Lineage, Birth and Early Childhood

Lineage occupied a position of immense importance in Arabian society long before the advent of Islam. In a land without a central government or written civil registers, genealogy preserved a person's identity, family history and tribal affiliation. It determined social relationships, inheritance, leadership, alliances and responsibilities within the tribe. Families carefully memorised their ancestry, while specialist genealogists were respected for preserving and transmitting these records from one generation to the next.

For the Arabs, however, genealogy was not simply a matter of pride. It was a means of preserving history and maintaining the continuity of tribal identity. Every individual belonged to a family, a clan and a tribe, each forming part of a wider ancestral lineage that connected generations across centuries. It was therefore natural that the ancestry of Muhammad ﷺ should also be carefully preserved by his family and later by the Companions and early Muslim historians.

Within Islam, the Prophet's lineage holds an even greater significance because it connects the final Messenger of Allah with Ibrahim (Abraham) (Ibrāhīm) عليه السلام through his son Ismail (Ishmael) (Ismāʿīl) عليه السلام. The Qur'an records that after Ibrahim and Ismail completed the construction of the Ka'bah, they supplicated Allah to send a messenger from among their descendants.

"Our Lord, send among them a messenger from themselves who will recite to them Your verses, teach them the Book and wisdom, and purify them. Indeed, You are the Almighty, the All-Wise."

Qur'an 2:129

Muslim scholars have consistently understood this supplication to have been fulfilled through the mission of Muhammad ﷺ, who was born among the descendants of Ismail many centuries later.

The Prophet ﷺ belonged to the tribe of Quraysh, the most influential tribe in Makkah, and more specifically to the clan of Banū Hāshim, a family widely respected for its honour, leadership and service to the Ka'bah. His noble ancestry was recognised not only by his followers but also by his opponents, who never disputed his lineage or the standing of his family among the Quraysh.

The Prophet's genealogy, as preserved by the earliest Muslim historians, is as follows:

Muhammad ibn Abdullah ibn Abd al-Muṭṭalib (Shaybah) ibn Hāshim ('Amr) ibn Abd Manāf (al-Mughīrah) ibn Quṣayy (Zayd) ibn Kilāb ibn Murrah ibn Ka'b ibn Lu'ayy ibn Ghālib ibn Fihr ibn Mālik ibn al-Naḍr ibn Kinānah ibn Khuzaymah ibn Mudrikah ('Āmir) ibn Ilyās ibn Muḍar ibn Nizār ibn Ma'add ibn Adnān.

From Adnān, the line continues to Ismail عليه السلام according to the consensus of Muslim scholars. However, unlike the genealogy from Muhammad ﷺ to Adnān, the precise names and number of generations between Adnān and Ismail are not established with the same degree of certainty. Early Muslim historians preserved several genealogical traditions, but these differ in places, and no authentic Hadith provides a definitive sequence.

For this reason, many classical scholars adopted a cautious approach. They affirmed without hesitation that Adnān was a descendant of Ismail, while refraining from asserting the complete genealogy between them as historically certain. This careful distinction reflects the scholarly methodology that has characterised Islamic historical writing from its earliest centuries: certainty is maintained where the evidence is clear, and caution is exercised where the evidence is incomplete.

The Prophet ﷺ himself confirmed the distinguished position of his ancestry in an authentic narration recorded by Imam Muslim.

"Indeed, Allah chose Kinānah from the descendants of Ismail, chose Quraysh from Kinānah, chose Banū Hāshim from Quraysh, and chose me from Banū Hāshim."

Ṣaḥīḥ Muslim

This Hadith does not establish superiority based upon race or tribal identity. Rather, it identifies the family through whom Allah decreed that the final Messenger would be sent. Throughout the Qur'an, Allah repeatedly demonstrates that prophethood is granted solely according to His wisdom and not because of lineage alone. Noble ancestry was therefore an honour bestowed by Allah, while true distinction before Him remained dependent upon faith and righteousness.

Quraysh

Among the many tribes of Arabia, none occupied a more prominent position in western Arabia than the Quraysh. They were the custodians of the Ka'bah and the principal inhabitants of Makkah, responsibilities that brought them both honour and influence throughout the peninsula.

The name Quraysh is generally traced to Fihr ibn Mālik, one of the Prophet's ancestors, whom the majority of Arab genealogists identify as the forefather from whom the tribe took its collective name. Over the generations, the descendants of Fihr expanded into numerous clans, each entrusted with different responsibilities connected to the administration of Makkah and the care of pilgrims.

Although the Quraysh shared a common ancestry, they were not a single unified household. They consisted of several prominent clans, including Banū Hāshim, Banū Umayyah, Banū Makhzūm, Banū Zuhrah, Banū Taym, Banū Asad and others. These clans cooperated in matters affecting the welfare of Makkah while also competing for influence, prestige and commercial success.

The Quraysh owed much of their standing to their custodianship of the Ka'bah. Pilgrims travelled from every region of Arabia to visit the sanctuary, particularly during the sacred months when warfare was traditionally suspended. This annual influx of visitors transformed Makkah into both a religious centre and one of the peninsula's most important commercial markets. The Quraysh supervised many aspects of the pilgrimage, including providing water and food to visitors, maintaining order within the sanctuary and safeguarding the Ka'bah itself.

The Qur'an itself refers to the special position enjoyed by the Quraysh and the security they experienced through their seasonal trading expeditions.

"For the accustomed security of the Quraysh — their accustomed security in the caravan of winter and summer — let them worship the Lord of this House, Who has fed them against hunger and made them safe from fear."

Qur'an 106:1–4

These commercial journeys formed the foundation of Makkah's prosperity. During the winter, Quraysh caravans travelled south towards Yemen, while in the summer they journeyed north to Greater Syria. Through these expeditions they established extensive trading relationships with neighbouring regions, importing and exporting goods that connected Arabia to the wider economies of the Near East.

Among the clans of the Quraysh, however, one family was especially renowned for its generosity, leadership and service to pilgrims. This was the family of Banū Hāshim, the household into which Muhammad ﷺ would eventually be born.

Banū Hāshim

Among the many clans of the Quraysh, Banū Hāshim occupied a position of particular distinction. Although they were not the wealthiest branch of the tribe, they were widely respected for their integrity, generosity and their long-standing service to the pilgrims who visited the Ka'bah. The Prophet Muhammad ﷺ was born into this noble household, whose reputation had been established generations before his birth.

The clan derives its name from Hāshim ibn ʿAbd Manāf, the Prophet's great-grandfather. His given name was ʿAmr, while "Hāshim" became the name by which he was universally known. According to the earliest Sīrah and historical sources, he earned this title because of his practice of breaking bread (hashama) into broth to prepare meals for pilgrims visiting Makkah during times of scarcity. His generosity towards travellers and the poor became one of the defining characteristics of his life, and the name "Hāshim" remained attached to both him and his descendants.

Hāshim also played a decisive role in strengthening the commercial prosperity of the Quraysh. Early historians record that he negotiated trading agreements with neighbouring rulers and tribes, enabling the merchants of Makkah to travel safely along the caravan routes to Greater Syria in the north and Yemen in the south. These agreements contributed significantly to the economic stability of Makkah and laid the foundation for the seasonal trading expeditions later mentioned in Sūrah Quraysh.

During one of these commercial journeys, Hāshim travelled to Yathrib, where he married Salmā bint ʿAmr of the Banū al-Najjār tribe from the Khazraj. Their son, Shaybah, was born in Yathrib after Hāshim's death and was raised there by his mother during his early childhood. Many years later, Shaybah would become known throughout Arabia by the name ʿAbd al-Muṭṭalib, the grandfather of Prophet Muhammad ﷺ.

ʿAbd al-Muṭṭalib

The man remembered as ʿAbd al-Muṭṭalib was born Shaybah ibn Hāshim. His childhood in Yathrib came to an end when his uncle, al-Muṭṭalib ibn ʿAbd Manāf, travelled there to bring him back to Makkah following Hāshim's death.

When the two entered Makkah together, people saw the young Shaybah riding behind al-Muṭṭalib and mistakenly assumed that he was his servant. Referring to him as "the servant of al-Muṭṭalib" (ʿAbd al-Muṭṭalib), they repeated the description so frequently that it became the name by which he was known for the rest of his life, despite the fact that he was in reality al-Muṭṭalib's nephew.

After returning to Makkah, ʿAbd al-Muṭṭalib gradually emerged as one of the most respected leaders of the Quraysh. He inherited the honourable responsibilities associated with the Ka'bah and became known for his wisdom, dignity and generosity. His leadership extended beyond his own clan, and his judgement was widely respected throughout Makkah.

