EVIDENCE OF PROPHETHOOD
In the Quran, regarding the Prophet of Islam, God states: “God knows best whom to appoint as His Messenger.” (6:124). This verse implies that God is fully aware of the right person, time, and place for His prophethood, and accordingly, He appointed His Prophet.
When Prophet Abraham prayed during the construction of the Kaaba, he asked God to raise a prophet from among the descendants of Ishmael (2:129). Approximately 2,500 years later, Muhammad ibn Abdullah ibn Abdul Muttalib was born in Makkah. A thorough study reveals that this appointment of prophethood occurred at an exceptionally suitable historical moment. From the entire lineage of Ishmael, the individual most fitting for this role was chosen. He was born in the land most appropriate for this mission, and his emergence coincided with a time when all favourable conditions remarkably converged.
The monumental achievement accomplished by the Prophet of Islam is indeed astonishing. However, even more remarkable is the convergence of various favourable factors that aligned precisely during his lifetime. This extraordinary historical alignment serves as both evidence of monotheism and proof of prophethood. It demonstrates that behind this world exists a supreme intellect and a willful entity. Moreover, it indicates that this very entity appointed Muhammad of Arabia as a prophet at the most suitable historical time and geographical location. Only a supreme and exalted God could orchestrate such an event.
To achieve any significant accomplishment or instigate a revolutionary change, three elements are absolutely crucial: a visionary leader, a suitable environment, and favourable historical circumstances. In the case of the Islamic revolution, all three factors were present in their most optimal forms. Muhammad, the Prophet of Islam, possessed the highest qualities of leadership. Arabia was the most appropriate location for the intended revolution, a fact acknowledged by many historians. Additionally, the timing of his prophethood was the most appropriate, as all necessary historical conditions were met.
Achieving a revolutionary change requires the alignment of historical circumstances. Without favourable historical factors, no significant revolution can occur in this world. Regarding the Prophet of Islam, it is universally accepted that he brought about the greatest revolution. This was possible because, astonishingly, all three critical historical elements aligned in his favour.
1. The Prophet of Islam was born in 570 CE. In the same year, the event of the People of the Elephant occurred. The ruler of Yemen, Abraha, marched towards Makkah with an invincible army of elephants to destroy the Kaaba. However, miraculously, they were pelted with stones from the sky, turning the entire army into chaff.
This was an extraordinarily significant event that, in the eyes of the Arabs, reestablished the greatness of one God and the concept of divine oneness. This is the very point alluded to in chapters 105 and 106 of the Quran. It was during this grand demonstration of monotheism that the Prophet of Islam was born. He was sent into the world to put an end to the religious persecution that supported polytheism and to open the way for monotheism. The fact that the Prophet of Monotheism was born precisely in the Year of the Elephant is a remarkable example of divine planning.
2. The Prophet of Islam was given the opportunity to begin sharing his spiritual teachings—centered on awareness of the divine and the principle of human brotherhood—with the people of Makkah. Makkah had become the center of Arab leadership as a result of centuries of historical development. It was a hub of international trade and political relations. As a result, individuals of intellectual and leadership stature resided there, such as Abu Bakr ibn Abi Quhafa and Umar ibn al-Khattab. Securing the support of such prominent figures was essential for religious freedom to take root and for the Godly movement to advance. Indeed, most of the key historical figures of the early Islamic community were from Makkah. This reality is reflected in the Prophet’s prayer: “O God, strengthen Islam through Abu al-Hakam ibn Hisham or Umar ibn al-Khattab” (Seerah Ibn Hisham, Vol. 1, p. 296).
However, for the people of Makkah, the existing religious tradition was closely tied to economic interest. In order to attract all Arab tribes, the Quraysh had placed 360 idols—each representing different tribes—inside the Kaaba, which had originally been built by the Prophet Abraham as a center of monotheism. These tribes visited Makkah throughout the year, boosting its trade.
The visits of these tribes had an economic function similar to that of tourists visiting a modern country. Just as tourism is now considered an industry, for the people of Makkah, the tribal religion had become a kind of industry. Therefore, the Godly message did not gain widespread acceptance in Makkah. As the Quran records, the people of Makkah said: “If we were to follow your guidance, we would be uprooted from our land.” (28:57)
3. Once the task of gathering individuals—referred to in the Quran as “that He might cut off a portion” (3:127), implying the selection of the most responsive people—was completed in Makkah, and the increasingly hostile environment made it difficult for them to remain there, the Prophet decided to migrate. This migration was not an act of escape but a strategic step to take advantage of the more favourable opportunities available in Madinah, where conducive conditions had already been prepared.
