dealt with the Owners of the Elephant? Did He not make their plot go astray? And sent against them birds, in flocks, striking them with stones of Sijjīl [hardened clay]. And made them like an empty field of stalks (of which the corn has been eaten up by cattle).”
(Al-Fīl, 105)

In this sūrah, Allāh establishes the series of events that culminated in His ‘dealing with’ the Owners of the Elephants. They were an army that hailed from Yemen that had travelled to Arabia for the express purpose of destroying the Kaʿbah using large elephants. They were commissioned by the King of Abbasinya at the time in relation to the desire of the King of Yemen to prevent people from performing the pilgrimage to the Kaʿbah—the established House of Allāh. He orchestrated the building of a structure that resembled the Kaʿbah in his land and invited people to perform Ḥajj to it instead of the House of Allāh. Upon hearing this, the Arabs were collectively enraged. To the extent that a man from among them travelled to the Yemeni king’s structure and defecated therein, then smeared the filth on its walls before leaving. Upon hearing of this occurrence, the King of Yemen became furious. He subsequently informed the king of Abbasinya of the incident and supplied him with six elephants for his army. So the king of Yemen and his army approached the Kaʿbah, claiming to be the ones to destroy it, but Allāh—the Glorified—protected His house. When the army reached a place called al-Mughammas, the elephants stood obstinate and refused to even face the direction of the Kaʿbah, despite the lashings of the army’s elephant driver, but when faced towards the direction of Yemen, they would rush forth. This is among Allāh’s signs. They remained until Allāh “sent against them birds, in flocks” that is, droves of birds in groups one after another, each of which held in their beak “stones of Sijjīl [hardened clay]” that is, baked clay, the exposure to fire causing a hardening of the stone. These stones were not large but, rather, they were small enough that it would pelt a man from the army, entering through his mouth and leaving his body from his anus—we seek refuge from Allāh’s punishment. Leaving them “like an empty field of stalks (of which the corn has been eaten up by cattle)” that is, their appearance was akin to a field of crops that had been thoroughly decimated by animals, who had trampled over it, resulting in a disordered mangling of piecemeal corpses.

This story is considered an introduction to the rise of the Messenger (صلى الله عليه وسلم) whose mission involves the establishment of the greatness of Allāh’s house.⁴²

Al-ʿAllāmah al-Qurṭubī comments:

The events that transpired with the Owner of the Elephants occurring before the birth of the Prophet (صلى الله عليه وسلم) is considered among his miracles granted to him by Allāh, despite it occurring before his birth. It may be considered a confirmatory occurrence related to his matter, a pre-emptive indication that precedes the beginning of his (صلى الله عليه وسلم) affair. When the Messenger of Allāh (صلى الله عليه وسلم) recited this sūrah of the Qurʾān to his people, there were several Makkans in attendance that had witnessed the occurrence first-hand. For this reason, Allāh said: “Have you (O’ Muḥammad (صلى الله عليه وسلم)) not seen?” because there was not a single Makkan who witnessed what had happened except that they also observed the leader of that army and his elephant driver both afflicted with blindness following their failure, begging the people of Makkah for hand-outs. Abū Ṣālīh also said: I found two cafizes worth of the stones that pelted the army that day kept in the house of Umm Hāniʾ, the daughter of Abū Ṭālib. They were black, lined with red.

Al-Ḥāfiẓ ibn Rajab comments:

The story of the Owners of the Elephant is considered a preamble to the prophethood of Muḥammad (صلى الله عليه وسلم), a prologue to his subsequent appearance before them and his deployment as a Prophet of Allāh. Thus, Allāh informs us of their story in His book saying “Have you (O’ Muḥammad (صلى الله عليه وسلم)) not seen how your Lord dealt with the Owners of the Elephant?” This is posed as a question, that is, is this story not satisfactorily recognised and well-known among your people? This infers that the incident mentioned here had gained sufficient notoriety amongst the people of Makkah, and that no Arab at the time was ignorant of the events that had transpired. This especially applies to the tribe of Quraysh and the inhabitants of Makkah among whom this incident had become famous, such that they would inform one another regarding it, going so far as to compose verses of poetry immortalising the occurrence. It was also narrated that ʿĀʾishah (رضي الله عنها) said: “I saw the leader of the elephant army and his driver in Makkah afterwards. They had become blind, begging the people for food”.

