Muhammad ﷺ, Bwana wa Manabii, alizaliwa katika mtaa wa Bani Hashim huko Makka asubuhi ya Jumatatu, tarehe tisa ya Rabi‘ Al-Awwal, mwaka uleule wa Tukio la Tembo, na miaka arobaini ya utawala wa Kisra (Khosru Nushirwan), yaani tarehe ishirini au ishirini na mbili Aprili, 571 A.D., kulingana na mwanazuoni Muhammad Sulaimân Al-Mansourpuri, na mnajimu Mahmûd Pasha. Ibn Sa‘d alisimulia kwamba mama yake Muhammad ﷺ alisema: "Alipozaliwa, kulitoka nuru kutoka sehemu zangu za siri ikaangaza majumba ya Shamu." Ahmad alisimulia kwa mapokezi ya ‘Arbadh bin Sariya jambo linalofanana na hili.

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.

Lakini kwa utata ilipokewa kwamba kulitangulia kuzaliwa kwake matukio makubwa: matao kumi na manne ya jumba la Kisra yalipasuka na kuanguka chini, moto mtakatifu wa Wamajusi ukazimika, na baadhi ya makanisa kwenye Ziwa Sawa yakazama chini na kuporomoka.

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.

Mama yake mara moja alimtuma mtu kumjulisha babu yake ‘Abdul-Muttalib habari hiyo njema. Kwa furaha alikuja kwake, akamchukua hadi Al-Ka‘bah, akamwomba Allah na kumshukuru Yeye. ‘Abdul-Muttalib alimwita mtoto jina Muhammad ﷺ, jina ambalo wakati huo lilikuwa halijulikani sana miongoni mwa Waarabu. Alimtahiri siku yake ya saba kama ilivyokuwa desturi ya Waarabu.

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.

Mwanamke wa kwanza kumnyonyesha baada ya mama yake alikuwa Thuwaybah, kijakazi wa Abu Lahab, pamoja na mwanawe, Masruuh. Hapo awali alikuwa amemnyonyesha Hamzah bin ‘Abdul-Muttalib, na baadaye 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.

Ilikuwa desturi ya jumla ya Waarabu waishio mijini kuwapeleka watoto wao kwa wanawake wauguzi wa Kibedui ili wakue katika mazingira huru na yenye afya ya jangwani, ambapo wangejenga miili imara na kujifunza lugha safi na tabia za Wabedui, ambao walijulikana kwa usafi wa lugha yao na kwa kuwa mbali na maovu yale ambayo kwa kawaida huzaliwa katika jamii za makazi ya kudumu.

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.

Baadaye Mtume (Rehema na amani zimshukie) alikabidhiwa kwa Halimah bint Abi Dhuaib kutoka Bani Sa‘d bin Bakr. Mume wake alikuwa Al-Harith bin ‘Abdul ‘Uzza aliyeitwa Abi Kabshah, kutoka kabila hilo hilo. Muhammad ﷺ alikuwa na ndugu wengi wa kunyonya, ‘Abdullah bin Al-Harith, Aneesah bint Al-Harith, Hudhafah au Judhamah bint Al-Harith (aliyejulikana kama Ash-Shayma’), ambaye alikuwa akimnyonyesha Mtume ﷺ, pamoja na Abu Sufyan bin Al-Harith bin ‘Abdul-Muttalib, binamu wa Mtume ﷺ. Hamzah bin ‘Abdul-Muttalib, ami wa Mtume ﷺ, alinyonyeshwa na wanawake wawili wale wale wauguzi, Thuyeba na Halimah As-Sa‘diyah, waliomnyonyesha Mtume ﷺ. Hadithi zinasimulia kwa furaha jinsi Halimah na familia yake yote walivyobarikiwa kwa mfululizo wa bahati njema wakati mtoto Muhammad ﷺ alipokuwa chini ya uangalizi wake. Ibn Ishaq anasema kwamba Halimah alisimulia kuwa yeye pamoja na mumewe na mtoto mchanga anayenyonya, walitoka kijijini kwao pamoja na baadhi ya wanawake wa ukoo wake kutafuta watoto wa kunyonyesha. Alisema:

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:

Baada ya tukio hili, Halimah alikuwa na wasiwasi kuhusu mvulana huyo, akamrudisha kwa mama yake, na akakaa naye hadi alipofikia umri wa miaka sita.

