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.
Departing they requested the Prophet to appoint
an Imam (the leader of the congregational prayer) for them.
One of the deputationists was 'Othman bin
Abu-al' As, who happened to be the youngest of the lot. He had been covertly
learning the Quran and the laws of the Islamic Shari'ah. He learnt all that
from the Prophet (P.B.U.H.) and Abu Bakr (R) by turns. So the Prophet appointed
him as their Imam.
The deputation on their way home by common
consent decided that keeping our Islam secret let us disappoint our community.
When they got home, the people of their community asked them: "How did you
fare in your journey to Madinah?"
The members of the deputation said to them:
"We had to deal with a person very harsh in speech who commands us to take
to things impossible to undertake, for example demolition of Lat and 'Uzza ,
giving up the interest on money, regarding higher and fornication they are
strictly forbidden. Their community declared on oath that they would never
undertake them.
The deputation said to them: "In that case
get ready with your arms in perfect trim, make preparations for a war, with
repairs of you forts.
For two days the Thaqifites remained firm on
this resolve. But the third day they themselves softened to declare:
"How can we fight against Muhammad; the entire
Arabia is at his feet. Then addressing the members of the deputation they
confided to them: "Accept whatever he ordains or demands of us as Muslims.
The deputationists said to them: "Now we
shall disclose the whole truth. We found Muhammad superior most in taqwa
(piety), fidelity and sincerity, mercy and truth. You and we were all very much
benefited by this journey of ours."
Their community said to them by way of reproach:
"Why did you then keep it hidden from us and cause such grief and anxiety
to us?"
The deputation explained: "Our aim in this
device was simply this that you may get rid of your satanic pride in your
hearts. After this they one and all entered the fold of Islam.
137
[next] After a few days, the party of men sent
to Ta’if under the command of Khalid bin Waleed, intended to fell the idol Lat.
The Thaqifites had imagined it to be a very difficult task. The purdah
observing ladies and children had also rushed to the scene of the occasion.
Mughirah bin Sha'bah shot an arrow to fell it but his zealous effort was too
much for him to maintain body equilibrium and he fell forward. Allah reproved
Mughirah and 'rabbah' killed him. And in their gleeful mood called out:
"However hard you may try but you cannot demolish."
Mughirah bin Sho'bah said in an angry tone:
"You Thaqifites! you are very simple folk indeed. What can this piece of
stone do? O ye men! Take to the obedience of Allah, and worship Him alone. Then
he entered the small temple and closing the door, he smashed the idol and then got
up the temple walls and started demolishing them. Then other Muslims too got up
and took part in demolition work until not a stone was left on another stone of
that building.
The priest of the temple said to the audience:
The foundation of the temple must prove their undoing. Mughirah on hearing this
superstitions exclamation of his set to work and pulled out the base as well,
thus strengthening the foundation of Islam in the hearts of these people.
The deputation of the tribe of 'Abd-al-Qais came
to the Prophet (P.B.U.H.). He asked them: To which community do you belong?
"From the Rabi'ah community," they submitted. The Prophet welcomed
them.
They said: Between you and us the pagan tribe
Madar is a great obstacle, a great danger and we can present ourselves only in
the Prohibited Months (Ze Qa'dah, Zu-al-Hi.ijah, Muharram -Ha.ij pilgrimage,
and Rajab-Umrah, prohibiting violence). Therefore, we would like to clearly
understand Islam and its teachings which may become our routine in life and
also that of the rest of our community.
The Prophet in reply to this request of
deputation said:
I command you to act on four teachings of Islam
and to desist from the other four.
138
[next] 1. To believe in one and only god, Allah
which alludes to bear witness to in practical form of the epitome of Islam, the
Kalimah: "There is no god but Allah (and) Muhammad is His Messenger."
2. Prayer 3. Zakat 4. Fasting in the month of
Ramadan and taking out a fifth 'of the booty for the cause of Islam and the
four prohibited things are the following:
1. Tauba (teuba-a hollow gourd to brew wine or
to keep it in).
2. Hantarn-basins made of lac (a dark red
coloured resin) or coaled with lac.
3. Naqeer-a kind of liquor or a wooden utensil
to contain it.
4. Mazaft-a vessel polluted with 'qeer' a kind
of liquor2 The deputationists asked the Prophet: "O Apostle of Al1ah how
do you know what is Naqeer? He said, I know. A date palm tree is tapped for
serum, rather thick milky exudate collected in a vessel and dates are put into
it and water added which ferments the fluid and when brewed, it is taken as an
intoxicant. It is possible that one intoxicated with it may murder his cousin.
How amazing that one of these deputationists had murdered his cousin while intoxicated
with this particular wine 'Naqeer.'
They then asked him: "O Apostle of Allah!
In which type of vessel we should keep water and drink it from?" The
Prophet told them: use small leather bags for this purpose whose mouths can be
tied with a string to close them." They informed the Prophet (P.B.U.H.)
that theirs was a rat infested area and leather bags cannot last long. He
insisted on them, intact or damaged by rats, they have to be used.
Jarud bin-al-'Ula had come with this deputation.
He was a Christian. He said to the Prophet (P.B.U.H.): "O Apostle of Allah
(P.B.U.H.)! I already subscribe to a religion If we discard our own and adopt
yours, can you guarantee our safety (salvation)? The Prophet assured
2. All the four prohibited things are the names
of utensils to brew, keep or drink liquor from. When drinking was prohibited in
Islam, the Prophet (PB. U.H.) also prohibited the use of these utensils to
detach the drunkards totally from that atmosphere. However, when drinking was
abandoned he allowed their use for other purposes.
him of such a guarantee from himself, since the
religion he was calling him to was superior to the one he believed in at that
time.
139
[next] Other christians too embraced Islam with
Jarud.
A deputation of Banu Hanifah came to the Prophet
(P.B.U.H.). Through the efforts of Thamamah bin Aihal Islam had been introduced
to the residents of this region. This deputation embraced Islam in Madinah.
Musailamah 'Kazzab' (the false claim art to prophethood) was also with this
deputation. When in Madinah he went on saying to Madinites that if Muhammad
(P.B.U.H.) agreed to make him his successor, he would embrace Islam at his
hands." The Prophet came to know about it, he said, "I do not want to
take his pledge even at the cost of this branch of date palm in my hand. If he
does not pledge his loyalty to Islam, Allah will destroy him. Allah has shown
me his evil end. I saw in a dream that I had golden bracelets on my wrists.
They appeared disgusting to me. Revelation in the dream directed me to blow
them off. I blew at them and they disappeared. I think that they represented
Musailamah the ruler of Yamamah and Anasi ruler of Su'aa.
Although claimant to prophethood, Musailamah
recognized the Prophet (P.B.U.H.) also as the Apostle of Allah. What he
probably meant by this double dealing was to keep the people of these lands in
good humour.
In the 10th year of Hijrah the following
correspondence also took place between Musailamah and the Prophet (P.B.U.H.):
From Musailamah the 'Apostle of Allah' to
Muhammad the Apostle of Allah. It should be quite evident that half the earth
belongs to us and the remaining half to the Quraish. But the Quraish are not
inclined to justice and fair play. Peace be upon you.
The Prophet replied:
In the name of Allah, the Beneficent, Most
Merciful
From Muhammad the Apostle of Allah to
Musailamah, the damned liar (the false claim art to prophethood). It should be
evident the earth belongs to Allah and He makes its inheritor whomsoever He is
pleased and the prosperity of the Hereafter is the share of God-fearing. Peace
be on those taking to the straight Path.
The letter of the Prophet (P.B.U.H.) had been
delivered to Musailamah by Habib bin Zaid bin 'Asim and Kazzab had both of his
hands and feet chopped off.
[next] THE TAY DEPUTATION
The deputation of the Tay tribe under the
leadership of Zaid-al-Khail came to the Prophet (P.B.U.H.). The Apostle of
Allah remarked: "Whoever of the tribes of Arabia was extolled in my
presence, proved much less on experience. But Zaid-al-Khail is an exception.
Then his name was changed to Zaid-al-Khair. All the members of the deputation
embraced Islam.
The Ash'ariyah tribe of Yemen came to the
Prophet (P.B. U.H.). On their arrival the Prophet (P.B.U.H.) had said: The
Yemenites came to me whose hearts are gentle and are easily moved. When
entering Madinah, they were chanting the following couplet:
Tomorrow we are going to meet our friends
(meaning Muhammad (P.B.U.H.) and his companions).
This deputation comprised seven persons. When
they came to the Prophet (P.B.U.H.) he approved of their condition, manners and
conduct. "Who are you," he asked then. They replied: We are
believers. The Prophet said to them: Every utterance has a reality behind it.
Tell me what in the reality of your utterance about your belief?
They said: "We have fifteen
characteristics, habits and customary practices. The first five is those we
were instructed to repose other belief in by your preachers: Belief in Allah,
His angels, His revealed Books, His Messengers and Resurrection. And the other
five to act upon and live up to are:
To declare one's creed saying there is no god
save Allah and establishing· five times daily regular prayers, paying Zakat,
fasting during the month of Ramadan and pilgrimage to the House of Allah in
case of having the requisite means.
And the remaining five that we had known earlier
also: To thank Allah in times of prosperity and plenty, to persevere patiently
in distress, to be resigned to the decree of Allah, to stand firm on Truth in
moments of trial, not to gloat over the misfortune of our opponents.
141
[next] The
Prophet said to them: Those who taught you the last five were really wise and
learned men, and their prudence shows that (so to say) they were prophets. I
would like to add five more to these fifteen to take the number to twenty.
(a) Do not store those things which you do not
eat. (b) Do not make a house you do not have to live in. (c) Do not compete in
things you love to abandon tomorrow. (d) Be God fearing, for to have to return
and present yourself to render account. Create an affinity for those things
that you will stand you in good stead in the Hereafter or life eternal. These
people followed the stressed advice of the Prophet (P.B.U.H.)
FARWAH BIN 'AMR ALJUZAMI'S DEPUTATION
Farwah bin 'Amr was the governor of the northern
territory of Arabia under the control of the eastern wing of the Roman empire.
The capital of his territory was Mu'an. The adjacent region of Palestine was
also under his control.
The Prophet had sent him the letter conveying
the message of Islam. Farwah (R) had embraced Islam and had sent a costly white
mule to the Prophet as a gift.
When the king of Constantinople came to know of
his Islam, he called him back to himself.
He persuaded him to discard Islam. When he
refused to oblige he was incarcerated. Finally, it was decided to crucify him
and he was crucified at 'Ifre tank in Palestine. When he was taken to the cross
he recited some couplets denoting the cross and crucifixion in the form of a
riddle.
This tribe came from Yemen. Khalid bin Waleed
(R) had been detailed to preach Islam to them.
He stayed there long enough but without success. The Prophet then sent 'Ali
Murtaza (R) for propagation of Islam there. Through his graceful efforts the
entire tribe got converted to Islam. When the Prophet heard from Ali about his
success, he fell in prostration as a token of thankful to Allah and pronounced:
Peace be on Hamdan.
This deputation consisted of men who had earlier
pledged their fealty to Islam at the hands of 'Ali (R) and had come now to see
the Prophet (P.B.U.H.).
[next] DEPUTATION OF TARIQ
BIN 'ABD-ALLAH
Tariq bin Abd-Allah has stated that he was
standing one day in the market place of Suq-al-Majaz in Makkah when there came
a person who was giving a clarion cell:
"O ye people utter "there is no god
but Allah" and you will prosper."
Another person came after him who threw pebbles
at him and said: "O ye people! Do not believe in what he says. He is a
liar."
I enquired as to the identity of those two
persons.
They explained to me: This is a person from Bani
Hashim who deems himself the Apostle of Allah. And this second person following
him is his uncle Abd-al' Uzza (Abu Lahab's real name).
Tariq says that many years passed after this
incident and the Prophet (P.B.U.H.) migrated and settled in Madinah. About this
time some of our people including myself went to Madinah to purchase dates.
When we were approaching the town, we decided to bathe and change the
travel-sodden clothes before entering the town.
On this occasion there came a person with two
old sheets on him. After greetings he enquired of us: "Where from and
where to?" We said in reply: "We hail from Rabza and this (Madinah)
is our destination. He further enquired about the purpose of our visits. We
told him that we had come for purchasing dates.
We had a red camel with a nose string. He asked
us whether we would like to sell that camel to him. We assented adding:
"In exchange for dates worth. this animal." On hearing our terms, we
were surprised that he did not utter a word about reduction in price
(bargaining) and holding the nose string of the camel he went into the town.
When he had disappeared from our sight we started reproaching ourselves for we
had done unwillingly. We have sold our camels to a person who was a total
stranger to us and there was apparently no way of realizing the price of the
camel.
We had with us a lady in a litter on the camel's
back. She spoke out: I had seen the face of the person luminous like the bright
side of the moon. If a person like him does not pay you, I will.
143
[next] We were engaged in this discussion when a
person came to us and said that the Prophet (P.B.U.H.) had sent him with dates
the price of the camel, and as a gift for them some more by way of their
entertainment, requesting us to measure the dates for our satisfaction.
When we were refreshed after eating dates, we
entered and the town and saw the same person (who had come to us) in mosque
preaching. We could catch the following words:
"O ye people! Give alms. It is better for
you to give alms. The upper (generous) hand is superior to the lower (at the
receiving end). Spend on your mother, father, sister, brother, the next of kin
and then next to him."
Thirteen persons of the Najeeb tribe had come to
Madinah. They had come with the Zakat of their goods and animals. The Prophet
(P.B.U.H.) said to them: Take it back to your own people and spend on the
have-nots of the tribe. They explained that this is what has remained after
meeting the local needs.
Abu Bakr Siddiq (R) submitted by way of approval
that that was the best deputation up to that time.
The Prophet said: Guidance is in the hands of
Allah the Exalted. Whomsoever He wants to favour, he opens up his chest (heart
or mind) for belief.
These deputationists had put some questions to
the Prophet (P.B.U.H.) and he had got their answers written for them.
They were much inclined towards learning the
teachings of the Quran and Sunnah of the Prophet (P.B.U.H.) so Bilal (R) was
appointed to look after their needs in particulars.
These people appeared to be feeling uneasy in
their stay and were looking longingly for seeking permission to leave Madinah.
The companions of the Prophet enquired as to why they were perturbed by delay
in leaving for home.
They said: What we gained in his blessed company
and the beneficence and blessings we were the recipients at: from talking to
him as also other advantages we derived in the most excellent company, all this
we are very eager to convey to our community.
144
[next] The Prophet honored them with gifts and
saw them off. Before parting he had asked them if there was any one left behind
while you have been here. They replied that they had left behind a young boy to
keep a watch over their goods. The Prophet asked them to send him also. When he
came he said to the Prophet (P.B.U.H.): "O Apostle ofAllah! you have been
so kind and merciful to my people here. Let me also seek some favor from you.
The Prophet (P.B.U.H.) asked him: "What do
you want?"
He submitted that his aim was different from
those of his party. Although I know that the love of Islam has brought them
here and they had also brought the sadaqat with them.
The Prophet asked him: Then what do you want in
particular?"
The young boy said: "I came from my house
for the sale purpose of making a humble request to you to pray for me that
Allah may forgive me, have mercy on me and make me independent of worldly
goods."
The Prophet prayed for him as he wished. In the
I0th year of Hijrah when the Apostle of Allah went to Makkah for Hajj
pilgrimage, the men of this tribe again saw the Prophet (P.B.U.H.). He asked
them about that young boy. They submitted: "O Apostle of Allah! A person
like him has never been seen. A contended person like him was never heard of.
If the wealth of the entire world were being distributed before him he would
not so much as cast a glance at it."
THE DEPUTATION OF BANI SA'D HUZAIM
This tribe was an off shoot of Quza'ah, when
they entered the mosque of the Prophet (P.B.U.H.) they found him leading the
funeral prayer.
They agreed together that before seeing the
Prophet (P.B.U.H.) they should do nothing. So they sat aside doing nothing,
(not joining even the funeral prayer). When the Prophet (P.B.U.H.) was free, he
called them and enquired if they were Muslims? And when they replied in the
affirmative, he put another question: Why did you not then join the prayer for
your (Muslim) brother?
They explained that they had taken it into their
heads that it did not become them to do anything before taking pledge of
allegiance to Islam at the hands of the Prophet. The Prophet however corrected
them saying that they had become Muslims as soon as they embraced Islam (and
subject to all the obligations of a Muslim).
145
[next] Meanwhile
the person whom they had left in charge of their mounts, also came up to them.
The deputatiorusts said to the Prophet (P.B.U.H.): O Apostle of Allah! Since he
is the youngest among us, he is our servant. He said in reply: "yes the
youngest person of a community is their servant, servant of his elders. May
Allah bless him for his services. It was the effect of this prayer that he
became the Imam of the community and with the best knowledge of the Quran in
the entire community.
When this deputation got home the entire tribe
entered the fold of Islam.
It comprised ten persons including Wabisah bin
Ma'bad and Talhah bin Khuwailad. The Prophet was in the mosque with his
companions. One of the deputationist said: "O Apostle of Allah! We bear
witness that Allah is One and Only, without any partners and you are His
servant and Apostle. Just consider O Apostle of Allah! We are here of our own
accord. You did not even send any person to us (to convey the Message of
Islam). At this pretension claim of theirs the following Quranic verse was
revealed:
They impress on thee as a favour that they have
embraced Islam. Say, "Count not your Islam as a favour upon me. Nay, Allah
has conferred a favour upon you. That he has guided you to the Faith, if ye be
true and sincere: (Q. XLIX: 17)
Then they asked him about the permissibility of
regarding the calls of birds and other auguries of auspicious and otherwise as
omens and the Prophet forbade all that nonsense.
They further asked him about geomancy to which
he gave only a conditional reply that some prophet had taught people as a
science and those who know it as originally taught by him with certainty can
adopt it otherwise not. (Doubtful is dangerous in Islam).
These people came to Madinah and made their
camels sit in front of the house of Miqdad (R) who said to his own family to
prepare something for them and himself went out to meet them and welcoming them
brought them to his house, entertaining them with Eish (a preparation with
parched ground barley and dates cooked in butter or ghee or any other fat).
146
[next] Miqdad (R) sent some of this delicacy to
the Prophet also. The Prophet par taking of some of it returned the rest to
him. Now made it a practice to place that utensil with the remainder of Eish
returned by the Prophet (P.B.U.H.) morning and evening before them and they
enjoyed it but could not finish it, (such being the blessing of the Prophet
(P.B.U.H.) having taken a little from it). His guests were surprised and asked
their host for an explanation, saying that they were under the impression that
Madinites subsisted mostly on parched ground barley but he had been feeding
them lavishly on food considered a delicacy and we cannot afford it daily.
Besides it is so delicious that we never ate before this.
Miqdad said to them: "Gentlemen! This is a
blessing of the Apostle of Allah, since it has been touched by his fingers.
On hearing it they all said with one voice and
refreshed their belief saying that undoubtedly he is the Apostle of Allah. They
stayed in Madinah for some time and after learning Quran and the Islamic
Shariah, they returned home.
This deputation had come to Madinah in 9th year
of Hijrah and comprised 19 persons. Hamzah bin No'man was one of them. The
Prophet asked him: "Who are you?" He replied: "We are Bani
'Azrah and brothers of Qusa'y (on the mother's side). We helped Qusa'y to
progress and turned out Khuza'ah and Bani Bakr from Makkah. Therefore, we claim
relationship as well as ancestry. The Prophet welcomed them, and also
prophesied that Syria will be conquered in near future and Hereclitus shall
flee from their region.
Then the Prophet prohibited to them putting
questions to soothsayers (regarding future events), and also stop all those
sacrifices they have been accustomed to so far. Now only one sacrifice, that of
Eid-al-Azha abides. They stayed in Madinah for some time and departed after
receiving gifts and a general assessment.
These were ten people who had come to the
Prophet (P.B.U.H.) in the month of Sha'ban 10 A.H. They submitted that they had
come as representatives of the back ward section of our Community. "We are
believers in Allah and His Apostle (P.B.U.H.). We have come to you covering a
long distance and we humbly affirm that we are under obligation to Allah and
His Apostle (P.B.U.H.). Here we have presented ourselves to see you."
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[next] The
Apostle of Allah (P.B.U.H.) said: Whoever came to see me in Madinah will be my
neighbor (close to me) on the Day of Judgement. Then the Apostle of Allah asked
them about 'Amm-e-Anas, (an idol this tribe worshipped). The deputationists
replied: "We thank Allah that he has made your teachings a much better
substitute for its worship. There are only a few old men and women who persist
with its worship. God-willing we shall demolish it on our return. For a long
time, we have been in dark and victims to a fraud and a mischief. The Prophet
asked them to relate some incident connected with it.
The deputationist stated: "O Apostle of
Allah! We collected once a hundred bulls and they were sacrificed to
'Amm-e-Anas in one day and left for the ravenous beasts when we ourselves stood
in sure need of animals and their flesh.
They also stated that out of our animals and
agricultural produce too he (the idol) had a share. Whenever somebody look to
forming he would keep the central part of the cultivated land reserved for
'Amm-eAnas and on the border piece of land for God. If the crop failed due to a
wind storm, the portion dedicated to God was transferred to 'Amm-e-Anas, but
never the vice versa.
The Apostle of Allah taught them the obligatory
Acts of the Faith and in particular the following:
1. Fulfilling the pledges 2. Returning the Trust
(intact) 3. Kind treatment of the neighbors 4. Not to tyrannies anyone pointing
out at the same time that injustice shall be darkness on the Day of Reckoning.
This deputation comprised ten persons who came
to Madinah in the 10th year of Hijrah as representatives of their community.
Bilal (R) had been detailed for the hospitality to be offered to them. It was
he who brought the day and the evening meals for them. One day the Prophet (P.B.U.H.)
devoted his time from Zuhr (midday prayer) to 'Asr (late afternoon prayer) for
their instruction.
At one of them the Prophet looked intently
saying that he thought, he had seen him before that also.
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[next] This person spoke out: By Allah! you had
seen me and talked to me also and I had replied to you using most uncivil
language, and rudely rejected your words. This incident is associated with
'Akaz market where you were preaching to people. The Prophet remembering,
agreed.
