muhammad

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hajrat muhmmad sallallaahu alaihi vasallam مaaحaaمaaد صaaلaaی اaaلaaلaaہ عaaلaaیaaہ و آaaلaaہ و سaaلaaم islaam ke paigmbar
arabi sulekh mein muhammad ka naam
janm	muhmmad ibn abdullaah 570 makka (shahar), makka pradesh, arab (ab Saudi arab)
mrutyu	8 June 632(632-06-08) (umr 62) yasrib, arab (ab madeena, hejaaj, saoodi arab)
mrutyu ka kaaran	bukhaar
samaadhi sthal	masjid al-nabavi, madeen:, hejaaj, saoodi arab
anya naam	musatafa, ahmad, haamid muhammad ke naam
nasl	arabi
dharm	islaam
jeevanasaathi	patni: khadeeja bint khuvaayalad (595–619) soda bint jmaaa (619–632) aayasha bint abi bakr (619–632) hafsa bint umaar (624–632) jynaab bint khujaayama (625–627) hind bint avi umayya (629–632) jaaynaab bint jahaash (627–632) juvayriaa bint al-harith (628–632) raamlaah bint avi sufyaaain (628–632) rayhana bint jyad (629–631) safiyya bint huyaayya (629–632) mayuma bint al-harith (630–632) mariya al-keebtiyya (630–632)
santaan	bete al-kaasim, `abd-Allah, Ibrahim betiyaaain: jainaab, rukyyaah, umku lthoom, faatim: jhara
maata - pita	pita `abd Allah ibn `abd al-muttalib maata amin: bint vahab
rishtedaar	ahal-A-bait

hajrat muhammad (مaaحaaمaaد صaaلaaی اaaلaaلaaہ عaaلaaیaaہ و آaaلaaہ و سaaلaaم) ka janm san 570 isavi mein hua tha. inhonne islaam dharm ka pravartan kiya. ye islaam ke sabse mahaan nabi aur aakhiri sandeshavaahak (arabi: nabi ya rasool, faarasi : paigmbar) maane jaate hain jin ko Allah ne frishte jibraael (عaaاaaلaaیaaہaaیaaس سaaلaaاaaم ) dvaara kuraaan ka sandesh' diya tha. musalmaan inke liye param aadar bhaav rakhate hain. ye islaam ke aakhri hi naheen balki sabse safal sandeshavaahak bhi maane jaate hai. muhammad vah shkhs hain jinhone hamesha sach bola aur sach ka saath diya. inke dushman bhi inko sachcha kehte the aur ye baat itihaas mein pehli baar milti hai.

paigmbar:hajrat muhammad (sallallaaho alaihi vasallam)

muhammad (sallallaaho alaihi vasallam) ka janm arab ke registaan mein muslim itihaasakaaron ke anusaar 20 April 570 E. mein hua. 'muhammad' ka arth hota hai 'jis ki atyant prashansa ki gayi ho.' meri nazar mein aap arab ke sapooton mein mahaaprajnya aur sabse uchch buddhi ke vyakti hain. kya aapse pehle aur kya aap ke baad, is laal reteele agam registaan mein janme sabhi kaviyon aur shaasakon ki apeksha aap ka prabhaav kaheen adhik vyaapak hai. jab aap paida hooe arab upamaheedveep keval ek soona registaan tha. muhammad (sallallaaho alaihi vasallam) ki sashakt aatma ne is soone registaan se ek nae sansaar ka nirmaan kiya, ek nae jeevan ka, ek nai sanskruti aur nai sabhyata ka. aapke dvaara ek aise naye raajya ki sthaapana hui, jo maraakash se le kar indeej tak faila aur jisne teen mahaadveepon-Asia, afreeka aur Europe ke vichaar aur jeevan par apna abhootapoorv prabhaav daala.

aatmasanyam evam anushaasan

''jo apne krodh par kaaboo rakhate hai.'' (kuraaan, 3:134)

ek kbeele ke mehmaan ka ooaint doosare kbeele ki charaagaah mein glati se chale jaane ki chhoti-si ghatna se uttejit hokar jo arab chaalees varsh tak aise bhayaanak roop se ladte rahe the ki donon pakshon ke koi sattar hajaar aadmi maare gaye aur donon kbeelon ke poorn vinaash ka bhaya paida ho gaya tha, us ugr krodhaatur aur ladaakoo kaum ko islaam ke paigmbar ne aatmasanyam evam anushaasan ki aisi shiksha di, aisa prashikshan diya ki ve yuddh ke maidaan mein bhi namaaj ada karte the.

pratirkshaatmak yuddh:-

virodhiyon se samajhote aur mel-milaap ke liye aapne baar-baar prayaas kiye, lekin jab sabhi prayaas bilkul vifal ho gaye aur haalaat aise paida ho gaye ki aapko keval apne bachaav ke liye ladaai ke maidaan mein aana pada to aapne rananeeti ko bilkul hi ek naya roop diya. aapke jeevan-kaal mein jitni bhi ladaaiyaaain huin-yahaaain tak ki poora arab aapke adhikaar-kshetr mein aa gaya- un ladaaiyon mein kaam aanevaali insaani jaanon ki sankhya chand sau se adhik naheen hai. aapne barbar arabon ko sarvashaktimaan Allah ki upaasana yaani namaaj ki shiksha di, akele-akele ada karne ki naheen, balki saamoohik roop se ada karne ki, yahaaain tak ki yuddh-vibheeshika ke dauraan bhi. namaaj ka nishchit samay aane par- aur yeh din mein paaainch baar aata hai- saamoohik namaaj (namaaj jamaaat ke saath) ka parityaag karna to door use sthagit bhi naheen kiya ja sakta. ek giroh apne khuda ke aage sir jhukaane mein, jabki doosra shatroo se joojhane mein vyast rahata. tab pehla giroh namaaj ada kar chukta to vah doosare ka sthan le leta aur doosra giroh khuda ke saamane jhuk jaata.

