Nothing in the teachings of the Prophet or his life represents anything other than peace. He is described in the Quran as 'mercy for the worlds'.
Mercy For
Mankind (Rahmatul-lil-Alameen)
Qazi
Sulaiman Mansoorpuri
Translation
Sharif Ahmad Khan
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1
Contents
The approach of the commission of prophethood ........ 28
Commission of prophethood ........ 29
Khadijah'sassurance to him as evidence of his high quality of his character ........ 30
Evidence of warqa bin naufal on the prophet's prophethood ........ 30
The beginning of preaching the islamic faith ........ 30
The divine command of overt preaching ........ 31
The condition of the world at the time of his being raising ........ 32
The sermon of the mount and calling makkans to faith ........ 35
The prophet's preaching efforts ........ 36
The prophet's preaching in fairs and markets ........ 36
The opposition by the quraysh ........ 37
The strategic plans of quraysh against islam ........ 37
Mal treatmentof the prophet (p.b.u.h.) By the quraysh ........ 39
The party for mockery and denigration of the prophet ........ 40
Muslim migration to abyssinia ........ 41
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Amir hamza embraces islam ........ 48
'Umar faruq's (r) islam ........ 48
The prophet under siege in a gorge for three years ........ 49
The saddemise of khadijah-al-kubra (r) ........ 50
The prophet's (p.b.u.h.) Preaching mission to the tribes outside makkah ........ 51
Theprophet's (p.b.u.h.) Visits to different places on his preaching mission........ 53
Suwaid bin samit's islam ........ 53
Calling the messengers from yathrib to faith ........ 54
Tufail bin 'amr dausi embraces islam ........ 55
Abu zarr(r) embraces islam ........ 56
The reasons behind migration ........ 58
The bai'ah 'uqabah the first ........ 58
Mus'ab ibn 'umair (r) ........ 59
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Bai'ah uqabah the second ........ 59
Usaid embraces islam on mus' ab's exhortation ........ 60
The entire tribe of sa'd bin mu'az became muslim in one day ........ 61
The prophet's (p.d.u.h.) Discourse on the agreement of 'uqbah ii ........ 61
The twelve heralds of the apostle of allah ........ 62
The quraysh caught hold of two persons from yathrlb ........ 63
The muslims permitted to migrate ........ 63
Hindrance in migration -resistance by quraysh ........ 63
Migration of the prophet ........ 64
The meeting of the chiefs of quraysh for planning of the murder of muhammad(p.b.u.h.) ........ 64
The approved plan of prophet's murder and selection of murderers ........ 65
Divine decree against human plans ........ 65
Thirteen years of prophethood in makkah ........ 69
Islam of baridah and seventy others en-route to yathrib ........ 70
Prophet's arrival at quba ........ 70
The conditions of makkah compared with those at madinah ........ 73
Extension of the charter to the tribes around ........ 76
The quraysh intended to attack muslims in madinah ........ 77
The first conspiracy of the quraysh against the muslims ........ 77
The second conspiracy ........ 77
The threat of the quraysh of makkah ........ 78
First attack of quraysh on muslims of madinah ........ 78
The vast army of quraysh and surety of their attacks ........ 78
So far the muslims had not been permitted to fight ........ 79
The second attack of quraysh or battle of badr ........ 80
The third conspiracy of the quraysh and the plan to murder the prophet (p.b.u.h.)........ 82
The third attack of the quraysh ghazwah al-saweeq ........ 83
The fourth attack of the quraysh or the battle of uhud ........ 84
Anas bin nadhar's zeal and passion for laying down his life ........ 86
The valour of abu dujanah, hanzilan, 'ali murtaza and talhah (r) ........ 86
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The height of perfection of belief and love of islam ........ 87
The fourth battle by the quraysh and death of ten preachers ........ 87
The behaviour of khusaib (r) and zaid (r) in captivity ........ 87
Love of life compared to the love of the prophet ........ 88
Another conspiracy and murder of seventy preachers ........ 88
The fifth attack of the quraysh, violation of treaty or conquest of makkah ........ 89
Instructions to the army and orders for amnesty ........ 90
The bai'ah with the newly converted and its conditions ........ 93
The mode of bai'ah of women ........ 93
The defence against hawazin and thaqif or the battle of hunain shawwal 8 a.h........ 96
Unparalleled generosity and mercy ........ 98
Honour conferred on the daughter of his wet nurse ........ 99
A model of generosity of the really sincere ........ 99
The first mischief of the jews tumult, murder and expulsion of banu qainuqa' ........ 100
The second mischief of the jews or banishment of banu nadir ........ 101
The evilend of Banu Quraizah ........ 103
Jaish 'usr (military expedition of distress) or the battle of tabuk Rajab 9 a.h........ 105
Death of Zu-al-bajadin ........ 109
Ka 'b(r) bin malik's hard trial ........ 112
The prisoners of war ........ 116
The edict addressed to the monarch of abyssinia ........ 121
8. Khusroparvez (checero) -kisra of iran's violent reaction ........ 130
Necessary instructions for those calling to islam ........ 133
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Deputation of sada' ........ 133
Thaqif deputation ........ 134
Fornication is strictly prohibited in islam ........ 135
Usury (taking interest on things lent) is also strictly prohbited ........ 135
Liquor is also strictly prohibited ........ 136
'Abd-al-qals deputation ........ 138
Things to adhere to ........ 138
Deputation of bani hanifa ........ 139
The tay deputation ........ 140
The deputation of ash'arin ........ 141
The deputation of azd tribe ........ 141
Farwah bin 'amr aljuzami's deputation ........ 142
The deputation of hamdan ........ 142
Deputation of tariq bin 'abd-allah ........ 142
The deputation of najeeb ........ 144
The deputation of bani sa'd huzaim ........ 145
The deputation of bani asad ........ 146
Deputation of bahra' ........ 146
Deputation of 'azrah ........ 147
The deputation of khulan ........ 147
The deputation of makharib ........ 148
The deputation of ghassan ........ 149
Deputation of al-harith ........ 149
The deputation of bani eish ........ 149
The deputation of guamid ........ 150
The deputation of bani fazarah ........ 151
God does not recommend anyone or to anyone ........ 151
The deputation of salaman ........ 151
Deputation of najran ........ 152
The deputation of nakha' ........ 152
The construction of the mosque of the prophet (p.b.u.h.) ........ 154
'Abd-allah bin salam's islam ........ 156
Islam of the learned monk 1st year of hijrah ........ 156
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Azan (call for prayer) ........ 159
Salman farsi's islam ........ 160
Change of qiblah (turning in prayer from bait-al-maqdis to ka'bah in makkah ........ 160
Zakat-the share of have-nots in the wealth of haves ........ 163
Islam of thamamah bin athal, chief of najd ........ 169
The treaty of hudaibiyah 6. A.h ........ 171
The real gain of the treaty ........ 174
Muslim pilgrimage to ka'bah and its consequences in the 7th year of hijrah ........174
Khalid(r) bin waleed's islam 8, a.h ........ 178
'Amr bin 'as embraces islam ........ 179
'Adi bin hatim ta'i's islam 9 a.h ........ 180
'Adi bin hatim's episode ........ 180
Hajj (pilgrimage to ka'bah) ........ 181
The harangue of the prophet on the occasion of the last or parting hajj ........183
The ghadeer harangue ........ 186
The appearance of the disease ........ 188
Five days prior to ids departure ........ 189
Four days before departure ........ 190
Just a day before departure ........ 190
Funeral bath and shrouding ........ 193
His silence and speech ........ 197
His smiling and weeping ........ 197
Instructions about diet ........ 198
Visiting the sick ........ 199
Treatment of diseases ........ 199
Speeches (harangues) ........ 199
Sadaqah and gifts ........ 200
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Pointing out the reality or correcting an erroneous belief ........ 201
Regard for the general expediency ........ 201
Affection shown to children ........ 202
Kindness to the aged ........ 202
Honour and prestige of the excellent ........ 202
Prayer for the person engaged in service to allah ........ 202
Respect and regard for others and hospitality ........ 203
Affection and clemency ........ 203
Justice and compassion ........ 204
Clemency to the enemites ........ 205
Generosity and benignity ........ 205
Modesty and bashfulness ........ 206
Patience and meekness ........ 206
Forgiveness and mercy ........ 207
Modesty and chastity ........ 208
Consideration for the weaker sex and aiding them ........ 209
Taking care of the prisoners of war ........ 210
Mainly physical exercises ........ 210
The teachings of the apostle of allah ........ 211
Serving the parents ........ 212
Perfection of belief ........ 212
The(sweet) taste of belief ........ 212
Prohibition of undertaking of burdensome acts ........ 213
Labour approved, begging forbidden ........ 213
The best moral teaching ........ 213
Forbidding evil traits and developing fraternity ........ 214
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The rights of the neighbour and the guest ........ 214
Speaking and silence (keeping quiet) ........ 214
The guarantee of salvation from the prophet ........ 214
Teaching patience and gratitude ........ 214
Who is a real athlete? ........ 214
The guidelines for da'is (those calling to faith) ........ 214
The effect of love (attachment) ........ 215
Treatment to be meted out to the prisoners, the indigent and the sick ........ 215
The reward of planting a tree ........ 215
Sympathy and compassion to animals ........ 215
Teaching and training of slave girls ........ 215
Who is a hypocrite? ........ 215
Who would be entitled to shade from the lord on doomsday ........ 216
Obedience to rulers ........ 216
The role of the elite in public affairs ........ 216
Life is valuable and desire to die is its under valuation ........ 217
The two blessings that often go uncared for ........ 217
Excellence of payment of debt ........ 217
The true definition of wealthiness ........ 217
Equality in general ........ 217
Excellence of leaving inheritance for the survivors ........ 218
Exampl eof the finer sex and humouring them for agreeable relationship ........ 218
Woman's position in a household ........ 218
The high position of one with deep knowledge of the quran ........ 218
Most pleasing words in the sight of allah ........ 218
The glorious qu'ran ........ 219
Metaphysical realm of islam a. Discernment of the divine entity ........ 221
8. The definition of true faith ........ 222
C. What for does allah want good deeds from man ........ 222
D.Shari'ah was meant to perfect man's humanity ........ 222
E. The duties of the prophet ........ 222
F.Retribution both here and hereafter ........ 222
G. The divine sunnah alters not ........ 223
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H. Only personal effort can be fruitful ........ 223
I. The lofty position of patience and piety ........ 223
J. The position of wisdom ........ 223
K the fruit of patience: ........ 224
L.Cutting oneself off from greed ........ 224
O. Forging falsehood is inimical to belief ........ 224
Q.Worship of allah is divine baptism ........ 224
R. Pen and writing praise worthy ........ 224
S. Signs of allah for the wise ........ 224
T.Swearing prohibited ........ 225
U. Call to total peace (islam the religion of peace) ........ 225
W.Teaching forgiveness and overlooking faults ........ 225
X. True teachings manifest themselves ........ 225
1. Judges must be learned ........ 225
2.Mischief prohibited ........ 226
3.Iniquity brings destruction ........ 226
4.Righteousness gives stability ........ 226
5. To avoid war preparedness is the only way ........ 226
6. To conduct the affairs of the state consultation is a must ........ 226
Teaching and learning 1. Listening to wisdom, pondering over then and adopting the best........ 226
2.Acquiring knowledge from aliens ........ 227
The system of preaching faith
1. Establishment of a party calling to faith a must........ 227
Recomendation and rectification of morals
1. Characteristics of the finer sex (frailties of women) ........ 227
2. The intimate relationship of husband and wife ........ 227
3. Mutual obligations of husband and wife ........ 228
4. Love of allah in the highest degree, the demand of belief ........ 228
5. Faith and knowledge raise and in the sight of allah ........ 228
6. Man specially favoured by allah ........ 228
8. Man can take a lesson from lowly creatures ........ 228
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9. Signs every where for those with seeing eyes ........ 228
11.Hearts not the eyes Are blind in reality ........ 229
12.Forbidden things not clean and pure and clean and pure things not forbidden........ 229
13. And to give up clean and pure things is a satanic act ........ 229
14.Insight and guidance only in the life term granted as trial and not on its cwsure ........ 229
15. Only those true in faith can attain high position ........ 229
2. Everything here on earth has been created for the benefit of mankind ........ 229
3. Everyone acts according to his innate nature ........ 230
5.Emphasis on equality in rights and equity ........ 230
6. The muslim ummah is the well wisher of humanity ........ 230
7. The basis of muslim fraternity ........ 230
10.Covetous selfishness is not good for us ........ 231
11. The servans of rahman are neither sting not yet extravagant ........ 231
12.Sea-borne trade more profitable to man ........ 231
13. For whom the abiding bounties of allah ........ 231
Books on the theme of Seerah are plentiful in
every major language of the world, Urdu included. Among the outstanding, that
by Qazi Muhammad Sulaiman, Salman, Mansurpuri, Rahmatul-lil-'Alamin has some
peculiar features and distinctions of its own. Lie other tall scholars such as
his name-sake, contemporary, an intimate friend, helpful to him even after his
death, Allamah Syed Sulaiman Nadvi, he has particularly
10
[next] seen to it that no unauthentic material
finds its way to his work, and inspite of his passionate love for this greatest
person of all ages, he has been on his guard not to make him of demigod (for
example calling him Ahmad minus the "m", like some blind devotees)
thus maintaining the difference of human and divine. At the same time, he has
forcefully and convincingly brought out the excellences and greatness of this
ideal personage, not only from Torah and Injil but Hindu scriptures as well
where he has come for nation, refuting any false accusations levelled against
the Aposlte of Allah by the enemies of Islam for about a millenium and a half.
The book in hand, Mercy for Mankind, the brief
selective English version of the well-known urdu original, by the above
mentioned learned author, is a condensed form of the three volumes (the last,
two devoted entirely to research) leaving nothing of real importance to the
average reader, save these details, of little interest, even barring, to the
average reader. If at all, they have been touched casually. However, he has
taken great pains in bringing out the peculiarities of the last Apostle of
Allah, highly praised by the Quran, and its semblance to his predecessors, in
some respect, even his superiority but with due regard to thier positions that
they are not denigrated for every one of them was exclusively gifted in this
behalf, over and above all others.
For the non-Urdu-knowing lovers of seerah we
have made an attempt to present a useful compendium with the above features,
helpful in moulding their characters on the ideal pattern, the
"Khulq-e-Azim" of the Quran, together with other vital Quranic
teachings.
This much from us. It ultimately rests with the
readers to judge it for themselves. We pray to Allah to make it beneficial,
serving the useful purpose in view, and bless with His Mercy all those involved
in making the publication of "Mercy for Mankind" possible. And Peace
and blessings of Allah be showered on His Apostle.
Syed Sajid I Ali
In the name of Allah, the Beneficent, Most
Merciful
Praise be to Allah, the Lord of the entire
Universe And Peace be on all the Messengers of Allah, Peace and blessings on
His servant and Apostle, Muhammad, The chosen, the leader of the prophets and
the Last of them, and on all his family and Companions, the
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[next] pure and clean, may Allah be, pleased
with all of them.
Since long it has been my earnest desire to
write three books on the life history ofthe leader of (P.B.U.H.) under the
following scheme:
1. A brief biography with the simple authentic
events. 2. A medium volume with same greater details 3. A comprehensive life
history in much greater detail covering all aspect of his life and mission for
which material from authentic sources can be collected. The first brief book
was written out and published in 1899 under the little 'Muhr-e-nubuwat' (seal
of prophethood). The medium one, in hand, has been named 'Rahmat-al-Alameen'
(Mercy for Mankind) in three separate volumes. The second volume, extension of
the 1st and in greater detail came out in 1921 and the third will follow soon.
(But the another could not see it in print in his life and it came with the
preface by another great scholar, Maulana Syed Sulaiman Nadvi, in thirties Tr.)
After these I intend to take up the third book on "Seerah' more comprehensive
than these two in much greater detail covering all about the life, mission and
other matters concerning Islam in keeping with my limited scope of knowledge.
(That however, remained a dream since he did not live long enough to see the
third volume, of his second attempt in the series as stated above. However, we
believe on good authority that 'Allah Willing' he will be rewarded for his good
intentions and plans. Tr.)
I have no pretensions to be able to do justice
to this vast subject (unlimited as the attributes and acts of the 'Perfect Man'
and Leader of the Prophets' are, I am taking this liberty with the idea that
this humble effort of mine if it benefits even one individual it would not be
considered to have been washed. As for the reading material in this book. I
have done my best to present only the authentic. I pray to Allah to accept this
humble offer of mine and reward my worthy father Qazi Ahmad Shah of late
lamented memory.
Qazi Muhammad Sulaiman Salman Mansurpuri,
Patiala.
About 2,000 B.C. Babylonian empire was at its
zenith. The financial condition was stable and military might superb. The
abundance of wealth and perfect peace had made the ruler so arrogant and self
involved and conceited that he ordered a gold image of him to be installed in
the biggest and most important temple of the empire with orders
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[next] that it should be worshipped as their
deity by his subjects. They should prostrate before and address all their
invocations to this earthly god.
The Lord of the universe raised Abraham for the
guidance of his servants. Noah (P.B.U.H.) had much earlier been commisioned for
guidance in this region but his efforts of a life time extending over centuries
had resulted in saving a few soul from eternal harm' and the rest of the contending
lot had been drowned in the deluge. And so it was so long after him. The
Babylonian ruler was displeased with this new voice of the unity of Allah, the
Lord, Creator and Sustainer of the worlds, since that was a direct attack on
his sovereignty in the name of the real Supreme Sovereign, Allah, before whom
he also had to bow. So Abraham's family which had been in favour with the royal
family and the court did not take it easy and were annoyed with their son.
After a prolonged struggle with his father and under threat from him, he gave
up his reform and left his land of birth with Sairah or Sarah his consort and
Lot bin faran, his nephew, both agreeing with his teachings.
Abraham (P.B.U.H.) had with him flocks of goat
and sheep which multiplied with the blessings of Allah, becoming big flocks
enough for sustenance.
Due to droughts the green pastures on which his
flocks susbsisted become arid wastes and he had to move on and gradually
entered Egypt. The ruler, 'Riqium' also called by some as Totase was originally
a citizen of Babylonia. (It is possible Abraham (P.B.U.H.) in opting for Egypt
had, it's ruler's origin and hence a reason for introduction and preference.
The Egyptian king in taking Sairah (Sarah) as a
lady from his former homeland liked her for himself. But Allah soon enough made
him understand that she was the wife of a selected great prophet of his. He
gave due respect to Abraham (P.B.U.S.) and when leaving Egypt, he sent with him
his own daughter, Hajirah (Hagger of Bible) so that she may receive proper
training in 'good company' and may get married in her ancestral land in some
high placed ancient family. And Allah gave him his first born, Isma'il
(P.B.U.H.) by this happy union
Sarah gave birth to a second son Isac (Ishaq),
although she was old and barren, was yet blessed by Allah in old age. Allah had
given glad tidings to Abraham (P.B.U.H.) that these two sons of his will be
full of blessings and shall be the ancestors of great nations and communities
and their progeny shall be innumerable. So the wise and worthy father had
assigned to them separate territories under Allah's commands and also at the
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[next] request of his own family.
Syria was assigned to Isac since Babylonia lay
to its eastern side and he could contact his maternal relations easily. Arabia
was assigned to Ismail being nearer to Egypt, his maternal relations country.
And with all those advantages, the two brothers were close to each other, no
alien country intercepted them. They could come to each other and if need arose
for it.
Ismail (P.B.U.H.) was married to the daughter of
Madad of Banu Jarham tribe. Banu Jarham was an old ruling tribe of Arabia and
Madad was the independent ruler, of his territory. Ishaq (P.B.U.H.) got married
in the family of his mother. In this way physically the children of the same
family got distanced from one another. But due to providential management they
came close to one another also on so many occasions.
Moses (P.B.U.H.) flew for asylum to Arabia to
escape pharaoh's rage and revenge (after an unintentional murder). And when he
departed from egypt with the Israelites after crossing the Red sea on foot, had
taken refuge in the Arabian wilderness and spent forty years due to their
transgression against Allah.
David the prophet-king (P.B.U.H.) when he flew
from his country for fear of king Samuel, he too had found safety in Arabia.
When the Israelites were destroyed by
Bukhte-Nasr (Nebuchadnezar) they had been offered asylum in Arabia by Ma'add
bin Adnan and lived there comfortably and honourably. Now comming to our
subject directly, let us take up the episode of Ismail (P.B.U.H.), our
Prophet's direct ancestor.
Ibrahim (P.B.U.H.) had brought him, yet a
suckling, with his mother to a place in Arabia where Makkah Stands today. It
was wilderness then. Though he had left them alone with the unflinching trust
in Allah that only a Prophet is capable of, Banu Jarham had come and settled
close by when water (Zamzam) had become available in that perfectly dry
neighbourhood. Ibrahim, on his prophetic mission, always on the move, used to
visit his wife Hajirah and son Ismail from time to time. When the son had come
of age, both father and son by joint efforts raised a house of Allah, close to
Ismails' residence. This was a mosque (cubical in shape). Ibrahim and Ismail
had also prayed to Allah, not only to accept and recognize their humble service
(raising Ka'bah) but also that he should provide sustenance for them (those in
habiting the wilderness) in the form of fresh fruits of all kinds and other
eatables, as also should raise a great messenger from him for their
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[next] guidance.
Ismail (P.B.U.H.) had twelve sons. They divided
Arabia of that time among themselves. On the western side they went on
spreading as far as Egypt, their maternal country and to the south they touched
Yemen where their father had lodged their brethren Banu Qaturah. And northward
they approached Syria, the home land of their brethren Banu Ishaq.
In this way the sons of the same father became
the inheritors of the two ancient cultured civilizations those of Baylonia and
Egypt. They also got command of parts of Red sea and Indian ocean from where
they could take hold of the trade and commerce of the then civilized world. The
central part Arabia too they came to possess which had been invincible for the
outsiders thus offering protection to Arabs.
Isma'ils (P.B.U.H.) second son Qeedar enjoyed a
very outstanding position. His offspring lived mostly in Makkah. Like their
illustrious father they always met the needs and rights of the mosque in
Makkah, the first ever centre for "education of the unity of Allah.
Among the offspring of Qeedar, after 37
generations, there came one, known as 'Adnan. His younger brother Malik too had
established a kingdom in Yemen.
After 'Adnan Bani Jarham came to have sway over
these people, although they were their maternal uncles, (their mother, Isma'ils
wife came from Bani Jarham). But in spite of this old relationship Bani Jarham)
had ousted their nephews, Isma'il's offspring from Makkah in 207 C.E. since
Banu Ismail had not so far followed Banu Jarham in idolatry.
But Qusa'y in the fifteenth generation after
Adnan II regained pessession of Makkah. And establishing a Coalition government
in Makkah in 440 C.E, established the following offices.
I. Rifadah 2. Saqayah 3. Hijabah 4. Qayadah 5.
He also gave shape to a national mark known as Lava' 6. A national assembly was
another institution established (National Flag) by him known as Nadwah or
Dar-al-Nadwah. After Qusa'y came his son Abd Munaf, his son Hashim, his son
Abd-al-Muttalib (born 497 C.E.) and his son Abu Talib became chief of Makkah in
succession. Our leader, Muhammad (P.B.U.H), whose biography we are writing
(reading) was the grand son of Abd-alMuttalib.
The statements made above must have brought home
to you the facts who were the
15
[next] inhabitants of Arabia and who were their
neighbour with the sort of relation with them. Something more about Arabia
needs explanation.
Arabian Peninsula is surrounded by the Red Sea
in the west, Indian ocean in the south, Persian Gulf in the East and Syria in
the north. A mountain range separates it from Syria, and the Suez Canal
separates it from Egypt. Between India and Arabia there is the Arabian Sea.
Arabia is twice the size of France, and
different regions have their own outstanding peculiarities. The Yemen valley
and and the hills of Ta'if are so prominent in their verdure as to be an envy
for the most fertile regions of the Indian sub continent. The rocky region of
AI-Hijr and the vast sandy desert of the Central Arabia is an arid waste
without a blade of grass to be seen anywhere, Comparable to the Sahara Desert
of north Africa. Of the period of the birth of the celebrated personality, we
are going to begin an account, the social and moral conditions were the worst
that can be imagined about any society in the world.
Politically, the southern Arabia was in the
possession of the Abyssinian Christian kingdom, the eastern portion occupied by
the Persian empire and the northern region was totally under the sway of the
eastern wing of the Roman empire with its centre at constantinople. The
interior though self presentively independent, but each of the big powers that
surrounded it had a covetous eye set on possessing it somehow.
The internal autonomy of the interior had had a
very much corrupting influence on its inhabitants. The autonomy had created
head-strongness in them, for want of any authority to check their wilfulness
and arrogance. They had targeted their own brethren to demonstrate their value
and temerity. Indolence and idleness had habituated them to gambling and
drinking which became their second nature. Due to their lack of mixing with
other nations and communities intimately, their language and racial
characteristics had remained in a state of purity, but they exploited their
power of eloquence either in self-praise or in denigration of others, or else
to propagate their shameful deeds they spent their power of speech to the last
limits and the disgrace of it that they did not spare even their female
partners in debauchery from dragging into mire. Isolation or forced segregation
had set in their minds the giving of their daughters into marriage as a
disgraceful act and those self styled claimants to nobility very boldy and
proudly buried their daughters alive.
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[next] Ignorance
had given rise to idolatry in them. And idolatory getting a strong hold over
their minds and hearts, stones, trees, moon, sun, mountains, rivers etc they
had taken as their gods. And in this way forgetting the Greatness and Majesty
of Allah, had forgotten their own worth. Those who forgot Allah and He made
them forget themselves (Q. LIX:19). So there was neither any regulation for
Human Rights nor any Law to bring them to the proper centre. Murder of man,
highway robbery, habeas corpus, Illegal exploitation, meddling in matters
unnecessarily, Elopment of women or their abduction by force, burying their
daughters alive, were all the fruits of this tree-that idolatry had made human
being the most degraded and lowest of the low creature.
The inertness of years rather generations and
centuries had it deeply impressed on their minds that no condition better than
theirs, no culture better than their own and no religiosity superior to theirs
was possible.
In the various parts of Arabia due to the rule
of different countries and kingdoms and relationships of the Arabs with them,
there were other religions too to be met with everywhere. Judaism, christianity
and Zoroastrianism were such religions, mere mention of which can convey to an
uninitiated person the wrong impression that among these people there must have
been models of the goodness of these religions. But the pertinent fact is that
the followers of these religions instead of rectifying themselves had corrupted
religions in turn, because of their own black deeds. If Moses, Jesus and Shoaib
(P.B.U.H) had an occasion to see these followers of their feelings. They would
not have recognized and owned them as their own.
Christians in general call Jesus Christ the son
of God, but the christians of Arabia believe Mary, mother of Jesus to be the
wife of God and the angels the daughters ofGod. And the idolators called Lat
and 'Uzza the female gods. (Lat is the feminine form of ilah and 'Uzza the
feminine form of A'az). The Jews of that period called their prophet 'Uzair the
son of god because they had witnessed his remarkable deeds of recouping the
entire Torch from memory after the original had been destroyed in a synagogue
by the great invaders in an all out destructive invasion. But the Jews of
Arabia called every male and female of their community sons and daughters of
God, and darling son and darling daughter.
The Zoroastrians took their daughters and
sisters as their wives or mistresses. (Since like wealth under their ideology
woman was also the common property, there was no discrimination and incest was
the common practice).
17
[next] All
the communities of Arabia with the exception of a few individuals, were
ignorant (illiterate), far from learning and arts, unacquainted with culture,
and foreign to any idea of reconciliation and forgiveness. Atheists and
Agnostics and Naturalists also formed a part of population. They attributed
life and death to accidents and time, regarding every revolution in the world
as the work of time. Affirmation of the existence of God, the concept of reward
and punishment, the results of good and bad deeds in this world was a mockery
to them.
Due to all these Arabia, so to say, was the
aggregate of the evils of false religions and unhealthy concepts.
A glance at the map of Arabia brings to light
the fact that its situation is peculiar in as much as it falls in the centre of
Asia, Europe and Africa. And both land and sea routes join the continents to
its right and left. So in such a country, approach of various religions and
their corruption under the influence of an ignorant society is plausible. And
similarly it too can be easily understood that if for the guidance of the whole
world a single centre were to be established any where that could be Arabia
alone. Specially when considering that particular period, we can say that since
Arabia had easy approach to Africa. Europe and various countries of Asia
geographically, the chances of a clarion call from Arabia reaching these
continents were sure enough.
It was for this reason, as I understand it, the
Lord of the Worlds had in His Initial Plan that Muhammad (p.b.u.h.) should be
born in Arabia and laid upon him the responsibility of the guidance of his own
bilih place, country but gradually the entire world. Those studying the
conditions under which the Prophet (p.b.u.h.) had to canyon his prophetic
mission, Can very well appreciate how difficult it was and has decently with
persevering patience and great toleration he started with it, and how he,
spreading among them, culture and civilization, knowledge and morals brought
together the communities and countries, so to say a house divided upon itself,
how he raised the status of man, how the unity of Allah was propagated, and
making an indelible impression of the Greatness and Majesty of the Lord, he
proved all that existed and also the causes subservient to man.
How the Apostle of Allah over looking the
racial, national characteristics, local conditions, distinctions of wealth and
poverty, the differences of the conqueror and the conquered, the varieties and
distinctions of languages and complexions, joining all these elements together
under one single faith, he made them united, in complete agreement
18
[next] on
principles, similar, equal in human status, similar in ideas, co-religionists
and of one voice.
And when he had finished this difficult task and
brought His servants close to Allah and also close to each other, and replaced
hatred and animosity with victory and power removing darkness and ignorance
filled their minds with knowledge and light of Truth, And finishing this job
most satisfactorily, judging by human standards and making the Lord of all the
created beings witness over it along with his fellow creatures, how happily and
open countenance, he left this temporary earthly abode to meet the Lord-the
Supreme Companion.
To have an idea of the magnificent work of the
Prophet (p.b.u.h.) we must cast a glance at the fine model's of humanity, the
man in whose heart the seed of Islam had been sown, which bore excellent fruit
Najashi of Abyssinia. Jaffer of Oman, Akeedar, the king of Daumat-al-Jundal.
The wild tribes of Najd, bedouins of Tohamah,
and the indigenous of Yemen are proud of standing in the same rank Abdullah bin
Salam of Judaic community, Warqah bin Naufol of the Christian community and
'Uthman bin Talhah the leader of the Ibrahim's following, leaving their
elevated positions are proud of becoming the servants of Islam.
The slave of the Jews, Salman Farisi, attains
the high position of being honoured by the Prophet (p.b.u.h.) "He is one
of my family”. And the slave of the idolators Bilal of Abyssinia is addressed
by Faruq A'zam (Umar) (R) as 'our leader'. He is the second rightly guided
caliph whose name sends a shiver in the bodies of Caesor and Kisra. The
distinctions of color, the bars of nationality, the characteristics of the
geographical entities have all disappeared. Any casual reference even to pride
of ancestry is regarded as a sign of baseness. The single faith of the unity of
Allah has brought together all the most diverse elements to one 'millat', with
the same passion, the same idea pervading the minds (exaltation of the Religion
of Allah) and tongues busy with the same call for the reputation of the faith.
The enemies have become friends and sworn enemies have changed into most
faithful companions. That 'Amr bin 'As who had gone to Najashi to represent the
Quraysh for the extradition of Muslims that had migrated to Abyssinia as a
result of persecution only after a few years goes to the king of Oman as a da'i
(preacher) of Islam and brings back the pleasing news of large number of men of
that country embracing Islam to the Prophet in Makkah.
That same hero of the infidels, Khalid bin
Waleed commanding a contingent of the
19
[next] idolators
considers the destruction of Muslims as the mission of his life, after some
time comes to the Prophet as a servant of Allah and becomes the 'Sword of
Islam' (Saif-Allah) and demolishes the temples of the Lat and 'Uzza becoming
one ofthe best generals of the Islamic Force. That 'Urwah bin Mas'ood who had
come to the Prophet at Hudaibiyah to stop Muslims's entry into Makkah, comes to
Madinah of his own accord and obtaining permission of calling people to Islam,
ultimately loses his life in this mission. That same Suhail bin 'Amr who had come
to Hudaibiyah as the commissioner of the Treaty and who had insisted on his
objection to 'the Apostle of Allah' as an appelation to the name of Muhammad,
after the death ofthe Prophet delivers such a powerful speech on Islamic Truth
and in support of Islam that fills the hearts of hundreds of his listeners with
peace and faith in Islam. The same 'Umar bin Khattab who had come out of his
house hell-bent on the murder of the Prophet, on the day of the sad demise of
the Prophet (P.B.U.H.), sword in hand announces that whoever says the Prophet
is dead, will be beheaded. That Wahshi, the Abyssinian slave, who killed Amir
Hamza treacherously mutilated his dead body, becomes a Muslim after sometime,
and avoids cominq before the Prophet, finally makes short shrift of Musailamah
(the false claimant to prophethood) thus making amends for his past career.
That same Abu Sufyan bin Harith Abd-al-Muttalib,
who inspite of being a first paternal cousin had been satiring and lampooning
the Prophet (P.B.U.H.) by the Grace of God comes to the Prophet and in the
battle field of Hunain, he alone is seen holding the stirrup of the Prophet all
along.