The Rediscovery of Zamzam

One of the defining events of ʿAbd al-Muṭṭalib's life was the rediscovery of the Well of Zamzam.

According to the earliest Sīrah and historical sources, the location of the well had been lost for many generations after it had been buried and forgotten. ʿAbd al-Muṭṭalib is reported to have seen a series of dreams directing him to its location near the Ka'bah. Acting upon what he had seen, he began excavating the site with the assistance of his eldest son, al-Ḥārith.

At first, some members of the Quraysh questioned his actions and disputed his exclusive right to the well once water began to emerge. Eventually, however, Zamzam was successfully uncovered, restoring the ancient well traditionally associated with Ibrahim عليه السلام, Hajar and Ismail عليه السلام.

The rediscovery of Zamzam greatly enhanced the standing of ʿAbd al-Muṭṭalib and strengthened the role of Banū Hāshim in serving the pilgrims who came annually to Makkah. Providing water to the visitors of the Ka'bah was regarded as one of the highest honours among the Arabs, and the well became an essential part of the pilgrimage for generations to come.

His Leadership During the Year of the Elephant

The leadership of ʿAbd al-Muṭṭalib became known throughout Arabia during the Year of the Elephant, when Abraha's army advanced towards Makkah with the intention of destroying the Ka'bah.

Unable to confront the invading force militarily, ʿAbd al-Muṭṭalib nevertheless demonstrated remarkable composure and unwavering trust in Allah. His meeting with Abraha, his recovery of the camels taken by the army, and his declaration that "the House has a Lord who will protect it" have remained among the most memorable moments recorded in the Sīrah.

Following the defeat of Abraha's expedition, both the prestige of the Ka'bah and the reputation of the Quraysh increased throughout Arabia. As the recognised leader of Banū Hāshim, ʿAbd al-Muṭṭalib emerged from these events with even greater respect among his people.

It was within this honoured household that the final Messenger of Allah would soon be born.

Abdullah ibn ʿAbd al-Muṭṭalib

Among the sons of ʿAbd al-Muṭṭalib, none was more beloved to him than Abdullah. The youngest of his sons, Abdullah was known among the Quraysh for his good character, dignity and noble conduct. Although his life would be brief, it occupies a place of lasting importance in the Sīrah because Allah decreed that he would become the father of Prophet Muhammad ﷺ.

After the events of the Year of the Elephant, ʿAbd al-Muṭṭalib arranged Abdullah's marriage to Aminah bint Wahb of the respected clan of Banū Zuhrah. Their marriage united two honourable families of the Quraysh and marked the beginning of the final chapter in the long history of prophethood.

Neither Abdullah nor Aminah could have imagined that the child soon to be entrusted to them would become the final Messenger of Allah, whose life and teachings would influence countless generations across every part of the world. The next stage of the Sīrah therefore turns from the Prophet's ancestry to the lives of his parents and the circumstances immediately preceding his birth.

Before the birth of Prophet Muhammad ﷺ, Allah decreed that he would be born into one of the most respected families of the Quraysh. His parents, Abdullah ibn ʿAbd al-Muṭṭalib and Aminah bint Wahb, belonged to honourable clans whose ancestry traced back through the tribe of Quraysh to Ibrahim (Abraham) (Ibrāhīm) عليه السلام through his son Ismail (Ishmael) (Ismāʿīl) عليه السلام. Although neither parent would live to witness the fulfilment of their son's prophethood, their lives form an essential part of the Sīrah, marking the beginning of the final chapter in the history of divine revelation.

The Prophet ﷺ would later lose both parents during his childhood, growing up first under the care of his grandfather and then his uncle. This experience profoundly shaped his compassion towards orphans, widows and the vulnerable, themes that would become central to the ethical teachings of Islam. Before examining those later events, however, it is necessary to understand the lives of the man and woman whom Allah chose to become the parents of His final Messenger.

Abdullah ibn ʿAbd al-Muṭṭalib

Abdullah was the youngest son of ʿAbd al-Muṭṭalib ibn Hāshim, the respected leader of Banū Hāshim and one of the most honoured men of the Quraysh. Raised within a household renowned for its generosity, leadership and service to the pilgrims of the Ka'bah, Abdullah enjoyed a reputation for good character, dignity and noble conduct. Although comparatively little has been preserved regarding the details of his personal life, the earliest Sīrah sources consistently portray him as a man held in high esteem by both his family and his tribe.

Early Islamic historians also record an important event that occurred before Abdullah's marriage and which became closely associated with his life.

Following the rediscovery of the Well of Zamzam, ʿAbd al-Muṭṭalib is reported to have made a vow that if Allah granted him ten sons who reached maturity and were capable of defending him, he would sacrifice one of them near the Ka'bah in fulfilment of his pledge. When his sons had grown to adulthood, lots were cast to determine which of them would be offered, and according to the earliest Sīrah reports, the lot repeatedly fell upon Abdullah.

The Quraysh were deeply troubled by the prospect of Abdullah being sacrificed. Seeking a resolution, ʿAbd al-Muṭṭalib consulted a respected diviner, who advised that lots should be cast between Abdullah and a number of camels, with the number of camels increasing until the lot no longer selected Abdullah. The process continued until one hundred camels were offered in his place, at which point the lot fell upon the camels rather than upon Abdullah. The camels were then sacrificed, and Abdullah's life was spared.

This account is preserved in the earliest works of Sīrah and Islamic history and has been transmitted by numerous later historians. Although it is not established through authentic Hadith with the same certainty as many later events in the Prophet's life, it has long formed part of the traditional biographical narrative and is recorded by authorities such as Ibn Hishām, Ibn Sa'd, al-Ṭabarī and Ibn Kathīr.

Many classical scholars observed that this event also helps explain why the traditional blood-money (diyah) established in Islamic law came to be fixed at one hundred camels, a figure already recognised among the Arabs before the advent of Islam.

Whatever the precise historical details surrounding this event, it demonstrates the affection that ʿAbd al-Muṭṭalib had for his youngest son and the importance that Abdullah already held within the household of Banū Hāshim before his marriage.

Aminah bint Wahb

The Prophet's mother, Aminah bint Wahb ibn ʿAbd Manāf ibn Zuhrah, belonged to the respected clan of Banū Zuhrah, one of the principal branches of the Quraysh. Like Banū Hāshim, Banū Zuhrah traced its ancestry to Kilāb ibn Murrah, making the families of Abdullah and Aminah distant relatives through their common forefathers.

Banū Zuhrah was recognised among the Quraysh for its honourable lineage and respected standing within Makkah. The clan participated in the social, commercial and religious life of the city and maintained close relationships with the other branches of the Quraysh. Through her father, Wahb ibn ʿAbd Manāf, Aminah belonged to one of the leading families within the clan.

Although relatively little detailed information has survived regarding Aminah's early life, the earliest historical sources consistently portray her as a woman of noble lineage and respected character. Her ancestry, together with that of Abdullah, reflected the honoured position occupied by both families within Makkan society.

The Marriage of Abdullah and Aminah

Following the events that had preserved Abdullah's life, ʿAbd al-Muṭṭalib arranged his son's marriage to Aminah bint Wahb. The marriage united two of the most respected families of the Quraysh—Banū Hāshim and Banū Zuhrah—and was regarded as a fitting union between households whose reputations were widely honoured throughout Makkah.

Marriages among the Quraysh were generally family affairs in which the consent of the families, tribal relationships and the character of the prospective husband and wife were important considerations. Noble lineage was valued, but reputation, trustworthiness and honour were equally significant. Abdullah and Aminah therefore entered into a marriage that reflected not only their shared ancestry within the Quraysh but also the mutual respect enjoyed by their respective families.

The marriage itself appears to have been brief. The earliest Sīrah sources preserve few details concerning their life together before Abdullah departed on a commercial journey to Greater Syria. That journey, undertaken as part of the regular trading expeditions for which the Quraysh had become renowned, would become one of the defining events preceding the birth of Prophet Muhammad ﷺ.

Abdullah's Final Journey

Trade formed the economic foundation of Makkah, and the merchants of the Quraysh regularly travelled with caravans to the markets of Greater Syria in the north and Yemen in the south. These seasonal expeditions, referred to in the Qur'an, brought prosperity to Makkah and established commercial relationships throughout the Arabian Peninsula and beyond.

As a member of the Quraysh, Abdullah ibn ʿAbd al-Muṭṭalib participated in these trading journeys. Not long after his marriage to Aminah, he joined one of the caravans travelling north towards Greater Syria. The expedition was a routine commercial journey, similar to those undertaken by many members of the Quraysh, including Muhammad ﷺ himself many years later.