barbata ke yug mein maanavata ka vistaar ranabhoomi tak kiya gaya. kade aadesh diye gaye ki na to laashon ke ang-bhang kiye jaaeain aur na kisi ko dhokha diya jaae aur na vishvaasaghaat kiya jaae aur na gban kiya jaae aur na bachchon auraton ya boodhon ko ktl kiya jaae aur na khjooron aur doosare faladaar pedon ko kaata ya jalaaya jaae aur na sansaar-tyaagi santon aur un logon ko chheda jaae jo ibaadat mein lage hon. apne kattar se kattar dushmanon ke saath khud paigmbar saahab ka vyavahaar aapke anuyaayiyon ke liye ek uttam aadarsh tha. makka par apni vijay ke samay aap apni adhikaar-shakti ki paraakaashtha par aaseen the. vah nagar jisne aapko aur aapke saathiyon ko sataaya aur takaleefein Dean, jisne aapko aur aapke saathiyon ko desh nikaala diya aur jisne aapko buri tarah sataaya aur baayakaut kiya, haalaaainki aap do sau meal se adhik doori par panaah liye hue the, vah nagar aaj aapke kdamon mein pada hai. yuddh ke niyamon ke anusaar aap aur aapke saathiyon ke saath kroorata ka jo vyavahaar kiya usaka badla lene ka aapko poora hak haasil tha. lekin aapne is nagaravaalon ke saath kaisa vyavahaar kiya? hajrat muhammad ka hrudaya prem aur karoona se chhalak pada. aap ne elaan kiya---'' aaj tum par koi ilajaam naheen aur tum sab aajaad ho.''

aatm-raksha mein yuddh ki anumati dene ke mukhya lakshyon mein se ek yeh bhi tha ki maanav ko ekta ke sutr mein piroya jaae. at: ab yeh lakshya poora ho gaya to badatareen dushmanon ko bhi maaf kar diya gaya. yahaaain tak ki un logon ko bhi maaf kar diya gaya, jinhonne aapke chahete chacha ko ktl karke unke shav ko vikrut kiya aur pet cheerakar kaleja nikaalkar chabaaya.

saarvabhaumik bhaichaare ka niyam aur maanav-samaanata ka siddhaant, jiska elaan aapne kiya, vah us mahaan yogadaan ka parichaayak hai jo hajrat muhammad ne maanavata ke saamaajik utthaan ke liye diya. yon to sabhi bade dharmon ne ek hi siddhaant ka prachaar kiya hai, lekin islaam ke paigmbar ne siddhaant ko vyaavahaarik roop dekar pesh kiya. is yogadaan ka moolya shaayad us samay poori tarah sveekaar kiya ja sakega, jab antarraashtreeya chetna jaag jaaegi, jaatigt pakshapaat aur poorvaagrah poori tarah mit jaaeainge aur maanav bhaaichaare ki ek majboot dhaarana vaastavikta bankar saamane aaegi.

islaam ke is pahaloo par vichaar vyakt karte hue sarojani Naidu kehti hain-''yeh pehla dharm tha jisne jamhooriyt (lokatantr) ki shiksha di aur use ek vyaavahaarik roop diya. kyonki jab meenaaron se ajaan di jaati hai aur ibaadat karne vaale masjidon mein jama hote hain to islaam ki jamhooriyt (jantantra) ek din mein paaainch baar saakaar hoti hai, 'allaahu Akbar' yaani '' Allah hi bada hai.''Bhaarat ki mahaan kaviytri apni baat jaari rakhate hue kehti hain-''main islaam ki is avibhaajya ekta ko dekh kar bahut prabhaavit hui hooain, jo logon ko sahaj roop mein ek-doosare ka bhaai bana deti hai. jab aap ek misri, ek alajeeriyaai, ek hindoostaani aur ek turk (musalmaan) se London mein milte hain to aap mahasoos kareinge ki unki nigaah mein is cheej ka koi mahattv naheen hai ki ek ka sambandh misr se hai aur ek ka vatan Hindustan aadi hai.''

mahaatma gaaaindhi apni adbhoot shaili mein kehte hain- '' kaha jaata hai ki Europe vaale dakshini afऱaeeka mein islaam ke praasaar se bhayabheet hain, us islaam se jisne Spain ko sabhya banaaya, us islaam se jisne maraakash tak roshani pahuainchaai aur sansaar ko bhaichaare ki injeel padhaai. dakshini afreeka ke yooropiyn islaam ke failaav se bas isliye bhayabheet hain ki unke anuyaayi goron ke saath kaheen samaanata ki maaaing na kar baithein. agar aisa hai to unka darna theek hi hai. yadi bhaaichaara ek paap hai, yadi kaali naslon ki goron se baraabari hi vah cheej hai, jisse ve dar rahe hain, to fir (islaam ke prasaar se) unke darane ka kaaran bhi samajh mein aa jaata hai.''

duniya har saal haj ke mauke par rang, nasl aur jaati aadi ke bhedabhaav se mukt islaam ke chamatkaarapoorn antarraashtreeya bhavya pradarshan ko dekhti hai. yooropavaasi hi naheen, balki afऱaeeki, faarasi, bhaarateeya, cheeni aadi sabhi makka mein ek hi divya parivaar ke sadasyon ke roop mein ekatr hote hain, sabhi ka libaas ek jaisa hota hai. har aadmi bina sili do safed chaadaron mein hota hai, ek kamar par bandhi hoti hai tatha doosari kandhon par padi hui. sab ke sir khule hue hote hain. kisi dikhaave ya banaavat ka pradarshan naheen hota. logon ki jubaan par ye shabd hote hain-''main haajir hooain, ai khuda main teri aajnyaa ke paalan ke liye haajir hooain, too ek hai aur tera koi shareek naheen.''is prakaar koi aisi cheej baaki naheen rahati, jiske kaaran kisi ko bada kaha jaae, kisi ko chhota. aur har haaji islaam ke antarraashtreeya mahatva ka prabhaav liye ghar vaapas lautata hai. profsar hargaronj (Hurgronje) ke shabdon mein- ''paigmbare-islaam dvaara sthaapit raashtrasangh ne antarraashtreeya ekta aur maanav bhraatrutv ke niyamon ko aise saarvabhaumik aadhaaron par sthaapit kiya hai jo anya raashtron ko maarg dikhaate raheinge.''vah aage likhta hai-''vaastavikta yeh hai ki raashtrasangh ki dhaarana ko vaastavik roop dene ke liye islaam ka jo kaarnaama hai, koi bhi anya raashtra usaki misaal pesh naheen kar sakta.''

