The Prophet Muhammad:No Man in History is So Closely Depicted and Documented

No Man in History is So Closely Depicted and Documented

The world was in anticipation, awaiting the arrival of a human leader foretold by all the Prophet ﷺs. It began with Adam, the first human and Prophet ﷺ, and continued through every Prophet ﷺ after him. In their respective eras, they faithfully conveyed the message that a Prophet ﷺ like him would come, and these prophecies were meticulously preserved. The number of such Prophet ﷺs is said to be around one hundred and twenty four thousand. The Vedas had also foretold his coming, and even the Prophet ﷺ himself alluded to it. Vedic scholars had pinpointed the place of his birth, the names of his parents, and the exact time, month, and year of his arrival. They awaited the appearance of a Prophet ﷺ from Tihamah. 

History tells of Said ibn Amr, who returned to Makkah upon hearing news of the Prophet’s ﷺ birth. Bahira, the Vedic scholar, kept vigil year after year beside a tree where he knew the Prophet ﷺ would one day rest. Ibn Hayyiban, having learned from the Vedas that the Prophet’s ﷺ place of migration would be Madinah, waited there for years in expectation. The journey of Salman, who searched tirelessly for truth from Persia and finally found the Prophet ﷺ, is also documented in detail. History preserved these moments, capturing the world's expectation of a leader who would forever change its course.

Before his marriage, the Prophet’s ﷺ father, Abdullah, encountered a scholar in Yemen who foretold that through him, a Prophet ﷺ would be born. The scholar, sensing the continuation of this remarkable lineage, advised Abdullah to marry a woman from the Banu Sahr tribe. Another version adds an intriguing twist: a female scholar, upon seeing Abdullah, noticed a radiant glow on his face—so striking that she proclaimed to the women of Quraysh that they should marry this young man. Then, there is another story. A woman from the Banu Asad tribe, captivated by the unique radiance of Prophethood on Abdullah’s face, approached him with an extraordinary offer. “Have a physical relationship with me once, and I will give you one hundred camels,” she proposed. But Abdullah, unwavering in his integrity, refused, stating that he would not go against his father’s wishes. Soon after, his father married him to Aminah. 

Their marriage flourished, and Aminah soon became pregnant with the Prophet ﷺ. Later, as fate would have it, Abdullah passed by the same woman. This time, she said nothing. Curious, Abdullah asked, “Why don’t you make the same offer as before?” She replied, “The radiance you had before has left you.” Sauda bint Sahr, a Quraysh astrologer, also saw this light in Abdullah. She gathered the women of Banu Sahr and announced that a Prophet ﷺ would emerge from their tribe. She even made prophecies about the young girls, each one of which history later confirmed. But when her gaze fell upon Aminah, the daughter of Wahb, she declared with absolute certainty that this woman would give birth to the awaited Prophet ﷺ. 

To what extent did the world await the Prophet ﷺ? How did time itself bear witness to his coming? The answers lie in the precision with which every detail has been recorded in history. The world’s anticipation of the Prophet ﷺ, and the way time seemed to recognize his arrival, are written into the fabric of history itself. This is what we need to explore—the profound accuracy and care with which the signs, prophecies, and events leading to his birth were documented, waiting for the one who was destined to change the course of humanity.

The pregnancy of Aminah, the mother of the Prophet ﷺ, is a moment in history that has been meticulously recorded. Her own words are famous: "I didn’t feel that I was pregnant or experience the weight of it as women do, except that I noticed my menstruation had stopped. Sometimes it would return, and sometimes it wouldn’t. One day, while I was in a state between sleep and wakefulness, someone came to me and asked, 'Do you feel that you are pregnant?' I replied, 'I don’t know.' He said, 'You are carrying the leader of this nation and its Prophet ﷺ, and he will be born on a Monday. The sign of this will be a light that will emerge with him, filling the palaces of Busra in the land of Sham. When he is born, name him Muhammad.' This was the moment when I became certain of my pregnancy. He then advised me to say: 'I seek refuge with the One... from the evil of every envious one.' I recited this supplications, and shared it with my women friends, who advised me to wear iron around my arms and neck for protection. I did so, but the iron would only last for a few days before breaking. I didn’t persist in wearing it." 

It is a historical account that during each month of Aminah’s pregnancy, she was visited by Prophet ﷺs, righteous women from the past, and angels. These visits carried a divine message. They advised her to name her child Ahmad or Muhammad, proclaiming that this child would be the final Prophet ﷺ—the Messenger of Allah to this community. Each visit was a reminder of the immense role her son would play, and the weight of Prophethood that was to be carried by the one in her womb.

History marks the birth of the Prophet ﷺ with astonishing precision. It was a Monday, the 12th day of Rabi'ul Awwal, in the Year of the Elephant (Amul al-Fil)—the year when Abraha and his elephant army attempted to destroy the Kaaba but were miraculously defeated by Allah's army of birds, the Ababil. His ﷺ birth occurred exactly 55 days after that event, 53 years before the Hijrah, in 570 CE. It happened just before dawn, as the first light began to break. How was that great day? The poet Hasan ibn Thabit recounts how a Vedic scholar, upon seeing a celestial sign, walked through the streets of Makkah proclaiming, "O people of Makkah, a child has been born among you!" He announced that this child was the long-awaited Prophet ﷺ, marked with the seal of Prophethood between his shoulders. The news spread like wildfire, filling the town with excitement and wonder. 

Soon, someone hurried to inform a Jewish scholar, saying that a child had been born in the house of Abdul Muttalib. The Vedic scholar, alongside the people of Makkah, rushed to witness this miracle for themselves. When they reached Aminah’s home, all eyes were on the new-born. The scholar, filled with reverence, gently turned the baby over and gazed between his delicate shoulders. There it was—the unmistakable seal of Prophethood. Overcome with awe, the Jewish scholar fainted at the sight. When he regained consciousness, his voice trembled with emotion and sorrow. He realized, with great lament, that the mantle of Prophethood had passed from the lineage of Israel to the line of Ismail.

In history, we read about a priest named Ays, a man from Syria who had travelled and settled near Makkah, drawn by an ancient prophecy that stirred his soul. From his quiet monastery, he would frequently visit the city, proclaiming to its people, "A child will be born among you who will be a Prophet ﷺ. The Arabs will submit to him, and his dominion will spread far beyond Arabia. I have left the comforts of my homeland and come to this barren land to witness the birth of that child." Eager for their children to be the prophesied one, the people of Makkah brought their new-borns to Ays, but each time, the priest would shake his head and say, "The awaited child has not been born yet." Then came a day unlike any other—Abdul Muttalib, the grandfather of the Prophet ﷺ, approached Ays with his new-born grandson. The priest, upon hearing the child's name, rose from his seat in deep respect and said: “Your child is indeed the awaited Prophet ﷺ. The star of Prophethood rose yesterday.” 

"You must protect him from envious eyes, for his mission is great, and his light will spread beyond the borders of Arabia," Ays’s voice grew serious as he added a warning.

How can one describe the moment of birth with more accuracy than this? How can history record it with more precision? This is history—history supported by an unbroken chain of narrations, passed down from those who spoke the words to those who heard them, and then relayed to others. It's a history that not only preserves the events but meticulously records the exact words spoken, the biographies of each narrator, the listeners, their teachers, and even their viewpoints. Each link in this chain is carefully examined, ensuring authenticity and leaving no room for doubt. 

The historical record of the Prophet ﷺ is unlike that of any other figure in history. While the stories of most leaders we admire begin at the height of their fame, with their accomplishments casting long shadows over their more obscure origins, the Prophet ﷺ's life has been meticulously chronicled from long before his birth. It's as if history itself could not wait to document his arrival. Think about it. When we look at figures like Isaac Newton, Plato, or Winston Churchill, we catch only fleeting glimpses of their lives. We may know a few facts about their upbringing or personal experiences, but our real focus is on their accomplishments. What they discovered, the ideas they shaped, and the worlds they changed—all of these moments come after they’ve entered the spotlight. But the Prophet’s ﷺ biography turns this law of history on its head. 

It doesn't begin after he rose to prominence or even at the moment of his birth. His story reaches back through generations, through each of his forefathers. From his father Abdullah to his grandfather Abdul Muttalib, further still to Hashim, Abdul Manaf, and Qushay, until it reaches Ismail (Ishmael), son of Ibrahim (Abraham), and finally, the first man, Adam. These are not just names passed down through legends; volumes of literature have been written solely to preserve the lives of these individuals. Their existence and connection to the Prophet ﷺ are part of a divinely woven tapestry that leads directly to him.

Consider the attention to detail in the records of the Prophet’s ﷺ early life. After spending only a few days being nursed by his mother, Amina, the infant Muhammad was placed in the care of Suwayba al-Aslami. Her story, too, has been preserved in detail. She was no stranger to this task; before him, she had nursed Hamza, the Prophet’s ﷺ uncle, and later, Abu Salamah, a respected companion. His ﷺ interactions with Suwayba and her significance in his life are noted in Islamic history—right down to her passing during the Battle of Khaybar and his inquiry into the welfare of her son. This kind of historical preservation is unparalleled.

Then there’s Halima al-Sa'diya, the woman who would become one of the most significant figures in the Prophet’s ﷺ early years. The journey she undertook to Makkah, her initial hesitation to accept an orphan into her care, and the miraculous blessings she experienced as a result of nursing him—these events are told with such vivid detail, it’s as if we’re walking alongside her. The two and a half years the Prophet ﷺ spent in her care are filled with stories of wonder. Even more striking, six decades later, during the Battle of Hunayn, the Prophet ﷺ met Halima again, welcomed her, and showered her and her family with gifts. 