That person said: "O Apostle of Allah! That
day there was no other person opposing you and further from Islam than myself.
All others save myself met their end professing their ancestral religion. Thank
God, only I have survived by his Grace, and lucky enough to believe in you and
obey you."
The Prophet (P.B.U.H.) said: "Our hearts
are all in Allah's hands (and He alone guides, whom He likes, to the right
Path)."
That person said: "O Apostle of Allah! Pray
for my forgiveness of earlier transgression."
The Prophet told him: "Islam wipes out all
that happened during the period of unbelief.
Three persons of Ghassan tribe came to the
Prophet (P.B.U.H.) in Ramadan of 10th Hijrah and after embracing Islam went
back home with the intent of the guidance of their community. It appears they
could not succeed in the propagation of Islam. Two of them had died earlier and
only one survivor lived when Syria was conquered by Abu 'Ubaidah bin Jarah
(during the caliphate of 'Urnar Faruq (R).
This deputation came to the Prophet (P.B.U.H.)
in Shawwal 10 A.H. Khalid bin Waleed (R) had been deputed to preach Islam to
them and people had taken to Islam. Khalid bin Waleed sent the report to his
mission to the Prophet (P.B.U.H.) and himself tarried there for their guidance
and instruction. The Prophet wrote to him to come back, taking with him some of
the local community. It was in this deputation that Qais bin -Al-Husain and
'Abd-Allah bin Farad and others had come to the Prophet (P.B.U.H.).
The Prophet (P.B.U.H.) put a question to them:
How is it that whoever fought against you during the period of Jahiliyah
(ignorance or un-Islam) was vanquished?
They submitted: "O Apostle of Allah! We
never became aggressors to go and attack anyone. And once we have entered the
battle array we do not allow it to be disarrayed. We never initiate injustice.
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[next] The Prophet said: "You are right.
This is the reason of your success in confrontation with your opponents.
This deputation had come only four months before
the Prophet's (P.B.U.H.) passing away. They were residents of Najran, and had
come to the Prophet (P.B.U.H.) after embracing Islam. They submitted to him:
"O Apostle of Allah! we have heard from the preachers of Islam as reporting
your declaration:
"There is no Islam for those not
undertaking migration. "
"We have worldly goods and animals on which
we subsist. So if without migration our Islam is not in order, how our
where-withal can avail us and what use are our cattle? So, would it not be
better if we sell out everything that we have there and come to you one and
all."
The Prophet said to them: "Take to piety
and persevere with it where you are living and nothing will be detracted from
your deeds (the rewards thereof). "
In this answer to their query the Prophet has
made it clear that through their concentration in the Islamic center, making it
over populated and short of space due to overcrowding is inappropriate.
Muslims, on the other hand, should adopt it as their policy, to spread over the
far flung lands and conveying Islam to them. Those who immigrate to Muslim
countries in our own times, should call to mind that it is against the teaching
of the Prophet, as also in direct contravention to the expediency of the
Islamic Faith. (The great majority of Muslims all over the world have become
this-worldly in their approach to life problems and turn to green or pastures
totally unmindful of their duties as Muslims in their own lands of birth first
and love most what to say of other lands that need them if they cannot lift
them to great heights of pelf and pomp. Moreover, they utterly lack in both the
passion for it and capability. They and their children take, without a qualm of
conscience to the ancient and modem Jahiliyah in their strife for a better
position in life.
This deputation with ten persons on it had come
in 10 A.H. They stopped short of
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[next] Madinah
and camped there. Leaving behind a young boy to look after their goods and
animals. They came to the Prophet (P.B.U.H.), who informed them that after they
had left him, the boy went to sleep and a person came and ran away with your
provisions of the journey. Finding them mentally disturbed. The Prophet
informed them: There is no cause for grief and panic. The boy woke up in time
and running after the thief not only caught him but recovered intact everything
stolen and carried away.
When they reached their camp after seeing the
Prophet (P.B.U.H.) asking the boy found everything exactly as they were told by
the Prophet (P.B.U.H.) This incident alone brought them to the fold of Islam.
The Prophet appointed Uba'i ibn Ka'b to teach them the Quran, teaching as well
the Islamic Shariah. When departing they were given some instruction regarding
the Islamic Shar'iah in writing also.
THE DEPUTATION OF BANI FAZARAH
When the Prophet (P.B.U.H.) returned from Tabuk,
a deputation of Bani Fazarah comprising ten to fifteen persons came to him.
They had faith in Islam. Their mounts were emaciated and weak. The Prophet (P.B.U.H.)
asked them about the conditions in their localities.
One of them said: O Apostle of Allah! Our land
is famine-stricken. Animals died (of starvation) and groves have been destroyed
by drought and our families are starving. Kindly pray to Allah that He may have
mercy on us. Recommend us to Allah and Allah may recommend us to you.
GOD DOES NOT RECOMMEND ANYONE OR TO ANYONE
The Apostle of Allah said: Allah is free from
such things (acts) Woe to you! I shall certainly recommend you to Allah but
whom Allah is going to recommend to? He alone is worthy of worship none else.
He is most exalted and grand. His rule extends over things, the earth and the
skies. He prayed for them to blessed with rains in the following words:
"O Allah! Refresh your servants and animals
and extend your Mercy to them and revive your dead lands.
O Allah! let the merciful rains, the relieving,
providing comfort come early, without delay-with benefit and not harm. Refresh
us, O Allah! refresh us with your Mercy bountiful rains and not as a visitation
devastation, drowning and not being right. O Allah! Refresh and revive us with
rains and give us victory over our foes.
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[next] They
were 17 persons that came to the Prophet (P.B.U.H.) and embraced Islam. Habib
bin 'Amr was one of them. They had enquired which is the best deed of man in
the sight of Allah. And the Prophet (P.B.U.H.) had said: "Offering prayers
in time."
These people then request him to pray for
rainfall in their region as there had been no rains. The Prophet (P.B.U.H.)
said the following words without formally raising his hands in prayer.
"O Allah! Refresh by sending rains to their
lands."
Habib submitted: "O Apostle of Allah,
kindly raise your hands and pray for us." The Prophet (P.B. U.H.) smiled
and raising his hands prayed again for them. When this deputation returned
home, they came to know that it had rained there the same day when the Prophet
(P.B.U.H.) had prayed for the rains.
A careful consideration of all those traditions
found in the various compilations of Hadith it appears that two reliable
representatives of the Christians had come to the Prophet (P.B.U.H.).
Therefore, it has been taken up in this serial order.
It has been reported that the Prophet had
addressed the Christians of Najran to invite them to the Islamic Faith. When
their bishop read the letter, his body began to shiver. He called at once
Sharjeel bin Dawa'ah who belonged to Hamdan tribe. No important decisions were
taken without consulting him.
The bishop gave him the letter and when he had
read, the Biship said: Kindly let us know your opinion,
O Abu Maryam. Sharjeel said to him: You know
very well that Allah has promised Abraham that in the lineage of Isma'il also
there is going to be Prophethood. May be the sender of this letter is that
person, a prophet in the line of Isma'il.
But what can my humble opinion about prophethood
be worth? Had it been some worldly affair I would certainly have considered it
fully, and expressed my opinion on it.
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[next] The
bishop asked him to remain seated. He then called another person Abd-Allah bin
Sharjeel, and showing him the letter asked him for his opinion. He too gave the
same answer which Sharjeel bin Dawa'ah had given. The bishop then called Hubar
bin Qais showed him the letter and asked for his opinion on it. He too was of a
similar opinion.
The bishop finally called a general meeting of
his neighborhood and it that grand assembly of Christians it was decided that
Sharjeel, Abd-Allah and Hubar should be sent to the Prophet (P.B.U.H.) and they
should tell us in detail about the situation.
These persons reached Madinah and met the
Prophet (P.B.U.H.), spending a few days with him. They discussed the identity
and personality of 'Isa (Jesus son of Mary) with him. The following Quranic
verses were revealed about this discussion:
The similitude of Jesus before Allah is as that
of Adam; He created him from dust, then said to him: be and He was. The truth
comes from thy Lord alone: so be not of those who doubt If anyone disputes in
the matter with thee, now after full knowledge hath come to thee, say: come let
us gather together, our sons and your sons, our women and your women, ourselves
and yourselves: Then let us earnestly pray and invoke the curse of Allah on
those who lie. - Al Quran III: 59-61
After revelation of these verses, the Prophet
called Hasan, Husain and their blessed mother Fatimah (Allah be pleased with
all of them).
These Christians talked together in solitude.
Sharjeel said to his companions: "It is not easy to come to a final
opinion about this person (the Prophet (P.B.U.H.), since in the entire Arabian
Peninsula we alone shall be his target. And if he is a Messenger sent by Allah,
his curse shall be our undoing. So in my opinion it would be better to agree to
live with him under a pledge of loyalty to the Islam in state and protection
guaranteed by Allah and His Apostle, paying a nominial amount as Jizyah to the
state in lieu of military service. Let us also leave the per head amount of
Jizyah to him, since as far as I have experienced he is not harsh in dealings
and general behaviour. Both of them agreed on this proposal and going to the
Prophet (P.B. U.H.) they put it up before him saying: "Better than
invoking the curse of Allah on the liar would be living as loyal subjects of
the Islamic state under a pledge and paying Jizyah. So kindly let us know by
tomorrow morning its annual amount that you decide upon in our case.
Next day the Prophet fixed the amount of Jizyah
and an agreement or pledge written by a companion, Mughirah (R) and signed over
to them. A particular section granting them
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[next] ' privileges, leave and favours over and
above rights is relevant of his generosity with regard to Christians. (It may
almost be called his indulgence (if that may not be unbecoming) in view of the
Quranic view of the Christian community of that age: And nearest among them in
love to the Believers will thou find those who say, "We are
christians" ------- Al Quran V: 82
"The residents of Najran shall be under protection
of Allah and His Apostle Muhammad. concerning life, religion and land and
property, all those present or absent, tribes’ men or their followers, shall
enjoy rights and no changes shall be made in them and conditions of living. And
whatever more or less they have in their possession shall not be changed. On
account of doubts or contentions relating to murders no charges shall be made
and no suits filed against them. They will not be called for forced labour
(without wages). No armies shall cross their territory."
On getting this a copy of pact they went back to
Najran. The bishop and other elite came out to greet and receive them at a long
distance on the road from their residences. The deputation put up the edict
(agreement) before the bishop, who started reading it at once. His brother was
with him and became so engrossed in reading the edict that he lost his balance
and fell down from his mount. He attributed his fall to the agreement and it,
another whom he cursed. The bishop tried to stop him saying that the author is
a true prophet (P.B.U.H.). But he despite efforts to stop him from going to
Madinah failed. He got there and embracing Islam stayed there and finally got
martyred.
A monk also hearing about all this went to
Madinah with some gifts, acquired knowledge of Islam and returned to Najran
with Prophet's (P.B.U.H.) permission.
After sometime another deputation of 60 persons
arrived in Madinah and was allowed to say their prayer in the Prophet's mosque
in spite of objections. At the time of its departure comprising mostly clergy
was honoured with an edict granting rights and privileges to the Christians and
the priestly class. And also at their request for a trustworthy person to pay
Jizyah to, Abu 'Ubaidah bin Jarah (R) as the most trustworthy person of the
ummah was sent with them.
This was the last deputation and visited the
Prophet (P.B.U.H.) about the middle of Muharram 11 A.H. It comprised two
hundred persons and entering the fold of Islam at the hands of Mu'az bin Jabal
(R), had come to Madinah. They stayed at the Guest House and entertained.
One of them, Zararah bin 'Amr said to the
Prophet that he had had some dreams which related to him and heard revealing
interpretation from the Prophet (P.B.U.H.).
[next] CHAPTER IVTHE
IMPORTANT EVENTS OF THE PROPHET (P.B.U.H.) TEN YEARS STAY IN MADINAH AND DEATH
The Prophet had hardly settled comfortably in
Madinah that the Makkan enemies had started harassing him and those embracing
Islam at his hands with continual conspiracies, invasions and battles.
The important events of this period are being
related here briefly and at least one incident of each year of Hijrah revealing
many things about the blessed life of the Prophet (P.B.U.H.), in whose light
the Ummah can set it, house in order and individuals can succeed in their moral
upliftment if they are sincerely bent on it, for that is not (at all) difficult
for Allah. (Q: XXXV: 17)
THE CONSTRUCTION OF THE MOSQUE OF THE PROPHET
(P.B.U.H.)
The site where the mosque was to be built was
denoted providentially by the camel sitting suddenly without human
intervention, while the Prophet was on the move to Madinah.
The land belonged to two orphans under the
patronage and training of As'ad bin Zararah, the Prophet's (P.B.U.H.) herald.
As'ad had a place here reserved for prayers by As'ad. When the Prophet approved
of this piece of land for the construction of the mosque and wanted to purchase
it. The orphan owners refused to take it, and the Banu AI-Najjar tribe sought
permission to purchase it and present it for the mosque. The Prophet (P.B.U.H.)
rejected both offers. He had ten dinars, the stipulated price of land, paid by
Abu Bakr (R). The ground was then levelled and construction started. In this
construction work the Prophet himself gave a helping hand in the movement of
building materials, stones and bricks to the construction site with these words
on his lips:
"O Allah! Life is after all is that
hereafter. Forgive the Ansars (the helpers) and the Muhajirs (the migrants).
The companions were also engaged in the
transport of bricks and mortor for constructions chanting at the same time:
The Prophet may toil and we remain sitting
comfortably. That would be the greatest misguidance.
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[next] The walls were raised three yards about ten
feet high, a construction of unburnt bricks and date palm trunks were used as
pillars and the same as support for roof. The roof covering consisted of date
palm leaves and mud offering shade from the sun but badly lacking during rains,
making the unpaved (Kachcha) floor of the mosque muddy. But these true
believers prostrated on it. Even pebbles spread over it failed to make it any
better and cleaner.
'Abd-Allah was one of the most learned men of
the Jews. His ancestry has been traced to the Israeli prophet Joseph (son of
Jacob). He happened to hear the Prophet (P.B.U.H.) preaching. He was so
enamored of his speech that he retained some phrases:
1. O ye people! Spread salam (prayerful
greetings of invoking peace for every one acquainted or stranger.
2. Feed the hungry mouths
3. Treat your kinsmen kindly and generally.
4. And offer prayers when other people are
asleep. On hearing these heart-shivering words his heart had become filled with
the light of Faith and Belief. When he pondered over the life of the Prophet he
found them in perfect conformation with the prophesies of the books of the
former prophets. He came to the Prophet (P.B.U.H.) and putting tough questions
that a prophet only could answer and getting correct answers he announced.
"O Apostle of Allah! I have come to believe in you but I would like that
you should call people of my community and ask them about their opinion of me.
The Prophet called the elders the Judaic community of Madinah. Abd-Allah Ibn
Salam went in hiding when they came. The Prophet (P.B.U.H.) asked them: What do
you think of Abd-Allah Ibn Salam? All of them admitted that he was a learned
man, son of a learned man and gentle man son of a gentleman, and better than
all of us. At this juncture Abd-AJlah bin Salam came out of hiding, reciting
Kalimah La Ilaha Ill-Allah (the epitome of Islam), before them. When they saw
that he had become a Muslim, they at once changed their opinion, calling him
ignorant son of the ignorant, low born son of a lowborn and worst among us all.
Allah left no plea for the Jews with the Islam
of Abd-Allah bin Salam.
[next] ISLAM OF THE LEARNED MONK 1ST YEAR OF
HIJRAH
After 'Abd-Allah Ibn Salam, Abu Qais Sarmah bin
Abi Anas also embraced Islam. This Christian monk was an eloquent poet,
preacher and learned in Metaphysics.
Through the Islam of this righteous person Allah
left no plea for the entire Christian community.
In the 1st year of Hijrah, two more units
(raka'ts) were appended to the obligatory prayers. Only two rak'ats for the
journeys were maintained (Qasr or halving of the moral). In this way Zuhr 'Asr
and 'Isha became four rak'ats normally. During the period of stay in Makkah it
was only two rak'ats.
When we consider the precarious position of a
person after embracing Islam in Makkah where he became alienated in the family,
relatives and friends and lonely in a crowd except for the small group of
Muslims he was sick at heart and desired migration to a more congenial
atmosphere, Allah in His Infinite Mercy regarded him a stranger or way-farer in
the alien lord of Makkah and he became a full-fledged regular, permanent
resident of Madinah.
Prayer is that element of obligatory duties to
Allah which is of prime importance and after two units of supererogatory prayer
immediately on embracing Islam to the call for the next prayer he must respond
positively, joining the congregation. A Muslim child at the age of seven should
start praying for early training (breaking to use a term of horse training or
to habituate him to obedience in the ethical terminology). At ten it is
obligatory though not according to Jurists who recognize the age of majority or
becoming adult for all obligations. It is obligatory to the end of his days,
never relinquishing under any conditions, health or illness, joy or grief,
staying at home or on a journey and fear and hazards, in the torrid zone of
scorching sun or in the Frigid zone of perpetual snow and ice.
1. Persistently adhering to the worship of Allah
throughout one's life is the manifestation of the perfection of patient
perseverance. To observe strict punctuality in the five times
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[next] daily prayer is the best training in
recognizing the value of time, the greatest asset of man -life itself is after
all respite from death an appointed hour or time at one's disposal. To keep
one's body, clothes and house clean, free from filth and pollution is the best
way of maintenance of good health. And lastly to keep one's body and mind under
control before the grandeur and Majesty of Allah is the best sources of light
for spiritual luminosity.
2. The punctuality in prayer trains man in going
to sleep early and waking up early, and the way its timings bring every other
time table subordinate to it, also shows how unbridled lusts and longings can
be appropriately curbed and kept under control decently.
3. Attending congregational prayers at the
mosque with punctuality is the soul of culture and progress. It is also the
cleanest and most decent way of unity, integrity and exchange of ideas. A
perfectly ignorant person can propagate his knowledge of the Word of God and
the Sunnah of the Prophet.
4. Those who give up praying or become careless
in the punctuality of congregations, remain deprived of these moral
excellences. And it is apparent enough that the condition of the individuals of
a community devoid of such fine traits of character, will not be enviable.
Allah, the Exalted says:
Prayer restrains from shameful and evil deeds.
And remembrance of Allah is the greatest (thing in life). - Al Quran XXIX: 45
Allah, the Mighty and Majestic has made one
Muslim another Muslim's brother. He says:
So that by His Grace ye became brethren, and ye
were on the brink of the Pit of Fire and He saved you from it. - Al Quran III:
103
1. This fraternity had the effect of making the
community a monolithic structure. If a member of this fraternity entered a pact
with an antagonistic party or community, the entire community of that
individual followed that pact. If a Muslim went to some far off land the entire
nation was anxious to learn about his well-being. And if he became the victim
of some tyrant's tyranny, the nation as a whole regarded it as its essential
duty to take revenge.
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[next] Every Muslim considered it his bounden
duty to meet the needs of every orphan, widow and student as he would have met
the needs of his own progeny, his real br9ther's progeny and his widow.
2. Much above this brotherhood which the Prophet
(P.B.U.H.) established in Makkah between the Makkans and in Madinah between the
Ansar and the Muhajirs, as also between the Madinites. That between the
Muhajirs and Ansar is generally known to people. The mutual relationships of
this brotherhood had the effect so far that a brother was offered a share in
the inheritance of his brother. And soon after the formal fraternization a
richer brother used to make his brother the sharer of half of his riches, and
movable and immovable property. Historians have left for us on record the names
of these brothers with firmly established fraternity.
Below is a list of some of these blessed
brothers:
1. Muhammad (P.B.U.H.) 'Ali Murtaza (R) 2. Abu
Bakr (R) Kharijah bin Zaid Badri 3. 'Umar Farooq (R) 'Utban bin Malik (R) Badri
4. 'Uthrnan (R) Aus bin Thabit (R) 5. Ja'far bin Abi Talib(R) Mu'az (R) bin
Jabal 'Uqabi Badri 6. Abu 'Ubaidah (R) Sa'd (R) bin Mu'az (R) Hashmi bin Jarah
7. Abd-a1-Rahman (R) Sa'd (R) bin Rabi' (R) bin
Auf 'Uqabi Sadri 8. Zubair (R) bin-al-'Awan Salmah (R) bin Salamah 'Uqabi 9.
Talhah (R) bin Abd-Allah Ka'b (R) bin Malik 'Uqabi 10. Saeed (R) bin Zaid (R)
Uba'i bin Ka'b (R) 11. Mus'ab bin 'Umair (R) Abu Ayyub (R) 12. Abu Huzaifah (R)
'lbad (R) bin Basheeer bin Utbah 13. 'Ammar (R) bin Yasir (R) Hllzaifah
bin-al-Yaman 14. Salman Farsi (R) Abu-al-Darda' (R) 15. Munzar (R) bin 'Amr Abu
Zarr (R) Ghifari
Such an excellent system of fraternization is
unique here in the Islamic tradition.
This system, as we find it today, came into
existence in 2 A.H. The necessity for it arose when it was realized that the
Muslims in a locality or a section thereof should come together to pray at a
given (fixed) time. What needed consultation here was the method to be adopted
for calling people. Somebody was of opinion that a fire be lit at a high place
(to be visible from a distance), as prevalent among the Magians. Another
suggested blowing a horn (a practice of the Jews). Yet another suggestion was
in favour of ringing bells the method adopted by the Christians). The Prophet
(P.B.U.H.) did not approve of any of the above means of giving a call to the
believers.
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[next] The
next day 'Abd-Allah bin Zaid Ansari (R) and 'Umar Faruq (R) coming to the
Prophet one after the other stated that they had heard these words in their
dreams that we find today in the Azan. The Prophet (P.B.U.H.) declared calling
these words loudly, the way of the Islamic Shariah. These words adequately
fulfill the aim of the Prophet (P.B.U.H.) that had remained before him in
legislating the Islamic principles. (Azan is in perfect accord with the Islamic
ideology, covering the entire call to Islam, prophethood, worship etc.).
