The Sealed Necter is an awarding winning book on Biography of Prophet Muhammad (peace be upon him).
Ar-Raheeq Al-Makhtum (The Sealed Nectar)
By Saifur Rahman al-Mubarakpuri
CONTENTS
Location and nature of Arab Tribes - 9
Location of the Arabs
Arab Tribes
Rulership and Princeship among the Arabs - 15
Rulership in Yemen
Rulership in Heerah
Rulership in Geographical Syria
Rulership in Hijaz
The Reasons of this war have been illustrated in three versions
Rulership in Pan-Arabia
The political situation
Religions of the Arabs - 25
The Religious situation
Aspects of Pre-Islamic Arabian Society - 32
Social life of the Arabs
The Economic Situation
The Lineage and Family of Muhammad (Peace be upon him) - 37
The prophetic Family
Muhammad’s Birth and Forty years prior Prophethood - 42
His Birth
Babyhood
Back to his passionate Mother
To His compassionate Grandfather
Bahira, the Monk
The Sacrilegious wars
Al-Fudoul confederacy
[next] Muhammad’s Early Job
His Marriage to Khadijah
Rebuilding Al-Ka‘bah and the Arbitration Issue
A Rapid Review of Muhammad’s Biography before commissioning of the Prophethood
In the Shade of the Message and Prophethood - 51
In the Cave of Hira’
Gabriel brings down the Revelation
Interruption of Revelation
Once more, Gabriel brings Allah’s Revelation
Some details pertinent to the successive stages of Revelation
Proclaiming Allah, the All-High; and the Immediate Constituents
Phases and stages of the call - 59
The First Stage - 60
Strife in the Way of the Call
Three years of Secret Call
The Early Converts
As-Salat (the Prayer)
The Quraishites learn about the Call
The Second Phase - 62
Open Preaching
First Revelation regarding the Preaching
Calling the Closest Kinspeople
On Mount As-Safa
Shouting the Truth and the Polytheists’ Reaction
An Advisory Council to debar
Pilgrims from Muhammad’s Call
Attempts made to check the Onward March of Islam
Persecutions
The House of Al-Arqum
The First Migration to Abyssinia (Ethiopia)
Quraish’s Machination against the Emigrants
Once more Quraish approaches Abu Talib
The Tyrants’ Decision to kill the Prophet (Peace be upon him)
The Conversion of Hamzah bin ‘Abdul-Muttalib
[next] The Conversion of ‘Umar bin
Al-Khattab
Quraish’s Representative negotiates with the Messenger of Allah (Peace be upon
him)
Abu Talib assmbles Bani Hashim and Bani Al-Muttalib
General Social Boycott - 93
A Pact of Injustice and Aggression
The Final Phase of the Diplomacy of Negotiation - 96
The Year of Grief - 98
Abu Talib’s Death
Khadijah passes away to the Mercy of Allah
His Marriage to Sawdah (May be please with her) in Shawwal, the tenth year of
Prophethood
Factors inspiring patience and perserverance - 101
The Third Phase
Calling unto Islam beyond Makkah
Islam being introduced to Arabian Tribes and Individuals - 112
Hope inspiring Breezes from the Madinese
Marriage of the Prophet (Peace be upon him) to Aisha (May Allah be please with
her)
The First ‘Aqabah Pledge - 123
The Muslim Envoy in Madinah
The Second ‘Aqabah Pledge
The Vanguard of Migration (in the Cause of Allah) - 130
In An-Nadwah (Council) House
The Parliament of Quraish
Migration of the Prophet (Peace be upon him) - 134
Life in Madinah
The First Phase ... The Status Quo in Madinah at the Time ofEmigration - 142
A New Society being built - 149
[next] A Charter of Islamic Alliance
A Cooperation and Non-Aggression - 155
Pact with the Jews
The Prophet on the Battlefield - 157
Pre-Badr Missions and Invasions
The Battle of Badr - The First Decisive Battle in the History ofIslam - 165
Reason of the Battle
Some Significant Instances of Devotion
Reaction in Makkah
Madinah receives the News of Victory
The Battle of Badr in its Qur’anic Context
The Military Activities between Badr and Uhud - 184
Al-Kudr Invasion
An Attempt on the Life of the Prophet (Peace be upon him)
Invasion of Bani Qainuqa‘
The Qainuqa‘ Jews breach the Covenant
As-Sawiq Invasion
Dhi Amr Invasion
Ka‘b bin Al-Ashraf, killed
The Invasion of Buhran
Zaid bin Harithah leads a Compaign on the Trade Routes of Quraish
The Battle of Uhud - 194
A Consultation Assembly for a Defence Plan
Dividing the Islamic Army into phalanxes and Departure to the Battlefield
Parading the Army
Passing the Night between Uhud and Madinah
The Rebellion of ‘Abdullah bin Ubai and his Followers
The Remainder of the Islamic Army are on the Move to Uhud
The Defence Plan
The Messenger of Allah (Peace b e upon him) implants the Spirit of Bravery
among his Armed Forces
Recruitment of the Makkan Army
Political Manoeuvres of Quraish
[next] The effort of Quraishite women at waging the Zeal of Men
The Combat
Assassination of Asadullah (the Lion of Allah) Hamzah bin ‘Abdul Muttalib
Bringing the Situation under Control
From his wife’s lap to Sword-fights and Sorrows
The Contribution of the Archers squad to the Battle.
The Archers’s Fatal Mistake
The Most Awkward Hour in the Messenger’s Life
Multilation of the Martyrs
Burial of the Martyrs
Hamrâ’ Al-Asad Invasion
The Observations of the Noble Qur’ân on the Battle of Uhud
Lessons and Moralities
Military Platoons and Missions between the Battle of Uhud and theBattle of the Confederates - 236
Abi Salamah Mission
An Errand led by ‘Abdullah bin Unais
The Event of Ar-Raji‘
The Tragedy of Ma‘una Well
Bani An-Nadeer Invasion
The Invasion of Najd
The Invasion of Badr, the Second
The Invasion of Doumat Al-Jaudal
Al-Ahzab (the Confederates) Invasion - 247
Invading Banu Quraiza
Military Activities continued
Bani Lihyan Invasion
Expeditions and Delegations continued
Bani Al-Mustaliq (Muraisi‘) Ghazwah Sha‘ban 6 Hijri - 262
The treacherous Role of the Hypocrites
Prior to the Bani Al-Mustaliq Ghazwah
The wicked Role they played in the Course of the Ghazwah of Bani Al-Mustaliq
The Slander Affair
[next] Delegations and Expeditions following - 267
Al-Muraisi‘ Ghazwah
Al-Hudaibiyah Treaty (Dhul Qu‘dah 6 A.H.)
Al-Hudaibiya Treaty: Socio Political Impact
The Second Stage - 278
A New Phase of Islamic Action
The Prophet’s Plans to spread the Message of Islam to beyond Arabia
A Deputation to Abyssinia (Ethiopia)
Letter to the Vicegerent of Egypt, called Muqawqas
A Letter to chosroes, Emperor of Persia
The Envoy to Caesar, King of Rome
A Letter to Mundhir bin Sawa, Governor of Bahrain
A Letter to Haudha bin ‘Ali, Governor of Yamama
A Letter to Harith bin Abi Shamir Al-Ghassani, King of Damascus
A Letter to the King of ‘Oman, Jaifer, and his Bother ‘Abd Al-Jalandi
Post-Hudaibiyah Hostilities
Dhu Qarad Invasion
The Conquest of Khaibar (in Moharram, 7 A.H.) - 292
The Actual operation begins
The Second Part of Khaibar Conquered
Negotiations
Distribution of Spoils
Sporadic Invasions - 301
The Expedition called Dhat-ur-Riqa‘ (in the year 7 A.H.)
The Compensatory ‘Umrah (Lesser Pilgrimage)
The Battle of Mu’tah
Dhat As-Salasil Compaign
Khadrah Campaign
The Conquest of Makkah
Pre-conquest Events
Preparations for the Attach on Makkah,
and the Prophet’s Attempt at imposing a News Black-out
The Third Stage - 321
Hunain Ghazwah
[next] The Enemy’s march and their
Encampment at Awtas
The war-experienced Man wongs the Leader’s Judgement
Reconnoitering the Weapons of the Messenger of Allah(Peace be upon him)
Reconnoitering the Enemy’s Weapons
The Messenger of Allah (peace be upon him) leaves Makkah for Hunain
The Islamic Army stunned the Archers and the Attackers
Muslims’ return to the Battlefield, and the fierceness of the Fight
Reverse of Fortunes and the Enemy’s utter Defeat
Hot pursuit of the Enemy
Ta’if Compaign
The Distribution of the Booty at al-Ji‘ranah
The Helpers (Al-Ansar) are furious at the Messenger of Allah (Peace be upon
him)
Arrival of the Hawazin Delegation
Lesser Pilgrimage (Al-‘Umrah) to Makkah and leaving for Madinah
Missions and Platoons After the Conquest
The Platoons
The Invasion of Tabuk in Rajab, in the year 9 A.H. - 339
The underlying Reasons
General News about the Byzantines and Ghassanide Preparations for War
Particular News about the Byzantine and Ghassanide preparations for War
The Muslim Army is leaving for Tabuk
The Army of Islam at Tabuk
Returning to Madinah
The People Who lagged Behind
The Invasion of Tabuk and its Far-Reaching Ramifications
The Qur’ânic Verses Relating to this Invasion
Some Important Events that featured that Year - 350
Abu Bakr performs the Pilgrimage
A Meditation on the Ghazawat
People embrace the Religion of Allah in Large Crowds - 355
The Delegations
The Success and Impact of the Call
The Farewell Pilgrimage - 370
[next] The Last Expeditions
The Journey to Allah, the Sublime - 377
Symptoms of Farewell
The Start of the Disease
The Last Week
Five days before death
Four days before his death
A Day or Two prior to Death
A Day before his Death
The Last day Alive
The Prophet (Peace be upon him) breathes his Last
The companions’ concern over the Prophet’s Death
Umar’s Attitude
Abu Bakr’s Attitude
Burial and Farewell Preparations to his Honourable Body
The Prophetic Household - 386
The Prophet (Peace be upon him), Attributes and Manners
Beauty of creation
The perfection of Soul and Nobility
[next] Location and Nature
of Arab Tribes
Beyond a shadow of doubt, the biography of Prophet Muhammad (Peace
be upon him) manifestedly represents an exhaustive embodiment of the sublime
Divine Message that he communicated in order to deliver the human race from the
swamp of darkness and polytheism to the paradise of light and monotheism. An
image, authentic as well as comprehensive, of this Message is therefore only
attainable through careful study and profound analysis of both backgrounds and
issues of such a biography. In view of this, a whole chapter is here introduced
about the nature and development of Arab tribes prior to Islam as well as the
circumstantial environment that enwrapped the Prophet’s mission.
LOCATION OF THE ARABS:
Linguistically, the word “Arab” means deserts and waste barren
land well-nigh waterless and treeless. Ever since the dawn of history, the
Arabian Peninsula and its people have been called as such.
The Arabian Peninsula is enclosed in the west by the Red Sea and Sinai,
in the east by the Arabian Gulf, in the south by the Arabian Sea, which is an
extension of the Indian Ocean, and in the north by old Syria and part of Iraq.
The area is estimated between a million and a million and a quarter square
miles.
Thanks to its geographical position, the peninsula has always
maintained great importance.. Considering its internal setting, it is mostly
deserts and sandy places, which has rendered it inaccessible to foreigners and
invaders, and allowed its people complete liberty and independence through the
ages, despite the presence of two neighbouring great empires.
Its external setting, on the other hand, caused it to be the
centre of the old world and provided it with sea and land links with most
nations at the time. Thanks to this strategic position the Arabian Peninsula
had become the centre for trade, culture, religion and art.
ARAB TRIBES:
Arab kinfolks have been divided according to lineage into three
groups:
Perishing Arabs: The ancient Arabs, of whose history little is known,
and of whom were [next] ‘Ad, Thamûd, Tasam, Jadis, Emlaq, and others.
Pure Arabs: Who originated from the progeny of Ya‘rub bin Yashjub
bin Qahtan. They were also called Qahtanian Arabs.
Arabized Arabs: Who originated from the progeny of Ishmael. They
were also called ‘Adnanian Arabs.
The pure Arabs – the people of Qahtan – originally lived in Yemen
and comprised many tribes, two of which were very famous:
1. Himyar: The most famous of whose septs were Zaid Al-Jamhur,
Quda‘a and Sakasic.
2. Kahlan: The most famous of whose septs were Hamdan, Anmar,
Tai’, Mudhhij, Kinda, Lakhm, Judham, Azd, Aws, Khazraj and the descendants of
Jafna — the kings of old Syria.
Kahlan septs emigrated from Yemen to dwell in the different parts
of the Arabian Peninsula prior to the Great Flood (Sail Al-‘Arim of Ma’rib
Dam), due to the failure of trade under the Roman pressure and domain on both
sea and land trade routes following Roman occupation of Egypt and Syria.
Naturally enough, the competition between Kahlan and Himyar led to
the evacuation of the first and the settlement of the second in Yemen.
THE EMIGRATING SEPTS OF KAHLAN CAN BE INTO FOUR GROUPS:
1. Azd: Who, under the leadership of ‘Imran bin ‘Amr Muzaiqbâ’,
wandered in Yemen, sent pioneers and finally headed northwards. Details of
their emigration can be summed up as follows:
2. Tha‘labah bin ‘Amr left his tribe Al-Azd for Hijaz and dwelt
between Tha‘labiyah and Dhi Qar. When he gained strength, he headed for Madinah
where he stayed. Of his seed are Aws and Khazraj, sons of Haritha bin
Tha‘labah.
Haritha bin ‘Amr, known as Khuza‘a, wandered with his folks in
Hijaz until they came to Mar Az-Zahran. Later, they conquered the Haram, and
settled in Makkah after having driven away its people, the tribe of Jurhum.
‘Imran bin ‘Amr and his folks went to ‘Oman where they established
the tribe of Azd [next] whose children inhabited Tihama and were known as
Azd-of-Shanu’a.
Jafna bin ‘Amr and his family, headed for Syria where he settled
and initiated the kingdom of Ghassan who was so named after a spring of water,
in Hijaz, where they s topped on their way to Syria.
2. Lakhm and Judham: Of whom was Nasr bin Rabi‘a, father of
Manadhira, Kings of Heerah.
3. Banu Tai’: Who also emigrated northwards to settle by the so-
called Aja and Salma Mountains which were consequently named as Tai’ Mountains.
4. Kinda: Who dwelt in Bahrain but were expelled to Hadramout and
Najd where they instituted a powerful government but not for long , for the
whole tribe soon faded away.
Another tribe of Himyar, known as Quda‘a, also left Yemen and
dwelt in Samawa semi- desert on the borders of Iraq.
The Arabized Arabs go back in ancestry to their great grandfather
Abraham (Peace be upon him) from a town called “Ar” near Kufa on the west bank
of the Euphrates in Iraq. Excavations brought to light great details of the
town, Abraham’s family, and the prevalent religions and social circumstances.
It is known that Abraham (Peace be upon him) left Ar for Harran
and then for Palestine, which he made headquarters for his Message. He wandered
all over the area. When he went to Egypt, the Pharaoh tried to do evil to his
wife Sarah, but Allâh saved her and the Pharaoh’s wicked scheme recoiled on
him. He thus came to realize her strong attachment to Allâh, and, in acknowledgment
of her grace, the Pharaoh rendered his daughter Hagar at Sarah’s service, but
Sarah gave Hagar to Abraham as a wife.
Abraham returned to Palestine where Hagar gave birth to Ishmael.
Sarah became so jealous of Hagar that she forced Abraham to send Hagar and her
baby away to a plantless valley on a small hill in Hijaz, by the Sacred House,
exposed to the wearing of floods coming right and left. He chose for them a
place under a lofty tree above Zamzam near the upper side of the Mosque in
Makkah where neither people nor water was available, and went back to Palestine
leaving with his wife and baby a leather case with some dates and a pot of
water. Not before long, they ran out of both food and water, but [next] thanks
to Allâh’s favour water gushed forth to sustain them for sometime. The whole
story of Zamzam spring is already known to everybody.
Another Yemeni tribe – Jurhum the Second – came and lived in
Makkah upon Hagar’s permission, after being said to have lived in the valleys
around Makkah. It is mentioned in the Sahih Al-Bukhari that this tribe came to
Makkah before Ishmael was a young man while they had passed through that valley
long before this event.
Abraham used to go to Makkah every now and then to see his wife
and son. The number of these journeys is still unknown, but authentic
historical resources spoke of four ones.
Allâh, the Sublime, stated in the Noble Qur’ân that He had Abraham
see, in his dream, that he slaughtered his son Ishmael, and therefore Abraham
stood up to fulfill His Order:
“Then, when they had both submitted themselves (to the Will of
Allâh), and he had laid him prostrate on his forehead (or on the side of his
forehead for slaughtering); and We called out to him: “O Abraham! You have
fulfilled the dream (vision)!” Verily! Thus do we reward the Muhsinûn
(good-doers, who perform good deeds totally for Allâh’s sake only, without any
show off or to gain praise or fame, etc. and do them in accordance to Allâh’s
Orders). Verily, that indeed was a manifest trial — and We ransomed him with a
great sacrifice (i.e. a ram)” [37:103-107]
It is mentioned in the Genesis that Ishmael was thirteen years
older than his brother Ishaq. The sequence of the story of the sacrifice of
Ishmael shows that it really happened before Ishaq’s birth, and that Allâh’s
Promise to give Abraham another son, Ishaq, came after narration of the whole
story.
This story spoke of one journey – at least – before Ishmael became
a young man. Al-Bukhari, on the authority of Ibn ‘Abbas, reported the other
three journeys; a summary of which goes as follows: When Ishmael became a young
man, he learned Arabic at the hand of the tribe of Jurhum, who loved him with
great admiration and gave him one of their women as a wife, soon after his
mother died. Having wanted to see his wife and son again, Abraham came to
Makkah, Ishmael’s marriage, but he didn’t find him at home. He asked Ishmael’s
wife about her husband and how they were doing. She complained of poverty, so
he asked her to tell Ishmael to change his doorstep. Ishmael understood the
message, divorced his wife and got married to the daughter of Mudad [next] bin
‘Amr, chief of the tribe of Jurhum.
Once more, Abraham came to see his son, but again didn’t find him
at home. He asked his new wife the same previous question, to which she thanked
Allâh. Abraham asked her to tell Ishmael to keep his doorstep (i.e. to keep her
as wife) and went back to Palestine.
A third time, Abraham came to Makkah to find Ishmael sharpening an
arrow under a lofty tree near Zamzam. The meeting, after a very long journey of
separation, was very touching for a father so affectionate and a so dutiful and
righteous son. This time, father and son built Al-Ka‘bah and raised its
pillars, and Abraham, in compliance with Allâh’s Commandment, called unto people
to make pilgrimage to it.
By the grace of Allâh, Ishmael had twelve sons from the daughter
of Mudad, whose names were Nabet, Qidar, Edbael, Mebsham, Mishma’, Duma, Micha,
Hudud, Yetma, Yetour, Nafis and Qidman, and who ultimately formed twelve tribes
inhabiting Makkah and trading between Yemen, geographical Syria and Egypt.
Later on, these tribes spread all over, and even outside, the peninsula. All
their tidings went into oblivion except for the descendants of Nabet and Qidar.
The Nabeteans – sons of Nabet – established a flourishing
civilization in the north of Hijaz, they instituted a powerful government which
spread out its domain over all neighbouring tribes, and made Petra their
capital. Nobody dared challenge their authority until the Romans came and
managed to eliminate their kingdom. After extensive research and painstaking
investigation, Mr. Sulaiman An-Nadwi came to the conclusion that the Ghassanide
kings, along with the Aws and Khazraj were not likely to be Qahtanians but
rather Nabeteans.
Descendants of Qidar, the son of Ishmael, lived long in Makkah
increasing in number, of them issued ‘Adnan and son Ma‘ad, to whom ‘Adnanian
Arabs traced back their ancestry. ‘Adnan is the twenty-first grandfather in the
series of the Prophetic ancestry. It was said that whenever Prophet Muhammad
(Peace be upon him) spoke of his ancestry he would stop at ‘Adnan and say:
“Genealogists tell lies” and did not go farther than him. A group of scholars,
however, favoured the probability of going beyond ‘Adnan attaching no
significance to the aforementioned Prophetic Hadith. They went on to say that
there were exactly forty fathers between ‘Adnan and Abraham (Peace be upon
[next] them). Nizar,
Ma‘ad’s only son , had four sons who branched out into four great tribes; Eyad,
Anmar, Rabi‘a and Mudar. These last two sub-branched into several septs. Rabi‘a
fathered Asad, ‘Anazah, ‘Abdul Qais, and Wa’il’s two sons (Bakr and Taghlib),
Hanifa and many others.
Mudar tribes branched out into two great divisions: Qais ‘Ailan
bin Mudar and septs of Elias bin Mudar. Of Qais ‘Ailan were the Banu Saleem,
Banu Hawazin, and Banu Ghatafan of whom descended ‘Abs, Zubyan, Ashja‘ and
Ghani bin A‘sur. Of Elias bin Mudar were Tamim bin Murra, Hudhail bin Mudrika,
Banu Asad bin Khuzaimah and septs of Kinana bin Khuzaimah, of whom came
Quraish, the descendants of Fahr bin Malik bin An-Nadr bin Kinana.
Quraish branched out into various tribes, the most famous of whom
were Jumah, Sahm, ‘Adi, Makhzum, Tayim, Zahra and the three septs of Qusai bin Kilab:
‘Abdud-Dar bin Qusai, Asad bin ‘Abdul ‘Uzza bin Qusai and ‘Abd Manaf bin Qusai.
‘Abd Manaf branched out into four tribes: ‘Abd Shams, Nawfal,
Muttalib and Hashim. It is, however, from the family of Hashim that Allâh
selected Prophet Muhammad bin ‘Abdullah bin ‘Abdul-Muttalib bin Hashim (Peace
be upon him).
Prophet Muhammad (Peace be upon him) said:
“Allâh selected Ishmael from the sons of Abraham, Kinana from the
sons of Ishmael, Quraish from the sons of Kinana, Hashim from the sons of
Quraish and He selected me from the sons of Hashim.”
Al-‘Abbas bin ‘Abdul-Muttalib quoted the Messenger of Allâh (Peace
be upon him) as saying:
“Allâh created mankind and chose me from the best whereof, He
chose the tribes and selected me from the best whereof; and He chose families
and selected me from the best whereof. I am the very best in person and
family.”
Having increased in number, children of ‘Adnan, in pursuit of
pastures and water, spread out over various parts of Arabia.
The tribe of ‘Abdul Qais, together with some septs of Bakr bin
Wa’il and Tamim, [next] emigrated to Bahrain where they dwelt.
Banu Hanifa bin Sa‘b bin Ali bin Bakr went to settle in Hijr, the
capital of Yamama. All the tribes of Bakr bin Wa’il lived in an area of land
which included Yamama, Bahrain, Saif Kazima, the sea shore, the outer borders
of Iraq, Ablah and Hait.
Most of the tribe of Taghlib lived in the Euphrates area while
some of them lived with Bakr. Banu Tamim lived in Basra semi-desert.
Banu Saleem lived in the vicinity of Madinah on the land
stretching from Wadi Al-Qura to Khaibar onwards to the eastern mountains to
Harrah.
Thaqif dwelt in Ta’if and Hawazin east of Makkah near Autas on the
road from Makkah to Basra.
Banu Asad lived on the land east of Taimâ’ and west of Kufa, while
family of Tai’ lived between Banu Asad and Taimâ’. They were five-day-walk far
from Kufa.
Zubyan inhabited the plot of and between Taimâ’ and Hawran.
Some septs of Kinana lived in Tihama, while septs of Quraish dwelt
in Makkah and its suburbs. Quraish remained completely disunited until Qusai
bin Kilab managed to rally their ranks on honourable terms attaching major
prominence to their status and importance.
RULERSHIP AND PRINCESHIP AMONG THE ARABS
When talking about the Arabs before Islam, we deem it necessary to
draw a mini-picture of the history of rulership, princeship, sectarianism and
the religious dominations of the Arabs, so as to facilitate the understanding
of emergent circumstances when Islam appeared.
When the sun of Islam rose, rulers of Arabia were of two kinds:
crowned kings, who were in fact not independent; and heads of tribes and clans,
who enjoyed the same authorities and privileges possessed by crowned kings and
were mostly independent, though some of whom could have shown some kind of submission
to a crowned king. The crowned kings were only those of Yemen, Heerah and
Ghassan. All other rulers of [next] Arabia were non-crowned.
RULERSHIP IN YEMEN:
The folks of Sheba were one of the oldest nations of the pure
Arabs, who lived in Yemen. Excavations at “Or” brought to light their existence
twenty five centuries B.C. Their civilization flourished, and their domain
spread eleven centuries B.C.
It is possible to divide their ages according to the following
estimation:
1. The centuries before 650 B.C., during which their kings were
called “Makrib Sheba”. Their capital was “Sarwah”, also known as “Khriba”,
whose ruins lie in a spot, a day’s walk from the western side of “Ma’rib”.
During this period, they started building the “Dam of Ma’rib” which had great
importance in the history of Yemen. Sheba was also said to have had so great a
domain that they had colonies inside and outside Arabia.
2. From 650 B.C. until 115 B.C. During this era, they gave up the
name “Makrib” and assumed the designation of “Kings of Sheba”. They also made
Ma’rib their capital instead of Sarwah. The ruins of Ma’rib lie at a distance
of sixty miles east of San‘a.
3. From 115 B.C. until 300 A.D. During this period, the tribe of
Himyar conquered the kingdom of Sheba and took Redan for capital instead of
Ma’rib. Later on, Redan was called “Zifar”. Its ruins still lie on Mudawwar
Mountain near the town of “Yarim”. During this period, they began to decline
and fall. Their trade failed to a very great extent, firstly, because of the Nabetean
domain over the north of Hijaz; secondly, because of the Roman superiority over
the naval trade routes after the Roman conquest of Egypt, Syria and the north
of Hijaz; and thirdly, because of the inter-tribal warfare. Thanks to the three
above-mentioned factors, families of Qahtan were disunited and scattered out.
4. From 300 A.D. until Islam dawned on Yemen. This period
witnessed a lot of disorder and turmoil. The great many and civil wars rendered
the people of Yemen liable to foreign subjection and hence loss of
independence. During this era, the Romans conquered ‘Adn and even helped the
Abyssinians (Ethiopians) to occupy Yemen for the first time in 340 A.D., making
use of the constant intra-tribal conflict of Hamdan and Himyar. The Abyssinian
(Ethiopian) occupation of Yemen lasted until 378 A.D., whereafter Yemen
regained its independence. Later on, cracks began to show in Ma’rib Dam which
led to the Great Flood (450 or 451 A.D.) mentioned in the Noble Qur’ân. [next] This
was a great event which caused the fall of the entire Yemeni civilization and
the dispersal of the nations living therein.
In 523, Dhu Nawas, a Jew, despatched a great campaign against the
Christians of Najran in order to force them to convert into Judaism. Having
refused to do so, they were thrown alive into a big ditch where a great fire
had been set. The Qur’ân referred to this event:
“Cursed were the people of the ditch.” [85:4]
This aroused great wrath among the Christians, and especially the
Roman emperors, who not only instigated the Abyssinians (Ethiopians) against
Arabs but also assembled a large fleet which helped the Abyssinian (Ethiopian)
army, of seventy thousand warriors, to effect a second conquest of Yemen in 525
A.D., under the leadership of Eriat, who was granted rulership over Yemen, a
position he held until he was assassinated by one of his army leaders, Abraha,
who, after reconciliation with the king of Abyssinia, took rulership over Yemen
and, later on, deployed his soldiers to demolish Al- Ka‘bah, and , hence, he
and his soldiers came to be known as the “Men of the Elephant”.
After the “Elephant” incident, the people of Yemen, under the
leadership of Ma‘dikarib bin Saif Dhu Yazin Al-Himyari, and through Persian
assistance, revolted against the Abyssinian (Ethiopian) invaders, restored
independence and appointed Ma‘dikarib as their king. However, Ma‘dikarib was
assassinated by an Abyssinian (Ethiopian) he used to have him around for
service and protection. The family of Dhu Yazin was thus deprived of royalty
forever. Kisra, the Persian king, appointed a Persian ruler over San‘a and thus
made Yemen a Persian colony. Persian rulers maintained rulership of Yemen until
Badhan, the last of them, embraced Islam in 638 A.D., thus terminating the
Persian domain over Yemen.
RULERSHIP IN HEERAH:
Ever since Korosh the Great (557-529 B.C.) united the Persians,
they ruled Iraq and its neighbourhood. Nobody could shake off their authority
until Alexander the Great vanquished their king Dara I and thus subdued the
Persians in 326 B.C. Persian lands were thenceforth divided and ruled by kings
known as “the Kings of Sects”, an era which lasted until 230 A.D. Meanwhile,
the Qahtanians occupied some Iraqi territories, and were later followed by some
‘Adnanians who managed to share some parts of Mesopotamia with them.
[next] The Persians, under
the leadership of Ardashir, who had established the Sasanian state in 226 A.D,
regained enough unity and power to subdue the Arabs living in the vicinity of
their kingdom, and force Quda‘a to leave for Syria , leaving the people of
Heerah and Anbar under the Persian domain. During the time of Ardashir, Juzaima
Alwaddah exercised rulership over Heerah, Rabi‘a and Mudar, and Mesopotamia.
Ardashir had reckoned that it was impossible for him to rule the Arabs directly
and prevent them from attacking his borders unless he appointed as king one of
them who enjoyed support and power of his tribe. He had also seen that he could
make use of them against the Byzantine kings who always used to harass him. At the
same time, the Arabs of Iraq could face the Arabs of Syria who were in the hold
of Byzantine kings. However, he deemed it fit to keep a Persian battalion under
command of the king of Heerah to be used against those Arabs who might rebel
against him.
After the death of Juzaima around 268 A.D., ‘Amr bin ‘Adi bin Nasr
Al-Lakhmi was appointed as king by the Persian King Sabour bin Ardashir. ‘Amr
was the first of the Lakhmi kings who ruled Heerah until the Persians appointed
Qabaz bin Fairuz in whose reign appeared someone called Mazdak, who called for
dissoluteness in social life. Qabaz, and many of his subjects, embraced
Mazdak’s religion and even called upon the king of Heerah, Al-Munzir bin Ma’
As-Sama’, to follow after. When the latter, because of his pride and
self-respect, rejected their orders, Qabaz discharged him and nominated Harith
bin ‘Amr bin Hajar Al-Kindi, who had accepted the Mazdaki doctrine.
No sooner did Kisra Anu Shairwan succeed Qabaz than he, due to
hatred of Mazdak’s philosophy, killed Mazdak and many of his followers,
restored Munzir to the throne of Heerah and gave orders to summon under arrest
Harith who sought refuge with Al-Kalb tribe where he spent the rest of his
life. Sons of Al-Munzir bin Ma’ As-Sama’ maintained kingship a long time until
An-Nu‘man bin Al-Munzir took over. Because of a calumny borne by Zaid bin ‘Adi
Al-‘Abbadi, the Persian king got angry with An-Nu‘man and summoned him to his
palace. An-Nu‘man went secretly to Hani bin Mas‘ud, chief of Shaiban tribe, and
left his wealth and family under the latter’s protection, and then presented
himself before the Persian king, who immediately threw him into prison where he
perished. Kisra, then, appointed Eyas bin Qubaisa At-Ta’i as king of Heerah.
Eyas was ordered to tell Hani bin Mas‘ud to deliver An-Nu‘man’s charge up to
Kisra. No sooner than had the Persian king received the fanatically motivated
rejection on the part of the Arab chief, he declared war against the tribe of
Shaiban and mobilized his troops and warriors under the leadership of King Eyas
to a place called Dhee Qar which [next] witnessed a most furious battle wherein
the Persians were severely routed by the Arabs for the first time in history.
That was very soon after the birth of Prophet Muhammad (Peace be upon him)
eight months after Eyas bin Qubaisah’s rise to power over Heerah.
After Eyas, a Persian ruler was appointed over Heerah, but in 632
A.D. the authority there returned to the family of Lukhm when Al-Munzir
Al-Ma‘rur took over. Hardly had the latter’s reign lasted for eight months when
Khalid bin Al-Waleed fell upon him with Muslim soldiers.
RULERSHIP IN GEOGRAPHICAL SYRIA:
In the process of the tribal emigrations, some septs of Quda‘a
reached the borders of Syria where they settled down. They belonged to the
family of Sulaih bin Halwan, of whose offspring were the sons of Duj‘am bin
Sulaih known as Ad-Duja‘ima. Such septs of Quda‘a were used by the Byzantines
in the defence of the Byzantine borders against both Arab Bedouin raiders and
the Persians, and enjoyed autonomy for a considerable phase of time which is
said to have lasted for the whole second century A.D. One of their most famous
kings was Zyiad bin Al-Habula. Their authority however came to an end upon
defeat by the Ghassanides who were consequently granted the proxy rulership
over the Arabs of Syria and had Dumat Al-Jandal as their headquarters, which
lasted until the battle of Yarmuk in the year 13 A.H. Their last king Jabala
bin Al-Aihum embraced Islam during the reign of the Chief of Believers, ‘Umar
bin Al-Khattab (May Allah be pleased with him).
RULERSHIP IN HIJAZ:
Ishmael (Peace be upon him) administered authority over Makkah as
well as custodianship of the Holy Sanctuary throughout his lifetime. Upon his
death, at the age of 137, two of his sons, Nabet and Qidar, succeeded him.
Later on, their maternal grandfather, Mudad bin ‘Amr Al-Jurhumi took over, thus
transferring rulership over Makkah to the tribe of Jurhum, preserving a
venerable position, though very little authority for Ishmael’s sons due to
their father’s exploits in building the Holy Sanctuary, a position they held
until the decline of the tribe of Jurhum shortly before the rise of
Bukhtanassar.
The political role of the ‘Adnanides had begun to gain firmer
grounds in Makkah, which
[next] could be clearly
attested by the fact that upon Bukhtanassar’s first invasion of the Arabs in
‘Dhati ‘Irq’, the leader of the Arabs was not from Jurhum.
Upon Bukhtanassar’s second invasion in 587 B.C., however, the
‘Adnanides were frightened out to Yemen, while Burmia An-Nabi fled to Syria
with Ma‘ad, but when Bukhtanassar’s pressure lessened, Ma‘ad returned to Makkah
to find none of the tribe of Jurhum except Jursham bin Jalhamah, whose
daughter, Mu‘ana, was given to Ma‘ad as wife who, later, had a son by him named
Nizar.
On account of difficult living conditions and destitution
prevalent in Makkah, the tribe of Jurhum began to ill-treat visitors of the
Holy Sanctuary and extort its funds, which aroused resentment and hatred of the
‘Adnanides (sons of Bakr bin ‘Abd Munaf bin Kinana) who, with the help of the
tribe of Khuza‘a that had come to settle in a neighbouring area called Marr
Az-Zahran, invaded Jurhum and frightened them out of Makkah leaving rulership
to Quda‘a in the middle of the second century A.D. Upon leaving Makkah, Jurhum
filled up the well of Zamzam, levelled its place and buried a great many things
in it. ‘Amr bin Al-Harith bin Mudad Al-Jurhumi was reported by Ibn Ishaq, the
well- known historian, to have buried the two gold deer together with the Black
Stone as well as a lot of jewelry and swords in Zamzam, prior to their
sorrowful escape to Yemen.
Ishmael’s epoch is estimated to have lasted for twenty centuries
B.C., which means that Jurhum stayed in Makkah for twenty-one centuries and
held rulership there for about twenty centuries. Upon defeat of Jurhum, the
tribe of Khuza‘a monopolized rulership over Makkah. Mudar tribes, however,
enjoyed three privileges:
The First: Leading pilgrims from ‘Arafat to Muzdalifah and then
from Mina to the ‘Aqabah Stoning Pillar. This was the authority of the family
of Al-Ghawth bin Murra, one of the septs of Elias bin Mudar, who were called
‘Sofa’. This privilege meant that the pilgrims were not allowed to throw stones
at Al-‘Aqabah until one of the ‘Sofa’ men did that. When they had finished
stoning and wanted to leave the valley of Mina, ‘Sofa’ men stood on the two
sides of Al-‘Aqabah and nobody would pass that position until the men of ‘Sofa’
passed and cleared the way for the pilgrims. When Sofa perished, the family of
[next] Sa‘d bin Zaid Manat from Tamim tribe took over.
The Second: Al-Ifadah (leaving for Mina after Muzdalifah) on
sacrifice morning, and this was the responsibility of the family of Adwan.
The Third: Deferment of the sacred months, and this was the
responsibility of the family of Tamim bin ‘Adi from Bani Kinana.
Khuza‘a’s reign in Makkah lasted for three hundred years, during
which, the ‘Adnanides spread all over Najd and the sides of Bahrain and Iraq,
while small septs of Quraish remained on the sides of Makkah; they were Haloul,
Harum and some families of Kinana. They enjoyed no privileges in Makkah or in
the Sacred House until the appearance of Qusai bin Kilab, whose father is said
to have died when he was still a baby, and whose mother was subsequently
married to Rabi‘a bin Haram, from the tribe of Bani ‘Udhra. Rabi‘a took his
wife and her baby to his homeland on the borders of Syria. When Qusai became a
young man, he returned to Makkah, which was ruled by Halil bin Habsha from Khuza‘a,
who gave Qusai his daughter, Hobba, as wife. After Halil’s death, a war between
Khuza‘a and Quraish broke out and resulted in Qusai’s taking hold of Makkah and
the Sacred House.
THE REASONS OF THIS WAR HAVE BEEN ILLUSTRATED IN THREE VERSIONS:
The First: Having noticed the spread of his offspring, increase of
his property and exalt of his honour after Halil’s death, Qusai found himself
more entitled to shoulder responsibility of rulership over Makkah and
custodianship of the Sacred House than the tribes of Khuza‘a and Bani Bakr. He
also advocated that Quraish were the chiefs of Ishmael’s descendants. Therefore
he consulted some men from Quraish and Kinana concerning his desire to evacuate
Khuza‘a and Bani Bakr from Makkah. They took a liking to his opinion and
supported him.
The Second: Khuza‘a claimed that Halil requested Qusai to hold
custodianship of Al-Ka‘bah and rulership over Makkah after his death.
The Third: Halil g ave the right of Al-Ka‘bah service to his
daughter Hobba and
[next]
appointed Abu Ghabshan Al-Khuza‘i to function as her agent
whereof. Upon Halil’s death, Qusai bought this right for a leather bag of wine,
which aroused dissatisfaction among the men of Khuza‘a a nd they tried to keep
the custodianship of the Sacred House away from Qusai. The latter, however,
with the help of Quraish and Kinana, managed to take over and even to expel
Khuza‘a completely from Makkah.
Whatever the truth might have been, the whole affair resulted in
the deprivation of Sofa of their privileges, previously mentioned, evacuation
of Khuza‘a and Bakr from Makkah and transfer of rulership over Makkah and
custodianship of the Holy Sanctuary to Qusai, after fierce wars between Qusai
and Khuza‘a inflicting heavy casualties on both sides, reconciliation and then
arbitration of Ya‘mur bin ‘Awf, from the tribe of Bakr, whose judgement
entailed eligibility of Qusai’s rulership over Makkah and custodianship of the
Sacred House, Qusai’s irresponsibility for Khuza‘a’s blood shed, and imposition
of blood money on Khuza‘a. Qusai’s reign over Makkah and the Sacred House began
in 440 A.D. and allowed him, and Quraish afterwards, absolute rulership over
Makkah and undisputed custodianship of the Sacred House to which Arabs from all
over Arabia came to pay homage.
Qusai brought his kinspeople to Makkah and allocated it to them,
allowing Quraish some dwellings there. An-Nus’a, the families of Safwan, Adwan,
Murra bin ‘Awf preserved the same rights they used to enjoy before his arrival.
A significant achievement credited to Qusai was the establishment
of An-Nadwa House (an assembly house) on the northern side of Al-Ka‘bah Mosque,
to serve as a meeting place for Quraish. This very house had benefited Quraish
a lot because it secured unity of opinions amongst them and cordial solution to
their problem.
QUSAI HOWEVER ENJOYED THE FOLLONG PRIVILEGED OF LEADERSHIP AND
HONOUR:
1. Presiding over An-Nadwa House meetings where consultations
relating to serious issues were conducted, and marriage contracts were
announced.
2. The Standard: He monopolized in his hand issues relevant to war
launching.
3. Doorkeeping of Al-Ka‘bah: He was the only one eligible to open
its gate, and was responsible for its service and protection.
[next] 4. Providing water
for the Pilgrims: This means that he used to fill basins sweetened by dates and
raisins for the pilgrims to drink.
5. Feeding Pilgrims: This means making food for pilgrims who could
not afford it. Qusai even imposed on Quraish annual land tax, paid at the
season of pilgrimage, for food.
It is noteworthy however that Qusai singled out ‘Abd Manaf, a son
of his, for honour and prestige though he was not his elder son (‘Abd Ad-Dar
was), and entrusted him with such responsibilities as chairing of An-Nadwa
House, the standard, the doorkeeping of Al-Ka‘bah, providing water and food for
pilgrims. Due to the fact that Qusai’s deeds were regarded as unquestionable
and his orders inviolable, his death gave no rise to conflicts among his sons,
but it later did among his grand children, for no sooner than ‘Abd Munaf had
died, his sons began to have rows with their cousins — sons of ‘Abd Ad-Dar,
which would have given rise to dissension and fighting among the whole tribe of
Quraish, had it not been for a peace treaty whereby posts were reallocated so
as to preserve feeding and providing water for pilgrims for the sons of ‘Abd
Munaf; while An-Nadwa House, the flag and the doorkeeping of Al-Ka‘bah were
maintained for the sons of ‘Abd Ad-Dar. The sons of ‘Abd Munaf, however, cast
the lot for their charge, and consequently left the charge of food and water
giving to Hashim bin ‘Abd Munaf, upon whose death, the charge was taken over by
a brother of his called Al-Muttalib bin ‘Abd Manaf and afterwards by ‘Abd
Al-Muttalib bin Hashim, the Prophet’s grandfather, whose sons assumed this
position until the rise of Islam, during which ‘Abbas bin ‘Abdul-Muttalib was
in charge.
Many other posts were distriamong people of Quraish for
establishing the pillars of a new democratic petite state with government
offices and councils similar to those of today. Enlisted as follows are some of
these posts.
1. Casting the lots for the idols was allocated to Bani Jumah.
2. Noting of offers and sacrifices, settlement of disputes and
relevant issues were to lie in the hands of Bani Sahm.
3. Consultation was to go to Bani Asad.
4. Organization of blood-money and fines was with Bani Tayim.
[next] 5. Bearing the
national banner was with Bani Omaiyah.
6. The military institute, footmen and cavalry would be Bani
Makhzum’s responsibility.
7. Bani ‘Adi would function as foreign mediators.
RULERSHIP IN PAN-ARABIA:
We have previously mentioned the Qahtanide and ‘Adnanide
emigrations, and division of Arabia between these two tribes. Those tribes
dwelling near Heerah were subordinate to the Arabian king of Heerah, while
those dwelling in the Syrian semi-desert were under domain of the Arabian
Ghassanide king, a sort of dependency that was in reality formal rather than
actual. However, those living in the hinder deserts enjoyed full autonomy.
These tribes in fact had heads chosen by the whole tribe which was
a demi-government based on tribal solidarity and collective interests in
defence of land and property.
Heads of tribes enjoyed dictatorial privileges similar to those of
kings, and were rendered full obedience and subordination in both war and
peace. Rivalry among cousins for rulership, however, often drove them to outdo
one another in entertaining guests, affecting generosity, wisdom and chivalry
for the sole purpose of outranking their rivals, and gaining fame among people
especially poets who were the official spokesmen at the time.
Heads of tribes and masters had special claims to spoils of war
such as the quarter of the spoils, whatever he chose for himself, or found on
his way back or even the remaining indivisible spoils.
THE POLITICAL SITUATION:
The three Arab regions adjacent to foreigners suffered great
weakness and inferiority. The people there were either masters or slaves,
rulers or subordinates. Masters, especially the foreigners, had claim to every
advantage; slaves had nothing but responsibilities to shoulder. In other words,
arbitrary autocratic rulership brought about encroachment on the rights of
subordinates, ignorance, oppression, iniquity, injustice and hardship, and
turning them into people groping in darkness and ignorance, viz., [next] fertile
land which rendered its fruits to the rulers and men of power to extravagantly
dissipate on their pleasures and enjoyments, whims and desires, tyranny and
aggression. The tribes living near these regions were fluctuating between Syria
and Iraq, whereas those living inside Arabia were disunited and governed by
tribal conflicts and racial and religious disputes.
They had neither a king to sustain their independence nor a
supporter to seek advice from, or depend upon, in hardships.
The rulers of Hijaz, however, were greatly esteemed and respected
by the Arabs, and were considered as rulers and servants of the religious
centre. Rulership of Hijaz was, in fact, a mixture of secular and official
precedence as well as religious leadership. They ruled among the Arabs in the
name of religious leadership and always monopolized the custodianship of the
Holy Sanctuary and its neighbourhood. They looked after the interests of
Al-Ka‘bah visitors and were in charge of putting Abraham’s code into effect.
They even had such offices and departments like those of the parliaments of
today. However, they were too weak to carry the heavy burden, as this evidently
came to light during the Abyssinian (Ethiopian) invasion.
RELIGIONS OF THE ARABS
Most of the Arabs had complied with the call of Ishmael (Peace be
upon him) , and professed the religion of his father Abraham (Peace be upon
him) They had worshipped Allâh, professed His Oneness a nd followed His
religion a long time until they forgot part of what they had been reminded of.
However, they still maintained such fundamental beliefs such as monotheism as
well as various other aspects of Abraham’s religion, until the time when a
chief of Khuza‘a, namely ‘Amr bin Luhai, who was renowned for righteousness,
charity, reverence and care for religion, and was granted unreserved love and
obedience by his tribesmen, came back from a trip to Syria where he saw people
worship idols, a phenomenon he approved of and believed it to be righteous
since Syria was the locus of Messengers and Scriptures, he brought with him an
idol (Hubal) which he placed in the middle of Al-Ka‘bah and summoned people to
worship it. Readily enough, paganism spread all over Makkah and, thence, to
Hijaz, people of Makkah being custodians of not only the Sacred House but the
whole Haram as well. A great many idols, bearing different names, were
introduced into the area.
An idol called ‘Manat’, for instance, was worshipped in a place
known as Al-Mushallal near Qadid on the Red Sea. Another, ‘Al-Lat’ in Ta’if, a
third, ‘Al-‘Uzza’ in the valley of [next] Nakhlah, and so on and so forth.
Polytheism prevailed and the number of idols increased everywhere in Hijaz. It
was even mentioned that ‘Amr bin Luhai, with the help of a jinn companion who
told him that the idols of Noah’s folk – Wadd, Suwa‘, Yaguth, Ya‘uk and Nasr –
were buried in Jeddah, dug them out and took them to Tihama. Upon pilgrimage
time, the idols were distributed among the tribes to take back home. Every
tribe, and house, had their own idols, and the Sacred House was also
overcrowded with them. On the Prophet’s conquest of Makkah, 360 idols were
found around Al-Ka‘bah. He broke them down and had them removed and burned up.
Polytheism and worship of idols became the most prominent feature
of the religion of pre-Islam Arabs despite alleged profession of Abraham’s
religion.
Traditions and ceremonies of the worship of their idols had been
mostly created by ‘Amr bin Luhai, and were deemed as good innovations rather
than deviations from Abraham’s religion. Some features of their worship of
idols were:
Self-devotion to the idols, seeking refuge with them, acclamation
of their names, calling for their help in hardship, and supplication to them
for fulfillment of wishes, hopefully that the idols (i.e., heathen gods) would
mediate with Allâh for the fulfillment of people’s wishes.
Performing pilgrimage to the idols, circumrotation round them,
self-abasement and even prostrating themselves before them.
Seeking favour of idols through various kinds of sacrifices and
immolations, which is mentioned in the Qur’ânic verses:
“And that which is sacrificed (slaughtered) on An-Nusub
(stone-altars)” [5:3]
Allâh also says:
“Eat not (O believers) of that (meat) on which Allâh’s Name has not
been pronounced (at the time of the slaughtering of the animal).” [6:121]
Consecration of certain portions of food, drink, cattle, and crops
to idols. Surprisingly enough, portions were also consecrated to Allâh Himself,
but people often found reasons to transfer parts of Allâh’s portion to idols,
but never did the opposite. To this effect, the Qur’ânic verses go:
[next] “And they assign to
Allâh a share of the tilth and cattle which He has created, and they say: ‘This
is for Allâh according to their pretending, and this is for our (Allâh’s
so-called) partners.’ But the share of their (Allâh’s so-called) ‘partners’,
reaches not Allâh, while the share of Allâh reaches their (Allâh’s so-called)
‘partners’. Evil is the way they judge.” [6:136]
Currying favours with these idols through votive offerings of
crops and cattle, to which effect, the Qur’ân goes:
“And according to their pretending, they say that such and such
cattle and crops are forbidden, and none should eat of them except those whom
we allow. And (they say) there are cattle forbidden to be used for burden or
any other work, and cattle on which (at slaughtering) the Name of Allâh is not
pronounced; lying against Him (Allâh).” [6:138]
Dedication of certain animals (such as Bahira, Sa’iba, Wasila and
Hami) to idols, which meant sparing such animals from useful work for the sake
of these heathen gods. Bahira, as reported by the well-known historian, Ibn
Ish, was daughter of Sa’iba which was a female camel that gave birth to ten
successive female animals, but no male ones, was set free and forbidden to
yoke, burden or being sheared off its wool, or milked (but for guests to drink
from); and so was done to all her female offspring which were given the name
‘Bahira’, after having their ears slit. The Wasila was a female sheep which had
ten successive female daughters in five pregnancies. Any new births from this
Wasila were assigned only for male people. The Hami was a male camel which
produced ten progressive females, and was thus similarly forbidden. In mention
of this, the Qur’ânic verses go:
“Allâh has not instituted things like Bahira ( a she-camel whose
milk was spared for the idols and nobody was allowed to milk it) or a Sa’iba (a
she camel let loose for free pasture for their false gods, e.g. idols, etc.,
and nothing was allowed to be carried on it), or a Wasila (a she-camel set free
for idols because it has given birth to a she-camel at its first delivery and
then again gives birth to a she-camel at its second delivery) or a Hâm (a
stallion-camel freed from work for their idols, after it had finished a number
of copulations assigned for it, all these animals were liberated in honour of
idols as practised by pagan Arabs in the pre- Islamic period). But those who
disbelieve, invent lies against Allâh, and most of them have no understanding.”
[5:103]
Allâh also says:
[next] “And they say: What
is in the bellies of such and such cattle (milk or foetus) is for our males
alone, and forbidden to our females (girls and women), but if it is born dead,
then all have shares therein.” [6:139]
It has been authentically reported that such superstitions were
first invented by ‘Amr bin Luhai. The Arabs believed that such idols, or
heathen gods, would bring them nearer to Allâh, lead them to Him, and mediate
with Him for their sake, to which effect, the Qur’ân goes:
“We worship them only that they may bring us near to Allâh.”
[39:3], and
“And they worship besides Allâh things that hurt them not, nor
profit them, and they say: These are our intercessors with Allâh.” [10:18]
Another divinatory tradition among the Arabs was casting of Azlam
(i.e. featherless arrows which were of three kinds: one showing ‘yes’, another
‘no’ and a third was blank) which they used to do in case of serious matters
like travel, marriage and the like. If the lot showed ‘yes’, they would do, if
‘no’, they would delay for the next year. Other kinds of Azlam were cast for
water, blood-money or showed ‘from you’, ‘not from you’, or ‘Mulsaq’
(consociated). In cases of doubt in filiation they would resort to the idol of
Hubal, with a hundred-came l gift, for the arrow caster. Only the arrows would
then decide the sort of relationship.If the arrow showed (from you), then it
was decided that the child belonged to the tribe; if it showed (from others),
he would then be regarded as an ally, but if (consociated) appeared, the person
would retain his position but with no lineage or alliance contract. This was
very much like gambling and arrow-shafting whereby they used to divide the meat
of the camels they slaughtered according to this tradition.
Moreover, they used to have a deep conviction in the tidings of
soothsayers, diviners and astrologers. A soothsayer used to traffic in the
business of foretelling future events and claim knowledge of private secrets
and having jinn subordinates who would communicate the news to him. Some
soothsayers claimed that they could uncover the unknown by means of a granted
power, while other diviners boasted they could divulge the secrets through a
cause-and-effect-inductive process that would lead to detecting a stolen
commodity, location of a theft, a stray animal, and the like. The astrologer
belonged to a third category who used to observe the stars and calculate their[next]
movements and orbits whereby he would foretell the future. Lending credence to
this news constituted a clue to their conviction that attached special
significance to the movements of particular stars with regard to rainfall.
The belief in signs as betokening future events, was, of course
common among the Arabians. Some days and months and particular animals were
regarded as ominous. They also believed that the soul of a murdered person
would fly in the wilderness and would never rest at rest until revenge was taken.
Superstition was rampant. Should a deer or bird, when released, turn right then
what they embarked on would be regarded auspicious, otherwise they would get
pessimistic and withhold from pursuing it.
People of pre-Islamic period, whilst believing in superstition,
they still retained some of the Abrahamic traditions such as devotion to the
Holy Sanctuary, circumambulation, observance of pilgrimage, the vigil on
‘Arafah and offering sacrifices, all of these were observed fully despite some
innovations that adulterated these holy rituals. Quraish, for example, out of
arrogance, feeling of superiority to other tribes and pride in their
custodianship of the Sacred House, would refrain from going to ‘Arafah with the
crowd, instead they would stop short at Muzdalifah. The Noble Qur’ân rebuked
and told them:
“Then depart from the place whence all the people depart.” [2:199]
Another heresy, deeply established in their social tradition,
dictated that they would not eat dried yoghurt or cooked fat, nor would they
enter a tent made of camel hair or seek shade unless in a house of adobe
bricks, so long as they were committed to the intention of pilgrimage. They
also, out of a deeply-rooted misconception, denied pilgrims, other than
Makkans, access to the food they had brought when they wanted to make
pilgrimage or lesser pilgrimage.
They ordered pilgrims coming from outside Makkah to circumambulate
Al-Ka‘bah in Quraish uniform clothes, but if they could not afford them, men
were to do so in a state of nudity, and women with only some piece of cloth to
hide their groins. Allâh says in this concern:
“O Children of Adam! Take your adornment (by wearing your clean
clothes), while praying
[and going round (the Tawaf of) the Ka‘bah". [7:31]
[next] If men or women were
generous enough to go round Al-Ka‘bah in their clothes, they had to discard
them after circumambulation for good.
When the Makkans were in a pilgrimage consecration state, they
would not enter their houses through the doors but through holes they used to
dig in the back walls. They used to regard such behaviour as deeds of piety and
god-fearing. This practice was prohibited by the Qur’ân:
“It is not Al-Birr (piety, righteousness, etc.) that you enter the
houses from the back but Al-Birr (is the quality of the one) who fears Allâh.
So enter houses through their proper doors, and fear Allâh that you may be
successful.” [2:189]
Such was the religious life in Arabia, polytheism, idolatry, and
superstition.
Judaism, Christianity, Magianism and Sabianism, however, could
find their ways easily into Arabia. The migration of the Jews from Palestine to
Arabia passed through two phases: first, as a result of the pressure to which
they were exposed, the destruction of the their temple, and taking most of them
as captives to Babylon, at the hand of the King Bukhtanassar. In the year B.C.
587 some Jews left Palestine for Hijaz and settled in the northern areas
whereof. The second phase started with the Roman occupation of Palestine under
the leadership of Roman Buts in 70 A.D. This resulted in a tidal wave of Jewish
migration into Hijaz, and Yathrib, Khaibar and Taima’, in particular. Here,
they made proselytes of several tribes, built forts and castles, and lived in
villages. Judaism managed to play an important role in the pre-Islam political
life. When Islam dawned on that land, there had already been several famous
Jewish tribes — Khabeer, Al-Musta liq, An-Nadeer, Quraizah and Qainuqa‘. In
some versions, the Jewish tribes counted as many as twenty.
Judaism was introduced into Yemen by someone called As‘ad Abi
Karb. He had gone to fight in Yathrib and there he embraced Judaism and then
went back taking with him two rabbis from Bani Quraizah to instruct thpeople of
Yemen in this new religion. Judaism found a fertile soil there to propagate and
gain adherents. After his death, his son Yusuf Dhu Nawas rose to power,
attacked the Christian community in Najran and ordered them to embrace Judaism.
When they refused, he ordered that a pit of fire be dug and all the Christians
indiscriminately be dropped to burn therein. Estimates say that between 20-40
thousand Christians were killed in that human massacre. The [next] Qur’ân
related part of that story in Al-Buruj (zodiacal signs) Chapter.
Christianity had first made its appearance in Arabia following the
entry of the Abyssinian (Ethiopian) and Roman colonists into that country. The
Abyssinian (Ethiopian) colonization forces in league with Christian missions
entered Yemen as a retaliatory reaction for the iniquities of Dhu Nawas, and
started vehemently to propagate their faith ardently. They even built a church
and called it Yemeni Al-Ka‘bah with the aim of directing the Arab pilgrimage
caravans towards Yemen, and then made an attempt to demolish the Sacred House
in Makkah. Allâh, the Almighty, however did punish them and made an example of
them – here and hereafter.
A Christian missionary called Fimion, and known for his ascetic
behaviour and working miracles, had likewise infiltrated into Najran. There he
called people to Christianity, and by virtue of his honesty and truthful
devotion, he managed to persuade them to respond positively to his invitation
and embrace Christianity.
The principal tribes that embraced Christianity were Ghassan,
Taghlib, Tai’ and some Himyarite kings as well as other tribes living on the
borders of the Roman Empire.
Magianism was also popular among the Arabs living in the
neighbourhood of Persia, Iraq, Bahrain, Al-Ahsâ’ and some areas on the Arabian
Gulf coast. Some Yemenis are also reported to have professed Magianism during
the Persian occupation.
As for Sabianism, excavations in Iraq revealed that it had been
popular amongst Kaldanian folks, the Syrians and Yemenis. With the advent of
Judaism and Christianity, however, Sabianism began to give way to the new
religions, although it retained some followers mixed or adjacent to the Magians
in Iraq and the Arabian Gulf.
THE RELIGIOUS SITUATION:
Such was the religious life of the Arabians before the advent of
Islam. The role that the religions prevalent played was so marginal, in fact it
was next to nothing. The polytheists, who faked Abrahamism, were so far
detached from its precepts, and totally oblivious of its immanent good manners.
They plunged into disobedience and ungodliness, and developed certain peculiar
religious superstitions that managed to leave a serious impact on the religious
and socio-political life in the whole of Arabia.
[next] Judaism turned into
abominable hypocrisy in league with hegemony. Rabbis turned into lords to the
exclusion of the Lord. They got involved in the practice of dictatorial subjection
of people and calling their subordinates to account for the least word or idea.
Their sole target turned into acquisition of wealth and power even if it were
at the risk of losing their religion, or the emergence of atheism and
disbelief.
Christianity likewise opened its doors wide to polytheism, and got
too difficult to comprehend as a heavenly religion. As a religious practice, it
developed a sort of peculiar medley of man and God. It exercised no bearing
whatsoever on the souls of the Arabs who professed it simply because it was
alien to their style of life and did not have the least relationship with their
practical life.
People of other religions were similar to the polytheists with
respect to their inclinations, dogmas, customs and traditions
ASPECT OF PRE-ISLAMIC ARABIAN SOCIETY
After the research we have made into the religious and political
life of Arabia, it is appropriate to speak briefly about the social, economic
and ethical conditions prevalent therein.
SOCIAL LIFE OF THE ARABS:
The Arabian Society presented a social medley, with different and
heterogeneous social strata. The status of the woman among the nobility
recorded an advanced degree of esteem. The woman enjoyed a considerable portion
of free will, and her decision would most often be enforced. She was so highly
cherished that blood would be easily shed in defence of her honour. In fact,
she was the most decisive key to bloody fight or friendly peace. These
privileges notwithstanding, the family system in Arabia was wholly patriarchal.
The marriage contract rested completely in the hands of the woman’s legal
guardian whose words with regard to her marital status could never be
questioned.
On the other hand, there were other social strata where
prostitution and indecency were rampant and in full operation. Abu Da’ûd, on
the authority of ‘Aishah(May Allah be pleased with her) reported four kinds of
marriage in pre-Islamic Arabia: The first was similar to present-day marriage
procedures, in which case a man gives his daughter in marriage to another man
after a dowry has been agreed on. In the second, the husband would send his
wife – after the menstruation period – to cohabit with another man in32 [next] order
to conceive. After conception her husband would, if he desired, have a sexual
intercourse with her. A third kind was that a group of less than ten men would
have sexual intercourse with a woman. If she conceived and gave birth to a
child, she would send for these men, and nobody could abstain. They would come
together to her house. She would say: ‘You know what you have done. I have
given birth to a child and it is your child’ (pointing to one of them). The man
meant would have to accept. The fourth kind was that a lot of men would have
sexual intercourse with a certain woman (a whore). She would not prevent
anybody. Such women used to put a certain flag at their gates to invite in
anyone who liked. If this whore got pregnant and gave birth to a child, she
would collect those men, and a seeress would tell whose child it was. The appointed
father would take the child and declare him/her his own. When Prophet Muhammad
(Peace be upon him) declared Islam in Arabia, he cancelled all these forms of
sexual contacts except that of present Islamic marriage
Women always accompanied men in their wars. The winners would
freely have sexual intercourse with such women, but disgrace would follow the
children conceived in this way all their lives.
Pre-Islam Arabs had no limited number of wives. They could marry
two sisters at the same time, or even the wives of their fathers if divorced or
widowed. Divorce was to a very great extent in the power of the husband.
The obscenity of adultery prevailed almost among all social
classes except few men and women whose self-dignity prevented them from
committing such an act. Free women were in much better conditions than the
female slaves who constituted the greatest calamity. It seemed that the
greatest majority of pre-Islam Arabs did not feel ashamed of committing this
obscenity. Abu Da’ûd reported: A man stood up in front of Prophet Muhammad
(Peace be upon him) and said: “O Prophet of Allâh! that boy is my son. I had
sexual intercourse with his mother in the pre-Islamic period.” The Prophet
(Peace be upon him) said:
“No claim in Islam for pre-Islamic affairs. The child is to be
attributed to the one on whose bed it was born, and stoning is the lot of a
fornicator.”
With respect to the pre-Islam Arab’s relation with his offspring,
we see that life in Arabia was paradoxical and presented a gloomy picture of
contrasts. Whilst some Arabs held children dear to their hearts and cherished
them greatly, others buried their female children alive because an illusory
fear of poverty and shame weighed heavily on them. [next] The practice of
infanticide cannot, however, be seen as irrevocably rampant because of their
dire need for male children to guard themselves against their enemies.
Another aspect of the Arabs’ life which deserves mention is the
bedouin’s deep-seated emotional attachment to his clan. Family, or perhaps tribal-pride,
was one of the strongest passions with him. The doctrine of unity of blood as
the principle that bound the Arabs into a social unity was formed andsupported
by tribal-pride. Their undisputed motto was: “ÇäÕÑ ÃÎÇß ÙÇáãÇ Ãæ ãÙáæãÇ —
Support your brother whether he is an oppressor or oppressed” in its literal
meaning; they disregarded the Islamic amendment which states that supporting an
oppressor brother implies deterring him from transgression.
Avarice for leadership, and keen sense of emulation often resulted
in bitter tribal warfare despite descendency from one common ancestor. In this
regard, the continued bloody conflicts of Aws and Khazraj, ‘Abs and Dhubyan,
Bakr and Taghlib, etc. are striking examples.
Inter-tribal relationships were fragile and weak due to continual
inter-tribal wars of attrition. Deep devotion to religious superstitions and
some customs held in veneration, however, used to curb their impetuous tendency
to quench their thirst for b lood. In other cases, there were the motives of,
and respect for, alliance, loyalty and dependency which could successfully
bring about a spirit of rapport, and abort groundless bases of dispute. A time
-honoured custom of suspending hostilities during the prohibited months
(Muharram, Rajab, Dhul-Qa‘dah, and Dhul-Hijjah) functioned favourably and
provided an opportunity for them to earn their living and coexist in peace.
We may sum up the social situation in Arabia by saying that the
Arabs of the pre-Islamic period were groping about in the dark and ignorance,
entangled in a mesh of superstitions paralyzing their mind and driving them to
lead an animal-like life. The woman was a marketable commodity and regarded as
a piece of inanimate property. Inter-tribal relationships were fragile. Avarice
for wealth and involvement in futile wars were the main objectives that
governed their chiefs’ self-centred policies.
THE ECONOMIC SITUATION:
The economic situation ran in line with the social atmosphere. The
Arabian ways of living would illustrate this phenomenon quite clearly. Trade
was the most common means of providing their needs of life. The trade journeys
could not be fulfilled unless34 [next] security of caravan routes and
inter- tribal peaceful co-existence were provided – two imperative
exigencies unfortunately lacking in Arabia except during the prohibited months
within which the Arabs held their assemblies of ‘Ukaz, Dhil-Majaz, Mijannah and
others.
Industry was alien to the Arabian psychology. Most of available
industries of knitting and tannage in Arabia were done by people coming from
Yemen, Heerah and the borders of Syria. Inside Arabia there was some sort of
farming and stock-breeding. Almost all the Arabian women worked in yarn
spinning but even this practice was continually threatened by wars. On the
whole, poverty, hunger and insufficient clothing were the prevailing features
in Arabia, economically.
ETHICS:
We cannot deny that the pre-Islam Arabs had such a large bulk of
evils. Admittedly, vices and evils, utterly rejected by reason, were rampant amongst
the pre-Islam Arabs, but this could never screen off the surprise-provoking
existence of highly praiseworthy virtues, of which we could adduce the
following:
1. Hospitality: They used to emulate one another at hospitality
and take utmost pride in it. Almost half of their poetry heritage was dedicated
to the merits and nobility attached to entertaining one’s guest. They were
generous and hospitable on the point of fault. They would sacrifice their
private sustenance to a cold or hungry guest. They would not hesitate to incur
heavy blood-money and relevant burdens just to stop blood-shed, and
consequently merit praise and eulogy.
2. In the context of hospitality, there springs up their common
habits of drinking wine which was regarded as a channel branching out of
generosity and showing hospitality. Wine drinking was a genuine source of pride
for the Arabs of the pre-Islamic period. The great poets of that era never
forgot to include their suspending odes the most ornate lines pregnant with
boasting and praise of drinking orgies. Even the word ‘grapes’ in Arabic is identical
to generosity in both pronunciation and spelling. Gambling was also another
practice of theirs closely associated with generosity since the proceeds would
always go to charity. Even the Noble Qur’ân does not play down the benefits
that derive from wine drinking and gambling, but also says,
[next] “And the sin of them
is greater than their benefit.” [2:219]
3. Keeping a covenant: For the Arab, to make a promise was to run
into debt. He would never grudge the death of his children or destruction of
his household just to uphold the deep- rooted tradition of covenant-keeping.
The literature of that period is rich in stories highlighting this merit.
4. Sense of honour and repudiation of injustice: This attribute
stemmed mainly from excess courage, keen sense of self-esteem and impetuosity.
The Arab was always in revolt against the least allusion to humiliation or
slackness. He would never hesitate to sacrifice himself to maintain his ever alert
sense of self-respect.
5. Firm will and determination: An Arab would never desist an
avenue conducive to an object of pride or a standing of honour, even if it were
at the expense of his life.
6. Forbearance, perseverance and mildness: The Arab regarded these
traits with great admiration, no wonder, his impetuosity and courage-based life
was sadly wanting in them.
7. Pure and simple bedouin life, still untarnished with
accessories of deceptive urban appearances, was a driving reason to his nature
of truthfulness and honesty, and detachment from intrigue and treachery.
Such priceless ethics coupled with a favourable geographical
position of Arabia were in fact the factors that lay behind selecting the Arabs
to undertake the burden of communicating the Message (of Islam) and leading
mankind down a new course of life.
In this regard, these ethics per se, though detrimental in some
areas, and in need of rectification in certain aspects, were greatly invaluable
to the ultimate welfare of the human community and Islam has did it completely.
The most priceless ethics, next to covenant-keeping, were no doubt
their sense of self-esteem and strong determination, two human traits
indispensable in combatting evil and eliminating moral corruption on the one
hand, and establishing a good and justice-orientated society, on the other.
Actually, the life of the Arabs in the pre-Islamic period was rich in other
countless virtues we do not need to enumerate for the time being.
[next] THE LINEAGE AND THE
FAMILY OF MUHAMMAD (Peace be upon him)
With respect to the lineage of Prophet Muhammad (Peace be upon
him), there are three versions: The first was authenticated by biographers and
genealogists and states that Muhammad’s genealogy has been traced to ‘Adnan.
The second is subject to controversies and doubt, and traces his lineage beyond
‘Adnan back to Abraham. The third version, with some parts definitely
incorrect, traces his lineage beyond Abraham back to Adam (Peace be upon him)
After this rapid review, now ample details are believed to be
necessary.
The first part: Muhammad bin ‘Abdullah bin ‘Abdul-Muttalib (who
was called Shaiba) bin Hashim, (named ‘Amr) bin ‘Abd Munaf (called Al-Mugheera)
bin Qusai (also called Zaid) bin Kilab bin Murra bin Ka‘b bin Lo’i bin Ghalib
bin Fahr (who was called Quraish and whose tribe was called after him) bin
Malik bin An-Nadr (so called Qais) bin Kinana bin Khuzaiman bin Mudrikah (who
was called ‘Amir) bin Elias bin Mudar bin Nizar bin Ma‘ad bin ‘Adnan.
The second part: ‘Adnan bin Add bin Humaisi‘ bin Salaman bin Aws
bin Buz bin Qamwal bin Obai bin ‘Awwam bin Nashid bin Haza bin Bildas bin
Yadlaf bin Tabikh bin Jahim bin Nahish bin Makhi bin Aid bin ‘Abqar bin ‘Ubaid
bin Ad-Da‘a bin Hamdan bin Sanbir bin Yathrabi bin Yahzin bin Yalhan bin Ar‘awi
bin Aid bin Deshan bin Aisar bin Afnad bin Aiham bin Muksar bin Nahith bin
Zarih bin Sami bin Mazzi bin ‘Awda bin Aram bin Qaidar bin Ishmael son of
Abraham (Peace be upon them).
The third part: beyond Abraham (Peace be upon him) , Ibn Tarih
(Azar) bin Nahur bin Saru‘ bin Ra‘u bin Falikh bin Abir bin Shalikh bin
Arfakhshad bin Sam bin Noah (Peace be upon him) , bin Lamik bin Mutwashlack bin
Akhnukh [who was said to be Prophet Idris (Enoch) (Peace be upon him) bin Yarid
bin Mahla’il bin Qabin Anusha bin Shith bin Adam (Peace be upon him)
THE PROPHETIC FAMILY:
The family of Prophet Muhammad (Peace be upon him) is called the
Hashimite family after his grandfather Hashim bin ‘Abd Munaf. Let us now speak
a little about Hashim and his descendants:
[next] 1. Hashim: As we
have previously mentioned, he was the one responsible for giving food and water
to the pilgrims. This had been his charge when the sons of ‘Abd Munaf and those
of ‘Abd Ad-Dar compromised on dividing the charges between them. Hashim was
wealthy and honest. He was the first to offer the pilgrims sopped bread in
broth. His first name was ‘Amr but he was called Hashim because he had been in
the practice of crumbling bread (for the pilgrims). He was also the first man
who started Quraish’s two journeys of summer and winter. It was reported that
he went to Syria as a merchant. In Madinah, he married Salma — the daughter of
‘Amr from Bani ‘Adi bin An-Najjar. He spent some time with her in Madinah then
he left for Syria again while she was pregnant. He died in Ghazza in Palestine
in 497 A.D. Later, his wife gave birth to ‘Abdul-Muttalib and named him Shaiba
for the white hair in his head , and brought him up in her father’s house in
Madinah. None of his family in Makkah learned of his birth. Hashim had four
sons; Asad, Abu Saifi, Nadla and ‘Abdul- Muttalib, and five daughters
Ash-Shifa, Khalida, Da‘ifa, Ruqyah and Jannah.
2. ‘Abdul-Muttalib: We have already known that after the death of
Hashim, the charge of pilgrims’ food and water went to his brother Al-Muttalib
bin ‘Abd Munaf (who was honest, generous and trustworthy). When ‘Abdul-Muttalib
reached the age of boyhood, his uncle Al- Muttalib heard of him and went to
Madinah to fetch him. When he saw him, tears filled his eyes and rolled down
his cheeks, he embraced him and took him on his camel. The boy, however
abstained from going with him to Makkah until he took his mother’s consent. Al-
Muttalib asked her to send the boy with him to Makkah, but she refused. He
managed to convince her saying: “Your son is going to Makkah to restore his
father’s authority, and to live in the vicinity of the Sacred House.” There in
Makkah, people wondered at seeing Abdul- Muttalib, and they considered him the
slave of Muttalib. Al-Muttalib said: “He is my nephew, the son of my brother
Hashim.” The boy was brought up in Al-Muttalib’s house, but later on
Al-Muttalib died in Bardman in Yemen so ‘Abdul-Muttalib took over and managed
to maintain his people’s prestige and outdo his grandfathers in his honourable
behaviour which gained him Makkah’s deep love and high esteem.