For example, three Jewish tribes—Banu Nadir, Banu Qurayza, and Banu Qaynuqa—lived in the region of Madinah. In 70 CE, the Roman Emperor Titus conquered Palestine and destroyed Jerusalem. As a result, many Jews were exiled and settled in different lands, including Madinah. Over time, their population in Madinah grew to over four thousand. Through contact with these Jews, the people of Madinah developed the idea of a coming saviour who would appear suddenly and resolve all their problems.
This background is reflected in the Prophet’s biography. During the pilgrimage season, when the Prophet of Islam met with Arab tribes to convey his message, he encountered some men from the Khazraj tribe of Madinah. He presented the message of Islam and recited verses from the Quran. After hearing him, they said to one another: “O people, understand—by God, this is surely the same Prophet the Jews used to speak to you about. Make sure they don’t reach him before you do.” They accepted the message the Prophet had invited them to. (Seerah Ibn Hisham, Vol. 2, p. 38)
A similar development occurred among the Arabs of Madinah in another way. A few years before the migration, in 618 CE, a violent conflict broke out between the Aws and Khazraj tribes. As a result, they began to feel a deep need for a leader who could unite them. This is what Aisha referred to when she said: “The Day of Bu’ath was a day prepared by God in advance for His Messenger. The Prophet arrived in Madinah when their leading figures had been dispersed, and their prominent men were killed or injured. God made this a prelude for the Prophet’s mission, aiding the people of Madinah in accepting Islam.” (Sahih al-Bukhari, Hadith No. 3777)
This analysis is echoed in the Encyclopedia Britannica, which notes that a tribal war in Madinah around 618 CE had resulted in much bloodshed, and peace had not been fully restored since. It suggested that many Arabs in Madinah likely invited Muhammad in the hope that he would act as a mediator among the rival groups. Their contact with the Jews may also have prepared them to accept a religious figure who could serve as a deliverer and establish justice:
“Much blood had been shed in a battle at about 618, and peace was not fully restored. In inviting Muhammad to Madinah, many of the Arabs there probably hoped that he would act as an arbiter among the opposing parties, and their contact with the Jews may have prepared them for a messianic religious leader, who would deliver them from oppression and establish a kingdom in which justice prevailed.” (Encyclopedia Britannica, Vol. 12, p. 607)
4. One part of the Prophet’s mission was to bring an end to the era that the French historian Henri Pirenne described as “absolute imperialism.” This political system had long blocked human progress. For this reason, the Prophet was born in the Arabian Peninsula, located between the two great empires of that time: the Byzantine and Sasanian Empires.
His mission was destined to engage with the dominant powers of the time. Historically, his emergence occurred at a remarkably opportune moment—during the prolonged war between the Byzantine and Persian empires (603–628 CE). These two powers, the strongest of their era, had been significantly weakened by continuous conflict. The Quran refers to this context in the following words: “The Romans have been defeated in a nearby land, but they will soon be victorious again.” (30:2–3)
After the Prophet’s birth, Persia launched an attack against the Byzantine Empire in 603 CE. In the years that followed, the Byzantines suffered defeat, and by 616 CE, much of their eastern territory—including Jerusalem—had come under Persian control.
Later, the Byzantine emperor regained strength and launched a counteroffensive in 623 CE. By 624 CE, he achieved a decisive victory, and in 627 CE, he recovered his lost territories. However, both empires were left significantly weakened.
It was during this very period that the Prophet of Islam emerged. He and, later, his Companions confronted and dismantled both empires, ushering in a new era of freedom in world history.
The Encyclopedia Britannica (1984 edition) contains a 26-page article titled “Byzantine Empire,” written by Professor Donald Mac Gillivray Nicol, a specialist in Byzantine history. Regarding the Muslim era, he notes:
“After the Prophet died in 632 CE, the caliphs redirected the strength of the Arab Bedouins toward a purposeful and organized campaign of conquest—specifically aimed at ending religious oppression in the world. The Byzantine and Persian empires, both deeply entrenched in political and religious authoritarianism, were the main agents of this oppression. The outcome was remarkable. In 636 CE, the Byzantine army was defeated in a battle on the banks of the Yarmouk River. This opened the gates of Palestine and Syria to the Arabs. Alexandria surrendered in 642 CE, and from that point onward, the province of Egypt permanently slipped from Byzantine control. Around the same time, the Arabs advanced into the region of Mesopotamia and soon defeated the Persian army, capturing their capital. Thus, the long reign of the Persian monarchy came to an end.