Azan is that simple and easy method of
information which is befitting a universal Faith. It is really the propagation
and declaration of Islamic principles. It was by using this instrument that the
Muslims conveyed their principles to all the residents of every human
settlement informing them of the only easy road to salvation. Distribution of
small brochures and tracts and words of Nagar kirtans could never achieve this
objective. Azan is proof of the fact that Islam rejected the idea of preferring
couch shells and metals to human voice. And this too points to the prevention
of idol worship and corroboration of the Unitarity of Allah.
Salman Farsi embraced Islam in 2 A.H. He was a
resident of Asfahan and in his ancestral faith piebald horse was worshipped.
He came out of his homeland in search of the
True Faith. During the course of his wanderings he was caught and sold as
slave. After trials with ten different religions he had become a member of the
Judaic community. The Jew with whom he lived often talked of the traits of an
expected prophet (the promised messiah).
Salman (R) on the first sight of the Prophet
(P.B.U.H.) recognized him on the basis of those signs and impressions which his
Jewish master often related in his presence and entered the fold of Islam as
the first fruit of Persia (now Iran).
CHANGE OF QIBLAH (TURNING IN PRAYER FROM
BAIT-AL-MAQDIS TO KA'BAH IN MAKKAH
It was the usual practice of the Prophet to turn
to the People of the Book in those matters in which no instructions had been
received up to certain time from Allah, the Exalted.
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[next] Prayer
had been made obligatory in the beginning of prophethood. But no divine
injunctions had been received pertaining to the direction to turn to in
prayers. Therefore, during his thirteen years stay in Makkah he kept turning to
Bait-al-Maqdis, the Qibla of the Judaic community. The practice continued even
in Madinah. But in the second year of Hijrah (17 months after migration) Allah
revealed the injunction ordaining the change of Qiblah. This change was
heart-warming to the Apostle of Allah (P.B.U.H.) since he from the depths of
his heart desired that the Qiblah of Muslims should be the mosque built by
Ibrahim (P.B.U.H.), called Ka'bah due to the building's cubical appearance and
having been built solely for the worship of Allah and its greatness, dignity
and honour for that reason, it has also been called Bait-Allah and
Masjid-al-Haram (the sacred mosque) in the Quran.
In the detailed instructions in the Quran on
this issue it was also pointed out that:
1. Allah is free from all infirmities has
similar association with all directions and not limited to any particular
quarter or side:
To Allah belong the East and the West: withers
ever you turn, there is Allah's face. - Al Quran II: 115
2. And that taking to any side has been the
custom of groups of people in every age. To each is a goal to which Allah turns
him, then strive together (as in a race) towards all that is good. Whosesoever
ye are, Allah will bring you together. - Al Quran II 148
3. And also that turning to a particular
direction has nothing to do with the worship as such.
It is not righteousness that ye turn your face
towards East or West. - Al Quran II: 177
And again, that the major purpose of appointing
is that for the followers of the Apostle there may be a distinct sign.
(Appointment of Qiblah was) only to those who
followed the Messenger from those who would tum on their heels. (from the
Faith)
That was the reason why, so long as the Prophet
stayed at Makkah, Bait-al-Maqdis remained the Qiblah of the Muslims, for the
pagans of Makkah had sent respect for Bait-al-Maqdis. And as for Ka'bah they
had themselves desecrated it by turning it into a big center of idol worship.
Therefore, while at Makkah, the sign of discarding paganism and embracing Islam
was to tum to Bait-al-Maqdis when praying.
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[next] When the Prophet came to Madinah, mostly
the Jews and Christians were living there. They had no respect for the Sacred
Mosque of Makkah. But Bait-al-Maqdis they regarded as Bait-e-Eil or Haikal
(Synagogue). So in Madinah discarding ancestral religion and entering the fold
of Islam meant turning to the Masjid-e-Haram when praying -a remarkable sign of
converts to Islam.
In obedience to the divine injunction this
became the Qiblah of Muslims for ever-to the end of days. And the reason behind
it has been stated by Allah Himself in the Quran:
The first house (of worship) appointed for men
was that of Bakka: full of blessing and of guidance for all the worlds. (Q.
III: 96)
Since it enjoys precedence in point of time and
historical magnificence, it was in the fitness of things to make it Qibla:
And remember Abraham and Isma'il raised the
foundations of the house (with this prayer): Our Lord! Accept this (service)
from us: for Thou art the All-Hearing. All-Knowing: (Q. II: 127)
Secondly, Abraham who is the founder of this
mosque is the common ancestor of the Jews, Christians and Muslims. Therefore,
the declaration of this mosque being appointed as the Qibla of the Muslim
Community was a message to all the three largest communities of the world to
come together and uniting enter Islam the realm of peace whole-heartedly.
I am dead sure no one can deny the precedence
and historical greatness of Ka'bah. The Jews and the Christian have con census
on it that the foundation of Jerusalem was laid by Da'ud (David) (P.B.U.H.) and
Sulaiman (Solomon) (P.B.U.H.) built it. So we can see that Ka'bah was built
about 921 years before that of Jerusalem and one thousand nine hundred and
twenty-one years before 'Isa (P.B.U.H.). Mr R.c. Dutta in his book on history
"Ancient civilization of India, on the basis of several evidence has
concluded that the first phase of Indian civilization, the vedic age, was l400
to 2,00O years before Christ. He has also written that there was no temple in
that period of history. That virtually proves that at the time of the building
of Ka'bah, there was no temple even in Arya Vasat.
A careful study of Bible shows that Allah had
foretold that the mosque that will be last appointed as Qiblah will be superior
to the former.
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[next] It
is really a great beneficence of Allah that He made His House in bakka valley
our Qiblah and not Jerusalem. For, a Faith like Islam about which Allah has
declared:
.... and the Religion of Truth, to make it
prevail over all religion (Q. XLVIH: 28)
This house ought to have been the Qiblah and not
that which every unbelieving victor demolished and desecrated it, by making it
a place of filth, enslaving the inmates, incarcerating and banishing them.
In Psalms, verses 4 and 5 Allah has
congratulated (blessed) those living close to His House, has had the benevolent
effect during several millennia since it, coming into existence it has never
grow into the possession of any alien nation nor the nation defending, it has
ever been dominated and enslaved.
ZAKAT-THE SHARE OF HAVE-NOTS IN THE WEALTH OF
HAVES
The most difficult problem facing the Economists
an4 Politicians is how to strike a healthy balance between the members of a
community in the matter of wealth and poverty.
From the days of the world famous Greek
philosopher, Solon to our own days’ no one could solve this knotty problem.
In Europe Nihilists aimed at common equal rights
of the citizens of a state over the wealth of their country without
distinctions.
The Socialists demand total abolition of private
ownership of the means of earning wealth and handed over to the people.
Nationalists, on the other hand, are in favor of
taking away landed property, both agricultural and residential from the
possession of individuals and managed and controlled by the people.
(The author belongs to an age when these
concepts had not taken a definite shape. He has a vague idea, erroneous mostly
of the strong reaction of socialism in various forms against the cursed
capitalism. Prominent among reactionaries, Marx and Engels were
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[next] really concerned about the exploitation
of the helpless suffering masses by the bourgeoisie, but failed to find a way
out, being ignorant of the heavenly guidance which alone could help him,
keeping him on the right path. Earlier the same movement, mazdaism, in Iran,
had miserably failed).
To take away the right of possession of property
by the individuals is impossible, being in-born in man and ineradicable, that
is why the Quran had much earlier given the decision:
Allah has bestowed his gifts of sustenance more
freely on some of you than or others: those more favoured are not going to
throw back their gifts to those whom their right hands possess so as to be
equal in that respect. - Al Quran XVI: 71
1. Islam, which intends to make the Muslims the
most superior cultured nation of the world, paid attention to this problem and
decided it forever. And this solution of this most intricate problem is known
as obligation of Zakat.
2. Payment of Zakat was made obligatory for
Muslim in 2 A.H. The Prophet was by nature kind-hearted and sympathetic and
mercifully inclined to the poor and the suffering humanity and from the first
day the Muslims were persuaded to come to the aid of the needy and the
destitute. Their sympathy was made the ally and friend of the poor, and Muslims
had actually been doing a lot to ameliorate the distress of the underdog.
However, there was no code of conduct and definite rules in this field, in the
form of law and regulations to be strictly observed without fail. And whatever
the affluent section of society did in this sphere of life was the dictate of
their own conscience, generosity and kind-heartedness.
Allah, the Exalted, Most Merciful making Zakat
obligatory as the third item of obligatory duties of a believer after belief
and prayers. Zakat is, in fact, the promotion and regularization of the inborn
trait of man's natural sympathy for his own species.
One great benefit of paying Zakat is that love
of manner cannot suppress human moral sense, and he remains free from the evils
of miserliness and withholding circulation of wealth, since he regards the
depressed and the deprived sections of the society a part the community. And
that is why even accumulation of immense wealth cannot make him laughty and
puffed up in his own element of the haves.
And also there is this benefit that a large
majority of the disadvantaged section of society
164
[next] comes
to nurse a feeling of affinity and love for him (the advantaged) and sympathy
and well-wishing with his opulence, since they come to regard a portion of it
as their fixed certain share. So to say, the wealth of a Muslim wealthy person
becomes the capital of a Joint stock company holding shares of all classes,
high and low and benefiting them unreservedly.
The community derives this great benefit, a
blessing in disguise that this spending on the poor banishes the evil custom of
begging, a degradation of humanity in any society.
Islam has appointed the right of the indigent in
the wealth of the affluent in the name of Zakat payable in types of wealth of
assured growth which is not abhorrent. Among these growing and multiplying
sources of wealth are trade, agriculture, industries, animal breeding, mining
and treasure froves.
Now let us see who are those entitled to receive
the cash and kind realized as Zakat (by the state or any to her agency in the
absence of the Islamic state). The Quran says:
Alms are for the poor and the needy, and those
employed to administer the (funds) for those whose hearts have been recently
reconciled (to Truth); for those in bondage and in debt; in the cause of Allah
and for the way-farer; - Al Quran IX: 60
These eight items on which Zakat has been
divided shows how with the Zakat made obligatory, the needs of the country,
community, and the individuals (both specific and personal) have been
beautifully met.
The fifth item of this division is freeing those
in bondage. Those well versed in history know it well enough that stavery was
in vogue in all the civilized countries of the world for millennia, China,
India, Egypt. Roman empire and Iran. The kind-hearted Messiah, 'Isa (P.B.U.H.)
did not say a word about it in his period of ministry. But Saint Paul has
strengthened it. He says: "Servants, be obedient to them that are your
masters according to the flesh, with fear and trembling, in singleness of your
heart, as unto Christ; -The Epistle of Paul to Ehesians 6:5
And there are so many examples of her Christian
attitude towards slaves.
It was Islam and Islam alone that for the first
time in the history of mankind that raised in voice in support of the slaves,
and various stages of their Redemption.
Firstly, it pointed out and regularized a
principle for the freedom of the slaves under the outlets for spending one's
substance:
For those who ask and for the ransom of slaves:
(Q II: 177)
165
[next] Secondly, freedom of slaves was pointed
out as a means of salvation:
But he had not made haste on the path that is
sleep. And what will explain to thee the path that is steep? (It is) freeing
the bondman. - Al Quran XC: 11,12,13
Thirdly, for some faults freeing slaves has been
appointed as a penalty or expiation. For example, in case of unintentional
murder, in its three different forms:
(a) The murdered person was a Muslim (b) The
murdered a Muslim but an individual of the enemy tribe
(c) The murdered a non-Muslim but from a tribe
under a pact Freeing a slave in all the three cases a, b and c.
(d) Expiation for a serious vow of penance or
abstention, is freeing a slave: Give a slave his freedom (Q. V: 89)
(e) Expiation for Zihar (equating one consort
with his mother or some other prohibited woman) is to free a slave. (Q. LVIII:
3)
(f) Expiation for intentional breaking of a fast
in Ramadan is freeing a slave. (Tradition of the Prophet)
(g) Severe thrashing of a slave by his masters
causing injury makes him liable to free a slave as expiation for his sinful
act. And finally, after all these items, the eight portion of the Islamic
state's income (budget) has been reserved for this purpose.
In the nineteenth century England spent hundreds
of thousands pounds on the freedom, movement of the slaves which no other
European power ever did, and it goes to their credit. But compared with Islam
under which one eighth of the states total income was reserved for this noble
work had been in vogue centuries earlier. Is there yet a person courageous
enough to deny the superiority of Islam in this respect.
One should also ponder over the 6th item of the
expenditure of Zakat. In the modem age banks have been established for
facilities of borrowing. But it has resulted in this that hundreds of private
properties of poor people have gone into the possessing of these
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[next] banks.
And barring a few, the majority of the commonality has further deteriorated in
their financial condition. It has become almost impossible to borrow without
liability of paying interest. And it was due to these difficulties that some
people have been trying to find ways to make interest permitted through
hair-splitting.
But look at the beneficence of Islam how it has
managed to save those facing destruction through borrowing.
Undoubtedly it becomes it to declare usury and
interest strictly prohibited when it has provided so many outlets for those
badly involved in heavy debts (become insolvent). We must try to remember this
tradition about Zakat.
These sadaqahs are the dirt of people. It is not
permitted to the Prophet and his kinsmen.
In this prohibitory order are also included the
Prophet (P.B.U.H.) his family, uncles, paternal aunts, cousins, and their
offspring, as also their slaves and slave girls, so that there may not be even
a shade of doubt pertaining to the person of the Prophet (P.B.U.H.).
Fasting in the month of Ramadan also became
obligatory in 2 A.H. and fasting for one month became the fourth item of Islam.
1. Fasting corrects faults in the system and
improves health.
2. They inform and awaken the opulent to the
conditions under which the socially disadvantaged are doing existence.
3. Placing the well-fed and the partially
starved at the same level fasting is helpful in strengthening the principle of
equality in the community.
4. Fasting strengthens the spiritual power and
weaken the element of animality in man.
5. The Quran has in particular stressed the
point that fasting develops and firmly establishes taqwa (fear of God) in man
-That ye may (learn) self-restraint. (Q. II: 183) Some of the examples of taqwa
may be cited:
It is summer season. The fasting person is
extremely thirsty. He is all alone in the house with cool water with him. But
he restrains himself from quenching his thirst.
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[next] He is very hungry and is feeling weakness
in his body. The food is there, and nobody around to see him eating. But he
keeps his desire to take food under control.
His loving and lovely wife is with him in the
house. There is also a strong desire to enjoy beauty and youth through
closeness to her even make love to her. They both are extremely fond of each
other and she too inclined to have sex with him. But the fasting person keeps
the irresistible passion in check with great effort. It is the fear of God that
restrains him.
The reason behind so much self-control over
natural desires and urges is that the respect and greatness of Divine
injunction has been so firmly established in his heart and mind that no
passion, however head strong, and no instinctive impulse can overcome his
resolve to obey his Lord and Cherisher. He dares not displease Him. And it is
fasting that has done the job of setting deep in his personality the Greatness
and Majesty of Allah. And it is apparent enough that an honest believer in
obedience to the Divine Command restrains himself from meeting the permitted
lusts and urges and habituate himself to such a check upon himself for a life
term, most likely he will, in obedience to Allah, give up his prohibited and
unclean habits and lusts and never again dare go near them. This is that moral
superiority which the Islamic Shariah aims at creating and strengthening. That
is what the following tradition impresses upon us:
If a believer does not give up, lying, idle
talk, and futile acts and absurdities, Allah is independent of his restraint on
food and water.
In another tradition it has been said:
When anyone fasts he should neither give
utterance to a foul word, nor indulge in idle talk, nor make a noise. And if
anyone abuses him or kicks up a quarrel with him, he should say to him; "I
am fasting and uttering a foul word and quarreling does not become me.
(a) Ramadan is a month of the lunar calendar, it
equates the Muslims all over the world in alternation of seasons, since when
half the world is simmering with heat the other half is comfortably enjoying
cool weather, due to inclination (12 1/2) of earth in its annual revolution
round the sun. If a month of solar calendar had been appointed for fasting, the
Muslims over half the world would have always been exposed to the heat in
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[next] Ramadan
and those of the other half fasted comfortably in winter when the days too are
of shorter duration. This would certainly have been against the principle of a
universal religion like Islam. (b) Fasting is not at all difficult. But for
those given to their lusts, and physical comforts the aim of their lives it is
very difficult. The fourth year of Hijrah brought the blessings in the form of
prohibition of drinking. Anas (R) relates that some people were sitting in the
house of Talha (R), and he (Anas) was entertaining them with wine, when we heard
the declaration of the prohibition of intoxicants. Abu Talhah on hearing this
proclamation ordered the remount to be thrown out into the street. That day
witnessed liquor flowing down the streets of Madinah.
The different temperance societies of the world
have tried prohibition, both, total and partia1, but miserably failed in their
attempts since the driving force, the will to abstain from was lacking in the
absence of the fear of an irresistible Power with its inescapable retribution
belief in Almighty Lord of the universe and certain accountability of the life
Hereafter -the only way to bring erring humanity to surrender to the Creator,
Lord and Cherisher which in essence is Islam.
Islam has given liquor the detestable name,
"the mother of all evils." Its deleterious effects on human body,
ethics, on the Law and order situation of a country, the habits and behavior of
tribes, the spirit of obedience and its resistance, humanity is observing and
experiencing, amply demonstrate the suitability of the name-mother of all
evils-given to it by Islam.
Some people in their attempt to veil the truth
of the Islamic Faith, accuse it of inducing people to enter it by promoting
lusts, deliberately overlook the fact of its total prohibitory principle being
anyway helpful in promoting lewdness and more serious crimes like murder. And
how irrelevant is people’s turning to and entering a Faith which strictly
prohibits drinking.
ISLAM OF THAMAMAH BIN ATHAL, CHIEF OF NAJD
In the 5th year of Hijrah, the Prophet had sent
out some cavalry men towards Najd. Returning homeward they brought Thamamah of
Najd as a captive with them. They tied him to a pil1ar in the Prophet's mosque.
The Prophet (PB.U.H.) coming to the mosque asked
him, "How goes it with you?
Thamamah said: "Mohammad (P.B.U.H.)! I am
all right. If you order my execution, it will be the due of a murderer. And if
you are generously inclined, you will be showing mercy to a thankful person.
And if you want ransom, tell me, as much as you like.
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[next] Next day the Prophet (P.B.U.H.) again put
the same question to him, and Thamamah replied that he had already told him
that his beneficence will be a favour to a thankful person.
The third day when the Prophet (P.B.U.H.)
repeated the same question, he said that he had given answer to it already. The
Prophet (P.B.U.H.) ordered his release.
On obtaining freedom he went to a date palm grew
close to the mosque and bathing himself returned to the mosque and immediately
recited the Kalimah.
Tharnamah said: "O Apostle of Allah! By
Allah, no one in the world was more detestable to me than you, but now I hold
you in the greatest esteem. And by Allah! your city I hated most, but today it
appears most desirable. By Allah! your Faith was most contemptible to me but
today your Faith is dearest to me."
Thamamah also submitted that he was going to
Makkah from his homeland for 'Umrah (a minor Hajj). Now what was his opinion
about this 'Umrah of his, he asked. The Prophet congratulated him on his Islam
and permitted him to perform 'Umrah as per programme. (under changed identity).
When Thamamah reached Makkah somebody asked him,
"So you have become a 'Sabi' (a pagan)? Thamamah replied: "No, I have
come to believe in Muhammad (P.B.U.H.) the Apostle of Al1ah, and embraced
Islam. And now keep it carefully in mind that not a grain of wheat shall come
to you from Yamamah , without the permission of the Apostle of Allah."
No sooner had he returned to his homeland.
Thamamah stopped movement of food grains to Makkah. This caused panic. in
Makkah for it meant starvation. And therefore the Makkans had to entreat the
prophet (P.B.U.H.) for merciful intervention, permitting transport of wheel to
Makkah. The Prophet (P.B.U.H.) wrote to Thamamah that the food grains supply to
Makkah should be resumed when it is known that Makkans were thirsting for the
blood of the Prophet. This episode shows that the Prophet (P. B. U. H.) not
only saved the life of a person, a sworn enemy of his and had conferred that he
was liable to execution as a murderer. It also proves that the noble character
and moral behavior had a profound effect on people with whom he came in
contact, that a person like Thamamah who had nothing but hatred and enmity for
Islam, its center Madinah and the Prophet CP.B.U.H.), after three days contact and
impression of his generosity embraced Islam without any external move for it.
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[next] And
on the other side the Makkans who were deadly enemies of his, having planned to
murder him without success, and he was expelled from ills home and hearth like
so many other Muslims, leaving no stone unturned for wiping out Islam and its
standard bearers thrusting upon them the battles of Badr, Uhud and Trench, even
for such enemies he did not like that they should starve for want of wheat from
Yamarnah , and this weakness be made a political lever to bow them down into
submission.
THE TREATY OF HUDAIBIYAH 6. A.H.
In this year the Apostle of Allah related a
dream of his to his Muslim following in Madinah. He said:
"I saw that I and the Muslims have gone to
Madinah and circumambulating Ka'bah." This dream of his aroused such a
passion among the Muslim exiles in Madinah that they longed to be there
actually compassing around Ka'bah. They persuaded him to undertake pilgrimage
for 'Umrah or minor Hajj that very year. They did not fully arm themselves when
starting for Ka'bah, only the sacrificial animals (camels) with them: starting
on the journey in Ze Qa'dah, a prohibited month in the time-honored Arab
tradition of peace and amity, and universally recognized peaceful month, in
which free access to Makkah was in vogue and the roads were quite safe. At
Hudaibiyah, nineteen miles from Makkah, the Prophet sent information to Makkans
of their arrival for peaceful purposes and sought permission (out of courtesy)
to enter Makkah for 'Umrah
'Uthman (R) was sent to Makkah with the message.