This story may be used to evidence the greatness of Makkah, the respect that it and the house of Allāh therein are both deserving of. The birth of the Prophet (صلى الله عليه وسلم) after this monumental occurrence is an indication of his (صلى الله عليه وسلم) prophethood and his status as a messenger from Allāh, as he (صلى الله عليه وسلم) was sent to restore the House of Allāh to its former greatness, instating the pilgrimage and the ṣalāh to it both in a manner pleasing to Allāh [contrary to the previous worship of the Makkan pagans therein]. Thus, this specific place was chosen as his (صلى الله عليه وسلم) city and place of birth.

His exile from Makkah was only compelled due to the harmful opposition of his people to his invitation to the religion of Allāh —the Most High. Thereafter, Allāh granted him (صلى الله عليه وسلم) victory over them, facilitating his authoritative entry into Makkah, exerting forceful ownership over the city and its people. Then, he (صلى الله عليه وسلم) chose to bless them with kindness and compassion, freeing and pardoning them for their past transgressions against him and his people. In his (صلى الله عليه وسلم) conquering of the city of Makkah, him being granted ownership over it, his ummah being given free reign to access it after him, there is an evidence of the soundness of his prophethood. For Allāh protected the city before his arrival from those who wished to destroy it, destroying those assailants before finally granting ownership of the city to the Prophet (صلى الله عليه وسلم) and his followers, as he (صلى الله عليه وسلم) said: “Certainly, Allāh protected Makkah from the Owners of the elephant, granting ownership of it to His Messenger and the believers”.⁴³

The intent of the Messenger (صلى الله عليه وسلم) and his ummah is to instate and promote the greatness of Allāh’s house, to honour and venerate it. For this reason, the Prophet (صلى الله عليه وسلم) objected to the statement made during the conquest of Makkah: “Today the sanctity of the house is foregone”, saying: “Rather, today the house of Allāh’s greatness is established”. For the people of the pre-Islamic time of ignorance had contaminated the religion of Ibrāhīm and Ismāʿīl with polytheistic rituals and modifications to the rites of the Ḥajj pilgrimage. Then, Allāh granted controlling ownership of the city to His Messenger (صلى الله عليه وسلم) and his ummah who purified it from such practices, restoring the monotheistic religion of Ibrāhīm that inclined away from the polytheistic practices that had previously plagued the city. This was in answer to the invocation of Ibrāhīm and his son when they originally erected the foundations of the Kaʿbah saying:

رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

“‘Our Lord! Send amongst them a Messenger of their own, who shall recite unto them Your Verses and instruct them in the Book (this Qurʾān) and al-Ḥikmah (Islamic laws or wisdom or Prophethood) and sanctify them. Verily! You are the All-Mighty, the All-Wise.’”
(Al-Baqarah, 2:129)

Thus did Allāh answer their invocation by sending Muḥammad (صلى الله عليه وسلم) among the descendants of Ismāʿīl, fulfilling and personifying the description mentioned. He (صلى الله عليه وسلم) facilitated the purification of the house of Allāh and its surroundings from polytheism, restoring the monotheistic religion of Ibrāhīm for which the house was originally built, as the Most High said:

إِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ

“And (remember) when We showed Ibrāhīm (Abraham) the site of the (Sacred) House (the Kaʿbah at Makkah) (saying): ‘Associate not anything (in worship) with Me, and sanctify My House for those who circumambulate it, and those who stand up for prayer, and those who bow (submit themselves with humility and obedience to Allāh), and make prostration (in prayer, etc.).’”
(Al-Ḥajj, 22:26)

The Prophet (صلى الله عليه وسلم) also informed us that this house will continue to be a place sought out for pilgrimage—both major and minor forms—even subsequent to the advent of Yaʿjuj and Maʿjūj. Continuing uninterrupted until its eventual destruction by the Abbasinyans who—following their dismantling of it—shall cast its stone into the ocean.⁴⁴ Although this shall occur following Allāh sending a graceful wind that shall remove the souls of every believer such that none are left on the face of the earth. The Qurʾān will be removed from the breasts of men and the pages of their maṣāḥīf such that no Qurʾān nor īmān nor goodness of any kind shall exist on earth. Then the hour shall begin, with only the vilest creation alive at its coronation.⁴⁵

The Signs of Prophethood Associated with His (ﷺ) Birth

It is also widely accepted that his father ʿAbdullāh passed away while his mother was still pregnant with him (صلى الله عليه وسلم). During that time, the Prophet (صلى الله عليه وسلم) said: “While pregnant, my mother was shown a vision in which light emitted from her, its brightness illuminating the castles of Shām (northern Arabia)”.⁴⁶

Al-ʿAllāmah Al-Ṣanʿānī explains:

“My mother” she was Āminah bint Wahb, noble lady among the women of the Banī Zuhrah tribe.