That leader of Quraysh in every encounter for
seven years Abu Sufyan bin Harb, creating all sorts of mischief in the land
against the Muslims, embraces Islam on the occasion of the conquest of Makkah
and is sent as governor to the christian land of Najran. That Tufail Dausi
(Yemeni) who went about Makkah with his ears plugged with cotton to keep away
the voice of Muhammad (P.B.U.H.) at last came to a stage where he went about in
his own country and conveyed the Message of Islam to every house he could find
his way to. That Abd Yaleel Thaqafi who had set his slaves and street urchin's
to throw brickbats on Muhammad (P.B.U.H.), at last came to Madinah and it was
from there that he had brought the costliest jewels, those of faith and Belief
to his people in Ta'if. That same Baridah bin -Alhasib Aslami who on a promise
of a hundred red camels, had marched at the head of seventy cavalry men for the
arrest of Muhammad (P.B.U.H.), after a few hours became the standard bearer of
the Apostle ofAllah. These striking examples are too many to be quoted here.
20
[next] All
these were the marvels of that excellent pure teaching that was gradually conquering
people's hearts. Most of the Prophets that we know through the Quran had
exhibited trans-forming marvel's, club, python, stones, river, fire becomming
harmless to their people.
But the Prophet (P.B.U.H.), may our parents be
sacrificed to him, showed the marvel of marvels in his changing the hearts of
men by the Grace of Allah and making the stained souls clean and pure. The
difference between man and club, snake and stone is the same as the difference
between this marvel and other miracles.
And this is that difference which has been the
cause of the amazement and absorption of those who have inspite of their
antagonism, tried to say or write on this subject.
If only the believers appreciate the value of
these teachings, and get fully acquainted with the blessed aim of the Prophet
(P.B.U.H.). If only they come to regard protection of Islam their sacred duty.
If only they come to value the survival of Islam most important than their own
lives, thoes of their children, their parents, their religious guides (pirs)
and other venerable personalities. And that is not at all difficult for Allah.
It is an amazing characteristic of the Seerah of
the Prophet (p.b.u.h.) that there is room for every one to which ever social
class he may belong, to carve a nich for himself taking a pattern according to
his own capability, thus receiving the needed guidance from the blessed life.
The Apostle of Allah had become an orphan before
birth. So indigence and poverty were well known to him. The first few years of
his life in infancy he had spent with his wet nurse in rural simplest
atmosphere. So simplicity and informality had found on lasting place in his
life. When he was a young boy his community was engaged in long drawn wars like
Harb-al-Fujjar. Therefore, the value of general atmosphere of peace and
sympathy (with the weak and oppressed and those suffering in war) was deep
seated in his heart from a very early age.
He lived a bachelor's life upto the age of 25,
the entire period of adolescence and youth, passed with perfect modesty and
chastity and due regard for decorum. The evidence of those who were witnesses
to that period of his life, is on record that he was more modest than any
purdah observing modest virgin.
The Prophet had made the choice of trade as the
means of subsistence. And in the way
21
[next] under
his guidance it became the best means of earning livelihood for all those
gifted with patience and perseverance, given to deep thinking on matters, and
perception of demand and affability and forbearance.
In handsomeness and ideal of perfection, high
placed in the matters of ancestry, he quietly accepted the marriage offer of a
woman fifteen years his senior and a widow twice married earlier. And in this
decision of his lay a precept for the remarriage of the widows (generally in
disfavour in the ignorant societies then as now). And now he also proved in his
marital life, a model of temperance demonstrating how even in wedlock one can
abstain from slavery to passion.
This first consort of his, was a wealthy lady in
her own right. But the Prophet (P.B.U.H.) due to his life pattern of
contentment and abstention proved himself independent of his wife's and his
family's financial assistance. And in this way he set another example for the
guidance of those who believe only in self-help.
In a short span of time the Prophet influenced
the fierce blood thirsty Arabia with his life based on truth and sympathy, and
in every heart he had made a place for himself with love and respect, thus
establishing a model of righteous living for those thus inclined. He had only
demonstrated has goodness and truth can subdue oppression, iniquity and
ignorance.
The Prophet (P.B.U.H.) fully understood the
blessings and power of cooperation and close association under cultural
demands, and with the establishment of the association known as Halaf-al-Fuzul
he paved a road for establishment of peace and protection of human beings, and
provided a lesson for all times for all those who are honestly desirous of
promoting their country, by offering the citizens of the country a share in its
organization and administration.
In settling the dispute of fixation of Hajar
Aswad (the sacred black stone) in the most amiable and lovable manner he had
tactfully demonstrated how people of diverse opinions and interests come
together by chance, can be easily placed and brought to a common point of
agreement. And in achieving this and successfully he had also amply
demonstrated that evasion of an impending war and to strengthen the cause of
peace it is not always the military might but so often a tactical move, that
come of a high order of mental capability does the job in the most satisfactory
manner.
In the prophethood and its mission is reflected
the eminence, glory and grandeur of that of all the prophets of Allah.
22
[next] Like Masih (P.B.U.H.) he was falsified
and persecuted, but remained calm and patiently persevering.
Like Yahya (P.B.U.H), John the Baphist as he is
known to the christians and the rest of the un Islamic world, he too at great
pains conveyed the Divine Message to human dwellings and people in the
wilderness.
He cleansed the House of Allah of the pollution
of polytheism and idolatory with other corrupt practices, restoring it to its
past purity and glory before polytheism like 'Isa (P.B.U.H.) who turned tables
upon his corrupt community, the Judaic order of the day who had changed their
synagogues into houses of money landing and pawn shops in their stage of worst
degradation.
Like Job (Ayyub PB.U.H.) he also spent three
years in a shale of siege with his family (Banu Hashim) in a mountain gorge,
Sha'b-e-Abi Talib, without loud protests, complaints and patience all this
while in the face of untold sufferings of hunger and other hardships due to
total boycott. Instead his heart was full of the praise of Allah and his tongue
by with His Remembrance.
Following the example of Nuh (P.B.U.H.) Noah, he
also preached Islam to his unfortunate, rather wretched community, openly and
in secret, privately and publicly, in public meetings and fairs, in the public
streets and crossings on high ways, in hills and plains alike, making people
ashamed of their loathsome deeds.
Like his ancestor Ibrahim (Abraham, P.B.U.H.) he
had to leave his home and hearth leaving his birth place and community behind,
and in search of a clean spot favourable for the plantation of the seedling of
Islam he visited and tried other places after disappointment from Makkah for
the success of his mission.
And like David (Da'ud, P. B.U.H.) he succeeded
in getting out safely from his highly besieged resting place on the night of
migration to Madinah.
And like Janah (Yunus, P.B.U.H.) who had lived
for three days in the stomach of a giant fish, (probably a whale), had resumed
his mission of conveying the message of Islam to his community, he too had
spent three days and mights in the seclussion of the Thaur Cave of Makkah
before raising his voice in proclamation of the word of Allah in Madinah.
23
[next] And
like Moses (Musa, P.B.U.H.) who had got liberated his community, the
Israelites, from the grip of the great tyrant, Pharoah, the Apostle of Allah
too liberated the northern region of Arabia from the sway of the Christian
emperor of constantinople, the eastern wing of the Roman umpire from the
bondage of pagan Iran and the south zone from the galling yoke of Abyssinaian
subjugation.
Like Solomon who had built a House of Allah in
Palestine, he did it in Madinah which has ever been a glow with the brilliance
of the unity of Allah and filled with those remembering Allah, which unlike
that of Solomon's temple, no Bukht-Nasr (Nebuchadnezar) could ever touch.
Like Yusuf (Joseph, P.B.U.H.) supplied food
grains to his tormentors and persecutors of Makkah (through Thamamah bin Athal
of Najd) when they were dying of hunger due to a severe drought. And it was these
hard hearted blood thirsty enemies of his, whom he forgave so graciously and
setting them free after the conquest of Makkah, made them obliged.
He was simultaneously the ruler like Moses and
their leader like Harun (P.B.U.H.), Aoren.
The blessed Apostle of Allah had all the brisk
activity of Nooh, (P.B.U.H.), the kind heartedness of Abraham, the letting off
and forgiveness of Joseph, conquests like those of David, (P.B.U .H.) the
patience (in suffering) of Jacob (P.B.U.H.) the humility like that of Jesus,
the abstinence of John the Baphist (P.B. U.H.) and like his direct ancestor
Isma'il, (Ishmael P.B.U.H.), his selflessness and unflinching devotion and
obedience to Allah in its most perfect (ideal) form.
What others had individually, he had in his all together.
Although the Apostle of Allah as the leader of
the prophets had the peculiarities of almost all of them at once, yet he had
that one peculiarity of being 'Mercy for Mankind': We sent not thee but as a
mercy for all creatures. (Q. XXI: 107) was overwhelming and together with other
excellent traits has illumined the world with a chosen huminosity not met with
else where.
(It is impossible for mortals like us to bring
this luminousness into full prominence and glory of one whom Allah Himself
magnified and praised in the Quran-to say the least whose morals was the Quran:
24
[next] Ghalib
thau-a-e-khowajah ba yazdan guzashtem,
Ka-an Zat-e-Pak Martaba Dan-e-Muhammad ast.
Being incompetent we leave the praise of our
leader to Allah Who alone knows the real worth of Muhammad (P.B.U.H.)
Allah that is possible is to relate his pious,
pure and perfect life in simple language very briefly. (That is what the author
claims for himself). May Allah looking only to my sincerity of intent, forgive
my brethren in the Islamic Faith, in view of my incapabilities and unworthiness
otherwise, in the field of learning and knowledge, overlook and forgive my
short comings in this write-up of mine
The humble servant of Allah
And a Devoted follower of His Apostle
Mohammad Sulaiman
In the name of Allah, the Beneficent, Most
Merciful and His Blessings on His Noble and Munificent Apostle
Our leader Mohammad bin Abdullah bin
Abd-alMuttalib bin Hashim bin Abd. Munaf bin Qusay is our prophet. The
grandfather (Abd-al-Muttalib) gave him the name Muhammad and his mother named
him Ahmad as suggested to her in a dream by an angel.
The Prophet (P.B.U.H.) is among the progeny of
Ibrahim (the prophet befriended by Allah and the father of a large number of
prophets (p.b.u.h.), borne by his consort, Hajrah, said to be daughter of the
then Egyptian ruler. Ibrahim (Abraham of Bible p.b.u.h.) enjoyed such a
priviledged position that angels used to come to him with messages from Allah.
Isma'il (P.B.U.H.) was the first born son of
Ibrahim (P.B.U.H.) borne by Hajrah, and the mother with her suckling baby boy.
Isma'il were left to fend for themselves in a dry wilderness where the sacred
city, Makkah stands today. It was under the definite command of Allah and He,
the Beneficent Lord of mankind and the entire creation, made a spring of water
(Zam-Zam) to gush forth close to their dwelling as a marvel of
25
[next] His Unbounded Mercy in their distress.
Isma'il when he grew up married the daughter of Madad, the leader of the
wandering tribe, Banu Jarham, who had come in quest of water and settled here.
Isma'il was gifted by Allah with twelve sons. Qidar was the most outstanding
among them. Among the offspring of Qidar, Adnan gained prominence and Qusay in
that of Adnan, are the ancestors of the Prophet.
Aminah, the daughter of Wahab, the leader of the
Banu Zohrah tribe, he and Abdullah having a common ancestor in Fahr, entitled
Quraish, whose tribe was held in great esteem in Arabia that makes it evident
enough that the Prophet comes of the noblest nation, tribes and their best
offshoots in Arabia, both on the paternal and maternal sides.
Our Prophet (p.b.u.h.) was born in the sacred
city of Makkah in the spring season on Monday early morning before sun-rise,
the 9th of Rabi-I the third month ofthe Lunar Calendar, Aam-aI-Feel which
accords with 22nd April 571 C.E. He was the only son of his parents, his father
having died before his birth.
The grand personage of Makkah, Abd-al-Muttalib,
his grand-father, on learning of the birth of a son to his 24 years old dead son,
Abdullah, came to see the new born, took him to Ka'bah, the sanctum sanctorum,
and prayed that this beloved living token of his dead son may be blessed. On
the seventh day after his birth, he offered sacrifice and invited the Quraysh
to a feast. On learning the name of the new-born, some of them wondering on
this novelty in nomenclature in the familial and tribal Arab tradition, were
told that he wished this grand child of his to come to enjoy universal honour
and praise.
As customary with the then Arab nobility, the
child was entrusted to the care ofa wet-nurse from wilderness, Halimah
Sa'diyah, for suckling and care of the babe in the free open air atmosphere far
from the thickly populated towns. She used to visit the parents or guardians
every six months with their child under her care. After two years he was
weaned, and was brought to his mother Aminah, who sent him back with her
wet-nurse for consideration of the healthier climatic condition of his abode so
far.
However, on attaining the age of four years, the
mother called her child back from Halima's custody and upkeep, but only two
years later, she died entrusting him to the loving care of the grandfather,
Abd-al-Muttalib. At the age of eight years, he was left alone, once again, on
the death of this guardian, and was taken over by his uncle, Abu Talib, for
upbringing.
26
[next] On
attaining the age of discretion, he thought of taking to trade, but due to
resourcelessness it could not materialize. However, a wealthy woman, Khadijah,
noble and generous by nature and given to trade through male agents of reliable
reputation, came to his resume in this behalf on hearing of his fine traits of
character, truthfulness, honesty and discretion, herself offered him a chance
to undertake business on her behalf with requisite resources. He accepted this
offer and due to his careful handling of purchase and sale of the goods, he
came back with reasonable profit.
On this journey, Khadijah's slave had
accompanied him and returning home related in detail to his mistress all the
fine qualities of his (the prophet's p.b.u.h.) character and his generous
behaviour in this journey. She was so pleased with what she learnt now (as if
by personal experience), that, in preference to several other, apparently
better offers of wedlock, she, through proper channel offered herself to him in
marriage. He accepted it and entered wedlock at the early age of twenty-five
while Khadijah was forty.
As a devoted and loving partner in life she
lived for twenty-five years, sacrificing every thing for his noble cause. Even
after her passing away, he used to praise her and treated her female companions
with kind regards.
After this conjugal relationship, the Prophet
used most of his time in devotion to Allah in solitude and service to fellow beings
and working for their welfare.
And it was during this period that he met the
tribal chiefs and other sensible persons and invited their attention to total
lack of safety of life and property in the land, at home and abroad, highway
robberies and tyranny and oppression of the mighty meted out to the weak and
oppressed. After deliberations on association came into existence, comprising
Banu Hashim, Banu AI Muttalib, Banu Asad, Banu Zohra and Banu Tamim tribes.
The members of this association used to observe
the following:
1. They will do all in their power to ensure
safety of life and property of people in their homes and on highways.
2. They will provide safety to the travelers.
3. They would go on helping the poor in every
possible manner.
4. They would hold the hand of the oppressor and
tyrant thus safeguarding the under
27
[next] dog. Through this benevolent measure the
safety of life and property of mankind was ensured to a great extent. Even
during the period of his being commissioned with Prophethood the Prophet used
to say that if even now a call is given in the name of this benevolent body for
cooperation and practical help, it shall find him ready to fully cooperate in
every possible manner.
This successful mission of maintaining peace and
protection and preservation of human rights and many such other acts of
goodness to humanity at large in a thorougly corrupt society given to all sorts
of worst evils found a soft corner in the hearts of the people and the Prophet
as the moving spirit in this campaign, endeared himself to those coming in
close contact with him and he came to be called the truthful', the trustworthy'
instead of his proper name.
When the Quraysh decided upon renovating the old
and dilapidated building of Ka'bah due to age and a devastating flood, the
Prophet was thirty-five years old. They, one and all, worked together in the
construction in perfect co-operation. But when it came to fixation of 'Hajar
Aswad', the sacred black stone, rivalry and competion was awakened and they
started quarreling for the unique honour and distinction of putting it in its
proper place. When this tug of war had continued for four days, the seniour
most person among them, Abu Umayyah bin Mughirah suggested that they should
agree to his solution to this contentious issue that the first person entering
Ka'bah would be taken as the arbitrator. As it had to happen, the Prophet was
that first person and was loudly acclaimed with slogans of 'the Truthful', the
Trust worthy' is here and we all cheerfully agree to abide by his decision. And
he with his well known wisdom and discretion ended the contention in such a
beautiful manner which pleased every one without exception. He spread out his
sheet on the ground and placing the stone on it asked the tribal chiefs to lift
it up together (holding the sheet on all sides) and when it had been brought to
the proper site, he himself lifted it and fixed it in its place.
It was no ordinary feat. The success that he had
thus obtained had put an end to a bloody inter-tribal war that would have taken
a heavy toll of life and property. They were given to unsheath their swords on
most petty pretexts like watering their flocks and herds, in horse racing, in
poetic competitions and such other paltry quarrels, causing bloodshed and total
extinction of tribes.
THE APPROACH OF THE COMMISSION OF PROPHETHOOD
Seven years ahead of his being raised as the
Prophet an illumination, sort of a hight
28
[next] without any sound or any definite shape
had started appearing which perplexed him. With the closer approach of the
commissioning he took more and more to seclusion. Equipped with water and
'Sattu' (parched and ground barley or wheat) only, he used to go out of the
town to the small Hira cave for days together and remained absorbed in remembrance
of the Lord, praising and glorifying him and contemplating His Power and
Marvellous working, returning only on exhaustion of his food and water
supplies.
At this juncture dreams started coming to him
that came true in real life (as an early sign and a fore-runner of
prophethood).
At the age of forty and a day, on Monday the 9th
of Rabi I, (Lunar Calendar) 41st year of the Prophet's birth according with
12th February 610 C.E. the trustworthy spirit, Jibril angel Gabriel of Bible,
came to him with the Grace of Allah to raise him as His Last Prophet and the
leader of the prophets raised so far, while he was in Hira cave engaged in
meditation.
The messenger of Allah said, '0 Muhammad
(p.b.u.h.), receive the glad tidings that you are to be raised as Prophet of
Allah, and I am Jibril, at your service under the Command of Our Lord.
The first few verses of Surah Alaq (Q. XCVI:
1-5) were also revealed to him, the first awe-inspiring experience of
revelation. He immediately left Hira for home, lay down and asked his wife to
wrap him. When he regained his peace of mind, he said to her. 'I have been
through an unusual experience which are frightening, jeopardizing my life
itself.
KHADIJAH'S ASSURANCE TO HIM AS EVIDENCE OF HIS
HIGH QUALITY OF HIS CHARACTER
Khadijah assuring him of the fine traits of his
character said, "You need have no fear of any hazards to you. I witness
your affecton for your relations, the varacity of your spoken word, your
staunch support of widows, orphans and helpless destitutes, your hospitality
and sympathy for the deprived and the distressed. I hope Allah shall never
bring you to grief."
Now for her own peace of mind, she needed some
other source of assurance in this behalf, and she took him to a cousin of hers,
Warqa son of Naufal.
29
[next] Now,
as evidenced by the history of the period, Christianity had set foot in Arabia
due to the evangelical efforts of Najashi (ruler of Abyssinia) and Caesar (the
Roman emperor), and about the time of the raising of the last Prophet, there
were persons in that land who had acquired religious knowledge from the learned
men of Judaism and Christianity and cutting themselves off from the paganism of
Arabia had, in turn become the harbingers of the arrival on the scene of an
Apostle of Allah in near future, who was going to vanquish Iblis (Satan) and
his progeny. Among these bearers of glad tidings were 'Uthman bin Huraith,
Ubaid, Zaid bin 'Amr and Warqa bin Naufal were outstanding.
Zaid bin 'Amr, the uncle of 'Umar Faruq (R) the
second rightly guided caliph, is that distinguished person who had travelled
extensively in quest of the promised messiah and finally learning that he would
be born in Makkah, had settled here and die waiting for him.
EVIDENCE OF WARQA BIN NAUFAL ON THE PROPHET'S
PROPHETHOOD
At the request of his consort, Khadijah, he
related to Warqa the incident of Jibril's visit in Hira cave. Warqa at once
assured him that the visitor was no other than the messenger of Allah who had
earlier visited the Prophet Moses (p.b.u.h.). If onJy I was younger and had
lived up to the time when your community will drive you out of this town of
your birth.
The Prophet (p.b.u.h.) asked him, 'Would they be
so cruel?" Warqa explained to him that whoever came forward with such
teachings anywhere was meted out such antagonism and persecution (in the
beginning). "How I wish I could live up to the time of your expulsion
(migration and may be of outstanding co-operation and support to you," he
sadly concluded.
After some time, the angel from Allah visited
again. He brought him to mountain side, himself performed 'Wuzoo' (ablutions)
and the Prophet (p.b.u.h.) followed him and then both prayed together. Jibril
leading the prayer.
THE BEGINNING OF PREACHING THE ISLAMIC FAITH
On getting home the Prophet started preaching.
Khadijah (his consort), 'Ali (8 years old cousin), Abu Bakr (friend) and Zaid
bin Harith (a freed slave under his patronage)
30
[next] entered
the fold of Islam by these pious souls, who were closely associated with the
Prophet's life and aware of the minutest details of his character and
behaviour, is dazzling evidence of his truthfulness and integrity.
Bilal bin Ribah, 'Amr bin 'Aubasa and Khalid bin
Sa'd bin 'As also embraced Islam soon after. Allah be pleased with all of them.
Abu Bakr was a wealthy trader, dealing in
fabrics. He was a sociable person with wide contacts and through his preaching
'Uthman (R) 'Amir bin Abd-Allah bin –al Jarah, (who later came to be called
'Amee-al-Ummah' (trustworthy of the community), Abd-al-Asad (R) bin Bilal,
'Uthman (R) bin Maz'un, 'Amir (R) bin Faheerah Azdi, Abu Huzaifah (R) bin
'Utbah, Sa'd bin 'Uthman Maz'un and Arqam became believers.
Among the ladies, after Khadijah (R) Um-al-Fazl
(R) the wife of Abbas (R), the uncle of the
Prophet, Asma (R) bint 'Umais (R), Asma' (R), bint-e-Abu Bakr (R) and Fatimah
(R) sister of 'Umar (R) had the grace and good fortune of embracing Islam. For
purposes of strict secrecy and fear of interference by the pagans of Quraish,
these early Muslims prayed in a narrow gorge in the mountains.
During the first three years of his mission, the
Prophet (P.B.U.H.) also preached quietly, leading to the worship of the One and
only true God, Allah from their Polytheistic worship of so many other false
deities, the sun, the moon and other inanimate objects around them.
THE DIVINE COMMAND OF OVERT PREACHING
Now time was ripe for preaching openly and at
this juncture Allah revealed the following verses:
O thou wrapped up (in a mantle)! Arise and
deliver thy warning! And thy Lord do thou magnify! And thy garments keep free
from stain! And all abomination shun! Nor expect in giving any increase (for
thyself)! But, for thy Lord's (cause) be patient and constant! - Al Quran
LXXIV: 1-7
THE PURPOSE OF THE PROPHETHOOD OF THE PROPHET
(P.B.U.H.)
1. Warning the transgressors of their dangerous
position due to their evil deeds and consequences thereof.
31
[next] 2. Making manifest to them the Lordship
and Cherishing, and Greatness and grandeur and Sublimity and Glory ofAllah.
3. To teach people how to keep away from both
the overt and covert filth and stains of their creed, deeds and morals.
4. To teach and train them to keep themselves
clean and chaste.
5. To impart religious instruction utterly
oblivious of any material gain, even expecting show of gratitude.
6. To put up patiently persevering with any
calamities and hardships coming in their way in
the discharge of this duty.
Whoever contemplates the life style of the
Prophet (P.B.U.H.) in detail will come to the conclusion how beautifully he met
these ends in their entirety. The preaching mission of the Prophet gradually
progressed through the following stages:
1. The closest relations and particular
companions and friends
2. The entire community including the citizens
of Makkah.
3. The tribes around and in close vicinity to
Makkah. 4. All the Arabian tribes ofevery part of the country. 5. All the
civilized and cultured nations of the then known world and all the major
religions of the three continents. Asia, Africa and Europe. During the
twenty-three years of this life consuming and baneful preaching mission of his,
the Prophet put up with all sorts of difficulties, hardsrups and hazards with
patient perseverance and cheerfully with due regard to firmness, perfection and
large-heartedness. He had made his teachings attractive and convincing, backed
as they were with most manifest arguments and firm practical demonstrations
from human thought and experience.
We shall see more and more of these five stages
of missionary work and in much greater detail as we proceed with his life
mission covered in this book.
THE CONDITION OF THE WORLD AT THE TIME OF HIS
BEING RAISING
It would be in the fitness of things to keep in
mind the glaring fact of history that at the time of the Prophet (P.B.U.H.)
being raised to put the affairs of mankind in order, this
32
[next] world of ours was badly in the grip of
barbarity and beastliness. Humanity, civility and morality were mere words to
be found in books only but nowhere in the life of humanity at large. Hearts
were hardened and eyes deprived of vision and hence unable to perceive the
difference between right and wrong, goodness and evil, iniquity and justice.
A. The Israelites had come to deserve the
reputation of being declared vipers and their offspring long before 'Isa (P.B.U.H.),
(Jesus Christ of the Gospels) formally conferred that title on them. Barring
their physical resemblance to human beings, there was nothing humane in them
after bieng cursed by Christ as evidenced by the Quran alone:
Curses were pronounced on those among the
Children of Israel who rejected Faith, by the tongue of David and of Jesus the
son of Mary because they disobeyed and persisted in excesses. - Al Quran V: 78
And iconolatry had gained finn ground in their
lands under the evil influence oftheir pagan neighbours.
B. Ignorance and barbarism reigned supreme in
Europe. Briton and Saxon wild tribes inhabited British Ishes.
In Northumberland, Midland counties, Norfolk,
Sofakk, Sussex districts of England, they worshipped the idol Wordon. France
was no better in the matter of civilization and culture. Many evil practices
were in vogue connived at even by the priests. It remained engaged in a deadly
struggle with the saxons on the river Elbe and continued even after 782 C. E.
when over four thousand saxon prisoners were killed mercilessly in Wordon town.
Hungary was occupied by an extremely wild, uncivilized wandering people. They
had been converted to christianity cruelly compelled to it by use of brute
force.
C. Iran was entirely under the influence of
Muzdak Movement who, much in the likeness of the present day communists had
made woman, wealth and land common property and created corruption and chaos
that knew no bounds. Thus putting an end to morality and human progress.
D. This was the period of Puran culture of
Hinduism in India and Bam Margi community held the reins of power and
influence, leading the people in a state of helplessness to their own debasing
and demoralizing principles. Their places of worship were over crowded with
nude figures of males and females in stone which were worshipped. Dev Dasis or
nuns, unmarried daughters donated to the temples by their
33
[next] parents to serve the needs of devotees
and a source of carnal pleasure and vast income from this prosperous business
of religious prostitution. It survives to this day in some parts of south
India. The atmosphere of these houses of worship was further made detestable,
almost nauseating by carvings in stone and paintings depicting unabashed sex
activity in the name of Art. Ajanta, Ellora and Khajurahu remind of them to
this day.
E. The Chinese, taking their country as the
kingdom of the heavenly son, had turned away from their real Creator, Lord and
Sustainer. Different departments of life and their multifarious jobs were
assigned to as many gods, rain god, god granting progeny, war and peace gods,
all under the supreme sovereignty of the King who could punish them for
misbehaviour. Confucious is regarded the great reformer of China, but he was
yet to arrive at this scene of sad affairs.
F. Christianity was at its height of power and
influence in Egypt. Contentios arose on the most ordinary and unimportant
issues like praises of the identity of Christ and his position as son of God
(Christian creed) unity of God and partners, involving never ending
discussions, giving rise to ever increasing new, fangled creeds and new sects
on that basis. These mutuals conflicting sects declared one another apostates
and mercilessly killed their antagonists and burnt them on pyres. This was the
state of affairs in the countries that were under powerful rulers and influence
of religious orders of some sort and each and every one of them claimed to
great advancements in the realm of learning and culture.
G. Arabia can be considered and judged in this
light, with due regard here in particular, to the fact that this was a country
where for centuries there had been neither any monarchial order nor any system
of law gained currently and popularity among the people. No religious leader or
reformer had been born here who could make them civil and law abiding. Over and
above this beastly freedom, lack of knowledge and learning, ignorance and
seclusion and estrangement from all the cultured people of the countries around
had made them all the more spoilt and thoroughly corrupted.
It was this most deplorable condition that made
them deserving of Divine Mercy and the Lord and Cherisher of the Worlds most
mercifully pleased to start the mission of universal reformation from their
desert land mostly devoid of natural resources as the hub of activity and
making them the model to be emulated by the rest of the world once they were
convinced and went out determined to make the earth a paradise.
The Apostle of Allah (P.B.U.H.) with his devoted
companions took up his missionary
34
[next] work
and they most pious souls got busy with it whole-heartedly, making the guidance
and welfare of mankind their only aim in life. It was regular, peaceful and
gradual. When the divine injuction.
And admonish thy nearest kinsmen- Al Quran XXVI:
214 was revealed, the Prophet (P.B.U.H.) invited all of them to a feast. The
assembly of guests comprised exclusively Bani Hashim, forty or there about in
number. That might the Prophet got no opportunity to speak due to the loquacity
of Abu Lahab. So he called them again the next night to dinner. When the dinner
was over and the guests had taken milk as the last item, the Prophet (P.B.U.H.)
addressing them said:
Gentlemen,
I have come to you (commissioned by Allah) for
the well-being of all you Here and Hereafter. And I do not know if there ever
come to you anyone, in entire Arabia, with better 'provisions.' Allah has
commanded that I should invite you to it. Tell me, who among you is going to
stand by me on giving me a helping hand in this work?
On hearing this from the Prophet (P.B.U.H.)
there was no response from the audience save 'Ali, his cousin (not even in
teens) "I am here at your command, O Apostle of Allah!"
The Prophet addressing Abu Talib asked him to
listen to him (his son, 'Ali) and have regard for his words. At this suggestion
of the Prophet, the assembly indulged in a hearty laugh and began to chide Abu
Talib saying, "Muhammad (P.B.U.H.) has instructed you to obey the commands
ofyour son."
THE SERMON OF THE MOUNT AND CALLING MAKKANS TO
FAITH
One day the Apostle of Allah mounted the Safa
hill-top and called out the Makkans. And when they had gathered together around
him, he put a question to them: "Do you know me as a truthful person or a
liar?"
They said aloud with one voice: "We never
heard a foul word from your mouth or one against fact. We have trust in you as
'Truthful and Trustworthy.'
The Prophet (P.B.U.H.) then went on to add:
"Here, I am standing at the top and you
35
[next] are
standing at a lower level. I command both the front and back views. "Well,
if I were to tell you that a going of armed robbers is visible to me from a
distance and is going to attack Makkah, would you believe me?"
They said in reply. "Of course. We have no
ground to falsify a person of your integrity. Moreover, you have had the
advantage of your present position commanding both the frontal and back view.
The Prophet then went on to say: "All this
was a prelude to what I am to tell you now. Now once again bring to mind that
death is going to take you any moment, and you will return to your Lord for
reckoning of your deeds. And here as I stand before you, I am clearly in sight
of the scene of the Day of Judgement, as you see things around you here in the
life of this world."
He thus brought home to them by an example that
a prophet could see both this world and the one coming after death.
THE PROPHET'S PREACHING EFFORTS
From now onward he preached Faith openly to one
and all without exception. He used to visit every fair, market place, meeting
places of the citizens, streets and narrow lanes, sermonizing them on the
themes of the Unity of Allah, futility and evils of idol worship, forbade
female infanticide, fornication and gambling.
He used to warn them against uncleanliness and
befouling of tongue with falsehood and unbecoming language, their clothes with
filth and dirt, their hearts with false (debasing) creeds, Allah with faults or
short comings and taint, to live upto the pledged word and make good promises
made as also to strictly abstain from betrayal of trust, were also emphasized.
To make it a firm conviction that the sky, this planet, earth and other
celestial bodies, the sun, the moon, the stars and men and every thing big and
small are the creation of Allah alone and the entire creation is indebted to
Him for existence and sustanance. He alone listens to the call of those who
earnestly petition and pray to Him in perfect humility. To restore the sick to
health and fulfil the longings of His slaves rests with Allah alone. Without
His Will and permission no one can do anything. The angels and Prophets too are
just as helpless.
THE PROPHET'S PREACHING IN FAIRS AND MARKETS
Ukaz, Yu'inah and Zil Mojaz were three great
fairs held in Arabia. People from long
36
[next] distances used to come to them. The Prophet
visited them and called the people gathered there for fun, recreation and
trade, to the message of Islam, with due stress on unity of Allah and the evils
of polytheism. In this way the circle of his missionary work was widening day
by day.
Quraysh, the noblest, mightiest, wealthiest and
most influential tribe in Arabia, holding charge of most of the offices
relating to the Sanctum sanctorum of Ka'bah as well as temporal affairs of the
city of Makkah, were regarded superior to others as Brahmins in Hindu in India,
both pagans and atheists were proud of their supremacy, enjoying certain
privileges exclusively which others were denied to make their own distinction
more prominent.
There were other reasons too for their opposition
to Islam:
1. They were unable to understand the
institution of prophethood. A human being like them coming to preach and teach
them religion, with heavenly commission was something they found impossible to
swallow.
2. They had no concept of and refused to believe
in the retribution of deeds and so the Islamic teachings to the effect that
there is going to be accountability in the life after death was a ridiculous
idea to them.
3. They were very proud of noble ancestry and
the great deeds of their forefathers whom they praised in their poetry to the
degree of veneration and worship. How could such puffed up people come down to
accept the Islamic equality and fraternity. They, like Brahmins, deemed much
below their dignity to put up with this disgraceful and contemptible position.