When there was unusual delay in his return from the land of the enemy, there
were rumors that the messenger had been killed by the enemy, although 'Uthman
had support in his tribe in Makkah. Under the circumstances, avenging the blood
of 'Uthman, battle was imminent for this purpose the Prophet took their oath of
loyalty to Islam (Bai'ah), at Hudaibiyah under a tree to remain steady in their
trial. They had not come prepared for such an emergency as stated above. They
were only fourteeQ hundred in number. The Quran says: Allah's good pleasure was
on the believer, when they swore fealty to thee under the tree. (Q. XLVIII: 18)
In this bai'ah, the Prophet taking his left hand as the right hand of 'Uthman
(R) and swore fealty on his behalf. The Quraysh of Makkah on hearing of this
bai'ah were terrified, and their elite presented themselves to the Prophet at
Hudaibiyah. 'Urwah bin Mas'ood, thier representative on his return to Makkah
told them:
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[next] "O
ye my people! I have visited the courts of Najashi (Abyssinian king), Caesar
(emperor of Constantinople) Kisra (emperor of Persia now Iran) but none of them
enjoyed that greatness in the hearts of his courtiers as that in the hearts of
the followers of Muhammad (P.B.U.H.). When he spits the sputum is not allowed
to fall on the ground but on somebody's hand which that person rubs on his
face. When he orders for something, they all compete with one another to obey.
When he performs ablutions, they vie with one another in getting at it (the
used water). When he speaks perfect silence prevails. They have such profound
respect and regard for their prophet that they sit in his presence with
downcast eyes. It is my considered opinion that it would be better to enter a
truce with him at all costs."
After due consideration the Quraysh agreed to a
hearty, and the following terms were agreed upon:
1. For ten years’ peace will reign and there
will be no restraints what-ever in the movements of the two parties.
2. The tribes were at liberty to go with either
party they chose as their ally, and these tribes also would enjoy the same
rights.
3. Next year the Muslims will be permitted to
visit Ka'bah. They may travel armed but arms will not be allowed here. 4. If
somebody from Quraysh goes to Mohammad, he will have to return him to Quraysh
on their demand. But if some believer discarding belief joins the Quraysh, he
will not be returned. The last condition was distressing to every one save Abu
Bakr (R). 'Umar (R) was most zealous in this behalf. But the Prophet (P.B.U.H.)
accepted this, apparently, unjust condition also with a smile on his face.
The treaty was written down by 'Ali Murtaza (R)
and he began it with the name of Allah, Rahman.
SuhaiI, who was the attorney on behalf of the
Quraysh said: "By God we do not know who this Rahman is. Write, in the
name of Allah. The Prophet ordered this change to be made.
'Ali (R) then wrote: This is a contract between
Muhammad (P.B.U.H.) the apostle of Allah and Quraysh.
Suhail , once again objected and the Prophet
(P.B.U.H.) ordered 'Ali to write Muhammad Ibn AbdAllah.
172
[next] About
the last term the Quraysh were under the impression that in face of it no one
will enter the fold of Islam.
But this condition had just been agreed upon and
being written and yet to be signed by the parties when Abu Jundal came upon the
scene before the Quraysh attorney SuhaiI. He had embraced Islam in Makkah. He
had been incarcerated by the Quraysh and finding an opportunity to escape he
had come all the way in chains to the Muslim army. Suhail claimed him as their
man and returnable to Quraysh under the terms of the treaty. The Prophet
(P.B.U.H.) objected to his demand on the ground that the contract had not yet
been completed. So it does not come under this treaty.
Suhail showing temper said that in that case
they would not enter this treaty. The Prophet ordered his surrender to Quraysh
and it was complied with in spite of protests from Abu Jundal.
The Quraysh tied his hand behind IUs back then
and there in the Muslim camp with feet chained and dragged him along with them.
At the time of their departure the Prophet had said: "Don't worry Abu
Jundal! Allah shall create some means for your freedom."
At this degradation of Abu Jundal and the
tyranny and injustice of Quraysh the Muslims were much perturbed, even enraged
but in face of the decree of the Prophet they suppressed their emotions with
patience.
The Prophet with his companions was yet at
Hudaibiyah when 80 armed persons got down from Tan'eem mount close by and
wanted to kill Muslims when they were busy with their prayer. They were all
captured by the Muslims but the Prophet, mercy for mankind, forgave them and
let them go scot free. The Quran says:
And it is He Who has restrained their hands from
you and your hands from them in the valley of Makkah. After that he gave you
the victory over them. - Al Quran XLVIII: 24
In short this expedition proved a great
blessing. The Prophet in this treaty showed generosity, firmness of mind, far
sightedness and in forgiving the invading contingent of enemies he manifested
his mercy and forgiveness.
And from 'Hudaibiyah that he left for Madinah.
The Quranic Surah, AI Fatah was revealed after the conclusion of the treaty.
'Umar Faruq (r) asked the Prophet: "O Apostle of Allah! Is this treaty a
victory for us and the Prophet said: "yes it is?”
173
[next] Abu Jundal once in the prison house of
Makkah started preaching Islam. Whoever was appointed as his jailer, he
preached to him the excellence of the Unity of Allah, he invited him to believe
in Him. As Providence would have it. Abu Jundal succeeded in his mission of
propagating Islam in prison and he would come to believe in the Islamic Faith.
But the Quraysh imprisoned this fresh convert to Islam also. And now both of
them took up the preaching job together.
In short, the consequent of Abu Jundal's going
back to Makkah in chains were far-reaching. Through his devotional preaching
about three hundred persons entered the fold of Islam.
Now Quraysh realized their mistake of insisting
on return of their men becoming believers back to them, making it a term of the
treaty. So they sent some selected persons of Makkah to the Prophet (P.B.U.H.)
that they declare this particular term of the treaty null and void, and thee
convert to Islam should be called back. But the Prophet did not like to go
against the terms of the treaty. At this stage of events it came to be clearly
understood even by the common people that the most unpleasant term of the
treaty has proved a blessing in disguise.
Abu Jundal's episode brings to light the fact
that the truth of Islam was spreading with the Divine Power and going to the
hearts of the seekers of truth. It was this supernatural power that exile from
the land of his birth, separation from the near and dear, imprisonment, hunger,
thirst, fear and temptation, sword and cross, in fact nothing contest and in
their way.
Imam Zahri has written about the first term of
the treaty that lifting the barrier of free movement on either side resulted in
the free mixing of people with Muslims and this provided occasions to
understand the truth about Islam and people entered the fold of Islam during
this year more than in anyone year so far.
MUSLIM PILGRIMAGE TO KA'BAH AND ITS CONSEQUENCES
IN THE 7TH YEAR OF HIJRAH
According to the second term of the Hudaibiyah
Treaty the Muslims were entitled to a
174
[next] visit
to Ka'bah and performance of 'Umrah or the minor Hajj. So the apostle of Allah
visited Ka'bah with a following of two thousand. The Makkans did not offer any
resistance but themselves left for the mount. But Qabees, overlooking the
Makkan valley, watching the activities of the Muslims.
The Apostle of Allah stayed for three days in
Makkah for 'Umrah and left with his companions for Madinah as desired by the
Makkans, this visit being abhorrent to them.
The true zeal and simple but very effective mode
of worship and above all their highest standard of honesty and integrity in a
city vacated by its citizens, had a marvelous effect on the unbelievers of
Makkah, inclining hundreds of them towards the uphill now "most despicable
faith...
Khaibar is the name of a place, three days’
journey off Madinah. This was purely Judaic locality fortified all round for
its protection from outside.
The Prophet (P.B.U.H.) had hardly rested a month
in Madinah after the expedition to Hudaibiyah when he learnt of the Judaic
invasion of Madinah from Khaibar, who were fully prepared for another blood
trial of strength after their failure in the battle of Trench.
They had brought an additional force of 4,000
strong of Banu Ghatfan tribe on condition that in case of conquest of Madinah
they would be staring half the produce of Khaibar to these Ghatfan allies.
Muslims had not yet forgotten the hardships they had to put up with only last
year in the Battle of the Trench. So they all came to a consensus that this
intending invader should be confronted outside and far from Madinah.
The Prophet permitted to go with him on this
military expedition only those who had had Allah's pleasure to their credit at
Hudaibiyah Bayah, known as Bay'ah Rizwan (Swearing fealty for the Pleasure of
Allah), and had been given glad tidings of a large booty in future on this
occasion. They were fourteen hundred in all, including 200 cavalries.
The vanguard of this force was 'Ukashah Muhs'in
Asadi (R) and leading the right wing was 'Umar Faruq (R), while the left wing
was being led by some other companion. Twenty female companions of the Prophet
were also part of this expedition, who had come to look after those suddenly
taken ill or wounded.
175
[next] The
Muslim army had approached Khaibar by nightfall. But it was the custom with the
Prophet not to engage the enemy during night, nor ever made a surprise attack
on a sleeping locality. So the Muslim army camped for the night at some
distance from Khaibar. For confrontation with the enemy this site was selected
by an experienced warrior Habab bin-al-Munzar (R). It happened to be mid-way
between Khaibar and their Banu Ghaftan allies. This strategic plan advantaged
greatly the Muslim army for when Banu Ghatfan came out to aid their allies,
they found themselves already barricaded by the Muslim army’s and quietly
returned home.
The Prophet ordered that the major camp of the
army shall not be moved from here, and the invading squadrons shall start from
this camp. A mosque had been put up in the camp area immediately, and along
with the battle preaching had also been started. 'Uthman (r) ibn 'Affan, was
the officer responsible for this camp.
The forts of Khaibar that stood right and left
of the town were ten in all, in which were stationed ten thousand fighting fit
men.
Mahmud bin Muslimah (R) was made the chief
commander of the invading army. And he started fighting at the Natat fort. The
Prophet had personally joined the invading force as had been his wont earlier.
The rest of the military camp was under the supervision of 'Uthman(R).
Mahmud bin Muslimah kept invading for five days
but the fort did not fall to him. On the 5th or 6th day as he lay in the shade
of the fort, away from the scorching heat of the open space of the battle
field, a Jew, Kananah bin-al-Haqiq hit him with a heavy stone and he was
martyred. His brother Muhammad bin Muslimah took over charge of the invading
army and continued fighting till that evening. He was of opinion that the date
palm grove of the Jews be destroyed, since they loved a tree like their own
children. This measure will affect those in the fort. Execution of the plan had
started when approaching the prophet, Abu Bakr (R) submitted that this
territory is certainly going to fall to the Muslims so why devastate it with
our own hands. The Prophet (P.B.U.H.) approved of his opinion and issued orders
to Ibn Muslimah accordingly. In the evening Muhammad bin Muslimah related to
the Prophet the incident of the death of his brother. The Prophet confided to
him: "Tomorrow the standard shall be handed over to the person whom Allah
and His apostle love and Allah will make him victorious.
This qualification was so pleasing that many
brave warriors were longing to be the receiver of that honour (the command of
the invading army the next day).
176
[next] That
night the duty of keeping watch over the army camp was entrusted to 'Umar (R)
bin-al-Khattab. On his round of watch, he arrested a Jew and immediately put
him up before the Prophet (P.B.U.H.) who was busy with his Tahajjud (pre-dawn)
prayer. When he was free, he talked to the Jew. He said that if immunity was
offered to him and his family in the fort, he could divulge many secrets of
military importance. He was given assurance on this issue. The Jew then
disclosed that the Jews of Natat were, to night, transferring their families to
the Shatan fort and burying their supplies of food in the Natat fort. He knew
that place and when the Muslims had taken that fort he would point out to them
that spot. He also revealed the fact that in the fort there were many devices
for bombardment of the fort like a catapult, battering rams etc. When the
Muslims have conquered the fort he would take them to those cellars also.
Early in the morning the Prophet (P.B.U.H.)
called ‘Ali Murtaza (R). His companions informed him that 'Ali (R) presented
himself and the Prophet rubbed his own saliva on his sore eyes and with
immediate recovery to came to normal condition. Then he said to Ali "Go
and fight in the way of Allah. Begin with the call to Islam and confront them
in battle. 'Ali! If even one person embraces Islam at your hands, it will be
better than rich booties." (red camels in another report). 'Ali (R)
planned invasion of the Na'im fort. The chief of the garrison, Marhab, came out
to challenge him. He was known to regard himself equal to a thousand swordsmen.
According to the custom of the times before
general scuffle of the armies outstanding individuals from both sides
challenged each other, both putting forth high (rather exaggerated) claims of
their velour, courage and expertise in the art of war in poetic style. So here
too in answer to the challenge of Marhab, 'Amir bin-al-Akwa' (R) came out from
the Muslim side, also trying to daunt his challenger with his even higher
claims to velour and seasoning as a swordsman. Marhab attacked him with sword
from which 'Amir (R) defending himself with his shield, in turn tried to strike
him (Marhab) with his sword. But it proved too short to injure him, instead it
struck his own knee which ultimately martyred him. Then 'Ali (R) advanced
towards Marhab now with even higher challenges and with a single powerful
stroke of his sword ripped his steal helmet, going through the skull bisected
his neck also.
Marhab's brother, Yasir replaced him and was
killed by Zubair (R) bin-al-Awam.
177
[next] Then
with the general attack of his army 'Ali (R) conquered the Na'im fort. And the
same day Sa'ab fort fell to the fighting force of Khattab bin al-Munzar (R) the
third day after the siege. And in this ford the Muslims came upon large quantities
of barley, dates, both fresh and dry, butter, olive oil, fat and cloth, and
thus the pinch, the army was feeling due to their own dwindling supplies, was
removed. And it was also from this fort that battering and bombarding
instruments as revealed the Jewish spy were recovered. Next day the Natat fort
fell to Muslims. Now the Zubair fort on a hilly mound came under attack. After
two days a Jew came to the Islamic army temporary headquarters. He said they
will not be able to conquer this fort even in a month siege. If its water
supply through an underground, covered, camel, is stopped conquest is possible.
The Muslim army cut off their supply of water. Now the besieged army in the
fort was forced to come on and fight against the Muslims. The odds were however
against them and the fort fell to the Muslim army.
Then siege was laid to the Hisn obai fort. The
inmates put up great resistance. A Jew named Ghazwan came out of the Fort and
challenged the Muslim army. Habab (R) advanced towards him to meet the challenge.
His right hand was chopped off clean and he hastily made for the fort. Habab
(R) gave, him chase and severed his jugular vein also. He fell down and was
slain.
Another challenger came out of the fort and was
confronted by a Muslim, who lost his life at the adversary’s hand. Now Abu
Dujanah (R) came and of the Muslim ranks who in the very first attack chopped
off his legs and then slew him.
The Jews were over awed and dared not come out
in the open to face the Muslims in a regular battle. Abu Dujanah (R) advanced
towards the fort with the Muslim following and with the Magnification of Allah,
got up the fort wall. The fort was conquered and the besieged army left in
panic. Larger booty in the form of goods, clothes and other goods was found in
this fort.
Now it was Hism-al-Bir to face siege. Here the
besieged army in the fort rained arrows and stones on the besieging Muslim army
that were forced to use the catapult to bombard the fort. These instruments of
destruction they had come upon in the Sa'ab fort. The fort walls were
demolished and the Muslim army conquered it.
KHALID (R) BIN WALEED'S ISLAM 8, A.H
178
[next] Khalid bin Waleed was one of those who
embraced Islam after the Battle of Uhud. He was in charge of the enemy's
cavalry and had 'caused great harm to the Muslims at the inadequately guarded
mountain pass. And it was the same Khalid who defeated the almost invincible
hordes of revolting tries of Arabia under, Musailimah the Liar. He had also
conquered Iraq in its entirely and half of Syria: Such a deadly enemy of Islam
and Muslims is a positive proof of the Truth of Islam. It is a marvel indeed.
A capable person whom the Quraysh had deputed as
head of the deputation sent to Abyssinian king Najashi for the extradition of
the migrating Muslims from Makkah and then it was he who conquered Egypt during
the caliphate of 'Umar (R) the second rightly guided caliph. A statesman and
politician and a conqueror of countries of the Caliber of Amr bin 'As embracing
Islam of his own accord is also no less marvelous.
And 'Uthman bin Talha was also one, who was
holding the keys of Ka'bah and its grand supervisor. When these elite of
outstanding nobility and high ancestry held in high esteem by the Arabs,
presented themselves in all humility to the Prophet in Madinah, declared that
Makkah had given its precious jewels, its assets to us at last.
'ADI BIN HATIM TA'I'S ISLAM 9 A.H.
The event that became the cause of Islam this
high placed chief was the revolt of Bani Tay of Yemen in 9
A.H. 'Ali Murtaza (R) was the governor of this
territory. He arrested the mischief makers and sent them over to Madinah. The
daughter of Hatim Ta'i the world famous generous Arab tribal chief, was also
one of these prisoners. She submitted to the Prophet: "I am the daughter
of the tribal chief. My father was well known for his generosity and charities.
He fed the hungry and treated the poor mercifully. He died. My brother took
refuge in fleeing his country and possessions. Kindly have mercy on me."
The Prophet on hearing this account said to her:
"Your father had the traits of believers in
him." He then freed her with her associates, obliging her with provisions
for the journey and a change of clothing.
'Adi bin Hatim himself confessed that he
detested the name of the apostle of Allah: because of his (Adi's) subscribing
to Christianity. He goes on to say in his episode:
179
[next] "I
was the leader of my tribe and my community paid one fourth of the booty to me.
I used to say to myself, that following a 'true faith' and ruling over my
territory, I do not stand in need of becoming a Muslim. The supervisor of my
camelry had my standing orders that he must always keep two nimble-footed
camels ready at my service. And when he learns of the entry of Muslims in this
territory of mine, he must let me know at once. One day that official came to
me and said: "If you intend to do something on the arrival of Muhammad's
army (Muslims) do it positively now, since I have observed some flags at a distance."
On hearing this from him I sent for my camels, mounted my wife. Children and
loaded my costly goods and started for Syria. My sister after being released by
the Prophet came to me in Syria. She related to me how she obtained her
freedom. My sister was very intelligent and discreet. I asked her: "what
is your opinion about this person: (apostle of Allah)? She said in reply: I am
of the opinion that you should go to him at once. for, if he is a Prophet, why
waste the excellence of early entry to the Faith. And even if he is a king, a
visit to him will not be degrading to you-you are what you are, a ruler in your
own right, and with accompanying excellences of your own.' "Acting on my
sister's advice I came to Madinah. The Prophet was in the mosque then. I paid
my respects to (Saluted) him." He asked: "who are you?" I told
him, Adi bin Hatim." The Prophet started with me for his home. On the way
we met an old decrepit woman. She stayed him (the Prophet (P.B.U.H.)) for
something, and he stayed quite some time standing with her. I said to myself:
"This person is not a king at least."
Then we arrived at his house. A leather bedding
filled with date palm stalk scrapings he threw to me, asking me to sit on it. I
said to him: "you take your seat on it." But he insisted on my
sitting on it and so I had to sit on it, and the Prophet (P.B.U.H.) sat on the
floor.
Now once again I admitted to myself that he is
not a king by any means. "
Now the Prophet (P.B.U.H.) said: "you are a
Rakusi (a sect among Christians). I said: "yes. That I am." He then
said: "you take one fourth of the spoils of battles and one fourth of
their produce from your community?" "I confessed, that I do".
The Prophet (P.B.U.H.) said: But that is not permitted by your religion."
I admitted that he was right. And I said to myself. "He is a prophet and
knows everything. Nothing is hidden from him."
The Prophet said once again: " 'Adi! What
is keeping you back from entering that (our) Faith? It appears to be that all
its followers are poor. By Allah! Riches are going to be so plentiful that
there will hardly be any takers. "
180
[next] "Adi! Perhaps what prevents you from
entering this Faith is also this fact that we are a minority and our enemies
are in numerable. By Allah! Time is close at hand when you will hear the news
that a woman travelling all alone shall start from Qadsiah and come to Makkah
for Hajj, and will have nothing to fear. "
"Adi! May be this fact is also a barrier in
entering the fold of Islam that authority and rule just now is with other nations.
By Allah! Time is not far when you will come to know that the white castle of
Babylonian (Nausherwan's court room) will fall in Muslim's hands.
"Tell me Adi, what is the hesitation in
pronouncing "Allah is the Greatest." Is there anyone greater than
Allah?"
Adi says that after this speech of his I came to
believe in Islam. My embracing Islam gladdened him which was apparent from his
face.
Adi says that "only two years had elapsed
over this glad tidings of the Prophet, the third was running when I saw the
Babylonian castles too conquered by the Muslims. And also saw an old woman
coming from Qadsiah for Hajj all alone. And I am sure the third good news
(plentiful riches) will also come true."
The fifth tenet of Islam is Haij (a visit to
Ka'bah).
It must be carefully borne in mind that Islam is
that message of love and unity that unites the segregated, turns strange of
love and unity that unites the segregated, turns strangers in to close friends
and kinsmen.
The Islamic injunctions too aim at it that
individuals from different origins should be brought together into one millat
(community) on an agreed Kalimah (word) common to all.
(a) To get together at the locality mosque five
times a day has been made compulsory, to create and make stable their mutual
relations to the extent of that neighborhood.
(b) To strengthen ties of love and affection in
the dwellers of a town their attendance on Fridays in the Jami' Masjid and
attend the Jum'ah congregation has been made equally binding on citizens.
181
[next] (c)
Introduction, acquaintance and relations of love among city dwellers and the
rural population around them and to strengthen these ties, Eid congregation
twice a year has been coming down to us Sunnah of the Prophet. On both the
occasions the villages visit the town and the city dwellers come out of their
bounds to the Eidgah, an open ground usually outside the municipal limits, and
meet their rural brother, praying together in the same ranks.
1. In the Islamic world to strengthen religious
contacts and to bring together peoples of different nations, races, languages,
colours and lands to partake in a call to the one Faith, Hajj pilgrimage once
in a life time has been made obligatory for all those who can afford the cost
of the return journey, expenses of stay in Makkah as well as leaving enough for
the subsistence of those remaining behind during the period of their absence.
2. For the Hajj pilgrimage that simple unsewn
dress of the father of humanity, Adam used to put on, has been prescribed, so
that believers in the same Messenger of Allah, in the same Quran, the same
Ka'bah may appear in the same form, same dress and at the same level. And even
those superficial observers may not find any differences among those with real
unity (not on material but spiritual bases).
