essay life of prophet muhammad in english

Muhammad was a prophet and founder of Islam.

Who Was Muhammad?

Muhammad was the prophet and founder of Islam. Most of his early life was spent as a merchant. At age 40, he began to have revelations from Allah that became the basis for the Koran and the foundation of Islam. By 630 he had unified most of Arabia under a single religion. As of 2015, there are over 1.8 billion Muslims in the world who profess, “There is no God but Allah, and Muhammad is his prophet.”

The Life of Muhammad

Muhammad was born around 570, AD in Mecca (now in Saudi Arabia). His father died before he was born and he was raised first by his grandfather and then his uncle. He belonged to a poor but respectable family of the Quraysh tribe. The family was active in Meccan politics and trade.

Many of the tribes living in the Arabian Peninsula at the time were nomadic, trading goods as they crisscrossed the desert. Most tribes were polytheistic, worshipping their own set of gods. The town of Mecca was an important trading and religious center, home to many temples and worship sites where the devoted prayed to the idols of these gods. The most famous site was the Kaaba (meaning cube in Arabic). It is believed to have been built by Abraham (Ibrahim to Muslims) and his son Ismail. Gradually the people of Mecca turned to polytheism and idolatry. Of all the gods worshipped, it is believed that Allah was considered the greatest and the only one without an idol.

In his early teens, Muhammad worked in a camel caravan, following in the footsteps of many people his age, born of meager wealth. Working for his uncle, he gained experience in commercial trade traveling to Syria and eventually from the Mediterranean Sea to the Indian Ocean. In time, Muhammad earned a reputation as honest and sincere, acquiring the nickname “al-Amin” meaning faithful or trustworthy.

In his early 20s, Muhammad began working for a wealthy merchant woman named Khadijah, 15 years his senior. She soon became attracted to this young, accomplished man and proposed marriage. He accepted and over the years the happy union brought several children. Not all lived to adulthood, but one, Fatima, would marry Muhammad’s cousin, Ali ibn Abi Talib, whom Shi’ite Muslims regard as Muhammad’s successor.

The Prophet Muhammad

Muhammad was also very religious, occasionally taking journeys of devotion to sacred sites near Mecca. On one of his pilgrimages in 610, he was meditating in a cave on Mount Jabal aI-Nour. The Angel Gabriel appeared and relayed the word of God: “Recite in the name of your Lord who creates, creates man from a clot! Recite for your lord is most generous….” These words became the opening verses of sūrah (chapter) 96 of the Qur'an. Most Islamic historians believe Muhammad was initially disturbed by the revelations and that he didn’t reveal them publicly for several years. However, Shi’a tradition states he welcomed the message from the Angel Gabriel and was deeply inspired to share his experience with other potential believers.

Islamic tradition holds that the first persons to believe were his wife, Khadija and his close friend Abu Bakr (regarded as the successor to Muhammad by Sunni Muslims). Soon, Muhammad began to gather a small following, initially encountering no opposition. Most people in Mecca either ignored him or mocked him as just another prophet. However, when his message condemned idol worship and polytheism, many of Mecca’s tribal leaders began to see Muhammad and his message as a threat. Besides going against long standing beliefs, the condemnation of idol worship had economic consequences for merchants who catered to the thousands of pilgrims who came to Mecca every year. This was especially true for members of Muhammad’s own tribe, the Quraysh, who were the guardians of the Kaaba. Sensing a threat, Mecca’s merchants and leaders offered Muhammad incentives to abandon his preaching, but he refused.

Increasingly, the resistance to Muhammed and his followers grew and they were eventually forced to emigrate from Mecca to Medina, a city 260 miles to the north in 622. This event marks the beginning of the Muslim calendar. There Muhammad was instrumental in bringing an end to a civil war raging amongst several of the city’s tribes. Muhammad settled in Medina, building his Muslim community and gradually gathering acceptance and more followers.

Between 624 and 628, the Muslims were involved in a series of battles for their survival. In the final major confrontation, The Battle of the Trench and Siege of Medina, Muhammad and his followers prevailed and a treaty was signed. The treaty was broken by the Meccan allies a year later. By now, Muhammad had plenty of forces and the balance of power had shifted away from the Meccan leaders to him. In 630, the Muslim army marched into Mecca, taking the city with minimum casualties. Muhammad gave amnesty to many of the Meccan leaders who had opposed him and pardoned many others. Most of the Meccan population converted to Islam. Muhammad and his followers then proceeded to destroy all of the statues of pagan gods in and around the Kaaba.

The Death of Muhammad

After the conflict with Mecca was finally settled, Muhammad took his first true Islamic pilgrimage to that city and in March, 632, he delivered his last sermon at Mount Arafat. Upon his return to Medina to his wife’s home, he fell ill for several days. He died on June 8, 632, at the age of 62, and was buried at al-Masjid an-Nabawi (the Mosque of the Prophet) one of the first mosques built by Muhammad in Medina.

QUICK FACTS

• Birth Year: 570
• Birth City: Mecca
• Birth Country: Saudi Arabia
• Gender: Male
• Best Known For: Muhammad is the prophet and founder of Islam.
• Nacionalities
• Saudi Arabian (Saudi Arabia)
• Cultural Associations
• Arabic/Middle Eastern
• Death Year: 632
• Death date: June 8, 632
• Death City: Medina
• Death Country: Saudi Arabia

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CITATION INFORMATION

• Article Title: Muhammad Biography
• Author: Biography.com Editors
• Website Name: The Biography.com website
• Url: https://www.biography.com/religious-figures/muhammad
• Access Date:
• Publisher: A&E; Television Networks
• Last Updated: April 6, 2020
• Original Published Date: April 2, 2014

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Essay on The Life of Holy Prophet Hazrat Muhammad (PBUH) | My Hero

Essay on the life of hazrat muhammad (صلی اللہ علیہ وسلم), my hero in history.

In this post, you will find an Essay on the Life of Holy Prophet Hazrat Muhammad (PBUH), My Hero in History. You can write the same essay under the title, Essay on the Holy Prophet (PBUH) or Essay on the Life of Hazrat Muhammad (PBUH). This is a simple and easy essay for the students of Class 10 and Class 12. Students of 2nd Year of F.A, FSC, ICS and Icom can get benefit from this essay. Life of Hazrat Muhammad (PBUH) is a role model for every Muslim. In this essay, we will discuss the whole life of Hazrat Muhammad (صلی اللہ علیہ وسلم) in short words. You can practice this essay as a course of your studies. If you are looking for more essays, you can visit English Essays Category .

Essay on The Holy Prophet, Hazrat Muhammad (صلی اللہ علیہ وسلم)

Our Holy Prophet (peace be upon him) was born in Makkah in the famous tribe of Quraish. His father, Abdullah died before his birth. So his mother, Amna Bibi looked after him. But she also died when he was only six years old. New, his grandfather, Abdul Muttalib took charge of him, but he did not live long. Finally, his uncle, Abu Talib looked after him and never left him alone in any hardship.

Our Holy Prophet (Peace Be Upon Him) married Khadija, a wealthy lady of Makkah when he was twenty-five years old. Hazrat Khadija handed over all her wealth to our Holy Prophet (peace be upon him) to spend for good and noble purposes. He helped the poor and needy. When our Holy Prophet (P.B.U.H) reached the age of forty he was commanded by Allah, the Almighty to preach Islam. Our Holy Prophet (P.B.U.H) started preaching that there is no God but Allah who is the creator of the universe and to whom all human beings would return.

The people of Makkah accepted Islam very slowly. In the beginning, only a few people accepted the new religion. The Makkans indeed became the sworn enemy of the Holy Prophet (P.B.U.H) and his follower. They created all sort of troubles for the Holy Prophet (P.B.U.H) but he stood firm. At last, they planned to kill the Holy Prophet (P.B.U.H) and he was compelled to leave for Medina where he was accorded a warm welcome by his followers. But the infidels did not allow him to live even there in peace. They fought several battles in order to wipe out the followers of Islam. However, Allah granted strength to our Holy Prophet (P.B.U.H) to defeat them and come out successful in his mission.

After ten years stay in Medinah, the Holy Prophet (P.B.U.H) came back to Makkah with ten thousand of his followers and conquered Makkah. On the day of his conquest, he could severely punish those who caused so much trouble and planned to kill him, but he excused everybody. After that, the new religion prospered by leaps and bounds.

Our Holy Prophet (P.B.U.H) returned to his Creator at the age of sixty-three. He left for his followers the Holy Quran and the Sunnah. 

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World History Edu

• Prophet Muhammad

Life Story of Prophet Muhammad: the Last Messenger of God in Islam

by World History Edu · October 9, 2019

“There is no god except Allah and Prophet Muhammad is the Messenger of Allah.” | The Muslim profession of faith, inscribed on the Topkapi Palace (Turkey).

The Prophet Muhammad is widely regarded as the bedrock of the Islamic religion. Muslims across the world hold him in high regard and view him as a righteous messenger to whom God (Allah) revealed the Quran (Koran). Growing up in Mecca, Saudi Arabia, Muhammad’s date of existence is usually quoted as roughly 570-632 CE. Below, we present the full life story of the Prophet Mohammad (Peace be on to Him):

The Prophet Muhammad’s Birth

The Islamic founder’s birth occurred in the year  570 CE, Mecca. He was born to Abdallah ibn Abd al-Muttalib and Aminah bint Wahb. Unfortunately, Muhammad never saw his father with his own eyes – his father died before he came into the world. His family background and tree can be traced to the Quraysh tribe.

After the Prophet’s birth, his mother immediately knew that she had given birth to a great son. Aminah shared memories of the day she put the baby Muhammad down on the floor. According to her, the child directed his head towards the sky and gazed at the horizons, prophesizing one God (Allah). A voice then spoke out to her – ” you have given birth to a great one, he shall be called Muhammad”.