On the return journey to Makkah, Abdullah stopped in Yathrib (later known as Madinah), where members of his maternal family from Banū al-Najjār resided. It was customary for travellers to stay with relatives when passing through the city, and Abdullah remained with them after falling ill during the journey.

While the caravan continued south towards Makkah, Abdullah was unable to travel. His companions completed the journey without him and informed ʿAbd al-Muṭṭalib that his youngest son had remained behind because of his illness.

Concerned for his son's welfare, ʿAbd al-Muṭṭalib sent his eldest son, al-Ḥārith, to Yathrib to bring Abdullah home once he had recovered. By the time al-Ḥārith arrived, however, Abdullah had already passed away and had been buried there among his maternal relatives.

The exact duration of Abdullah's illness is not known with certainty, nor do the earliest sources record its precise cause. Most historians estimate that he was approximately twenty-five years of age when he died, although no authentic report establishes his age conclusively.

His death occurred while Aminah was pregnant with their first and only child.

Thus, before Muhammad ﷺ entered the world, he had already lost his father.

Aminah's Pregnancy

The death of Abdullah left Aminah a young widow carrying an unborn child. The earliest Sīrah sources preserve very little information concerning the months that followed, reflecting the careful restraint of the early historians, who generally recorded only what had been reliably transmitted.

Aminah therefore remained in Makkah under the care and protection of her husband's family, particularly ʿAbd al-Muṭṭalib, who now awaited the birth of the grandson who would continue the lineage of Banū Hāshim.

Although Muhammad ﷺ would never know his father personally, the influence of Abdullah's family remained central throughout his childhood. After his birth, his grandfather would become his guardian, and following his grandfather's death, that responsibility would pass to his uncle, Abū Ṭālib. In this way, Allah ensured that His Messenger remained within the care of the household of Banū Hāshim from the very beginning of his life.

The Qur'an would later remind Muhammad ﷺ of this period, not simply as a memory of personal loss, but as evidence of Allah's continuous care throughout every stage of his life.

"Did He not find you an orphan and give you shelter?"

Qur'an 93:6

This verse encompasses far more than the death of Abdullah. It reminds the Prophet ﷺ that although he entered the world without his father and later lost his mother and grandfather, Allah never abandoned him. At every stage of his childhood, new guardians were raised to care for him until the time came for him to receive revelation and fulfil the mission for which he had been chosen.

The circumstances surrounding Muhammad's ﷺ birth were therefore unlike those of most children born into the Quraysh. He would enter the world as the son of a widowed mother, without ever having known his father. Yet, from the perspective of the Sīrah, these events were not merely personal tragedies. They formed part of Allah's divine decree, preparing His final Messenger for a life that would ultimately place his trust in Allah alone and enable him to understand, through personal experience, the hardships faced by orphans, widows and the vulnerable members of society.

Only a short time after Abdullah's passing, in the Year of the Elephant, Allah's decree was fulfilled. In Makkah, Aminah bint Wahb gave birth to a son who would become the Seal of the Prophets and the final Messenger sent to humanity—Muhammad ﷺ.

In the Year of the Elephant, approximately 570 CE, Allah decreed the birth of His final Messenger, Prophet Muhammad ﷺ. The event marked the beginning of the final chapter of divine revelation to humanity, through which Allah would complete the prophetic mission that had begun with Adam (Ādam) عليه السلام and continued through every prophet and messenger sent thereafter.

Muhammad ﷺ was born in Makkah to Abdullah ibn ʿAbd al-Muṭṭalib and Aminah bint Wahb. His birth took place only a few months after the death of his father, meaning that he entered the world as an orphan. Before he had taken his first breath, Allah had already decreed that he would never know his father, a circumstance that would later shape both his childhood and his deep compassion for orphans and those without protection.

The Qur'an later reminded the Prophet ﷺ of this blessing among the many favours that Allah had bestowed upon him.

"Did He not find you an orphan and give you shelter?"

Qur'an 93:6

Although the exact calendar date of his birth has been the subject of discussion among historians, one fact is established through authentic Hadith. Muhammad ﷺ was born on a Monday.

When he was later asked about his practice of fasting on Mondays, he replied:

"That is the day on which I was born, the day on which I received revelation, and the day on which revelation came to me."

Ṣaḥīḥ Muslim

This authentic narration firmly establishes Monday as the day of his birth and links it with two of the greatest events in his earthly life: his birth and the commencement of divine revelation.

The birth of Muhammad ﷺ brought immense joy to his grandfather, ʿAbd al-Muṭṭalib, who had already endured the loss of his beloved son Abdullah. The arrival of Abdullah's only child ensured the continuation of the family line of Banū Hāshim and was received as a great blessing by the household.

According to the earliest Sīrah sources, ʿAbd al-Muṭṭalib carried the newborn child to the Ka'bah, where he thanked Allah for this blessing and prayed that the child would be protected and granted honour. This act reflected both his gratitude to Allah and the central place that the Sacred House occupied in the life of the Quraysh.

The Name Muhammad

After the child was born, ʿAbd al-Muṭṭalib chose for his grandson the name Muhammad.

Among the Arabs of the sixth century, this name was uncommon. Unlike many names that reflected tribal ancestry or family tradition, Muhammad derives from the Arabic root ḥ-m-d, meaning "to praise." It carries the meaning "the one who is greatly praised," "the much-praised one," or "the one worthy of repeated praise."

When those around him asked why he had selected a name unfamiliar to many of the Arabs, the earliest Sīrah sources record that ʿAbd al-Muṭṭalib replied that he hoped the child would be praised by the inhabitants of the earth and by the inhabitants of the heavens.

As history unfolded, that hope was fulfilled in a manner that no one present could have imagined. Today, the name of Muhammad ﷺ is spoken with reverence by more than a billion Muslims throughout the world each day in prayer, worship and remembrance.

The Qur'an mentions the Prophet by the name Muhammad on four occasions.

"Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets. And Allah is Knowing of all things."

Qur'an 33:40

The Qur'an also records that Isa (Jesus) (ʿĪsā) عليه السلام gave glad tidings of a messenger who would come after him bearing the name Ahmad, a name derived from the same Arabic root.

"And when Isa, the son of Maryam, said: 'O Children of Israel, indeed I am the Messenger of Allah to you, confirming what came before me of the Torah and giving glad tidings of a Messenger who will come after me, whose name will be Ahmad.'"

Qur'an 61:6

Classical Muslim scholars explain that both names originate from the same root and describe different aspects of the Prophet's noble character and his relationship with Allah. While Muhammad emphasises that he is greatly praised, Ahmad conveys the meaning of one who praises Allah more than all others and who is the most praiseworthy among His servants.

His Birth as an Orphan

From the moment of his birth, Muhammad ﷺ was under the care of his mother, Aminah, and his grandfather, ʿAbd al-Muṭṭalib. Without a father to provide for or protect him, his earliest years differed from those of many other children in Makkah. Yet the Sīrah consistently demonstrates that although he lacked the protection of a father, he never lacked the care and protection of Allah.

This theme continues throughout the Prophet's childhood. Following the death of his father, Allah placed him under the care of his grandfather. After his grandfather's passing, his uncle Abū Ṭālib assumed responsibility for him. At every stage of his life, Allah provided guardians who loved him, protected him and prepared him for the mission that lay ahead.

His early experiences also gave him a personal understanding of the hardships faced by orphans and the vulnerable. When revelation later came, the Qur'an repeatedly emphasised kindness towards orphans, justice in their treatment and the prohibition of exploiting their property. These teachings were not abstract principles but reflected circumstances that the Prophet ﷺ himself had experienced from the very beginning of his life.

Preparing for the Desert

Among the noble families of Makkah, it was customary for newborn children to spend their earliest years among the Bedouin tribes living in the surrounding desert. The practice was regarded as beneficial for a child's physical health, linguistic development and strength of character. Shortly after his birth, preparations were therefore made for Muhammad ﷺ to be entrusted to a wet nurse from one of these tribes, a decision that would lead him into the care of Ḥalīmah al-Sa'diyyah رضي الله عنها and begin one of the most remarkable chapters of his early childhood.

One of the established customs among the noble families of Makkah during the sixth century was to entrust their newborn children to Bedouin wet nurses who lived in the open desert surrounding the city. Rather than remaining in the crowded urban environment of Makkah, infants would spend the first years of their lives among the desert tribes before returning to their families.