3. The place selected for Hajj is that first
place of worship built by the grandfather of Sabi'is, Jews, Christians and
Muslims, Abraham. Since the aggregate of the communities mentioned above is
greater than the other communities, the selection of this place is supported
both by the majority and antiquity of the place of worship.
4. Hajj aims also at glorification and
magnification of Islam. And the benefits derived by the Hajj pilgrims by lord,
see and air are also meant as part of the real aim or the corroborative aims.
The aim of the kings in holding magnificent darbars like coronation, a
marshal's aim in military review, the aim of the conference in holding annual
sessions and meetings of delegates, and the aim of a commercial house in the
world exhibitions-they are all taken care of and observed in Hajj ceremonial in
the finest from. Whatever the archaeologists seek, those looking for the
wonders of the world, the Geologists, the Linguists, the Researchers in the history
of nations and Geographers of the world are in search of, is met with in Hajj
pilgrimage.
182
[next] Hajj
became obligatory in 9 A.H. So it was this year that the Prophet appointed Abu
Bakr Amir-al-Hajj (the leader of the Hajj ceremonial) and sent three hundred
companions of his with him.
After him was sent 'Ali Murtaza (R) that he
should declare the then revealed Surah Bara'ah (Q. IX). Abu Bakr Siddiq (R) led
the various stages of Hajj ceremonial, and 'Ali Murtaza proclaimed the first
forty verses of Surah bara'ah along with the command that after that year no
polytheist can enter Bait-Allah (Ka'bah), and also that no one will be allowed
to compass round Ka'bah naked.
In the 10th year of Hijrah., the Prophet himself
intended to go for Hajj and message was sent everywhere that the apostle of
Allah was going for Hajj pilgrimage. As a result of this information, people in
large numbers gathered in Madinah, comprising every class of persons. The
Prophet put on the pilgrim garb (ihram) at Zi-al Halifah and right from here he
adopted the Hajj pilgrim's chant, Labbaik, Allahumma Labbaik, La Sharik Laka
Labbaik -----I am here, O my Lord, I am here, there is no partner to Thee. I am
here (at Thy bidding. ...) and started for Makkah in Ihram.
This sacred caravan was joined by people on the
way to swell into numbers. The Prophet whenever he came upon a mound, said
'Allah is the Greatest loudly three times. Approaching Makkah, he stayed at Zi
Tuwa a little while and then with his large following entered Makkah and during
the day light walked round the Ka’bah, manifested the Majesty of Allah.
Having done with the visit to Ka'bah, he went to
Safa and Marwah hillocks. Mounting up then peaks and turning to Ka'bah he
pronounced the words of glorification and Magnificaton of Allah. And also,
'There is no god but Allah. He is one and only. There are no partners to Him.
For Him is the Dominion and for Him also is the Praise. and He has Power over
all things. There is no god but Allah.
On the eighth of Zi-al-Hijjah, starting from his
camp in Makkah he went to Mina and stayed there said Zuhr, Asr Maghrib and Isha
and Fajr prayers were offered in Mina.
On 9th Zi-al-Hijjah, the Prophet after sunrise
came to Namrah valley, on one side of which is Arafat and on the other is
Muzdalfah. After midday when the sun had declined, he started from here and
carne to Arafat. The entire vast field was occupied by the larger number of
people. A manmoth gathering of 144 or 124 thousand was there and every
183
[next] one
was busy with Magnification, Exaltation, Praise and Glorification. And every
one was prepared in every way to do the bidding of Allah. The Prophet riding on
Quswa (the she camel) and mounting the hill top delivered his Khutbah,
harangue, the last or his Parting Harangue.
THE HARANGUE OF THE PROPHET ON THE OCCASSION OF
THE LAST OR PARTING HAJJ
I. O ye people! I believe that you and I shall
never again meet in this valley.
2. O ye people! your blood, your goods and your
honours are prohibited to one another as your honour this day, this town and
this month. O ye people! you have to appear before Allah in near future and He
will question you about your doings. I warn you! Do not become misguided after
me that you come to behead one another.
3. O ye people! Everything pertaining to the days
of lahiliyah (ignorance or Unlslam) is under my feet (discarded forever). All
the quarrels of murders of the period of jahiliyah, I close down as null and
void. The first murder of my family, that of Ibn Rabi'ah bin-al-Harith by
Huzail, I disown any claim to it.
The interests of the days of jahiliyah have
likewise been waived. The first case of interest of my family, that of 'Abbas
(R) bin Abdul Muttalib, I write off wholly.
4. O ye people! Fear Allah's wrath in relation
to your wives. In Allah's name you took them as wives and with the word of
Allah you made their bodies permitted to you. Your claim to their loyalty and
faithfulness is only in as much as they should not allow anyone (whom you do
not like) to come to your bed. But if they do it, beat them but a beating which
does not leave a mark on their bodies. And their (your wives’) right demands
that you should feed them well and clothe them decently.
5. O ye people! I am leaving something among
you, that if you hold fast to it you will never be misguided. And that is the
Book of Allah, the Quran.
6. O ye people! After me there is neither any
prophet nor a new ummah to follow you. Listen to me carefully that you should
worship your Lord and Sustainer, and offer five times daily prayer. Fast during
the month of Ramadan in a year. pay Zakat on your wealth and goods cheerfully.
Undertake Hajj of the House of Allah. (at least once in a life time). And obey
those of your own controlling your affair: (in society and state), the reward
of which is entry to the heaven of your Lord.
184
[next] 7.
O ye people you will be questioned about me as well on the Day of Reckoning.
Tell me, what is going to be your answer. They one and all said with one voice:
We bear witness that:
You have conveyed to us the Divine Message
You have done what was due from you as a Prophet
You have told us clearly about the right and
wrong
(At this) the Prophet raised his index finger,
raising it towards the sky and lowering it towards the people.
Listen (or Thou art listening) O Allah! What
these people are saying.
Be Thou witness O Allah! What they are bearing
witness to.
Remain a Witness O Allah] How manifestly they
are affirming (the doing of my duty).
Hark ye! Those who are present here, should keep
conveying to those who are absent. May be those to whom this is conveyed may
retain it better (than those receiving them (my words) first hand) and may take
greater care in preserving them.
1. It is worthwhile to read this harangue of the
prophet (P.B.U.H.) carefully and thoughtfully with fore sight, to note with how
he has emphasized living up to the teachings of the Quran and how he has
promised with certainty that misguidance can never touch those acting on it.
2. How he has tried to preserve the mutual
rights and obligations of the Muslims pertaining to their lives, properties,
honour and dignity.
3. How he has emphasized the rights of our wives
in very strong words.
4. How about himself and his services of a life
time? -to which he has made our ancestors witnesses.
5. And how he has held every Muslim responsible
for preaching of Islam. These are the principles and commandments acting on
which can extol the Muslims Here and Hereafter, and utter disregard and
inaction makes them losers in both the worlds.
When the Prophet closed his harangue,
immediately (on the same spot) the following verse of the Quran was revealed:
185
[next] This
day, have I perfected your religion for you, completed My favour upon you, and
have chosen for you Islam as your religion - Al Quran V:3
On the day specified for sacrifice the Prophet
(P.B.U.H.) sacrificed 63 camels himself and 37 were sacrificed by Ali Murtaza
(R) on behalf of the Prophet (P.B.U.H.). This sacrifice was offered at Mina,
which had been the sacrificial place from the time of Abraham (Ibrahim (P.B.U.H.
When sacrifice was over, the Prophet came to the House of Allah he took
additional rounds of Ka'bah. Both in sacrifice and circumambulation of Ka'bah
his companions followed him. Thousands of camels, rams, goats and sheeps were
sacrificed by them.
The aim of Hajj pilgrimage of the Prophet was,
reverential attitude towards signs of Allah, revival of the Sunnahs (ways) of
Ibrahim and Isma'il (P.B.U.H.), falsification of the polytheists practices of
the unbelievers, proclamation of the unmixed unity of Allah and propagation of
the teachings of Islam on a vast scale. Since the Prophet (P.S.U.H.) had
preached to the Ummah for the last time, therefore this Hajj pilgrimage of his
is also called Hajjahal-Wada'.
After this tremendous success when he had
preached unity of Allah to 144 thousand chosen servants of Allah with practical
example, took leave of them and came to Madinah in a happy mood.
While returning, Baridah As Lami (R) had put up
some complaints against 'Ali Murtaza before the Prophet (P.B.U.H.) They pertained
to the distribution of spoils of war in Yemen.
In fact, the basis of these complaints was
misunderstandings on the part of Baridah. Therefore, he delivered a very
powerful speech at Khum-Ghadeer and in that discourse he brought out the
exalted position and honour and dignity of his family (Ahl-Bait) Allah be
pleased with all of them. And holding the hand of 'Ali Murtaza he said:
"To whomsoever I am a protector, 'Ali is also his protector. "
After this Khutbah (speech) 'Umar Faruq (R)
congratulated 'Ali (R) for this superiority, and Baridah (R), during the rest
of his life treated 'Ali (R) with love and followed him. And he was finally
martyred in the battle of Jamal.
186
[next] 11th
of Hijrah is that year in which the apostle of Allah having fully discharged
the duties of the Prophethood, he was charged with by Allah, was called back by
his Lord and cherisher. The most difficult mission entrusted to this chosen
Messenger of Allah, it was no more necessary to give him further trouble and he
returned to the place where he belonged. Six months prior to the event of his
sad demise the following Surah of the Quran was revealed which made his
departure apparent:
When comes the help of Allah, and victory, and
thou dost see the people enter Allah's religion in crowds, celebrate the
praises of thy Lord and pray for His forgiveness. For He is of returning (in
forgiveness)-- Al Quran ex : 1-3
The Prophet (P.B.U.H.) understood that it was
information of his departure during the current year. During the last Ramadan
in 10 A.H. The Prophet (P.B.U.H.) sat in I'tikaf (seclusion in mosque
exclusively for the remembrance of Allah) for 20 days instead of the normal 10
days of former years. He had explained it to her dear daughter Fatimah (R) that
he expected his death shortly after. In his last harangue of the last Hajj he
had told his audience that he did not expect to meet them after that.
In the early part of Safar, the second month of
Lunar calendar, he had also started making preparations for the Last Journey
Home ward. One day he went to mount Uhud and said prayers at the site where
those martyred in the battle of Uhud were laid to rest (in peace). On his
return from there he said from the pulpit in the mosque: "O ye people! I
am to go earlier than you and shall bear witness in your favour. By Allah! I am
looking at my Hauz-Kausar (a reservoir in heaven from which thirsty sincere
believers are going to drink from the hands of the Apostle of Allah after
resurrection) from 'here. I have been given the keys of the treasure houses of
various countries. I have no fear of your becoming polytheists after me. Still
there is fear of your starting emulation, competition and rivalry.
About midnight he visited the Baqi' graveyard
and prayed for the departed ones buried there, and everywhere he stood he
pronounced the words "I am coming to join you, as if giving them glad
tidings of his meeting-them shortly.
Then one day he called together Muslims and said
to them:
"May Allah keep you in the shade of His
Mercy, remove your broken heartedness
187
[next] (drooping spirits), confer on you His
bounty in food (provisions) and help you, exalt you, keep you in perfect peace.
I advise you with emphasis on my words to fear Allah's (dis-pleasure) and seek
only His pleasure. And I make Allah your Khalifah, (Wakeel or Protector), and
warn you against disobedience to Him. For, I am a clear warner. Guard against
arrogance and laughtiness in the Land, of Allah and the localities inhabited by
the servants ofAllah. Allah has addressed us all both myself and you:
That home of the Hereafter, We shall give to
those who intend not high-handedness or mischief on earth, and the end is best
for the righteous. - Al Quran XXVIII: 83
Then he recited the following verse:
Thus evil indeed is the abode of the arrogant.
(Q. XVI: 29)
And lastly he said: Peace be on you all, and on
all those entering my Bai'ah through Islam.
On Monday, 29th of Safar, the second month of
the Lunar Calendar, the Prophet was coming back after attending a funeral, that
he felt headache and then followed high temperature. Abu Saeed Khudri says that
I touched the cloth (a handkerchief that the Prophet had tied round his head,
was emitting warmth. His body was so warm with the heat of the fever that my
hand did not find it agreeable. I expressed my amazement at this extraordinary
heat of his body and he said: Prophets are the worst sufferers. And that is why
their reward in the Hereafter is the greatest.
During the course of illness, the first two days
he led the prayers himself out of the total number of 13 or 14 days (when he
was in great pain and too weak to come to the mosque for congregation.
The last week of his illness he stayed in the
apartment of 'Ayeshah (R), the dearest consort of the Prophet (P.B.U.H.).
The mother of the believers. 'Ayeshah (R) says
that whenever the Prophet (P.B.U.H.) fell ill, he used to recite the following
prayer and blowing over his hands he rubbed his hands over his body:
188
[next] "O
Thou Cherisher and Sustainer of the human race, remove the hazard or trouble
from the body and send (complete) recovery from Thyself, for Thou alone can
restore normal health and real restoration of health is only that which Thou
confers on us. Confer that recovery which leaves no trace of any
complaint."
"During the course of his illness I had
recited this invocation and blowing on his hands I intended to rub his hands on
his body. The Prophet removed his hands and uttered the following words:
"O Allah! Forgive me and make me close to
the Most Exalted Friend (and companion)."
FIVE DAYS PRIOR TO IDS DEPARTURE
It was on Wednesday that the Prophet (P.B.U.H.)
sat in a stone or metal tub, and had seven leather water bags from seven
different wells, shed over his body. This measure gave him some relief, and as
a result he came to the mosque and said to those present there:
"There has been a community before you that
made the graves of their prophets and virtuous persons their places of worship.
You should never do that." He further added: "May Allah curse those
Jews and Christians who made the graves of their prophets places of prostration
(prayers)." He also said: "After I am gone, do not make my burial
place a spot to be worshipped."
He went on to say: "The community that converted
the burial ground of the prophets into mosques have been struck by the great
wrath of Allah. Mind you, I forbid you to do that. Do you see, I have preached
and warned you? 0 Allah! Be Thou Witness to it. Be Thou witness to it"
He led the congregation and then mounted the
pulpit. This was his last sitting on the pulpit.
Then after praise of Allah he said:
"I advise you in favour of Ansar. They have
been my apparel and my provision. They have amply discharged their duties ~d
met their obligations in other ways. And now what remains are their rights.
Have regard for those of them whose performance is excellent and let go those
not corning up to the mark unhampered.
He said to his audience in the mosque: A
servant, of Allah was presented with the world and whatever is in it, but he
stood firmly in favour of the Hereafter.
189
[next] Only Abu Bakr Siddiq could comprehend
fully what the Prophet implied and submitted humbly: "May our fathers and
mothers, our own lives, our wealth and goods may be sacrificed to you."
The next day, Thursday, he was unwell again and
his illness progressed and his condition worsened. In this state of his health
he said to those present: "Let me write something for you, may not be
misguided after me." Some people were of opinion that the Prophet is in
great pain due to high fever and 'headache. We should not trouble him. We have
Quran with us which suffices. The companions differed on this point. Some
wanted writing material to be brought to write the desired ordainment and some
were against it. When the noise became troublesome, the Prophet (P.B.U.H.)
asked them to leave him alone.
After that on Thursday the Prophet favored them
with three pieces of advice:
1. The Jews should be ousted from the Arabian
Peninsula.
2. The delegations should be treated with the
same with respect and hospitality as earlier (during the period of the
Prophet).
3. The third advice according to the Bukhari was
about the Quran.
THURSDAY EVENING: To this day up to the Maghrib
(after sunset prayer) the Prophet himself led. However, due to extreme weakness
in spite of three efforts he could not take himself to the mosque and
instructed that Abu Bakr (R) be asked to lead the prayer which he did. Under
this order Abu Bakr (R) led 17 prayers during the life-time of the Prophet.
On Saturday or Sunday, that Zuhr prayer (midday)
had been started led by Abu Bakr when the Prophet (P.B.U.H.) supported on
either side by 'Abbas (R) and 'Ali Murtaza (R) came to join the congregation.
Abu Bakr intended to go back to the ranks vacating Imams place for him, but he
(prophet) by a sign asked him to go on leading the prayer and himself sitting
by him (Abu Bakr (R») entered the congregation. Now Abu Bakr (R) was following
the Prophet and the congregation followed him.
190
[next] On
Sunday he set free all the slaves. Their number in some reports is stated to be
40. Seven Dinars were there in the house which were distributed to the needy.
That day 'Ayeshah (R) had borrowed oil for the lamp from a neighbor. His
weapons he presented to the Muslims. His shield was lying with a Jew, mortgaged
for 20 Sa'baslay.
On Monday at the time of Fajr prayer, the
Prophet (P.B.U.H.) lifted the curtain between 'Ayeshah apartment and the mosque.
Congregational prayer was in progress.
For a whiIe he watched this sacred spectacle of
the most important Islamic ritual, the result of his own marvelous teaching.
(Muslim-Anas (R)). This spectacle brought freshness to his face and a smile to
his lips. His face appeared to be a leaf from the Quran. The companions were in
such a state of ecstasy as if they would become all attention to this most
desirable vision dear to their hearts. Abu Bakr (R) misunderstood this to be
the intention of the Prophet (P.B.U.H.) to join congregation also. Then the
Prophet dropped the screen, and Abu Bakr alone led the congregation as he had
been doing for the last few days. After that the Prophet did not live for any
other prayer.
A little after sunrise the Prophet called his
dear daughter Fatimah (R), and whispered something into her ear, which brought
tears to her eyes. And after the repeated whisper she smiled. Later, on being
questioned (by 'Ayeshah (R) probably) she disclosed that the first thing said
to her was that the Prophet was leaving the world. And the second was that she
(Fatimah) would be the first among his family to join him in heaven. The same
day Fatimah Zahra'-al-Batool was given the glad tidings of being the leader of
the women of heaven in the next world.
Fatimah observing the condition of the Prophet
(P.B.U.H.) had said; "Ab! In what great pain my father is." The
Prophet had replied: "your father after this day shall never suffer any
pain whatsoever."
Then he called his grandsons Hasan and Husain
(R). He kissed both of them and advised with emphasis that they should be held
in love and regard. Then his consorts were called and blessed with the best
counsel. After that Ali Murtaza (R) was called and brought his head down to his
own lap. And he too was honored with the most useful counsel.
191
[next] And
it was on this occasion that he said: "The Prayer, the Prayer and those
that your right hands possess (the slaves and slave girls). Anas (R) says that
this was the last emphatic advice of his. 'Ayeshah (R) reports that he repeated
it several times.
When the death pangs started 'Ayeshah (R) was
supporting his weight sitting behind him. A cup full of water was there by his
bed. He moistened his hand in the cup and rubbed it on his face. His face
reddened and paled by turns. He uttered.
There is no god but Allah. Indeed, there are
death pangs with death.
At this juncture there came Abd-al-Rahman bin
Abu Bakr, siddiq (R). He held in his hand a fresh miswak (tooth stick) The
Prophet looked at the miswak and 'Ayeshah siddiqah (R) taking that in her hand,
softened by crushing with her teeth. The Prophet (P.B.U.H.) used it to clean
his teeth. Then raising his hand uttered the following words:
To Allah, the True Exalted Friend or companion
And with these words, his hand fell and the
pupils went up.
It was 12th of Rabi 1, 11th year of Hijrah,
Monday, time between sunrise and midday (chasht), that his pure soul departing
from the mortal body left for its eternal abode, paradise. His age at this time
was sixty-three years and four days.
Verily to Allah we belong and it is to Him that
we are destined to return. (Q II: 156)
If then Thou shouldst die would they live
permanently? (Q. XXI: 34)
Fatimah (R) said on this occasion:
"My dear father accepted the invitation of
his Lord and Cherishes, and went to paradise. Ah! Who can convey the news of
JibriI?”
Then she said: "0 Allah! take the soul of
Fatimah to the soul of Muhammad. 0 Allah! Gladden my heart with the sight of
the Apostle (P.B.U.H.) 0 Allah! Do not keep me deprived of the reward of this
calamity and from the intercession of Muhammad (P.B.U.H.) on the Day of
Reckoning.
'Ayeshah Tayyibah said on this incident:
"Alas! That Prophet who preferred poverty
and indigence to riches and luxury."
192
[next] "Alas ! That lover and Cherisher of
Faith who could not sleep comfortably the whole night, worried by the anxiety
for the erring Ummah.
"Who fought a tough battle with his own
self with steadiness and patient perseverance. "
"Who never so much as cast a glance of
approval at things prohibited.
"Who never closed the doors of benevolence
on those stricken with poverty and indigence.
"Whose conscience was never affected in the
least by the distress and hurt caused by the enemies.
"Alas! One whose pearls like teeth were
broken with stones
"And whose forehead was wounded.
Today -------has departed from the world."
The news of his passing away made the companions
distracted, greatly distressed, confounded and stupefied with grief. Someone
ran out to wilderness and another stayed dumb founded and motionless in his
place.
-----'Umar Faruq (R) could not believe that the
Prophet had left for his heavenly abode.
Abu Bakr Siddiq (R) went inside, cast glance at
his body, touched his mouth with his lips and also kissed his forehead, shed
tears and then uttered these words:
"My father and mother be sacrificed to you.
By Allah! He will not cause another death to you. This one was the only death
destined.
Then he came to the mosque, delivered a speech
relating to the sad event of the demise of the Prophet. After praising Allah,
he said:
"Whoever among you worshipped Muhammad
(P.B.U.H.), he must understand that he has departed from this world. And those
who worshipped Allah Exalted, Undoubtedly He lives. There is no death for Him.