“Shown a vision” , that is, in a dream.

“Light emitted from her, its brightness illuminating the castles of Shām (northern Arabia)”: The light referenced here represents the guidance that the Prophet (صلى الله عليه وسلم) brought to the people of this world with which the darkness of polytheism was warded off. Shām is specifically mentioned here because it became the base of his (صلى الله عليه وسلم) kingdom, the capital city of his sovereignty and rulership. Thus, in the revelations of the past, he (صلى الله عليه وسلم) is described as being born in Makkah, migrating to Yathrib, and exerting rulership over Shām.

Imām ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī said:

In this light, there is a magnanimous reminder of the great blessing attributable to the Prophet (صلى الله عليه وسلم) being sent, the comprehensivity of his messages, and the encompassing benefit garnered:

قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ

“Indeed, there has come to you from Allāh a light (Prophet Muḥammad (صلى الله عليه وسلم)) and a plain Book (this Qurʾān).”⁴⁷
(Al-Māʾidah, 5:15)

On the authority of Ḥassān ibn Thābit (رضي الله عنه) who said: By Allāh! When I was a prepubescent youth of only seven or eight years old but still able to fully comprehend everything I heard, there was a Jewish man standing on the apex of a castle in Yathrib (al-Madīnah) who began shouting as loud as he could muster: “O’ gathering of Jews!” When they had finally assembled before him, they said: “Woe unto you! What is the matter?” He replied: “Tonight, the star marking the birth of Aḥmad has appeared”.⁴⁸

On the authority of Usāmah ibn Zayd (رضي الله عنه) who said: Zayd ibn ʿAmr ibn Nufayl said: A rabbi among the Northern Arabian rabbis once told me: “A prophet has appeared in your land or is about to appear, for his star is nigh. So return to your land, bear witness to his truthfulness, and follow him”.⁴⁹

Shaykh al-Islām Ibn Taymiyyah comments:

Recognition of the fact that the prophets before him (صلى الله عليه وسلم) gave their respective communities glad tidings of his impending prophethood may be appreciated through the following avenues:

1. Explicit mention of him (صلى الله عليه وسلم) in the books currently in the possession of the People of the Book.
2. Those who related to others that he (صلى الله عليه وسلم) is indeed mentioned therein—whether these speakers have chosen to accept Islām or otherwise. An example of this is the multiple independent narrations from the Anṣār in which their Jewish neighbors in Madīnah would inform them constantly of him (صلى الله عليه وسلم), that he would be raised as a Messenger of Allāh, and that he will soon be with them in Madīnah. In fact, their constant reminders subsequently became the driving force towards the Anṣār’s ultimate belief in the Prophet (صلى الله عليه وسلم) when he invited them to Islām, to the extent that they believed in him immediately without threat of punishment or encouragement with reward. For this reason, it was said that Madīnah was a city that was wholly conquered with the Qurʾān without fighting as other cities had necessitated.Another example of this variety is the multiple independent narrations from the Christians which proves that he (صلى الله عليه وسلم) is mentioned in their books. As narrated from Hiraql of Rome, Maqūqas the king of Egypt and companion of Alexandria, and al-Najāshī the king of Abbasinya, and the multiple times he (صلى الله عليه وسلم) was approached by Christians in Makkah.These instances are alluded to in the Qurʾān, as Allāh says regarding the Jews:

   وَكَانُوا مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُم مَّا عَرَفُوا كَفَرُوا بِهِ

   “Although aforetime they had invoked Allāh (for coming of Muḥammad (صلى الله عليه وسلم)) in order to gain victory over those who disbelieved, then when there came to them that which they had recognised, they disbelieved in it.”
   (Al-Baqarah, 2:89)

   And Allāh said concerning the Christians:

   وَإِذَا سَمِعُوا مَا أُنزِلَ إِلَى الرَّسُولِ تَرَىٰ أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُوا مِنَ الْحَقِّ ۖ يَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ

   “And when they (who call themselves Christians) listen to what has been sent down to the Messenger (Muḥammad (صلى الله عليه وسلم)), you see their eyes overflowing with tears because of the truth they have recognised. They say: “Our Lord! We believe; so write us down among the witnesses.”
   (Al-Māʾidah, 5:83)

   الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِن قَبْلِهِ هُم بِهِ يُؤْمِنُونَ ‎﴿٥٢﴾‏ وَإِذَا يُتْلَىٰ عَلَيْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّبِّنَا

   “Those to whom We gave the Scripture [the Tawrāh and the Injīl] before it, – they believe in it (the Qurʾān). And when it is recited to them, they say: “We believe in it. Verily, it is the truth from our Lord”.
   (Al-Qaṣaṣ, 28:52-3)

   On the authority of Ibn ʿAbbās (رضي الله عنه) who said: “The Jews used to invoke Allāh for the advent of the Messenger of Allāh (صلى الله عليه وسلم) against the tribes of al-Aws and Khazraj before he was sent. Then, when Allāh finally chose to send him from the Arabs, they disbelieved and denied their previous statements. To the extent that Muʿādh ibn Jabal, Bishr ibn al-Barāʾ and Dāwūd ibn Salamah said: “O’ gathering of Jews! Be dutiful to Allāh and accept Islam! For you used to invoke Allāh in opposition to us for Muḥammad (صلى الله عليه وسلم) to be sent, whilst we were a polytheistic people. You used to inform us of his imminent coming, and even describe him to us.” To this, Salām ibn Mishkam, a member of the Banū al-Naḍīr tribe, replied: “We have not been approached by someone known to us, and he is not the one we used to mention to you.” In reference to this, Allāh revealed: “then when there came to them that which they had recognised, they disbelieved in it”.

3. The āyāt of the Qurʾān that—one after another—explicitly mention the prophets of the past giving glad tidings of his (صلى الله عليه وسلم) coming, and referencing this being present in the books of the Jews and the Christians all of which prove to any intellectual person that he (صلى الله عليه وسلم) is indeed mentioned in their books, well-known to them.⁵⁰Al-ʿAllāmah Rabīʿ ibn Hādi al-Madkhalī said regarding the āyah:

   وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا ۖ سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ

   “Muḥammad (صلى الله عليه وسلم) is the Messenger of Allāh, and those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking bounty from Allāh and (His) good pleasure. The mark of them (i.e. of their faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers). This is their description in the Tawrāh (Torah).”
   (Fatḥ, 48:29)

   “This is their description in the Tawrāh (Torah)” that is, the characteristics that Allāh has used to describe Muḥammad (صلى الله عليه وسلم) and his companions are mentioned in the Tawrāh, and were among the revelations granted to Mūsá (عليه السلام). Allāh makes mention of them in the Tawrāh because of the high rank they possess before Him—the Blessed, the High. There were a great multitude of people from among the Jews and the Christians that were well aware of the attributes of Muḥammad (صلى الله عليه وسلم) and his companions. This awareness galvanised some of them to subsequently accept Islam. Others remained stubborn and unresponsive—which is a trait that is present in every group of people of every religion and creed. However, hearts that truly and sincerely covet the truth are also present within every denomination of man, such that when those truly desiring the truth interact with it, they seize it and immediately accept it for what they perceive it to be. As for those whom Allāh wishes only evil [due to their natures being undeserving of goodness], they reject and oppose the truth when it is presented to them. As Allāh said concerning the Jews’ recognition of the Messenger (صلى الله عليه وسلم):

   الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ

   “Those to whom We gave the scripture (Jews and Christians) recognise him (Muḥammad (صلى الله عليه وسلم)) as they recognise their sons.”
   (Al-Baqarah, 2:146)

   That is, they recognise Muḥammad (صلى الله عليه وسلم) and are fully aware of him indeed being a messenger sent by Allāh. Where does this recognition stem from? It is because the attributes of Muḥammad (صلى الله عليه وسلم) and his companions were mentioned in hundreds of places in their Tawrāh. These places are mentioned by Shaykh al-Islām Ibn Taymiyyah (رحمه الله). Even today, anyone who studies the miniscule remnants of their book—despite its extensive corruption in meaning, wordings and removal/additions of whole passages—will still find mention of Muḥammad (صلى الله عليه وسلم) and his companions in a copious number of places.⁵¹

Endnotes:

Compiled and translated by: Riyāḍ al-Kanadī