Muhammad’s paternal grandfather was called to pay a visit to the newborn. When he arrived, Abdul-Mutalib took the baby to the Kaaba and said some prayers to Allah. The Kaaba is a cube-shaped stone building in Mecca. Upon Muttalib’s return from the Kaaba,  the great baby boy was named Muhammad.

Less than 7 years after his birth, Muhammad was fully orphaned when Aminah passed away. His grandfather Muttalib took care of him as a guardian. Fully aware of the child’s great religious future, Muttalib specially treated Muhammad with all the goodness he could afford. It has been said that Muttalib even cared for Muhammad better than his own wards. This was because he had high faith in him.

At about age 8, another disaster struck little Muhammad. His grandfather Muttalib was called to eternal rest. For the rest of his upbringing, Muhammad was then cared for by Abu Talib, Muhammad’s uncle. His uncle was very protective of Allah’s messenger – he stood by him during his trying times until death separated them.

Early Life in Mecca

Muhammad’s family lines had strong trade ties and political influence in Mecca. During Muhammad’s birth era, most of the Arabians were nomadic people who traded goods across the desert. Their religious beliefs were largely that of polytheism. They believed and worshiped all sorts of gods (idols).

Deep within the city of Mecca, idol worshiping was no exception. Dozens of temples and shrines served as worshiping grounds for devout worshipers who either had no idea or didn’t believe in one God.

Of all the worshiping sites, the Kaaba was the most famous ground.  Islam followers believe that the Prophet Abraham (Ibrahim) was the one who built the Kaaba. In Arabic, Kaaba means “a cube”. Though numerous gods were worshiped in Mecca, Allah stood tall among the rest. He was the only true God that was not affiliated with idols.

During his teenage days, Muhammad partook in the nomadic lifestyle of his people. They used camels and crisscrossed deserts to trade for their livelihood. To some extent, Muhammad came from a less privileged family background. He joined his uncle on commercial voyages to Syria, and across the Mediterranean and then the Indian Ocean. Muhammad’s trustworthiness earned him the name “al-Amin”.

Prophet Muhammad Marries Khadijah

When he reached his twenties, Muhammad worked with a rich businesses woman by name Khadijah. Muhammad was 15 years younger than her. Their merchant dealings soon progressed into a strong bond of affection.

Khadijah, a wealthy widow, was all in to having Muhammad as a spouse, so she proposed marriage to him. Muhammad welcomed the idea and their union was blessed with plenty of fruits. However, not all their children made it into adulthood. Some died prematurely.

Controversially, in his energetic youthful days, Khadija was Muhammad’s only wife. His monogamous marriage was very unusual at that time, given the widespread polygamy that characterized his immediate environment. However, he later remarried other women when his first wife Khadijah died.

One daughter of his (Fatima) lived on and married Ali ibn Talib, a cousin to Muhammad. An Islamic branch called the Shi’ite Muslims have long maintained that Ali was the true successor of Prophet Muhammad.

Life and Meditation in the Cave

Muhammad grew up and loved to explore religious realms. He was far advanced in seeking to know Allah and truly understanding Allah’s mercies. In one such journeys, Muhammad discovered a cave called Hira in the mountain Jabal al-Nour. He found the cave convenient for religious meditations. He frequently visited the isolated hideout and got himself lost in contemplation of the Almighty and Magnificent Allah.

It has been alleged that Angel Gabriel visited Muhammad at the cage. The cave in someway manifested Muhammad’s level of spiritual commitment. Seated at the north of the mountain’s top, the question of how Muhammad discovered that isolated world is one that can’t be answered by an ordinary mind. To discover such a wonderful cave, many Islamic scholars and religious authors believe that it definitely took divine guidance and mercy.

Prophet Muhammad’s Spiritual Encounter with the Divine

Once he entered the cave, Muhammad lived in a separate world of his own. Apart from the sky view and the mountain surroundings, nothing else was visible to the naked eye. Shielded from external acoustic interference, everything was between Muhammad and the Merciful Allah. This gave the Prophet Muhammad’s mind the right atmosphere to think about things beyond the materialistic world.

At 40 years old, Muhammad was still in the mysterious cage when he had a spiritual encounter with Allah. It was here that he was presented with verse 1 of the Qur’an. After this revelation, Muhammad didn’t remain the same. It was a turning point in Islamic history.

In the space of 2-3 years after the Quranic revelation, Muhammad preached monotheism to his people. At first, he preached privately to people he trusted.  He later mustered courage and took Allah’s messages to the streets. And bingo, the Islamic religion was birthed. More and more people slowly joined Muhammad in praising Allah. They embraced Allah as the ever Merciful and the ever Gracious.

Sanctions and Persecutions

Since his new religion was founded in the hearts of an idol-worshiping society, it didn’t exist without some sort of hindrance or persecutions. The expansion of Islam brought forth life-threatening hostilities towards the Prophet and his followers. Not everyone saw him as a God-sent messenger.

From the onset, Muhammad was an enemy to many sections of idol worshipers in Mecca. They abused him verbally, physically and in many other ways. But his uncle Abu Talib had his back and defended Muhammad. So he carried on with his evangelism ( Jihad ).

By choosing Allah against the will and traditions of the inhabitants of Mecca, things took a dangerous turn in the form of sanctions, persecutions, and wars, after the revelation. Some of the Islamic converts who were held as slaves were tortured or murdered.

The Prophet Muhammad flees to Abyssinia

The idol-worshipers rose up against the Prophet Muhammad’s followers. By 614 CE, the severity of the persecution forced Muhammad to direct his fellow Muslims to flee to Abyssinia for protection. Abyssinia was a Christian Kingdom in Ethiopia. They had a just king who was hospitable to the Muslims. The Quraysh people reportedly tried to bribe the Abyssinian king to sacking the Muslims, but their wicked efforts failed.

A year after the successful migration of some Muslims to Abyssinia, the Quraysh people put up sanctions and targeted Prophet Mohammed’s family, his activities, and his followers. As a result of the sanctions, Muslims moved and settled at the site of a Meccan mountain. The sanctions flopped in 618-619 CE, after 3 years.

More Troubles, plus the Loss of His Wife and Uncle

Soon afterward, Muhammad lost his dear wife Khadijah. More troubles set in when his uncle also passed away. The Prophet suffered more persecutions from the enemies who were hell-bent on eroding Islam. The intensified persecutions necessitated a pilgrimage in 622 CE. The Prophet met with elderly leaders from Yathrib City and they pledged their protective support to Muhammad.

When the plan leaked out to the Quraysh people, the Yathribs had to quickly move back to their home. Sensing the impending threat, the Prophet instructed his people to secretly emigrate to Yathrib. In response, the Qurayshites plotted to have him killed as soon as possible. The Quraysh tribes collectively planned to carry out the murder in the night time when the Prophet would be asleep.

The Prophet Muhammad’s Pilgrimage from Mecca to Medina

Fortunately, Allah saved Muhammad from death at the last minute.  On the night of the planned murder, Allah instructed him to leave Mecca immediately and make his way to Yathrib. The Prophet did as Allah had instructed. When he safely departed from Mecca to Yathrib, Yathrib was renamed as “al-Madina” or Medina.  This famous emigration of the Prophet is called the Hijra .

The date of this important event is given as 622 CE. It happened about 12 years after the revelation of the first Quranic verses. The Prophet’s escape to Medina has significant implications in the Islamic world. It helped the Islamic religion to establish a strong foundation. The prophet lived in Medina for up to 10 years, before he left the world.

Significant Battles and Treaties

In the following years (624-628 CE), many battles were fought by the Muslims for their lives. The most significant battles were the Battle of Badr and the Battle of the Trench. These were followed by the Siege of Medina, which resulted in a peace treaty between the Meccans and Muhammad’s followers.

When the Meccans broke the treaty, another war broke out.  In 630 CE, Muhammad’s Muslim army was able to counter and defeat the Meccans pagans without fighting to the extreme.

By this time,  Muslim numbers had grown significantly. Prophet Muhammad pardoned his oppressors. As a sign of good fate, or perhaps with Allah’s intervention, the Prophet’s former foes willingly converted to Islam. The Muslim community then collected and destroyed all pagan items (idols) close to the sacred Kaaba.

Death of Prophet Muhammad and His Burial Place

“Prophet Muhammad, the Messenger of God” inscribed at the entrance of the Prophet’s Mosque (Al-Masjid an Nawabi) in Medina, Saudi Arabia.

After resolving the conflicts with the pagans, Prophet Muhammad ( peace be unto him ) took his pilgrimage back to Mecca. In March of 632 CE, on Mount Arafat, the Prophet gave out his last sermon. He later went back to Medina. There, a deadly illness attacked him and he sadly never recovered.

On 8th June 632, the Prophet Muhammad (in his early 60s) took his last breath. There are conspiracy theories that the Prophet was poisoned. To date, there is no evidence to support such claims. Prophet Muhammad was buried at a mosque in Medina, the al-Masjid an Nawabi (present day Medina, Saudi Arabia).

He is regarded as the “Last Prophet”. Muhammad teachings are summarized as the Hadiths. With regard to the Sunnah, they talk about the prophet’s exemplary lifestyle. Muslims believe that Muhammad was the only Prophet who saw both heaven and hell before dying.

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Biography of the Prophet Muhammad's Later Life

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The Prophet Muhammad is a central figure in the life and faith of Muslims. The story of his life is filled with inspiration, trials, triumphs, and guidance for people of all ages and times.

Early Life (Before Call to Prophethood)

Muhammad was born in Makkah (modern-day Saudi Arabia) in the year 570 C.E. At the time, Makkah was a stop-over point along the trade route from Yemen to Syria. Although the people had been exposed to monotheism and traced their roots to the Prophet Abraham , they had lapsed into polytheism. Orphaned at a young age, Muhammad was known as a calm and truthful boy.