This practice was not unique to the family of Muhammad ﷺ. It was a long-standing tradition observed by many respected Quraysh families and was regarded as beneficial for the physical, linguistic and moral development of young children.

The climate of Makkah was warm, densely populated during the pilgrimage seasons, and subject to outbreaks of illness common to ancient settlements. By contrast, the open desert was considered healthier, with cleaner air and a simpler way of life. Families believed that children raised during their earliest years in this environment developed greater physical strength and resilience.

Another important reason for the practice was language. The Bedouin tribes were renowned for preserving the purest and most eloquent forms of the Arabic language. Their speech was largely free from the dialectical influences that accompanied Makkah's position as an international trading centre, where merchants and travellers from many regions regularly interacted.

For the Quraysh, mastery of eloquent Arabic was a source of great pride. Children who spent their formative years among the Bedouin generally returned to Makkah with exceptional fluency, clear pronunciation and a command of classical Arabic that was highly respected throughout Arabia. This early exposure would later become one of the remarkable features of Muhammad ﷺ, whose speech was universally admired for its clarity, precision and eloquence.

The Bedouin way of life also cultivated qualities that were highly valued in Arabian society. Living in the harsh desert demanded patience, endurance, self-reliance, courage and generosity. Children raised in this environment learned to adapt to hardship from an early age while developing close bonds with their foster families. These experiences often created lifelong relationships between the child and the tribe that had cared for him.

Each year, women from the surrounding tribes travelled to Makkah seeking infants whom they could nurse and care for in return for payment or gifts from the children's families. Wealthier families were naturally more attractive to these women, as they were expected to provide greater financial support.

When the women arrived in Makkah during the year of Muhammad's ﷺ birth, they hoped to find children whose fathers were alive and whose families possessed sufficient means to reward their services generously. Because Muhammad ﷺ had been born an orphan, many of the wet nurses were reluctant to accept him. They assumed that a child without a living father would bring little financial benefit and therefore chose other infants instead.

Among the women who had travelled to Makkah that year was Ḥalīmah bint Abī Dhu'ayb al-Sa'diyyah رضي الله عنها, of the tribe of Banū Sa'd ibn Bakr. She and her husband had endured severe hardship during a time of drought. Their riding donkey had become weak from hunger, their camel produced almost no milk, and even their own infant son cried through the night because his mother could not produce enough milk to satisfy him.

As the other women gradually departed Makkah, each having found a child to nurse, only Muhammad ﷺ remained. Faced with the prospect of returning home empty-handed after such a difficult journey, Ḥalīmah spoke to her husband and suggested that rather than leave without a child, she should accept the orphan from Banū Hāshim.

Her husband encouraged her, expressing the hope that Allah might place blessing in the child.

Ḥalīmah therefore returned to Aminah and accepted the infant Muhammad ﷺ into her care.

Neither she nor anyone else could have imagined that this seemingly modest decision, made after all the other women had declined him, would become one of the greatest honours bestowed upon any family in history. The years Muhammad ﷺ spent among Banū Sa'd would leave a lasting impression on both his own life and the lives of those who cared for him, beginning with remarkable blessings that Ḥalīmah herself would later recount.

The period that Prophet Muhammad ﷺ spent in the care of Ḥalīmah bint Abī Dhu'ayb al-Sa'diyyah رضي الله عنها occupies a significant place in the Sīrah. Although these years preceded his prophethood by several decades, the earliest biographical sources preserve them in considerable detail because they reveal the continuous care and protection of Allah from the very beginning of His Messenger's life. They also provide valuable insight into the environment in which Muhammad ﷺ spent his earliest formative years and the profound affection that developed between him and his foster family.

The principal account of these events is preserved through authentic narrations together with the earliest works of Sīrah, including those of Ibn Isḥāq as preserved by Ibn Hishām, Ibn Sa'd and other early Muslim historians.

The Journey Home to Banū Sa'd

Having accepted the infant Muhammad ﷺ after every other wet nurse had declined to care for him, Ḥalīmah prepared to leave Makkah and return to the territory of Banū Sa'd ibn Bakr, where her family lived.

She later recalled that the blessings of Allah became evident almost immediately.

As soon as she placed Muhammad ﷺ in her arms, she found that she was able to nurse him until he was satisfied. Her own infant son, who had been crying from hunger because of the severe drought affecting the region, also drank until he was content. That night, for the first time in many days, both children slept peacefully while the household enjoyed uninterrupted rest.

The following morning, her husband discovered that their aged she-camel, which previously had yielded almost no milk, now produced sufficient milk for the entire family to drink until they were satisfied. Astonished by what he witnessed, he remarked to Ḥalīmah that she had undoubtedly brought home a child who carried extraordinary blessing.

As they departed Makkah, another remarkable change became apparent.

The donkey upon which Ḥalīmah had travelled to the city had been so weak that it repeatedly delayed the caravan. During the journey home, however, the same animal became noticeably stronger and began moving ahead of the other travellers.

The women accompanying Ḥalīmah expressed their surprise and repeatedly asked whether this could truly be the same donkey that had struggled throughout the outward journey.

Ḥalīmah assured them that it was indeed the very same animal.

For her, these events were not isolated occurrences. They marked the beginning of a continuous series of blessings that would accompany Muhammad ﷺ throughout his years in her care.

Blessings Upon the Household

When the family returned to their home among Banū Sa'd, the drought that had afflicted the region had not ended. The surrounding tribes continued to struggle with scarcity, and grazing remained poor across the desert.

Yet the condition of Ḥalīmah's household differed noticeably from that of their neighbours.

According to her own account, whenever their flock returned from pasture, their sheep came back with full udders and produced abundant milk. The family drank freely and were able to prepare butter and other dairy products while many neighbouring households continued to experience severe hardship.

The contrast became so obvious that other shepherds began noticing it.

Ḥalīmah related that neighbouring families instructed their shepherds to graze their animals in the very same areas where her flock grazed, hoping that they too would experience similar prosperity. Despite doing so, their animals returned in much the same condition as before, while the flock belonging to Ḥalīmah continued to flourish.

These repeated blessings strengthened the conviction of both Ḥalīmah and her husband that Allah had bestowed a special favour upon the child entrusted to their care. Although they could not have known the future that awaited him, they became increasingly aware that Muhammad ﷺ was unlike any other child they had ever known.

Life Among Banū Sa'd

Muhammad ﷺ spent his earliest childhood among the people of Banū Sa'd, one of the Bedouin tribes living to the southeast of Makkah.

Life in the desert differed greatly from that of the city. Families lived simply, relying upon their livestock and the limited resources available in the harsh environment. The rhythm of daily life was shaped by the search for pasture, the care of animals and the changing seasons. Children grew up surrounded by wide open spaces rather than crowded streets, learning endurance, patience and self-reliance from an early age.

Among the Quraysh, this environment was considered ideal for raising young children. The clean desert air was believed to promote good health, while the active lifestyle strengthened both body and character. Equally important was the language spoken by the Bedouin tribes.

Banū Sa'd was renowned throughout Arabia for the purity and eloquence of its Arabic. Because the tribe had relatively little contact with foreign merchants or neighbouring cultures, its dialect remained among the least influenced by external linguistic changes. Children raised there returned to Makkah with clear pronunciation, refined vocabulary and a mastery of classical Arabic that was greatly admired among the Arabs.

The years Muhammad ﷺ spent among Banū Sa'd therefore contributed not only to his physical development but also to his remarkable eloquence. Throughout his prophetic mission, both his followers and his opponents recognised the exceptional clarity, precision and beauty of his speech. The foundations of that eloquence were laid during these formative years in the desert.

His Foster Family

Within the household of Ḥalīmah, Muhammad ﷺ was not treated as an outsider or merely as a child entrusted to their care.

He became a member of the family.

Ḥalīmah cared for him with genuine maternal affection, while her husband regarded him with kindness and protection. Muhammad ﷺ also grew up alongside his foster siblings, sharing in the ordinary experiences of childhood within a close-knit Bedouin family.

The affection that developed between them deepened with the passing of time. What had begun as a customary nursing arrangement gradually became a lasting familial bond. The love shown to Muhammad ﷺ during these early years would never be forgotten by either side.

Many years later, after the beginning of his prophethood, Muhammad ﷺ continued to honour Ḥalīmah and the members of her household whenever they visited him. His kindness towards them reflected both his gratitude and the enduring relationship that had been established during his earliest childhood.

The Completion of Nursing

By the age of approximately two years, Muhammad ﷺ had completed the customary period of nursing observed among the Arabs.