3. When Al-Muttalib died, Nawfal usurped ‘Abdul-Muttalib of his
charges, so the latter asked for help from Quraish but they abstained from
extending any sort of support to either of them. Consequently, he wrote to his
uncles of Bani An-Najjar (his mother’s brothers) to come to his aid. His uncle,
Abu Sa‘d bin ‘Adi (his mother’s brother)38 [next] marched to Makkah at the head
of eighty horsemen and camped in Abtah in Makkah. ‘Abdul-Muttalib received the
men and invited them to go to his house but Abu Sa‘d said: “Not before I meet
Nawfal.” He found Nawfal sitting with some old men of Quraish in the shade of
Al-Ka‘bah. Abu Sa‘d drew his sword and said: “I swear by Allâh that if you
don’t restore to my nephew what you have taken, I will kill you with this
sword.” Nawfal was thus forced to give up what he had usurped, and the notables
of Quraish were made to witness to his words. Abu Sa‘d then went to
‘Abdul-Muttalib’s house where he stayed for three nights, made ‘Umra a nd left
back for Madinah. Later on, Nawfal entered into alliance with Bani ‘Abd Shams
bin ‘Abd Munaf against Bani Hashim. When Khuza‘a, a tribe, saw Bani An-Najjar’s
support to ‘Abdul-Muttalib they said: “He is our son as he is yours. We have
more reasons to support him than you.” ‘Abd Munaf’s mother was one of them.
They went into An-Nadwa House and entered into alliance with Bani Hashim
against Bani ‘Abd Shams and Nawfal. It was an alliance that was later to
constitute the main reason for the conquest of Makkah. ‘Abdul-Muttalib
witnessed two important events in his lifetime, namely digging Zamzam well and
the Elephant raid.
In brief, ‘Abdul-Muttalib received an order in his dream to dig
Zamzam well in a particular place. He did that and found the things that Jurhum
men had buried therein when they were forced to evacuate Makkah. He found the
swords, armours and the two deer of gold. The gate of Al-Ka‘bah was stamped
from the gold swords and the two deer and then the tradition of providing
Zamzam water to pilgrims was established.
When the well of Zamzam gushed water forth, Quraish made a claim
to partnership in the enterprise, but ‘Abdul-Muttalib refused their demands on
grounds that Allâh had singled only him out for this honourable job. To settle
the dispute, they agreed to consult Bani Sa‘d’s diviner. On their way, Allâh
showed them His Signs that confirmed ‘Abdul-Muttalib’s prerogative as regards
the sacred spring. Only then did ‘Abdul-Muttalib make a solemn vow to sacrifice
one of his adult children to Al-Ka‘bah if he had ten.
The second event was that of Abraha As-Sabah Al-Habashi, the
Abyssinian (Ethiopian) viceroy in Yemen. He had seen that the Arabs made their
pilgrimage to Al-Ka‘bah so he built a large church in San‘a in order to attract
the Arab pilgrims to it to the exclusion of Makkah. A man from Kinana tribe
understood this move, therefore he entered the church stealthily at night and
besmeared its front wall with excrement. When Abraha knew of that, he got very
angry and led a great army – of sixty thousand warriors – to demolish
Al-Ka‘bah. He chose the biggest elephant for himself. His army included nine
[next] or thirteen elephants. He continued marching until he reached a place
called Al-Magmas. There, he mobilized his army, prepared his elephants and got
ready to enter Makkah. When he reached Muhassar Valley, between Muzdalifah and
Mina, the elephant knelt down and refused to go forward. Whenever they directed
it northwards, southwards or eastwards, the elephant moved quickly but when
directed westwards towards Al-Ka‘bah, it knelt down. Meanwhile, Allâh loosed
upon them birds in flights, hurling against them stones of baked clay and made
them like green blades devoured. These birds were very much like swallows and
sparrows, each carrying three stones; one in its peak and two in its claws. The
stones hit Abraha’s men and cut their limbs and killed them. A large number of
Abraha’s soldiers were killed in this way and the others fled at random and
died everywhere. Abraha himself had an infection that had his fingertips
amputated. When he reached San‘a he was in a miserable state and died soon
after.
The Quraishites on their part had fled for their lives to the
hillocks and mountain tops. When the enemy had been thus routed, they returned
home safely.
The Event of the Elephant took place in the month of Al-Muharram,
fifty or fifty five days before the birth of Prophet Muhammad (Peace be upon
him) which corresponded to late February or early March 571 A.D. It was a gift
from Allâh to His Prophet and his family. It could actually be regarded as a
Divine auspicious precursor of the light to come and accompany the advent of
the Prophet and his family. By contrast, Jerusalem had suffered under the yoke
of the atrocities of Allâh’s enemies. Here we can recall Bukhtanassar in B.C.
587 and the Romans in 70 A.D. Al-Ka‘bah, by Divine Grace, never
came under the hold of the Christians – the Muslims of that time – although
Makkah was populated by polytheists.
News of the Elephant Event reached the most distant corners of the
then civilized world. Abyssinia (Ethiopia) maintained strong ties with the
Romans, while the Persians on the other hand, were on the vigil with respect to
any strategic changes that were looming on the socio-political horizon, and
soon came to occupy Yemen. Incidentally, the Roman and Persian Empires stood
for the powerful civilized world at that time. The Elephant Raid Event riveted
the world’s attention to the sacredness of Allâh’s House, and showed that this
House had been chosen by Allâh for its ho. It followed then if any of its
people claimed Prophethood, it would be congruous with the outcome of the
Elephant Event,40 [next] and would provide a justifiable explanation for the
ulterior Divine Wisdom that lay behind backing polytheists against Christians
in a manner that transcended the cause-and-effect formula.
‘Abdul-Muttalib had ten sons, Al-Harith, Az-Zubair, Abu Talib,
‘Abdullah, Hamzah, Abu Lahab, Ghidaq, Maqwam, Safar and Al-‘Abbas. He also had
six daughters, who were Umm Al-Hakim – the only white one, Barrah, ‘Atikah,
Safiya, Arwa and Omaima.
4. ‘Abdullah: The father of Prophet Muhammad (Peace be upon him).
His mother was Fatimah, daughter of ‘Amr bin ‘A’idh bin ‘Imran bin Makhzum bin
Yaqdha bin Murra. ‘Abdullah was the smartest of ‘Abdul-Muttalib’s sons, the
chastest and the most loved. He was also the son whom the divination arrows
pointed at to be slaughtered as a sacrifice to Al-Ka‘bah. When ‘Abdul-Muttalib
had ten sons and they reached maturity, he divulged to them his secret vow in which
they silently and obediently acquiesced. Their names were written on divination
arrows and given to the guardian of their most beloved goddess, Hubal. The
arrows were shuffled and drawn. An arrow showed that it was ‘Abdullah to be
sacrificed. ‘Abdul-Muttalib then took the boy to Al-Ka‘bah with a razor to
slaughter the boy. Quraish, his uncles from Makhzum tribe and his brother Abu
Talib, however, tried to dissuade him from consummating his purpose. He then
sought their advice as regards his vow. They suggested that he summon a
she-diviner to judge whereabout. She ordered that the divination arrows should
be drawn with respect to ‘Abdullah as well as ten camels. She added that
drawing the lots should be repeated with ten more camels every time the arrow showed
‘Abdullah. The operation was thus repeated until the number of the camels
amounted to one hundred. At this point the arrow showed the camels,
consequently they were all slaughtered (to the satisfaction of Hubal) instead
of his son. The slaughtered camels were left for anyone to eat from, human or
animal.
This incident produced a change in the amount of blood-money
usually accepted in Arabia. It had been ten camels, but after this event it was
increased to a hundred. Islam, later on, approved of this. Another thing
closely relevant to the above issue goes to the effect that the Prophet (Peace
be upon him) once said:
“I am the offspring of the slaughtered two,” meaning Ishmael and
‘Abdullah.
‘Abdul-Muttalib chose Amina, daughter of Wahab bin ‘Abd Munaf bin
Zahra bin Kilab, as a wife for his son, ‘Abdullah. She thus, in the light of
this ancestral lineage, stood eminent in respect of nobility of position and
descent. Her father was the chief of Bani [next] Zahra to whom great honour was
attributed. They were married in Makkah, and soon after ‘Abdullah was sent by
his father to buy dates in Madinah where he died. In another version, ‘Abdullah
went to Syria on a trade journey and died in Madinah on his way back. He was
buried in the house of An-Nabigha Al-Ju‘di. He was twenty- five years old
when he died. Most historians state that his death was two months before the
birth of Muhammad (Peace be upon him) . Some others said that his death was two
months after the Prophet’s birth. When Amina was informed of her husband’s
death, she celebrated his memory in a most heart-touching elegy.
‘Abdullah left very little wealth —five camels, a small number of
goats, a she-servant, called Barakah – Umm Aiman – who would later serve as the
Prophet’s nursemaid.
MUHAMMAD'S BIRTH AND FORTY YEARS PRIOR TO PROPHETHOOD
HIS BIRTH:
Muhammad (Peace be upon him), the Master of Prophets, was born in
Bani Hashim lane in Makkah on Monday morning, the ninth of Rabi‘ Al-Awwal, the
same year of the Elephant Event, and forty years of the reign of Kisra (Khosru
Nushirwan), i.e. the twentieth or twenty-second of April, 571 A.D., according
to the scholar Muhammad Sulaimân Al-Mansourpuri, and the astrologer Mahmûd
Pasha.
Ibn Sa‘d reported that Muhammad’s mother said: “When he was born,
there was a light that issued out of my pudendum and lit the palaces of Syria.”
Ahmad reported on the authority of ‘Arbadh bin Sariya something similar to
this.
It was but controversially reported that significant precursors
accompanied his birth: fourteen galleries of Kisra’s palace cracked and rolled
down, the Magians’ sacred fire died down and some churches on Lake Sawa sank
down and collapsed.
His mother immediately sent someone to inform his grandfather
‘Abdul-Muttalib of the happy event. Happily he came to her, carried him to
Al-Ka‘bah, prayed to Allâh and thanked Him. ‘Abdul-Muttalib called the baby
Muhammad, a name not then common among the Arabs. He circumcised him on his
seventh day as was the custom of the Arabs.
[next] The first woman who
suckled him after his mother was Thuyebah, the concubine of Abu Lahab, with her
son, Masrouh. She had suckled Hamzah bin ‘Abdul-Muttalib before and later Abu
Salamah bin ‘Abd Al-Asad Al-Makhzumi.
BABYHOOD:
It was the general custom of the Arabs living in towns to send their
children away to bedouin wet nurses so that they might grow up in the free and
healthy surroundings of the desert whereby they would develop a robust frame
and acquire the pure speech and manners of the bedouins, who were noted both
for chastity of their language and for being free from those vices which
usually develop in sedentary societies.
The Prophet (Peace be upon him) was later entrusted to Haleemah
bint Abi Dhuaib from Bani Sa‘d bin Bakr. Her husband was Al-Harith bin ‘Abdul
‘Uzza called Abi Kabshah, from the same tribe.
Muhammad (Peace be upon him) had several foster brothers and
sisters, ‘Abdullah bin Al-Harith, Aneesah bint Al-Harith, Hudhafah or Judhamah
bint Al-Harith (known as Ash-Shayma’), and she used to nurse the Prophet (Peace
be upon him) and Abu Sufyan bin Al-Harith bin ‘Abdul-Muttalib, the Prophet’s
cousin. Hamzah bin ‘Abdul-Muttalib, the Prophet’s uncle, was suckled by the
same two wet nurses, Thuyeba and Haleemah As-Sa‘diyah, who suckled the Prophet
(Peace be upon him).
Traditions delightfully relate how Haleemah and the whole of her
household were favoured by successive strokes of good fortune while the baby
Muhammad (Peace be upon him) lived under her care. Ibn Ishaq states that
Haleemah narrated that she along with her husband and a suckling babe, set out
from her village in the company of some women of her clan in quest of children
to suckle. She said:
It was a year of drought and famine and we had nothing to eat. I
rode on a brown she-ass. We also had with us an old she-camel. By Allâh we
could not get even a drop of milk. We could not have a wink of sleep during the
night for the child kept crying on account of hunger. There was not enough milk
in my breast and even the she-camel had nothing to feed him. We used to
constantly pray for rain and immediate relief. At length we reached Makkah
looking for children to suckle. Not even a single woman amongst us accepted the
Messenger of Allâh (Peace be upon him) offered to her. As soon as they were
told that he was an orphan, they refused him. We had fixed our eyes on the
reward43 [next] that we would get from the child’s father. An orphan! What are
his grandfather and mother likely to do? So we spurned him because of that.
Every woman who came with me got a suckling and when we were about to depart, I
said to my husband: “By Allâh, I do not like to go back along with the other
women without any baby. I should go to that orphan and I must take him.” He
said, “There is no harm in doing so and perhaps Allâh might bless us through
him.” So I went and took him because there was simply no other alternative left
for me but to take him. When I lifted him in my arms and returned to my place I
put him on my breast and to my great surprise, I found enough milk in it. He
drank to his heart’s content, and so did his foster brother and then both of
them went to sleep although my baby had not been able to sleep the previous
night. My husband then went to the she-camel to milk it and, to his
astonishment, he found plenty of milk in it. He milked it and we drank to our
fill, and enjoyed a sound sleep during the night. The next morning, my husband
said: “By Allâh Haleemah, you must understand that you have been able to get a
blessed child.” And I replied: “By the grace of Allâh, I hope so.”
The tradition is explicit on the point that Haleemah’s return
journey and her subsequent life, as long as the Prophet (Peace be upon him)
stayed with her, was encircled with a halo of good fortune. The donkey that she
rode when she came to Makkah was lean and almost foundered; it recovered speed
much to the amazement of Haleemah’s fellow travellers. By the time they reached
the encampments in the country of the clan of Sa‘d, they found the scales of
fortune turned in their favour. The barren land sprouted forth luxuriant grass
and beasts came back to them satisfied and full of milk. Muhammad (Peace be
upon him) stayed with Haleemah for two years until he was weaned as Haleemah
said:
We then took him back to his mother requesting her earnestly to
have him stay with us and benefit by the good fortune and blessings he had
brought us. We persisted in our request which we substantiated by our anxiety
over the child catching a certain infection peculiar to Makkah. At last, we
were granted our wish and the Prophet (Peace be upon him) stayed with us until
he was four or five years of age.
When, as related by Anas in Sahih Muslim, Gabriel came down and
ripped his chest open and took out the heart. He then extracted a blood-clot
out of it and said: “That was the part of Satan in thee.” And then he washed it
with the water of Zamzam in a gold basin. After that the heart was joined
together and restored to its place. The boys and playmates came running to his
mother, i.e. his nurse, and said: “Verily, Muhammad [next] (Peace be upon him)
has been murdered.” They all rushed towards him and found him all right only
his face was white.
BACK TO HIS COMPASSIONATE MOTHER:
After this event, Haleemah was worried about the boy and returned
him to his mother with whom he stayed until he was six.
In respect of the memory of her late husband, Amina decided to
visit his grave in Yathrib (Madinah). She set out to cover a journey of 500
kilometers with her orphan boy, woman servant Umm Ayman and her father-in-law
‘Abdul-Muttalib. She spent a month there and then took her way back to Makkah.
On the way, she had a severe illness and died in Abwa on the road between
Makkah and Madinah.
BACK TO HIS COMPASSIONATE GRANDFATHER:
‘Abdul-Muttalib brought the boy to Makkah. He had warm passions
towards the boy, his orphan grandson, whose recent disaster (his mother’s
death) added more to the pains of the past. ‘Abdul- Muttalib was more
passionate with his grandson than with his own children. He never left the boy
a prey to loneliness, but always preferred him to his own kids. Ibn Hisham
reported: A mattress was put in the shade of Al-Ka‘bah for ‘Abdul-Muttalib. His
children used to sit around that mattress in honour to their father, but
Muhammad (Peace be upon him) used to sit on it. His uncles would take him back,
but if ‘Abdul-Muttalib was present, he would say: “Leave my grandson. I swear
by Allâh that this boy will hold a significant position.” He used to seat the
boy on his mattress, pat his back and was always pleased with what the boy did.
When Muhammad (Peace be upon him) was eight years, two months and
ten days old, his grandfather ‘Abdul-Muttalib passed away in Makkah. The charge
of the Prophet (Peace be upon him) was now passed on to his uncle Abu Talib,
who was the brother of the Prophet’s father.
Abu Talib tookthe charge of his nephew in the best way. He put him
with his children and preferred him to them. He singled the boy out with great
respect and high esteem. Abu Talib remained for forty years cherishing his
nephew and extending all possible protection and support to him. His relations
with the others were determined in the light of the treatment they showed to
the Prophet (Peace be upon him).
[next] Ibn ‘Asakir reported
on the authority of Jalhamah bin ‘Arfuta who said: “I came to Makkah when it
was a rainless year, so Quraish said ‘O Abu Talib, the valley has become
leafless and the children hungry, let us go and pray for rain-fall.’ Abu Talib
went to Al-Ka‘bah with a young boy who was as beautiful as the sun, and a black
cloud was over his head. Abu Talib and the boy stood by the wall of Al-Ka‘bah
and prayed for rain. Immediately clouds from all directions gathered and rain
fell heavily and caused the flow of springs and growth of plants in the town
and the country.
BAHIRA, THE MONK:
When the Messenger of Allâh (Peace be upon him) was twelve years
old, he went with his uncle Abu Talib on a business journey to Syria. When they
reached Busra (which was a part of Syria, in the vicinity of Howran under the
Roman domain) they met a monk called Bahira (his real name was Georges), who
showed great kindness, and entertained them lavishly. He had never been in the
habit of receiving or entertaining them before. He readily enough recognized
the Prophet (Peace be upon him) and said while taking his hand: “This is the master
of all humans. Allâh will send him with a Message which will be a mercy to all
beings.” Abu Talib asked: “How do you know that?” He replied: “When you
appeared from the direction of ‘Aqabah, all stones and trees prostrated
themselves, which they never do except for a Prophet. I can recognize him also
by the seal of Prophethood which is below his shoulder, like an apple. We have
got to learn this from our books.” He also asked Abu Talib to send the boy back
to Makkah and not to take him to Syria for fear of the Jews. Abu Talib obeyed
and sent him back to Makkah with some of his men servants.
THE ‘SACRILIGIOUS' WARS:
Muhammad (Peace be upon him) was hardly fifteen when the
‘sacrilegious’ wars — which continued with varying fortunes and considerable
loss of human life for a number of years — broke out between Quraish and Banu
Kinana on the one side and Qais ‘Ailan tribe on the other. It was thus called
because the inviolables were made violable, the prohibited months being
included. Harb bin Omaiyah, on account of his outstanding position and
honourable descent, used to be the leader of Quraish and their allies. In one
of those battles, the Prophet (Peace be upon him) attended on his uncles but
did not raise arms against their opponents. His efforts were confined to
picking up the arrows of the enemy as they fell, and handing them over to his
uncles.
ALFUDOUL CONFEDERACY:
[next] At the conclusion of
these wars, when peace was restored, people felt the need for forming
confederacy at Makkah for suppressing violence and injustice, and vindicating
the rights of the weak and the destitute. Representatives of Banu Hashim, Banu
Al-Muttalib, Asad bin ‘Abd Al-‘Uzza, Zahrah bin Kilab and Taim bin Murra were
called to meet in the habitation of an honourable elderly man called ‘Abdullah
bin Jada‘an At-Taimy to enter into a confederacy that would provide for the
above-mentioned items. The Messenger of Allâh (Peace be upon him) shortly after
he had been honoured with the ministry of Prophethood, witnessed this league and
commented on it, with very positive words: “I witnessed a confederacy in the
house of ‘Abdullah bin Jada‘an. It was more appealing to me than herds of
cattle. Even now in the period of Islam I would respond positively to attending
such a meeting if I were invited."
In fact, the spirit of this confederacy and the course of
deliberations therein marked a complete departure from the pre-Islamic
tribal-pride. The story that led to its convention says that a man from Zubaid
clan came as a merchant to Makkah where he sold some commodities to Al-‘As bin
Wail As-Sahmy. The latter by hook or by crook tried to evade paying for the
goods. The salesman sought help from the different clans in Quraish but they
paid no heed to his earnest pleas. He then resorted to a mountain top and
began, at the top of his voice, to recite verses of complaint giving account of
the injustices he sustained. Az-Zubair bin ‘Abdul-Muttalib heard of him and
made inquiries into the matter. Consequently, the parties to the aforesaid
confederacy convened their meeting and managed to force Az-Zubaidy’s money out
of Al-‘As bin Wa’il.
MUHAMMAD'S EARLY JOB:
Muhammad (Peace be upon him), had no particular job at his early
youth, but it was reported that he worked as a shepherd for Bani Sa‘d and in
Makkah. At the age of 25, he went to Syria as a merchant for Khadijah (May
Allah be pleased with her) Ibn Ishaq reported that Khadijah, daughter of
Khwailid was a business-woman of great honour and fortune. She used to employ
men to do her business for a certain percentage of the profits. Quraish people
were mostly tradespeople, so when Khadijah was informed of Muhammad (Peace be
upon him), his truthful words, great honesty and kind manners, she sent for
him. She offered him money to go to Syria and do her business, and she would
give him a higher rate than the others. She would also send her hireling,
Maisarah, with him. He agreed and went with her servant to Syria for trade.
[next] HIS MARRIEAGE TO
KHADIJAH:
When he returned to Makkah, Khadijah noticed, in her money, more
profits and blessings than she used to. Her hireling also told her of
Muhammad’s good manners, honesty, deep thought, sincerity and faith. She
realized that she homed at her target. Many prominent men had asked for her
hand in marriage but she always spurned their advances. She disclosed her wish
to her friend Nafisa, daughter of Maniya, who immediately went to Muhammad
(Peace be upon him) and broke the good news to him. He agreed and requested his
uncles to go to Khadijah’s uncle and talk on this issue. Subsequently, they
were married. The marriage contract was witnessed by Bani Hashim and the heads
of Mudar. This took place after the Prophet’s return from Syria. He gave her
twenty camels as dowry. She was, then, forty years old and was considered as
the best woman of her folk in lineage, fortune and wisdom. She was the first
woman whom the Messenger of Allâh (Peace be upon him) married. He did not get
married to any other until she had died.
Khadijah bore all his children, except Ibrahim: Al-Qasim, Zainab,
Ruqaiyah, Umm Kulthum, Fatimah and ‘Abdullah who was called Taiyib and Tahir.
All his sons died in their childhood and all the daughters except Fatimah died
during his lifetime. Fatimah died six months after his death. All his daughters
witnessed Islam, embraced it, and emigrated to Madinah.
REBUILDING AL-KA'BAH AND THE ARBITRATION ISSUE:
When the Messenger of Allâh (Peace be upon him) was thirty five,
Quraish started rebuilding Al- Ka‘bah. That was because it was a low building
of white stones no more than 6.30 metres high, from the days of Ishmael. It was
also roofless and that gave the thieves easy access to its treasures inside. It
was also exposed to the wearing factors of nature — because it was built a long
time ago — that weakened and cracked its walls.
Five years before Prophethood, there was a great flood in Makkah
that swept towards Al-Ka‘bah and almost demolished it. Quraish was obliged to
rebuild it to safeguard its holiness and position. The chiefs of Quraish
decided to use only licit money in rebuilding Al-Ka‘bah, so all money that
derived from harlotry, usury or unjust practices was excluded. They were, at
first, too awed to knock down the wall, but Al-Waleed bin Al-Mugheerah
Al-Mukhzumi started the work. Seeing that no harm had happened to him, the
others participated in demolishing the walls until they reached the basis laid
by [next] Abraham.
When they started rebuilding its walls, they divided the work
among the tribes. Each tribe was responsible for rebuilding a part of it. The
tribes collected stones and startwork. The man who laid the stones was a Roman
mason called Baqum. The work went on in harmony till the time came to put the
sacred Black Stone in its proper place. Then strife broke out among the chiefs,
and lasted for four or five days, each contesting for the honour of placing the
stone in its position. Daggers were on the point of being drawn and great
bloodshed seemed imminent.
Luckily, the oldest among the chiefs Abu Omaiyah bin Mugheerah
Al- Makhzumi made a proposal which was accepted by all. He said: “Let him,
who enters the Sanctuary first of all, decide on the point.” It was then
Allâh’s Will that the Messenger of Allâh (Peace be upon him) should be the
first to enter the Mosque. On seeing him, all the people on the scene, cried
with one voice: “ Al-Ameen (the trustworthy) has come. We are content to abide
by his decision.”
Calm and self-possessed, Muhammad (Peace be upon him) received the
commission and at once resolved upon an expedient which was to conciliate them
all. He asked for a mantle which he spread on the ground and placed the stone
in its centre. He then asked the representatives of the different clans among
them, to lift the stone all together.
When it had reached the proper place, Muhammad (Peace be upon him)
laid it in the proper position with his own hands. This is how a very tense
situation was eased and a grave danger averted by the wisdom of the Prophet
(Peace be upon him).
Quraish ran short of the licit money, they collected, so they
eliminated six yards area on the northern side of Al-Ka‘bah which is called
Al-Hijr or Al-Hateem. They raised its door two metres from the level ground to
let in only the people whom they desired. When the structure was fifteen yards
high they erected the roof which rested on six columns.
When the building of Al-Ka‘bah had finished, it assumed a square
form fifteen metres high. The side with the Black Stone and the one opposite
were ten metres long each. The Black Stone was 1.50 metre from the
circumambulation level ground. The two other sides were twelve metres long
each. The door was two metres high from the level ground. A building structure
of 0.25 metre high and 0.30 metre wide on the average surrounded Al-Ka‘bah. It
was called Ash-Shadherwan, originally an integral part of the Sacred Sanctuary,
but Quraish left it out.
[next] A RAPID REVIEW OF
MUHAMMAD'S BIOGRAPHY BEFORE COMMISSIONING OF THE PROPHETHOOD:
Prophet Muhammad (Peace be upon him) was, in his youth, a
combination of the best social attributes. He was an exemplary man of weighty
mind and faultless insight. He was favoured with intelligence, originality of
thought and accurate choice of the means leading to accurate goals. His long
silence helped favourably in his habit of meditation and deep investigation into
the truth. His vivid mind and pure nature were helpfully instrumental in
assimilating and comprehending ways of life and people, individual and
community-wise. He shunned superstitious practices but took an active part in
constructive and useful dealings, otherwise, he would have recourse to his
self- consecrated solitude. He kept himself aloof from drinking wine, eating
meat slaughtered on stone altars, or attending idolatrous festivals. He held
the idols in extreme aversion and most abhorrence. He could never tolerate
someone swearing by Al-Lat and Al-‘Uzza. Allâh’s providence, no doubts,
detached him from all abominable or evil practices. Even when he tried to obey
his instinct to enjoy some life pleasures or follow some irrespectable
traditions, Allâh’s providence intervened to curb any lapse in this course. Ibn
Al-Atheer reported Muhammad (Peace be upon him) as saying: “I have never tried
to do what my people do except for two times. Every time Allâh intervened and
checked me from doing so and I never did that again. Once I told my
fellow-shepherd to take care of my sheep when we were in the upper part of
Makkah. I wanted to go down to Makkah and entertain myself as the young men
did. I went down to the first house of Makkah where I heard music. I entered
and asked: ‘What is this?’ Someone answered: ‘It is a wedding party.’ I sat
down and listened but soon went into deep sleep. I was awakened by the heat of
the sun. I went back to my fellow-shepherd and told him of what had happened to
me. I have never tried it again.”
Al-Bukhari reported on the authority of Jabir bin ‘Abdullah that
he said: “While the people were rebuilding Al-Ka‘bah, the Prophet Muhammad
(Peace be upon him) went with ‘Abbas to carry some stones. ‘Abbas said: ‘Put
your loincloth round your neck to protect you from the stones.’ (As he did
that) the Prophet (Peace be upon him) fell to the ground and his eyes turned
skyward. Later on he woke up and shouted: ‘My loincloth... my loincloth.’ He
wrapped himself in his loincloth.” In another report: “His loins were never
seen afterwards.”
The authorities agree in ascribing to the youth of Muhammad (Peace
be upon him) modesty of deportment, virtuous behaviour and graceful manners. He
proved himself to [next] be the ideal of manhood, and to possess a spotless
character. He was the most obliging to his compatriots, the most honest in his
talk and the mildest in temper. He was the most gentle-hearted, chaste,
hospitable and always impressed people by his piety-inspiring countenance. He
was the most truthful and the best to keep covenant. His fellow-citizens, by
common consent, gave him the title of Al-‘Ameen (trustworthy). The Mother of
believers, Khadijah (May Allah be pleased with her) once said: He unites
uterine relations, he helps the poor and the needy, he entertains the guests
and endures hardships in the path of truthfulness.
IN THE SHADE OF THE MESSAGE AND PROPHETHOOD IN THE CAVE HIRA:
When Prophet Muhammad (Peace be upon him) was nearly forty, he had
been wont to pass long hours in retirement meditating and speculating over all
aspects of creation around him. This meditative temperament helped to widen the
mental gap between him and his compatriots. He used to provide himself with
Sawiq (barley porridge) and water and then directly head for the hills and
ravines in the neighbourhood of Makkah. One of these in particular was his
favourite resort — a cave named Hira’, in the Mount An-Nour. It was only two
miles from Makkah, a small cave 4 yards long and 1.75 yard wide. He would
always go there and invite wayfarers to share him his modest provision. He used
to devote most of his time, and Ramadan in particular, to worship and
meditation on the universe around him. His heart was restless about the moral
evils and idolatry that were rampant among his people; he was as yet helpless
because no definite course, or specific approach had been available for him to
follow and rectify the ill practices around him. This solitude attended with
this sort of contemplative approach must be understood in its Divine
perspective. It was a preliminary stage to the period of grave responsibilities
that he was to shoulder very soon.
Privacy and detachment from the impurities of life were two
indispensable prerequisites for the Prophet’s soul to come into close communion
with the Unseen Power that lies behind all aspects of existence in this
infinite universe. It was a rich period of privacy which lasted for three years
and ushered in a new era, of indissoluble contact with that Power.
GABRIEL BRINGS DOWN THE REVELATION:
When he was forty, the age of complete perfection at which
Prophets were always51 [next] ordered to disclose their Message, signs of his
Prophethood started to appear and twinkle on the horizons of life; they were
the true visions he used to experience for six months. The period of
Prophethood was 23 years; so the period of these six months of true visions
constituted an integral part of the forty- six parts of Prophethood. In
Ramadan, in his third year of solitude in the cave of Hira’, Allâh’s Will desired
His mercy to flow on earth and Muhammad (Peace be upon him) was honoured with
Prophethood, and the light of Revelation burst upon him with some verses of the
Noble Qur’ân.
As for the exact date, careful investigation into circumstantial
evidence and relevant clues point directly to Monday, 21st. Ramadan at night,
i.e. Au, 10, 610 A.D. with Prophet Muhammad (Peace be upon him) exactly 40
years, 6 months and 12 days of age, i.e. 39 Gregorian years, 3 months and 22
days.
‘Aishah, the veracious, gave the following narration of that most
significant event that brought the Divine light which would dispel the darkness
of disbelief and ignorance. It led life down a new course and brought about the
most serious amendment to the line of the history of mankind:
Forerunners of the Revelation assumed the form of true visions
that would strikingly come true all the time. After that, solitude became dear
to him and he would go to the cave, Hira’, to engage in Tahannuth (devotion)
there for a certain number of nights before returning to his family, and then
he would return for provisions for a similar stay. At length, unexpectedly, the
Truth (the angel) came to him and said, “Recite.” “I cannot recite,” he
[Muhammad (Peace be upon him)] said. The Prophet (Peace be upon him) described:
“Then he took me and squeezed me vehemently and then let me go and repeated the
order ‘Recite.’ ‘I cannot recite’ said I, and once again he squeezed me and let
me till I was exhausted. Then he said: ‘Recite.’ I said ‘I cannot recite.’ He
squeezed me for a third time and then let me go and said:
“Read! In the Name of your Lord, Who has created (all that
exists), has created man from a clot (a piece of thick coagulated blood). Read!
and your Lord is the Most Generous.’” [96:1-3]
The Prophet (Peace be upon him) repeated these verses. He was
trembling with fear. At this stage, he came back to his wife Khadijah, and
said, “Cover me, ... cover me.” They covered him until he restored security. He
apprised Khadijah of the incident of the cave and added that he was horrified.
His wife tried to soothe him and reassured him saying,52 [next] “Allâh will
never disgrace you. You unite
uterine relations; you bear the burden of the weak; you help the
poor and the needy, you entertain the guests and endure hardships in the path
of truthfulness.”
She set out with the Prophet (Peace be upon him) to her cousin
Waraqa bin Nawfal bin Asad bin ‘Abd Al-‘Uzza, who had embraced Christianity in
the pre-Islamic period, and used to write the Bible in Hebrew. He was a blind
old man. Khadijah said: “My cousin! Listen to your nephew!” Waraqa said: “O my
nephew! What did you see?” The Messenger of Allâh (Peace be upon him) told him
what had happened to him. Waraqa replied: “This is ‘ Namus’ i.e. (the angel who
is entrusted with Divine Secrets) that Allâh sent to Moses. I wish I were
younger. I wish I could live up to the time when your people would turn you
out.” Muhammad (Peace be upon him) asked: “Will they drive me out?” Waraqa
answered in the affirmative and said: “Anyone who came with something similar
to what you have brought was treated with hostility; and if I should be alive
till that day, then I would support you strongly.” A few days later Waraqa died
and the revelation also subsided.
At-Tabari and Ibn Hisham reported that the Messenger of Allâh
(Peace be upon him) left the cave of Hira’ after being surprised by the
Revelation, but later on, returned to the cave and continued his solitude.
Afterwards, he came back to Makkah. At-Tabari reported on this incident,
saying:
After mentioning the coming of the Revelation, the Messenger of
Allâh (Peace be upon him) said: “I have never abhorred anyone more than a poet
or a mad man. I can not stand looking at either of them. I will never tell
anyone of Quraish of my Revelation. I will climb a mountain and throw myself
down and die. That will relieve me. I went to do that but halfway up the
mountain, I heard a voice from the sky saying ‘O Muhammad! You are the
Messenger of Allâh (Peace be upon him) and I am Gabriel.’ I looked upwards and
saw Gabriel in the form of a man putting his legs on the horizon. He said: ‘O
Muhammad You are the Messenger of Allâh (Peace be upon him) and I am Gabriel.’
I stopped and looked at him. His sight distracted my attention from what I had
intended to do. I stood in my place transfixed. I tried to shift my eyes away
from him. He was in every direction I looked at. I stopped in my place without
any movement until Khadijah sent someone to look for me. He went down to Makkah
and came back while I was standing in the same place. Gabriel then left, and I
went back home. I found Khadijah at home, so I sat very close to her. She
asked: ‘Father of Al-Qasim! Where have you been? I [next] sent someone to look
for you. He went to Makkah and returned to me.’ I told her of what I had seen.
She replied: ‘It is a propitious sign, O my husband. Pull yourself together, I
swear by Allâh that you are a Messenger for this nation.’ Then she stood up and
went to Waraqa and informed him. Waraqa said: ‘I swear by Allâh that he has received
the same Namus, i.e. angel that was sent to Moses. He is the Prophet of this
nation. Tell him to be patient.’ She came back to him and told him of Waraqa’s
words. When the Messenger of Allâh (Peace be upon him) finished his solitary
stay and went down to Makkah, he went to Waraqa, who told him: ‘You are the
Prophet of this nation. I swear by Allâh that you have received the same angel
that was sent to Moses.’”
INTERRUPION OF REVELATION:
Ibn Sa‘d reported on the authority of Ibn ‘Abbas that the Revelation
paused for a few days.After careful study, this seems to be the most possible.
To say that it lasted for three and a half years, as some scholars allege, is
not correct, but here there is no room to go into more details.
Meanwhile, the Prophet (Peace be upon him), was caught in a sort
of depression coupled with astonishment and perplexity. Al-Bukhari reported:
The Divine inspiration paused for a while and the Prophet (Peace
be upon him) became so sad, as we have heard, that he intended several times to
throw himself from the tops of high mountains, and every time he went up the
top of a mountain in order to throw himself down, Gabriel would appear before
him and say: “O Muhammad! You are indeed Allâh’s Messenger in truth,” whereupon
his heart would become quiet and he would calm down and return home. Whenever
the period of the coming of the Revelation used to become long, he would do as
before, but Gabriel would appear again before him and say to him what he had
said before.
ONCE, GABRIEL BRINGS ALLAH'S REVELATION:
Ibn Hajar said: ‘That (the pause of Allâh’s revelation for a few
days) was to relieve the Messenger of Allâh (Peace be upon him) of the fear he
experienced and to make him long for the Revelation. When the shades of puzzle
receded, the flags of truth were raised, the Messenger of Allâh (Peace be upon
him) knew for sure that he had become the Messenger of the Great Lord. He was
also certain that what had come to him was no more than the ambassador of
inspiration. His waiting and longing for the coming of the revelation
constituted a good reason for his steadfastness and self-possession on the
[next] arrival of Allâh’s inspiration, Al-Bukhari reported on the authority of
Jabir bin ‘Abdullah that he had heard the Messenger of Allâh (Peace be upon him)
speak about the period of pause as follows:
“While I was walking, I heard a voice from the sky. I looked up,
and surely enough, it was the same angel who had visited me in the cave of
Hira’. He was sitting on a chair between the earth and the sky. I was very
afraid of him and knelt on the ground. I went home saying: ‘Cover me …, Cover
me
…’. Allâh revealed to me the verses:
‘O you [Muhammad (Peace be upon him)] enveloped (in garments)!
Arise and warn! And your Lord (Allâh) magnify! And your garments purify! And
keep away from Ar-Rujz (the idols)!’” [74:1-5]
After that the revelation started coming strongly, frequently and
regularly.
SOME DETAILS PERTINENT TO THE SUCCESSIVE STAGES OF REVELATION:
Before we go into the details of the period of communicating the
Message and Prophethood, we would like to get acquainted with the stages of the
Revelation which constituted the main source of the Message and the
subject-matter of the Call. Ibn Al-Qayyim, mentioning the stages of the
Revelation, said:
The First: The period of true vision. It was the starting point of
the Revelation to the Men of Allâh (Peace be upon him).
The Second: What the angel invisibly cast in the Prophet’s mind
and heart. The Messenger of Allâh (Peace be upon him) said: “The Noble Spirit
revealed to me ‘No soul will perish until it exhausts its due course, so fear
Allâh and gently request Him. Never get so impatient to the verge of
disobedience of Allâh. What Allâh has can never be acquired but through
obedience to Him.’”
The Third: The angel used to visit the Messenger of Allâh (Peace
be upon him) in the form of a human being and would speak to him directly. This
would enable him to fully understand what the angel said. The angel was
sometimes seen in this form by the Prophet’s Companions.
The Fourth: The angel came to him like the toll of a bell and this
was the most difficult [next] form because the angel used to seize him tightly
and sweat would stream from his forehead even on the coldest day. If the
Prophet (Peace be upon him) was on his camel, the camel would not withstand the
weight, so it would immediately kneel down on the ground. Once the Messenger of
Allâh (Peace be upon him) had such a revelation when he was sitting and his
thigh was on Zaid’s, Zaid felt the pressure had almost injured his thigh.
The Fifth: The Prophet (Peace be upon him) saw the angel in his
actual form. The angel would reveal to him what Allâh had ordered him to
reveal. This, as mentioned in (Qur’ân), in Sûrah An-Najm (Chapter 53 - The
Star), happened twice.
The Sixth: What Allâh Himself revealed to him in heaven i.e. when
he ascended to heaven and received Allâh’s behest of Salât (prayer).
The Seventh: Allâh’s Words to His Messenger (Peace be upon him) at
first hand without the mediation of an angel. It was a privilege granted to
Moses (Peace be upon him) and clearly attested in the Qur’ân, as it is attested
to our Prophet (Peace be upon him) in the Sûrah Al- Isrâ’ (Chapter 17 - The
Journey by Night) of the Noble Qur’ân.
Some religious scholars added a controversial eighth stage in
which they state that Allâh spoke to the Prophet (Peace be upon him) directly
without a curtain in between. This issue remains however unconfirmed.
PROCLAIMING ALLAH, THE ALL-HIGH; AND THE IMMEDIATE CONSTITUENTS
The first Revelation sent to the Prophet (Peace be upon him)
implied several injunctions, simple in form but highly effective and of serious
far-reaching ramifications. The angel communicated to him a manifest Message
saying:
“O you [Muhammad (Peace be upon him) ] enveloped (in garments)!
Arise and warn! And your Lord (Allâh) magnify! And your garments purify! And
keep away from Ar-Rujz (the idols). And give not a thing in order to have more
(or consider not your deeds of Allâh’s obedience as a favour to Allâh). And be
patient for the sake of your Lord (i.e. perform your duty to Allâh)!” [74:1-7]
For convenience and ease of understanding, we are going to segment
the Message into its immediate constituents:
[next] 1. The ultimate objective of warning is to make sure that
no one breaching the pleasures of Allâh in the whole universe is ignorant of
the serious consequences that his behaviour entails, and to create a sort of
unprecedented shock within his mind and heart.
2. ‘Magnifying the Lord’ dictates explicitly that the only pride
allowed to nourish on the earth is exclusively Allâh’s to the exclusion of all
the others’.
3. ‘Cleansing the garments and shunning all aspects of
abomination’ point directly to the indispensable need to render both the
exterior and interior exceptionally chaste and pure, in addition to the
prerequisite of sanctifying the soul and establishing it highly immune against
the different sorts of impurities and the various kinds of pollutants. Only
through this avenue can the soul of the Prophet (Peace be upon him) reach an
ideal status and become eligible to enjoy the shady mercy of Allâh and His
protection, security, guidance and ever- shining light; and will consequently
set the highest example to the human community, attract the sound hearts and
inspire awe and reverence in the stray ones in such a manner that all the
world, in agreement or disagreement, will head for it and take it as the
rock-bed in all facets of their welfare.
4. The Prophet (Peace be upon him) must not regard his strife in
the way of Allâh as a deed of grace that entitles him to a great reward. On the
contrary, he has to exert himself to the utmost, dedicate his whole efforts and
be ready to offer all sacrifices in a spirit of self- fogetfulness enveloped by
an ever-present awareness of Allâh, without the least sense of pride in his
deeds or sacrifices.
5. The last verse of the Qur’ân revealed to the Prophet (Peace be
upon him) alludes to the hostile attitude of the obdurate disbelievers, who
will jeer at him and his followers. They are expected to disparage him and step
up their malice to the point of scheming against his life and lives of all the
believers around him. In this case he has got to be patient and is supposed to
persevere and display the highest degree of stamina for the sole purpose of
attaining the pleasure of Allâh.
These were the basic preliminaries that the Prophet (Peace be upon
him) had to observe, [next] very simple injunctions in appearance, greatly
fascinating in their calm rhythm, but highly effective in practice. They constituted
the trigger that aroused a far-ranging tempest in all the corners of the world.
The verses comprise the constituents of the new call and
propagation of the new faith. A warning logically implies that there are
malpractices with painful consequences to be sustained by the perpetrators, and
since the present life is not necessarily the only room to bring people to
account for their misdeeds or some of them, then the warning would necessarily
imply calling people to account on another day, i.e. the Day of Resurrection,
and this per se suggests the existence of a life other than this one we are
living. All the verses of the Noble Qur’ân call people to testify explicitly to
the Oneness of Allâh, to delegate all their affairs to Allâh, the All-High, and
to subordinate the desires of the self and the desires of Allâh’s servants to
the attainment of His Pleasures.
The constituents of the call to Islam could, briefly speaking, go
as follows:
1. Testimony to the Oneness of Allâh.
2. Belief in the Hereafter.
3. Sanctifying one’s soul and elevating it high above evils and
abominations that conduce to terrible consequences, besides this, there is the
dire need for virtues and perfect manners coupled with habituating oneself to
righteous deeds.
4. Committing one’s all affairs to Allâh, the All-High.
5. All the foregoing should run as a natural corollary to
unwavering belief in Muhammad’s Message, and abidance by his noble leadership
and righteous guidance.
The verses have been prefaced, in the voice of the Most High, by a
heavenly call mandating the Prophet (Peace be upon him) to undertake this
daunting responsibility (calling people unto Allâh). The verses meant to
extract him forcibly out of his sleep, divest him of his mantle and detach him
from the warmth and quiet of life, and then drive him down a new course
attended with countless hardships, and requiring a great deal of strife in the
way of Allâh:
“O you [Muhammad (Peace be upon him) ] enveloped (in garments)!
Arise and warn.” [74:1-2]
Suggesting that to live to oneself is quite easy, but it has been
decided that you have to [next] shoulder this heavy burden; consequently sleep,
comfort, or warm bed are items decreed to be alien in your lexicon of life. O
Muhammad, arise quickly for the strife and toil awaiting you; no time is there
for sleep and such amenities; grave responsibilities have been Divinely
determined to fall to your lot, and drive you into the turmoil of life to
develop a new sort of precarious affinity with the conscience of people and the
reality of life.
The Prophet (Peace be upon him) managed quite successfully to rise
to his feet and measure up to the new task, he went ahead in a spirit of
complete selflessness, relentlessly striving and never abating in carrying the
burden of the great Trust, the burden of enlightening mankind, and the heavy
weight of the new faith and strife for over twenty years, nothing distracting
his attention from the awcommission. May Allâh reward him, for us and all
humanity, the best ending. The following research at hand gives an account in
miniature of his long strive and uninterrupted struggle he made after receiving
the ministry of Messengership.
PHASES ANS STAGES OF THE CALL:
The Muhammadan Call could be divided into two phases distinctively
demarcated:
1. The Makkan phase: nearly thirteen years.
2. The Madinese phase: fully ten years.
Each of the two phases included distinctive features easily
discernible through accurate scrutiny into the circumstances that characterized
each of them.
The Makkan phase can be divided into three stages:
1. The stage of the secret Call: three years.
2. The stage of the proclamation of the Call in Makkah: from the
beginning of the fourth year of Prophethood to almost the end of the tenth
year.
3. The stage of the call to Islam and propagating it beyond
Makkah: it lasted from the end of tenth year of the Prophethood until
Muhammad’s (Peace be upon him) emigration to Madinah.
The Madinese phase will be considered later in its due course.
[next] THE FIRST STAGE
STRIFE IN THE WAY OF THE CALLTHREE YEARS OF SECRETE CALL:
It is well-known that Makkah was the centre for the Arabs, and
housed the custodians of Al-Ka‘bah. Protection and guardianship of the idols
and stone graven images that received veneration on the part of all the Arabs
lay in the hands of the Makkans. Hence the difficulty of hitting the target of
reform and rectitude in a place considered the den of idolatry. Working in such
an atmosphere no doubt requires unshakable will and determination, that is why
the call unto Islam assumed a clandestine form so that the Makkans should not
be enraged by the unexpected surprise.
THE EARLY CONVERTS:
The Prophet (Peace be upon him) naturally initiated his sacred
mission right from home and then moved to the people closely associated with
him. He called unto Islam whomsoever he thought would attest the truth which
had come from his Lord. In fact, a host of people who nursed not the least seed
of doubt as regards the Prophet (Peace be upon him), immediately responded and
quite readily embraced the true faith. They are known in the Islamic literature
as the early converts.
Khadijah, the Prophet’s spouse, the mother of believers, was the
first to enter the fold of Islam followed by his freed slave Zaid bin Harithah,
his cousin, ‘Ali bin Abi Talib, who had been living with him since his early
childhood, and next came his intimate friend Abu Bakr As-Siddiq (Abu Bakr the
truth verifier). All of those professed Islam on the very first day of the
call. Abu Bakr, and from the first day he embraced Islam, proved to be an
energetic and most zealous activist. He was wealthy, obliging, mild and
upright. People used to frequent his house and draw nigh to him for his
knowledge, amity, pleasant company and business. He invited whomever he had
confidence in to Islam and through his personal efforts a good number of people
converted to Islam, such as ‘Uthman bin ‘Affan Al-Umawi, Az-Zubair bin ‘Awwam
Al-Asadi, ‘Abdur Rahman bin ‘Awf, Sa‘d bin Abi Waqqas, Az-Zuhri and Talhah bin
‘Ubaidullah At-Tamimy. Those eight men constituted the forerunners and more
specifically the vanguard of the new faith in Arabia. Among the early Muslim
were Bilal bin Rabah (the Abyssinian), Abu ‘Ubaidah bin Al-Jarrah from Bani
Harith bin Fahr (the most trustworthy of the Muslim Nation), Abu Salamah bin
‘Abd Al-Asad, Al-Arqam bin Abi Al-Arqam from the tribe of Makhzum, ‘Uthman bin
Maz‘oun and his two brothers Qudama and ‘Abdullah, ‘Ubaidah [next] bin
Al-Harith bin Al-Muttalib bin ‘Abd Munaf, Sa‘id bin Zaid Al-‘Adawi and his wife
Fatimah - daughter of Al-Khattab (the sister of ‘Umar bin Al-Khattab),
Khabbab bin Al-Aratt, ‘Abdullâh bin Mas‘ud Al-Hadhali and many others. These
were the Muslim predecessors. They belonged to various septs of Quraish. Ibn
Hisham, a biographer, counted them to be more than forty.
Ibn Ishaq said: “Then people entered the fold of Islam in hosts,
men or women and the new faith could no longer be kept secret.”
The Prophet (Peace be upon him) used to meet and teach, the new
converts, the religion in privacy because the call to Islam was still running
on an individual and secret basis. Revelation accelerated and continued after
the first verses of “ O you wrapped in garments.” The verses and pieces of
Sûrah (chapters) revealed at this time were short ones with wonderful strong
pauses and quite fascinating rhythms in full harmony with that delicate
whispering setting. The central topic running through them focused on
sanctifying the soul, and deterring the Muslims from falling prey to the
deceptive glamour of life. The early verses used as well to give a highly
accurate account of the Hell and the Garden (Paradise), leading the believers
down a new course diametrically opposed to the ill practices rampant amongst
their compatriots.
AS-SALAT (the Prayer):
Muqatil bin Sulaiman said: “Salât (prayer) was established as an
obligatory ritual at an early stage of the Islamic Call, a two rak‘ ah (unit of
prayer) Salât in the morning and the same in the evening;
“And glorify the praises of your Lord in the ‘Ashi (i.e. the time
period after the mid-noon till sunset) and in the Ibkar (i.e. the time period
from early morning or sunrise till before mid-noon).” [40:55]
Ibn Hijr said: “Definitely the Prophet (Peace be upon him) used to
pray before ‘The Night Journey’ but it still remains a matter of controversy
whether or not the prayer was established as an obligatory ritual before
imposing the rules of the usual five prayers a day. It is related that
obligatory prayer was established twice a day, in the morning before sunrise
and after sunset. It is reported through a chain of narrators that when the
Prophet (Peace be upon him) received the first Revelation, Gabriel - the angel,
proceeded and taught him how to observe Wudu (ablution). When the Prophet
(Peace be upon him) had finished, he took a handful of water and sprinkled it
on his loins.
[next] Ibn Hisham reported
that when it was time for prayers, the Messenger of Allâh (Peace be upon him)
and his Companions went into a mountain valley to pray secretly. Abu Talib once
saw the Messenger of Allâh (Peace be upon him) and Ali praying, he asked them
what they were up to. When he got to know that it was obligatory prayer, he
told them to stay constant in their practice.
THE QURAISHITES LEARN ABOUT THE CALL:
This stage of the Call, even though conducted in a clandestine
manner and on an individual basis, its news leaked out and assumed a public
interest all over Makkah. In the beginning, the Makkan leaders did not care
much about Muhammad (Peace be upon him) and took no heed of his teachings. At first,
they thought that Muhammad (Peace be upon him) was merely a religious
philosophist like Omaiyah bin Abi As-Salt, Quss bin Sa‘idah, ‘Amr bin Nufail
and their ilk who used to philosophize on godship and religious obligations.
But this attitude of indifference soon changed into real apprehension. The
polytheists of Quraish began to watch Muhammad’s movements closely and
anxiously for fear of spreading his Call and producing a change in the
prevalent mentality.
For three underground years of activism, a group of believers
emerged stamped by a spirit of fraternity and cooperation with one definite
objective in their mind: propagating and deeply establishing the call unto
Islam. For full three years Muhammad (Peace be upon him) had been content to
teach within a rather narrow circle. The time had, however, come to preach the
faith of the Lord openly. The angel Gabriel had brought him down a further
Revelation of Allâh’s Will to confront his people, invalidate their falsehood
and crush down their idolatrous practices.
THE SECOND PHASE
OPEN PREACHING FIRST REVELATION REGARDING REVELATION THE
PREACHING:
"And warn your tribe [O Muhammad (Peace be upon him) ] of
near kindred." [26:214].
This was the first verse to be revealed in this concern. It is
included in Sûrah Ash-Shu'arâ (Chapter 26 - The Poets) which relates the
story of Moses (Peace be upon him) from his early days of Prophethood going
through his migration with the Children of Israel, their escape from the
Pharaoh and his folk, and the drowning Pharaoh and his hosts. This Chapter in
fact narrates the different stages that Moses (Peace be upon him)62 [next] passed
through in his struggle with Pharaoh and the mission of calling his people unto
Allâh. Moreover, it includes stories that speak about the terrible end in store
for those who belied the Messengers such as the people of Noah, 'Ad, Thamud,
Abraham, Lout and Ahlul-Aikah (Companions of the Wood). (A group of people who
used to worship a tree called Aikah)
Chronologically, this Chapter belongs to the middle Makkan period,
when the contact of the light of Prophecy with the cultural milieu of pagan
Makkah was testing the Makkans in their most arrogant mood. The Message that
this Chapter communicates is in brief: "The Truth is insurmountable. When
the spirit of Prophecy came to Makkah, it was resisted by the votaries of evil;
but Truth, unlike falsehood, is bound to stay, whereas falsehood is surely
perishable."
CALLING THE CLOSET KINSPEOPLE:
In obedience to Allâh's Commands, Muhammad (Peace be upon him)
rallied his kinsmen of Bani Hashim with a group of Bani Al-Muttalib bin 'Abd
Munaf. The audience counted forty-five men.
Abu Lahab immediately took the initiative and addressed the
Prophet (Peace be upon him): "These are your uncles and cousins, speak on
to the point, but first of all you have got to know that your kinspeople are
not in a position to withstand all the Arabs. Another point you have got to
bear in mind is that your relatives are sufficient unto you. If you follow
their tradition, it will be easier for them than to face the other clans of
Quraish supported by the other Arabs. Verily, I have never heard of anyone who
has incurred more harm on his kinspeople than you." The Messenger of Allâh
(Peace be upon him) kept silent and said nothing 7in that meeting.
He invited them to another meeting and managed to secure audience.
He then stood up and delivered a short speech explaining quite cogently what
was at stake. He said: "I celebrate Allâh's praise, I seek His help, I
believe in Him, I put my trust in Him, I bear witness that there is no god to
be worshipped but Allâh with no associate. A guide can never lie to his people.
I swear by Allâh, there is no god but He, that I have been sent as a Messenger
to you, in particular and to all the people, in general. I swear by Allâh you
will die just as you sleep, you will be resurrected just as you wake up. You
will be called to account for your deeds. It is then either Hell forever or the
Garden (Paradise) forever."
[next] Abu Talib replied:
"We love to help you, accept your advice and believe in your words. These
are your kinspeople whom you have collected and I am one of them but I am the
fastest to do what you like. Do what you have been ordered. I shall protect and
defend you, but I can't quit the religion of 'Abdul-Muttalib."
Abu Lahab then said to Abu Talib: " I swear by Allâh that
this is a bad thing. You must stop him before the others do." Abu Talib,
however, answered: "I swear by Allâh to protect him as long as I am
alive."
ON MOUNT AS-SAFA: After the Messenger of Allâh (Peace be upon him)
became sure of Abu Talib's commitment to his protection while he called the
people unto Allâh, he stood up on Mount As-Safa one day and called out loudly:
"O Sabahah! * " Septs of Quraish came to him. He called them to
testify to the Oneness of Allâh and believe in his Messengership and the Day of
Resurrection. Al-Bukhari reported part of this story on the authority of Ibn
'Abbas 9May Allah be pleased with him). He said: "When the following
verses were revealed:
"And warn your tribe [O Muhammad (Peace be upon him) ] of
near kindred." [26:214]
The Messenger of Allâh (Peace be upon him) ascended Mount As-Safa
and started to call: "O Bani Fahr! O Bani 'Adi (two septs of
Quraish)." Many people gathered and those who couldn't, sent somebody to
report to them. Abu Lahab was also present. The Prophet (Peace be upon him)
said: "You see, if I were to tell you that there were some horsemen in the
valley planning to raid you, will you believe me?" They said: "Yes, we
have never experienced any lie from you." He said: "I am a warner to
you before a severe torment." Abu Lahab promptly replied: "Perish you
all the day! Have you summoned us for such a thing?" The verses were
immediately revealed on that occasion:
"Perish the two hands of Abi Lahab..." [111:1].
Muslim reported another part of this story on the authority of Abu
Hurairah (May Alah be pleased with him) — He said: "When the following
verses were revealed:
"And warn your tribe [O Muhammad (Peace be upon him) ] of
near kindred." [26:214]
The Messenger of Allâh (Peace be upon him) called all the people
of Quraish; so they gathered and he gave them a general warning. Then he made a
particular reference to certain tribes, and said: "O Quraish, rescue
yourselves from the Fire; O people of Bani [next] Ka'b, rescue yourselves from
Fire; O Fatimah, daughter of Muhammad (Peace be upon him) , rescue yourself
from the Fire, for I have no power to protect you from Allâh in anything except
that I would sustain relationship with you."
It was verily a loud suggestive Call stating unequivocally to the
closest people that belief in his Message constituted the corner-stone of any
future relation between him and them, and that the blood-relation on which the
whole Arabian life was based, had ceased to exist in the light of that Divine
ultimatum.
SHOUTING THE TRUTH AND THE POLYTHEISTS' REACTION:
The Prophet's voice kept reverberating in Makkah until the
following verse was revealed:
"Therefore proclaim openly (Allâh's Message — Islamic
Monotheism), that which you are commanded, and turn away from Al-Mushrikûn
(polytheists)." [15:94]
He then commenced discrediting the superstitious practices of
idolatry, revealing its worthless reality and utter impotence, and giving
concrete proofs that idolatry per se or taking it as the media through which an
idolater could come in contact with Allâh, is manifest falsehood.
The Makkans, on their part, burst into outrage and disapproval.
Muhammad's (Peace be upon him) words created a thunderbolt that turned the
Makkan time -honoured ideological life upside down. They could ill afford to
hear someone attaching to polytheists and idolaters, the description of
straying people. They started to rally their resources to settle down the
affair, quell the onward marching revolution and deal a pre-emptive strike to
its votaries before it devours and crushes down their consecrated traditions
and long standing heritage. The Makkans had the deep conviction that denying
godship to anyone save Allâh and that belief in the Divine Message and the
Hereafter are interpreted in terms of complete compliance and absolute
commitment, and this in turn leaves no area at all for them to claim authority
over themselves and over their wealth, let alone their subordinates. In short,
their arrogated religiously-based supremacy and highhandedness would no longer
be in effect; their pleasures would be subordinated to the pleasures of Allâh
and His Messenger and lastly they would have to abstain from incurring
injustices on those whom they falsely deemed to be weak, and perpetrating
dreadful sins in their everyday life. They had already been fully aware of
these meanings, that is why their souls would not condescend to accept [next] this
'disgraceful' position not out of motives based on dignity and honour but
rather because:
"Nay! (Man denies Resurrection and Reckoning. So) he desires
to continue committing sins." [75:5]
They had been aware of all these consequences but they could
afford to do nothing before an honest truthful man who was the highest example
of good manners and human values. They had never known such an example in the
history of theifolks or grandfathers. What would they do? They were baffled,
and they had the right to be so.
Following careful deliberations, they hit upon the only target
available, i.e. to contact the Messenger's uncle, Abu Talib and request him to
intervene and advise his nephew to stop his activities. In order to attach a
serious and earnest stamp to their demand, they chose to touch the most
sensitive area in Arabian life, viz., ancestral pride. They addressed Abu Talib
in the following manner: "O Abu Talib! Your nephew curses our gods; finds
faults with our way of life, mocks at our religion and degrades our
forefathers; either you must stop him, or you must let us get at him. For you
are in the same opposition as we are in opposition to him; and we will rid you
of him." Abu Talib tried to appease their wrath by giving them a polite
reply. The Prophet (Peace be upon him), however, continued on his way preaching
Allâh's religion and calling men hitherto, heedless of all their desperate
attempts and malicious intentions
AN ADVISORY COUNCIL TO DEBAR PILGRIMS FROM MUHAMMAD'S CALl: During
those days, Quraish had another serious concern; the proclamation of the Call
had only been a few months old when the season of pilgrimage was soon to come.
Quraish knew that the Arab delegates were coming within a short time. They
agreed that it was necessary to contemplate a device that was bound to alienate
the Arab pilgrims from the new faith preached by Muhammad (Peace be upon him).
They went to see Al-Waleed bin Al-Mugheerah to deliberate on this issue.
Al-Waleed invited them to agree on a unanimous resolution that could enjoy the
approbation of them all. However, they were at variance. Some suggested that
they describe him as Kahin, i.e., soothsayer; but this suggestion was turned
down on grounds that his words were not so rhymed. Others proposed Majnun,
i.e., possessed by jinn; this was also rejected because no insinuations
peculiar to that state of mind ware detected, they claimed. "Why not say
he is a poet?" Some said. Here again they could not reach a common
consent, alleging that his words were totally [next] outside the lexicon of
poetry. "OK then; let us accuse him of practising witchcraft," was a
fourth suggestion. Here also Al-Waleed showed some reluctance saying that the
Prophet (Peace be upon him) was known to have never involved himself in the
practice of blowing on the knots, and admitted that his speech was sweet tasting
root and branch. He, however, found that the most plausible charge to be
levelled against Muhammad (Peace be upon him) was witchcraft. The ungodly
company adopted this opinion and agreed to propagate one uniform formula to the
effect that he was a magician so powerful and commanding in his art that he
would successfully alienate son from father, man from his brother, wife from
her husband and man from his clan.
It is noteworthy in this regard to say that Allâh revealed sixteen
verses as regards Al-Waleed and the cunning method he contemplated to
manipulate the people expected to arrive in Makkah for pilgrimage. Allâh says:
"Verily, he thought and plotted; so let him be cursed! How he
plotted! And once more let him be cursed, how he plotted! Then he thought; then
he frowned and he looked in a bad tempered way; then he turned back and was
proud; then he said: 'This is nothing but magic from that of old; this is
nothing but the word of a human being!' " [74:18-25]
The most wicked of them was the sworn enemy of Islam and Muhammad
(Peace b e upon him), Abu Lahab, who would shadow the Prophet's steps crying
aloud, "O men, do not listen to him for he is a liar; he is an
apostate." Nevertheless, Muhammad (Peace be upon him) managed to create a
stir in the whole area, and even to convince a few people to accept his Call.
THE FIRST MIGRATION TO ABYSSINIA (ETHIOPIA): The series of
persecutions started late in the fourth year of Prophethood, slowly at first,
but steadily accelerated and worsened day by day and month by month until the
situation got so extremely grave and no longer tolerable in the middle of the
fifth year, that the Muslims began to seriously think of feasible ways liable
to avert the painful tortures meted out to them. It was at that gloomy and
desperate time that Sûrah Al-Kahf (Chapter 18 — The Cave) was revealed
comprising definite answers to the questions with which the polytheists of
Makkah constantly pestered the Prophet (Peace be upon him). It comprises three
stories that include highly suggestive parables for the true believers to
assimilate. The story of the Companions of the Cave implies implicit guidance
for the believers to evacuate the hot spots of disbelief and aggression
pregnant with the peril of enticement away from the true religion: [next]
The young men said to one another): And when you withdraw from
them, and that which they worship, except Allâh, then seek refuge in the Cave,
your Lord will open a way for you from His Mercy and will make easy for you
your affair (i.e. will give you what you will need of provision, dwelling,
etc.)18:16].
Next, there is the story of Al-Khidr (The Teacher of Arabia) and
Moses (Peace be upon him) in a clear and delicate reference to the vicissitudes
of life. Future circumstances of life are not necessarily the products of the
prevalent conditions, they might be categorically the opposite. In other words,
the war waged against the Muslims would in the future assume a different turn,
and the tyrannous oppressors would one day come to suffer and be subjected to
the same tortures to which the Muslims were then put. Furthermore, there is the
story of Dhul-Qarnain (The Two Horned One), the powerful ruler of west and
east. This story says explicitly that Allâh takes His righteous servants to
inherit the earth and whatever in it. It also speaks that Allâh raises a
righteous man every now and then to protect the weak against the strong.
Sûrah Az-Zumar (Chapter 39 — The Crowds) was then revealed
pointing directly to migration and stating that the earth is spacious enough
and the believers must not consider themselves constrained by the forces of
tyranny and evil:
"Good is (the reward) for those who do good in this world,
and Allâh's earth is spacious (so if you cannot worship Allâh at a place, then
go to another)! Only those who are patient shall receive their rewards in full
without reckoning." [39:10].
The Prophet (Peace be upon him) had already known that Ashamah
Negus, king of Abyssinia (Ethiopia), was a fair ruler who would not wrong any
of his subordinates, so he permitted some of his followers to seek asylum there
in Abyssinia (Ethiopia).
In Rajab of the fifth year of Prophethood, a group of twelve men
and four women left for Abyssinia (Ethiopia). Among the emigrants were 'Uthman
bin 'Affan and his wife Ruqaiyah [the daughter of the Prophet (Peace be upon
him)]. With respect to these two emigrants, the Prophet (Peace be upon him)
said:
"They are the first people to migrate in the cause of Allâh
after Abraham and Lot (Peace be upon them) ."
[next] They sneaked out of
Makkah under the heavy curtain of a dark night and headed for the69 [next] sea
where two boats happened to be sailing for Abyssinia (Ethiopia), their
destination. News of their intended departure reached the ears of Quraish, so
some men were despatched in their pursuit, but the believers had already left
Shuaibah Port towards their secure haven where they were received warmly and
accorded due hospitality.
In Ramadan of the same year, the Prophet (Peace be upon him) went
into the Holy Sanctuary where there was a large host of Quraish polytheists,
including some notables and celebrities. Suddenly he began reciting Sûrah
An-Najm (Chapter 41 — The Star). The awe-inspiring Words of Allâh descended
unawares upon them and they immediately got stunned by them. It was the first
time for them to be shocked by the truthful Revelation. It had formerly been
the favourite trick of those people who wished to dishonour Revelation, not
only not to listen to it themselves but also to talk loudly and insolently when
it was being read, so that even the true listeners may not be able to hear.
They used to think that they were drowning the Voice of Allâh; in fact, they
were piling up misery for themselves, for Allâh's Voice can never be silenced,
"And those who disbelieve say:
"Listen not to this Qur'ân, and make noise in the midst of
its (recitation) that you may overcome." [41:26].
When the unspeakably fascinating Words of Allâh came into direct
contact with their hearts, they were entranced and got oblivious of the
materialistic world around them and were caught in a state of full
attentiveness to the Divine Words to such an extent that when the Prophet
(Peace be upon him) reached the stormy heart-beating ending:
"So fall you down in prostration to Allâh and worship Him
(Alone)." [53:62]
The idolaters, unconsciously and with full compliance, prostrated
themselves in absolute god-fearing and stainless devotion. It was in fact the
wonderful moment of the Truth that cleaved through the obdurate souls of the
haughty and the attitude of the scoffers. They stood aghast when they perceived
that Allâh's Words had conquered their hearts and done the same thing that they
had been trying hard to annihilate and exterminate. Their co-polytheists who
had not been present on the scene reproached and blamed them severely;
consequently they began to fabricate lies and calumniate the Prophet (Peace be
upon him) alleging that he had attached to their idols great veneration and
ascribed to them the power of desirable intercession. All of these were
desperate attempts made to establish an excusable justification for their
prostrating themselves with the Prophet (Peace be upon him) on that day. Of
course, this foolish [next] and iniquitous slanderous behaviour was in line
with their life-consecrated practice of telling lies and plot hatching.
News of this incident was misreported to the Muslim emigrants in
Abyssinia (Ethiopia). They were informed that the whole of Quraish had embraced
Islam so they made their way back home. They arrived in Makkah in Shawwal of the
same year. When they were only an hour's travel from Makkah, the reality of the
situation was discovered. Some of them returned to Abyssinia (Ethiopia), others
sneaked secretly into the city or went in publicly but under the tutelage of a
local notable. However, due to the news that transpired to the Makkans about
the good hospitality and warm welcome that the Muslims were accorded in
Abyssinia (Ethiopia), the polytheists got terribly indignant and started to
mete out severer and more horrible maltreatment andtortures to the Muslims.
Thereupon the Messenger of Allâh (Peace be upon him) deemed it imperative to
permit the helpless creatures to seek asylum in Abyssinia (Ethiopia) for the
second time. Migration this time was not as easy as it was the previous time,
for Quraish was on the alert to the least suspicious moves of the Muslims. In
due course, however, the Muslims managed their affairs too fast for the
Quraishites to thwart their attempt of escape. The group of emigrants this time
comprised eighty three men and nineteen or, in some versions, eighteen women.
Whether or not 'Ammar was included is still a matter of doubt.
QURAISH'S MACHINATION AGAINSTN THE EMIGRANTS: Quraish could not
tolerate the prospect of a secure haven available for the Muslims in Abyssinia
(Ethiopia), so they despatched two staunch envoys to demand their extradition.
They were 'Amr bin Al-'As and 'Abdullah bin Abi Rabi'a — before embracing
Islam. They had taken with them valuable gifts to the king and his clergy, and
had been able to win some of the courtiers over to their side. The pagan envoys
claimed that the Muslim refugees should be expelled from Abyssinia (Ethiopia)
and made over to them, on the ground that they had abandoned the religion of
their forefathers, and their leader was preaching a religion different from
theirs and from that of the king.
The king summoned the Muslims to the court and asked them to
explain the teachings of their religion. The Muslim emigrants had decided to
tell the whole truth whatever the consequences were. Ja'far bin Abi Talib stood
up and addressed the king in the following words: "O king! we were plunged
in the depth of ignorance and barbarism; we [next] adored idols, we lived in
unchastity, we ate the dead bodies, and we spoke abominations, we disregarded
every feeling of humanity, and the duties of hospitality and neighbourhood were
neglected; we knew no law but that of the strong, when Allâh raised among us a
man, of whose birth, truthfulness, honesty, and purity we were aware; and he
called to the Oneness of Allâh, and taught us not to associate anything with
Him. He forbade us the worship of idols; and he enjoined us to speak the truth,
to be faithful to our trusts, to be merciful and to regard the rights of the
neighbours and kith and kin; he forbade us to speak evil of women, or to eat
the substance of orphans; he ordered us to fly from the vices, and to abstain
from evil; to offer prayers, to render alms, and to observe fast. We have
believed in him, we have accepted his teachings and his injunctions to worship
Allâh, and not to associate anything with Him, and we have allowed what He has
allowed, and prohibited what He has prohibited. For this reason, our people
have risen against us, have persecuted us in order to make us forsake the
worship of Allâh and return to the worship of idols and other abominations.
They have tortured and injured us, until finding no safety among them, we have
come to your country, and hope you will protect us from oppression."
The king was very much impressed by these words and asked the
Muslims to recite some of Allâh's Revelation. Ja'far recited the opening verses
of Sûrah Maryam (Chapter 19 — Mary) wherein is told the story of the birth of
both John and Jesus Christ, down to the account of Mary having been fed with
the food miraculously. Thereupon the king, along with the bishops of his realm,
was moved to tears that rolled down his cheeks and even wet his beard. Here,
the Negus exclaimed: "It seems as if these words and those which were
revealed to Jesus are the rays of the light which have radiated from the same
source." Turning to the crest-fallen envoys of Quraish, he said, "I
am afraid, I cannot give you back these refugees. They are free to live and
worship in my realm as they please."
On the morrow, the two envoys again went to the king and said that
Muhammad (Peace be upon him) and his followers blasphemed Jesus Christ. Again
the Muslims were summoned and asked what they thought of Jesus. Ja'far again
stood up and replied: "We speak about Jesus as we have been taught by our
Prophet (Peace be upon him) , that is, he is the servant of Allâh, His
Messenger, His spirit and His Word breathed into Virgin Mary." The king at
once remarked, "Even so do we believe. Blessed be you, and blessed be your
master." Then turning to the frowning envoys and to his bishops who got
angry, he said: "You may fret and fume as you like but Jesus is nothing
more than [next] what Ja'far has said about him." He then assured the
Muslims of full protection. He returned to the envoys of Quraish, the gifts
they had brought with them and sent them away. The Muslims lived in Abyssinia
(Ethiopia) unmolested for a number of years till they returned to Madinah.