Imagine the depth of such a relationship, where history captures not only the beginning but the continuing bond between them, long after the Prophet ﷺ had risen as a leader. This is not a simple historical account—it’s a breathing, living chronicle, capturing every thread of the Prophet’s ﷺ life and those who were part of it. We often read the biography of a leader as a series of accomplishments, but with the Prophet ﷺ, it’s so much more. It’s as if every detail of his life, no matter how seemingly insignificant, holds its own brilliance, glowing through time with the weight of its significance.

His father, Abdullah, passed away during a trade journey while his mother, Amina, was still pregnant with him, leaving the Prophet ﷺ fatherless even before his birth. This was not just any passing—it was the first loss in a life that would know grief but also the strengthening hand of divine destiny. When the Prophet ﷺ was only six years old, his mother Amina passed away too. She had journeyed to Yathrib to visit her relatives, and on the return trip, she fell ill and passed away at a place called Abwa, about 270 kilometres from Madinah on the road to Makkah.

The next two years of childhood spent under the care of his grandfather, Abdul Muttalib. History records the immense affection he showed towards him, the way he sat the young child next to him in the gatherings of the Quraysh, his unwavering belief that this child was destined for something beyond comprehension, the astonishment of the Quraysh as Abdul Muttalib placed the young boy beside him, a place of honour reserved for the elders, yet none questioned it, for even they sensed something extraordinary about the child, his heartfelt instructions to his children on his deathbed, telling them that this child was no ordinary one and that they must protect him with all their strength, his passing when the Prophet ﷺ was only eight, the shift of care to his uncle, Abu Talib, who raised him with the same love and reverence, witnessing the many miraculous signs that seemed to surround the boy, the unshakable devotion of Abu Talib, who not only raised the boy with love but would later stand by him through the fiercest trials, protecting him from harm when the message of Islam would emerge, the moment Abu Talib carried him to the Kaaba during a severe drought, lifting him towards the heavens as the people of Makkah watched in awe, the clouds that gathered almost instantly, pouring rain in response to the innocent prayers of the child, the eyes of the Makkahns wide with wonder as the skies, once stubbornly dry, responded to the presence of this blessed child, rain pouring as if the heavens themselves were in awe of him, the poem of Ruqayqa, immortalizing this event in verse, every detail of these moments, etched into the memory of those who witnessed them, woven into the fabric of history, forever preserved.

At twelve years old, Muhammad set out on a journey with his beloved uncle, Abu Talib. Though Abu Talib always kept the boy close—whether during meals, sleep, or short travels—this time, the journey ahead was long, and doubt gnawed at his heart. He feared for the boy’s safety, knowing that the world would envy him and that unseen dangers could threaten his future. His heart ached as he made the painful decision to leave him behind. Yet, as the preparations began, Muhammad clung to the camel’s bridle, his eyes filled with tears, his voice trembling as he expressed the deep loneliness he feared without his parents. He could not bear the thought of being left behind. Abu Talib, overcome with emotion, embraced the boy and swore, “By God, I will never leave you alone.” With that vow, the boy joined the caravan, his place always beside his uncle. 

As they neared Busra, something miraculous occurred. A cloud appeared, gently following the caravan, offering shade as they journeyed through the heat. It was no ordinary cloud; it moved with them, as if protecting them from the scorching sun. In the city of Busra, a scholar named Bahira—also known as George—stood watching. A man of deep knowledge and devotion, Bahira had been waiting for this very moment, having seen signs in his sacred scriptures. Though he had seen countless caravans pass, this one was different. The cloud, the presence, stirred something within him. For the first time, Bahira invited the travellers to his hermitage and prepared a meal for them, shocking everyone, for he had never shown such interest before. Bahira’s eyes were drawn to the boy. He called him forward, and after a few questions, his suspicions were confirmed. He turned to Abu Talib, his voice trembling with urgency, “By Allah, this child is the one foretold in our scriptures. The signs are clear. Take him back home, for if others recognize him, danger will follow. This is the Promised One, destined for greatness.” 

If the Prophet’s ﷺ childhood has been documented with such beauty and detail—every step, every tear, every miraculous moment lovingly preserved—then how much more profound would the record of his life be after he attained Prophethood? When thousands of followers stood in awe, hanging on his every word, eager to witness and record his every action, to preserve even the smallest of gestures? History had already wrapped itself around the young boy, tracing his lineage, recounting his early years with unparalleled care, but once he declared his mission, it was as though the pens of the scribes never stopped. Every movement, every glance, every word became sacred, something to be etched into the hearts of his companions and recorded for all generations to come. If the early chapters of his life gleam with this much richness, imagine the brilliance of the record that follows—when not just a few, but a community of thousands, bore witness to the greatest unfolding of history.

At the age of twenty-five, the Prophet Muhammadﷺ married Khadijah. Every moment of their life together is etched with a care that reflects the significance of this union. Khadijah had long heard of Al-Ameen, the grandson of Abdul Muttalib, the man whose face, when shown towards the Kaaba, brought rain. Her desire to marry him was not born of mere admiration but was built on a deeper understanding. She entrusted him with her trade, and the record of that journey is preserved with such precision, from the agreement to lead the caravan with Maysara to the events that unfolded in the city of Busra. There, under a tree, a scholar named Nastura appeared, prophesying with words still vividly recorded: "No one but a Prophet ﷺ has ever rested under this tree." 

Their journey continued to Syria, where the Prophet ﷺ conducted his business with the same integrity that had earned him his reputation. During a negotiation, someone asked him to swear by the idols Lat and Uzza, but Muhammad firmly refused, saying, "I am forbidden to do so." In this Christian city, the echoes of prophecy seemed to follow him. The man reported to Mysara, "This is the Prophet ﷺ described in the books of our priests." Maisara’s admiration for the Prophet ﷺ only deepened with each passing moment, and their journey proved to be not only successful but extraordinary, returning with double the expected profit. 

From her palace, Khadijah watched Muhammad return, and what she saw took her breath away—two angels shading him as he approached. Maysara, confirming the miracle, recounted every moment of their journey, and Khadijah’s heart filled with certainty. She knew she wanted to marry this man, not just because he was righteous and trustworthy, but because he was the final Prophet ﷺ to this world, the one whom even angels protected. The marriage soon followed. Khadijah’s paternal uncle, Amr ibn Asad, solemnized the union, while Abu Talib delivered the wedding speech. Amr responded with blessings, and among those present was the distinguished scholar Warqa ibn Naufal, who officially declared the marriage. History, always attentive to detail, records that the dowry given to Khadijah included twenty ounces of gold and twenty camels. This is the essence of the Prophet’s ﷺ historicity. Not a single detail is left vague. 

They were blessed with six children in their marriage. The first was Qasim, who passed away at the tender age of two. Her second child was Zainab, born when the Prophet ﷺ was thirty years old. Zainab married Abu l-As, and together they had a son and a daughter, Ali and Umama. Ali, like his uncle Qasim, passed away at a young age, while Umama would later marry Ali ibn Abu Talib after the passing of Fatima.

The story of Zainab and Abu l-As is one that history has preserved in detail, from their early years of marriage to the Prophet’s ﷺ declaration of Islam, Zainab's immediate acceptance of her father’s message, while Abu l-As initially adhered to his old faith, Zainab’s decision to stay in Makkah after the Prophet’s ﷺ migration to Madinah,  Abu l-As’s participation in the Battle of Badr on the side of the Quraysh, his capture as a prisoner, Zainab sending her cherished necklace—the same one her mother Khadijah had given her as dowry—for his release, the Prophet’s ﷺ emotional recognition of the necklace, his gentle request to his companions to return it, Abu l-As’s agreement to send Zainab to Madinah after his release, Habbar’s violent harassment of Zainab during her journey, causing her to fall from her camel and miscarry, Abu l-As eventually embracing Islam and reuniting with his wife in Madinah, and the tragic consequence of Zainab’s injuries from the fall leading to her death shortly after their reunion—all of these moments are documented with remarkable care. If history has preserved this much about Zainab, the daughter of the Prophet ﷺ, with such richness and depth, what then must be the scope and greatness of the historical records regarding the Prophet ﷺ himself?

Next to be born was Ruqayyah, followed by Umm Kulthum, Fatimah, and Abdullah. History, in its unwavering precision, has meticulously recorded every detail of their lives, their relationships with the Prophet ﷺ, their joys, and their sorrows. Ruqayyah’s marriage to Uthman ibn Affan, her migration to Abyssinia, her illness during the Battle of Badr, and her death shortly after—nothing is left untold. Umm Kulthum’s marriage to Uthman after Ruqayyah’s death, earning him the title of “Dhul Nurayn” (the possessor of two lights), is preserved for eternity. All of the Prophet ﷺ's children, except Fatimah, passed away during his lifetime. Abdullah, often called "Tayyib" or "Tahir," passed away in infancy. The final child, Fatimah, stayed with the Prophet ﷺ through the most difficult times, and her closeness to him is noted in countless traditions and moments of tenderness. After the Prophet’s ﷺ demise, Fatimah lived only six months before following her beloved father into the next life.

