Islamic Studies MCQs – Page 23 (Q221-230)

Prophet Muhammad ﷺ resolved the Black Stone dispute among the Quraysh by placing the stone on a cloth and inviting a representative from each of the contending clans to lift a corner of the cloth together, allowing all clans to share in the honor equally. He then personally placed the stone into its position in the Kaaba wall, satisfying everyone and averting what could have become a violent clan conflict. This event, occurring when he was about thirty-five years old and still years before receiving prophethood, is often cited as an early demonstration of his wisdom, fairness and ability to resolve disputes creatively. It further cemented his reputation as 'Al-Amin,' the Trustworthy, among the people of Makkah.

The Black Stone set into the Kaaba wall is known as Hajar al-Aswad, a sacred stone that pilgrims performing Tawaf try to touch or kiss during their circumambulation, following the example of Prophet Muhammad ﷺ. Islamic tradition holds that the stone descended from Paradise and was originally installed in the Kaaba by Prophet Ibrahim (AS) during its construction, though it has darkened over the centuries. It marks the starting and ending point of each circuit of Tawaf around the Kaaba during Hajj and Umrah. The stone gained further historical significance through the dispute over its placement during the Kaaba's reconstruction in the Prophet's ﷺ pre-prophetic years, which he resolved peacefully.

Prophet Muhammad's ﷺ approximate age when the Black Stone incident occurred was thirty-five years, roughly five years before he began receiving revelation at age forty in the Cave of Hira. The event took place during a reconstruction of the Kaaba, prompted by damage from flooding and structural wear, in which the Quraysh clans rebuilt the sanctuary's walls to a greater height. His wise and fair resolution of the resulting dispute over the Black Stone's placement is remembered as an early sign of the exceptional judgment and integrity that would later characterize his prophetic leadership. It further reinforced his standing as 'Al-Amin' among the people of Makkah.

Hilf al-Fudul, the 'League of the Virtuous,' was formed by several Quraysh clans in Makkah to protect the rights of the weak and oppressed, including travelers and those without tribal protection who had been wronged and denied justice. It was established after an incident in which a visiting trader was cheated of payment by a powerful Makkan and was unable to obtain redress until the pact's members intervened on his behalf. Prophet Muhammad ﷺ, still a young man at the time, participated in and later spoke highly of this alliance, even after becoming a prophet, describing it as a pact he would still honor if invited to a similar one. It stands as an early example of pre-Islamic Arabian society organizing for justice and fairness.

Prophet Muhammad ﷺ participated in Hilf al-Fudul before his marriage to Khadijah (RA), while still a young man in Makkah, joining several Quraysh clans in a pact dedicated to defending the rights of the wronged and vulnerable, regardless of their tribal affiliation or status. He later spoke of this pact with pride even after receiving prophethood, remarking that he would readily join such an alliance again if asked, despite Islam's arrival having changed so much else in his life. This early involvement is frequently cited by scholars as evidence of his lifelong commitment to justice and protection of the weak, principles that would become central themes of his later prophetic message and leadership in Madinah.

The Quraysh tribe governed Makkah at the time of Prophet Muhammad's ﷺ birth, holding a dominant position in the city due to their custodianship of the Kaaba and control over its lucrative pilgrimage and trade activities. The tribe was divided into several clans, including Banu Hashim, the Prophet's ﷺ own clan, as well as Banu Umayyah, Banu Makhzum, and others, each holding different responsibilities and status within Makkan society. Quraysh leadership combined religious authority over the Kaaba's pagan shrines with substantial commercial power, given Makkah's position along key caravan trade routes linking Yemen and Syria. This tribal structure shaped much of the social and political backdrop against which Islam was later revealed.

Prophet Muhammad ﷺ belonged to the Banu Hashim clan of the Quraysh tribe, one of the most respected clans in Makkah though not among the wealthiest at the time of his birth. Banu Hashim traditionally held responsibility for providing food and water to pilgrims visiting the Kaaba, roles carried out by his grandfather Abdul Muttalib. This clan lineage later became significant in early Islamic history and politics, with descendants of Banu Hashim, including the Abbasid dynasty, playing prominent roles in later Muslim history. The rival Umayyad clan, Banu Umayyah, also belonged to the Quraysh but would later found a separate caliphate following disputes over leadership after the Prophet's ﷺ death.

None of Prophet Muhammad's ﷺ sons with Khadijah (RA) survived to adulthood; their sons, Qasim and Abdullah (also called Tayyib or Tahir in some accounts), both died in infancy. This meant his lineage continued primarily through his daughters, most notably Fatimah (RA), whose descendants are known as Sayyids or Ashraf and are found throughout the Muslim world today. He later had a son named Ibrahim with Maria al-Qibtiyya, but this child also died in infancy. The absence of a surviving son was seized upon by critics in Makkah as a taunt, prompting the revelation of Surah Al-Kawthar, promising the Prophet ﷺ abundance and lasting legacy.

Prophet Muhammad ﷺ had four daughters with Khadijah (RA): Zainab, Ruqayyah, Umm Kulthum, and Fatimah, the youngest, who would later marry Ali ibn Abi Talib (RA). All four daughters embraced Islam alongside their parents and played significant roles in the early Muslim community, with Fatimah (RA) in particular becoming one of the most revered women in Islamic history as the mother of Hasan (RA) and Hussain (RA). Ruqayyah and later Umm Kulthum were both married, successively, to Uthman ibn Affan (RA), the future third Caliph. Zainab, the eldest, remained in Makkah for some years after her marriage before eventually migrating to Madinah.

Prophet Muhammad's ﷺ first son, who died in infancy, was named Qasim, born to him and Khadijah (RA) before the start of his prophethood. His death was a source of deep personal grief, and the Prophet ﷺ was sometimes known by the honorific 'Abu al-Qasim' (father of Qasim), a common Arab naming custom referencing one's eldest child. Islamic tradition records that none of his sons, whether with Khadijah (RA) or later with Maria al-Qibtiyya, survived beyond infancy, meaning his family line continued through his daughters instead. This personal loss is often cited alongside the broader theme of patience through hardship found throughout his life.