According to established practice, this marked the time when foster children were ordinarily returned to their parents in Makkah. Fulfilling her responsibility, Ḥalīmah brought Muhammad ﷺ back to his mother, Aminah bint Wahb.

Although the nursing period had come to an end, Ḥalīmah found herself reluctant to part with the child who had transformed the fortunes of her family. During the years he had lived with them, she had witnessed blessing after blessing and had grown to love him as one of her own children.

Recognising both the healthy environment of the desert and the special affection her family had developed for Muhammad ﷺ, Ḥalīmah asked Aminah if she would permit him to remain with Banū Sa'd for a longer period.

Aminah had every reason to desire the return of her only son. Having lost her husband before Muhammad's ﷺ birth, he was now her sole surviving child and the greatest comfort remaining to her. Nevertheless, she was also aware of the long-established custom among the noble families of the Quraysh of allowing children to remain with their Bedouin foster families beyond the period of nursing.

Ḥalīmah explained to Aminah that the desert climate remained healthier for young children than the environment of Makkah. The fresh air, open spaces and simple way of life were believed to strengthen a child's health and physical development. Having already entrusted her son to Ḥalīmah's care and knowing the affection with which he had been raised, Aminah agreed that Muhammad ﷺ should remain with his foster family for a longer period.

With Aminah's permission, Ḥalīmah returned joyfully to Banū Sa'd with the young Muhammad ﷺ. What had begun as a customary nursing arrangement was now extended, allowing him to spend several more formative years in the desert.

His Early Childhood Among Banū Sa'd

The years that followed were among the happiest and most peaceful of Muhammad's ﷺ childhood.

He grew in strength beneath the open skies of the Arabian desert, surrounded by a foster family that loved him deeply and cared for him as one of their own. Although the earliest sources preserve relatively few details of his day-to-day activities during this period, they consistently portray his childhood as one of simplicity, good health and tranquillity.

Like other children of the tribe, Muhammad ﷺ became familiar with the rhythms of Bedouin life. From an early age he observed the care of livestock, the movement of families across the grazing lands and the discipline required to live in an environment where survival depended upon cooperation, endurance and trust in Allah.

The desert also cultivated qualities that would later become evident throughout his prophetic mission. Patience, resilience, humility and self-reliance were not merely admired virtues among the Bedouin; they were necessities of daily life. Growing up within this environment helped prepare Muhammad ﷺ for the immense responsibilities that awaited him in later years.

The Development of His Character

The authentic Sīrah presents no account of Muhammad ﷺ engaging in the reckless behaviour often associated with childhood. Instead, those who later reflected upon his early years consistently remembered his calm temperament, gentle nature and dignified conduct.

Although he was still only a young child, the affection shown towards him by those around him was remarkable. Ḥalīmah and her husband came to regard him as one of the greatest blessings Allah had bestowed upon their household. Their own children accepted him as a brother, and the bond formed during these years endured throughout their lives.

When Muhammad ﷺ later established the Muslim community in Madinah, he never forgot the kindness shown to him by his foster family. Whenever Ḥalīmah visited him after the beginning of his prophethood, he welcomed her warmly, treated her with exceptional honour and recognised the care she had given him during the earliest years of his life.

This enduring gratitude reflected one of the defining characteristics of Muhammad ﷺ. Throughout his life, he remained deeply appreciative of those who had shown him kindness, regardless of how many years had passed.

The Continued Blessings

The blessings that first appeared on the journey from Makkah continued to accompany the household of Ḥalīmah throughout Muhammad's ﷺ stay among Banū Sa'd.

Her family's livestock consistently prospered despite the difficult conditions affecting the surrounding region. Their animals returned from pasture well-fed and productive while neighbouring flocks often remained weak because of the continuing drought. These repeated experiences reinforced the conviction within the household that Allah had placed a special blessing in the child entrusted to their care.

The neighbouring families were unable to explain why their own animals failed to thrive despite grazing alongside those of Ḥalīmah. Yet for Ḥalīmah and her husband, the explanation was clear. They attributed every blessing they experienced to Allah, recognising that these favours had begun only after Muhammad ﷺ entered their home.

The Sīrah records these events not to suggest that Muhammad ﷺ himself possessed independent power to bestow blessings, but to demonstrate Allah's continual care for His final Messenger from the earliest days of his life. Throughout the Qur'an, Allah repeatedly honours His prophets with signs appropriate to their missions, and the blessings experienced by Ḥalīmah's household form part of that wider pattern of divine providence.

Preparing for the Next Stage

By the time Muhammad ﷺ reached approximately four years of age, he had spent the greater part of his childhood among Banū Sa'd. The desert had strengthened his body, refined his command of the Arabic language and provided him with a peaceful environment in which to grow under the loving care of his foster family.

Neither Ḥalīmah nor her husband had any reason to believe that these happy years were about to be interrupted by an event unlike anything they had ever witnessed.

Soon, while Muhammad ﷺ was playing with other children near the dwellings of Banū Sa'd, Allah would grant one of the most extraordinary miracles of his childhood. The event, preserved through authentic narrations, would become known as Shaqq al-Ṣadr—the Opening of the Chest—and would mark the beginning of a new stage in the divine preparation of the final Messenger of Allah.

Among the most remarkable events recorded during the childhood of Prophet Muhammad ﷺ is the event known in the Islamic sources as Shaqq al-Ṣadr—the Opening of the Chest. It is one of the earliest miracles associated with his life and occupies a unique place within the Sīrah because it occurred many years before the commencement of revelation.

Unlike many incidents from the Prophet's early childhood that are preserved only through historical reports, the opening of the chest is established through numerous authentic narrations transmitted by the Companions and recorded in the major Hadith collections. The principal narration is related by Anas ibn Mālik رضي الله عنه, while additional authentic narrations preserve complementary details that together provide a comprehensive account of the event.

The scholars of Hadith and Sīrah have therefore accepted the occurrence of this miracle as an established event in the life of the Prophet ﷺ.

The Setting

At the time of the incident, Muhammad ﷺ was still living among his foster family from the tribe of Banū Sa'd ibn Bakr.

Having remained with Ḥalīmah al-Sa'diyyah رضي الله عنها beyond the customary period of nursing, he continued to enjoy the healthy environment of the desert and the affectionate care of his foster parents. The blessings that had accompanied his arrival in their household had continued uninterrupted, and life among Banū Sa'd had become peaceful and settled.

Muhammad ﷺ was still a young child, spending his days as other children of the tribe did—playing in the open desert with his foster brother and the other children who lived nearby.

Nothing in the ordinary events of that day suggested that it would become one of the defining moments of his childhood.

The Arrival of Jibrīl عليه السلام

Anas ibn Mālik رضي الله عنه narrated that while Muhammad ﷺ was playing with the other children, Jibrīl (Gabriel) (Jibrīl) عليه السلام came to him.

The children witnessed the arrival of a man whom they did not recognise. Before they could understand what was happening, Jibrīl took hold of Muhammad ﷺ and laid him gently upon the ground.

The narration continues by describing the extraordinary event that followed.

Jibrīl عليه السلام opened the Prophet's chest.

He then removed his heart from his body.

The heart was opened, and from it Jibrīl extracted a small portion, saying:

"This was the portion of satan in you."

The narration makes clear that what was removed was not sin, for the prophets are protected by Allah from sin in the manner understood by Islamic theology. Rather, the scholars explain that this was a divine purification granted exclusively by Allah as part of His preparation of His final Messenger.

After removing this portion, Jibrīl washed the Prophet's heart in a golden vessel containing the water of Zamzam.

When the purification had been completed, the heart was carefully returned to its place within Muhammad's ﷺ chest, and the opening was closed by Allah's permission without causing lasting injury or harm.

Anas رضي الله عنه, who later transmitted this narration, stated that he himself used to see the mark of the stitching upon the Prophet's chest.

This detail, preserved within the authentic narration, demonstrates that the event was understood by the Companions as a real physical occurrence rather than a symbolic vision or dream.

The Reaction of the Children

The children who had been playing with Muhammad ﷺ witnessed enough of the event to become terrified.

Unable to comprehend what they had seen, they fled immediately towards the tents of Banū Sa'd.

Reaching the camp, they cried out in alarm to the adults:

"Muhammad has been killed!"

Their frightened announcement caused immediate panic within the household.

Ḥalīmah, her husband and the other members of the family hurried towards the place where the children had left Muhammad ﷺ, fearing that some terrible tragedy had occurred.

Instead, they found him standing alive.

Although physically unharmed, the young Muhammad ﷺ appeared visibly affected by what had just taken place.