4. Most of their sub-tribes were antagonistic to
Banu Hashim, and to embrace Islam and take it, teaching from and obey an
individual of the enemy clan, most abhorrent and degrading to them.
5. They were perfectly satisfied and content
with their idolatory, and could not even imagine a creed superior to their own.
6. Given as they were to fornication, gambling,
highway robbery, murder, betrayal of trust, profligacy, free from every bond of
law, pledge and keeping any number of women
37
[next] as wives and mistresses, the curbs laid
by Islam on all these freedoms were in inimical to their pet habits. So they
opposed the Prophet (P.B.U.H.) and resolved to wipe out Islam outright.
THE STRATEGIC PLANS OF QURAYSH AGAINST ISLAM
The first antagonistic measure adotped was
strong persecution of those embracing Islam so that they may be compelled to
revert to their former paganism and others may be discouraged. The oppression,
tyranny and excesses perpetrated by the Quraysh on the fresh entrants to the
Islamic fold, it is difficult to relate it in detail. We shall take up here the
distress caused to some of them here.
1. Bilal (R) bin Ribah was an Abyssinian and
slave of Umayyah bin Khalaf. When Umayyah learnt of Bilal's conversion to
Islam, all sorts of torture were invented:
(a) A rope was tied to his neck and the free and
handed over to street urchins and they dragged him in hilly tract of Makkah.
The rope left a deep mark on his neck.
(b) He was made to lie on the burning sand of
Makkah and a heavy hot stone was placed on his chest so that he could not rise
thus causing severe burn injuries to his back and chest.
(c) His hands tied behind his back, he was given
a severe beating with sticks.
(d) He was made to sit for hours under the
scorching sun,
(e) He was kept without food for days together.
Under all these trying tortures Bilal kept
calling Ahad! Ahad! (Allah is one and only without partners). Abu Bakr was very
much moved by the anguish caused to a helpless slave and came to his rescue,
purchased him from his heartless master, Umayya bin Khalaf and freed Bilal from
bondage for Allah's pleasure alone.
2. 'Ammar (R), his father, Yasir (R) and his
mother Summayyah (R), had embraced Islam. Abu Jahl tortured them in a variety
of ways. One of those days of their trial the Prophet happened to witness this
heart-rending torture was much perturbed and pronounced by way of consolation
of these oppressed and distressed souls: o ye family of Yasir! Take it easy,
patiently persevering in the way of your Lord and Cherisher. Your abode is
heaven. Abu Jahl (the damned one) struck poor helpless Sumayya with his spear,
penetrating her stomach through her private parts and killing her.
38
[next] 3. Abu Fakeeh Aflah was miserably dragged
on the stony tracks by means of a rope tied to his leg.
4. Khabbab (R) bin Arat was tortured by pulling
at the hair of his head and his neck was twisted. He was also forcibly laid
down on hot stones and also on live cinders.
5. Ya'eenah, Zuneerah and Umme Ubays were slave
girls and were tortured generally by their godless masters. This beastly cruel
treamtment of their opponents was not limited to slaves, poor and down-trodden
but their own misguided ('apostle') sons and nearest relatives were tortured
just as heartlessly, even worse.
6. 'Uthman (R) bin 'Affan's uncle when he came
to know about his nephew's Islam, he used to wrap him in a mat of date-palm
leaved, bound highly with a rope and smoked him from the opening below to
suffocate him.
7. Mus'ab (R) bin 'Umair's mother had turned him
out of her house for the 'heinous crime' of Islamising himself.
8. Some of the Prophet's companions were wrapped
in raw animal hides securely tied and left lying in the scorching sun. Some
others were enclosed in steel armour and thrown on the hot stones. In short
such barbarous and unbearable chastisement was meted out to these staunch,
sincere believers that the Truth of Islam only put up with them. The followers
of the earlier prophets, it is reported, got them arrested and even killed for
bribes with false coins from the enemies of Islam. Islam and Jahiliyah
(un-Islam) must clash, diametrically opposed mutually as they are.
MALTREATMENT OF THE PROPHET (P.B.U.H.) BY THE
QURAYSH
Most often the paths taken by the Prophet
(P.B.U.H.) were strewn with thorns so that on dark nights his feet may be
wounded and filth of all sorts was thrown at his doorstep to cause trouble and
hazard to health. He, however, was too gentle to react ill humouredly, and
remarked a little sarcastically, "O ye sons of Abd Munaf! How nicely you
are rendering neighbours' due."
Ibn 'Amr bin -al -'As relates, as eye-witness,
"One day the Prophet was praying in Ka'bah when 'Uqaba bin Abi Mu'ait came
and, winding his street ripe like, he put it round his neck in the prostrating
posture started twining and tightening it like a rope, he
39
[next] strangulated
him in his attempt to take his life. He braved this dastardly attempt, showing
no sign of distress in his prostration. Abu Bakr (R) happened to come on the
scene and pushing 'Uqabah away and thus relieving the Prophet (PB. U.H.) he
recited the following verse of the Quran to those around:
Will ye slay a man because he says, 'My Lord is
Allah?" When he has indeed come to you with clear signs from your Lord? -
Al Quran XL: 28
A couple of mischievous persons fell on Abu Bakr
and gave him a good beating.
On another occasion when the Prophet was praying
in Ka'bah Abu Jahl pointing out that a camel has been slaughtered at such and
such place in the town and its offal is still lying there. Some one of you
(from the audience) should go and fetch it, to be cast on this person (the
Prophet P.B.U.H.) 'Uqabah, complying, got up and brought the offal full of
filth and put it on his back when he prostrated. Absorbed as he was in devotion
to and concentration on his Lord, he made no sign of uneasiness. The
unbelievers gathered there laughed at him heartily.
The young companion Ibn-e-Masood (R) was there
but he dared not interfere in the presence of so many evil persons, but
(probably on hearing of it) the Prophet's (P.B.U.H.) daughter Fatimah (R) had
rushed to Ka'bah and lifting the entrails from her father's back relieved him
of this disgracefuly mischief wrought by the enemies. She did rebuke them also
though they deserved much more for the distress caused to the Apostle of Allah.
Not content with these occasional individual
incidents of causing vexation and harassment to the Messenger of Allah and
advancing further they organized the task of Muslim bashing and causing
distress, regular persecution committees were set after careful deliberations
to be move effective in their unholy war against Truth.
THE PARTY FOR MOCKERY AND DENIGRATION OF THE
PROPHET
A committee was formed headed by Abu Lahab
comprising twenty-five members.
In the deliberations of this committee, among
others, there was this question also as the most important item of their
strategy, as to how to misinform even disinform the visitors about the Prophet
(P.B.U.H.), those who come to see him, so that they may not be enamoured of his
greatness sweet nature and enchanting words that charm them immediately.
40
[next] Somebody
suggested that he should be introduced to the outsiders and utter strangers as
a sooth sayer.
Waleed bin Mughirah, an old experienced person
retorted:
"I have seen many soothsayers. Just think
of their ridiculous attempts at rhyming and mysticising and mystifying words
hardly intelligible to anyone, since it is all a farewell show. And on the
otherside is the simple and noble rhetoric, going direct to the heart of the listener
and having a magical effect. We shall be making damned lying foots of ourselves
to the tribes."
Someone else suggested introducing him to the
people from distant places as one out of his wits Waleed refuted him saying:
What has he to do with witlessness, lunacy or being out of one's wits.
Suggested yet another: Let us tell them he is a
poet. Waleed remonstrated: We are well acquainted with poetry and poets and
various types of their verses. And Muhammad (P.B.U.H.), as every body can see
has not the least resemblance to poetry.
Can we not give his mission the publicity as the
business of a magician, a sorcerer?
Waleed repudiating the suggestion said: The
cleanliness, fineness and refinement of Muhammad's life have no trace in the
life and dirty habits of the sorcerers. Their abominable faces, speak volumes
about their reprehensible mode of life.
At this stage when there was nothing left to
suggest, the audience asked him to himself suggest something reasonable.
Waleed brought the discussion to an end saying:
"Truth to tell Muhammad's words have a sweetness of their own. His talk is
most tasteful and alluring, which is capable of winning over the addressee,
thus making him oblivious to others, creating chasms between a father and his
son, real brothers and husband and wife. So we must be on our guard in this
behalf and avoid coming in contact with him.
So the above mentioned committee unanimously
passed the following resolution:
"Mohammad (P.B.U.H.) should be vexed in
every possible manner. He should be mocked in every conversation on any issue,
and should be harassed through Buffoonary and distress. Those having faith in
him as a true apostle of Allah should be victimized
41
[next] and
tortured to cure them of their love of this new creed antonizing our ancestral
religion.
When the persecution of Muslims by the pagans
crossed all limits making life unbearable for them, the Apostle of Allah
permitted them to migrate to Abyssinia. Thus permitted a small caravan of 12
men and 4 women left their houses under cover of the night, and boarding a ship
at Shoaibah port of Red sea set sail for Abyssinia.
'Uthman (R) bin 'Affan was the leader of this
small caravan. His wife Ruqayyah (R) the daughter of the Prophet (P.B.U.H.) had
accompanied him. The Prophet (P.B. U.H.) had remarked about the unique
distinction of 'Uthman saying: "After Lot and Ibrahim (P.B.U.H.), this is
the first pair to migrate in the way of Allah." In the wake of this first
small caravan, another much larger comprising 83 men and 18 women started from
Makkah for Abyssinia in quest of peace and safety of their Faith. The Prophet's
cousin Ja'far 'Tayyar' (the winged companion) was also among them. The pagan
Quraysh on learning about migration gave them a hot chase upto the sea shore,
but failed to detain them since the caravan had already boarded the ship
sailing for Abyssinia.
A Christian king ruled over Abyssinia. The
representatives of the pagan Quraysh followed the Muslim migrants to Abyssinia
with presents for the ruler and managed to find a access to him in his court.
They requested him for the extradition of their country men who had entered
Abyssinia as emigrants. They would like to take them back to their homeland.
The Muslim party was called to the court and questioned about the cause of
their migration. Prophet's (P.B.U.H.) cousin, Ja'far Tayyar as the
representative of the migrant body delivered the following speech:
O thou king (your Majesty)! We had been victims
of Jahiliyah (ignorance and Un-Islam), worshipping idols, thoroughly immersed
in filth (physical and spiritual), eating carrion and talked nonsense (foul
tongues). There was hardly any trace of humanity and hospitality in us. There
was no regard for the neighbour and no respect for any law in our lives. Under
these deplorable conditions Allah raised a prophet amongst us, with whom we
were, as regards his ancestIy, veracity and integrity, piety and cleanliness,
well conversant. He called us to the creed of the unity of Allah and gave us to
understand that no partners were to be associated with that One and Only deity.
He forbade us polytheism and idolatory. He bade us to always speak the truth,
fulfil our
42
[next] pledges, to keep away from the pollution
of sin and keep out of the path of evils. He ordered us to offer prayers, pay
sadqah (Zakat or the share of the less fortunate in our bounties conferred on
us by Allah and fast during the month of Ramadhan. Our community is at variance
with us and persecuted us. They tormented us as much as they could to turn us
away from the worship of the only God without any partner and revert to the
worship of stone idols and wooden gods of the days of Jahiliyah (ignorance and
UnIslam). We have suffered a lot at their hands in our own land of birth and in
a state of helplessness have come to your kingdom seeking asylum under your
generous rule."
After listening to this speech, the king asked
the speaker to let him listen also some portion of the Quran, and Ja'far Tayyar
(R) recited a portion of Surah Maryam (Q. XIX) where the line position of ' Isa
ibn Maryam (Jesus son of Mary not son of God according to the Christian belief)
which moved him (the king) to tears and he said, "Mohammad (P.B.U.H.) is
celtainly the apostle ofAllah who had been mentioned by Jesus Christ and I
thank Allah that I happen to be his contemporary." And after this much of
clarification of the real situation with respect to the request for extradition
of the Muslims, the party of the unbelievers from Makkah was driven out from
the court. Failing in their mission of extradition of Muslims from Abyssinia,
they hit upon another plan. "Let us try to tempt Mohammad (with promises
of material gains of wealth and honour and threatening him at the same time
with dire consequences (of loss of life and end of his mission). Either of them
may succeed.
As the first move of their agreed plan, their
wealthiest and most prominent tribal chief of Makkah, ‘Utbah, came to the
Prophet (P.B.U.H.) and said:
My nephew, Muhammad! If through this mission of
yours you are after amassing wealth, we can manage it by giving you enough to
make you the richest person in Makkah. And in case you are aspiring in a
position of honour we can make you our chief, even ruler of this region or
Arabian Peninsula which can meet your ambition of becoming a ruler. We are
ready to meet any demand from you if only you give up your present behaviour
(of condemnation of our ancestral ways). And if it is all due to some mental
aberration we are prepared to get you treated and cured of this malaise.
The Prophet said in reply: "There is not an
idea of truth in what you have said about me. I have no amibitions to wealth,
honour or rule. And I am perfectly sound in mind. The reality about me and my
position will be revealed to you by the following Quranic verses:
43
[next] Ha-Mim-: A revelation from the most
Gracious, Most Merciful: -A book where of the verses are explained in detail:
-A Quran, in Arabic, for people who understand: -giving Good news and
admonition. Yet most of them turn away, and so they hear not. They say:
"Our hearts are under veils (concealed) from that to which thou dost
invite us, and in our ears is a deafness and between us and thee there is a
screen: so do thou (what thou wilt); for us we shall do (what we will)."
Say thou: "I am a man like you: it is revealed to me by inspiration, that
your God is One God: so take the straight path unto Him and ask for His
forgiveness. And woe to those who join gods with Allah; those who pay not Zakat
and who even deny the Hereafter. For those who believe and work deeds of
righteousness is a reward that will never fail. Say: Is it that ye deny Him Who
created the earth in two Days? - Al Quran XLI: 1-8
After listening these verses recited by the
Prophet, 'Utbah appeared to have been fascinated. And absorbed in contemplation
while listening attentively with head bent backwards. After sometime he left
quietly:
Returning to the Quraysh waiting eagerly for
him, enquired of him the result of the talk. He said in reply, 'O ye my
brethren, Quraysh! I have been listening to a discourse which is neither sooth
saying, nor poetry, nor magic or incantation; listen to me and do as I tell
you. Leave Mohammad alone, having nothing to do with him. On learning this
unexpectedly from him they said: "Look here! 'Utbah too has been charmed
by the magic of Muhammad(P.B.U.H.)". When their first plan of tempting and
winning over their adversary failed. The next step was the meeting of all the
tribal chiefs together with the Prophet's loving uncle and his guardian of
early life, Abu Talib. They put up their case against their 'enemy' thus:
We have great regard for you, your nephew is
engaged in vilification of our gods. Our idols worshipped by our ancestors
which is beyond the limits of toleration for us. Counsel him to hold his tongue
in this regard or else. We will put him out of our way, and you alone can do us
no harm.
Noticing the general opinion against his dear
nephew, he was filled with love and anxiety for him. So he called him and gave
him to understand that he should refrain from finding faults with idolatory, or
else he (Abu Talib) too would be unable to support him against the community.
The Prophet said to him in response to his
warnings: "Dear uncle! Even if they were to put the sun on my right hand
and the moon on my left, I will not abandon my job, not
44
[next] omiting
a word from the divine command. Caring not a while for my life if I lose it in
this bargain."
After this second failure, the Quraysh of Makkah
put their heads together once again and decided upon calling Muhammad before a
representative assembly of the community and to remonstrate and make clear to
him the gravity of the situation. And accordingly they invited him to appear
before the assembly of the tribal chiefs at Ka'bah.
The Prophet was well pleased with this
appointment since he was thirsting for their softening, held high hopes of
their submission to his call to the Islamic Faith. On his arrival they began
the conversation like this:
"O Muhammad! We have called you here for a
talk with you. By God! We do not know of anyone who tormented his community
more than you. There is no trouble or evil that has not confronted us only
because of you. Now tell us clearly what is that you want to gain through this
campaign against us? If you want to earn wealth through this mission of yours,
we can do it for you so that you can boast of your superiority in wealth. If
you are after honour and dignity, we are ready to make you our leader. And in
case you aspire to rule, we agree to make you our ruler, King of Arabia. And lastly,
if it is some spirit, a genie that has got the better of you, we can spend on
you spiritual (magical) so that you may be restored to your normal health or
else may be declared excusable."
The Apostle of Allah in response addressed them
thus:
"Whatever you have said does not at all
accord with position (as a prophet commissioned by Allah for the guidance of
mankind). With the teachings that have come to me, is neither meant for
amassing wealth nor to attain a position of honour, nor coming in power to rule
over a territory. Allah has sent me as His messenger, revealed a Book of
Guidance and felicity here and Hereafter. He has made me His agent to give you
glad tidings and warning. I have delivered the message of your Lord to you,
giving you a clear understanding of your position. If you accept my teachings,
it will be an asset for you in this world and the next. And in case you reject
them. I shall wait for Allah's decision in this behalf."
The Quraysh said to him: 'Very well, Muhammad!
If you do not agree to our proposals, there is another problem which we would
like to be solved. You know it well enough that we do existence at the verge of
poverty even below that, at starvation level. There is scarcity of water and
our livelihood is problematic. Can you pray to your Lord to remove
45
[next] these
hills from our midst so that our town may have vast open stretch of land. Also,
He should provide for us canals of water as in Syria and Iraq. He sould as
well, resurrect our ancestors, Qusay bin Kallab must be among them. For, he was
our great leader. Our national hero, who was a truthful person. We shall seek
his opinion of you. If he takes you at your word as a true messenger of God,
and you have also met our earlier demands, we shall also acknowledge the truth
of your claim to prophethood.
The apostle of Allah said in reply to their (non
sensical) demands: “I have not been sent as a prophet for this purpose. I have
come to you with teachings of Truth and I have conveyed them to you. It is now
upto you to accept and prosper or reject and be damned.
The Quraysh, bent as they were on vexation, went
further, ‘Alright, if you can do nothing for us, request God for favours to
yourself:
1. He (Allah) should appoint an angel to
accompany you declaring that this person (Muhammad) is truthful and also stop
us from persecuting you.
2. Well, you should also request Him that
beautiful gardens should come into existence for you with lofty mansions around
and a vast treasure of silver and gold be provided for you, which you also need
badly. So far you are given to seek your sustenance with personal effort and
visit the market to meet your needs. Only thus armed with material advantage,
you can be regarded as a man of honor and prestige, and also recognize you as
the apostle of Allah.
The Prophet said: "I will never come down
to do what you propose, requesting Allah for all that. And I have not been
raised for such lowly aims in life. Allah has sent me to you as a bearer of
glad tidings and a warner. If you are your own well-wisher and accept my
message, it will be beneficial in both the worlds, otherwise I shall patiently
wait for Allah's decree in relation to you. "
"Well, then do one thing," said they,
make a piece of the sky come down upon his, since you maintain that Allah, if
He is so pleased can do it. So until you have performed this miracle we will
not believe (in the Islamic Faith). The apostle of Allah replied: "It lies
in Allah's power alone. If He wants He may do it."
The Qurash said: " Tell us, O Muhammad! Why
did your God not inform you that we were going to call you to put much and much
questions to you and demand such and
46
[next] such
miracles from you, these are the answers to our questions and God had the
intention of doing such and such things?
Since your God did nothing like that, we take it
for granted that what we have come to know is a fact that there is a person,
named Rahman, who teaches you all that you put up as revelation from God. We
shall never believe in Rahman. Look here, Mohammad! This day we have put up all
our objections to your message of Islam (and hence our opposition to you. And
not we also stake firmly, on oath, that we shall never allow you to propagate
this new tangled creed of yours, and shall persevere with our stand until we
perish in this struggle or you are gone.
Things had come to this stage in their talk when
one of the Quraysh staked: "We worship the angels, whom we take as
daughters of God." Another added: "0 Mohammad! We shall not believe
in what you say until and unless God and His angels come down here before
us."
On hearing this last blasphemous out burst of
the pagans, he got up and so did Abdullah bin Abu Umayyah bin Mughirah, the
Prophet's cousin, born of 'Ahkah daughter of Abd-al-Muttalib. He said the
Prophet: "Mohammad! Listen to me. Your community made certain requests to
you which you rejected out right. Then they asked you to show signs of
self-elevation as proof of your esteem, but that too you refused. Then they
sought your help in inviting God's wrath on themselves with which you have been
threatening them but you were not positive about that either. So I shall never
believe in your prophethood even if you ascend to the heights of the firmament
and come down with four angels in attendance, confirming your statements and claims
(about the unknown).
Even after this confrontation and their
rejection of Faith, the Prophet kept reminding them, pointing out the fact that
their well-being depended on the acceptance of his teachings. The discreet
among them that came to believe and lived up to the demands of the Faith were
gifted by Allah with much higher perception and cognition of what they (the
un-believers) had asked for and much greater benefits occured to them.
At this juncture we are reminded of the
questions put to 'Isa (P.B.U.H.) Christ by Satan and his (Christ's) refusal to
oblige him. The fact is that the chosen apostles of Allah have invariably put
forth their teachings in face of un-belief and not miracles to silence or
convince them . For in that case belief in the unknown loses its quality.
'Seeing is believing' is not the measure of sincere heartfelt recognition of
Truth. Conviction through inner light has the real worth. Miracles as the
workings of Allah at their hands
47
[next] to meet some emergency beyond human power.
(The case of Moses (P.B.U.H.) and Pharaoh (Fir'aun) in Egypt of the age of
sorcery and Black Magic, is one of rare exception when humanity had not come of
age yet).
In the sick year of his being raised as a
Prophet, the apostle of Allah was sitting on the Safa hill in close vicinity of
Ka'bah, when Abu Jahl got there and injured him first with his foul tongue and
in the absence of any reaction, hit him with a stone causing head injury and
bleeding. His uncle, Hamza, who had not yet accepted Islam, in his zeal of love
of kinderd, he rushed to Abu Jahl and hit him so violently with a bow on the
head, thus causing serious injury. Then he went to the Prophet and told him
that he had avenged him. The Prophet said in reply that with such incidents he
is not pleased. However, his (uncle Hamza's) embracing Islam would bring him
real pleasure. Hamzah entered the fold of Islam then and there.
Three days after Hamza (R), 'Umar bin Khattab
embraced Islam. He was one of the most valiant men among the Quraysh and
peformed ambassadorial service to the Makkans. One day he came out fully armed
with the evil intent of murdering the Prophet. On the way he learnt from an
acquaintance that his own sister and her husband both have become Muslims. He
went to his sister's house, gave a good beating to both of them. 'Umar was
however moved when he saw her sister bleeding, but taking it easy without
reaction. He had heard recital of Quran when he entered, and desired to read it
himself A third person, a companion of the Prophet who had gone into hiding out
of fear of'Umar now came out and recited the first Ruku' of Surah Ta-ha (Q.XX)
to him which brought tears to his eyes. He went straight to Dar-Arqam, where
the Prophet used some time with his companions, Hamzah among them, and embraced
Islam and a loud cry of Allah-u-Akbar (Allah is the Greatest), was heard the
first time on this occasion, as a mark of joy and thanks giving to Allah for
'Umar's Islam. One who had come
out, sword in hand, to murder, became a devoted
and most faithful ally and Mujahid (a crusader) of Islam of the highest rank.
He received a title of great distinction Al-Faruq' from the Prophet. He
deserved it, distinguishing full well Islam from Jahiliyah and Truth from
Falsehood.
Upto this time the Believers went to a gorge in
the hills of Makkah for prayers or prayed
48
[next] in
the privacy of their houses. But now they boldly prayed in Ka'bah. The
unbelievers were all the more infuriated and tonnented Muslims with greater
vengeance and their treatment with the Prophet also was one of arrogance and
insolence.
THE PROPHET UNDER SIEGE IN A GORGE FOR THREE
YEARS
When the unbelieving Quraish found the Prophet
firm on his stand in relation in his teachings of persecution of the worst
type, and busy with his programme with great courage and untiring effort. In
the month of Muharram of the 7th year of the era of Prophet's raising, gave
their decision against the believers that although Banu Hashim the Prophet's
(P.B.U.H.) tribe has not accepted Islam, fully supports him on all occasions
when he is in distress. Let us boycott them totally, strictly restricting their
movements in the town and refuse to sell anything to them. A contract to this
effect was made and in writing was kept in Ka'bah.
The Prophet with his tribe per force confined
themselves in a mountain gorge known as Sh'ab-e-Abi Talib. The Quraysh put a
strict ban on the sale of grains and other articles of food to the besieged.
The loud crying of Banu Hashim's hungry children could be heard outside.
For three long years of distress and agony in
this prison passed somehow and the believers too were passing their days in the
getting confirment of their homes. During the Haij season when quarrels and
fighting even against deadly enemies was strictly prohibited, the . Prophet
(P.B.U.H.) used to come out of the gorge and delivered the divine message to
the Makkans and outside visitors (pilgrims). Abu Lahab,'the Prophet's
(P.B.U.H.) uncle used to follow him (Prophet (P.B.U.H.») wherever he went for
preaching, loudly warning the people against listening to him (this insane
preacher as he used to call him). Whoever listens to him (pays heed to him and
acts accordingly) will crack himself. For three years the Prophet (P.B.U.H.) put
up patiently persevering with this hardship. When their contract preserved in
Ka'bah became moth-eaten and under pressure from some of their own sensible
prominent men, they lifted the ban, the Prophet (P.B.U.H.) came out of the
gorge, and most ordantly resumed the work so long interrupted.
One day when he entered the sacred mosque
(Ka'bah), he found some pagan elite sitting there. Abu Jahl cast a glance at
him and said in a mocking tone: "Look, you Abd Munaf! Your prophet has
come back."
49
[next] 'Uqabah
bin Rabi'ah blurted out: "We have no objection. Anyone of us may call
himself an apostle of Allah or pose as an angel. On hearing these taunting
remarks turned round and facing them, first he said to 'Uqabah: "Uqabah!
you never had the grace and good sense to stand by the Messenger of Allah and,
His Prophet. You have always insisted on your own (crooked) opinion."
Then he said to Abu jahl: Time is fast
approaching when you will weep more than you have been laughing."
The addressing the Quraish in general he
pronounced: "The moment is fast approaching when you with ultimately enter
the Faith that you reject now."
Every word of this prediction came true as the
reader shall find in the coming pages of this book.
In the tenth year of the Prophet's (P.B.U.H.)
raising, his uncle and father of 'Ali (R) died. He had brought up and imparted
instruction and training (not education) from an early age (of 8 years). And
from the time he started his missionary work, Abu Talib had been standing by
him and strongly supporting him in the hour of his need (opposition by the
Quraysh. So the Prophet (P.B.U.H.) was much grieved by this sad event of his
passing away. He did his best to persuade him just to pronounce in his last
moment, but the satans gathered around him dissuaded him, and appealing to his
pride of ancestry reminded him repeatedly to stick to Abdul Muttalib's creed
opting for which he breathed his last. It grieved the Prophet very much, though
he was consoled by Allah in the Quran that he could not guide anyone he liked.
It is Allah's decree that decides it.
THE SAD DEMISE OF KHADIJAH-AL-KUBRA (R)
Three days after Abu Talib the loving consort of
the Prophet (P.B.U.H.), Khadijah-al-Kubra (R) expired. This pious lady had
devoted herself to the service and pleasure of her husband, the apostJe of
Allah and spent all her wealth in the way of Allah to promote the cause of His
Message. She was among those few persons who embraced Islam at the earliest.
The archangel Gabriel (Jibril) had once conveyed to her, through the Prophet,
the salam or mess'age of peace from Allah Himself. She was not only the most
loving wife but gave birth to most of his children. So the grief in the event
of her sad demise can be well-imagined. The two great supporters Abu Talib and
50
[next] Khadijah
had been taken away from him in quick succession.
Thus left alone, the Prophet was made the target
of added of persecution by the Quraysh. Once some devil's disciple from
Quraysh, flung mud to the head of the Prophet and he entered the house with his
head soiled, when his daughter rushed to wash and clean it. She wept as she
washed. The Prophet consoled her saying: "My dear child, don't weep: Allah
Himself will protect your father. "
THE PROPHET'S (P.B.U.H.) PREACHING MISSION TO
THE TRIBES OUTSIDE MAKKAH
As stated above, the two great sympathisers and
supporters of the Prophet, Abu Talib and Khadijah-alKubra had departed leaving
him alone, yet he was not discouraged due to his reposing trust in Allah
entirely and started his mission of Islamization with greater enthusiasm than
before.
So 'soon after these incidents he left makkah
for other places outside. Zaid bin Harithah accompanied him on this mission. He
conveyed his message to all the tribes between Makkah and Ta'if. On this
mission of the unity of Allah he covered this distance on foot. Just imagine,
he had not the means to provide him even a mule or a donkey to ride.' Banu
Thaqeef held sway over Ta'if. They were a proud lot living as they were in a
fertile tract in the desert land of Arabia, and enjoyed its rich produce
particularly fruits of all sorts, something unimaginable in the sandy desert
and parched hills of Makkah as against fine cold climate of Ta'if. Abd Yaleel,
Mas'ood and Habib, all the three brothers were their chiefs. The Prophet, to
begin with, visited these chiefs and invited them to the Islamic Faith. One of
them blurted out: 'I would get my beard shaved in front of Ka'bah if Allah made
you His apostle." The second brother added : "Did Allah not get hold
of anyone other than you who cannot afford an animal to ride. If at all he
wanted to make an apostle he could have selected for this job some, ruler or a
chief."
The third said: I will not speak to thee at all.
For, if thou art the apostle of Allah as thou claims, it would be dangerous to
refute thy words (thy claim and message). And in case thou art putting a false
claim involving Allah, it would be below my dignity to speak to such a
person."
The apostle of Allah (P.B.U.H.) said to them:
Now, all I want from you is this that you keep your ideas expressed here to
yourselves lest these nations may become the cause of misguidance of
others."
51
[next] The Prophet (P.B.U.H.) then started
preaching to the generality of people. But these chiefs had instigated their
slaves and street urchins to throw stones at him while addressing people. And
they wounded the Prophet (P.B.U.H.) and bled him so much that his shoes were
filled with blood and could be removed with great difficulty at the time of
ablutions. On one occasion these street kids piled so much abuse, clapped and
made such loud noise that distracted the Prophet and he was compelled to take
shelter in the compound of a house. It belonged to 'Utbah and Shaibah the sons
of Rabi'ah. They saw the Prophet in this condition and out of pity for a person
in that condition instructed their slave, Addas, to take some grapes on a
platter to this distressed person before them. The slave complied, placing the
plate full of grapes before the Prophet, who taking it in his hand started taking
grapes involving the name of Allah before putting them in his mouth.
Addas looked at the Prophet in amazement saying
that he had uttered words before eating which the people: in that country were
not given to say.
The Prophet asked him: "Where do you belong
and what is your religious creed?"
Addas said in reply: I am a christian and hail
from Nineveh."
The Prophet (P.B.U.H.) further questioned him:
"Do you come from the country where Yunus bin Matta (Jonah son of Matta)
lived?" Addas in tum asked him: "Do you know who was Yunus bin Matta
and what was he?
The Prophet replied: "He was my brother, he
was a prophet and so am I (prophet)."
On hearing these words Addas bowed down, kissing
the Prophet's (P.B.U.H.) head, hands and feet.
'Uqabah bin Shaibah saw his slave Addas, doing
homage to the Prophet, from a distance and said to each other:
"The slave is lost to us. He is no more
ours." When Addas returned to his masters, they rebuked him saying:
"Thou wretched one! What befell thee that made thee kiss the hands and
feet of that person"
Addas told them respectfully that there was no
one on this earth superior to that man. He told me something that only a
prophet could tell."
52
[next] They warned him in a very severe tone:
"Beware! Do not abandon the ancestral faith, for thine own is better than
his."
And it was here on one occasion during the
course of sermons for people at large, the Prophet (P.B.U.H.) was so badly
injured that he fell unconcious and Zaid had to lift him on his back, taking
him out of the inhabited area. He was restored to consciousness by sprinkling
water over his head and face.
In spite of the fact that he had not succeeded
in the Islamization of a single person in his entire tedious tour and severe
physical injuries over and above the mental distress due to extremely harsh,
most ill-mannered barbaric behaviour of Banu Thaqif, the common man and the
elite alike, he was not morose and heart-broken. Rather his pure and noble
heart was full of the Grandeur and love of His servants he looked to Allah
alone for Mercy, caring little for them, if it was not His wrath, and seeking
asylum with Him, More Merciful than all others showing mercy.
While returning from this most perilous journey
from Ta'if he had also said: "Why should I curse them? What, if they do
not believe. I have strong hopes that their progeny will certainly come to
believe in the unity of Allah, the One and Only without partners.
THE PROPHET'S (P.B.U.H.) VISITS TO DIFFERENT
PLACES ON HIS PREACIDNG MISSION
Back in Makkah, the Prophet used to go to the
habitations of various tribes or went out of the town and presented the message
of Islam to the casual way farers. It was during this campaign that He visited
Banu Kaida tribe. A person, Malih by name, was their tribal chief. He also went
to Banu Abdullah tribe and said to them that their ancestor was Abdullah (the
slave of Allah), so why do they not all become slaves of Allah. Visiting Banu
Hanifah tribe he experienced the worst type of rejection he had met. Then he
went to Banu 'Amir bin Sa'sa'ah. Their chief Buherah bin Faras, on hearing his
message asked him: "Suppose we accept your message and you get the upper
hand, do you promise to make me your successor?" The Prophet said to him:
All that is in the hands of Allah. He will make whom He chooses as my
successor. The chief blurted out: Well said! In the hour of your need it is we
who are called to stand by you. And when you succeed in your plan. Some one
else may derive all the benefits (of his elevated position)! Be gone! We have
nothing to do with your business. In this entourage among the tribes, Abu Bakr
Siddiq (R) was in attendance on him.