islaam ke paigmbar ne laakataantrik shaasan-pranaali ko uske utkrushtatam roop mein sthaapit kiya. khleefa hajarat umar aur khleefa hajarat Ali (paigmambar islaam ke daamaad), khleefa mansoor, Abbas (khleefa maamoon ke bete) aur kai doosare khleefa aur muslim sultaanon ko ek saadhaaran vyakti ki tarah islaami adaalaton mein judge ke saamane pesh hona pada. ham sab jaante hain ki kaale neegro logon ke saath aaj bhi 'sabhya!' safed rangavaale kaisa vyavahaar karte hai? fir aap aaj se chaidah shataabdi poorv islaam ke paigmbar ke samay ke kaale neegro hajarat bilaal ke baare mein andaaja keejiye. islaam ke aarambhik kaal mein namaaj ke liye ajaan dene ki seva ko atyant aadaraneeya va sammaanajanak pad samjha jaata tha aur yeh aadar is gulaam neegro ko pradaan kiya gaya tha. makka par vijay ke baad unako hukm diya gaya ki namaaj ke liye ajaan dein aur yeh kaale rang aur mote honthonvaala neegro gulaam islaami jagat ke sab se pavitra aur aitihaasik bhavan, pavitra kaaba ki chhat par ajaan dene ke liye chadh gaya. us samay kuchh abhimaani arab chil‍aala uthe, ''aah, bura ho iska, yeh kaala habshi ajaan ke liye pavitra kaaba ki chhat par chadh gaya hai.''shaayad yahi nasli garv aur poorvaagrah tha jiske javaab mein aap (sall.) ne ek bhaashan (khutba) diya. vaastav mein in donon cheejon ko jad-buniyaad se khtm karna aapke lakshya mein se tha. apne bhaashan mein aapne framaaya-''saari prashansa aur shukr Allah ke liye hai, jisne hamein ajnyaaanakaal ke abhimaan aur anya buraaiyon se chhutakaara diya. ai logo, yaad rakho ki saari maanav-jaati keval do shreniyon mein bainti hai: ek dharmanishth Allah se darane vaale log jo ki Allah ki drushti mein sammaanit hain. doosare ullanghanakaari, atyaachaari, aparaadhi aur kathor hrudaya log hain jo khuda ki nigaah mein gire hue aur tirskrut hain. anyatha sabhi log ek aadam ki aulaad hain aur Allah ne aadam ko mitti se paida kiya tha.''isi ki pushti kuraaan mein in shabdon mein ki gayi hai-''ai logo ! humne tamako ek mard aur ek aurat se paida kiya aur tumhaari vibhinn jaatiyaaain aur vansh banaae taaki tum ek-doosare ko pahachaano, nissandeh Allah ki drushti mein tumamein sabse adhik sammaanit vah hai jo (Allah se) sabse zyaada daranevaala hai. nissandeh Allah khoob jaananevaala aur poori tarah khabar rakhnevaala hai.'' (kuraaan,49:13) Allah sabse bada hai

is prakaar paigmbare-islaam hrudayo mein aisa zabardast parivartan karne mein safal ho gaye ki sabse pavitra aur sammaanit samajhe jaanevaale arab khaanadaanon ke logon ne bhi is neegro gulaam ki jeevan-sangini banaane ke liye apni betiyon se vivaah karne ka prastaav kiya. islaam ke doosare khleefa aur musalmaanon ke ameer (sardaar) hajarat umar jo itihaas mein umar mahaan (faarooke aazam) ke naam se prasiddh hain, is neegro ko dekhte hi turant khade ho jaate aur in shabdon mein unka svaagat karte, ''hamaare bade, hamaare sardaar aa gaye.'' dharati par us samay ki sabse adhik svaabhimaani kaum, arabon mein kuraaan aur paigmbar muhammad ne kitna mahaan parivartan kar diya tha. yahi kaaran hai ki Germany ke ek bahut bade kavi goyate ne pavitra kuraaan ke baare mein apne udgaar prakat karte hue elaan kiya hai-''yeh pustak har yug mein logon par apna atyadhik prabhaav daalati rahegi.''isi kaaran George barnaad shau ka bhi kehna hai-''agar agale sau saalon mein England hi naheen, balki poore Europe par kisi dharm ke shaasan karne ki sambhaavana hai to vah islaam hai.''

arabon mein yeh parampara sudrudh roop se pai jaati thi ki viraasat ka adhikaari tanha vahi ho sakta jo barachha aur talavaar chalaane mein siddhast ho. lekin islaam abala ka rakshak bankar aaya aur usane aurat ko Patrick viraasat mein hissedaar banaaya. usane auraton ko aaj se sadiyon pehle sampatti mein milkiyt ka adhikaar diya. uske kaheen baarah shataabdi baad 1881 E. mein us England ne, jo lokatantr ka gadh samjha jaata hai, islaam ke is siddhaant ko apnaaya aur uske liye 'di maireed veemans act' (vivaahit striyon ka adhiniyam) naamak kaanoon paas hua. lekin is ghatna se baarah sadi pehle paigmbare-islaam yeh ghoshana kar chooke the-''aurat-mard yugm mein auratein mardon ka doosra hissa hain. auraton ke adhikaar ka aadar hona chaahiye.'''' is ka dhyaan rahe ki auratein apne nishchit adhikaar praapt kar pa rahi hain (ya naheen).''adhyaaya .3vishvasaneeya vyaktitv (al-ameen)