Allah has himself said:
193
[next] "Muhammad
is no more than a Messenger, and Messengers have passed away before him. If,
then, he was to die or be slain with you turn about on your heels. Whoever,
turns about on his heels, can in no way harm Allah. As for the grateful ones,
Allah with soon reward them. - Al Quran III: 144
Bathing the Prophet (P.B.U.H.) 'Ali MUl1aza (R)
was saying:
"My father and mother be sacrificed to you,
your demise has taken away from us something that which was not taken away from
any other's death, meaning that the information of the Unseen and heavenly
revelation have been cut off. Your death is a unique great catastrophe after
which all other misfortunes have lost their gravity. And it is such an all
pervading accident that joins all in common grief. If you had not ordained
patience and forbidden wailing and crying, we would have rained down allow
tears in grieving for you and yet our wounded hearts would have remained
painful and the wound unhealed. And our (pitiable) condition too (due to
suppressed grief) would have been much less serious and painful. This calamity
has no remedy and this grief can never leave us. My parents be sacrificed to
you, mention us to your and our Lord and Sustainer, and do not consign us to
oblivion.
His clean and pure dead body lay at the site of
death. The funeral prayer was first said by the kinsman, then Muhajirs and
Ansars, men, women and children. In these prayers there was no imam. The
apartment was small and only ten persons at a time could enter. This process
continued day and night. Therefore, his burial could take place only during the
night of Wednesday, nearly 32 hours after death.
Verily to Allah we belong and it is to Him that
we are destined to return. Q. II: 156
CHAPTER VTHE SUBLIME MORALS OF MUHAMMAD (P.B.U.H.)
The facts stated above give briefly an idea of
the difficulties and hardships the Prophet (P.B.U.H.) had to face in the
proclamation of his prophethood, propagation of his teachings and protection of
all those taking to his teachings,
194
[next] In
a country where there was no government and law and order. Where murder and
blood shed was in the day’s work, whose citizens might be resembling ravenous
beasts and worse than cattle in ignorance and total absence of discernment and
rationality, putting up a claim, queer to the entire country, and fomenting
trouble and opposition among all the tribes, was not so easy. Again, this claim
gaining favour under conditions of the unlimited opposition of millions of
people, bent on wiping it out with all their might, hearts and minds, and means
at their disposal, persistently for years together, is certainly a vivid proof
of the Divine Aid.
In connection with the events related earlier,
the morals, excellence, attributes and laudable deeds outshine like pure gold
in sand and dirt. And it is these events that brings to light the fact that in
the totally opposites conditions of oppression and helplessness and power and
majesty, doing existence with the same simplicity can be the accomplishment of
one whose heart has been totally possessed by the Divine Law. When it has been
purged of the worldly involvements.
The blessed events of the Prophet's (P.B. V.H.)
life are a model and an exemplar for every country, every class, both for
individuals and groups and parties.
Instead of the perfections of the prophethood
and characteristics of the Prophet, only those simple natural good habits, good
disposition, amiability and extremely good manners shall be taken up which a born
fortunate person of a docile nature can take as a model of moral perfection:
Ye have indeed in the Messenger of Allah and
excellent example. Al Quran XXXIII: 21
Our leader, Muhammad (P.B.U.H.) was unlettered.
And up to the time of his being raised a Prophet, had not had the company of
any learned person.
Archery, horsemanship, use of lance in fighting,
poetry, panegyric or laudative poetry, geneology were those arts and skj)}s of
that period which every young man of a noble family did pick up for the sake of
fame and prestige, and without which no one had any chance of coming to a
position of honour or distinction in his community. The Prophet had not learnt
or picked up any of these from anybody as a student. Nor did he ever shown any
interest in learning them.
French Professor Cideo writes about the Prophet
(P.B.U.H.):
He had a smiling countenance, sociable, mostly.
quiet (a man of few words), remembering God most of the time, for removed from
absurdity, abhorring frivolity and had the most appropriate opinion and wisest
(among those around him).
195
[next] In
the matter of doing justice he never made any distinction between the far and
near (close to him or present before him and a stranger or one absent). He
loved the indigent and was happy among the poverty stricken. He never meted out
a degrading treatment to a poor person because of his lack of means. He
captivated the hearts of his associates and patiently put up with the
uncouthness or objectionable conduct of the ignorant. He never parted with anyone
talking to him until he himself left him. He loved his companions most. He had
no hesitation in sitting on the ground if nothing to cover it was available. He
himself repaired his own shoes and put patches on his clothes. Met even his
enemies and unbelievers with a cheerful countenance.
Huijah-al-Islam Ghazali writes:
The Prophet offered green fodder to the cattle
himself, tied the camels, cleaned the house, milked the goat, took his food
with his servant or slave, gave a helping hand to the servant in his work, went
to the market for purchase of the necessities of life and himself brought these
things home. He was always the first to greet (say salam) to every one young or
old, high or low (never allowing them precedence over himself). Whoever
accompanied him, he walked hand in hand with him.
He never made distinction between master and
man, Abyssinian and a Turk. He had the same attire for the day md night wear.
However lowly a person invited him to dine with him, he accepted without
reserve. And whatever was offered to him, he took it cheerfully. He was not
given to saving for the morning from the night's viruals, nor from the day's
food for the night contentment and real trust in Allah). He was good natured,
of a generous disposition and cheerful countenance (smiling face) but never
laughed (loudly). He was mostly full of anxiety for one reason or another but
not ill-tempered. He was meek but without meanness. He was awe-inspiring but
not a harsh countenance. He was generous but not prodigal. He was merciful to
one and all but expected nothing from anyone. He mostly kept him head bent.
Shah Wali-al-Allah writes:
Whoever happened to confront him suddenly he
became awe-inspired and whoever sat with him for a while became devoted
follower and admirer.
196
[next] He
was particularly kind to his kinsmen and those serving him. Anas (R) served him
for ten years but never heard even 'ugh!' or hunh'! from him. Never a foul word
or abuse befouled his pure clean tongue, nor he ever cursed anyone. He showed
remarkable patience in face of distress from others. He showed profound mercy
to the people in general. None ever suffered at his hand or by his tongue.
Reform of his family and the community received his first attention. He was
aware of every body and everything. His attention was focused on the Kingdom of
Heaven.
In Sahih Bukhari it has been said:
The Prophet (P.B.U.H.) gave glad tidings to the
obedient and warned the disobedient and transgressor. Allah's servant and His
Messenger offered asylum to the uninformed. Leaving everything to Allah (after
doing what was h.is own due). Neither harsh in behavior nor in speech. Never
raised his voice in speaking, nor tit for tat in dealings. Those seeking
forgiveness, he readily forgave (if it was not a transgression against God. The
sinner also he forgave. His mission was to correct the crookedness in
religio!1s. His teachings gave eyes to the blind, ears to the deaf and lifted
the curtains from the hearts of the negligent. The Prophet's (PB.U.H.)
character was decorated with every excellence and qualified with all the finest
attributes. Peace and tranquility was attire and doing good his distinctive
sign, taqwa, (piety), his conscience, wisdom his speech, justice his conduct,
His Shari'ah wholly uprightness and his millat (Belief and Faith). Guidance in
his guide. He removes misguidance, elevating the position of the lowly and
making the little known outstanding, changing minority into majority and the
want or destitution into richness.
The Prophet as a matter of habit remained silent
never speaking needlessly. The Prophet (P.B.U.H.) was extremely sweet spoken
and eloquent. His speech was not at all affected. His words were so captivating
that they went to the listener's heart and soul. This quality of his speech was
such as compelled even the adversaries to admit it. And again it was this
marvel of his speech which the ignorant attributed to sorcery.
The continuity of his speech was such that, in
word or purp0l1, there was no fault. He used words with such precision and
order that if the listener liked, he could count them.
The Prophet never laughed loudly, nor did he
burst into laughter on his own. His laughter was limited to a serene smile.
However, in the pre-down prayer (Tahaijud) he burst into tears at times.
197
[next] At
other times the death of a sincere associate (companion) or kinsman his eyes
welled up with tears.
His infant son, Ibrahim, had died while yet a
suckling. When he was put into the grave, it was too much for a loving father
and mercy for mankind and brought tears to his eyes. He said:
. "The eyes manifest grief, the heart is
grieved too, but we say only what our Lord and Sustainer loves to hear from us:
0 Ibrahim thou in thy parting caused us grief.
On another occasion he happened to lift on to
his lap his granddaughter, Zainab's (R) dying daughter. His love for the child
and in death pangs, proved too much for him and it brought tears to his eyes.
Sa'd (R) asked him about this phenomenon and was told that it was due to those
tender chords in the human heart that are touched. It is God-given mercy. And
Allah too will be merciful only to those of his servant that are kind hearted
and show mercy to fellow-beings.
Once Abdu1lah ibn Mas'ood (R) was reciting Quran
before the Prophet (at his bidding). When he came to the verse:
How then if we brought from each people a
witness and we brought thee as a witness against these people. (Q. IV: 41)
He said to him: "That's enough. Ibn Masood
(R) lifting his eyes saw tears running down the Prophet's (P.B.U.H.) eyes.
The Prophet (P'S.U.H.) advised people not to go
to sleep on a hungry stomach (missing the night meal) and pointed to it as a
sign of senility. He also advised them against going to sleep immediately after
supper.
He used to persuade people to be sparing or at
least moderate in eating. He used to say to them that they should keep. one
third of the stomach for food, another one third for water and the last one
third for the stomach itself (meaning that the stomach should not be fully
stuffed to cause it pain or at least inconvenience and hardship).
He used to take fruits and vegetable with their
correctives.
To be cautious against certain diseases and the
healthy to be careful were his orders.
198
[next] Sick
persons were advised by him to get treated by a physician clever at his job and
also stressed abstention. He forbade a novice and a quack to practice medicine
and held him responsible for damage to people's health.
He also forbade use of prohibited things as
medicines and said: "Allah has not kept healing properties in the
prohibited things for you."
Whoever among the companions fell ill, he used
to visit him. He used to sit very close to the sick person and tried to console
him. He used to encourage him saying: "Allah willing you shall be all
right, there is no cause for worry." He also asked the patient if he
desired anything, and if it was not harmful to him, he would arrange it for
him. A Jewish boy who used to wait on him, fell ill and the Prophet visited him
in his sick bed and it is reported also asked him to embrace Islam and after
approval of his father, he did.
When suffering from any ailment he himself used
medicine and advised others also to do the same saying: "O ye servants of
Allah! Do take medicine, since Allah has appointed a cure for every melody,
save one disease. People asked him which is that? He said: "It is extreme
old age (decrepitude). (When the body reaction to inherent deterioration as
well as foreign invaders
becomes minimum or totally absent).
He used to harangue people standing on the floor
or from a pulpit or on camel’s back, beginning from bearing witness to the
unity of Allah and concluded with asking Allah for forgiveness. Something from
the Quran was a must as part of it and the Islamic principles were taught
(preached) in it.
"All those things were explained in the
speeches (of the Prophet) which were the need of the hour for the Muslim
community and according to the time and its demand everything was covered in
them. (Zad-al-Ma'ad Vol. I, P. 49)
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[next] These
harangues were not limited to Friday congregations, but whenever he felt there
was need for it he would speak with the Word of God to support his own.
At the time of speaking he held in his hand a
club, a bow on which, if need be, he would temporarily support himself. But
there is no instance of his ever holding a sword in his hand when speaking to
an audience nor he ever used it as a body support.
Allamah Ibn-al-Qayyim says: "The ignorant
are often heard saying that the Prophet (P.B.U.H.) took the pulpit sword in
hand, pointing to the (most erroneous) belief that Islam was propagated at 'the
point of sword. " The 'Allamah goes on to say, (is of the opinion) that
this common belief of the ignorant masses is totally wrong.
1. Supporting himself on a sword has no proof.
2. Harangues started in Madinah and Madinah had been conquered with the force
of the Quran and not the might of the sword. Again, the
Allamah also goes on to add that the Islamic
Faith was established with the Heavenly revelation.
He never used anything coming as Sadaqah
(charity). However, he had no objection to accept gifts.
The gifts from sincere companions (R) as well as
Christians and Jews he accepted and in turn sent them gifts. But those from the
polytheists were rejected outright.
He rode the mule sent by Maquqas, the king of
Egypt, and in the battle of Hunain that same mule was Under him. But he
rejected outright the horse sent by 'Amir bin Malik and plainly stated,
"We do not accept gifts from a polytheist.
The precious gifts coming to the Prophet
(PB.U.H.) were usually given to his companions.
Any such laudation of his that would bring any
other prophet lower, he disapproved, and used to say:
Never resort a mode in relation to the prophet's
attributes which lowers one than any other.
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[next] He
attended a marriage ceremony where girls of a very tender age were singing the
songs of laudable deeds of their encounters. They also sang in praise of the
Prophet (P.B.U.H.) that they had among them a Prophet who can tell you today of
the happenings of tomorrow.
The Prophet stopped them from saying those words
and asked them to continue with their songs of ancestors.
POINTING OUT THE REALITY OR CORRECTING AN
ERRONEOUS BELIEF
Death occurred of the Prophet's son Ibrahim. And
that also happened to be the day of solar eclipse. People started talking. The
sun too is mourning the death of Ibrahim. It is eclipsed. The Prophet addressed
those present there: Solar and Lunar eclipses are not due to anybody's death.
REGARD FOR THE GENERAL EXPEDIENCY
When the Quraysh renovated Ka'bah during the
pre- Islamic period it was not raised on the old foundation. They left out some
covered area outside, with a plinth so high that ladder was needed to enter the
enclosure and with only one door. The Prophet one day commented on it
addressing 'Ayeshah (R).
"Your community (Quraysh) have embraced
Islam only lately, otherwise I would have demolished their stl1lcture and made
certain necessary alterations. Ka'bah needs two doors, one for entry and
another for departure.
When the mischievous activities of the
hypocrites crossed all limits of decency and humanity, 'Umar Faruq
(R) suggested that they should be put to the
sword. The Prophet said to him: "No. People will adversely comment:
"Mohammad has started killing his friends." HUMANNESS AND APOSTLESHIP
The Prophet always tried to show his commands
emanating from him as an Apostle separate from those he issued as a human
being:
201
[next] I. Once he said: "I am after all
human and conflicts and quarrels are put up before me. Someone of you can
express himself and put up his case better than the other which gives a notion
of his truth, and I decide the case in his favour. So if a Muslim gets anything
from his Muslim brothers share, he should clearly understand that it is a part
of fire, it is up to him to take it or leave it."
2. He pleaded the case of Mughith and
intercessed with Baridah a slave girl, his, (Mughith's) wife. She had had
separation from him after freedom. Baridah asked the Prophet (P.B.U.H.): Is
that your command to me?" The Prophet replied: No. It is my intercession
on his behalf." To this she said: "I have no need of Mughith."
The Madinites, on the basis of experience used to sprinkle the pollen dust of
male date palm trees on the female tree's flowers. The Prophet once casually
remarked: "Where is the need of this operation?" The owners of date
palm groves gave up the practice, with the result that due to scanty
pollination by natural agencies like wind alone, fruit that year was scanty
too. The date palm growers brought this phenomenon to the Prophet's (P.B.U.H.)
notice. He owned it without reserve that they knew their worldly affairs better
than he did. "Follow me unstinted with certainty only in those things I
order you relating to your Faith, " he concluded.
Passing by the children on his way, he greeted
them initially with the Islamic salutation (As-Salam-u-Alailrum, peace be on
you). He placed his hand on their heads and at times lifted one on to his lap.
After the conquest of Makkah Abu Bakr Siddiq (R)
brought his old decrepit blind father to the Prophet (P.B.U.H.) for Baiah (oath
of fealty). The Prophet (P.B.U.H.) said to Abu Bakr, "Why did you give all
this trouble to an old man (in this state of disabilities)? I would have myself
visited him.
HONOUR AND PRESTIGE OF THE EXCELENT
SaId bin Mu'az (R) who (came by a severed artery
of the arm at Uhud which could not be sealed and ultimately caused his death),
had been named by the Banu Quraiza Jews to pronounce his decision in their case
(of high treason) and called to the scene of action. When he had come to the
mosque, the Prophet (P.B.U.H.) asked his companions of Aus tribe to pay their
respects to him by advancing to receive him, saying "Greet and receive
your leader." And his tribesmen (Aus) did the Prophet's bidding. '
202
[next] I.
Hassan' bin Thabit composed couplets lauding Islam and most effective retorts
to the adversaries. As a recognition of this services to Islam, a pulpit was
laid in the mosque for his recital.
PRAYER FOR THE PERSON ENGAGED IN SERVICE TO
ALLAH
Anas bin Malik served the Prophet for ten years
in Madinah. During this long period, he never took him to task. One day he
prayed for him: "O Allah! confer on him plentiful wealth and progeny and
also bless them for him."
RESPECT AND REGARD FOR OTHERS AND HOSPITALITY
1. The Prophet never sat with extended feet
(legs) in company.
2. Whoever met him on the way, he had precedence
in greeting him.
3. He also had precedence in shake-hand.
4. He called his companions by their patronymic
appellations. (This was the mode of calling people honorably in Arabia)
5. He never interrupted anybody talking.
6. If he was offering supererogatory prayer and
somebody happened to come to. see him, he would shorten it and after meeting
his need' continued the prayer.
7. He was smiling most of the time.
8. One of the she camels (dromedaries) of the
Prophet (P.B.U.H.) was called 'Asba. It was swift footed and never allowed any
camel to get and advance over her. A bedouin Arab coming along on his mount
surpassed 'Asba and the Muslims so to say, took it ill, but the Prophet said:
The sunnah of Allah in this world is that if He
exalts any, He also brings him low.
9. There came a person who called the Prophet
(P.B.U.H.) the best (superior most) of the created beings. The Prophet
(P.B.U.H.) said to him: that title befits only the Prophet Ibrahim (P.B.U.H.).
203
[next] 10. Somebody came to see the Prophet
(P.B.U.H.) and was awe-inspired. He however reassured him saying: "Be at
ease. I am not a king. I am the son of a poor woman of Quraysh who used to take
dried meat."
'Ayeshah siddiqah (R) says:
]. Nobody in sweet nature and politeness came
close to the Prophet (P.B.U.H.). Whether a companion called him or a member of
his own house his usual answer as "I am here."
2. Supererogatory devotional acts he would
always perform in seclusion so that the Ummah may not be overburdened in his
pursuit.
3. When there appeared two alternatives before
him he would resort to the simpler or easier one.
4. He entered a contract with his Lord that
whomsoever he called a bad name or cursed, Allah should make it an atonement
for his sins and a means of His Mercy, forgiveness and closeness.
5. He had instructed that they should not talk
about one another in my presence. I want to leave this world without any ill
opinion about anyone.
6. Once on the occasion of solar eclipse, in the
special congregation, he wept and prayed tile this:
(A) 0 my Lord and Cherisher! Thou hast promised
me that my ummah shall not be the recipient of any visitation from Thee, (1) So
long I am Here with them, and (2) As long as they are beseeching Thee for their
forgiveness. (B) And at present My Lord, I am among them and they are all
seeking Thy forgiveness. For every prophet there was a specific prayer and they
invoked that and it was blessed with response. As for the specific one for me.
I have kept it for the Last Day.
If two person fell foul of each other he meted
out justice to them. If, however, he had a personal complaint against anybody
he would always forgive.
204
[next] 1. A respectable lady of Quraysh, Fatimah
bint Mazan, was found guilty of theft. The tribe wanted to save her from the
prescribed punishment of this crime, chopping of the hand. So as an
"effective" measure they made Osamah bin Zaid a favourite of the
Prophet (P.B.U.H.), her intercessor at the court of the Shari'ah. The Prophet
(P.B.U.H.), in spite of his indulgence, disapproved Osamah's involving himself
in the case, saying: "Dare you intercess in a limit set by Allah? Listen
to me, If Fatimah bint Muhammad committed theft, I would have her hand chopped
off. "
2. Sawad bin 'Umar relates that one day he went
to the Prophet gaudily dressed. The Prophet disapproved of it and patted my
abdomen with the stick he had in his hand. I said to the Prophet (P.B.UH.):
"I shall avenge myself." The Prophet bared his abdomen, said to him:
"You are welcome to it." (But all that he did was kissing the seal of
prophethood).
1. A severe famine struck Makkah, until the
starving lot was compelled to subsist on carrion and bones. Abu Sufyan (one of
the arch enemies of Islam and Muslims) came to the Prophet (P.B.U.H.) and
addressed him thus: "Muhammad! You preach kind treatment of kinsmen. Your
community is at the doorstep of total annihilation. Kindly pray to God, which
the Prophet most graciously did and in response brought heavy rains.
2. Thamamah bin Athal stopped supply of food
grains to Makkah (after his embracing Islam) as a sign of goodwill to the
Muslim community against their deadly enemies. However, the Prophet (P.B.
U.H.), prevented him from persisting with it.
3. In Hudaibiah the Prophet was offering prayer
with the Muslims when seventy or eighty persons quietly came down the Tan'im
mount with the evil intent of taking a heavy toll of Muslim lives while they
were engaged in prayers. But they could not succeed in their satanic design and
were taken prisoners. But the Prophet granted them their freedom without any
ransom or punishment.
1. He never turned away a beggar (anyone asking
for help). Flat refusal was almost a taboo with him. If he was unable to do
anything for him, he would put up an excuse as if he were requesting to be
forgiven for a shortcoming.
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[next] 2.
Somebody came to him asking for alms. The Prophet (P.B.U.H.) said to him that
he had nothing to give him just then. He could however borrow in his name which
he would meet later. 'Umar Faruq said to him (the Prophet (P.B.U.H.)) that
Allah had not compelled him to go beyond his means to help people. The Prophet
kept quiet, evading his objection. An Ansari sitting close by spoke out:
"O Apostle of Allah why not respond to him saying, 'Allah, the Master and
Lord of the Throne is our Sustainer and as such there is no fear of poverty and
destination." The Prophet smiled and his face was a glow with delight and
he said: "You are right. I have these commandments from Him (My Master,
Lord and Sustainer). "
3. Once he gave an indigent person half a
'wasaq' of grain borrowed from someone. The creditor turned up later for
recovery of his loan. The Prophet ordered payment of full one wasaq of grains
to this creditor, half that he had loaned and an additional half from us as a
gesture of generosity and reward for a good deed (helping a destitute).
4. He used to say and had almost declared it as
a matter of policy that the assets of the dead is the share of the inheritors
and the debts the liability of the Islamic state if he died a destitute.