[next] SUWAID BIN SAMIT'S ISLAM
During this period Suwaid bin Samit came his
way. His community called him 'Kamil' (the perfect). The Prophet gave him the
message of Islam. He said, "Perhaps you have the same (to say) that I
(already) have with me. The Prophet enquired: "What have you?" He
said: "It is the Wisdom of Luqman." The Prophet asked him to come out
with it. He recited some of his fine lyrics. The Prophet (P.B.U.H.) said to
him: "This is quite good. But I have the Quran which is far superior to it
and is guidance and light." Then the Prophet recited portions from the
Quran and he embraced Islam instantly. When he returned to Yathrib, the Khazrajites
killed him.
CALLING THE MESSENGERS FROM YATHRIB TO FAITH
About this time Abu-al-Haishar Anas bin Rafi'
came to Makkah. Some young men from Bani Abd-al-Ashhal had also come with them.
Ayas bin Mu'az was one of them. They had come for a contract on behalf of their
people, Khazrajites, with the Quraysh. The Prophet came to them and said:
I have with me something which will benefit one
and all. Would you like to listen to me? They enquired: What is that? He said:
"I am an apostle of Allah and have been raised for humanity. I invite the
servants of Allah that they should worship Allah alone and join no partners
with Him. He has revealed a Book to me." Then he elucidated the Islamic
principles to them and recited a portion of the Quran also. Ayas bin Mu'az who
was a young man, immediately, on listening the Quran, said to his companions: 0
my community! By Allah! This is much better for you than the purpose that
brought you here."
Anas bin Rafi' picked up a handful of pebbles
and threw them in the face of Ayas, saying: "Hold your tongue. We did not
come here for this purpose." The Prophet left them. This is an incident
relating to the time before the (deadly) war of Bu'ath fought between Aus and
Khazraj tribes of Yathrib. Ayas died sometime after his return to Yathrib. It
is reported that at the time of his death his tongue was busy with the
remembrance of Allah-His Glorification. Praise, Exultation, and Magnification.
The seed of Islam had taken root in his heart from the sermon of the Prophet
and had blossomed at the time of his death.
And it was also in the same period that Zamad
Azdi came to Makkah, a citizen of Yemen and a well known magician of Arabia.
When he was told that Muhammad (P.B.U.H.) is
54
[next] under the influence of a Genie, he said
to the Quraish that he could cure him of this malaise with his charms. He came
to the Prophet and said to him: "Mohammad! Let O Muhammad, extend your
hand that I may enter Bai'ah with you on Islam.
It was 27th Rajab of the 10th year after his
being raised to Prophethood that the apostle of Allah ascended the unknown
heights in the company of Jibril and Allah provided an occasion for him to see
the hidden realities of the heavens and the earth.
In the first stage of this journey he was taken
to the Bait-al-Maqdis (in Jerusalem) from Masjid-ul-Haram (Ka'bah) and there
led the congregational prayer of all the prophets. Then he was taken to heavens
and meeting the prophets in their own particular abodes, attained the heights
of the Sidrah-al-Muntahe and Bait-e-Ma'moor from where he proceeded alone to
heights to which no one had ever had access, not even the Arch angel Jibril,
upto the limit of Brilliance of Anwar (Lights) whereof is bearable for mortals,
receiving many revelations direct (without the normal intermediacy of the Arch
angel Jibril). This was a unique honour of nearness not usually afforded.
Among other experiences, the Prophet, during
ascension, was offered two cups of fluids. One of milk and the other full of
wine. He opted for milk and Jibril told him that he had opted for the real
(unsullied) nature. If he had gone for the other container (of wine) his ummah
would have gone awry. It is evident from this symbolic demonstration that the
Prophet was destined to bring together the Muslim Ummah to true nature of man.
Milk represents pure (unsullied) nature while wine indicated the indiscriminate
pursuit of lusts.
There is almost consensus on it that in the
beginning of the Prophet's mission only Fajr and 'Asr prayers become
obligatory. And it was only on the occasion of his ascension that prayers five
times a day were made binding on the Muslim Ummah, with the benefit of fifty in
the matter of reward in the Hereafter. It was under the nature and prudent
advice of Moses (P.B.U.H.) that encouraged the Prophet (P.B.U.H.) to plead with
Allah to make it easy for his Ummah and bring fifty prayers to five.
TUFAIL BIN 'AMR DAUSI EMBRACES ISLAM
And it was again about this time that Tufail bin
'Amr Dausi came to Makkah. He was the chief of the Daus tribe ruling in a
region in close vicinity of Yemen. Tufail was a poet and
55
[next] an
intellectual. The Makkans went all the way out of Makkah to receive him and
made arrangements for his stay in Makkah on a grand scale. Tufail is reported
to have said himself: "I was also told by the Makkans that this person who
is one of us, keep your distance from him, for he is a sorcerer and through his
sorcery he disrupts close relationships-between father and son, husband and
wife and real brothers. Our commuruty is vexed and our affair in a state of
disarray. We do not want that your community too may fall a prey to such a
mishap. We strongly advise you to abstain from seeing him, listening to or
speaking to him.
"So cleverly they infused all that
nonsensical stuff in me that I was careful to plug my ears with cotton when
going to Ka'bah." says, Tufail bin 'Amr Dausi. One day I happened to go to
Ka'bah early in the morning. The Prophet (P.B.U.H.) was praying. Since it was
the Will of Allah that I should hear him, I heard him reciting a unique type of
'Kalam' (words). It was at this moment that I reproached myself for all that
extra care to keep out of his way in spite of the fact that I was a poet, a
learned person and discreet enough to know good from evil. What then holds me back
from listening to what he says? The option of accepting good things and
rejecting evil was mine. So with the intention of meeting and speaking to him I
waited for him to end his prayer. When he was returning home I followed him.
And when with him at his house I related to him everything about my coming to
Makkah, beguiling of Makkans, plugging my ears to keep out his voice and of
hearing his strange marvellous recital of this morning, requesting him to let
me hear something (of his message). The Prophet recited a portion of the Quran.
By Allah! I had never heard anything like that before. Words marvellous enough
and inviting to such piety and justice.
In short, Tufail Dausi embraced Islam
itnmediately. The person who was held in such esteem as their Lord and patron
by the Makkans had become the humble servant of Allah and submissive follower
of the apostle of Allah on hearing a few words from him.
Abu Zarr (R) while in his own town, Yathrib, was
attracted by some rumours about the Prophet (P.B.U.H). He asked his brother to
go to Makkah and see this man.
Anees, his brother, was a well known poet,
eloquent in speech. Coming to Makkah, met the Prophet (P.B.U.H.) and on
returning home informed Abu Zarr (R) that he found Muhammad a nice person who
enjoins good and forbids evil.
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[next] On
hearing this brief inadequate report remarked: "That much is not enough to
satisfy me." and himself set out for Makkah on foot. He had no information
about the distinguishing features of the Prophet's personality and did not like
to enquire from anybody else either.
Subsisting on zamzam water he stayed in Ka'bah
itself. 'Ali Murtaza (R) happened to come to Ka'bah while Abu Zarr was staying
there and standing by him threw a casual remark, "Appears to be a
stranger?" Abu Zarr said in reply: "Yes, you are right." 'Ali
(R) invited him to his own house and Abu Zarr accepting his hospitality
accompanied him. But neither the host made any enquiry about the purpose of his
visit, nor Abu Zarr (R) himself disclosed his mission during his stay there for
the night. Next morning, he returned to his temporary sojourn, Ka'bah He was
anxious to seek the Prophet (P.B.U.H) but was careful not to put any question
to anybody in this behalf
'Ali (R) came to him once again at Ka'bah and
remarked, "Perhaps you have not succeeded finding your destination?"
Abu Zarr affirmed his suspicion. Once again 'Ali (R) took him home, and at this
stage enquired about his identity as also the purpose of his visit to Makkah.
Abu Zarr said in reply, "Ifyou promise to keep it to yourself, I can tell
you." 'Ali (R) assented promisinng secrecy. Abu Zarr (R) began, " I
came to know that there is a person in this town who claims to be a prophet. I
sent my brother here for enquiries and confirmation, but the information
furnished by him failed to satisfy me. That brings me here."
'Ali (R) replied that his arrival there was a
most auspicious and his chance meeting with him ('Ali (R)) appeared to be a
good augury. He was going to him (the Prophet (PB.u.H.) right then and would
try to find out if an immediate meeting was possible.
'Ali (R) took him in and after introduction Abu
Zarr (R) requested the Prophet (P.B.U.H.) to enlighten him about the nature of
the new faith, and was briefly introduced to Islam in principle. And Abu Zarr
made no delay in entering the fold of Islam.
The Prophet, however, instructed him: "Abu
Zarr, keep the event to yourself for such time as is appropriate for
publicising it. Get back home for the present. You are welcome here when you
hear of our open declaration of our mission and its activities."
Abu Zarr was, however bursting with the passion
to declare the truth and said in a determined tone. "By Allah! I shall
return home only after I have declared my embracing
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[next] the
Faith of Peace." Taking leave of the Prophet (P.B.u.H.) he came to Ka'bah
and loudly declared his change of faith conversion to Islam. The gathering of
Quraysh on hearing his loud recitation of the Kalimah, the epitome of Islam, at
once fell upon him, shouting, "Give him a good thrashing, teaching this
new enthusiast a lesson and they were in real earnest bent on killing him.
Abbas (R) appeared on the scene at this juncture. He bowed down to have a close
look at the victim of mob's wrath and warned them in time, saying, "Look
here! He is a member of Ghifar tribe to whom you regularly turn for trade and
also get your date fruit from them." The fiurious mob saw reason and
desisted. Next day he once again repeated the loud declaration of his Islam, was
beaten by the pagan Quraysh and redeemed by Abbas once again. After this bold
attempt at open declaration of Truth, he returned home.
Once, during the Hajj season of the 11th year of
the raising of the Prophet (P.B.U.H.) that at 'Uqabah, a few miles from Makkah,
in the darkness of the night the Prophet (P.B. U.H.) heard people talking
together. Guided by the sound the apostle of Allah approached them. There were
six of them, all hailing from Yathrib (latter came to be called Madinah-al-Nabi
or simply Madinah). To this small company he expounded the Grandeur and
Sublimity of Allah. He made their loved of Allah fervid, rousing at the same
time their disgust for the idols and idolatry. Instructing them in piety and
purity and forbidding sins and evil deeds. With them mentioning the arrival of
an apostle of Allah. Prompted by the idea of priority in belief in this
promised messiah, they embraced Islam at once and when they returned home
became true heralds of the True Faith. They proclaimed the glad tidings of the
arrival of that promised messiah for whom the entire humanity was waiting, to
every one they came across or could easily reach. Our ears are familiar with
his words, our eyes saw him, and he has so introduced us to that Eternal God which
has rendered life and death immaterial to us.
The result of the glad tidings borne by these
people was that in every family of Madinah the Prophet came for mention, and
the next year, the twelveth of the Prophet's raising, 12 persons from Yathrib
presented themselves in Makkah and were gifted with the wealth of Belief in
Islam due to the effort of the apostle of Allah.
The terms for the Bai'ah or pledge of loyalty of
these people with the Prophet was on the following terms:
58
[next] 1. We shall worship the One and Only God,
Allah and will not give partners to Him.
2. We shall abstain totally from theft and
fornication.
3. We shall not kill our (female) offspring.
4. We shall not calumniate (bring false
accusation against) anybody nor shall we slander.
5; We shall obey the Prophet in all good things.
When these people from Yathrib were returning
home, the Prophet (P.B.U.H.) sent Mus'ab bin 'Umair with them for their
education and training. Mus'ah bin 'Umair was the Scion of a wealthy family.
When riding out he had slaves in attendance and never put on a dress worthless
than two hundred dirhams. But when due to the blessings of Islam he attained
spiritual richness, he abandoned for good these physical trappings and
exhibition of wealth. During the days when he was proclaiming the True Faith
and conveying the message of Islam to Madinites, he was clad only in a small
blanket held together in front with thorns.
Mus'ab bin 'Umair (R) on his arrival in Madinah
became the guest of As'ad bin Dararah (R). And the Medinites, called him
AI-Qura (the teacher). One day Mus'ab, Asa'd and some other Muslims came
together at Bi'r Maraq (the well of Maraq) to think over and devise means to
convey Islam to Bani Abd-al-Ashhal and Bani Zafar.
Sa'd bin Mu'az and Usaid bin Huzair were the
chiefs of these two clans, and had not yet embraced Islam. They also learnt
about the plan and Sa'd bin Mu'az said to Usaid:
"How negligent you have been all this time.
Just see how these two persons, coming and staying in our houses have been
making fools of our simple folk. Go and tell them snappishly never to come
again towards our habitations. I would have done it myself but because of As'ad
being my maternal cousin.
Usaid bin Hudair started armed, As'ad said to
Mus'ab; "Look here! A tribal chief is coming this way. May Allah grant it
that he accepts your offer. "
59
[next] Mus'ab
told him: If he comes and sits here a while, I shall certainly speak to him.
While they were talking, Usaid came up to them and started flinging dirty abuse
at them without taking his seat. He also pointed out to them that they had come
to entice our simple minded men.
USAID EMBRACES ISLAM ON MUS' AB'S EXHORTATION
Mus'ab said to him: How I wish you had taken
your seat and listened to me: you can do it now and if it pleases you, have the
goodness to accept it, or else reject it. Usaid relented saying: "Let it
be as you say, I have no objection." Mus'ab expounded the nature of Islam and
then recited portions of the Quran. Usaid listened quietly. At last he said:
"Tell me what is your procedure of allowing entry to your Faith? Mus'ab
(R) said in reply: "We ask him to take bath and put on clean clothes. And
then we make him recite the Kalimah (the epitome of Islam) helping him with two
rak'ats of prayer also. "
Usaid got up, washed his clothes, took bath and
pronounced the Kalimah (as evidence of his belief in Allah, His Apostle and the
Last Day). Then he offered two rak'ats of supererogatory prayer. And departing
he said to Mus'ab (R): "There is another person I have left behind, I
shall send him to you. If he listens to you and follows also, there will be no
more opposition to you in this work."
And on the other side S'ad bin Mu'az had been
waiting for his (Usaid's) return and observing his face at some distance said
to himself: "This is not the face that I saw before he left me." When
Usaid came and sat down, Mu'az asked him: "What happened in your
encounter?" Usaid replied that he had admonished then and they had
promised not to go against our advice. But a totally different accident marred
the whole situation. Banu Harithah came up and were bent on killing As'ad bin
Dararah since he happened to be your cousin.
On hearing this (innovated) report Sa'd was not
himself, and making his grip on his weapon firmer, he stood up fearing that
Banu Harithah may kill his cousin. Departing he also added: "Usaid! I am
so sorry you went there but did nothing worth while."
Sa'd got there and found both Mus'ab and As'ad
sitting . comfortably. He thought to himself that probably Usaid had sent him
here to listen to what they used to say. And with this nation in his head he
started abusing them. And to As'ad he said also this that if he was not his
(Sa'd's) cousin, they could not have come to his locality. As'ad said to
60
[next] Mus'ab:
"Mind you he is a great chief. Ifyou succeed in satisfying him, there will
never be any other two men to oppose you in your mission. "
Mus'ab said to Sa'd: "Please be seated and
let us talk together. If you agree with what I say, have the goodness to accept
it also. If it is otherwise, the option to refuse to oblige remains open to
you." Sa'd put down his weapon and took his seat. Mus'ab as usual
explained to him the facts of the Islamic faith and recited the Quran also. And
consequently Sa'd also put the same question to Mus'ab which Usaid had and on
getting the same answer, he too got up, washed his clothes, bathed and
pronounced the Kalimah and said two raka'ts of supererogatory prayer. Lifting
his weapon, he went back to his assembly and immediately calling his tribes men
said to them: "0 Bani Abd-al-Ashhal! What opinion do you hold about
me?" They all replied with one voice: "You are our chief, your
opinion and your findings are superior." Sa'd said to them: Hark ye, men
and women alike, I would not speak to you until and unless you have come to
believe in Allah and His Apostle."
THE ENTIRE TRIBE OF SA'D BIN MU'AZ BECAME MUSLIM
IN ONE DAY
The result of Sa'd's warning was really dramatic.
There was no one in the tribe of banu Abd-al-Ashhal that had not embraced
Islam. In this way through Mus'ab's teachings Islam become the talk of the
Yathrib town and their main concern, spreading to all the tribes. And it was
the result of this vast propagation of Islam that the next year, the 12th of
the Prophet's raising a caravan comprising 73 men and 2 women came to Makkah.
They had been sent by the believers of Yathrib to invite the Prophet (P.B.U.H.)
to their town, taking assurance of it from him.
This group of the righteousness people of
Yathrib during the darkness of the night came to stay at every spot where two
earlier groups had stayed. And the apostle of Allah (R) too, in the company of
his uncle, Abbas (R) got there. Abbas (R) who had not embraced Islam yet,
raised a very pertinent question. He said: "O ye people from Yathrib! You
know it very well that the Quraysh of Makkah are the sworn enemies, of Muhammad
(P. B.U.H.) thirsting for his blood. If you intend to enter any agreement with him
keep the delicacy of such a relationship in mind carefully. Any contract of
alliance with Muhammad (P.B.U.H.) inviting red and black (terrible, bloody)
wars. Give a serious thought to what you are going to do. Or else it would be
better not to venture at all.
These pious people said nothing in reply to the
point raised by Abbas (R). They, however, requested the Prophet to say
something on that point.
[next] THE PROPHET'S (P.D.U.H.) DISCOURSE ON
THE AGREEMENT OF 'UQBAH II
The apostle of Allah (P.B.U.H.) recited to them
the Word of Allah, His Message to mankind, which filled them with the light of
Belief. After this all of them requested the apostle of Allah to go to Yathrib
to live and benefit them directly all the time. He however said to them:
1. Will you stand by me with all your resources
in the propagation of Islam, offering un stinted help and cooperation at every
step?
2. And when I got settled in your town, will you
support me and my companions like that ofyour families? The believers asked
him: What shall we get as reward for that service (with all the involved
perils).
The Apostle of Allah replied: "Paradise
(the abode of Salvation and Divine Pleasure-eternal felicity)
The party of Muslims again asked the apostle of
AUah:(P.B.U.H.) "O Apostle of Allah! We, also want assurance from you that
you will not leave us at any later stage."
And he said in reply: "No, Never, my life
and death will be with you. "
No sooner had they heard these words from him
that they, lovers of Truth in a state of ecstasy come forward for Bai'ah
(pledge of allegiance) on Islam with him. Bara' bin Ma'roor (R) was the first
person to make this pledge.
Some devil incarnate had been watching all these
goings-on here from a hill-top and loudly called out: "Come O ye people
(of Makkah)! See for yourselves that Muhammad and his party men are having
consultations to fight against you."
The apostle of Allah (P.S.U.H.) said to them!
"Do not mind this call." Abbas (R) bin Ubadah said to the Prophet
(P.B.U.H.): "With your permission we can show the Makkans our
swordsmanship. The Prophet (P.S.U.H.) however pointed out to them saying:
"I have not yet been permitted by Allah to wage war against them
yet."
THE TWELVE HERALDS OF THE APOSTLE OF ALLAH
After this ceremony of Bai'ah, the Prophet
selected twelve persons from among the men of Yathrib and called them Naqeeb (a
represntative proclaimer) and also explain to
62
[next] them: "I am selecting you just as
'Isa Ibn Maryam had chosen his twelve disciples (Hawris, friends and
companions). You should go home and propagate the Faith from door to door (on
my behalf). In Makkah I shall myself do this duty. "
Those twelve heralds of the Prophet (P.B. U.H.)
were:
1. As'ad bin Darareh 2. Rafi' bin Malik 3.
'Ubadah bin Samit. And these three had participated in 'Uqbah I also. 4. Sa'd
bin Rabi' 5. Manzar bin 'Amr 6. Abd-Allah bin Rawahah, 7. Bara' bin Ma'roor 8.
Abd-Allah bin 'Amr bin Haram, 9. Sa'd bin 'Ubadah. They belonged to Khazraj
tribe. The three persons selected from Aus tribe were the following:
10. Usaid bin Hudair 11. Sa'd bin Khathimah 12.
Abu-AI Hasheem bin Taihan. Allah be pleased with all of them.
THE QURAYSH CAUGHT HOLD OF TWO PERSONS FROM
YATHRlB
All this activity continued during the night.
When the day dawned the Quraysh got the wind of it and they set out in search
of the Yathribites. They found only two perosns. Sa'd bin 'Ubadah (R) and
Manzar bin 'Amr on the scene. The latter of these two took to his heels and the
pursuers could not catch up with him, but Sa'd bin 'Ubadah was in their grip and
they disabled him by tying his hands behind his back. He received a good
beating at their hands while in Makkah. He was one of the heralds. He was
tormented but at last rescued by Jubair bin Mut'im and Harith bin Umayyah due
to relations of the past.
THE MUSLIMS PERMITTED TO MIGRATE
Afte the Bai'ah of Uqbah II, the Prophet
(P.B.U.H.) permitted the Muslims, who had not yet moved out of Makkah and were
being badly persecuted, to leave for Yathrib. These true believers were not at
all grieved on parting with their homes and hearths and near and dear ones, but
were glad at heart that once at Yathrib, they would be perfectly at liberty to
worship Allah, the One and Only.
HINDRANCE IN MIGRATION -RESISTANCE BY QURAYSH
Those migrating to Yathrib had to put up with
untold hindrances and hardships of all sorts at the hands of Makkans:
63
[next] I. When Suhaib Rumi (R) was leaving he
was prevented on the ground of taking with him his belongings, which when
surrendered he was allowed to leave. The Prophet said Suhaib had a gainful
bargain.
2. Umme-Salmah (R) relates her woeful tale that
when my husband, myself and my child Salmah started on our journey, we were
forcibly separated and my husband alone leaving me in the charge of Banu
Mughirah and our very young child taken away by Bani Abd-al Asad. After one
long year's grief for my husband and child, due to the clemency of a cousin, I
was freed, my child restored to me and I travelled all alone for reunion with
my husband at Yathrib three hundred miles away on a camel's back.
Almost every one of the Prophet's companions had
to face such obstacles, loss of home and hearth and everything material, they
were compelled to leave behind.
3. 'Umar Faruq (R) relates that Aeyash (R) and
Hisham (R) had also intended to accompany him in migration to Yathrib. The
former could come at the time of departure but the latter was detained by the
pagans and incarcerated.
Aeyash was in Madinah when Abu Jahl, his brother
by the same mother with the third brother warth came in hot pursuit and on the
pretext of her grief for him and in every bad shape, wanted to take him with
them to the grieving mother. Inspite of 'Umar's (R) remonstrance with him that
he was being duped, he decided to see his mother and return, but was
deceitfully overpowered on the way back made captive and brought to Makkah to
be cast into prison, with Hisham bin Asi Both of them languished in Captivity
and it was only after the Prophet's (P.B.U.H.) reaching Madinah that for his
(Prophet's (P.B.U.H.)) pleasure Waleed bin Mughirah came to Makkah and through
strategem got them out of prison during the night and left with them for
Madinah. Migration was not simply leaving home and property but much more
hardship and suffering.
Now a few Muslims were left in Makkah and among
the high ranking companions only Abu Bakr (R) and 'Ali (R). And so the Quraysh
deemed it a golden chance to kill the Prophet.
THE MEETING OF THE CHIEFS OF QURAYSH FOR
PLANNING OF THE MURDER OF MUHAMMAD (P.B.U.H.)
64
[next] A
meeting of the elite of Quraysh was held in Camera at Dar al-Nadwah It was a
representative gathering of the chiefs of all the well known tribes and class,
including a seasoned old devil from Najd. The satanic suggestions that came
from these enemies of Allah and His Prophet Muhammad (P.B.U.H.) were: 1.
"Yoke and chain him" suggested one and putting him in a room
permanently closed with brick work, so that he too, like, Zuhair and Nabigha,
may taste of agony before death."
The old man from Najd disagreeing said: "No
this is not right. The news of Muhammad's incarceration is sure to find its way
to his followers and these Muslims will as surely take him cut and when in
power are most likely to annihilate you as well.
Another suggestion was that he should be put on
a camel’s back and this driver less animal left alone. Let him go anywhere,
settle where he likes, he may live or die should be none of our concern: The
old fellow from Najd: "This suggestion too is unsound. Have you forgotten
the charming words of Muhammad (P.B.U.H.) Do you not observe that he charms
every one he talks to? How easily he wins the hearts of men? Wherever he goes
the residents thereof shall get attracted to him and follow him. And they are
sure to avenge their Prophet (P.B.U.H.) at your cast.
THE APPROVED PLAN OF PROPHET'S MURDER AND
SELECTION OF MURDERERS
Finally, Abu Jahl put up a plan that was
unanimously uphold.
1. A brave strong man should be selected from
every well-known tribe of Arabia.
2. And all of them should surround the house of
Muhammad (P.B. U.H.) on all sides.
3. When Muhammad (P.B.U.H.) comes out for the
early morning prayer, all these murderers should follow him with their swords.
The advantage of this ingenious plan was pointed out that since all the tribes
of Arabia shall be involved in the murder, neither his own tribe nor yet his
followers can create any trouble.
DIVINE DECREE AGAINST HUMAN PLANS
Utter shameful failure of the best human plans
where Divine Decree starts working can be witnessed when we find that on
Muhammad's (P.B.U.H.) bouse being surrounded by the murderers, he said to his
cousin 'Ali (R): Occupy my bed and covering yourself with my sheet and need
have no wony, for nobody can do you any harm. And while 'Ali (R)
65
[next] slept soundly surrounded by so many
murderers and the apostle of Allah (P.B.U.H.) came out, under Allah's
protection and before the very eyes of the intending murderers who failed to
see him, reciting Surah Yasin ("And we have put up a bar in front of them
and a bar behind them. And further, we have covered them up so that they cannot
see. (Q. XXXVI: 9). he went his way unseen and unharmed. It happened on 27th of
Safar, the 13th year of the Prophet's raising. Thursday, 12th September 621
C.E.
The apostle of Allah (P.B.U.H.) went to the
house of his closest friend among men, Abu Bakr (R). They hastily made
necessary arrangements for the impending journey. Asma (R) the daughters of Abu
Bakr (R) closed the open end of the bag of parched and ground barley with a
part of the string binding her drivers out off for this emergency need. In the
darkness of the night both of them started on their journey. About four or five
miles from Makkah, there is mount Thaur which makes journey toilsome due to
ascent on a rocky path. Pointed rough stones were wounding the feet of the
Prophet (P.B.U.H.) and stumbling also was causing him trouble and pain. Abu
Bakr (R) lifted him on his shoulders and finally approached a mountain cave
(where they decided to stay during the day light, considering pursuit by the
enemy. Abu Bakr (R) asked him to rest outside and himself went into the cave,
dusted and cleaned it and with pieces’ tom from the clothes on his body, he
plugged the holes in the cave. And then he requested the Prophet (P.B.U.H.) to
enter.
When the day dawned, 'Ali (R) got up from his
bed and the Quraysh recognized him at close quarters and enquired about
Mohammad (P.B.U.H.). 'Ali (R) replied: "What do I know about him. I had
not been keeping watch over him. You yourself let him get out and he left.
Their repentance for their negligence infuriated them and they fell upon 'Ali
and beating him they brought him to Ka'bah, kept him in custody and freed after
some time.
Then they came to Abu Bakr's (R) house, knocked
at his door. Asma (R), his daughter, responded and came out. Abu Jabl asked her
about her father to which she showed her total ignorance. Evil natured as he
was, he slapped her so violently that her ear ring fell on the ground.
A small incident is worth mentioning here. Asma
(R) says that her father, departing, had taken all the money he found in the
house for the use of the Prophet (P.B.U.H.). At her grandfather's remark that
Abu Bakr had left, leaving them penniless, she managed to put something where
money was kept and leading her blind old grandfather to make
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[next] sure through touch that the money was
there, she had reassured him since he was worried about Abu Bakr's family and
its livelihood. Abu Bakr's daughter was no ordinary girl. She had both, a
strong faith and unusual wisdom for her age. These two, the moon and the sun
(Abu Bakr (R) and Mohammad (P.B.U.H.)) remained in the cave for three days.
During the dark nights Asma (R) used to bring food for the duo and Abdullah,
Abu Bakr's (R) son, used to bring to them the talk of town of the day and 'Amir
(R) bin Fuhirah (R) a slave of Abu Bakr's family entrusted with Abu Bakr's (R)
flock of goats, used to come to the mouth of the cave and milked some goats for
them. On the return journey the first foot prints were wiped out by the flock
it self.
Abu Bakr (R) was rewarded for his loving care
and devotion by Allah in his (Abu Bakr's) mention in the Quran, "Allah is
surely with us." where the word "us" includes the Prophet's most
devoted companion Abu Bakr(R).
On the fourth night, two she-camels came to the
cave from Abu Bakr's house that had been carefully pampered for this long
journey. The Prophet and Abu Bakr mounted one and the other was used by 'Amir
bin Fahirah and Abdullah bin Ariqat, hired for guidance or route. They started
on this journey on Rabi I, Monday which accords with September 16, 622 C.E.
Migration for the sake of Allah alone and the
unhampered propagation of His Faith was the sunnah (way) of the earlier
prophets like Ibrahim, Moses and Da'ud (P.B.U.T.) as borne out by both the
Quran and the Bible and Allah's aid came his and their rescue (earlier) after
migration.
Their guide had now taken to a change in the
route, by the sea now (as a measure of safety against pursuit). However,
Suraqah bin Jaysham, helmeted and fully armed on horse back was in hot pursuit,
tempted by the reward announced by the Quraysh for the Prophet (alive or dead),
and on seeing him was glad at heart for his success. But the divine plan of
rescue came to the aid of the Prophet and Suraqah's mount was on its knees. In
another attempt by him the mare under him sank in the sand of the desert and
falling down he became alive to the divine protection and his failure. The
Prophet who had all the time in communion with Allah, entreating Him for His
Allah was informed about the pursuer and Suraqah also very humbly requested to
be spared. He was given assurance of safety of life and the pursuer sincerely
promised to guard them against other pursuer if any. Then at his own request
and the Prophet's bidding, 'Amir bin Fahirah gave him a letter of immunity for
future use.
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[next] As
a prophesy by the Prophet on this occasion Suraqah had received from him the
glad tidings of the jewel studded golden bracelets of Kisra (the ruler of Iran)
which he actually received from Caliph 'Umar when Persia was conquered and rich
booty came to Madinah, and the prophesy had come true.
The first day after coming out of the Thaur
cave, this blessed caravan came upon the camp of Umme Ma'bad. She came from
Khuza'ah and well known for the care and feeding of the travellers. She offered
water to the passers by and those who need rest were offered that facility too
for a while.
When the Prophet (P.B.U.H.) and his companions
(R) came to her camp they enquired if she had something to eat. She expressed
her regrets saying that if she had any she would have offered before their
asking for it. On entering the tent, the Prophet saw a goat in a corner and
enquired why was standing there. Umme-Mabad told him that it was too weak to go
out for grazing with the flock. At this he sought her permission to milk the
goat and the old woman permitted adding that if you expect milk from it do as
you please.
The Prophet touched the teat of the goat
invoking Allah's name and taking a milk pot started milking. Soon the pot was
brimming over with milk. This was taken by him and his companions. Repeating
the operation, they took it together. A third operation too gave as much milk
and this was handed over to Umme-Ma'bad, the owner of the goat, and started
once again on their journey.
After sometime Umm-e-Ma'bad's husband came home
and seeing the milk enquired about it. UmmeMa'bad explained to him how a
blessed person came here and it is the miracle that he performed. He said, this
person you mention appears to be the same Qurayshite I have been looking for.
Let me hear from you something about his appearance. Umm-e-Ma'bad described the
features of the Prophet thus:
Attractive face, open courtenance, good natured,
neither with a pot belly nor a bald head, handsome to look at, big bright black
eyes, and black long thick hair, commanding tone, high neck, fine and joint eye
brows. Curly hair sparing in speech and speaking with dignity and confidence,
so as to touch the heart, looked from a distance fascinating in appearance, and
at close quarters sweet and perfect in charms, sweet of speech, clear words in
a clear tone, neither sparing in words nor verbose, neither shorts statured nor
unusualy talk, companions always at his serviced command, who likes to his
words
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[next] attentively
and rush to obey and do his bidding. And he the master neither very brief
(sparing in words) nor a prolix (long winded speaker).
On hearing so much about him from his wife he
said that he is certainly that 'Sahib-e-Quraysh' (the Qurash supremo). I must
go and see him.
THIRTEEN YEARS OF PROPHETHOOD IN MAKKAH
We have given a brief account of the thirteen
years’ activity of the Prophet in Makkah. Although the number of Muslims did
not exceed a couple of hundred but it was a unique success since it had won
over men.
1. like 'Ali, Abu Bakr, 'Uthman and 'Umar (R) to
him as companions, whole excellence of knowledge, practical charm, power,
mental vision and traits of the best capabilities which made them the leaders
and guides of the then known world.
2. Or they were men of such talents and
competency as Mus'ab bin 'Umair, Ja'far Tayyar and Abu 'Ubaidah
bin-al-Jarah(R). They converted the entire populations of Yathrib, Abyssinia
and Najran through their magical sermons.