In this way Quraish's malicious intentions recoiled on them and
their machination met with utter failure. They came to fully realize that the g
rudge they nursed against he Muslims would not operate but within their realm
of Makkah. They consequently began to entertain a horrible idea of silencing
the advocate of the new Call once and for all, through various channels of
brutality, or else killing him. An obstinate difficulty, however, used to
curtail any move in this direction embodied by the Prophet's uncle Abu Talib
and the powerful social standing he used to enjoy as well as the full protection
and support he used to lend to his nephew. The pagans of Makkah therefore
decided to approach Abu Talib for the second time and insisted that he put a
stop to his nephew's activities, which if allowed unchecked, they said, would
involve him into severe hostility. Abu Talib was deeply distressed at this open
threat and the breach with his people and their enmity, but he could not afford
to desert the Messenger too. He sent for his nephew and told him what the
people had said, "Spare me and yourself and put not burden on me that I
can't bear." Upon this the Prophet (Peace be upon him) thought that his
uncle would let him down and would no longer support him, so he replied:
"O my uncle! by Allâh if they put the sun in my right hand
and the moon in my left on condition that I abandon this course, until Allâh h
as made me victorious, or I perish therein, I would not abandon it." The
Prophet (Peace be upon him) got up, and as he turned away, his uncle called him
and said, "Come back, my nephew," and when he came back, he said,
"Go and preach what you please, for by Allâh I will never forsake
you."
He then recited two lines of verse pregnant with meanings of full
support to the Prophet (Peace be upon him) and absolute gratification by the
course that his nephew had chalked out in Arabia.
ONECE MORE QURAISH APPROACHES ABU TALIB: Quraish, seeing that the
Messenger of Allâh (Peace be upon him) was still intent on his Call, realized
that Abu Talib would never forsake his nephew even if this incurred their
enmity. Some of them then went to see him once more taking with them a youth
called 'Amarah bin Al-Waleed bin Al-Mugheerah, and said, "O Abu Talib! we
have brought you a smart boy still in the bloom of his youth, to make use of
his mind and strength and take him as your son in [next] exchange for your
nephew, who has run counter to your religion, brought about social discord,
found fault with your way of life, so that we kill him and rid you of his
endless troubles; just man for man." Abu Talib's reply was, "It is
really an unfair bargain. You give me your son to bring him up and I give you
my son to kill him! By Allâh, it is something incredible!!"
Al- Mut'im bin 'Adi, a member of the delegation, interrupted saying that
Quraish had been fair in that bargain because "they meant only to rid you
of that source of hateful trouble, b ut as I see you are determined to refuse
their favours." Abu Talib, of course, turned down all their offers and
challenged them to do whatever they pleased. Historical resources do not give
the exact date of these two meetings with Abu Talib. They, however, seem more
likely to have taken place in the sixth year of Prophethood with a brief lapse
of time in between.
THE TYRANTS' DECISION TO KILL THE PROPHET: Now that all the
schemes and conspiracof Quraish had failed, they resorted to their old
practices of persecution and inflicting tortures on the Muslims in a more
serious and brutal manner than ever before. They also began to nurse the idea
of killing the Prophet (Peace be upon him). In fact, contrary to their
expectations, this new method and this very idea served indirectly to
consolidate the Call to Islam and support it with the conversion of two staunch
and mighty heroes of Makkah, i.e. Hamzah bin 'Abdul-Muttalib and 'Umar bin Al-
Khattab (May Allah be pleased with him).
'Utaibah bin Abi Lahab once approached the Prophet (Peace be upon
him) and most defiantly and brazenly shouted at him, "I disbelieve in:
"By the star when it goes down." [53:1] and in "Then he
(Gabriel) approached and came closer." [53:8] In other words: "I do
not believe in any of the Qur'ân." He then started to deal highhandedly
with Muhammad (Peace be upon him) and laid violent hand on him, tore his shirt
and spat into his face but his saliva missed the Holy face of the Prophet
(Peace be upon him). Thereupon, the Prophet (Peace be upon him) invoked Allâh's
wrath on 'Utaibah and supplicated:
"O Allâh! Set one of Your dogs on him."
Allâh responded positively to Muhammad's supplication, and it
happened in the following manner: Once 'Utaibah with some of his compatriots
from Quraish set out for Syria and took accommodation in Az - Zarqa'.
There a lion approached the group to the great fear of 'Utbah, who at once
recalled Muhammad's words in supplication, and said: "Woe to my brother!
This lion will surely devour me just as Muhammad (Peace be upon [next] him)
supplicated. He has really killed me in Syria while he is in Makkah." The
lion did really rush like lightning, snatched 'Utbah from amongst his people
and crushed his head.
It is also reported that a wretched idolater from Quraish, named
'Uqbah bin 'Abi Mu'ait once trod on the Prophet's neck while he was prostrating
himself in prayer until his eyes protruded.
More details reported by Ibn Ishaq testify to the tyrants'
deeply-established intentions of killing the Prophet (Peace be upon him). Abu
Jahl, the archenemy of Islam, once addressed some of his accomplices: "O
people of Quraish! It seems that Muhammad (Peace be upon him) is determined to
go on finding fault with our religion, degrading our forefathers, discrediting
our way of life and abusing our gods. I bear witness to our god that I will
carry a too heavy rock and drop it on Muhammad's head while he is in
prostration to rid you of him, once and for all. I am not afraid of whatever
his sept, Banu 'Abd Munaf, might do." The terrible unfortunate audience
endorsed his plan and encouraged him to translate it into a decisive deed.
In the morning of the following day, Abu Jahl lay waiting for the
arrival of the Messenger of Allâh (Peace be upon him) to offer prayer. The
people of Quraish were in their assembly rooms waiting for news. When the
Prophet (Peace be upon him) prostrated himself, Abu Jahl proceeded carrying the
big rock to fulfill his wicked intention. No sooner had he approached closer to
the Prophet (Peace be upon him) than he withdraw pale-faced, shuddering with
his hands strained the rock falling off. Thereupon, the people watching hurried
forward asking him what the matter was. He replied: "When I approached, a male-camel
unusual in figure with fearful canines intercepted and almost devoured
me." Ibn Ishaq reported that the Prophet (Peace be upon him), in the
context of his comment on the incident, said "It was Gabriel (Peace be
upon him) , if Abu Jahl had approached closer, he would have killed him. "
Even so the tyrants of Quraish would not be admonished, contrariwise, the idea
of killing the Prophet (Peace be upon him) was still being nourished in their
iniquitous hearts. On the authority of 'Abdullah bin 'Amr bin Al-'As, some
people of Quraish were in a place called Al-Hijr complaining that they had been
too patient with the Prophet (Peace be upon him), who suddenly appeared and
began his usual circumambulation. They started to wink at him and utter
sarcastic remarks but he remained silent for two times, then on the third, he
stopped and addressed the infidels saying:
[next] "O people of
Quraish! Hearken, I swear by Allâh in Whose Hand is my soul, that you will one
day be slaughtered to pieces." As soon as the Prophet (Peace be upon him)
uttered his word of slaughter, they all stood aghast and switched off to a new
style of language smacking of fear and even horror trying to soothe his anger
and comfort him saying: "You can leave Abul Qasim, for you have never been
foolish."
'Urwa bin Az-Zubair narrated: I asked Abdullah bin 'Amr bin Al-'As
to tell me of the worst thing that the pagans did to the Prophet (Peace be upon
him). He said: "While the Prophet (Peace be upon him) was praying in
Al-Hijr of Al-Ka'bah, 'Uqbah bin Al-Mu'ait came and put his garment around the
Prophet's neck and throttled him violently. Abu Bakr came and caught him by his
shoulder and pushed him away from the Prophet (Peace be upon him) and said:
"Do you want to kill a man just because he says, My Lord is Allâh?"
THE CONVERSION OF HAMZAH BIN 'ABDUL-MUTTALIB: In a gloomy
atmosphere infested with dark clouds of iniquity and tyranny, there shone on
the horizon a promising light for the oppressed, i.e. the conversion of Hamzah
bin 'Abdul-Muttalib in Dhul Hijjah, the sixth year of Prophethood. It is recorded
that the Prophet (Peace be upon him) was one day seated on the hillock of Safa
when Abu Jahl happened to pass by and accused the religion preached by him.
Muhammad (Peace be upon him), however, kept silent and did not utter a single
word. Abu Jahl went on unchecked, took a stone and cracked the Prophet's head
which began to bleed. The aggressor then went to join the Quraishites in their
assembly place. It so happened that shortly after that, Hamzah, while returning
from a hunting expedition, passed by the same way, his bow hanging by his
shoulder. A slave-girl belonging to 'Abdullah bin Jada'an, who had noted the
impertinence of Abu Jahl, told him the whole story of the attack on the Prophet
(Peace be upon him) . On hearing that, Hamzah was deeply offended and hurried
to Al-Ka'bah and there, in the courtyard of the Holy Sanctuary, found Abu Jahl
sitting with a company of Quraishites. Hamzah rushed upon him and struck his
bow upon his head violently and said: "Ah! You have been abusing Muhammad
(Peace be upon him); I too follow his religion and profess what he
preaches." The men of Bani Makhzum came to his help, and men of Bani
Hashim wanted to render help, but Abu Jahl sent them away saying: "Let Abu
'Ummarah alone, by Allâh I did revile his nephew shamelessly." In fact,
Hamzah's conversion derived initially from the pride of a man who would not
accept the notion of others humiliating [next] his relative. Later on, however,
Allâh purified his nature and he managed to grasp the most trustworthy
hand-hold (Faith in Allâh). He proved to be a source of great strength to the
Islamic Faith and its followers.
THE CONVERSION OF 'UMAR BIN AL-KHATTAB: Another significant
addition to the strength of Islam was the conversion of 'Umar bin Al-Khattab in
Dhul-Hijjah, the sixth year of Prophethood, three days following the conversion
of Hamzah. ] He was a man of dauntless courage and resolution, feared and
respected in Makkah, and hitherto a bitter opponent of the new religion. The
traditional account reveals that the Prophet (Peace be upon him) once raised
his hands in prayer and said:
"O Allâh! Give strength to Islam especially through either of
two men you love more: 'Umar bin Al-Khattab or Abu Jahl bin Hisham."
'Umar, obviously, was the one who merited that privilege.
When we scrutinize the several versions that speak of 'Umar's
conversion, we can safely conclude that various contradictory emotions used to
conflict with one another within his soul. On the one hand, he used to highly
regard the traditions of his people, and was habituated to the practice of
indulgence in wine orgies; on the other hand, he greatly admired the stamina of
the Muslims and their relentless dedication to their faith. These two extreme
views created a sort of skepticism in himind and made him at times tend to
believe that the doctrines of Islam could bear better and more sacred seeds of
life, that is why he would always experience fits of outrage directly followed
by unexpected enervation. On the whole, the account of his conversion is very
interesting and requires us to go into some details.
One day, 'Umar bin Al-Khattab set out from his house, and headed
for the Holy Sanctuary where he saw the Prophet (Peace be upon him) offering
prayer and overheard him reciting the Sûrah Al- Hâqqah (Chapter 69 — The
Reality) of the Noble Qur'ân. The Words of Allâh appealed to him and touched
the innermost cells of his heart. He felt that they derived from unusual
composition, and he began to question his people's allegations as regards the
man-composed poetry or words of a soothsayer that they used to attach to the
Noble Qur'ân. The Prophet (Peace be upon him) went on to recite:
"That this is verily the word of an honoured Messenger (i.e.
Gabriel or Muhammad (Peace be upon him) which he has brought from Allâh). It is
not the word of a poet, little is that you believe! Nor is it the word of a
soothsayer (or a foreteller), little is that you [next] remember! This is the
Revelation sent down from the Lord of the 'Alamin (mankind, jinns and all that
exists)." [69:40-43]
At that very moment, Islam permeated his heart. However, the dark
layer of pre-Islamic tendencies, the deep-seated traditional bigotry as well as
the blind pride in his forefathers overshadowed the essence of the great Truth
that began to feel its way reluctantly into his heart. He, therefore, persisted
in his atrocities against Islam and its adherents unmindful of the pure and
true-to-man's nature feeling that lay behind that fragile cover of pre-Islamic
ignorance and mentality. His sharp temper and excessive enmity towards the
Prophet (Peace be upon him) led him one day to leave his house, sword in hand,
with the intention of killing the Prophet (Peace be upon him) . He was in a fit
of anger and was fretting and fuming. Nu'aim bin 'Abdullah, a friend of
'Umar's, met him accidentally half way. What had caused so much excitement in
him and on whom was the fury to burst, he inquired casually. 'Umar said
furiously: "To destroy the man Muhammad (Peace be upon him) this apostate,
who has shattered the unity of Quraish, picked holes in their religion, found
folly with their wise men and blasphemed their gods." "'Umar, I am
sure, your soul has deceived you, do you think that Banu 'Abd Munaf would let
you walk on earth if you slain Muhammad (Peace be upon him)? Why don't you take
care of your own family first and set them right?"
"Which of the folk of my house?" asked 'Umar angrily.
"Your brother-in-law and your sister have apostatized [meaning to say:
They have become followers of Muhammad (Peace be upon him)] and abandoned your
religion."
'Umar directed his footsteps to his sister's house. As he drew
near, he heard the voice of Khabbab bin Aratt, who was reading the Qur'ânic
Chapter Tâ-Hâ (mystic letters, T. H.) to both of them. Khabbab, perceiving the
noise of his footsteps retired to a closet. Fatimah, 'Umar's sister, took hold
of the leaf and hid it. But 'Umar had already heard the voice. "What sound
was that I have heard just now?" shouted the son of Khattab, entering
angrily. Both his sister and her husband replied, "You heard
nothing." "Nay," said he swearing fiercely, "I have heard
that you have apostatized." He plunged forward towards his brother-in-law
and beat him severely, but Fatimah rushed to the rescue of her husband.
Thereupon, 'Umar fell upon his sister and struck upon her head. The husband and
wife could not contain themselves and cried aloud: "Yes, we are Muslims,
we believe in Allâh and His Messenger Muhammad (Peace be upon him) so do what
you will." When 'Umar saw the face of his dear sister besmeared with
blood, he was softened [next] and said: "Let me see what you were reading,
so that I may see what Muhammad (Peace be upon him) has brought." Fatimah
was satisfied with the assurance, but said: "O brother, you are unclean on
account of your idolatry, none but the pure may touch it. So go and wash
first." He did so, and took the page and read the opening verses of the
Chapter Tâ-Hâ until he reached:
"Verily! I am Allâh! Lâ ilâha illa Ana (none has the right to
be worshipped but I), so worship Me and offer prayers perfectly
(Iqâmat-as-Salât), for My Remembrance." [20:14].
'Umar read the verses with great interest and was much entranced
with them. "How excellent it is, and how graceful! Please guide me to
Muhammad (Peace be upon him) ." said he. And when he heard that, Khabbab
came out of concealment and said, "O 'Umar, I hope that Allâh has answered
the prayer of the Prophet (Peace be upon him) , for I heard him say: 'O Allâh!
Strengthen Islam through either 'Umar bin Al-Khattab or Abu Jahl bin
Hisham.'" 'Umar then left for a house in Safa where Muhammad (Peace be
upon him) had been holding secret meetings along with his Companions. 'Umar
reached that place with the sword swinging by his arm. He knocked at the door.
The Companions of the Prophet (Peace be upon him) turned to see who the
intruder was. One of them peeped through a chink in the door and reeled back
exclaiming: "It is 'Umar with his sword." Hamzah, dispelling the
fears of his friends, said: "Let him in. As a friend he is welcome. As a
foe, he will have his head cut off with his own sword." The Prophet (Peace
be upon him) asked his Companions to open the door. In came the son of Khattab.
The Prophet (Peace be upon him) advanced to receive the dreadful visitor,
caught him by his garment and scabbard, and asked him the reason of his visit.
At that 'Umar replied: "O Messenger of Allâh (Peace be upon him), I come
to you in order to believe in Allâh and his Messenger and that which he has
brought from his Lord." Filled with delight, Muhammad (Peace be upon him)
together with his Companions, cried aloud: 'Allâhu Akbar' (Allâh is Great).
The conversion of 'Umar was a real triumph for the cause of Islam.
So great and instant was the effect of his conversion on the situation that the
believers who had hitherto worshipped Allâh within their four walls in secret
now assembled and performed their rites of worship openly in the Holy Sanctuary
itself. This raised their spirits, and dread and uneasiness began to seize
Quraish.
Ibn Ishaq narrated on the authority of 'Umar (May Allah be
pleased), "When I embraced [next] Islam, I remembered the archenemy of
Muhammad (Peace be upon him), i.e. Abu Jahl. I set out, and knocked at his
door. When he came out to see me, I told him directly that I had embraced
Islam. He immediately slammed the door repulsively denouncing my move as
infamous and my face as ugly."
In fact, 'Umar's conversion created a great deal of stir in Makkah
that some people denounced him as an apostate, yet he would never waver in
Faith, on the contrary, he persisted in his stance even at the peril of his
life. The polytheists of Quraish marched towards his house with the intention
of killing him. 'Abdullah bin 'Umar (May Allah be pleased with him) narrated:
While 'Umar was at home in a state of fear, there came Al-'As bin Wa'il
As-Sahmy Abu 'Amr, wearing an embroidered cloak and a shirt having silk hems.
He was from the tribe of Bani Sahm who were our allies during the pre-Islamic
period of ignorance. Al-'As said to 'Umar: What's wrong with you? He said: Your
people claim that they will kill me if I become a Muslim. Al-'As said: Nobody
will harm you after I have given protection to you. So Al-'As went out and met
the people streaming in the whole valley. He said: Where are you going? They
replied: We want son of Al-Khattab who has embraced Islam. Al- 'As said: There
is no way for anybody to touch him. So the people retreated.
With respect to the Muslims in Makkah, 'Umar's conversion had a
different tremendous impact. Mujahid, on the authority of Ibn Al-'Abbas (May
Allah be pleased with him) related that he had asked 'Umar bin Al-Khattab why
he had been given the epithet of Al-Farouque (he who distinguishes truth from
falsehood), he replied: After I had embraced Islam, I asked the Prophet (Peace
be upon him): 'Aren't we on the right path here andHereafter?' The Prophet
(Peace be upon him) answered: 'Of course you are! I swear by Allâh in Whose
Hand my soul is, that you are right in this world and in the hereafter.' I,
therefore, asked the Prophet (Peace be upon him) 'Why we then had to conduct
clandestine activism. I swear by Allâh Who has sent you with the Truth, that we
will leave our concealment and proclaim our noble cause publicly.' We then went
out in two groups, Hamzah leading one and I the other. We headed for the Mosque
in broad daylight when the polytheists of Quraish saw us, their faces went pale
and got incredibly depressed and resentful. On that very occasion, the Prophet
(Peace be upon him) attached to me the epithet of Al-Farouque. Ibn Mas'ud (May
Allah be pleased with him) related that they (the Muslims) had never been able
to observe their religious rites inside the Holy Sanctuary except when 'Umar
embraced Islam.
Suhaib bin Sinan (May Allah be pleased with him), in the same
context, said that it was [next] only after 'Umar's conversion, that we started
to proclaim our Call, assemble around and circumambulate the Sacred House
freely. We even dared retaliate against some of the injustices done to harm us.
In the same context, Ibn Mas'ud said: We have been strengthened a lot since
'Umar embraced Islam.
QURAISH'S REPRESENTATIVE NEGOTIATES WITH THE MESSENGER OF ALLAH:
Shortly after the conversion of these two powerful heroes, Hamzah bin
'Abdul-Muttalib and 'Umar bin Al-Khattab (May Allah be pleased with him), the
clouds of tyranny and oppression started to clear away and the polytheists
realized that it was no use meting out torture to the Muslims. They
consequently began to direct their campaign to a different course. The
authentic records of the biography of the Prophet (Peace be upon him) show that
it had occurred to the Makkan leaders to credit Muhammad (Peace be upon him)
with ambition. They, therefore, time and again plied him with temptation. One day
some of the important men of Makkah gathered in the enclosure of Al-Ka'bah, and
'Utbah bin R abi'a, a chief among them, offered to approach the Prophet (Peace
be upon him) and contract a bargain with him whereby they give him whatever
worldly wealth he asks for, on condition that he keep silent and no longer
proclaim his new faith. The people of Quraish endorsed his proposal and
requested him to undertake that task. 'Utbah came closer to Muhammad (Peace be
upon him) and addressed him in the following words:
We have seen no other man of Arabia, who has brought so great a
calamity to a nation, as you have done. You have outraged our gods and religion
and taxed our forefathers and wise men with impiety and error and created
strife amongst us. You have left no stone unturned to estrange the relations
with us. If you are doing all this with a view to getting wealth, we will join
together to give you greater riches than any Quraishite has possessed. If
ambition moves you, we will make you our chief. If you desire kingship we will
readily offer you that. If you are under the power of an evil spirit which
seems to haunt and dominate you so that you cannot shake off its yoke, then we
shall call in skilful physicians to cure you.
"Have you said all?" asked Muhammad (Peace be upon him);
and then hearing that all had been said, he spoke forth, and said:
"In the Name of Allâh, the Most Beneficent, the Most
Merciful. Hâ-Mîm. [These letters are one of the miracles of the Qur'ân, and
none but Allâh (Alone) knows their meanings]. A revelation from Allâh, the Most
Beneficent, the Most Merciful. A Book [next] whereof the verses are explained
in detail; — a Qur'ân in Arabic for people who know. Giving glad tidings [of
Paradise to the one who believes in the Oneness of Allâh (i.e. Islamic
Monotheism) and fears Allâh much (abstains from all kinds of sins and evil
deeds.) and loves Allâh much (performing all kinds of good deeds which He has
ordained)], and warning (of punishment in the Hell-fire to the one who
disbelieves in the Oneness of Allâh), but most of them turn away, so they
listen not. And they say: Our hearts are under coverings (screened) from that
to which you invite us …" [41: 1 -5]
The Messenger of Allâh (Peace be upon him) went on reciting the
Chapter while 'Utbah sitting and listening attentively with his hand behind his
back to support him. When the Messenger reached the verse that required
prostration, he immediately prostrated himself. After that, he turned to 'Utbah
saying: "Well Abu Al-Waleed! You have heard my reply, you are now free to
do whatever you please." 'Utbah then retired to his company to apprise
them of the Prophet's attitude. When his compatriots saw him, they swore that
he had returned to them with a countenance unlike the one he had before meeting
the Prophet (Peace be upon him) . He immediately communicated to them the
details of the talk he gave a nd the reply he received, and appended saying:
"I have never heard words similar to those ones he recited. They
definitely relate neither to poetry nor to witchcraft nor do they derive from
soothsaying. O people of Quraish! I request you to heed my advice and grant the
man full freedom to pursue his goals, in which case you could safely detach
yourselves from him. I swear that his words bear a supreme Message. Should the
other Arabs rid you of him, they will then spare you the trouble, on the other
hand if he accedes to power over the Arabs, then you will bask in his kingship
and share him his might." These words of course fell on deaf ears, and did
not appeal to the infidels, who jeered at 'Utbah and claimed that the Prophet
(Peace be upon him) had bewitched him.
In another version of the same event, it is related that 'Utbah
went on attentively listening to the Prophet (Peace be upon him) until the
latter began to recite Allâh's Words:
"But if they turn away, they say [O Muhammad (Peace be upon
him) ]: "I have warned you of a Sa'iqa (a destructive awful cry, torment,
hit, a thunder-bolt) like the Sa'iqa which overtook 'Ad and Thamûd
(people)." [41:13]
Here 'Utbah stood up panicked and stunned putting his hand on the
Prophet's mouth [next] beseeching him: "I beg you in the Name of Allâh and
uterine ties to stop lest the calamity should befall the people of
Quraish." He then hurriedly returned to his compatriots and informed them
of what he had heard.
ABU TALIB ASSEMBLES BANI HASHIM ND BANI AL-MUTTALIB: The new and
welcome
changes notwithstanding, Abu Talib still had a deep sensation of
fear over his nephew. He deliberated on the previous series of incidents including
the barter affair of 'Amarah bin Al-Waleed, Abu Jahl's rock, 'Uqbah's attempt
to choke the Prophet (Peace be upon him) , and finally 'Umar's (before
conversion) intention to kill Muhammad (Peace be upon him). The wise man
understood that all of these unequivocally smacked of a serious plot being
hatched to disregard his status as a custodian of the Prophet (Peace be upon
him), and kill the latter publicly. In the event of such a thing, Abu Talib
deeply believed, neither 'Umar nor Hamzah would be of any avail, socially
powerful though they were.
Abu Talib was right. The polytheists had laid a carefully-studied
plan to kill the Prophet (Peace be upon him), and banded together to put their
plan into effect. He, therefore, assembled his kinsfolk of Bani Hashim and Bani
Al-Muttalib, sons of 'Abd Munaf and exhorted them to immunize and defend his
nephew. All of them, whether believers or disbelievers, responded positively
except his brother Abu Lahab, who sided with the idolaters.
ATTEMPTS MADE TO CHECK THE ONWARD MARCH OF ISLAM:
Having fully perceived that Muhammad (Peace be upon him) could
never be desisted from his Call, Quraish, in a desperate attempt to quell the
tidal wave of the Call, resorted to other cheap means acting from base motives:
1. Scoffing, degrading, ridiculing, belying and
laughter-instigating cheap manners, all of which levelled at the new converts
in general, and the person of Muhammad (Peace be upon him) in particular, with
the aim of dragging the spirit of despair into their morale, and slackening
their ardent zealotry. They used to denounce the Prophet (Peace be upon him) as
a man possessed by a jinn, or an insane person:
And they say: O you [Muhammad (Peace be upon him) ] to whom the
Dhikr (the Qur'an) has been sent down! Verily, you are a mad man. [15:6]
[next] or a liar practising
witchcraft,
And they (Arab pagans) wonder that a warner [Prophet Muhammad
(Peace be upon him) ] has come to them from among themselves! And the
disbelievers say: This [Prophet Muhammad (Peace be upon him) ] is a sorcerer, a
liar. [38:4].
Their eyes would also look at the good man as if they would eat
him up ' , or trip him up, or disturb him from the position of stability or
firmness. They used all sorts of terms of abuse madman' or one possessed by an
evil spirit', and so on:
And verily, those who disbelieve would almost make you slip with
their eyes through hatreds when they hear the Reminder (the Qur'an), and they
say: Verily, he [Muhammad (Peace be upon him) ] is a madman! [68:51]
Amongst the early converts, there was a group who had
unfortunately no strong clan at their back to support them. These innocent
souls were ridiculed and jeered in season and out of season. Referring to such
people, the highbrow Quraish aristocrats used repeatedly to ask the Prophet
(Peace be upon him), with jest and scorn:
Allah has favoured from amongst us? [6:53] And Allah said:
Does not Allah know best those who are grateful? [6:53]
The wicked used to laugh at the righteous in many ways:
1. They would inwardly laugh at their Faith, because they felt
themselves so superior.
2. In public places, when the righteous passed, they used to
insult and wink at them,
3. In their own houses, they would run them down.
4. Whenever and wherever they saw them, they reproached and called
them fools who had lost their way. In the Hereafter, all these tricks and
falsehoods will be shown for what they are, and the tables will be reversed.
Allâh had said:
Verily! (During the worldly life) those who committed crimes used
to laugh at those who believed; and whenever they passed by them, used to wink
one to another (in mockery); and when they returned to their own people, they
would return jesting; and when they [next] saw them, they said: Verily! These
have indeed gone astry!' But they (disbelievers, sinners) had not been sent as
watchers over them (the believers). [83:29-33]
2. Distorting Muhammad's teachings, evoking ambiguities,
circulating false propaganda; forging groundless allegations concerning his
doctrines, person and character, and going to excess in such a manner in order
to screen off any scope of sound contemplation from the public. With respect to
the Qur'an, they used to allege that it was:
Tales of the ancients, which he [Muhammad (Peace be upon him) ]
has written down, and they are dictated to him morning and afternoon. [25:5]
The iniquitous went on ceaselessly inculcating in people's ears
that the Qur'an was not a true Revelation:
This (the Qur'an) is nothing but a lie that he [Muhammad (Peace be
upon him) ] has invented, and others have helped him at it. [25:4]
The wicked would also attribute to men of Allâh just such motives
and springs of action as they themselves would be guilty of in such
circumstances. The pagans and those who were hostile to the revelation of Allâh
and Islam, could not understand how such wonderful verses could flow from the
tongue of the Prophet (Peace be upon him) without having someone to teach, and
claimed:
It is only a human being who teaches him. [16:103]
They also raised another baseless and superficial objection:
Why does this Messenger [Muhammad (Peace be upon him) ] eat food
and walk about in the markets (like ourselves)? [25:7]
They were sadly ignorant and painfully at fault for they could not
perceive that a teacher for mankind is one who shares their nature, mingles
intheir life, is acquainted with their doings, and sympathises with their joys
and sorrows.
The Noble Qur'an has vehemently refuted their charges and
allegations and has explained that the utterances of the Prophet (Peace be upon
him) are the Revelations of the Lord and their nature and contents provide a
bold challenge to those who attribute85 [next] his Prophetic expressions to
some base origin, at times to the mental throes of a dreaming reformer, at
others to the effusion of a frenzied poet or the incoherent drivelling of an
insane man.
3. Contrasting the Qur'an with the mythology of the ancients in
order to distract people's interests from Allâh's Words. Once An-Nadr bin
Harith addressed the Quraishites in the following manner: O Quraish! You have
experienced an unprecedented phenomenon before which you have so far been
desperately helpless. Muhammad (Peace be upon h im) grew up here among you and
always proved to be highly obliging, the most truthful and trustworthy young
man. However, later on when he reached manhood, he began to preach a new faith
alien to your society, and opposed to your liking so you began to denounce him
at a time as a sorcerer, at another as a soothsayer, a poet, or even an insane
man. I swear by Allâh he is not anyone of those. He is not interested in
blowing on knots as magicians are, nor do his words belong to the world of
soothsaying; he is not a poet either, for his mentality is not that of a
rambler, nor is he insane because he has never been witnessed to develop any
sort of hallucinations or insinuations peculiar to madmen. O people of Quraish,
it is really a serious issue and I recommend that you reconsider your attitude.
It is narrated that An-Nadr, at a later stage, headed for Heerah
where he got conversant with the traditions of the kings of Persia and the
accounts of people like Rustum and Asphandiar, and then returned to Makkah.
Here he would always shadow the Messenger's steps in whatever audiences the
later held to preach the new faith and to caution people against Allâh's wrath.
An-Nadr would directly follow the Prophet (Peace be upon him) and narrate to
the same audience long tales about those people of Persia. He would then always
append his talk with a question cunningly inquiring if he did not outdo
Muhammad (Peace be upon him) . Ibn Abbas (May Allah be pleased with him)
related that An-Nadr used to purchase songstresses who would through their
bodily charms and songs entice away from Islam anyone developing the least
attachment to the Prophet (Peace be upon him); in this regard, Allâh says:
And of mankind is he who purchases idle talks (i.e. music,
singing, etc.) to mislead (me n) from the Path of Allâh. [31:6]
4. In a fresh attempt to dissuade Muhammad (Peace be upon him)
from his principled stand, Quraish invited him to compromise on his teachings
and come to terms with their pre- Islamic practices in such a way that he
quits some of his religion and the polytheists do the same. Allâh, the All-High
says: [next]
They wish that you should compromise (in religion out of courtesy)
with them, so they (too) would compromise with you. [68:9].
On the authority of Ibn Jareer and At-Tabarani, the idolaters
offered that Muhammad (Peace be upon him) worship their gods for a year, and
they worship his Lord for a year. In another version, they said: If you accept
our gods, we would worship yours. Ibn Ishaq related that Al-Aswad bin
Al-Muttalib, Al-Waleed bin Al-Mugheerah, Omaiyah bin Khalaf and Al-As bin Wa'il
As-Sahmy, a constellation of influential polytheists, intercepted the Prophet
(Peace be upon him) while he was circumambulating in the Holy Sanctuary, and
offered him to worship that they worshipped, and they worship that he
worshipped so that, according to them, both parties would reach a common
denominator. They added Should the Lord you worship prove to be better than
ours, then it will be so much better for us, but if our gods proved to be
better than yours, then you would have benefit from it. Allâh, the Exalted, was
decisive on the spot and revealed the following Chapter:
Say: O Al-Kâfirûn (disbelievers in Allâh, in His Oneness, in His
Angels, in His Books, in His Messengers, in the Day of Resurrection, in
Al-Qadar, etc.)! I worship not that which you worship, nor will you worship
that which I worship. And I shall not worship that which you are worshipping,
nor will you worship that which I worship. To you be your religion, and to me
my religion (Islamic Monotheism). [109]
PERSECUTIONS:
[next] At the beginning of
the fourth year of the Call, and for a period of some months, the polytheists
confined their harassment tactics to the above-mentioned ones. But on realizing
the futility of these procedures, they decided to organize a full-scale
opposition campaign. They called for a general meeting and elected a committee
of twenty-five men of Quraish notables with Abu Lahab, the Prophet's uncle, as
a chairman. Following some lengthy deliberations, they reached a decisive
decision to take measures deemed to stop the tidal wave of Islam through
different channels. They were determined to spare no effort, in combatting the
new faith. They decided to malign the Messenger of Allâh (Peace be upon him)
and put the new converts to different sorts of torture using all available
resources. It was easy to put the resolutions relating to the new converts who
were deemed weak into effect. As for the Prophet (Peace be upon him) , it was
not easy to malign him because he h ad such gravity, magnanimity and matchless
perfection of [next] character that deterred even his enemies from committing
any act of folly against him. He had, as well, Abu Talib, his uncle, who came
from a noble descent and had an awe-inspiring clan to support him. This
situation was a source of great worry to the infidels, but they felt that they
could no longer exercise patience or show any tolerance before a formidable
power marching steadily to annul their religious office and temporal authority.
Abu Lahab himself took the initiative in the new series of
persecutions, and started to mete out countless aspects of harmful deeds,
hatred and spite against Muhammad (Peace be upon him). Starting with flinging
stones at him, forcing his two sons to divorce their wives Ruqaiya and Umm
Kulthum, the Prophet's daughters, gloating over him on his second son's death
calling him the man cut off with offspring', and then shadowing his step during
the pilgrimage and forums seasons to belie him and entice the bedouins against
him and his Call. His wife, Umm Jameel bint Harb, the sister of Abu Sufyan had
also her share in this ruthless campaign. She proved that she was not less than
her husband in the enmity and hatred she harboured for the Prophet (Peace be
upon him). She used to tie bundles of thorns with ropes of twisted palm-leaf
fibre and strew them about in the paths which the Prophet (Peace be upon him)
was expected to take, in order to cause him bodily injury. She was a real
shrew, bad-tempered with abusive language, highly skilled in the art of
hatching intrigues, and enkindling the fire of discord and sedition. She was deservedly
stained as the carrier of firewood' in the Noble Qur'an. On receiving this
news, she directly proceeded to the Mosque with a handful of pebbles to hurl at
the Prophet (Peace be upon him). Allâh, the Great, took away her sight and she
saw only Abu Bakr who was sitting immediately next to the Prophet (Peace be
upon him). She then addressed Abu Bakr most audaciously threatening to break
his Companion's mouth with her handful of pebbles, and recited a line of verse
pregnant with impudent defiance: We have disobeyed the dispraised one, rejected
his Call, and alienated ourselves from his religion. When she had left, Abu
Bakr turned to the Prophet (Peace be upon him) and inquired about the matter.
The Prophet (Peace be upon him) assured him that she did not see him because
Allâh had taken away her sight.
Abu Lahab and his household used to inflict those shameful
examples of torture and harassment in spite of the blood relation that tied
them for he was the Prophet's uncle and both lived in two contiguous houses.
Actually, few of the Prophet's neighbabstained from maligning him. They even
threw the entrails of a goat on his back while he was performing his prayers.
He always used to complain about that unbecoming [next] neighbourliness but to
no avail for they were deeply indulged in error.
Al-Bukhari, on the authority of Ibn Masud, narrated that once when
the Prophet (Peace be upon him) was prostrating himself while praying in
Al-Kabah, Abu Jahl asked his companions to bring the dirty foetus of a
she-camel and place it on his back. Uqbah bin Abi Muait was the unfortunate man
who hastened to do this ignoble act. A peal of laughter rose amongst the
infidels. In the m eanwhile, Fatimah, the daughter of the Prophet (Peace be
upon him), happened to pass that way. She removed the filth from her father's
back. The Prophet (Peace be upon him) invoked the wrath of Allâh upon them,
especially upon Abu Jahl, Utbah bin Rabia, Shaibah bin Rabia, Al-Waleed bin
Utbah, Omaiyah bin Khalaf and Uqbah bin Muait. It is recorded that all of them
were killed in the battle of Badr.
Scandal-mongering and backbiting were also amongst the means of
oppression that the chiefs of Makkah, in general, and Omaiyah bin Khalaf, in
particular, resorted to in their overall process of evil-doing. In this regard,
Allâh says:
Woe to every slanderer and backbiter. [104:1]
Uqbah bin Al-Muait once attended an audience of the Prophet (Peace
be upon him) and listened to him preaching Islam. A close friend of his, Ubai
bin Khalaf, heard of this. He could not tolerate any act of this sort, so he
reproached Uqbah and ordered him to spit in the Prophet's holy face, and he
shamelessly did it. Ubai did not spare any thinkable way to malign the Prophet
(Peace be upon him); he even ground old decomposed bones and blew the powder on
him. Al-Akhnas bin Shuraique Ath-Thaqafi used to detract from the character of
the Prophet (Peace be upon him) in season and
out of season. The Noble Qur'an, in direct reference to this man's
ignominious deeds, attached to him nine abominable traits:
And obey not everyone who swears much, — and is considered
worthless, a
slanderer, going about with calumnies, hinderer of the good,
transgressor, sinful, cruel — after all that base-born (of illegitimate birth).
[68:10-13]
Abu Jahl's arrogance and haughtiness blocked all avenues that
could produce the least light of belief in his heart:
So he (the disbeliever) neither believed [in this Qur'an, in the
Message of
[next] Muhammad (Peace be
upon him) ] nor prayed! [75:31]
He, moreover, wanted to debar the Prophet (Peace be upon him) from
the Noble Sanctuary. It happened once that the Prophet (Peace be upon him) was
praying within the precinct of the Sacred House, when Abu Jahl proceeded
threateningly and uttering abusive language. The Prophet (Peace be upon him)
chided him severely to which Abu Jahl answered back defiantly claiming that he
was the mightiest in Makkah; Allâh then revealed:
Then, let him call upon his council (of helpers). [96:17]
In another version of the same incident, the Prophet (Peace be
upon him) took Abu Jahl by his neck, rocked him severely saying:
Woe to you [O man (disbeliever)]! And then (again) woe to you!
Again, woe to you [O man (disbeliever)]! And then (again) woe to you! [75:34,
35].
Notwithstanding this reproach, Abu Jahl would never wake up to
himself nor did he realize his
foolish practices. On the contrary, he was determined to go to
extremes, and swore he would dust the Messenger's face and tread on his neck.
No sooner had he proceeded to fulfill his wicked intention than he was seen
turning back shielding himself with his hands (as if something horrible in his
pursuit). His companions asked him what the matter was. He said: I perceived a
ditch of burning fire and some wings flying. Later on, the Messenger commented
saying, If he had proceeded further, the angels would have plucked off his
limbs one after another.
Such was the disgraceful treatment meted out to the Prophet (
Peace be upon him), the great man, respected as he was by his compatriots, with
an influential man, his uncle Abu Talib, at his back to support him. If the
matters were so with the Prophet (Peace be upon him), what about those people
deemed weak with no clan to support them? Let us consider their situation in
some detail. Whenever Abu Jahl heard of the conversion of a man of high birth
with powerful friends, he would degrade his prudence and intellect, undermine
his judgement; and threaten him with dire consequences if he was a merchant. If
the new convert was socially weak, he would beat him ruthlessly and put him to
unspeakable tortures.
[next] The uncle of Uthman
bin Affan used to wrap Uthman in a mat of palm leaves, and set fire under him.
When Umm Musab bin Umair heard of her son's conversion, she put him to
starvation and then expelled him from her house. He used to enjoy full
luxurious easy life, but in the aftermath of the tortures he sustained, his
skin got wizened, and he assumed a horrible physical appearance.
Bilal, the slave of Omaiyah bin Khalaf, was severely beaten by his
master when the latter came to know of his conversion to Islam. Sometimes a
rope was put around his neck and street boys were made to drag him through the
streets and even across the hillocks of Makkah. At times he was subjected to
prolonged deprivation of food and drink; at others he was bound up, made to lie
down on the burning sand and under the crushing burden of heavy stones. Similar
other measures were resorted to in order to force him to recant. All this
proved in vain. He persisted in his belief in the Oneness of Allâh. On one such
occasion, Abu Bakr was passing by; moved by pity, he purchased and emancipated
him from slavery.
Another victim of the highhandedness of Quraish was Ammar bin
Yasir, a freed slave of Bani Makhzoum. He, along with his mother and father,
embraced Islam in its early phase. They were repeatedly made to lie on the
burning sand and were beaten severely. Ammar was at times tossed up on embers.
The Prophet (Peace be upon him) was greatly moved by the atrocities which were
being perpetrated upon Ammar and his family. He always comforted them and
raised his hand in prayer and said: Be patient, you will verily find your abode
in the Paradise. Yasir, the father, died because of repeated tortures.
Sumaiyah, Ammar's mother was bayoneted to death by Abu Jahl himself, and thus
merited the title of the first woman martyr in Islam. Ammar himself was
subjected to various modes of torture and was always threatened to sustain
severe suffering unless he abused Muhammad (Peace be upon him) and recanted to
Al-Lat and Uzza. In a weak moment, he uttered a word construed as recantation
though his heart never wavered and he came back once to the Prophet (Peace be
upon him), who consoled him for his pain and confirmed his faith. Immediately
afterwards the following verse was revealed:
Whoever disbelieved in Allâh after his belief, except him who is
forced thereto and whose heart is at rest with Faith —. [16:106]
Abu Fakeeh, Aflah, a freed slave of Bani Abd Ad-Dar was the third
of those helpless victims. The oppressors used to fasten his feet with a rope
and drag him in the streets of Makkah.
[next] Khabbab bin Al-Aratt
was also an easy victim to similar outrages on every possible occasion. He
experienced exemplary torture and maltreatment. The Makkan polytheists used to
pull his hair and twist his neck, and made him lie on burning coal with a big
rock on his chest to prevent him from escaping. Some Muslims of rank and
position were wrapped in the raw skins of camels and thrown away, and others
were put in armours and cast on burning sand in the scorching sun of Arabia.
Even the women converts were not spared, and the list is too long to include
all of them. Zanirah, An-Nahdiyah and her daughter, Umm Ubais and many others
had their full share of persecution at the hand of the oppressors Umar bin
Al-Khattab included of course before his conversion to Islam. Abu Bakr, a
wealthy believer, purchased and freed some of those she-slaves, just as he did
with regard to Bilal and Amir bin Fuheirah.
THE HOUSE OF AL-ARQAM:
In thlight of these inhuman persecutions, the Prophet (Peace be
upon him) deemed it wise to advise his followers to conceal their conversion,
in both word and deed. He took the decision to meet them secretly lest Quraish
should get to know of his designs, and so take measures that might foil his
goals. He also had in mind to avoid any sort of open confrontation with the
polytheists because such a thing at this early stage would not be in the
interest of the newly-born Call, still vulnerable and not fully fledged. Once,
in the fourth year of Prophethood, the Muslims were on their way to the
hillocks of Makkah to hold a clandestine meeting with the Prophet (Peace be
upon him), when a group of polytheists did observe their suspicious movement
and began to abuse and fight them. Sad bin Abi Waqqas beat a polytheist and
shed his blood and thus recorded the first instance of bloodshed in the history
of Islam.
The Prophet (Peace be upon him), on the other hand, used to
proclaim the Islamic Faith and preach it openly with deep devotion and studious
pursuit, but for the general welfare of the new converts and in consideration
of the strategic interest of Islam, he took Dar Al-Arqam, in As-Safa mountain,
in the fifth year of his mission, as a temporary centre to meet his followers
secretly and instruct them in the Qur'an and in the Islamic wisdom.
GENERAL SOCIAL BOYCOTT:
Four events of special significance occurred within less than four
weeks — the conversion of Hamzah, the conversion of ‘Umar, Muhammad’s (Peace be
upon him)93 [next] refusal to negotiate any sort of compromise and then the
pact drawn up between Banu Muttalib and Banu Hashim to immunize Muhammad (Peace
be upon him) and shield him against any treacherous attempt to kill him. The
polytheists were baffled and at a loss as to what course they would follow to
rid themselves of this obstinate and relentless obstacle that had appeared to
shatter to pieces their whole tradition of life. They had already been aware
that if they killed Muhammad (Peace be upon him) theblood would surely flow
profusely in the valleys of Makkah and they would certainly be exterminated.
Taking this dreadful prospect into consideration, they grudgingly resorted to a
different iniquitous course that would not imply murder.
A PACT OF INJUSTICE AND AGGRESSION:
The pagans of Makkah held a meeting in a place called Wadi
Al-Muhassab, and formed a confederation hostile to both Bani Hashim and Bani
Al-Muttalib. They decided not to have any business dealings with them nor any
sort of inter-marriage. Social relations, visits and even verbal contacts with
Muhammad (Peace be upon him) and his supporters would discontinue until the
Prophet (Peace be upon him) was given up to them to be killed. The articles of
their proclamation, which had provided for merciless measures against Bani
Hashim, were committed to writing by an idolater, Bagheed bin ‘Amir bin Hashim
and then suspended in Al-Ka‘bah. The Prophet (Peace be upon him) invoked
Allâh’s imprecations upon Bagheed, whose hand was later paralysed.
Abu Talib wisely and quietly took stock of the situation and
decided to withdraw to a valley on the eastern outskirts of Makkah. Banu Hashim
and Banu Al-Muttalib, who followed suit, were thus confined within a narrow
pass (Shi‘b of Abu Talib), from the beginning of Muharram, the seventh year of
Muhammad’s mission till the tenth year, viz., a period of three years. It was a
stifling siege. The supply of food was almost stopped and the people in
confinement faced great hardships. The idolaters used to buy whatever food commodities
entered Makkah lest they should leak to the people in Ash-Shi‘b, who were so
overstrained that they had to eat leaves of trees and skins of animals. Cries
of little children suffering from hunger used to be heard clearly. Nothing to
eat reached them except, on few occasions, some meagre quantities of food were
smuggled by some compassionate Makkans. During ‘the prohibited months’ — when
hostilities traditionally ceased, they would leave their confinement and buy
food coming from outside Makkah. Even then, the food stuff was unjustly
overpriced so that their financial situation would fall short of finding access
to it.
[next] Hakeem bin Hizam was
once on his way to smuggle some wheat to his aunt Khadijah (May Allah be
pleased with her) when Abu Jahl intercepted and wanted to debar him. Only when
Al-Bukhtari intervened, did Hakeem manage to reach his destination. Abu Talib
was so much concerned about the personal safety of his nephew. Whenever people
retired to sleep, he would ask the Prophet (Peace be upon him) to lie in his
place, but when all the others fell asleep, he would order him to change his
place and take another, all of which in an attempt to trick a potential
assassin.
Despite all odds, Muhammad (Peace be upon him) persisted in his
line and his determination and courage never weakened. He continued to go to
Al-Ka‘bah and to pray publicly. He used every opportunity to preach to
outsiders who visited Makkah for business or on pilgrimage during the sacred
months and special seasons of assemblies.
This situation ultimately created dissension amongst the various
Makkan factions, who were tied with the besieged people by blood relations.
After three years of blockade and in Muharram, the tenth year of Muhammad’s
mission, the pact was broken. Hisham bin ‘Amr, who used to smuggle some food to
Bani Hashim secretly at night, went to see Zuhair bin Abi Omaiyah Al-Makhzoumy
and reproached him for resigning to that intolerable treatment meted out to his
uncles in exile. The latter pleaded impotence, but agreed to work with Hisham
and form a pressure group that would secure the extrication of the exiles. On
the ground of motivation by uterine relations, there emerged a group of five
people who set out to abrogate the pact and declare all relevant clauses null and
void. They were Hisham bin ‘Amr, Zuhair bin Abi Omaiya, Al-Mut‘im bin ‘Adi, Abu
Al-Bukhtari and Zam‘a bin Al-Aswad. They decided to meet in their assembly
place and start their self-charged mission from the very precinct of the Sacred
House. Zuhair, after circumambulating seven times, along with his colleagues
approached the hosts of people there and rebuked them for indulging in the
amenities of life whereas their kith and kin of Bani Hashim were perishing on
account of starvation and economic boycott. They swore they would never relent
until the parchment of boycott was torn to piece and the pact broken at once.
Abu Jahl, standing nearby, retorted that it would never be torn. Zam‘a was
infuriated and accused Abu Jahl of telling lies, adding that the pact was
established and the parchment was written without seeking their approval.
Al-Bukhtari intervened and backed Zam‘a. Al-Mut‘im bin ‘Adi and Hisham bin ‘Amr
attested to the truthfulness of their two companions. Abu Jahl, with a cunning
attempt to liquidate the hot argument that was running counter to his malicious
goals, answered that the issue had already [next] been resolved sometime and
somewhere before.
Abu Talib meanwhile was s itting in a corner of the Mosque. He
came to communicate to them that a Revelation had been sent to his nephew, the
Prophet (Peace be upon him) to the effect that ants had eaten away all their
proclamation that smacked of injustice and aggression except those parts that
bore the Name of Allâh. He contended that he would be ready to give Muhammad
(Peace be upon him) up to them if his words proved untrue, otherwise, they
would have to recant and repeal their boycott. The Makkans agreed to the
soundness of his proposition. Al-Mut‘im went to see the parchment and there he
did discover that it was eaten away by ants and nothing was left save the part
bearing (in the Name of Allâh).
The proclamation was thus abrogated, and Muhammad (Peace be upon
him) and the other people were permitted to leave Ash-Sh‘ib and return home. In
the context of this trial to which the Muslims were subjected, the polytheists
had a golden opportunity to experience a striking sign of Muhammad’s
Prophethood (the white ants eating away the parchment) but to their miserable
lot they desisted and augmented in disbelief:
THE FINAL PHASE OF THE DIPLOMACY OF NEGOTIATION: - 94
The Messenger of Allâh (Peace be upon him) left his confinement
and went on preaching his Faith as usual. Quraish, likewise, repealed the
boycott but went on in their atrocities and oppression on the Muslims. Abu
Talib, the octogenarian notable, was still keen on shielding his nephew but by
that time, and on account of the series of tremendous events and continual
pains, he began to develop certain fits of weakness. No sooner had he emerged
victorious from the inhuman boycott, than he was caught in a persistent illness
and physical enervation. The polytheists of Makkah, seeing this serious
situation and fearing that the stain of infamy that the other Arabs could
attribute to them in case they took any aggressive action against the Prophet
(Peace be upon him) after he had lost his main support, Abu Talib, took a
decision to negotiate with the Prophet (Peace be upon him) once more and submit
some concessions withheld previously. They then delegated some representatives
to see Abu Talib and discuss the issue with him. Ibn Ishaq and others related:
“When a serious illness caught Abu Talib, the people of Quraish began to
deliberate on the situation and reviewed the main features that characterized
that period and which included the conversion of ‘Umar and Hamzah to Islam,
coupled with the tremendous stir that Muhammad (Peace be upon him) had created
amongst all the tribes of Quraish. They then deemed it imperative to see Abu
Talib before he died to pressure his nephew to negotiate a compromise on the
[next] various disputed points. They were afraid that the other Arabs might
attribute to them the charge of opportunism.”
The delegation of Quraish comprised 25 men including notables like
‘Utbah bin Rabi‘a, Shaibah bin Rabi‘a, Abu Jahl bin Hisham, Omaiyah bin Khalaf,
Abu Sufyan bin Harb. They first paid tribute to him and confirmed their high
esteem of his person and position among them. They then shifted to the
newgive-and-take policy that they claimed they wanted to follow. To
substantiate their argument they alleged that they would refrain from
intervening in his religion if he did the same.
Abu Talib summoned his nephew and apprised him of the minutes of
his meeting with them, and said: “Well, my nephew, here are the celebrities of
your people. They have proposed this meeting to submit a policy of mutual
concessions and peaceful coexistence.” The Messenger of Allâh (Peace be upon
him) turned to them saying:
“I will guide you to the means by which you will gain sovereignty
over both the Arabs and non-Arabs.”
In another version, the Prophet (Peace be upon him) addressed Abu
Talib in the following words: “O uncle! Why don’t you call them unto something
better?” Abu Talib asked him, “What is it that you invite them to?” The Prophet
(Peace be upon him) replied, “I invite them to hold fast to a Message that is
bound to give them access to kingship over the Arabs and non-Arabs.” According
to Ibn Ishaq’s version, “It is just one word that will give you supremacy over the
Arabs and non-Arabs.” The Makkan deputies were taken by incredible surprise and
began to wonder what sort of word was that which would benefit them to that
extent. Abu Jahl asked, “What is that word? I swear by your father that we will
surely grant you your wish followed by ten times as much.” He said, “I want you
to testify that there is no god worthy to be worshipped but Allâh, and then
divest yourselves of any sort of worship you h arbour for any deities other
than Allâh.” They immediately clapped their hands in ridicule, and said “How
can you expect us to combine all the deities in one God. It is really something
incredible.” On their way out leaving, they said to one another, “By god this
man [Muhammad (Peace be upon him)] will never relent, nor will he offer any
concessions. Let us hold fast to the religion of our forefathers, and Allâ h
will in due course adjudicate and settle the dispute between us and him.” As
regards this incident, Allâh revealed the following verses:
“Sâd: [These letters (Sâd, etc.) are one of the miracles of the
Qur’ân and none but Allâh [next] (Alone) knows their meanings]. By the Qur’ân
full of reminding. Nay, those who disbelieve are in false pride and Apposition.
How many a generation We have destroyed before them, and they cried out when
there was no longer time for escape! And they (Arab pagans) wonder that a
warner [Prophet Muhammad (Peace be upon him)] has come to them from among
themselves! And the disbelievers say, ‘This [Prophet Muhammad (Peace be upon
him) ] is a sorcerer, a liar. Has he made the gods (all) into One God (Allâh).
Verily, this is a curious thing!’ And the leaders among them went about
(saying): ‘Go on, and remain constant to your gods! Verily, this is a thing
designed (against you)! We have not heard (the like) of this among the people
of these later days. This is nothing but an invention.’” [38:1-7]
THE YEAR OF GRIEF - 96
ABU TALIB'S DEATH:
In Rajab, the tenth year of the Prophethood, Abu Talib fell ill
and passed away, six months after leaving the confinement at Ash-Sh‘ib. In
another version, Abu Talib breathed his last in Ramadan, three days prior to
the death of Khadijah (May Allah be pleased with her). On the authority of Al-
Musaiyab, when Abu Talib was on the death bed, the Prophet (Peace be upon him)
entered the room where he saw Abu Jahl and ‘Abdullah bin Abi Omaiyah. He
requested his uncle:
“My uncle, you just make a profession that there is no true god
but Allâh, and I will bear testimony before Allâh (of your being a believer)”.
Abu Jahl and ‘Abdullah bin Abi Omaiyah addressing him said: “Abu
Talib, would you abandon the religion of ‘Abdul-Muttalib?” The Messenger of
Allâh (Peace be upon him) constantly requested him (to accept his offer), and
(on the other hand) was repeated the same statement (of Abu Jahl and ‘Abdullah
bin Abi Omaiyah) — till Abu Talib gave his final decision and he stuck to the
religion of ‘Abdul-Muttalib and refused to profess that there is no true god
but Allâh. Upon this the Messenger of Allâh (Peace be upon him) remarked:
“By Allâh, I will persistently beg pardon for you till I am
forbidden to do so (by Allâh)”.
It was then that Allâh, the Magnificent and Glorious revealed this
verse:
“It is not (proper) for the Prophet and those who believe to ask
Allâh’s forgiveness for the Mushrikûn (polytheists, idolaters, pagans,
disbelievers in the Oneness of Allâh) even [next] though they be of kin, after
it has become clear to them that they are the dwellers of the Fire (because
they died in a state of disbelief).” [9:113]
And it was said to the Messenger of Allâh (Peace be upon him):
“Verily! You [O Muhammad (Peace be upon him) ] guide not whom you
like.” [28:56]
It goes without saying that Abu Talib was very much attached to
Muhammad (Peace be upon him) . For forty years, Abu Talib had been the faithful
friend — the prop of his childhood, the guardian of his youth and in later life
a very tower of defence. The sacrifices to which Abu Talib exposed himself and
his family for the sake of his nephew, while yet incredulous of his mission,
stamp his character as singularly noble and unselfish. The Prophet (Peace be
upon him) did his best to persuade his octogenarian uncle to make profession of
the true faith, but he remained obdurate and stuck to the paganism of his
forefathers, and thus could not achieve complete success. Al-‘Abbas bin ‘Abdul-
Muttalib narrated that he said to the Prophet (Peace be upon him) “You have not
been of any avail to your uncle (Abu Talib) (though) by Allâh, he used to
protect you and get angry on your behalf.” The Prophet (Peace be upon him)
said: “He is in a shallow fire, and had it not been for me, he would have been
at the bottom of the (Hell) Fire.”
Abu Sa‘id Al-Khudri narrated that he heard the Prophet (Peace be
upon him) say, when the mention of his uncle was made, “I hope that my
intercession may avail him, and he be placed in a shallow fire that rises up
only to his heels.”
KHADIJAH PASSES AWAY TO THE MERCY OF ALLAH:
Only two months after the death of his uncle, did the Messenger of
Allâh (Peace be upon him) experience another great personal loss viz., the
Mother of believers, his wife Khadijah passed away in Ramadan of the tenth year
of his Prophethood, when she was sixty-five years old, and he was fifty.
Khadijah was in fact a blessing of Allâh for the Prophet (Peace be upon him).
She, for twenty- five years, shared with him the toils and trials of life,
especially in the first ten years of his ministry of Prophethood. He deeply
mourned over her death, and once he replied in an honest burst of tender emotions:
“She believed in me when none else did. She embraced Islam when
people disbelieved me. And she helped and comforted me in her person and wealth
when there was none else to lend me a helping hand. I had children from her
only.”
[next] Abu Hurairah reported
that Gabriel came to Allâh’s Messenger (Peace be upon him) and said: “Allâh’s
Messenger, lo, Khadijah is coming to you with a vessel of seasoned food or
drink. When she comes to you, offer her greetings from her Lord, and give her
glad tidings of a palace of jewels in Paradise where there is no noise and no
toil.”
These two painful events took place within a short lapse of time
and added a lot to his grief and suffering. The Makkans now openly declared
their campaign of torture and oppression. The Prophet (Peace be upon him) lost
all hope of bringing them back to the right path, so he set out for Al-Ta’if
seeking a supportive atmosphere. But there too, he was disappointed and he
sustained unbearable tortures and maltreatment that far outweighed his miserable
situation in his native town.
His Companions were on equal footing subjected to unspeakable
torture and unbearable oppression to such an extent that his closest friend,
Abu Bakr, to escape pressure, fled out of Makkah and wanted to leave for
Abyssinia (Ethiopia) if it were not for Ibn Ad-Daghanah w ho met him at Bark
Al- Ghamad and managed to dissuade him from completing his journey of escape
and brought him back under his protection.
Tdeath of Abu Talib rendered the Prophet (Peace be upon him)
vulnerable, and the polytheists availed them of that opportunity to give free
rein to their hatred and highhandedness and to translate them in terms of
oppression and physical tortures. Once an insolent Quraishite intercepted him
and sprinkled sand on his head. When he arrived home, a daughter of his washed
the sand away and wept. “Do not weep, my daughter. Allâh will verily protect
your father.” The Prophet (Peace be upon him) said.
Rapid succession of misfortunes, led the Prophet (Peace be upon
him) to call that period, ‘the year of grief and mourning’. Thenceforth, that
year bore that appellation.
HIS MARRIAGE TO SAWDA IN SHAWWAL, THE TENTH YEAR OF PROPHETHOOD :
The death of Khadijah left the Prophet (Peace be upon him) lonely.
The name of Sawdah was suggested to him for marriage which he accepted. This
lady had suffered many hardships for the sake of Islam. She was an early
convert to the Islamic Faith and it was by her persuasion that her husband had
embraced Islam. On the second emigration to Abyssinia (Ethiopia), Sawdah had
accompanied her husband As-Sakran bin ‘Amr. He died on their way back to Makkah
leaving her in a terrible state of destitution. She was [next] the first woman
for the Prophet (Peace be upon him) to marry after the death of Khadijah. Some
years later she granted her turn with the Prophet (Peace be upon him) to her
co-wife, ‘Aishah.
FACTORS INSPIRING PATIENCE AND PERSERVANCE
It is natural for sensible and mild-tempered people to meditate
deeply on the factors that inspired those early Muslims that miraculous
constancy and perseverance. It is n ormal to wonder how those people managed to
tolerate unspeakable persecutions, and stand fast in the face of tyrannical
tortures. With respect to these questions, we deem it wise just to touch on
those underlying reasons:
1. Unshakable Belief in Allâh. The first and foremost factor is no
doubt, unshakable Belief in Allâh Alone coupled with a wonderful degree of
perception of His Attributes. A man with this Belief deeply averred in his
heart will look at those foreseen difficulties as triflings and can under no
circumstance compare with the sweetness of Belief:
“Then, as for the foam, it passes away as scum upon the banks,
while that which is for the good of mankind remains in the earth.” [13:17]
Other sub-factors that branch out from that Belief and assist in
strengthening it and promoting long amity are:
2. Wholeheartedly-loved leadership. Muhammad (Peace be upon him)
the great leader of the Muslim community, and mankind at large, was an
exemplary man in his perfect manners and noble attributes; no one could measure
up to his endowments of nobility, honesty, trustworthiness and abstinence;
unanimously and uncontestedly acknowledged even by his enemies. Abu Jahl
himself, the great enemy of Islam, used repeatedly to say: “O Muhammad (Peace
be upon him), we are in no position to belie you, we rather disbelieve what you
have brought us (Islam).” It is narrated that three people of Quraish each
separately and secretly listened to some verses of the Noble Qur’ân. Later,
this secret was uncovered and one of them asked Abu Jahl (one of the three)
what he thought of what he heard from Muhammad (Peace be upon him). He
answered: We contested the honour of leadership and generosity with Banu ‘Abd
Munaf and shared equal privileges competitively. They then began to boast
saying that a Prophet rose among them whom Revelation came down upon from
heavens. I swear we will never believe in him.
So Allâh said: [next]
“… It is not you that they deny, but it is the Verses (the Qur’ân)
of Allâh that the Zâlimûn
(polytheists and wrong-doers) deny.” [6:33]
One day, the disbelievers of Quraish leveled to him a cynical
remark three times. He remained silent but for the third one he remarked, “O
Quraish! Slaughter is in store for you.” They were taken aback and ulterior
fear filled their hearts to such an extent that the most hostile among them
began to make up for their insult by the best friendly terms they could afford.
When they slung the entrails of a camel on him while prostrating himself in
prayer, he invoked Allâh’s wrath on them, and they immediately were caught in
an inexpressible state of worry and were almost convinced that they would be
destroyed. Ubai bin Khalaf used always to threaten he would kill Muhammad
(Peace be upon him). One day the Prophet (Peace be upon him) retorted that he
would kill him by Allâh’s Will. When Ubai received a scratch in his neck, on
the day of Uhud, he, under the sense of horror, remembered the Prophet’s words
and remarked, “I am convinced he would be able to kill me even if he spat on
me. ” Sa‘d bin Mu‘adh said to Omaiyah bin Khalaf in Makkah, “I heard the
Messenger of Allâh (Peace be upon him) one day say that the Muslims would
surely kill you.” Omaiyah was extremely panicked and swore he would never step
out of Makkah. Even when Abu Jahl obliged him to march with them to fight the
Prophet (Peace be upon him) on the day of Badr, he bought the best and swift
camels in Makkah in order that they hasten his escape. Even his wife warned him
against going out reminding him of Sa‘d’s words, his reply was “By Allâh, I
have no intention of going out with Quraish, I will disengage from them after a
short distance.”
That was the clear sense of horror and terror haunting his enemies
wherever they were. His friends and companions, on the other hand, held him
dearest to them, and he occupied the innermost cells of their hearts. They were
always ready to defend him and secure his well- being even at the risk of their
lives. One day, Abu Bakr bin Abi Quhafa was severely beaten by ‘Utbah bin
Rabi‘a, a terrible polytheist. His whole body was almost bleeding and he was on
the verge of death, yet when his people took him back home extremely indignant
at his
[next] misfortune, he swore
he would never eat or drink anything until they had told him about the
well-being of his noble Companion, Muhammad (Peace be upon him). That was the
spirit of selflessness and sacrifice that characterized the behaviour of those
early [next] Companions.
3. The sense of responsibility. The early Companions were fully
aware of the daunting responsibility they were expected to shoulder. They were
also convinced that those charges were inescapable even though they were being
persecuted for fear of the far-reaching ramifications, and the horrible impact
that humanity would suffer in case they shirked their obligations.
4. Unwavering Belief in the truth of the Hereafter. This was the
corner-stone that strengthened their sense of responsibility. There was a deep
certainty established through the light of their religion that one day they
would have to rise on the Day of Resurrection and account for all worldly
deeds, small or big. They were sure that their future in the other world would
depend wholly on their acts in their provisional life on earth, either to
everlasting Garden (Paradise) or perpetual chastisement in Hell. Their whole
life was divided between hope for Allâh’s mercy and fear of His punishment.
“… Who give that (their charity) which they give (and also do
other good deeds) with their hearts full of fear (whether their alms and
charities, etc., have been accepted or not), because they are sure to return to
their Lord.” [23:60]
They had already known that life with all its amenities and pains
was worthless when compared with the Hereafter. Such deep convictions brought
about in them a sense of indifference to all troubles and hardships that
attended their life.
5. The Qur’ân. The verses and chapters of the Noble Qur’ân were
attractively, forcefully and successively revealed at that gloomy and critical
stage, supporting and advancing arguments on the truth and soundness of the
principles of Islam, round whose axis the whole Call of Muhammad (Peace be upon
him) was revolving. They constituted the immune basis upon which the best and
most wonderful Divinely decreed society was to be established. The Qur’ânic
verses served also to excite the feelings of the believers, strengthen their
selves on their course of patience and endurance and introduce them to the most
purposeful examples and suggestive instructions:
“Or think you that you will enter Paradise without such (trials)
as came to those who passed away before you? They were afflicted with severe
poverty and ailments and were so shaken that even the Messenger and those who
believed along with him said, ‘When (will come) the Help of Allâh?’ Yes!
Certainly, the Help of Allâh is near!” [2:214]
“Alif-Lam-Mim. Do people think that they will be left alone
because they say: ‘We104 [next] believe’, and will not be tested. And We indeed
tested those who were before them. And Allâh will certainly make (it) known
(the truth of) those who are true, and will certainly make (it) known (the
falsehood of) those who are liars, (although Allâh knows all that before
putting them to test).” [29: 1 -3]
Mere lip profession of Faith is not enough. It must be tried and
tested in the real turmoil of life. The test will be applied in all kinds of
circumstances, in individual life and in relation to the environment around us
to see whether we can strive constantly and put the Lord above self. Much pain,
sorrow and self-sacrifice may be necessary, not because they are good in
themselves, but because they will purify us, like fire applied to a goldsmith’s
crucible to burn out the dross.
These verses also constituted an irrefutable answer to the false
allegations of the disbelievers, and a clear ultimatum that smacked of the
horrible consequethat would ensue in case they persisted in their disbelief. On
the other hand, the Noble Qur’ân was leading the Muslims to a new world and enlightening
them as to its features, the beauty of Lordship, the perfection of Godship, the
impact of kindness and mercy and the manifestations of the yearned for Allâh’s
pleasure. They implicitly connoted meaningful messages carrying glad tidings of
definitely approaching Divine Mercy leading to eternal bliss in a blissful
Garden (Paradise). They, at the same time, envisaged the end of the tyrants and
disbelievers who would be brought to Divine Justice and then dragged through
the Fire where they would taste the touch of Hell.
6. Glad tidings of success. Ever since the time they experienced
the adversities of life, the Muslims had been certain that entrance into the
fold of Islam did not entail involvement into hardships or digging one’s own
grave. They had been aware that the Islamic Call had one goal, viz
extermination of pre-Islamic tradition and destroying its iniquitous system, to
go on parallel lines with extending its influence allover the earth and holding
in firm control the political situation worldwide to lead humanity along a
course conducive to Allâh’s Pleasure, and perfect enough to rid people of
worshipping Allâh’s servant to worshipping Allâh, Himself. Glad tidings of this
sort were being revealed sometimes explicitly and at other times implicitly, in
a manner relevant to the situation. When the Muslims were forced to undergo
constraints, or when their life was kept under continual restraint, there would
be revealed verses telling identical stories of past Prophets with their people
and the sufferings and pains they had experienced. The verses would also
include suggestive clues to the final tragic end of the Makkan disbelievers
envisaging their final perdition, yet and at the same time, bearing glad [next]
tidings to the believers and promising the true servants of vicegerency on
earth to go with absolute success, and victory to attend the Islamic Call and
its proponents.
Here we could adduce some of the verses of this category pregnant
with glad tidings referring to the final victory that would crown the
perseverance and patience of the Muslims:
“And, verily, Our Word has gone forth of old for Our slaves, — the
Messengers, that they verily would be made triumphant. And that Our hosts, they
verily would be the victors. So turn away [O Muhammad (Peace be upon him) ]
from them for a while, and watch them and they shall see (the punishment)! Do
they seek to hasten on Our torment? Then, when it descends into their courtyard
(i.e. near to them), evil will be the morning for those who had been warned.” [37:171-177]
In the same context, Allâh told His Prophet (Peace be upon him):
“Their multitude will be put to flight, and they will show their
backs.” [54:45] He also said:
“They will be a defeated host like the confederates of the old
times.” [38:11]
The Muslims who migrated to Abyssinia (Ethiopia) had the
following:
“And as for those who emigrated for the cause of Allâh, after
suffering oppression,
We will certainly give them goodly residence in this world, but
indeed the reward of the Hereafter will be greater, if they but knew.” [16:41]
In the context of the story of Joseph, there was:
“Verily, in Joseph and his brethren there were Ayât (proofs,
evidences, verses, lessons, signs, revelations, etc.) for those who ask.”
[12:7]
i.e., the Makkans will receive the same fate that befell Joseph’s
brothers, viz, failure and surrender. In another instance, Allâh speaks about
the Messengers:
“And those who disbelieved, said to their Messengers: ‘Surely, we
shall drive you out of our land, or you shall return to our religion!’ So their
Lord inspired them: ‘Truly, [next] We shall destroy the Zâlimûn (polytheists,
disbelievers and wrong-doers). And indeed, We shall make you dwell in the land
after them. This is for him who fears standing before Me (on the Day of Resurrection
or fears My punishment) and also fears My threat.” [14:13,14]
During the war between the Persians and the Romans, the
disbelievers had a sincere wish that victory be the former’s lot, because both
parties professed polytheism, whereas the Muslims prayed for a Roman victory
because both groups believed in Allâh, His Messengers, Books, the Revelation
and the Hereafter.
The war resulted in the overthrow of Rome by Persia. They were
pro-Persian, as we have said, and in their hearts they hoped that the nascent
movement of Islam, which at that time was, from a worldly point of view, very
weak and helpless, would collapse under their persecution. But they misread the
true signs of the times. They were told that they would soon be disillusioned
in both their calculations, and it actually so happened when Heraclius carried
his campaign into the heart of Persia and the Makkan Quraish were beaten off at
Badr:
“And on that Day, the believers (i.e. Muslims) will rejoice (at
the victory given by Allâh to the Romans against the Persians) with the help of
Allâh.” [30:4,5]
During the season of ‘Ukaz forum, and other such occasions, the
Messenger of Allâh (Peace be upon him) himself would communicate not only glad
tidings pertinent to the Garden (Paradise) but also news of promising prospects
for the true believers in the Call of Islam. He would openly tell them that
they would surely prosper, rule the whole of Arabia and subdue Persia if they
professed the most serious pillar of Islam, i.e. the Oneness of Allâh.
Khabbab bin Al-Aratt once urged the Messenger to call upon Allâh
to shield him against the adversities he was suffering at the hand of the
polytheists. The Prophet’s face reddened and he remarked that the true believer
must not precipitate things, it was incumbent upon a believer to undergo all
the odds of life as much as he could, fearing nobody except Allâh until the
religion was established, which would surely happen. The Prophet (Peace be upon
him) in this regard, referred to the perseverance that the Muslims had to show
and the hardships they had to undergo in order to establish the land of Islam
where peace and security would prevail all over it.
[next] Glad tidings of better prospects for Islam and the Muslims
were not confined to Muhammad’s followers, in fact they were being disclosed
time and again to both believers and disbelievers. Whenever the two parties
met, the latter would jeer at the former and mockingly say “Here are the
sovereigns of earth who will defeat Chosroes and Caesar.” But the believers, in
anticipation of that shining and Godly-orientated future, would always
persevere and tolerate all sorts of persecution and humiliation regarding them
as summer clouds that would soon clear away.