I. Abu Sa'eed Khudri (R) says that the Prophet
(P.B.U.H.) was more modest than a purdah observing bashful girl .. Whenever
something disgusting carne before him in people's mutual talk, his face showed
that disgust from ills facial expression.
2. 'Ayeshah Tayyibah has stated that if the
Prophet "
did not like any deed or word of any person, he
did not object to and forbid it pointedly but in a general way showed his
disapproval of that word or deed (to avoid embarrassment of the guilty.)
3. In day today affairs and dealings, he would
take upon himself the greatest burden but would not order anyone else to
undertake it or offer a helping hand, out of modesty. 4. Whenever some
repentant person begged to be excused ~ the Prophet (instead of scolding or
lecturing him from a superior stand according to the way of people) modestly
hung his head. 5. 'Ayeshah Tayyibah reports that she never saw him naked.
1. Zaid bin Sa'anh was a Jew. The Prophet
(P.B.U.H.) had to pay back his loan. He came to him and snatched his sheet
wrapped around him, caught hold of him by his
206
[next] clothes
and blurted out saying: "The offspring of Abd-alMuttalib are very stingy
in matter of payments." 'Umar Faruq (R) rebuked him sternly. The Prophet
smiled and said to 'Umar (R) that he ought to have treated both of us
differently, counselling me to be a good pay-master and taught him good manners
in his demands. Then he turned to Zaid and said: "There are still three
days in the expiry of time appointed for repayment." Then he ordered 'Umar
to pay his dues. And pay him twenty Sa' over and above, for he had scolded and
threatened him."
2. A bedouin Arab came to the Prophet and jerked
the free end of his sheet so violently that its thick border injured his neck,
leaving a red mark. And then the beduin opened his foul mouth blurted out:
"Mohammad! This bounty of Allah that is with thee are neither thine nor
thy father's. So give me also a camel load of it. " The Prophet after a
brief pause said to him: "These goods certainly belongs to Allah and I am
His slave." Then he ordered that he should be given a camel load of barley
and another that of dates be given to him.
3. The Prophet went to Ta'if to convey the
message of Islam to the tribes of that (fertile, green and prosperous) region
of Arabia. The residents of that locality threw mud on him and also taunting
remarks on his return journey and flung stones and brickbats on him to make him
bleed allover and causing unconsciousness. He did not however, curse them
saying to his companion: "If these people do not embrace Islam, it is
expected, their progeny will."
I. 'Ayeshah Tayyibah states that the Prophet
never avenged himself on anybody.
2. In the battle of Uhud the Unbelievers hit him
with stones, causing loss of several teeth, a broken forehead, and he also fell
into a (cleverly covered) pit causing hurt. The companions asked him to curse
the infidels for their foul deeds. The Prophet however, said to them: " I
have not been raised to curse people. Allah has sent me to make people worthy
of meeting their Lord worthily." And then he prayed like this: "0
Allah! Guide my people to the Right Path, for they know me not."
3. The Prophet (P.B.U.H.) (on some expedition)
slept under a tree, hanging his sword
207
[next] from
a branch of that tree. Ghauras bin-al-Hirath happened to come thee and sword in
hand he awakened the Prophet in an insulting brutish manner. He said to him:
"Who is going to save you from me?" The Prophet (P.B.U.H.) said:
"Allah." The infidel fell unconscious. The Prophet (P.B.U.H.) lifted
the sword and asked him in return: "Who is going to save you from
me." He was dumb-founded. The Prophet allowed him to go scot free, saying:
"I do not take revenge on my own behalf."
4. Hiba struck the Prophet's daughter, Zainab
(R) with a spear. She fell down from the litter causing miscarriage and that
shock ultimately became the cause of her death. Hiba begged for mercy and
forgiveness and was forgiven.
5. In his harangue after the last pilgrimage he
had declared to the largest ever gathering: " I declare all those issues
causing bloodshed among tribes as null and void, and as the starting point I
take back the claim to avenge a murder in my own family and the interest due on
the loans by my uncle· Abbas (R).
1. Even the deadly enemies of the Prophet
conceded to him these attributes. From a very early age he had come to be known
as the "Truthful" and the "Trustworthy." It was for this
reason that the unbeliever brought their quarrels before him for decision
before prophethood. (And the trusts with him at the time of his migration were
returned to their owners by his cousin and companion 'Ali, left behind in
Makkah with this end in view).
2. Once Abu Jahal had said to him: "I do
not mistrust you and call you a liar. But somehow I cannot bring myself to
agree to and give credit to your teachings.
3. As already referred in brief above, the
infidels who had hatched up the ghastliest conspiracy to kill him (the Prophet
(P.B.U.H.) before his migration, he left his cousin 'Ali (R) behind (surrounded
on all sides of the house by murderous wretches, only to deliver safely the
trusts lying with him, (the Prophet (P.B.U.H.)) all this while.
The Prophet says: "I never participated in
any rituals of the Jahiliyah. Only on two occasions I just intended to attend
to take part in them but was saved by Allah from those with. Once I said to my
associate herdsman that if he agreed to mind my herd a flock also, I would like
to go to the town like other young men telling tales and hearing
208
[next] them from others. I came to the town with
this intention, but at the first house of jubilation of a marriage there was
loud instrumental music. I started looking at the scene when I dozed off into
sound slumber. I woke up at sunrise. Once again I came with the same intention
but sleep overtook me as before and the time passed. Barring these two
occasions I never even intended to indulge in things abominable of the culture
of Jahiliyah.
Before prophethood Zaid bin 'Arm bin Nufail
invited the Prophet (P.B.U.H.) to a feast. Meat was also served on the table.
The Prophet, however, remarked: I abstain strictly from meat form the altars of
the seats of idols or other dedicated places of your worship. I can take only
that meat over which Allah's name has been invoked at the time of slaughter.
1. The Prophet used to pray like this: "0
Allah! I may starve one day and be fed another day. With pangs of hunger I may
beseech Thee humbly, imploring Thee for food and after satisfaction may be
engaged in Thy Praises.
2. Siddiqah (R) says that often for a whole
month over hearth remained cold without fire (nothing to cook food to eat),
subsisting on water and dates.
3. 'Ayeshah (R) says that the Prophet after
coming to Madinah never had had wheaten bread to eat for one whole month.
4. At the time of his (sad) demise, his armour
was lying mortgaged for barley grains with a Jew.
5. During the last night of the Prophet on the
earth 'Ayeshah (R) had to borrow oil for lamp from a neighbor to dispel
darkness. 6. He often prayed: "0 Allah! confer on the progeny of Muhammad
(P.B.U.H.) just enough to satisfy their hunger. It should be carefully kept in
mind· that all this cautiousness and abstention was voluntary. He was under no
compulsion to take to this mode of life, nor had he any idea to regard or make
any permitted thing prohibited to himself. Only once in a life time he had
stopped taking a particular variety of honey and had for apparently good
reasons sworn against its use. One of his consorts did not like the smell of
that honey which he took at Zainab's place, visiting her often for taking it.
That particular sensitive consort with others brought it to his knowledge and
hence abstention. But Allah pointed it out to him that making prohibited what
Allah had permitted did not become a believer, not to say a Prophet (P.B.U.H.)
209
[next] O
Prophet! Why oldest thou to be forbidden, that which Allah has made lawful to
thee. Thou seekest to please thy consorts? But Allah is oft-forgiving Most
Merciful. - Al Quran LXVI: 1
CONSIDERATION FOR THE WEAKER SEX AND AIDING THEM
1. The mother of the believers, Safiyah (R). She
was once with the Prophet (P.B.U.H.) on a journey. (The Prophet's ideal justice
to his consorts demanded that he should take them all by turns decided by
casting lots, to which they all agreed). Safiyah covering her entire body with
a sheet used to sit on the back seat of the camel with the Prophet. When she
wanted to take her seat, the Prophet used to extend his knee and keeping her
foot on his (bent) knee she could go up to her seat safely. (She was short
statured also which necessitated this device). 'Ayeshah (R) had once in a
lighter vein hinted at it in the presence of the Prophet and had faced his
disapproval in a rather sharp tone.
2. Once as an accident the she camel's foot
slipped and the Prophet and Safiyah both fell down from camel's back. Abu
Talhah rushed to the aid of the Prophet, but he pointed out to him the
principle of 'Ladies first.'
3. On a particular journey women were riding
camels in litters (their usual seats). The camel driver who was on foot holding
the nose strings of their camels, stated singing songs that prompt the camels
to be. more swift footed. The Prophet noticing this change in camel's speed
warned him (the singer) to be careful lest he injures (damages) the glassware
(through negligence). In these words, of his women have been likened to
delicate (easily breakable) glass apparatus. Apart from their exquisiteness and
elegance comparing them with glass is due to their natural weakness which makes
them deserving of comfort.
TAKING CARE OF THE PRISONERS OF WAR
The Prisoners of war were treated as guests. One
of these prisoners captured in the battle of Badr who lived in Madinah with the
Muslims for a few days, has said:
"Allah be Merciful to the Muslims, they fed
us better than and looked to our comforts before their own families." When
the prisoners of war came to him the Prophet first of all arranged for their
proper dress.
210
[next] The Prophet (P.B.U.H.) encouraged and
induced people mainly physical exercises. Rukanah was the mightiest wrestler of
Arabia and conditioned his Islam with defeat in bout. The Prophet had subdued
him thrice.
The Prophet (P.B.U.H.) induced young men to
marks man ship. For this competition he divided them into two groups. Once he
asked one party to start competition declaring himself with one party. On
hearing it, the other party restrained themselves from shooting arrows. When
asked the reason of their withdrawal, they explained that since the Prophet was
with the other party, how dare we shoot against his party. The Prophet said to
them: "Do continue your shooting, I am with both of you. "
Horse races were conducted under orders of the
Prophet. A long race used to be a distance of 6 miles while a short race was
only a matter of one mile.
The Prophet ordered that the names of all the
believers be written down for his inspection and it was complied with. The
number of believers was found to be one thousand five hundred. The Muslims rejoiced
and thanked Allah for that increase in their numbers. They started saying:
"We are now a thousand and a half in strength, what is there to be afraid
of. We have passed through a stage when anyone of us had to offer his prayers
alone, and was in mortal fear of enemies’ attack.
It is regrettable indeed that we do not know
when was this census conducted. Other reports of Sahib Bukhari put it as the
third census of the then Muslim world (Madinah). In the first census it was
only 500, and between 700 and 1,000 in the second.
THE TEACHINGS OF THE APOSTLE OF ALLAH
The teachings of the Prophet comprising beliefs,
habits, affairs of life, devotional acts, mortal sins. Salvation and
Beneficence and good deeds for the sake of Allah's pleasure over and above
those actuated by 'taqwa' (piety or fear of Allah). It is a limitless ocean
leaving nothing out that concerns man in any way. The Prophet's (P.B. V.H.)
excellence and perfection and superiority of Islam rest on them alone. Here it
is being just touched upon, to be taken up in greater detail later.
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[next] Allah's
rights at Man's Obedience and Man's rights to Allah’s Bounty.
Man's obligation to Allah lies in His Worship
and taking no partners with Him. And man can expect to receive Allah's bounty.
The Prophet is reported to have said that Allah,
in the Book that is with Him on the Throne, has written:
My Mercy surmounts My Wrath. (Sahih Bukhari)
A person came to the Prophet and said that he
wanted to participate in Jihad (striving in the way of Allah which may end in
armed struggle). The Prophet (P.B.U.H.) asked him if his parents were alive. He
said that they were alive. The Prophet (P.B.U.H.) ordered him to look after
them, serving with the spirit of Jihad (intense striving with all one's might
and resources).
A believer is to another believer as the
foundation bricks which support and sustain one another. Then he intertwined
his fingers of one hand with those of the other, demonstrating how they keep
united together.
A Muslim is one from whose tongue and hand
Muslims are safe.
None of you can be a Muslim unless and until he
likes for his (Muslim) brother what he likes for himself.
Whoever possesses these three qualities shall
taste the sweetness of belief:
1. He must be Loving Allah and His Apostle most.
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[next] 2.
His love of his brother must be selfless-only for Allah's sake.
3. To fall into unbelief should be abhorrent to
him like falling into fire.
People asked the Prophet (P.B.U.H.) which deed
Allah likes most. The Prophet (P.B.U.H.) replied: 'That which is perpetuated,
though not weighty quantitatively.
Take up for action (devotional act) only as much
as you can easily do.
PROHIBITION OF UNDERTAKING OF BURDENSOME ACTS
1. The Prophet saw a rope hanging in a house. On
questioning he was told that such and such a woman has put it up to prevent her
from dozing off in her devotional acts. The Prophet ordered its removal adding
that devotional acts (super derogatory) should be stopped when sprightliness
departs. 2. The Prophet (P.S.V.H.) was informed about a woman of Bani Asad
tribe that she spends the whole night in worshipful acts. He ordered them to
stop that practice and take up only as much as their physique could agreeably
stand.
The Prophet questioned Abd-Allah bin 'Amr bin
'As about his routine of fasting during the day and beeping up the whole night.
Abd-Allah confessed the truth of the statement.
The Prophet ordered him not to do it in future.
Fast for some days as give it up for some time. Keep up part of the night and
sleep the remainder. Hark! You have an obligation to your physique, your eyes,
as well as your wife. (Pay heed to all these obligations, having due regard for
all these basic rights.
LABOUR APPROVED, BEGGING FORBIDDEN
The Prophet said: "If somebody were to
bring a bundle of fuel wood on his back for sale, it would be better for him
than his begging and people paying something or ignoring him.
The Prophet (P.B.U.H.) said: Two persons are
enviable:
1. Who was given worldly goods and also the
grace to spend it on permitted things.
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[next] 2.
One blessed with wisdom, himself guided by it and leading others also with it.
1. Take to righteousness.
2. Develop mutual love
3. Give glad tidings to people from Allah. Deeds
alone cannot take anyone to heaven.
FORBIDDING EVIL TRAITS AND DEVELOPING FRATERNITY
"Beware! Do not make suspicion your habit.
It is falsehood all over. Do not give ear to baseless talk. Do not pick holes
in others. Do not nurse malice among yourselves and do not turn away from
anyone. Live together like brothers (as you really are, being servants of
Allah).
THE RIGHTS OF THE NEIGHBOUR AND THE GUEST
Whoever believes in Allah and the Last Day
should not cause distress to his neighbor. And he who believes in Allah and the
Day of Reckoning, should honor his guest.
SPEAKING AND SILENCE (KEEPING QUIET)
Whoever believes in Allah and the Day of
Resurrection, should say something pleasing otherwise keep mum.
THE GUARANTEE OF SALVATION FROM THE PROPHET
If anybody gives me guarantee of that between
his jaws (tongue) and also of that between his two thighs, I can guarantee
heaven for him.
TEACHING PATIENCE AND GRATITUDE
If you happen to come upon one who is superior
to you in worldly goods and looks, also look at him who is inferior to you in
these bounties of Allah on man.
One who subdues another is not a real stout and
sturdy person. The really strong man, a wrestler, is he who suppresses his
anger in a moment of heat (upsurge of emotion).
[next] THE GUIDELINES FOR DA'IS (THOSE CALLING
TO FAITH)
The Prophet (P.B.U.H.) had detailed Mu'az bin
Jabal (R) and Abu Musa (R) to teach Yemenites their Faith When departing he
instructed them to make things easy for them and not make them troublesome.
Give them glad tidings but do not make their Faith loathsome to them. And live
among them freely mixing together and on good friendly terms.
THE EFFECT OF LOVE (ATTACHMENT)
A person will be with one whom he loves.
TREATMENT TO BE METED OUT TO THE PRISONERS, THE
INDIGENT AND THE SICK
"Manage release of the prisoners, feed the
hungry, and look after the ailing (in every possible manners).
If somebody planted a tree whose fruit eaten by
men and animals, it will be counted as sadaqah (charity) for the person
planting it.
SYMPATHY AND COMPASSION TO ANIMALS
The Prophet related the story of a traveller who
was on his way when he became thirsty. He happened to come to a well without a
bucket or rope available anywhere. He got down the well and quenched his
thirst. When he came out he saw a dog licking moist earth with its lolling
tongue. He was touched and said to himself, the dog is thirsty like I was a
moment earlier. So he got down into the well once again and brought water in
his sack for the poor thirsty animal and quenched its thirst also. Allah was
pleased with this act of kindness to animals and forgave him his sins, (thus
ensuring salvation for him in the Hereafter).
The companions asked him: Shall we be rewarded
for kindness shown to animals, O Apostle of Allah! The Prophet replied:
"Every living being is worthy of compassion and kindness for which you
shall be rewarded. "
TEACHING AND TRAINING OF SLAVE GIRLS
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[next] Abd-Allah
died leaving behind minor daughters. I married a widow to impart these
(orphaned) girl’s education and teach them manners.
The following four evil traits make a man a
perfect hypocrite. If any of them is traceable in him, he has hypocrisy in him
to that extent:
1. Whenever he speaks it is falsehood.
2. Never fulfils a promise
3. Does not honor a pledge.
4. In quarrelling he comes down to foulness of
tongue.
WHO WOULD BE ENTITLED TO SHADE FROM THE LORD ON
DOOMSDAY
1. A Just king
2. The young man given to devotional acts in
youth.
3. The person whose eyes welled up with tears
with remembrance of Allah in solitude.
4. The person whose heart remains occupied with
the association of a mosque, (in it or thinking of it when out). 5. Both those
persons whose mutual love is for Allah alone.
6. The person whom a beautiful, high placed girl
invites to herself but he says that he fears Allah and seeks refuge in Him.
7. One who offers charity to the indigent and the
needy so secretly that his left hand is unaware of what the right hand has
given. (Charity not for show but Pleasure of Allah).
1. If somebody is displeased with the king on
any issue, it is better for him to build up patiently with it. F or, even
slightly moving away from obedience will entitle him to the death of the days
of pre-Islamic Jahiliyah or Un-Islam. 2. You will experience, after me,
deplorable conditions and thing most unpleasant to your Islamic taste. His
companions asked the Prophet (P.B.U.H.): "What are your orders for us
under such circumstances? He said in reply: "Go on fulfilling your
obligations to
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[next] him.
(the corrupt ruler) and for your own (usurped) rights pray to Allah."
THE ROLE OF THE ELITE IN PUBLIC AFFAIRS
"You may go and let your outstanding men
put up the case before me."
THE OUTSTANDING PERSONS MUST REPRESENT THE
COMMUNITY
The elite of the community came to the Prophet
(P.B.U.H.) and submitted to him that the communality has agreed to be
represented by us and it is with their consent that we are here.
PROTECTION TO BE OFFERED TO THE ALIEN COMMUNITY
LIVING IN A MUSLIM STATE UNDER A PLEDGE OF LOYALTY
If a Muslim murders a non-Muslim living under
protection of the Muslim state under a contract, he will not so much as smell
the fragrance from the paradise, (said to be effective from long
distance-coverable in forty years in a report.
LIFE IS VALUABLE AND DESIRE TO DIE IS ITS UNDER
VALUATION
No one (a Muslim) should nurse a death-wish. If
he is righteous, he is likely to progress further in righteousness. And if he
is wicked it is possible for him to repent and become virtuous (even in the
last stages of life under compulsion of events).
THE TWO BLESSINGS THAT OFTEN GO UNCARED FOR
There are two bounties of Allah that most people
neglect. They are (1) sound health (2) Prosperity and Plenty.
The Prophet had to return a camel which he had
borrowed from somebody. The creditor carne to him demanding it. The Prophet
purchased one better than his camel and handed it over to him, saying:
"The really virtuous and superior is that person who pays back his debts
beautifully (more liberally than usual).
THE TRUE DEFINITION OF WHEALTINESS
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[next] Affluence does not lie in abundance of
riches but it is a state of man's heart when he is totally independent of love
of all worldly goods.
No Arab enjoys any excellence compared to an
'Ajami (non-Arab), nor a non-Arab is superior to an Arab anywise. Similarly, a
fair complexioned person is not superior to a dark skinned one and vice versa.
Excellence for superiority lies only in 'Taqwa' (fear of the displeasure of
Allah).
Whoever does not show mercy to others shall not
be the recipient of Mercy from Allah.
EXCELLENCE OF LEAVING INHERITANCE FOR THE
SURVIVORS
It is better for you to leave your inheritors
independent rather than leaving them penniless beggars.
EXAMPLE OF THE FINER SEX AND HUMOURING THEM FOR
AGREEABLE RELATIONSHIP
Woman is like a rib (curved normally) which can
be broken in an attempt to straighten it out. But it is possible to make use of
it curved as it is. (Cleverly handling a woman in as much as letting he have
her own way according to her particular bent of mind, harmlessly, she can
cooperate and help a lot in running a household and bringing up children
nicely).
WOMAN'S POSITION IN A HOUSEHOLD
A woman is the ruler in her husband's house and
over her offspring.
THE HIGH POSITION OF ONE WITH DEEP KNOWLEDGE OF
THE QURAN
A person who has gone deep into the Quran
pondering (over) its words, meanings] the background and the broad principles
about the nature of this scripture, will be with the revered chosen and
virtuous messengers (angels).
MOST PLEASING WORDS IN THE SIGHT OF ALLAH
218
[next] These are just two words so dear to
Rahman, easy to pronounce but heavy on the scales (evaluating men's deeds):
Glory to Allah and Praise for Him, Glory to
Allah (who is free from all faults they ascribe to Him), (Allah), the supreme
(in Glory).
If a learned person were to write about the life
of the Prophet (P.B.U.H.) the chosen of Allah, in great detail, he will have to
discuss the Quran, revealed to him. But even if somebody, like me writing in a
simple and brief manner his biography, he too will find himself compelled to
present a sample of the Quranic teachings, though leaving out the finer point
demanding detailed discussions. To my mind, the life history of the Apostle of
Allah without any mention of the Quran with samples, is incomplete, sadly
tacking in this most important aspect. Somebody had asked 'Ayeshah Siddiqah (R)
about the morals of the Prophet (P.B.U.H.), she had replied: "The Quran is
his (sublime) morals."
