Muhammadu (ﷺ), Shugaban Annabawa, an haife shi a unguwar Bani Hashim da ke Makka a safiyar ranar Litinin, ranar tara ga watan Rabi‘ul Awwal, a shekarar Abin Al-Fil, kuma a shekara arba'in na mulkin Kisra (Khosru Nushirwan), wato ranar ashirin ko ashirin da biyu ga watan Afrilu, 571 A.D., bisa ga ra'ayin malami Muhammad Sulaimân Al-Mansourpuri, da kuma masanin taurari Mahmûd Pasha. Ibn Sa‘d ya ruwaito cewa mahaifiyar Muhammadu (ﷺ) ta ce: "Lokacin da aka haife shi, akwai wani haske da ya fito daga al'aurata, wanda ya haskaka fadojin Sham." Ahmad ya ruwaito makamancin haka daga ‘Arbadh bin Sariya.

Muhammad (Peace be upon him), the Master of Prophets, was born in Bani Hashim lane in Makkah on Monday morning, the ninth of Rabi‘ Al-Awwal, the same year of the Elephant Event, and forty years of the reign of Kisra (Khosru Nushirwan), i.e. the twentieth or twenty-second of April, 571 A.D., according to the scholar Muhammad Sulaimân Al-Mansourpuri, and the astrologer Mahmûd Pasha. Ibn Sa‘d reported that Muhammad’s mother said: “When he was born, there was a light that issued out of my pudendum and lit the palaces of Syria.” Ahmad reported on the authority of ‘Arbadh bin Sariya something similar to this.

An duk da cewa an ruwaito shi ba tare da tabbaci ba, an ce an yi wasu manyan alamu tun kafin haihuwarsa: wasu gidaje goma sha huɗu na fadar Kisra sun fashe suka rushe, wutar Majusawa mai tsarki ta mutu, kuma wasu coci-coci a kan tafkin Sawa sun nutse suka rushe.

It was but controversially reported that significant precursors accompanied his birth: fourteen galleries of Kisra’s palace cracked and rolled down, the Magians’ sacred fire died down and some churches on Lake Sawa sank down and collapsed.

Nan da nan mahaifiyarsa ta aika wani ya sanar da kakansa ‘Abdul-Muttalib labarin wannan farin ciki. Cikin farin ciki ya zo wurinta, ya ɗauke shi zuwa Al-Ka‘bah, ya yi addu’a ga Allah ya kuma gode masa. ‘Abdul-Muttalib ya sanya wa jaririn suna Muhammad ﷺ, sunan da a lokacin ba a saba da shi a wurin Larabawa ba. Ya yi masa kaciya a ranar bakwai da haihuwarsa, kamar yadda al’adar Larabawa take.

His mother immediately sent someone to inform his grandfather ‘Abdul-Muttalib of the happy event. Happily he came to her, carried him to Al-Ka‘bah, prayed to Allâh and thanked Him. ‘Abdul-Muttalib called the baby Muhammad, a name not then common among the Arabs. He circumcised him on his seventh day as was the custom of the Arabs.

Mace ta fara shayar da shi bayan mahaifiyarsa ita ce Thuyebah, baiwar Abu Lahab, tare da ɗanta, Masrouh. Ta taɓa shayar da Hamzah bin ‘Abdul-Muttalib a baya, daga bisani kuma Abu Salamah bin ‘Abd Al-Asad Al-Makhzumi.

The first woman who suckled him after his mother was Thuyebah, the concubine of Abu Lahab, with her son, Masrouh. She had suckled Hamzah bin ‘Abdul-Muttalib before and later Abu Salamah bin ‘Abd Al-Asad Al-Makhzumi.

Ya kasance al'adar Larabawan da ke zaune a birane gaba ɗaya su aika 'ya'yansu zuwa ga mata masu shayarwa na Badawiyya, domin su girma a cikin yanayi na 'yanci da lafiya na hamada, ta yadda za su sami jiki mai ƙarfi, kuma su koyi tsarkakakken magana da ɗabi'un Badawiyawa, waɗanda aka sani da tsarkin harshensu da kuma nisantar wasu munanan dabi'u da kan bunƙasa a cikin al'ummomin masu zaman kansu.

It was the general custom of the Arabs living in towns to send their children away to bedouin wet nurses so that they might grow up in the free and healthy surroundings of the desert whereby they would develop a robust frame and acquire the pure speech and manners of the bedouins, who were noted both for chastity of their language and for being free from those vices which usually develop in sedentary societies.