The Prophet (Peace be upon him), on his part, would always maintain
and sustain his followers’ souls with the light of belief, sanctify them
through inculcating the Qur’ânic wisdom in their hearts and cultivate their
minds deeply with the spirit of Islam that would elevate them to a state of
noble spirituality, pure heartedness and an absolute degree of freedom from the
yoke of materialism, a h igh morale powerful enough to resist worldly lusts and
consequently lead them from darkness to light. He would constantly teach them
to be tolerant, forgiving and overpowering over their selves in order to get
well established in their religion, disdain lust, and devote themselves to
attaining the Pleasure of Allâh, yearning for the Garden (Paradise), enthusiasm
in sciences relating to their faith, calling themselves to account,
subordinating fleeing whims, holding under firm control all rage- provoking
incidents and finally observing sobriety, patience and gravity.
THE THIRD PHASE CALLING UNTO ISLAM BEYOND MAKKAH
In Shawwal (in the last of May or in the beginning of June 619 A.D.),
ten years after receiving his mission from his Lord, the Prophet (Peace be upon
him) set out towards At-Ta’if, about 60 kilometres from Makkah, in the company
of his freed slave Zaid bin Haritha inviting people to Islam. But contrary to
his expectations, the general atmosphere was terribly hostile. He approached
the family of ‘Umair, who were reckoned amongst the nobility of the town. But,
to his disappointment, all of them turned deaf ear to his message and used
abusive language as regards the noble cause he had been striving for. Three
brothers from the chieftains of Thaqeef —‘Abd Yaleel, Mas‘ud and Habeeb — sons
of ‘Amr bin ‘Umair Ath-Thaqafy met the Prophet (Peace be upon him) , who
invited them to embrace Islam and worship Allâh, but they impudently jeered at
him and refused his invitation. “He is tearing the cloths of Al-Ka‘bah; is it
true that Allâh has sent you as a Messenger?” said one of them. “Has not Allâh
found someone else to entrust him with His Message?” said the second. “I swear
by Allâh that I [next] will never have any contact with you. If you are really
the Messenger of Allâh, then you are too serious to retort back; and if you are
belying Allâh, then I feel it is imperative not to speak to.” said the third.
The Messenger of Allâh (Peace be upon him) , finding that they were hopeless
cases, stood up and left them saying: “Should you indulge in these practices of
yours, never divulge them to me.”
For ten days he stayed there delivering his message to several
people, one after another, but all to no purpose. Stirred up to hasten the
departure of the unwelcome visitor, the people hooted him through the
alley-ways, pelted him with stones and obliged him to flee from the city
pursued by a relentless rabble. Blood flowed down both his legs; and Zaid,
endeavouring to shield him, was wounded in the head. The mob did not desist
until they had chased him two or three miles across the sandy plains to the
foot of the surrounding hills. There, wearied and exhausted, he took refuge in
one of the numerous orchards, and rested against the wall of a vineyard. At a
time when the whole world seemed to have turned against him, Muhammad (Peace be
upon him) turned to his Lord and betook himself to prayer and the following
touching words are still preserved as those through which his oppressed soul
gave vent to its distress. He was weary and wounded but confident of the help
of his Lord:
“O Allâh! To You alone I make complaint of my helplessness, the
paucity of my resources and my insignificance before mankind. You are the most
Merciful of the mercifuls. You are the Lord of the helpless and the weak, O
Lord of mine! Into whose hands would You abandon me: into the hands of an
unsympathetic distant relative who would sullenly frown at me, or to the enemy
who has been given control over my affairs? But if Your wrath does not fall on
me, there is nothing for me to worry about.”
“I seek protection in the light of Your Countenance, which
illuminates the heavens and dispels darkness, and which controls all affairs in
this world as well as in the Hereafter. May it never be that I should incur
Your wrath, or that You should be wrathful to me. And there is no power nor
resource, but Yours alone.”
Seeing him in this helpless situation, Rabi‘a’s two sons, wealthy
Makkans, were moved on grounds of kinship and compassion, and sent to him one
of their Christian servants with a tray of grapes. The Prophet (Peace be upon
him) accepted the fruit with pious invocation: “In the Name of the Allâh.” The
Christian servant ‘Addas was greatly impressed by these words and said: “These
are words which people in this land do not generally use.” The Prophet (Peace
be upon him) inquired of him whence he came and what religion he professed.
‘Addas replied: “I am a Christian by faith and come from [next] Nineveh.” The
Prophet (Peace be upon him) then said: “You belong to the city of the righteous
Jonah, son of Matta.” ‘Addas asked him anxiously if he knew anything about
Jonah. The Prophet (Peace be upon him) significantly remarked: “He is my
brother. He was a Prophet and so am I.” Thereupon ‘Addas paid homage to
Muhammad (Peace be upon him) and kissed his hands. His masters admonished him
at this act but he replied: “None on the earth is better than he is. He has
revealed to me a truth which only a Prophet can do.” They again reprimanded him
and said: “We forewarn you against the consequences of abandoning the faith of
your forefathers. The religion which you profess is far better than the one you
feel inclined to.”
Heart-broken and depressed, Muhammad (Peace be upon him) set out
on the way back to Makkah. When he reached Qarn Al-Manazil, Allâh, the Almighty
sent him Gabriel together with the angel of mountains. The latter asked the
Prophet (Peace be upon him) for permission to bury Makkah between Al–Akhshabain
—Abu Qubais and Qu‘ayqa‘an mountains. Full narration of this event was given by
‘Aishah (May be pleased with her) (the Prophet’s spouse). She said: “I asked
the Prophet (Peace be upon him) if he had ever experienced a worse day than
Uhud. He answered that he had suffered a lot from those people (the idolaters)
but the most painful was on the day of ‘Aqabah. I went seeking support from Ibn
‘Abd Yalil bin ‘Abd Kalal, but he spurned me. I set out wearied and grieved
heedless of anything around me until I suddenly realized I was in Qarn
Ath-Tha‘alib, called Qarn Al-Manazil. There, I looked up and saw a cloud
casting its shade on me, and Gabriel addressing me: Allâh has heard your
people’s words and sent you the angel of mountains to your aid. The latter
called and gave me his greetings and asked for my permission to bury Makkah
between Al-Akhshabain, the two mountains flanking Makkah. I said in reply that
I would rather have someone from their loins who will worship Allâh, the
All–Mighty with no associate.” A concise meaningful answer fully indicative of
the Prophet’s matchless character and the fathomless magnanimous manners.
The Messenger of Allâh (Peace be upon him) then came back to
wakefulness and his heart was set at rest in the light of that invisible
Divinely provided aid. He proceeded to Wadi Nakhlah where he stayed for a few
days.
During his stay there, Allâh sent him a company of jinns who
listened to him reciting the Noble Qur’ân:
[next] “And (remember) when
We sent towards you [Muhammad (Peace be upon him) ] Nafran (three to ten
persons) of the jinns, (quietly) listening to the Qur’ân, when they stood in
the presence thereof, they said: ‘Listen in silence!’ And when it was finished,
they returned to their people, as warners. They said: ‘O our people! Verily! We
have heard a Book (this Qur’ân) sent down after Moses, confirming what came
before it, it guides to the Truth and to a Straight Path (i.e. Islam). O our
people! Respond (with obedience) to Allâh’s Caller [i.e. Allâh’s Messenger
Muhammad (Peace be upon him) ], and believe in him (i.e. believe in that which
Muhammad (Peace be upon him) has brought from Allâh and follow him). He (Allâh)
will forgive you of your sins, and will save you from a painful torment (i.e.
Hell-fire).’” [46:29-31]
The same incident is referred to in Sûrah Al-Jinn:
“Say [O Muhammad (Peace be upon him) ]: “It has been revealed to
me that a group (from three to ten in number) of jinns listened (to this
Qur’ân). They said: ‘Verily! We have heard a wonderful Recital (this Qur’ân)!
It guides to the Right Path, and we have believed therein, and we shall never
join (in worship) anything with our Lord (Allâh).’” [72:1,2] … Till the end of
the 15th verse.
From the context of these verses and their relevant
interpretation, we can safely establish it that the Prophet (Peace be upon him)
was not aware of the presence of that group of jinns. It was only when Allâh
revealed those verses that he came to know of it. The verses also confirm that
it was the first time they came. However, the context of the different versions
suggests that the jinns repeated their visits later on. The presence of that
company of jinns comes in the context of the Divine support givto His
Messenger, and constitutes a propitious sign of ultimate victory and success
for the Call of Islam. It provides an unshakable proof that no power however
mighty could alter what is wrought by Allâh:
“And whosoever does not respond to Allâh’s Caller, he cannot
escape on earth, and there will be no Auliyâ (protectors) from him besides
Allâh (from Allâh’s punishment). Those are in manifest error.” [46:32]
“And we think that we cannot escape (from the punishment of) Allâ
h in the earth, nor can we escape (from the punishment) by flight.” [72:12]
Given this support and auspicious start, depression, dismay and
sadness that used to111 [next] beset him since he was driven out of At-Ta’if,
he turned his face towards Makkah with fresh determination to resume his
earlier plan to expose people to Islam and communicate his Message in a great
spirit of zeal and matchless enthusiasm.
Zaid bin Harithah, his companion, addressing the Prophet (Peace be
upon him) said, “How dare you step into Makkah after they (Quraish) have
expatriated you?” The Prophet (Peace be upon him) answered: “Hearken Zaid,
Allâh will surely provide relief and He will verily support His religion and
Prophet.”
When he was a short distance from Makkah, he retired to Hira’
Cave. Whence he despatched a man from Khuza‘ah tribe to Al-Akhnas bin Shuraiq
seeking his protection. The latter answered that he was Quraish’s ally and in
no position to offer protection. He despatched the messenger to Suhail bin
‘Amr, but to no avail, either. Al-Mut‘im bin ‘Adi, a notable in Makkah,
however, volunteered to respond to the Prophet’s appeal for shelter. He asked
his people to prepare themselves fully armed and then asked Muhammad (Peace be
upon him) to enter into the town and directly into the Holy Sanctuary. The
Prophet (Peace be upon him) observed a two-Rak‘a prayer and left for his house
guarded by the heavily-armed vigilant ‘Adi’s.
It has been reported that later Abu Jahl, the archenemy of Islam,
asked Mut‘im if his behaviour suggested protection or conversion, the latter
replied it was merely protection. Abu Jahl was relieved and said that he would
give Muhammad protection for his sake.
The Messenger of Allâh (Peace be upon him) never forgot Mut‘im’s
favour. At the conclusion of the battle of Badr, he declared publicly that if
Mut‘im had been still alive and asked for the release of the Quraishite
captives, he would not deny him his request.
ISLAM BEING INTRODUCED TO ARABIAN TRIBES AND INDIVIDUALS
In Dhul Qa‘dah, the tenth year of Prophethood, i.e. July 619, the
Prophet (Peace be upon him) , returned to Makkah to resume his activities. The
time for pilgrimage to Makkah was approaching so he hastened to introduce
people b oth tribes and individuals to Islam and call upon them to embrace it,
just as it was his practice since the fourth year of his Prophethood.
[next] On the authority of
Az-Zuhri, of the tribes that Islam was introduced to, we could speak of Banu
‘Amir bin Sa‘sa‘ah, Muharib bin Khasfa, Fazarah, Ghassan, Murrah, Haneefah,
Saleem, ‘Abs, Banu Nasr, Banu Al-Buka’, Kindah, Kalb, Al-Harith bin Ka‘b,
Udhrah and people of Hadrmout. Islam was not introduced to them in one single
year but rather repeatedly from the fourth year till the last
pre- migration season of pilgrimage. They however, remained obdurate and
none of them responded positively.
The following is a resume of aspects relating to the Prophet’s
appeals as regards the new faith he was preaching:
1. He visited a sept of Banu Kalb known as Banu ‘Abdullah. He
called them to Allâh’s Message and entreated them to accept it for the sake of
Allâh Who had chosen a beautiful name for their father, but without avail.
2. He called on Bani Haneefah in their habitation, but received
very repugnant treatment.
3. He addressed Bani ‘Amir bin Sa‘sa‘ah in their encampment,
calling them to abandon idolatry and join him. One of them called Buhairah bin
Firras, answered him back: “Should we give you allegiance and Allâh give you
power over your opponents, will you give us right to inheritance and succeed
you in power?” The Prophet replied: “The whole affair lies in Allâh’s Hands. He
gives the power to whomever He desires.” The man commented: “Do you expect us
to incur the wrath and vengeance o f the Arabs without the least hope of
leadership? We can in fact readily dispense with your offers.”
When Banu ‘Amir returned to their habitations, they narrated the
story to an elderly man who had lingered behind because he was too old. They
told him, “A young man of Quraish of Bani ‘Abdul Muttalib, claiming that he is
a Prophet, contacted us, asked for support and invited us to embrace his
religion.” The old sheikh was struck by the news, and wondered if there was no
way of making amends for the loss of that opportunity and swore, “He is really
Ishmaelite (he descends from Ishmael). He is the Truth (he is a real Prophet).
How did it happen that you misjudged his words?” The Prophet (Peace be upon
him) was not dismayed at all. He persisted in his mission for the fulfillment
of which he had been commissioned to strive despite all odds. He did not
confine his efforts to the tribes but also conducted contacts with individuals
from some of whom he was able to receive a favourable response. Moreover, later
in the same season, some of them did believe in his Prophethood and entered the
fold of Islam. The following list [next] included some of those early converts:
1. Swaid bin Samit . He was an intelligent discreet poet from
Yathrib (Madinah). During his stay in Makkah for pilgrimage (or lesser
pilgrimage), he encountered the Prophet (Peace be upon him) who invited him to
embrace Islam. At this invitation, Swaid imparted to the Prophet some sound
words from Luqman’s wisdom. The Prophet approved of that wisdom but told the
man that he had something far better. He recited some verses from the Qur’ân,
the man listened meditatively and the words appealed to his originally pure nature
and accepted Islam as his faith at once. He was killed in the battle of Bu‘ath.
That was in the eleventh year of the Prophethood.
2. Eyas bin Mu‘adh. He was still a youth from Aws tribe. He came
as a member of delegation seeking alliance with Quraish against another rival
tribe dwelling in Madinah, Al-Khazraj. The Prophet (Peace be upon him) met them
and advised them to follow a better course than that they had in mind. He
introduced himself and Islam to them, apprised them of his mission and narrated
some verses from the Noble Qur’ân. Eyas’s heart immediately absorbed the Divine
Message and agreed with the Prophet (Peace be upon him) . Abul Haisar Anas bin
Rafi‘, a member of the delegation disapproved of the boy’s behaviour and
silenced him by hurling some dust into his face. The people then left Madinah
after having failed in establishing alliance with Quraish. Shortly after
arrival in Madinah, the boy breathed his last acclaiming Allâh’s Name and
celebrating His Glory.
3. Abu Dhar Al-Ghifari. He used to live in the suburbs of Yathrib.
News of the Islamization of Swaid bin Samit and Eyas bin Mu‘adh reached him and
constituted a turning point in his life per se. He sent his brother to Makkah
for more details about the Prophet’s intentions. The man came back and reported
to Abu Dhar that the ‘said man’ enjoined good and forbade evil. Abu Dhar was
not satisfied and decided that he himself should go out and probe the real
situation. After some attempts to identify the person of the Prophet(Peace be
upon him), he managed to meet him though not without some difficulties due to
the antagonistic atmosphere within which the proponents of the new faith were
trying to work their way. No sooner than Abu Dhar was exposed to the real
nature of Islam, he embraced it. Despite the Prophet’s earnest plea not to
divulge his new move, Abu Dhar went directly [next] to the Holy Sanctuary where
he publicly declared that he had testified to the Oneness of Allâh and
Prophethood of Muhammad. The heathens all around hurried and began beating him.
He almost died when Al-‘Abbas intervened warning against killing someone whose
tribe was in full command of the strategic commercial caravan routes leading to
Makkah. Thevent recurred in the following morning with the same man to come to
the scene and rescue him.
4. Tufail bin ‘Amr Ad-Dausi. He was an honest poet and chief of
Ad-Daus tribe inhabiting an area close to Yemen in South Arabia. He arrived in
Makkah in the eleventh year of Prophethood. Great reception ceremonies were
accorded to him on his advent. The Makkans soon started to inculcate in his
ears all sorts of antipathy against the Prophet (Peace be upon him) . They even
alleged that he had caused the most horrible societal schism, dividing all
sorts of social life even the family ties were subject to his schemes and plans
of dissension. They even warned him against speaking or even listening to him.
The man overpowered by these pleas, complied by their requests. He even stuffed
his ears with a piece of cotton in order not to hear any word of his. However,
when this tribesman entered the mosque, he saw Muhammad (Peace be upon him)
observing his prayer and out of curiosity, he approached him for it was a
Divine Will to hear the Prophet’s sound and appealing words. The temptation to hear
more was irresistible so he followed the Prophet (Peace be upon him) into his
house, briefed him on his advent and all the story of the people of Quraish.
The Messenger of Allâh (Peace be upon him) recited some verses of the Noble
Qur’ân and the man managed to taste something exceptionally beautiful and
discern the truth latent within. He embraced Islam and testified that there was
no god but Allâh and that Muhammad was His Messenger. He then said that he was
an influential man among his people and that he would call them to profess
Islam, yet he wanted the Prophet (Peace be upon him) to equip him with a
supportive sign that would ease his future task. It was in fact a Divinely
bestowed light in his whip. He called his father and wife to embrace Islam and
they did respond. His people lagged a little but he exhorted them fervently and
was fully successful. He and seventy or eighty of his followers emigrated to
Madinah after the Trench Battle. He was a perfect fighter in the cause of Allâh
and was martyred in Al-Yamama events.
5. Dhumad Al-Azdi. He came from Azd Shanu’a in Yemen, specialist
in incantation. He arrived in Makkah to hear the fools there say that Muhammad
(Peace be upon him) was out of his mind. He decided to practise his craft on
the Prophet (Peace be upon him) , who on seeing him said: “Praise is to Allâh,
we entertain His praise and seek His help. [next] Whomsoever Allâh guides, none
will lead astray, and whomsoever Allâh leads astray, none will guide. I testify
there is no god but Allâh and Muhammad is His servant and Messenger.” Dhumad
heard the words and requested the Prophet (Peace be upon him) to echo them
again, and he was granted his wish thrice. Here he said: “I have heard the
soothsayers, sorcerers and poets, but never have I experienced the sweetness of
your words.” He then gave a pledge of a sincere convert.
HOPE INSPIRING BREEZES FROM THE MADINESE:
It was during the pilgrimage season, in the eleventh year of
Prophethood, that the Islamic Call found the righteous seeds through which it
would grow up to constitute tall trees whose leaves would foster the new faith
and shelter the new vulnerable converts from the blows of injustices and
high-handness of Quraish. It was the Prophet’s wise practice to meet the
delegates of the Arabian tribes by night so that the hostile Makkans would not
debar him from achieving his objectives. In the company of his two truthful
Companions ‘Ali and Abu Bakr, he had an interesting talk regarding Islamization
with Bani Dhuhal, but the latter suspended their conversion. In pursuit of the
same objective, the Prophet and his Companions passed by ‘Aqabat Mina where
they heard people talking. They went at their heels until they encountered six
men from Yathrib, all of whom from Khazraj tribe: As‘ad bin Zurarah, ‘Awf bin
Harith, Rafi‘ bin Malik, Qutbah bin ‘Amir, ‘Uqbah bin ‘Amir and Jabir bin
‘Abdullah. The last two being from Aws and the former four from Khazraj.
The Madinese always heard the Jews say that a Prophet was about to
rise, for the time for a new dispensation had arrived. Him they would follow
and then smite their enemies as the children of ‘Ad and Iram had been smitten.
“Of what tribe are you?” asked the Prophet. “Of the tribe of
Khazraj,” they replied. “Are you the allies of the Jews?” The Prophet enquired.
They said: “Yes.” “Then why not sit down for a little and I will speak to you.”
The offer was readily accepted for the fame of Muhammad (Peace be upon him) had
spread to Madinah and the strangers were curious to see more of the man who had
created a stir in the whole area. The Prophet (Peace be upon him) presented to
them an expose of Islam, explained its implications, and the responsibilities
that fell upon the men who accepted it. When the Prophet (Peace be upon him)
concluded his talk, they exchanged among themselves ideas to the following
effect: “Know surely, this is the Prophet with whom the Jews are ever
threatening us; wherefore let us make haste and be the first to join him.”
[next] They, therefore,
embraced Islam, and said to the Prophet, “We have left our community for no
tribe is so divided by hatred and rancour as they are. Allâh may cement our
ties through you. So let us go and invite them to this religion of yours; and
if Allâh unites them in it, no man will be dearer than you.”
The handful of Madinese converts remained steady to the cause and
they preached the Islam with full zeal and devotion with the result that they
succeeded in winning adherents for Islam from amongst their fellow citizens and
hardly was there a house in Madinah not talking curiously and enthusiastically
about the Messenger of Allâh (Peace be upon him).
MARRIAGE OF THE PROPHET (Peace be upon him) to ‘Aishah (May Allah
be pleased her):
In Shawwal of the same year, the Prophet (Peace be upon him)
concluded a marriage contract with ‘Aishah (May Allah be pleased with her) ‘the
truth verifier’, when she was six of age and consummated his marriage with her
in Shawwal, the year 1 A.H. in Madinah when she was nine.
AL-ISRA’ AND Al-MI‘RAJ (The Miraculous Night Journey from Makkah
to the Farthest Mosque in Jerusalem, and the Ascent through the Spheres of
Heavens)
The last days of the Makkan phase of the Prophet’s life are noted
for alternate fortunes ranging between two extremes: gradual success and
continual persecution. However, glimpses of propitious lights were looming on
the distant horizon, to ultimately materialize in the event of the Prophet’s
Night Journey to Jerusalem and then Ascension through the spheres of the
heavens.
As for its exact date, it is still controversial and no common
consent has been reached. However, the majority of jurists is in favour of a
date between 16-12 months prior to migration to Madinah. The following is a
epitome of the details of that miraculous event narrated on the authority of
Ibn Al- Qayyim.
The Messenger of Allâh (Peace be upon him) was carried in body
from the Sacred Mosque in Makkah to the Distant Mosque in Jerusalem on a horse
called Al-Buraq in the company of Gabriel, the archangel. There he alighted, tethered
the horse to a ring in [next] the gate of the Mosque and led the Prophets in
prayer. After that Gabriel took him to the heavens on the same horse. When they
reached the first heaven Gabriel asked the guardian angel to open the door of
heaven. It was opened and he saw Adam, the progenitor of mankind. The Prophet
(Peace be upon him) saluted him and the other welcomed him and expressed his
faith in Muhammad’s Prophethood. He saw the souls of martyrs on his right and
those of the wretched on his left.
Gabriel then ascended with the Prophet to the second heaven, asked
for opening the gate and there he saw and saluted John, son of Zachariya (Yahya
bin Zakariya) and Jesus, son of Mary. They returned the salutation, welcomed
him and expressed their faith in his Prophethood. Then they reached the third
heaven where they saw Joseph (Yusuf) and saluted him. The latter welcomed the
Prophet and expressed faith in his Prophethood. The Prophet, in the company of
Gabriel, then reached the fourth heaven where he met the Prophet (Idris) and
saluted him. Prophet Enoch returned the salutation and expressed faith in his
Prophethood. Then he was carried to the fifth heaven where he met the Prophet
Aaron (Harun) and saluted him. The latter returned the salutation and expressed
faith in his Prophethood. In the sixth heaven he met Moses (Musa) and saluted
him. The latter returned the salutation and expressed faith in his Prophethood.
Muhammad (Peace be upon him) on leaving, saw that Moses began to weep. He asked
about the reason. Moses answered that he was weeping because he witnessed a man
sent after him as a Messenger (Muhammad) who was able to lead more of his
people to the Paradise than he himself did. Then Prophet Muhammad (Peace be
upon him) reached the seventh heaven and met Abraham (Ibrahim) (Peace be upon
him) and saluted him. The latter returned the salutation and expressed faith in
his Prophethood. Then he was carried to Sidrat-al-Muntaha (the remotest lote
tree) and was shown Al-Bait-al-Ma‘mûr [(the much frequented house) which is
like the Ka‘bah (Sacred House) encompassed daily by seventy thousand angels, so
that the angels who once encompassed it would not have their turn again till
the Resurrection]. He was then presented to the Divine Presence and experienced
the thrill of witnessing the Divine Glory and Manifestation at the closest
possible propinquity. There the Lord revealed unto His servant that which He
revealed, and ordained fifty daily prayers for him. On his return, he spoke to
Moses that his followers had been enjoined to pray fifty times a day. Moses
addressing the Prophet (Peace be upon him) said: “Your followers cannot perform
so many prayers. Go back to your Lord and ask for a remission in number.” The
Prophet (Peace be upon him) turned to Gabriel as if holding counsel with him.
Gabriel118 [next] nodded, “Yes, if you desire,” and ascended with him to the
Presence of Allâh. The All-Mighty Allâh, Glory is to Him, made a reduction of
ten prayers. He then descended and reported that to Moses, who again urged him
to request for a further reduction. Muhammad (Peace be upon him) once more
begged his Lord to reduce the number still further. He went again and again in
the Presence of Allâh at the suggestion of Moses for reduction in the number of
prayers till these were reduced to five only. Moses again asked him to implore
for more reduction, but he said: “I feel ashamed now of repeatedly asking my
Lord for reduction. I accept and resign to His Will.” When Muhammad (Peace be
upon him) went farther, a Caller was heard saying: “I have imposed My Ordinance
and alleviated the burden of My servants.”
There is however some difference as regards the issue whether the
Prophet saw Allâh with his physical eye or not. Some interpreters say that
seeing Allâh with his naked eyes was not confirmed. Ibn ‘Abbas, on the other
hand, says that the word Ru’ya as used in the Noble Qur’ân signifies the
observation with the help of the eye.
In Sûrah An–Najm (Chapter —The Star) we read:
“Then he approached and came closer.” [53:8]
Here (he) refers to archangel Gabriel, and this context is
completely different from that in the Prophetic tradition of Isra’ and Mi‘raj,
where ‘the approach’ relates to that of the Lord, Glory is to Him.
Some significant suggestive incidents featured the ‘Night Journey’
of the Prophet, of which we could mention:
1. The Prophet’s breast was cleft by Gabriel, his heart extracted
and washed with the water of Zamzam —a sacred spring in Makkah.
2. In the same context, there were brought to him two gold
vessels. There was milk in one, while the other was full of wine. He was asked
to choose either of them, so he selected the vessel containing milk and drank
it. He (the angel) said: “ You have been guided on Al-Fitrah or you have
attained Al-Fitrah. Had you selected wine, your nation would have been misled.”
[It is a symbolic way of saying that good and evil in the form of milk and wine
were brought before the Prophet and he instinctively made a choice for the
good. It is very difficult to render the Arabic term ‘Fitrah’ into English. It
denotes the original [next] constitution or disposition, with which a child
comes into this world, as contrasted with qualities or inclinations acquired
during life; besides it refers to the spiritual inclination inherent in man in
his unspoilt state].
3. The Prophet (Peace be upon him) told that he saw two manifest
rivers, — the Nile and the Euphrates — and two hidden ones. It appears that the
two manifest rivers, the Nile and the Euphrates, symbolically describe the area
in whose fertile valleys, Muhammad’s Message will settle, and the people
whereof will always remain the adherent bearers of Islam that will be passed on
from generation to another. They can by no means suggest that they well up from
the Garden.
4. He had the opportunity to see Malik, the guardian of Hell, with
a cheerless frowning face. Therein, he saw the Hell dwellers, of whom were
those who unjustly eat up the property of the orphans. They have flews similar
to those of camels, swallowing red-hot stones and then issuing out of their
backs. There were also the people who take usury with bellies too big to be
able to move around; they are trodden by the people of Pharaoh when these are
admitted into Hell. In the same abode, he saw the adulterers offered tasty
fatty meat and rotten smelly one but they make option for the latter. The
licentious women were also there hanging from their breasts.
5. The ‘Night Journey’ raised a good deal of stir among the people
and the sceptical audience plied Muhammad with all sorts of questions. He told
them that he saw the camels of Makkan merchants to and fro. He also guided them
to some of their animals that went astray. He informed them that he had drunk
some of their water while they were fast asleep and left the container covered.
The disbelievers, however, found it a suitable opportunity to jeer
at the Muslims and their creed. They pestered the Prophet (Peace be upon him)
with questions as to the description of the Mosque at Jerusalem, where he had
never gone before and, to the astonishment of many, the Prophet’s replies furnished
the most accurate information about that city. He supplied them with all the
news about their caravans and the routes of their camels. However, all this
increased in them nothing but flight from the Truth, and they accepted nothing
but disbelief.
[next] For the true
Muslims, however there was nothing unusual about the Night Journey. The
All-Mighty Allâh, Who is Powerful enough to have created the heavens and the
earth by an act of His Will, is surely Powerful enough to take His Messenger
beyond the heavens and show him those signs of His at firsthand which are
inaccessible to man otherwise. The disbelievers on their part went to see Abu
Bakr on account of this event, and he readily said: “Yes, I do verify it.” It
was on this occasion that he earned the title of As-Siddiq (the verifier of the
truth).
The most eloquent and most concise justification of this ‘Journey’
is expressed in Allâh’s Words:
“... in order that We might show him (Muhammad) of Our Ayât
(proofs, evidences, signs,
etc.)” [17:1].
The Divine rules as regards the Prophets goes as follows:
“Thus did We show Abraham the kingdom of the heavens and the earth
that he be one of
those who have Faith with certainty.” [6:75] To Moses, his Lord
said:
“That We may show you (some) of Our Greater Signs.” [20:23]
In order that:
“He be of those who have Faith with certainty.”
The Prophets, after seeing Allâh’s Signs, will establish their
Faith on solid certainty too immune to be parted with. They are in fact
eligible for this Divine privilege because they are the ones who will bear
burdens too heavy for other ordinary people to carry, and in the process of
their mission, they will regard all worldly ordeals and agonies too small to
care about.
There are simple facts that emanate from this blessed Journey, and
flow along into the flowery garden of the Prophetic biography; peace and
blessings of Allâh be upon its author, Muhammad. The story of ‘the Night
Journey’ as we see in the Noble Qur’ân is epitomised in the first verse of the
Sûrah Isra’(Chapter 17 — The Jourby Night) then [next] there is a quick shift
to uncover the shameful deeds and crimes of the Jews, followed by an admonition
saying that the Qur’ân guides to that which is most just and right. This
arrangement is not in fact a mere coincidence. Jerusalem was the first scene of
the Night Journey, and here lies the message directed to the Jews and which
explicitly suggested that they w ould be discharged of the office of leadership
of mankind due to the crimes they had perpetrated and which no longer justified
their occupation of that office. The message suggested explicitly that the
office of leadership would be reinstituted by the Messenger of Allâh (Peace be
upon him) to hold in his hand both headquarters of the Abrahamic Faith, the
Holy Sanctuary in Makkah and the Farthest Mosque in Jerusalem. It was high time
for the spiritual authority to be transferred from a nation whose history got
pregnant with treachery, covenant- breaching and aggression to another
nation blessed with piety, and dutifulness to Allâh, with a Messenger who
enjoys the privilege of the Qur’ânic Revelation, which leads to that which is
best and right.
There, however, remains a crucial question waiting to be answered:
How could this foreseen transition of authority be effected while the champion
himself (Muhammad) was left deserted and forsaken stumbling in the hillocks of
Makkah? This question per se uncovered the secrets of another issue which
referred to a phase of the Islamic Call and the appearance of another role it
was about to take up, different in its course and noble in its approaches. The
forerunners of that new task took the shape of Qur’ânic verses smacking of
direct and unequivocal warning accompanied by a severe ultimatum directed to
the polytheists and their agents:
“And when We decide to destroy a town (population), We (first)
send a definite order (to obey Allâh and be righteous) to those among them [ or
We (first) increase in number those of its population] who are given the good
things of this life. Then, they transgress therein, and thus the word (of
torment) is justified against it (them). Then We destroy it with complete
destruction. And how many generations (past nations) have We destroyed after
Noah! And Sufficient is your Lord as an All-Knower and
All-Beholder of the sins of His slaves.” [17:16, 17]
Together with these verses, there were others revealed to show the
Muslims the rules and items of the civilization upon which they could erect
their Muslim community, and foreshadowing their ownership of a piece of land,
exercising full freedom over it and [next] establishing a coherent society
around whose axis the whole humanity would rotate. Those verses in reality
implied better prospects for the Prophet (Peace be upon him) comprising a
secure shelter to settle in, and headquarters safe enough to empower and
embolden him to communicate his Message to all the world at large; that was in
fact the inner secret of that blessed journey. For this very wisdom and the
like we deem it appropriate to suggest that ‘the Night Journey’ took place
either before the First Pledge of ‘Aqabah or between the two; after all, Allâh
knows best.
THE FIRST ‘AQABAH PLEDGE
We have already spoken about six Madinese who embraced Islam in
the pilgrimage season in the eleventh year of Prophethood. They promised to
communicate the Message of Islam to their townsfolk.
The following year, on the occasion of the pilgrimage, there came
a group of twelve disciples ready to acknowledge Muhammad as their Prophet. The
group of men comprised five of the six who had met the Prophet (Peace be upon
him) the year before, the sixth who stayed away was Jabir bin ‘Abdullah bin
Reyab, the other seven were:
1. Mu‘adh bin Al-Harith, Ibn ‘Afra, from Khazraj.
2. Dhakwan bin ‘Abd Al-Qais, from Khazraj.
3. ‘Ubadah bin As-Samit, from Khazraj.
4. Yazeed bin Tha‘labah, from Khazraj.
5. ‘Al-‘Abbas bin ‘Ubadah bin Nadalah, from Khazraj.
6. Abul Haitham bin At-Taihan, from Aws.
7. ‘Uwaim bin Sa‘idah, from Aws.
They avowed their faith in Muhammad (Peace be upon him) as a
Prophet and swore: “We will not worship any one but one Allah; we will not
steal; neither will we commit adultery, nor kill our children; we will not
utter slander, intentionally forging falsehood and we will not disobey you in
any just matter.” When they had taken the pledge, Muhammad (Peace be upon him)
said: “He who carries it out, Allâh will reward him; and who neglects anything
and is afflicted in this world, it may prove redemption for him in the
Hereafter; and if the sin remains hidden from the eyes of the men and no [next]
grief comes to him, then his affair is with Allâh. He may forgive him or He may
not.”
THE MUSLIM ENVOY IN MADINAH:
After the Pledge (in the form of an oath had been taken) the
Prophet (Peace be upon him) sent to Yathrib (Madinah) Mus‘ab bin ‘Umair
Al-‘Abdari, (May Allah be pleased with him) the first Muslim ‘ambassador’ to
teach the people there the doctrines of Islam, give them practical guidance and
make attempts at propagating the Islam among those who still professed
polytheism. As‘ad bin Zurarah hosted him in Madinah. So prepared was the
ground, and so zealous the propagation that the Islam spread rapidly from house
to house and from tribe to tribe. There were various cheerful and promising
aspects of success that characterized Mus‘ab’s task. One day Mus‘ab and As‘ad
were on their way to the habitations of Bani ‘Abd Al-Ashhal and Bani Zafar,
when they went into the premises of the latter clan. There they sat near a well
conversing with some new converts. Sa‘d bin Mu‘adh and Usaid bin Hudair, chiefs
o f the two clans heard of this meeting, so Usaid approached the Muslims armed
with his lance while the other Sa‘d excused himself on grounds that As‘ad was
his maternal cousin. Usaid came closer cursing and swearing and accused the two
men of befooling people weak of heart, and ordered that they stop it
altogether. Mus‘ab calmly invited him to sit saying, “If you are pleased with
our talk, you can accept it; should you hold it in abhorrence, you could freely
immunize yourself against what you hate.” “That’s fair,” said Usaid, pierced
his lance in the sand, listened to Mus‘ab and then heard some verses of the
Noble Qur’ân. His face bespoke satisfaction and pleasure before uttering any
words of approval. He asked the two men about the procedures pertinent to
embracing Islam. They asked him to observe washing, purge his garment, bear
witness to the Truth and then perform two Rak‘a. He responded and did exactly
what he was asked to do, and then said there was a man (Sa‘d bin Mu‘adh) whose
people would never hang b ack if he followed the Islam. He then left to see
Sa‘d and his people. Sa‘d could immediately understand that Usaid had changed.
To a question posed by Sa‘d, Usaid said that two men were ready to comply with
whatever orders they received. He then managed a certain situation that
provided the two men with a chance to talk with Sa‘d privately. The previous
scene with Usaid recurred and Sa‘d embraced Islam, and directly turned to his
people swearing that he would never talk with them until they had believed in
Allâh, and in His Messenger. Hardly did the evening of that day arrive when all
the men and women of that sept of Arabians embraced Islam with the exception of
one, Al-Usairim, who hung back until the Day of Uhud. On that day he embraced Islam
and fought the polytheists but was [next] eventually killed before observing
any prostration in the way of prayer. The Prophet (Peace be upon him) commented
saying: “He has done a little but his reward is great.”
Mus‘ab stayed in Madinah carrying out his mission diligently and
successfully until all the houses of Al-Ansar (the future Helpers) had Muslims
elements, men and women. One family only stood obdurate to the Islamic Da‘wah
(Call). They were under the influence of the poet Qais bin Al-Aslat, who
managed to hold them at bay and screen off the Call of Islam from their ears
until the year 5 A.H.
Shortly before the approach of the following pilgrimage season,
i.e. the thirteenth year of Prophethood, Mus‘ab bin ‘Umair returned to Makkah
carrying to the Prophet (Peace be upon him) glad tidings about the new fertile
soil ofIslam in Madinah, and its environment rich in the prospects of good, and
the power and immunity that that city was bound to provide to the cause of
Islam.
THE SECOND ‘AQABAH PLEDGE
The next year, thirteenth of Prophethood, June 622 A.D., during
the pilgrimage season, over seventy converts from Madinah came in the trail of
their polytheist people to perform the rituals of pilgrimage in Makkah. The
oft-repeated question amongst them was “Isn’t it high time we protect Muhammad
instead of leaving him forsaken, deserted and stumbling in the hillocks of
Makkah?” Shortly after arrival, they conducted clandestine contacts with the
Prophet (Peace be upon him) and agreed to meet him secretly at night in mid
Tashreeq Days (the 11th, 12th and 13th days of Dhul Hijja) in a hillock at
Al-‘Aqabah, the last year’s meeting place.
One of the leaders of the Ansâr (Helpers), Ka‘b bin Malik
Al-Ansari (May Allah be pleased with him),
gave an account of the historic meeting which changed the whole
course of the struggle between Islam and paganism, he said:
We set out for pilgrimage and struck a rendezvous in mid Tashreeq
Days. We were accompanied by
a celebrity and a notable of ours called ‘Abdullah bin ‘Amr bin
Haram, who was still a [next] polytheist. We disclosed to him our intention of
meeting Muhammad (Peace be upon him) and exhorted him to join our ranks and
give up polytheism lest he should serve as wood for Hell in the Hereafter. He
promptly embraced Islam and witnessed the serious meeting at Al-‘Aqabah.
That very night we slept with our people in our camps. After a
third of the night had elapsed, we began to leave stealthily and met in a
hillock nearby. We were seventy three men and two women Nusaibah bint Ka‘b from
the Najjars and Asma’ bint ‘Amr from Bani Salamah. We waited for the Messenger
of Allâh (Peace be upon him) until he came in the company of his uncle
Al-‘Abbas bin ‘Abdul Muttalib who (though himself not a Muslim), adjured us not
to draw his nephew away from the protection of his own kindred unless we were
fully prepared to defend him even at the risk of our lives. He was the first to
speak:
“O you people of the Khazraj — the Arabs used to call the Ansâr
(Helpers) Khazraj, whether from Khazraj or Aws — you all know the position that
Muhammad holds among us. We have protected him from our people as much as we
could. He is honoured and respected among his people. He refuses to join any
party except you. So if you think you can carry out what you promise while
inviting him to your town, and if you can defend him against the enemies, then
assume the burden that you have taken. But if you are going to surrender him
and betray him after having taken him away with you, you had better leave him
now because he is respected and well defended in his own place.”
Ka‘b replied: “We have heard your words, and now O Messenger of
Allâh, it is for you to speak and take from us any pledge that you want
regarding your Lord and yourself.”
It was a definite stance showing full determination, courage and
deep faith to shoulder the daunting responsibility and bear its serious
consequences.
The Messenger of Allâh then preached the Faith, and the pledge was
taken. Al-Imam Ahmad, on the
authority of Jabir, gave the following details:
The Ansâr (Helpers) asked the Messenger of Allâh about the
principles over which they would take a pledge. The Prophet answered:
[next] 1. To listen and
obey in all sets of circumstances.
2. To spend in plenty as well as in scarcity.
3. To enjoin good and forbid evil.
4. In Allâh’s service, you will fear the censure of none.
5. To defend me in case I seek your help, and debar me from
anything you debar yourself, your spouses and children from. And if you observe
those precepts, Paradise is in store for you.
In another version narrated by Ka‘b, he said:
The Prophet (Peace be upon him) began to speak, recited some
Qur’ânic verses, called people unto Allâh, exhorted them to enter the fold of
Islam and concluded saying: “I give you my pledge that you debar me from
whatever you debar your women and children from.” Here Al-Bara’ bin Ma‘rur,
caught him by hand, and said: “Oh yes, we swear by Allâh, Who sent you as a
Prophet in Truth, that we will debar you from whatever we debar our women from.
Have confidence in us, O Messenger of Allâh. By Allâh, we are genuine fighters
and quite reliable in war, it is a trait passed down to us from our ancestors.”
Then ‘Abul Haitham At-Taihan interrupted and said: “O Prophet of
Allâh! Between us and the Jews, there are agreements which we would then s
ever. If Allâh grants you power and victory, should we expect that you would
not leave us, and join the ranks of your people (meaning Quraish)?” The Prophet
(Peace be upon him) smiled and replied:
“Nay, it would never be; your blood will be my blood. In life and
death I will be with you and you with me. I will fight whom you fight and I
will make peace with those with whom you make peace.”
After the negotiations concerning the conditions of allegiance had
ended, and all of the audience were unanimously agreed to ratify it, two men of
the early generation of converts who had embraced Islam in the eleventh and
twelfth years rose to their feet to apprise the [next] others of the serious
step they were about to take so that they could give their pledge fully aware
of the whole affair and consequently be ready for the sacrifice they were
expected to make. Al ‘Abbas bin Ubada bin Nadlah, in this context, remarked: “O
you people of Khazraj! Do you know the significance of the pact that you are
entering into with this man? You are in fact avowing that you will fight
against all and sundry. If you fear that your property will be at stake or the
lives of your nobles will be endangered, then leave him now, because if you do
this after the pledge, it will be degrading for y ou both in this world and the
world to come. But if you think that you can carry out what you are called upon
to do in spite of the loss of precious lives and property, then undertake this
heavy responsibility, and I swear by Allâh, that herein lies the good of this
world and that of the next.” They replied, “We have already considered the loss
of property and the murder of our notables, yet we pay him allegiance. But what
is our reward if we observe all the items of this pact?” The Prophet replied:
“Paradise is in store for you.” Then they asked him to stretch out his hand,
and they all stretched out their hands and took the pledge. Only at that time
did As‘ad bin Zurarah come to realize the people’s readiness for sacrifice in
the cause of Allâh.
On the authority of Jabir, who said: “When we started to pay
allegiance to the Prophet (Peace be upon him) , As‘ad bin Zurarah stood up and
gave the following short address: “Take it easy people of Yathrib! We have not
covered that long distance except because we have had deep belief that he
(Muhammad (Peace be upon him) ) is the Messenger of Allâh. We are already
convinced that following him entails departure from the pagan Arabs even if it
were at the risk of our life. Should you preserve in this course, holdfast to
it, and your great reward is placed in the Hand of Allâh, but if you are caught
in fear, I admonish you to give it up just now, and then you would be more
excusable by Allâh.”
With respect to the two women, the pledge was taken orally for the
Prophet (Peace be upon him) had never shaken hands with a strange lady.
The Prophet (Peace be upon him) then asked the group to appoint
twelve deputies to preach Islam to their people in Madinah, to shoulder the
responsibility of implementing the articles of this pledge and to guide the
respective men of their own tribes in matters relating to the propagation of
Islam. The deputies elected were nine from Al-Khazraj: As‘ad bin Zurarah bin
‘Ads, Sa‘d bin Ar-Rabi‘ bin ‘Amr, ‘Abdullah bin Rawahah bin Tha‘labah, Rafi‘
bin Malik bin Al-‘Ajlan, Al-Bara’ bin Ma‘rur bin Sakhr, ‘Abdullah bin ‘Amr
bin128 [next] Haram, ‘Ubadah bin As-Samit bin Qais, Sa‘d bin ‘Ubadah bin Dulaim
and Al-Mundhir bin ‘Amr bin Khunais. Three others were from Al-Aws: Usaid bin
Hudair bin Sammak, Sa‘d bin Khaithamah bin Al-Harith and Rifa‘a bin ‘Abdul
Mundhir bin Zubair. Once again, those twelvemen were sworn to act as surety
over the affairs of their people just as the Christ’s disciples did, and the
Prophet would act as surety over his people, meaning all the Muslims.
Somehow or other, the news of these secret desert meetings with
the Madinese leaked out. The Prophet immediately knew that it was a certain
pudgy ugly devil, inhabited in Al-‘Aqabah, who discovered their meeting, and he
threatened to settle his account with him as soon as possible. On hearing this,
Al-‘Abbas bin Nadlah said “By Allâh, Who has sent you in Truth, we are powerful
enough to put the people of Mina (the Quraishites) to our swords tomorrow, if you
desire.” The Prophet (Peace be upon him) said “We have not been commanded to
follow that course. Now, back to your camps.” They went back to sleep till
morning.
No sooner did Quraish hear of this treaty than a kind of
trouble-provoking tumult began to mushroom in all directions. They realized
quite fully that an allegiance of this sort is bound to produce far-reaching
ramifications of direct impact on their lives and wealth. The following day, a
large delegation comprising the leaders and arch-criminals of Makkah set out
for the camp of the Madinese to protest severely against the treaty. They
addressed the Madinese: “O people of Khazraj, it transpired to us that you have
come here to conclude a treaty with this man (Muhammad) and evacuate him out of
Makkah. By Allâh, we do really hold in abhorrence any sort of fight between you
and us.”
The Madinese polytheists having known nothing about the secretly
taken pledge, began to swear by Allâh and answered in good faith that there was
no truth in the report. ‘Abdullah bin Ubai bin Salul, a Madinese polytheist,
refuted their allegations denouncing them as null and void, claiming that his
people would never initiate anything unless he gave them clear orders.
The Madinese Muslims, however, remained silent neither negating
nor confirming. The Quraishitem leaders seemed to be almost convinced by the
arguments presented by the polytheists, and went back home frustrated. However,
they did not fully acquiesce in the words they heard. They began to scrutinize
the smallest details, and trace the minutest news till it [next] was
established beyond a shadow of doubt that the pact did take place, but that was
after the Madinese pilgrims had left Makkah. In a fit of rage, they pursued the
pilgrims but did not succeed in catching hold of anyone except Sa‘d bin
‘Ubadah. They subjected him to unspeakable tortures, but he was later rescued
by Al-Mut‘im bin ‘Adi and Harith bin Harb bin Omaiya with whom he had trade
relations.
That is the story of the Second ‘Aqabah Pledge, later known as the
Great ‘Aqabah Pledge, effected in an atmosphere of love, allegiance and mutual
support between Madinese believers and weak Makkan Muslims. This new spirit of
affection, rapport and cooperation could never be attributable to a fleeing
whim, on the contrary, it totally derived from an already d eeply-established
approach, viz. Belief in Allâh, His Messenger and His Book. It was a Belief so
rooted in the selves that it managed to stand immune to all powers of injustice
and aggression, and could be translated into miracles in the practical aspects
of action and ideology pursuit. That sort of Belief was the real instrument for
the Muslims to record in the annals of history unprecedented breakthroughs. We
are also sure that the future will always remain wanting as regards those great
achievements carried out by those great men.
THE VANGUARD OF MIGRATION (in the Cause of Allâh)
After the endorsement of the Second ‘Aqabah Pledge and the
establishment of a petite Muslim state in a vast desert surging with disbelief
and ignorance — the most serious gain in terms of Islam —, the Prophet (Peace
be upon him) gave his leave for the Muslims to migrate to Madinah, the nascent
Muslim state.
Migration to Madinah, in terms of personal interests, was no more
than material waste and sacrifice of wealth, all in return for personal safety
only. Even here, the migrant could not expect full security; he was liable to
be robbed or even killed either at the beginning or end of his departure. The
future was foggy, pregnant with various unpredictable sorts of sorrows and
crises.
Bearing all this in mind, the Muslims began to migrate, while the
polytheists spared no effort in hindering and debarring them, knowing
beforehand that such a move implied unimaginable threats and unthinkable
destructive dangers to their whole society:
1. The first one to migrate was Abu Salamah, a year before the
Great ‘Aqabah Pledge. When he had made up his mind to leave Makkah, his
in-laws, in a desperate attempt to raise obstacles, detained his wife and snatched
his son and dislocated his hand. Umm [next] Salamah, after the departure of her
husband and the loss of her son spent a year by herself weeping and lamenting.
A relative of hers eventually had pity on her and exhorted the others to
release her son and let her join her husband. She then set out on a journey of
500 kilometres with no help whatsoever. At a spot called At-Tan‘im, ‘Uthman bin
Talhah came across her and offered to give her a ride to Madinah. She, along
with her son, joined Abu Salamah in the village of Quba’, a suburb of Madinah.
2. Another instance of the atrocities of the polytheist Makkans,
as regards migration, is Suhaib. This man expressed his wish to migrate and of
course this was a source of indignation to the disbelievers. They began to
insult him claiming that he had come into Makkah as a worthless tramp, but
their town was gracious enough and thanks to them he managed to make a lot of
money and become wealthy. They gave orders that he would not leave. Seeing
this, he offered to give away all his wealth to them. They eventually agreed to
release him on that condition. The Prophet heard this story and commented on it
saying:
“Suhaib is the winner, after all.”
3. Then, there was the story of ‘Umar bin Al-Khattab, ‘Ayyash bin
Abi Rabi‘a and Hisham bin Al-‘Asi, who agreed to meet at a certain place one
morning in order to leave for Madinah; ‘Umar and ‘Ayyash came but Hisham was
detained by the Makkans.
Shortly afterwards Abu Jahl, and his brother Al-Harith came to
Madinah to see their third brother ‘Ayyash. They cunningly tried to touch the
most sensitive area in man, i.e. his relation with his mother. They addressed
him claiming that his mother had sworn she would never comb her hair, nor shade
herself off the sun unless she had seen him. ‘Ayyash took pity on his mother,
but ‘Umar was intelligent enough to understand that they wanted to entice
‘Ayyash away from Islam so he cautioned him against their tricks, and added
“your mother would comb her hair if lice pestered her, and would shade herself
off if the sun of Makkah got too hot for h er.” These words notwithstanding,
‘Ayyash was determined to go and see his mother, so ‘Umar gave him his
manageable docile camel advising him to stick to its back because it would
provide rescue for him if he perceived anything suspicious on their part. The
party of three then set forth towards Makkah. As soon as they covered part of
the distance, Abu Jahl complained about his camel and requested ‘Ayyash to
allow him to ride behind him on his camel. When they knelt down to the level of
the ground, the two p olytheists fell upon ‘Ayyash and tied him. They rode on
into Makkah shouting at people to follow their example with respect [next] to
‘fools’.
These are just three self-explanatory models of the Makkans’ reaction
towards anyone intending to migrate. Nevertheless, the believers still managed
to escape in successive groups and so rapidly that within two months of the
Second ‘Aqabah Pledge, entire quarters of Makkah were deserted. Almost all the
followers of Muhammad had migrated to their new abode, except Abu Bakr, ‘Ali,
the Prophet (Peace be upon him) himself, and those helpless noble souls who had
been detained in confinement or were unable to escape. The Prophet (Peace be
upon him) , together with Abu Bakr and ‘Ali, had made all the necessary
preparations for migration but was waiting for leave from his Lord.
It is noteworthy that most of the Mwho had migrated to Abyssinia
(Ethiopia), came back to Madinah to join the rest of the Muslims there.
The situation was no doubt critical in Makkah but Muhammad (Peace
be upon him) was not at all perturbed. Abu Bakr was, however, urging the
Prophet to depart from that town. He was also eagerly waiting for an
opportunity to accompany Muhammad (Peace be upon him) on this eventful journey.
But the Prophet told him that the time had not yet come; the Lord had not given
him the command to migrate. In anticipation of the Command of Allâh, Abu Bakr
had made preparations for the journey. He had purchased two swift camels and had
fed them properly for four months so that they could successively stand the
ordeals of the long desert journey.
IN AN-NADWAH (COUNCIL) HOUSE THE PARLIAMENT OF QURAISH
The polytheists were paralysed by the carefully planned and speedy
movement of Muhammad’s followers towards their new abode in Madinah. They were
caught in unprecedented anxiety and got deeply worried over their whole pagan
and economic entity. They already experienced Muhammad (Peace be upon him) as
an influential leader; and his followers as determined, decent and always ready
to sacrifice all they had for the sake of the Messenger of Allâh (Peace be upon
him). Al-Aws and Al-Khazraj tribes, the would-be-hosts of the Makkan Muslims,
were also known in Arabia for their might and power in war, and judicious and
sensible approach in peace. They were also averse to rancour and prejudice for
they themselves had had bitter days of inter-tribal [next] warfare. Madinah ,
itself, the prospective headquarters of the ever-growing Islamic Call, enjoyed
the most serious strategic position. It commanded the commercial routes leading
to Makkah whose people used to deal in about a quarter of a million gold
dinar-worth commodities every year. Security of the caravan routes was crucial
for the perpetuity of prosperous economic life. All those factors borne in
mind, the polytheists felt they were in the grip of a serious threat. They,
therefore, began to seek the most effective method that could avert this
imminent danger. They convened a meeting on Thursday, 26th Safar, the year
fourteen of Prophethood / 12th September 622 A.D., i.e. two and a half months
after the Great ‘Aqabah Pledge. On that day, “the Parliament of Makkah” held
the most serious meeting ever, with one item on the agenda: How to take
effective measures with a view to stopping that tidal wave. Delegates
representing all the Quraishite tribes attended the meeting, the most
significant of whom were:
1. Abu Jahl bin Hisham, from Bani Makhzum;
2. Jubair bin Mut‘im, Tuaima bin ‘Adi, and Al-Harith bin ‘Amir
representing Bani Naufal bin ‘Abd Munaf;
3. Rabi‘a’s two sons Shaibah and ‘Utbah besides Abu Sufyan bin
Harb from Bani ‘Abd Shams bin ‘Abd Munaf;
4. An-Nadr bin Al-Harith (who had besmeared the Prophet (Peace be
upon him) with animal entrails) to speak for Bani ‘Abd Ad-Dar;
5. Abul Bukhtary bin Hisham, Zama‘a bin Al-Aswad and Hakeem bin
Hizam to represent Bani Asad bin ‘Abd Al-‘Uzza;
6. Al-Hajjaj’s two sons Nabih and Munbih from Bani Sahm;
7. Omaiyah bin Khalaf from Bani Jumah.
On their way to An-Nadwah House, Iblis (Satan) in the guise of a
venerable elderly man standing at the door interrupted their talk and
introduced himself as a man from Najd curious enough to attend the meeting,
listen to the debate and wish them success to reach a sound opinion. He was
readily admitted in.
There was a lengthy debate and several proposals were put forward.
Expulsion from Makkah was
[next] proposed and debated
in turn but finally turned down on grounds that his sweet and heart-touching
words could entice the other Arabs to attack them in their own city.
Imprisonment for life was also debated but also refused for fear that his
followers might increase in number, overpower them and release him by force. At
this point, the arch-criminal of Makkah, Abu Jahl bin Hisham suggested that
they assassinate him. But assassination by one man would have exposed him and
his family to the vengeance of blood. The difficulty was at last solved by Abu
Jahl himself, who suggested that a band of young men, one from each tribe,
should strike Muhammad simultaneously with their swords so that the blood-money
would be spread over them all and therefore could not be exacted, and his
people would seek a mind-based recourse for settlement. The sinful proposal was
unanimously accepted, and the representatives broke up the meeting and went
back home with full determination for immediate implementation.
MIGRATION OF THE PROPHET (Peace be upon him) :
When the iniquitous decision had been made, Gabriel was sent down
to Muhammad (Peace be upon him) to reveal to him Quraish’s plot and give him
his Lord’s Permission to leave Makkah. He fixed to him the time of migration
and asked him not to sleep that night in his usual bed. At noon, the Prophet
(Peace be upon him) went to see his Companion Abu Bakr and arranged with him
everything for the intended migration. Abu Bakr was surprised to see the
Prophet (Peace be upon him) masked coming to visit him at that unusual time,
but he soon learned that Allâh’s Command had arrived, and he proposed that they
should migrate together, to which the Prophet (Peace be upon him) gave his
consent.
To make the necessary preparations for the implementation of their
devilish plan, the chiefs of Makkah had chosen eleven men: Abu Jahl, Hakam bin
Abil Al-‘As, ‘Uqbah bin Abi Mu‘ait, An-Nadr bin Harith, Omaiyah bin Khalaf,
Zama‘a bin Al-Aswad, Tu‘aima bin ‘Adi, Abu Lahab, Ubai bin Khalaf, Nabih bin
Al-Hajjaj and his brother Munbih bin Al-Hajjaj. All were on the alert. As night
advanced, they posted assassins around the Prophet’s house. Thus they kept
vigil all night long, waiting to kill him the moment he left his house early in
the morning, peeping now and then through a hole in the door to make sure that
he was still lying in his bed. Abu Jahl, the great enemy of Islam, used to walk
about haughtily and arrogantly jeering at Muhammad’s words, saying to the
people around him: “Muhammad claims that if you follow him, he will appoint you
rulers over the Arabs and non- Arabs and in the Hereafter your reward will
be Gardens similar to those in Jordan, otherwise, he will slaughter you and after
death you will be burnt in [next] fire.” He was too confident of the success of
his devilish plan. Allâh, the All-Mighty, however, in Whose Hands lie the
sovereignty of the heavens and earth, does what He desires; He renders succour
and can never be overpowered. He did exactly what He later said to His Prophet:
“And (remember) when the disbelievers plotted against you [O
Muhammad (Peace be upon him)] to imprison you, or to kill you, or to get you
out (from your home, i.e. Makkah); they were plotting and Allâh too was
planning, and Allâh is the Best of the planners.” [8:30]
At that critical time the plans of Quraish utterly failed despite
the tight siege they laid to the Prophet’s house, the Prophet (Peace be upon
him) and ‘Ali were inside the house. The Prophet (Peace be upon him) told ‘Ali
to sleep in his bed and cover himself with his green mantle and assured him
full security under Allâh’s protection and told him that no harm would come to
him. The Prophet (Peace be upon him) then came out of the room and cast a
handful of dust a t the assassins and managed to work his way through them
reciting verses of the Noble Qur’ân:
“And We have put a barrier before them, and a barrier behind them,
and We have covered them up, so that they cannot see.” [36:9]
He proceeded direct to the h ouse of Abu Bakr who, immediately
accompanied him and both set out southwards, clambered up the lofty peak of
Mountain Thawr, and decided to take refuge in a cave.
The assassins who laid siege to the house were waiting for the
zero hour when someone came and informed them that the Prophet (Peace be upon
him) had already left. They rushed in and to their utter surprise, found that
the person lying in the Prophet’s bed was ‘Ali not Muhammad (Peace be upon
him). This created a stir in the whole town. The Prophet (Peace be upon him)
had thus left his house on Safar 27th, the fourteenth year of Prophethood, i.e.
12/13 September 622 A.D.
Knowing already that Quraish would mobilize all its potentials to
find him, he played a clever trick on them and instead of taking the road to
Madinah in north side of Makkah as the polythiest would expect, he walked along
a road least expected lying south of Makkah and leading to Yemen. He walked for
5 miles until he reached a rough rocky mountain called Thawr. There his shoes
were worn out, some said he used to walk tiptoe in order not to leave a trail
behind him. Abu Bakr (May Allah be pleased with him)135 [next] carried him up
the mountain to a cave called after the name of the mountain, Cave Thawr. Abu
Bakr first entered to explore the cave and be sure that it was safe, closed all
holes with pieces torn off from his clothes, cleaned it and then asked the
Prophet (Peace be upon him) to step in. The Prophet (Peace be upon him) went in
and immediately laid his head in Abu Bakr’s lap and fell asleep. Suddenly Abu
Bakr’s foot was stung by a poisonous insect. It hurt so much that his tears
fell on the Prophet’s face. The Prophet (Peace be upon him) immediately applied
his saliva on Abu Bakr’s foot and the pain went off on the spot. They confined
themselves to this cave for three nights, Friday, Saturday and Sunday.
‘Abdullah, the son of Abu Bakr would go to see them after dusk, stay the night
there, apprise them of the latest situation in Makkah, and then leave in the
early morning to mix with the Makkans as usual and not to draw the least
attention to his clandestine activities. ‘Amir bin Fuhairah, while in the
company of other shepherds of Makkah tending his master Abu Bakr’s flock, used
to stole away unobserved every evening with a few goats to the cave and
furnished its inmates with a plentiful supply of milk.
Quraish, on the other hand, were quite baffled and exasperated
when the news of the escape of the two companions was confirmed. They brought
‘Ali to Al-Ka‘bah, beat him brutally and confined him there for an hour
attempting desperately to make him divulge the secret of the disappearance of
the two ‘fugitives’, but to no avail. They then went to see Asma’, Abu Bakr’s
daughter, but here also their attempts went in vain. While at her door Abu Jahl
slapped the girl so severely that her earring broke up.
The notables of Makkah convened an emergency session to determine
the future course of action and explore all areas that could help arrest the
two men. They decided to block all avenues leading out of Makkah and imposed
heavy armed surveillance over all potential exits. A price of 100 camels was
set upon the head of each one. Horsemen, infantry and tracers of tracks scoured
the country. Once they even reached the mouth of the cave where the Prophet
(Peace be upon him) and Abu Bakr were hiding. When he saw the enemy at a very
close distance, Abu Bakr whispered to the Prophet (Peace be upon him): “What,
if they were to look through the crevice and detect us?” The Prophet (Peace be
upon him) in his God-inspired calm replied:
“Silence Abu Bakr! What do you think of those two with whom the
Third is Allâh.” It was really a Divine miracle, the chasers were only a few
steps from the cave. For three days Muhammad (Peace be upon him) and Abu Bakr
lived in the cave and [next] Quraish continued their frantic efforts to get
hold of them. Someone called ‘Abdullah bin Uraiquit, who had as yet not
embraced Islam, but was trusted by Abu Bakr, and had been hired by him as a
guide, reached the cave after three nights according to a plan bringing with
him Abu Bakr’s two camels. His report satisfied the noble ‘fugitives’ that the
search had slackened. The opportunity to depart was come. Here Abu Bakr offered
the Prophet (Peace be upon him) the swift animal to ride on. The latter agreed
provided that he would pay its price. They took with them the food provisions
that Asma’, daughter of Abu Bakr, brought and tied in a bundle of her waistband,
after tearing it into two parts, hence the appellation attached to her: “Asma’
of the two waistbands.” The Prophet (Peace be upon him), Abu Bakr and ‘Amir bin
Fuhairah departed, and their guide ‘Abdullah bin Uraiquit led them on hardly
ever trodden ways along the coastal route. That was in Rabi‘ Al-Awwal, 1st year
A.H., i.e. September 622 A.D. The little caravan travelled through many
villages on their way to Quba’. In this context, it is relevant to introduce
some interesting incidents that featured their wearying journey:
1. One day they could find no shelter from the scorching heat so
Abu Bakr (May Allah be pleased with him) cast a glance and found a little shade
beside a rock. He cleaned the ground, spread his mantle for the Prophet(Peace
be upon him) to lie on and himself went off in search of food. He came across a
shepherd, a bedouin boy, who was also seeking a shelter. Abu Bakr asked him for
some milk and took it to the Prophet (Peace be upon him), cooled it with some
water and waited till the Prophet (Peace be upon him) woke up and quenched his
thirst.
2. Whoever asked Abu Bakr (May Allah be pleased with him) about
the identity of his honourable companion, he would reply that he was a man who
guided him on his way. The questioner would think that Muhammad (Peace be upon
him) was a guide, in terms of roads, whereas Abu Bakr used to mean guide to the
way of righteousness.
3. Quraish, as we have already mentioned, had declared that
whoever would seize Muhammad (Peace be upon him) would receive a hundred camels
as reward. This had spurred many persons to try their luck. Among those who
were on the lookout for the Prophet (Peace be upon him) and his companion in
order to win the reward was Suraqah, the son of Malik. He, on receiving
information that a party of four, had been spotted on a certain [next] route,
decided to pursue it secretly so that he alone should be the winner of the
reward. He mounted a swift horse and went in hot pursuit of them. On the way
the horse stumbled and he fell on the ground. On drawing a lot so as to divine
whether he should continue the chase or not, as the Arabs used to do in such
circumstances, he found the omens unpropitious. But the lust for material
wealth blinded him altogether and he resumed the chase. Once more he met with
the same fate but paid no heed to it. Again he jumped onto the saddle and
galloped at a break-neck speed till he came quite close to the Prophet (Peace
be upon him). Abu Bakr’s heart agitated and he kept looking back while the
Prophet (Peace be upon him) remained steadfast and continued reciting verses of
the Qur’ân.
The repeated stumbling of Suraqah’s horse and his falling off
awakened him to the situation, and he realized that it was a constant warning
of Allâh for his evil design which he contemplated against the Prophet (Peace
be upon him). He approached the travelling group with a penitent heart and
begged of the Prophet (Peace be upon him) forgiveness in all humility. He
addressed the Prophet (Peace be upon him) and his companion, saying: “Your people
(the Quraishites) have promised a generous reward to anyone who captures you.”
He added that he offered them provision but they declined his offer. They only
asked him to screen off their departure and blind the polytheists to their
hiding place. Then the Prophet (Peace be upon him) forgave him and confirmed it
with a token written by ‘Amir bin Fuhairah on a piece of parchment. Suraqah
hurried back to Makkah and tried to foil the attempts of those who were in
pursuit of Muhammad (Peace be upon him) and his noble companions. The sworn
enemy was converted into an honest believer.
In a version by Abu Bakr (May Allah be pleased with him), he said:
“We emigrated while the Makkans were in pursuit of us. None caught up with us
except Suraqah bin Malik bin Ju‘sham on a horse. I said: ‘O Messenger of Allâh,
this one has caught up with us.’ The Prophet (Peace be upon him) replied:
‘Don’t be cast down, verily, Allâh is with us.’”
4. The party continued its journey until it reached to solitary
tents belonging to a woman called Umm Ma‘bad Al-Khuza‘iyah. She was a gracious
lady who sat at her tent-door with a mat spread out for any chance traveller
that might pass by the way. Fatigued and thirsty, the Prophet (Peace be upon
him) and his companions wanted to refresh themselves with food and some milk.
The lady told them that the flock was out in the [next] pasture and the goat
standing nearby was almost dry. It was a rainless year. The Prophet (Peace be
upon him), with her permission, touched its udders, reciting over them the Name
of Allâh, and to their great joy, there flowed plenty of milk out of them. The
Prophet (Peace be upon him) first offered that to the lady of the house, and he
shared what was left with the members of the party. Before he left, he milked
the goat, filled the container and gave it to Umm Ma‘bad. Later on, her husband
arrived with slender goats hardly having any milk in their udders. He was
astonished to see milk in the house. His wife told him that a blessed man
passed by the way, and then she gavedetails about his physical appearance and
manner of talk. Here Abu Ma‘bad realized on the spot that the man was the one
whom Q uraish were searching for and asked her to give full description of him.
She gave a wonderful account of his physique and manners, to which we will go
in detail later in the process of talking about his attributes and merits.
Abu Ma‘bad, after listening to his wife’s account, expressed a
sincere wish to accompany the Prophet (Peace be upon him) whenever that was
possible, and reiterated his admiration in verses of poetry that echoed all
over Makkah to such an extent that the people therein thought it was a jinn
inculcating words in their ears. Asma’, daughter of Abu Bakr, on hearing those
lines, got to know that the two companions were heading for Madinah . The short
poem opened with thanks giving to Allâh having given them (the Ma‘bads) the
chance to host the Prophet (Peace be upon him) for a while. It then gave an
account of the bliss that would settle in the heart of the Prophet’s companion
whosoever he was; it closed with an invitation to all mankind to come and see
by themselves Umm Ma‘bad, her goat and the container of milk that would all
testify to the truthfulness of the Prophet (Peace be upon him).
5. On his way to Madinah , the Prophet (Peace be upon him) met Abu
Buraidah, one of those driven by their lust for the reward of Quraish. No
sooner did h e face the Prophet (Peace be upon him) and talk with him, than he
embraced Islam along with seventy of his men. He took off his turban, tied it
round his lance and took it as a banner bearing witness that the angel of
security and peace had come to imbue the whole world with justice and fairness.
6. The two Emigrants resumed their journey. It was during this
time that they met Az-Zubair at the head of a caravan returning from Syria.
There was warm greeting and Az-Zubair [next] presented to them two white
garments which they thankfully accepted.
On Monday, 8th Rabi‘ Al-Awwal, the fourteenth year of Prophethood,
i.e. September 23rd. 622, the Messenger of Allâh arrived at Quba’.
As soon as the news of Muhammad’s arrival began to spread, crowds
came flocking out of Madinah . They would come every morning and wait eagerly
for his appearance until forced by the unbearable heat of the midday sun to
return. One day they had gone as usual, and after a long wait and watch they
retired to the city when a Jew, catching a glimpse of three travellers clad in
white winding their way to Madinah , shouted from the top of a hillock: “O you
people of Arabia! Your grandfather has come! He, whom you have been eagerly
waiting for, has come!” The Muslims immediately rushed holding their weapons,
(to defend him). The joyful news soon spread through the city and people
marched forward to greet their noble guest.
Ibn Al-Qayyim said: “The shouts of ‘Allâhu Akbar’ (Allâh is Great)
resounded in Banu ‘Amr bin ‘Auf. Muhammad’s (Peace be upon him) elation
correspondingly increased, but with rare sense of timing and propriety, called
a halt. Serenity enveloped him and the ñ evelation was sent down:
“... then verily, Allâh is his Maula (Lord, Master or Protector),
and Gabriel, and the righteous among the believers, - and furthermore, the
angels - are his helpers.” [66:4] ‘Urwah bin Az-Zubair said: They received the
Messenger of Allâh (Peace be upon him), and went with them to the right. There
Banu ‘Amr bin ‘Awf hosted him. That was on Monday, Rabi‘ Al-Awwal. He sat down
silent, and Al-Ansar (the Helpers), who had not had the opportunity to see him
before, came in to greet him: It is said that the sun became too hot so Abu
Bakr stood up to shade him from the hot sun rays. It was really an
unprecedented day in Madinah . The Jews could perceive concretely the veracity
of their Prophet Habquq, who said: ‘God has come from At-Taiman, and the Qudus
one from Faran Mount.’
Muhammad (Peace be upon him) stayed in Quba’ with Kulthum bin
Al-Hadm, a hospitable chief of the tribe of ‘Amr bin ‘Awf. Here he spent four
days: Monday, Tuesday, Wednesday and Thursday . It was during this period that
the foundation of Quba’ Mosque was laid on the basis of pure piety. ‘Ali hung
back in Makkah for three days to return the trusts, on behalf of the Prophet
(Peace be upon him), to their respective owners. After that he started his
emigration journey to catch up with him at [next] Quba’.
On Friday morning, the Prophet (Peace be upon him), sent for Bani
An-Najjar, his maternal uncles, to come and escort him and Abu Bakr to Madinah
. He rode towards the new headquarters amidst the cordial greetings of his
Madinese followers who had lined his path. He halted at a place in the vale of
Banu Salim and there he performed his Friday prayer w ith a hundred others.
Meanwhile the tribes and families of Madinah , the new name for Yathrib and a
short form of ‘The Messenger’s Madinah (City)’, came streaming forth, and vied
with one another in inviting the noble visitor to their homes. The girls of the
Madinese used to chant beautiful verses of welcome rich in all meanings of
obedience and dutifulness to the new Messenger.
Though not wealthy, every Ansar (Helper) was wholeheartedly eager
and anxious to receive the Messenger in his house. It was indeed a triumphal
procession. Around the camel of Muhammad (Peace be upon him) and his immediate
followers, rode the chiefs of the city in their best raiment and in glittering
armour, everyone saying: “Alight here O Messenger of Allâh, abide by us.”
Muhammad (Peace be upon him) used to answer everyone courteously and kindly:
“This camel is commanded by Allâh, wherever it stops, that will be my abode.”
The camel moved onward with slackened rein, reached the site of
the Prophetic Mosque and knelt down. He did not dismount until it rose up
again, went on forward, turned back and then returned to kneel down in the very
former spot. Here, he alighted in a quarter inhabited by Banu Najjar, a tribe
related to the Prophet (Peace be upon him) from the maternal side. In fact, it
was his wish to honour his maternal uncles and live among them. The fortunate
host, Abu Ayyub Al-Ansari, stepped forward with unbounded joy for the Divine
blessing appropriated to him, welcomed the Noble Guest and solicited him to
enter his house.