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

Kwa kumheshimu kumbukumbu ya marehemu mumewe, Amina aliamua kutembelea kaburi lake huko Yathrib (Madinah). Alianza safari ya kufunika umbali wa kilomita 500 pamoja na mtoto wake yatima, mtumishi wake Umm Ayman, na baba mkwe wake ‘Abdul-Muttalib. Alikaa huko kwa mwezi mmoja kisha akarudi Makkah. Njiani, aliugua ugonjwa mkali na akafariki huko Abwa, katika njia kati ya Makkah na Madinah.

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-Muttalib alimleta mvulana huyo Makkah. Alikuwa na upendo mkubwa kwa mvulana huyo, mjukuu wake yatima, ambaye msiba wake wa hivi karibuni (kifo cha mama yake) uliongeza maumivu ya zamani. ʿAbdul-Muttalib alimpenda mjukuu wake kuliko watoto wake mwenyewe. Hakumwacha mvulana huyo akiteseka kwa upweke, bali alimpendelea kuliko watoto wake mwenyewe daima. Ibn Hishaam alipokea: Godoro liliwekwa kwenye kivuli cha Al-Ka‘bah kwa ajili ya ʿAbdul-Muttalib. Watoto wake walikuwa wakikaa kuzunguka godoro hilo kwa heshima ya baba yao, lakini Muhammad ﷺ alikuwa akikaa juu yake. Ami zake walikuwa wakimrudisha, lakini ʿAbdul-Muttalib alipokuwepo alisema: “Mwacheni mjukuu wangu. Naapa kwa Allaah kwamba mvulana huyu atakuwa na nafasi kubwa.” Alikuwa akimketisha mvulana kwenye godoro lake, akimpapasa mgongoni, na daima alifurahishwa na alichokuwa akifanya.

‘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.

Wakati Muhammad ﷺ alipokuwa na umri wa miaka minane, miezi miwili na siku kumi, babu yake ‘Abdul-Muttalib alifariki huko Makkah. Malezi ya Nabii ﷺ sasa yalikabidhiwa kwa mjomba wake Abu Talib, ambaye alikuwa ndugu wa baba yake Nabii ﷺ.

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 alichukua jukumu la mpwa wake kwa njia bora kabisa. Alimweka pamoja na watoto wake mwenyewe na kumpendelea kuliko wao. Alimtenga yule kijana kwa heshima kubwa na thamani ya juu. Abu Talib alibaki kwa miaka arobaini akimpenda mpwa wake na kumpa ulinzi na msaada wote uliowezekana. Mahusiano yake na wengine yalipimwa kwa kuzingatia jinsi walivyomtendea Mtume ﷺ. Ibn ‘Asakir alisimulia kwa mnyororo wa wapokezi kutoka kwa Jalhamah bin ‘Arfuta, aliyesema: “Nilifika Makkah wakati wa mwaka wa ukame, ambapo hapakuwa na mvua. Quraish wakasema: ‘Ee Abu Talib, bonde limekuwa tupu bila majani na watoto wana njaa; twende tukaombe mvua.’ Abu Talib akaenda Al-Ka‘bah akiwa na kijana mdogo mwenye uzuri kama jua, na wingu jeusi lilikuwa juu ya kichwa chake. Abu Talib na yule kijana walisimama karibu na ukuta wa Al-Ka‘bah wakaomba mvua. Mara moja mawingu yakakusanyika kutoka pande zote, mvua ikanyesha kwa nguvu, ikasababisha chemchemi kutiririka na mimea kuota mjini na vijijini.”

Mtume wa Allah ﷺ alipokuwa na umri wa miaka kumi na miwili, alikwenda pamoja na mjomba wake Abu Talib katika safari ya kibiashara kuelekea Shamu. Walipofika Busra (ambayo ilikuwa sehemu ya Shamu, karibu na Howran chini ya utawala wa Warumi), walikutana na mtawa aliyeitwa Bahira (jina lake halisi lilikuwa Georges), ambaye alionyesha wema mkubwa na kuwakaribisha kwa ukarimu. Hakuwa amezoea kuwapokea au kuwakaribisha hapo awali. Alimtambua Mtume ﷺ kwa urahisi, na alipomshika mkono alisema: “Huyu ndiye bwana wa wanadamu wote. Allah atamtuma kwa Ujumbe ambao utakuwa rehema kwa viumbe vyote.” Abu Talib akauliza: “Wewe unajuaje hilo?” Akajibu: “Ulipotokea kutoka upande wa ‘Aqabah, mawe yote na miti yote yalijisujudia, jambo ambalo hufanya tu kwa Nabii. Pia namtambua kwa muhuri wa Unabii ulio chini ya bega lake, kama tufaha. Tumejifunza hili kutoka katika vitabu vyetu.” Pia alimwomba Abu Talib amrudishe kijana Makkah na asimpeleke Shamu kwa kuhofia Mayahudi. Abu Talib alitii na akamrudisha Makkah pamoja na baadhi ya watumishi wake.

