Muhammad (ﷺ), Payg‘ambarlarning eng ulug‘i, Makka shahridagi Bani Hoshim ko‘chasida, Fil voqeasi yilida, Rabi‘ al-avval oyining to‘qqizinchi kuni, dushanba kuni tongda tug‘ilgan. Bu Kisro (Xusrav Nushirvon) hukmronligining qirq yili edi, ya’ni olim Muhammad Sulaymon al-Mansurpuriy va munajjim Mahmud posho ma’lumotiga ko‘ra, miloddan keyingi 571-yilning 20 yoki 22-apreliga to‘g‘ri keladi. Ibn Sa‘d rivoyat qilishicha, Muhammad (ﷺ)ning onasi shunday degan: “U tug‘ilganda, mening farjimdan bir nur chiqdi va u Shomning saroylarini yoritib yubordi.” Ahmad ‘Arbad ibnOriya orqali unga o‘xshash narsani rivoyat qilgan.

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.

Uning tug'ilishi bilan bog'liq muhim belgilar bo'lgani haqida rivoyat qilingan, ammo bu xususda ixtilof bor: Kisra saroyining o'n to'rtta ayvoni yorilib, pastga qulagan, majusiylarning muqaddas olovi o'chgan va Sawa ko'lidagi ba'zi cherkovlar cho'kib, qulagan.

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.

Uning onasi darhol uning bobosi Abdulmuttalibga bu baxtli voqeani xabar qilish uchun kishi yubordi. Xursand bo'lib, u kelib, chaqaloqni ko'tarib Ka'baga olib bordi, Allohga ibodat qildi va Unga shukr aytdi. Abdulmuttalib chaqaloqqa o'sha paytda arablar orasida keng tarqalmagan Muhammad ismini qo'ydi. U arablarning odati bo'yicha yettinchi kuni unga sunnat qildirdi.

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.

Uning onasidan keyin uni emizgan birinchi ayol Abu Lahabning cho‘risi Thuyebah edi, u o‘g‘li Masrouh bilan birga. U undan oldin Hamzah ibn ‘Abdul-Muttalibni, keyinroq esa Abu Salamah ibn ‘Abd Al-Asad Al-Makhzumiyni ham emizgan edi.

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.

Shaharlarda yashovchi arablarning umumiy odati bo'lib, o'z bolalarini badaviy emizikli onalar qo'liga berib yuborardi. Maqsad shu ediki, bolalar cho'lning erkin va sog'lom muhitida ulg'ayib, baquvvat tanaga ega bo'lsin hamda badaviylarning sof tilini va xulq-odobini o'zlashtirsin. Badaviylar tilining pokligi va o'troq jamiyatlarda odatda rivojlanadigan illatlardan xoliligi bilan mashhur edilar.

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.

Keyinchalik Payg‘ambar ﷺ Bani Sa‘d bin Bakr qabilasidan bo‘lgan Halima bint Abi Zuaybga topshirildi. Uning eri Al-Harit bin ‘Abdul-‘Uzzo bo‘lib, Abi Kabshah laqabi bilan tanilgan, o‘sha qabiladan edi. Muhammad ﷺ ning bir nechta sut aka-ukalari va opa-singillari bor edi: ‘Abdulloh bin Al-Harit, Aneesah bint Al-Harit, Xudhafah yoki Judhamah bint Al-Harit (Ash-Shayma’ nomi bilan mashhur). U Payg‘ambar ﷺ ni va Payg‘ambarning amakivachchasi Abu Sufyon bin Al-Harit bin ‘Abdul-Muttalibni emizgan edi. Payg‘ambarning amakisi Hamza bin ‘Abdul-Muttalib ham xuddi shu ikki sut onasi, Suvayba va Halima As-Sa‘diya tomonidan emizilgan, ular Payg‘ambar ﷺ ni ham emizganlar. Rivoyatlarda Halima va uning butun oilasi ketma-ket kelgan baxtli voqealar bilan qanday mukofotlangani, chaqaloq Muhammad ﷺ uning qaramog‘ida yashagan vaqtda qanday ulug‘langani maroq bilan hikoya qilinadi. Ibn Ishoq Halimaning rivoyat qilishicha, u eri va emizikli chaqaloq bilan qishlog‘idan chiqib, qabilasidagi ayollar hamrohligida emizish uchun bolalar izlab yo‘lga chiqqan. U shunday degan:

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:

Bu voqeadan so‘ng, Halima bola haqida xavotirga tushdi va uni onasiga qaytarib berdi. U bola olti yoshga to‘lguniga qadar onasi yonida qoldi.