A few days later, there arrived the Prophet’s spouse Sawdah, his
two daughters Fatimah and Umm
Kulthum, Usama bin Zaid, Umm Aiman, ‘Abdullah — son of Abu Bakr
with Abu Bakr’s house-hold including ‘Aishah (May Allah be pleased with her).
Zainab was not a ble to emigrate and stayed with her husband Abi Al-‘As till
Badr Battle.
‘Aishah (May Allah be pleased with her) said: “When the Messenger
of Allâh (Peace be upon him) arrived in Madinah , both Abu Bakr and Bilal fell
ill. I used to attend to their141 [next] needs. When the fever took firm grip
of Abu Bakr he used to recite verses of poetry that smacked of near death;
Bilal,
when the fit of fever alleviated, would also recite verses of
poetry that pointed to clear homesickness.” ‘Aishah (May Allah be pleased with
her) added:
“I briefed the Prophet (Peace be upon him) on their grave
situation, and he replied: O Allâh, we
entreat You to establish in our hearts a strong love for Madinah
equal to that we used to have for Makkah, or even more. O Allâh, bless and
increase the wealth of Madinah and we beseech You to transmute its rotten mud
into wholesome edible fat.”
LIFE IN MADINAH:
The Madinese era could be divided into three phases:
1. The first phase was characterized by too much trouble and
discord, and too many obstacles from within coupled by a hostile wave from
without aiming at total extermination of the rising faith. It ended with
Al-Hudaibiyah Peace Treaty in Dhul Qa‘da 6 A.H.
2. The second phase featured a truce with the pagan leadership and
ended in the conquest of Makkah in Ramadan 8 A.H. It also witnessed the Prophet
(Peace be upon him) inviting kings beyond Arabia to enter the fold of Islam.
3. In the third phase, people came to embrace Islam in hosts.
Tribes and other folks arrived in Madinah to pay homage to the Prophet (Peace
be upon him). It ended at the death of the Prophet (Peace be upon him) in Rabi‘
Al-Awwal 11 A.H.
THE FIRST PHASE THE STATUS QUO IN MADINAH AT THE TIME OF
EMIGRATION
Emigration to Madinah could never be attributable to attempts to
escape from jeers and oppression only, but it also constituted a sort of
cooperation with the aim of erecting the [next] pillars of a new society in a
secure place. Hence it was incumbent upon every capable Muslim to contribute to
building this new homeland, immunizing it and holding up its prop. As a leader
and spiritual guide, there was no doubt the Noble Messenger (Peace be upon
him), in whose hands exclusively all affairs would be resolved.
In Madinah, the Prophet (Peace be upon him) had to deal with three
distinctively different categories of people with different respective
problems:
1. His Companions, the noble and Allâh fearing elite (May Allah be
pleased with them).
2. Polytheists still detached from the Islam and were purely
Madinese tribes.
3. The Jews.
1. As for his Companions, the conditions of life in Madinah were
totally different from those they experienced in Makkah. There, in Makkah, they
used to strive for one corporate target, but physically, they were scattered,
overpowered and forsaken. They were helple ss in terms of pursuing their new
course of orientation. Their means, socially and materially, fell short of
establishing a new Muslim community. In parallel lines, the Makkan Chapters of
the Noble Qur’ân were confined to delineating the Islamic precepts, enacting
legislations pertaining to the believers individually and enjoining good and
piety and forbidding evils and vices.
In Madinah , things were otherwise; here all the affairs of their
life rested in their hands. Now, they were at ease and could quite confidently
handle the challenges of civilization, construction, means of living,
economics, politics, government administration, war and peace, codification of
the questions of the allowed and prohibited, worship, ethics and all the
relevant issues. In a nutshell, they were in Madinah at full liberty to erect
the pillars of a new Muslim community not only utterly different from that
pre-Islamic code of life, but also distinctive in its features in the world at
large. It was a society that could stand for the Islamic Call for whose sake
the Muslims had been put to unspeakable tortures for 10 years. No doubt, the
construction of a society that runs in line with this type of ethics cannot be
accomplished overnight, within a month or a year. It requires a long time to
build during which legislation and legalization will run gradually in a
complementary process with mind cultivation, training and education. Allâh, the
All-Knowing, of course undertook legislation and His Prophet Muhammad (Peace be
upon him), implementation and orientation:
“He it is Who sent among the unlettered ones a Messenger [Muhammad
(Peace be143 [next]
upon him) from among themselves, reciting to them His Verses,
purifying them (from the filth of disbelief and polytheism), and teaching them
the Book (this Qur’ân, Islamic laws and Islamic Jurisprudence) and Al-Hikmah
[As-Sunna: legal ways, orders, acts of worship, etc. of the Prophet Muhammad
(Peace be upon him)].” [62:2]
The Prophet’s Companion (May Allah be pleased with), rushed
enthusiastically to assimilate these Qur’ânic rules and fill their hearts
joyfully with them:
“And when His Verses (this Qur’ân) are recited unto them, they
(i.e. the Verses)
increase their Faith.” [8:2]
With respect to the Muslims, this task constituted the greatest
challenge for the Messenger of Allâh (Peace be upon him). In fact, this very
purpose lay at the heart of the Islamic Call and the Muhammadan mission; it was
never an incidental issue though there were the matters that required urgent
addressing.
The Muslims in Madinah consisted virtually of two parties: The
first one already settled down in their abode, land and wealth, fully at ease,
but seeds of discord amongst them were deeply seated and chronic enmity
continually evoked; they were Al-Ansar (the Helpers). The second party were
Al-Muhajirun (the Emigrants), homeless, jobless and penniless. Their number was
not small, on the contrary, it was increasing day by day after the Prophet
(Peace be upon him) had given them the green light to leave for Madinah whose
economic structure, originally not that prosperous one, began to show signs of
imbalance aggravated by the economic boycott that the anti-Islamic groups
imposed and consequently imports diminished and living conditions worsened.
[next] 2. The purely
Madinese polytheists constituted the second sector with whom the Prophet (Peace
be upon him) had to deal. Those people had no control at all over the Muslim.
Some of them nursed no grudge against the Muslims, but were rather skeptical of
their ancestors’ religious practices, and developed tentative inclination
towards Islam and before long they embraced the new faith and were truly
devoted to Allâh. However, some others harboured evil intentions against the
Prophet (Peace be upon him) and his followers but were too cowardly to resist
them publicly, they were rather, under those Islamically favourable conditions,
obliged to fake amicability and friendliness. ‘Abdullah bin Ubai, who had
almost been given presidency over Al-Khazraj and Al-Aws tribes in the wake of
Bu‘ath War between the two tribes, came at the head of that group of [next] hypocrites.
The Prophet’s advent and the vigorous rise of the new spirit of Islam foiled
that orientation and the idea soon went into oblivion. He, seeing another one,
Muhammad (Peace be upon him), coming to deprive him and his agents of the
prospective temporal privileges, could not be pleased, and for overriding
reasons he showed pretension to Islam but with horrible disbelief deeply-rooted
in his heart. He also used to exploit some events and weak-hearted new converts
in scheming malevolently against the true believers.
3. The Jews (the Hebrews), who had migrated to Al-Hijaz from Syria
following the Byzantine and Assyrian persecution campaigns, were the third
category existent on the demographic scene in Madinah. In their new abode they
assumed the Arabian stamp in dress, language and manner of life and there were
instances of intermarriage with the local Arabs, however they retained their
ethnic particularism and detached themselves from amalgamation with the
immediate environment. They even used to pride in their Jewish-Israeli origin,
and spurn the Arabs around designating them as illiterate meaning brutal, naïve
and backward. They desired the wealth of their neighbours to be made lawful to
them and they could thus appropriate it the way they liked.
“… because they say: “There is no blame on us to betray and take
the properties of the illiterates (Arabs)” [3:75]
Religiously, they showed no zeal; their most obvious religious
commodity was fortunetelling, witchcraft and the secret arts (blowing on
knots), for which they used to attach to themselves
advantages of science and spiritual precedence.
They excelled at the arts of earning money and trading. They in
fact monopolized trading in cereals, dates, wine, clothes, export and import.
For the services they offered to the Arabs, the latter paid heavily. Usury was
a common practice amongst them, lending the Arab notables great sums to be
squandered on mercenary poets, and in vanity avenues, and in return seizing
their fertile land given as surety.
They were very good at corrupting and scheming. They used to sow
seeds of discord between adjacent tribes and entice each one to hatch plots
against the other with the natural corollary of continual exhaustive bloody
fighting. Whenever they felt that fire of hatred was about to subside, they would
nourish it with new means of perpetuity so that they could always have the
upper hand, and at the same time gain heavy interest rates146 [next] on loans
spent on inter-tribal warfare.
Three famous tribes of Jews constituted the demographic presence in
Yathrib (now Madinah): Banu Qainuqua‘, allies of Al-Khazraj tribe, Banu
An-Nadir and Banu Quraizah who allied Al-Aws and inhabited the suburbs of
Madinah.
Naturally they held the new changes with abhorrence and were
terribly hateful to them, simply because the Messenger of Allâh was of a
different race, and this point was in itself too repugnant for them to
reconcile with. Second, Islam came to brabout a spirit of rapport, to terminate
the state of enmity and hatred, and to establish a social regime based on
denunciation of the prohibited and promotion of the allowed. Adherence to these
canons of life implied paving the way for an Arab unity that could work to the
prejudice of the Jews and their interests at both the social and economic
levels; the Arab tribes would then try to restore their wealth and land
misappropriated by the Jews through usurious practices.
The Jews of course deeply considered all these things ever since
they had known that the Islamic Call would try to settle in Yathrib, and it was
no surprise to discover that they harboured the most enmity and hatred to Islam
and the Messenger (Peace be upon him) even though they did not have the courage
to uncover their feelings in the beginning.
The following incident could attest clearly to that abominable
antipathy that the Jews harboured towards the new political and religious
changes that came to stamp the life of Madinah. Ibn Ishaq, on the authority of
the Mother of believers Safiyah (May Allah be pleased her) narrated: Safiyah,
daughter of Huyayi bin Akhtab said: I was the closest child to my father and my
uncle Abi Yasir’s heart. Whenever they saw me with a child of theirs, they
should pamper me so tenderly to the exclusion of anyone else. However, with the
advent o f the Messenger of Allâh (Peace be upon him) and setting in Quba’ with
Bani ‘Amr bin ‘Awf, my father, Huyayi bin Akhtab and my uncle Abu Yasir bin
Akhtab went to see him and did not return until sunset when they came back
walking lazily and fully dejected. I, as usually, hurried to meet them smiling,
but they would not turn to me for the grief that caught them. I heard my uncle
Abu Yasir say to Ubai and Huyayi: “Is it really he [i.e. Muhammad (Peace be
upon him)]?” The former said: “It is he, I swear by Allâh!” “Did you really
recognize him?” they asked. He answered: “Yes, and my heart is burning with
enmity towards him” An interesting story that took place on the first day, the
Prophet (Peace be upon him) stepped in Madinah, could be quoted to illustrate
the mental disturbance and deep [next] anxiety that beset the Jews. ‘Abdullah
bin Salam, the most learned rabbi among the Jews came to see the Prophet (Peace
be upon him) when he arrived, and asked him certain questions to ascertain his
real Prophethood. No sooner did he hear the Prophet’s answers than he embraced
Islam, but added that if his people knew of his Islamization they would advance
false arguments against me. The Prophet (Peace be upon him) sent for some Jews
and asked them about ‘Abdullah bin Salam, they testified to his scholarly
aptitude and virtuous standing. Here it was divulged to them that he had
embraced Islam and on the spot, they imparted categorically opposite
testimonies and described him as the most evil of all evils. In another
narration ‘Abdullah bin Salam said, “O Jews! Be Allâh fearing. By Allâh, the
only One, you know that he is the Messenger of Allâh sent to people with the
Truth.” They replied, “You are lying.” ... That was the Prophet’s first
experience with the Jews.
That was the demo-political picture within Madinah. Five hundred
kilometres away in Makkah, there still lay another source of detrimental
threat, the archenemy of Islam, Quraish. For ten years, while at the mercy of
Quraish, the Muslims were subjected to all sorts of terrorism, boycott, harassment
and starvation coupled by a large scale painstaking psychological war and
aggressive organized propaganda. When they had emigrated to Madinah, their
land, wealth and property were seized, wives detained and the socially humble
in rank brutally tortured. Quraish also schemed and made attempts on the life
of the first figure of the Call, Muhammad (Peace be upon him) . Due to their
acknowledged temporal leadership and religious supremacy among the pagan Arabs,
given the custodianship of the Sacred Sanctuary, the Quraishites spared no
effort in enticing the Arabians against Madinah and boycotting the Madinese
socially and economically. To quote Muhammad Al- Ghazali: “A state of war
virtually existed between the Makkan tyrants and the Muslims in their abode. It
is foolish to blame the Muslims for the horrible consequences that were bound
to ensue in the light of that long-standing feud.”
The Muslims in Madinah were completely eligible then to confiscate
the wealth of those tyrants, mete out for them exemplary punishment and bring
twofold retaliation on them in order to deter them from committing any folly
against the Muslims and their sanctities.
That was a resume of the major problems that the Prophet Muhammad
(Peace be upon him) had to face, and the complicated issues he was supposed to
resolve.
148 [next] In full acknowledgment, we could safely say that he
quite honestly shouldered the responsibilities of Messengership, and cleverly
discharged the liabilities of both temporal and religious leadership in Madinah.
He accorded to everyone his due portion whether of mercy or punishment, with
the former usually seasoning the latter in the overall process of establishing
Islam on firm grounds among its faithful adherents.
A NEW SOCIETY BEING BUILT
We have already mentioned that the Messenger of Allâh (Peace be
upon him) arrived in Madinah on Friday, 12th Rabi‘ Al-Awwal 1 A.H., i.e.
September 27th. 622 A.D. and took the downstairs of Abi Ayyub’s house as a
temporary residence.
The first task to which the Prophet (Peace be upon him) attended
on his arrival in Madinah was the construction of a Mosque, in the very site
where his camel knelt down. The land, which belonged to two orphans, was
purchased. The Prophet (Peace be upon him) himself contributed to building the
Mosque by carrying adobe bricks and stones while reciting verses:
“O Allâh! no bliss is there but that of the Hereafter, I beseech
you to forgive the Emigrants and Helpers.”
The ground was cleared, of weeds and shrubs, palm trees and
rubbish, the graves of the polytheists dug up and then levelled and the trees
planted around. The Qiblah (the direction in which the Muslims turn their faces
in prayer) was constructed to face Jerusalem; two beams were also erected to
hold the ceiling up. It was square in form, each side measuring approximately
100 yards, facing
towards the north and having three gates on each of the remaining
sides. Nearby, rooms reserved for the Prophet’s household were built of stones
and adobe bricks with ceilings of palm leaves. To the north of the Mosque a
place was reserved for the Muslims who had neither family nor home. The Adhân
(summoning the Muslims to the Mosque by the Call for prayer) was initiated at
this early stage of post-migration era. The Mosque was not merely a locus to
perform prayers, but rather an Islamic league where the Muslim’s were
instructed in Islam and its doctrines. It served as an assembly place where the
conflicting pre-Islamic trends used to come to terms; it was the headquarter
wherein all the affairs of the Muslims were administered, and consultative and
executive councils held.
[next] The Mosque being
thus constructed, the Prophet (Peace be upon him) next turned his attention to
cementing the ties of mutual brotherhood amongst the Muslims of Madinah,
Al-Ansar (the Helpers) and Al-Muhajirun (the Emigrants). It was indeed unique
in the history of the world. A gathering of 90 men, half of whom Emigrants and
the others Helpers assembled in the house of Anas bin Malik where the Prophet
(Peace be upon him) gave the spirit of brotherhood his official blessing. When
either of the two persons who had been paired as brothers, passed away, his
property was inherited by his brother-in-faith. This practice continued till
the following verse was revealed at the time of the battle of Badr, and the
regular rule of inheritance was allowed to take its usual course:
“But kindred by blood are nearer to one another regarding
inheritance.” [8:75]
“Brotherhood-in-faith” to quote Muhammad Al-Ghazali again, “was
holding subordinate every distinction of race and kindred and supporting the
Islamic precept: none is superior to the other except on the basis of piety and
God-fearing.”
The Prophet (Peace be upon him) attached to that brotherhood a
valid contract; it was not just meaningless words but rather a valid practice
relating to blood and wealth rather than a passing whim taking the form of
accidental greeting.
The atmosphere of brotherhood and fellow-feeling created a spirit
of selflessness infused deeply in the hearts of his followers, and produced
very healthy results. For example, Sa‘d bin Ar-Rabi‘, a Helper, said to his
fellow brother ‘Abdur Rahman bin ‘Awf, “I am the richest man amongst the
Helpers. I am glad to share my property half and half with you. I have two
wives, I am ready to divorce one and after the expiry of her ‘Iddah, (the
prescribed period for a woman divorcee to stay within her house unmarried) you
may marry her.” But ‘Abdur Rahman bin ‘Awf was not prepared to accept anything:
neither property nor home. So he blessed his brother and said: “Kindly direct
me to the market so that I may make my fortune with my own hands.” And he did
prosper and got married very shortly by his own labour.
The Helpers were extremely generous to their brethren-in-faith.
Abu Hurairah reported that they once approached the Prophet (Peace be upon him)
with the request that t heir orchards of palm trees should be distributed
equally between the Muslims of Madinah and their brethren from Makkah. But the
Prophet (Peace be upon him) was reluctant to put this heavy burden upon them.
It was, however, decided that the Emigrants would work in the orchards
alongwith the Helpers and the yield would be divided equally150 [next] amongst
them.
Such examples point directly to the spirit of sacrifice, altruism
and cordiality on the part of the Helpers, and also to the feeling of
appreciation, gratitude and self-respect that the Emigrants held dear to their
hearts. They took only what helped them eke a reasonable living. In short, this
policy of mutual brotherhood was so wise and timely that many obstinate
problems were resolved wonderfully and reasonably.
A CHARTER OF ISLAMIC ALLIANCE:
Just as the Prophet (Peace be upon him) had established a code of
brotherhood amongst the believers, so too he was keen on establishing friendly
relations between the Muslims and non- Muslim tribes of Arabia. He established
a sort of treaty aiming at ruling out all pre-Islamic rancour and inter-tribal
feuds. He was so meticulous not to leave any area in the charter that would
allow pre-Islamic traditions to sneak in or violate the new environment he
wanted to establish. H erein, we look over some of its provisions.
In the Name of Allâh, the Most Beneficent, the Most Merciful. This
is a document from Muhammad, the Messenger of Allâh, concerning Emigrants and
Helpers and those who followed and strove with them.
1. They are one nation to the exclusion of other people.
2. The Emigrants of Quraish unite together and shall pay blood
money among themselves, and shall ransom honourably their prisoners. Every
tribe of the Helpers unite together, as they were at first, and every section
among them will pay a ransom for acquitting its relative prisoners.
3. Believers shall not leave anyone destitute among them by not
paying his redemption money
or blood money in kind.
4. Whoever is rebellious or whoever seeks to spread enmity and
sedition, the hand of every God-fearing Muslim shall be against him, even if he
be his son.
5. A believer shall not kill another believer, nor shall support a
disbeliever against a believer.
[next] 6. The protection of
Allâh is one (and is equally) extended to the humblest of the believers.
7. The believers are supported by each other.
8. Whosoever of the Jews follows us shall have aid and succour;
they shall not be injured, nor any enemy be aided against them.
9. The peace of the believers is indivisible. No separate peace
shall be made when believers are fighting in the way of Allâh. Conditions must
be fair and equitable to all.
10. It shall not be lawful for a believer, who holds by what is in
this document and believes in Allâh and the Day of Judgement, to help a
criminal nor give h im refuge. Those who give him refuge and render him help
shall have the curse and anger of Allâh on the Day of Resurrection. Their
indemnity is not accepted.
11. Whenever you differ about a matter, it must be referred to
Allâh and to Muhammad.
12. Killing a believer deliberately with no good reason entails
killing the killer unless the sponsor deems it otherwise.
It was solely by his wisdom and dexterity, that the Prophet (Peace
be upon him) erected the pillars of the new society. This phenomenon no doubt
left its mark on the virtuous Muslims. He used to bring them up in the light of
the Islamic education, he sanctified their selves, enjoined them to observe
righteousness and praiseworthy manners and was keen on infusing into them the
ethics of amity, glory, honour, worship and first and foremost obedience to
Allâh and His Messenger.
The following is a cluster of the virtues he used to inculcate in
the minds of his followers:
A man asked the Messenger of Allâh (Peace be upon him) which of
the merits is superior in Islam. He [the Prophet (Peace be upon him)] remarked:
“That you provide food and extend greetings to one whom you know
or do not know.”
[next] ‘Abdubin Salâm said:
When the Prophet (Peace be upon him) arrived in Madinah, I went to see him and
I immediately recognized through his features that he would never be a liar.
The first things he (the Prophet [Peace be upon him)] said was:
“Extend peace greetings amongst yourselves, provide food to the
needy, maintain uterine relations, observe prayer at night while people are
asleep, then you will peacefully enter the Garden (Paradise).”
And he said:
“The Muslim is that one from whose tongue and hand the Muslims are
safe.” And said:
“None amongst you believes (truly) till one likes for his brother
that which he loves for
himself.” And said:
“He will not enter Paradise, he whose neighbour is not secure from
his wrongful conduct.” And said:
“A Muslim is the brother of a Muslim; he neither oppresses him nor
does he fail him.
Whosoever removes a worldly grief from a believer, Allâh will
remove from him one of the griefs of the Day of Judgement. Whosoever shields a
Muslim, Allâh will shield him on the Day of Resurrection.”
And said:
“Abusing a Muslim is an outrage and fighting against him is
disbelief.” And said:
“To remove something harmful from the road, is charity.”
And said:
“Charity erases sins just as water extinguishes fire.” And said:
“He is not a perfect believer, who goes to bed full and knows that
his neighbour is
hungry.” And said:
“Show mercy to people on earth so that Allâh will have mercy on
you in heaven.”
[next] And said:
“Try to avert fire even by half a date (in charity) if not by
tendering a good word.”
And said:
“Clothing an under-clad Muslim, entitles you to a garment from the
Paradise; feeding a hungry Muslim will make you eligible (by Allâh’s Will) for
the fruit of the Paradise, and if you provide water to a thirsty Muslim, Allâh
will provide you with a drink from ‘the Sealed Nectar’.”
He used as well to exhort the believers to spend in charity
reminding them of relevant virtues for
which the hearts yearn.
He said:
“The believers in their mutual love, are like the human body where
when the eye is in agony, the entire body feels the pain; when the head aches,
all the body will suffer.”
And said:
“The bonds of brotherhood between two Muslims are like parts of a
house, one part strengthens and holds the other.”
And said: “Do not have malice against a Muslim; do not be envious
of other Muslims; do not go against a Muslim and forsake him. O the slaves of
Allâh! Be like brothers with each other. It is not violable for a Muslim to
desert his brother for over three days.”
The Prophet (Peace be upon him) used as well to promote that habit
of abstention from asking the others for help unless one is totally helpless.
He used to talk to his companions a lot about the merits, virtues and Divine
reward implied in observing the prescribed worships and rituals. He would
always bring forth corroborated proofs in order to link them physically and
spiritually to the Revelation sent to him, hence he would apprise them of their
duties and responsibilities in terms of the consequences of the Call of Islam,
and at the same time emphasize the exigencies of comprehension and
contemplation.
That was his practice of maximizing their morale and imbuing them
with the noble [next] values and ideals so that they could become models of
virtue to be copied by subsequent generations.
‘Abdullah bin Mas‘ud (May Allah be pleased with him) once said: If
you are willing to follow a good example, then you can have a recourse in the
tradition of the deceased, because the living are likely to fall an easy victim
to oppression (so they might waver in faith). Follow the steps of Muhammad’s
Companions. They were the best in this nation, the most pious, the most learned
and the least pretentious. Allâh chose them to accompany the Prophet (Peace be
upon him) and establish His religion. Therefore, it is imperative to get to
know their grace, follow their righteous way and adhere as much as you can to
their manners and assimilate their biography. They were always on the orthodox
path. There is then the great Messenger of Allâh (Peace be upon him) whose
moral visible attributes, aspects of perfection, talents, virtues, noble
manners and praiseworthy deeds, entitle him to occupy the innermost cells of
our hearts, and become the dearest target that the self yearns for. Hardly did
he utter a word when his Companions would race to assimilate it and work in its
light.
Those were the attributes and qualities on whose basis the Prophet
(Peace be upon him) wanted to build a new society, the most wonderful and the
most honourable society ever known in history. On these grounds, he strove to
resolve the longstanding problems, and later gave mankind the chance to breathe
a sigh of relief after a long wearying journey in dark and gloomy avenues. Such
lofty morale lay at the very basis of creating a new society with integrated
components immune to all fluctuations of time, and powerful enough to change
the whole course of humanity.
A COOPEARATION AND NON-AGGRESSION
PACT WITH THE JEWS
Soon after emigrating to Madinah and making sure that the pillars
of the new Islamic community were well established on strong bases of
administrative, political and ideological unity, the Prophet (Peace be upon
him) commenced to establish regular and clearly-defined relations with non-
Muslims. All of these efforts were exerted solely to provide peace, security,
and prosperity to all mankind at large, and to bring about a spirit of rapport
and harmony within his region, in particular.
Geographically, the closest people to Madinah were the Jews.
Whilst harbouring evil intentions, and nursing bitter grudge, they showed not
the least resistance nor the [next] slightest animosity. The Prophet decided to
ratify a treaty with them with clauses that provided full freedom in faith and
wealth. He had no intention whatsoever of following severe policies involving
banishment, seizure of wealth and land or hostility.
The treaty came within the context of another one of a larger
framework relating to inter-Muslim relationships.
The most important provisions of the treaty are the following:
1. The Jews of Bani ‘Awf are one community with the believers. The
Jews will profess their religion, and the Muslims theirs.
2. The Jews shall be responsible for their expenditure, and the
Muslims for theirs.
3. If attacked by a third party, each shall come to the assistance
of the other.
4. Each party shall hold counsel with the other. Mutual relation
shall be founded on righteousness; sin is totally excluded.
5. Neither shall commit sins to the prejudice of the other.
6. The wronged party shall be aided.
7. The Jews shall contribute to the cost of war so long as they
are fighting alongside the believers.
8. Madinah shall remain sacred and inviolable for all that join
this treaty.
9. Should any disagreement arise between the signatories to this
treaty, then Allâh, the All- High and His Messenger shall settle the dispute.
10. The signatories to this treaty shall boycott Quraish
commercially; they shall also abstain from extending any support to them.
11. Each shall contribute to defending Madinah, in case of a foreign
attack, in its respective
area.
12. This treaty shall not hinder either party from seeking lawful
revenge.
[next] Madinah and its suburbs, after the ratification of this
treaty, turned into a coalition state, with Madinah proper as capital and
Muhammad (Peace be upon him) as ‘president’; authorities lay mainly in the hand
of the Muslims, and consequently it was a real capital of Islam. To expand the
zone of peace and security the Prophet (Peace be upon him) s tarted to enter
into similar treaties with other tribes living around ‘his state’.
THE PROPHET ON THE BATTLEFIELD
The Quraishites, mortified at the escape of the Prophet (Peace be
upon him) along with his devoted companions, and jealous of his growing power
in Madinah, kept a stringent watch over the Muslims left behind and persecuted
them in every possible way. They also initiated clandestine contacts with
‘Abdullah bin Uabi bin Salul, chief of Madinese polytheists, and president
designate of the tribes ‘Aws and Khazraj before the Prophet’s emigration. They
senthim a strongly-worded ultimatum ordering him to fight or expel the Prophet,
otherwise they would launch a widespread military campaign that would
exterminate his people and proscribe his women.
His pride wounded and kingship no longer his, ‘Abdullah bin Uabi
bin Salul, a priori responded positively to his Quraishite co-polytheists. He
mobilized his supporters to counteract the Muslims. The Prophet (Peace be upon
him) on hearing about this unholy alliance, summoned ‘Abdullah and admonished him
to be more sensible and thoughtful and cautioned his men against being snared
in malicious tricks. The men, on grounds of cowardice, or reason, gave up the
idea. Their chief, however, seemingly complied, but at heart, he remained a
wicked unpredictable accomplice with Quraish and the envious Jews. Skirmishes
and provocations started to pave the way for a major confrontation between the
Muslims and polytheists. Sa‘d bin Mu‘adh, an outstanding Helper, announced his
intention to observe ‘Umrah (lesser pilgrimage) and headed for Makkah. There
Omaiya bin Khalaf provided tutelage for him to observe the ritual
circumambulation. Abu Jahl, an archenemy of Islam saw him in the Sacred
Sanctuary and threatened he would have killed him if he had not been in the
company of Omaiya. Sa‘d, fearlessly and defiantly, challenged him to committing
any folly at the risk of cutting their caravans off.
Provocative actions continued and Quraish sent the Muslims a note
threatening to put them to death in their own homeland. Those were not mere
words, for the Prophet (Peace be upon him) received information from reliable
sources attesting to real [next] intrigues and plots being hatched by the
enemies of Islam. Precautionary measures were taken and a state of alertness
was called for, including the positioning of security guards around the house
of the Prophet (Peace be upon him) and strategic junctures. ‘Aishah (May Allah
be pleased with her) reported that Allâh’s Messenger (Peace be upon him) lay
down on bed during one night on his arrival in Madinah and said: Were there a
pious person from amongst my Companions who should keep a watch for me during
the night? She [‘Aishah (May Allah be pleased with her)] said: We were in this
state when we heard the clanging noise of arms. He [the Prophet (Peace be upon
him)] said: Who is it? He said: This is Sa‘d bin Abi Waqqas. Allâh’s Messenger
(Peace be upon him) said to him: What brings you here? Thereupon he said: I
harboured fear (lest any harm should come to) Allâh’s Messenger (Peace be upon him),
so I came to serve as your sentinel. Allâh’s Messenger (Peace be upon him)
invoked blessings upon him and then he slept.
This state of close vigilance continued ceaselessly until the
Words of Allâh were revealed saying:
“Allâh will protect you from mankind.”[5:67]
Here, the Prophet (Peace be upon him) peeped from the dome of his
house asking his people to go away, and making it clear that Allâh would take
the charge of protecting him.
The Prophet’s life was not the o nly target of the wicked schemes,
but rather the lives and the whole entity of the Muslims. When the Madinese
provided the Prophet (Peace be upon him) and his Companions with safe refuge,
the desert bedouins began to look at them all in the same perspective, and
outlawed all the Muslims.
At this precarious juncture with Quraish, intent on pursuing their
aggressive and devilish plans, Allâh, the All-High, gave the Muslims the
permission to take arms against the disbelievers:
“Permission to fight is given to those (i.e. believers against
those disbelievers), who are fighting them, (and) because they (believers) have
been wronged, and surely Allâh is Able to give them (believers) victory.”
[22:39]
This verse was revealed in a larger context of Divine instructions
to eradicate all aspects of falsehood, and hold in honour the symbols and rites
of Allâh:
“Those (Muslim rulers) who, if We give them power in the land,
(they) order for Iqamat- [next] as-Salât: [i.e. to perform Salât (prayer) — the
five compulsory, congregational prayers (the males in Mosques)], to pay the
Zakat (obligatory charity), and they enjoin Al-Ma‘ruf (i.e. Islamic Monotheism
and all that Islam orders one to do), and forbid Al-Munkar (i.e. disbelief,
polytheism and all that Islam has forbidden) [i.e. they make the Qur’ân as the Law
of their country in all the spheres of life].” [22:41].
Doubtlessly, the permission to fight was revealed in Madinah after
emigration, not in Makkah, still the exact date where of is in doubt.
The permission to fight was already there, but in the light of the
status quo, it was wise for the Muslims to bring the commercial routes leading
to Makkah under their control. To realize this strategic objective, the Prophet
(Peace be upon him) had to choose either of two options:
1. Entering into non-aggression pacts with the tribes inhabiting
either the areas adjacent to the routes or between these routes and Madinah.
With respect to this course of action, the Prophet (Peace be upon him) had
already signed, together with the Jews and other neighbouring tribes, the
aforementioned pact of cooperation and good neighbourliness.
2. Despatching successive armed missions for harassment along the
strategic commercial routs.
PRE-BADR MISSIONS AND INVASIONS:
With a view to implementing these plans, the Muslims commenced
real military activities, which at first took the form of reconnaissance
patrols delegated to explore the geopolitical features of the roads surrounding
Madinah and others leading to Makkah, and building alliances with the tribes
nearby. The Prophet wanted to impress upon the polytheists and Jews of Madinah
as well as the bedouins in its vicinity, that the Muslims had smashed their old
fears, and had been too strong to be attacked with impunity. He also wanted to
display the power of his followers in order to deter Quraish from committing
any military folly against him which might jeopardize their economic life and
means of living, and to stop them from persecuting the helpless Muslims
detained in Makkah, consequently he would avail himself of this opportunity and
resume his job of propagating the Divine Call freely.
The following is a resume of these missions and errands:
[next] 1. Saif Al-Bahr
Platoon sent in Ramadan 1 A.H., i.e. 623 A.D. led by Hamzah bin ‘Abdul Muttalib
and comprising 30 Emigrants with a definite task of intercepting a caravan
belonging to Quraish. It was a caravan of 300 people including Abu Jahl bin
Hisham. The two parties encountered each other and aligned in preparation for
fighting. Majdi bin ‘Amr, on good terms with both sides, happened to be there
and managed to prevent an imminent clash.
On that occasion, the Prophet (Peace be upon him) accredited the
first flag in the history of Muslims. It was white in colour and was entrusted
to Kinaz bin Husain Al-Ghanawi, to carry.
2. In Shawwal, 1 A.H., i.e. April 623 A.D. The Messenger of Allâh
(Peace be upon him) despatched ‘Ubaidah bin Al-Harith bin Al-Muttalib at the
head of 60 horsemen of Emigrants to a spot called Batn Rabegh where they
encountered Abu Sufyan at the head of a caravan of 200 men. There was arrow
shooting but no actual fighting.
It is interesting to note that two Muslims, Al-Miqdad bin ‘Amr
Al-Bahrani and ‘Utbah bin Ghazwan Al-Mazini, defected from the caravan of
Quraish and joined the ranks of ‘Ubaidah. The Muslims had a white flag carried
by Mistah bin Athatha bin Al-Muttalib bin ‘Abd Munaf.
3. In Dhul Qa‘dah 1 A.H., i.e. May 623 A.D. the Prophet (Peace be
upon him) despatched Sa‘d bin Abi Waqqas at the head of 20 horsemen, and
instructed them not to go beyond Al-
Kharrar. After a five-day march they reached the spot to discover
that the camels of Quraish had left the day before; their flag, as usual, was
white and carried by Al-Miqdad bin ‘Amr.
4. Ghazwa Al-Abwa’ or Waddan. It was in Safar 2 A.H., i.e. 623
A.D. The Messenger of Allâh (Peace be upon him) set out himself at the head of
70 men, mostly Emigrants, to intercept a camel caravan belonging to Quraish,
leaving behind Sa‘d bin ‘Ubadah to dispose the affairs in Madinah. When he
reached Waddan, a place between Makkah and Madinah, he found none.
In the process of this campaign, he contracted a non-aggressiopact
with ‘Amr bin [next] Makhshi Ad-Damari. The provisions of the pact go as
follows:
“This is a document from Muhammad, the Messenger of Allâh
concerning Bani Damrah in which he established them safe and secure in their
wealth and lives. They can expect support from the Muslims unless they oppose
the religion of Allâh. They are also expected to respond positively in case the
Prophet sought their help.”
This was the first invasion under the leadership of the Messenger
of Allâh. It took fifteen days, with a white flag carried by Hamzah bin ‘Abdul
Muttalib.
5. Buwat Invasion. It took place in Rabi‘ Al-Awwal 2 A.H., i.e.
623 A.D. The Prophet (Peace be upon him), at the head of 200 companions,
marched for Buwat to intercept a caravan belonging to Quraish comprising 100
Quraishites, Omaiya bin Khalaf among them, and 2500 camels. When he reached
Buwat, the caravan had left. Before leaving Madinah, he mandated Sa‘d bin
Mu‘adh to dispose the affairs until his return.
6. Safwan Invasion. In Rabi‘ Al-Awwal 2 A.H., i.e. 623 A.D. Karz
bin Jabir at the head of a small group of polytheists raided the pastures of
Madinah and looted some animals. The Prophet (Peace be upon him) at the head of
70 men left Madinah to fight the aggressors. He went in their pursuit till he
reached a place called Safwan near Badr but could not catch up with them. This
invasion came to be known as the preliminary Badr Invasion. During his absence,
the Prophet (Peace be upon him) entrusted Zaid bin Harithah with the
disposition of the affairs in Madinah. The standard was white in colour and
entrusted to ‘Ali bin Abi Talib to carry.
7. Dhil ‘Ushairah Invasion. It was in Jumada-al-Ula and
Jumada-al-Akhirah the first or second 2 A.H., i.e. November-December 623 A.D.
The Prophet (Peace be upon him) at the head of 150-200 Muslim volunteers, with
30 camels which they rode turn by turn, set out to intercept a Quraishite
caravan. He reached Dhil ‘Ushairah but the camels had left some days before.
These camels were the same that he went out to intercept on their return from
Syria, and were the direct reason for the break out of the battle of Badr. In
the process of this campaign, the Prophet (Peace be upon him) contracted a non-aggression
pact with Bani Madlij and their allies Bani Dhumrah. Abu Salama bin ‘Abd
Al-Asad Al-Makhzumi was mandated to rule Madinah in his absence.
8. The Platoon of Nakhlah. It took place in Rajab 2 A.H., i.e.
January 624 A.H. The Messenger of Allâh (Peace be upon him) despatched
‘Abdullah bin Jahsh Asadi to Nakhlah at the head of 12 Emigrants with six
camels. ‘Abdullah was given a letter by the [next] Prophet (Peace be upon him)
but was instructed to read it only after two days. He followed the instructions
and discovered that he was asked to go on to a place called Nakhlah standing
between Makkah and At-Ta’if, intercept a caravan for Quraish and collect news
about their intentions. He disclosed the contents of the letters to his fellows
who blindly obeyed the orders. At Nakhlah, the caravan passed carrying loads of
raisins (dried grapes), food stuff and other commodities. Notable polytheists
were also there such as ‘Amr bin Al-Hadrami, ‘Uthman and Naufal, sons of
‘Abdullah bin Al-Mugheerah and others... The Muslims held consultations among
themselves with respect to fighting them taking into account Rajab which was a
sacred month (during which, along with Dhul Hijja, Dhul Qa‘da and Muharram, war
activities were suspended as was the custom in Arabia then). At last they
agreed to engage with them in fighting. ‘Amr bin Al-Hadrami was shot dead by an
arrow, ‘Uthman and Al-Hakam were captured whereas Naufal escaped. They came
back with the booty and the two prisoners. They set aside one-fifth of the
booty assigned to Allâh and His Messenger, and took the rest. The Messenger
disapproved of that act and suspended any action as regards the camels and the
two captives on account of the prohibited months already mentioned. The
polytheists, on their part, exploited this golden opportunity to calumniate the
Muslims and accuse them of violating what is Divinely inviolable. This idle
talk brought about a painful headache to Muhammad’s Companions, until at last
they were relieved when the Revelation came down giving a decisive answer and
stating quite explicitly that the behaviour of the polytheists in the whole
process was much more heinous and far more serious than the act of the Muslims:
“They ask you concerning fighting in the sacred months (i.e. 1st,
7th, 11th and 12th months of the Islamic calendar). Say, ‘Fighting therein is a
great (transgression) but a greater (transgression) with Allâh is to prevent
mankind from following the way of Allâh, to disbelieve in Him, to prevent
access to Al-Masjid-Al-Harâm (at Makkah), and to drive out its inhabitants, and
Al-Fitnah is worse than killing.” [2:217]
The Words of Allâh were quite clear and said that the tumult
created by the polytheists was groundless. The sacred inviolable sanctities had
been repeatedly violated in the long process of fighting Islam and persecuting
its adherents. The wealth of the Muslims as well as their homes had already
been violated and their Prophet (Peace be upon him) had been the target of
repeated attempts on his life. In short, that sort of propaganda could
deservedly be described as impudence and prostitution. This has been a resume
of pre-Badr platoons and invasions. None of them witnessed any sort of looting
property or [next] killing people except when the polytheists had committed
such crimes under the leadership of Karz bin Jabir Al-Fahri. It was, in fact,
the polytheists who had initiated such acts. No wonder, for such ill-behaviour
is immanent in their natural disposition.
Shortly afterwards, the two captives were released and blood money
was given to the killed man’s father.
After this event, Quraish began to realize the real danger that
Madinah could present with. They
came to know that Madinah had always been on the alert, watching
closely their commercial caravans. It was then common knowledge to them that
the Muslims in their new abode could span and extend their military activities
over an area of 300 miles. and bring it under full control. However, the new
situation borne in mind, the Makkans could not be deterred and were too
obstinate to come to terms with the new rising power of Islam. They were
determined to bring their fall by their own hands and with this recklessness
they precipitated the great battle of Badr.
The Muslims, on the other hand, and at the behest of their Lord,
were ordered to go to war in Sha‘ban 2 A.H:
“And fight, in the way of Allâh those who fight you; but
transgress not the limits. Truly,
Allâh likes not the transgressors. And kill them wherever you find
them, and turn them out from where they have turned you out. And Al-Fitnah
(polytheism or calamity) is worse than killing. And fight not with them at
Al-Masjid-Al-Harâm (the Sanctuary at Makkah), unless they (first) fight you
there. But if they attack you, then kill them. Such is the recompense of the
disbelievers. But if they cease, then Allâh is O ft-Forgiving, Most Merciful.
And fight them until there is no more Fitnah (disbelief and worshipping of
others along with Allâh) and (all and every kind of ) worship is for Allâh
(Alone). But if they cease, let there be no transgression except against
Az-Zalimûn (polytheists, and wrong-doers, etc.)” [2:190-193]
Before long, Allâh again sent the Muslims a different sort of
verses whereby teaching them ways of fighting, urging them to go to war and
demonstrating relevant rules:
“So, when you meet (in fight - Jihâd in Allâh’s cause), those who
disbelieve smite at their necks till when you have killed and wounded many of
them, then bind a bond firmly (on [next] them, i.e. take them as captives).
Thereafter (is the time) either for generosity (i.e. free them without ransom),
or ransom (according to what benefits Islam), until the war lays down its
burden. Thus [you are ordered by Allâh to continue in carrying out Jihâd
against the disbelievers till they embrace Islam (i.e. are saved from the
punishment in the Hell-fire) or at least come under your protection], but if it
had been Allâh’s Will, He Himself could certainly have punished them (without
you). But (He lets you fight), in order to test you, some with others. But
those who are killed in the way of Allâh, He will never let their deeds be
lost. He will guide them and set right their state. And admit them to Paradise
which He has made known to them (i.e. they will know their places in Paradise
more than they used to know their houses in the world). O you who believe! If
you help (in the cause of) Allâh, He will help you, and make your foothold
firm.” [47:4 -7]
Shortly afterwards, Allâh began to dispraise the hypocrites, the
weak at heart and cowardly elements:
“But when a decisive Sûrah (explaining and ordering things) is
sent down, and fighting (Jihâd — the holy fighting) is mentioned (i.e.
ordained) therein, you will see those in whose hearts is a disease (of
hypocrisy) looking at you with a look of one fainting to death. ” [47:20]
The prevalent exigencies required as a top priority exhorting the
Muslims to fight. Any leader with a
deep insight would order his soldiers to get ready for any sort of
emergency, let alone the All- Knowing Exalted Lord, Who is at all times
omniscient of the minutest details of affairs. The event of
that skirmish with the polytheists dealt a heavy blow to the pride
of Quraish and created a sort of horrible restlessness amongst them.
The aforementioned Qur’ânic verses, enjoining the Muslims to
strive in the cause of Allâh, betrayed the proximity of blood clashes that
would be crowned by a decisive victory for the Muslims, and final expulsion of
polytheists out of the Sacred City, Makkah. They referred to rules pertinent to
the treatment of captives and slaughtering the pagan soldiers till the war
ended and laid down its burdens. All of these could act as clues to a final
triumph that would envelop the strife of the Muslims towards their noble [next]
objectives.
Another event of great significance featured the same month
Sha‘ban 2 A.H., i.e. February 624 A.D., which was a Divine injunction ordering
that Al-Qiblah be changed from Jerusalem to the Sacred Mosque in Makkah. That
was of a great advantage to the Muslims at two levels. First, it brought about
a kind of social sifting, so to speak, in terms of the hypocrites of the Jews
and others weak at heart, and revealed their true nature and inclinations; the
ranks of the Muslims were thereby purged from those discord-prone elements.
Second, facing a new Qiblah, the Sacred Mosque in Makkah, refers gently to a
new role awaiting the Muslims to take up, and would start only after the
repatriation of the Muslims to their Sacred City, Makkah for it is not logical
for the Muslims to leave their Qiblah at the mercy of non-Muslims.
The Muslims, therefore, at the behest of Allâh and on account of
those Divine clues, augmented their activities and their tendency towards
striving in the cause of Allâh and encountering His enemies in a decisive
battle were greatly intensified.
THE BATTLE OF BADR THE FIRST DECISIVE BATTLE IN THE HISTORY OF
ISLAM REASON OF THE BATTLE:
We have already spoken about Al-‘Ushairah Invasion when a caravan
belonging to Quraish had escaped an imminent military encounter with the
Prophet (Peace be upon him) and his men. When their return from Syria
approached, the Prophet (Peace be upon him) despatched Talhah bin ‘Ubaidullâh
and Sa‘id bin Zaid northward to scout around for any movements of this sort.
The two scouts stayed at Al-Hawra’ for some days until Abu Sufyan, the leader
of the caravan, passed by them. The two men hurried back to Madinah and
reported to the Prophet (Peace be upon him) their findings. Great wealth
amounting to 50 thousand gold Dinars guarded by 40 men moving relatively close
to Madinah constituted a tempting target for the Muslim military, and provided
a potentially heavy economic, political and military strike that was bound to
shake the entire structure of the Makkan polytheists.
The Prophet (Peace be upon him) immediately exhorted the Muslims
to rush out and waylay the caravan to make up for their property and wealth
they were forced to give up in Makkah. He did not give orders binding to
everyone, but rather gave them full liberty165 [next] to go out or stay back,
thinking that it would be just an errand on a small scale.
The Muslim army was made up of 300-317 men, 82-86 Emigrants, 61
from Aws and 170 from Khazraj. They were not well-equipped nor adequately
prepared. They had only two horses belonging to Az-Zubair bin Al-‘Awwam and Al-Miqdad
bin Al-Aswad Al-Kindi, 70 camels, one for two or three men to ride
alternatively. The Messenger of Allâh (Peace be upon him) himself, ‘Ali and
Murthid bin Abi Murthid Al-Ghanawi had only one camel. Disposition of the
affairs of Madinah was entrusted to Ibn Umm Maktum but later to Abu Lubabah bin
‘Abdul Mundhir. The general leadership was given to Mus‘ab bin ‘Umair
Al-Qurashi Al-‘Abdari, and their standard was white in colour. The little army
was divided into two battalions, the Emigrants with a standard raised by ‘Ali
bin Abi Talib, and the Helpers whose standard was in the hand of Sa‘d bin
Mu‘adh. Az-Zubair bin Al-‘Awwam was appointed to the leadership of the right
flank, Al-Miqdad bin ‘Amr to lead the left flank, and the rear of the army was
at the command of Qais bin Abi Sa‘sa‘ah. The General Commander-in-Chief was the
Prophet (Peace be upon him), of course.
The Prophet (Peace be upon him), at the head of his army, marched
out along the main road leading to Makkah. He then turned left towards Badr and
when he reached As-Safrâ’, he despatched two men to scout about for the camels
of Quraish.
Abu Sufyan, on the other hand, was on the utmost alert. He had
already been aware that the route he was following was attended with dangers.
He was also anxious to know about the movements of Muhammad (Peace be upon
him). His scouting men submitted to him reports to the effect that the Muslims
were lying in ambush for his caravan. To be on the safe side, he hired Damdam
bin ‘Amr Al- Ghifari to communicate a message asking for help from the
Quraishites. The messenger rode fast and reached Makkah in frenzy. Felling
himself from his camel, he stood dramatically before Al- Ka‘bah, cut off the
nose and the ears of the camel, turned its saddle upside down, tore off his own
shirt from front and behind, and cried: “O Quraish! Your merchandise! It is
with Abu Sufyan. The caravan is being intercepted by Muhammad (Peace be upon
him) and his companions. I cannot say what would have happened to them. Help!
Help!”
The effect of this hue and cry was instantaneous and the news
stunned Quraish and they immediately remembered their pride that was wounded
when the Muslims had intercepted Al- Hadrami caravan. They therefore
swiftly mustered almost all of their forces and none stayed behind except Abu
Lahab, who delegated someone who owed him some money. They also mobilized some
Arab tribes to contribute to the war against [next] the Prophet (Peace be upon
him). All the clans of Quraish gave their consent except Banu ‘Adi. Soon an
excited throng of 1300 soldiers including 100 horsemen and 600 mailed soldiers
with a large number of camels, was clamouring to proceed to fight the Muslims.
For food supplies, they used to slaughter an alternate number of camels of ten
and nine every day. They were however afraid that Banu Bakr, on account of old
long deep-seated animosity, would attack their rear. At that critical moment,
Iblis (Satan) appeared to them in the guise of Suraqa bin Malik bin Ju‘sham
Al-Mudlaji — chief of Bani Kinana — saying to them: “I guarantee that no harm
will happen from behind.”
They set out burning with indignation, motivated by a horrible
desire for revenge and exterminating anyone that might jeopardize the routes of
their caravans:
“…boastfully and to be seen of men, and hinder (men) from the path
of Allâh. ” [8:47] Or as the Prophet (Peace be upon him) said:
“O Allâh these are the haughty and conceited; they have come
defying Allâh and defying His Messenger.”
They moved swiftly northward to Badr. On the way they received another
message from Abu Sufyan asking them to go back home because the caravan had
escaped the Muslims. Incidentally, Abu Sufyan, on learning the intention of the
Muslims, led his caravan off the main route, and inclined it towards the Red
Sea. By this manoeuvre, he was able to slip past the Madinese ambush and was
out of their reach.
On receiving Abu Sufyan’s message, the Makkan army showed a desire
to return home. The tyrant Abu Jahl, however haughtily and arrogantly insisted
that they proceed to Badr, stay three nights there for making festivities. Now
they wanted to punish the Muslims and prevent them from intercepting their
caravans, and impress on the Arabs that Quraish still had the upper hand and
enjoyed supremacy in that area.
Abu Jahl’s threats and insistence notwithstanding, Banu Zahrah,
acting on the advice of Al-Akhnas bin Shuraiq, broke away and returned to
Makkah. Thenceforth Al-Akhnas remained ‘the well-rubbed palm tree’ for Bani
Zahrah and was blindly obeyed in all relevant matters.
Banu Hashim were also inclined to break away, but Abu Jahl’s
threats made them desist167 [next] from that idea.
The rest of the army, now 1000 soldiers, approached Badr and
encamped themselves beyond a sand dune at Al-‘Udwat Al-Quswa.
‘The intelligence corps’ of the Madinese army reported to the
Prophet (Peace be upon him) that a bloody encounter with the Makkans was
inescapable, and that a daring step in this context had to be taken, or else
the forces of evil would violate the inviolable and would consequently manage
to undermine the noble cause of the Islam and tread upon its faithful
adherents. The Muslims were afraid that the pagan Makkans would march on and
start the war activities within the headquarters of Islam, Madinah. A move of
such nature would certainly damage and produce an infamous impact on the
dignity and stance of the Muslims.
On account of the new grave developments, the Prophet (Peace be
upon him) held an advisory military emergency meeting to review the ongoing
situation and exchange viewpoints with the army leaders. Admittedly, some
Muslims feared the horrible encounter and their courage began to waver; in this
regard, Allâh says:
“As your Lord caused you (O Muhammad [Peace be upon him) ] to go
out from your home with the Truth, and verily, a party among the believers
disliked it, disputing with you concerning the Truth after it was made
manifest, as if they were being driven to death while they were looking (at
it).” [8:5, 6]
The Prophet (Peace b e upon him) apprised his men of the gravity
of the situation and asked for their advice. Abu Bakr was the first who spoke
on the occasion and assured the Prophet (Peace be upon him) of the unreserved
obedience to his command. ‘Umar was the next to stand up and supported the
views expressed by his noble friend. Then Al-Miqdad bin ‘Amr got up and said:
“O Messenger of Allâh! Proceed where Allâh directs you to, for we are with you.
We will not say as the Children of Israel said to Moses (Peace be upon him):
“Go you and your Lord and fight and we will stay here;” Rather we
shall say:
“Go you and yourLord and fight and we will fight along with you.”
By Allâh! If you were to take us to Bark Al-Ghimad, we will still
fight resolutely with you against its defenders until you gained it.”
[next] The Prophet (Peace
be upon him) thanked him and blessed him.
The three leaders who spoke were from the Emigrants, who only
constituted a minor section of the army. The Prophet (Peace be upon him)
wanted, and for the more reason, to hear the Helpers’ view because they were
the majority of the soldiers and were expected to shoulder the brunt of the war
activities. Moreover, the clauses of Al-‘Aqabah Pledge did not commit them to
fighting beyond their territories.
The Prophet (Peace be upon him) then said: “Advise me my men!” by
which he meant the Helpers, in particular. Upon this Sa‘d bin Mu‘adh stood up
and said: “By Allâh, I feel you want us (the Helpers) to speak.” The Prophet
(Peace be upon him) directly said: “Oh, yes!” Sa‘d said: “O Prophet of Allâh!
We believe in you and we bear witness to what you have vouchsafed to us and we
declare in unequivocal terms that what you have brought is the Truth. We give
you our firm pledge of obedience and sacrifice. We will obey you most willingly
in whatever you command us, and by Allâh, Who has sent you with the Truth, if
you were to ask us to plunge into the sea, we will do that most readily and not
a man of us will stay behind. We do not grudge the idea of encounter with the
enemy. We are experienced in war and we are trustworthy in combat. We hope that
Allâh will show you through our hands those deeds of valour which will please
your eyes. Kindly lead us to the battlefield in the Name of Allâh.”
The Prophet (Peace be upon him) was impressed with the fidelity
and the spirit of sacrifice which his companions showed at this critical
juncture. Then he said to them: “Forward and be of cheer, for Allâh has
promised me one of the two (the lucrative course through capturing the booty or
strife in the cause of Allâh against the polytheists), and by Allâh it is as if
I now saw the enemy lying prostrate.”
In the immediate vicinity of Badr, the Prophet (Peace be upon him)
and his cavemate Abu Bakr conducted a scouting operation during which they
managed to locate the camp of Quraish. They came across an old bedouin nearby
whom they manipulated and managed to extract from him the exact location of the
army of the polytheists. In the evening of the same day, he despatched three
Emigrant leaders, ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam and Sa‘d bin Abi
Waqqas to scout about for news about the enemy. They saw two men drawing water
for the Makkan army. On interrogation, they admitted that they were water
carriers working for Quraish. But that answer did not please some Muslims and
they beat the two boys severely in order to exact from them an answer, even if
it isn’t true, alluding to the caravan laden with wealth. The two boys thus
lied, and so they were released. The Prophet (Peace be upon him) w as angry
with those169 [next] men and censured them saying: “On telling the truth, you
beat them, and on telling a lie, you released them!” He then addressed the two
boys and after a little conversation with them he learned a lot about the
enemy: number of soldiers, their exact location and names of some of their
notables. He then turned to the Muslims and said: “Hearken, Quraish has sent
you their most precious lives.”
The same night it rained on both sides. For the polytheists it
obstructed further progress, whereas it was a blessing for the Muslims. It
cleaned them and removed from them the stain of Satan. Allâh sent rain to
strengthen their hearts and to plant their feet firmly therewith. They marched
a little forward and encamped at the farther bank of the valley. Muhammad
(Peace be upon him) stopped at the nearest spring of Badr. Al-Hubab bin Mundhir
asked him, “Has Allâh inspired you to choose this very spot or is it stratagem
of war and the product of consultation?” The Prophet (Peace be upon him)
replied “It is stratagem of war and consultation.” Al-Hubab said: “This place
is no good; let us go and encamp on the nearest water well and make a basin or
reservoir full of water, then destroy all the other wells so that they will be
deprived of the water.” The Prophet (Peace be upon him) approved of his plan
and agreed to carry it out, which they actually did at midnight.
Sa‘d bin Mu‘adh suggested that a trellis be built for the Prophet
(Peace be upon him) to function as headquarters for the Muslim army and a place
providing reasonable protection for the leader. Sa‘d began to justify his
proposal and said that if they had been victorious, then everything would be
satisfactory. In case of defeat, the Prophet (Peace be upon him) would not be
harmed and he could go back to Madinah where there were more people who loved
him and who would have come for help if they had known that he was in that
difficult situation, so that he would resume his job, hold counsel with them
and they would strive in the cause of Allâh with him again and again.
A squad of guards was also chosen from amongst the Helpers under
the leadership of the same man, Sa‘d bin Mu‘adh, in order to defend the Prophet
(Peace be upon him) in his headquarters.
The Prophet (Peace be upon him) spent the whole night preceding
the day of the battle in prayer and supplication. The Muslim army, wearied with
their long march, enjoyed sound and refreshing sleep, a mark of the Divine
favour and of the state of their170 [next] undisturbed minds.
“(Remember) when He covered you with a slumber as a security from
Him, and He caused rain to descend on you from the sky, to clean you thereby
and to remove from you the Rijz (whispering, evil suggestions, etc.) of Satan,
and to strengthen your hearts, and make your feet firm thereby.” [8:11]
That was Friday night, Ramadan 17th., the year 2 A.H.
In the morning, the Prophet (Peace be upon him) called his men to
offer the prayers and then urged them to fight in the way of Allâh. As the sun
rose over the desert, the Prophet(Peace be upon him) drew up his little army,
and pointing with an arrow which he held in his hand, arranged the ranks.
Quraish, on the other hand, positioned their forces in Al-‘Udwat
Al-Quswa opposite the Muslim lines. A few of them approached, in a provocative
deed, to draw water from the wells of Badr, but were all shot dead except one,
Hakeem bin Hizam, who later became a devoted Muslim. ‘Umair bin Wahab
Al-Jumahi, in an attempt to reconnoiter the power of the Muslims, made a
scouting errand and submitted a report saying that the Muslim army numbered as
many as 300 men keen on fighting to the last man. On another reconnaissance
mission he came to the conclusion that neither reinforcements were coming nor
ambushes laid. He understood that they were too brave to surrender and too
intent on carrying out their military duties to withdraw without slaying the
largest number possible of the polytheists. This report as well as kindred
relations binding the two belligerent parties together, slackened the desire to
fight among some of the Quraishites. To counteract this reason-based opposition
advocated by a rival of his, ‘Utbah bin Rabi‘a and others, Abu Jahl started an
anti-campaign seeking vengeance on Muhammad’s followers for the Quraishites
killed at Nakhlah. In this way, h e managed to thwart the opposite orientation,
and manipulated the people to see his evil views only.
When the two parties approached closer and were visible to each
other, the Prophet (Peace be upon him) began supplicating Allâh “O Allâh! The
conceited and haughty Quraishites are already here defying You and belying Your
Messenger. O Allâh! I am waiting for Your victory which You have promised me. I
beseech You Allâh to defeat them (the enemies).” He also gave strict orders
that his men would not start fighting until he gave them his final word. He
recommended that they use their arrows sparingly and never resort to sword
unless the enemies came too close.
[next] Abu Jahl also prayed
for victory, saying: “Our Lord, whichever of the two parties was less kind to
his relatives, and brought us what we do not know, then destroy him tomorrow.”.
They were confident ththeir superior number, equipment and experience would be
decisive. The Noble Qur’ân, with a play on the word, told them that the
decision had come, and the victory — but not in the sense they had hoped for:
“(O disbelievers) if you ask for a judgement, now has the
judgement come unto you and if you cease (to do wrong), it will be better for
you, and if you return (to the attack), so shall
we return, and your forces will be of no avail to you, however numerous
it be, and verily, Allâh is with the believers.” [8:19]
The first disbeliever to trigger the fire of the battle and be its
first victim was Al-Aswad bin ‘Abdul Asad Al-Makhzumi, a fierce bad-tempered
idolater. He stepped out swearing he would drink from the water basin of the
Muslims, otherwise, destroy it or die for it. He engaged with Hamzah bin ‘Abdul
Muttalib, who struck his leg with his sword and dealt him another blow that
finished him off inside the basin.
The battle had actually started. Protected by armour and shields,
‘Utbah bin Rabi‘a stepped forth between his brother Shaibah and his son
Al-Waleed bin ‘Utbah from the lines of Quraish and hurled maledictions at the
Muslims. Three young men of the Helpers came out against them: ‘Awf and Mu‘wwadh
— the sons of Harith, and ‘Abdullah bin Rawaha. But the Makkans yelled that
they had nothing to do with them. They wanted the heads of their cousins. Upon
this the Prophet (Peace be upon him) asked ‘Ubaidah bin Al-Harith, Hamzah — his
uncle, and his cousin ‘Ali (May Allah be pleased with him) to go forward for
the combat. The three duels were rapid. Hamzah killed Shaibah, while ‘Ali
killed Al-Waleed. ‘Ubaidah was seriously wounded but, before he fell, Hamzah
fell upon ‘Utbah and with a sweep of his sword, cut off his head. ‘Ali and
Hamzah carried ‘Ubaidah back with his leg cut off. He died four or five days
later of a disease in the bile duct.
‘Ali was possessed of a deep conviction that Allâh’s Words were
revealed:
“These two opponents (believers and disbelievers) dispute with
each other about their Lord.” [22:19]
These verses were revealed in connection with men of Faith who
confess their Lord and seek to carry out His Will (i.e. Muhammad ’s followers
at Badr Battle), and men who [next] deny their Lord and defy Him (the people of
Quraish).
The duel was followed by a few more duels but the Makkans suffered
terrible defeats in all the combats and lost some of their most precious lives.
They were too much exasperated and enraged and fell upon the Muslims to
exterminate them once and for all. The Muslims, however, after supplicating
their Lord, calling upon Him for assistance, were made to hold to their
position and conduct a defensive war plan that was successful enough to inflict
heavy losses on the attackers. The Prophet (Peace be upon him) used to pray to
his Lord ceaselessly persistently and day and night to come to their succour.
When the fierce engagement grew too hot he again began to supplicate his Lord
saying:
“O Allâh! Should this group (of Muslims) be defeated today, You
will no longer be worshipped.”
He continued to call out to his Lord, stretching forth his hands
and facing Al-Qiblah, until his cloak fell off his shoulders. Then Abu Bakr
came, picked up the cloak, and put it back on his shoulders and said: “O
Prophet of Allâh, you have cried out enough to your Lord. He will surely
fulfill what He has promised you.”
Immediate was the response from Allâh, Who sent down angels from
the heavens for the help and assistance of the Prophet (Peace be upon him) and
his companions. The Noble Qur’ân observes:
“Verily, I am with you, so keep firm those who have believed. I
will cast terror into the hearts of those who have disbelieved.” [8:12]
Allâh, the All-Mighty, also inspired another message to His Messenger,
saying:
“I will help you with a thousand of the angels each behind the
other (following one another) in succession.” [8:9]
The Prophet (Peace be upon him), in his trellis, dozed off a
little and then raised his head joyfully crying:
“O Abu Bakr, glad tidings are there for you: Allâh’s victory has
approached, by Allâh, I can see Gabriel on his mare in the thick of a
sandstorm.”
He then jumped out crying:
[next] “Their multitude
will be put to flight, and they will show their backs.” [54:45]
At the instance of Gabriel, the Prophet (Peace be upon him) took a
handful of gravel, cast it at the enemy and said: “Confusion seize their
faces!” As he flung the dust, a violent sandstorm blew like furnace blast into
the eyes of the enemies. With respect to this, Allâh says:
“And you [i.e. Muhammad (Peace be upon him) ] threw not when you
did throw but Allâh threw.” [8:17]
Only then did he give clear orders to launch a counter-attack. He
was commanding the army, inspiring confidence among his men and exhorting them to
fight manfully for the sake of their Lord, reciting the Words of Allâh:
“And be quick for forgiveness from your Lord, and for Paradise as
wide as are the heavens and the earth.” [3:133]
The spirit he infused into his men was clearly witnessed by the
valour of ‘Umair, a lad of sixteen, who flung away some dates he was eating
crying out: “These (the dates) are holding me back from Paradise.” So saying he
plunged into the thick of the battle and died fighting bravely. Unique deeds of
valour, deep devotion and full obedience to the Prophet (Peace be upon him)
were exhibited in the process of the battle. The army of the faithfuls was
borne forward by the power of enthusiasm which the half-hearted warriors of
Makkah miserably lacked. A large number of the polytheists were killed and the
others began to waver. No wonder! The standard-bearers of Truth were given
immediate help, and supernatural agencies (the angels), were sent to their
assistance by their Lord to help them defeat the forces of evil.
The records of Hadith speak eloquently of the fact that the angels
did appear on that day and fought on the side of the Muslims. Ibn ‘Abbas said:
“While on that day a Muslim was chasing a disbeliever and he heard over him the
swashing of a whip and the voice of the rider saying: ‘Go ahead Haizum’. He
glanced at the polytheist who had (now) fallen down on his back. The Helper
came to the Messenger of Allâh (Peace be upon him) and related that event to
him. The Prophet (Peace be upon him) replied: ‘You have told the truth. This
was the help from the third heaven.”
One of the Helpers captured ‘Abbas bin ‘Abdul Muttalib, who said:
“O Messenger of Allâh, by Allâh this man did not capture me. I was captured by
a man who was bald and [next] had the most handsome face, and who was riding a
piebald horse, I cannot see him here among the people.” The Helper interrupted:
“I captured him, O Messenger of Allâh.” The Prophet (Peace be upon him)
replied:
“Be quiet, Allâh the All-Mighty strengthened you with the help of
a noble angel.”
Iblîs, the archsatan, in the guise of Suraqah bin Malik bin
Ju‘sham Al-Mudlaji, on seeing angels working in favour of the Muslims, and
Quraish rapidly losing ground on the battlefield, made a quick retreat despite
the polytheists’ pleas to stay on. He ran off and plunged into the sea.
The ranks of Quraish began to give way and their numbers added
nothing but confusion. The Muslims followed eagerly their retreating steps,
slaying or taking captive all that fell within their reach. Retreat soon turned
into ignominious rout; and they flied in haste, casting away their armour,
abandoned beasts of burden, camp and equipage.
The great tyrant Abu Jahl, however, on seeing the adverse course
of the battle, tried to stop the tidal wave of the Islamic victory by nerving the
polytheists and encouraging them by all means available and adjuring them by
Al-Lat and ‘Uzza and all symbols of paganism to stand firm in place and
retaliate against the Muslims, but to no avail. Their morale had already been
drastically reduced to zero, and their lines broken down. He then began to
realize the reality of his arrogance and haughtiness. None remained around him
except a gang of doomed polytheists whose resistance was also quelled by an
Islamic irresistible storm of true devotion-based valour and Islam-orientated
pursuit of martyrdom. Jahl was deserted and left by himself on his horse
waiting for death at the hand of two courageous lads of the Helpers.
‘Abdur-Rahman bin ‘Awf related the following interesting story in
this regard: I was in the thick of the battle when two youths, still seemingly
inexperienced in the art of fighting, one on the right and the second on the
left. One of them spoke in a secret voice asking me to show him Abu Jahl. I
asked about his intention, to which he replied, that he had a strong desire to
engage with him in a combat until either of them was killed. It was something
incredible to me. I turned left and the other said something to the same effect
and showed a similar desire. I acceded to their earnest pleas and pointed
directly at their target. They both rushed swiftly towards the spot, and
without a moment’s hesitation struck him simultaneously with their swords and
finished him off. They went back to the Messenger of Allâh (Peace be upon him),
each claiming that he had killed [next] Abu Jahl to the exclusion of the other.
The Prophet (Peace be upon him)asked if they had wiped the blood off their
swords and they answered that they had not. He then examined both swords and
assured them that they both had killed him. When the battle concluded, Abu
Jahl’s spoils were given to Mu‘adh bin ‘Amr bin Al-Jumuh, because the other
Mu‘awwadh bin Al-‘Afrâ’ was later killed in the course of the same battle. At
the termination of the battle, the Prophet (Peace be upon him) wanted to look
for this archenemy of Islam, Abu Jahl. ‘Abdullah bin Mas‘ud found him on the
verge of death breathing his last. He stepped on his neck addressing him: “Have
you seen how Allâh has disgraced you?” The enemy of Islam still defiantly
answered: “I am not disgraced. I am no more than a man killed by his own people
on the battlefield.” And then inquired “Who has won the battle?” Ibn Mas‘ud
replied “Allâh and His Messenger.” Abu Jahl then said with a heart full of
grudge “You have followed difficult ways, you shepherd!” Ibn Mas‘ud used to be
a shepherd working for the Makkan aristocrats.
Ibn Mas‘ud then cut off his head and took it to the Messenger of
Allâh (Peace be upon him) who, on seeing it, began to entertain Allâh’s praise:
“Allâh is Great, praise is to Allâh, Who has fulfilled His
Promise, assisted His servant and defeated the confederates alone.”
He then set out to have a look at the corpse. There he said: “This
is the Pharaoh of this nation.”
SOME SIGNIFICANT INSTANCES OF DEVOTION:
1. The Prophet (Peace be upon him) advised his companions to
preserve the lives of Banu Hashim who had gone out to Badr with the polytheists
unwillingly because they had feared the censure of their people. Among them, he
named Al-‘Abbas bin ‘Abdul Muttalib and Abu Bukhtari bin Hisham. He ordered the
Muslims to capture, but not to kill them. Abu Hudhaifah bin ‘Utbah showed great
surprise and commented saying: “We kill our fathers, children, brothers and
members of our clan, and then come to spare Al-‘Abbas? By Allâh! If I see him I
will surely strike him with my sword.” On hearing these words, the Messenger of
Allâh (Peace be upon him), addressing ‘Umar bin Al-Khattab, said “Is it fair
that the face of the Messenger’s uncle be struck with sword?” ‘Umar got
indignant and threatened to kill Abu Hudhaifah; the latter later said that
extreme fear had taken firm grip of him and felt that nothing except martyrdom
could expiate for his mistake. He was actually killed later on during
Al-Yamamah events.
[next] 2. Abu Al-Bukhtari bin
Hisham had already done his best to restrain his people, the Makkans, from
committing any act of folly against the Prophet (Peace be upon him) while the
latter was still in Makkah. He also neither hurt nor was reported to have
uttered anything repugnant with regard to the Prophet (Peace be upon him). He
had as well been among the people who tried to invalidate the boycott alliance
taken against Banu Hashim and Banu ‘Abdul Muttalib.
Here, however, in the battle of Badr he insisted on fighting
unless his compatriot was spared. Al-Mujdhir bin Ziyad Al-Balwi, with whom he
was engaged in combat, replied that the other was not included in the Prophet
’s recommendation. The combat went o n to end in Al-Bukhtari’s death.
3. ‘Abdur-Rahman bin ‘Awf and Omaiyah bin Khalaf had been close
friends during the pre- Islamic era. When the battle of Badr ended,
‘Abdur-Rahman saw Omaiyah and his son among the captives. He threw away the
armour he had as spoils, and walked with them both. Bilal, the Prophet’s caller
for prayer, saw Omaiyah and soon all the torture he had been put to at the hand
of this man dawned upon him, and swore he would have revenge on Omaiyah.
‘Abdur-Rahman tried to ease the tension and address embarrassing situation
amicably but with no success. The Muslims gathered around and struck Omaiyah’s
son with swords. At this point, ‘Abdur-Rahman called upon his old friend to run
for his life but he was put to swords from different people and lay down dead.
‘Abdur-Rahman, completely helpless and resigned said: May Allâh have mercy on
Bilal, for he deprived me of the spoils, and I have been stricken by the death
of my two captives.
4. On the moral level, the battle of Badr was an inescapable
conflict between the forces of good and those of evil. In this context, ‘Umar
bin Al-Khattab did not spare the life of any polytheist even his uncle on the
maternal side Al-‘As bin Hisham bin Al-Mugheerah.
5. Abu Bakr shouted at his son ‘Abdur-Rahman, still a polytheist
and fighting with them,
“Where is my wealth, you wicked boy?” The son answered that it was
gone with the wind.
6. When the battle ended, the Muslims began to hold some
polytheists in captivity. The Prophet (Peace be upon him) looked into the face
of Sa‘d bin Mu‘adh, the Head of the Prophet’s guards, and understood that he
was hateful to taking the enemy elements as prisoners. Sa‘d agreed to what the
Prophet (Peace be upon him) said and added that it [next] was the first victory
for the Muslims over the forces of polytheism, and he had more liking for
slaying them than sparing their lives.
7. On the day of Badr, the sword of ‘Ukashah bin Mihsan Al-Asdi
broke down so the Prophet (Peace be upon him) gave him a log of wood which he
shook and it immediately turned into a long strong white sword. ‘Ukashah went
on using that same sword in most of the Islamic conquests until he died in the
process of the apostasy wars.