3. Or there were people of the high grade like
AbdAllah bin Mas'ood and Abd-al-Rahman whose traditions of learning and
knowledge are the store house of innumerable fine points of religious
instruction.
4. Or those of the rank of Zubair, Talhah and
'Ammar Yasir (R) whose devotion and love of Truth are unparalled in the world
history.
5. Or the type of Bilal, Sumayyah, Yasir and
Ka'b, Khabbab (R) who had, with their patient perseverance and firmness of
stand, tired the Pharaohs (tyrants) of the times in the exercise of tyranny and
future.
6. Or yet those with courage and resolution of
Sakran, Shamoos, Umm-e-Habibah and Khanees who had, for the sake of the Faith
of Truth, left their country of birth, near and dear ones, to go to a strange
country, Abyssinia, and settled there.
7. Or eloquent, learned and fluent in speech
like labeed and Swaid bin Samil, called Kamil (the Prophet) and Anees brother
of Abu Zarr (R) who got the better of several tribes with one speech or another
and were unique in the world of their own times, at least to themselves. And it
was during this period that Islam had spread outside Makkah also. A few
examples from that lot of Muslim:
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[next] 1.
Tufail bin 'Amr Dausi who ruled over a territory, close to Yemen had embraced
Islam in Makkah and due to the efforts of Tufail Islam had found ascendancy in
his country.
2. Abu Zarr Ghifari (R) his brother Anees (R)
and his mother and half his tribe Banu Ghifar had become Muslims.
3. Twenty persons from the Christians of Najran.
4. Zamad-al-Azdi, the famous soothsayers of
Yemen.
5. The bani Abd-al-Ashhal tribe.
6. Tamim and Na'im and a few citizens of Syria.
7. Many people in Abyssinia and so on.
ISLAM OF BARIDAH AND SEVENTY OTHERS EN-ROUTE TO
YATHRIB
On his way to Yathrib the Prophet came across
Baridah Aslami, the chief of his tribe. The Quraysh had announced a reward of
hundred camels for the arrest of Muhammad (P.B.U.H.) and baridah had come out
looking for him to win this reward. But when he came face to face with the
Prophet and had an occasion to speak to him, Baridah (R) along with seventy
companions of his embraced Islam. Taking off his turban he tied to his, lance
and thus unfurling the white flag of peace and amity he went forward, conveying
the glad tidings to all those who could hear, that the king of peace, supporter
of concord and friendship and to make justice and equity reign supreme in the
world is coming,
On his way the Prophet met Zubair (R) bin-al'
Awam met him, coming from Syria with the Muslim traders of Makkah, He presented
white cloth to the Prophet (P.B.U.H.) and Abu Sakr (R).
On 8th Rab I, 13th year of the Prophet's
(P.B.U.H.) raising, Monday the 23rd of September 622 C.E. the apostle of Allah
reached Quba (the entrance to yathrib). The Yathribites having heard of the
Prophets leaving Makkah had made it their daily program of waiting at the entry
to Yathrib from morning to midday. One of these days they had hardly left their
places of waiting (only a few minutes earlier) that the Prophet
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[next] approached
and at somebody's loud call they one and all turned back, came together and
with the cries of Allah-u-Akbar (Allah is the greatest) as their slogan of
reception they greeted him from all sides around him. There were among them
those who had not seen the Prophet before that were often in doubt about the identities
of the Apostle of Allah and his companion Abu Bakr (R). The latter had the
perception of the need of identification and stood up protecting the Prophet
from the heat of the sun.
The apostle of Allah stayed here until Thursday.
And during the three days of his stay here the first thing that he took in hand
was to lay the foundation of a mosque here for the worship of Allah the One and
Only, without any partners. And it was here that 'Ali (R) having travelled all
the way from Makkah to Yathrib, (a distance of 300 miles) on foot, joined the
Prophet (P.B.U.H.). He had stayed back in Makkah, under orders from the apostle
of Allah, to return the Trusts (articles entrusted to the care of the Prophet
in Makkah) to their rightful owners.
12th Rabi I of the finest year of the Prophet's
migration to Madinah (12.3.1 A.H) was Friday. The Prophet mounted his camel had
reached the habitations of Bani Salim when it was time for Friday congregation,
and he got down and led the prayer with a hundred persons following him. This
was the first Friday congregational prayer in Islam fifteen hundred years back,
(during the prophethood of the Final Prophet of Islam, though it had continued
earlier under all other prophets also).
THE FIRST KHUTBA FRIDAY (HARANGUE) OF THE PROPHET
DELIVERED AT BANI SALIM BIN 'AUF AT MADINAH
All praise is due to Allah. I praise him and
seek Help, forgiveness and guidance from Him. I repose my faith in Him, I do
not transgress against him and have feelings of hostility towards those who are
transgressors. I bear witness that there is no one worthy of worship save
Allah. He is Unique (unparalleled). He has no partners. Muhammad (P.B.U.H.) his
servant and Apostle. He sent Muhammad (P.B.U.H.) with guidance, light and
exhortation, at a time when for centuries no apostle came to humanity for
guidance. (True knowledge had become deficient and ignorance had pervaded
(mankind). He was sent very close to the Doomsday and death. Whoever obeys
Allah and His apostle is on the right path and whoever disobeyed then went on
the wrong track, and degraded himself and is entangled in serious misguidance.
O ye Muslims! I command you to fear (displeasure
of) Allah. The best injunction from a
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[next] Muslim to another Muslim is this that he
should induce him to get prepared for the Last Day, and advise him to hear
Allah's (displeasure). O ye people! keep away from those things Allah has
forbidden. There is no better advice nor a better 'zikr' (remembrance of
Allah). Keep in mind that relating to things pertaining to the Hereafter, for a
person who is working in constant fear of Allah for a person who is working in
constant fear of Allah taqwa (piety) is the best help. And when a person will
set right the relationship between him and Allah, both overtly and covertly and
so doing his intent is pure (sincere), in that case so doing will be
remembrance of Allah in this world and after death (when man will factually
realize and stand badly in need of good deeds) it will become a (most
profitable source to save him (from damnation in the sight of Allah).
But if somebody does not act in that manner, he
has come for mention in the verse: "It will wish there were a great
distance between it and its evil, but Allah cautious you (to fear) Him and
Allah is full of kindness to those that serve Him. (Q.l: 30 And whoever took
Allah's command as true and fulfilled its conditions, he has been commented
upon in the following words of Allah: "The word changes not with Me and I
do not the least injustice to My servants. (Q.L:29)
O ye believers! Keep in view in your present and
future and overt and covert deeds, fear of Allah since the evil deeds of the
God-fearing are passed over cursorily (or overlooked). The pious are those who
will attain great felicity. It is taqwa (piety) that takes away Allah's
displeasure. His chastisement and His wrath. It is piety that turns darkness
into luminosity, invites Allah's pleasure and elevates the position. o ye
Muslim! Do derive pleasure but do not neglect the divine rights. Allah has
taught you His Book and shown you His Way, the righteous and those given to
falsehood may be kept distinctly apart. Allah has treated you kindly so you too
be kindly and generously disposed towards His servants (the people). And take
the enemies of Allah as your enemies. And strive in the way of Allah as you
ought to strive (with sincerity and under discipline) .... and has named you
Muslim." (Q. XXII: 78). That those who died might die under a clear Sign
(had been given), and all those who lived might live under a clear sign (had been
given), (Q. VIII: 42). And all good deeds come into existence with Allah's
Help. O ye people! Remember Allah and work for the life Hereafter. For, whoever
sets right his relationship with Allah, Allah set right his relationship with
other people. And Allah exercises His Authority and rule and governs men's
affairs. And nobody can have any say in His Affairs. Allah is the Lord and
Master of His servants and they have no authority where Allah comes in. Allah
is the Greatest and we derive our will and power for good deeds solely from
that Lord of all Greatness.
[next] ENTRY TO MADINAH
Having done with Friday congregation the Prophet
(P.B.U.H.) entered Yathrib proper from the southern side and it was from that
day that Yathrib came to be called Madinah-al-Nabi (the town of the Prophet) or
Madinah in short.
His entry was grand indeed the streets of the
town were resounding with the slogans of praise and sanctification, and men,
women and children were all eyes for a glance at the luminary from Allah.
Watching this grandeur and sanctity of his reception it was disclosed to the
learned men of the people of the Books what the following statement in Habakkuk
Prophet's Book chapter III. V 3:
God came from Teman, and the Holy One from
Paran. Selah, His glory covered the heavens, and the earth was full of his
praise.
1. Faran or Makkah, since Faran bin 'Auf bin
Himyar had once occupied it.
The innocent little girls of Ansar were singing
the following couplets in an enchanting tone and unsullied tongues:
The full moon has risen upon us from the
southern mountains.
We owe thanks to Allah for the Superb Faith and
its teachings,
We are duty bound to obey thy commands for thou
hast been sent by Allah the Patron Lord the Obeyed One.
These girls belonged to the fresh converts to
Islam knowing pledged allegiance to Islam at the hands of the Prophet
(P.B.U.H.) in Makkah or those whom Mus'ab bin 'Umair and Ibn Maktoom had
converted in Yathrib.
The Ansar of Madinah were not in an enviable
position where material wealth was concerned but so large-hearted, great lovers
of Islam that they kept nothing back from sharing with their migrant brothers
with whom they had been formally fraternized by the Prophet, prepared to
divorce an extra wife for a muhajir brother. They fed the hungry mouths often
on a hungry stomach themselves as evidenced by the Quran also:
And those who before them, had homes (in
Madinah) and had adopted the Faith, show their affection to such as come to
them for refuge, and entertain no desire in their hearts
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[next] for things given to the (latter), but
give them preference over themselves, even though poverty was their (own lot).
Al Quran LlX : 9
THE CONDITIONS OF MAKKAH COMPARED WITH THOSE AT
MADINAH
Makkah was populated by Quraysh alone who were
dominant and ruled over it. They had also a common creed iconolatry. Madinah
was a mixture of various commuriities and religions, including idolaters and
Judaic race and religion, a sprinkling of Christians. The Jewish tribes Banu
Nadeer, Banu Qaninqa', and banu Quraiza, lived in separate fortresses and due
to their trade and usury were rich and had sway over other communities.
According to the prediction of Moses, the Jews
had been expecting the promised messiah (that prophet) to be born among Banu
Isma'il of Arabia, who would restore the demi grated Jewish community to its
former glory and had staged so long in Madinah, particularly after expulsion
from Syria.
Now the news of the arrival of the prophet
ofBanu Isma'il had gladdened their hearts. But once they learnt that he
supports Jesus Christ as a true apostle of Allah and believing in him is an
inseparable part of his faith, Islam, and thus acknowledging his true exalted
position brings the Judaic people to the dock for their grave injustice in
rejecting, insulting and handing him over to the pagan roman governor, they one
and all became deadly enemies of their "0ne time expected redeemer."
The Christian citizens of Madinah too were
longing for the promised messiah the comforter, whose arrivaI had been foretold
by 'Isa in his last sermon. he had ordered his followers, Muslims, who, latter
in their misguidance, came to call their faith Christianity (as if it was a
faith founded by Christ, and themselves Christians) to follow him. From that
time (for six centuries) they had waited for him, who would avenge them against
the Jews, raise the Christians to a higher position in the world, bring out the
true position of Christ lowered by the Jews. But when they found him rejecting
their self-invented (innovative) elements of Faith like making 'Isa ibn Maryam,
'Isa ibn-Allah (the son of God), trinity, atonement, asceticism and the almost
divine right of Pope, they too became sworn enemies of ‘that prophet.'
It would be worthwhile casting a glance at
Abdallah bin Ubai bin Salool to grasp the true position of Madinah of this
period. Besides the sway of the Jews, he too enjoyed a position of great
influence over Madinites and he had been nursing hopes of becoming
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[next] the
crowned king of Madinah with the support of these tribes who held him in great
esteem and it is said preparations were already afoot for his formal coronation
before the arrival of the Prophet (P.B.U.H.) and other Muslim migrants from
Makkah. Under drastically changed conditions he also accepted Islam
hypocritically. But finding the Jews opposing the Prophet he strategically
tried to maintain friendly relations with them (the Jews), and the tribes
converted to Islam may also remain under his influence as of late. So these
hypocrites resorted to double-dealing. And since he had the mistaken notion
that the advent of Islam had put cold water on his ambitious plans, he never
hesitated in harming the Muslims and their cause. So Madinah too had many
difficulties in store for Islam and Muslims. But Islam got over their difficulties
due to its true nature. The Quran had predicted it. "And the later period
is both for you than the former." Q. XCIII: 4
CHAPTER IINTERNATIONAL CHARTER FOR STRENGTHENING PEACE,
MISCHIEFS, CONSPIRACIES AND ATTACKS OF QURAYSH, BETRAYAL OF TRUST BY THE JEWS,
SUCCESS OF MUSLIMS, FREEDOM IN SERMONS AND STYLE TO HERALDS OF ISLAM, EXPANSION
OF ISLAM, WIDESPREAD PEACE
The Prophet once in Madinah in the very first
year of Hijrah considered in the fitness of things to enter a contract with all
the ethnic and religious parties around him so that despite differences racial
and cultural unity may be maintained and in civilization and culture there may
be spirit of cooperation.
Some select terms of this contract are as under:
1. This is a document from Muhammad (P.B.U.H.)
the apostle of Allah among the Muslims, Quraysh or citizens of Yathrib, with
those who are associated with them (Muslim) and their partners in day to day
affairs (of the administration and maintenance of peace.
2. In spite of the differences in their
identities they will be regarded one nation (people of a country).
3. The Judaic people of Bani 'Auf are one nation
with the Muslims.
4. And whoever starts hostilities with these
entrants of contract, one and all will oppose him en masse. The
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[next] Muslims
shall come to their aid.
5. The relations of the contracting units shall
be based on mutual well-wishing and benefiting and not harming and sinning
against.
6. During the wars the Jews will be contributors
in expenditure of war.
7. The rights of the nation’s friendly to the
Jews shall be on a par with the Jews.
8. No one will start any move hostile to his
ally of contract.
9. The oppressed shall be supported and helped.
10. Bloodshed on the soil of Madinah shall be
strictly prohibited to all the partners of the contract.
11. The neighbors too will be deemed on a par
with the partners of contract.
12. If something happens among the partners
threatening violence, the decision will rest with Allah and His apostle
Muhammad (P.B.U.H.).
EXTENSION OF THE CHARTER TO THE TRIBES AROUND
When signatures of all the Madinite communities
were taken on this charter of rights, the Prophet (P.B.U.H.) wanted to include
the tribes of the neighboring areas also in this agreement, having in view two
advantages:
1. To put an end to the tribal mutual clashes
and unnecessary bloodshed (of the guilty and innocent alike).
2. The Quraysh of Makkah shall not be able to
instigate the tribes that have entered the contract against the Muslims.
(a) With this intention the Prophet, in the
first year after migration from Makkah travelled up to Waddan (between Makkah
and Madinah) and included Bani Hamzah, bin Bakr bin Abd Munaf of tribe in the
agreement mentioned above. It was signed by 'Amr bin Fehshi Al-Sakhri.
(b) And for the same purpose the apostle of
Allah went to Razwi in the month of Rabi I, 2 A. H and brought into the
agreement the people of bawat mountain.
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[next] (c)
And in the same year (2 A.H.) in the month of Jamadi II the Prophet went to Zil
'Ashirah, situated somewhere between Madinah and Yanbu,' and after signature of
Banu Mudlaj on the contract he returned to Madinah. If he had had sufficient
time for extending this agreement further, the world would have become
conscious of the fact that the apostle of Allah, Mercy for mankind had come not
to draw sword but to bring peace to humanity.
THE QURAYSH INTENDED TO ATTACK MUSLIMS IN
MADINAH
The Quraysh of Makkah in their animosity to the
Prophet and the Muslims had gone so far that even after their migration to
Madinah 300 miles from their town they were not at ease and did not let them
live in peace. Earlier on the migration to Abyssinia they had tried to detain
them and on the second occasion went in pursuit of them to Abyssinia in an
attempt for their extradition. And as we have seen earlier miserably failed in
these attempts. And now when they had come to Madinah, they followed them there
too and intended to attack them.
As a preliminary they had written to Abd-Allah
bin Ubai that they had given protection to their man (the Prophet). So they
were duty bound to fight against him or compel him to leave their town. Or else
they have resolved under an oath to attack Madinah, murdering your young men
and taking your women as slave girls.
THE FIRST CONSPIRACY OF THE QURAYSH AGAINST THE
MUSLIMS
On receiving this letter Abd-Allah bin Uba'i
decided in favor of giving the Prophet and his Muslim followers a fight. The
Prophet got scent of this conspiracy and personally going to the hostile group
to talk to them directly.
The Prophet said to them: "The Quraish have
played this trick upon you so that if you are taken in by them you will come to
much greater harm than in violation of their terms. For, if you were to fight
against the Muslims you will be slaughtering your own sons. In case you are
confronted by Quraysh, it will be waging war against aliens. "
This brief talk of the Prophet had such an
effect on their minds that the entire gathering got immediately dispersed.
After failure in the first attempt, the Quraysh
secretly started their conspiratorial moves
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[next] with the Judaic community of Madinah. And
when they were perfectly in league with them, with full confidence in their
success they sent the following message to the Muslims of Madinah:
THE THREAT OF THE QURAYSH OF MAKKAH
"Do not be proud of your safe arrival from
Makkah, and do not gloat over your success against us. We are capable of your
ruin even there-your safe refuge, your asylum. After this challenging message
they started vexing them.
FIRST ATTACK OF QURAYSH ON MUSLIMS OF MADlNAH
In Rabi I, 2 A.H. one of the tribal chiefs from
Quraish, Kurz bin Jabir, Al fahri came to Madinah and drove away the cattle of
Madinites grazing out of the town and made his escape good, as if to impress
upon them that they could strike at them from a distance of 300 miles whenever
they were pleased.
Then in the month of Ramadan 2 A.H., Abu Jahl
gave it out falsely that the Muslims are going to way lay our caravan laden
with rich goods. This baseless propaganda against the Muslims was aimed at
instigating all those who had a share in trade or their men formed the trade
caravan or all those nursing hatred against the Muslims, may come together
ready to fight against Muslims en masse. And they succeeded in this mischievous
plan of theirs.
THE VAST ARMY OF QURAYSH AND SURETY OF THEIR
ATTACKS
With a vast army of one thousand venture some,
valiant, fierce fighters with seven hundred camels and those hundred horses as
mounts, Abu Jahl came out of Makkah. The caravan (had not been engaged in
attach on its way by the Muslim army and it had reached Makkah safely, but Abu
Jahl continued his movement towards Madinah and the Muslims were now dead sure
of his evil design to attack them.
The Prophet (P.B.U.H.) had consulted the
companions in this behalf. The muhajirs (migrants) came out with a satisfactory
answer (to lay down their lives against the invading army). He repeated his
query and they firmly assured him of their faithful obedience. When he put the
same question a third time, the Ansar (old residents of Madinah) took it that
he was waiting for their response. Sa’d bin Mu'az said, "Perhaps you have
taken it on principle that Ansars do not regard it their duty to stand by you
and
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[next] their
Muslim brethren if it comes to an encounter outside Madinah. On behalf of
Ansars I assure you that we are with you under all conditions whether you enter
an agreement or reject another. You can take as much from our goods as you
please and leave for us as much as you please. That taken by you would be
preferable to us than that left with us. We shall obey you, order us what you
are pleased. We shall gladly follow you if you take us to the 'Imran spring, we
will follow you. And if you order us to enter an ocean, we will enter with
you." Miqdad said: "O Apostle of Allah! we are not like the people of
Moses to say "Go thou, and thy Lord, and fight ye two, while we sit here
(Q. V: 24), for we are with you everywhere, right, left, in front and behind,
ready to fight."
The Muslims were not in a state of perfect
readiness (most of them had come out to intercept a caravan of a few highly
armed guards of Quraysh and not fierce fighting forces). There were 313 persons
in all, muhajirs and Ansars combined.
SO FAR THE MUSLIMS HAD NOT BEEN PERMITTED TO
FIGHT
Muslims had so far not permitted to enter wars
even in the face of strong opposition and persecution, for Islam is the
religion of peace avoiding armed struggle if peace can be maintained without
it. That is why they put up with oppression quietly and moved out of Madinah,
leaving behind their birth place, houses and where withal to abstain from
contention. And they overlooked vexation even after getting out of the way of
their opponents. But now things had come to such a pass that clash was
inevitable, for even survival of Islam dearer to Muslims than even their lives.
After annihilation of this handful of devotees engaged in Allah's clarification
and propagation of Divine Faith, none would have been left to take it up. 'Isa
(P.B.U.H.) had also, at the end of his brief mission of less than three years,
compelled by necessity, had ordered his disciples to purchase arms even if they
had to part with their clothes, cash and other belongings:
Then set he unto them, but now he that hath a
purse, let him take it, and likewise his scrap and he that hath no sword, let
him sell his garments, and buy one. Luke 22: 36. So it was this pressing need
of self-defense and protection of their Faith that Allah in His Infinite Mercy,
permitted them to take to arms in emergencies like the present, after they had
very patiently preserved with oppression and tyranny, excesses, loss of life
and property, insults and difficulties in living up to the dictates of Faith.
Below is given the first permission as revealed
in the Quran :
To those against whom war is made permission is
given (to fight) because they are
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and verily Allah is most Powerful for their aid. (They are) those who have been
expelled from their homes in defiance of rights, (for no cause) except that
they say, "Our Lord is Allah." Did not Allah check one set of people
by means of another, there would surely have been pulled down monasteries,
churches, synagogues and mosques, in which the name of Allah is commemorated in
abundant measure. Allah will certainly aid those who aid His (cause) for verily
Allah is full of strength, Exalted in Might, (able to enforce His will). -Q.
XXII: 39-40.
The Quran, as everybody can see for himself,
points out the reasons behind this permission, which also brings out clearly the
nature of this war-defensive and not aggressive as the wars of the
ungodly."
1. The first reason given here is oppressed
condition of those fighting in defense of self and their Faith, which the
people of our age have termed right of self-determination justifying even armed
struggle in its defense.
2. The second reason is their expulsion from
their homes and hearths, deprivation from their wherewithal and that too on the
basis of difference of creed. The so-called peace-loving King Edward VII, in
his message to his Indian subjects on the occasion of 50th anniversary of the
British rule in India in a tone of great pride among other things, that
"during these fifty years’ no one has ever been harmed on grounds of the
difference of creed, when it is no secret that all these Muslims were those who
had been tortured, deprived of rights, jailed, exiled, hanged and shot for
their only crime that they asserted strongly. "Our Lord is Allah."
3. The third reason pointed out by the Quran is
not of exclusive advantage to the Muslims but very wide in its scope, almost
universal, covering the two major faiths of the world, Judaism and
Christianity, whose protection has also been thus ensured, Mosques of Islam and
Muslims finding the last place on this list, (probably out of courtesy shown to
even these enemies of Allah. Moreover, Muslims had entered an agreement with
these two religious communities in Madinah and this was out of regard for
maintaining friendly relations with them. However, the Muslim community was of
the greatest importance, since it was they who pledged and actually laid down
their lives in defense of the right of self-determination for humanity at
large. Without their waging wars through the ages, there would have been no
party of selfless, righteous justice-loving party in the world for the defense
of the charter of human rights and the world would have never heard of them.
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these factors made it imperative for the Muslims to check them on the way to
Madinah, in spite of their extreme pan city of arms, mounts and rations they
had decided upon total confrontation.
THE SECOND ATTACK OF QURAYSH OR BATTLE OF BADR
During the month of Ramadan 2 A. H. the apostle
of Allah as the head of the Muslims started from Madinah. An idea of their
military equipment can be had from the fact that they had only two horses and
sixty camels.
Shall we call it a matter of chance that the
participants in the battle of Badr were just the same in number as those of the
army of Taloot (saul) against Jaloot (Goliath).
On arriving at the battle field of Badr the
Muslim witnessed the enemy's fighting force three times their own number and in
the matter of equipment they stood no comparison with the enemy.
A day ahead of the battle, the Prophet inspected
the battle field, pointing out with precision that Allah Willing such and such
men of the opposing force will fall dead at such and such places on the battle
ground.
On Friday, the 17th Ramadan the two fighting
forces confronted each other. The Prophet (P.B.U.H.) entreated Allah for
success in the battle against the enemy, saying that if these handful of
Muslims get killed, there will be no one left to proclaim the message of Thy
Unity. The Muslims also prayed earnestly.
With the aid of Allah, the enemy was defeated at
the hands of the Muslims. Seventy of their fighters were killed and another
seventy taken prisoners. Abu Jahl was killed exactly at the site pointed out by
the Prophet (P.B.U.H.) had pointed out to his companions the previous day. It
was he who had brought the hosts (to wipe out the Muslims). Out of the fourteen
tribal chiefs who had come together at Dar-al-Nadwah for deliberations on the
theme of the Prophet's (P.B.U.H.) murder, eleven lay dead on the battle field.
The three survivors had at last embraced Islam.
In keeping with (a) the accepted law of war (b)
the passion of the oppressed Muslims for revenge (c) the need of over awing the
other tribes of Arabia with horror of war, the situation demanded the killing
of the prisoners of war, but the Prophet of Mercy freed them all on payment of
ransom. The ransom for the freedom of the literate prisoners was literacy of
the children of Ansar.
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trial of strength of the two parties of the battle of Badr proved true the
prophecy of the Quran while permitting the Muslims to fight against the
invader:
"Allah will certainly aid those who aid His
(cause), for verily Allah is full of Strength, Exalted in Might (able to
enforce His Will." - Al Quran XXII: 40.
That is why this battle has been termed
Yaum-alFurqan (the day of evidence or proof), since the Muslims and the people
of the Book had been provided with evidence on the true nature of the Islamic
Faith. Allah has elsewhere mentioned this incident, the Battle of Badr, in the
following words:
Allah had helped you at Badr when ye were
helpless: then fear Allah: thus may ye show your gratitude. - Al Quran 111:123.
THE THIRD CONSPIRACY OF THE QURAYSH AND THE PLAN
TO MURDER THE PROPHET (P.B.U.H.)
A few days after the battle of Badr, Safwan bin
Umayyah, whose father was killed in Badr and 'Umair bin Wahab whose son was a
prisoner in the hands of Muslims, came together in a desolate spot outside
Makkah and asked about the Prophet (P.B.U.H.).
Umair said to his associate: "If I was not
indebted irredeemably, and I had not been worried about the helplessness of my
family in my absence (death) I would have myself gone to Madinah and would have
made short shrift of Mohammad (killed him)."
Safwan blurted out: "I shall clear thy
debts and support thy family during my own life-time. "
'Umair, assenting, said to him: Settled. But
this secret of ours should not be allowed to leak out." Then he got his
sword sharpened and poisoned and started off on his mission.
On arrival in Madinah, he was making his camel
sit in front of the Prophet's mosque when the camel started gurgling. 'Umar
Faruq (R) saw and recognizing him, it occurred to him that this devil has come
with an evil intent. And so he approached the Prophet (P.B.U.H.) informing him
that 'Umair bin Wahab was coming and was fully armed. The Prophet said:
"Let him come to me." 'Umar (R) got hold of the hilt of his sword and
holding his neck took him to the Prophet who asked 'Umar (R) to free him, and
asked 'Umair to come to him. 'Umair coming before him greeted him formally. The
Prophet
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him: "What brings you here? He said in reply: "I have come to see my
son a prisoner here." The Prophet further enquired: "And how about
this sword of yours." He tauntingly remarked: "Of what use is this
sword? And what have our swords achieved when pitted against you?" The
Prophet (P.B.U.H.) said to him: "Be honest and come out with the truth
'Umair repeated his reply. The apostle of Allah said: "Look here, you and
Safwan had gone to a desolate spot in the hills outside Makkah. Safwan has
taken upon himself relieving thee of thy debts and support of thy family, and
thou hath promised him my head with which intent thou art here. 'Umair, thou
did not care to think that Allah Himself is my Protector. "
On hearing this much from the Prophet he was
confounded. He submitted: "Now I am satisfied that you are certainly the
Prophet and a Messenger of Allah." It was easy for us to falsify you about
heavenly realities and revelations and were engaged in it with impunity. But I
have no explanation for this secret that was strictly between Safwan and me. No
third person could have got wind of it. I must be grateful to Allah Who made it
(the disclosure to you of our well-guarded secret through super natural means)
the cause of my embracing Islam.
The Prophet said to the companions: "Teach
your brother his Faith, make him memorize the Quran and free his son."
Umair said: "O Apostle of Allah! Kindly be so good as to permit me to go
to Makkah and call people to Islam. And now I intend to vex and torment the idolaters
in the same way as I did to the Muslims before this.
After 'Umair had left for Madinah, Safwan used
to say to the elite among the Quraysh: "Just wait. Shortly there is going
to be good news from Madinah which will relieve you of the shock of Badr."
But when Safwan learnt that 'Umair had embraced
Islam, he was shocked and he viewed not to speak to him for the rest of his
life, nor allow any benefit to go to him if it can be helped.
'Umair came to Makkah. He used to proclaim the
message of Islam and many people embraced Islam through his efforts.
THE THIRD ATTACK OF THE QURAYSH GHAZWAH
AL-SAWEEQ
After the disgraceful defeat at Badr, Abu
Sufyan, now the outstanding leader of Quraysh, had under an oath denied himself
a change of clean clothes and bathing his body, until
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had avenged himself and the community of Muslims. So he came out of Makkah with
two hundred mounted men and an approaching Madinah he detached himself from
them and in the darkness of the night entered the town all alone (by stealth)
and met his friend Salam bin Mashkam a Jew and spent the night with him in a
drinking orgy of sorts. Probably in their mutual consultation it was decided
that the time was not appropriate for an attack. So during the last part of the
night he came out and setting fire to fruit laden trees of Muslims and
murdering a Muslim and his ally, returned home.
On receiving information, he and his retinue of
two hundred men were given a hot pursuit up to Qarqarah-alkadar. So this
pursuit of the invaders has come to be called 'Ghazwah' (Expedition) of
Qarqarah-al-Kadar. On the return journey the contingent of the Abu Sufyan
dropped their tiny bags of parched, ground barley and therefore this is also
known as Ghazwah-al-Saweeq.
THE FOURTH ATTACK OF THE QURAYSH OR THE BATTLE
OF UHUD
Next year the Quraysh of Makkah attacked Madinah
once again. This time they had collected funds from the citizens in general.
The poet Abu 'Uzzah in his campaign in Tahawah had reconciled Banu Kananah to
come to the aid of Makkans in their strife against Madinite Muslims. Fifty
thousand Mithqal of gold (about 225 kilogram) and a thousand camels from Syria
the collective property of Makkan traders, was also donated by common consent
generously to war fund. In Short an army of five thousand blood thirsty
fighters of various tribes, comprising three thousand camerlry and two hundred
strong cavalry and seven hundred armored infantry men, came to attack Madinah.
The Prophet was in favor of the defense of Madinah from inside. But the young
zealots (who had remained deprived of participation at Badr insisted on
confrontation with the enemy outside in the open. And the issue was decided in
favour of the majority. With true democratic spirit the Prophet did not insist
on his own and that of older men's nature and wiser opinion nor the decision
once taken was changed (when on second though the younger lot repented and
requested revision). So the Muslims came out to the mount Uhud, about three
miles from Madinah and confronted the enemy from Makkah.
The Muslim fighting force comprised one thousand
men. But at the nick of the moment and most critical juncture the
arch-hypocrite, Abd-Allah bin Uba'i bin Salul played foul and betraying the
Muslims left with his three hundred misguided and hypocritic companions. The
burden of facing the enemy hordes, five thousand strong (furious with passion
of revenge) came to the shoulders of the remaining seven hundred. The
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had inflicted defeat on such a powerful enemy with numerical superiority and
much more and better equipment, and twelve of their standard bearers were
killed (eight of them at the hands of 'Ali Murtaza alone). But the Muslim
contingent of archers stationed by the Prophet (P.B.U.H.) to guard a mountain
pass, the only vulnerable position for the Muslim ranks, was deserted by them
(under the erroneous notion that the battle was over and they too were free to
collect booty from the defeated, fleeing army). They misunderstood and disobey
the Prophet (P.B.U.H.). The clever enemy took advantage of this error on the
part of Muslims and taking a round surrounded the Muslim from both sides.
(Khalid bin Waleed, yet in the opposite camp, with his cavalry attacked the
Muslim, through the vulnerable and now unguarded pass and created havoc.
Causing great loss and dispersing the greater part of the rest).
Among the companions of the Prophet (P.B.U.H.)
the following 12 were with him: Abu Bakr, 'Umar, 'Ali, Abd-al-Rahman bin 'Auf,
sa'd bin waqas, Talha bin Abdullah, Zubair bin-awam, Abu'Ubaidah bin Jarah, and
four other, Allah be pleased with all of them, never left him alone (to fend
for himself). The enemies threw stones at him. That thrown by Ibn Qumayyah
wounded his forehead and that by Ibn Hisham his arm. Utbah's stone broke four
of his teeth. Again, he had fallen into a deep pit and it was erroneously given
out that he has been killed. Honourable woman from Madinah rushed to Uhud. Once
in the battle field, Fatimah (R) washed her father's wounds, and stopped
haemorrhage with burnt mat (ash). 'Ali Murtaza (R) brought water in his shield
and 'Ayeshah Siddiqah (R) and Umm-e-Sulaim (R) took up small leather water bags
and brought water to the wounded lying on the battle field. Seventy companions
of the Prophet (P.B.U.H.) were war casualties.