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 alikuwa na umri wa miaka kumi na tano tu alipozuka vita vya "Fijar" (vya kukiuka heshima), ambavyo vilidumu kwa miaka kadhaa kwa hali tofauti na kwa hasara kubwa ya maisha ya watu, kati ya Quraish na Banu Kinana upande mmoja, na kabila la Qais ‘Ailan upande mwingine. Vita hivyo viliitwa hivyo kwa sababu vitu vilivyoheshimiwa vilivunjwa heshima, pamoja na miezi mitakatifu kuhusishwa katika vita hivyo. Harb bin Omaiyah, kwa sababu ya nafasi yake ya juu na asili yake ya heshima, alikuwa kiongozi wa Quraish na washirika wao. Katika moja ya mapigano hayo, Mtume ﷺ alikuwa akiwahudumia wajomba zake, lakini hakuinua silaha dhidi ya wapinzani wao. Juhudi zake zilikuwa ni kuokota mishale ya adui iliyoanguka, na kuwakabidhi wajomba zake.

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.

Mwishoni mwa vita hivi, amani ilipopatikana tena, watu walihisi haja ya kuunda muungano mjini Makkah wa kukomesha ghasia na dhuluma, na kutetea haki za wanyonge na maskini. Wawakilishi wa Banu Hashim, Banu Al-Muttalib, Asad bin ‘Abd Al-‘Uzza, Zahrah bin Kilab na Taim bin Murra waliitwa kukutana katika makazi ya mzee mwenye heshima aitwaye ‘Abdullah bin Jada‘an At-Taimy ili kuingia katika muungano utakaotoa kwa ajili ya mambo hayo yaliyotajwa hapo juu. Mtume wa Allah ﷺ, muda mfupi baada ya kupewa heshima ya kazi ya Unabii, alishuhudia muungano huu na kuutolea maoni kwa maneno chanya sana: “Nilishuhudia muungano katika nyumba ya ‘Abdullah bin Jada‘an. Ulinipendeza zaidi kuliko makundi ya ng’ombe. Hata sasa katika kipindi cha Uislamu, ningejibu vyema kuhudhuria mkutano kama huo kama ningealikwa.”

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.".

Kwa kweli, roho ya muungano huu na mwenendo wa mashauriano yake ulionyesha kuachana kabisa na kiburi cha kikabila cha kabla ya Uislamu. Hadithi iliyopelekea kufanyika kwake inasema kwamba mtu mmoja kutoka kabila la Zubaid alikuja Makkah kama mfanyabiashara, ambapo aliuza bidhaa kadhaa kwa Al-‘As bin Wail As-Sahmy. Huyu wa mwisho, kwa njia moja au nyingine, alijaribu kukwepa kulipa bei ya bidhaa hizo. Muuzaji alitafuta msaada kutoka kwa koo mbalimbali za Quraish, lakini hawakujali maombi yake ya dhati. Kisha alipanda kileleni mwa mlima na kuanza, kwa sauti yake yote, kusoma beti za malalamiko zinazoeleza dhuluma alizopata. Az-Zubair bin ‘Abdul-Muttalib alisikia habari zake na kuchunguza jambo hilo. Kwa hiyo, wahusika wa muungano huo uliotajwa walikutana na kufanikiwa kulazimisha Al-‘As bin Wa’il amlipe fedha zake Az-Zubaidy.