The authentic narrations describe his face as having changed in colour, reflecting the enormity of the experience he had just undergone.

The relief felt by Ḥalīmah and her husband at finding him alive was accompanied by profound concern. They immediately realised that something extraordinary had happened, although they could not yet understand its nature or significance.

The event marked the end of the quiet and uneventful period that Muhammad ﷺ had enjoyed among Banū Sa'd. For Ḥalīmah, whose love for the child had grown stronger with each passing year, it raised fears that she could no longer ignore. The remarkable blessings that had accompanied him since infancy had now been followed by an event unlike anything she or her family had ever witnessed, leading her to question whether it was still safe for him to remain under her care.

When Ḥalīmah al-Sa'diyyah رضي الله عنها and her husband reached Muhammad ﷺ, they found him alive and standing before them. Their relief was immense, but it was quickly overshadowed by concern. The frightened cries of the children, together with Muhammad's altered appearance, convinced them that an extraordinary event had taken place.

According to the early Sīrah sources, Ḥalīmah questioned the young Muhammad ﷺ about what had happened. He described the arrival of two men dressed in white who had laid him upon the ground, opened his chest and carried out an action that he himself, as a young child, could not fully explain. Although the authentic Hadith identify the visitor as Jibrīl عليه السلام, the Sīrah records the event from the perspective of those who witnessed its immediate aftermath.

The incident deeply unsettled Ḥalīmah and her husband. Until that day, every unusual occurrence associated with Muhammad ﷺ had brought blessing to their household. Now they feared that something beyond their understanding had happened to the child entrusted to their care.

The earliest Sīrah reports record that they discussed the matter privately. Concerned for Muhammad's wellbeing and feeling a responsibility towards his mother, they concluded that they should return him to Makkah rather than risk any further unexplained events while he remained in their care.

Returning Muhammad ﷺ to Aminah

Soon afterwards, Ḥalīmah travelled with Muhammad ﷺ back to Makkah.

When she arrived, Aminah bint Wahb immediately noticed that her foster mother had returned much sooner than expected. Having only recently persuaded Aminah to allow Muhammad ﷺ to remain longer with Banū Sa'd, Ḥalīmah's unexpected return naturally prompted questions.

The earliest Sīrah sources relate that Aminah asked why she had brought the child back despite previously expressing such a strong desire to keep him in the healthy environment of the desert.

At first, Ḥalīmah attempted to reassure Aminah, explaining that Muhammad ﷺ had now grown sufficiently and that she had fulfilled the responsibility entrusted to her. Aminah, however, sensed that this was not the complete explanation and continued to question her.

Eventually, Ḥalīmah informed her of the extraordinary event that had occurred among Banū Sa'd and of the fear it had caused within her household.

According to the early Sīrah accounts, Aminah listened calmly.

Rather than responding with alarm, she reminded Ḥalīmah that unusual signs had surrounded her son's life from before his birth and expressed confidence that Allah would protect him. She did not interpret the event as a cause for fear but accepted that her son remained under Allah's care and decree.

With this, Muhammad ﷺ remained with his mother in Makkah, bringing to a close the period of his childhood spent among Banū Sa'd.

The Significance of the Event

The opening of the Prophet's ﷺ chest occupies a unique place within the Sīrah. It occurred many years before the first revelation and before Muhammad ﷺ had reached the age of moral responsibility. Muslim scholars have therefore understood it as part of Allah's preparation of His final Messenger rather than as a response to any action on the part of the child himself.

The authentic narration records that Jibrīl عليه السلام removed from the Prophet's heart what he described as "the portion of satan." Classical scholars explained that this represented a unique act of divine purification bestowed upon Muhammad ﷺ before the commencement of his prophetic mission. It was one of the many ways in which Allah prepared His Messenger for the responsibility of receiving revelation and conveying it faithfully to humanity.

The event also demonstrates an important characteristic of the prophetic biographies recorded in Islam. Allah's prophets were not left to fulfil their missions through human effort alone. Throughout their lives, Allah protected, guided and strengthened them according to His wisdom. The opening of the chest forms one of the clearest examples of this divine preparation in the life of Muhammad ﷺ.

The Opening of the Chest on More Than One Occasion

Authentic Hadith indicate that the opening of the Prophet's ﷺ chest was not confined to his childhood.

The most widely known occurrence took place among Banū Sa'd during his early years, as described in this chapter. However, authentic narrations also record that Jibrīl عليه السلام opened the Prophet's chest again on the night of the Isrāʾ and Miʿrāj before his ascent through the heavens.

Classical scholars reconciled these narrations by concluding that the opening of the chest occurred on more than one occasion, each serving a distinct purpose within the Prophet's life. The childhood event prepared him during his formative years, while the later opening preceded one of the greatest miracles of his prophetic mission.

There is therefore no contradiction between the authentic narrations. Rather, they describe separate events occurring at different stages of Muhammad's ﷺ life.

Explanatory Note ^[1]: Understanding the Opening of the Chest

The account of the opening of the Prophet's ﷺ chest is frequently questioned by readers who approach it solely from the perspective of ordinary human experience. Within the Islamic tradition, however, it is understood as a miracle (muʿjizah) granted by Allah.

A miracle, by definition, is an extraordinary act brought about by Allah that lies beyond the normal operation of natural laws. For this reason, Muslim scholars have not attempted to explain the opening of the chest as an ordinary medical procedure or symbolic experience. The authentic narrations present it as a real historical event performed by Jibrīl عليه السلام through Allah's command.

The historical question and the philosophical question should therefore be distinguished. Historically, the event rests upon multiple authentic narrations accepted by the scholars of Hadith and incorporated into the earliest reliable works of Sīrah. Philosophically, acceptance or rejection of the event depends upon whether one accepts the possibility of divine miracles. The Sīrah records the event because it is established within the authentic Islamic sources; whether a reader accepts the existence of miracles is a separate matter of personal belief and worldview.

With his return from the land of Banū Sa'd, Muhammad ﷺ entered a new stage of childhood. Having spent approximately four years among his foster family, he was now reunited permanently with his mother, Aminah bint Wahb, in Makkah. The years spent in the desert had strengthened his health, refined his command of the Arabic language and provided him with the virtues associated with Bedouin life, including patience, resilience and simplicity. He now returned to the city where he had been born and where the next chapter of his life would unfold.

Although the earliest sources preserve only limited details concerning Muhammad's ﷺ daily life during this period, they consistently portray a childhood marked by dignity, tranquillity and the continuous care of Allah. He lived under the loving protection of his mother while remaining within the wider household of Banū Hāshim, where his grandfather, ʿAbd al-Muṭṭalib, continued to occupy one of the most respected positions among the Quraysh.

For Aminah, the return of her son brought great comfort. Since the death of Abdullah before Muhammad's ﷺ birth, she had endured the hardships of widowhood while raising her only child. After entrusting him to Ḥalīmah during his earliest years, she was now able to watch him grow within his own family and among his own people.

Muhammad ﷺ also came to know the city that would remain his home for the greater part of his life. Makkah was unlike the open desert of Banū Sa'd. It was a bustling centre of trade and pilgrimage where caravans arrived throughout the year and visitors from every part of Arabia gathered around the Ka'bah. Within its streets lived the various clans of the Quraysh, each fulfilling responsibilities connected with commerce, tribal affairs and the administration of the Sacred Sanctuary.

As a young child, Muhammad ﷺ grew up surrounded by these influences while remaining under the protection of his family. Although he was too young to participate in the commercial activities that characterised the life of Makkah, he was gradually becoming familiar with the society into which he had been born—a society whose customs, beliefs and practices he would later reform through the message revealed to him by Allah.

The Journey to Yathrib

When Muhammad ﷺ was approximately six years of age, Aminah decided to undertake a journey from Makkah to Yathrib, the city that would later become known as Madinah.

The journey held both personal and family significance.

In Yathrib lived relatives connected to Muhammad's ﷺ paternal family through Banū al-Najjār, the clan among whom his father, Abdullah ibn ʿAbd al-Muṭṭalib, had fallen ill and been buried several years before his birth. Aminah wished to visit these relatives and to take her young son to the place where his father had been laid to rest.

Accompanied by Umm Ayman (Barakah) رضي الله عنها, the loyal servant who had cared for Muhammad ﷺ from his infancy, mother and son travelled north from Makkah to Yathrib.

The visit lasted for approximately one month according to the earliest Sīrah sources.

For the young Muhammad ﷺ, this was likely his first opportunity to visit the city that would one day become the centre of the first Muslim community and the place from which Islam would spread throughout Arabia. At the time, however, neither he nor those around him knew what significance Yathrib would later assume in his life.