Daga baya an damƙa Annabi (ﷺ) ga Haleemah 'yar Abi Dhuaib daga Bani Sa‘d bin Bakr. Mijinta shi ne Al-Harith bin ‘Abdul ‘Uzza wanda ake kira Abi Kabshah, daga kabila guda. Muhammad (ﷺ) yana da 'yan uwa da yawa na shayarwa, 'yan uwa maza da mata: ‘Abdullah bin Al-Harith, Aneesah bint Al-Harith, Hudhafah ko Judhamah bint Al-Harith (wadda aka fi sani da Ash-Shayma’), kuma ita ce take shayar da Annabi (ﷺ), da Abu Sufyan bin Al-Harith bin ‘Abdul-Muttalib, dan uwan Annabi (ﷺ). Hamzah bin ‘Abdul-Muttalib, kawun Annabi (ﷺ), ma an shayar da shi ta hannun wadannan mata biyu masu shayarwa, Thuyeba da Haleemah As-Sa‘diyah, wadanda suka shayar da Annabi (ﷺ). Hadisai suna ba da labari mai dadi game da yadda Haleemah da dukkan gidanta suka sami albarka ta jere-jere na arziki a lokacin da jaririn Muhammad (ﷺ) yake karkashin kulawarta. Ibn Ishaq ya ruwaito cewa Haleemah ta bayyana cewa ita tare da mijinta da wani jariri mai shayarwa, sun fita daga kauyensu tare da wasu mata daga kabilarsu neman yara da za su shayar. Ta ce: (Translator's note: the quote continues in the original text.)

The Prophet (Peace be upon him) was later entrusted to Haleemah bint Abi Dhuaib from Bani Sa‘d bin Bakr. Her husband was Al-Harith bin ‘Abdul ‘Uzza called Abi Kabshah, from the same tribe. Muhammad(Peace be upon him) had several foster brothers and sisters, ‘Abdullah bin Al-Harith, Aneesah bint Al-Harith, Hudhafah or Judhamah bint Al-Harith (known as Ash-Shayma’), and she used to nurse the Prophet (Peace be upon him) and Abu Sufyan bin Al-Harith bin ‘Abdul-Muttalib, the Prophet’s cousin. Hamzah bin ‘Abdul-Muttalib, the Prophet’s uncle, was suckled by the same two wet nurses, Thuyeba and Haleemah As-Sa‘diyah, who suckled the Prophet (Peace be upon him). Traditions delightfully relate how Haleemah and the whole of her household were favoured by successive strokes of good fortune while the baby Muhammad (Peace be upon him) lived under her care. Ibn Ishaq states that Haleemah narrated that she along with her husband and a suckling babe, set out from her village in the company of some women of her clan in quest of children to suckle. She said:

Bayan wannan lamari, Halimah ta damu game da yaron, sai ta mayar da shi ga mahaifiyarsa, inda ya zauna har ya kai shekara shida.

After this event, Haleemah was worried about the boy and returned him to his mother with whom he stayed until he was six.

Domin girmama tunawar marigayi mijinta, Amina ta yanke shawarar ziyartar kabarinsa a Yathrib (Madina). Ta tashi don tafiyar kilomita 500 tare da yaronta maraya, baiwarta Umm Ayman, da surukinta ‘Abdul-Muttalib. Ta zauna a can na wata guda, sannan ta koma Makka. A hanya, ta kamu da wata mummunar rashin lafiya, kuma ta rasu a Abwa, a kan hanyar da ke tsakanin Makka da Madina.

In respect of the memory of her late husband, Amina decided to visit his grave in Yathrib (Madinah). She set out to cover a journey of 500 kilometers with her orphan boy, woman servant Umm Ayman and her father-in-law ‘Abdul-Muttalib. She spent a month there and then took her way back to Makkah. On the way, she had a severe illness and died in Abwa on the road between Makkah and Madinah.