islaam ka raajanaitik aur aarthik vyavasatha se seedha sambandh naheen hai, balki yeh sambandh apratyaksh roop mein hai aur jahaaain tak raajanaitik aur aarthik maamale insaan ke aachaar vyavahaar ko prabhaavit karte hain, us seema mein donon kshetron mein nissandeh usane kai atyant mahatvapoorn siddhaant pratipaadit kiye hain. profsar mesinganan ke anusaar 'islaam do pratikool atishyon ke beech santulan sthaapit karta hai aur charitra-nirmaan ka, jo ki sabhyata ki buniyaad hai, sadaiv dhyaan mein rakhata hai.' is uddeshya ko praapt karne aur samaaj-virodhi tatvon par kaaboo paane ke liye islaam apne viraasat ke kaanoon aur sangathit evam anivaarya jkaat ki vyavastha se kaam leta hai. aur ekaadhikaar (ijaaraadaari), soodakhori, apraapt aamadaniyon va laabhon ko pehle hi nishchit kar lene, mandiyon par kbja kar lene, jkheera andoji ;bhvantakapadahaddh baajaar ka saara saamaan khreedakar keematein badhaane ke liye krutrim abhaav paida karna, in sab kaamon ko islaam ne avaidh ghoshit kiya hai. islaam mein juaa bhi avaidh hai. jabki shiksha-sansthaaon, ibaadatagaahon tatha chikitsaalayon ki sahaayata karne, kueain khodane, anaathaalaya sthaapit karne ko punyatam kaam ghoshit kiya. kaha jaata hai ki anaathaalayo ki sthaapana ka aarambh paigmbare-islaam ki shiksha se hi hua. aaj ka sansaar apne yateemakhaanon ki sthaapana ke liye usi paigmbar ka aabhaari hai, jo ki khud yateem tha. kaaralaayal paigmbar muhammad ke baare mein apne udgaaaar prakat karte hue kehta hai-'' ye sab bhalaaiyaaain bataati hain ki prakruti ki god mein pale-badhe marusthaleeya putr ke hrudaya mein, maanavata, daya aur samata ke bhaav ka naisargik vaas tha.''ek itihaasakaar ka kathan hai ki kisi mahaan vyakti ki parakh teen baaton se ki ja sakti hai-1. kya uske samakaaleen logon ne use saahasi, tejasvi aur sachche aacharan ka paaya?2. kya usane apne yug ke staron se uaincha uthane mein ullekhaneeya mahaanata ka parichay diya?3. kya usane saamaanyat: poore sansaar ke liye apne peechhe koi sthaai dharohar chhodi?is soochi ko aur lamba kiya ja sakta hai, lekin jahaaain tak paigmbar muhammad ka sambandh hai ve jaaainch ki in teenon kasautiyon par poornat: khare utarate hain. antim do baaton ke sambandh mein kuchh pramaanon ka pehle hi ullekh kiya ja chuka hai. in teen kasautiyon mein pehli hai, kya paigmbare-islaam ko aapke samakaaleen logon ne tejasvi, saahasi aur sachche aacharanavaala paaya tha?

aitihaasik dastaavejein saakshi hain ki kya dost, kya dushman, hajrat muhammad ke sabhi samakaaleen logon ne jeevan ke sabhi maamalon va sabhi kshetron mein paigmbare- islaam ke utkrusht gunon, aapki bedaag imaandaari, aapke mahaan naitik sadgunon tatha aapki abaadh nishhalata aur har sandeh se mukt aapki vishvasaneeyata ko sveekaar kiya hai. yahaaain tak ki yahoodi aur ve log jinko aapke sandesh par vishvaas naheen tha, ve bhi aapko apne jhagadon mein panch ya madhyasth banaate the, kyonki unhein aapki nirpekshata par poora yakeen tha. ve log bhi jo aapke sandesh par imaan naheen rakhate the, yeh kehne par vivsh the-''ai muhammad, ham tumako jhootha naheen kehte, balki usaka inkaar karte hain jisne tumako kitaab di tatha jisne tumhein rasool banaaya.'' ve samajhte the ki aap par kisi (jinn aadi) ka asar hai, jisse mukti dilaane ke liye unhonne aap par sakhti bhi ki. lekin unamein jo behatareen log the, unhonne dekha ki aapke oopar ek nai jyoti avatarit hui hai aur ve us gyaan ko paane ke liye daud pade. paigmbare-islaam ki jeevanagaatha ki yeh vishishtata ullekhaneeya hai ki aapke niktatam rishtedaar, aapke priya chachere bhaai, aapke ghanisht mitr, jo aap ko bahut nikat se jaante the, unhonne aapke paigaam ki sachchaai ko dil se maana aur isi prakaar aapki paigmbari ki satyata ko bhi sveekaar kiya. paigmbar muhammad par imaan le aane vaale ye kuleen shikshit evam buddhimaan striyaaain aur purush aapke vyaktigat jeevan se bhali-bhaaainti parichit the. ve aapke vyaktitv mein agar dhokhebaaji aur fraad ki jra-si jhalak bhi dekh paate to aapamein dhanalolupata dekhte ya aapamein aatm vishvaas ki kami paate to aapke charitra-nirmaan, aatmik jaagruti tatha samaajoddhaar ki saari aashaaen dhvast hokar rah jaateen. 1isake vipreet ham dekhte hain ki anuyaayiyon ki nishtha aur aapke prati unke samarthan ka yeh haal tha ki unhonne svechha se apna jeevan aapko samarpit karke aapka netrutv sveekaar kar liya. unhonne aapke liye yaatanaaon aur khtaron ko veerata aur saahas ke saath jhela, aap par imaan laae, aapka vishvaas kiya, aapki aajnyaaaon ka paalan kiya aur aapka haardik sammaan kiya aur yeh sab kuchh unhonne dil dahala denevaali yaatanaaon ke baavajood kiya tatha saamaajik bahishkaar se utpann ghor maanasik yantrana ko shaantipoorvak sahan kiya. yahaaain tak ki iske liye unhone maut tak ki paravaah naheen ki. kya yeh sab kuchh us haalat mein bhi sambhav hota yadi ve apne neta mein tanik bhi bhrashtata ya anaitikta paate?

aarambhik kaal ke islaam sveekaar karanevaalon ke aitihaasik kisse padhiye to in bekusoor mardon aur auraton par dhaae gaye gair insaani atyaachaaron ko dekhkar kaun-sa dil hai jo ro na padega? ek maasoom aurat sumaiya ko berahmi ke saath barachhe maar-maar kar halaak kar daala gaya. ek misaal yaasir ki bhi hai, jinki taangon ko do ooton se baaaindh diya gaya aur fir un ooainton ko viprit disha mein haaainka gaya. khbbaab bin arat ko dhadhakate hue koyalon par litaakar nirdayi jaalim unke seene par khada ho gaya, taaki ve hil-dul na sakein, yahaaain tak ki unki khaal jal gayi aur charbi pighlakar nikal padi. aur khbbaab bin arat ke gosht ko nirmamata se noch-nochakar tatha unke ang kaat-kaatkar unki hatya ki gayi. in yaatanaaon ke dauraan unase poochha gaya ki kya ab ve yeh na chaaheinge ki unki jagah par paigmbar muhammad hote? (jo ki us vakt apne gharwaalon ke saath apne ghar mein the) to peedit khabbaab ne ooainche svar mein kaha ki paigmbar muhammad ko ek kaanta chubhane ki maamooli takaleef se bachaane ke liye bhi ve apni jaan, apne bachchon evam parivaar, apna sab kuchh kurbaan karne ke liye taiyaar hain. is tarah ke dil dahalaanevaale bahut-se vaakiye pesh kiye ja sakte hain, lekin ye sab ghatanaaeain aakhir kya siddh karti hain? aisa kaise ho saka ki islaam ke in bete aur betiyon ne apne paigmbar ke prati keval nishtha hi naheen dikhaai, balki unhonne apne shareer, hrudaya aur aatma ka najraana paish kiya? paigmbar muhammad ke prati unke niktatam anuyaayiyon ki yeh drudh aastha aur vishvaas, kya us kaarya ke prati, jo paigmbar muhammad ke supurd kiya gaya tha, unki imaandaari, nishpakshata tatha tanmayata ka atyant uttam pramaan naheen hai?