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

Marhum eriga bo‘lgan erining xotirasi hurmatiga Omina uning qabrini Yasrib (Madina) shahrida ziyorat qilishga qaror qildi. U yetim o‘g‘li, cho‘ri ayol Umm Ayman va qaynotasi ‘Abdul-Muttalib bilan birga 500 kilometrlik yo‘lni bosib o‘tishga otlandi. U u yerda bir oy turdi, so‘ngra Makkaga qaytish yo‘liga chiqdi. Yo‘lda u og‘ir kasalga chalindi va Makka bilan Madina o‘rtasidagi yo‘lda, Abvoda vafot etdi.

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.

‘Abdulmuttalib nevarasini Makkaga olib keldi. U yetim nevarasiga iliq mehr-muhabbat bilan qarardi, uning yaqinda yuz bergan falokati (onasining vafoti) o'tgan dardlariga yana qo'shilgan edi. ‘Abdulmuttalib nevarasini o'z farzandlaridan ham ko'proq yaxshi ko'rardi. Bolani hech qachon yolg'izlik qurboni bo'lib qolishiga yo'l qo'ymas, uni doimo o'z farzandlaridan ustun qo'yardi. Ibn Hisham rivoyat qiladi: Ka'baning soyasida ‘Abdulmuttalib uchun gilam to'shalgan edi. Uning farzandlari otalariga hurmat yuzasidan o'sha gilam atrofida o'tirishardi, lekin Muhammad ﷺ o'sha gilamga chiqib o'tirardi. Amakilari uni qaytarib olib ketishardi, ammo ‘Abdulmuttalib hozir bo'lsa, shunday derdi: “Nevaramni qo'yinglar. Alloh haqqi aytaman, bu bola katta martabaga erishadi.” U bolani o'z gilamiga o'tqazar, orqasidan silab qo'yar va bolaning qilgan ishlaridan doimo mamnun bo'lardi.

‘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.

Muhammad ﷺ sakkiz yosh, ikki oy va o'n kunlik bo'lganida, uning bobosi ʿAbdul-Muttalib Makkada vafot etdi. Payg'ambar ﷺ ning tarbiyasi endi uning amakisi Abu Tolibga topshirildi, u Payg'ambarning otasining ukasi edi.

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 Tolib jiyanini o‘z zimmasiga olib, jiyani bilan eng yaxshi tarzda shug‘ullandi. U bolani o‘z bolalari qatoriga qo‘ydi va ularning ustidan unga afzallik berdi. Bolani katta hurmat va yuksak qadr bilan alohida ajratib ko‘rsatdi. Abu Tolib qirq yil davomida jiyanini asrab-avaylab, unga qo‘lidan kelgan barcha himoya va yordamni ko‘rsatib yashadi. Boshqalar bilan bo‘lgan munosabatlari ularning Payg‘ambarga ﷺ ko‘rsatgan muomalasiga qarab belgilanardi. Ibn Asokir Jalhama ibn Arfuta rivoyati bilan xabar berib, u shunday degan: "Makkaga yomg‘irsiz yilda kelganimda, Quraysh: «Ey Abu Tolib, vodiy yaprog‘i to‘kilib, bolalar ochlikdan azob chekmoqda, keling, yomg‘ir uchun duo qilaylik», dedi. Abu Tolib bir yosh bolani olib Ka‘baga bordi. Bola quyoshdek go‘zal edi, boshi uzra qora bulut turardi. Abu Tolib va bola Ka‘baning devori yonida turib yomg‘ir uchun duo qilishdi. Shu zahoti har tomondan bulutlar to‘planib, yomg‘ir shiddat bilan yog‘di, shahar va qishloqlarda buloqlar oqib, o‘simliklar unib chiqdi."