ʿAbdul-Muɗɗalib ya kawo yaron zuwa Makka. Yana da tausayi mai zafi ga yaron, jikansa maraice, wanda mutuwar mahaifiyarsa, wadda ta faru kwanan nan, ta ƙara zafi ga raɗaɗin da ya gabata. ʿAbdul-Muɗɗalib ya fi nuna ƙauna ga jikansa fiye da yadda yake nunawa ’ya’yansa. Bai taɓa barin yaron cikin kaɗaici ba, koyaushe yana fifita shi a kan ’ya’yansa. Ibn Hisham ya ruwaito: An shimfiɗa katifa a inuwar Ka‘aba domin ʿAbdul-Muɗɗalib. ’Ya’yansa suna zama a kewayen wannan katifa don girmama mahaifinsu, amma Muhammad ﷺ yana zama a kanta. Kawunansa suna so su ɗauke shi, amma idan ʿAbdul-Muɗɗalib yana wurin, sai ya ce: “Ku bar jikana. Na rantse da Allah cewa wannan yaro zai kai matsayi mai girma.” Yana zaunar da yaron a kan katifarsa, yana shafa bayansa, kuma koyaushe yana farin ciki da abin da yaron ke yi.

‘Abdul-Muttalib brought the boy to Makkah. He had warm passions towards the boy, his orphan grandson, whose recent disaster (his mother’s death) added more to the pains of the past. ‘Abdul-Muttalib was more passionate with his grandson than with his own children. He never left the boy a prey to loneliness, but always preferred him to his own kids. Ibn Hisham reported: A mattress was put in the shade of Al-Ka‘bah for ‘Abdul-Muttalib. His children used to sit around that mattress in honour to their father, but Muhammad (Peace be upon him) used to sit on it. His uncles would take him back, but if ‘Abdul-Muttalib was present, he would say: “Leave my grandson. I swear by Allâh that this boy will hold a significant position.” He used to seat the boy on his mattress, pat his back and was always pleased with what the boy did.

Lokacin da Muhammad ﷺ ya kai shekara takwas, watanni biyu da kwana goma, kakansa ‘Abdul-Muttalib ya rasu a Makkah. Sai aka mika kula da Annabi ﷺ ga kawunsa Abu Talib, wanda ɗan’uwan mahaifinsa ne.

When Muhammad (Peace be upon him) was eight years, two months and ten days old, his grandfather ‘Abdul-Muttalib passed away in Makkah. The charge of the Prophet (Peace be upon him) was now passed on to his uncle Abu Talib, who was the brother of the Prophet’s father.

Abu Talib ya ɗauki nauyin ɗan ɗan’uwansa ta hanya mafi kyau. Ya sa shi tare da ’ya’yansa, ya fi shi a kansu. Ya keɓe yaron da girmamawa mai yawa da babban daraja. Abu Talib ya ci gaba da kula da ɗan ɗan’uwansa da ƙaunarsa har tsawon shekara arba’in, yana ba shi duk kariya da goyon baya da zai iya. Dangantakarsa da sauran mutane kuwa an ƙayyade ta ne bisa ga yadda suke nuna wa Manzon Allah ﷺ. Ibn ‘Asakir ya ruwaito daga Jalhamah bin ‘Arfuta, wanda ya ce: “Na zo Makkah a lokacin da aka yi shekarar fari babu ruwan sama, sai Quraishawa suka ce: ‘Ya Abu Talib, kwari ya zama babu ganye, yara kuma suna jin yunwa, mu tafi mu yi addu’ar neman ruwan sama.’ Abu Talib ya tafi Ka‘abah tare da wani yaro kyakkyawa kamar rana, kuma wani girgije baƙi yana bisa kansa. Abu Talib da yaron suka tsaya kusa da bangon Ka‘abah suka yi addu’ar neman ruwan sama. Nan take gizagizai suka taru daga kowane bangare, ruwan sama ya zubo da yawa, ya haifar da gudanar maɓuɓɓuga da tsirowar shuke-shuke a gari da ƙauye.”

Lokacin da Manzon Allah (ﷺ) yana ɗan shekara goma sha biyu, ya tafi tare da kawunsa Abu Talib a tafiyar kasuwanci zuwa Sham. Sa'ad da suka isa Busra (wadda take wani ɓangare na Sham, kusa da Hauran a ƙarƙashin mulkin Romawa), suka haɗu da wani malamin addini mai suna Bahira (sunansa na gaske Georges), wanda ya nuna babban alheri, ya kuma karɓi baƙuncinsu da wadataccen abinci. Bai taɓa zama mai karɓar baƙi ko ciyar da su ba a dā. Ya gane Annabi (ﷺ) cikin sauƙi, kuma yayin da yake riƙe da hannunsa ya ce: "Wannan shi ne shugaban dukan mutane. Allah zai aiko shi da Saƙo wanda zai zama rahama ga dukan halittu." Abu Talib ya tambaya: "Ta yaya kake sani haka?" Ya amsa: "Lokacin da kuka bayyana daga gefen 'Aqabah, dukan duwatsu da bishiyoyi sun yi sujada, abin da ba sa yi sai ga Annabi. Zan iya gane shi kuma ta alamar Annabci da take ƙarƙashin kafaɗarsa, kamar tuffa. Mun koya wannan daga littattafanmu." Ya kuma roƙi Abu Talib ya mayar da yaron zuwa Makka kada ya kai shi Sham saboda tsoron Yahudawa. Abu Talib ya yi biyayya ya mayar da shi Makka tare da wasu daga cikin bayinsa maza.