dhyaan rahe ki ye log na to nichle darje ke log the aur na kam aklavaale. aapke mission ke aarambhik kaal mein jo log aapke chaaron or jama hue ve makka ke shrethatam log the, uske fool aur makkhan, ooainche darje ke, dhani aur sabhya log the. inmein aapke khaanadaan aur parivaar ke kreebi log bhi the jo aapki andarooni aur baahari jindagi se bhali-bhaaainti parichit the. aarambh ke chaaron khleefa bhi, jo ki mahaan vyaktitv ke maalik hue, islaam ke aarambhik kaal hi mein islaam mein daakhil hue.

''samast paigmbaron aur dharmik kshetr ke mahaan vyaktitvon mein muhammad sabse zyaada safal hue hain.''lekin yeh safalta koi aakasmit cheej na thi. na aisa hi hai ki yeh aasmaan se achaanak aa giri ho, balki yeh us vaastavikta ka fal thi ki aapke samakaaleen logon ne aapke vyaktitv ko saahasi aur nishkapat paaya. yeh aapke prashansaneeya aur atyant prabhaavashaali vyaktitv ka fal tha. adhyaaya .4satyavaadi (as-saadik)

maanav-jeevan ke liye utkrusht namoona paigmbar muhammad ke vyaktitv ki sabhi yathaarthataaon ko jaan lena bada kathin kaam hai. main to usaki bas kuchh jhalakiyaaain hi dekh saka hooain. aapke vyaktitv ke kaise-kaise manabhaavan drushya nirntar naatakeeya prabhaav ke saath saamane aate hain. paigmbar muhammad kai haisiyat se hamaare saamane aate hai- muhammad--paigmbar, muhammad--general, muhammad--shaasak, muhammad--yoddha, muhammad--vyaapaari, muhammad--upadeshak, muhammad--daarshanik, muhammad--raajaneetijnya, muhammad --vakta, muhammad --samaaj-sudhaarak, muhammad--anaatho ke poshak, muhammad -- gulaamon ke rakshak, muhammad -- stri varg ka uddhaar karanevaale aur unako bandhanon se mukt karaanevaale, muhammad--nyaaya karanevaale, muhammad --sant. in sabhi mahatvapoorn bhoomikaaon aur maanav-kaarya ke kshetron mein aapki haisiyat samaan roop se ek mahaan naayak ki hai. anaath avastha atyant bechaaragi aur asahaaya sthiti ka doosra naam hai aur is sansaar mein aapke jeevan ka aarambh isi sthiti se hua. raajasatta is sansaar mein bhautik shakti ki charam seema hoti hai. aur aap shakti ki yeh charam seema praapt karke duniya se vida hue. aapke jeevan ka aarambh ek yateem bachche ke roop mein hota hai, fir ham aapko ek sataae hue muhaajir (sharanaarthi) ke roop mein paate hain aur aakhir mein ham yeh dekhte hain ki aap ek poori kaum ke duniyaavi aur roohaani peshava aur usaki kismat ke maalik ho gaye hain. aapke is maarg mein jin aajmaaishon, pralobhanon, kathinaaiyon aur parivrtanon, andheron aur ujaalon, bhaya aur sammaan, haalaat ke utaar-chadhaav aadi se gujrana pada, un sab mein aap safal rahe. jeevan ke pratyek kshetr mein aapne ek aadarsh purush ki bhoomika nibhaai. uske liye aapne duniya se loha liya aur poorn roop se vijayi hue. aapke kaaranaamon ka sambandh jeevan ke kisi ek pahaloo se naheen hai, balki ve jeevan ke sabhi kshetron mein vyaapt hai.

udaaharanasvaroop agar mahaanata is par nirbhar karti hai ki kisi aisi jaati ka sudhaar kiya jaae jo sarvatha barbarata aur asabhyata mein grast ho aur naitik drushti se vah atyant andhakaar mein doobi hui ho to vah shakshiaali vyakti hajrat muhammad hain, jisne atyant pasti mein giri hui kaum ko ooaincha uthaaya, use sabhyata se susajjit karke kuchh se kuchh kar diya. aap muhammad mustafa sallalaaho alaihi vasallam ne duniya mein gyaan aur sabhyata ka prakaash failaanevaali bana diya. is tarah aapka mahaan hona poorn roop se siddh hota hai. yadi mahaanata ismein hai ki kisi samaaj ke paraspar virodhi aur bikhre hue tatvon ko bhaichaare aur dayaabhaav ke sootron mein baaaindh diya jaae to marusthal mein janme paigmbar nissandeh is vishishtata aur pratishtha ke paatr hain. yadi mahaanata un logon ka sudhaar karne mein hai jo andhavishvaason tatha is prakaar ki haanikaarak prabhaaon aur aadaton mein grast hon to paigmbare-islaam ne laakhon logon ko andhavishvaason aur bebuniyaad bhaya se mukt kiya. agar mahaanata uchch aracharan par aadhaarit hoti hai to shatruon aur mitron donon ne muhammad saahab ko '' al-ameen'' aur ''as-saadik'' arthaat vishvasaneeya aur satyavaadi sveekaar kiya hai. agar ek vijeta mahaanata ka paatr hai to aap ek aise vyakti hain jo anaath aur asahaaya aur saadhaaran vyaakti ki sthiti se ubhare aur khusaro aur kaisar ki tarah arab upamahaadveep ke svatantr shaasak bane. aapne ek aisa mahaan raajya sthaapit kiya jo chaudah sadiyon ki lambi muddat gujrane ke baavajood aaj bhi maujood hai. aur agar mahaanata ka paimaana vah samarpan hai jo kisi naayak ko uske anuyaayiyon se praapt hota hai to aaj bhi saare sansaar mein faili karodon aatmaon ko muhammad ka naam jaadoo ki tarah sam‍aamohit karta hai.