Read more about the Prophet Muhammad's Early Life

Call to Prophethood: 610 C.E.

By the age of 40, Muhammad was in the habit of retreating to a local cave when he desired solitude. He would spend his days contemplating the state of his people and the deeper truths of life. During one of these retreats, the angel Gabriel appeared to Muhammad and told him that God had chosen him as a Messenger. The Prophet Muhammad received his first words of revelation: “Read! In the name of your Lord who created, created man from a clot. Read! And your Lord is Most Bountiful. He, Who taught by the pen, taught man what he knew not." (Qur’an 96:1-5).

Muhammad was naturally shaken by this experience and went home to be with his beloved wife, Khadija . She reassured him that God would not lead him astray, as he was a sincere and generous person. Over time, Muhammad accepted his calling and began to pray in earnest. After a three-year wait, the Prophet Muhammad began to receive further revelations through the Angel Gabriel.

Muslims in Makkah: 613-619 C.E.

The Prophet Muhammad waited patiently for three years after the first revelation. During this time, he engaged in more intense prayer and spiritual pursuits. The revelations were then resumed, and the subsequent verses reassured Muhammad that God had not forsaken him. On the contrary, the Prophet Muhammad was commanded to warn people about their evil practices, help the poor and orphans, and to worship only One God ( Allah ).

In accordance with guidance from the Quran, the Prophet Muhammad initially kept the revelations private, confiding only in a small circle of family members and close friends.

Over time, the Prophet Muhammad began to preach to his own tribe members, and then throughout the city of Makkah. His teachings were not well received by most. Many in Makkah had become rich, as the city was a central trade hub and a spiritual center for polytheism. They did not appreciate Muhammad's message of embracing social equality, rejecting idols, and sharing wealth with the poor and needy.

Thus, many of the Prophet Muhammad's early followers were among the lower classes, slaves, and women. These early Muslim followers were subject to horrible mistreatment by the Makkan upper classes. Several were tortured, others were killed, and some took temporary refuge in Abyssinia. The Makkan tribes then organized a social boycott of the Muslims, not allowing people to trade with, care for, or socialize with the Muslims. In the harsh desert climate, this was essentially a death sentence.

Year of Sadness: 619 C.E.

During these years of persecution, there was one year that was particularly difficult. It became known as "the Year of Sadness." In that year, the Prophet Muhammad’s beloved wife Khadija and his uncle/caretaker Abu Talib both died. Without Abu Talib’s protection, the Muslim community experienced increasing harassment in Makkah.

Left with few choices, the Muslims began looking for a place other than Makkah to settle. The Prophet Muhammad first visited the nearby city of Taif to preach the Oneness of God and seek asylum from the Makkan oppressors. This attempt was unsuccessful; the Prophet Muhammad was eventually mocked and run out of town.

In the midst of this adversity, the Prophet Muhammad had an experience which is now known as Isra’ and Mi’raj (the Night Visit and Ascension). During the month of Rajab, the Prophet Muhammad made a nighttime trip to the city of Jerusalem ( isra’ ), visited the Al-Aqsa Mosque, and from there was raised up into heaven ( mi’raj ). This experience gave comfort and hope to the struggling Muslim community.

Migration to Madinah: 622 C.E.

When the situation in Makkah had become unbearable for the Muslims, an offer was made by the people of Yathrib, a small city to the north of Makkah. The people of Yathrib had more interfaith experience, having lived near Christian and Jewish tribes in their area. They were open to receiving the Muslims and pledged their assistance. In small groups, under the cover of night, Muslims began to travel north to the new city. The Makkans responded by confiscating the property of those who left and devising plans to assassinate Muhammad.

The Prophet Muhammad and his friend Abu Bakr then left Makkah to join the others in Madinah. He asked his cousin and close companion, Ali, to stay behind and take care of their final business in Makkah.

When the Prophet Muhammad arrived in Yathrib, the city was renamed Madinah An-Nabi (the City of the Prophet). It is now also known as Madinah Al-Munawarrah (the Enlightened City). This migration from Makkah to Madinah was complete in 622 C.E., which marks "year zero" (the beginning) of the Islamic calendar .

The significance of the migration in the history of Islam should not be underestimated. For the first time, Muslims could live without persecution. They could organize society and live according to the teachings of Islam. They could pray and practice their faith in full freedom and comfort. The Muslims began to set up a society based on justice, equality, and faith. The Prophet Muhammad expanded his role as Prophet to also include political and social leadership.

Battles and Treaties: 624-627 C.E.

The Makkan tribes were not content to let the Muslims settle in Madinah and be done with it. They sought to destroy the Muslims once and for all, which led to a series of military battles.

• Battle of Badr: Two years after the migration, the Makkan armies gathered outside of Madinah. The Muslims were outnumbered 3:1 but were successful in defending against the invading army. This boosted their morale; they felt that Allah had ensured their success despite the odds.
• Battle of Uhud: A year after their defeat at Badr, the Makkans came back even stronger. The Battle of Uhud was less decisive and taught the Muslims an important lesson about overconfidence and greed.
• Battle of the Trench: The Makkans then tried a new tactic, forging alliances with area tribes to join in and attack Madinah from many directions. Again, facing tremendous odds, the Muslims successfully defended against this attack by digging a large ditch to ward off the approaching cavalry.

Through these battles, the Makkans began to see that the Muslims were a powerful force that would not easily be destroyed. Their efforts turned to diplomacy. Many among the Muslims tried to dissuade the Prophet Muhammad from engaging in talks with the Makkans; they felt that the Makkans had proven themselves untrustworthy. Nevertheless, the Prophet Muhammad attempted to reconcile.

Conquest of Makkah: 628 C.E.

In the sixth year after the migration to Madinah, the Muslims had proven that military force would not be enough to destroy them. The Prophet Muhammad and the tribes of Makkah began a period of diplomacy in order to normalize their relations.

After being away from their home city for six years, the Prophet Muhammad and a party of Muslims made an attempt to visit Makkah. They were stopped outside the city in an area known as the Plain of Hudaibiya. After a series of meetings, the two sides negotiated the Treaty of Hudaibiyah. On the surface, the agreement seemed to favor the Makkans, and many Muslims did not understand the Prophet's willingness to compromise. Under the terms of the treaty:

• There would be a 10-year peace during which Muslims could travel to Makkah, and Makkans could travel on the caravan route to Syria, through Muslim lands.
• The Muslims would wait another year before returning to Makkah.
• Any other tribe would be free to align themselves with either side of the agreement.
• Any deserter or refugee from Makkah to Madinah would be returned to Makkah. (However, the reverse would not be true.)

The Muslims reluctantly followed the Prophet Muhammad's lead and agreed to the terms. With peace assured, relations normalized for a while. The Muslims were able to turn their attentions from defense to sharing the message of Islam in other lands.

However, it did not take long for the Makkans to violate the terms of the agreement, by attacking allies of the Muslims. The Muslim army then marched upon Makkah, surprising them and entering the city without bloodshed. The Prophet Muhammad gathered the people of the city together, declaring a general amnesty and universal pardon. Many of the people of Makkah were moved by this open-heartedness and embraced Islam. The Prophet Muhammad then returned to Madinah.

Death of the Prophet: 632 C.E.

A decade after the migration to Madinah, the Prophet Muhammad performed a pilgrimage to Makkah. There he encountered hundreds of thousands of Muslims from all parts of Arabia and beyond. On the Plain of Arafat , the Prophet Muhammad delivered what is now known as his Farewell Sermon.

A few weeks later, back at home in Madinah, the Prophet Muhammad became ill and passed away. His death sparked a debate among the Muslim community about its future leadership. This was resolved with the appointment of Abu Bakr as caliph.

The Prophet Muhammad's legacy includes a religion of pure monotheism, a system of law based on fairness and justice, and a balanced way of life, based ​on social equality, generosity, and brotherhood. The Prophet Muhammad transformed a corrupt, tribal land into a well-disciplined state, and led the people by noble example.

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The Prophet Muhammad: History of The Life

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Published: Nov 19, 2018

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[PDF] The Life of Prophet Muhammad (ﷺ)

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1 - Makki Daur Mecca 2 - Wiladat Birth 3 - Bachpan Childhood 4 - Larakpan Teenage 5 - Jawani Youth 6 - Nabuwat Prophecy 7 - Dawat Proclamation 8 - Khufia Dawat Secret Invitation 9 - Elania Dawat Open Invitation 10 - Hijrat Habsha Migration 11 - Bairuni Dawat Foreign Invitation 12 - Khadija (ra) Year of Grief 13 - Meraj Travel To Heavens 14 - Madina City 15 - Hijrat Migration 16 - Madina Arrival 17 - Madina Demographics 18 - Masjid Nabwi Mosque 19 - Khatraat Jihad Dangers 20 - Hijri Year 1 Prayer 21 - Hijri Year 2 Wars 22 - Badar War 23 - Badar War Details 24 - Badar Effects of War 25 - Fatima (ra) Eid Hajj 26 - Hijri Year 3 Marriages 27 - Uhad War 28 - Uhad Strategy of War 29 - Uhad Return from War 30 - Uhad War Lessons 31 - Shariat Laws 32 - Hijri Year 4 33 - Bani Nuzair War 34 - Hijri Year 5 35 - Khandaq Ahzab War 36 - Banu Qurayza War 37 - Hijri Year 6 Sulah Hudebia 38 - Foreign Ambassadors 39 - Hijri Year 7 Jewish Wars 40 - Hijri Year 8 To Mecca 41 - Mecca War 42 - Mecca Conquered 43 - Hunain Taif Wars 44 - Hijri Year 9 Tabuk 45 - Hajj Abu Bakr 46 - Hujjatul Wida Last Sermon 47 - Hijri Year 13 Last Journey

1. A graphical and illustrative presentation (CHARTS) of the Life of Muhammad (pbuh) in Urdu language. 2. Seerat Nabvi by Tibri, Kathir and Khaldoon in Urdu language. 3. Al-Raheeq Al-Makhtoom in Urdu language.  PDF Format 4. Al-Raheeq Al-Makhtoom in English language  The Sealed Nectar in PDF Format 5. Brief Story of Muhammad's Life (pbuh) in English language. 6. Timeline of Muhammad's Life (pbuh) in English language.