History also speaks of a son born to the Prophet ﷺ named Ibrahim. After the Treaty of Hudaybiyyah in the month of Dhul-Qa'dah, 6 AH, the Prophet ﷺ sent letters to the prominent rulers of the time, proclaiming his Prophethood and inviting them to Islam. Ibn Ishaq meticulously records these moments— The Messenger of Allah (peace be upon him) dispatched Dihyah ibn Khalifah al-Kalbi to Caesar, the king of Rome, and Abdullah ibn Hudhafah al-Sahmi to Khosrow, the king of Persia. Amr ibn Umayyah al-Dhamri was sent to the Negus, the king of Abyssinia, while Hatib ibn Abi Balta'ah went to al-Muqawqas, the king of Alexandria. Additionally, he sent Amr ibn al-As al-Sahmi to Jayfar and Ayad, the two sons of al-Julundah al-Azdiyayn, the kings of Oman. Salit ibn Amr was sent to Thumamah ibn Uthal and Hawdhah ibn Ali, the kings of Yamamah. Al-Alaa ibn al-Hadhrami was dispatched to al-Mundhir ibn Sawah al-Abdi, the king of Bahrain, and Shuja' ibn Wahb al-Asadi was sent to al-Harith ibn Abi Shimr al-Ghassani, the king of the borders of Greater Syria. 

When al-Muqawqas received Hatib ibn Abi Balta'ah, he welcomed him warmly, acknowledging that the Prophet ﷺ had been foretold in their scriptures and presented him with gifts, among them Maria, a slave woman. It was Maria who bore for the Prophet ﷺ a son, Ibrahim, in Dhul-Hijjah of the Hijra eighth year. He ﷺ freed her immediately, and little Ibrahim was entrusted to Umm Burda from the Ansar for care and nursing. The Prophet ﷺ were visiting Umm Burda’s house, cradling his son, and even taking short naps there. When he ﷺ observed the new-born, he marvelled at his resemblance to him. 

'I don't see any resemblance!' Aisha, who was envious to Mariya, replied.

“Don’t you see his whiteness and flesh?”

 “It’s just that the boy drank milks of camels which were white and he is well-fed,” she persisted. 

When Ibrahim passed away at infancy, tears, gentle and sincere, flowed from the Prophet’s ﷺ eyes. His companion, Abdullah ibn Awf asked in surprise, “Didn’t you say that this weeping is not allowed?” He ﷺ replied that those are tears of mercy. What he forbade was exaggerated, theatrical mourning—acts like tearing our clothes or wailing uncontrollably. These seemingly small interactions are captured with great reverence. The preciousness of these facts, each one like a gem in the Prophet’s ﷺ remarkable story, makes clear how unique and sacred the preservation of his history truly is.

When we reflect on the Prophet ﷺ's life, the Hijrah emerges as a pivotal event, symbolizing the foundation and future of Islam. While one might not expect the precise route or every step of that journey to hold much importance, history tells us otherwise. Even the smallest details of this monumental migration are documented with astonishing accuracy and beauty, elevating the significance of every movement, every pause, and every emotion. He ﷺ left his home in Makkah on the night of the twenty-sixth of Safar, in the first year of Hijra—approximately September 8th, 622 CE. As he gazed one last time towards Makkah from Haswira, his heart weighed down by emotion, he uttered words forever etched in history: "By Allah, O Makkah, you are the dearest land to my heart in this world. You hold a special place in Allah's affection as well. If your people had not driven me away, I would never have left you." 

He and his loyal companion, Abu Bakr al-Siddiq (R), ventured south, reaching the protective refuge of Mount Thour. For three days they sought shelter in a cave there, awaiting the arrival of Ibn Uraiqit, who arrived on the third day as planned with the necessary camels for their onward journey. On the night of Safar 29th, approximately September 11th, they left Mount Thour and began an uncommon route toward the Red Sea, a path less travelled by many. They passed through the mountain ranges of Bushaimat, the familiar valley of Makkah, known as Wadi Ibrahim, and veered northward at Wadi Urna. They journeyed past the home of Umm Hushaim of the Khuza'a tribe, passing the site where the Treaty of Hudaybiyyah would later be signed. The Prophet ﷺ travelled through the Muqassir-Daf Mountains, crossed landscapes of Harratu Lajnan, and made his way into the valley of Al Sagu, amid the towering Al-Qashash mountains. 

By the second day of the Hijrah journey, the Prophet ﷺ and his companion reached the town of Usfan, on the thirteenth of September, corresponding to the second of Rabi' al-Awwal. They continued through the town of Asfan and into the Goula Valley. From there, they advanced along the western side of Amaji, crossing the Naqara volcanic region and the Uwaija valley, until they arrived at Jabal al-Akhal. Their journey then took them to the junction of the Ghaula and Golan Valleys, a crucial point on the eastern caravan route, before continuing alongside Mount Jumdan, weaving through the village of Amaj. 

History recalls how they passed through the Baqawiyah volcanic area, where they encountered two huts which belonged to a woman named Umm Ma'bad. Umm Ma'bad granted permission for the Prophet ﷺ to milk a seemingly barren goat. With the name of Allah on his lips and a gentle touch, the Prophet ﷺ miraculously milked the goat, providing fresh milk for everyone. They stayed with Umm Ma'bad for two days, and during this time, her flock of goats multiplied. To her, the Prophet ﷺ was always known as Mubarak—the blessed one. Their journey continued, crossing the Qudayd valley and into the Al Mushallal lava tract, a significant trade route that linked Yemen to Damascus, now known as Al Qudaydiyyah. Along the Kulaiya valley, history recalls the encounter with Suraqah ibn Malik. As they ventured eastward, they reached Wadi al-Kharrar and followed a path that ran along the Al-Azwari lava tract.

On September 14th, on the third day of Rabi' al-Awwal, the Prophet ﷺ and his companion moved through Wadi Kharrar, skirting the edges of Khum Creek. Navigating through hills and valleys, the journey took them to Al-Murrah, where a stream named Maa Ahya flowed nearby. After crossing the Murrah hills, they entered the Laqf valley, an area steeped in history with its sub-routes—Riu Abu Duqawema, Riya Al Humayya, and the Zaad Valley—all intricately documented in history. Moving towards the Khushum hill and the Al Musaidira fountain, the Prophet ﷺ and his companion found shade beneath small hills known as Mustasillathu Khushum, a region where travellers could find refuge. 

The journey pressed on for one hundred and fifty meters, crossing the Swad Valley and continuing through a region situated at one hundred and one meters above sea level. As they approached the Musaidira rivulet, the path stretched for 1,800 meters along the Rigilian road, a strategic 12-kilometer stretch parallel to the usual trade route, less affected by torrents. This path led directly to the Hamila and Haya waterfalls, adding another layer to the precious documentation of this historic voyage. The path continued into the Ritakha Valley, where they entered Wadi Al-Faru through Al-Khusaybah. Four kilometres through Wadi Farau brought them to the Liqf Valley. Turning west from Liqf, they arrived at Mount Mulaiza, a place renowned for its soft stones, and from there, proceeded seven kilometres further to the vicinity of the Ridwan well. Here, on the third night of Rabi’ al-Awwal, September 14th, the Prophet ﷺ and his companions rested.

With the early morning sun on Thursday, the 4th of Rabi' al-Awwal, the journey resumed. From the Lakhf stream, they entered the Mijah stream, a mere two hundred meters ahead. They arrived at the Mubairik well, a key location nestled at the convergence of these valleys. Navigating through the streams of Dhul Aswain and Meejah, the Prophet ﷺ and his companions crossed into the valley of Umm Kashd. From there, they journeyed through the Taqiq Valley, reaching the Ujayrid Valley, its course meandering northwest before veering northeast. Their path led them through the Rayah path, which linked the Ujayrid and Di Salam Valleys. Upon leaving Di Salam Valley, they ventured through Madhjalat Tiheen, a dry watercourse surrounded by the twin mountains Jabal al-Kabsh to the east and Jabal al-Kamra to the west. 

They moved into the al-Ghutriyana plain, a broad and level pathway stretching between Tiheen Valley and al-Qaha Valley. Near the well of al-Talub, now known as al-Hafa, they found themselves at the northern end of al-Qaha Valley. From here, two routes led toward Madinah. One could proceed via al-Munsaraf, later called al-Musayjid, or follow the caravan trade route through Shiabu Fayd and Ri al-Akhanqal. The Prophet ﷺ and his companions chose the northern route, traveling through al-Munsaraf.

On Friday, September 16, or the fifth day of Rabi' al-Awwal, the Prophet ﷺ and his companions passed through the village of Al-Arj, located in the valley bearing the same name. On the following day, Saturday, the 6th of Rabi' al-Awwal, corresponding to September 17, the caravan continued its path, departing from Al-Arj and moving on foot through the Reem Valley. As they crossed Mount Mishirwan, positioned near Mount Rakuba, they ventured into a landscape that intertwined both mountains so closely that distinguishing one from the other is difficult. Their journey took them past Irqu Labiy before reaching Rawha, where history records the Prophet ﷺ stopping for rest and prayer. Then they entered the valley of al-Khatir, known for its many wells. 

Moving forward, they passed through the narrow Ri al-Ras road and into the valley of Hafr, eventually entering the Reem Valley once again. This valley, with its bustling corridor, spanned forty-two kilometres, dotted with roadside stalls providing supplies and rest to the travellers. On Sunday, September 18, the group exited the valley of Reem and made their way through al-Jatjath and the path of Ri al-Zahwa. Instead of opting for the busier caravan route, the Prophet ﷺ and his companions chose the the less-travelled Al-Khalaiq area, known also as Abyar al-Mashi. Here, the journey entered the unique valley of al-Aqeeq. Following the path of al-Sabi, the travellers moved toward Quba, passing the Well of Shaddad, another notable landmark.