hajrat muhammad ne ethens, rom, Iran, Bhaarat ya cheen ke gyaan-kendron se darshan ka gyaan praapt naheen kiya tha, lekin aapne maanavata ko chirsthaayi mahatva ki uchchatam sachchaaiyon se parichit karaaya. ve nirkshar the, lekin unako aise bhaav poorn aur utsaahapoorn bhaashan karne ki yogyata praapt thi ki log bhaav-vibhor ho ethate aur unki aaainkhon se aaainsoo foot padte. ve anaath the aur ghanaheen bhi, lekin jan-jan ke hrudaya mein unke prati premabhaav tha. unhonne kisi sainya academy se shiksha grahan nahi ki thi, lekin fir bhi un‍aahonne bhayankar kathinaaiyon aur rukaavaton ke baavajood sainya shakti jutaai aur apni aatmashakti ke bal par, jismein aap agrani the, kitni hi vijay praapt keen. kushalataapoorn dharm-prachaar karanevaale ishvar pradatt yogyataaon ke log kam hi milte hain. dekaard ke anusaar, ''aadarsh upadeshak sansaar ke durlabhatam praaniyon mein se hai.'' hitlar ne bhi apni pustak "Mein Kamp" (meri jeevanagaatha) mein isi tarah ka vichaar vyakt kiya hai. vah likhta hai-''mahaan siddhaantashaastri kabhi-kabhaar hi mahaan neta hota hai. iske vipreet ek aandolanakaari vyakti mein netrutv ki yogyataaeain adhik hoti hain. vah hamesha ek behtar neta hoga, k‍aayonki netrutv ka arth hota hai, avaam ko prabhaavit evam sanchaalit karne ki kshamata. jan-netrutv ki kshamata ka naya vichaar dene ki yogyata se koi sambandh naheen hai.''lekin vah aage kehta hai-''is dharati par ek hi vyakti siddhaantashaastri bhi ho, sanyojak bhi ho aur neta bhi, yeh durlabh hai. kintu mahaanata isi mein nihit hai.''paigmbare-islaam muhammad ke vyaktitv mein sansaar ne is durlabhatam upalabdhi ko sajeev evam saakaar dekha hai. isse adhik vismayakaari hai vah tippani, jo baasvarth smith ne ki hai-'' ve jaise saansaarik raajasatta ke pramukh the, vaise hi deeni peshava bhi the. maano Pope aur kesar donon ka vyaktitv un akele mein ekeebhoot ho gaya tha. ve seejr (baadshah) bhi the Pope (dharmaguru) bhi. ve Pope the kintu Pope ke aadambar se mukt. aur ve aise kesar the, jinke paas raajasi thaat-baat, aage-peechhe angarakshak aur raajamahal na the, raajasv-praapti ki vishisht vyavastha. yadi koi vyakti yeh kehne ka adhikaari hai ki usane daivi adhikaar se raaj kiya to ve muhammad hi ho sakte hain, kyonki un‍aahein baahya saadhanon aur sahaayak cheejon ke bina hi raaj karne ki shakti praapt thi. aapko iski paravaah naheen thi ki jo shakti aapko praapt thi uske pradarshan ke liye koi aayojan karein. aapke niji jeevan mein jo saadagi thi, vahi saadagi aapke saarvajanik jeevan mein bhi pai jaati thi.''

makka par vijay ke baad aap poore arab ke maalik the, lekin fir bhi aap mote-jhote vastr pahanate, vastron aur jooton ki marammat swayam karte, bakariyaaain doohate, ghar mein jhaadoo lagaate, aag jalaate aur ghar-parivaar ka chhote-se-chhota kaam bhi khud kar lete. islaam ke paigmbar ke jeevan ke aakhiri dinon mein poora madeena dhanavaan ho chuka tha. har jagah daulat ki bahutaat thi, lekin iske baavajood 'arab ke is samraat' ke ghar ke choolhe mein kai-kai hafte tak aag na jalati thi aur khajooron aur paani par gujaara hota tha. aapke gharwaalon ki lagaataar kai-kai raatein bhookhe pet gujr jaateen, kyonki unke paas shaam ko khaane ke liye kuchh bhi na hota. tamaam din vyast rahane ke baad raat ko aap narm bistar par naheen, khajoor ki chataai par sote. aksar aisa hota ki aapki aaainkhon se aaainsoo bah rahe hote aur aap apne serashta se duaaeain kar rahe hote ki vah aapko aisi shakti de ki aap apne kartavyon ko poora kar sakein. rivaayaton se maaloom hota hai ki rote-rote aapki aavaaj ruaindh jaati thi aur aisa lagta jaise koi bartan aag par rakha hua ho aur usamein paani ubalane laga ho. aapke dehaant ke din aapki kul pooainji kuchh thode se sikke the, jinka ek bhaag krj ki adaayagi mein kaam aaya aur baaki ek jrooratamand ko de diya gaya, jo aapke ghar daan maaaingane aa gaya tha. jin vastron mein aapne antim saaains liye unamein anek paivand lage hue the. vah ghar jisse poori duniya mein roshani faili, vah jaahiri taur par andheron mein dooba hua tha, kyoki chiraag jalaane ke liye ghar mein tel na tha.

paristhitiyaaain badal gayi, lekin khuda ka paigmbar naheen badla. jeet hui ho ya haar, satta praapt hui ho ya iske vipreet ki sthiti ho, khushahaali rahi ho ya greebi, pratyek dasha mein aap ek-se rahe, kabhi aapke uchch charitra mein antar na aaya. khuda ke maarg aur uske kaanoonon ki tarah khuda ke paigmbar mein bhi kabhi koi tabdeeli naheen aaya karti. adhyaaya .5sansaar ke liye ek sampoorn viraasat