When the Messenger of Allâh (Peace be upon him) was twelve years old, he went with his uncle Abu Talib on a business journey to Syria. When they reached Busra (which was a part of Syria, in the vicinity of Howran under the Roman domain) they met a monk called Bahira (his real name was Georges), who showed great kindness, and entertained them lavishly. He had never been in the habit of receiving or entertaining them before. He readily enough recognized the Prophet (Peace be upon him) and said while taking his hand: “This is the master of all humans. Allâh will send him with a Message which will be a mercy to all beings.” Abu Talib asked: “How do you know that?” He replied: “When you appeared from the direction of ‘Aqabah, all stones and trees prostrated themselves, which they never do except for a Prophet. I can recognize him also by the seal of Prophethood which is below his shoulder, like an apple. We have got to learn this from our books.” He also asked Abu Talib to send the boy back to Makkah and not to take him to Syria for fear of the Jews. Abu Talib obeyed and sent him back to Makkah with some of his men servants.

Muhammad ﷺ yana ɗan shekara goma sha biyar kacal lokacin da yaƙe-yaƙen "fajir" suka barke — yaƙe-yaƙen da suka ci gaba na tsawon shekaru, da wasu sauye-sauye a sakamako da asarar rayuka mai yawa — tsakanin Quraish da Banu Kinana a ɓangare ɗaya, da kabilar Qais ‘Ailan a ɗayan ɓangaren. An kira su haka ne saboda an keta abubuwan da ba a taɓa su ba, har da watanni masu tsarki da aka haramta yaƙi a cikinsu. Harb bin Omaiyah, saboda matsayinsa mai daraja da asalinsa mai kyau, shi ne shugaban Quraish da abokan haɗinsu. A ɗaya daga cikin waɗannan yaƙe-yaƙe, Manzon Allah ﷺ ya bi kawunansa, amma bai ɗaga makami a kan abokan gābansu ba. Aikinsa ya takaita ne ga ɗaukar kibiyoyin abokan gaba yayin da suke faɗuwa, da kuma miƙa su ga kawunansa.

Muhammad (Peace be upon him) was hardly fifteen when the ‘sacrilegious’ wars — which continued with varying fortunes and considerable loss of human life for a number of years — broke out between Quraish and Banu Kinana on the one side and Qais ‘Ailan tribe on the other. It was thus called because the inviolables were made violable, the prohibited months being included. Harb bin Omaiyah, on account of his outstanding position and honourable descent, used to be the leader of Quraish and their allies. In one of those battles, the Prophet (Peace be upon him) attended on his uncles but did not raise arms against their opponents. His efforts were confined to picking up the arrows of the enemy as they fell, and handing them over to his uncles.

A lokacin da yaƙe-yaƙen nan suka ƙare, aka dawo da zaman lafiya, mutane suka ji buƙatar kafa ƙawance a Makkah don murkushe tashin hankali da zalunci, da kuma kare haƙƙoƙin raunana da marasa galihu. An kira wakilan Banu Hashim, Banu Al-Muttalib, Asad bin ‘Abd Al-‘Uzza, Zahrah bin Kilab da Taim bin Murra su taru a gidan wani dattijo mai daraja mai suna ‘Abdullah bin Jada‘an At-Taimy, don shiga ƙawancen da zai tanadi abubuwan da aka ambata a sama. Manzon Allah ﷺ, jim kaɗan bayan an girmama shi da aikin Annabta, ya shaida wannan ƙawance kuma ya yi sharhi a kansa da kalmomi masu kyau sosai: "Na shaida wani ƙawance a gidan ‘Abdullah bin Jada‘an. Ya fi burge ni fiye da garken shanu. Ko a yanzu a zamanin Musulunci, zan amsa da kyau idan aka gayyace ni zuwa irin wannan taro."