8. When the war activities had been concluded, Mus‘ab bin ‘Umair
Al-‘Abdari saw his brother, still a polytheist, being handcuffed by a Ansari.
Mus‘ab recommended that the Helper tighten the knot for the prisoner’s mother
was wealthy enough to ransom her son. ‘Abu ‘Aziz, Mus‘ab’s brother, tried to
appeal to his brother through the family ties, but the latter firmly replied
that the Helper was more eligible for brotherhood than him.
9. When the Prophet (Peace be upon him) ordered that the corpses
of the polytheists be dropped into an empty well, Abu Hudhaifah bin ‘Utbah
looked sadly at his dead father, who fought on the side of the polytheists. The
Prophet (Peace be upon him) noticed that and asked him about it. Hudhaifah said
that he had never held the least doubt that his father met his fate deservedly,
but added that he wished he had been guided to the path of Islam, and that is
why he felt sad. The Prophet (Peace be upon him) whispered in his ears some
comforting words.
The outcome of the battle was as aforementioned an ignominious
rout for the polytheists and a manifest victory for the Muslims. Fourteen
Muslims were killed, of whom six were from the Emigrants and eight from the
Helpers. The polytheists sustained heavy casualties, seventy were killed and a
like number taken prisoners. Many of the principal men of Makkah, and some of
Muhammad ’s bitterest opponents, were among the slain. Chief of these was Abu Jahl.
On the third day, the Messenger of Allâh (Peace be upon him) went
out to look at the slain polytheists, and said:
“What an evil tribe you were as regards your Prophet, you belied
me but the others have believed; you let me down while the others have supported
me; you expelled m, whereas the others have sheltered me.”
[next] He stood over the
bodies of twenty-four leaders of Quraish who had been thrown into one of the
wells, and started to call them by name and by the names of their fathers,
saying: “Would it not have been much better for you if you had obeyed Allâh and
His Messenger? Behold, we have found that our Lord’s promise do come true; did
you (also) find that the promises of your Lord came true?” Thereupon, ‘Umar bin
Al-Khattab said: “O Messenger of Allâh! Why you speak to bodies that have no
souls in them?” The Prophet (Peace be upon him) answered: “By Him in Whose hand
is Muhammad ’s soul! You do not hear better what I am saying than they do.”
REACTION IN MAKKAH:
The polytheists having received a large dose of disciplining and
heavy defeat, fled away in great disorder in the vales and hillocks heading for
Makkah panicked and too ashamed to see their people. Ibn Ishaq related that the
first herald of bad tidings was Al-Haisaman bin ‘Abdullah Al-Khuza‘i. He
narrated to them how their notables were killed. People there did not believe
him at first and thought that he had gone mad, but soon the news was confirmed
and a state of incredible bewilderment overwhelmed the whole Makkan scene. Abu
Sufyan bin Al-Harith gave Abu Lahab a full account of the massacre and the
disgraceful rout they sustained, with emphasis on the role that the angels
played in bringing about their tragic end. Abu Lahab could not contain himself
and gave vent to his feelings of resentment in beating, abusing and slapping
Abu Rafi‘, a Muslim, but reticent on his conversion, for reiterating the role
of the angels. Umm Al-Fadl, another Muslim woman, greatly exasperated by Abu
Lahab’s thoughtless behaviour, struck him with a log and cracked his head.
Seven days later, he died of an ominous ulcer and was left for three days
unburied. His sons, however, for fear of shameful rumours, drove him to a pit
and keeping their distance, hurled stones and dust at him.
The defeat was a matter of great shame and grief for the Makkans.
In almost every house there were silent tears for the dead and the captives.
They were burning with humiliation and were thirsting for revenge. Wailing,
lamenting and crying however were decreed strictly forbidden lest the Muslims
should rejoice at their affliction.
MADINAH RECEIVES THE NEWS OF VICTORY:
Two heralds, ‘Abdullah bin Rawahah and Zaid bin Harithah were
despatched to Madinah, to convey the glad tidings of victory to the Muslims
there.
[next] The multi-ethnic and ideological structure of Madinah
featured different respective reactions.
Rumour-mongers amongst the Jews and hypocrites spread news to the
effect that the Prophet (Peace be upon him) had been killed, and tried to
impress their false assumption on the fact that Zaid bin Harithah was riding
Al-Qaswâ’, the Prophet’s she-camel. Having reached, the two messengers imparted
to the Muslims the happy news of victory, and furnished accurate information
about the course of events in order to establish the sense of reassurance deep
in the hearts of the anxious, but now, joyous Muslims. They immediately started
acclaiming Allâh’s Name and entertaining His praise at the top of their voices.
Their chiefs went out of the city to wait and receive the Prophet (Peace be upon
him) on the road leading to Badr.
Usamah bin Zaid related that they received the news of the
manifest victory shortly after Ruqaiyah, the Prophet ’s daughter, and the wife
of ‘Uthman bin ‘Affan had been committed to earth. She had been terminally ill
and the Prophet (Peace be upon him) had asked ‘Uthman to stay in Madinah and
look after her.
Before leaving the scene of the battle, dispute concerning the
spoils of war arose among the Muslim warriors, as the rule relating to their
distribution had not yet been legislated. When the difference grew wider, the
Messenger of Allâh (Peace be upon him) suspended any solution whereof until the
Revelation was sent down.
‘Ubadah bin As-Samit said: “We went out with the Messenger of
Allâh (Peace be upon him) and I witnessed Badr with him. The battle started and
Allâh, the Exalted, defeated the enemy. Some of the Muslims sought and pursued
the enemy, some were intent on collecting the spoils from the enemy camp, and
others were guarding the Messenger of Allâh (Peace be upon him) and were on the
alert for any emergency or surprise attack. When night came and the Muslims
gathered together, those who had collected the booty said: “We collected it, so
no one else has any right to it.” Those who had pursued the enemy said: “You do
not have more right to it than we do; we held the enemy at bay and then
defeated them.” As for the men who had been guarding the Prophet (Peace be upon
him), they also made similar claims to the spoils.
At that very time, a Qur’ânic verse was revealed saying:
[next] “They ask you [O
Muhammad (Peace be upon him) ] about the spoils of war. Say: ‘The spoils are
for Allâh and the Messenger.’ So fear Allâh and adjust all matters of
difference among you, and obey Allâh and His Messenger [Muhammad (Peace be upon
him) ], if you are believers.” [8:1]
On their way back to Madinah, at a large sand hill, the Prophet
(Peace be upon him) divided the spoils equally among the fighters after he had
taken Al-Khums (one-fifth). When they reached As- Safra’, he ordered that two
of the prisoners should be killed. They were An-Nadr bin Al-Harith and ‘Uqbah
bin Abi Muait, because they had persecuted the Muslims in Makkah, and harboured
deep hatred towards Allâh and His Messenger (Peace be upon him). In a nutshell,
they were criminals of war in modern terminology, and their execution was an
awesome lesson to oppressors. ‘Uqbah forgot his pride and cried out, “Who will
look after my children O Messenger of Allâh?” The Prophet (Peace be upon him)
answered, “The fire (of Hell). ” Did ‘Uqbah not remember the day when he had
thrown the entrails of a sheep onto the head of the Prophet (Peace be upon him)
while he was prostrating himself in prayer, and Fatimah had come and washed it
off him? He had also strangled the Prophet (Peace be upon him) with his cloak
if it had not been for Abu Bakr to intervene and release the Prophet (Peace be
upon him). The heads of both criminals were struck off by ‘Ali bin Abi Talib.
At Ar-Rawhâ’, a suburb of Madinah, the Muslim army was received by
the joyous Madinese who had come to congratulate the Prophet (Peace be upon
him) on the manifest victory that Allâh had granted him. Usaid bin Hudair,
acting as a mouthpiece of the other true believers, after entertaining
Allâh’s praise, he excused himself for not having joined them on
grounds that the Prophet ’s intention was presumably, an errand aiming to
intercept a caravan of camels only, he added that if it had occurred to him
that it would be real war, he would have never tarried. The Prophet (Peace be
upon him) assured Usaid that he had believed him.
The Prophet (Peace be upon him) now entered Madinah as a man to be
counted for in a new dimension — the military field. In consequence, a large
number of the people of Madinah embraced Islam, which added a lot to the
strength, power and moral standing of the true religion.
[next] The Prophet (Peace
be upon him) exhorted the Muslims to treat the prisoners so well to such an extent
that the captors used to give the captives their bread (the more valued part of
the meal) and keep the dates for themselves.
Prisoners of war constituted a problem awaiting resolution because
it was a new phenomenon in the history of Islam. The Prophet (Peace be upon
him) consulted Abu Bakr and ‘Umar bin Al-Khattab as to what he should do with
the prisoners. Abu Bakr suggested that he should ransom them, explaining this
by saying: “They are after all our relatives, and this money would give us
strength against the disbelievers, moreover, Allâh could guide them to Islam.”
‘Umar advised killing them, saying, “They are the leaders of Kufr (disbelief).”
The Prophet (Peace be upon him) preferred Abu Bakr’s suggestion to that of
‘Umar’s. The following day, ‘Umar called on the Prophet (Peace be upon him) and
Abu Bakr to see them weeping. He shextreme astonishment and inquired about the
situation so that he might weep if it was worth weeping for, or else he would
feign weeping.
The Prophet (Peace be upon him) said that a Qur’ânic verse had
been revealed rebuking them for taking ransom from the captives rather than
slaying them:
“It is not for a Prophet that he should have prisoners of war (and
free them with ransom) until he had made a great slaughter (among his enemies)
in the land. You desire the good of this world (i.e. the money of ransom for freeing
the captives), but Allâh desires (for you) the Hereafter. And Allâh is
All-Mighty, All-Wise. Were it not a previous ordainment from Allâh, a severe
torment would have touched you for what you took.” [8:67,68]
The previous Divine ordainment went as follows,
“Thereafter (is the time) either for generosity (i.e. free them
without ransom) or ransom.” [47:4]
Which included an area providing permission to take ransom, that
is why no penalty was imposed.
They were rebuked only for taking prisoners before subduing all
the land of disbelief. [next] Apart from this, the polytheists taken to Madinah
were not only prisoners of war but rather archcriminals of war whom modern war
penal law brings to justice to receive their due sentence of death or prison
for life.
The ransom for the prisoners ranged between 4000 and 1000 Dirhams
in accordance with the captive’s financial situation. Another form of ransom
assumed an educational dimension; most of the Makkans, unlike the Madinese,
were literate and so each prisoner who could not afford the ransom was
entrusted with ten children to teach them the art of writing and reading. Once
the child had been proficient enough, the instructor would be set free. Another
clan of prisoners were released unransomed on grounds of being hard up. Zainab,
the daughter of the Prophet (Peace be upon him), paid the ransom of her husband
Abul-‘As with a necklace. The Muslims released her prisoner and returned the
necklace in deference to the Prophet (Peace be upon him) but on condition that
Abul-‘As allow Zainab to migrate to Madinah, which he actually did.
In captivity, there was also an eloquent orator called Suhail bin
‘Amr. ‘Umar suggested that they pull out his front teeth to disable him from
speaking, but the Prophet (Peace be upon him) turned down his suggestion for
fear Quraish should retaliate in the same manner on one hand, and on the other
for fear of Allâh’s wrath on the Day of Resurrection.
Sa‘d bin An-Nu‘man, a lesser pilgrim detained in Makkah, was
released in return for setting Abu Sufyan’s son, a captive, free.
THE BATTLE OF BADR IN ITS QUR'ANIC CONTEXT:
The Chapter of Al-Anfal (spoils of war) was revealed on the
occasion of the battle of Badr, Ramadan 17th 2 A.H. It constituted a unique
Divine commentary on this battle.
Allâh, the All-High, in the context of this Chapter draws on major
issues relating to the whole process of Islamization. Allâh, here draws the
attention of the Muslims to the still lingering moral shortcomings in their
character. He wants them to build an integrated, purified society. He speaks
about the invisible assistance he sent down to His obedient servants to enable
them to accomplish their noble objectives. He wants the Muslims to rid
themselves of any trait of haughtiness or arrogance that might sneak in. He
wants them to turn to Him for help, obey Him and His Messenger (Peace be upon
him).
[next] After that He
delineated the noble objectives for which the Messenger (Peace be upon him)
launched that bloody battle, and directed them to the merits and qualities that
brought about the great victory.The polytheists, hypocrites, the Jews and
prisoners of war were also mentioned, being admonished to surrender to the
Truth and adhere to it only. The question of the spoils of war was resolved and
the principles and basics relevant to this issue were clearly defined.
The laws and rules pertinent to war and peace were legalized and
codified, especially at this advanced stage of the Islamic action. Allâh wanted
the Muslims to follow war ethics dissimilar to those of pre-Islamic practices.
The Muslims are deemed to outdo the others in ethics, values and fine ideals.
He wants to impress on the world that Islam is not merely a theoretical code of
life, it is rather mind cultivation-orientated practical principles. In this context,
He established inter a nd intra- state relations.
The fast of Ramadan was established as an obligatory observance in
the year 2 A.H., appended by the duty imposed upon Muslims of paying Zakat
(alms tax, poor-due) in order to alleviate the burden of the needy Emigrants.
A wonderful and striking coincidence was the establishment of
Shawwal ‘Eid (the Festival of the Fast-Breaking) directly after the manifest
victory of Badr. It was actually the finest spectacle ever witnessed of Muslims
leaving their houses praying, acclaiming Allâh’s Name and entertaining His
praise at the top of their voices in recognition of His favour and grace, and
last but not least, the support He rendered them and through which the forces
of the Truth overpowered those of evil.
“And remember when you were few and were reckoned weak in the
land, and were afraid that men might kidnap you, but He provided a safe place
for you, strengthened you with His help, and provided you with good things so
that you might be grateful.” [8:26]
THE MILITARY ACTIVITIES BETWEEN BADR AND UHUD
The battle of Badr was the first armed encounter between the
Muslims and Quraish. It [next] was in fact a decisive battle that gained the
Muslims a historic victory acknowledged by all the Arabs, and dealt a heavy
blow to the religious and economic interests of the polytheists. There were
also the Jews who also used to regard each . Islamic victory as a heavy blow to
their religioeconomic entity. Both parties were burning with rage and fury
since the Muslims had achieved that great victory:
“Verily, you will find the strongest among men in enmity to the
believers (Muslims) the Jews and Al-Mushrikûn (polytheists, pagans, idolators
and disbelievers, etc.).” [5:82]
Both resentful parties had their much more indignant suite in the
form of hypocrites who faked Islam just to save their faces; at the head of
whom came ‘Abdullah bin Ubai and his retinue. The desert bedouins living in
tents pitched in the vicinity of Madinah, who depended on plundering and
looting as a means of living, were totally indifferent to this axial question
of belief and disbelief. Their worry derived from fear of losing their
perverted avenues of subsistence in case a powerful nascent Muslim state should
rise up and put an end to such ill-practices, hence the grudge they nursed
against Islam and the Muslims, in general, and the person of Muhammad (Peace be
upon him) in particular.
The whole cause of Faith was thus at stake with four furious
parties laying ambushes against the new religion, each in its style: Pretension
to Islam embedded with conspiracy plots and provocative deeds within Madinah,
explicitly uncovered animosity pregnant with indignation and fire of rage on
the part of the Jews, and there in Makkah open and persistent calls for
vengeance coupled with open intentions to mobilize all potential resources
available to silence the voice of Islam once and for all. This was later
translated into military action, Uhud Invasion, which left a very bad
impression on the good name and esteem that the Muslims were painstakingly
working to merit and preserve.
The Muslims were always obliged to be on the lookout for any
hostile movements, and it was imperative on them to launch pre-emptive strikes
in all directions in order to enjoy a reasonable degree of security in this
great instability-provoking ocean of unrest. The following is a list of
military activities conducted in the post-Badr era:
ALKUDR INVASION
The scouting body of Madinah reported that Banu Saleem of Ghatafan
were engaged in mustering troops to invade the Muslims. The Prophet (Peace be
upon him) took the initiative himself and mounted a surprise attack on them in
their own homeland at a [next] watering place called Al-Kudr. Banu Saleem, on
receiving the news, had fled before he arrived. He stayed there for three days,
took their 500 camels as booty and distributed them to the fighters after he
had set aside the usual one- fifth; each one gained two camels.
This invasion took place in Shawwal in the year 2 A.H., seven days
after the event of Badr.
AN ATTEMP ON THE LIFE OF THE PROPHET (Peace be upon him)
The impact of defeat at Badr was so great that the Makkans began
to burn with indignation and resentment over their horrible losses. To resolve
this situation two polytheists volunteered to quench their thirst and muffle
the source of that humiliation i.e. the Prophet (Peace be upon him).
‘Umair bin Wahab Al-Jumahi, a terrible polytheist, and an
archenemy Safwan bin Omaiyah sat together privately lamenting their loss and
remembering their dead and captives. ‘Umair expressed a fervent desire to kill
the Prophet (Peace be upon him) and release his captured son in Madinah, if it
was not for the yoke of debts he was under and the large family he had to
support. Safwan, also had his good reasons to see the Prophet (Peace be u pon
him) killed, so he offered to discharge ‘Umair’s debts and support his family
if he went on with his plan.
‘Umair agreed and asked Safwan to be reticent on the whole scheme.
He left for Madinah, having with him a sword to which he applied some kind of
lethal poison. ‘Umar bin Al-Khattab saw him at the door of the Mosque and
understood that he had come with evil intentions. He immediately went into the
Mosque and informed the Prophet (Peace be upon him). He was let in looped by the
sling of his sword and in greeting he said “good morning”, to which the Prophet
(Peace be upon him) replied that Allâh had been Gracious and taught them the
greeting of the dwellers of the Paradise: “peace be upon you!” To a question
raised by the Prophet (Peace be upon him), about his object, ‘Umair said that
he had come to see that his captured son was well treated. As for the sword,
which the Prophet (Peace be upon him) asked him about, he cursed it and said
that it gained them nothing. On exhorting him to tell his real goal, he
remained obdurate and did not divulge the secret meeting with Safwan. Here the
Prophet (Peace be upon him) got impatient and he himself revealed to ‘Umair his
secret mission. ‘Umair was taken by surprise, and incredible astonishment
seized him, and immediately bore witness to the Messengership of Muhammad
(Peace be upon him) He then began to186 [next] entertain Allâh’s praise for
having been guided to the ‘Straight Path’. The Prophet (Peace be upon him) was
pleased and asked his Companions to teach ‘Umair the principles of Islam,
recite to him the Noble Qur’ân and release his son from captivity.
Safwan, meanwhile, was still entertaining false illusions as to
the approaching redemption of honour, and burying the memory of Badr into
oblivion. He was impatiently awaiting ‘Umair’s news but to his great surprise,
he was told that the man had embraced Islam and changed into a devoted
believer. ‘Umair later came back to Makkah where he started to call people unto
Islam and he did actually manage to convert a lot of Makkans into Islam.
INVASION OF BANI QAYNUQA:
We have already spoken about the treaty that the Prophet (Peace be
upon him) signed with the Jews. He was very careful to abide by it to the
letter and the Muslims did not show the least violation of any of its
provisions. The Jews, however, whose natural disposition is closely linked to
treachery, betrayal and covenant-breaching, could not rid themselves of the
tradition of theirs, and started a process of intrigues and troublemaking with
the aim of producing schism in the growing solid Muslim ranks. Here is a
relevant model of their behaviour: Shas bin Qais, an elderly Jew, a terrible
disbeliever and a greatly envious man of the Muslims, passed by a group of
Muhammad (Peace be upon him) followers of Aws and Khazraj. He perceived a
prevalent spirit of reconciliation and an atmosphere of rapport and amity
enveloping the whole group; an unusual scene categorically in conflict with the
animosity and hatred that characterized their pre-Islam behaviour. He,
therefore, sent a youth of his to sit among them, remind them of Bu‘ath war
between them and recite some of their verses which they used to compose
satirizing each other; all of this with the intention of sowing the seeds of
discord and disagreement and undermining the new Islamically- orientated
inter-tribal relations. The youth did in fact succeed and the two parties at no
time recalled the old days and pre-Islam tribal fanaticism sprang to the front
to bring about a state of war.
The Prophet (Peace be upon him) was reported of this account, and
immediately, at the head of some Emigrants, set out to see to the situation. He
began to rebuke them but in the manner of the great instructor and the tolerant
spirit of the understanding guide: “O, Muslims! Do you still advance
pre-Islamic arguments after I have been sent to you (as a Messenger). Remember
that it is not rightful for you to turn backward after Allâh has guided you to
the Straight Path, delivered you from disbelief and created amity [next] between
you.” The Muslims readily realized that it was a Satanic whim and a plot
hatched by the enemies. They directly embraced each other and went back home
quite satisfied and in full obedience to the Messenger of Allâh (Peace be upon
him).
Such were the practices of the , trouble-making,
dissension-sowing, falsehood-fabrication, faking belief in the day, and
practising disbelief at night. In everyday life, they used to tighten the ropes
of financial dealings on the Muslims. If they happened to owe a Muslim
something, they would shirk their obligations on grounds that he had converted
into a new religion and they would allege the basis of agreement was no longer
valid. If it was the other way, they would never cease to harass him day and
night to pay back the debt, all of which in a desperate attempt to demolish the
great edifice of the new religion that was rapidly gaining ground and speedily
towering up skyward.
THE QAINUQA' JEWS BREACH THE COVENANT:
Seeing that Allâh sided with the believers and granted them a
manifest victory and perceiving the Muslims’ awesome presence in Madinah, the
Jews could no longer contain themselves or conceal indignation. They started a
series of provocative and harmful deeds publicly. The most wicked amongst them
were the tribe of Banu Qainuqa‘, who lived in quarters within Madinah named
after them. As for jobs, they took up goldsmithery, blacksmithing and crafts of
making household instruments, that is why war weaponry was available in large
quantities in their houses. They counted 700 warriors, and were the most daring
amongst the Jewish community in Arabia, and now the first to breach the
covenant of cooperation and non-aggression which they had already countersigned
with the Prophet (Peace be upon him). Their behaviour grew too impolite and
unbearable. They started a process of trouble-making, jeering at the Muslims,
hurting those who frequented their bazaars, and even intimidating their women.
Such things began to aggravate the general situation, so the Prophet(Peace be
upon him) gathered them in assemblage, admonished and called them to be
rational, sensible and guided and cautioned against further transgression.
Nevertheless they remained obdurate and paid no heed to his warning, and said:
“Don’t be deluded on account of defeating some Quraishites inexperienced in the
art of war. If you were to engage us in fight, you will realize that we are
genuine war experts.”
In this regard, the Words of Allâh were revealed saying:
“Say [O Muhammad (Peace be upon him) ] to those who disbelieve:
‘You will be defeated and gathered together to Hell, and worst indeed is that
place to rest.’ There has [next] already been a Sign for you (O Jews) in the
two armies that met (in combat — i.e. the battle of Badr): One was fighting in
the cause of Allâh, and as for the other (they) were disbelievers. They (the
believers) saw them (the disbelievers) with their own eyes twice their number
(although they were thrice their number). And Allâh supports with His Victory
whom He pleases. Verily, in this is a lesson for those who understand.”
[3:12,13]
The answer of Banu Qainuqa‘ amounted, as seen, to war declaration.
The Prophet (Peace be upon him) suppressed his anger and advised the Muslims to
be patient and forbearing and wait for what time might reveal.
The Jews, went too far in their transgression, presumptuous
behaviour and licentious practices. One day a Jewish goldsmith provoked a
Muslim woman whose genitals become uncovered when he had tied the edge of the
garment to her back. A Muslim man happened to be there and killed the man; the
Jews retaliated by killing that Muslim. The man’s family called the Muslims for
help and war started.
On Saturday, Shawwal 15th, 2 A.H., the Prophet (Peace be upon him)
marched out with his soldiers, Hamzah bin ‘Abdul Muttalib, carrying the
standard of the Muslims and laid siege to the Jews’ forts for 15 days. Allâh
cast fear into their hearts, and they were obliged to defer to the Messenger
(Peace be upon him) judgement on their lives, wealth, women and children; their
hands were tied behind their backs.
At this point, ‘Abdullah bin Ubai bin Salul started his
hypocritical role and began to intercede for them persistently on grounds of
former alliance between those Jews and His tribe Khazraj. Muhammad (Peace be
upon him) dealt with this man as being a Muslim -- He had faked conversion into
Islam for only one month, by that time -- and so he granted him his request;
for Islam accepts people at their face value. Banu Qainuqa‘ handed over all
materials, wealth and war equipage to the Prophet (Peace be upon him), who set
aside one fifth and distributed the rest to his men. After that they were
banished out of all Arabia to Azru‘a in Syria where they stayed for a while and
soon perished away.
AS-SAWIQ INVASION:
Two-pronged hostile activities were being independently conducted
against the Prophet (Peace be upon him) ; plots and intrigues being hatched by
Safwan bin Omaiyah, the hypocrites and Jews on the one hand, going on and on
parallel lines with military hostilities being prepared by Abu Sufyan aiming at
saving the face of his people and [next] impressing on the other Arabs that
Quraish was still a military power to be counted for. In the aftermath of Badr,
Abu Sufyan was burning for revenge and took a solemn vow he would never bathe
off impurity unless he h ad avenged himself on Muhammad (Peace be upon him) and
his followers. He set out at the head of 200 men towards Madinah but was not
brave enough to attack it in broad daylight. He, instead resorted to acts of
piracy that are performed in the dark. He infiltrated into the Prophet ’s town
and went to see an old ally Huyai bin Akhtab, who was too cowardly to let him
in, so he left for Salam bin Mashkam, chief of Bani Nadeer, a tribe of Jews.
The Jew entertained and gave him a full account of the situation therein. Late
at night he despatched a group of his men to raid Al-‘Uraid, a suburb of
Madinah. There, the men felled and burnt the palm trees, killed two Muslims and
then took swiftly to their heels.
On hearing the news, the Prophet (Peace be upon him) gathered his
men and set out at their heels, but could not catch them. The Muslims brought
back the provisions (Sawiq, a kind of barley porridge) which the polytheists
had thrown aside in order to lighten their loads and hasten their escape; hence
this campaign was called As-Sawiq Invasion. It took place in Dhul-Hijjah 2
A.H., two months after the event of Badr.
DHI AMR INVASION, MUHARRAM, 3 A.H:
The Prophet ’s intelligence personnel reported that Banu Tha‘labah
and Banu Muhârib were mustering troops with the aim of raiding the outskirts of
Madinah. The Prophet (Peace be upon him) at the head of 450 horsemen and
footmen set out to handle this new situation. ‘Uthman bin ‘Affan was asked to
dispose the affairs of the Muslims in Madinah. On their way, they captured a
man who embraced Islam and acted as a guide for the army. When the enemies
heard of the approach of the Muslims, they hurriedly dispersed in the mountains
and disappeared. The Muslims encamped at a watering place called “Dhi Amr” for
the whole of Safar 3 A.H. The Prophet (Peace be upon him) aimed to impress upon
the desert bedouins in the area, that the Muslims were then powerful enough to
cast fear and awe into the hearts of their enemies.
KA'B BIN AL-ASHRAF, KILLED:
Ka‘b bin Al-Ashraf was the most resentful Jew at Islam and the
Muslims, the keenest on inflicting harm on the Messenger of Allâh (Peace be
upon him) and the most zealous advocate of waging war against him. He belonged
to Tai’ tribe but his mother to Banu Nadeer. He was a wealthy man known for his
handsomeness, and a poet living in luxury [next] in his fort south east of
Madinah at the rear of Banu Nadeer’s habitations.
On hearing the news of Badr, he got terribly exasperated and swore
that he would prefer death to life if the news was true. When this was
confirmed he wrote poems satirizing Muhammad (Peace be upon him), eulogizing
Quraish and enticing them against the Prophet (Peace be upon him). He then rode
to Makkah where he started to trigger the fire of war, and kindle rancour
against the Muslims in Madinah. When Abu Sufyan asked him which religion he was
more inclined to, the religion of the Makkans or that of Muhammad (Peace be
upon him) and his companions, he replied that the pagans were better guided.
Wrespect to this situation, Allâh revealed His Words:
“Have you not seen those who were given a portion of the
Scripture? They believe in Jibt and Taghût, and say to the disbelievers that
they are better guided as regards the way than the believers (Muslims).” [4:51]
He then returned to Madinah to start a fresh campaign of
slanderous propaganda that took the form of obscene songs and amatory sonnets
with a view to defaming the Muslim women.
At this stage, the situation became unbearable and could no longer
be put up with. The Prophet (Peace be upon him) gathered his men and said: “Who
will kill Ka‘b bin Al-Ashraf? He had maligned Allâh, and His Messenger.”
Thereupon, Muhammad bin Maslamah, ‘Abbad bin Bishr, Al-Harith bin Aws, Abu ‘Abs
bin Hibr and Salkan bin Salamah, Ka‘b’s foster brother, volunteered to do the
job.
Muhammad bin Maslamah said: “O Messenger of Allâh, do you wish
that I should kill him?” He said: “Yes.” He said: “Permit me to talk (to him in
the way I deem fit).” He said: “Talk (as you like).” So, Muhammad bin Maslamah
came to Ka‘b and talked to him, saying: “This man (i.e. the Prophet (Peace be
upon him)) has made up his mind to collect charity (from us) and this has put
us to a great hardship.” When he heard this, Ka‘b said: “By Allâh you will be
put to more trouble by him.” Muhammad bin Maslamah answered: “No doubt, now we
have become his followers and we do not like to forsake him until we see what
turn his affairs will take. I want that you should give me a loan.” He said:
“What will you mortgage?” Muhammad answered: “What do you want?” T he immoral
and heartless Jew demanded women and children as articles of security against
the debt. Muhammad said: “Should we pledge our women whereas you are the most
handsome of the Arabs; and the son of one of us may be abused by [next] saying
that he was pledged for two wasq (measurement unit of weight) of dates but we
can pledge you (our) weapons.” Ka‘b agreed. Salkan bin Salamah, Abu Na’ilah, at
another time, went to see Ka‘b for the same purpose and there were more or less
the same subjects, only that Abu Na’ilah would bring him some companions. The
plan was successful and provided for the presence of both men and weapons. On
Rabi‘ Al-Awwal 14th, at night, the year 3 A.H. the people said good bye to the
Prophet (Peace be upon him) and set out in the Name of Allâh to implement the
carefully drawn plan. The Prophet (Peace be upon him) stayed back praying for
them and supplicating Allâh to render them success. The men went and called
upon him at night. He came down although his wife warned him not to meet them
alleging that: “I hear a voice which sounds like the voice of murder.” He said:
“It is only Muhammad bin Maslamah and my foster brother Abu Na’ilah. When a
gentleman is called at night even if he be pierced with a spear, he should
respond to the call.” Abu Na’ilah said to his companions: “As he comes down, I
will extend my hand towards his head to smell and when I hold him fast, you
should do your job.” So when he came down, they talked together for about an
hour. They then invited him to go out and spend a nice time in the moonlight.
On the way out, Abu Na’ilah remarked: “I smell the nicest perfume from you.”
Ka‘b said: “Yes, I have with me a mistress who is the most scented of the women
of Arabia.” Abu Na’ilah again said: “Allow me to smell (the scent on your
head)”. He said: “Yes, you may smell.” So he caught it and smelt. Then he said:
“Allow me to do so(once again).” He then held his head fast and said to his
companions: “Do your job.” And they killed him. The group of men came back
after fulfilling their mission. One of them Al-Harith bin Aws was wounded by
mistake with the swords of his men, and was bleeding badly. When they reached
Baqee‘ Al-Gharqad, they shouted, “Allâh is Great”. The Prophet (Peace be upon
him) heard them and realized that they had killed the enemy of Allâh. As they
saw him, he said: “Cheerful faces are yours.” In reply, they said: “And yours O
Messenger of Allâh.” They handed the head of the tyrant over to him. He
entertained Allâh’s praise for their success. He then applied his saliva to
Al-Harith’s wound and it healed on the spot.
When the Jews learned about the death of their tyrant, Ka‘b bin
Al-Ashraf, they were scared and even their stonelike hearts were in the grip of
inexpressible panic. They realized that the Messenger of Allâh (Peace be upon
him) would thenceforth never hesitate to use force when good words and
admonition failed. They remained silent and resigned, and faked adherence to
covenants.
Now the Prophet (Peace be upon him) was free to collect his
thoughts and give himself up to resolving foreign affairs, and facing dangers
that could be carried with hostile [next] wind blowing again from Makkah.
THE INVASION OF BUHRAN:
In Rabi‘ Ath-Thani, the year 3 A.H. the Prophet (Peace be upon
him) led a campaign comprising 300 warriors to Buhran in the area of Al-Furu‘.
He stayed there till Jumada Al-Ula, 3 A.H. No fighting took place in the
process of this patrolling invasion.
ZAID BIN HARITHAH LEADS A CAMPAIGN ON THE TRADE ROUTES OF QURAISH:
This was the most successful campaign prior to Uhud Battle. It
took place in Jumada Ath-Thaniyah, the year 3 A.H.
Summer approached and it was high time for the Makkan trade
caravans to leave for Syria. The people of Quraish whose lives depended mainly
on a mercantile economy consisting of summer caravans to Syria and winter
caravans to Abyssinia (Ethiopia), were now at a loss as to what route they
would have to follow in order to avoid the backbreaking military strikes that
the Muslims successfully inflicted on the polytheists.
They held a meeting to discuss the chances of escaping the
economic blockade and decided to go along a trade route across Najd to Iraq.
Furat bin Haiyan was appointed as a guide for the caravan. Safwan bin Omaiyah led
the caravan along the new route. News of the meeting leaked out through Na‘im
bin Mas‘ud Al-Ashja‘i under the effect of wine, and it flew fast to Madinah by
Sulit bin An- Nu‘man. The Prophet (Peace be upon him) immediately mustered 100
horsemen under the leadership of Zaid bin Harithah Al-Kalbi and despatched them
to intercept and capture the caravan. They caught up with the camels at a place
called Al-Qardah. They took the polytheists by surprise and arrested their
guide and two other men. Safwan and his guards fled away without showing the
least resistance. The caravan was carrying silver and wares whose value
amounted to 100 thousand dirhams. The booty was distributed among the Muslim
warriors after one-fifth had been set aside for the Prophet (Peace be upon
him). Furat bin Haiyan embraced Islam out of his o wn sweet free will.
As a result of this episode, the Muslims foiled Quraish’s plans to
find a new trade route. The economic siege laid to Makkah was thus consolidated
and had a great impact on the [next] mercantile economy of Makkah. The Makkans
were terribly anxious and worried about their prospects of life now at stake
with no hope whatsoever for any possible rehabilitation of commercial life or
redemption of former prestige at the socio-political level except through two
avenues categorically contrasting: Relinquishing all symbols of arrogance and
all attitudes of haughtiness through reconciliation with the new status quo,
and peaceableness with the Muslims; or launching a decisive overwhelming war
with the aim of crushing down the military forces of Madinah. It was apparent
through the process of events that Quraish had opted for the second
alternative. Loud cries were being heard everywhere in Makkah demanding
immediate vengeance and quick retaliatory action. These movements on all levels
constituted the direct preliminaries to the battle of Uhud.
THE BATTLE OF UHUD
The defeat at Badr was an ignominy which the Quraishites pride
could not leave unavenged. Revenge was, therefore, the catchword all over
Makkah. The Makkans even forbade lamenting over their murdered people, or
ransoming their captives at Badr Battle lest the Muslims should realize the
grave degree of sadness and feeling of tragedy they were experiencing.
In the wake of Badr event, Quraish was in common consent and
started fresh preparations to launch an overall war against the Muslims in
order to restore their blemished prestige and wounded pride. The most
enthusiastic polytheists desiring to go into a new battle were ‘Ikrimah bin Abi
Jahl, Safwan bin Omaiyah, Abu Sufyan bin Harb, and ‘Abdullah bin Abi Rabi‘a.
They were determined to crush the commonwealth of Islam once and for all.
Emissaries were sent to all the tribes to make common cause against the rising
Faith. As a consequence of this, they managed to enlist the support of two
well-known tribes Kinana and Tihamah besides some desert bedouins Ahabish. It
was also decided that the profits of the escaped caravan headed by Abu Sufyan,
which amounted to 1000 camels and 50 thousand Dinars, should be devoted for
providing equipment to the army. The Noble Qur’ân has alluded to this decision
of theirs in the following words:
“Verily, those who disbelieve spend their wealth to hinder (men)
from the path of Allâh, and so will they continue to spend it; but in the end
it will become an anguish for them. Then they will be overcomed.” [8:36]
They also devised other ways of recruitment including hiring poets
to entice the tribes [next] into fighting the Muslims. Safwan bin Omaiyah
allured Abu ‘Azza, the poet to work in this context in return for riches after
the war or supporting his daughters if killed. Incidentally, this poet was
prisoner of war (in the context of the Badr events) in the hands of the Muslims
and the Prophet (Peace be upon him) was gracious enough to release him
unransomed provided he would not engage in fight against him.
Abu Sufyan nursed the most grudge against Muslims because he had
lost most of his supplies in As- Sawiq invasion, let alone the heavy economic
losses that Quraish had sustained in the aftermath of the events that featured
the platoon of Zaid bin Harithah.
In the light of these successive failures, Quraish precipitated
and accelerated their preparations for a decisive battle with the Muslims. At
the turn of the year everything was ready for the move. The Makkans also
decided to take their women along with them for they might arouse them to fight
manfully. Thus a contingent of three thousand pitched warriors, of whom seven
hundred were mailed soldiers and two hundred well-mounted cavalry with three
thousand camels and fifteen wome n marched towards Madinah. The general leader
was Abu Sufyan bin Harb, the cavalry under the leadership of Khalid bin
Al-Waleed assisted by ‘Ikrimah bin Abi Jahl, and Bani ‘Abd Ad-Dar were entrusted
with the flag.
Old deep-seated feelings of hatred, with heart-based grudge
enveloped the whole process foreshadowing bitter, bloody revenge-instigated
fighting between the two parties.
Meanwhile Al-‘Abbas bin ‘Abdul Muttalib, was closely watching the
military movements and preparations for war, and these were all included in an
urgent message sent by him to Prophet (Peace be upon him) who received it while
he was in Qubâ’ Mosque. Ubai bin Ka‘b read the letter to the Prophet (Peace be
upon him), who asked him to be reticent with respect to its serious contents.
He hurried back to Madinah, convened a meeting with the Helpers and Emigrants
and conducted with them serious consultations as regards the measures to be
taken.
The whole of Madinah was put on the alert and all men were heavily
armed even during prayer in anticipation of any emergency. A group of Helpers
volunteered to guard the Prophet(Peace be upon him) and kept watchful eye all
night at his door, amongst whom there were Sa‘d bin Mu‘adh, Usaid bin Hudair
and Sa‘d bin ‘Ubadah. Lest they should be taken by surprise, armed groups of
the Madinese began to police the entrances and195 [next] roads leading to the
city. To reconnoitre the movements of the polytheists, Muslim platoons began to
patrol the routes for any probable enemy raids.
The Makkan army, on the other hand, continued the march along the
usual western road. On reaching Al-Abwâ’, Hind bint ‘Utbah, Abu Sufyan’s wife,
suggested that they dig up the grave of the Prophet’s mother, but the leaders
of the army refused to do so for fear of the consequent results. The army then
followed Wadi Al-‘Aqeeq and turned right to encamp themselves at a place called
‘Ainain near Uhud Mountain. That was on Friday, 6th Shawwal, 3 A.H.
A CONSULTANT ASSEMBLY FOR A DEFENCE PLAN:
The scouting party of Madinah conveyed the news of the Makkan army
step by step. Then the Messenger of Allâh (Peace be upon him) held a head
military consultation assembly to exchange views about the situation. He told
them about a dream he had. He said: “By Allâh, I have dreamt of — I implore
Allâh to be a dream of bounty — cows slaughtered and that there was a groove at
the pointed top of my sword, and that I had inserted my hand into an immune
armour.”
The interpretation of ‘the cows’ was that some of his men were
killed, and ‘the groove at the pointed top of his sword’ was that a member of
his House would be hurt. As for ‘the armour’ it was Madinah. Then he offered a
suggestion that his Companions should not go out of Madinah and that they
should encamp themselves within the city. He was of the opinion that the
enemies should be left in the open to exhaust themselves and thus the Muslims
would not risk a battle. But if they thought of attacking Madinah, Muslim men
would be ready to fight them at the mouths of lanes; whereas Muslim-women would
help from over the house roofs.” ‘Abdullah bin Ubai bin Salul — the head of the
hypocrites; who attended the meeting as a chief of Al-Khazraj — supported the
Prophet’s plan.
As a matter of fact his agreement was not based on the
righteousness of the plan but rather on personal benefit. He did not want to
fight. On the contrary he secretly aimed at being far away from fight. However
it was Allâh’s Will that he should be disclosed and disgraced in public — for
the first time. It was His Will that the curtain which concealed their
disbelief behind should be uncovered and pulled down. Allâh’s Will enabled the
Muslims to recognize the reality of those snakes that were creeping within
their [next] garments and inside the sleeves of their clothes. Thanks to Allâh
they recognized them in one of the most critical times of their lives.
Some of the best honourable Companions, who had missed Al-Jihâd in
Badr invasion, suggested that the Prophet (Peace be upon him) should go out of
Madinah and urged him to accept their point of view. One of them said: “O,
Messenger of Allâh (Peace be upon him), for long time we have been looking
forward to this day; and we have implored Allâh to make such a day draw near.
Thanks to Allâh it is time to fight. So let us go out and fight our enemies
lest they should think that we have lost heart and do not dare to fight them.”
Hamza bin Abdul Muttalib the paternal uncle of the Prophet (Peace be upon him),
who had already covered the ornaments of his sword with idolaters’ blood in
Badr Battle, was ahead of those enthusiastics who urged him to go out and meet
the disbelievers. He said to the Prophet (Peace be upon him): “By Allâh, Who
has sent the Book down unto you, I will not taste food till I fight them with
my sword outside Madinah.”
After weighing carefull the pros and cons of the issue, it was
decided that the enemy should be resisted outside the city at Uhud.
DIVIDING THE ISLAMIC ARMY INTO PHALANXES DEPARTURE TO THE BATTLE
FIELD:
Ascending the pulpit at the Friday congregational prayer, the
Prophet (Peace be upon him) urged the people in his sermon to fight
courageously. “If you remain steadfast,” he said “you will be helped by the
Power of the All- Mighty.” Then he commanded his men to make ready for the
battle. Most of them rejoiced greatly.
He led the afternoon prwith crowds of people. Then he entered his
house accompanied by his two friends Abu Bakr and ‘Umar. They helped him dress
and wear his headcloth. He armed himself and wore two armours one over the
other. He wore his sword and went out to me et people.
People were waiting for him impatiently. Sa‘d bin Mu‘adh and Usaid
bin Hudair blamed people for pressing on the Prophet (Peace be upon him). They
said: “You have forced the Messenger of Allâh (Peace be upon him) to fight the
enemy outside Madinah.” Therefore they were determined to leave the whole
matter to the Prophet (Peace be upon him), and blamed themselves for what they
had already done. When the Prophet (Peace be upon him) came out, they said: “O
[next] Messenger of Allâh, we should have not disagreed with you. So, you are
free to do what you desire. If you prefer to stay inside Madinah we will stay
with you. Upon this the Messenger of Allâh (Peace be upon him) remarked: “It
does not become a Prophet that once he had put on armour, he should take it
off, until Allâh has decided between him and the enemy.”
THE PROPHET (Peace be upon him) DIVIDED HIS ARMY INTO THREE
BATTALIONS:
1. Al-Muhajireen battalion, under the command of Mus‘ab bin ‘Umair
Al-‘Abdari.
2. Al-Ansari-Aws battalion was commanded by Usaid bin Hudair.
3. Al-Ansari-Khazraj battalion with Al-Hubab bin Al-Mundhir to
lead it.
The army consisted of a thousand fighters; a hundred of them
armoured; another fifty horsemen. He appointed Ibn Umm Maktum to lead the
people in prayer in Madinah. Departure was announced and the army moved
northwards with the two Sa‘ds, who were armoured, running in front of the army.
Upon passing along Al-Wada‘ mountain trail he saw a well-armed
battalion, which were detached from the main body of the army. The Prophet
(Peace be upon him) inquired who they were and he was told that they were Jews
and were allies of Al-Khazraj. They told him that they wanted to contribute to
the fight against the idolaters. “Have they embraced Islam?” The Prophet (Peace
be upon him) asked. “No,” they said. So he refused admitting them and said that
he would not seek the assistance of disbelievers against the idolaters.
PARADING THE ARMY:
As soon as he reached a location called Ash-Shaikhan, he paraded
his army. He dismissed those whom he considered to be disabled or too young to
stand the fight. Among them were ‘Abdullah bin ‘Umar bin Al-Khattab. Usama bin
Zaid; Usaid bin Zaheer, Zaid bin Thabit, Zaid bin Arqam. ‘Araba bin Aws, ‘Amr
bin Hazm, Abu Sa‘eed Al-Khudri, Zaid bin Haritha Al-Ansari, Sa‘d bin Habba and
Al- Barâ’ bin ‘Azib, Sahih Al-Bukhari pointed out that he had shared in the
fight that day.
The Messenger of Allâh (Peace be upon him) allowed both Rafi‘ bin Khadaij
and Samura bin Jundub to join the army — though they were too young. The former
proved to be [next] skillful at shooting arrows; the latter wrestled the former
and beat him. The admission of Rafi‘ made Samura say: “I am stronger than him,
I can overcome him.” When the Prophet (Peace be upon him) heard this saying he
ordered them to wrestle. They did. Samura won so he was also admitted.
PASSING THE NIGHT BETWEEN UHUD AND MADINAH:
As night fell upon them there, they performed both the sunset and
the evening prayers and spent the night there as well. Fifty people were chosen
to guard the camp and go round it. Muhammad bin Maslama Al-Ansari, the hero of
the brigade of Ka‘b bin Al-Ashraf, was in charge of the guards. Whereas Dhakwan
bin ‘Abd Qais undertook the responsibility of guarding the Prophet (Peace be
upon him), in particular.
THE REBELLION OF 'ABDALLAH BIN UBAI AND HIS FOLLOWERS:
At the end of the night and just before it was daybreak, the
Prophet (Peace be upon him) moved and when he got to Ash-Shawt he observed the
dawn prayer. There he was close enough to the enemy that they could see one
another. It was there that ‘Abdullah bin Ubai — the hypocrite — rebelled
against the Muslims. One-third of the army withdrew with him — that is to say
three hundred fighters. He said, “We do not know why we shall kill ourselves.”
He claime d that his withdrawal was no more than showing protest against the
Messenger of Allâh (Peace be upon him) who had already refused his opinion and
accepted that of the others.
Undoubtedly that was not the real cause of his detachment. If it
had been the refusal of his opinion — as the hypocrite claimed — there would
have no sense whatsoever for his joining the Prophetic army. If it had been so,
he would have refused to go out with the army from the very beginning of the
march. As a matter of fact the real purpose of this rebellion, withdrawal and
detachment — at this delicate and awkward position and time — was to produce
bewilderment, confusion of mind, and disorder in the Muslims army who were
within the sight and hear range of the enemy who were also looking forward to
seeing more and more dissension on the side of the Muslims, like themselves.
They also aimed at breaking the high morale of the believers. That would
accelerate — in their opinion — the breakdown and consequently the death of
Muhammad, his faithful Companions and Islam as a whole. The way would then be
clear for the reclaim of presidency, which that hypocrite had lost on the
advent of Islam into Madinah.
[next] Short of Allâh’s
Care, the hypocrite’s plot would have been successful. Banu Haritha of Al-Aws
and Banu Salama of Al-Khazraj were partially impressed by the hypocrite’s
behaviour. Both of them were overwhelmed by confusion and they had almost
started to withdraw, but Allâh’s Care saved them from that disgrace. About
their incident Allâh says:
“When two parties from among you were about to lose their heart,
but Allâh was their Wali (Supporter and Protector). And in Allâh should the
believers put their trust.” [3:122] ‘Abdullah bin Haram — the father of Jabir
bin ‘Abdullah — attempted to stop their withdrawal. He reminded the hypocrites
of their duty at this delicate and awkward condition, but in vain. He followed
them, reproached them and urged them to go back saying: “Come and fight in the
way of Allâh or at least be defenders.” They said: “If we had known that you
would really fight we would have not gone back.” Having despaired of them, he
addressed them saying: “May Allâh cast you away, you enemies of Allâh. Allâh
will certainly suffice His Prophet.” Allâh says about those hypocrites:
“And that He might test the hypocrites, it was said to them:
‘Come, fight in the way of Allâh or (at least) defend yourselves.’ They said:
‘Had we known that fighting will take place, we would certainly have followed
you.’ They were that day, nearer to disbelief than to Faith, saying with their
mouths what was not in their hearts. And Allâh has full knowledge of what they
conceal.” [3:167]
THE REMINDER OF THE ISLAMIC ARMY ARE ON THE MOVE TO UHUD:
With the remainder of fighters, the Messenger of Allâh (Peace be
upon him) moved towards the enemy. After the rebellion and withdrawal of the
hypocrites, the number of soldiers was reduced to seven hundred only.
The camp of idolaters was situated in such a place that the many
roads leading to Uhud were almost blocked by them. So the Messenger of Allâh
(Peace be upon him) said to his men: “Which man of you can lead us to where the
people (i.e. the idolaters) are, along a short track that does not pass by
them?” Abu Khaithama said: “O Messenger of Allâh (Peace be upon him), I am the
man you need.” Then he chose a short track that led to Uhud passing by Harrah
Bani Harithah and their farms, leaving the idolaters’ army westwards.
[next] On their way they
passed by Ha’it (i.e. the field) of Marba‘ bin Qaizi, who was a blind
hypocrite. When Marba‘ felt and realized that they were the Prophetic army, he
started throwing earth at their faces, so they rushed to kill him, but the
Prophet (Peace be upon him) said:
“Do not kill him. He is blind in heart and eyes.”
The Messenger of Allâh (Peace be upon him) went along till climbed
down the hillock of Uhud at the slope of the valley. He camped there with his
army facing Madinah while their backs were to the hills of Uhud mountain. So
the army of the enemy stood a barrier between the Muslims and Madinah. THE
DEFENCE PLAN:
TheMessenger of Allâh (Peace be upon him) mobilized his army. He
arranged them into two rows to prepare them for fight. He selected fifty
skillful archers that formed a squad and made them under the command of
‘Abdullah bin Jubair bin An-Nu‘man Al-Ansari Al-Awsi Al-Badri. He issued his
orders to them to stay where they were — on a mountain(side) at the south bank
of Qanat Al-Wadi (i.e. a canal of the valley), south east of Muslims camp at
about one hundred and fifty metres from the Islamic army. Later on this
mountain was called the Mountain of Archers.
The Messenger of Allâh (Peace be upon him) clarified the mission
of this squad in words he directed to them. He said to their leader: “Drive off
the horses from us by means of arrows, lest they should attack us from behind
(the rear). Whether we win the battle or lose it, stand steadily in your
position and mind that we are not attacked from your side.”
He added:
“Defend our backs! If you see us slain. Do not come to assist us;
and if you see gaining grounds, do not share us.”
In a version by Al-Bukhâri the Prophet (Peace be upon him) said:
“If you see us snatched into pieces by birds, do not leave this
position of yours till I send for you. And if you see that we have defeated the
enemy and trodden on them do not desert your position till I send for you.”
[next] With the assignment
of this squad and locating it on the mountainside and the issuance of those strict
military orders, the Messenger of Allâh (Peace be upon him) blocked the only
groove that might lead the idolaters stealthily to the rear of Muslim ranks and
might even enable them to encircle them in an encompassment procedure.
The assignments of posts and responsibilities for the rest of the
army were performed by the Prophet (Peace be upon him) as follows: On the right
wing, he appointed Al-Mundhir bin ‘Amr. On the left he appointed Az-Zubair bin
Al-‘Awwam, and made Al-Miqdad bin Al-Aswad his assistant and supporter.
Az-Zubair’s function was to standfast in the face of Khalid bin Al-Waleed’s
horsemen. The Messenger of Allâh (Peace be upon him) selected the top and the
most courageous group to be in the vanguard of the army. They were notable for
their readiness, alertness and bravery and estimated to be equal to thousands
of men.
It was a wise and carefully-laid plan which revealed the genius of
military leadership that the Prophet (Peace be upon him) possessed. No other
leader could have drawn a more accurate or wise plan. Although he approached
the s ite later than the enemy, he managed to occupy better positions.
He made the rocky mountainside to function as shield for the
army’s rear and right flank. He was able, by blocking the only vulnerable gap
on the side, to provide additional maximum protection for the rear as well as
the left wing. For fear of possible defeat, and to deter the Muslims from
fleeing, in which case they would fall easy prisoners in the hands of the
enemy, he chose a high place for encampment. Moreover a strategic site of this
sort would surely inflict heavy losses on the polytheists if they thought of
approaching or occupying his positions. In a further step, he reduced the enemy
to a narrow scope of choice when they were cornered for encampment in
geographically low positions that would avail them nothing of the benefits of
any possible victory; at the same time they would not be able to escape the
pursuit of the Muslims in case victory sided with the latter. To make up for
the quantitative shortage in fighting personnel, he chose a picked body of
fighters to stand at the front.
The army of the Prophet (Peace be upon him) was thus fully
mobilized on Shawwal 7th, 3 A.H. THE MESSENGER OF ALLAH IMPLANTS THE SPIRIT OF BRAVERY
AMONG HIS ARMED FORCES:
[next] The Messenger of
Allâh (Peace be upon him) forbade the Muslims to start the fight without having
an order from him. He, then, wore two armours — a front armour and a back one.
He urged his Companions to fight and spurred them to show stamina and
steadfastness at fight. He started to implant the spirit of boldness and
bravery in them. To wage and inflame his Companions and in order to standfast
in the fight, he took a sharp sword, held it in his hand and called out unto
his Companions and said: “Who is ready to take this sword and give it its
proper due?” Many a man set out to take it. Some of them were ‘Ali bin Abi
Talib, Az-Zubair bin Al-‘Awwam and ‘Umar bin Al- Khattab. But it was granted to
none. Abu Dujana Sammak bin Kharsha inquired: “O Messenger of Allâh, what is
its price?” The Prophet (Peace be upon him) said: “It is to strike the enemy’s
faces with it till it was bent.” So Abu Dujana said: “O Messenger of Allâh I
will take it for that price.” and he was given the sword.
Abu Dujana was a man of courage who used to swagger at war. He had
a red band which he wore round his head. Whenever he was head-banded everybody
knew that he was determined to fight to death. Therefore as soon as Abu Dujana
took the Prophet ’s sword, he banded his head and started strutting amongst the
fighters.
Watching him doing that, the Messenger of Allâh (Peace be upon
him) said: “This is a sort of walking that Allâh detests except in such a
situation.”
RECRUITMENT OF THE MAKKAN ARMY:
The idolaters applied the rows system in the mobilization of their
army. The general leadership of the army was entrusted to Abu Sufyan Sakhr bin
Harb, who would be in the centre-position of the army. Khalid bin Al-Waleed was
on the right wing; whereas ‘Ikrima, the son of Abu Jahl was on the left. Safwan
bin Omaiya was in charge of infantry men. The archers were under the command of
‘Abdullah bin Abi Rabi‘a.
As for the standard, a squad of Bani ‘Abd Ad-Dar were in charge to
bear it. Thus was the distribution of the posts of the army ever since ‘Abd
Munaf had already assigned them. This assignment had been inherited from Qusai
bin Kilab — as we have previously alluded to in an early phase of this book. No
one had the right to compete them with it. It was consistent with their
traditions that they had inherited from their ancestors.
Abu Sufyan, the general leader, reminded his men — the standard
bearers — of what [next] had happened to Quraish on Badr Day (i.e. battle) when
their standard bearer, An-Nadr bin Al-Harith, was captured. In an attempt to
wage their anger and enmity to the Muslims he said: “O Bani ‘Abd Ad- Dar!
You have been assigned bearers of our standard and you know that the standard
is the first thing that the enemy attacks. Should it fall, we fall down too.
Therefore, I say either you guarantee its safety or leave it for us, and we
will certainly suffice you that task.”
Abu Sufyan’s attempt seemed to be fruitful. For his speech made
Bani ‘Abd Ad-Dar so extremely angry that they threatened him and almost
attacked him for that. Addressing him, they said: “You want us to deliver you
the custodianship of the standard? Tomorrow when we fight them, you will
witness our deeds.” As a matter of fact, they fought bravely and stoodfast in
defence of the standard till they were all killed.
POLITICAL MANOEUVERS OF QURAISH:
A little time before the break out of the battle, Quraish made
some endeavours to sow the seeds of discord and dispute among the Muslims.
First, Abu Sufyan sent to the Helpers a message saying: “Leave us alone to
fight our cousins and do not interfere. If you stand aside, we will not fight
you; for fighting you is not a target of ours.” But that attempt proved to be
fruitless. What could such a wicked scheme do to those whose Faith was as solid
and firm as mountains?! The Helpers reply was undoubtedly disappointing and
contrary to Abu Sufyan’s expectations.
The zero-hour was due. The two parties drew nearer. Undespaired by
the first failure, Quraish made another attempt, for the same purport but now with
the assistance of a traitor called Abu ‘Amir Al- Fasiq, whose name was ‘Abd
‘Amr bin Saifi. He was called a monk, but the Messenger of Allâh
(Peace be upon him) nicknamed him Al-Fâsiq (i.e. perverted
transgressor; dissolute). As he was the head of Aws in Al-Jahiliya, he could
not tolerate Islam when it came. He announced his enmity to the Messenger of
Allâh (Peace be upon him) in public. He left Madinah for the Quraishites in
Makkah to rally them against the Messenger of Allâh (Peace be upon him) and to
urge them to start the fight against him. He claimed that he was obeyed and
esteemed by his people and that as soon as they saw him come they would join
him immediately.
So he was the first one among the mob and slaves of Quraish to
show resistance. He called out unto his people, recognized them and said: “O
kinfolk of Aws! I am Abu [next] ‘Amir.” Their reply was “No eyes of anybody
shall be consoled by viewing you, O Fâsiq.” Hearing them say so, he said: “My
people must have been afflicted by an evil after my departure.” Therefore when
the fight broke out, he fought them fiercely and pelted his people with stones,
as well.
That was how the second attempt of Quraish to sow the seeds of
discord among people of Faith. This, however, revealed the great terror of the
Quraishites cast in their hearts in spite of their supremacy in number and
equipment.
THE EFFORT OF THE QURAISHITE WOMEN AT WAGING THE ZEAL OF MEN:
Quraishi-women participated in the battle led by the wife of Abu
Sufyan, Hind bint ‘Utbah. They wandered among the rows of the idolaters, tapped
on tambourines, encouraged men to fight, inflamed the emotions of heroes,
lancers, swordsmen and brave fighters. At one time they addressed the
standard-bearers:
“O Bani ‘Abd Ad-Dar!
O home defenders,
Strike with your sharp swords …”
And at another time they would wage people’s zeal by singing:
“If you fight (bravely), we will embrace and unfold mats to
welcome you.
But if you flee from the battlefield, we leave you, Desert you and
no more love you.”
THE COMBAT:
The two parties approached and grew very close to each another.
The phases of fight started. The first combatant was the standard-bearer, Talha
bin Abi Talha Al-‘Abdari, who was the most distinguished idolater. He was one
of the bravest men of Quraish fighters. Muslims nicknamed him ‘the ram of the
battalion.’ He came forth riding a camel and challenged the Muslims to a single
combat. People refrained from fighting him due to his bravery; but Az-Zubair
bin Al-‘Awwam advanced for the fight. He did not give the ‘Ram’ any chance to
fight but fell on him like a lion on his camel’s back, pulled him down to the
ground and slaughtered him with his sword.
The Messenger of Allâh (Peace be upon him) who was watching that
wonderful incident [next] exclaimed: Allâhu Akbar that is ‘Allâh is the
Greatest’ and the Muslims exclaimed Allâhu Akbar too. He praised Az-Zubair when
he said:
“Every Prophet has a disciple and Az-Zubair is a disciple of
mine.”
Soon the general engagement ensued and the fight of the two
parties grew fierce everywhere on the battlefield. The strain of the fight was
centred round the carriers of the standard. After the death of their leader
Talha bin Abi Talha, Banu ‘Abd Ad-Dar alternated the mission successively.
Talha’s brother, ‘Uthman, ran forward and seized the standard which lay by the
lifeless body of his brother, chanting: “The standard-bearer has the right to
dye its shaft in blood, till it be beaten in his hand.” Hamzah bin ‘Abdul
Muttalib attacked and dealt him a blow that cut his arm and shoulder and went
down to his navel to uncover his lung.
The standard was raised up again by Abu Sa‘d bin Abi Talha; but
Sa‘d bin Abi Waqqas shot him with a deadly arrow that hit him at his throat and
made his tongue hang out breathing his last.
In another version it was narrated that Abu Sa‘d lifted the
standard up and challenged the Muslims to fight him. ‘Ali bin Abi Talib went
forth. They exchanged two blows. Then ‘Ali gave him a terminal blow that
finished him off.
Musafi‘ bin Talha bin Abi Talha then hoisted the standard, but was
soon shot with an arrow by ‘Asim bin Thabit bin Abi Al-Aqlah. His brother Kilab
bin Talha bin Abi Talha followed him picked the banner and lifted it up; but
Az-Zubair bin Al-‘Awwam attacked him and managed to kill him. Their brother
Al-Jallas bin Talha bin Abi Talha lifted the banner up but Talha bin
‘Ubaidu-Allâh stabbed him to death. They also said that it was ‘Asim bin Thabit
who managed to deal a terminal blow to him.
All those six people killed round and in defence of the standard,
belonged to one house, the house of Abi Talha ‘Abdullah bin ‘Uthman bin ‘Abd
Ad-Dar. Another man from Bani ‘Abd Ad-Dar, called Artat bin Sharhabeel carried
the standard but he also was killed by ‘Ali bin Abi Talib. Others said it was
Hamzah who killed him not ‘Ali.
Then it was Shuraih bin Qariz who was killed by Quzman — he was a
hypocrite who [next] fought for prestige only, not in defence of Islam. Abu
Zaid ‘Amr bin ‘Abd Munaf Al-‘Abdari lifted the standard up but he was killed by
Quzman too. A son of Sharhabeel bin Hashim Al-‘Abdari hoisted it again and was
also killed by Quzman.
So we see that ten fighters o f Bani ‘Abd Ad-Dar — the
standard-bearers — were annihilated. Seeing that none of ‘Abd Ad-Dars survived
to carry the standard, a slave of theirs — called Sawab — came to raise it. The
slave showed more admirable sorts of bravery and steadfastness than his former
masters. Sawab, the slave went on fighting till his hand was cut off. So he
knelt down and embraced the banner, leant it against his chest and neck lest it
should fall down to the ground. He remained fighting steadily and steadfastly
till he was killed. In the meanwhile he did not stop saying: “O Allâh, have I
been excused?” After the death of the slave Sawab, the standard fell down to the
ground, and remained there as there was no one to carry it.
Whilst the brunt of the battle centred around the s tandard,
bitter fighting was going on everywhere on the battlefield. The spirit of Faith
overwhelmed the Muslims’ ranks; so they rushed among the idolaters as if they
had been an outbreak of a destructive flood that overflowed and knocked down
all dams and barriers standing in its way “I seek death, I seek death.” That
was their announced motto on Uhud Day.
Abu Dujana, recognized by the red band worn round his head, came
forth, fighting with the sword of the Messenger of Allâh (Peace be upon him).
He was determined to pay its price at all costs. He killed all the idolaters
that stood on his way splitting and dispersing their ranks. Az-Zubair bin Al-
‘Awwam said:
“I felt angry and discouraged when the Messenger of Allâh (Peace
be upon him) refused to give me
the sword but gave it to Abu Dujana. I said to myself: ‘I am his
paternal cousin — the cousin of his aunt Safiya — a Quraishite, besides, I was the
first who demanded it and yet he favoured him to me. By Allâh, I will watch how
he will use it.’ So I followed him, I saw him take out his red band and wear it
round his head. Seeing him like that, the Helpers said, ‘Abu Dujana had worn
the band of death.’ Then he set out saying loudly:
[next] ‘I am the one whom
my intimate friend made covenant with, when we were under the palm-trees on the
mountain side.
The covenant that we made was that I should not fight at the rear.
But fight at the front heroically with the sword of Allâh and His Messenger.’
No one stood the way of Abu Dujana but was killed. There was a man
among the idolaters whose only target was to finish off the wounded Muslims.
During the fight Abu Dujana drew near that man; so I implored Allâh that they
might engage in combat. They in fact did and exchanged two sword- strokes. The
idolater struck Abu Dujana, but he escaped it and it pierced into his leather
shield. The idolater’s sword now stuck to it, Abu Dujana struck him with the
sword and killed him. Into the thick of the battle, he rushed to kill a person
who was inciting the enemy to fight the Muslims. Upon this the person shrieked
and lo! it was a woman. Abu Dujana spared her saying: ‘I respect the Prophet ’s
sword too much to use it on a woman.’ The woman was Hind bint ‘Utbah.”
Describing the same incident, Az-Zubair bin Al-‘Awwam said: “I saw
Abu Dujana raising a sword over the parting part of Hind bint ‘Utba’s head then
he moved it off. I said to myself: ‘Allâh and His Messenger know best.’ (i.e.
know why he acted like that).”
Hamzah bin ‘Abdul Muttalib displayed wonderful feats of gallantry
againstthe overwhelming odds which stood unparalled and created consternation
and confusion in the disbelieving hosts. Heroes dispersed off his way as if
they had been tree-leaves blown away by strong wind. In addition to his
effective contribution to the annihilation of the idolaters who stood in
defence of the standard, he was even of much greater effect at fighting against
men of bravery and distinguished horsemen. It was Allâh’s Will that he be
murdered when he was at the top. He was not killed in a face-to-face fight on
the battlefield — in the normal way by which heroes die — but rather
assassinated in the dead-dark as was the custom of killing generous and noble
men that were impossible to kill in an honourable fight.
Assassination of Asadullâh (the Lion of Allâh) Hamzah bin ‘Abdul
Muttalib:
Hamzah’s assassin, Wahshi bin Harb, described how he killed
Hamzah. He said:
“I was a slave working to Jubair bin Mut‘im, whose paternal uncle
Tu‘aimah bin ‘Adi was injured at Badr Battle. So when Quraish marched to Uhud,
Jubair said to me: ‘If you [next] kill Hamzah, the uncle of Muhammad,
stealthily you shall be manumitted.’ ”
“So I marched with the people to Uhud.” He used to describe
himself as, “I am a picaro good at spearing.” “So when the two parties fought,
I set out seeking Hamzah. I saw him amidst people fighting. He was like a white
and black striped camel, striking severely with his sword and no one could
stand on his way. By Allâh! When I was getting ready and trying to seize the
fit opportunity to spear him, hiding sometimes behind a tree or a rock hoping
that he might draw nearer and be within range — at that moment I caught sight
of Siba‘ bin ‘Abd Al-‘Uzza going closer towards him. When Hamzah observed him,
he said: ‘Come on! O son of the ‘clitoris-cutter.’ — for his mother used to be
a circumciser. Then he struck one strong stroke that could hardly miss his
head.”
Wahshi said: “Then I balanced my spear and shook it till I was
content with it, then I speared him and it went down into his stomach and
issued out between his legs. He attempted moving towards me but he was overcome
by his wound. I left him there with the spear in his entrails till he died.
Then I came to him, pulled out my spear and returned to the encampment place. I
stayed there and did not go out, for he was the only one I sought. I only
killed him to free myself. So as soon as I got back to Makkah, I became a free
man.”
BRINGING THE SITUATION UNDER CONTROL:
Although the death of Asad (Lion) of Allâh and His Messenger —
Hamzah bin ‘Abdul Muttalib — was a great loss, the Muslims maintained full
control over the whole situation on the battlefield. On that day, Abu Bakr,
‘Umar bin Al-Khattab, ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam, Mus‘ab bin
‘Umair, Talha bin ‘Ubaidullâh, ‘Abdullah bin Jahsh, Sa‘d bin Ar-Rabî‘ and Anas
bin An-Nadr and others — all of them fought so fiercely, effectively and
efficiently that they broke the strong will of the idolaters and scattered
them.
FROM HIS WIFE'S LAP TO SWORD-FIGHTS AND SORROWS:
One of the brave adventurers of that day was Hanzala Al-Ghaseel —
He was Hanzala bin Abu ‘Amir. Abu ‘Amir was the very monk that was nicknamed
‘Al-Fâsiq’ (i.e. the dissolute, evildoer). He is the very one that we have
recently mentioned. Hanzala, who was newly married, left his wife’s bed for
Al-Jihâd (Fight in the cause of Allâh). He set out the moment he heard of the
call to Al-Jihâd. When he faced the idolaters on the battlefield, he made his
way through their ranks till he reached their leader Abu Sufyan209 [next] Sakhr
bin Harb and had almost killed him, if he had not been ordained to be a martyr.
For at that moment he was seen by Shaddad bin Al-Aswad who struck him to death.
THE CONTRIBUTION OF THE ARCHERS SQUAD TO THE BATTLE:
The archers squad whom the Messenger of Allâh (Peace be upon him)
located on the Archers Mountain, had the upper hand in administering the war
activities to go in favour of the Muslim army. The Makkan horsemen — commanded
by Khalid bin Al-Waleed, supported by Abu ‘Amir Al-Fâsiq — had for three times
attacked the left wing of the Muslim army with the aim of crushing it and then
infiltrating into the rear to create a sort of confusion and disorder in the
ranks of the Muslims and subsequently inflict heavy defeat on them. But thanks
to the dexterity and great efforts of the archers, the three assaults were
thwarted.
War activities went on and on fierecly with the Muslims in full
command of the whole military developments until the idolaters finally
staggered and retreated, leaving all motives of alleged pride, and affected
dignity in oblivion, and their standard trodden by the feet of the fighters
with none ever courageous enough to approach it. It seemed as if the three
thousand idolaters had been fighting thirty thousand Muslims and not merely
several hundreds.
Ibn Ishaq said: “Then Allâh sent down His Help unto the Muslims
and verified His Promise to them. They chased the idolaters and evacuated them
from their camp. No doubt it was a certain defeat.” In a version by ‘Abdullah
bin Az-Zubair that his father had said: “By Allâh, I was watching the servants
of Hind bint ‘Utbah and her women friends fleeing with their garments gathered
up. No one was there to prevent us from capturing them.”
In another version by Al-Barâ’ bin ‘Azib — mentioned in Sahih
Al-Bukhâri — he said: “When we fought them, they fled, and their women could be
seen fleeing in the mountains with their anklets and legs revealed.” The
Muslims pursued the enemies putting them to sword and collecting the spoils.
THE ARCHERS' FATAL MISTAKE:
While the small army of Islam were recording the second absolute
and clear victory over the Makkans — which was no less in splendour and glory
than the first one at Badr — the majority of the archers on the mountainside
committed a fatal mistake that turned the whole situation upside down, and
constituted a source of heavy losses amongst the [next] Muslims. It has almost
brought about the murder of the Prophet (Peace be upon him), and left a very
bad impression on the fame and dignity they deservedly earned at Badr Battle.
We have already spoken about the positive orders given to the
archers to hold on to their position whatever the course of the main engagement.
In spite of those strict orders, a nd their leader’s — ‘Abdullah bin Jubair —
warning, forty archers deserted their posts, enticed by the too soon roar of
victory as well as worldly avarice for the spoils of war. The others, however,
nine in number and ‘Abdullah, their leader, decided to abide by the Prophet ’s
order and stay where they were until they were given leave or killed to the
last. Consequently the cleft was left inadequately defended . The shrewd Khalid
bin Al-Waleed seized this golden opportunity to turn swiftly round to the rear
of the Muslim army and encompass them. Exterminating Ibn Jubair and his group,
they fell promptly upon the rear of the Muslims and his horsemen uttered a
shout that signalled the new military developments. The polytheists returned
once again to counterattack the Muslims. An idolist woman — called ‘Umra bint
‘Alqama Al-Harithiyah — rushed to the lying-on-earth standard, picked it up and
hoisted it. The idolaters gathered together around the standard and called out
unto one another till they encircled the Muslims and stoodfast to fight again.
THE MUSLIMS CONSEQUENTLY GOT ENTRAPPED BETWEEN TWO MILLSTONES.
The Messenger of Allâh (Peace be upon him) was then among a small
group of fighters — nine in number at the rear of the army, watching the
engagement and braving the Muslim fighters. Khalid and his men took him by
utter surprise, and obliged him to follow either of two options:
1. To flee for his life and abandon his army to its doomed end, or
2. To take action at the risk of his life, rally the ranks of the
Muslims again and work their way through the hills of Uhud towards the
encompassed army.
The genius of the Messenger of Allâh (Peace be upon him), his
peerless and matchless courage made him opt for the second course. He raised
his voice calling out unto his Companions: “Slaves of Allâh.” He did that
though he knew that hisloud voice would be heard by the idolaters before it was
heard by the Muslims. He called out unto them [next] risking his life in this
delicate situation.