ek kahaavat hai- imaandaar vyakti khuda ka hai. muhammad to imaandaar se bhi badhkar the. unke ang-ang mein mahaanata rachi-basi thi. maanav-sahaanubhooti aur prem unki aatma ka sangeet tha. maanav-seva, usaka utthaan, usaki aatma ko viksit karna, use shikshit karna saaraansh yeh ki maanav ko maanav banaana unka mission tha. aapka jeena, aapka intakaal faramaana sab kuchh isi lakshya ko arpit tha. aapke aachaar-vichaar, vachan aur karm ka ek maatr disha nirdeshak siddhaant evam prerana srot maanavata ki bhalaai tha. aap atyant vineet, har aadambar se mukt tatha ek aadarsh nissvaarthi the. aapne apne liye kaun-kaun si upaadhiyaaain chuneen? keval do- Allah ka banda aur usaka paigmbar aur banda pehle fir nabi. aap (sall.) vaise hi paigmbar aur sandeshavaahak the, jaise sansaar ke har bhaag mein doosare bahut-se paigmbar gujr chake hain. jinmein se kuchh ko ham jaante hai aur bahuton ko naheen. agar in sachchaaiyon mein se kisi ek se bhi imaan uth jaae to aadmi musalmaan naheen rahata. yeh tamaam musalmaanon ka buniyaadi akeeda hai. ek Europeeya vichaarak ka kathan hai-'' us samay ki paristhitiyaan tatha unke anuyaayiyon ki unke prati aseem shraddha ko dekhte hue paigmbar ki sabse badi visheshata yeh hai ki unhonne kabhi bhi mojaje (chamatkaar) dikha sakane ka daava naheen kiya.''paigmbare-islaam se kai chamatkaar jaahir hue, lekin un chamatkaarein ka prayojan dharm prachaar na tha. unka shreya aapne swayam na lekar poornat: Allah ko aur uske un alaukik tareekon ko diya jo maanav ke liye rahasyamaya hain. aap spasht shabdon mein kehte the ki ve bhi doosare insaanon ki tarah hi ek insaan hain. aap jameen va aasamaanon ke khjaanon ke maalik naheen. aapne kabhi yeh daava bhi naheen kiya ki bhvishya ke garbh mein kya kuchh rahasya chhupe hue hain. yeh sab kuchh us kaal mein hua jab ki aashcharyajanak chamatkaar dikhaana saadhoo santon ke liye maamooli baat samajhi jaati thi aur jabki arab ho ya anya desh poora vaataavaran gaibi aur alaukik siddhiyon ke chakkar mein grast tha. aapne apne anuyaayiyon ka dhyaan prakruti aur unke niyamon ke adhyayan ki or fer diya. taaki unako samajhein aur Allah ki mahaanata ka gunagaan karein. kuraaan kehta hai-'' aur humne aakaashon va dharati ko aur jo kuchh unke beech hai, kuchh khel ke taur par naheen banaaya. humne inhein bas hak ke saath (soddeshya) paida kiya, parantu inmein adhiktar log (is baat ko) jaante naheen.''(kuraaan 44:38.39)

yeh jagat na koi bhram hai aur na uddeshya-rahit. balki ise satya aur hak ke saath paida kiya gaya hai. kuraaan ki un aayaton ki sankhya jinmein prakruti ke sookshm nireekshan ki daavat di gayi hai, un sab aayaton se kai guna adhik hai jo namaaj, roja, haj aadi aadeshon se sambandhit hain. in aayaton ka asar lekar musalmaanon ne prakruti ka nikat se nireekshan karna aarambh kiya. jisne nireekshan aur pareekshan evam prayog ke liye aisi vaigyaanik manovruti ko janm diya, jisse yoonaani bhi anbhigya the. muslim vanaspatishaastri ibne-baitaar ne sansaar ke sabhi bhoo-bhaagon se paudhe ekatr karke vanaspatishaastr par vah pustak likhi, jise mayor ;danlamataddhane apni pustak, shlamebi kamat thavajandapaansh mein 'kade shram ki puraatananidhi' ki sanjnyaa di hai. alberooni ne chaalees varshon tak yaatra karke khanij padaarthon ke namoone ekatr kiye tatha anek muslim khagolashaatri 12 varshon se bhi adhik avadhi tak nireekshan aur pareekshan mein lage rahe, jabki arastoo ne ek bhi vaigyaanik pareekshan kiye bina bhautikshaastr par klam ethaai aur bhautikshaastr ka itihaas likhte samay usaki laaparavaahi ka yeh haal hai ki usane likh diya ki 'insaan ke daant jaanavar se zyaada hote hain' lekin ise siddh karne ke liye koi takaleef naheen ethaai, haalaaainki yeh koi mushkil kaam na tha.

musalmaan maanate hain ki makka ki pahaadiyon mein inhe param gyaan san 610 ke aaspaas praapt hua. unhein jibraail (isaaiyat mein gaibriyl, Gabriel) naam ke frishte se is sachche gyaan ka sandesh mila tha. is baat ka zikr pavitra kuraan ke 96vein sura (kuraan ke adhyaayon ko soora kehte hain) ki aaranbhik paaainch panktiyon mein milta hai. is sandesh ke anusaar - ishvar (Allah) ek hai, jo kyaamat ke din is baat ka nirnaya karega ki kisi vyakti ko svarg milega ya narak. insaan ko bas usi Allah ki ibaadat (pooja-aaraadhana) karni chaahiye. unhone jhoothi prashansa, greebon ko heen bhaavana se dekhne, samaaj ke kamzor tabako par julm (jfa) karne ka virodh kiya aur ibaadat par bal diya.

par san 613 ke hi aaspaas hi muhammad s0 ne apne gyaan praapti ke baare mein logon ko bataaya aur ye upadesh dena aarambh kiya ki Allah ki ibaadat karni chaahiye. ibaadat ki vidhiyaaain bahut hi saral theen, jaise ki dainik praarthana (salat) aur naitik siddhaant jaise khairaat baaaintana aur chori naheen karna. paigambar muhammad sa0 ke sandeshon ka asar un logon par vishesh roop se pada jo apne aapko dharm se door paate the. muhammad sa0 ne svarg paane ki baat kah kar kai logon ko sachchaai ke raaste par chalne ko kaha. unhonne ye kaha ki unhein aastikon (umma) ke ek aise samaaj ki sthaapana karni hai jo saamaanya dhaarmik vishvaason ke jriye aapas mein jude hon. jo log us maarg par chalte the unhein musalmaan kaha jaata tha. islaam ko shuru mein safalta samaaj ke greeb logon, kamzor kabeelon aur sampann logon ke chhote beton se hi mili. par us samay arab ke log moortipoojak the tatha alag alag kabeele ke log bhinn-bhinn devataaon ki pooja karte the. isliye samaaj ke samruddh varg ne unke ekeshvaravaad ke siddhaant ko naheen maana. unke siddhaanton ne samaaj ke samruddh logon ke liye ek saamaajik hukoomat ka dar-sa khada kar diya. isse makka mein chal rahi saamaajik aur dhaarmik vyavastha par khatra paida ho gaya aur unke khilaaf virodh hone lage.