Allohning Elchisi (ﷺ) o‘n ikki yoshga to‘lganida, amakisi Abu Tolib bilan birga Shomga savdo safariga bordi. Ular Busroga (u Shomning bir qismi bo‘lib, Hovron yaqinida, Rim hukmronligi ostida edi) yetib kelganda, ular Bahiro ismli rohibga (uning haqiqiy ismi Jorj edi) duch kelishdi. U katta mehr-oqibat ko‘rsatdi va ularni dasturxon ustida mehmon qildi. Oldin u ularni hech qachon qabul qilmagan va mehmon qilmagan edi. U Payg‘ambarni (ﷺ) darhol tanidi va uning qo‘lidan ushlab shunday dedi: “Bu barcha insonlarning sardoridir. Alloh uni barcha mavjudotlarga rahmat bo‘ladigan Risola bilan yuboradi.” Abu Tolib so‘radi: “Buni qayerdan bilasiz?” U javob berdi: “Siz ‘Aqaba tomonidan paydo bo‘lganingizda, barcha toshlar va daraxtlar sajda qildi. Ular faqat Payg‘ambarga sajda qiladi. Uni yelkasi ostidagi, olmaga o‘xshash Nubuvvat muhri orqali ham tanishim mumkin. Biz buni kitoblarimizdan o‘rganganmiz.” U shuningdek Abu Tolibdan yahudiylardan qo‘rqib, bolani Shomga olib bormasdan, Makkaga qaytarib yuborishni so‘radi. Abu Tolib uning gapiga kirdi va uni ba’zi xizmatkorlari bilan birga Makkaga qaytarib yubordi.

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 was hardly fifteen when the "sacrilegious" wars broke out between Quraysh and Banu Kinana on one side and the tribe of Qays Aylan on the other. These wars continued for a number of years with varying fortunes and considerable loss of human life. They were called so because the inviolable things were made violable, including the prohibited months. Harb ibn Umayya, on account of his outstanding position and honorable descent, used to be the leader of Quraysh and their allies. In one of those battles, the Prophet ﷺ 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.

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.

Bu urushlar tugagach, tinchlik qaror topganda, odamlar zulm va adolatsizlikni bartaraf etish hamda kuchsiz va muhtojlarning huquqlarini himoya qilish maqsadida Makkada ittifoq tuzish zarurligini his qildilar. Bu maqsadlarni ta'minlaydigan ittifoqqa kirish uchun Banu Hoshim, Banu al-Muttalib, Asad ibn Abdul-Uzza, Zahra ibn Kilab va Toim ibn Murra vakillari sharafli keksa kishi Abdulloh ibn Judo'on at-Toimiy uyida yig'ilishga chaqirildi. Nubuvat sharafiga muyassar bo'lganidan ko'p o'tmay, Allohning Elchisi ﷺ bu ittifoqni ko'rdilar va unga juda ijobiy so'zlar bilan izoh berdilar: "Men Abdulloh ibn Judo'onning uyida bir ittifoqqa guvoh bo'ldim. Menga u mollarning suruvlaridan ham ko'ra yoqimliroq edi. Islom davrida ham, agar menga bunday yig'ilishda qatnashish taklif qilinsa, ijobiy javob berishga tayyorman".

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.".

Aslida bu ittifoqning ruhi va uning ichidagi muhokamalar jarayoni johiliyat davrining qabilaviy g'ururidan butunlay voz kechishni anglatardi. Uning tuzilishiga sabab bo'lgan voqeaga ko'ra, Zubaid qabilasidan bir kishi savdogar sifatida Makkaga kelib, Al-'Os ibn Voil as-Sahmiyga ba'zi mollarini sotgan. Ammo u haqini to'lamaslik uchun har qanday yo'lga kirgan. Sotuvchi Quraysh qabilalaridan yordam so'radi, lekin ular uning qayg'uli iltijolariga e'tibor bermadi. Shunda u tog' cho'qqisiga chiqib, ovozining boricha o'zi uchragan haqsizliklarni bayon qiluvchi shikoyat she'rlarini o'qiy boshladi. Buni eshitgan Az-Zubayr ibn Abdulmuttalib voqea haqida surishtirdi. Natijada, yuqorida zikr etilgan ittifoq tomonlari yig'ilib, Az-Zubaidiyning pulini Al-'Os ibn Voildan olib berishga erishdilar.

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, yoshligida aniq bir kasb egasi bo‘lmagan, lekin u Bani Sa‘d qabilasida va Makkada cho‘pon bo‘lib ishlagani rivoyat qilingan. Yigirma besh yoshida u Xadija (Alloh undan rozi bo‘lsin) uchun savdogar sifatida Shomga bordi. Ibn Ishoq rivoyat qilishicha, Xuvaylidning qizi Xadija katta obro‘ va boylikka ega bo‘lgan tadbirkor ayol edi. U foydaning ma’lum bir foizi evaziga odamlarni o‘z savdo ishlarini olib borish uchun yollardi. Quraysh xalqi asosan savdogarlar edi. Shunday qilib, Xadijaga Muhammad ﷺ ning rostgo‘yligi, katta halolligi va go‘zal xulqi haqida xabar berilganda, u Muhammad ﷺ ni chaqirtirdi. U Muhammad ﷺ ga Shomga borib savdo qilish uchun pul taklif qildi va boshqalarga berilganidan yuqoriroq foiz berishni va'da qildi. Shuningdek, u o‘zining xizmatkori Maysaraning ham u bilan birga borishini ta’minladi. Muhammad ﷺ rozi bo‘lib, savdo uchun xizmatkori bilan birga Shomga jo‘nadi.