At Al-Jatjatha, the Prophet ﷺ made camp for the night, marking their last stop before the final destination of Quba, just 16 kilometers south of the Hamra al-Asad Mountain. On Monday, September 19, the eighth day of Rabi' al-Awwal. As they moved northeast, the imposing Hamra al-Asad Mountain range became visible. They passed through the Khaq garden, traversing the al-Zabi route, which led them to the region of al-Usbah, home to the Bani Unaif tribe. As they approached Quba, they passed by Bani Unaif's vicinity, where the Masjid of Bani Unaif or Masjid Musabih would later be built. Finally, on Monday, the eighth day of Rabi' al-Awwal, the Prophet ﷺ and his companions reached Quba. The Prophet ﷺ stayed in Quba for four days, from Monday until Thursday. On the twelfth of Rabi' al-Awwal, September 23, the Prophet ﷺ continued his journey into Madinah. His beloved camel, Qaswa, chose the spot that would later become the location of Masjid al-Nabawi, the Prophet ﷺ's Mosque. 

Look at how the details of the Hijrah are preserved with remarkable precision. Every landmark and route taken is documented in great detail. From the initial departure southward to the cave of Thour, to the alternate path along less-travelled roads by the Red Sea, the descriptions of valleys, mountains, and wells provide a clear topographical map of the journey. The names of places and valleys are meticulously noted, giving us a vivid picture of the Prophet’s ﷺ path. The interactions and events along the way are recorded with extraordinary attention to detail, with each moment preserved not only for its historical value but also for its spiritual significance. 

The Hijrah journey was a journey of merely three or four people including the guide. Consider the expeditions to Khaybar, Hunayn, and the conquest of Makkah—how many companions accompanied the Prophet ﷺ on these journeys? And how meticulously have these events been documented? Between each of these monumental events, how many stories did the companions have to narrate? Every moment of these journeys is recorded with astonishing precision, preserving not just the major events but the individual experiences and observations of those who were present. These records highlight the Prophet’s ﷺ deep connection with his companions and the historical and spiritual significance of each event.

Another testament to the depth of historical documentation of the Prophet ﷺ's ﷺ life can be seen in the accounts of the various delegations that came to meet him. The first delegation was from the Muzaynah tribe, hailing from the Mulw region, arriving in the month of Rajab in the fifth year of Hijrah. This was followed by delegations from the Asad tribe and many others. In fact, over seventy delegations visited between the first year of the ninth Hijrah and the eleventh year. The meticulous records of each delegation include details such as the number of individuals, the messages they carried, the Prophet ﷺ's responses, the leaders of the delegations, and how they were received in Madinah. These accounts document the names of influential individuals, the advice given to them, the length of their stay, their tribal affiliations, and their places of origin. They also provide insights into who hosted them, the gifts they received, any special gifts or written documents given to their leaders, and the Islamic teachings imparted during their stay. Every detail, down to the duration of their stay in Madinah for this purpose, is preserved in these comprehensive records.

When the representatives of Asd Shanu'ah arrived, the Prophet ﷺ praised them, saying, "You are the most handsome in appearance, the most truthful in dealings, the sweetest in speech, and the most trustworthy in faith. You belong to me, and I belong to you." To the representatives of Asd of Oman, he remarked, "The representatives of Asd are excellent; their speech is sweet, their pledges are truthful, and their hearts are pure." His heartfelt prayer for the representatives of Aslam was, "May Allah protect Aslam, and may Allah forgive Khif." When the Ash'ari delegation arrived, the Prophet ﷺ joyfully proclaimed, "The people of Yemen have come to you; they are like clouds, and they are the best people on earth." When the representatives from the tribe of Tujib arrived. A young man from the tribe of Banu Abd stayed behind with their belongings. When the Prophet ﷺ requested the group to sent the man to him ﷺ, he came with a unique request: "My only supplication, O Allah, is to forgive me, show me mercy, and grant my wish that my wealth may remain in my heart." The Prophet ﷺ made supplication for him. Years later, in the tenth year of Hijrah, the people of this tribe met the Prophet ﷺ again in Mina, he asked about him.

When the representatives of Banu Tha'labah arrived, the Prophet ﷺ inquired about their land, its fertility, and their livestock. Discussions with the representatives of Jarud focused on guiding them in the best business practices. When the Juruh tribe delegation arrived, the Prophet ﷺ instructed them to have the person who had memorized the Quran best lead the prayer. This turned out to be a six-year-old boy. When Jarir ibn Abdullah came to meet the Prophet ﷺ, the Prophet ﷺ lovingly seated him beside him, stroked his head, face, chest, and abdomen, and made supplication for him. When a man Hadramaut delegation approached him telling of his physical illness, the Prophet ﷺ not only prayed for them but also shared some food with them, leading to a sudden cure for his illness. He provided a treatment for facial paralysis, which proved effective. He granted authority over two villages to Tamim Dari, the leader of his tribe. When Tufayl ibn Amr, who was Dawf tibe, sought a special sign for his poeple, the Prophet ﷺ prayed for him, resulting in a miraculous transformation—a light shone on his head, which removed to tip of his stick as he wished. When the Banu Saad arrived, he called upon the youngest member of the group, prayed for him, and appointed him as their leader. When the Banu Salaman tribe pleaded for rain for their dry land, they were blessed with rain and fertility soon after. 

Among the more striking encounters was that with Limam ibn Sa'lab, a giant of a man who came alone, declaring his intent to ask intense and challenging questions. The Prophet ﷺ, with his usual openness, welcomed him, responding to questions like "Was it Allah who sent you?" and "Who created the heavens and the earth?" This man eventually converted and led his entire community to Islam. Listen to the profound questions posed by Abu Razeen: "Do you know of things unknown to others?" he asked, and proceeded to share his doubts. He expressed his wonder about the mysteries of life after death, asking how decayed bodies could be resurrected, how Allah could see and manage so many humans, and what would happen when one meets Allah. He sought answers about the Day of Judgment, the nature of Paradise, and even the attributes of the heavenly wives. For each of these deep and complex questions, the Prophet ﷺ responded with calm and wisdom, offering detailed explanations that put Abu Razeen's concerns to rest.

How meticulously have the belongings used by the Prophet ﷺ in his lifetime been recorded? The number of his houses, their length, width, and height, the materials used in their construction, and even the way they were attached to the masjid—every detail has been meticulously preserved. And then, consider his clothing: it is well known that he favoured white, but there are also vivid accounts of him appearing majestically in red. When he entered Makkah during its conquest, he wore a striking red garment. There are reports of him donning a red jubba on festivals and some Fridays. Umm Salamah, his wife, even mentioned that he sometimes scented his clothes with saffron. Another scene shows him wrapped in a green shawl as he performed tawaf. After his passing, the jubba he had worn was preserved, and the water in which it was soaked was used to heal the sick. Imagine the number of details recorded about his clothing alone! Entire books have been written on this subject. 

We have records of those who lovingly gifted him shawls and of those who cherished receiving them from him. The records extend to his blankets, rugs, upper and lower garments, turbans, caps, and even the exact dimensions of these items—his shawl, for example, was four arm lengths long and two and a half cubits wide. Where else in history do we find such precise detail about a person? And it doesn’t stop at clothing. His rings, shoes, leather socks (khuff), siwak (toothbrush), comb, writing materials, swords, armour, bow, spears, and even the animals he rode—camels and horses, complete with their names, colours, and unique traits—are all preserved in astonishing detail.

What we have discussed here offers merely a glimpse into the vast records of the Prophet’s ﷺ life. We have yet to touch upon the proclamation of his Prophethood, Makkah's reaction to it, or the monumental events such as the battles of Badr, Uhud, and the conquest of Makkah. Each of these military campaigns has been the subject of extensive volumes, each detailing the strategies, participants, and outcomes with incredible precision. Similarly, the period of preaching in Makkah, with its hardships and profound experiences, could easily fill countless books. The revelations from Allah delivered through Jibril (Gabriel), their meaning, and their significance to the ummah (Muslim community) also represent a vast field of study. Each Islamic law, every aspect of prayer, fasting, Hajj, and the Prophet ﷺ's ﷺ methods of teaching and performing these rituals are topics so expansive that entire libraries could be dedicated to them. Beyond this, Islamic beliefs, discussions about earlier Prophet ﷺs, and the unique approach of Prophet ﷺ to matters of faith, character, culture, and war are explored in countless narrations and documented in extensive scholarly works. Social values, interpersonal interactions, and guidance on community life are similarly discussed in depth. In all these areas, we find endless narrations, testimonies from the Companions, and unbroken chains of transmitters, preserving the Prophet ﷺ's ﷺ legacy for generations to come.

End of the Session

Read Biography of the Messenger of Allah 

No Man in History is So Closely Depicted and Documented

The world was in anticipation, awaiting the arrival of a human leader foretold by all the Prophet Muhammad ﷺs. It began with Adam, the first human and Prophet Muhammad ﷺ, and continued through every Prophet Muhammad ﷺ after him. In their respective eras, they faithfully conveyed the message that a Prophet Muhammad ﷺ like him would come, and these prophecies were meticulously preserved. The number of such Prophet Muhammad ﷺs is said to be around one hundred and twenty four thousand. The Vedas had also foretold his coming, and even the Prophet Muhammad ﷺ himself alluded to it. Vedic scholars had pinpointed the place of his birth, the names of his parents, and the exact time, month, and year of his arrival. They awaited the appearance of a Prophet Muhammad ﷺ from Tihamah. 