paigmbar muhammad ki shikshaaon ka hi yeh vyaavahaarik gun hai, jisne vaigyaanik pravruti ko janm diya. inheen shikshaaon ne nitya ke kaam-kaaj aur un kaamon ko bhi jo saansaarik kaam kahalaate hain aadar aur pavitrata pradaan ki. kuraaan kehta hai ki insaan ko khuda ki ibaadat ke liye paida kiya gaya hai, lekin 'ibaadat' (upaasana) ki usaki apni alag paribhaasha hai. khuda ki ibaadat keval pooja-paath aadi tak seemit naheen, balki har vah kaarya jo Allah ke aadeshaanusaar usaki prasannata praapt karne tatha maanav-jaati ki bhalaai ke liye kiya jaae ibaadat ke antargat aata hai. islaam ne poore jeevan aur usase sambandh saare maamalon ko paavan evam pavitra ghoshit kiya hai. shart yeh hai ki use imaandaari, nyaaya aur nekaniyt ke saath kiya jaae. pavitra aur apavitr ke beech chale aa rahe anuchit bhed ko mita diya. kuraaan kehta hai ki agar tum pavitra aur svachh bhojan khaakar Allah ka aabhaar sveekaar karo to yeh bhi ibaadat hai. paigmbare- islaam ne kaha hai ki yadi koi vyakti apni patni ko khaane ka ek lukma khilaata hai to yeh bhi neki aur bhalaai ka kaam hai aur Allah ke yahaaain vah iska achha badla paaega. paigmbar ka ek aur kathan hai-''agar koi vyakti apni kaamna aur khvaahish ko poora karta hai to usaka bhi use savaab (punya) milega. shart yeh hai ki vah iske liye vahi tareeka apanaae jo jaayaj ho.''ek saahab, jo aapki baat sun rahe the, aashcharya se bole-''ai Allah ke paigmbar, vah to keval apni ichhaaon aur apne man ki kaamanaaon ko poora karta hai.''aapne uttar diya-''yadi usane apni ichhaaon ki poorti ke liye avaidh tareekon ko apnaaya hota to use iski saja milti, to fir jaayaj tareeka apnaane par use inaam kyon naheen milna chaahiye?''

dharm ki is nai dhaarana ne ki dharm ka vishay poornat: alaukik jagat ke maamalon tak seemit na rahana chaahiye, balki ise laukik jeevan ke utthaan par bhi dhyaan dena chaahiye, neetishaastr aur aachaarashaastr ke nae moolyon evam nai maanyataaon ko nai disha di. isne dainik jeevan mein logon ke saamaanya aapasi sambandhon par sthaai prabhaav daala. isne janta ke liye gahari shakti ka kaam kiya. iske atirikt logon ke adhikaaron aur kartavyon ki dhaaranaaon ko suvyavasthit karna aur iska anapadh logaane aur buddhimaan daarshanikon ke liye samaan roop se grahan karne aur vyavahaar mein laane ke yogya hona paigmbare-islaam ki shikshaon ki pramukh visheshataaeain hain.

satkarm par aadhaarit suddh dhaaranaayahaaain yeh baat sartakata ke saath dimaag mein aa jaani chaahiye ki bhale kaamon par jor dene ka arth yeh naheen hai ki iske liye dhaarmik aasthaaon ki pavitrata evam shuddhata ko kurbaan kiya gaya hai. aisi bahut-si vichaaradhaaraaeain hain, jinmein ya to vyaavahaarikta ke tahatv ki bali dekar aasthaaon hi ko sarvopari maana gaya hai ya fir dharm ki shuddh dhaarana evam aastha ki paravaah na karke keval karm ko hi mahatva diya gaya hai. inke vipreet islaam satya, aastha evam satkarm ke niyam par aadharit hai. yahaaain saadhan bhi utana hi mahatva rakhate hain jitna lakshya. lakshyon ko bhi vahi mahatta praapt hai jo saadhanon ko praapt hai. yeh ek jaiv ikaai ki tarah hai. iske jeevan aur vikaas ka rahasya inke aapas mein jude rahane mein nihit hai. agar ye ek-doosare se alag hote hain to ye ksheen aur vinsht hokar raheinge. islaam mein imaan aur amal ko alag- alag naheen kiya ja sakta. satya- gyaan ko satkarm mein dhal jaana chaahiye, taaki achhe fal praapt ho sakein. ''jo laag imaan rakhate hain aur nek amal karte hain, keval ve hi svarg mein ja sakeinge.'' yeh baat kuraaan mein kitni baar doharaai gayi hai? is baat ko pachaas baar se kam naheen doharaaya gaya hai. soch vichaar aur dhyaan par ubhaara avashya gaya hai, lekin maatr dhyaan aur soch-vichaar hi lakshya naheen hai. jo laag keval imaan rakhein, lekin uske anusaar karm na karein, unka islaam mein koi mukaam nahi hai. jo imaan to rakhein lekin kukarm bhi karein, unka imaan ksheen hai. ishvareeya knoon maatr vichaar-paddhati naheen, balki vah ek karm aur prayaas ka kaanoon hai. yeh deen (dharm) logon ke liye gyaan se karm aur karm se paritosh dvaara sthaayi evam shaashvat unnati ka maarg dikhlaata hai

muhammad saahab ka majaar masjid A nabavi mein hai.

ant mein san 622 mein unhein apne anuyaayiyon ke saath makka se madeena ke liye kooch karna pada. is yaatra ko hijrat kaha jaata hai aur yaheen se islaami calendar hijri ki shuruaat hoti hai. madeena mein unka svaagat hua aur kai sanbhraant logon dvaara sveekaar kiya gaya. madeena ke logon ki jindagi aapasi ladaaiyon se pareshaan-si thi aur muhammad sa0 ke sandeshon ne unhein vahaaain bahut lokapriya bana diya. us samay madeena mein teen mahatvapoorn yahoodi kabeele the. aarambh mein muhammad saahab ne jerusalam ko praarthana ki disha banaane ko kaha tha.

san 630 mein muhammad s0 ne apne anuyaayiyon ke saath makka par chadhaai kar di. magar yuddh hua hi naheen, makke vaalon ne hathiyaar daal diye. makka bagair raktapaat ke musalmaanon ke aadheen me aagaya. aur iske baad makkaavaasiyon ne islaam kabool kar liya. makka mein sthit kaaba ko islaam ka pavitra sthal ghoshit kar diya gaya. san 632 mein hajarat muhammad saahab ka dehaant ho gaya. par unki mrutyu tak lagbhag sampoorn arab islaam ke sootr mein bandh chuka tha.

• khleefa
• islaam ka udaya

• Muhammad, article on Encyclopæadia Britannica Online
• Muhammad: Legacy of a Prophet — PBS Site
• islaam ke paigmbar muhammad sallallaahu alaihi va sallam