During their stay, Muhammad ﷺ visited the place where his father had been buried years earlier. Although he had never known Abdullah personally, the journey connected him with the memory of the father whose death had preceded his birth and whose absence had shaped the earliest years of his childhood.

After completing their visit, Aminah prepared to return to Makkah with her son and Umm Ayman. The return journey, however, would bring about one of the greatest personal losses of Muhammad's ﷺ early life and mark the beginning of another period of profound change.

The Death of Aminah

Having completed their visit to Yathrib, Aminah bint Wahb, her six-year-old son Muhammad ﷺ and Umm Ayman (Barakah) رضي الله عنها began the journey back to Makkah.

The route from Yathrib to Makkah crossed a rugged landscape of valleys and open desert. Caravans regularly travelled this road, stopping at wells and resting places along the way before continuing south towards the Hijaz. Among these stopping places was a village known as al-Abwā', situated approximately midway between the two cities.

It was here that Aminah became seriously ill.

The earliest Sīrah and historical sources preserve very few details concerning the nature of her illness. They simply record that her condition deteriorated rapidly during the journey until it became clear that she would not recover.

Far from her home in Makkah and separated from most of her family, Aminah passed away at al-Abwā'. She was buried there, and her grave has remained identified in the historical sources as the place where the mother of the final Messenger of Allah was laid to rest.

For Muhammad ﷺ, the loss was immeasurable.

Having never known his father, he now lost his mother at approximately six years of age. Within a single journey he had visited the grave of the father he had never met and then witnessed the death of the mother who had cared for him since birth.

The Qur'an does not describe the emotions of this moment, nor do the authentic Hadith preserve any detailed account of Muhammad's ﷺ immediate reaction. The early Muslim historians likewise refrain from speculation, recording only the established facts. This restraint is characteristic of the earliest Sīrah tradition, which distinguishes carefully between reliable historical reports and later embellishments.

Umm Ayman's Care

Following Aminah's death, the responsibility of caring for the young Muhammad ﷺ fell to Umm Ayman (Barakah) رضي الله عنها.

A woman of Abyssinian origin, Umm Ayman had long been associated with the household of Abdullah and Aminah and had cared for Muhammad ﷺ from his infancy. She now found herself entrusted with returning the orphaned child safely to Makkah.

The journey that had begun with a mother and son therefore ended with a faithful guardian leading the young Muhammad ﷺ back to his family.

Umm Ayman remained one of the closest people to the Prophet ﷺ throughout his life. He later spoke of her with great affection, saying:

"She is my mother after my mother."

This authentic statement reflects the love, gratitude and respect that Muhammad ﷺ always showed towards those who had cared for him during his childhood.

Many years later, after the beginning of his prophethood, he continued to visit Umm Ayman, honour her and enquire about her welfare. The bond formed through her devoted care during these difficult years endured throughout his life.

An Orphan Under Allah's Protection

By the time Muhammad ﷺ returned to Makkah, both of his parents had passed away.

In the space of only a few years he had experienced the death of his father before birth, separation from his mother while living among Banū Sa'd, reunion with her, and then the sorrow of losing her during the return journey from Yathrib.

Yet the Sīrah consistently presents these events within the wider framework of Allah's providence.

Every apparent loss was followed by new care.

When his father died, Allah placed him under the protection of his mother and grandfather.

When his mother passed away, Allah returned him safely through Umm Ayman to the household of Banū Hāshim.

The Qur'an later reminded the Prophet ﷺ of this continuing divine care:

"Did He not find you an orphan and give you shelter?"

Qur'an 93:6

The verse encompasses every stage of Muhammad's ﷺ childhood. Although he repeatedly lost those closest to him, Allah never abandoned him. At each stage of his life, another guardian was prepared to care for him until the time arrived for him to receive revelation and fulfil his mission as the final Messenger.

With Aminah's passing, responsibility for Muhammad ﷺ now rested with the man who loved him deeply and who had rejoiced at his birth six years earlier—his grandfather, ʿAbd al-Muṭṭalib, the respected leader of Banū Hāshim. Under his protection, the young Muhammad ﷺ would enter the next stage of his childhood before yet another profound loss would shape his life.

With the death of Aminah bint Wahb, Muhammad ﷺ returned to Makkah under the care of Umm Ayman (Barakah) رضي الله عنها. There, responsibility for the young orphan passed to his grandfather, ʿAbd al-Muṭṭalib ibn Hāshim, the respected leader of Banū Hāshim and one of the most honoured men among the Quraysh.

By this stage of his life, Muhammad ﷺ had experienced the loss of both parents. His father, Abdullah, had died before his birth, and his mother had now passed away during the return journey from Yathrib. Although he was left without either parent, he was not left without protection. In accordance with the customs of the Quraysh, the responsibility for his care passed to the head of his family, ensuring that he remained within the protection of Banū Hāshim.

The Position of ʿAbd al-Muṭṭalib

Among the Quraysh, few men commanded greater respect than ʿAbd al-Muṭṭalib.

As the grandson of Hāshim and the recognised leader of Banū Hāshim, he occupied a position of considerable influence in Makkah. He had overseen the rediscovery of the Well of Zamzam, maintained the family's responsibilities towards the pilgrims visiting the Ka'bah and had become renowned for his wisdom, generosity and dignified leadership. His conduct during the Year of the Elephant, when he entrusted the protection of the Ka'bah to Allah while calmly confronting Abraha, had further enhanced his reputation throughout Arabia.

Although advanced in age, ʿAbd al-Muṭṭalib remained the central figure within his family. His home served as a gathering place for his children and grandchildren, and his judgement was sought in matters affecting both Banū Hāshim and the wider Quraysh.

It was into this respected household that Muhammad ﷺ now returned.

A Grandfather's Affection

The early Sīrah sources describe the special affection that ʿAbd al-Muṭṭalib showed towards his grandson.

Near the Ka'bah, a carpet or cushion was customarily laid out for ʿAbd al-Muṭṭalib in the shade where he would sit while members of the Quraysh gathered around him. Out of respect, none of his sons would sit upon this seat before he arrived.

On one occasion, the young Muhammad ﷺ approached and sat upon his grandfather's carpet before ʿAbd al-Muṭṭalib had taken his place.

Seeing this, some of his uncles attempted to move the child away, considering it inappropriate for anyone to occupy the seat reserved for the elder of the family.

ʿAbd al-Muṭṭalib immediately stopped them.

According to the early Sīrah, he said:

"Leave my son alone. By Allah, he will have a great future."

He then drew Muhammad ﷺ close to him, seated him beside himself and gently stroked his back. Those present observed the deep affection with which he treated his grandson and noted that he showed him a degree of love unlike that shown to any of his other grandchildren.

The incident reflects more than simple family affection. Having lost both his son Abdullah and his daughter-in-law Aminah, ʿAbd al-Muṭṭalib recognised that Muhammad ﷺ depended entirely upon the protection of his family. Despite his responsibilities as leader of Banū Hāshim, he ensured that his grandson received both care and affection during this difficult period of his childhood.

Growing Up in Makkah

Under the guardianship of his grandfather, Muhammad ﷺ became increasingly familiar with life in Makkah.

The city was the religious and commercial heart of western Arabia. Throughout the year, caravans departed for Greater Syria in the north and Yemen in the south, while pilgrims from every region of the peninsula visited the Ka'bah during the sacred months. As a child living among Banū Hāshim, Muhammad ﷺ observed the daily life of the city, the customs of the Quraysh and the central place occupied by the Sacred House within Arabian society.

Although still too young to participate in public affairs, these early years introduced him to the people and environment in which he would later proclaim the message of Islam. He witnessed the respect afforded to the Ka'bah while also living among a society whose religious practices had departed from the pure monotheism established by Ibrahim عليه السلام. These experiences formed part of the historical setting in which Allah would eventually reveal the Qur'an.

Two Years Under His Grandfather's Care

Muhammad ﷺ remained under the guardianship of ʿAbd al-Muṭṭalib for approximately two years.

During this time, his grandfather continued to care for him with exceptional kindness despite his advancing age. The bond between them grew steadily stronger, and Muhammad ﷺ enjoyed the protection of one of the most respected men in Makkah.

However, ʿAbd al-Muṭṭalib was now approaching the end of his own life.

Having witnessed the birth of his grandson, celebrated his arrival, protected him after the death of Aminah and watched him grow into childhood, the elderly leader of Banū Hāshim knew that his own time was drawing to a close.