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.

Qachon u Makkaga qaytib kelganida, Xadija uning savdosidan avvalgisidan ko'proq foyda va baraka borligini sezdi. Uning xizmatkori ham unga Muhammadning yaxshi xulqi, rostgo'yligi, chuqur fikrlashi, samimiyligi va imonini aytib berdi. U o'z maqsadiga erishganini tushundi. Ko'plab nufuzli erkaklar uning qo'lini so'rab kelgan edi, lekin u ularning taklifini doim rad etardi. U o'z istagini do'sti Maniyaning qizi Nafisaga aytdi, Nafisa esa darhol Muhammad ﷺning huzuriga borib, unga bu xushxabarni yetkazdi. U rozi bo'ldi va amakilaridan Xadijaning amakisi bilan bu masalani gaplashib ko'rishni so'radi. Shundan so'ng ular turmush qurdilar. Nikoh shartnomasiga Bani Hoshim va Mudar qabilalarining boshliqlari guvoh bo'ldilar. Bu Payg'ambar ﷺ Shomdan qaytganidan keyin sodir bo'ldi. U Xadijaga mahr sifatida yigirma tuya berdi. U o'sha paytda qirq yoshda edi va nasl-nasabi, boyligi va donoligi bilan o'z qavmining eng yaxshi ayoli hisoblanardi. U Allohning Elchisi ﷺ nikoh qilgan birinchi ayol edi. U vafot etguniga qadar boshqa hech kimga uylanmadi.

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.

Xadija unung barcha farzandlarini tug‘di, faqat Ibrohimdan tashqari: al-Qosim, Zaynab, Ruqayya, Umm Kulsum, Fotima va Abdulloh, uni Toyyib va Toohir deb ham atashgan. Uning barcha o‘g‘illari bolaligida vafot etdi, qizlaridan esa Fotimadan boshqalari uning hayotligida vafot etdi. Fotima esa uning vafotidan olti oy keyin vafot etdi. Uning barcha qizlari Islomga guvohlik berdilar, uni qabul qildilar va Madinaga hijrat qildilar.

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.

Payg‘ambar ﷺ o‘ttiz besh yoshga to‘lganlarida Quraysh Ka‘baни qayta qurishga kirishdi. Sababi, u oq toshdan qurilgan, balandligi 6,30 metrdan oshmaydigan past bino edi, Ismoil zamonidan qolgan edi. U bundan tashqari tomsiz edi, shuning uchun o‘g‘rilar ichidagi boyliklarga osongina kira olardi. Shuningdek, u uzoq vaqt oldin qurilgani sababli tabiatning emiruvchi ta’siriga duchor bo‘lib, devorlari zaiflashib, yorilib ketgan edi. Nubuvvatdan besh yil oldin Makkada katta suv toshqini bo‘lib, u Ka‘baga yetib borib, uni deyarli buzib tashladi. Quraysh uning muqaddasligi va mavqeini saqlash uchun uni qayta qurishga majbur bo‘ldi. Quraysh boshliqlari Ka‘bani qayta qurishda faqat halol mablag‘dan foydalanishga qaror qilishdi, shu sababli fohishalik, sudxo‘rlik yoki zulm orqali topilgan barcha pul chetga qoldirildi. Dastlab ular devorni buzishga jur’at etolmay turdilar, lekin Al-Validb ibn al-Mug‘iyra al-Maxzumiy ishni boshlab berdi. Unga hech qanday zarar yetmaganini ko‘rgach, boshqalar ham devorlarni buzishga qo‘shilib, Ibrohim alayhissalom qo‘ygan poydevorga yetguncha ishladilar. Devorlarni qayta qurishni boshlaganlarida, ishni qabilalar o‘rtasida taqsimladilar. Har bir qabila inshootning bir qismini qurishga mas’ul bo‘ldi. Qabilalar toshlarni yig‘ib, ishni boshladilar. Toshlarni terib qo‘yuvchi kishi Baqum ismli rimlik usta edi. Ish to‘g‘ri Muqaddas Qora Toshni o‘z joyiga o‘rnatish vaqti kelguncha uyg‘unlikda davom etdi. Shunda boshliqlar o‘rtasida nizo chiqdi va to‘rt-besh kun davom etdi, har biri toshni o‘z joyiga qo‘yish sharafiga da’vogar edi. Xanjarlar sug‘urilishiga oz qolgan edi va katta qon to‘kilishi yaqin ko‘rinardi. Omadga qarshi, boshliqlarning eng keksasi Abu Umayya ibn al-Mug‘iyra al-Maxzumiy hammaning qabul qilgan taklifini kiritdi. U dedi: “Masjidi Haramga birinchi bo‘lib kirgan kishi bu masalada hal qiluvchi bo‘lsin.” Shunda Alloh taolo irodasiga ko‘ra, Payg‘ambar ﷺ masjidga birinchi bo‘lib kirishi kerak edi. Ularning hammasi uni ko‘rishi bilan bir ovozdan baqirdilar: “Al-Ameen (ishonchli) keldi. Uning hukmiga rozimiz.” Xotirjam va o‘ziga ishongan holda Muhammad ﷺ bu topshiriqni qabul qildi va darhol ularning hammasini mamnun etadigan chora topdi. U bir mato so‘radi, uni yerga yozdi va toshni uning o‘rtasiga qo‘ydi. So‘ng u ulardan qabilalarning vakillarini toshni birgalikda ko‘tarishga chaqirdi. Tosh kerakli joyga yetganda, Muhammad ﷺ uni o‘z qo‘llari bilan to‘g‘ri joyiga qo‘ydi. Shunday qilib, juda keskin vaziyat yumshatildi va Payg‘ambarning ﷺ donishmandligi bilan katta xavf bartaraf etildi.