At the conclusion of these wars, when peace was restored, people felt the need for forming confederacy at Makkah for suppressing violence and injustice, and vindicating the rights of the weak and the destitute. Representatives of Banu Hashim, Banu Al-Muttalib, Asad bin ‘Abd Al-‘Uzza, Zahrah bin Kilab and Taim bin Murra were called to meet in the habitation of an honourable elderly man called ‘Abdullah bin Jada‘an At-Taimy to enter into a confederacy that would provide for the above-mentioned items. The Messenger of Allâh (Peace be upon him) shortly after he had been honoured with the ministry of Prophethood, witnessed this league and commented on it, with very positive words: “I witnessed a confederacy in the house of ‘Abdullah bin Jada‘an. It was more appealing to me than herds of cattle. Even now in the period of Islam I would respond positively to attending such a meeting if I were invited.".

A haƙiƙa, ruhin wannan ƙawancen da yadda tattaunawa ta gudana a cikinsa sun nuna cikakken rabuwa da girman kai na kabilanci irin na zamanin jahiliyya. Labarin da ya haifar da taron wannan ƙawance yana cewa wani mutum daga kabilar Zubaid ya zo Makka a matsayin ɗan kasuwa, inda ya sayar wa Al-‘As bin Wa’il As-Sahmy wasu kayayyaki. Shi kuwa ya yi ƙoƙarin kauce wa biyan kuɗin kayan ta kowace hanya. Wannan mai sayarwa ya nemi taimakon kabilu daban-daban na Quraish, amma ba su kula da roƙonsa mai zafi ba. Sai ya hau saman wani dutse ya fara, da ƙarfin muryarsa, karanta waƙoƙin korafi yana bayyana zaluncin da aka yi masa. Az-Zubair bin ‘Abdul-Muttalib ya ji labarinsa, ya kuma bincika lamarin. Saboda haka, ɓangarorin wannan ƙawancen da aka ambata suka yi taro, suka sami nasarar tilasta Al-‘As bin Wa’il ya mayar wa Az-Zubaidy kuɗinsa.

In fact, the spirit of this confederacy and the course of deliberations therein marked a complete departure from the pre-Islamic tribal-pride. The story that led to its convention says that a man from Zubaid clan came as a merchant to Makkah where he sold some commodities to Al-‘As bin Wail As-Sahmy. The latter by hook or by crook tried to evade paying for the goods. The salesman sought help from the different clans in Quraish but they paid no heed to his earnest pleas. He then resorted to a mountain top and began, at the top of his voice, to recite verses of complaint giving account of the injustices he sustained. Az-Zubair bin ‘Abdul-Muttalib heard of him and made inquiries into the matter. Consequently, the parties to the aforesaid confederacy convened their meeting and managed to force Az-Zubaidy’s money out of Al-‘As bin Wa’il.

Muhammad ﷺ, a cikin ƙuruciyarsa, ba shi da wata sana'a ta musamman, amma an ruwaito cewa ya yi aikin makiyaya ga Banu Sa'd da kuma a Makka. Yana da shekara 25, ya tafi Sham a matsayin ɗan kasuwa don Khadija (Allah ya yarda da ita). Ibn Ishaq ya ruwaito cewa Khadija, 'yar Khuwailid, mace ce ’yar kasuwa mai girma da arziki. Takan ɗauki mutane su yi mata kasuwancinta a kan wani kaso na riba. Mutanen Quraish galibinsu 'yan kasuwa ne, don haka sa'ad da aka sanar da Khadija game da Muhammad ﷺ, da gaskiyar maganarsa, da babbar amincinsa da kyawawan halayensa, sai ta aika a kira shi. Ta ba shi kuɗi ya tafi Sham ya yi mata kasuwanci, kuma za ta ba shi kaso mafi girma fiye da na sauran. Haka kuma za ta aika tare da shi bayinta, Maisara. Ya amince, sai ya tafi tare da bawanta zuwa Sham don kasuwanci.

Muhammad (Peace be upon him), had no particular job at his early youth, but it was reported that he worked as a shepherd for Bani Sa‘d and in Makkah. At the age of 25, he went to Syria as a merchant for Khadijah (May Allah be pleased with her) Ibn Ishaq reported that Khadijah, daughter of Khwailid was a business-woman of great honour and fortune. She used to employ men to do her business for a certain percentage of the profits. Quraish people were mostly tradespeople, so when Khadijah was informed of Muhammad (Peace be upon him), his truthful words, great honesty and kind manners, she sent for him. She offered him money to go to Syria and do her business, and she would give him a higher rate than the others. She would also send her hireling, Maisarah, with him. He agreed and went with her servant to Syria for trade.