History tells of Said ibn Amr, who returned to Makkah upon hearing news of the Prophet Muhammad’s ﷺ birth. Bahira, the Vedic scholar, kept vigil year after year beside a tree where he knew the Prophet Muhammad ﷺ would one day rest. Ibn Hayyiban, having learned from the Vedas that the Prophet Muhammad’s ﷺ place of migration would be Madinah, waited there for years in expectation. The journey of Salman, who searched tirelessly for truth from Persia and finally found the Prophet Muhammad ﷺ, is also documented in detail. History preserved these moments, capturing the world's expectation of a leader who would forever change its course.

Before his marriage, the Prophet Muhammad’s ﷺ father, Abdullah, encountered a scholar in Yemen who foretold that through him, a Prophet Muhammad ﷺ would be born. The scholar, sensing the continuation of this remarkable lineage, advised Abdullah to marry a woman from the Banu Sahr tribe. Another version adds an intriguing twist: a female scholar, upon seeing Abdullah, noticed a radiant glow on his face—so striking that she proclaimed to the women of Quraysh that they should marry this young man. Then, there is another story. A woman from the Banu Asad tribe, captivated by the unique radiance of Prophet Muhammadhood on Abdullah’s face, approached him with an extraordinary offer. “Have a physical relationship with me once, and I will give you one hundred camels,” she proposed. But Abdullah, unwavering in his integrity, refused, stating that he would not go against his father’s wishes. Soon after, his father married him to Aminah. 

Their marriage flourished, and Aminah soon became pregnant with the Prophet Muhammad ﷺ. Later, as fate would have it, Abdullah passed by the same woman. This time, she said nothing. Curious, Abdullah asked, “Why don’t you make the same offer as before?” She replied, “The radiance you had before has left you.” Sauda bint Sahr, a Quraysh astrologer, also saw this light in Abdullah. She gathered the women of Banu Sahr and announced that a Prophet Muhammad ﷺ would emerge from their tribe. She even made prophecies about the young girls, each one of which history later confirmed. But when her gaze fell upon Aminah, the daughter of Wahb, she declared with absolute certainty that this woman would give birth to the awaited Prophet Muhammad ﷺ. 

To what extent did the world await the Prophet Muhammad ﷺ? How did time itself bear witness to his coming? The answers lie in the precision with which every detail has been recorded in history. The world’s anticipation of the Prophet Muhammad ﷺ, and the way time seemed to recognize his arrival, are written into the fabric of history itself. This is what we need to explore—the profound accuracy and care with which the signs, prophecies, and events leading to his birth were documented, waiting for the one who was destined to change the course of humanity.

The pregnancy of Aminah, the mother of the Prophet Muhammad ﷺ, is a moment in history that has been meticulously recorded. Her own words are famous: "I didn’t feel that I was pregnant or experience the weight of it as women do, except that I noticed my menstruation had stopped. Sometimes it would return, and sometimes it wouldn’t. One day, while I was in a state between sleep and wakefulness, someone came to me and asked, 'Do you feel that you are pregnant?' I replied, 'I don’t know.' He said, 'You are carrying the leader of this nation and its Prophet Muhammad ﷺ, and he will be born on a Monday. The sign of this will be a light that will emerge with him, filling the palaces of Busra in the land of Sham. When he is born, name him Muhammad.' This was the moment when I became certain of my pregnancy. He then advised me to say: 'I seek refuge with the One... from the evil of every envious one.' I recited this supplications, and shared it with my women friends, who advised me to wear iron around my arms and neck for protection. I did so, but the iron would only last for a few days before breaking. I didn’t persist in wearing it." 

It is a historical account that during each month of Aminah’s pregnancy, she was visited by Prophet Muhammad ﷺs, righteous women from the past, and angels. These visits carried a divine message. They advised her to name her child Ahmad or Muhammad, proclaiming that this child would be the final Prophet Muhammad ﷺ—the Messenger of Allah to this community. Each visit was a reminder of the immense role her son would play, and the weight of Prophet Muhammadhood that was to be carried by the one in her womb.

History marks the birth of the Prophet Muhammad ﷺ with astonishing precision. It was a Monday, the 12th day of Rabi'ul Awwal, in the Year of the Elephant (Amul al-Fil)—the year when Abraha and his elephant army attempted to destroy the Kaaba but were miraculously defeated by Allah's army of birds, the Ababil. His ﷺ birth occurred exactly 55 days after that event, 53 years before the Hijrah, in 570 CE. It happened just before dawn, as the first light began to break. How was that great day? The poet Hasan ibn Thabit recounts how a Vedic scholar, upon seeing a celestial sign, walked through the streets of Makkah proclaiming, "O people of Makkah, a child has been born among you!" He announced that this child was the long-awaited Prophet Muhammad ﷺ, marked with the seal of Prophet Muhammadhood between his shoulders. The news spread like wildfire, filling the town with excitement and wonder. 

Soon, someone hurried to inform a Jewish scholar, saying that a child had been born in the house of Abdul Muttalib. The Vedic scholar, alongside the people of Makkah, rushed to witness this miracle for themselves. When they reached Aminah’s home, all eyes were on the new-born. The scholar, filled with reverence, gently turned the baby over and gazed between his delicate shoulders. There it was—the unmistakable seal of Prophet Muhammadhood. Overcome with awe, the Jewish scholar fainted at the sight. When he regained consciousness, his voice trembled with emotion and sorrow. He realized, with great lament, that the mantle of Prophet Muhammadhood had passed from the lineage of Israel to the line of Ismail.

In history, we read about a priest named Ays, a man from Syria who had travelled and settled near Makkah, drawn by an ancient prophecy that stirred his soul. From his quiet monastery, he would frequently visit the city, proclaiming to its people, "A child will be born among you who will be a Prophet Muhammad ﷺ. The Arabs will submit to him, and his dominion will spread far beyond Arabia. I have left the comforts of my homeland and come to this barren land to witness the birth of that child." Eager for their children to be the prophesied one, the people of Makkah brought their new-borns to Ays, but each time, the priest would shake his head and say, "The awaited child has not been born yet." Then came a day unlike any other—Abdul Muttalib, the grandfather of the Prophet Muhammad ﷺ, approached Ays with his new-born grandson. The priest, upon hearing the child's name, rose from his seat in deep respect and said: “Your child is indeed the awaited Prophet Muhammad ﷺ. The star of Prophet Muhammadhood rose yesterday.” 

"You must protect him from envious eyes, for his mission is great, and his light will spread beyond the borders of Arabia," Ays’s voice grew serious as he added a warning.

How can one describe the moment of birth with more accuracy than this? How can history record it with more precision? This is history—history supported by an unbroken chain of narrations, passed down from those who spoke the words to those who heard them, and then relayed to others. It's a history that not only preserves the events but meticulously records the exact words spoken, the biographies of each narrator, the listeners, their teachers, and even their viewpoints. Each link in this chain is carefully examined, ensuring authenticity and leaving no room for doubt. 

The historical record of the Prophet Muhammad ﷺ is unlike that of any other figure in history. While the stories of most leaders we admire begin at the height of their fame, with their accomplishments casting long shadows over their more obscure origins, the Prophet Muhammad ﷺ's life has been meticulously chronicled from long before his birth. It's as if history itself could not wait to document his arrival. Think about it. When we look at figures like Isaac Newton, Plato, or Winston Churchill, we catch only fleeting glimpses of their lives. We may know a few facts about their upbringing or personal experiences, but our real focus is on their accomplishments. What they discovered, the ideas they shaped, and the worlds they changed—all of these moments come after they’ve entered the spotlight. But the Prophet Muhammad’s ﷺ biography turns this law of history on its head. 

It doesn't begin after he rose to prominence or even at the moment of his birth. His story reaches back through generations, through each of his forefathers. From his father Abdullah to his grandfather Abdul Muttalib, further still to Hashim, Abdul Manaf, and Qushay, until it reaches Ismail (Ishmael), son of Ibrahim (Abraham), and finally, the first man, Adam. These are not just names passed down through legends; volumes of literature have been written solely to preserve the lives of these individuals. Their existence and connection to the Prophet Muhammad ﷺ are part of a divinely woven tapestry that leads directly to him.

Consider the attention to detail in the records of the Prophet Muhammad’s ﷺ early life. After spending only a few days being nursed by his mother, Amina, the infant Muhammad was placed in the care of Suwayba al-Aslami. Her story, too, has been preserved in detail. She was no stranger to this task; before him, she had nursed Hamza, the Prophet Muhammad’s ﷺ uncle, and later, Abu Salamah, a respected companion. His ﷺ interactions with Suwayba and her significance in his life are noted in Islamic history—right down to her passing during the Battle of Khaybar and his inquiry into the welfare of her son. This kind of historical preservation is unparalleled.

Then there’s Halima al-Sa'diya, the woman who would become one of the most significant figures in the Prophet Muhammad’s ﷺ early years. The journey she undertook to Makkah, her initial hesitation to accept an orphan into her care, and the miraculous blessings she experienced as a result of nursing him—these events are told with such vivid detail, it’s as if we’re walking alongside her. The two and a half years the Prophet Muhammad ﷺ spent in her care are filled with stories of wonder. Even more striking, six decades later, during the Battle of Hunayn, the Prophet Muhammad ﷺ met Halima again, welcomed her, and showered her and her family with gifts. 