The idolaters, indeed, recognized him a nd reached his position
even before the other Muslims could do so. The encompassment of the Muslims
revealed three categories of people: The first group were those who were only
interested in themselves and they went so mad that they fled. They left the
battlefield and did not know what happened to the others. Some of this group
fled as far as Madinah. Some others went up the mountain.
The second Muslim group were those who returned to the battle, but
mixed with the idolaters in such a way that they could not recognize one
another. Consequently some of them were killed by mistake. On the authority of
Al-Bukhari, he states that ‘Aishah (May Allah be pleased with her) said: “When
it was Uhud Battle, the idolaters were utterly defeated. Satan then called out:
‘O slaves of Allâh. Beware the rear (i.e. the enemy is approaching from
behind)’. So those who were at the front turned back and fought the ones who
were behind.”
Then Hudhaifah caught sight of his father ‘Al-Yaman’ about to be
killed by other Muslims. So he said: “O servants of Allâh! Beware! This is my
father. This is my father.” ‘Aishah (May Allah be pleased with her) said: “But
they did not part with him till he was killed.” Hudhaifah then said: “May Allâh
forgive you.” And ‘Urwa said: “By Allâh, from that time on Hudhaifah has always
been blessed and wealthy till he died.” That was because he forgave them and
refused to take any blood-money for his father’s murder but recommended that it
be spent in charity.
This Muslim group suffered from great bewilderment, and disorder
prevailed among them. A lot of them got lost and did not know where to go. At
this awkward time they heard someone calling: “Muhammad is killed.” This news
made them even more bewildered and almost out of sense. Their morale broke
down, or almost did in a great number of individuals. Some of them stopped
fighting, slackened, and cast down their weapons. Others thought of getting in
touch with ‘Abdullah bin Ubai
— the head of the hypocrites — and seeking his assistance to fetch
them a security pledge from Abu Sufyan.
Anas bin An-Nadr passed by those people who were shuddering of
fear and panic, and [next] inquired:
“What are you waiting for?” They said: “The Messenger of Allâh
(Peace be upon him) has been killed.” “What do you live for after Muhammad
(Peace be upon him)? Come on and die for what the Messenger of Allâh (Peace be
upon him) has died for.” Then he said: “O Allâh I apologize for what these
people (i.e. the Muslims) have done; and I swear disavowal of what the
idolaters have perpetrated.” Then he moved on till he was encountered by Sa‘d
bin Mu‘adh who asked him: “Where to, Abu ‘Umar?” Anas replied: “Ah, how fine
the scent of the Paradise is! I smell it here in Uhud.” He went on and fought
against the idolaters till he was killed. Nobody but his sister could recognize
his dead body. It had been cut and stabbed by over eighty swords, arrows or
spears. It was by the tip of his finger that she — after the battle —
recognized him.
Thabit bin Ad-Dahdah called unto his people saying:
“O kinfolk of Helpers, if Muhammad (Peace be upon him) were
killed, Allâh is Everlasting and He never dies. Fight in defence of your Faith.
Allâh will help you and so you will be victorious.” A group of Helpers joined
him and all set out and attacked a battalion of Khalid’s horsemen. He kept on
fighting till he and his friends were killed.
An Emigrant passed by a Helper who was besmeared by blood. He
said: “O fellow! Have you heard of Muhammad ’s murder?” The Helper answered:
“If Muhammad (Peace be upon him) were killed, then he must have completed the
delivery of the Message. So fight in defence of your religion!” With such
boldness and encouragement, the Muslims soon recovered their spirits, came
round to senses and desisted the idea of surrender or contacting the hypocrite
‘Abdullah bin Ubai. They took up arms and resumed the fight attempting to make
way to the headquarters, particularly after the news of the Prophet ’s death
had been falsified. The glad tidings nerved them, and helped them to manage
quite successfully the break of the military blockade, and concentrate their
forces in an immune place to resume a relentless and fierce fight against the
polytheists.
The third group of Muslims were those who cared for nothing except
the Prophet (Peace be upon him). At the head of them were notable Companions
like Abu Bakr, ‘Umar bin Al-Khattab, ‘Ali bin Abi Talib and others (May Allah
be pleased with them), who hastened to protect the Prophet (Peace be upon him)
through unrivalled devotion.
[next] As those groups of
Muslims were receiving the blows of the idolaters and resisting instantly, the fight
flared up around the Messenger of Allâh (Peace be upon him), who had only nine
people around him. We have already mentioned that when the idolaters started
their encompassment there were only nine persons around the Messenger of Allâh
(Peace be upon him); and that as soon as he called out unto the Muslims: “Come
on! I am the Messenger of Allâh (Peace be upon him),” the idolaters heard his
voice and recognized him. So they turned back and attacked him with all their
power before any of his Companions ran to his aid.
A violent raging struggle broke out between the nine Muslims and
the idolaters during which peerless sort of love, self-sacrifice, bravery and
heroism were revealed.
Muslim, on the authority of Anas bin Malik narrated that the
Messenger of Allâh (Peace be upon him) along with seven Helpers and two
Emigrants, was confined to a trap when the idolaters attacked him. The
Messenger of Allâh (Peace be upon him) then said: “ He who pushes back those
idolaters, will be housed in Paradise.” or “He will be my Companion in
Paradise.” One of the Helpers stepped forward and fought the idolaters in
defence of the Prophet (Peace be upon him) till he was killed. Then they
attacked the Messenger (Peace be upon him) again. The same process was repeated
again and again till all the seven Helpers were killed. Then the Messenger of
Allâh (Peace be upon him) said to his two Quraishite Companions: “We have not
done justice to our Companions.” The last of those seven Helpers was ‘Amara bin
Yazeed bin As-Sakan, who kept on fighting till his wounds neutralized him and
he fell dead.
THE MOST AWKWARD HOUR IN THE MESSENGER'S LIFE:
After the fall of Ibn Sakan, the Messenger of Allâh (Peace be upon
him) remained alone with only those two Quraishites. In a version by Abu
‘Uthman — authorized in As-Sahihain— he said: “At that time, there were none
with the Prophet (Peace be upon him) except Talha bin ‘Ubaidullâh and Sa‘d bin
Abi Waqqas. That was the most awkward and dangerous hour for the Prophet (Peace
be upon him), but it was a golden opportunity for the idolaters who promptly
took advantage of it. They concentrated their attack on the Prophet (Peace be
upon him) and looked forward to killing him. ‘Utbah bin Abi Waqqas pelted him
with stones. One of the stones fell on his face. His lower right incisor
Ruba‘iya (i.e. the tooth that is between a canine and a front tooth) was
injured. His lower lip was wounded. He was also attacked by ‘Abdullah bin
Shihab Az-Zuhri who [next] cleaved his forehead. ‘Abdullah bin Qami’a ( Qami’a
means ‘a humiliated woman’), who was an obstinate strong horseman, struck him
violently on his shoulder with his sword; and that stroke hurt the Messenger of
Allâh (Peace be upon him) for over a month — though it was not strong enough to
break his two armours. He dealt a heavy blow on his cheek. It was so strong
that two rings of his iron-ringed helmet penetrated into his holy cheek. “Take
this stroke from me, I am Ibn Qami’a.” He said w hile striking the Messenger
with his sword. The Messenger of Allâh (Peace be upon him) replied — while he
was wiping the blood flowing on his face: “I implore Allâh to humiliate you.”
(i.e. Aqma’aka Allâh). In Al- Bukhâri it is stated his incisor broke, his
head was cleaved, and that he started wiping the blood off it and saying: “(I
wonder) how can peopwho cut the face of their Prophet (Peace be upon him) and
break the incisor of his — he who calls them to worship Allâh. How can such
people thrive or be successful?” About that incident, Allâh, Glory is to Him,
sent down a Qur’ânic verse saying:
“Not for you [O Muhammad (Peace be upon him) but for Allâh] is the
decision; whether He turns in mercy to (pardons) them or punishes them; verily,
they are the Zâlimûn (polytheists, disobedients, and wrong-doers).” [3:128]
At-Tabarani states that the P rophet (Peace be upon him) said:
“Allâh’s Wrath is great on those who besmear the face of His Messenger,” observed
silence for a short while and then resumed saying:
“O Allâh, forgive my people for they have no knowledge.”
In Sahih Muslim it is stated that the Messenger of Allâh (Peace be
upon him) said:
“My Lord, forgive my people for they have no knowledge.”
In Ash-Shifa — a book by ‘Ayad Al-Qadi — it is related that the
Prophet (Peace be upon him) said:
“O Allâh, guide my people for they have no knowledge.”
It is quite certain that killing the Prophet (Peace be upon him)
was their primary aim, but the two Quraishites — Sa‘d bin Abi Waqqas and Talha
bin ‘Ubaidullâh, who showed great and rare courage and fought so fiercely and
boldly that — though they were only two — were able to stop the idolaters short
of realizing their aim. They were of the best skillful Arab archers and kept on
militating in defence of the Messenger of Allâh (Peace be upon him) till the
whole squad of idolaters was driven off him (Peace be upon him).
[next] The Messenger of
Allâh (Peace be upon him) emptied his quiver of arrows and said to Sa‘d bin Abi
Waqqas: “Shoot, an arrow Sa‘d. May my father and mother be sacrified for you.”
The Prophet (Peace be upon him) had never gathered his parents except in the
case of Sa‘d — a privilege granted to him for his efficiency.
In a version by Jabir — authorized by An-Nasa’i — concerning the
attitude of Talha bin ‘Ubaidullâh towards the gathering of idolaters around the
Messenger of Allâh (Peace be upon him) — when there were only some Helpers with
him — Jabir said: “When the idolaters reached him, the Messenger of Allâh
(Peace be upon him) said: ‘Who will suffice us their evils (i.e. fight them
back)?’ Talha said: ‘I will.’” Then Jabir mentioned the advance of the Helpers
to fight and how they were killed one after the other in a similar way to
Muslim’s narration — “When all the Helpers were killed, Talha proceeded forward
to fight as much as the other eleven ones did till his hand was hurt and his
fingers were cut off. So he said: ‘Be they cut off!’ The Prophet (Peace be upon
him) said: ‘If you had said: In the Name of Allâh, the angels would have raised
you up before the people’s very eyes.’” Then he said: “Allâh drove the
idolaters off them.” In Al-Ikleel — a book by Hakim — it is stated that Talha
had sustained thirty-nine or thirty-five wounds, and his fingers (i.e. the
forefinger and the one next to it — got paralyzed.
In a version by Qais bin Abi Hâzim — authorized by Al-Bukhari, he
said: “I saw the hand of Talha paralyzed. That was because he protected the
Prophet (Peace be upon him) with it in Uhud Battle.” At-Tirmidhi stated that
the Prophet (Peace be upon him) then said about Talha: “He who desires to see a
martyr walking on the ground, let him look at Talha bin ‘Ubaidullâh.”
Abu Da’ûd At-Tayalisi on the authority of ‘Aishah (May Allah be
pleased with her), said: “Whenever Uhud Day (i.e. battle) was mentioned, Abu
Bakr used to say: ‘That was Talha’s day (i.e. battle)’. Abu Bakr recited a
verse of poetry about him: ‘O Talha bin ‘Ubaidullâh! Paradise is due to you as
water-springs are due to deer to drink out of.’ At the awkward and most
delicate circumstances, Allâh, Glory is to Him, sent down His invisible Help.
In a version by Sa‘d — cleared and authorized in Sahih Al-Bukhari and Muslim —
he said: “I saw the Messenger of Allâh (Peace be upon him) on Uhud Day with two
men — dressed in white defending him fiercely — I have never seen similar to
[next] them neither before Uhud nor after it.” In another version: “He means to
say that they were Gabriel and Michael”.
All those events happened in no time. If the Prophet ’s elite
Companions had realized the grave situation immediately, they would have rushed
on the spot and would not have left him sustain these wounds. Unfortunately,
they got there after the Messenger of Allâh (Peace be upon him) had been wounded
and six of the Helpers killed, the seventh was staggering under the brunt of
wounds and desperately militating in defence of the Prophet (Peace be upon
him). However as soon as they arrived they encircled the Messenger with their
bodies and weapons and were alert enough to prevent the enemies from reaching
him. The first one who returned to give help, was his cavemate Abu Bakr
As-Siddiq (May Allah be pleased with him).
In a version by ‘Aishah (May Allah be pleased with her) recorded
in Ibn Hibban’s Sahih, she narrated that Abu Bakr had said:
“When it was Uhud Day and at the time that the Prophet (Peace be
upon him) was left behind, I was the first to go back and see him. Before him I
saw a man fighting to shield him from the enemies. I said to myself: ‘I wish he
were Talha. Let my father and mother be sacrificed for you. (O Allâh) Let him
be Talha! Let my parents be sacrificed for you!’ On the way, I was overtaken by
Abu ‘Ubaidah bin Al-Jarrah, who was then moving as swiftly as a bird. We both
rushed to dress the Prophet ’s wounds. There we found Talha suffering from
serious wounds before the Messenger of Allâh (Peace be upon him). The Prophet
(Peace be upon him) said: ‘See to your brother. His deed entitled him for an
abode in Paradise.’ I noticed that two rings of the iron-ringed helmet had
penetrated his cheek. So I set out to take them out; but Abu ‘Ubaidah demanded:
‘By Allâh, O Abu Ba kr — I beseech you, let me do it myself.’ Fearing to hurt
the Prophet (Peace be upon him) he started pulling one of the two rings out
very slowly and carefully with his mouth. Then he pulled the arrow out by his
mouth, too. Consequently, his front tooth fell. Then I proceeded to pull the
second out; but Abu ‘Ubaidah besought me to leave it: ‘O, Abu Bakr, I adjure
you by Allâh to let me do it.’ He pulled the second ring very slowly and
carefully with his mouth — till it came out. The Messenger of Allâh (Peace be
upon him) said: ‘See to your brother. He has proved to be worthy of being
housed in Paradise.’ We approached Talha to cure him but found out that he had
had some ten sword-strokes in his body. (This showed how efficiently Talha had
fought and struggled on that day).”
[next] At those awkward
moments of that day, a group of Muslim heroes gathered around the Prophet (Peace
be upon him) forming a shield to protect him from the idolaters. Some of them
were Abu Dujana, Mus‘ab bin ‘Umair, ‘Ali bin Abi Talib, Sahl bin Haneef, Malik
bin — Sinan the father of Abu Sa‘îd Al-Khudri, Umm‘Amara, Nusaiba bint Ka‘b
Al-Mâziniya, Qatada bin An-Nu‘man, ‘Umar bin Al- Khattab, Hatib bin Abi
Balta‘a and Abu Talha.
The number of idolaters was steadily increasing; and their
attacks, naturally, got severer. Their press had increased to an extent that
the Messenger of Allâh (Peace be upon him) fell into one of the holes dug and
designed by Abu ‘Amir Al-Fasiq to be used as traps. His knee scratched and ‘Ali
helped him by grasping his hand up. Talha bin ‘Ubaidullâh took him in his lap
till he could stand
upright. Nafi‘ bin Jubair said: I heard an Emigrant say: “I have
witnessed Uhud Battle and watched how arrows had been hurled from all
directions at the Prophet (Peace be upon him). None o f them however hit him.
‘Abdullah, bin Shihab Az-Zuhri said: ‘Guide me to Muhammad (Peace be upon him)!
By Allâh, If I didn’t kill him, I would not hope to live.’ Although the
Messenger of Allâh (Peace be upon him) was next to him, alone — but he did not
o bserve him. Safwan, a co-polytheist of his, blamed him (for not translating
his words into deeds), but ‘Abdullah swore that he did not see him [the Prophet
(Peace be upon him)] and added that he might be immune to our attempts on his
life. He also said that four of them pledged to maa fresh attempt and kill him,
but also to no avail.
The Muslims showed unprecedented rare heroism and marvellous
sacrifices. Abu Talha — for instance — shielded the Messenger of Allâh (Peace
be upon him) by his body and used his chest to protect him against the enemy
arrows. Anas related that on Uhud Day when people dispersed off the Prophet
(Peace be upon him), Abu Talhah was a skillful sort of archer who would pull
arrows so much that he broke two or three bows that day. When a man passed
along with a quiver full of arrows, the Prophet (Peace be upon him) would say:
“Spread the arrows to Abu Talhah!” Then when the Prophet (Peace be upon him)
watched people shooting, Abu Talhah would say: “I sacrifice my father and
mother for your safety. Do not go too close lest an arrow of theirs should hit
you. I would rather die than see you hurt.”
Abu Dujana stood before the Messenger of Allâh (Peace be upon him)
and used to protect him from the arrows by his back. Hatib bin Balta‘a followed
‘Utbah bin Abi [next] Waqqas — who broke the honourable incisor [of the Prophet
(Peace be upon him)] — struck him with the sword, cracked his head and took his
mare and sword. Sa‘d bin Abi Waqqas was so keen to kill his brother ‘Utbah, but
he could not; however, Hatib could.
Sahl bin Haneef — a hero archer — who had pledged to die in the
cause of Allâh, also played a prominent part in Uhud hostilities.
The Messenger of Allâh (Peace be upon him) himself was involved in
shooting arrows. In a version by Qatadah b in An-Nu‘man that the Messenger of
Allâh (Peace be upon him) shot so many arrows that the two ends of his bow were
flattened. So Qatadah bin An-Nu‘man took it to remain with him for good. On
that day his eye was so hurt that it fell down onto his cheek; but the
Messenger of Allâh (Peace be upon him) reput it in its socket with his hand and
it became the better and the more sharp-sighted of the two.
On that day ‘Abdur Rahman bin ‘Awf kept on fighting till his mouth
was hurt and got broken. He sustained over twenty wounds, some in his leg, and
that lamed him.
Malik bin Sinan, the father of Abi Sa‘eed Al-Khudri sucked the
blood out of the Prophet ’s cheek till he cleaned it. The Prophet (Peace be
upon him) said: “Spit it!”. But Malik said: “By Allâh, I will never spit it”.
Then he set out to fight. The Prophet (Peace be upon him) then said: “He who
wants to see a man of the people of Paradise, let him look at this one.” No
sooner had he resumed fighting than he was martyred in the thick of the battle.
Umm ‘Amarah participated in the fight too. She encountered Ibn
Qami’a in combat, and sustained a slight wound on her shoulder, but she herself
also struck him with her sword several times but he survived because he was
wearing two armours. She, however, went on striking until her wounds counted
twelve.
Mus‘ab bin ‘Umair, in his turn, fought fiercely and violently defending
the Prophet (Peace be upon him) against the attacks of Ibn Qami’a and his
fellows. He was carrying the standard with his right hand. In the process of
fighting, it was cut off, so he grabbed the standard in his left hand till this
was also amputated so he knelt down and shielded it with his chest and neck.
Ibn Qami’a then killed him, mistaking him for the Messenger of Allâh (Peace be
upon him) on account of resemblance in appearance. Only then did Ibn Qami’a
shout ‘Muhammad (Peace be upon him) has been killed.’ No sooner had Ibn Qami’a
uttered that ominous sentence than consternation spread among Muhammad’s
followers, and their morale was drastically reduced. Consequently, confusion
and a [next] miserable state of disorder prevailed amongst them. Whilst the
rumours managed to adversely act amongst the Muslims, it alleviated the sharp
impact of the assaults of the polytheists who came to believe that they did
really achieve their final objective and so they turned towards mutilating the
dead bodies.
When Mus‘ab was killed, the Messenger of Allâh (Peace be upon him)
delivered the standard to ‘Ali bin Abi Talib. ‘Ali, in conjunction with the
other Companions, went on fighting bravely and set marvellous examples of
heroism, courage and endurance in both defence and attack.
Then the Messenger of Allâh (Peace be upon him) made his way to
his encircled army. Ka‘b bin Malik, who was the first one to recognize the
approaching Prophet (Peace be upon him), shouted as loudly as he could: “O
folks of Muslims, be cherished! The Messenger of Allâh (Peace be upon him) is
here.” But the Messenger of Allâh (Peace be upon him) signed to him to stop
lest his position should be located by the idolaters. Upon hearing the shout,
the Muslims immediately raced towards the source of the shout which brought
about thirty Companions to gather around the Prophet (Peace be upon him). With
this assembled number of his Companions, the Messenger of Allâh (Peace be upon
him) started drawing a planned withdrawal to the hillocks nearby.
Hostilities of the enemy grew fiercer than ever with the aim of
foiling the plan of withdrawal of the Muslims. Their attempts however proved to
be fruitless due to the heroic steadfastness of the lions of Islam.
‘Uthman bin ‘Abdullah bin Al-Mugheerah — one of the enemy horsemen
— progressed towards the Messenger of Allâh (Peace be upon him) while saying:
“Either I kill him [i.e. Muhammad (Peace be upon him)] or I will be killed.”
The Messenger of Allâh (Peace be upon him) moved to encounter him but his mare
tripped into some holes. So Al-Harith bin As-Simma combated with the enemy, and
struck him on his leg so he went lame, then he finished him off, took his arm
and overtook the Messenger of Allâh (Peace be upon him).
But later on another Makkan horseman, called ‘Abdullah bin Jabir,
attacked Al-Harith bin As-Simma, and struck him on the shoulder with his sword
and he was carried to the camp of the Muslims suffering from serious wounds.
Anyway that very idolater did not escape death, for Abu Dujana — the red head-banded
hero and adventurer — struck him [next] heavily and cut his head off.
During this bitter fight, a desire to sleep overwhelmed the
Muslims — that was a security and tranquillity to help His slave Muslims as the
Qur’ân spoke in this context. Abu Talhah said: “I was one of those who were
possessed by a desire to sleep on Uhud Day. On that day my sword fell off my
hand several times. Again and again it fell down and again and again I picked
it up.”
In a regular withdrawal and with great bravery and boldness, the
Muslims finally retreated to the cover of Mountain Uhud. Then, the rest of the
army followed them to that safe position. In this manner, the genius of
Muhammad (Peace be upon him) foiled that of Khalid bin Al-Waleed.
Ibn Ishaq related that: “When the Messenger of Allâh (Peace be
upon him) was going up the hillock, he was followed by Ubai bin Khalaf who was
saying: ‘Where is Muhammad (Peace be upon h im)? Either I kill him or I will be
killed.’ The Companions of Muhammad (Peace be upon him) said: ‘O Messenger of
Allâh, do you mind if one of us combats with him?’ But the Messenger of Allâh
(Peace be upon him) said: ‘Leave him!’ So when he drew nearer, the Messenger of
Allâh (Peace be upon him) took the spear from Al-Harith bin As-Simma. He
shivered violently in such a way that made all of them scatter in all
directions violently and impulsively. Then he faced him, observed his clavicle
through a gap between the wide opening of the armour and the part of his neck
enclosed by. He speared him in that spot. The effect of the stroke was so
strong that it made him roll off his horse over and over. When he returned to
Quraish, they found that he had only had a s mall scratch in his neck. So when
blood became congested he said: ‘By Allâh, Muhammad has killed me.’ Hearing him
say so, they said: ‘By Allâh you are afraid to death. By Allâh, you are
possessed by a devil.’ He replied: ‘He had already told me when we were in
Makkah: ‘I will kill you.’ By Allâh, had he spate on me, he would have killed
me.’ Eventually, the enemy of Allâh breathed his last at a place called Sarif,
while they were taking him back to Makkah.” In a version by Abul-Aswad, on the
authority of ‘Urwa: He was lowinglike a bull and saying: “By the One in Whose
Hand is my soul, if (the pain) I am suffering from now were distributed among
the people of Al-Majaz, it would cause them to die.” During the withdrawal of
the Messenger of Allâh (Peace be upon him) up to the cover of the mountain, a
big rock blocked his way. The Prophet (Peace be upon him) tried to mount it,
but having worn a short heavy armour, [next] and being seriously wounded — he
could not ascend it. Readily enough Talha sat in a position that e nabled the
Prophet (Peace be upon him) to stand on his back. Then he lifted him up till he
stood on it. The Prophet (Peace be upon him) then said: “Talha, after this job,
is eligible for the Garden (Paradise).”
When the Messenger of Allâh (Peace be upon h im) settled down in
his head quarters in the hillock, the idolaters started their last attack upon
the Muslims. Ibn Ishaq related that: “While the Prophet (Peace be upon him) was
on the way to the hillock, a group of Quraishite elite ascended the mountain.
They were led by Khalid bin Al-Waleed and Abu Sufyan. So the Messenger of Allâh
(Peace be upon him) implored his Lord saying: ‘O Allâh, they (i.e. the
idolaters) should not be higher (i.e. in position or in power) than us (i.e.
the Muslims). Therefore ‘Umar bin Al-Khattab and some of the Emigrants fought
the idolaters till they drove them down the mountain.
In Al-Maghazi — a book by Al-Umawi — it is stated that the
idolaters went up the mountain. So the Messenger of Allâh (Peace be upon him)
said to Sa‘d: “Drive them off.” “How can I drive them off by myself (i.e.
without anyone to assist).” But the Messenger of Allâh (Peace be upon him)
repeated the phrase three times. Sa‘d then took an arrow out of his quiver,
shot it at one of them and killed him. He said: “Then I took another one I know
(to be good) and I shot with it another man. Then I took a third I know and
killed a third one. Consequently they climbed down the mountain. I said to
myself, ‘this must be a blessed arrow.’ I put it in my quiver.” He kept it with
him till he died. His children kept it with them ever after.
MUTILATION OF THE MARTYRS:
That was the last attack made by the idolaters against the Prophet
(Peace be upon him). Being almost certain of his death, the idolaters returned
to their camp and started preparations to go back
to Makkah. Some of them involved themselves in mutilating the
killed Muslims, and so did their women. Women and men cut off the ears, the
noses, the genitals of the martyrs. They even cut open their bellies. Hind bin
‘Utbah — for instance — ripped open the liver of Hamzah and chewed it; but
finding it unpleasant, she spat it out. She even made the ears and noses of
Muslims into anklets and necklaces.
[next] Two incidents
occurred during the last hours of the fight. Which revealed for certain how far
the Muslims were ready to fight and sacrifice in the way of Allâh:
1. Ka‘b bin Malik said: I was one of those Muslims who fought in
Uhud and witnessed the polytheists’ act of barbarity in mutilating the dead
bodies, but I passed them because I couldn’t stand it. Then I saw an armed
stout idolater pass through the Muslims and say: “Gather them up and combine
them in the way that sheep are gathered and slaughtered.” Similarly I saw an
armed Muslim waiting for him. I walked towards them till I stood behind him.
Comparing both of them, I found that the disbeliever was better than the other
in arms and figure. I kept on watching them till they were engaged in single
combat. The Muslim thrust at the disbeliever with his sword that went down his
hip and split it into two. When the Muslim unveiled his face, he said: “What about
that, Ka‘b. I am Abu Dujana."
2. Some Muslim women came to the battlefield when the fight was
over. Anas said: I saw ‘Aishah bint Abu Bakr (May Allah be pleased with him)
with Umm Sulaim. Their garments were gathered up so I could see their anklets.
They carried water bags on their shoulders and emptied them into the mouths of
people. Then they would go back to fill them and come back to do the same.
‘Umar said: “Umm Saleet used to carry water bags to us on Uhud Day.”
When Umm Aiman, who was one of those Muslim women who saw the
defeated Muslim fighters entering Madinah, she started throwing dust at their
faces rebukingly saying: “Here is a spinning wheel, take it! and give up
carrying swords.” Then she raced to the battlefield. There she watered the wounded.
Hibban bin Al-‘Arqa shot an arrow at her, she fell down and her clothes were
lifted up. Seeing that, the enemy of Allâh, burst into laughter. That sight
upset the Messenger of Allâh (Peace be upon him), so he gave Sa‘d bin Abi
Waqqas an arrow lacking an arrow-head and said “Shoot it”. Sa‘d shot it, it
pierced the idolater’s throat. He fell down and some parts of his body were
revealed. The Messenger of Allâh (Peace be upon him) then laughed so much that
his molars could be seen. Sa‘d avenged her and Allâh responded to her
supplication.
As soon as the Messenger of Allâh (Peace be upon him) reached the
defile, ‘Ali bin Abu Talib went out and filled his water container with water
from Al-Mihras. ‘Al-Mihras’ is said to be hollow (concaved) rock containing plenty
of water. It was also said that it is a water spring in Uhud mountain. Anyway,
‘Ali brought that water to the Messenger of Allâh (Peace be upon him) to drink.
Finding that it smelt bad he refused to drink it, but only washed the blood off
his face and poured some of it over his head saying: Allâh’s [next] Wrath is
great on those who besmeared His Messenger’s face with blood.
Sahl said: “By Allâh, I know who washed the wound of the Messenger
of Allâh (Peace be upon him) and who poured out water for him and what
(substances) his wound was treated with: His daughter Fatimah washed it,
whereas ‘Ali poured water out of the container. When Fatimah realized that
water increased the flow of blood, she took a piece of straw mat, burnt it a
little and stuck it to the wound so blood ceased flowing.”
Muhammad bin Maslamah brought him fresh water to drink. The
Prophet (Peace be upon him) drank and supplicated Allâh to provide him with
good things. Owing to the wounds and their bad effects on his body, the
Messenger of Allâh (Peace be upon him) led his followers in prayer in a sitting
posture and so did the Muslims.
When the preparations of the idolaters for departure came to an
end, Abu Sufyan went up the mountain and called out: “Is Muhammad (Peace be
upon him) among you?” They did not answer him. Then he asked “Is Ibn Abi
Quhafah (i.e. Abu Bakr) among you?” They did not answer. He asked again: “Is
‘Umar bin Al-Khattab among you?” They did not answer him; for the Prophet
(Peace be upon him) forbade them answering him. He only asked about those
three. That is because he and his people knew quite well that the call to Islam
depended to a large degree on those men. Abu Sufyan then said: “As for those
three, we have relieved you of.” ‘Umar could not help but talking, so he said,
“O enemy of Allâh, those whom you have just mentioned, I tell you that they are
still alive. Allâh has maintained what you hate.” Abu Sufyan answered: “The
mutilation of your killed is something I did not order it; but it did not
displease me.” Then he shouted: “Hubal (an idol), let it be sublime!” The
Prophet (Peace be upon him) said: “Why do you not reply?” “What shall we say?”
They asked him. “Say: Allâh is more Sublime and Exalted and Mightier as well.”
He said: “Al-‘Uzza (i.e. an idol) is ours but you have no ‘Uzza.”
“Why do you not reply?” The Prophet (Peace be upon him) said. “What shall we
say?” They inquired. He said: “Say Allâh is our Protector, but you have no
protector.”
Abu Sufyan said: “Well deeds! Today is a vengeance for Badr Day.
This for that. War is attended with alternate success.” ‘Umar’s reply was: “No.
They are not the same. Our killed men are housed in Paradise; but yours are in
Fire.”
Then Abu Sufyan said: “Come on, ‘Umar!” The Messenger of Allâh
(Peace be upon him) said: “Go and see what the matter is.” He went there. Abu
Sufyan asked him: “I beseech [next] you by Allâh’s Name to tell me the truth:
Have we killed Muhammad (Peace be upon him)?” ‘Umar said: “O Allâh, ‘No’ and
now he islistening to you words.” He said: “For me, you are more truthful than
Ibn Qami’a, and even more reliable.”
Ibn Ishaq said: When Abu Sufyan and those who were with him were
leaving he called out notifying: “We will meet again at Badr next year.” The
Messenger of Allâh (Peace be upon him) said to one of his men: “Say: ‘Yes, it
is an appointment for both of us.’”
Later on, the Messenger of Allâh (Peace be upon him) dispatched
‘Ali bin Abi Talib to trace them out. He said to him: “Pursue them and see what
they are going to do, and what they aim at. If they dismount horses and ride on
camels’ back, this means that they are heading for Makkah; but if they ride
horses and lead camels unmounted, they are leaving for Madinah. By the One, in
Whose Hand my soul is, if they attacked Madinah I would march to them there and
I would fight them.” ‘Ali said: “I went out and traced them to see what they
were up to. I saw them mounting camels and leaving the horses unmounted. They
were heading for Makkah.”
After the departure of the Quraishites, people went out to check the
identity of the killed and the wounded. Zaid bin Thabit said: “The Messenger of
Allâh (Peace be upon him) sent me on Uhud Day to seek Sa‘d bin Ar-Rabî‘ and
said: “When you see him, say: ‘peace be upon you from me.’ and say to him ‘the
Messenger of Allâh (Peace be upon him) says: How do you feel?’” Zaid said: “I
started wandering about checking the killed till I came across Sa‘d when he was
dying — with about seventy strokes or stabs of a sword, a spear and an arrow in
his body.So I said: “O Sa‘d, the Messenger of Allâh (Peace be upon him) sends
you his greetings. and says ‘peace be upon you, tell me how do you feel?’” Sa‘d
said: “And let peace be upon the Messenger of Allâh (Peace be upon him), too.
Tell him, I smell the scent of the Paradise. And tell the Helpers, my people,
‘you shall not be excused before Allâh if the Messenger of Allâh (Peace be upon
him) is hurt and your eyes are blinking’ (i.e. you are still alive and not
dead).” Then he died.
They came across Al-Usairim — ‘Amr bin Thabit, whom they had
already urged to embrace Islam but refused. They saw him among the wounded on
the verge of close death. “What has he come here for? We have parted with him
and he was s till too obdurate to accept Islam as his religion”. They asked
him: “What made you come here? Is it out of zeal to defend your people or is it
because of an inclination to Islam?” He [next] said: “It is (certainly) an
inclination to Islam. I believe in Allâh and in His Messenger. I have fought
with the Messenger of Allâh (Peace be upon him) till I have got what you see,”
and then he immediately died. They told the Messenger of Allâh (Peace be upon
him) about him. Hearing that, he said: “He is one of the inhabitants of
Paradise.” “Although he had not offered one single prayer,” narrated Abu
Hurairah.
Qazman, who was found among the wounded, fought heroically, and
killed seven or eight idolaters. He was weakened by the wounds he had
sustained, they carried him to the habitation of Bani Zufr. The Muslims gave
him glad tidings of the Paradise. But he said: “By Allâh I have fought out of a
zeal to my people. Had it not been for that I would have never fought.” When
his wounds worsened he committed suicide. The Messenger of Allâh (Peace be upon
him) had already said whenever he was mentioned to him: “He is an inhabitant of
Fire.” This is the end of those who fight for a national cause or in a way
other than that of raising up the Word of Allâh, though they fought under the
banner of Islam or even in the army of the Messenger of Allâh (Peace be upon
him) or of his Companions.
Contrary to Qazman there was a Jew of Bani Tha‘labah among the
killed. He said to his people, “O folk people of Jews! By Allâh you have
already known that it is imperative to support Muhammad (Peace be upon him).”
They said: “Today is Saturday.” He said: “There is no Saturday for you.” He
took his sword and the war equipment and said: “If I were killed, my property
should be put at Muhammad’s disposal”. Then next morning he kept on fighting
till he was killed. The Messenger of Allâh (Peace be upon him) said about him,
“Mukhaireeq is the best Jew.”
BURIAL OF THE MARTYRS:
The Messenger of Allâh (Peace be upon him) supervised the martyrs’
burial and said: “I bear witness that anyone who is wounded in the way of
Allâh, Allâh will resurrect him with his wound bleeding a liquid which is
blood-like in colour but musk-like in scent.”
Some of the Companions carried their men killed in the war to
Madinah, but the Messenger of Allâh (Peace be upon him) ordered that they
should be sent back in order to be buried where they were killed. He ordered
that they should not be washed but buried as they were after stripping them off
their armours and leather clothes. He u sed to bury every two or three martyrs
together in one grave and even join two men in one garment while saying: “Who is
the more [next] learned of the Qur’ân?” and he would commit him to earth first.
He would say: “I bear witness to those on the Day of Resurrection.” He buried
both ‘Abdullah bin ‘Amr bin Haram and ‘Amr bin Al-Jamuh in one grave due to the
affection they used to possess to each other.
They missed the coffin of Hanzalah, they sought it and found that
it was on a spot nearby with water dripping off it. The Messenger of Allâh
(Peace be upon him) told his Companions that the angels were washing him and
said: “Ask his wife”. They asked her and she confirmed that he had been in a
state of ceremonial impurity. That was why Hanzalah was called ‘Ghaseel
Al-Malâ’ikah’ (i.e. the one washed by the angels).
When the Messenger of Allâh (Peace be upon him) saw how his uncle
and foster brother, Hamzah, was mutilated, he was extremely grieved. When his
aunt Safiyah came to see her brother Hamzah, the Messenger of Allâh (Peace be
upon him) ordered her son Az-Zubair to dismiss her in order not to see what
happened to her brother. She refused and said, “But why should I go away. I
have been informed that they have mutilated him. But so long as it is in the
way of Allâh, whatever happens to him satisfies us. I say: Allâh is Sufficient
and I will be patient if Allâh wills.” She approached, looked at him and
supplicated Allâh for him and said: “To Allâh we all belong and to Him we will
verily return.” and she implored Allâh to forgive him. Then the Messenger of
Allâh (Peace be upon him) ordered that he should be buried with ‘Abdullah bin
Jahsh — who was his nephew as well as his foster brother.
Ibn Mas‘ud said: We have never seen the Messenger of Allâh (Peace
be upon him) weeping so much as he was for Hamzah bin ‘Abdul Muttalib. He
directed him towards Al-Qiblah, then he stood at his funeral and sobbed his
heart out.
The sight of the martyrs was extremely horrible and
heart-breaking. Describing Hamzah’s funeral, Khabbab said: “No shroud long
enough was available for Hamzah except a white-darkish garment. When they
covered his head with it, it was too short to cover his feet. Similarly if they
covered his feet his head would be revealed. Finally they covered his head with
it and put some plant called ‘ Al- Idhkhir’ to cover his feet.”
Al-Imam Ahmad reported that when it was Uhud Day and the time that
the idolaters returned, the Messenger of Allâh (Peace be upon him) said:
“Istawoo (i.e. form rows as for prayer) so that I offer thanks and
praise to my Lord, the
Great and the All-Mighty.”
[next] So they stood in
rows behind him. Then he said:
“O Allâh, no one can withhold what You permit or permit what You
withhold. No one can
guide whom You decree to go astray or make go astray the one whom
You guide. No one can grant provisions you have withheld and no one can
withhold what you grant. No one can near what You ordained to be distant, or
detach what You decree to be close. O Allâh, spread onto all of us Your Mercy,
Your Grace, and Provisions.”
“O Allâh, I implore You to grant me permanent bliss that neither
changes nor vanishes. O Allâh, You Alone we seek for Help at hardships. You
Alone we resort to for security on a day of terror. O Allâh, to You Alone I
resort to protect us frthe evils of Your grants (i.e. the evils they may lead
us to) and from the evils of Your deprivation. O Allâh, make us love Faith and
make it pleasant and beloved wholeheartedly by us! Make disbelief, ungodliness
and disobedience detestable to us. Let us be among those who are rightly
guided. O Allâh, make us live as Muslims and cause us to die as Muslims; and
make us join with the righteous but not with the disgraced and misled ones. O
Allâh, make Your enmity befall the disbelievers, who belie Your Messenger and
divert from Your righteous way. O Allâh, let Your wrath, Your chastisement and
Your enmity befall the disbelievers, and those on whom You sent down the Book.
Let them be afflicted with war decreed by You. O Allâh, the Author of Truth.”
After committing all the martyrs to earth, and after offering
praise and supplication to Allâh, the Messenger of Allâh (Peace be upon him)
went back to Madinah.
On his way back, matchless examples of love and devotion were
revealed by the truthful women believers; in no way less great than the men’s
heroic deeds in the fight.
Hamnah bint Jahsh met the Messenger of Allâh (Peace be upon him)
on the way back, and he announced the death of her brother — ‘Abdullah bin
Jahsh — to her. She said: “To Allâh we belong and to Him we will verily return.
I ask Allâh’s forgiveness.” Then he announced the death of her maternal uncle
Hamzah bin ‘Abdul Muttalib. She said: “To Allâh we belong and to Him we will
verily return. I ask Allâh’s forgiveness.” But when he [next] announced the
death of her husband Mus‘ab bin ‘Umair to her, she shouted and woed. Seeing her
doing so, the Messenger of Allâh (Peace be upon him) said: “The woman’s husband
is extremely dear to her.”
He passed by a woman of Bani Dinar whose husband, father and
brother were all killed at Uhud. When their death announced, she said: “How is
the Messenger of Allâh (Peace be upon him)?” They said: “Well indeed. O mother
of so... Thanks for Allâh; he is well and as good as you desire.” She said:
“Let me see him.” They pointed at him. Seeing him she said: “All misfortunes
are nothing so long as you are safe.”
Umm Sa‘d bin Mu‘adh came running to see the Prophet (Peace be upon
him). At that time her son was holding the rein of his mare. Seeing his mother,
he said to the Prophet (Peace be upon him): “O Messenger of Allâh (Peace be
upon him). This is my mother.” The Prophet (Peace be upon him) said: “She is
welcome”; and he stopped and waited for her. When she drew near, he consoled
her, for her killed son ‘Amr bin Mu‘adh. But she said: “So long as I see you
are safe, my misfortune will certainly go into oblivion.” Then the Messenger of
Allâh (Peace be upon him) supplicated Allâh for the relatives of those who were
killed at Uhud and said: “Cheer up! Umm Sa‘d and bear good tidings to their
kindred that all their people killed in the battle are comrades in Paradise and
they are intercessors for all their kinsfolk.” She replied, “O Messenger of
Allâh, we are satisfied. Who would cry on them after this cheerful news?” Then
she resumed saying: “O Messenger of Allâh, invoke Allâh (for those who stayed
behind)” He said: “O Allâh keep sorrow off their hearts! And console them with
their misfortunes. Compensate those who stayed behind with goodness and
welfare.” In the evening of that day — i.e. Saturday, the seventh of Shawwal,
3rd year A.H. — the Messenger arrived in Madinah. As soon as he reached his
house, he handed his sword to his daughter Fatimah and said: “O daughter, wash
the blood off this sword. By Allâh it has been helpful to me today.” ‘Ali bin
Abi Talib handed her his sword and said: “And wash the blood of this sword too.
By Allâh, it has been helpful to me today.” So the Messenger of Allâh (Peace be
upon him) said: “Sahl bin Haneef and Abu Dujana have been as courageous as you
are in the fight.”
Most of the narrations confirmed that seventy Muslims were killed
and most of them, [next] sixty-five, Helpers; forty-one of whom were from
Khazraj and twenty-four from Aws. This, besides one Jew and four Emigrants.
As for the polytheists, twenty-two of them were killed, but some
versions speak of thirty-seven; after all, Allâh knows best.
On Saturday night, the eighth of Shawwal, and after their return
from Uhud, the Muslims spent that night in an emergency case — though they were
dead-beat, extremely exhausted. They stayed on the alert, and spent that night
guarding the outlets and inlets of Madinah. They were specially busy guarding
their general leader, the Messenger of Allâh (Peace be upon him) for fear that
some suspects could commit an unexpected folly.
HAMRA' AL-ASAD INVASION:
The Messenger of Allâh (Peace be upon him) on his part, spent the
night pondering over the situation. He feared that the idolaters might think —
while they were still on their way to Makkah — of reversing their way a nd
diverting to Madinah after they had realized that they had availed nothing of
that victory. They might regret and decide to invade Madinah as a compensation.
Therefore the Messenger of Allâh (Peace be upon him) was determined to go out
in pursuit of the Makkan army. The Prophet (Peace be upon him) called out unto
people and ordered them to march to encounter the enemy of Islam. That was on
Sunday morning — next day to Uhud — the eighth of Shawwal. He said: “Nobody
will march to the fight except those who have already participated in Uhud
fight.” ‘Abdullah bin Ubai said: “I will march out with you.” “No,” said the
Prophet (Peace be upon him). Whilst the Muslims were suffering a lot from
painful pains and deep anxiety, they responded to his call positively. Jabir
bin ‘Abdullah implored the Prophet (Peace be upon him) to allow him join them
in that fresh invasion on account that he always had a liking to witness all
the battles that the Prophet (Peace be upon him) was involved in. He had not
participated in Uhud because his father asked him to stay in Madinah with his
sisters . And he was granted his wish.
The Muslims marched out until they reached a place called Hamra’
Al-Asad — about eight miles from Madinah. He encamped there. In that place
Ma‘bad bin Abi Ma‘bad came to the Messenger of Allâh (Peace be upon him) and
professed Islam. Some people said that he remained an idolater; he simply
desired to give the Messenger some advice out of abidance by a covenant between
Khuza‘ah (his tribe) and Bani Hashim. He said “O Muhammad (Peace be upon him)!
By Allâh, we feel great sorrow for what had [next] happened to you and to your
Companions. We really hope you will not suffer again.” So, the Messenger of
Allâh (Peace be upon him) suggested that he overtake Abu Sufyan and discourage
him from pursuing his evil intentions.
The Messenger’s fears of a possible return of the idolaters proved
to be absolutely true. For no sooner had the idolaters dismounted and encamped
at Ar-Rawhâ’ — a place thirty-six miles from Madinah, than they started
reproaching one another. A group of them said to another one: “You did nothing.
You broke down their force but you left them. There are still some
distinguished men among them who will probably gather people up to fight you
again. So let us g o back and annihilate them and crush down their forces.”
It was in fact a hasty decision taken by shallow-minded people who
misjudged the potential power and morale on both parties, that is why an
eminent leader of Quraish, Safwan bin Omaiyah, tried to dissuade his people
from pursuing that venture, saying: “O people. Do not do such a thing! For I
fear that he will gather up those who had stayed behind and did not share in
Uhud. Go back home as winners. For I am not sure of what turn will the
consequences take if you get involved in such a fight. It might be to your
prejudice in the final place.” Notwithstanding that weighty argument, the
majority of the polytheists were determined to embark on that risky
undertaking.
Ma‘bad bin Abu Ma‘bad meanwhile arrived on the scene and tried to
exaggerate the danger awaiting them in order to thwart their plan, he said:
“Muhammad (Peace be upon him) has marched to meet you with a large host of
fighters, I have never seen something similar to it before. He has mustered all
the troops whohave tarried and did not share in Uhud. They surely regret what
they have missed and want to compensate for it now. Their hearts are filled
with hate and resentment.” Abu Sufyan said: “Woe to you! What do you suggest?”
He said: “By Allâh, I see that you would not leave till he comes and you see
the heads of their horses; or till the vanguard of his army turns up to you
from behind that hill.”
Abu Sufyan said: “By Allâh, we have reached a common consent to
crush down the Muslims and their power.” The man, once more with an implied
warning, advised him to stop it.
In the light of this news, the resolution and determination of the
Makkan army failed231 [next] and panic and terror took firm hold of them. They
consequently deemed it safest to complete there withdrawal back to Makkah.
They, however, as an alternative, started a hostile nerve propaganda aiming at
dissuading the Muslims army from pursuing them. A caravan belonging to ‘Abd
Qais happened to pass by towards Madinah. Abu Sufyan, in the context of his
propaganda, asked them to communicate a message to Muhammad (Peace be upon him)
to the effect that the Makkans had rallied their ranks to annihilate the
Messenger and his Companions, in return Abu Sufyan promised to give the people
of the caravan loads of raisins at the forum of ‘Ukaz the following year.
The people of the caravan conveyed the message to the Messenger of
Allâh (Peace be upon him) at Hamrâ’ Al-Asad, but to no effect, on the contrary,
Abu Sufyan’s words augmented them in Faith. Allâh says:
“… And they said: ‘Allâh (Alone) is Sufficient for us, and He is
the Best Disposer of affairs (for us). So they turned with Grace and Bounty
from Allâh. No harm touched them; and they followed the good Pleasure of Allâh.
And Allâh is the Owner of Great Bounty.” [3:173,174]
After the arrival of the caravan on Sunday, the Messenger of Allâh
(Peace be upon him) stayed at Hamrâ’ Al-Asad for three days — Monday, Tuesday
and Wednesday — 9-11 Shawwal, 3 A.H. and then returned to Madinah. Before his
return, he took Abu ‘Azza Al-Jumahi as a prisoner of war. Incidentally, this
man had also been captured at Badr but on account of his poverty, and the large
family he supported, the Prophet (Peace be upon him) had been gracious enough
to release him on condition that he would not involve himself in war against
the Muslims again. Abu ‘Azza did not keep his promise and took part in Uhud
hostilities on the side of the polytheists. Here again he implored Muhammad
(Peace be upon him) for pardon but the latter told him that a believer wouldn’t
be taken twice in the same snare. He then deservedly merited the sentence of
death which was executed by Az-Zubair or, in another version, by ‘Asim bin
Thabit.
A Makkan spy, called Mu‘awiyah bin Al-Mugheerah bin Abi Al-‘As,
was s entenced to death too. This spy was the grandfather of ‘Abdul Malik bin
Marwan on his mother side. When the idolaters went back after Uhud, Mu‘awiyah
came to his paternal cousin ‘Uthman bin ‘Affan (May Allah be pleased with him)
‘Uthman gave him shelter — after securing the Prophet ’s permission — on
condition that if he was caught there after three days, he would be killed. But
he did not comply with it, so when the Muslim army left [next] Madinah, he
stayed there for more than three days during which he was spying for Quraish.
So when the army returned, Mu‘awiyah fled out of Madinah. The Messenger of
Allâh (Peace be upon him), on this account, ordered Zaid bin Harithah and
‘Ammar bin Yasir to pursue him and kill him. So he was killed.
Undoubtedly, the invasion of Hamrâ’ Al-Asad is not a separate
invasion, but rather a part, or more specifically, a sequel to Uhud.
That was Uhud Invasion with all its stages and details. It has for
long been discussed by scholars and men of research. Was it a defeat or not?
Doubtlessly, the military superiority in the second phase of the battle was in
favour of the polytheists who could successfully direct the steering mechanism
of hostilities and inflict heavy losses in lives on the Muslims. Admittedly, a
part of the believers were clearly defeated, but this could never be considered
a Makkan victory.
The Makkan army failed to occupy the camp of the Muslims. The
greater bulk of the Madinese army, chaos and confusion notwithstanding, did not
take to escape, on the contrary they showed matchless and heroic resistance and
managed to gather themselves again around their headquarters fighting bravely
and courageously. They, moreover, did not allow the Makkans to run after them
in pursuit. Neither Muslim captives were taken nor spoils were gained by the
Makkans. The enemies of Islam were also too cowardly to conduct the third phase
of war, and impress their superiority on the battlefield, on the contrary, they
were in hot haste to evacuate the field even before the Muslims did. Madinah
itself, the capital of the Muslims, was only a stone’s throw from the
lines of the enemy, and vulnerably exposed, yet the polytheists
were not bold enough to storm it to plunder its wealth or capture the Muslim
women therein.
These suggestive details in fact support our argument that the
event of Uhud was just a precious occasion on which the Makkans managed only to
inflict heavy losses on the Muslims but failed to achieve their ultimate goals
of annihilating the Muslim army in the process of their encompassment
operation. After all, it is not unusual for conquerors to sustain such
casualties and losses, but these could under no circumstances be regarded as
victory for the hostile party.
[next] The incident of
Hamrâ’ Al-Asad is interesting in this regard. It is a curious sight indeed of a
victorious army in retreat for fear of disgrace and defeat, and the crestfallen
and crippled group of Muslims in pursuit.
Uhud Battle in the final judgement was just one phase of military
activities in the whole process of war betw een two hostile parties each of
whom earned their legitimate portion of both success and failure and then
desisted further engagement but without cowardly escape or resigned surrender.
In this sense, this battle could be rightly regarded as an inseparable war.
In this context, Allâh says:
“And don’t be weak in the pursuit of the enemy; if you are
suffering (hardships) then surely, they (too) are suffering (hardships) as you
are suffering, but you have a hope from Allâh (for the reward, i.e. Paradise)
that for which they hope not.” [4:104]
The verse explicitly identifies both attitudes as regards losses
and hardships as identical. Both parties concluded the war operations and went
back neither victorious nor vanquished.
THE OBSERVATIONS OF THE NOBLE QUR'AN ON THE BATTLE OF UHUD:
Some Qur’ânic verses were revealed to shed light on the most
decisive phases of the battle successively, adduce quite clearly the cause that
led to that heavy loss, and illustrate the vulnerable areas that were still
persisting in the souls of some believers as regards their duties in forging a
decisive attitude with respect to the noble objectives for which the Muslim
Community, was created and was supposed to accomplish.
The Noble Qur’ân also spoke about the attitude of the pretenders
to Faith and made clear the hostility and hatred that they harboured against
Allâh and His Messenger. The Words of Allâh managed as well to erase all traces
of ambiguities and insinuations, raised by the hypocrites and their allies, the
Jews — the authors of conspiracy and intrigue hatching — and which were still in
active operation in the hearts of some weak-of-heart Muslims.
The laudable judgement and long-sought objectives that were
attributable to the battle of Uhud, were also another topic for the Noble
Qur’ân to dwell on at length. Sixty verses [next] relevant to the battle were
revealed giving full account of the first phase of the battle:
“And (remember) when you [Muhammad Peace be upon him) ] left your
household in the morning to post the believers at their stations for the battle
(of Uhud).” [3:121]
And to end in a comprehensive commentary on its results and
moralities:
“Allâh will not leave the believers in the state in which you are
now, until He distinguishes the wicked from the good. Nor will Allâh disclose
to you the of the Ghaib (unseen), but Allâh chooses of His Messengers whom He
pleases. So believe in Allâh and His Messengers. And if you believe and fear
Allâh, then for you there is a great reward.” [3:179]
LESSON AND MORALITIES:
Ibn Al-Qaiyim has made a pointed reference to the battle of Uhud
and given full elucidation of the Divine benefits and moralities that resulted
from it. Some Muslim scholars, on the authority of Ibn Hajar, said: The reverse
in Uhud resulted from the neglect on the part of the archers of the explicit
command of the Prophet (Peace be upon him), and leaving the spot which they
were ordered to safeguard to the end. In other words, the success of the
Muslims depends upon their obedience to the Prophet (Peace be upon him). As
long as they carry out his behests, Allâh will help them in facing all kinds of
odds. But when they will set aside his commands in their pursuit of worldly
riches, they are bound to come to grief. Another relevant issue of great
significance says that it is customary for Prophets to be tried with different
adversities; nevertheless, the final outcome is positively in their favour.
Should the Muslims be victorious all the time, great many pretenders to Faith
will enter the fold of Islam, and consequently the clear line of demarcation
between true believers and hypocrites will become blurred. Contrarily, if the
Muslims were to be defeated all the time, the final objective of the ministry
of Prophets will not be effected. It is wise then to combine both success and
failure so that sifting between true Muslims and hypocrites could be realized.
In the aftermath of the battle of Uhud, the h ypocrites disclosed
their real intentions in words and in deeds, consequently, the Muslims got to
realize the existence of those wicked elements working secretly in their own
homeland; and of course there would be appropriate measures to be taken in due
course of time.
A third point in this context refers to purposeful deferment of
victory in some areas in [next] order to check the pride of the soul and teach
the believers how to observe full patience in times of adversity. Trials and
tests are provided by Allâh in order that the true believers could deservedly
occupy their abode in the blessed Hereafter. Martyrdom, the highest ranks that
the true friends of Allâh could occupy, is provided by Allâh to function as a
passport, granted by the Lord, leading to Paradise. In brief, fight in the
cause of Allâh is a golden opportunity for the true believers to have their
sins effaced, and a Divinely-devised event for the disbelievers and enemies of
Allâh to face destruction and annihilation in recompense for their disbelief,
tyranny and transgression.
MILITARY PLATOONS AND MISSIONS BETWEEN THE BATTEL OF UHUD AND THE
BATTLE OF THE CONFEDERATES
Uhud’s misfortune left a bad impact on both the credibility and
military reputation of the Muslims. Their dignity and power in people’s eyes
were impaired. Troubles and dangers spread everywhere in and out of Madinah.
The Jews, hypocrites and bedouins declared publicly their enmity to the Muslims
and each party was keen on degrading and, in the final place, exterminating
their whole existence.
Two months had almost passed after this battle, when Banu Asad
made preparations to raid Madinah, ‘Udal and Qarah tribes conspired against the
Muslims in the month of Safar, 4 A.H. and killed ten of the Prophet ’s
Companions. Similarly Banu ‘Amir plotted against them too, and seventy
Companions were killed in the battle of Ma‘una Well. During that period, Banu
Nadeer kept on announcing their enmity and were involved in a plot to kill the
Prophet Muhammad (Peace be upon him) in Rabi‘ Al-Awwal in 4 A.H. Banu Ghatfan
were about to attack Madinah in Jumada Al-Ula in 4 A.H.
Thus we see that the Muslims turned into an attractive target of
several potential dangers after they had lost their military credibility in the
battle of Uhud. Muhammad (Peace be u pon him) most wisely managed to hold all
those hostile currents at bay, and even redeem the lost dignity of the Muslims
and gain them anew fresh glory and noble standing. The first initiative he took
in this process was Hamra’ Al-Asad pursuit operation, whereby he could retain
the Muslim military reputation. He succeeded in recovering his followers’
dignity and awe-inspiring position in such a manner that astonished or even
astounded both the Jews and hypocrites, alike, then he proceeded to [next] crown
his successful attempts by despatching military errands and missions:
ABI SALAMAH MISSION:
The first people to take up arms against the Muslims in the
aftermath of Uhud reverse were Banu Asad bin Khuzaimah. “The Intelligence
Corps” of Madinah reported that Talhah and Salamah, sons of Khuwailid have
mustered some volunteers to fight the Messenger of Allâh (Peace b upon him).
The Prophet (Peace be upon him) immediately despatched a 150-man-platoon of
Helpers and Emigrants headed by Abu Salamah. The Muslim leader took Bani Asad
bin Khuzaimah by surprise in their own homeland, neutralized their attempts,
dispersed them and captured their cattle. On his return, Abu Salamah had an
inflammation of a previous wound he sustained in Uhud, and caused him to die
soon after. This expedition took place on Muharram 1st, 4 A.H.
AN ERRAND LED BY 'ABDALLAH BIN UNAIS:
On the fifth day of the same month Muharram, 4 A.H., it was
reported that Khalid bin Sufyan Al- Hudhali was gathering some mob to raid the
Muslim positions. ‘Abdullah bin Unais, at the behest of the Prophet (Peace be
upon him) set out to destroy the enemies.
The Muslim military leader stayed away for eighteen days during
which he successfully fulfilled his task, killed the head of the rebels and
brought his head back to Madinah on Saturday, seven days before the end of
Muharram. The Prophet (Peace be upon him), as a reward, gave him a stick saying
“This will function as a sign of recognition for you and me on the Day of
Resurrection.” On his death bed, ‘Abdullah requested that the log be with him
in his shroud.
THE EVENT OF AR-RAJI:
In Safar of the fourth year A.H., a delegation from the tribes of
‘Udal and Qarah came to Madinah and asked the Prophet (Peace be upon him) to
send a group of Companions to instruct them in religion, claiming the existence
of some Muslims among them. He sent six of his Companions, in another version,
ten headed by Murthid bin Abi Murthid Al-Ghanawi, or, according to Al-Bukhari,
‘Asim bin Thabit, the grandfather of ‘Asim bin ‘Umar bin Al-Khattab. When they
reached a spot called Ar-Raji‘ between Rabigh and Jeddah, a hundred archers of
Banu Lihyan clan surrounded the place and attacked them. The delegation of
Muslims took shelter on some high ground, Fudfud, and the bedouins offered them
a pledge that they would not be killed. ‘Asim refused to come [next] down, instead
he fought them until he and six of his companions were killed. Three men were
left, Khubaib, Zaid bin Ad-Dathna and another one. Once again, the bedouins
offered them a guarantee of safety and they accepted. When they descended, the
bedouins treacherously bound them. The third man rebuked them for their
insincerity and resisted them so they killed him. The other two men who had
killed some notables of Quraish at Badr were taken and sold in Makkah. The
first was Khubaib who was detained for some time and then it was unanimously
decided to crucify him. He was taken from the Holy Sanctuary to At-Tan‘im for
crucifixion. He requested a respite to offer a two-Rak‘a prayer. After the
final greeting, he turned to his executioners, and said: “Had I not been afraid
that you would think that I was afraid of death, I would have prayed for a long
time.” It was then that Khubaib first set the tradition of praying two Rak‘a
before being executed. He then said:
O Lord! Count them one by one, exterminate them to the last one.”
He then recited some verses of poetry which speak eloquently of
the atrocities borne by him, and testify to his Faith in Allâh at this hour of
suffering:
The confederates have gathered their tribes around me, And
summoned all of them who could come.
They have gathered their women and children, I am bound fastly to
a lofty trunk.
To Allâh alone I complain of my helplessness and sufferings, And
of the death, the confederates have prepared for me. Lord of the Throne! Give
me endurance against their design,
They have cut my flesh bit by bit, and I have been deprived of
sustenance. They let me choose infidelity but death is preferable,
Tears roll out of my eyes, though not of fear. By Allâh! I fear
not if I die a Muslim,
On what side I fall for the sake of Allâh.
I will not show subservience to the enemy,
If Lord so desires, He will bless my torn limbs and broken joints.
[next] Abu Sufyan then
addressed him saying: “I adjure you by Allâh, don’t you wish that Muhammad
(Peace be upon him) were here in your place so that we might cut off his head,
and that you were with your family?” Khubaib answered, “By Allâh, I do not wish
that Muhammad (Peace be upon him) now were in the place I occupy or that a
thorn could hurt him, and that I were sitting with my family.” Quraish ordered
‘Uqbah bin Al-Harith, whose father had been killed by Khubaib himself, to
crucify him. They also appointed someone to guard his corpse. ‘Amr bin Omaiyah
Ad-Damari played a cunning trick and carried the corpse stealthily at night to
bury it somewhere. It was later reported that shortly before his crucifixion,
he was seen eating a bunch of grapes although there was not even one date
available in Makkah at that time. [In fact, it was nothing but sustenance
bestowed upon him by Allâh.
Safwan bin Omaiyah purchased the second man, Zaid bin Ad-Dathna,
and killed him as an act of vengeance for his father’s murder.
Quraish, whom ‘Asim had killed one of their notables, sent someone
to fetch a portion of his body, but to their disappointment, his corpse was
inaccessible because a large swarm of hornets had been shielding him against
any malicious tampering. ‘Asim had already given his Lord a pledge to remain
immune against any polytheist tampering with respect to his body, and also stay
detached from any contact with the enemies of Allâh. ‘Umar bin Al-Khattab, when
hearing this piece of news exclaimed, “Allâh verily protects His believing
slave after death just as He does during his lifespan.
THE TRAGEDY OF MA'UNA WELL:
Ma‘una Well tragedy, which was even more horrible than that of
Ar-Raji‘, took place in the same month.
Abu Bara’ — ‘Amir bin Malik — nicknamed ‘Spear Player’ came to the
Messenger of Allâh (Peace be upon him) in Madinah. The Messenger of Allâh
(Peace be upon him) called him to embrace Islam but he neither agreed nor
refused. He said: “O Messenger of Allâh, if you dispatch some of your
Companions to the people of Najd to call them to Islam, I expect
them to accept.” “I am afraid the people of Najd willkill them.” Said the
Messenger. But he replied, “I will protect them.” Ibn Ishaq confirms that forty
men were sent to them; but As-Sahih states that they were seventy —
Al- Mundhir bin ‘Amr, one of Bani Sa‘ida, nicknamed ‘Freed to die’ —
commanded that group, who were the best and most learned in the Qur’ân and
[next] jurisprudence.
On their way to Najd they used to gather firewood to buy food for
the people of ‘ Ahl As-Suffah’ as charity by day and study, meditate on the
meanings of the Qur’ân by night. They kept on doing that till they arrived at
Ma‘una Well — which was a well in between Bani ‘Amir, Harrah and Bani Saleem.
They stayed there and sent the Message of the Prophet (Peace be upon him) with
Haram bin Milhan, the brother of Umm Sulaim to the enemy of Allâh ‘Amir bin
At-Tufail. ‘Amir did not heed the Message but rather ordered a man to spear
Haram in the back. When the spear penetrated Haram’s body, he saw the blood and
said: “Allâhu Akbar! (i.e. Allâh is the Greatest) By Lord of Al-Ka‘bah I have
won!”
Then the enemy of Allâh, promptly, called out Bani ‘Amir to fight
the rest. Bani ‘Amir refused because they were under the protection of Abu Bara’.
Therefore he turned to Bani Saleem for help. The people of ‘Usaiyah, Ri‘al and
Dhakwan, who were folks of Bani Saleem, responded to his call. The Companions
of the Prophet (Peace be upon him), who were encompassed by idolaters, kept on
fighting till they were all killed. The only survivor was Ka‘b bin Zaid bin
An-Najjar who was carried wounded from among the dead. It was in Al-Khandaq
(the trench) Battle that he was killed.
‘Amr bin Omaiyah Ad-Damari and Al-Mundhir bin ‘Uqbah bin ‘Amir,
who were entrusted with the Muslims’ animals far from them, saw the birds
circling in the air over the battleground. Al-Mundhir rushed to share in the
fight till he was killed. But ‘Amr bin Omaiyah was captured. ‘Amir set him free
when he knew that he was of Mudar tribe but that was after he had cut his hair.
He did that to fulfil a pledge of his mother’s to set a slave free.
Returning to the Prophet (Peace be upon him) ‘Amr bin Omaiyah
conveyed the news of the painful disaster, which resulted in the murder of
seventy of the best believers, and recalled the tragedy of Uhud but with the
difference that those of Uhud were killed in a clear war but those of Ma‘una
were killed in a disgraceful treachery. On his way back to Qarqara, ‘Amr bin
Omaiyah rested in the shade of a tree, and there two men of Bani Kilab joined
him. When they slept, ‘Amr killed them both, thinking that by doing that he
would avenge some of his killed companions. Then he found out that they had
been given a pledge of protection by the Prophet (Peace be upon him). He told
the Messenger of Allâh (Peace be upon him) what he had done. The Messenger of
Allâh (Peace be upon him) said to ‘Amr: “You have killed two people; their
blood-money shall be a debt I have to discharge.” He then engaged himself
collecting their blood-money from the Muslims [next] and their allies, the
Jews. This very act was later to trigger the invasion of Bani An-Nadeer.
The Prophet (Peace be upon him) was so deeply moved by this
tragedy and that of Ar-Raji‘ that he used to invoke Allâh’s wrath against those
people and tribes who killed his Companions. Anas reported that for thirty days
the Prophet (Peace be upon him) supplicated Allâh against those who killed his
Companions at Ma‘una Well. Every dawn prayer he would invoke Allâh’s wrath against
Ri‘l, Dhakwan, Lihyan and ‘Usaiyah. He would say, “ ‘Usaiyah disobeyed Allâh
and His Messenger.” Therefore Allâh ÚÒ æÌá, sent down unto His Messenger a
Qur’ânic verse that we kept on reciting till it was abrogated later on: ‘Inform
our folk that we have encountered our Lord and He is satisfied with us and we
are satisfied with Him.’ So the Messenger of Allâh (Peace be upon him) stopped
his invocation.
BANI AN-NADEER INVASION:
We have already spoken about the disgraceful behaviour of the Jews
and how they were always thirsting to shed the blood of the Muslims and
undermine the cause of Islam despite all the covenants and pledges they had
given to the Prophet (Peace be upon him). Their behaviour fluctuated between
resignation and slackness after the Banu Qainuqa‘ event and the murder of Ka‘b
bin Al-Ashraf, and rebellion coupled with treacherous clandestine contacts with
Quraish and the hypocrites in order to establish an alliance against the
Muslims after the battle of Uhud. Being inexperienced in war tactics, they
resorted to conspiracy and intrigue hatching. They first of all declared open
hatred and enmity, and chose to play all sorts of tricks that might harm the
Muslims, but were very careful not to initiate any sort of hostilities that
might involve them in open war.
The Prophet (Peace be upon him), on his part, exercised the
highest degree of patience with them but they went too far in their provocative
deeds, especially after Ar-Raji‘ and Ma‘una Well events; they even made an
attempt on his life.
Once the Prophet (Peace be upon him) with some of his Companions
set out to see Banu Nadeer and seek their help in raising the blood-money he
had to pay to Bani Kalb for the two men that ‘Amr bin Omaiyah Ad-Damari had
killed by mistake. All of that was in accordance with the clauses of the treaty
that both parties had already signed. On hearing his story they said they would
share in paying the blood-money and asked him [next] and his Companions Abu
Bakr, ‘Umar, ‘Ali and others to sit under a wall of their houses and wait. The
Jews held a short private meeting and conspired to kill the Prophet (Peace be
upon him). The most wicked among them, ‘Amr bin Jahsh, volunteered to climb up
the wall and drop a large millstone on his head. One of them, Salam bin Mashkam,
cautioned them against perpetrating such a crime, predicting that Allâh would
divulge their plot to him, and added that such an act would constitute a
manifest violation of the pact concluded with the Muslims.
In fact, Gabriel did come down to reveal to the Prophet (Peace be
upon him) their wicked criminal intention, so he, with his Companions, hurried
off back to Madinah. On their way, he told his Companions of the Divine
Revelation.
Soon after, the Prophet (Peace be upon him) delegated Muhammad bin
Maslamah to communicate an ultimatum to Bani Nadeer to the effect that they
should evacuate Madinah within ten days, otherwise, their heads would be cut
off. The chief of the hypocrites, ‘Abdullah bin Ubai, urged the Jews not to pay
heed to the Prophet ’s words and to stay in their habitations, offering to run
to their support with two thousands of his followers, and assuring them of help
to come from Quraizah tribe and former allies Banu Ghatfan. In this regards,
Allâh says:
“If you are expelled, we (too) indeed will go out with you, and we
shall never obey anyone against you, and if you are attacked (in fight), we
shall indeed help you.” [59:11]
The Jews regained their confidence and were determined to fight.
Their chief Huyai bin Akhtab relied hopefully on what the chief of the
hypocrites said. So he sent to the Messenger of Allâh (Peace be upon him)
saying: “We will not leave our houses. Do whatever you like to do.”
Undoubtedly the situation was awkward for the Muslims. Launching a
war against their opponents at this critical stage could entail terrible far
reaching ramifications in the light of the unfavourable conditions they were
passing through, besides the hostile environment growing in power and hatred
around them, the harbinger of which assumed the form of killing the Muslim
missions, as it has been already introduced.
The Jews of Bani Nadeer were also a power to count for, and the
prospects of inflicting a military defeat on them was precarious; consequently
forcing them into war engagement would be attended with unpredictable risks. On
the other hand, the continual state of repeated assassinations and acts of
treachery carried out against the Muslims [next] individually and collectively
brought about unbearable headache to Muhammad ’s followers. Having judged all
the prevalent status quo in this perspective, and in the light of the
disgraceful attempt on thlife of the Prophet (Peace be upon him), the Muslims
made the decisive decisions of taking up arms whatever turn the consequences
could assume.
When the Messenger of Allâh (Peace be upon him) received the reply
of Huyai bin Akhtab he said: “Allâhu Akbar, Allâhu Akbar.” (Allâh is the
Greatest of all) and his Companions repeated after him. Then he set out to
fight them after appointing Ibn Umm Maktum to dispose the affairs of Madinah
during his absence. The standard was entrusted to ‘Ali bin Abi Talib. He laid
siege to their forts for six nights — in another version, fifteen.
Banu Nadeer resorted to their castles, mounted them and started
shooting arrows and pelting stones at the Muslims enjoying the strategic
advantage that their thick fields of palm trees provided. The Muslims were
therefore ordered to fell and burn those trees. In this respect, Allâh, the
All- Mighty, states in the Qur’ân:
“What you (O Muslims) cut down of the palm-trees (of the enemy),
or you left them standing on their stems, it was by leave of Allâh.” [59:5]
Quraizah tribe remained neutral, and the hypocrite ‘Abdullah bin
Ubai as well as Ghatfan failed to keep their promises of support. In this
regard Allâh says:
“(Their allies deceived them) like Satan, when he says to man:
‘Disbelieve in Allâh.’ But when (man) disbelieves in Allâh, Satan says: ‘I am
free of you.’” [59:16]
The siege did not last long for Allâh, the All-Mighty, cast horror
into the hearts of the Jews, and they willingly offered to comply with the
Prophet ’s order and leave Madinah. The Prophet (Peace be upon him) accepted
their request and allowed them to carry as much luggage as their camels could
lift, arms were excepted. Of course, they had no choice but to carry out the
orders, so they took with them everything they could carry even the pegs and
beams of ceilings. Their caravan counted 600 loaded camels including their
chiefs, Huyai bin Akhtab and Salam bin Abi Al-Huqaiq, who left for Khaibar
whereas another party shifted to Syria. Two of them embraced Islam, Yameen bin
‘Amr and Abu Sa‘d bin Wahab, and so they retained their personal wealth.
The Messenger of Allâh (Peace be upon him) seized their weapons,
land, houses, and wealth. Amongst the other booty he managed to capture, there
were 50 armours, 50 [next] helmets, and 340 swords.
This booty was exclusively the Prophet ’s because no fighting was
involved in capturing it. He divided the booty at his own discretion among the
early Emigrants and two poor Helpers, Abu Dujana and Suhail bin Haneef. Anyway
the Messenger of Allâh (Peace be upon him) spent a portion of this wealth on
his family to sustain their living the year around. The rest was expended to
provide the Muslim army with equipment for further wars in the way of Allâh.