The heaviest loss in this battle field was the
fall of Mus'ab bin 'Umair who had come to Madinah as an ambassador of Islam, a
connecting link between Makkah and Madinah and whose sermons converted the
tribes of Aus and Khazraj to Islam, was martyred here. His wife, Hamnah bint
Jahash had received news of the martyrdom of her brother and maternal uncle and
had quietly recited the Quranic words of resignation to the Will of Almighty
Allah. "Verily to Allah do we belong and it is to Him that we are destined
to return" and prayed for their forgiveness. After that she was told of
her husband's martyrdom, on hearing which still gave out a loud cry of anguish
and grief. The Prophet remarked: "See, how much she loved her husband.
"
In this battle, the prophet's uncle, Hamzah (R) (lion
of Allah and His Apostle) also got martyred. His dead body was desecrated by
the unbelieving lady Hindah. After the war
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over. Safiyah, mother of Zubair (R) came to see the dead body of Hamzah, her
brother. Zubair tried to stop her but that brave lady insisting on seeing it,
saying:"I know that my brother's dead body has been mutilated and
desecrated. But this is something to be proud of for us. My dear son, I am
neither going to cry over it nor scream but only to pray for him."
ANAS BIN NADHAR'S ZEAL AND PASSION FOR LAYING
DOWN HIS LIFE
Anas bin Nadhar too had been martyred in this
battle. This valiant soul noticed certain brave and courageous Muslims who,
throwing away their arms were sitting crest fallen and in great grief. He asked
them: "What is wrong with you?" They said to him "The Apostle of
Allah has passed away. Anas said to them passionately: Where the Apostle of
Allah laid down his life, we too should sacrifice ourselves for the same noble
cause.
What use is living after him." And entering
the thick of the battle he fell on the enemy in a rage, received seventy wounds
of deadly weapons and entered heaven.
Sa'd bin Rabi' was another martyr in this battle
of Uhud. After the battle was over. The Prophet sent out his men to search his
dead body. One of them saw him in pangs of death lying among the wounded and
dying. When asked about his condition, he replied: "Take me for dead now.
But have the goodness to convey my respects to the Prophet of Allah. And also
say to him pray to Allah that He may reward him with a reward greater than any
given to any prophet for his guidance to his people. And convey from me this
message to the Muslim community that so long as there is a single eye among
them that winks if the enemy is allowed to get to him, they will have no excuse
to offer to their Lord for that negligence. "
A companion of the Prophet (P.B.U.H.) has stated
that he went to see Abu Bakr (R). Sitting on his chest I found a small girl
whom he was kissing and fondling. I asked him about that child and was told
that she was the daughter of Sa'd bin Rabi'. He was superior to me and on the
Day of Reckoning he will be among the heralds of the Apostle of Allah.
'Amarah bin Ziyad too was one of the martyrs of
this battle. When in the pangs of death, he had dragged himself somehow to
bring his cheeks in contact with the feet of the Prophet, dying the most
peaceful death.
THE VALOUR OF ABU DUJANAH, HANZILAN, 'ALI
MURTAZA AND TALHAH (R)
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performed deeds of extra-ordinary temerity and valour in this battle. 'Ali (R)
had single handedly, killed eight opponents as mentioned earlier. Talhah had
used his hand as the shield to protect the Prophet from the enemy's arrows.
This hand of his had become palsied and crippled forever.
THE HEIGHT OF PERFECTION OF BELIEF AND LOVE OF
ISLAM
A lady of Banu Dinar tribe had lost her father,
a brother and husband (having probably heard the false rumor about the Prophet
(P.B.U.H.) Madinah) came to the scene of action and enquired about him. People
told her that by the Grace of Allah he was all right. But she wanted to make
sure and he was pointed out to her at a distance. Thus assured she exclaimed
showing her satisfaction:" Now that the Apostle of Allah is among us, any
grief, however tormenting has become bearable."
Some companions of his suggested to him to curse
the pagans (when he himself was badly wounded by them). the Prophet, however,
said to them in his usual mild tone: "I have not been sent to curse but to
call (mankind to Allah and His Faith) and as Mercy to them. '0 my Lord, guide
them (to the right path) for they know me not. "
THE FOURTH BATTLE BY THE QURAYSH AND DEATH OF
TEN PREACHERS
After the battle of Uhud the enemies of Islam
and Muslims, adopted various methods of harming Muslims. So in the 4th year
after Hijrah:
1. Seven persons of Adal and Qarah communities
were instructed by the Quraysh and sent to the Prophet (P.B.U.H.) with the
request that since their tribes were ready to embrace Islam some preachers
should be sent with them to teach Islam to them. The Apostle of Allah sent with
them ten companions of his as preachers of Faith with 'Asim bin Thakit leading
this party. When these companions (on a mission of preaching) with their
treacherous guides had come in their range to become easy targets, two hundred
armed men came out and wanted to arrest them alive. But the companions
confronted them and eight of them fell fighting. Two of the party Khubaib bin
'Adi and Zaid bin Wathnah (Allah be pleased with all the ten of them), were
however arrested by these barbarian, and sold out to the Quraysh of Makkah.
[next] THE BEHAVIOUR OF
KHUSAIB (R) AND ZAID (R) IN CAPTIVITY
The Quraysh kept them confined without food and
water for a few days in the house of Harith bin 'Amir. One day a child of
Harith playing with a household knife approached Khubaib. Out of love with
little children Khubaib lifting him up placed him on his thigh and taking the
knife from his hand put it aside. The child's mother noticing that her child
with a knife was with the prisoner who had been starved by them. So out of fear
of safety to the child a loud scream left her lips. Khubaib, however assuring
remarked: "she mistakenly is under the impression that I can kill her
child, not knowing that a Muslim is not guilty of perfidy. And they are very
kind to everyone, particularly children.
The tyrants of Quraysh took him to the cross
offering him his freedom on condition of rejecting Islam. Both the prisoners
said in reply: "What is life worth after rejection of Islam?" They
then asked him: "If you have any desire, let us know." Khubaib as
their spokesman said to them: "Permit us time for two raka'ats (units) of
prayer if you can." They were permitted. They said the desired prayer, not
taking much time and saying: "We could have spent longer time in our
prayer but we did not like to be misunderstood that it was out of fear of
death." They hard-hearted tyrants, put them on the cross and asked the
lance bearers to keep piercing every part of their body constantly.
How firm was their belief in Islam and Pleasure
of Allah and eternal bliss in life to come can be inquired by the fact that
they patiently persevered with all sorts of calamites without complaint!
LOVE OF LIFE COMPARED TO THE LOVE OF THE PROPHET
One of the spear-bearing tyrants asked him after
giving Khubaib a painful prick: "At this stage you too must be wishing all
this for Muhammad and your own redemption." Khubaib replied in a
passionate tone: "By Allah I would not like that even a thorn may prick
him for my deliverance.
He also recited some lyrics of his depicting the
position of a true Muslim. Last of all he prayed to Allah that he had conveyed
the Message of His Faith to these people and entreat Thee that Thy Apostle may
be informed of our plight and the beastly treatment of the pagan opponents.
ANOTHER CONSPIRACY AND MURDER OF SEVENTY
PREACHERS
Abu Bara' 'Amir also played the same trick, the
same dirty game. He came to the
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(P.B.U.H.) and requested him for the services of some preachers of Islam for
the education and guidance of Najd. He wanted to take them with him. 'Amir's
nephew was the ruler of Najd. 'Amir had given assurance of protection to them.
The Prophet assigned this duty to Munzir bin 'Amr Ansari at the head of seventy
others, all well versed, select in religious knowledge. When they reached
Bi'r-Mannah, the homeland of bani 'Amir, Haram bin Malham was deputed to see
Tufail the ruler with the letter of the Prophet. This herald was killed by the
ruler. He was pierced with a spear going from the back through the chest.
Falling on the ground he had proclaimed his view of life and wealth, uttering:
"By the Lord of Ka'bah. I have achieved felicity. "
These words of the dying person had such a
magical effect on the murderer that he went to the Prophet and embraced Islam.
The ruler got the rest also killed. Ka’b bin Zaid saved his life getting behind
those being killed and getting back he informed the Prophet of what had
happened.
THE FIFTH ATTACK OF THE QURAYSH, VIOLATION OF
TREATY OR CONQUEST OF MAKKAH
In the 8th year after Hijrah, the Muslims had to
besiege Makkah during the month of Ramadan under an emergency. The reason
behind it was that one of the ' terms of Hudaibiyah Treaty was that:
For ten years there will be no war. The
communities wishing to ally with the Prophet's community may do so and others
who prefer to join Quraysh are free to do so. So Banu Khuza'ah allied with the
Prophet and Banu Kananeh went with the Quraysh. Hardly two years, had elapsed
when Banu Kananah attaked Banu Khuza'ah and the Quraysh too came to their aid
with arms.
'Akramah bin Abu Jahl, Suhail bin 'Amr (he had
signed the treaty), Safwan bin Umayyah (the well-known elite of the Quraysh
with their followers, all under cover fought against Banu Khuza'ah.
These people (Khuza'ah) requested for clemency,
took refuge in Ka'bah as the safest asylum, but they were mercilessly put to
the sword. When these oppressed people appealed to them for mercy in the name
of Allah (For Allah's sake) they, (the Makkan pagans) most blasphemously turned
on them with loud proclamations of "Allah is nobody today (-is mere
nothing)."
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of them that had somehow escaped the blood thirsty swords of Banu Kananah and
Quraysh came to the Prophet with their tale of woes. For reasons of 1. Abiding
by the terms of treaty 2. Re-dressal of grievance with full justice 3. Future
protection of allies and tribes bound by treaty. The Prophet was forced by the
demands of justice and fair play, to take immediate strongest action against
the offenders, he, like the previous emergency of Badr (in the month of
Ramadan) started with a ten thousand strong force for Makkah also in the month
of fasting. They had hardly covered two days’ journey when Abu SufYan AlHarith
bin Abd-al-Muttalib and Abd-Allah bin Abu Umayyah met him on the way. They were
men who had tormented the Prophet very much and had left no stone unturned in
wiping out Islam. The Prophet sighting them turned his face in the other
direction. Umm-e-Salmah submitted that Abu SufYan was his first cousin and
AbdAllah is also the first cousin, the son of 'Atikah, his real paternal aunt.
Such close relations should not remain deprived of merciful affection.
At the instance of 'Ali (R) they came to the
Prophet and asked for his forgiveness in the words of the erring brothers of
Yusuf (P.B.U.H.)
By Allah! Indeed, has AlIah preferred thee above
as, and we certainly been guilty of sin -Q. XII:91 The Apostle of Allah said in
reply:
This day, let no reproach be (cast) on you Allah
will forgive you. And He is the Most Merciful of those who show mercy! - Al
Quran XII: 92.
The Apostle of Allah wished to take the Makkans
by surprise. (They should not get wind of his arrival. And so it did come to
pass that when he with his companions had camped outside Makkah and to strike
terror in their hearts he had ordered lighting of fires not only for cooking
their food but also big fires to make the mountain side ablaze. The thousands
of these fires gave the Makkans an idea of their helplessness and not to even
think of disturbing peace by taking to arms. The Apostle of Allah, Mercy for
mankind had aimed at a bloodless victory, an entirely peaceful revolution.
INSTRUCTIONS TO THE ARMY AND ORDERS FOR AMNESTY
The next morning the Apostle of Allah ordered
the army to enter the town by different routes and observe strictly the
following rules:
1. Whoever throws away his arms should not be
killed.
2. One entering Ka'bah should also be spared.
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3. One confining himself to his house should not
be pursued.
4. Whoever chooses Ab u Sufyan's house for
safety should be left alone.
5. And so also those entering the house of
Hakeem bin Hizam
6. Those absconding should not be followed to be
brought back.
7. The wounded and the disabled shall not be
killed either, nor
8. The captives should be treated as free person
for reckoning
The only contingent that entered the town under
the command of Khalid bin Waleed experienced some resistance but the Makkans to
their heels. The others entered without the least resistance. In the
confrontation two Muslims and 28 opponents lost their lives. When on 20th
Ramadan, the chosen Apostle of Allah entered Makkah, his head was bowed and he
was reciting Surah Al Fatah (Q. XLVIII) and mounted on a camel was going to the
House of AlIah' when riding this camel along with him was Osamah (R) son of
Zaid (R) his freed slave. Once there he cleansed the house of Allah of the
pollution of all sorts of idols 360 in number. He was bringing down each one of
them with the end of his bow or his stick and was reciting the Quranic verses:
1. Truth has (now) arrived and falsehood
perished: for falsehood is (by its nature) bound to perish. -Q. XVII: 81. 2.
The truth has arrived, and falsehood showeth not its face and will not return.
- Al Quran XXXIV :49
After this iconoclastic activity was over, he
called 'Uthman bin Abi Talha. His family had been the bearer of the keys of
Ka'bah since long. During the early days of his prophethood the Prophet
(P.B.U.H.) had asked him (Uthman) to open the Ka'bah and he had refused to
oblige. And the Apostle of Allah had prophesied: "All right, you will see
on some future day that these keys will be in my hand and I shall entrust them
to whomsoever I like." And 'Uthman had asked him whether all the males of
the Quraysh would have been brought low and annihilated. And the Prophet
(P.B.U.H.) had replied: "No, they would be much more honored and
dignified.
The Prophet taking the keys from him opened the
door of Ka'bah and entering made every corner of it resound with loud cries of
Allah-u-Akbar (Allah is the Greatest), and then in prayers of thanks laid his
forehead on the ground as the most devout and
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and the Exalted in Might.
During this period all those elite of Makkah had
come together who:
1. Had slain many Muslims or got them killed in
other ways.
2. Had expelled hundreds of Muslims from their
homes and hearths.
3. To destroy the Islamic Faith and wipe out
Muslims had under taken journeys to Abyssinia. Syria, Najd and Yemen.
4. Who had not let the Muslims live in peace
after they had left for (Madinah) three hundred miles off. All those who had
done all in their power to annihilate their Muslim adversaries with the power
of money, might, strategy and deceit, and for twenty-one years had made it
their only concern.
The Apostle of Allah, mercy for Mankind, when he
carne out after thanks giving for Allah's Graciousness, 'Abbas (R), his uncle,
submitted that the key be now entrusted to Bani Hashim. But the Prophet did not
agree with his suggestion saying: This is the day of generosity and one of
gifts and donations. The calling 'Uthman he handed over the keys to him,
saying: "Whoever tries to snatch them from you will be an Usurping
tyrant."
THE PROPHET'S SPEECH BEFORE THE CONQUERED AND
THE ENEMIES
After this act of great generosity to one who,
in the light of his past conduct, hardly deserved it, he turned to the crowd of
those tyrants, murderers and barbarous bereft of civility and sense of justice,
who could go to any length in opposition. He addressed them thus:
"O ye the community of Quraysh! This day of
days Allah has brought you down for your haughtiness based on Jahiliyah and
pride of ancestry when the truth is: All of us are the progeny of Adam and Adam
was fashioned out of clay. Then he recited the Quranic verse:
o mankind! We created you from a single (pair of
a male and a female, and made you into nations and tribes that ye may know each
other (not that you may despise each other). Verily the most honored of you in
the sight of Allah is (he who is) the most righteous of you. (Q. XLlX: 13)
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[next] Then
he said:
This day let no reproach be (cast) on you.
Allah will forgive you and He is the Most
Merciful of all those who show mercy. Al Quran
XII: 92
THE BAI'AH WITH THE NEWLY CONVERTED AND ITS
CONDITIONS
Then the Apostle of Allah taking his seat at the
Safa hill, took Bai'ah (oath of allegiance and fealty) from those corning to
embrace Islam. On this occasion Umar Farooq (R) was presenting them one by one
before the Prophet (P.B.U.H.). Those entering this contract (Bai'ah) had to
affirm the following terms.
1. I shall not associate anyone with AlIah in
His Person, Attributes, His worthiness of being worshipped and worthiness of
being invoked for aid.
2. I shall not steal, fornicate (commit
adultery). Commit unauthorized murder. neither be guilty of female infanticide,
nor slander anyone.
3. I shall to the best of my ability obey the
Apostle of Allah in all matters relating to Truth and Justice.
The women had, in addition to the above, were to
affirm:
In mourning for the dead they will not slap
their faces nor pinch them (with the nails of their fingers). Neither tear the
hair of their heads nor tear their garments to pieces, nor wrap themselves in
black clothes (as a sign of mourning even to the extent of a black band on the
arm), nor yet sit over the graves in mourning.
The procedure adopted here was that the Prophet
(P.B.U.H.) used to immerse his hand in a basin full of water and each pledging
female individual would come and immerse her hand in the water after the
Prophet had taken out his own hand. On other occasion in pledging loyalty to
Islam (obedience to Allah and His Apostle (P.B.U.H.)) it was deemed sufficient
to a verbal affirmation (without any symbolic formality).
The next day after the conquest of Makkah, the
Prophet was circumambulating Ka'bah
93
[next] when Fudalah bin 'Umair intended to
murder the Prophet. With this evil intent when he approached him, he said:
"Is Fudalah coming?" FudaIah said: "Yes it is Fudalah." The
Prophet asked him: "What were you intending to do a little earlier?"
FudaIah said: "Nothing was remembering Allah." On hearing this
(falsehood), the Prophet (P.B.U.H.) laughed and said to him: Make your peace
with Allah (entreat Him to forgive you for your evil intent of a heinous crime
and falsehood). And saying this he placed his hand on his (Fudalah's) chest.
Fudalah later stated: "With his hand on my
chest I: had a strange experience of mind. After that no one was I so dear to
me as Muhammad (P.B.U.H.)"
"From there I started for home. On the way
I met my beloved girl, with whom I associated and passed my time. So she requested
for a brief chat. She had an important thing to say to him.
I replied to her offer saying: "Allah and
His Apostle prohibit such things." (this immediate change of heart on
conversion is amazing indeed! And this is not an isolated example. The early
Islamic history is replete with them).
Let us here mention briefly the incidents of
forgiveness of certain specific heinous crimes of the outstanding enemies of
Islam in Makkah on this occasion as an important part of Seerah.
As we have seen the fighting men had been
ordered to desist from attacking and killing people (general Amnesty), except
four men and two women who, due to the nature of their crimes were liable to
Qisas or punishment like for like under the Divine Law.
It was proclaimed that they should be killed.
Out of the four men only Ibn Khalal was killed.
He had embraced Islam but he had killed his slave for delay in preparing food
for him. After this he had escaped, fleeing to Makkah. The other three, Ikramah
bin Abu Jahl, Hiba bin-al-Aswad and Abd-Allah ibn Abi Sarah were left off.
I. Ikrama not only because of his alliance with
his father Abu Jahl in atrocities against Islam, even armed struggles, he had
recently against the allies of Muslims, banu Khuza'ah, he being the main
culprit in the tribes’ annihilation.
2. Hibar had wounded Zainab, the daughter of the
Prophet, with his spear causing
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[next] abortion
and consequent death.
3. Abd-Allah ibn Sarah had given out that
revelation (in fact) came to him and Muhammad (P.B.U.H.) on hearing from him
get it set down in writing. Could these culprits expect mercy from any save the
Mercy Mankind? Among the two women, the one guilty of intentional murder was
killed under the Islamic law of 'Qisas', equal for equal.
Among those forgiven was Hindah, wife of Abu
Sufyan. Mad with wild rage she had arranged murder by artifice of Hamzah the
uncle of the Prophet, in a secret arrangement with Wahshi, and after his death,
she came to the battle field, took out Hamza's liver, tried to chew it and
mutilated his body cutting his nose and ears had made a wreath for herself to
put it round her neck.
Wahshi too was forgiven who had killed Harnzah
by deception and then had desecrated his dead body by mutilation together with
Hindah.
So it is evident like broad day light that the
army of Muhammad had not conquered Makkah but conquered the hearts of the
Makkans, through the civility and unlimited mercy and forgiveness of Muhammad
(P.B.U.H.).
After the bloodless conquests of Makkah and most
of them embracing Islam, there was no question of taking possession of their
goods as booty as customary in battles, the Muslims who had been robbed of
everything they had here in Makkah had been taken by the pagans both forcibly
and voluntarily (to remove the hitch in migration). It was all over now, some
of them, however, claiming the houses they had left behind and now in
possession of Makkans.
The Prophet (P.B.U.H.), however did not agree,
meaning that whatever they had left in the way of Allah, they should not even
think of getting back.
THE CONSEQUENCES OF THE MAKKAN CONQUEST THE
REASONS OF ENTRY TO ALLAH'S RELIGION IN CROWDS
According to the revelation a little later,
people entered Allah's religion in crowds after victory with the Help of Allah.
(Q. CX: 1-2). There were several reasons for it:
1. Many tribes had alliances and pacts with the
Quraysh and their entry to the fold of Islam would have meant violation of
trust.
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[next] 2.
Many tribes were too weak to act independently but were related to or allied
with the Quraish. They feared severance of these relations and wrath and
revenge of Quraysh which was too much for them.
3. There were some others who were waiting for
the Muslims to dominate Quraysh which alone would be proof of their belonging
to Allah's party, since through the centuries many attempts of powerful
invaders had failed, bereft as they were of Allah's Help. Abraha Ashram,
conqueror of Yemen, coming for mention in the Quran (companions of the
Elephant-Q. CV: 1) was annihilated sixty-years before the conquest of Makkah (8
A.H.) by Allah's own forces, the natural agencies, having come with the intent
of demolishing Ka'bah. There were some persons alive having witnessed it. So to
some the Prophet's getting the better of his own people was the true criterion
of his being a true Prophet of Allah and they were waiting for conquest of
Makkah.
Therefore after the easy bloodless, perfectly
peaceful takeover of Makkah the former pacts disappeared into this aid, the
influence and pressure of the Quraysh was no more of any consequence, and
Muslim's position as aided by Allah was also made clear to the doubters so far.
And lastly, the resistance to the preaching of
Islam had dissipated. The preachers could preach freely and the listeners
(audience) listened unhindered and without fear, the charm of the True Faith
drew crowds automatically.
THE DEFENCE AGAINST HAWAZIN AND THAQIF OR THE
BATTLE OF HUNAIN SHAWWAL 8 A.H.
After the conquest of Makkah, Hawazin and Thaqif
tribes having a common border with Makkans thought to themselves that if they
were to defeat the Muslims, all the groves and other properties of the Makkans
in Ta'if shall become theirs without any risk. And they shall have avenged for
their iconoclasm.
They brought the Bani Madar and Bani Hilal
tribes also to their side as allies and with an army off our thousand strong
they started for Makkah, coming down in the valley known as Hunain. Under the
advice of their chief, Malik bin 'Auf, they had also brought their women,
children and cattle and other goods with them. The advantage of this measure
pointed out by him had been that nobody could even think of desertion of all
those to save his own life.
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[next] On receiving this information, the
Prophet (P.B.U.H.) who did not like to be engaged in a battle adjacent to
Ka'bah and within the sacred precincts, also advanced towards the invading
army.
An addition of two thousand fighting men
comprising also the freshly converted to Islam aside the idolatrous allies
under protection, thus making the Muslim army twelve thousand strong. They were
feeling proud of their numerical strength to some extent and hence had become a
little mindful of their usual alertness and precaution. It is borne out by the
Quran:
And on the day of Hunain: behold! your great
numbers elated you, but they awaited you naught: the land for all that it is
wide, did constrain you, and you turned back in retreat. - Al Quran X: 25
The enemy lay in ambush in a narrow pass with a
party of archers. When the advance guard of the Muslim army (comprising those
devil-may-care-type of young men who were hardly armed or not, at least. The
requisite arms) reached the enemy's range of shooting. They rained down so many
arrows on them that they were forced to fly in panic. Only about a hundred on
them that they were forced to fly in panic. Only about a hundred companions of
the Prophet firmly held their positions in the battle field. The Prophet
(P.B.U.H.) when he saw the enemy advancing and his own army running away for
safety, displayed unique valor and perseverance. He got down his mule and said:
"I am a Prophet, there is not a shade of
doubt about it I am the son of Abd-al-Muttalib."
What he meant to convey was that success or
failure in an armed conflict was not the criterion of his position as a true
apostle of Allah. Rather it lay in his own identity and personality.
At this stage of confusion, Abbas (R), the uncle
of the Prophet, started calling them by their distinguishing features as
Muhajirs (immigrants) and Ansar (the helpers) and they responded to this call
like a flight of pigeons without delay. Now the army was arranged in a totally
different order, with muhajirs and Ansar in the forefront. With the renewed
attack in this order, the enemy took to flight, getting divided into two
groups:
1. The leader of this group, Malik bin 'Auf with
this fighting men took refuge in the fort at Ta'if.
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[next] 2. The other group comprising their women
and children along with their goods went into concealment in the Autas gorge.
The Prophet (P.B.U.H.) ordered siege of the Ta'if fort, and to take vigilant
care of Autas gorge he appointed Abu 'Amir Ash'ari, who on getting there took
possession of the families and goods of the enemy. When the Prophet learnt
about performance of Abu 'Amir at Autas, he ordered lifting siege of the Ta'if
Fort, since they were faced with the calamity of losing their most precious
assets, wives, children and goods. There were 24,000 camels, 40 thousand goats,
four thousand o-oqiah (about 420 kilogram) silver and six thousand women and
children in all.
The Prophet had stayed very close to the battle
field, where six chiefs of the Hawazin tribe came to him appealing for mercy.
Some of these men were those who had rained stones on him when he was visiting
Ta'if on a preaching mission, and Zaid (R) had lifted him unconscious to carry
him to safety.
The Prophet (P.B.U.H.) said to them:
"Welcome! I had myself been waiting for you. Two weeks have elapsed and
the booty has not yet been distributed. In consideration of your request I can
release prisoners coming to my share and those of my family. And if there were
Muhajirs and Ansar alone with me (as fighting men) I could consider their
shares also. But as you can see for yourself, I have here with me even those
who are yet unbelievers. So we will have to tackle this problem in this way:
come to me tomorrow morning after the early morning prayer (Fajr) to present
your request in the presence of the assembly of common people. Let us see if a
solution can be found." He concluded saying: "choose for yourself
your good or your families since the invading army cannot be reconciled to
total deprivation. (They must get something as return for their (taking
pains."
Next morning the same representatives presented
themselves on the scene and in public gathering repeated their request for the
release of their prisoners to the Prophet.
UNPARALLELED GENEROSITY AND MERCY
The Prophet of mercy said to them: I hereby
release the prisoners, my own and those of Banu Abd-al-Muttalib free (without
demanding any ransom for them). The Ansar and Muhajirin with one voice declared
that they too were releasing those coming to their shares.
Now it came to Bani Saleem and Bani Fuzava. It
was something strange to them that the invading enemy, luckily vanquished also,
should be shown such mercy and generosity.
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[next] So
they did not proclaim their prisoners released. The Prophet called them and
after deliberation, 6 camels was settled as the equivalent of one prisoner and
the Prophet paid it to them, and the remaining prisoners were also set free. He
also donated one changes of clothes to all the prisoners at parting time.
HONOUR CONFERRED ON THE DAUGHTER OF HIS WET
NURSE
Among these prisoners was also Shima' bint
Harith the daughter of the Prophet's wet nurse Halimah. The Prophet recognized
this foster sister of his and spread out his sheet on the ground to sit on. He
said to her: "It would be much better for you to stay here with me.
However, you are perfectly free to go back home if you please. She wanted to
return home and was sent away to her own people honorably.
A MODEL OF GENEROSITY OF THE REALLY SINCERE
The booty was distributed on the spot. The
largest shares were awarded to those who had recently embraced Islam. The
sincerest, Ansars, received nothing. He consoled the younger lot showing
dissatisfaction saying would they not be pleased taking him with them while
others take some petty goods. They were very much pleased. Some of them were
moved to tears of joy on hearing these words from the Prophet (P.B.U.H.). It
had afforded them much greater pleasure than those receiving booty.
Some poet has expressed the Prophet's generosity
in the following verse:
To me Khaiber and Hunain stand witness (to the
fact), That you most generously give away what you win through conquests.
FASL (CHAPTER)MISCHIEFS,
BREACH OF FAITH IN CONTRACT, ATTACKS OF THE JEWS AND THE MUSLIM DEFENSIVE
MEASURES AGAINST THEM
Yehudi, as a matter of fact, should be the name
of the offspring of Yehuda, the third sun of Yaqub (Jacob) only. But somehow
the progeny of all the twelve sons of Jacob came to be called by this name and
now the Israelites are usually termed Yahudi or Jews a denomination which due
to their transgression and evil traits of character had become the most
detestable among the nations of the world. They, in their vain glory and
self-conceit, claim to be the chosen of God, worthy of exaltation and rule over
the rest of the world. Here and in eternal bliss Hereafter when the rest of
humanity is fit only to be the fuel of Fire of Hell, the horrible pit. Of all
that tall talk and braggadocio only this
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[next] much
is true that they are the progeny of a long line of Prophets and so many high
ranking prophets were raised from them through the ages and they were really a
fine people chosen by Allah in a particular period for a sacred mission borne
out by the Quran also and for some time they proved worthy of it too, "But
long ages passed over them and their hearts grew hard" (Q. LVII: J6) and
through shameful breach solemn covenants, persecuting their prophets, even killing
them, calling Allah "close fisted" "Allah is indigent and we are
rich", saying to Moses, their great benefactor, "Go you and your Lord
and fight, we are sitting here," and many worse blasphemies which brought
Allah's wrath and they were deposed from leadership of humanity, cursed and
dispersed.
Their own and last of the Israeli line of
prophets, 'Isa (P.B.u.H.), kind-hearted as he was, but witnessing their
despicable conduct, had called them (venomous) vipers and their progeny and had
also prophesied that the kingdom of God (leadership and guidance of mankind)
shall be taken away from them and entrusted to another community that may make
it blossom, coming into full bloom.
When the appointed time for this prophecy to
come true (materialize) and Muhammad the Apostle of Allah, Muhammad (P.B.U.H.)
(called Ahmad in another prophecy by 'Isa the son of Mary:
'O children of Israel! I am the messenger of
Allah (sent) to you confirming the Turat (which came) before me and giving glad
tidings of a messenger to come after me, whose name shall be Ahmad. - Al Quran
LXI: 6),
began preaching his excellent teachings, the
Jews finding them conflicting with their self-devised independent views about
'Isa whom they almost handed over to the Roman governor to be crucified, they
were very much annoyed and in their rage finally decided to vex, tyrannize and
get him out of their way if possible as they had earlier done with his
predecessor 'Isa ibn-Maryam.
Although the Jews in the very first year of
migration had entered an agreement of peace for all the communities of madinah.
Yet their inherent evil nature and diseased mentality could not remain hidden
for long and eighteen months after signing the contract they had entered with
the Prophet and the Muslim community mischiefs one after the other were
witnessed.
THE FIRST MISCHIEF OF THE JEWS TUMULT, MURDER
AND EXPULSION OF BANU QAINUQA'
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[next] When the Muslims with the Prophet
(P.B.U.H.) had gone to Badr, a Muslim woman went one day to the locality of
Banu Qainuqa' to sell milk. Some Jews played
a mischief and stripped her in the market place.
Hearing the screams of the woman, a Muslim rushed to the scene and in a rage
murdered the mischief mongering culprit, Jew. The Jews gathered together on the
spot of murder and they killed the Muslim creating a tumult. On his return from
Badr, the Prophet called the Jews to enquire about this riot. They returned the
signed copy of agreement with the Prophet to him and the Muslims and appeared
bent on a war against the Muslims.
Things had now come to an insurrection and the
Jews were punished in as much as forcing them to leave Madinah and go to
Khaibar to settle down.
THE SECOND MISCHIEF OF THE JEWS OR BANISHMENT OF
BANU NADIR
As stated earlier the Quraysh had written to the
unbelievers of Madinah after migration to fight against the Prophet but due to
the sagacity and clever handling of the situation it carne to naught. After
defeat at Badr they again wrote, but this time to the Jews of Madinah:
"You are a powerful community, economically
well off, in possessions of properties and forts. Fight against Muhammad or
else we shall do such and such with you, taking off even the ornaments adorning
the ankles of your women." On receipt of this letter, their Sanu Nadir
tribe was determined on violation of the agreement with the Prophet as well as
deceitfully harm him.
It was in 4 A.H. that the Prophet went to the
locality of Banu Nadir to collect a national subscription (it was probably to
pay the blood money in connection with a murder). They seated him beneath a
wall and planned that (the accursed) Ibn Hajash going upon the wall would let
fall a heavy stone over him and thus end his life.
After sitting there for some time he was
informed by supernatural means (Allah's own special agencies) of the impending
danger and left the place in time.
After sitting there for some time he was
informed by super natural means (Al1ah's own special agencies) of the impending
danger and left the place in time.
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[next] At last Banu Nadir were punished with
banishment from Madinah to get settled at Khaiber. They loaded all their goods,
even the doors and windows of their houses they had themselves razed to the
ground, on six hundred camels and settled in Khaiber.
The outstanding feature of the 5th year A.H. is
battle of Ahzab. Sanu Nadhir did not sit idle even after their banishment to
Khaiber. They resolved to make a united effort for the total annihilation of
the Muslims, involving all the tribes and religions of Arabia. They should
participate with their select seasoned swordsmen. They selected twenty chiefs
to induce all the tribes of Arabia to come together in a aggressive war against
the Muslims. Their efforts were fruitful. In the month of Ziqa'dah 5 AH. a
formidable army of ten thousand strong including idolaters and Jews with some
others, invaded Madinah. The Quan calls it the Battle of Ahzab (the
confederates).