Lokacin da ya dawo Makkah, Khadijah ta lura cewa a cikin kuɗinta akwai riba da albarka fiye da yadda ta saba. Mai aikinta kuma ya ba ta labarin kyawawan halayen Muhammad ﷺ, gaskiyarsa, zurfin tunaninsa, ikhlasinsa da imaninsa. Ta fahimci cewa ta cimma burinta. Maza masu daraja da yawa sun nemi auren ta, amma koyaushe ta ki karɓar buƙatunsu. Ta bayyana burinta ga abokiyarta Nafisa, 'yar Maniya, wadda nan take ta tafi wurin Muhammad ﷺ ta kai masa labari mai daɗi. Ya amince, sannan ya roƙi kawunansa su je wurin kawun Khadijah su tattauna wannan al'amari. Daga baya, sai aka yi musu aure. Bani Hashim da shugabannin Mudar ne suka shaida yarjejeniyar auren. Hakan ya faru bayan dawowar Annabi ﷺ daga Sham. Ya ba ta sadaki na raƙuma ashirin. A lokacin tana da shekara arba'in, kuma an ɗauke ta a matsayin mafi kyawun mace a cikin ƙabilarta ta fuskar asali, dukiya da hikima. Ita ce mace ta farko da Manzon Allah ﷺ ya aura. Bai auri wata ba har sai da ta rasu.

When he returned to Makkah, Khadijah noticed, in her money, more profits and blessings than she used to. Her hireling also told her of Muhammad’s good manners, honesty, deep thought, sincerity and faith. She realized that she homed at her target. Many prominent men had asked for her hand in marriage but she always spurned their advances. She disclosed her wish to her friend Nafisa, daughter of Maniya, who immediately went to Muhammad (Peace be upon him) and broke the good news to him. He agreed and requested his uncles to go to Khadijah’s uncle and talk on this issue. Subsequently, they were married. The marriage contract was witnessed by Bani Hashim and the heads of Mudar. This took place after the Prophet’s return from Syria. He gave her twenty camels as dowry. She was, then, forty years old and was considered as the best woman of her folk in lineage, fortune and wisdom. She was the first woman whom the Messenger of Allâh (Peace be upon him) married. He did not get married to any other until she had died.

Khadijah ta haifa masa dukan 'ya'yansa, sai Ibrahim: Al-Qasim, Zainab, Ruqaiyah, Umm Kulthum, Fatimah, da 'Abdullah wanda ake kira Taiyib da Tahir. Dukan 'ya'yansa maza sun mutu a lokacin yarinta, kuma dukan 'ya'yansa mata sun mutu a lokacin rayuwarsa ban da Fatimah. Fatimah ta mutu watanni shida bayan rasuwarsa ﷺ. Dukan 'ya'yansa mata sun shaida Musulunci, sun karɓe shi, kuma sun yi hijira zuwa Madinah.

Khadijah bore all his children, except Ibrahim: Al-Qasim, Zainab, Ruqaiyah, Umm Kulthum, Fatimah and ‘Abdullah who was called Taiyib and Tahir. All his sons died in their childhood and all the daughters except Fatimah died during his lifetime. Fatimah died six months after his death. All his daughters witnessed Islam, embraced it, and emigrated to Madinah.