Seerat Nabvi by Tibri, Kathir and Khaldoon in Urdu language

Here are 3 brief versions of the Sirat Nabawi (saw) or Life of Mohammad (pbuh) in Urdu as narrated by historians and referenced by all scholars and writers for accurate historical background.;

1. Tareekh Alumam Walmaluk by Jarir Ibn ul Tibri (Born 855AD, 224h, Died 941AD, 310h)

2. Tareekh Albidayah Walnihaya by Imaduddin Ibn Kathir (Born 1363AD, 701h. Died 1405AD, 774h)

3. Kitabul Tawarikh by Abdul Rehman Ibn Khaldoon (Born1363AD, 732h. Died 1439AD, 808h).

Click the following links to start reading;

Cover , Contents & Introduction 1 , Introduction 2

Parveen Malik, Yasir Jawad, Sarang Publications, Alaku Mansion, Patiala Ground, 14 Link McLeod Road, Lahore, Pakistan.

Izhar Sons, 19 Urdu Bazar, Lahore. Ph: 92-42-7230150. 9-Rattigan Road, Lahore. Ph: 92-42-7220761, [email protected] website www.izharsons.com

Al-Raheeq Al-Makhtoom (Urdu)

To download the PDF version of Al-Raheeq Al-Makhtoom Book, Click Here . To continue browsing the book via images, click any of the links below;

Cover , Table of Contents: 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8

Courtesy: Al-Maktaba Al-Salfiah, Sheesh Mahal Road, Lahore 54000. Pakistan. Ph: 042-7237184 Fax: 042-7227981

Al-Raheeq Al-Makhtoom (English)

English Language: There are three versions of the "Life of Muhammad (pbuh)"

1. Brief Version (At the bottom of this page)

2. " This is Mohammad (pbuh) " Life of Rasulullah (saw) in Adobe PDF format.

3. Detailed Version ( Click Here for the book Al-Raheeq Al-Makhtoom, The Sealed Nectar). Or if you prefer to view the book via images, click any of the corresponding page from below;

Brief Story of Muhammad (s.a.w.s.)'s Life

Birth and Prophethood: Prophet Muhammad (s.a.w.s.) was born of a noble family of Banu Hashim ancestry. However, he was not fortunate enough to have been born wealthy as he was born an orphan. His father, Abdullah bin Abdul Muttalib, died of sickness at the age of 25 on a trading journey to Syria, leaving his wife Amenah only a few months pregnant. Muhammad’s Birth: His birth was on the twelfth (12) of Rabiul Awwal 53 B.H. (570 A.D of the Christian era) was ordinary and has no significance in Islam and the celebrations on this occasion have nothing to do with shari'ah and some people consider it Bid’ah. Abdul Mutalib, his grandfather who was the chief of Makkah at that time, showed pride in him as Muhammad (s.a.w.s.) compensated him for the loss of his son who died in the prime of his youth. His mother showed affection for her son as she awaited the best nurses to come and take care of him: The tradition at that time was that nurses would come from the desert seeking to be the custodians of the children of nobility in return for good pay and gifts. Giving that Muhammad (s.a.w.s.) was not wealthy all nurses turned away from him, Halimah of the Banu Saad tribe was one of them, but when she could not find any other child she was ashamed to return home empty handed, so she went back and took Muhammad (s.a.w.s.), and since then Allah showered his mercy on her; for instance animals started giving plenty of milk after they had been dried. Therefore, her and her husband felt they were blessed to have taken Muhammad (s.a.w.s.) and became very attached to him. Muhammad (s.a.w.s.) spent five years with Banu Saad during which nothing out of the ordinary happened except one told incident which scared Halimah and became known as “the splitting of his chest.” When he was playing with the other boys Jibril held him, threw him down, split his chest, took out his heart and took out a clump from it and said: “this is Satan's portion of you.” Then he washed him in a basin made of gold with the water of zamzam, then sealed his chest and returned him where he was. The boys ran to Halimah and said Muhammad (s.a.w.s.) has been killed. They came back and found him alive but pale. (Reported by Anas in the Hadith compilations of Muslim and Ahmed) Muhammad (s.a.w.s.) returned to Makkah at the age of five to his mother and grandfather who took good care of him, but the days refused to allow him tranquility among those tender hearts, as his mother died during a visit to Madinah to visit her husbands grave. She took Muhammad (s.a.w.s.) and his maid Umm Aiman with her. On the way back, she fell very sick and died in Abwaa leaving Muhammad (s.a.w.s.) with Umm Aiman. His grandfather always took good care of him and never left him alone, he took him to all public gatherings. However, at the age of eight, Abdul Muttalib died leaving him into his uncle Abu Talib’s care. Since Abu Talib had many children and was not wealthy, Muhammad (s.a.w.s.) insisted on sharing the burdens of life with him. He went with his uncle on a trading journey to Syria at the age of thirteen. He met a monk called Bahira during the journey, who looked at his face and the sign on his back (the sign of Prophethood) and asked Abu Talib: “What is this boy to you ?”My son he said.” “His father should not be alive.” Said Buhira. Abu Talib then said, “Yes, in fact he is my brother’s son “and told him the rest of the story. The monk said “Now you are telling me the truth. Take him back and be careful of the Jews over him.” Muhammad (s.a.w.s.) then returned to Makkah and resumed his life, working as a shepherd in his early life. He did not acquire knowledge or education from a monk or a philosopher or sorcerer, as was the norm then. Instead he read through the pages of life and took what he found good. He combined the good qualities of discipline with spiritual purity, rightness and contentment. In this manner, he entered his third phase of life and got acquainted with his first wife Khadija (r.a.) who was a merchant woman of nobility and wealth. She had heard of his truthfulness and trustworthiness, so she offered him to take her trade to Syria (before marrying him). He was 25 years old and she was 40 years old when they got married. Their marriage lasted until she died at the age of 65. The Message of Islam: Every year, Muhammad (s.a.w.s.) used to leave Makkah to spend Ramadan in the cave of Hiraa where he used to meditate and worship for self-purification away from the falsehood of Jahilia. In this cave, He met with the heavenly host and listened to the voice of the angel telling him to read. He knew that he had become a Prophet of Allah (s.a.w.s.) and that it was Jabril, the ambassador of revelation who came to him; then the mission’s struggle began. Quraysh spared no efforts to fight Islam and persecuted those who embraced it. The Prophet (s.a.w.s.) and his companions abused, ridiculed, humiliated, accused of indulging in magic, and the weak and oppressed believers were tortured until they disbelieved, died or swooned (as they had no clan to defend them). In spite of all that Islam grew stronger, so Quraysh decided to change strategy and agreed not to buy, sell or intermarry with Muslims or those who approved of their religion, protected them or sympathized with them. They wrote this agreement which was called “The General Boycott” on a piece of parchment and hung it inside the Kaabah as a secret pact. Therefore, Muhammad (s.a.w.s.) and his followers were forced into confinement in the Vale of Banu Hashim where they were cut off of any assistance. This boycott lasted three long years during which only the bond of faith kept the hearts together and gave them strength. It ended after Hisham Ibn Amr (who felt very upset about the terrible plight of Muslims) gathered some clans around him and agreed to break the pact. They went to Makkah to tear the parchment and to their surprise they found that the worms had already eaten it up except the words: “In Your name O God.” After ten years of suffering for the mission of Islam, Muhammad (s.a.w.s.) suffered the loss of his wife Khadijah and his uncle Abu Talib, in other words, he had lost his public life, as his uncle defended him and protected him from any calamity, and his private life, as Khadijah loved, supported and shared with him the miseries and pains of the Da’wah. Muhammad ’s Attractive Leadership: Muhammad led a very ordinary life yet the life style he practiced offered an example for others to follow. So this is an invitation to search through the Prophet (s.a.w.s.) lifestyle and adopt what he did in his daily activities. To start with read what Al Hasan (son of Ali) said about the Prophet of Allah (s.a.w.s.) “Doors are not locked under him, nor do door keepers stand for him, and trays of food are not served to him in the morning or the evening. He sits on the ground and eats his food from the ground. He wears coarse (rough) clothes and rides on a donkey with others sitting behind him, and he licks his fingers after taking food.” His regular deeds: His habits were really simple in all aspects of his life as we see. He never started any activity without saying “In the name of Allah.” Sleeping Habits: Aisha (r.a.) said that the Prophet (s.a.w.s.) used to sleep during the earlier part of the night and stood praying during the later part. She also said that when he got up at night he started his prayer with two rakaat. When Allah’s Messenger (s.a.w.s.) went to bed he “Used to lie down on his right side and said: O Allah I surrender myself to you, and seek protection in you, longing for you and fearing you; there is no protection and no escape from you except with you, I believe in your book which you sent down and your Prophet (s.a.w.s.) whom you sent down and your Prophet (s.a.w.s.) whom you sent.” (Bukhari) Then he used to read Surah Al Ikhlas and Al Muawathatein (Surah Al -Falaq and An-Naas) three times. (Dawud and Tirmithi) Praying: Ibn Omar (r.a.) said that at night, the Prophet (s.a.w.s.) used to pray rakaat in two then finished with one, and he used to supplicate saying: “O Allah, forgive me my sins and my ignorance, my excesses in my matter and what you know better than myself. O Allah forgive me the wrongs (I did) lightly and seriously, and my accidental and intentional transgressions and all that is with me.” (Bukhari) For Fajr prayer, he used to pray two short rakaat between the call and the Iqama and also read Qur’an. According to him “Qur’an at dawn is always witnessed by the angels of the nights and the angels of the days.” (Tirmithi) Bathing, Ablution and the Call of Nature: Aisha (r.a.) said that the Prophet (s.a.w.s.) used his right hand for ablution and taking food, and the left hand for the toilet and the like. When bathing from janaba, Aisha said, “he would begin by washing his hands, then he made ablution as for prayer, then he puts his fingers in water and runs them through the roots of his hair and then poured handfuls of water with his hands over his head and let the water flow all over his body .” (Bukhari) The Prophet (s.a.w.s.) said: “It is an obligation on every Muslim to bathe at least once every seven days and wash both his head and body.” (Bukhari and Muslim) As far as ablution is concerned, Allah’s Messenger (s.a.w.s.) said: “He who makes ablution and makes it the best way, his sins leave his body, even from beneath his nails.” (Muslim). In the hadith compiled by Imam Bukhari it was narrated that when the Prophet (s.a.w.s.) got up from sleep for Tahajjud prayer, he cleansed his mouth with a tooth-stick (miswak). As far as answering the call of nature is concerned the Prophet of Allah (s.a.w.s.) said “He who relieves himself should be concealed from the view of others .” (Abu Dawud) and “Two people should not go out together to relieve themselves, uncovering their private parts and talking to each other, for Allah abhors this.” (Ahmad and Abu Dawud) He also told Omar, “Do not pass water while standing.” When he entered the toilet he used to say “O Allah I seek refuge in You from all kinds of evils.” (Bukhari) And when he came out of the toilet he used to say “Grant Your forgiveness.” (Tirmithi) Clothing: Umm Salama (r.a.) said “The piece of clothing best liked by Allah’s Messenger (s.a.w.s.) was the shirt.” (Tirmithi) When he put on a shirt, he used to begin with the right side and says “Praise be to Allah who clothed me with this.” And he forbade us to exaggerate in our clothing when he said: “Eat, drink and wear good clothes as long as these things do not involve excess, and arrogance.” (Ahmed) In another hadith it was narrated that Allah’s Messenger (s.a.w.s.) cursed the man who puts on woman’s clothes and the woman who puts on men’s clothes.” (Abu Dawud) Eating and Drinking: Allah’s Messenger (s.a.w.s.) used to invoke the name of Allah before eating and also before washing his hands before and after eating. He used to say, “The blessing of food is received by washing the hands before and after taking it.” (Tirmithi and Abu Dawud) Muslim also reported that “Allah’s Messenger (s.a.w.s.) used to eat with three fingers and he licked his hand before he wiped it.” The Messenger (s.a.w.s.) told Abu Salma (r.a.) “Invoke the name of Allah, and eat with your right hand and eat what is near.” (Muslim) And he also said, “If dinner is served, and Iqama for prayer is (also), then take the dinner first.” (Bukhari) Manners of Speech: Prophet Muhammad (s.a.w.s.) used to start his speech with salam. He says: “Saying salam comes before talking.” (Tirmithi) And he teaches us not to talk unnecessarily saying: “Do not talk without remembering Allah, for talking without remembering Allah hardens the heart.” (Tirmithi) He never used obscene talk nor did he listen to it, nor did he listen to anything about anyone. Aisha (r.a.) said that “His speech was clear and distinct such that all those who listened to him understood him.” (Abu Dawud) General Conduct in Living with People: Allah’s Messenger (s.a.w.s.) used to say salam when he arrives where people are seated and when he wishes to leave, he also says salam as “the former is as appropriate as the latter.” (Abu Dawud) He did not like people exalting him “He came out once leaning on a stick and a group of people stood up, he said: don’t stand up as foreigners stand up exalting each other therewith.” (Abu Dawud) When visiting people, he used to ask permission to enter saying “Peace be upon you, may I enter.” (Abu Dawud) and when his guests are leaving he used to go with them to the door of the house. Allah’s Messenger (s.a.w.s.) used “to receive gifts and to give gifts back.” (Bukhari) and he said “Make gifts to one another for a gift removes rancour from the chest.” (Tirmithi) At home, he used to serve his family. Aisha was asked about what the Prophet (s.a.w.s.) used to do in his house, she said “He used to work for his family, that is to serve his family, and when prayer time came, he goes out for prayer.” (Bukhari) Death of the Prophet (s.a.w.s.) The pains of sickness attacked the Prophet (s.a.w.s.) since the ending of Safar of the eleventh year. Once he fainted and his family put medicine in his mouth. When he awoke, he showed his dislike of that. During his illness he would supplicate “O Allah help me in the pangs of death.” (Bukhari: narrated by Aisha) He was warning Muslims -- even when he was in the throes of death -- that they should stay committed to monotheism by saying “Allah’s curse be upon the Jews and Christians, they took their Prophet (s.a.w)’s graves as mosques.” (He was warning them against the action.) (Al-Shaikhan) The last thing the Prophet (s.a.w.s.) did before his death (according to Aisha): “He lay down in my lap, brushed his teeth harder than he had ever done before ”, then his eyes were fixed and he was saying “Nay, the Companion on high from paradise.” I said to myself “You were given the choice and you have chosen, by Him who sent you with the Truth.” Then, he passed away.” (Bukhari) This was a brief study of the Prophet (s.a.w.s.)’s way of life. It must be stressed that we will never really understand the Sirah unless we study the Qur’an and Sunnah. Praise and Glory be to Allah, we seek Allah’s forgiveness and we turn to him in repentance. Written by Shadiah Hamza Sheikh, Ph. D. (SWT): Subhanahu wa Ta'ala – ‘The Exalted’ (s.a.w.s.) : Sall-Allahu ‘Alayhi wa Sallam – ‘Peace and Blessings of Allah be upon him’ (r.a.): Radia Allahu ‘Anhu – ‘May Allah be pleased with him’, Radi Allahu ‘Anha- ‘May Allah be pleased with her’, Radi Allahu ‘Anhum - ‘May Allah be pleased with them.’ Courtesy: http://www.wefound.org/texts/Muhammad_files/Muhammad%27sLife.htm