It is our sacred belief that every word of the
glorious Quran is the word of Allah. (It is known by the name of the Word of
God). But it was the Apostle of Allah (P.B.U.H.) who introduced this word of
Allah to the world.
It was revealed to Muhammad, the Apostle of
Allah (P.B. U.H.) in twenty-three years. It exists in those very words in which
he recited it and gave to the world. It has been preserved intact by Allah and
shall remain so to the end of days. It is in our hearts and minds pervading
them and on our tongues having the marvel of memorization, seen nowhere else in
the world with any other scripture existing today.
This pure and clean Word of God exist everywhere
in the world, even the remotest comers which Muslims have found access or
non-Muslims have embraced Islam. Millions of men all over the world recite
different portions of it in their five times daily prayers.
Since its revelation its propagation has been on
the increase. From the moment, the mother of the believer, Kbadijah AI Kubra
(R) heard from the Prophet (P.B.U.H.) the first ever revelation in Hira cave,
day by day, rather every moment the number of its votaries is on the increase.
No country, no particular period customs and manners, the favorable or adverse
condition of its followers or antagonists, can become an impediment in its
progression.
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[next] In many countries and languages faulty
translations to misguide the world were put forth and its true and clear
teachings were confused with misleading explanatory foot notes, but none of
these satanic devices could bring down its greater and greater publication and
distribution with the time.
Unlike other scriptures, the Holy Quran is
extant in the language it was revealed and the world has access to it
everywhere. Not an iota got changed during a millennium and a half. But the
other holy books like Torah (the old Testament) and Injil (The Gospels) and the
epistles of the saints, Vedas and Zand and Pazand cannot claim to be the
original versions and free-from tampering, so much so that it becomes difficult
to believe that their greater part could be the revealed scriptures. In fact,
no religious book save the Quran could escape perversion. Even the languages in
which they are said to have been revealed exist today nor any copy of the
original to be seen. The earliest Gospel is the Greek version of Injil and not
the original Aramic.
Since the Quran itself relates all those
objections levelled against it or the false accusations brought forth against
the Prophet about the origin of Quran, it is its own true history, showing both
sides of the picture clearly. The Glorious Quran due to its truth and
unassailable position has demonstrated that boldness which no other scripture
in the world can claim for itself (and for obvious reasons).
The Quranic teachings have that undeniable truth
in them that those religious communities and nations that did not acknowledge
it openly, yet claimed that their religious books too had those truths in them,
which either preceded the Quran or followed it. How true is the word of Allah?
No falsehood can approach it from before or
behind it. It is sent down by one Full of Wisdom. (Q. XLI: 42)
What have put forth as claim in the above lines
will become manifest to you, reader, when you will study the conditions extant
in the pre Qu'ranic period of Judaisrn, Christianity, Zoroastrianism, Budhism,
and Sanatan or Aryah Dharm of Hinduism (their social and political orders) and
then come to study their progress in all walks of life to date, considering at
the same time that long before this revolution in this country, the teachings
of the Quran were in usage in most spheres of life if not all.
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[next] Now whether any religious or ethnic group
acknowledges the blessings and bounties of the Glorious Quran, as do the
founders of Brahmu Samaj, or Martin Luther, the rebel of the Roman Catholic
Church as he stands accused of his strong teachings to be derivations from the
Quran, by the orthodox Catholics, or
Those who find it repugnant to acknowledge even
that much remotely derived benefit as many religious sects that have definitely
though stealthily borrowed Quranic teachings, are going on borrowing as
problems arise which Quran alone has solved. (Some of them openly praise
Islamic laws minus the courage of adoption, like our prime minister who
recently landed the Muslim Divorce Laws beside other things that appeal to him
and many others of that ilk from time to time). (There is a big flow in this
type of thinking of people like Gandhiji. He held the rule of Abu Bakr (R) and
'Umar Faruq (R) as his ideal but was either ignorant of or deliberately over lacking
the very common principle that laws divorced from an ideology, the· driving
force of action, are not effective at all or very little).
The Glorious Quran is the only scripture with
the glad tidings:
This day have I perfected your religion for
you completed my favour upon you.
-A. I Quran V:3
METAPHYSICAL REALM OF ISLAM A. DISCERNMENT OF
THE DIVINE ENTITY
1. In the name of Allah, the Beneficent, Most
Merciful.
2. No vision can grasp Him. But His grasp is
over all vision. (Q. 6:103)
3. There is nothing whatsoever like unto Him.
But He is the One that hears and sees. - Al Quran XLII: 11
4. Allah is the Protector of those who have
faith: from the depths of darkness He leads them forth into light. (Q. II: 257)
5. Allah! There is no god but He, -the Living, the
Self-Subsisting, Supporter of all, no slumber can seize Him, nor sleep. His are
all things in the heavens and earth. Who is there can intercede in His Presence
except as He permitteth? He knoweth what (appeareth to His creatures as) Before
or After or Behind them. Nor shall they compass
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[next] aught
of His knowledge except as He willeth. His Throne doth extend over the heavens
and the earth, and He feeleth no fatigue in guarding and preserving them, for,
He is the Most High, the Supreme in Glory. -AI QlIran II: 255 6. He hath
inscribed for Himself (the rule of) Mercy. Q. VI: 12
7. Say: He is Allah, the One, Allah, the
Eternal, Absolute, He begetteth not, nor is He begotten; and there is none like
unto Him. - Al Quran CXII: 1-4
8. THE DEFINITION OF TRUE FAITH
1. The nature in which Allah has made mankind.
No change (there is) in the work (wrought) by Allah: that is the true Religion,
but most among mankind know not. (Q. XXX: 30)
2. (Our religion) takes its true from Allah and
who can give a better true than Allah. - Al Quran II: 138
3. The same religion has he established for you
as that which He enjoined on Noah-the which We have sent by inspiration to
thee-and that which we enjoined on Abraham Moses and Jesus, namely that you
should remain steadfast in Religion, and make no divisions therein: - Al Quran
XLII: 13
C. WHAT FOR DOES ALLAH WANT GOOD) DEEDS FROM MAN
It is not their meat, their blood, that reaches
Him: (Q. XXII: 37)
D. SHARI'AH WAS MEANT TO PERFECT MAN'S HUMANITY
1. Allah doth not wish to place you in
difficulty, but to make you clean, and to complete His favour to you, that ye
may be grateful. - Al Quran V:6
2. -----For, prayer restrains from shameful and
evil deeds; and remembrance of Allah is the greatest (thing in life) without
doubts. -AI Quran: XXIX: 45
1. A similar (favour have ye already received)
in that We have sent among you a Messenger of your own, rehearsing to you Our
Signs, purifying you and instroductioning you in scripture and wisdom, and in
new knowledge. (Q [J: 151)
2. For he commands them what is just and forbids
them what is evil; he allows them as lawful what is good (and pure) and
prohibits them from what is bad (and impure); he releases them from heavy
burdens and from the yokes that are upon them. (Q. VII: 157)
[next] F. RETRIBUTION BOTH HERE AND HEREAFTER
1. If the people of the towns had but believed
and feared Allah, we should indeed have opened out to them (all kinds of)
blessings from heaven and earth, but they rejected (the truth) and We brought
them to book for their misdeeds. - Al Quran VII: 96
2. If only they had stood fast by the Torah, the
Gospel, and all the revelation that was sent to them from their Lord, they
would have eaten both from above them and from below their feet. - Al Quran V:
66
3. Whatever misfortune happens to you is because
of the things your hands have wrought, and for many (a sin) He grants
forgiveness. - Al Quran XLII: 30
4. Now no person knows what delights of the eye
are kept hidden (in reserve) for them -as a reward for their (good) deeds.
G. THE DIVINE SUNNAH ALTERS NOT
1. No change will thou find in Allah's Way (of
dealing).
2. No turning off will thou find in Allah's Way
(of dealing). - Al Quran XXXV: 43
3. He Who created the seven heavens one above
another. No want of proportion with thou see in the creation of the Most
Glorious. So turn they vision again, seest thou any flaw. Again turn they
vision a secind time:(thy) vision will come back to thee dull and discomfited,
in a state worn out. - Al Quran LXVII:3-4
H. ONLY PERSONAL EFFORT CAN BE FRUITFUL
1. That man can have nothing but what he strives
for; Q. LUI: 39
2. Verily this (the bounties in Heaven) is a
reward for you. (from Allah) and your Endeavour is accepted and recognized. -
Al Quran LXXVI: 22
3. That was a people that hath passed away. They
shall reap the fruit of what they did and ye of what ye do! - Al Quran 141
I. THE LOFTY POSITION OF PATIENCE AND PIETY
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[next] 1.
If ye persevere patiently and guard against evil, then that indeed is a matter
of great resolution. - Al Quran II]: 186
1. And he to whom wisdom is granted receive the
indeed a benefit over-whelming. - Al Quran 32:24
1. And We appointed from among them, leaders
giving guidance under Our command; so long as they persevered with patience. -
Al Quran 32:24
L. CUTTING ONESELF OFF FROM GREED
1. Nor strain thy eyes in longing for the things
We have given for enjoyment to parties of them. (Q. XX: 131)
M. NOT TO CONSIGN TO OBLIVION THE HERE AFTER IN
THE LUXURIANCE OF LIFE HERE
1. Nor forget thy position in the world but do
thou good. N. GUARD AGAINST SELF DESTRUCTION
1. And spend of your substance in the ca use of
Allah, and make not your own hands contribute to
(your) destruction. - Al Quran II: 195
O. FORGING FALSEHOOD IS INIMICAL TO BELIEF
1. It is those who believe not in the Signs of
Allah, it is they who forge falsehood. It is they who lie. - Al Quran XVI: 105
P. ABSOLUTELY PROIDBITED THINGS l. Say: The things that my Lord hath indeed forbidden
are: indecent deeds whether open or secret: sins and trespasses against truth
or reason, assigning of partners to Allah for which he hath given no authority:
and saying things about Allah of which ye have no knowledge. - Al Quran VII: 33
Q. WORSHIP OF ALLAH IS DIVINE BAPTISM
1. (Our religion) takes its true from Allah and
who can give a better hue than Allah. It is He Whom we worship. - Al Quran H:
138
[next] R. PEN AND WRITING
PRAISE WORTHY
1. Nun. By the Pen and by the (Record) which men
write. - Al Quran LXVIII: 1
S. SIGNS OF ALLAH FOR THE WISE
1. behold! In the creation of the heavens and
the earth, in the alternation of the Night and the Day, in the sailing of ships
through the ocean, for the profit of mankind, in the rain which Allah sends down
from the skies, and the life which He gives there with, to an earth that is
dead; in the beasts of all kinds that he scatters through the earth; in the
change of winds and the clouds which they trail like their slaves between the
sky and the earth. (Here) indeed are Signs for a people that are Wiser. - Al
Quran II: 164
1. Obey not every mean swearer. - Al Quran
LXVIII: 10
2. And make not Allah's (name)an excuse for your
oaths. (Q. II: 224)
3. Keep to your oaths. - Al Quran V: 89
U. CALL TO TOTAL PEACE (ISLAM THE RELIGION OF
PEACE)
1. O ye who believe! Enter into Islam whole
heartedly; and follow not the footsteps of the satan, for he is to you an
avowed enemy. - Al Quran 11:208
1. Make peace between persons. - Al Quran Il:
224
2. And keep relations straight between
yourselves. (Q. VIII: 1)
W. TEACHING FORGIVENESS AND OVERLOOKING FAULTS
1. Let them forgive and overlook. Do you not
wish that Allah should forgive you? For Allah is Oft-Forgiving, Most Merciful.
- Al Quran XXIV: 22
X. TRUE TEACHINGS MANIFEST THEMSELVES
1. Soon will We show them in the (furthest)
regions (of the earth), and in their own souls, until it becomes manifest to
them that this is the Truth. - Al Quran XLI: 53
[next] PRINCIPLES OF GOVERNANCE 1. JUDGES MUST
BE LEARNED
And remember David and Solomon when they gave
judgement in the matter of the field into which the steep of certain people had
strayed by might: We did witness their judgement. To Solomon We inspired the
right understanding of the matter to each (of them) - Al Quran XXI: 78-79
Do not mischief on the earth, after it hath been
set in order. -- Al Quran VII: 56
3. INIQUITY BRINGS DESTRUCTION
How many were the towns We utterly destroyed
because of their iniquities and setting up in their places other peoples. - Al
Quran XXI: 11
4. RIGHTEOUSNESS GIVES STABILITY
Nor would thy Lord be the One to destroy the
towns unjustly while their people are righteous. (Q. XI: 117)
5. TO AVOID WAR PREPAREDNESS IS THE ONLY WAY
Against them make ready your strength to the
utmost of your power, including steeds of war, to strike terror (into the
hearts of) the enemies of Allah and your enemies. - Al Quran VIII: 60
6. TO CONDUCT THE AFFAIRS OF THE STATE
CONSULTATION IS A MUST
1. And consult them in affairs (of moment). Then
when thou hast taken a decision, put thy trust in Allah. (Q. III: 159)
2. Who (conduct) their affairs by mutual
consultation: -(Quran XLII: 38)
3. She said: "ye chiefs! Advise me in
(this) my affair: no affair have l decided except in your presence." (Q.
XXVII:32)
TEACHING AND LEARNING 1. LISTENING TO WISDOM,
PONDERING OVER THEN AND ADOPTING THE BEST
So announce the Good News to My servants
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[next] those
who listen to the Word, and follow the
best of it: those are the ones who Allah has
guided, and those are the ones endued with
understanding. - Al Quran XXXIX: 17-18
2. ACQUIRING KNOWLEDGE FROM ALIENS
Say: Have you any certain knowledge? If so
produce it before us. - Al Quran VI: 148
THE SYSTEM OF PREACHING FAITH 1. ESTABLISHMENT
OF A PARTY CALLING TO FAITH A MUST
Let there arise out of you a band of people to
all that is good, enjoining what is right, and forbidding what is wrong: they
are the ones to attain felicity. (Q. III: 104)
It is not for the believers to go forth
together: if a contingent from every expedition goes forth to devote themselves
to studies in religion and admonish the people when they return to them. --that
thus they may learn to guard themselves (against evil). (Q. IX: 122)
RECOMENDATION AND RECTIFICATION OF MORALS 1.
CHARACTERISTICS OF THE FINER SEX (FRAILTIES OF WOMEN)
Is then one brought up among trinkets, and unable
to give a clear account in a dispute (to be associated with Allah). - Al Quran
XLIII: 18
2. THE INTIMATE RELATIONSHIP OF HUSBAND AND WIFE
They are your garments and ye are their
garments. (Q. II: 187)
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[next] His
garments save man form inclemency of weather, improves his appearance. It is
also a measure of the cultural level of any people. Besides decoration it
secretes many defects (physical). Similarly, should be the intimate relations
of husband and wife and not only physically close but culturally also and
guarding secrets mutually.
He created for you mates from among yourselves,
that ye may dwell in tranquility with them, and He has put love and Mercy
between your hearts. - Al Quran XXX: 21
3. MUTUAL OBLIGATIONS OF HUSBAND AND WIFE
1. Men are the protectors and maintainers of
women. - Al Quran IV: 34
2. And women shall have rights similar to the
rights against them, according to what is equitable; But men have a degree over
them. - Al Quran II: 228
4. LOVE OF ALLAH IN THE IDGHEST DEGREE, THE
DEMAND OF BELIEF
But those of Faith are overflowing in their love
for Allah. - Al Quran II: 165
5. FAITH AND KNOWLEDGE RAISE AND IN THE SIGHT OF
ALLAH
Allah will raise up to (suitable) ranks (and
degree), those of you who believe and have been granted knowledge. - Al Quran
LVIII:11
6. MAN SPECIALLY FAVOURED BY ALLAH
We have honored the sons of Adam, provided them
transport on land and sea, given them for sustenance things good and pure, and
conferred on them special favors, above a great part of our creation. (Q. XVII:
70)
7. SUPERIORITY OF MAN DEMANDS UNITARIANISM
(TOTAL REJECTION OF ASCRIBING PARTNERS TO ALLAH)
He (Moses) said: "Shall I seek for you a
god other than Allah, when it is He Who hath favored you above (all) creatures.
(pickthall) - Al Quran VII: 140
8. MAN CAN TAKE A LESSON FROM LOWLY CREATURES
"Woe is me!" said he; "Was I not
even abole to be even as this raven and to hide the naked body of my
brother?" Then he became full of regards. -(Al Quran V: 31)
9. SIGNS EVERY WHERE FOR THOSE WITH SEEING EYES
And how many signs in the heavens and the earth.
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[next] do they pass by? yet they turn (their
faces) away from them! - Al Quran XU: 105
Do they not travel through the land, so that
their hearts (and minds) may thus learn wisdom and their ear may thus learn to
hear? Truly it is not the eyes that are blind but the hearts which are in their
breasts - Al Quran XXII: 46
12. FORBIDDEN THINGS NOT CLEAN AND PURE AND
CLEAN AND PURE THINGS NOT FORBIDDEN
O ye people! Eat of what is on earth lawful and
good; and do not follow the footsteps of Satan, for he is to you an avowed
enemy. - Al Quran II: 168
13. AND TO GIVE UP CLEAN AND PURE THINGS IS A
SATANIC ACT
And therefore to give up pure and clean things
would be to follow in the footsteps of Satan. (Q. II: 168)
14. INSIGHT AND GUIDANCE ONLY IN THE LIFE TERM
GRANTED AS TRIAL AND NOT ON ITS CWSURE
But those who were blind in this world, will be
blind in the Hereafter, and most astray from the Path. (Q. XVII: 72)
15. ONLY THOSE TRUE IN FAITH CAN ATIAIN HIGH
POSITION
So lose not heart nor fall into despair, for you
must gain mastery if ye are true in Faith. (Q. III: 139)
There is not an animal (that lives) on the
earth, nor a being that flies on its wings but (forms part of) communities like
you. Nothing have We omitted from the book and they (all) shall be gathered
their Lord in the end. - Al Quran VI: 38
[next] 2. EVERY TIDNG HERE ON EARTH HAS BEEN
CREATED FOR THE BENEFIT OF MANKIND
It is He Who has created for you all things that
are on earth, then He turned to the heaven and made them into seven heavens
(firmaments). (Q. II: 29)
3. EVERY ONE ACTS ACCORDING TO HIS INNATE NATURE
Everyone acts according to his own disposition.
But your Lord knows best who it is best guided on the Way. (Q. XVIII: 84)
2. Seest thou not that to Allah prostrate all
things that are in the heavens or on earth, the sum, the moon, the stars, the
hills, the trees, the animals and a great number among mankind? But a great
number are (also) such as unto whom the chastisement is justly due. (Q. XXII:
18)
3. So, he who gives (in charity) and fears
(Allah) and (in all sincerity) testifies to the best, we will indeed make
smooth for him the Path to Ease. But he who is a greedy miser and thinks
himself self-sufficient and gives the lie to the Best. We will indeed make
smooth for him the Path to Misery. - Al Quran XCII: 5-10
It is He Who has made you the inheritors of the
earth. He hath raised you in ranks, some above others, that He may try you in
the gifts. He hath given you. For thy Lord is quick in punishment: yet He is
indeed Oft-Forgiving Most Merciful. - Al Quran VI: 165
5. EMPHASIS ON EQUALITY IN RIGHTS AND EQUITY
And He has set up the Balance (of Justice) in
order that ye may not transgress (due) balance. So establish weight with due
justice and fail not short in the balance.
6. THE MUSLIM UMMAH IS THE WELL WISHER OF
HUMANITY
Ye are the best of people, evolved for mankind,
enjoining what is right, forbidding what is wrong, and believing in Allah. - Al
Quran III: 110
7. THE BASIS OF MUSLIM FRATERNITY
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[next] The
Believers are but a single brotherhood. So make peace and reconciliation
between your two (contending) brothers, and fear Allah that ye may receive
Mercy. (Q. XLIX: 10)
To those (orphans) weak of understanding give
not your (national) property which Allah has assigned to you to manage but feed
and clothe them therewith and speak to them kindly and justly. - Al Quran IV: 5
9. FEAR OF IMPOVERISHMENT SATANIC SUGGESTION AND
SHOULD NOT PREVENT US FROM A GENEROUS DEEDS
Satan threatens you with poverty and bids you to
conduct unseenly. Allah promiseth you His Forgiveness and Bounties. And Allah
careth for all and knoweth all things. - Al Quran II: 268
10. COVETOUS SELFISHNESS IS NOT GOOD FOR US
And those saved from the covetousness of their
own souls-they are the one that achieve prosperity. (Q. LXIV: 16)
11. THE SERVANS OF RAHMAN ARE NEITHER STING NOT
YET EXTRAVAGANT
Those who, when they spend, are not extravagant
and not niggardly either, but hold a just (balance) between these (extremes) -
Al Quran XXV: 67
12. SEA-BORNE TRADE MORE PROFITABLE TOMAN
In the sailing of Ships through the ocean for
the profit of mankind (are also signs of Allah). - Al Quran II: 164
13. FOR WHOM THE ABIDING BOUNTIES OF ALLAH
Whatever ye are given here is (but) the
enjoyment of this life: but that which is with Allah is better and more
lasting: it is for those who believe and put their trust in their Lord. Those
who avoid the greater sins and indecencies, and when they are angry even then
forgive; Those who respond to their Lord, and establish regular prayer, who
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[next] (conduct) their affair by mutual
consultation; who spend out of what We bestow on them for sustenance: and those
who, when an oppressive wrong is inflicted on then are not cowed but help and
defend themselves. The recompense for an injury is an injury equal there to (in
degree): but if a person forgives and makes reconciliation, his reward is due
from Allah: for, Allah loveth not those who do wrong. But indeed any do help
and defend himself after a wrong (done) to him, against such there is no cause
of blame. The blame is only against those who oppress men with wrong-doing and
insolently transgress beyond bounds through the land defying right and justice:
For such there will be a chastisement grievous. But indeed if any show patience
and forgive, that would truly by an affair of great Resolution. - Al Quran
XLII: 36-43
Glory to Allah and Praises for Him Glory to
Allah, the Most Exalted, The Majestic.
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