Lokacin da Manzon Allah ﷺ yana da shekara talatin da biyar, Quraishawa suka fara sake gina Ka'aba. Hakan ya faru ne domin ginin yana da ƙasa, an yi shi da duwatsu fararen kaya, tsayinsa bai wuce mita 6.30 ba, tun zamanin Isma'il. Haka kuma babu rufi a kansa, wanda hakan ya ba barayi damar shiga cikin sauƙi su sace dukiyar da ke ciki. Haka kuma ginin yana fuskantar tasirin yanayi, domin an yi shi tun tsawon lokaci, wanda hakan ya raunana bangonsa ya kuma sa ya tsage. Shekara biyar kafin annabta, an yi babban ambaliya a Makka wadda ta kwararo zuwa Ka'aba kuma ta kusan rushe ta. Quraishawa suka wajaba su sake gina ta domin kare tsarkinta da matsayinta. Shugabannin Quraish suka yanke shawarar yin amfani da kuɗi halal kawai wajen sake gina Ka'aba, don haka aka ware duk kuɗin da ya fito daga karuwanci, riba ko ayyukan zalunci. Da farko sun ji tsoro sosai su rushe bangon, sai Al-Waleed bin Al-Mugheerah Al-Mukhzumi ya fara aikin. Da suka ga cewa babu wata cuta da ta same shi, sauran suka shiga cikin rushe bangon har suka kai ga tushen da Ibrahim ya kafa. Da suka fara sake gina bangon, sun raba aikin tsakanin kabilu. Kowace kabila tana da alhakin gina wani sashi. Kabilun suka tara duwatsu suka fara aiki. Mutumin da ya jera duwatsun wani Bayahanne ne daga Rum mai suna Baqum. Aikin ya ci gaba cikin jituwa har lokacin da ya zo da za a sanya Dutsen Baƙi mai tsarki a wurinsa. Sai rikici ya ɓarke tsakanin shugabanni, ya ci gaba kwana huɗu ko biyar, kowa yana gardama don samun girman sanya dutsen a wurinsa. Kusan za a zare wuƙaƙe, kuma ana tsammanin zubar da jini mai yawa. Abin farin ciki, babban shugaba a cikinsu, Abu Umayya bin Mugheerah Al-Makhzumi, ya gabatar da shawara wadda kowa ya amince da ita. Ya ce: "Bari wanda ya fara shiga Masallaci a cikin dukkanmu ya yanke hukunci a kan wannan batu." Sai kuma ga shi nufin Allah ya kasance cewa Manzon Allah ﷺ ne ya fara shiga Masallacin. Sa'ad ganinsa, dukkan mutanen da ke wurin suka yi ihu tare da murya ɗaya: "Al-Ameen (amintacce) ya zo. Mun yarda mu bi hukuncinsa." Cikin nutsuwa da natsuwa, Muhammad ﷺ ya karɓi wannan aiki, nan take kuma ya yanke shawarar wata hanya wadda za ta sasanta su duka. Ya nemi wata alkyabba, ya shimfiɗa ta a ƙasa, ya sa dutsen a tsakiyarta. Sannan ya roƙi wakilan kabilu daban-daban da ke cikinsu da su ɗaga dutsen tare. Lokacin da ya kai wurin da ya dace, Muhammad ﷺ ya ajiye shi a wurinsa daidai da hannunsa. Ta haka aka sassauta wani yanayi mai tsanani, aka kuma kawar da babban haɗari ta hikimar Annabi ﷺ.

When the Messenger of Allâh (Peace be upon him) was thirty five, Quraish started rebuilding Al-Ka‘bah. That was because it was a low building of white stones no more than 6.30 metres high, from the days of Ishmael. It was also roofless and that gave the thieves easy access to its treasures inside. It was also exposed to the wearing factors of nature — because it was built a long time ago — that weakened and cracked its walls. Five years before Prophethood, there was a great flood in Makkah that swept towards Al-Ka‘bah and almost demolished it. Quraish was obliged to rebuild it to safeguard its holiness and position. The chiefs of Quraish decided to use only licit money in rebuilding Al-Ka‘bah, so all money that derived from harlotry, usury or unjust practices was excluded. They were, at first, too awed to knock down the wall, but Al-Waleed bin Al-Mugheerah Al-Mukhzumi started the work. Seeing that no harm had happened to him, the others participated in demolishing the walls until they reached the basis laid by Abraham. When they started rebuilding its walls, they divided the work among the tribes. Each tribe was responsible for rebuilding a part of it. The tribes collected stones and startwork. The man who laid the stones was a Roman mason called Baqum. The work went on in harmony till the time came to put the sacred Black Stone in its proper place. Then strife broke out among the chiefs, and lasted for four or five days, each contesting for the honour of placing the stone in its position. Daggers were on the point of being drawn and great bloodshed seemed imminent. Luckily, the oldest among the chiefs Abu Omaiyah bin Mugheerah Al-Makhzumi made a proposal which was accepted by all. He said: “Let him, who enters the Sanctuary first of all, decide on the point.” It was then Allâh’s Will that the Messenger of Allâh (Peace be upon him) should be the first to enter the Mosque. On seeing him, all the people on the scene, cried with one voice: “Al-Ameen (the trustworthy) has come. We are content to abide by his decision.” Calm and self-possessed, Muhammad (Peace be upon him) received the commission and at once resolved upon an expedient which was to conciliate them all. He asked for a mantle which he spread on the ground and placed the stone in its centre. He then asked the representatives of the different clans among them, to lift the stone all together. When it had reached the proper place, Muhammad (Peace be upon him) laid it in the proper position with his own hands. This is how a very tense situation was eased and a grave danger averted by the wisdom of the Prophet (Peace be upon him).