Imagine the depth of such a relationship, where history captures not only the beginning but the continuing bond between them, long after the Prophet Muhammad ﷺ had risen as a leader. This is not a simple historical account—it’s a breathing, living chronicle, capturing every thread of the Prophet Muhammad’s ﷺ life and those who were part of it. We often read the biography of a leader as a series of accomplishments, but with the Prophet Muhammad ﷺ, it’s so much more. It’s as if every detail of his life, no matter how seemingly insignificant, holds its own brilliance, glowing through time with the weight of its significance.

His father, Abdullah, passed away during a trade journey while his mother, Amina, was still pregnant with him, leaving the Prophet Muhammad ﷺ fatherless even before his birth. This was not just any passing—it was the first loss in a life that would know grief but also the strengthening hand of divine destiny. When the Prophet Muhammad ﷺ was only six years old, his mother Amina passed away too. She had journeyed to Yathrib to visit her relatives, and on the return trip, she fell ill and passed away at a place called Abwa, about 270 kilometres from Madinah on the road to Makkah.

The next two years of childhood spent under the care of his grandfather, Abdul Muttalib. History records the immense affection he showed towards him, the way he sat the young child next to him in the gatherings of the Quraysh, his unwavering belief that this child was destined for something beyond comprehension, the astonishment of the Quraysh as Abdul Muttalib placed the young boy beside him, a place of honour reserved for the elders, yet none questioned it, for even they sensed something extraordinary about the child, his heartfelt instructions to his children on his deathbed, telling them that this child was no ordinary one and that they must protect him with all their strength, his passing when the Prophet Muhammad ﷺ was only eight, the shift of care to his uncle, Abu Talib, who raised him with the same love and reverence, witnessing the many miraculous signs that seemed to surround the boy, the unshakable devotion of Abu Talib, who not only raised the boy with love but would later stand by him through the fiercest trials, protecting him from harm when the message of Islam would emerge, the moment Abu Talib carried him to the Kaaba during a severe drought, lifting him towards the heavens as the people of Makkah watched in awe, the clouds that gathered almost instantly, pouring rain in response to the innocent prayers of the child, the eyes of the Makkahns wide with wonder as the skies, once stubbornly dry, responded to the presence of this blessed child, rain pouring as if the heavens themselves were in awe of him, the poem of Ruqayqa, immortalizing this event in verse, every detail of these moments, etched into the memory of those who witnessed them, woven into the fabric of history, forever preserved.

At twelve years old, Muhammad set out on a journey with his beloved uncle, Abu Talib. Though Abu Talib always kept the boy close—whether during meals, sleep, or short travels—this time, the journey ahead was long, and doubt gnawed at his heart. He feared for the boy’s safety, knowing that the world would envy him and that unseen dangers could threaten his future. His heart ached as he made the painful decision to leave him behind. Yet, as the preparations began, Muhammad clung to the camel’s bridle, his eyes filled with tears, his voice trembling as he expressed the deep loneliness he feared without his parents. He could not bear the thought of being left behind. Abu Talib, overcome with emotion, embraced the boy and swore, “By God, I will never leave you alone.” With that vow, the boy joined the caravan, his place always beside his uncle. 

As they neared Busra, something miraculous occurred. A cloud appeared, gently following the caravan, offering shade as they journeyed through the heat. It was no ordinary cloud; it moved with them, as if protecting them from the scorching sun. In the city of Busra, a scholar named Bahira—also known as George—stood watching. A man of deep knowledge and devotion, Bahira had been waiting for this very moment, having seen signs in his sacred scriptures. Though he had seen countless caravans pass, this one was different. The cloud, the presence, stirred something within him. For the first time, Bahira invited the travellers to his hermitage and prepared a meal for them, shocking everyone, for he had never shown such interest before. Bahira’s eyes were drawn to the boy. He called him forward, and after a few questions, his suspicions were confirmed. He turned to Abu Talib, his voice trembling with urgency, “By Allah, this child is the one foretold in our scriptures. The signs are clear. Take him back home, for if others recognize him, danger will follow. This is the Promised One, destined for greatness.” 

If the Prophet Muhammad’s ﷺ childhood has been documented with such beauty and detail—every step, every tear, every miraculous moment lovingly preserved—then how much more profound would the record of his life be after he attained Prophet Muhammadhood? When thousands of followers stood in awe, hanging on his every word, eager to witness and record his every action, to preserve even the smallest of gestures? History had already wrapped itself around the young boy, tracing his lineage, recounting his early years with unparalleled care, but once he declared his mission, it was as though the pens of the scribes never stopped. Every movement, every glance, every word became sacred, something to be etched into the hearts of his companions and recorded for all generations to come. If the early chapters of his life gleam with this much richness, imagine the brilliance of the record that follows—when not just a few, but a community of thousands, bore witness to the greatest unfolding of history.

At the age of twenty-five, the Prophet Muhammadﷺ married Khadijah. Every moment of their life together is etched with a care that reflects the significance of this union. Khadijah had long heard of Al-Ameen, the grandson of Abdul Muttalib, the man whose face, when shown towards the Kaaba, brought rain. Her desire to marry him was not born of mere admiration but was built on a deeper understanding. She entrusted him with her trade, and the record of that journey is preserved with such precision, from the agreement to lead the caravan with Maysara to the events that unfolded in the city of Busra. There, under a tree, a scholar named Nastura appeared, prophesying with words still vividly recorded: "No one but a Prophet Muhammad ﷺ has ever rested under this tree." 

Their journey continued to Syria, where the Prophet Muhammad ﷺ conducted his business with the same integrity that had earned him his reputation. During a negotiation, someone asked him to swear by the idols Lat and Uzza, but Muhammad firmly refused, saying, "I am forbidden to do so." In this Christian city, the echoes of prophecy seemed to follow him. The man reported to Mysara, "This is the Prophet Muhammad ﷺ described in the books of our priests." Maisara’s admiration for the Prophet Muhammad ﷺ only deepened with each passing moment, and their journey proved to be not only successful but extraordinary, returning with double the expected profit. 

From her palace, Khadijah watched Muhammad return, and what she saw took her breath away—two angels shading him as he approached. Maysara, confirming the miracle, recounted every moment of their journey, and Khadijah’s heart filled with certainty. She knew she wanted to marry this man, not just because he was righteous and trustworthy, but because he was the final Prophet Muhammad ﷺ to this world, the one whom even angels protected. The marriage soon followed. Khadijah’s paternal uncle, Amr ibn Asad, solemnized the union, while Abu Talib delivered the wedding speech. Amr responded with blessings, and among those present was the distinguished scholar Warqa ibn Naufal, who officially declared the marriage. History, always attentive to detail, records that the dowry given to Khadijah included twenty ounces of gold and twenty camels. This is the essence of the Prophet Muhammad’s ﷺ historicity. Not a single detail is left vague. 

They were blessed with six children in their marriage. The first was Qasim, who passed away at the tender age of two. Her second child was Zainab, born when the Prophet Muhammad ﷺ was thirty years old. Zainab married Abu l-As, and together they had a son and a daughter, Ali and Umama. Ali, like his uncle Qasim, passed away at a young age, while Umama would later marry Ali ibn Abu Talib after the passing of Fatima.

The story of Zainab and Abu l-As is one that history has preserved in detail, from their early years of marriage to the Prophet Muhammad’s ﷺ declaration of Islam, Zainab's immediate acceptance of her father’s message, while Abu l-As initially adhered to his old faith, Zainab’s decision to stay in Makkah after the Prophet Muhammad’s ﷺ migration to Madinah,  Abu l-As’s participation in the Battle of Badr on the side of the Quraysh, his capture as a prisoner, Zainab sending her cherished necklace—the same one her mother Khadijah had given her as dowry—for his release, the Prophet Muhammad’s ﷺ emotional recognition of the necklace, his gentle request to his companions to return it, Abu l-As’s agreement to send Zainab to Madinah after his release, Habbar’s violent harassment of Zainab during her journey, causing her to fall from her camel and miscarry, Abu l-As eventually embracing Islam and reuniting with his wife in Madinah, and the tragic consequence of Zainab’s injuries from the fall leading to her death shortly after their reunion—all of these moments are documented with remarkable care. If history has preserved this much about Zainab, the daughter of the Prophet Muhammad ﷺ, with such richness and depth, what then must be the scope and greatness of the historical records regarding the Prophet Muhammad ﷺ himself?

Next to be born was Ruqayyah, followed by Umm Kulthum, Fatimah, and Abdullah. History, in its unwavering precision, has meticulously recorded every detail of their lives, their relationships with the Prophet Muhammad ﷺ, their joys, and their sorrows. Ruqayyah’s marriage to Uthman ibn Affan, her migration to Abyssinia, her illness during the Battle of Badr, and her death shortly after—nothing is left untold. Umm Kulthum’s marriage to Uthman after Ruqayyah’s death, earning him the title of “Dhul Nurayn” (the possessor of two lights), is preserved for eternity. All of the Prophet Muhammad ﷺ's children, except Fatimah, passed away during his lifetime. Abdullah, often called "Tayyib" or "Tahir," passed away in infancy. The final child, Fatimah, stayed with the Prophet Muhammad ﷺ through the most difficult times, and her closeness to him is noted in countless traditions and moments of tenderness. After the Prophet Muhammad’s ﷺ demise, Fatimah lived only six months before following her beloved father into the next life.