Timeline of Muhammad (s.a.w.s.) Life

570 Muhammad (s.a.w.s.)'s Birth and Infancy Muhammad (s.a.w.s.) was born in the year 570 in the town of Mecca, a mountain town in the high desert plateau of western Arabia. His name derives from the Arabic verb hamada, meaning "to praise, to glorify." He was the first and only son of Abd Allah bin Al-Muttalib and Amina bint Wahb. Abd Allah died before Muhammad (s.a.w.s.)'s birth and Muhammad (s.a.w.s.) was raised by his mother Amina, who in keeping with Meccan tradition entrusted her son at an early age to a wet nurse named Halima from the nomadic tribe of the Sa'd ibn Bakr. He grew up in the hill country, learning their pure Arabic. 575 Muhammad (s.a.w.s.) Becomes an Orphan When Muhammad (s.a.w.s.) was five or six his mother took him to Yathrib, an oasis town a few hundred miles north of Mecca, to stay with relatives and visit his father's grave there. On the return journey, Amina took ill and died. She was buried in the village of Abwa on the Mecca-Medina Road. Halima, his nurse, returned to Mecca with the orphaned boy and placed him in the protection of his paternal grandfather, Abdul Al-Muttalib. In this man's care, Muhammad (s.a.w.s.) learned the rudiments of statecraft. Mecca was Arabia's most important pilgrimage center and Abdul Al-Muttalib its most respected leader. He controlled important pilgrimage concessions and frequently presided over Mecca's Council of Elders. 578 Muhammad (s.a.w.s.) in Mecca in Care of an Uncle Upon his grandfather's death in 578, Muhammad (s.a.w.s.), aged about eight, passed into the care of a paternal uncle, Abu Talib. Muhammad (s.a.w.s.) grew up in the older man's home and remained under Abu Talib's protection for many years. Chroniclers have underscored Muhammad (s.a.w.s.)'s disrupted childhood. So does the Qur'an: "Did God not find you an orphan and give you shelter and care? And He found you wandering, and gave you guidance. And he found you in need, and made you independent" (93:6-8). 580-594 Muhammad (s.a.w.s.)'s Teens When young boy, Muhammad (s.a.w.s.) worked as a shepherd to help pay his keep (his uncle was of modest means). In his teens he sometimes traveled with Abu Talib, who was a merchant, accompanying caravans to trade centers. On at least one occasion, he is said to have traveled as far north as Syria. Older merchants recognized his character and nicknamed him El–Amin, the one you can trust. 594 Muhammad (s.a.w.s.) Acts as Caravan Agent for Wealthy Tradeswoman, Khadija In his early twenties, Muhammad (s.a.w.s.) entered the service of a wealthy Meccan merchant, a widow named Khadija bint Khawalayd. The two were distant cousins. Muhammad (s.a.w.s.) carried her goods to the north and returned with a profit. 595-609 Muhammad (s.a.w.s.)'s Marriage and Family Life Impressed by Muhammad (s.a.w.s.)'s honesty and character, Khadija eventually proposed marriage. They were wed in about 595. He was twenty-five. She was nearly forty. Muhammad (s.a.w.s.) continued to manage Khadija's business affairs, and their next years were pleasant and prosperous. Six children were born to them, two sons who both died in infancy, and four daughters. Mecca prospered too, becoming a well–off trading center in the hands of an elite group of clan leaders who were mostly successful traders. 610 Muhammad (s.a.w.s.) Receives First Revelation Mecca's new materialism and its traditional idolatry disturbed Muhammad (s.a.w.s.). He began making long retreats to a mountain cave outside town. There, he fasted and meditated. On one occasion, after a number of indistinct visionary experiences, Muhammad (s.a.w.s.) was visited by an overpowering presence and instructed to recite words of such beauty and force that he and others gradually attributed them to God. This experience shook Muhammad (s.a.w.s.) to the core. It was several years before he dared to talk about it outside his family. 613 Muhammad (s.a.w.s.) Takes his Message Public After several similar experiences, Muhammad (s.a.w.s.) finally began to reveal the messages he was receiving to his tribe. These were gathered verse by verse and later would become the Qur'an, Islam's sacred scripture. In the next decade, Muhammad (s.a.w.s.) and his followers were first belittled and ridiculed, then persecuted and physically attacked for departing from traditional Mecca's tribal ways. Muhammad (s.a.w.s.)'s message was resolutely monotheistic. For several years, the the Quraysh, Mecca's dominant tribe, levied a ban on trade with Muhammad (s.a.w.s.)'s people, subjecting them to near famine conditions. Toward the end of the decade, Muhammad (s.a.w.s.)'s wife and uncle both died. Finally, the leaders of Mecca attempted to assassinate Muhammad (s.a.w.s.). 622 Muhammad (s.a.w.s.) and the Muslims Emigrate to Medina In 622, Muhammad (s.a.w.s.) and his few hundred followers left Mecca and traveled to Yathrib, the oasis town where his father was buried. The leaders there were suffering through a vicious civil war, and they had invited this man well known for his wisdom to act as their mediator. Yathrib soon became known as Medina, the City of the Prophet. Muhammad (s.a.w.s.) remained here for the next six years, building the first Muslim community and gradually gathering more and more people to his side. 625-628 The Military Period The Meccans did not take Muhammad (s.a.w.s.)'s new success lightly. Early skirmishes led to three major battles in the next three years. Of these the Muslims won the first (the Battle of Badr, March, 624), lost the second (the Battle of Uhud, March, 625), and outlasted the third, (The Battle of the Trench and the Siege of Medina, April, 627). In March, 628, a treaty was signed between the two sides, which recognized the Muslims as a new force in Arabia and gave them freedom to move unmolested throughout Arabia. Meccan allies breached the treaty a year later. 630 The Conquest of Mecca By now, the balance of power had shifted radically away from once-powerful Mecca, toward Muhammad (s.a.w.s.) and the Muslims. In January, 630, they marched on Mecca and were joined by tribe after tribe along the way. They entered Mecca without bloodshed and the Meccans, seeing the tide had turned, joined them. 630-632 Muhammad (s.a.w.s.)'s Final Years Muhammad (s.a.w.s.) returned to live in Medina. In the next three years, he consolidated most of the Arabian Peninsula under Islam. In March, 632, he returned to Mecca one last time to perform a pilgrimage, and tens of thousands of Muslims joined him. After the pilgrimage, he returned to Medina. Three months later on June 8, 632 he died there, after a brief illness. He is buried in the mosque in Medina. Within a hundred years Muhammad (s.a.w.s.)'s teaching and way of life had spread from the remote corners of Arabia as far east as Indo-China and as far west as Morocco, France and Spain.