I. Quraish, Banu Kananah, under the command of
Sufyan bin Harb
2. Bani Fazarah under the command of 'Uqbah bin
Husain 3. Bani Murrah under the command of Harith bin 'Auf
4. Bani Ashja' and Najdis commanded by Mas'ood
bin Dakheelah When the Muslim found themselves incapable of facing them in the
open, they acted at the instance of Salman Farsi's (of Persia or Iran), an
outstanding companion of the Prophet, they decided to dig a trench (for the
first time in Arabia) and started work on it with great enthusiasm. Each team
of ten persons had dugged out forty yards. While at it the companions recited
the following verse:
We are those who have taken an oath of fealty
At the hands of Muhammad to adhere to Islam
forever The Prophet himself helped the companions in the digging operations,
breaking hard rock and removal of earth. In this strenuous labor his chest was
covered with dust. He undertook work where others failed.
The battle worthy Muslims were three thousand in
all. They came to the battle field in such a manner that the trench was in
front of them and Sala' mount at the back. Banu Quraizah the Jewish tribe,
resident in Madillah and under obligation as signatories of
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[next] the
agreement that we can call Madinah charter of Human Rights, the chief of the
Banu Nadir, Hai bin Akhtab visited them in the darkness of the night and
insisting on them to violate the agreement made them join the invading bordes.
The Prophet repeatedly sent his heralds to them to bring them round and
desisting from breach of faith, but they flatly refused to listen to them
saying: Who is Muhammad to us that we should listen to him? We are not bound to
him by any bond whatsoever.
After that Banu Quraizah started disturbing the
peace of the town. The lives, honor and property of Muslim women and children
was imperiled. In this helpless situation a detachment from this none too big a
number had to be sent back to Madinah to guard it, and maintain peace if breach
was wickedly created by the Jews. Banu Quraizah were under the impression that
the ferocious attack of ten thousand from outside and we inside the town
creating lawlessness, can make life miserable for Muslim, they will be totally
wiped out leaving no trace behind.
Since the Prophet was by nature peace-loving and
anti-war, he held consultation with the companions on an offer of peace on the
term of payment of one third of their produce (of duties). But the Ansar
preferred war. Sa'd bin Mu'az (R) and S'ad bin 'Ubadah (R) speaking on the
resolution submitted: When we were polytheists and idolaters, we never gave
them anything (under pressure). Now that Allah has honored us with Islam, how
can we give them one third of our produce. For them we have nothing but our
swords.
The invading army besieged them (Muslims) for
twenty days. A few occasional single handed combats also were witnessed. 'Umar
bin Abdand who boasted of equality with thousand men in combat was killed
easily by 'Ali Murtza (R) in one such single combat. And Naufal bin Abd-Allah
bin Mughira too was killed in an encounter. The Makkans offered ten thousand dirhams
for the dead body of Naufal. The Prophet told his men to hand over the dead
body. Nothing in return was needed.
When they could not confront Muslims during this
period of siege, they were dejected and left one-night bag and baggage surely
grieved.
After getting rid of this troublesome affair,
the Prophet called Banu Quraizah to explain their position face to face (show
cause for their dastardly conduct). Now Banu Quraizah in a state of
self-imposed siege in their fort weefully prepared for a trial of strength. At
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[next] this stage the Muslims came to know that
the Banu Nadir chief Hai bin Akhtab was still with them in the fort.
This role of a trouble maker was not the first
instance on the part of Banu Quraizah. At the time of Badr they had
strengthened the position of Quraysh with war material and arms. But then the
kind hearted Prophet CP.B.U.H) forgiven them.
Now that they had taken refuge in their fort the
Muslims had no other cause left open to them but to have a go at them. They
were factually besieged now by an invading army in zi-al-Hiijah, which lasted
25 days. The siege now becoming intolerable and sick of it they contacted the
Muslims of Aus tribe with whom they were on terms of friendship since long and
reconciled the Prophet to agree to the arbitration of SaId bin Mu'az (Aus
chief) in their (Banu Quraizah's) affair and his arbitration should be
acceptable to him.
Banu Quraizah came out of the fort and their
case was entrusted to SaId bin Mu'az. What high hopes Aus and Banu Quraizah
might have been nursing after Mu'az was accepted arbiter by both the parties?
But this manly arbiter and God fearing Muslim after necessary investigations
gave the following verdict:
I. The combat-worthy males of Banu Quraizah be
put to sword.
2. Women and children be taken as prisoner of
war (slave).
3. Their goods be divided as booty. In the
materialization of this arbitration what we learn from a report in Bukhari by
Abu Sa'eed Khudri, that able bodied combat-worthy men were killed. But the
tradition has nothing to say about the women and children being taken as
prisoners (slaves). It must also be kept in mind that the arbiter of their own
choice, had pronounced for them the same punishment which they inflicted on
their criminals and prescribed by their Shari'ah.
We have reasons to believe and precedents to
show that had Banu Quraizah left their case in the hands of the Prophet the
greatest punishment that would have been pronounced could be their banishment
from Madinah to settle in Khaiber. The cases of Banu Qainuqa' and Banu Nadir
are two precedents before us. The Prophet had mercifully exempted some of them
(Banu Quraizah) also from the pronounced punishment. For example, Zuhair (Jew)
had received pardon from him with wife, children and his goods. And Rifa'ah
(Jew) had also been spared his life.
CHAPTER IBATTLE WITH CHRISTIANS
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[next]
With Christians too the Prophet's dealings were
based on kindness. A couple of rulers of their countries nursed feelings of
malice and animosity against him, but the commonality or the majority of people
had nothing to do with it. Going in details in our study reveals the fact that
a battle was fought against one Christian king and a long and tedious journey
undertaken under the most trying condition of hot weather, scarcity of
provisions and other resources, due to a rumor of invasion by a Christian
monarch.
THE REVENGE OF THE MURDER OF AN AMBASSADOR OF
ISLAM OR THE BATTLE OF MAUTA, JAMADI I 8 A.H.
Mautah was a town in Syria. The chief of this
town Sharjeel bin 'Amr Ghassani had killed the messenger of the Prophet, Harith
bin 'Umair Azdi, bearing a letter calling him to Islam. This incident had
endangered the lives of the ambassadors and something had to be done as
deterrent to it. So the Prophet sent out an army of three thousand armed men.
This petty ruler did not even apologize for his barbarity. Rather he had the
audacity to confront the challenger. Heraclitus, the emperor, happened to be
there on that occasion, stationed with an army of a hundred thousand men in
Moab. The Arabian desert tribes Lakhim, Jazan, Bahram, Bili Qais, numbering a
hundred thousand had gathered there on the occasion of the christian kings’
arrival there. So the Ghassari ruler called a large contingent to the king's
army as well as the tribal force as reinforcement to that under his own command
and he finally headed an army of about a hundred thousand. The Muslims had no
option but to face the enemy, and Zaid bin Harithah (R) brought up under the
patronage of the Prophet, at the head of the Muslim army, was killed in the
first bout. Ja'far, Tayyar
(R) the Prophet's cousin and Abd-Allah bin
Rawahah (R) a senior companion also fell to the sword of the enemy one after
the other as commanders. Then Khalid bin Waleed (R) a military genius came
forward to command his men and with rare marvelous strategic retreat for
reorganization gave the enemy a wrong impression, thus compelling a much
superior foe about forty times as strong to flee. It is reported that 9 swords
were broken in the hand of Khalid bin Waleed. The Prophet had informed the
companions of the dreadful loss of three valuable lives and the happy final of
the battle in far off Madinah through divination. And it was after this battle
that on Khalid (R) was conferred the title Saif-Allah (the Sword of Allah).
JAISH 'USR (MILITARY EXPEDITION OF DISTRESS) OR
THE BATTLE OF TABUK RAJAB 9 A.H.
105
[next] A
caravan arrived from Syria, and mentioned the preparations of Caesa'rs (the
Roman emperor's) armies for invading Madinah. The Arabian Christian tribes
Lakhm, lazan, 'Amilah, Ghassan and others are also with them. It appears they
want to avenge themselves for their defeat at Mantah.
The Prophet considered it in the fitness of
things to detain the invading army before its entry into Arabia to prevent
internal disturbances and uprisings of the vanquished forces. This
confrontation was against the armies of a kingdom ruling' over half the then
known world and had recently brought and adversary of the stature of Iran to
disgrace.
The Muslims were resource less. The journey was
long and tedious. The well-known summer heat of Arabia was at its height. The
date palm crop of Madinah was ready to be collected and enjoyed in the cool
shades of the homes and groves.
The Prophet announced a general campaign for
collection of war fund.
Uthman (R) donated 900 camels, 100 horses and
one thousand dinars in cash as his contribution to war fund, and was honoured
with the title of 'Mujahhiz laish 'Usr (Provider of the anny of distress).
Abd-al-Rahman
(R) another opulent business man, came forward
with forty thousand dirhams as his share of contributions. What Abu Bakr Siddiq
(R) brought, though not that much in value was yet the entire wherewithal of
his family. Leaving for them, as he owned on being questioned, the love ofAllah
and his Apostle. Abu Aqeel Ansari donated two Sa' about four kilogram dates all
that he could afford, being half of his total wages for a night hard labour of
irrigation for somebody, leaving the other half for the sustenance of his
family costly. The Prophet had it spread over the entire heap of costly
donations. (The hypocrites had laughed at it).
In short, every companion did all in his power
to be as sincere and generous as he could. About 83 Muslims (behaves only out
wardly) did not tum up from their homes under various protests. Abd-Allah bin
Ubai bin Sallul had assured them that Muhammad and his companions shall not
come back to Madinah from this expedition Caesar will send them out as
prisoners to various countries under his rule.
The Apostle of Allah started for Tabuk with
thirty thousand men in his following.
106
[next] Saba' bin 'Arfazah his deputy in Madinah
and to 'Ali Murtaza (R) he assigned the duty of looking after the needs of his
family. Conveyance (mounts) was the most acute problem for this expedition. One
camel for 18 persons to ride by turns. Scarcity of food forced them at time to
subsist on green leaves like herbivorous animals which caused inflammation of
lips. Water was prominent by its absence at places on the way. To further
reduce the number of mounts, they had at time to slaughter the camels for food
and used the water preserved by camels in their digestive system was used for
drinking to save lives.
Patiently persevering in putting up with all
these hardships they at last arrived at Tabuk.
They were yet on the way to Tabuk when they were
overtaken by 'Ali (R). The hypocrites used to chide him for being left behind.
Some attributed it to his incapability, others ascribed it to merciful
concession. By these insulting remarks 'Ali (R) was roused to action and
cutting short the period of rest in this journey under the scorching heat, he
came! o the Prophet at last, with his feet swollen and soles blistered. The
Prophet said to him by way of consolation: "Ali (R)! you are not satisfied
that you are to me as Haroon was to Moses (associate and helper in discharging
the duties of prophetic mission) but there is no prophet to follow me. On
hearing this heartening remark from the Prophet, 'Ali (R) left for Madinah cheerfully.
The Prophet stayed at Tabuk for a month. The Syrians were so intimidated by
this move that they gave up the idea of invading Arabia for the time being and
put it off for some time after the passing away of the Apostle of Allah.
While at Tabuk, the Prophet had delivered a
brief but very comprehensive sermon after prayer:
1. Most outstanding in Truth is the Book of
Allah (The Quran).
2. Among words the most trustworthy is the word
of Taqwa (piety).
3. The most superior among millats (religious
communities) is that of Ibrahim (P.B.U.H.)
4. The way (Sunnah) of Muhammad (P.B.U.H.) is
the best of all ways.
5. Remembrance of Allah is the most elevated and
superior to all other words.
6. The best and cleanest statement, speech,
information of true facts is the Quran.
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[next] 7.
The best performances are those of firm resolution.
8. The worst of affairs is an innovation.
9. The best instruction and practical example is
that of the prophets.
10. The death of martyr is the best type of all
other types of deaths.
11. The worst blindness is the misguidance after
guidance.
12. Of the acts and deeds the one that is
beneficial is the best.
13. The best course or practice is that people
can easily follow.
14. The worst blindness is the blindness of
heart.
15. The upper hand (giver) is superior to the
lower (at the receiving end)
16. The little goods that suffices is better
than the plentiful that leads to negligence.
17. The worst repentance is that which comes in
death pangs.
18. The worst remorse is that of the Day of
reckoning.
19. Some people attend Friday congregation but
their hearts are elsewhere.
20. And among them there are men who remember
Allah once in a, while.
21. The worst sin is a lying tongue.
22. The greatest affluence is the affluence
adequacy of psyche or mind.
23. The best of provisions is that of Taqwa
(piety).
24. The greatest wisdom lies in fear of God.
25. The best thing to impress upon the mind is
conviction.
26. Creating or giving way to doubts is an off
shoot of unbelief.
27. Weeping with wailing is an act of Jahiliyah
(ignorance or un-Islam).
28. Thieving is provision (deed) for Hell.
108
[next] 29.
To be dead drunk is casting oneself in Fire (of Hell). 30. Poetization or
versification (except for a noble cause) is the affair of Iblis (Satan).
31. And Liquor (drinking) is involvement in all
other sins.
32. The worst sustenance is devouring the
property of an orphan.
33. Felicitous (Lucky) is he who takes a lesson
from others.
34. Most unlucky (wretched) is he who is born
unlucky.
35. The best asset of deeds is their happy end.
36. The worst dream is a false one
(Falsification of one's own eyes).
37. And that which is surely going to happen is
close at hand (the Last Day)
38. To abuse (to revile) a believer is
transgression.
39. And to murder him is unbelief
40. And to eat his flesh (back-biting) is
dis-obedience to Allah.
41. The goods of a believer is prohibited to
another as his brother's blood.
42. Whoever poses as independent of Allah, Allah
falsifies him.
43. Whoever keeps hidden the evils to another,
Allah covers his faults.
44. He who forgives is forgiven.
45. Whoever suppresses one's anger is rewarded
by Allah.
46. He who patiently perseveres with a loss, is
rewarded by Allah.
47. Whoever spreads slander Allah brings him to
general ignominy.
49. He who disobeys Allah, He punishes him
severely.
50. Then seeking Allah's forgiveness, he
concluded this sermon.
109
[next] During
the period of stay at Tabuk death occured of the cmpanion Zu-al-Bajadin. The
statement of this incident reveals how kindly and benignly the Prophet treated
the destitute and sincere companions.
His name was Abd-Allah. Orphaned in childhood
was brought up by his uncle. When he grew up, this uncle of his, gifting him
with camels, goats and slave had relieved him of destitution. Abd-Allah heard
about Islam and felt a hidden desire and taste for unity of Allah. But he was
mighty afraid of his benefactor (uncle) that he could not embrace Islam.
However, when the Prophet had returned to Madinah after the conquest of Makkah,
Abd-Allah said to his uncle: "My dear uncle! How long have I been waiting
for your embracing Islam? But I have noticed no change in your mode of thought.
I cannot trust my term of life any longer. Kindly permit me to enter the fold
of Islam.
His uncle said to him in reply: "If you are
bent on entering the Faith of Muhammad, I shall take away everything from you.
Not a sheet or something to hide your nakedness I am going to leave on
you."
Abd-Allah said respectfully: Uncle! I must
become a Muslim at all costs, and shall accept obedience to the Prophet. I am
sick of polytheism and idolatry. Now do as you please, and whatever I have in
my possession you can take it. I am very much alive to the fact that these
trappings and wherewithal must be left behind on departing from this world. So
I cannot remain deprived of the True Faith for the sake of this material
goods."
Abd-Allah then discarded even the clothes
covering his nakedness and went to her mother in this disgraceful position. His
mother was surprised and Abd-Allah told her. I have become a believer, a strict
Unitarian. To cover my nakedness, I need covering. Kindly give me something for
this purpose. His mother gave him a blanket. Abd Allah tore it in two parts,
with one he covered the lower part of his body and the other half he used as
sheet for the upper half, and started for Madinah. Early in the morning he
arrived at the Prophet's (P.B.U.H.) mosque and with back to the wall he sat
there. When the Prophet (P.B.U.H.) came to the mosque, he enquired of him about
the purpose of his arrival there. To his queries he replied that: "My name
is Abd-'Uzza. I am an outsider and a destitute. I love you O Apostle of Allah!
and have come here looking for Guidance."
110
[next] The Prophet said to him: your name is
Abd-Allah and Zu-al-Bajadin your title. Stay close to us and live in the mosque
itself Abd-Allah joined the group known as Ashab Suffah . He learnt to recite
Quran from the Prophet and then recited it with zeal and fondness, very gleefully.
Once 'Umar Faruq (R) irked by his loud
recitation remarked: "People here are praying and this Bedouin Arab is
reciting Quran so loudly (as to divert the attention of men in their prayer).
The Prophet said to him: "'Umar! let him have his own way. He has come
here leaving behind everything he had in the world for the sake of Allah and
his Apostle."
"Hearing of the preparations for the battle
of Tabuk, he too came to the Prophet and requested him to pray for him
(Abd-Allah) also to be martyred in the way of Allah"
The Prophet directed him to bring a piece of
bark from some tree. When he brought it, the Prophet attached it (with string)
to his arm, and said: 0 Allah! forbid his blood to the unbelievers. Abdullah
said: " O Apostle of Allah! I am longing for martyrdom." The Prophet
explained it to him: "When you came out with the intent of fighting in the
way of Allah, even if you die of fever, you are a martyr. "
On arrival at Tabuk exactly this happened in his
case. He developed fever and that ended his life. Bilal bin Harith Mazanj has
reported that he had witnessed the burial of Abdullah.
In the darkness of the night Bilal (R) was
holding a lamp in his hand. Abu Bakr (R) and 'Umar (R) were pulling him in the
grave. The Apostle of Allah too had discarded into his grave and was
instructing them Abu Bakr (R) and 'Umar (R): " Have regard for (the
position of) your brother." The Prophet put the bricks on his grave after
burial and then prayed thus:
"O my Lord! I have been pleased with him
until this evening. Please be pleased with him.
"Ibn Masood (R) had said: "Oh, how I
wish I had been Laid in that grave."
The Prophet returned to Madinah safe and sound.
The hypocrites of Madinah who had taken for
granted that Muhammad and his
111
[next] companions
must have been taken prisoners and banished to far off islands and shall never
come back, were remorseful now, and put up various false excuse, for not
accompanying the Prophet (P.B. U.H.) on this expedition. He neither cross
questioned nor showed his displeasure for their dastardly conduct, since he
knew it was no use. They could not be reformed. However, he took serious notice
of three sincere companions of his who had somehow due to laziness or infinity
of resolution failed to accompany him and could not overtake him a few days
later. They like true Muslims owned their weakness and default, and as such had
to undergo a hard trial One of them Ka'b (R) bin Malik's story as related by
him runs like this:
KA 'B(R) BIN MALIK'S HARD TRIAL
My staying at home on this occasion was but a
trial. I had neither any intention to absent myself nor any hindrance prevented
me from joining the expedition a little later, overtaking at a faster pace. My
financial condition was better than ever. I had also purchased two camels for
this journey, when as a matter of fact I never had had two camels at a time
before this. Others were making preparation as they ought to have done on a war
footing, and I had no doubt in my mind about my own preparation, thinking to
myself that whenever they started I shall be with them. The day the Islamic
army marched out of Madinah, I had some private business to look to. I said to
myself I shall overtake it soon enough. Two to three days passed in a wavering
attitude and laziness I should say. By now the expeditionary force had gone so
far that it was difficult to overtake it. I was really shocked at what had
accidentally happened.
One day on coming out of the house, I met no man
other than the hypocrites who were adepts at inventing false excuses, or some
disabled person. This fact set my mind on fire. These days passed one by one
finding me ill at ease until the day dawned when the Apostle of Allah returned
from this expedition. I was in great confusion as to what to do, what to say
and how to save myself from the righteous anger and punishment of the Prophet
(P.B.U.H.). People suggested to me various excuses to save my skin. But I
resolved that only Truth can deliver me from harm. At last I presented myself
before the Apostle of Allah. He looked at me and smiled. His smile had a shade
of frown in it. This attitude of his bewildered me.
The Prophet questioned me: "Ka'b! what
prevented you from joining us? Were you wanting in the means for the
journey?" I submitted: "O Apostle of Allah (P.B.U.H.)! I had
everything for it. My psyche made me negligent and laziness overcame my intent
and resolve. Satan attacked me and involved me in this deprivation and
lonesomeness." The Apostle of Allah (P.B.U.H.) said to me: "Stay in
your house and wait for the Divine Decree."
112
[next] Some people tried to appear wiser saying:
"See what you have gained. If you too had put up some excuse, the outcome
would have been different." I told them that revelation would have exposed
me and I would have been nowhere then. The dealing is not with a worldly party
or person. We are dealing here with the Apostle of Allah. I enquired whether I
was alone guilty of this shortcoming or there are some others also in the line.
They told me that Hilal bin Umayyah and Murarah bin Rabi' are two other person
standing on the same ground with me. On hearing it from them I had some
consolation that two other righteous persons are in grief like me. I was not
all alone.
After some time, the Apostle of Allah (P.B.U.H.)
ordered the Muslim Community to boycott us not to associate with us in any
other way. Now life and the world around us appeared to be a burden, a curse.
Hilal and Murarah did not come out of their houses during this period, since
they were old and decrepit. I was young and daring and used to go .out of the
house to the mosque of the Prophet and after the prayer was over, sat in a
comer of the mosque.
The Prophet (P.B.U.H.) looked at me with
affection but only through side glances, observing my affliction and dejection.
But when I raised my eyes to look at him, he avoided it, looking the other way.
As for the Muslim brethren they neither spoke to
me nor even answer my greetings. One day I crossed over the limits of the town
in a very aggrieved state of mind. Abu Qatadah, my paternal cousin was on very
good terms of love and intimacy with me, was in his grove, supervising some
building construction. I greeted him but he did not oblige me and turned his
face in the opposite direction. I said to him, Abu Qatadah! you know very well
that I love Allah and His Apostle and not in the least affected with hypocrisy
and polytheism. How is it then that you do not speak to me? Even then he did
not answer. After I had repeated my query thrice, my cousin said only this:
"Allah and His Apostle know better." I was moved to tears (on thus
being slighted by one near and dear, and I wept grievously enough. I returned
to Madinah town proper where a Christian met me. He had been looking for me,
and people told him (pointing to me) that I was the person he was looking for.
He had a letter from the king of Ghassan, addressed to me. It read:
"It has come to our knowledge that your
master is annoyed with you. You have been denied his presence. And other people
too are distressing you. We are well aware of your position and you are not a
person who can be treated denigratingly. On reading this letter come to me and
see for yourself what honors are awaiting you here with me."
113
[next] After
perusal of this letter I said to myself. "What a calamity? Can a worse
misfortune be imagined? A Christian aspiring to get advantage over me and my
Faith and inviting me to unbelief. This increased my grief ten times over. That
royal epistle I cast into the fire in the presence of the messenger and told
him in very clear terms:
Go and tell him that "My master's
displeasure and indifference is much better and pleasant to me than your
kindest regards and attention. "
When I got home I found a person from the
Prophet (P.B.U.H.) with the instructions to me to keep away from my wife.
Seeking further details, I asked him whether it was an instruction to divorce
her or just living apart, he said, "No, not divorce but only separate
living." On hearing this order, I sent my wife to her own people. I came
to know that Hilal and Murarah had received the same instructions. Hilal's wife
saw the Prophet in this connection and told him that Hilal was old and
debilitated and had no servant either to lookafter his needs. If he kindly
permitted, she may go on looking after him. The Prophet permitting service
excluded partnership in bed. She said to him: "O Apostle of Allah! Hilal
has been reduced by his sorrow and grief to a state where no other notion
(desire for sex) disturbs him."
Now, some people suggested to me also that I
should take the Prophet's permission for that much service by my wife. But I
refused on the ground that I was hale and hearty and could look after myself
unaided and may not be granted permission.
In this way passed fifty days of distress and
mental anguish. One night as I was lying in bed upstairs, much perturbed and
lamenting over my plight, when from the mount Salah', close to my house, rose
the voice of Abu Bakr (R) proclaiming: "Congratulations to Ka'b (R) that
his penitence has been accepted." On hearing this proclamation, my relatives
and friends rushed to congratulate me that a sincere person has been honored by
Allah in the acceptance of his penitence. I brought my forehead to the ground
in prostration before Allah in gratitude for His Mercy and Grace. And then
immediately hastened to see the Prophet (P.B.U.H.)
The Prophet was sitting in the assembly of
Muhajirs and Ansar. The former congratulated me and the latter kept quiet.
Coming forward I greeted the Prophet and
114
[next] the
assemblage. His face was radiant like full moon. It was the usual feature that
in moments of joy became all the more lustrous. He addressed me thus?
"Congratulations Ka'b! for this most auspicious and blessed day of your
life! Since your mother gave you birth, no such day has ever dawned in your
life. Most welcome in our midst! your penitence has been honored by Allah, the
Lord of the World Himself (you have been forgiven and honorably cleansed of the
filth of negligence and lack of promptness in obedience).
I humbly submitted that in gratitude for this
honour I donate all my worldly goods in the way of Allah." The Prophet did
not agree. I said how about half of it?" He said, "No",
"Let it be one third I proposed." He said, "Yes." One third
is good enough. And even one third is too much."
Thank God that the Mischiefs, sedition and
violence which the enemies of Islam and Muslim, had created through the years
and which had vitiated the atmosphere so much that all the tribes of Arabic had
become poisoned with the venom of revolt, terrorism and tyranny had finally
come to an end. During the course of all these confrontations, the unparalleled
generosity of the Apostle of Allah and his untold large-heartedness manifested
itself so frequently and in such abundance that the humanity of later days
learnt all the ethical principles of gallantry and warfare (changing barbarity
of former days to civility mercy and generosity).
These were the inevitable wars in which the
chosen Apostle of Allah and the Muslims under constraints for about seven
years, participated in them. (They were actually thrust on them).
The Muslims are nowhere witnessed as the
instigators in these wars. All of them without exception were fought in
self-defense or to keep aloof from their mischief (rather wickedness). During
the entire period of the Prophet's (P.B.U.H.) mission not a single soul was
snuffed out because he was an idolater, a Christian or a Jew.
It had been very clearly brought out in the
Quran that religious differences have existed before and shall go on in future
also. So compulsion in the matter of religion is not permissible. The following
Quranic verses bear ample testimony to this fact:
1. let there be no compulsion in religion. Truth
stands out clear from error: - Al Quran II: 256
2. If it had been thy Lord Will they would have
all believed, all who are on earth! Will thou then compel mankind, against
their will to believe! - Al Quran X: 99
115
[next] 3.
If thy Lord had so willed, He would have made mankind one people: but they will
not cease to differ, except on whom thy Lord bestowed His Mercy and for this
did He create them. - Al Quran XI: 118-119 4. It is true thou wilt riot be able
to guide everyone thou loves, but Allah guides those whom He will and He knows
best those who receive guidance. -AI Quran: XXVIII: 56
5. We know best what they say, and thou art not
one to compel them by force. So admonish with the Quran such as fear My
Warning. - Al Quran L: 45
6. Therefore do thou remind for thou art one to
remind. Thou art not one to manage (their) affairs.
Before we close this chapter on wars it would be
in the fitness of things to mention how the Prophet (P.B.U.H.) treated
prisoners of war.
Before the last and final version of Islam
brought by the Last and Final Prophet of Islam, all the nations and kingdoms of
the world meted out such barbaric treatment to the prisoners of war mere
mention of which makes the hair stand on end.
1. The treatment of the prisoners of war at the
hands of the Prophet was merely of two kinds: (a) Release on payment of ransom
(b) Granting their freedom without ransom The first ever prisoners came to the
Muslims in the battle of Badr. They were worst enemies of Islam and Muslims.
The Prophet (P.B.U.H.) first of all put it up before the companions as a
consultative affair. In the Shura' (consultative body) there were two groups
with conflicting opinions. In the first group Abu Bakr (R) was of the opinion
that they should be released on payment of ransom. He had put forth two
arguments in support of his opinion.
I. The ransom money will go to furnish us with
the military equipment.
2. After obtaining freedom they may with Allah's
Grace embrace Islam. The other group with 'Umar Faruq as their spokesman opined
in favor of putting them to the sword. They argued like this:
1. They are the great leaders of unbelief and
polytheism and deserve beheading.
116
[next] 2. Allah has given us victory over them
and we must avenge Muslims. The Prophet (P.B.U.H.) agreed with Abu Bakr (R).
Those who could not pay ransom, making the children of Ansar literate was
decided as their ransom.
Whether Abu Bakr's thinking was right or 'Umar
Faruq, is a futile discussion. Both offered arguments that were reasonable save
in as much as Abu Bakr (R) when opining had not in his mind, the Quranic
instruction in an earlier (Pre-Badr) Surah Muhammad (Q. XLVII: 4) which says:
Therefore, when you meet the unbelievers (in
fight), smite at their necks, at length when ye have thoroughly subdued them,
bind (the captives) firmly: therefore (is the time for) either generosity or
ransom, until the war lays down its burdens. - Al Quran XLVII:4
What with ransom and the equipment of an ill
equipped Muslim army, the Prophet, Mercy for mankind, was not in favour of
killing the prisoners once they had been spared on the battlefield and were
helpless in the hands of Muslims. There is evidence to the effect that he had
once said: If Muti'm bin 'Adi had been alive today I would have released these
prisoners (from Badr) without any ransom." (In gratitude to his protection
offered to the Prophet (P.B.U.H.) on his return from Ta'if to Makkah and safe
entry under escort of his two armed sons) He was always for mercy and in later
periods it became an accepted rule that killing of prisoners was not
permissible save where some of them are guilty of other crimes demanding their
heads.
So with the Prophet it was neither favoring Abu
Bakr (R) nor opposing 'Umar, who God only knows why, have been likened to 'Isa
(P.B.U.H.) and Moses in their temperaments. A Prophet though human is far above
these petty things and adopts only the right course without fear or favour.
'Umar Faruq's opinion was based on not letting
the formidable enemies taken prisoners and being released to become much more
formidable once they joined their group of the sworn enemies of Islam and
Muslims. The Quran appeared to agree with him though with a difference when it
said:
It is not fitting for a Prophet that he should
have prisoners of war until he had thoroughly subdued (the enemies in the)
land. You look for the temporal goods of the world, but Allah looketh to the
Hereafter. And Allah is Exalted in might, Wise. Had it not been for a previous
ordainment from Allah, a severe punishment would have reached you for the
(ransom) that ye took. But (now) enjoy what ye took in war, lawful and good.
But fear Allah, for Allah is oft-forgiving, Most Merciful. - Al Quran VIII:
67-69
117
[next] It
is evident from the wording of this verse that the admonition here stresses the
point that in the battle of Badr they started taking prisoners before the enemy
had been thoroughly subdued. Taking prisoners and ransom for their release had
certainly been allowed to them already and it was on that account that the
ransom taken from prisoners of Badr was declared clean and permitted, and no
punishment was given for it. But a phase of warning there certainly was for
momentarily overlooking S.XLVII: 4 at Badr. And 'you look to the temporal goods
of the world and Allah looketh to the Hereafter is no happy commentary either,
though general (not pinpointed).
As for the treatment meted out to the prisoners
of war by the merciful and kind-hearted Prophet (P.B.U.H.), it was that
reserved for guests. Many of them have left it on record that in provision of
comforts, they were treated by the Muslims of Madinah like their own children. They
gave us bread to eat when they and their families subsisted on dates, living as
they were under straitened circumstances as borne out by the Quran: "Give
them preference over themselves, even though poverty was their (own lot."
(Q. LIX: IX). Only two prisoners of Badr were killed ('Uqbah bin Abi Mu'ait and
Nadar bin Harith), for their earlier crimes.
In Ghazwah Banu Al Mustalaq more than hundred
prisoners were taken but released without any ransom. And one of them, a woman
was raised to a position of rare honour of becoming the Mother of the Believers
(Javeriyah (R))
In Hudaibiyah's eighty invaders from Tan'im
mount were arrested but were unconditionally released.
In the battIe of Hunain six thousand men and
women were granted freedom without ransom. Some takers of prisoners had been
compensated for the release by the Prophet himself. Certain others (like Shimr)
when released were gifted with clothes and other gifts.
There is no example in the world history of such
humane, generous and merciful treatment of invaders.
There is also an instance of exchange of
prisoners of war mentioned in the books of Traditions of the Prophet (P.B.
U.H.).
118
[next] It
was the result of these excellent teachings of the Prophet (P.B.U.H.) that
during the vast conquests of Iraq and Syriya, Egypt. Arabia, Iran and khurasan,
no prisoners were taken from the vanquished fighting forces or civilians nor
ransom comes for mention anywhere.
Although these armed confrontations were great
trials for Muslims (loss of life, goods and other hardships), but it appears to
be the wise Plan of the Lord of the Worlds in this dispensation that Islam
should demonstrate that ideal pattern of wars and warfare, full of human
sympathy, mercy and generosity.