History also speaks of a son born to the Prophet Muhammad ﷺ named Ibrahim. After the Treaty of Hudaybiyyah in the month of Dhul-Qa'dah, 6 AH, the Prophet Muhammad ﷺ sent letters to the prominent rulers of the time, proclaiming his Prophet Muhammadhood and inviting them to Islam. Ibn Ishaq meticulously records these moments— The Messenger of Allah (peace be upon him) dispatched Dihyah ibn Khalifah al-Kalbi to Caesar, the king of Rome, and Abdullah ibn Hudhafah al-Sahmi to Khosrow, the king of Persia. Amr ibn Umayyah al-Dhamri was sent to the Negus, the king of Abyssinia, while Hatib ibn Abi Balta'ah went to al-Muqawqas, the king of Alexandria. Additionally, he sent Amr ibn al-As al-Sahmi to Jayfar and Ayad, the two sons of al-Julundah al-Azdiyayn, the kings of Oman. Salit ibn Amr was sent to Thumamah ibn Uthal and Hawdhah ibn Ali, the kings of Yamamah. Al-Alaa ibn al-Hadhrami was dispatched to al-Mundhir ibn Sawah al-Abdi, the king of Bahrain, and Shuja' ibn Wahb al-Asadi was sent to al-Harith ibn Abi Shimr al-Ghassani, the king of the borders of Greater Syria. 

When al-Muqawqas received Hatib ibn Abi Balta'ah, he welcomed him warmly, acknowledging that the Prophet Muhammad ﷺ had been foretold in their scriptures and presented him with gifts, among them Maria, a slave woman. It was Maria who bore for the Prophet Muhammad ﷺ a son, Ibrahim, in Dhul-Hijjah of the Hijra eighth year. He ﷺ freed her immediately, and little Ibrahim was entrusted to Umm Burda from the Ansar for care and nursing. The Prophet Muhammad ﷺ were visiting Umm Burda’s house, cradling his son, and even taking short naps there. When he ﷺ observed the new-born, he marvelled at his resemblance to him. 

'I don't see any resemblance!' Aisha, who was envious to Mariya, replied.

“Don’t you see his whiteness and flesh?”

 “It’s just that the boy drank milks of camels which were white and he is well-fed,” she persisted. 

When Ibrahim passed away at infancy, tears, gentle and sincere, flowed from the Prophet Muhammad’s ﷺ eyes. His companion, Abdullah ibn Awf asked in surprise, “Didn’t you say that this weeping is not allowed?” He ﷺ replied that those are tears of mercy. What he forbade was exaggerated, theatrical mourning—acts like tearing our clothes or wailing uncontrollably. These seemingly small interactions are captured with great reverence. The preciousness of these facts, each one like a gem in the Prophet Muhammad’s ﷺ remarkable story, makes clear how unique and sacred the preservation of his history truly is.

When we reflect on the Prophet Muhammad ﷺ's life, the Hijrah emerges as a pivotal event, symbolizing the foundation and future of Islam. While one might not expect the precise route or every step of that journey to hold much importance, history tells us otherwise. Even the smallest details of this monumental migration are documented with astonishing accuracy and beauty, elevating the significance of every movement, every pause, and every emotion. He ﷺ left his home in Makkah on the night of the twenty-sixth of Safar, in the first year of Hijra—approximately September 8th, 622 CE. As he gazed one last time towards Makkah from Haswira, his heart weighed down by emotion, he uttered words forever etched in history: "By Allah, O Makkah, you are the dearest land to my heart in this world. You hold a special place in Allah's affection as well. If your people had not driven me away, I would never have left you." 

He and his loyal companion, Abu Bakr al-Siddiq (R), ventured south, reaching the protective refuge of Mount Thour. For three days they sought shelter in a cave there, awaiting the arrival of Ibn Uraiqit, who arrived on the third day as planned with the necessary camels for their onward journey. On the night of Safar 29th, approximately September 11th, they left Mount Thour and began an uncommon route toward the Red Sea, a path less travelled by many. They passed through the mountain ranges of Bushaimat, the familiar valley of Makkah, known as Wadi Ibrahim, and veered northward at Wadi Urna. They journeyed past the home of Umm Hushaim of the Khuza'a tribe, passing the site where the Treaty of Hudaybiyyah would later be signed. The Prophet Muhammad ﷺ travelled through the Muqassir-Daf Mountains, crossed landscapes of Harratu Lajnan, and made his way into the valley of Al Sagu, amid the towering Al-Qashash mountains. 

By the second day of the Hijrah journey, the Prophet Muhammad ﷺ and his companion reached the town of Usfan, on the thirteenth of September, corresponding to the second of Rabi' al-Awwal. They continued through the town of Asfan and into the Goula Valley. From there, they advanced along the western side of Amaji, crossing the Naqara volcanic region and the Uwaija valley, until they arrived at Jabal al-Akhal. Their journey then took them to the junction of the Ghaula and Golan Valleys, a crucial point on the eastern caravan route, before continuing alongside Mount Jumdan, weaving through the village of Amaj. 

History recalls how they passed through the Baqawiyah volcanic area, where they encountered two huts which belonged to a woman named Umm Ma'bad. Umm Ma'bad granted permission for the Prophet Muhammad ﷺ to milk a seemingly barren goat. With the name of Allah on his lips and a gentle touch, the Prophet Muhammad ﷺ miraculously milked the goat, providing fresh milk for everyone. They stayed with Umm Ma'bad for two days, and during this time, her flock of goats multiplied. To her, the Prophet Muhammad ﷺ was always known as Mubarak—the blessed one. Their journey continued, crossing the Qudayd valley and into the Al Mushallal lava tract, a significant trade route that linked Yemen to Damascus, now known as Al Qudaydiyyah. Along the Kulaiya valley, history recalls the encounter with Suraqah ibn Malik. As they ventured eastward, they reached Wadi al-Kharrar and followed a path that ran along the Al-Azwari lava tract.

On September 14th, on the third day of Rabi' al-Awwal, the Prophet Muhammad ﷺ and his companion moved through Wadi Kharrar, skirting the edges of Khum Creek. Navigating through hills and valleys, the journey took them to Al-Murrah, where a stream named Maa Ahya flowed nearby. After crossing the Murrah hills, they entered the Laqf valley, an area steeped in history with its sub-routes—Riu Abu Duqawema, Riya Al Humayya, and the Zaad Valley—all intricately documented in history. Moving towards the Khushum hill and the Al Musaidira fountain, the Prophet Muhammad ﷺ and his companion found shade beneath small hills known as Mustasillathu Khushum, a region where travellers could find refuge. 

The journey pressed on for one hundred and fifty meters, crossing the Swad Valley and continuing through a region situated at one hundred and one meters above sea level. As they approached the Musaidira rivulet, the path stretched for 1,800 meters along the Rigilian road, a strategic 12-kilometer stretch parallel to the usual trade route, less affected by torrents. This path led directly to the Hamila and Haya waterfalls, adding another layer to the precious documentation of this historic voyage. The path continued into the Ritakha Valley, where they entered Wadi Al-Faru through Al-Khusaybah. Four kilometres through Wadi Farau brought them to the Liqf Valley. Turning west from Liqf, they arrived at Mount Mulaiza, a place renowned for its soft stones, and from there, proceeded seven kilometres further to the vicinity of the Ridwan well. Here, on the third night of Rabi’ al-Awwal, September 14th, the Prophet Muhammad ﷺ and his companions rested.

With the early morning sun on Thursday, the 4th of Rabi' al-Awwal, the journey resumed. From the Lakhf stream, they entered the Mijah stream, a mere two hundred meters ahead. They arrived at the Mubairik well, a key location nestled at the convergence of these valleys. Navigating through the streams of Dhul Aswain and Meejah, the Prophet Muhammad ﷺ and his companions crossed into the valley of Umm Kashd. From there, they journeyed through the Taqiq Valley, reaching the Ujayrid Valley, its course meandering northwest before veering northeast. Their path led them through the Rayah path, which linked the Ujayrid and Di Salam Valleys. Upon leaving Di Salam Valley, they ventured through Madhjalat Tiheen, a dry watercourse surrounded by the twin mountains Jabal al-Kabsh to the east and Jabal al-Kamra to the west. 

They moved into the al-Ghutriyana plain, a broad and level pathway stretching between Tiheen Valley and al-Qaha Valley. Near the well of al-Talub, now known as al-Hafa, they found themselves at the northern end of al-Qaha Valley. From here, two routes led toward Madinah. One could proceed via al-Munsaraf, later called al-Musayjid, or follow the caravan trade route through Shiabu Fayd and Ri al-Akhanqal. The Prophet Muhammad ﷺ and his companions chose the northern route, traveling through al-Munsaraf.

On Friday, September 16, or the fifth day of Rabi' al-Awwal, the Prophet Muhammad ﷺ and his companions passed through the village of Al-Arj, located in the valley bearing the same name. On the following day, Saturday, the 6th of Rabi' al-Awwal, corresponding to September 17, the caravan continued its path, departing from Al-Arj and moving on foot through the Reem Valley. As they crossed Mount Mishirwan, positioned near Mount Rakuba, they ventured into a landscape that intertwined both mountains so closely that distinguishing one from the other is difficult. Their journey took them past Irqu Labiy before reaching Rawha, where history records the Prophet Muhammad ﷺ stopping for rest and prayer. Then they entered the valley of al-Khatir, known for its many wells. 