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, katika ujana wake wa mwanzo, hakuwa na kazi maalum, lakini imepokewa kwamba alifanya kazi ya kuchunga kondoo kwa Bani Sa‘d na pia huko Makkah. Alipofikia umri wa miaka 25, alikwenda Shamu kama mfanyabiashara kwa ajili ya Khadijah (Mwenyezi Mungu amridhie), ﷺ. Ibn Ishaq ameripoti kwamba Khadijah, binti ya Khuwaylid, alikuwa mfanyabiashara mwenye heshima kubwa na mali nyingi. Alikuwa akiwaajiri wanaume kufanya biashara yake kwa kupewa asilimia fulani ya faida. Watu wa Quraish walikuwa wengi wao wafanyabiashara, kwa hiyo Khadijah alipopata habari za Muhammad ﷺ, maneno yake ya ukweli, uaminifu wake mkubwa na tabia zake njema, alimtuma amwite. Alimpa fedha aende Shamu kufanya biashara yake, na angempa kiwango cha juu cha malipo kuliko wengine. Pia angemtuma pamoja naye mtumishi wake, Maisarah. Alikubali, akaenda na mtumishi wake Shamu kwa biashara.

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.

Alipporudi Makkah, Khadijah aligundua, katika mali yake, faida na baraka zaidi ya zile alizozoea. Mfanyakazi wake pia alimsimulia kuhusu tabia njema ya Muhammad ﷺ, uaminifu wake, fikra zake za kina, uaminifu wake wa moyoni na imani yake. Alitambua kwamba alikuwa amefikia lengo lake. Wanaume wengi mashuhuri walikuwa wameomba mkono wake katika ndoa, lakini yeye alikataa maombi yao kila mara. Alimweleza nia yake rafiki yake Nafisa, binti wa Maniya, ambaye mara moja alimwendea Muhammad ﷺ na kumletea habari njema. Yeye alikubali, na akawaomba wajomba zake waende kwa mjomba wa Khadijah na kuzungumza kuhusu jambo hili. Baadaye, wakafunga ndoa. Mkataba wa ndoa ulishuhudiwa na Bani Hashim na viongozi wa Mudar. Hili lilifanyika baada ya Mtume ﷺ kurudi kutoka Shamu. Alimpa mahari ya ngamia ishirini. Wakati huo alikuwa na umri wa miaka arobaini, na alichukuliwa kuwa mwanamke bora zaidi wa kabila lake kwa nasaba, mali na hekima. Alikuwa mwanamke wa kwanza ambaye Mjumbe wa Allah ﷺ alimuoa. Hakuoa mwanamke mwingine hadi alipokufa.

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 alimzalia watoto wake wote, isipokuwa Ibrahim: Al-Qasim, Zainab, Ruqaiyah, Umm Kulthum, Fatimah, na 'Abdullah, ambaye aliitwa Taiyib na Tahir. Watoto wake wote wa kiume walifariki wakiwa bado wadogo, na binti zake wote isipokuwa Fatimah walifariki wakati wa uhai wake ﷺ. Fatimah alifariki miezi sita baada ya kifo chake ﷺ. Binti zake wote walishuhudia Uislamu, wakaukubali, na kuhamia 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.