At least three aspects of the contemporary situation of Byzantium and Persia account for the phenomenal ease with which the Arabs overcame their enemies: first, both empires, exhausted by wars, had demobilized before 632; second, both had ceased to support those client states on the frontiers of the Arabian Peninsula that had restrained the Bedouin of the desert for a century past; third, and particularly in reference to Byzantium, religious controversy had weakened the loyalties that Syrians and Egyptians rendered to Constantinople.”
(Encyclopedia Britannica, Vol. 3, p. 557)
5. The change of seasons is based on the Earth’s orbit around the sun, which forms the basis of the solar calendar. As a result, each season consistently occurs in the same months—for example, December always brings winter, and June always brings summer. However, the lunar calendar, which is eleven days shorter than the solar year, does not align with fixed seasons. This means that months like Ramadan can occur in winter or summer, depending on the year.
When the Prophets Abraham and Ishmael built the Kaaba on God’s command and established the pilgrimage (Hajj) system, they based it on the lunar calendar, meaning the pilgrimage would take place in the month of Dhu al-Hijjah. In ancient times, the Quraysh tribe of Makkah were custodians of the Kaaba. Their main economic resource was the pilgrimage. Every year, all Arab tribes visited Makkah for pilgrimage and paid offerings. Additionally, these visits boosted trade in Makkah, similar to how modern tourism promotes trade in countries where large numbers of visitors arrive.
The Quraysh noticed that when the month of Dhu al-Hijjah fell during pleasant weather, larger groups of pilgrims visited Makkah. Conversely, when Dhu al-Hijjah occurred during harsh weather, the number of visitors declined significantly. Based on this observation, the Quraysh changed the pilgrimage system. They shifted from a lunar calendar to a solar calendar, ensuring that pilgrimage always took place in favourable, moderate weather, thus securing uninterrupted economic benefits.
Part of the mission of the Prophet of Islam was to restore the pilgrimage system to Prophet Abraham’s original method. He could have announced this change during the conquest of Makkah (8 AH), but he chose not to. The reason was his consistent principle in matters of social reform: implementing changes without disrupting established traditions. Had he declared this reform at the time of the conquest, it would have inevitably disrupted traditions.
The lunar calendar is approximately eleven days shorter than the solar year, so both calendars align after a 33-year cycle. For instance, if Ramadan falls in February this year, it will again occur in February after 33 years. Two months before the Prophet’s death, this 33-year cycle was nearing completion, and the pilgrimage season was about to align again with the month of Dhu al-Hijjah.
Following the conquest of Makkah, the Prophet neither announced any immediate changes to the pilgrimage system nor participated in the pilgrimage immediately afterward. He performed his first and only pilgrimage in 10 AH, commonly known as the Farewell Pilgrimage. That year, due to the natural cycle, the pilgrimage coincidentally fell in the lunar month of Dhu al-Hijjah. Thus, about two months before his death, the Prophet travelled to Makkah and performed the pilgrimage. During his sermon on that pilgrimage, he declared: “O people, time has completed its cycle and returned to the original form on which God created the heavens and the earth.” (For more details, see the author’s book, The Spirit of Hajj, pp. 28–32)
This meant that after completing the 33-year cycle, the pilgrimage season once again fell in the month of Dhu al-Hijjah. The Prophet affirmed that this system was in accordance with divine planning and brought an end to the practice introduced by the Quraysh. From that point on, the pilgrimage would permanently take place according to the lunar calendar, in the month of Dhu al-Hijjah.
The method of the Prophet of Islam was to introduce reforms without disrupting established traditions. For this reason, he successfully adjusted the pilgrimage dates without breaking the continuity of practices. It is truly remarkable that both his birth and death occurred at precisely suitable moments. On the one hand, the 33-year cycle was completing; on the other, his lifespan naturally brought him to a time and situation where he could implement this reform without causing social upheaval. Clearly, the timing of his birth and death reflects the workings of a higher Creator who governs the system of creation. Had this synchronization between his life and external circumstances not occurred, he could not have fulfilled his mission with such precision. This event exemplifies the Quranic principle: “God knows best where to place His message” (6:124).
Part of the mission of the Prophet of Islam was to reform the annual pilgrimage by restoring it from the solar calendar back to the lunar calendar, all without disrupting established traditions. Such a task was beyond the capacity of any ordinary human with a limited lifespan. To achieve this kind of revolutionary change, it was necessary for the reformer to be born at a time when the broader cosmic system would align perfectly with his lifetime. Only God, the Lord of the universe, could arrange such timing. The alignment of these cosmic conditions with the Prophet’s life proves that he was indeed sent by God.