Courtesy: http://islam.about.com/od/muhammad/tp/bio_muhammad.htm

The Life of Prophet Muhammad Research Paper

Prophet Muhammad (Pbuh) is the greatest role representation of all humankind. He had exceptional qualities and characteristics. He was an incredible parent, an immense statesperson, moderator, and a religious chief.

Prophet Muhammad had a perfect and absolute sound intellect. There is no man who has ever had a sound intellect as Prophet Muhammad. He had complete knowledge of the divine scriptures. The prophet (Pbuh) had the capability to correct disturbing behaviors, put into operation policies, and smack examples.

He was an example of the model to which all people could recount to in all twigs of information. He learned regulations of heredity, medicine, acts of adoration, and pedigree without probing or analyzing the scriptures of Quran or scripts of his ancestors. God informed Prophet Muhammad of the things that would come in the future and things that had taken place in the past (Al-Sheba, 2006).

Prophet Muhammad did things for the sake of God. He would do activities through which he would seek God’s gratification. He was debilitated and ill treated when he requested and called the community to Islam (Al-Sheba, 2006).

According to Abdul-Kareem al-Sheba, (2006) Prophet Muhammad was always sincere. He was honest in everything he did as God had ordered him. Allah said that his prayer, means of forfeiture, life, and death are for God.

According to Mustafa as-Sibaa, (2003) Prophet (Pbuh) had considerable companionship, ethics, and morals. He was an existing paradigm for everyone to go after. Aisha, the Prophet’s wife was asked about his behaviors, and she said that the Prophet’s etiquette were the Quran. She meant that he abided by the commandments and laws of the Quran. The prophet observed the righteous activities stated in the Holly book. The prophet said that God had sent him to perfect upright behaviors and to do ideal activities.

Prophet Muhammad was polite. He showed high-quality conduct to all people including young children. Whenever he was in a meeting, he was brought a drink, and he drank. He appreciated the elderly people but was not ready to upset the feelings of the young lad in the gathering (Mahnaz and Ali, 2010).

According to Mahnaz Heydarpoor and Mohammad Ali Shomali (2010), Prophet Muhammad had a love for reconciliation and reformation. Each time a circumstance occurred which called for resolution, he would come quickly to settle it. When he found that the people of Qubaa had a misunderstanding about a certain issue, he hurriedly went to initiate peace and settle the matter.

According to Abdul-Kareem al-Sheba, (2006) the prophet (Pbuh) would always recommend virtuous deeds and provoke evil deeds. If he saw a deed, which goes against the principles of Quran, the Prophet (Pbuh) would take the necessary measures to curb the suitable. He reached for a man wearing a gold ring and removed it off his finger. He told people to use their hands, tongues, and hearts to change wicked dealings.

Prophet Muhammad had a love for purification. A friend passed by him when he was cleansing. When he greeted the Prophet (Pbuh) with God’s name, he did no respond. He said that he did not like to mention God’s name while he was not in a purified state (Mustafa, 2003).

The prophet (Pbuh) would always safeguard and mind a person’s language. He would constantly remind himself of God’s name. He did not utter anything in hopelessness. He would cut down his speech and elongate his prayers for God. He was always to ready to lend a hand and carter for the needs of the less fortunate people in the society (Al-Sheba, 2006).

According to Abdul-Kareem al-Sheba, (2006), the prophet (Pbuh) always excelled in acts of worship. His wife, Aisha said that the prophet would pray throughout the night. When A’ishah asked him why, the prophet (Pbuh) told her that he was an obliged slave of God.

According to Mustafa as-Sibaa ‘ie, (2003), Prophet Muhammad had strong faith and dependence on God. He and his companions face relentless temptations from the nonbelievers. The prophet (Pbuh) reminded his companions that the will of God should reign and that the nonbelievers will be defeated. When the Prophet(Pbuh) and Abu Bakr went to the cave to hide after they planned to migrate to Madeenah, Makkah’s nonbelievers sent troops to search for them, but it was all in vain.

The prophet (pbuh) was always kind and compassionate. He was the kindest person and showed kindness to all people including children. His treatment of infants shows the prophets kindness (Pasha, 2012). The prophet (pbuh) prayed to God while holding Abul-Aas’s daughter Umaamah, an infant girl. He put her down as he bowed and carried her when he stood (Mahnaz and Ali, 2010).

Prophet Muhammad was always cooperative. He was not a God’s messenger who commanded his companions and believers to do what God expected of them. He accomplished his activities helped others in communal responsibilities (Mahnaz and Ali, 2010).

Prophet Muhammad was renowned for his reliability and trustworthiness (Mahnaz and Ali, 2010). The nonbelievers of Makkah would give their treasure to the prophet (Pbuh). The prophet’s reliability came to test when the nonbelievers of Makkah ill-treated the King, tormented his friends and forced them out of their residences.

Works Cited

Al-Sheba, Abdul-Kareem. Muhammad (Pbuh), the messenger of God . 2006.Web.

Mahnaz, Heydarpoor and Mohammad Ali. Moral Characteristics of the Prophets . 2010. Web.

Mustafa, As-Sibaa‘ie. The life of Prophet Muhammad. Rabwa: Islamic Publishing House. 2003. Print.

Pasha, Kamran. The Mercy of Prophet Muhammad . 2012. Web.

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Bibliography

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John Quincy Adams and His ‘Essay On Turks’

Should be required reading in courses on american history..

March 25, 2024 by Hugh Fitzgerald 9 Comments

[Pre-order a copy of David Horowitz’s next book, America Betrayed, by clicking here . Orders will begin shipping on May 7th.]

Today, a side of Adams that was not made much of in his lifetime has for many of us become the most important, and much-needed, part of his legacy: his critical view of Islam and of Muhammad. He derived these views from experience — his own and his father’s — of Muslim behavior (both of the Barbary Pirates and of the Ottoman Turks), from his lifelong study of history, and from his intensive reading of the Qur’an. John Adams and Thomas Jefferson were sent in 1786 to negotiate in London with the ambassador from Tripoli, Sidi Haji Abdrahaman, about the seizure of American ships. They reported back in a joint letter to John Jay (then a senior American diplomat), explaining that “We took the liberty to make some inquiries concerning the Grounds of their pretensions to make war upon a Nation who had done them no Injury, and observed that we considered all mankind as our Friends who had done us no wrong, nor had given us any provocation. THE AMBASSADOR ANSWERED US THAT IT WAS FOUNDED ON THE LAWS OF THEIR PROPHET, THAT IT WAS WRITTEN IN THEIR KORAN, THAT ALL NATIONS WHO SHOULD NOT HAVE ACKNOWLEDGED THEIR AUTHORITY WERE SINNERS, THAT IT WAS THEIR RIGHT AND DUTY TO MAKE WAR UPON THEM WHEREVER THEY COULD BE FOUND, AND TO MAKE SLAVES OF ALL THEY COULD TAKE AS PRISONERS, AND THAT EVERY MUSSELMAN WHO SHOULD BE SLAIN IN BATTLE WAS SURE TO GO TO PARADISE.”