Before his death, he faced one final responsibility of profound importance: deciding who would become the guardian of Muhammad ﷺ after him. That decision would shape the next forty years of the Prophet's life and place him under the protection of the man who would defend him throughout the earliest years of his prophetic mission—his uncle, Abū Ṭālib ibn ʿAbd al-Muṭṭalib.

Only two years after the death of his mother, Muhammad ﷺ experienced another profound personal loss.

His grandfather, ʿAbd al-Muṭṭalib ibn Hāshim, who had cared for him with exceptional affection since his return from Yathrib, passed away when Muhammad ﷺ was approximately eight years of age. With his death, the young orphan lost the guardian who had become both a protector and a father figure during one of the most difficult periods of his childhood.

The death of ʿAbd al-Muṭṭalib marked the end of an important chapter in the history of Banū Hāshim. For many decades he had served as one of the leading figures of the Quraysh, overseeing responsibilities connected with the Ka'bah, caring for pilgrims, and preserving the honour of his family. His wisdom, generosity and leadership had earned him respect throughout Makkah, and his passing was deeply felt by his household and tribe.

For Muhammad ﷺ, however, the loss was deeply personal.

Within the space of only a few years he had lost his father before birth, his mother during childhood and now the grandfather who had taken him into his own home. Yet, as throughout every stage of his early life, Allah's care did not cease with the loss of one guardian. Before ʿAbd al-Muṭṭalib passed away, arrangements had already been made to ensure that Muhammad ﷺ would continue to receive the protection of his family.

Choosing a Guardian

Among the sons of ʿAbd al-Muṭṭalib were several men of standing within the Quraysh, including al-Ḥārith, al-ʿAbbās, Abū Lahab, Ḥamzah and Abū Ṭālib.

According to the earliest Sīrah sources, ʿAbd al-Muṭṭalib entrusted the guardianship of Muhammad ﷺ to Abū Ṭālib, the full brother of Muhammad's father, Abdullah. The two brothers shared the same father and mother, a relationship that strengthened the family bond between Abū Ṭālib and his orphaned nephew.

Although Abū Ṭālib was not among the wealthiest members of Banū Hāshim, he possessed qualities that made him especially suited to this responsibility. He was respected for his honour, loyalty and steadfast character, and he enjoyed considerable influence within the Quraysh despite his modest financial circumstances.

From the moment guardianship passed to him, Abū Ṭālib accepted responsibility for Muhammad ﷺ not merely as a family obligation but as a personal trust.

Life in the Household of Abū Ṭālib

Muhammad ﷺ moved into the home of his uncle, where he became part of a large and close-knit family.

Abū Ṭālib's household was known for its generosity despite limited means. Supporting a large family while fulfilling the responsibilities expected of a leader within Banū Hāshim was not always easy, yet Muhammad ﷺ was welcomed with affection and treated as one of Abū Ṭālib's own children.

The earliest Sīrah sources consistently describe the close relationship that developed between uncle and nephew.

Abū Ṭālib loved Muhammad ﷺ deeply and remained devoted to him throughout his life. This affection was evident long before the beginning of prophethood and continued unchanged during the years in which Muhammad ﷺ faced increasing opposition from the leaders of the Quraysh.

Unlike many guardianships that were simply matters of legal or tribal responsibility, the relationship between Muhammad ﷺ and Abū Ṭālib became one of profound mutual loyalty. Muhammad ﷺ respected his uncle throughout his life, while Abū Ṭālib repeatedly placed his own safety, reputation and standing among the Quraysh at risk in order to protect his nephew.

Learning Responsibility

As Muhammad ﷺ grew older within the household of Abū Ṭālib, he became increasingly aware of the responsibilities carried by the members of his family.

Although still a child, he observed the daily efforts required to support a household whose resources were modest. These experiences nurtured within him habits of self-reliance, humility and hard work that would later characterise his adult life.

The Sīrah records no period of privilege or ease during his childhood. Instead, Muhammad ﷺ matured within a family that valued honesty, generosity and responsibility despite financial hardship. These early experiences helped prepare him for the many trials that would accompany his future mission as the Messenger of Allah.

The Wisdom of Allah's Decree

Looking back upon these early years, a clear pattern emerges within the Sīrah.

Each time Muhammad ﷺ lost someone who had cared for him, Allah provided another guardian.

When his father died before his birth, Allah placed him under the care of his mother.

When his mother passed away, his grandfather became his protector.

When his grandfather died, Allah entrusted him to Abū Ṭālib.

These successive changes were not random events but formed part of Allah's decree in preparing His final Messenger. Through each stage of his childhood, Muhammad ﷺ experienced both the reality of loss and the certainty that Allah never abandoned him. This continuous divine care would later be recalled in the Qur'an as one of the many favours bestowed upon him.

Under the guardianship of Abū Ṭālib, Muhammad ﷺ entered the next stage of his childhood. It was during these years that he would begin to work, first as a shepherd and later alongside his uncle in the caravan trade, experiences that would shape his character and prepare him for the responsibilities that lay ahead.

One of the defining characteristics of the childhood and youth of Prophet Muhammad ﷺ was his willingness to work and contribute to the household of his uncle, Abū Ṭālib. Raised within a family of honour but limited financial means, he did not grow up in comfort or dependence upon others. Instead, from an early age he learned the value of honest labour, personal responsibility and self-reliance.

Among the earliest occupations undertaken by Muhammad ﷺ was that of a shepherd.

In seventh-century Arabia, shepherding was a common responsibility entrusted to young boys and men. Flocks of sheep and goats represented an important source of food, clothing and wealth, and caring for them required patience, vigilance and endurance. The shepherd often spent long hours alone in the valleys and hills surrounding Makkah, protecting the animals from danger, leading them to suitable pasture and ensuring that none became separated from the flock.

Muhammad ﷺ later referred to this period of his life in an authentic Hadith.

"Allah did not send any prophet except that he tended sheep."

The Companions asked:

"Even you, O Messenger of Allah?"

He replied:

"Yes. I used to tend sheep for the people of Makkah in return for a few qirāṭ."

Ṣaḥīḥ al-Bukhārī

This authentic narration establishes that Muhammad ﷺ worked as a shepherd for the people of Makkah in exchange for modest payment. It also reveals that shepherding was not unique to him but was a vocation shared by many of Allah's prophets before him.

Although the Qur'an does not explicitly mention Muhammad's ﷺ work as a shepherd, it records that earlier prophets such as Musa (Moses) (Mūsā) عليه السلام also tended livestock before being entrusted with prophethood. Classical Muslim scholars observed that this common experience prepared Allah's messengers for the responsibilities they would later bear in guiding communities of people.

Shepherding demanded qualities that closely resemble those required of a prophet. A shepherd had to remain constantly alert, patiently gather together animals that wandered away, protect the weak from harm, guide the flock towards places of safety and remain calm in the face of difficulty. These same qualities would later become evident in Muhammad's ﷺ leadership of the Muslim community.

The work also accustomed him to solitude.

Long hours spent in the valleys surrounding Makkah provided opportunities for reflection and contemplation. Removed from the distractions of the busy marketplace, the young Muhammad ﷺ became familiar with the silence of the natural world and the signs of Allah's creation. Many scholars have noted that these early experiences helped cultivate the thoughtful and reflective character that would later lead him to withdraw regularly to the Cave of Ḥirā' before the first revelation.

His work as a shepherd likewise demonstrated his humility.

Despite belonging to the respected clan of Banū Hāshim, Muhammad ﷺ never regarded honest labour as beneath him. He earned his livelihood through his own efforts and accepted simple work without hesitation. Throughout his later life, he continued to emphasise the dignity of lawful work and warned against living at the expense of others without need.

The years spent tending sheep also strengthened his physical endurance. Shepherds travelled considerable distances over uneven terrain, often under the intense heat of the Arabian sun. They learned perseverance, careful observation and the ability to make sound decisions independently. These experiences developed qualities that would prove invaluable during the many journeys, migrations and campaigns that lay ahead.

The Companions who later reflected upon Muhammad's ﷺ life recognised that Allah had prepared His Messenger gradually through ordinary experiences before entrusting him with the extraordinary responsibility of prophethood. His years as a shepherd formed an important part of that preparation, shaping his character long before revelation descended upon him.

As Muhammad ﷺ grew into adolescence, his reputation for honesty, trustworthiness and good character became increasingly well known among the people of Makkah. Recognising these qualities, his uncle Abū Ṭālib would soon begin taking him on commercial journeys beyond the boundaries of the Hijaz, introducing him to the wider world and providing experiences that would further prepare him for the mission Allah had decreed for him.