CHAPTER IISENDING OF AMBASSADORS WITH EPISTLES TO THE
RULERS OF VARIOUS RELIGIONS AND COUNTRIES INVITING TO ISLAM, SOME EMBRACING
ISLAM, OTHERS SHOWING RESPECT AND YET OTHERS IMPUDENCE AND ITS CONSESQUENCES
A remarkable characteristic of the Da'wah (call
to Faith) of the Prophet (P.B.U.H.), not met with in those of other prophets,
is the presentation of Islam as a universal Faith (which actually it is, and
has been the Faith of all the prophets of Allah from Adam, Noah to 'Isa Ibn
Maryam and they one and all preached it with this denomination as brought out
by the Quran in clear terms:
1. He has chosen you and imposed no
difficulties, on you in religion it is the religion of your father Abraham. It
is he who has named ye Muslim, - Al Quran xxn: 78
2. The religion before Allah is Islam
(submission to His Will). Nor did the People of the Book dissent therefrom
except through envy of each other, after knowledge had come to them. - Al Quran
III: 19
3. If anyone denies a religion other than Islam
(submission to Allah) never will it be accepted of him, and in the Hereafter he
will be in the ranks (If those who have lost (ruined themselves). - Al Quran
III: 85
And it was for this reason that from those early
days when even the Makkans had not become well acquainted with Islam the
Prophet (P.B.U.H.) had started propagating it among other nations and followers
of other religions. Bilal (R) of Abyssinia. Suhaib Rumi, Salman Farsi, Addas of
Nineveh are some of those who had entered the Fold of the religion of Allah as
the prime representatives of Abyssinia, Greece, Iran and Central Asia.
119
[next] That
he was commissioned for the guidance of entire humanity (directly and
indirectly) is supported by the Quran:
1. We have not sent thee but as a (Messenger) to
all mankind, giving them Glad tidings, and warning them (against sin), but most
men know not. - Al Quran XXXIV: 28
2. It is He Who has sent His Messenger with
Guidance and the Religion of Truth, to make it prevail over all religion: and
enough is Allah for a witness. - Al Quran XLVIII: 28 and LXI: 9
3. We sent thee not but as a mercy for all
creatures - Al Quran XXI: 107
4. Say: "O men! I am sent unto you all, as
the Messenger of Allah to Whom belongeth the dominion of the heavens and the
earth: there is no god but He: it is He that giveth both life? and death. So believe
in Allah and His Messenger. The unlettered Prophet, who believeth in Allah and
His Word. follow Him that (so) ye may be guided. - Al Quran VII: 158
It was to follow these Quranic verses that the
Prophet (P.B.U.H.) had sent letters conveying the message of Islam to those
managing the affairs of various nations and religions. And in these letters he
had written also this to each one of them that in case of rejection of Islam,
you will come to grief not only because in your personal capacity you have deprived
yourself of the greatest bounty of God but as a result of it your nation too
shall stop short at your instance and you shall be held responsible for their
misguidance and resulting ruination and shall pay for it, since in this edict
you have not been addressed in your individual capacity but as their ruler,
patron, leader and guide.
In connection with the propagation of Islam this
measure adopted by the Messenger of Allah (P.B.U.H.) is unparalleled in the
history of the religions of the world and lives of religious leaders.
Since they did not resort to it, we can take it
for granted that they themselves regarded their faiths as limited in scope and
meant only for a particular nation in which they were raised. (Time was not
ripe for a universal religion, man had not come of age and means of
communication at his disposal in that distant past were not developed enough to
bear the strain of this heavy service).
Now, if their followers digress from the
prescribed path and go beyond the allowed limits, it is their own concern. It
cannot become an authority from the religious point of view.
120
[next] On
1st Muharram 7 A.H., the Prophet (P.B.U.H.) sent out his ambassadors with
letters conveying the message of Islam to the rulers of kingdoms, petty chiefs
of even principalities. Only that person was chosen as ambassador for any
country who knew the language both spoken and written, so that he may worthily
discharge the duty of propagation of Islam in that country.
So far the Prophet had not used a seal of his name
and identity. Now that the situation demanded that to make the letters (edicts)
reliable with his seal on them, he had to get it made. Made of silver, it had
three words one above the other.
Muhammad Messenger of Allah
In looking at these edicts (some have been
preserved and can be seen even today in museums and elsewhere) addressed to the
Christian kings had in them invariably the following Quranic verse:
Say: 0 People of the Book! Come to common terms
as between us and you that we worship none but Allah. That we associate no
partners with Him: that we erect not from among ourselves, lords and patrons
other than Allah.
Now we shall briefly take up these ambassadorial
performances and their reactions one by one:
THE EDICT ADDRESSED TO THE MONARCH OF ABYSSINIA
To Asham bin Abjaz, the Christian king of
Abyssinia the edict of the Prophet (P.B.U.H.) had been taken by 'Amr bin
Umayyah AI-Dauri:
In the name of Allah, Gracious, Most Merciful
This is a letter from Muhammad, the Apostle of
Allah (P.B.U.H.) to Najashi Asham the king of Abyssinia. May thou rest in
peace. I make a beginning with the praise of Allah Who is the Sovereign, the
Holy One, the source of Peace (and Perfection), the Guardian of Faith, the
preserver of Safety, the Exalted in Might, the irresistible, the Justly Proud.
And I make it manifest to you that 'Isa Ibn Maryam is the created being and
Allah's
121
[next] Command, which was sent towards Maryam,
virgin (Mary), pw-e and chaste, causing her to conceive 'Isa. Allah created
Adam with His Hand and Breath. Now I call you to belief in Allah Who is One and
the Only without any partner and spend thy life in obedience to Him alone. And
follow me and affirm my teachings sincerely, since I am the Messenger of Allah.
Before this, I have sent a paternal cousin of
mine, Ja'far at the head of a party of Muslims. Let them rest in peace with
you. Najashi, shed pride since I have called you to Allah the Most Exalted in
Might. Lo! I have conveyed to you the command of Allah and explained to you
everything clearly. It is now in the fitness of things that you listen to my
advice. And Peace be on him who takes to the Path of Guidance.
Najashi on perusal of this edict embraced Islam,
and wrote back this letter to the Prophet (P.B.U.H.)
In the name of Allah, Beneficent, Most Merciful
To Muhammad, the Messenger of Allah, from
Najashi AI-Asham bin Abjaz. 0 Prophet of Allah, Allah's Peace, Mercy and
Blessings on you. Allah save Whom there is no one worthy of worship, and Who
has guided me to the Straight Path of Islam. Now I must submit that your edict
honored me greatly. Whatever you have said about 'Isa, by Allah, the Creator
and Lord of the earth and the sky, he ('Isa) is not a whit more than that. His
position is only that you have stated in your edict. We have learnt your
teachings. Your cousin and other Muslims are quite comfortable here with me. I
affirm that you are the Messenger of Allah, true yourself and bringing out the
truth of other people. I enter bai'ah (take oath of loyalty) with you. I have
already performed the ceremonial bai'ah at the hand of your cousin and sworn
obedience to Allah and I am sending my son Arha' to you. I am only the master
of myself and if you order me, I shall present myself there, at your service,
since it is my firm conviction that whatever you say is True."
"O Messenger of Allah may peace be on
you."
2. Munzar bin Sawi was the king of Bahrain,
paying tribute to the Emperor of Iran. Ala' bin Al Hadrani had taken the
Prophets edict to him. He too embraced Islam and so did the major part of his
subjects. In reply to the edict he had written to the Prophet that some people
have manifested great liking for Islam, while others have shown their aversion
to it, some others have even opposed it. My land abounds in Jews and Magi. I
may deal with them as You direct me." The Prophet wrote back to him:
(1) He who is exhorted does so for his own good.
(2) He who sticks to his Judaism or Muzdaism
should pay Jizyah.
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[next] (3)
The letter to Jaffar and Abd sons of Jolandi of 'Oman had been sent with 'Amr
bin 'As (R). 'Amr says that when I reached Oman, I met 'Abd, a chief and gentle
and more polite than his brother. I told him that I was an ambassador of the
Prophet (P.B.U.H.) and had come to him and his brother.,
'Abd said in reply: "My brother is older
than I am and also the ruler of this land. I shall take you to him. But please
let me know what do you call us to?"
'Amr bin 'As said: "We call you to Allah,
the One and only. God, Allah Who has no partners. Also to bear witness that
Muhammad (P.B.U.H.) is His servant and Messenger. "
'Abd said to 'Amr: "You are the son of the
chief of his community.
Tell me what did your father do, for we can take
him as a model. "
'Amr bin 'As replied: He died and had not
believed in the Prophet. If only he had believed and affirmed the uprightness
of the Apostle of Allah.
"I too was in agreement with my father
until Allah guided me to Islam."
'Abd: "When did you come to follow
Muhammad?"
'Amr bin 'As: "Recently".
'Abd: "Where was it. "
'Arnr bin 'As: "At Najashi's, court. And
Najashi too embraced Islam."
'Abd: And what did his subjects do to
Najashi?"
'Arnr bin 'As: "They let him remain a
Muslim. And they too embraced Islam."
'Abd: (Amazed) And Bishop and other clergy
too?"
'Amr bin 'As: "Yes."
'Abd: Mind your tongue. Nothing more degrading
for man than lying."
'AmI bin 'As: I did not tell a lie. Islam does
not permit it. "
123
[next] Abd: What was the reaction of Heraclitus?
Does he know about Najashi's Islam?
'Amr bin 'As: Najashi used to pay tribute to
Heraclitus. But from the time he has embraced Islam, he has declared that he
would not pay him anything. "
Heraclitus came to know about it. His brother,
Binaq said to him: Najashi, this humble servant of your majesty has the
insolence to deny payment of tribute to you. And he has discarded your faith
also." Heraclitus said to him: "What is wrong with it if he has
chosen a new Faith for himself and entered its fold also?" What is that to
me (how does it concern me)? By God, if this exalted position of emperorship
had not stood in my way, I too most readily would have followed Najashi."
'Abd: Just think over what you are saying?
'Amr bin 'As: "By God, I am telling the
truth."
'Abd: All right. Tell me what are those things
that he enjoins and what forbids.
'Amr bin 'As: He commands you to obey Allah, the
Exalted and Glorious, and forbids transgression against Him. He also forbids
fornication, use of liquor and worship of stone idols and the cross."
'Abd: How excellent are the commands he invites
us to.
How I wish my brother agreed with me and both of
us embraced Islam at his hands! It is my considered opinion that if my brother
rejected this message and remained inclined to this worldliness, he will prove
deleterious to his own country as well.
'Arm bin 'As: "If he embraces Islam, the
Prophet will let him rule his country. He will do only that much in your system
realizing sadaqat from your haves will distribute them among the have nots in
your kingdom."
'Abd: "This is very nice. But what do you
mean by sadaqat?"
'Amr bin 'As explained to him the rules of
Zakat. But when he told him that Zakat has also to be paid from Camels
(depending on the number of animals and the period of possession, 'Abd said to
him: "Would they demand sadaqah from our animals also?" A camel takes
care of itself by feeding on tree leaves and can go out to quench its
thirst."
'Amr bin 'As said: "Yes sadaqah is realized
from your camels also."
124
[next] 'Abd:
I do not know what is going to be the reaction of my community men in
connection with this item. They are in large numbers and dispersed over a large
area. I have my doubts in this behalf.
In short, 'Amr bin 'As stayed there for a while
and during this period 'Abd used to communicate to his brother whatever passed
here between his and 'Amr. One day 'Amr bin 'As was called to the presence of
the king. The mace bearers (ushers) presented him to the king holding his arms
on either side. The king ordered release of his arms. And when 'Amr intended to
take a seat, they again stopped him. The king asked him: What is your name?
'Amr handed over the letter of the Prophet (P.B.U.H.) to him. Jaffar broke the
seal, read it and gave it to his brother. He too read it. 'Amr noticed that the
younger brother was really gentle. The king asked him: "How it goes with
Quraysh (where do they stand) 'Amr bin 'As told him that they had, one and all,
(somehow) willy nilly submitted to his (the Prophet (P.B.U.H.)) authority. The
king asked him: Who are his companions? 'Amr bin 'As: They are those who came
to embrace Islam willingly, and cutting themselves off from other involvements
remain attached to him, having judged and tested him in the light of thoughtful
consideration, intellect and experience. The king said to him: "Do see me
tomorrow."
'Amr bin 'As next day saw the king's brother
first. He said to him: "If no hazard to our kingdom threatens us, the king
will embrace Islam."
'Amr bin 'As then went to see the king, who said
to him: "I have given serious thought to this affair. If I submit to a
person whose armies have not yet entered my country, I shall be regarded the
weakest person (monarch) in Arabia, whereas (I am not weak) and if his armies
really come here, I can give them such a tough fight you might have never
experienced before that."
'Amr bin 'As said: "Very well, I shall be
going back tomorrow." The king said to him: No, stay tomorrow also.
Next day, the king called him and both the
brothers (Jaffar and 'Abd) embraced Islam at his hands, and the major portion
of his subjects followed suit,
125
[next] 4.
Munzar bin Harith bin Abu Shimar was the ruler of Damascus and governor of
Syria. Shuja' bin Wahab-al Asadi went to him as ambassador. On reading the
letter he at once flew into a rage and said to the ambassador that he would
himself invade Madinah. But finally (at parting he honoured him which was his
due. He did not however embrace Islam.
5. Hanzah bin Ali, ruler of Yamamah was a
Christian. Saleet bin 'Amr had taken the blessed letter to him. His arrogant
reply to the ambassador was that if to help the Islamic territories his claim
to rule in agreed upon. I can become a Muslim. Shortly after this ignorance and
arrogance he died.
6. Juraih bin Mati, entitled Maquqas, ruler of
Alexandria and Egypt was a Christian. Hatib bin Abi Balta'ah went to him as the
Prophet's (P.B.U.H.) ambassador., He had added to his letter the warning that
if he rejected the call to Islam, he would be held responsible for the
deprivation of all Egyptians (copt's) deprivation of this greatest bounty of
Allah, Islam and liable to punishment for it in the Hereafter. In addition to
the delivery of the letter (edict), he had enlightened him in these words:
Since, there has been a person in this country
before you who raised the land paganish slogan: "I am your most exalted
Lord" before his courtiers and subjects in general, and Allah brought him
down in disgrace here and worse still in the Hereafter. When Allah's wrath
descended on them everything was ruined. So it is imperative that he be warned
and should take a lesson from others and not that others should take a lesson
from you.
The king said to him (the ambassador) that he
himself had subscribed to a religion and shall not discard it, before he come
upon a better one.
Hatib said to him: I call you to the Islamic
Faith which makes you independent of all other religions.
The Prophet has called all the communities,
nations and religions to Islam. The Quraysh opposed it and the Judaic community
showed animosity, but the Christians have been closest among all these in
gentleness and love. By God the way Moses gave the glad tidings of the coming
of Jesus after him, so did Jesus convey Glad tidings of Muhammad (P.B.U.H.) to
be raised after him (the Messenger of Allah with the "Kingdom of Heaven
Here and Hereafter" that Jesus had prophesied. We invite you to the Quran
as you invite those holding Torah to the teachings of Injil (the revelation to
'Isa Ibn Maryam). Whichever prophet was raised in any community's existence, is
his community or millat and the prophet was their prophet. Therefore, it is
imperative that "you should believe in and obey the prophet (P.B.U.H.) you
come upon in your lifetime. You should take it that we are calling you to the
Faith of Masih (Jesus Christ the Messiah).
126
[next] Magugas
said that he thought about your prophet (of Arabia) but he did not feel
inclined to him in the least. Although he does not hold back from anything
desirable, I can perceive that he is neither a sorcerer doing danger, nor a
lying soothsayer. Rather he manifests signs of prophethood. Anyway, I shall
think over this issue a little longer. Then he put that letter in an ivory
casket and sealing it sent it to his treasury for preservation. He sent gifts
to the Prophet and in reply to his letter he wrote that he knew that a prophet
was yet to arrive, but somehow he took it into his head that he would come in
Syria. The well-known mule, 'Duldul' was sent by him as gift to the Prophet.
7. Heraclitus, the well-known ruler of the
eastern wing of the Roman empire (because of which Syria, Iraq and adjoining
territories came to be called Rome by the Arabs was a Christian. (Pagan Romans
after persecution of Christion, for a long time had adopted Christianity but
corrupted it thoroughly with their Greece-roman pagan tradition according to
their own taste and poor Christians, their subjects were helpless). Dahya bin
Khalifah Al-Kalbi had taken the Prophet's (p.B.U.H.) edict to him. He met the
monarch at Bait-al-Maqdis. Heraclitus held a grand darbar in honour of the
ambassador from the Prophet (P.B.U.H.) and enquired of him many things about
him (the Prophet (P.B.U.H.)
After that for further investigation from other
independent sources, he ordered that if there is any citizen of Makkah present
in the town, he should be brought to his presence.
As a matter of chance, Abu Sufyan with some
other traders of Makkah had come to Syria for business: He was taken to
bait-al-Maqdis with his companions and brought to the royal court. He said to
his companions that during my interogation of Abu Sufyan if he makes a false
statement point it out to me at once.
Abu Sufyan was a sworn enemy of the Prophet
these days. He is on record to have admitted that if he had no fear of being
exposed by his own companions he would have said many things against fact, but
under the circumstances he had no choice save sticking to truth.
The interrogation stated like this:
Caesar: "Tell me about the family and
ancestry of. Muhammad."
Abu Sufyan: Traders, noble and great.
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[next] On
hearing this answer from him Heraclitus said: "The prophets have always
come of noble families so that none may fell degraded in obedience to
them."
Caesar: "Has anyone claimed prophethood in
his family before him?"
Abu Sufyan: "No"
At this statement of the Sufyan Caesar remarked:
If it had been so I would have taken it to be emulation of the former claimant
or following his tradition.
Caesar: Was he used to tell lies before his
claim to prophethood or was he ever accused of slander?
Abu Sufyan: No.
Remark of Heraclitus on this answer from Abu
Sufyan was: "It is not possible that a person who does not tell lies
relating to men, could have the audacity to tell lies pertaining to God."
Caesar: Has anyone of his ancestors been a king?
Abu Sufyan: "No."
Heraclitus' remark on this answer was: "If
it had been so I would have attributed it to his clever device to create a
kingdom for himself in continuity of ancestral tradition under cover of
prophethood.
Caesar: The majority of Muhammad's (P.B.U.H.)
followers comprise the poor, the weak and the indigent or chiefs of tribes and
the mighty?
Abu Sufyan : Meek and lowly.
Heraclitus on this answer of his gave the
following remark:
"The early followers of every prophet have
been the poor and the meek. (They are the first to seek support and justice
honour and fraternity in society since they have long been oppressed and
depressed).
Caesar: Is the number of his followers on the
increase or decreasing?
Abu Sufyan: It is going up day by day.
128
[next] Heraclitus
by way of explanation added: "Belief has this characteristic that it
develops becoming firmer with the passage of time and attains perfection.
Caesar: Has anyone getting sick of his faith,
ever become apostate?
Abu Sufyan: No.
Heraclitus said: "The taste and joy of
Belief is always like that. Once it has gone down to the heart and the soul has
been influenced by it, it does not part."
Caesar: Has he ever been guilty of the breach of
Trust.
Abu Sufyan: "No. But this year we have
entered a pact with him. Nobody knows what may happen.
Abu Sufyan says that he could add only this
small sentence to the true brief answer -"Anything may happen. But Caesar
did not pay any attention to it, and said: "Undoubtedly the prophets are
not faithless to their plighted word. Only the worldly wise are guilty of
breach of faith. And the Prophets never seek worldly gains.
Caesar: Have you fought any battle with this
person?
Abu SufYan: "Yes."
Caesar: What was the outcome of the battle?
Abu SufYan: At times he was the victor as in
Badr and at some other time we came out as victors.
Heraclitus said: The Prophets of Allah's are
like that. But finally the divine aid and victory are theirs.
Caesar: What are his teachings?
Abu Sufyan: He enjoins worship of one and only
God, abandoning the ways ofthe ancestors, idol worship, having recourse to
modest and chastity and kind treatment of one's blood relations.
129
[next] Heraclitus remarked: These are the signs
of the Promised Messiah that have come down to us. I knew that "that
Prophet" was about to be raised, but not that he will be raised in Arabia.
Abu Sufyan! If you have been true in your answers, he will one day dominate the
land where I am sitting (Syria and Bait-al-Maqdis (Jerusalem). How I long to be
with him and take to washing his feet.
After this the blessed letter of the Apostle of
Allah was read out and listening to it incited the courtiers to raise their
voices in protest and we were driven out of the darbar. From that day onward my
own vileness and objectless was impressed on my heart and also the future
greatness of the Prophet (P.B.U.H.).
8. KHUSRO PARVEZ (CHECERO) -KISRA OF IRAN'S
VIOLENT REACTION
Khuro Parvez was the emperor of half the eastern
world, subscribing to Zorostrian religion. Abdullah bin Khudamah had taken the
edict of the Apostle of Allah to him. It ran like this:
In the name of Allah, Beneficent, Most Merciful.
"From Muhammad (P.B.U.H.) the Messenger of
Allah to the great Kisra of Iran. Peace be on him who takes to the right path
and believes in Allah and His Apostle (P.B.U.H.) and bears witness that there
is none worthy of worship save Allah and that Muhammad (P.B.U.H.) is His
servant and Messenger of Allah. I have been sent to the entire progeny of Adam
(PB.U.H.), so that whoever is living in this age may be warned of the Divine
Retribution and in case of those rejecting these truths the word of Allah may
prove true. Embrace Islam and you will come to safety or else the fault of Magi
(adherents of Mazdaism will become your accountability.)"
Khusro on looking at the blessed letter tore it
to pieces in a rage and blurted out that a subject of mine writes a letter to
me and in it his name precedes mine (a serious presumption indeed!).
After that Khusro sent orders to Bazam, his
viceroy in Yemen and the entire Arabia was regarded to be under his authority
and rule or at least under his political influence, that this person should be
arrested and sent to him.
Bazam sent out a military contingent under the
command of Khar Khusro. Accompanying them was an administrative officer,
Banoyah with instruction to study the affairs of the Prophet (P.B.U.H.) and
take him to Kisra. In case he refuses to go, he should come back and submit a
report.
130
[next] When
this military detachment reached Ta'if, the Ta'ifians were overjoyed that
Muhammad is now sure to come to harm since Kisra the emperor of Iran had
ordered punishment for his insolence.
When these officers presented themselves to the
Prophet (P.B.U.H.) at Madinah, he asked them to come the next day. When they
came to him the next day he said to them: "Last night your king has been
killed by Allah. Go and make it certain to yourselves. On hearing the news,
they returned to Yemen. The viceroy had received this news officially, that
Khusro had been murdered by his son and the claimant to the throne was
Sheroyah, the murderer of his father.
Now after this incident, Bazam made thorough
enquiries about the habits, morals, teachings and guidance of the Prophet
(P.B.U.H.) and (duly satisfied) he entered the fold of Islam and so did the
majority of his courtiers and the subjects, also embraced Islam.
The ambassador sent by the Prophet (P.B.U.H.)
came back to report that the monarch of Iran had tum his letters. At this he
said: "He has torn the mandate of his nation to rule."
This brief sentence pronounced by the Prophet
(P.B.U.H.) proved so horrible for the Khusro dynasty ruling over half of the
world from Iran for centuries (since the days of Syrus the Great 529 B.C., the
founder of this empire), got wiped out completely, leaving no trace of any
ruler after Muslim conquest of Iran. Amazing indeed for a supreme power that had
time and again brought down Greece and Rome.
Some rulers had embraced Islam at the hands of
the preachers detailed by the Prophet (P.B.U.H.) on various mission.
1. Thamamah, the ruler of Najd, entered the fold
of Islam in the 6th year after Hijrah.
2. Jablah bin Aayham was the king of Ghassan,
the well-known kingdom of Arabia, in the 7th year after Hijrah.
3. Farwah ibn 'Amr Khuza'i, was governor of
Syria of the Caesarian empire. When he had embraced Islam, Caesar called him to
his presence and ordered him to discard it. On his refusal to do so, Caesar
incarcerated him and later killed him. This sincere slave
131
[next] of Allah, so dear to Him, sacrificed
wealth, authority and rule, honour and dignity, and dearer than all these, life
itself, but could not part with Islam which he had come to regard superior
most. 4. Akeedar, ruler of Danmah-al-landal, embraced Islam in the 9th year
after Hijrah.
5. Zi-al-Kala' Himyari ruled over certain
districts of Yemen and Ta'if and ruled over the great old and famous tribe of
Himyar. He had himself called god by the people and compelled them to prostrate
before him. After entering the fold of Islam he had freed eighteen thousand
slaves in a day. During the period of caliphate of 'Umar Faruq (R) he abdicated
his throne voluntarily and came to Madinah to get settled there. Here his life
pattern was that of an abstinent, a hermit.
An idea of the fine and well-planned propagation
of Islam can be had briefly by the deputations that came to the Prophet from
far off places in the country.
Deputation's arrival, return and meeting
different communities and tribes at every stage of their journey and conveying
the voice of Islam reached one and all. They came across-how beautifully all
this was conducted.
The defensive battles that the Prophet
(P.B.U.H.) fought under compulsion were limited to a small area. But when we
look at these deputations we find that they were coming from every part of the
country.
Guidance to the Right Path and Islam are the two
streams that the Prophet (P.B.U.H.) made to gush forth in the dry land without
a blade of grass to which rushed all those thirsting for them from every comer
of the country.
The other argument in favour of a general call
to Faith by him is the coming of these deputations to him. The following are
the tribes whose deputations came to the Prophet (P.B.U.H.). Those coming to
him for political or personal ends have not been included in this list:
Dans, Sada', Thaqif, Abd-al-Qays, Bani Hanifah,
Tay, Ash'arin, Azd, Farvah Jazami, 'Am dan, Truiq bin Abd-Allah, Najib, Bani
Sa'd Huzaim, Banu Asad, Babra, 'Azra, Khaulan, Maharib, Ghassan,
Bani-al-Harith, Bani Eish, Chamid, Bani Fazarah, Salaman, Najran, Nakh's.
Now we shall take up briefly the account of the
above deputations.
132
[next] Tufail bin 'Arnr Dausi's account of
entering the fold of Islam has come for mention earlier. When departing for
home he had made a request to the Prophet that he should pray that his
community too, may enter the fold of Islam. The Prophet prayed for it: "0
Allah! Make Tufail a sign." When Tufail got home, his old father came to
see him. Tufail said to him: "My dear father! now neither I am yours nor
you are mine." The old man asked him: "Why so?" Tufail told him:
I have taken to Islam, the Faith of Muhammad." The old man said to him:
"My dear son! Whichever is your faith, the same is mine." Tufail
said: "That is very good. Now, please get up, take bath, put on clean
clothes and come to me so that I may impart teachings of Islam to you."
Then came his wife and with her too came up the same topic of talk and she also
embraced Islam. After these successes he started with general call for Islam to
his people, but they did not pay any attention to his call.
Tufail once more went to see the Prophet and
confided to him that his community was given to fornication and adultery very
much. Since Islam strictly forbids it, my people do not subscribe to Islam. He
requested the Prophet to pray for it too. He prayed as requested: "0
Allah! Show Daus the Straight Path." Then; he said to Tufail to go home.
NECESSARY INSTRUCTIONS FOR THOSE CALLING TO
ISLAM
Call men to the Religion of Allah, treat them
kindly. This time Tufail scored better success. In the 5th year of Hijrah he
had converted 80 persons to Islam, with whom he visited madinah. On learning
that the Prophet had gone to Khaiber he too made it his destination and it was
there that all these companions of his saw the Prophet. Ja'far (R) the cousin
of the Prophet (P.B.U.H.) also reached Khaibar from Abyssinia with all those
Abyssinian converts, after a long stay there since his migration from Makkah
with others.
Ja'far's reaching Khaibar with his Abyssinian
converts and Tufail with his own community's Muslim families was in a way a
warning to the Jews that whereas the Islamic teachings had succeeded in winning
over men from such far off places as Yemen and Abyssinia, they persisted witl1
their reliance on their forts of stone and bricks in opposing Islam.
133
[next] This
deputation had come to the Prophet in P.B.U.H. First of all, a person of this
community, Ziyad bin Harith Sada'i came to the Prophet. On a second visit by
the same Ziyad came with 15 persons of his community. Sa'd bin 'Ubadah was
detailed to look after their needs. After his return to his people. They
responded to the call of Islam and so many became Muslims.
Ziyad submitted to the Prophet (P.B.U.H.) that
had only one well to draw water from in their tribal habitations. During
winters there was no difficulty but in summers it dried up. The tribe get
dispersed to tide over the summer somehow. And they have recently taken to
Islam. They need to be taught and trained in the Islamic system. Kindly pray
for us that the well may not dry up i summer season.
The Prophet asked him to bring seven pebbles to
him which Ziyad readily did. The Prophet kept them in his hand and returned
them to him. He instructed him to drop them one by one into the well saying
Allah every time a pebble was dropped. Ziyad is reported to have stated later that
after the dropping of pebbles, the well remained filled with ample water for
their needs.
The first person of Thaqif tribe who came to
learn the teachings of Islam, to the Prophet (P.B. U.H.) was Urwah bin Mas'ood
Thaqafi. He was the chief of his tribe. On the occasion of the treaty of
Hudaibiyah he had come to the Prophet as the advocate (representative) of the
Makkan pagan. After the battle of Hawazin and Thaqif with the Grace of Allah he
carne to Madinah and embraced Islam. 'Urwah had ten wives. The Prophet directed
him to retain four of them and divorce the rest. He complied with the orders.
When 'Urwah (R) had learnt Islamic teachings, he
requested the Prophet to permit him to go and call people to Islam. The Prophet
said to him that his community will murder him. 'Urwah submitted that his
people loved him just as a lover has love and regard for his beloved. He came
back to his people and started preaching. One day while he was offering prayer
in the upper story of his house, some wretch shot an arrow which martyred him.
Although 'Urwah could not survive, the voice
that he had raised, the call that he had given to his community did not fail to
melt their hardened hearts. Soon after, the nation sent their representatives
to the Prophet so that they may acquire adequate knowledge about Islam.
134
[next] This deputation had come to the Prophet
(P.B.U.H.) in 9 A.H. The leader of the deputation was 'Abd Yaleel to convey the
Message to whom the Prophet had gone to Ta'if in the tenth year of his raising
and he had not only refused to listen to him but had set the street urchin, and
vagabonds to vex and disgrace the Prophet, and at whose encouragement stones
were rained on him and dirt and filth was flung on him.
The Apostle of Allah had declared that he would
not curse them. For, if they themselves do not come to believe in Islam, Allah
will grace their progeny with Belief and Faith. And now the same enemies of
Islam had found a place for Islam in their hearts and had come to the Prophet
with longing hearts.
Mughirah bin Shaibah submitted to the Apostle of
Allah that the Thaqifites were the people of his community. "Shall I take
them with me as my guests and entertain them, he sought permission of the
Prophet.
The Prophet said in reply: I do not disallow you
to honour your own community. But let them stay at a place where they are
within hearing distance of the recitation of the Quran.
So their tents were set on the open space of the
mosque, where they could listen to the recitation of the Quran and watch people
praying. This device was helpful in impressing upon their minds the truth of
Islam and they entered Islam through Bai'ah at the hands of the Apostle of
Allah. Before Bai'ah they sought exemption from prayer. The Prophet pointed out
to them: "There is no goodness in any religion without prayer. Then they
requested him not to be caned for Jihad and Zakat should not be realized from
them. The Prophet accepted this request and explained to the companions that
under the impact of Islam they would automatically observe both elements.
'Abd Yaleel, their leader, at different times,
discussed the following issues as well with the Messenger of Allah.
FORNICATION IS STRICTLY PROHIBITED IN ISLAM
o Apostle of Allah! What is your opinion about
fornication? The people of our station are so often away from their homes and
the irresistible sexual urge of many makes fornication inevitable. The Apostle
of Allah (P.B.U.H.) said: "fornication is strictly prohibited and Allah
has ordained in His book the Quran: Nor come nigh to adultery: for it is an
indecent (deed) and an evil way. - Al Quran XVII: 32
[next] USURY (TAKING INTEREST ON THINGS LENT)
IS ALSO STRICTLY PROHBITED
The second question that he put to the Prophet
was as to his opinion (edict) about interest. This is virtually our own goods.
The Apostle of Allah (P.B.U.H.) said: "You can take your principal (actual
amount lent). Just think: over, Allah has warned thus:
O ye who believe! Fear Allah and give up what
remains of your demand for usury, if ye are indeed believers. (Q. II: 278)
LIQUOR IS ALSO STRICTLY PROIDBITED
The third question that he brought up was about
taking liquor: "O Apostle of Allah! What do you say about liquor? It is
after all our own country's juice and we cannot live without it. "
The Prophet told him: "Allah has ordained
its prohibition, just listen what He has declared in the Quran:
O ye who believes! Intoxicants and gambling:
sacrificing to stones, and (divination by arrows are an abomination. Eschew
such (abomination) that ye may prosper. (Q. V: 90)
Next day he came and submitted: "very well,
we shall abide by what you have ordained. But what is to be done to rabbah's
this, rabbah is the feminine of Rab (Lord and Sustainer or chelisher). The
goddess they worshipped was called 'rabbah.' The Prophet replied: It Demolish
it. It
The deputationists cried out: "Ah! If
'rabbah' got news of it that you are bent upon its demolition, she is sure to
destroy us."
'Umar bin Khattab (R) said to him: Alas Ibn 'Abd
Yaleel! You do not realize that it is nothing but a piece of stone."
Ibn Abd yaleel said to him peevishly:
"Umar! We have not come here to talk to you." Then addressing the
Prophet, he submitted: "kindly take the responsibility of getting it
felled by your own men." The Prophet said in reply: "All right: I
shaH send somebody to do it for you."
One of them submitted, adding: "Send the
man undertaking demolition after we have left. He will not accompany us. "
136
[next] In short all the deputationists returned
home as believers.