John Quincy Adams would certainly have learned from his father about what the Tripolitanian ambassador had maintained in his discussions with Adams and Jefferson. He may even have been later shown a copy — he was then a junior at Harvard — of the letter that was sent to John Jay. He also had his own rich store of observations of Muslim behavior, for the Barbary Pirates continued, throughout the next thirty years, from 1786 to 1816, to attack American shipping and seize American seamen, who were then held for exorbitant ransom. For a while after the First Barbary War (1801-1805) with Tripoli, attacks decreased. But when the Americans became preoccupied with European matters, eventually fighting the British in the War of 1812, the Barbary states — Tripoli, Tunis, Algiers — resumed attacks on American and European shipping. Once the War of 1812 had ended, and the Treaty of Ghent (1814) signed, the Americans resumed a more aggressive policy in the Mediterranean. When America defeated Algiers in the Second Barbary War, that spelled the end of the last major campaign of the Barbary pirates. Western ships increasingly surpassed in speed and deadly force (better cannons) those of the Muslims, and the Barbary pirate threat to Christian shipping steadily decreased as a result.

It was clear to John Quincy Adams, that while force could change Muslim behavior, nothing would change the Muslim belief that they had “a right and a duty” to make war on the Infidels. This war was on continuous display in the Mediterranean against all who were too weak to withstand them, as was their making “slaves of all they could take as prisoners” — the Christian seaman they held as slaves in North Africa, some permanently enslaved, while others were to be ransomed for sums. American shipping initially proved to be a most vulnerable target, given the small size of the American navy. It was only the buildup of that navy, begun by Jefferson, and its deployment to the Mediterranean to take aggressive action against the Barbary pirates, that finally halted, after two wars a decade apart, the attacks by Muslim corsairs on American ships and seamen.

The other example John Quincy Adams had immediately before him of Muslim aggression against Christians was the suppression, by the Turks, of the Greeks when they began their war for independence. That war lasted from 1821 to 1832, and while the Greeks were ultimately successful, Adams, who during this period was Secretary of State (1817-1825), and then President (1825-1829), received direct accounts of the extreme brutality by the Muslim Turks against the Greek Christians.

But it was not just his contemporaneous experience of Muslim behavior toward Christians that formed John Quincy Adams’s view of Islam. He was a deep student of history all of his life. He knew how Islam had spread across the Middle East and North Africa, and how its advance was halted in the west by Charles Martel at Poitiers in 732, and in the east, much later, at the gates of Vienna in 1683. He knew about the 800 years it took the Christians to complete the Reconquista of Spain. He knew how, over 1200 years, Muslim armies had conquered many different lands, and subjugated many different peoples.

And he took a special interest in the Ottoman Turks, who were in a long but steady military decline that began with that defeat at Vienna in 1683. The Ottomans began to lose battles, small ones at first, to the increasingly more powerful Russian forces. Their first major defeat came in the Russo-Turkish War of 1768-1774, after which they were compelled to sue for peace. By the Treaty of Küçük Kaynarca (July 21, 1774), Russia’s right was recognized to intervene to protect Christians in the Ottoman Empire — a clear indication of Muslim brutality against subjugated Christians, for why else would such intervention be thought necessary? A series of Russo-Turkish wars, and Russian victories, continued to whittle away at Ottoman domains in the Caucasus. When Adams was the Minister to Russia (1809-1814), with direct and frequent contact with the Tsar, he would have heard about Russian clashes with, and victories against, the Ottoman Turks in the Caucasus.

After he left the Presidency in 1829, John Quincy Adams undertook almost immediately to write and publish his strong views on Islam and Muslims. This “Essay on Turks,” little noted at the time, has now become the best-known of all his contributions as an American statesman. The “Essay on Turks” is now more famous than the three treaties he negotiated (the Treaty of Ghent, the Treaty of 1818 with Great Britain, and the Adams-Onis Treaty of 1819), more famous than his work on the Monroe Doctrine, more famous than his defense of Indian rights, or even than his argument at the Supreme Court that led to the setting free of African slaves in the Amistad case.

The “Essay on Turks” startles us now because we are not used to such a forthright and truthful account of Muhammad and of Islam. We live in a different time, sunk in a swamp of appeasement and interfaith outreach, when pusillanimity and evasion are the order of the day in public discussions of Islam. The most-quoted part of the “Essay on Turks” was put up at Jihad Watch just a few days ago, on July 11, the 250th anniversary of Adams’s birth, but it deserves to be reposted:

In the seventh century of the Christian era, a wandering Arab of the lineage of Hagar, the Egyptian, combining the powers of transcendent genius, with the preternatural energy of a fanatic, and the fraudulent spirit of an impostor, proclaimed himself as a messenger from Heaven, and spread desolation and delusion over an extensive portion of the earth. Adopting from the sublime conception of the Mosaic law, the doctrine of one omnipotent God; he connected indissolubly with it, the audacious falsehood, that he was himself his prophet and apostle. Adopting from the new Revelation of Jesus, the faith and hope of immortal life, and of future retribution, he humbled it to the dust, by adapting all the rewards and sanctions of his religion to the gratification of the sexual passion. He poisoned the sources of human felicity at the fountain, by degrading the condition of the female sex, and the allowance of polygamy; and he declared undistinguishing and exterminating war, as a part of his religion, against all the rest of mankind. THE ESSENCE OF HIS DOCTRINE WAS VIOLENCE AND LUST: TO EXALT THE BRUTAL OVER THE SPIRITUAL PART OF HUMAN NATURE. Between these two religions, thus contrasted in their characters, a war of twelve hundred years has already raged. That war is yet flagrant; nor can it cease but by the extinction of that imposture, which has been permitted by Providence to prolong the degeneracy of man. While the merciless and dissolute dogmas of the false prophet shall furnish motives to human action, there can never be peace upon earth, and good will towards men. The hand of Ishmael will be against every man, and every man’s hand against him. It is, indeed, amongst the mysterious dealings of God, that this delusion should have been suffered for so many ages, and during so many generations of human kind, to prevail over the doctrines of the meek and peaceful and benevolent Jesus. The precept of the Koran is perpetual war against all who deny that Mahomet is the prophet of God. The vanquished may purchase their lives, by the payment of tribute; the victorious may be appeased by a false and delusive promise of peace; and the faithful follower of the prophet, may submit to the imperious necessities of defeat: but the command to propagate the Moslem creed by the sword is always obligatory, when it can be made effective. The commands of the prophet may be performed alike, by fraud, or by force.” The natural hatred of the Mussulmen towards the infidels is in just accordance with the precepts of the Koran.

In writing his “Essay on Turks,” he was really writing an essay on all Muslims, even if what prompted him was the behavior, at the time of its writing, of the Ottoman Turks. In particular, Adams was concerned with the brutality of the methods used by the Turks in suppressing the Greeks who were fighting for their independence. For the Ottoman Turks could reasonably be taken to represent Islam and Muslims.They had for centuries possessed the caliphate; they were the leading Muslim power at the time; it was their brutal behavior toward Christians that was most in evidence. And indeed, he makes clear early on that while his essay is about the Turks, they were simply practicing the same Islam, with the same Qur’an, as the Arabs, the Afghans, the Muslims in India, in Central and East Asia.

John Quincy Adams had seen how both the Turks, and the North African pirates, from Tunis, Tripoli, and Algiers, had behaved toward Christians. He had read the Qur’an, understood its contents, realized that the war against all Infidels was not an aberration: “The natural hatred of the Mussulmen towards the infidels is in just accordance with the precepts of the Koran.” He had first heard of this from his father’s account of the Tripolitanian ambassador, in 1786. Nothing he learned subsequently, through reading or observation, suggested another — kinder, gentler — view of Islam. Hatred, and perpetual war against the Infidels — these Qur’anic injunctions accorded with the dispatches he received from those reporting on the Barbary Pirates, and the Ottoman-ruled Greece and the Balkans. That war could never end, until the final defeat of one side or the other.

Adams had grasped the doctrine of jihad, even if he never used that word: it signified the struggle, incumbent upon all Muslims, to defeat all Infidels, until Islam everywhere dominated, and Muslims ruled, everywhere: “The precept of the Koran is perpetual war against all who deny that Mahomet is the prophet of God.” He had seen how the Barbary Pirates and the Turks had behaved toward Christians. He had understood how the texts and teachings of Islam explained the behavior both of the Barbary Pirates in their attacks on Christian shipping, and the brutal behavior of the Turks in suppressing the Greeks. He knew, having seen it, about the “false and delusive promise of peace” that the Barbary Pirates would offer after defeats, and “submit to the imperious necessities of defeat,” but were required by their creed to renew warfare whenever it could be “made effective.” The Qur’an required perpetual war until the final victory of Muslims everywhere.

Adams called Islam a “merciless and dissolute dogma.” He understood the “mercilessness” of the actual Muslims, the Turks, then on the warpath against the Greeks. When he spent five years as Minister to Russia, he surely heard from the Russians directly about the brutal treatment of Christians in the Ottoman domains, which is why the Russians demanded, after their first major victory over the Turks in 1774, that they be allowed to act, when they deemed it necessary, as protectors of those Christian communities. He heard, too, of course, about the treatment of the American seaman seized and enslaved by the Barbary pirates. A student of history, he would have been aware of how Muslims, over 1200 years of conquest, had treated those they defeated, often killing their captives. He had read, in the Qur’an, the suggestions as to various ways that Infidels could be mutilated and killed: striking at their necks, cutting off their hands and feet, crucifying them, and so on. One can well imagine how Adams, who read the Christian Bible daily, must have reacted in horror when he first came across such examples of Qur’an-mandated cruelty, as in 5:33:

The only reward of those who make war upon Allah and His messenger and strive after corruption in the land will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. Such will be their degradation in the world, and in the Hereafter theirs will be an awful doom.