6. From a purely ideological standpoint, all revolutions in history have ultimately failed. None have succeeded in establishing a system that fully reflected their ideological ideals. In reality, most revolutions have only resulted in changing the individuals or groups in power. Though they often begin by promoting appealing ideals, once power is gained, the result is typically just the replacement of one ruling class with another. The Islamic revolution is unique in that it succeeded in creating a society and social structure that genuinely reflected its founding ideology.
The primary reason for this difference lies in the timeline of realization. Other revolutions took multiple generations to mature, whereas the Islamic revolution reached its fulfillment in its very first generation. The first generation of any ideological movement sees the ideology as a personal discovery. They embrace it with deep conviction and wholehearted sincerity. By the second or third generation, however, the ideology often becomes just a formal belief, losing its motivational force in everyday life.
For example, the idea of democracy was introduced by European thinkers in the seventeenth century, but it was not practically implemented until the late eighteenth century—in America in 1776 and in France in 1789. Democracy remained a theoretical ideal during its first generation and only took institutional form in its third generation, long after its original advocates had passed away. Consequently, democratic revolutions have not fully embodied the ideology’s founding principles.
A similar pattern is seen with communism. Though its concepts emerged in the nineteenth century, communism was only implemented in practice during the twentieth century, by the second and third generations of communists. The first generation never saw it realized. As a result, communist revolutions only changed those in power but never fulfilled the ideological vision in its entirety.
In contrast, Islam achieved full ideological realization within its first generation—the era of the Prophet of Islam, Abu Bakr, and Umar. Had the Arab conquests occurred during the Umayyad caliphate, or if the expansion into Iran and Rome had happened under the Abbasids, Islamic history could not have produced the remarkable model of human society seen in its earliest phase. That early model remains an enduring example for all of humanity. By the time the next generation arrived, the original spirit of Islam had already begun to weaken.
What allowed the Islamic revolution to reach completion in its first generation, while other ideologies required several generations? One key reason is the availability of highly committed individuals. Most other ideologies lacked sufficient dedicated followers in their formative stages. In contrast, the Islamic ideology from the very beginning had a strong core group of capable and devoted individuals. Through their extraordinary effort and sacrifice, they brought the ideology to full realization within their own lifetimes.
The Quranic verse, “God knows best where to place His message” (6:124), contains another layer of meaning. It suggests that the place of the Prophet’s birth and the center of his activity were chosen with exceptional care to ensure the presence of such capable individuals from the outset. From the outside, the Arabian Peninsula may have seemed the least likely place for such a mission. The historical view of Arabs at the time is reflected in the Persian poet Ferdowsi, who lamented in his Shahnameh: “O sky, shame upon you, the camel-milk drinkers and lizard-eaters—the Arabs—now aspire to the Iranian throne!”
At that time, only God knew the hidden potential within this seemingly insignificant tribal society to rise and become a great nation. Later, scholars such as Margoliouth would describe the Arabs as “a nation of heroes,” but such recognition came only after their achievements had been witnessed. Before these events, only God saw their latent capability.
One of the remarkable qualities of these Arabs was their freedom from prejudice. They had an inherent openness that allowed them to quickly recognize and accept the truth. Because of this trait, more than a hundred thousand individuals embraced Islam during the Prophet’s lifetime, becoming his devoted companions.
Sending the Prophet of Islam to Arabia was not a random choice. It was part of a meticulously planned divine scheme. The planner had to identify the ideal location on Earth where the Prophet could successfully begin his mission.
The history of prophets—and of all those who introduced new ideas—shows that very few people from their own societies truly understood or supported their message. But the Prophet of Islam was sent to a community capable of recognizing the truth and fully supporting it. Because of this, he was able to gather a large number of devoted followers during his lifetime—people who had the strength and determination to carry out the required struggle and fulfill the mission.
This remarkable event was so exceptional that it was even foretold in the Bible. In the Book of Deuteronomy, Moses gave a final blessing to the Israelites, stating: “The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints.” (Deuteronomy 33:2)
In this verse, the one from Sinai refers to Moses, the one from Seir to Jesus, and the one from Paran to the Prophet of Islam. He was the only one who entered Makkah, just twenty years after the start of his mission, accompanied by ten thousand followers: “He received his prophetic call around 610, and in January 630, he entered Makkah with 10,000 men.” (Encyclopedia Britannica, Vol. 7, p. 84)
