The correct answer is the 10th Nabvi.
In the history of the Meccan period, the 10th year of Prophethood stands out as a time of immense trial and transition. It is famously known as Aam-ul-Huzn, or the Year of Sorrow, a...
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The correct answer is the 10th Nabvi.
In the history of the Meccan period, the 10th year of Prophethood stands out as a time of immense trial and transition. It is famously known as Aam-ul-Huzn, or the Year of Sorrow, a name that reflects the deep personal grief experienced by Prophet Muhammad (SAW) and the strategic vulnerability of the early Muslim community. This year was marked by the passing of two figures who provided the primary pillars of support—one political and one emotional—during the most hostile years of the Meccan mission.
To understand the weight of the 10th Nabvi, one must look at the years immediately preceding it. For three long years, the Muslims and the clan of Banu Hashim had been forced into the valley of Shib-e-Abi Talib. This was an era of total social and economic isolation where food was scarce, and the community lived under constant pressure. The boycott finally ended in the 10th year of Prophethood, but the physical and psychological toll on the elders of the community was irreversible. It was in this state of exhaustion that the community faced its greatest losses.
The first major tragedy of this year was the death of Abu Talib, the Prophet's uncle and the chief of the Banu Hashim. Although he never officially embraced the new faith, Abu Talib was the indispensable shield that kept the Quraish at bay. In the tribal society of 7th-century Mecca, an individual’s safety depended entirely on the protection of their clan leader. Abu Talib’s steadfast refusal to surrender his nephew to his enemies was the only thing preventing the Quraish from taking extreme physical action. With his death, the Prophet (SAW) lost his legal and tribal protection, leaving him and his followers exposed to a new level of aggression from leaders like Abu Lahab.
Only a few months after the death of Abu Talib, the Prophet (SAW) suffered the loss of his beloved wife, Hazrat Khadija (RA). She was the first person to believe in his mission and had been his closest confidante for twenty-five years. Khadija (RA) was not only a source of emotional comfort; she had used her vast wealth and social prestige to support the early Muslims through the years of persecution and the recent boycott. Her death meant the loss of the "Mother of the Believers" and the primary source of peace within the Prophet’s domestic life. The vacuum left by her passing, combined with the loss of Abu Talib, created an atmosphere of profound isolation.
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