Annabi Muhammad (Peace be upon him) ﷺ, a lokacin ƙuruciyarsa, ya haɗa mafi kyawun halayen zamantakewa. Ya kasance mutum abin koyi mai zurfin tunani da hangen nesa marar kuskure. An ba shi basira, asali na tunani da kuma zaɓin hanyoyin da suka dace don cimma manufofi masu kyau. Yawan shirunsa ya taimaka masa sosai wajen ɗabi'ar tunani da zurfafa bincike game da gaskiya. Hankalinsa mai haske da tsarkakakkiyar dabi'arsa sun taimaka masa sosai wajen fahimta da sanin hanyoyin rayuwa da na mutane, na ɗaiɗai da na al'umma. Ya nisanci ayyukan camfi, amma yana shiga cikin harkokin gina al'umma masu amfani; in ba haka ba, sai ya koma ga keɓewarsa da ya zaɓa wa kansa. Ya nisanta kansa daga shan giya, da cin naman dabbobin da aka yanka a bagadan duwatsu, ko halartar bukukuwan bautar gumaka. Ya ƙi gumaka ƙwarai da gaske. Ba ya iya jure wa wanda ya rantse da Al-Lat da Al-‘Uzza. Babu shakka, kariyar Allah ta kiyaye shi daga dukkan ayyuka munana ko marasa kyau. Ko da ya yi yunƙurin bin sha'awarsa ta jin daɗin rayuwa ko bin wasu al'adu marasa daraja, kariyar Allah ta shiga tsakani ta hana shi karkata daga wannan tafarki. Ibn Al-Atheer ya ruwaito cewa Muhammad (Peace be upon him) ﷺ ya ce: "Ban taɓa yunƙurin yin abin da mutanena ke yi ba sai sau biyu kacal. A kowane lokaci Allah ya shiga tsakani ya hana ni yin hakan, kuma ban sake yinsa ba. Sau ɗaya na ce wa abokina makiyayi ya kula da tumakina a lokacin da muke sashen sama na Makkah. Ina so in sauko Makkah in nishadantar da kaina kamar yadda matasa ke yi. Na sauka zuwa gidan farko na Makkah inda na ji kiɗa. Na shiga na tambaya: 'Menene wannan?' Wani ya amsa: 'Biki ne na aure.' Na zauna na saurara, amma nan da nan na yi barci mai zurfi. Zafin rana ya tashe ni. Na koma wajen abokina makiyayi na faɗa masa abin da ya same ni. Ban sake gwada hakan ba."

Prophet Muhammad (Peace be upon him) was, in his youth, a combination of the best social attributes. He was an exemplary man of weighty mind and faultless insight. He was favoured with intelligence, originality of thought and accurate choice of the means leading to accurate goals. His long silence helped favourably in his habit of meditation and deep investigation into the truth. His vivid mind and pure nature were helpfully instrumental in assimilating and comprehending ways of life and people, individual and community-wise. He shunned superstitious practices but took an active part in constructive and useful dealings, otherwise, he would have recourse to his self-consecrated solitude. He kept himself aloof from drinking wine, eating meat slaughtered on stone altars, or attending idolatrous festivals. He held the idols in extreme aversion and most abhorrence. He could never tolerate someone swearing by Al-Lat and Al-‘Uzza. Allâh’s providence, no doubts, detached him from all abominable or evil practices. Even when he tried to obey his instinct to enjoy some life pleasures or follow some irrespectable traditions, Allâh’s providence intervened to curb any lapse in this course. Ibn Al-Atheer reported Muhammad (Peace be upon him) as saying: “I have never tried to do what my people do except for two times. Every time Allâh intervened and checked me from doing so and I never did that again. Once I told my fellow-shepherd to take care of my sheep when we were in the upper part of Makkah. I wanted to go down to Makkah and entertain myself as the young men did. I went down to the first house of Makkah where I heard music. I entered and asked: ‘What is this?’ Someone answered: ‘It is a wedding party.’ I sat down and listened but soon went into deep sleep. I was awakened by the heat of the sun. I went back to my fellow-shepherd and told him of what had happened to me. I have never tried it again.”.