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).

Payg'ambar Muhammad ﷺ yoshligida ijtimoiy fazilatlarning eng yaxshilarini o'zida mujassam etgan edi. U og'ir fikrli va xatosiz idrokli ibratli inson edi. U aql-zakovat, fikrning o'ziga xosligi va aniq maqsadlarga olib boruvchi vositalarni to'g'ri tanlash qobiliyati bilan ajralib turardi. Uzoq sukut saqlashi uning mulohaza yuritish va haqiqatni chuqur o'rganish odatini shakllantirishga yordam berdi. Uning ravshan ongi va pok tabiati hayot yo'llarini hamda odamlarni, alohida shaxslarni ham, jamoalarni ham, tushunib o'zlashtirishda foydali vosita bo'ldi. U xurofiy amallardan uzoqlashar, ammo foydali va ezgu ishlarda faol ishtirok etardi; aks holda o'zi tanlagan yolg'izlikka chekinardi. U sharobdan tiyilar, toshdan yasalgan qurbongohlarda so'yilgan go'shtni yemas, butparastlik bayramlarida qatnashmas edi. Butlardan juda nafratlanar va ularni eng ko'p yomon ko'rardi. U Lot va Uzzo nomi bilan qasam ichgan kishilarga hech qachon chidamasdi. Allohning inoyati uni shubhasiz barcha iflos va yomon amallardan saqlardi. Hatto u hayot lazzatlaridan bahramand bo'lish yoki hurmatga loyiq bo'lmagan an'analarga ergashish istagiga bo'ysunmoqchi bo'lganida ham, Allohning inoyati bu yo'lda har qanday og'ishga yo'l qo'ymasdi. Ibn al-Asir Muhammad ﷺ ning shunday degani haqida rivoyat qiladi: "Qavmim qilgan ishni ikki marotabadan boshqa hech qachon qilmoqchi bo'lmaganman. Har gal Alloh aralashib, meni bunday qilishdan to'xtatgan va men boshqa bunday qilmaganman. Bir marta Makka yuqori qismida bo'lganimizda, cho'ponlik qiluvchi hamrohimga qo'ylarimga qarab turishni aytdim. Yigitlar qilganidek, men Makkaga tushib, o'zimni xursand qilmoqchi edim. Makkaning birinchi uyiga yetganimda musiqa eshitdim. Ichkariga kirib: 'Bu nima?' deb so'radim. Kimdir: 'Bu to'y bazmi', deb javob berdi. Men o'tirib tingladim, lekin tez orada chuqur uyquga ketdim. Quyosh issig'idan uyg'ondim. Hamrohim oldiga qaytib, menga yuz bergan voqeani aytib berdim. Bundan keyin hech qachon bunday qilmaganman."

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.”.