Moving forward, they passed through the narrow Ri al-Ras road and into the valley of Hafr, eventually entering the Reem Valley once again. This valley, with its bustling corridor, spanned forty-two kilometres, dotted with roadside stalls providing supplies and rest to the travellers. On Sunday, September 18, the group exited the valley of Reem and made their way through al-Jatjath and the path of Ri al-Zahwa. Instead of opting for the busier caravan route, the Prophet Muhammad ﷺ and his companions chose the the less-travelled Al-Khalaiq area, known also as Abyar al-Mashi. Here, the journey entered the unique valley of al-Aqeeq. Following the path of al-Sabi, the travellers moved toward Quba, passing the Well of Shaddad, another notable landmark.

At Al-Jatjatha, the Prophet Muhammad ﷺ made camp for the night, marking their last stop before the final destination of Quba, just 16 kilometers south of the Hamra al-Asad Mountain. On Monday, September 19, the eighth day of Rabi' al-Awwal. As they moved northeast, the imposing Hamra al-Asad Mountain range became visible. They passed through the Khaq garden, traversing the al-Zabi route, which led them to the region of al-Usbah, home to the Bani Unaif tribe. As they approached Quba, they passed by Bani Unaif's vicinity, where the Masjid of Bani Unaif or Masjid Musabih would later be built. Finally, on Monday, the eighth day of Rabi' al-Awwal, the Prophet Muhammad ﷺ and his companions reached Quba. The Prophet Muhammad ﷺ stayed in Quba for four days, from Monday until Thursday. On the twelfth of Rabi' al-Awwal, September 23, the Prophet Muhammad ﷺ continued his journey into Madinah. His beloved camel, Qaswa, chose the spot that would later become the location of Masjid al-Nabawi, the Prophet Muhammad ﷺ's Mosque. 

Look at how the details of the Hijrah are preserved with remarkable precision. Every landmark and route taken is documented in great detail. From the initial departure southward to the cave of Thour, to the alternate path along less-travelled roads by the Red Sea, the descriptions of valleys, mountains, and wells provide a clear topographical map of the journey. The names of places and valleys are meticulously noted, giving us a vivid picture of the Prophet Muhammad’s ﷺ path. The interactions and events along the way are recorded with extraordinary attention to detail, with each moment preserved not only for its historical value but also for its spiritual significance. 

The Hijrah journey was a journey of merely three or four people including the guide. Consider the expeditions to Khaybar, Hunayn, and the conquest of Makkah—how many companions accompanied the Prophet Muhammad ﷺ on these journeys? And how meticulously have these events been documented? Between each of these monumental events, how many stories did the companions have to narrate? Every moment of these journeys is recorded with astonishing precision, preserving not just the major events but the individual experiences and observations of those who were present. These records highlight the Prophet Muhammad’s ﷺ deep connection with his companions and the historical and spiritual significance of each event.

Another testament to the depth of historical documentation of the Prophet Muhammad ﷺ's ﷺ life can be seen in the accounts of the various delegations that came to meet him. The first delegation was from the Muzaynah tribe, hailing from the Mulw region, arriving in the month of Rajab in the fifth year of Hijrah. This was followed by delegations from the Asad tribe and many others. In fact, over seventy delegations visited between the first year of the ninth Hijrah and the eleventh year. The meticulous records of each delegation include details such as the number of individuals, the messages they carried, the Prophet Muhammad ﷺ's responses, the leaders of the delegations, and how they were received in Madinah. These accounts document the names of influential individuals, the advice given to them, the length of their stay, their tribal affiliations, and their places of origin. They also provide insights into who hosted them, the gifts they received, any special gifts or written documents given to their leaders, and the Islamic teachings imparted during their stay. Every detail, down to the duration of their stay in Madinah for this purpose, is preserved in these comprehensive records.

When the representatives of Asd Shanu'ah arrived, the Prophet Muhammad ﷺ praised them, saying, "You are the most handsome in appearance, the most truthful in dealings, the sweetest in speech, and the most trustworthy in faith. You belong to me, and I belong to you." To the representatives of Asd of Oman, he remarked, "The representatives of Asd are excellent; their speech is sweet, their pledges are truthful, and their hearts are pure." His heartfelt prayer for the representatives of Aslam was, "May Allah protect Aslam, and may Allah forgive Khif." When the Ash'ari delegation arrived, the Prophet Muhammad ﷺ joyfully proclaimed, "The people of Yemen have come to you; they are like clouds, and they are the best people on earth." When the representatives from the tribe of Tujib arrived. A young man from the tribe of Banu Abd stayed behind with their belongings. When the Prophet Muhammad ﷺ requested the group to sent the man to him ﷺ, he came with a unique request: "My only supplication, O Allah, is to forgive me, show me mercy, and grant my wish that my wealth may remain in my heart." The Prophet Muhammad ﷺ made supplication for him. Years later, in the tenth year of Hijrah, the people of this tribe met the Prophet Muhammad ﷺ again in Mina, he asked about him.

When the representatives of Banu Tha'labah arrived, the Prophet Muhammad ﷺ inquired about their land, its fertility, and their livestock. Discussions with the representatives of Jarud focused on guiding them in the best business practices. When the Juruh tribe delegation arrived, the Prophet Muhammad ﷺ instructed them to have the person who had memorized the Quran best lead the prayer. This turned out to be a six-year-old boy. When Jarir ibn Abdullah came to meet the Prophet Muhammad ﷺ, the Prophet Muhammad ﷺ lovingly seated him beside him, stroked his head, face, chest, and abdomen, and made supplication for him. When a man Hadramaut delegation approached him telling of his physical illness, the Prophet Muhammad ﷺ not only prayed for them but also shared some food with them, leading to a sudden cure for his illness. He provided a treatment for facial paralysis, which proved effective. He granted authority over two villages to Tamim Dari, the leader of his tribe. When Tufayl ibn Amr, who was Dawf tibe, sought a special sign for his poeple, the Prophet Muhammad ﷺ prayed for him, resulting in a miraculous transformation—a light shone on his head, which removed to tip of his stick as he wished. When the Banu Saad arrived, he called upon the youngest member of the group, prayed for him, and appointed him as their leader. When the Banu Salaman tribe pleaded for rain for their dry land, they were blessed with rain and fertility soon after. 

Among the more striking encounters was that with Limam ibn Sa'lab, a giant of a man who came alone, declaring his intent to ask intense and challenging questions. The Prophet Muhammad ﷺ, with his usual openness, welcomed him, responding to questions like "Was it Allah who sent you?" and "Who created the heavens and the earth?" This man eventually converted and led his entire community to Islam. Listen to the profound questions posed by Abu Razeen: "Do you know of things unknown to others?" he asked, and proceeded to share his doubts. He expressed his wonder about the mysteries of life after death, asking how decayed bodies could be resurrected, how Allah could see and manage so many humans, and what would happen when one meets Allah. He sought answers about the Day of Judgment, the nature of Paradise, and even the attributes of the heavenly wives. For each of these deep and complex questions, the Prophet Muhammad ﷺ responded with calm and wisdom, offering detailed explanations that put Abu Razeen's concerns to rest.

How meticulously have the belongings used by the Prophet Muhammad ﷺ in his lifetime been recorded? The number of his houses, their length, width, and height, the materials used in their construction, and even the way they were attached to the masjid—every detail has been meticulously preserved. And then, consider his clothing: it is well known that he favoured white, but there are also vivid accounts of him appearing majestically in red. When he entered Makkah during its conquest, he wore a striking red garment. There are reports of him donning a red jubba on festivals and some Fridays. Umm Salamah, his wife, even mentioned that he sometimes scented his clothes with saffron. Another scene shows him wrapped in a green shawl as he performed tawaf. After his passing, the jubba he had worn was preserved, and the water in which it was soaked was used to heal the sick. Imagine the number of details recorded about his clothing alone! Entire books have been written on this subject. 

We have records of those who lovingly gifted him shawls and of those who cherished receiving them from him. The records extend to his blankets, rugs, upper and lower garments, turbans, caps, and even the exact dimensions of these items—his shawl, for example, was four arm lengths long and two and a half cubits wide. Where else in history do we find such precise detail about a person? And it doesn’t stop at clothing. His rings, shoes, leather socks (khuff), siwak (toothbrush), comb, writing materials, swords, armour, bow, spears, and even the animals he rode—camels and horses, complete with their names, colours, and unique traits—are all preserved in astonishing detail.

What we have discussed here offers merely a glimpse into the vast records of the Prophet Muhammad’s ﷺ life. We have yet to touch upon the proclamation of his Prophet Muhammadhood, Makkah's reaction to it, or the monumental events such as the battles of Badr, Uhud, and the conquest of Makkah. Each of these military campaigns has been the subject of extensive volumes, each detailing the strategies, participants, and outcomes with incredible precision. Similarly, the period of preaching in Makkah, with its hardships and profound experiences, could easily fill countless books. The revelations from Allah delivered through Jibril (Gabriel), their meaning, and their significance to the ummah (Muslim community) also represent a vast field of study. Each Islamic law, every aspect of prayer, fasting, Hajj, and the Prophet Muhammad ﷺ's ﷺ methods of teaching and performing these rituals are topics so expansive that entire libraries could be dedicated to them. Beyond this, Islamic beliefs, discussions about earlier Prophet Muhammad ﷺs, and the unique approach of Prophet Muhammad ﷺ to matters of faith, character, culture, and war are explored in countless narrations and documented in extensive scholarly works. Social values, interpersonal interactions, and guidance on community life are similarly discussed in depth. In all these areas, we find endless narrations, testimonies from the Companions, and unbroken chains of transmitters, preserving the Prophet Muhammad ﷺ's ﷺ legacy for generations to come.