Wakati Mtume wa Allah ﷺ alipofikisha umri wa miaka thelathini na mitano, Quraish walianza kujenga upya Al-Ka‘bah. Hii ilitokana na ukweli kwamba ilikuwa jengo la chini lililojengwa kwa mawe meupe, lisilozidi mita 6.30 kwa urefu, tangu zama za Ishmael. Pia halikuwa na paa, jambo lililorahisisha wezi kufikia hazina zilizokuwamo ndani. Aidha, kwa kuwa jengo lilikuwa la zamani sana, lilikabiliwa na athari za hali ya hewa zilizodhoofisha na kupasua kuta zake. Miaka mitano kabla ya Utume, kulitokea mafuriko makubwa huko Makkah yaliyoelekea Al-Ka‘bah na karibu yakaibomoa. Quraish walilazimika kuijenga upya ili kulinda utakatifu na hadhi yake. Viongozi wa Quraish waliamua kutumia fedha halali pekee katika ujenzi wa Al-Ka‘bah, hivyo fedha yoyote itokanayo na uzinzi, riba au vitendo vya dhuluma ilitengwa. Mwanzoni waliogopa sana kubomoa ukuta, lakini Al-Waleed bin Al-Mugheerah Al-Mukhzumi alianza kazi hiyo. Alipoona hakuna madhara yoyote yaliyompata, wengine walishiriki katika kubomoa kuta hadi walipofika kwenye msingi uliowekwa na Ibrahimu. Walipoanza kujenga tena kuta, waligawa kazi kati ya kabila mbalimbali. Kila kabila lilipewa jukumu la kujenga sehemu yake. Makabila yalikusanya mawe na kuanza kazi. Mtu aliyeweka mawe alikuwa mwashi wa Kirumi aliyeitwa Baqum. Kazi iliendelea kwa maelewano hadi wakati ulipofika wa kuweka Jiwe Jeusi takatifu mahali pake sahihi. Hapo ugomvi ulizuka miongoni mwa viongozi, na ukaendelea kwa siku nne au tano, kila mmoja akishindania heshima ya kuliweka jiwe mahali pake. Visu vilikaribia kuchomolewa, na umwagaji mkubwa wa damu ulionekana kuwa karibu. Kwa bahati nzuri, mzee kuliko wote miongoni mwa viongozi, Abu Omaiyah bin Mugheerah Al-Makhzumi, alitoa pendekezo lililokubaliwa na wote. Alisema: “Yeyote atakayeingia kwanza katika Msikiti Mtakatifu ndiye atakayeamua jambo hili.” Basi ikawa kwa Mapenzi ya Allah kwamba Mtume wa Allah ﷺ ndiye wa kwanza kuingia msikitini. Alipowaona, watu wote waliokuwepo eneo hilo walilia kwa sauti moja: "Al-Ameen (Mwaminifu) amekuja. Tumeridhika kukubali uamuzi wake." Akiwa mtulivu na mwenye utulivu wa moyo, Muhammad ﷺ alipokea jukumu hilo na mara moja akaamua njia iliyofaa ambayo ingewapatanisha wote. Aliomba vazi ambalo alilitandaza chini na kuweka jiwe katikati yake. Kisha aliwaomba wawakilishi wa koo mbalimbali miongoni mwao, waliinue jiwe pamoja kwa pamoja. Lilipofika mahali panapofaa, Muhammad ﷺ mwenyewe kwa mikono yake akalitua katika nafasi yake sahihi. Hivyo ndivyo hali ya wasiwasi mkubwa ilivyotulizwa na hatari kubwa ikaepushwa kwa hekima ya Mtume 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).

Mtume Muhammad (Amani iwe juu yake) alikuwa, katika ujana wake, mkusanyiko wa tabia bora za kijamii. Alikuwa mtu wa mfano mwenye akili nzito na ufahamu usio na kasoro. Alijaliwa akili, uhalisi wa mawazo na uchaguzi sahihi wa njia zinazoelekea malengo sahihi. Ukimya wake wa muda mrefu ulisaidia vyema katika tabia yake ya kutafakari na kuchunguza kwa kina ukweli. Akili yake yenye nuru na asili yake safi vilimsaidia kwa manufaa kuelewa na kufahamu njia za maisha na watu, kwa mtu mmoja mmoja na kwa jamii. Alijiepusha na desturi za ushirikina lakini alishiriki kikamilifu katika shughuli zenye kujenga na za manufaa; vinginevyo, angerejea kwenye upweke wake alioujitolea mwenyewe. Alijiweka mbali na kunywa pombe, kula nyama iliyochinjwa juu ya madhabahu za mawe, au kuhudhuria sherehe za kishirikina. Alichukia sanamu kwa chuki kubwa kabisa. Hakuweza kamwe kuvumilia mtu kuapa kwa Al-Lat na Al-‘Uzza. Hakika, lutufu ya Allah ilimtenga na matendo yote maovu au machafu. Hata alipojaribu kufuata silika yake ya kufurahia baadhi ya starehe za maisha au kufuata baadhi ya mila zisizo na heshima, lutufu ya Allah iliingilia kati kuzuia kosa lolote katika mwenendo huo. Ibn Al-Atheer alisimulia kwamba Muhammad (Amani iwe juu yake) alisema: “Sijawahi kujaribu kufanya kile watu wangu wanachofanya isipokuwa mara mbili. Kila mara Allah aliingilia kati na kunizuia kufanya hivyo, wala sikurudia tena.” “Mara moja nilimwambia mchungaji mwenzangu amtunze kondoo wangu tulipokuwa upande wa juu wa Makka. Nilitaka kushuka Makka na kujiburudisha kama vijana walivyofanya. Nilishuka hadi nyumba ya kwanza ya Makka ambako nilisikia muziki. Niliingia na kuuliza: ‘Ni nini hiki?’ Mtu mmoja akajibu: ‘Ni sherehe ya harusi.’ Niliketi nikasikiliza lakini punde nikaingia usingizi mzito. Niliamshwa na joto la jua. Nilirudi kwa mchungaji mwenzangu nikamwambia yaliyonipata. Sijawahi kujaribu tena.”

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.”.