As to what he called the “dissolute dogma” of Islam, by this Adams meant that Muhammad had “poisoned the sources of human felicity at the fountain, by degrading the condition of the female sex.” The Muslim view of women as merely sexual objects, who existed to gratify the sexual passion of men, could be seen in Islam’s acceptance of polygamy, and of using female captives, those who were “slaves that the right hand possesses,” for sexual pleasure, and of conceiving of the Muslim Heaven only in terms of a sexual paradise, where the best Muslims were promised 72 black-eyed virgins, so very different a concept from the Heaven of Christianity. What could be more “dissolute” than the Muslim idea of Heaven as a kind of brothel with dozens of permanently accommodating females for each deserving man?

Adams also grasped the role of religiously-sanctioned deceit or “fraud” that Muslims were allowed to practice both to protect themselves, and to lure their enemies into traps, or even by the making of treaties that could be broken whenever the Muslim side felt strong enough to go to war, never mind what they had promised. The most important Qur’anic verse sanctioning deception of non-Muslims states: “Let believers not take for friends and allies infidels instead of believers. Whoever does this shall have no relationship left with Allah – unless you but guard yourselves against them, taking precautions.” (Quran 3:28; see also 2:173; 2:185; 4:29; 22:78; 40:28).

Al-Tabari’s (838-923 AD) Tafsir, or Quranic exegesis, is a standard reference. It glosses 3:28 as follows: “Under their [infidels’] authority, fearing for yourselves, behave loyally to them, with your tongue, while harboring inner animosity for them… Allah has forbidden believers from being friendly or on intimate terms with the infidels in place of believers – except when infidels are above them [in authority]. In such a scenario, let them act friendly towards them.”

The Islamic scholar Ibn Kathir (1301-1373) wrote about 3:28: “Whoever at any time or place fears their [infidels’] evil, may protect himself through outward show.”

In support of this, Ibn Kathir quotes two of Muhammad’s companions. Abu Darda said: “Let us smile to the face of some people while our hearts curse them.” Al-Hassan said: “Doing taqiyya is acceptable till the day of judgment [in perpetuity].”

Adams had almost certainly not read Ibn Kathir or Al-Tabari. But he had understood enough from the Qur’an itself, not just from 3:28 but also from other verses, such as 3:54, where Allah is praised as a master schemer, or deceiver: “And they (the disbelievers) schemed, and Allah schemed (against them): and Allah is the best of schemers.” His “Essay on Turks” makes much of the role fraud played in the spread of Islam.

One can well imagine Adams’s surprise when he first read in the Qur’an that Allah was lauded, as “the best of schemers” — one more example of what, Adams realized, was a kind of Christianity in reverse. The praise in the Qur’an of deception and fraud, the command to wage Jihad, or perpetual warfare “in the path of Allah,” against the Infidels, the description of how to strike terror among Islam’s enemies, the practice of sating one’s lust with plural wives, and captive females used as sex slaves, the Muslim heaven which promised the sensual bliss of 72 dark-eyed virgins — all of this horrified him.

John Quincy Adams did not have to worry about a small army of Muslim apologists ready to attack him for stating home truths about Islam. In his day, there was no CAIR, no Linda Sarsour, no John Esposito to condemn him for “Islamophobia” and to try to lead his likely audience astray. There were no Muslims, and consequently no mosques, offering unwary Infidels the chance to participate in those Ask-A-Muslim exercises in cozy taqiyya and tu-quoque. Adams’s uncompromising description of Islam was confirmed by what Americans knew about Muslim behavior, both from their experience with the Barbary Pirates, and from observing how the Turks — the most powerful Muslims of the time, possessors of the caliphate, who ruled, directly or through suzerains, the Middle East, North Africa, Greece, the Balkans, and much of the Caucasus — treated their Christian subjects. His lifetime of study of history naturally included, among its subjects, how Islam spread, what its texts and teachings, as conveyed in the Qur’an, revealed about its essence, what was required of the non-Muslims subjugated by Muslim conquerors, what was revealed about Muhammad’s character from the reports of his words and deeds. Adams’s rereading of the Qur’an to understand the tenets of this faith and the character of its prophet Muhammad, who “by fraud or by force” had conquered so many lands, helped explain, made sense of, the behavior of “the Turks” as they put down, with their wonted brutality, the Greek Christians who had risen up to defy their Turkish Muslim masters.

There is one more thing about John Quincy Adams that deserves notice. He was, by all accounts, a brilliant orator, known as “Old Man Eloquent.” That oratorical skill was much in evidence when he argued on behalf of the Amistad prisoners before the Supreme Court. But he was also brilliant as a writer, and had he not been, his essay on “the Turks” (that is, on Islam) would not now be so often read, nor have had the impact it has had on those who — not least here, at this site — have been lucky enough to learn of it. From an early age Adams showed himself to be precociously adept at English composition. As with everything he deemed important, he worked and worked at it. Dip into any of the 14,000 pages of his diaries, even the entries he wrote in his early teens, and you will of course find some laconic jottings, but also the rounded periods of a fully formed prose style. In between diplomatic postings, and while he was simultaneously serving in the United States Senate, which would have been task enough for most men, Adams was appointed to the prestigious post of Boylston Professor of Rhetoric and Oratory at Harvard in 1806; he immediately set to work on the lectures he would deliver to his students. We know that he read and studied many writers on rhetoric, including Quintilian, Cicero, Bacon, and George Campbell, all of whom he made use of in the thirty-six lectures he prepared for his Harvard students between 1806 and 1809. When his students heard that he would be leaving Harvard to become United States Minister to Russia, they asked that his lectures be published, and they were, as “Lectures on Rhetoric and Oratory.” He understood the importance of studying rhetoric, that is the art of persuasion. This was not a mere flourish, but essential to winning and convincing an audience. He ranked it high among his accomplishments. In 1810, Adams wrote in his diary about his Lectures that “I shall never, unless by some special favor of Heaven, accomplish any work of higher elevation.”

Actually, he did “accomplish” one “work of higher elevation” even than his lectures on rhetoric and oratory. His most important written work, as we now realize, is the one on Islam, the “Essay on Turks,” which today amazes many at first reading, and then heartens those who realize they have finally found the American statesman they have been looking for in vain, the one we need most today. And it turns out to be John Quincy Adams who, alone among our presidents, senators, congressmen, cabinet ministers, diplomats (and Adams filled every one of those offices), so perceptively grasped the disturbing sinister essence of Islam.

That same “Essay on Turks” ought to be required reading in courses on American history. Ideally, it ought to be assigned along with both Adams’s furious denunciation of how the white settlers and their government were mistreating the Indians (with the case of the Creeks pushed forcibly westward offered in evidence), and with a description of his central role, including his closing argument before the Supreme Court, in the Amistad case. For Adams will then be understood as what, in fact, he always was — an implacable defender of human rights. And the chiefest offenders against human rights, then as now, in 1829 and in 2017, were Muslims. Should his “Essay on Turks” become part of the required reading in American history, and even were it to be assigned by a teacher hostile to its contents, Adams’s eloquent truth-telling will not be convincingly rebutted, and will, in any case, prove impossible to forget.

Reader Interactions

March 25, 2024 at 9:41 am

Now we also have this essay on JQA’s essay to preserve.

March 25, 2024 at 1:47 pm

Quote from above: THE ESSENCE OF HIS DOCTRINE WAS VIOLENCE AND LUST:

In the days after the ISIS attack in Moscow, many will have forgotten how this lust for violence showed itself in Paris in 2015 with the attack at the Bataclan.

Few saw the stories of the French 1st Responders puking their guts out as they left the scene of the attack. Disemboweled concert goers strewn everywhere, and clear evidence of a never-before-seen type of public sadism, a sadism at its worst.

March 25, 2024 at 3:31 pm

They are an evil & sick cult, masquerading as a religion.

March 25, 2024 at 10:23 pm

Depraved psychopathic murderous berserk Islam ….

There is no other description.

March 25, 2024 at 1:59 pm

Those days of the ottoman empire were indeed the dark ages.

March 25, 2024 at 5:09 pm

Sadly… the Luciferian Globalists of America are supporting satanic islam…

Helping, aiding and funding satanic islam’s expansion across this planet…

satanic islam is satan’s Death Army… satan’s Killing Machine. Wherever satanic islam goes… death and destruction follows…

What Christians view as the 7 year Tribulation… satanic islam views it as a 7 year period of victory!

March 25, 2024 at 5:55 pm

I’ve posted many times that islam should not be allowed in the USA! We are a CHRISTIAN Nation and as such we are a DOCUMENTED and DECLARED ENEMY of islam! Theirs is an ideology that demands every other Religion to end and the “infidels” to be murdered or enslaved – how can that be considered acceptable in Our Nation or ANY CIVILIZED Nation?? I do wonder how the people in Iran lived before the mullahs stoled their Nation. I’ve seen many pictures and videos of people who looked happy and could have been any city in the USA or Europe and look at it now! No, islam is by it’s very nature and TEACHINGS a TREASONOUS ideology and ENEMY of the USA and every other CIVILIZED Nation. We should not allow it’s existence in the USA and if we don’t realize the dangers and continue to allow them to infiltrate Our Nation and even OUR GOVERNMENT we’re doing nothing but sharpening the swords that will strike our necks!

March 25, 2024 at 8:16 pm

“Each one hopes that if he feeds the crocodile enough, the crocodile will eat him last. All of them hope that the storm will pass before their turn comes to be devoured. But I fear greatly that the storm will not pass. It will rage and it will roar ever more loudly, ever more widely.”

– Winston Churchill

The international “community” of Jew haters, which includes the regime of Beijing Biden, are attempting to throw Israel into the jaws of the Islamic crocodile hoping that will satiate its blood lust. They don’t realize that after burping, the Islamic crocodile will turn on them next.

March 25, 2024 at 10:40 pm

Wonderful summary by Hugh Fitzgerald. Thank you Sir!

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