The invasion of Bani An-Nadeer took place in Rabi‘ Al-Awwal, 4
A.H. i.e. in August 625 A.D. Almost all the verses of Sûrah Al-Hashr (Chapter
59 - The Gathering) describe the banishment of the Jews and reveal the
disgraceful manners of the hypocrites. The verses manifest the rules relevant
to the booty. In this Chapter, Allâh, the All-Mighty, praises the Emigrants and
Helpers. This Chapter also shows the legitimacy of cutting down and burning the
enemy’s land and trees for military purposes. Such acts cannot be regarded as
phenomena of corruption so long that they are in the way of Allâh.
In this very Chapter, Allâh recommends the believers to be pious
and prepare themselves for the world to come and He ends it with a compliment
upon Himself and a manifestation of His Holy Names and Attributes.
As this Chapter concentrates on Bani An-Nadeer and their
banishment, Ibn ‘Abbas used to describe it as ‘An-Nadeer Chapter’.
THE INVASION OF NAJD:
With the peaceful victory that the Muslims achieved at Bani
An-Nadeer invasion, their control over Madinah was undisputedly established,
and the hypocrites receded to a state of silence and stopped their artful
machinations publicly. Consequently the Prophet (Peace be upon him) had ample
time to direct all his energies and human resources towards suppressing the
desert bedouins and curbing their harmful provocations and wicked malicious
practices of killing his missionaries and even contemplating an invasion of
Madinah itself. Meanwhile, the Muslim scouting groups reported building up of
bedouin troops of Bani Muharib and Tha‘labah of Ghatfan around Madinah. The
Prophet (Peace be upon him), with the Muslims, hurriedly set out to discipline
those new outlaws, cast fear into their hearts and deter them from perpetrating
further wicked practices. These deterring operations were carried out
repeatedly and did produce effective results. The rebellious hard-hearted
desert [next] bedouins w ere terrorized into the mountains, and Madinah
remained completely immune against their raids.
In the context of these invasions, it is interesting to draw some
prominence to a significant one ¾ Dhat Ar-Riqa‘ (rags) campaign ¾ which some
scholars claim, took place in Najd ( a large area of tableland in the Arabian
Peninsula) in Rabi‘ Ath-Thani or Jumada Al-Ula, 4 A.H. They substantiate
their claim by saying that it was strategically necessary to carry
out this campaign in order to quell the rebellious bedouins in order to meet
the exigencies of the agreed upon encounter with the polytheists, i.e. minor
Badr Battle in Sha‘ban, 4 A.H. The most authentic opinion, however, is that
Dhat Ar-Riqa‘ campaign took place after the fall of Khaibar. This is supported
by the fact that Abu Hurairah and Abu Musa Al-Ash‘ari (May Allah be pleased
with her) witnessed the battle. Abu Hurairah embraced Islam only some days
before Khaibar, and Abu Musa Al-Ash‘ari came back from Abyssinia (Ethiopia) and
joined the Prophet (Peace be upon him) at Khaibar. The rules relating to the
prayer of fear which the Prophet (Peace be upon him) observed at Dhat Ar-Riqa‘
campaign, were revealed at ‘Asfan Invasion and this beyond a shadow of doubt
took place after Al-Khandaq (the trench) Battle in late 5 A.H.
THE INVASION OF BADR, THE SECOND:
When the Muslims destroyed the power of the Arab-desert tribes and
guarded themselves against their evils, they started preparations to encounter
their great enemy. A year elapsed since they fought Quraish at Uhud. So it was
due time to meet them and start war again in order to determine which of the
two parties was worthy of survival.
In Sha‘ban 4 A.H., January 626 A.D., the Messenger of Allâh (Peace
be upon him) set out to Badr accompanied by one thousand and five hundred
fighters and ten mounted horsemen, and with ‘Ali bin Abi Talib as standard
bearer. ‘Abdullah bin Rawahah was given authority over Madinah during the
Prophet ’s absence. Reaching Badr, the Muslims stayed there waiting for the
idolaters to come.
Abu Sufyan’s forces comprised two thousand footmen and fifty
horsemen. They reached Mar Az- Zahran, some distance form Makkah, and
camped at a water place called Mijannah. Being reluctant, discouraged and
extremely terrified of the consequences of the approaching fight, Abu Sufyan
turned to his people and began to introduce cowardice-based flimsy pretexts in
order to dissuade his men from going to war, saying:245 [next] “O tribe of
Quraish! Nothing will improve the condition you are in but a fruitful year — a
year during which your animals feed on plants and bushes and give you milk to
drink. And I see that this is a rainless year, therefore I am returning now and
I recommend you to return with me.”
It seems that his army were also possessed of the same fears and
apprehensions, for they readily obeyed him without the least hesitation. The
Muslims, who were then at Badr, stayed for eight days waiting for their enemy.
They took advantage of their stay by selling goods and earning double as much
the price out of it . When the idolaters declined to fight, the balance of
powers shifted to rest in favour of the Muslims, who thus regained their
military reputation, their dignity and managed to impose their awe-inspiring
presence over the whole of Arabia. In brief, they mastered and controlled the
whole situation.
This invasion had many a name. It is called ‘Badr the
Appointment’, ‘Badr, Second’, ‘Badr, the Latter’, and ‘Badr Minor’.
THE INVASION OF DOUMAT AL-JANDAL:
With the Messenger’s return from Badr, peace and security
prevailed the whole area; and the Islamic headquarters, Madinah, enjoyed full
security. The Prophet (Peace be upon him) then deemed it fit and appropriate to
head for the most distant areas of Arabia in order to subdue all hostile
elements in order to force undisputed recognition out of friend and enemy
alike.
After a six-month lull of military activities, the Prophet (Peace
be upon him) was reported that some tribes, in the vicinity of Doumat
Al-Jandal, on the borders of Syria, were involved in highway robbery and
plundering, and were on their way to muster troops and raid Madinah itself. He
immediately appointed Siba‘ bin ‘Arfatah Al-Ghifari to dispose the affairs of
Madinah during his absence, and set out at the head of 1000 Muslims in late
Rabi‘ Al-Awwal, 5 A.H. taking with him a man, named Madhkur, from Bani ‘Udhrah,
as a guide.
On their way to Doumat Al-Jandal, they used to march by night and
hide by day, so that they might take the enemy by surprise. When they drew near
their destination, the Mu slims discovered that the
[next]
highway men had moved to another place, so they captured their
cattle and shepherds. The inhabitants of Doumat Al-Jandal had also fled in all
directions for their lives and evacuated their habitations. The Prophet (Peace
be upon h im) stayed there for 5 days during which he despatched expeditionary
forces to hunt for the enemy personnel but they detected none. He then returned
to Madinah but en route he entered into a peace treaty with ‘Uyainah bin Hisn.
Doumat Al-Jandal is located at about a distance of fifteen days march from
Madinah and five from Damascus.
With this decisive and steady progress and wise strict plans, the
Prophet (Peace be upon him) managed to spread security, control the situation
and make peace prevail the whole area. He also succeeded in shifting the course
of events for the welfare of the Muslims by reducing the incessant internal and
external troubles. The hypocrites were silenced, a tribe of the Jews evacuated
while the other continued to fake good neighbourliness and seemingly faithful
adherence to the covenants, the desert bedouins subdued and finally the
archenemy Quraish no longer keen on attacking the Muslims. This secure
strategic attitude created optimum circumstances for the Muslims to resume
their logical course in propagating Islam and communicating the Messages of the
Lord to all worlds.
AL-AHZAB (the Confederates) INVASION
Once again, peace and security enveloped the Arabian Peninsula and
this turbulent area began to experience a period of lull after a whole year
warJews, however, whose treachery, intrigues and . The disloyalty made them
taste all types of humiliation and disgrace, were not admonished. After they
had been exiled to Khaibar, they remained waiting anxiously for the results of
the skirmishes going on between the Muslims and the idolaterstheir hopes, the
events of the war were in favour of the Muslims, . Contrary to therefore they
started a new stage of conspiracy and prepared themselves to deal a deadly blow
against the Muslims, but were too cowardly to manoeuvre directly against them,
so they laid a dreadful plan in order to achieve their objectivesof the Jews
with some celebrities of Bani Nadir went to Makkah to . Twenty chiefs negotiate
an unholy alliance with Quraishgoad the people there to attack the Messenger of
. They began to Allupon him) promising them full support and backing. People of
Quraish, who had been âh (Peace be languid and proved too weak to challenge the
Muslims at Badr, seized this opportunity to redeem their stained honour and
blemished reputationdelegation set [next] out for Ghatfan, called them to do
the . The same same, and they responded positively. The Jewish delegation then
started a fresh effort and toured some parts of Arabia and managed to incite
the confederates of disbelief against the Prophet (Peace be upon him), his
Message and the believers in AllKinanah and other allies from Tihama, in the
south; rallied, âh. Quraish, ranked and recruited four thousand men under the
leadership of Abu Sufyan. From the east there came tribes of Banu Saleem,
Ghatfan, Bani Murrah, etc. They all headed for Madinah and gathered in its
vicinity at a time already agreed upongreat army of ten thousand fighters. They
in fact outnumbered all the Muslims in . It was a Madinah, women, lads and
elders includedtell the truth, if they had launched a surprise attack against .
To Madinah, they could have exterminated all the Muslimsthe leadership inside
the city was on the . However, alert and the intelligence personnel managed to
reconnoitre the area of the enemies, and reported their movement to the people
in charge in Madinah. The Messenger of Allâh (Peace be upon him) summoned a
high advisory board and conducted a careful discussion of a plan to defend
Madinah. After a lengthy talk between military leaders and people possessed of
sound advice, it was agreed, on the proposal of an honourable Companion, Salman
Al-Farisi, to dig trenches as defensive lines. The Muslims, with the Prophet
(encouraging, helping and reminding them of the reward in the Hereafter, Peace
be upon him) at their head, most actively and diligently started to build a
trench around Madinah. Severe hunger, bordering on starvation, could not
dissuade or discourage them from achieving their desperately sought objective.
Salman said: O Messenger of Allâh! When siege was to laid to us in Persia, we
used to dig trenches to defend ourselves. It was really an unprecedented wise
plan. The Messenger of Allâh (Peace be upon him) hurriedly gave orders to
implement the planeach group of ten to dig. Sahl bin Sa‘d said: We were in .
Forty yards was allocated to the company of the Messenger of Allâh (Peace be
upon him), the men used to dig and we evacuate the earth on our backs.
Some preternatural Prophetic signs appeared in the process of
trenching. Jabir bin ‘Abdullah, seeing the Prophet (Peace be upon him)
starving, slaughtered a sheep, cooked some barley and requested the Prophet
(Peace be upon him) and some Companions to accept his invitation, but the
Prophet (Peace be upon him) gathered all the thousand people engaged in digging
the trench and they started to eat until they were all completely full and yet
the shoulder of mutton and dough that was being baked remained as they were
undiminished. A certain woman brought a handful of dates and passed by the
Prophet (Peace be upon him), who took the dates, threw them over his cloak and
invited his followers to eat. The dates began to increase in number until they
dropped over the trim of his robe. Another illustrious preternatural example
went to the248 [next] effect that an obstinate rock stood out as an immune
obstacle in the ditch. The Prophet (Peace be upon him) took the spade and
struck, and the rock immediately turned into a loose sand dune. In another
version, Al-Bara‘ said: On Al-Khandaq (the trench) Day there stood out a rock
too immune for our spades to break up. We therefore went to see the Messenger
of Allâh (Peace be upon him) for advice. He took the spade, and struck the rock
uttering “in the Name of Allâh, Allâh is Great, the keys of Ash-Shâm (Geographical
Syria) are mine, I swear by Allâh, I can see its palaces at the moment;” on the
second strike he said: “Allâh is Great, Persia is mine, I swear by Allâh, I can
now see the white palace of Madain;” and for the third time he struck the rock,
which turned into very small pieces, he said: “Allâh is Great, I have been
given the keys of Yemen, I swear by Allâh, I can see the gates of San‘a while I
am in my place.” The same version was narrated by Ishaq. The northern part of
Madinah was the most vulnerable, all the other sides being surrounded by
mountains and palm tree orchards, the Prophet (Peace be upon him) as a skillful
military expert, understood that the Confederates would march in that
direction, so the trench was ordered to be on that side. The Muslims went on
digging the trench for several days; they used to work on it during the day,
and go
back home in the evening until it had assumed its full dimensions
militarily before the huge army of the idolaters; which numbered, as many as
ten thousand fighters, arrived and settled in the vicinity of Madinah in places
called Al-Asyal and Uhud.
“And when the believers saw ‘Al-Ahzab’ (the confederates), they
said: ‘This is what Allâh and His Messenger [Muhammad (Peace be upon him)] had
promised us, and Allâh and His Messenger [Muhammad (Peace be upon him)] had
spoken the truth, and it only added to their Faith and to their submissiveness
(to Allâh).” [33:22]
Three thousand Muslims, with Muhammad (Peace be upon him) at their
head, came out to encounter the idolaters, with Allâh’s Promise of victory
deeply established in their minds. They entrenched themselves in Sila‘ Mountain
with the trench standing as a barrier between them and the disbelievers.
On attempting to attack the Muslims and break into Madinah, the
idolaters were surprised to see a wide trench, a new stratagem unknown in
Arabia before, standing as an obstinate obstruction. Consequently they decided
to lay siege to Madinah and began to manoeuvre around the trench trying hard to
find a vulnerable spot through which they could infiltrate into Madinah. To
deter their enemies from approaching or bridging any gap in their defences, the
Muslims hurled arrows, and engaged in skirmishes with249 [next] them. The
veteran fighters of Quraish were averse to this situation waiting in vain in
anticipation of what the siege might reveal. Therefore they decided that a
group of fighters led by ‘Amr bin ‘Abd-e-Wudd, ‘Ikrima bin Abi Jahl and Dirar
bin Al-Khattab, should work its way through the trench. They, in fact, managed to
do that and their horsemen captured a marshy area between the trench and Sila‘
Mountain. ‘Amr challenged the Muslims to a duel, and ‘Ali bin Abi Talib was
deputed. After a short but fierce engagement, ‘Ali killed ‘Amr and obliged the
others to evacuate in a state of panic and confusion. However, some days later,
the polytheists conducted fresh desperate attempts but all of them failed due
to Muslims’ steadfastness and heroic confrontation.
In the context of the events of the Trench Battle, the Messenger
of Allâh (Peace be upon him) failed to observe some prayers in their right
time. Jabir (May Allah be pleased with him) narrated: On the Day of Trench
‘Umar bin Al-Khattab (May Allah be pleased with him) came, cursing the
disbelievers of Quraish and said: “O Allâh’s Messenger! I have not offered the
afternoon prayer and the sun has set.” The Prophet (Peace be upon him) replied:
"By Allâh! I, , have not offered the prayer yet.” The Prophet (Peace be
upon him) then went to Buthan, performed ablution and observed the afternoon
prayer after the sun had set and then offered the sunset prayer after it.” He
was so indignant for this failure that he invoked Allâh’s wrath on his enemies
and besought Allâh to fill their houses and graves with fire because they
distracted him from observing the afternoon prayer. It was narrated by Ahmed
and Shafa‘i that the events of that battle detained him from the noon,
afternoon, evening and night prayers, but he observed them combined. The
different narrations point to the fact that the situation lasted for a few
days.
It is clear that, and because of the trench standing between the
two parties, no direct engagement took place, but rather there were military
activities confined to arrow hurling, consequently the fight claimed the lives
of a small number of fighters, six Muslims and ten polytheists, one or two
killed by sword.
During the process of fighting, Sa‘d bin Mu‘adh was shot by an
arrow that pierced his artery. Perceiving his end approaching, he invoked Allâh
saying: “Oh, Allâh, you know nothing is closer to my heart than striving in
Your way against those people (disbelievers) who belied Your Messenger and
banished him from his town. Oh, Allâh, I deeply believe that You have decreed
that we should fight them, so if there is still more fighting to go with them,
let me stay alive in order to strive more against them. If it has settled down,
I beseech you to ignite it again so that I breathe my last in its context.”He
concluded his supplication beseeching Allâh not to let him die until he had had
full [next] revenge on Banu Quraiza. In the midst of these difficult
circumstances, plottery and intrigues were in fervent action against the
Muslims. The chief criminal of Bani Nadir, Huyai, headed for the habitations of
Banu Quraiza to incite their chief Ka‘b bin Asad Al-Qurazi, who had drawn a
pact with the Messenger of Allâh (Peace be upon him) to run to his aid in times
of war. Ka‘b, in the beginning resisted all Huyai’s temptation, but Huyai was
clever enough to manipulate him, speaking of Quraish and their notables in
Al-Asyal, as well as Ghatfan and their chieftains entrenched in Uhud, all in
one mind, determined to exterminate Muhammad (Peace be upon him) and his
followers. He, moreover, promised to stay in Ka‘b’s fort exposing himself to
any potential danger in case Quraish and Ghatfan recanted. The wicked man went
on in this manner until he later managed to win Ka‘b to his side and persuade
him to break his covenant with the Muslims. Banu Quraiza then started to launch
war operations against the Muslims especially the secluded garrisons that
housed the women and children of the Muslims. On the authority of Ibn Ishaq,
Safiyah (May Allah be pleased with her) daughter of ‘Abdul Muttalib happened to
be in a garrison with Hassan bin Thabit as well as some women and children.
Safiyah said: “A Jew was spotted lurking around our site, which was vulnerable
to any enemy attacks because there were no men to defend it. I informed Hassan
that I was suspicious of that man’s presence near us. He might take us by
surprise now that the Messenger of Allâh (Peace be upon him) and the Muslims
are too busy to come to our aid, why don’t you get down and kill him? Hassan
answered that he would not do it, so I took a bar of wood, went down and struck
the Jew to death. I returned and asked Hassan to loot him but again Hassan
refused to do that. This event had a far reaching effect and discouraged the
Jews from conducting further attacks thinking that those sites were fortified
and protected by Muslim fighters. They, however, went on providing the
idolaters with supplies in token of their support against the Muslims.
On hearing this bad news, the Messenger (Peace be upon him)
despatched four Muslim prominent leaders Sa‘d bin Mu‘adh, Sa‘d bin ‘Ubada,
‘Abdullah bin Rawaha and Khawat bin Jubair for investigation but warning
against any sort of spreading panic amongst the Muslims and advising that they
should declare in public that the rumours are groundless if they happen to be
so. Unfortunately the four men discovered that the news was true and that the
Jews announced openly that no pact of alliance existed any longer with Muhammad
(Peace be upon him). The Messenger of Allâh (Peace be upon him) was briefed on
this situation, and the Muslims understood their critical position with251
[next] the horrible danger implied therein. Their back was vulnerable to the
attacks of Banu Quraiza, and a huge army with no way to connive at in front,
while their women and children unprotected standing in between. In this regard,
Allâh says:
“And when the eyes grew wild and the hearts reached to the
throats, and you were harbouring doubts about Allâh. There, the believers were
tried and shaken with a mighty shaking.”
[33:10, 11]
Now that the Muslims were shut in within the Trench on the defensive,
the hypocrites taunted them with having indulged in delusive hopes of defeating
Kisra, emperor of Persia, and Caesar, emperor of the Romans. They began to sow
the seeds of defeatism, and pretended to withdraw for the defence of their
homes, though these were in no way exposed to danger. Here, Allâh says:
“And when the hypocrites and those in whose hearts is a disease
(of doubts) said, ‘Allâh and His Messenger (Peace be upon him) promised us
nothing but delusions!’ And when a party of them said: ‘O people of Yathrib
(Al-Madinah), there is no stand (possible) for you (against the enemy attack!)
therefore go back!’ And a band of them asked for permission of the Prophet
(Peace be upon him) saying: ‘Truly, our homes lie open (to the enemy).’ And
they lay not open. They but wished to flee.” [33:12, 13]
The Messenger of Allâh, (Peace be upon him) wrapped himself in his
robe and began to meditate on the perfidy of Banu Quraiza. The spirit of
hopefulness prevailed over him and he rose to his feet saying:
“Allâh is Great. Hearken you Muslims, to Allâh’s good tidings of
victory and support.”
He then started to lay decisive plans aiming at protecting the
women and children, and sent some fighters back to Madinah to guard them
against any surprise assault by the enemy. The second step was to take action
that could lead to undermining the ranks of the disbelieving confederates.
There, he had in mind to conclude a sort of reconciliation with the chiefs of
Ghatfan on the basis of donating them a third of Madinah’s fruit crops. He
sought the advice of his chief Companions, namely, Sa‘d bin Mu‘adh and Sa‘d bin
‘Ubadah, whose reply went as follows:
“O Messenger of Allâh! If it is Allâh’s injunction, then we have
to obey, but if it is a new [next] course you want to follow just to provide
security for us then we don’t need it. We experienced those people in
polytheism and idolatry and we can safely say that they don’t need the fruit of
our orchards, they
rather need to exterminate us completely. Now that Allâh has
honoured us with Islam, I believe the best recourse in this situation is to put
them to the sword.” Thereupon the Prophet (Peace be upon him) corrected their
Belief saying: “My new policy is being forged to provide your security after
all the Arabs have united to annihilate you (Muslims).”
Allâh, the Glorious, the Exalted, praise is to him, created
something that led to the dissension of the enemies of Islam and later on to
their full defeat. A man from the tribe of Ghatfan called Na‘im bin Mas‘ud
asked to be admitted in the audience of the Prophet (Peace be upon him). He
declared that he had embraced Islam secretly and asked the Prophet (Peace be
upon him) to order him do anything that might benefit the Muslims. The Prophet
(Peace be upon him) asked him to do anything that could help the Muslims in the
present distress and use any strategem of avail. The man, in a shuttle
movement, between the Jews, Quraish and Ghatfan managed to incite each party to
let down the other. He went to see the chiefs of Banu Quraiza and whispered in
their ears not to trust Quraish nor fight with them unless the latter pledged
some hostages. He tried to lend support to his counsel by claiminthat Quraish
would forsake them if they perceived that victory over Muhammad (Peace be upon
him) w as far fetched, and the Muslims then would have terrible revenge on
them. Na‘im, then headed for the camp of Quraish and managed to practise a
similar strategem in its final result but different in content. He claimed that
he felt that the Jews regretted b reaching their covenant with Muhammad (Peace
be upon him) and his followers. He told them that the Jews maintained regular
correspondence with the Muslims to the effect that Quraishite hostages be sent
to the camp of the Muslims with full Jewish allegiance paid to them as already
agreed upon. Na‘im then exhorted Quraish not to send hostages to the Jews. On a
third errand, he did the same with the people of Ghatfan.
On Saturday night, Shawwal 5 A.H., both Quraish and Ghatfan
despatched envoys to the Jews exhorting them to go into war against Muhammad
(Peace be upon him). The Jews sent back messages that they would not fight on
Saturday. They added that they needed hostages from them to guarantee their
consistency. On receiving the replies, Quraish and Ghatfan came to believe
Na‘im’s words fully. Therefore, they sent a message to the Jews again inviting
them to war and asking them to preclude that condition of hostages. [next] Na‘im’s
scheme proved successful, and a state of distrust and suspicion among the disbelieving
allies prevailed and reduced their morale to deplorable degree.
Meanwhile, the Muslims were preoccupied supplicating their Lord to
protect their homes and provide security for their families. The Messenger of
Allâh (Peace be upon him) on his part invoked Allâh’s wrath on the Confederates
supplicating:
“Oh, Allâh! You are quick in account, You are the sender of the
Book, we beseech You to defeat the confederates.”
Allâh the Glorious, the Exalted, responded to the call of the
Muslims on the spot. Coupled with the dissension and variance that found their
way into the hearts of the disbelievers, forces of nature — wind, rain and cold
wearied them, tents were blown down, cooking vessels and other equipage
overthrown.
That very cold night the Messenger of Allâh (Peace be upon him)
despatched Hudhaifa bin Al-Yaman to hunt around for news about the enemy. He
found out that they were preparing to leave frustrated for their inability to
achieve their target. Allâh did really fulfill His Promise, spared the Muslims
fighting a formidable army, supported His slave [Muhammad (Peace be upon him)]
and inflicted a heavy blow on the Confederates.
The battle of the Trench took place in the fifth year Hijri. The
siege of Madinah started in Shawwal and ended in Dhul Qa‘dah, i.e. it lasted
for over a month. It was in fact a battle of nerves rather than of losses. No
bitter fighting was recorded; nevertheless, it was one of the most decisive
battles in the early history of Islam and proved beyond a shadow of doubt that
no forces, however huge, could ever exterminate the nascent Islamic power
growing steadily in Madinah. When Allâh obliged the Confederates to evacuate,
His Messenger was in a position to confidently declare that thenceforth he
would take the initiative in war and would not wait for the land of Islam to be
invaded.
INVADING BANU QURAIZA:
Archangel Gabriel (Peace be upon him) on the very day the
Messenger of Allâh (Peace be upon him) came back to Madinah after the previous
battle, and while he was washing in Umm Salama’s house, visited him asking that
he should unsheathe his sword and head for the habitation of the seditious Banu
Quraiza and fight them. Gabriel noted that he with a procession of angels would
go ahead to shake their forts and cast fear in their hearts.
[next] The Messenger of
Allâh (Peace be upon him) , immediately summoned the prayer caller and ordered
him to announce fresh hostilities against Banu Quraiza, institued Ibn Umm
Maktum as a ruler of Madinah, and entrusted the banner of war to ‘Ali bin Abi
Talib who marched towards the appointed target and came close enough to hear
the Jews abusing the Messenger of Allâh (Peace be upon him)
, who on his part set out at the head of three thousand infantry
men and thirty horsemen of Ansar (Helpers) and Muhajireen (Emigrants). On their
way to encounter the enemy, the afternoon prayer was due. Some Muslims refused
to observe it until they had defeated the enemy, while others offered it in its
proper time, as usual. The Prophet (Peace be upon him) objected to neither.
When they reached the habitations of Banu Quraiza, they laid tight siege to
their forts. Seeing this terrible situation they were in, the chief of the Jews
Ka‘b bin Asad offered them three alternatives: to embrace Islam, and
consequently their life, wealth, women and children would be in full security,
and reminded them that such behaviour would not be incongruous with what they
had read in their books about the veracity of Muhammad’s Prophethood; to kill
their children and women and then challenge the Prophet (Peace be upon him) and
his followers to the sword to either exterminate the Muslims or be
exterminated, or as a third possibility to take Muhammad (Peace be upon him)
and his people by surprise on Saturday — a day mutually understood to witness
no fighting.
None of those alternatives appealed them, so their chief, angrily
and indignantly, turned to them saying: “You have never been decisive in
decision-making since you were born” The gloomy future already visible, they
made contacts with some Muslims, who had maintained good relation with them, in
order to learn about their fate in the light of the current circumstances. They
requested that Abu Lubaba be despatched to them for advice. On his arrival, the
men began to implore, women and children to cry desperately. In answer to their
demand for advice he pointed to his throat saying it was homicide awaiting
them. He then immediately realized that he had betrayed the Prophet’s trust, so
he headed directly for the mosque in Madinah and tied himself to a wooden tall
pole swearing that no one would untie him save the Messenger of Allâh (Peace be
upon him), and added that he would never enter the habitation of Banu Quraiza
in recompense for the deadly mistake he made. When the Messenger (Peace be upon
h im) was informed of this incident, he said, “ I would have begged Allâh to
forgive him if he had asked me, but since he had tied himself out of his own
free will, then it was [next] Allâh Who would turn to him in forgiveness.”
The Jews of Banu Quraiza could have endured the siege much longer
because food and water were plentifully available and their strongholds were
greatly fortified, whereas the Muslims were in the wild bare land suffering a
lot from cold and hunger, let alone too much fatigue consequent on endless
warfare operations that had started even before the battle of Confederates.
Nevertheless, this was a battle of nerves, for Allâh had cast fear in the the
Jews’ hearts, and their morale had almost collapsed especially when two Muslim
heroes, ‘Ali bin Abi Talib and Az-Zubair bin ‘Awwam (May Allah be pleased with
him) proceeded with ‘Ali swearing that he would never stop until he had either
stormed their garrisons or been martyred like Hamza (a former Muslim martyr).
In the light of this reluctance, they had nothing except to comply
with the Messenger’s judgement. The Messenger of Allâh (Peace be upon him)
ordered that the men should handcuffed, and this was done under the supervision
of Muhammad bin Salamah Al-Ansari while the women and children were isolated in
confinement. Thereupon Al-Aws tribe interceded begging the Prophet (Peace be
upon him) to be lenient towards them. He suggested that Sa‘d bin Mu‘adh, a
former ally, be deputed to give verdict about them, and they agreed.
Sa‘d meanwhile stayed behind in Madinah due to a serious wound he
sustained in the Confederates Battle. He was summoned and brought on a donkey.
On his way to the Prophet (Peace be upon him), the Jews used to exhort him to
be lenient in his judgement on account of former friendship. Sa‘d remained
silent but when they persisted he uttered: “It is time for Sa‘d not to be
afraid of the blame of the blamers.” On hearing this decisive attitude, some of
them returned to Madinah waiting fa desperate doom.
On arrival, he alighted with the help of some men. He was informed
that the Jews had agreed to accept his verdict about them. He immediately
wondered if his judgement would pass on all the people present, the Prophet
(Peace be upon him) included, turning his face away in honour of him. The reply
was positive.
He decided that all the able-bodied male persons belonging to the
tribe should be killed, women and children taken prisoners and their wealth
divided among the Muslim fighters. The Prophet (Peace be upon him) accepted his
judgement saying that Sa‘d had adjudged by the Command of Allâh. In fact, the
Jews deserved that severe punitive [next] action for the ugly treachery they
had harboured against Islam, and the large arsenal they have amassed and which
consisted of one thousand and five hundred swords, two thousand spears, three
hundred armours and five hundred shields, all of which went into the hands of
the Muslims. Trenches were dug in the bazaar of Madinah and a number of Jews
between six and seven hundred were beheaded therein. Hot beds of intrigue and
treachery were thus exterminated once and for all.
Huyai, a chief criminal of war, a devil of Bani Nadir and
Safiyah’s father, had joined the ranks of Banu Quraiza when Quraish and Ghatfan
defected, was admitted into the audience of the P rophet (Peace be upon him)
with his hands tied to his neck with a rope. In audacious defiance, he declared
obstinate enmity to the Prophet (Peace be upon him) but admitted that Allâh’s
Will was to be fulfilled and added that he was resigned to his fate. He was
ordered to sit down, and was beheaded on the spot.
Only one woman of the Jews was killed because she had killed a
Muslim warrior by flinging a grinding stone upon him. A few elements of the
enemy embraced Islam and their lives, wealth and children were spared. As for
the spoils of the war, the Prophet (Peace be upon him) divided them, after
putting a fifth aside, in accordance with Allâh’s injunctions. Three shares
went to the horseman and one to the infantry fighter. Women captives were sent
to Najd to be bartered with horses and weaponry. For himself, the Prophet
(Peace be upon him) selected Rehana bint ‘Amr bin Khanaqah, manumitted and
married her in the year 6 Hijri. She died shortly after the farewell pilgrimage
and was buried in Al-Baqi‘..
After the war with Banu Quraiza had been settled and they had been
defeated, Sa‘d bin Mu‘adh’s wish was gratified and he gave his last breath. In
response to his supplication ‘Aishah (May Allah be pleased with her) narrated,
Sa‘d’s wounds began to bleed from the front part of his neck while he was in
his tent which the Prophet (Peace be upon him) had pitched for him in the
mosque so that he would be in close proximity in order to inquire about and
watch his well-being closely. The people were not scared except w hen the blood
flowed towards them, and in the Mosque along with Sa‘d’s tent, there was the
tent of Banu Ghifar. They said: O people of the tent, what is it that is coming
to us from you? Lo! it was Sa‘d’s wound that was bleeding and he died thereon.
Jabir narrated that the Messenger of Allâh (Peace be upon him) had
said: “The Throne of the Compassionate shook for the death of Sa‘d bin Mu‘adh.
” When his bier was carried, At-Tirmidhi said: The hypocrites alleged it was
too light. The Messenger of [next] Allâh (Peace be upon him) retorted:
“The angels are carrying him.”
In the process of the sieze laid to Banu Quraiza, one man of the
Muslims, Khallad bin Suwaid was killed when a women of the Jews dropped the
grinding stone on him, and another, Abu Sinan bin Mihsan, the brother of
‘Ukasha, died.
Abu Lubaba stayed tied for six nights. His wife used to untie him
at prayer times and then he tied himself again to the pole. One early morning,
Allâh the All-Forgiving revealed a verse to the Messenger of Allâh (Peace be
upon him) to the effect that Allâh had turned to Abu Lubaba with forgiveness.
The Muslims rushed to release him but he insisted that the Messenger of Allâh
(Peace be upon him) himself do it. And this was done shortly before the morning
prayer.
This Ghazwah took place in the month of Dhul Qa‘dah in the year
five Hijri, and the siege of Banu Quraiza’s forts lasted for 25 days. The
Chapter of Confederates was revealed containing Allâh’s Words concerning the
basic issues relating to the believers and hypocrites during the battle of the
Confederates, and the consequences of the treachery and breaching of covenants
by the Jews.
MILITARY ACTIVITIES CONTINUED:
Salam bin Abi Al-Huqaiq (Abu Rafi‘) was a terrible Jew criminal,
who had mustered the troops of the Confederates and provided them with a lot of
wealth and supplies, on the one hand, and used to malign the Prophet (Peace be
upon him), on the other. When the Muslims had settled their affair with Banu
Quraiza; Al-Khazraj tribe, a rival of Al-Aws, asked for the Prophet’s
permission to kill that criminal in order to merit a virtue equal to that of
Al-Aws who had killed another criminal of the Jews, Ka‘b bin Al-Ashraf. The
Prophet (Peace be upon him) gave them his permission provided that no women or
children be killed.
A group of five people with ‘Abdullah bin ‘Ateeq at their head,
headed for Khaibar where ‘Abu Rafi‘’s fort was situated. When they approached
the place, ‘Abdullah advised his men to stay a little behind, while he went
ahead disguised himself in h is cloak as if he had been relieving himself. When
the people of the fort went in, the gate-keeper called him to enter thinking he
was one of them. ‘Abdullah went in and lurked inside. He then began to unbolt
the doors leading to Salam’s room. There it was absolutely dark but he managed
to put him to the sword, and then leave in safety. On his way back, his leg
[next] broke so he wrapped it up in a band, and hid in a secret place until
morning when someone stood on the wall and announced the death of Salam bin Abi
Al-Huqaiq officially. On hearing the glad news he left and went to see the
Prophet (Peace be upon him), who listened to the whole story, and then asked
‘Abdullah to stretch his leg, which he wiped and the fracture healed on the
spot.
In another version, all the group of five participated in killing
that enemy of Islam. This incident took place in Dhul Qa‘dah or Dhul Hijjah in
the year five Hijri.
Shortly after the conclusion of the battle with the Confederates
and Quraiza, the Prophet (Peace be upon him) began to despatch punitive
expeditions to force the aggressive tribes and rebellious Arabians to come to
peaceful terms with the rising state of Islam.
A platoon of thirty believers under the leadership of Muhammad bin
Maslamah was despatched on a military mission in Muharram, the sixth year
Hijri, following the two previous battles. It headed for the habitation of Bani
Bakr sept. The Muslims attacked that sept and dispersed them in all directions.
Plenty of spoils fell to the lot of the Muslims who returned home with a
terrible disbeliever, Thumamah bin Uthal Al-Hanafi, chief of Bani Hanifa, who
had gone out by order of Musailama, the Liar, to assassinate the Prophet (Peace
be upon him). The Prophet’s Companions tied him to a pole of the Prophetic
Mosque. To a question posed by the Prophet (Peace be upon him), Thumamah used
to say: “If you were to kill someone, then you would have to choose one of
noble descent, if you were to be gracious, then let it be to a grateful man and
if you were to ask for money, you would have to ask for it from a generous
man.” He repeated that three times on three different occasions. On the third
time, the Prophet (Peace be upon him) ordered that he should be released. He
soon went nearby, washed and then came back to profess t he new faith
addressing the Prophet (Peace be upon him) : “No face had been more awful to me
than yours but now it is the closest to my heart, no religion had ever been
more repugnant to me than yours, now it is the dearest in my heart. Now I want
to perform the ‘Umrah (lesser pilgrimage).” The Prophet (Peace be upon him)
gave him good tidings and asked him to do that. On his arrival in Makkah, the
Quraishites accused him of apostasy. He denied it and affirmed that he had
embraced Islam, then swore that they would never get a grain from Yamama, a
suburban area around Makkah, unless the Prophet (Peace be upon him) would allow
it. In fact, he did it and refused to send food supplies to Makkah until the
Prophet (Peace be upon him) interceded at the Makkans’ earnest plea.
[next] BANI LIHYAN
INVASION:
Bani Lihyan had acted treacherously towards ten of the Prophet’s
Companions and had them hanged. Their habitation being situated deep in the
heart of Hijaz on the borders of Makkah, and due to deep-seated blood-revenge
between the Muslims on the one hand, and Quraish and the Arabians on the other,
the Prophet (Peace be upon him) deemed it unwise to penetrate deep and come
close to the greatest enemy, Quraish. However, when the power of the allied
Confederates collapsed and they began to slacken and resign to the current
unfavourable balance of power, the Messenger of Allâh (Peace be upon him)
seized this rare opportunity and decided that it was time to take revenge on
Bani Lihyan. He set out in Rabi‘ Al-Awwal or Jumada Al-Ula in the year six
Hijri at the head of two hundred Muslim fighters and made a feint of heading
for Syria, then soon changed route towards Batn Gharran, the scene of his
Companions’ tragedy, and invoked Allâh’s mercy on them. News of his march
reached Bani Lihyan, who immediately fled to the mountain tops nearby and thus
remained out of his reach. On his way back, the Prophet (Peace be upon him)
despatched a group of ten horsemen to a place called Kura‘ Al-Ghamim, in the
vicinity of the habitation of Quraish in order to indirectly confirm his
growing military power. All these skirmishes took fourteen days, after which he
left back for home.
EXPEDITIONS AND DELAGATIONS CONTINUED:
1. A platoon led by ‘Ukasha bin Al-Mihsan was despatched to a place
called Al-Ghamir inhabited by Bani Asad in the year six Hijri. The enemy
immediately fled leaving behind them two hundred camels which were taken to
Madinah.
1. A platoon led by Muhammad bin Maslamah set out towards the
habitation of Bani Tha‘labah in Dhil Qassa. But a hundred men of the enemies
ambushed and killed all of them except Muhammad bin Maslamah who managed to
escape but badly wounded.
2. In retaliation against Bani Tha‘labah, Abu ‘Ubaidah bin
Al-Jarrah, at the head of forty men, was despatched to Dhil Qassa. They walked
that night and took the enemy by surprise in the morning. Again, they fled to
the mountains except one who was injured, and later embraced Islam. A lot of
booty fell to their lot in that particular incident.
3. A platoon, under the leadership of Zaid bin Haritha, was sent
to Al-Jumum, the260 [next] habitation of Bani Saleem, in the same year. A woman
from Bani Muzaina showed them the way to the enemy’s camp. There the Muslims
took some captives and gained a lot of booty. Later on, the Messenger of Allâh
(Peace be upon him) granted the woman her freedom and married her to one of his
followers.
4. Zaid bin Haritha, in Jumada Al-Ula 6 Hijri, at the head of a
hundred and seventy horsemen, set out to a place called Al-‘Ais, intercepted a
caravan of Quraish led by Abul-‘As, the Prophet’s relative and looted their
camels. Abul-‘As escaped and took refuge in Zainab’s (his wife and the
Prophet’s daughter) house. He begged her to ask the Prophet (Peace be upon him)
for the restitution of his wealth. The Prophet (Peace be upon him) recommended,
but without coercion, that the people do that. They immediately gave the man
back all his wealth. He went back to Makkah, gave over the trusts to those
entitled to them, embraced Islam and emigrated to Madinah where the Prophet
(Peace b e upon him) reunited him with his wife, Zainab, after three and a half
years of their first marriage contract. The verse relating to prohibition of
marriage between women Muslims and disbelievers had not been revealed then.
5. In Jumada Ath-Thania, the same year, Zaid at the head of
fifteen men raided Bani Tha‘labah and captured twenty of their camels but the
people had fled.
6. In Rajab of the same year, Zaid, at the head of twelve men, set
out to a place called Wadi Al-Qura in a reconnaissance mission to explore the
movements of the enemy. The people there attacked the Muslims, killed nine of
them, while the rest including Zaid bin Haritha managed to escape.
7. The invasion of Al-Khabt (diluted yoghurt) took place in the
year eight Hijri i.e. before Al- Hudaibiyah Treaty. Abu ‘Ubaidah bin Al-Jarrah
led three hundred horsemen to observe a caravan belonging to Quraish. Because
of the inadequacy of food supplies, they began to starve so much that they had
Khabt (diluted yoghurt), hence the appellation “ The Army of Al-Khabt”. One of
the men slaughtered nine camels at three times, three each time at different
stages of the mission. Abu ‘Ubaidah, the leader of the campaign prohibited him
from doing so. The sea was generous and presented them with an animal called
Al-‘Anbar (sperm-whale) so rich in fat that they subsisted on it for half a
month. When they came back home, they narrated the story to the Prophet (Peace
be upon him) , who commented that it was provision granted by Allâh, and asked
them to share him some of its meat.
This campaign came chronologically prior to Al-Hudaibiyah Treaty
because of and after [next] which the Muslims stopped intercepting Quraishi
caravans.
BANI AL-MUSTALIQ (Muraisi‘) GHAZWAH, SHA'BAN 6 HIJRI:
Though militarily it did not assume its full dimension, this
Ghazwah had certain implications that brought about a state of turbulence
within the Islamic State, and resulted in disgracefulness to clothe in the
hypocrites. Moreover, it entailed enactment of consolidating legislations that
attached an impression of nobility, dignity and purity of souls to the Islamic
community.
News reached the Prophet (Peace be upon him) on Sha‘ban 2nd. to
the effect that the chief of Bani Al-Mustaliq, Al-Harith bin Dirar had
mobilised his men, along with some Arabs, to attack Madinah. Buraidah bin
Al-Haseeb Al-Aslami was immediately despatched to verify the reports. He had
some words with Abi Dirar, who confirmed his intention of war. He later sent a
reconnoiterer to explore the positions of the Muslims but he was captured and
killed. The Prophet (Peace be upon him) summoned his men and ordered them to
prepare for war. Before leaving, Zaid bin Haritha was mandated to see to the
affairs of Madinah and dispose them. On hearing the advent of the Muslims, the
disbelievers got frightened and the Arabs going with them defected and ran away
to their lives. Abu Bakr was entrusted with the banner of the Emigrants, and
that of the Helpers went to Sa‘d bin ‘Ubada. The two armies were stationed at a
well called Muraisi. Arrow shooting went on for an hour, and then the Muslims
rushed and engaged with the enemy in a battle that ended in full victory for
the Muslims. Some men were killed, women and children of the disbelievers taken
as captives, and a lot of booty fell to the lot of the Muslims. Only one Muslim
was killed by mistake by a Helper. Amongst the captives was Juwairiyah,
daughter of Al-Harith, chief of the disbelievers. The Prophet (Peace be upon
him) married her and, in compensation, the Muslims had to manumit a hundred
others of the enemy prisoners who embraced Islam, and were then called the
Prophet’s in-laws.
THE TREACHROUS ROLE OF THE HYPOCRITES PRIOR TO THE BANI
AL-MUSTALIQ GHAZWAH:
‘Abdullah bin Ubai, a terrible hypocrite was full of rancour
against Islam and the Muslims because he believed that the Prophet (Peace be
upon him) had dispossessed him of his leadership over Al-Aws and Al-Khazraj,
two clans already agreed on the Prophethood of Muhammad (Peace be upon him) and
his masterhood over them.
[next] ‘Abdullah’s rancour
had appeared before he feigned Islam. Following the battle of Badr, he made
pretensions of being a Muslim, but deep at heart, he remained that terrible
enemy of Allâh, His Messenger; and all the believers, in general. His sole
target had always been to sow the seeds of dissension in the Muslim community,
and undermine the cause of the new heavenly religion it has. His treacherous
behaviour could be witnessed everywhere but was strikingly evident in his wicked
attempts at creating a state of confusion and diamongst the Muslims at Uhud
Battle. His hypocrisy and deceit assumed serious and ugly dimensions when he
used to stand up among the Muslims shortly before the Prophet’s Friday speech,
and mockingly say to them: “This is the Messenger of Allâh, who has honoured
you with Allâh, so you have got to support, obey and listen to him,” and then
he would sit down.
He did the same following Uhud Battle on Friday. He was so rude
and presumptuous that his words smacked unmistakingly of deeply-rooted rancour,
so that some of the Muslims took him by his cloak reproachingly and silenced
him. He immediately left, uttering rude and mocking words. A Helper met him at
the Mosque gate and ordered him to return and beg the Messenger for Allâh’s
forgiveness, but he retorted that he had never wanted him to ask for that. He,
moreover, conducted clandestine contacts with Bani Nadir, another tribe of
Jews, encouraging them to make alliance with him and promising support for
them; all of this in his ceaseless efforts in a long process of conspiracy and
intrigue hatched against the Muslims. Allâh’s Words as regards his treacherous
acts and awe-inspiring attempts during the Trench Battle came to testify quite
clearly to this mode of hypocrisy:
“And when the hypocrites and those in whose hearts is a disease
(of doubts) said: ‘Allâh and His Messenger (Peace be upon him)promised us
nothing but delusions!” [33:12]
The verses go on in the same context to describe the hypocrite as
a coward and a d efeatist. He is a liar and has no regard for pledges solemnly
made. He is treacherous, disloyal and perfidious. He is niggardly and greedy.
In short, he is the complete antithesis of a true believer:
“They think that Al-Ahzab (the Confederates) have not yet
withdrawn, and if Al-Ahzab (the Confederates) should come (again), they would
wish they were in the deserts (wandering) among the bedouins, seeking news
about you (from a far place); and if they (happen) to be among you, they would
not fight but little.” [33:20]
All enemies of Islam from the Jews, hypocrites and polytheists did
acknowledge that [next] Islam had the upper hand not because of material
superiority, multitudes of troops or much equipment; but it was rather due to
the noble values, refined ethics and high attributes that imbued the Muslim
community and whoever was attached to it. The enemies of Islam were already
aware of that flood of light derived wholly from the person of the Prophet
(Peace be upon him) , who always stood as an excellent exemplar for men to copy
and follow.
The enemies of Islam, after steering the course of futile warfare
against the new religion for five years, came to realize fully that
exterminating Islam is not accessible in the battlefields, so they resorted to
other tactics. They, being reputed gossip-mongers, decided to launch a
widespread propaganda campaign aiming at slandering the person of the Prophet
(Peace be upon him) in a most sensitive area of the Arabian life, namely ethics
and traditions. Following the battle of the Confederates, the Prophet (Peace be
upon him) married Zainab bint Jahsh after her marriage with Zaid bin Haritha,
his adopted son, had broken up. They seized this opportunity and began to
circulate idle talk against the Prophet (Peace be upon him) in Arabia depending
on a tradition among the desert Arabs that prohibits contracting a marriage
with an adopted son’s divorcee. They alleged that his marriage would be
considered a heinous sin. They also based their malicious propaganda on the
fact that Zainab was his fifth wife whereas the number was strictly limited to
a maximum of four in the Noble Qur’ân, hence the validity of this marriage was
in doubt, according to them.
These rumours and gossips had a negative impact on the morale of
some weak-hearted Muslims until the decisive verses were revealed acquitting
the Prophet (Peace be upon him) and invalidating all those ill designs and
obnoxious schemes:
“O Prophet [Muhammad (Peace be upon him)]! Keep your duty to
Allâh, and obey not the disbelievers and the hypocrites (i.e. do not follow
their advices). Verily! Allâh is Ever All- Knower, All-Wise.” [33:1]
THE WICKED ROLE THEY PLAYED IN THE COURSE OF THE GHAZWAH OF BANI
AL-
MUSTALIQ:
During this Ghazwah, the hypocrites almost managed to create a
sort of discord among the Muslims themselves, coupled with a serious and ugly
slander against the Prophet (Peace be upon him) himself. In short, their
behaviour was an authentic translation of [next] Allâh’s Words:
“Had they marched out with you, they would have added to you
nothing except disorder, and they would have hurried about in your midst
(spreading corruption) and sowing sedition among you …” [9:47]
A quarrel was about to break out between the Emigrants and the
Helpers on account of plots and evil intentions designed by the hypocrites. The
Prophet (Peace be upon him) told them off describing their misbehaviour as
something smacking of pre-Islamic practices. They, hypocrites with ‘Abdullah
bin ‘Ubai at their head, were furious for the challenge which the Muslims
showed towards the hostile plans and vicious intrigues woven behind closed
doors, and swore “the most honourable will expel the meanest out of Madinah,”
and added: “They (the Muslims) have outnumbered and shared us our land. If you
fatten your dog, it will eat you.” When that talk was reported to the Prophet
(Peace be upon him), ‘Umar, a venerable Companion, asked for permission to have
Ibn ‘Ubai killed. The Prophet (Peace be upon him) naturally turned down his
proposal on the grounds that it did not become of a Prophet (Peace be upon him)
to be accused of killing his people. He, on the contrary in an unexpected move,
asked ‘Umar to announce departure. He marched with his men for two days until
the sun grew too hot. They stopped and fell asleep, a clever attempt at
diverting his people’s attention from the previous event. ‘Abdullah’s son heard
of that vile of his father and as the party reached Madinah, he drew his sword
and barred his father’s entry into the town until he had confessed and declared
that he himself was the meanest of the citizens of Madinah and the Prophet
(Peace be upon him) the most honourable of them. Thus the boast recoiled on his
head. It was also reported that the son was ready to kill his father if the
Prophet (Peace be upon him) had wanted him to.
THE SLANDER AFFAIR:
This extremely painful incident took place on the Prophet’s return
from the expedition against Bani Mustaliq. The Muslim army had to halt for a
night at a place, a short distance from Madinah. In this expedition, the Prophet
(Peace be upon him) was accompanied by his noble and talented wife, ‘Aishah
(May Allah be pleased with her) As it so happened, ‘Aishah (May Allah be
pleased her) went out some distance from the camp to attend to the call of
nature. When she returned, she discovered that she had dropped her necklace
somewhere. The necklace itself was of no great value, but as it was a loan from
a friend, ‘Aishah (May Allah be pleased her) went out again to search for
it.265 [next] On her return, to her great grief and mortification, the army had
already marched away with the camel she was riding, her attendants thinking
that she was in the litter as she was then thin, very young and light of
weight. In her helplessness she sat down and cried till sleep overpowered her.
Safwan bin Mu‘attal, an Emigrant, who was coming in the rear recognized her as
he had seen her before the verse enjoining the veil was revealed, and brought
her on his camel to Madinah without saying a single word to her, himself
walking behind the animal. The hypocrites of Madinah led by ‘Abdullah bin ‘Ubai
bin Salul, sought to make capital out of this incident and spread a malicious
scandal against ‘Aishah (May Allah be pleased her) and unfortunately some of
the Muslims also became involved in it. On arrival in Madinah, the Prophet
(Peace be upon him) held counsel with his Companions, who pronounced different
opinions ranging from divorce to retention. The incident almost roused a fight
between two rival factions, Al-Aws and Al-Khazraj, but the Prophet’s
intervention silenced both parties on the sport. ‘Aishah (May Allah be pleased
with her) unaware of the rumours being circulated, fell ill and was confined to
bed for a month. On recovering, she heard of the slander and took permission to
go and see her parents seeking authentic news. She then burst into tears and
stayed for two days and one sleepless night ceaselessly weeping to such an
extent that she felt her liver was about to rip open. The Prophet (Peace be
upon him) visited her in that situation, and after testifying to the Oneness of
Allâh he told her, “If you are innocent, Allâh will acquit you, otherwise, you
have to beg for His forgiveness and pardon.” She stopped weeping and asked her
parents to speak for her, but they had nothing to say, so she herself took the
initiative and said “Should I tell you I am innocent, and Allâh knows that I am
surely innocent, you will not believe me; and if I were to admit something of
which, Allâh knows, I am innocent, you will believe me, then I will have nothing
to make recourse to except the words of the father of Prophet Yusuf (Joseph):
“So (for me) patience is most fitting. And it is Allâh (Alone)
Whose Help can be sought against that which you assert.” [12:18]
She then turned away and lay down for some rest. At that decisive
moment the Revelation came acquitting ‘Aishah (May Allah be pleased with her)
of all the slanderous talk fabricated in this concern. ‘Aishah (May Allah be
pleased with her) of course, was wholeheartedly joyful and praised Allâh
thankfully. Allâh’s Words in this regard went as follows:
“Verily! Those who brought forth the slander (against ‘Aishah (May
Allah be pleased [next] with her) — the wife of the Prophet (Peace be upon him)
are a group among you.” [24:11]
The principal elements involved in the slander affair, Mistah bin
Athatha, Hassan bin Thabit and Hamnah bint Jahsh, were flogged with eighty
stripes.
As for the man who took the principal part, ‘Abdullah bin Ubai, he
was not flogged, either because the corporal punishment commutes the chastisement
in store for him in the Hereafter, and he does not deserve this merit, or for
the same public interest for which he was not killed previously. He, moreover,
became the butt of reproach and humiliation amongst his people after his real
intentions had been unequivocally exposed to all the public.
Almost a month later, the Messenger of Allâh (Peace be upon him)
and ‘Umar bin Al-Khattab were engaged in the following talk: “Don’t you see
‘Umar if I had had him (Abdullah bin Ubai) killed, a large number of
dignitaries would have furiously hastened to fight for him. Now, on the
contrary, if I ask them to kill him, they will do so out of their own free
will.” ‘Umar replied “I swear by Allâh that the Prophet’s judgement is much
more sound than mine.”
Delegations and Expeditions following Al-Muraisi‘ Ghazwah
1. A military expedition led by ‘Abdur Rahman bin ‘Auf was
despatched to the habitation of Bani Kalb in Doumat Al-Jandal in Sha‘ban 6
Hijri. Before setting out, the Prophet (Peace be upon him) summoned ‘Abdur
Rahman, and placed his hand on the latter’s hand invoking Allâh’s blessings and
giving him commandments to act magnanimously during the war. He told him to
marry the king’s daughter if they obeyed him. ‘Abdur Rahman stayed among those
people for three days, invited them to Islam and they responded positively. He
then did marry the king’s daughter Tamadur bint Al-Asbagh.
2. In the same month and year, ‘Ali bin Abi Talib was despatched
at the head of a platoon to the habitation of Bani Sa‘d bin Bakr in a place
called Fadk. Prophet Muhammad (Peace be upon him) had been reported that those
had rallied ranks to support the Jews. The Muslim fighters used to march in the
day and lurk at night. On their way, they captured an enemy scout who admitted
being sent to Khaibar tribe, to offer them support in return for their dates.
‘Ali and his companions raided their encampment, captured five hundred camels
and two thousand goats, but Banu Sa‘d, with their chieftain Wabr bin ‘Aleem had
fled away.
[next] 3. An expedition led
by Abu Bakr As-Siddiq or Zaid bin Haritha was despatched to Wadi Al-Qura in
Ramadan 6 Hijri after Fazara sept had made an attempt at the Prophet’s life.
Following the morning prayer, the detachment was given orders to raid the
enemy. Some of them were killed and others captured. Amongst the captives, were
Umm Qirfa and her beautiful daughter, who was sent to Makkah as a ransom for
the release of some Muslim prisoners there. Umm Qirfa’s attempts at the
Prophet’s life recoiled on her, and the thirty horsemen she had gathered and
sustained to implement her evil scheme were all killed.
4. Anas bin Malik reported that some people belonging to tribe of
‘Uraina came to Allâh’s Messenger (Peace be upon him) and made pretensions to
Islam. They stayed in Madinah but found its climate uncongenial, so they were
asked to pitch their tents in the pastures nearby. They did so and were all
right. They then fell on the Prophet’s shepherd and killed him, turned
apostates from Islam and drove off the camels. This news reached the Prophet
(Peace be upon him), who sent a group of twenty Muslims led by Karz bin Jabir
Al-Fihri on their track. They were brought and handed over to him. He had their
hands and feet cut off, their eyes gouged out in recompense for their behaviour,
and then they were thrown on the stony ground until they died.
Biographers also reported ‘Amr bin Omaiya Ad-Damari and Salamah
bin Abi Salamah to have been sent on an errand to kill Abu Sufyan, the chief of
Quraish, who had already sent a bedouin to kill the Prophet (Peace be upon
him). The two-men mission failed except for three polytheists killed on the
way. It is noteworthy that all the foregone invasions did not imply real bitter
fighting, they were rather skirmishes or punitive military manoeuvres carried
out to deter some enemies still unsubdued. Deep meditation on the development
of war circumstances reveal the continuous collapse of the morale among the
enemies of Islam, who had come to understand that they were no longer in a
position to contain the Islamic call or weaken its active drive. This state of
affairs reached its climax in Al- Hudaibiyah Treaty when the two belligerent
parties, believers and disbelievers, entered into a truce agreement that
pointed markedly to the ever-growing power of Islam, and recorded unequivocally
the perpetuity of this heavenly religion in pan-Arabia.
Al-HUDAIBIYAH TREATY (Dhul Qa‘dah 6 A.H.):
[next] When Arabia began to
witness the large impressive sweep in favour of the Muslims, the forerunners of
the great conquest and success of the Islamic Call started gradually to loom on
the demographic horizon, and the true believers restored their undisputed right
to observe worship in the sacred sanctuary.
It was about the sixth year Hijri when the Prophet (Peace be upon
him) saw in a dream, while he was still in Madinah, that he had entered the
sacred sanctuary in Makkah in security with his followers, and was performing
the ceremonies of ‘Umrah (lesser pilgrimage). Their heads were being shaved and
hair cut off. As soon as he informed some of his Companions the contents of his
dream, their hearts leapt up with joy since they found in it the actualization
of their deep longing to take part in pilgrimage and its hallowed rites after
an exile of six years.
The Prophet (Peace be upon him) had his clothes washed, mounted
his camel and marched out towards Makkah at the head of fifteen hundred Muslims
including his wife Umm Salamah. Some desert bedouins whose Faith was lukewarm
hung back and made excuses. They carried no weapons with them except sheathed
swords because they had no intention of fighting. Ibn Umm Maktum was mandated
to dispose the affairs of Madinah during the Prophet’s absence. As they
approached Makkah, and in a place called Dhi Hulaifa, he ordered that the sacrificial
animals be garlanded, and all believers donned Al-Ihrâm, the pilgrim’s garb. He
despatched a reconnoiterer to hunt around for news of the enemy. The man came
back to tell the Prophet (Peace be upon him) that a large number of slaves, as
well as a huge army, were gathered to oppose him, and that the road to Makkah
was completely blocked. The Prophet (Peace be upon him) consulted his
Companions, who were of the opinion that they would fight none unless they were
debarredfrom performing their pilgrimage.
The Quraishites, on their part, held a meeting during which they
considered the whole s ituation and decided to resist the Prophet’s mission at
all costs. Two hundred horsemen led by Khalid bin Al- Waleed were despatched to
take the Muslims by surprise during Zuhr (the afternoon) prayer. However, the
rules of prayer of fear were revealed meanwhile and thus Khalid and his men
missed the chance. The Muslims avoided marching on that way and decided to
follow a rugged rocky one. Here, Khalid ran back to Quraish to brief them on
the latest situation.
[next] When the Muslims
reached a spot called Thaniyat Al-Marar, the Prophet’s camel stumbled and knelt
down and was too stubborn to move. Muhammad (Peace be upon him) swore he would
willingly accede to any plan they put forward that would glorify Allâh’s
sanctities. He then reprovingly spurred his camel and it leapt up. They resumed
their march and came to pitch their tents at the furthest part of Al-Hudaibiyah
beside a well of scanty water. The Muslims reported thirst to the Prophet
(Peace be upon him), who took an arrow out of his quiver, and placed it in the
ditch. Water immediately gushed forth, and his followers drank to their fill.
When the Prophet (Peace be upon him) had rested, Budail bin Warqa’ Al-Khuza‘i with
some celebrities of Khuza‘ah tribe, the Prophet’s confidants, came and asked
him what he had come for. The Prophet (Peace be upon him) replied that it was
not for war that he had come forth: “I have no other design,” he said, “but to
perform ‘Umrah (the lesser pilgrimage) in the Holy Sanctuary. Should Quraish
embrace the new religion, as some people have done, they are most welcome, but
if they stand in my way or debar the Muslims from pilgrimage, I will surely
fight them to the last man, and Allâh’s Order must be fulfilled.” The envoy
carried the message back to Quraish, who sent another one called Mikraz bin
Hafs. On seeing him, the Prophet (Peace be upon him) said that that was a
treacherous man. He was given the same message to communicate to his people. He
was followed by another ambassador known as Al-Hulais bin ‘Alqamah. He was very
much impressed by the spirit of devotion that the Muslims had for the Sacred
Ka‘bah. He went back to his men and warned them against debarring Muhammad
(Peace be upon him) and his Companions from doing honour to Allâh’s house on
the peril of breaking his alliance with them. Hulais was succeeded by ‘Urwa bin
Mas‘ud Ath-Thaqafi to negotiate with Muhammad (Peace be upon him). In the
course of discussion he said to the Prophet (Peace be upon him): “Muhammad!
Have you gathered around yourself mixed people and then brought them against
your kith and kin in order to destroy them. By Allâh I think I see you deserted
by these people tomorrow.” At this point Abu Bakr stood up and expressed his
resentment at this imputation. Al-Mugheerah bin Shu‘bah expressed the same
attitude and reprovingly forbade him from touching the Prophet’s beard. Here,
Quraish’s envoy remarked indignantly and alluded to the latter’s treacherous
act of killing his companions and looting them before he embraced Islam.
Meanwhile, ‘Urwah, during his stay in the Muslim camp, had been closely
watching the unfathomable love and profound respect that the followers of
Muhammad (Peace be upon him) showed him. He returned and conveyed to Quraish
his impression that those people could not forsake the Prophet (Peace be upon
him) under any circumstances. He expressed his feelings in the following words:
“I have been to Chosroes, Caesar and Negus in their270 [next] kingdoms, but
never have I seen a king among a people like Muhammad (Peace be upon him) among
his Companions. If he performs his ablution, they would not let the water
thereof fall on the ground; if he expectorates, they would have the mucus to
rub their faces with; if he speaks, they would lower their voices. They will
not abandon him for anything in any case. He, now, offers you a reasonable
plan, so do what you please.”
Seeing an overwhelming tendency towards reconciliation among their
chiefs, some reckless, fight- prone youngsters of Quraish devised a wicked
plan that could hinder the peace treaty. They decided to infiltrate into the
camp of the Muslims and produce intentional skirmishes that might trigger the
fuse of war. Muhammad bin Maslamah, chief of the Muslim guards, took them
captives, but in view of the far-reaching imminent results about to be
achieved, the Prophet (Peace be upon him) set them free. In this context Allâh
says: [next]
“And He it is Who has withheld their hands from you and your hands
from them in the midst of Makkah, after He had made you victors over them.”
[48:24]
Time passed. Negotiations went on but with no results. Then the
Prophet (Peace be upon him) desired ‘Umar to see the nobles of Quraish on his
behalf. ‘Umar excused himself on account of the personal enmity of Quraish; he
had, moreover, no influential relatives in the city who could shield him from
danger; and he pointed to ‘Uthman bin ‘Affan, who belonged to one of the most
powerful families in Makkah, as the suitable envoy. ‘Uthman went to Abu Sufyan
and other chiefs and told them that the Muslims had come only to visit and pay
their homage to the Sacred House, to do worship there, and that they had no
intention to fight. He was also asked to call them to Islam, and give glad tidings
to the believers in Makkah, women and men, that the conquest was approaching
and Islam was surely to prevail because Allâh would verily establish His
religion in Makkah. ‘Uthman also assured them that after the performance of
ceremonies they would soon depart peacefully, but the Quraishites were adamant
and not prepared to grant them the permission to visit Al-Ka‘bah. They,
however, offered ‘Uthman the permission to perform the pilgrimage, if he so
desired in his individual capacity, but ‘Uthman declined the offer saying: “How
is it possible that I avail myself of this opportunity, when the Prophet (Peace
be upon him) is denied of it?” The Muslims anxiously waited for the arrival of
‘Uthman with mingled feelings of fear and anxiety. But his arrival was
considerably delayed and a foul play was suspected on the part of Quraish. The
Muslims were greatly worried and took a solemn pledge at the hand of the272
[next] Prophet (Peace be upon him) that they would sacrifice their lives to
avenge the death of their Companion and stand firmly by their master, Muhammad
(Peace be upon him), under all conditions. This pledge goes by the name of
Bay‘at Ar- Ridwan (a covenant of fealty). The first men to take a pledge
were Abu Sinan Al-Asadi and Salamah bin Al-Akwa‘, who gave a solemn promise to
die in the cause of Truth three times, at the front of the army, in the middle
and in the rear. The Prophet (Peace be upon him) caught his left hand on behalf
of ‘Uthman. This fealty was sworn under a tree, with ‘Umar holding the
Prophet’s hand and Ma‘qil bin Yasar holding a branch of the tree up. The Noble
Qur’ân has referred to this pledge in the following words:
“Indeed, Allâh was pleased with the believers when they gave their
Bai‘a (pledge) to you [O Muhammad (Peace be upon him)] under the tree.” [48:18]
When Quraish saw the firm determination of the Muslims to shed the
last drop of blood for the defence of their Faith, they came to their senses
and realized that Muhammad’s followers could not be cowed down by these
tactics. After some further interchange of messages they agreed to conclude a
treaty of reconciliation and peace with the Muslims. The clauses of the said
treaty go as follows:
1. The Muslims shall return this time and come back next year, but
they shall not stay in Makkah for more than three days.
2. They shall not come back armed but can bring with them swords
only sheathed in scabbards and these shall be kept in bags.
3. War activities shall be suspended for ten years, during which
both parties will live in full security and neither will raise sword against
the other.
4. If anyone from Quraish goes over to Muhammad (Peace be upon
him) without his guardian’s permission, he should be sent back to Quraish, but
should any of Muhammad’s followers return to Quraish, he shall not be sent
back.
5. Whosoever to join Muhammad (Peace be upon him), or enter into
treaty with him, should have the liberty to do so; and likewise whosoever
wishes to join Quraish, or enter into treaty with them, should be allowed to do
so.
Some dispute arose with regard to the preamble. For example, when
the agreement was to be committed to writing, ‘Ali bin Abi Talib, who acted as
a scribe began with the words: Bismillâh ir- Rahman ir-Raheem, i.e., “In
the Name of Allâh, the Most [next] Beneficent, the Most Merciful” but the
Makkan plenipotentiary, Suhail bin ‘Amr declared that he knew nothing about
Ar-Rahman and insisted upon the customary formula Bi-ismika Allâhumma, i.e.,
“In Your Name, O Allâh!” The Muslims grumbled with uneasiness but the Prophet
(Peace be upon him) agreed. He then went on to dictate, “This is what Muhammad,
the Messenger of Allâh has agreed to with Suhail bin ‘Amr.” Upon this Suhail
again protested: “Had we acknowledged you as Prophet, we would not have
debarred you from the Sacred House, nor fought against you. Write your own name
and the name of your father.” The Muslims grumbled as before and refused to
consent to the change. The Prophet (Peace be upon him), however, in the larger
interest of Islam, attached no importance to such an insignificant detail,
erased the words himself, and dictated instead: “Muhammad, the son of
‘Abdullah.” Soon after this treaty, Khuza‘a clan, a former ally of Banu Hashim,
joined the ranks of Muhammad (Peace be upon him), and Banu Bakr sided with Quraish.
It was during this time while the treaty was being written that
Abu Jandal, Suhail’s son, appeared on the scene. He was brutally chained and
was staggering with privation and fatigue. The Prophet (Peace be upon him) and
his Companions were moved to pity and tried to secure his release but Suhail
was adamant and said: “To signify that you are faithful to your contract, an
opportunity has just arrived.” The Prophet (Peace be upon him) said: “But the
treaty was not signed when your son entered the camp.” Upon this, he burst
forth and said, “but the terms of the treaty were agreed upon.” It was indeed
an anxious moment. On the one hand, Abu Jandal was lamenting at the top of his
voice, “Am I to be returned to the polytheists that they might entice me from my
religion, O Muslims!” but, on the other hand, the faithful engagement was also
considered to be necessary, above all other considerations. The Prophet’s heart
welled up with sympathy, but he wanted to honour his word at all costs. He
consoled Abu Jandal and said, “Be patient, resign yourself to the Will of
Allâh. Allâh is going to provide for you and your helpless companions relief
and means of escape. We have concluded a treaty of peace with them and w e have
taken the pledge in the Name of Allâh. We are, therefore, under no
circumstances prepared to break it.” ‘Umar bin Al-Khattab could not help giving
vent to the deep-seated agony of his heart. He rose to his feet uttering words
implying deep hatred and extreme indignation and requested Abu Jandal to take
his sword and kill Suhail, but the son spared his father. However, in silent
resignation was therefore, Abu Jandal borne away with his chains.
[next] When the peace
treaty had been concluded, the Prophet (Peace be upon him) ordered his
Companions to slaughter their sacrificial animals, but they were too depressed
to do that. The Prophet (Peace be upon him) gave instructions in this regard
three times but with negative response. He told his wife Umm Salamah about this
attitude of his Companions. She advised that he himself take the initiative,
slaughter his animal and have his head shaved. Seeing that, the Muslims, with
rended hearts, started to slaughter their animals and shave their heads. They
even almost killed one another because of their distress. The Prophet (Peace be
upon him) prayed three times for those who shaved their heads and once for
those who cut their hair. A camel was sacrificed on behalf of seven men and a
cow on behalf of the same number of people. The Prophet (Peace be upon him) sacrificed
a camel which once belonged to Abu Jahl and which the Muslims had seized as
booty at Badr, thus enraging the polytheists. During Al-Hudaibiyah campaign,
the Prophet (Peace be upon him) permitted Ka‘b bin ‘Ujrah, who was in a state
of Ihram (state of ritual consecration of the pilgrim) for ‘Umrah (lesser
pilgrimage) to shave his head due to illness, on the condition that he will pay
compensation by sacrificing a sheep, fasting for three days or feeding six
needy persons. Concerning this, the following verse was revealed:
“And whosoever of you is ill or has an ailment in his scalp
(necessitating shaving), he must pay a Fidyah (ransom) of either fasting (three
days) or giving Sadaqa (feeding six poor persons) or offering sacrifice (one
sheep).” [2:196]
Meanwhile some believing women emigrated to Madinah and asked the
Prophet (Peace be upon him) for refuge which they were granted. When their
families demanded their return, he would not hand them back because the
following verse was revealed:
“O you who believe! When believing women come to you as emigrants,
examine them, Allâh knows best as to their Faith, then if you know them for
true believers, send them not back to the disbelievers, they are not lawful
(wives) for the disbelievers nor are the disbelievers lawful (husbands) for
them. But give the disbelievers that (amount of money) which they have spent
[as their Mahr] to them. And there will be no sin on you to marry them if you
have paid their Mahr to them. Likewise hold not the disbelieving women as wives
…” [60:10]
The reason why the believing women were not handed back was either
because they were not originally included in the terms of the treaty, which
mentioned only men, or [next] because the Qur’ân abrogated any terms dealing
with women in the verse:
“O Prophet! When believing women come to you to give you the Bai‘a
(Pledge), that they will not associate anything in worship with Allâh …”
[60:12]
This is the verse which forbade Muslim women from marrying
disbelieving men. Likewise, Muslim men were commanded to terminate their
marriages to disbelieving women. In compliance with this injunction, ‘Umar bin
Al-Khattab divorced two wives he had married before he embraced Islam;
Mu‘awiyah married the first woman, and Safwan bin Omaiyah married the second.
ALHUDAIBIYAH TREATY: SOCIO-POLITICAL IMPACT:
A series of events confirmed the profound wisdom and splendid
results of the peace treaty which Allâh called “a manifest victory”. How could
it be otherwise when Quraish had recognized the legitimate Muslims’ existence
on the scene of political life in Arabia, and began to deal with the believers
on equal terms. Quraish in the light of the articles of the treaty, had
indirectly relinquished its claim to religious leadership, and admitted that
they were no longer interested in people other than Quraish, and washed their
hands of any sort of intervention in the religious future of the Arabian
Peninsula. The Muslims did not have in mind to seize people’s property or kill
them through bloody wars, nor did they ever think of pursuing any coercive
approaches in their endeavours to propagate Islam, on the contrary, their sole
target was to provide an atmosphere of freedom as regards ideology or religion:
“Then whosoever wills, let him believe, and whosoever wills, let
him disbelieve.” [18:29]
The Muslims, on the other hand, had the opportunity to spread
Islam over areas not then explored. When there was armistice, war was
abolished, and men met and consulted together, none talked about Islam
intelligently without entering it; within the two years following the
conclusion of the treaty double as many entered Islam as ever before. This is
supported by the fact that the Prophet
(Peace be upon him) went out to Al-Hudaibiyah with only 1,400 men,
but when he set out to liberate Makkah, two years later, he had 10,000 men with
him.
The article of the treaty pertaining to cessation of hostilities
for ten years points directly to the utter
[next] failure of political haughtiness exercised by Quraish and
its allies, and functions as evidence of the collapse and impotence of the war
instigator.
Qhad been obliged to lose those advantages in return for one
seemingly in its favour but does not actually bear any harm against the
Muslims, i.e., the article that speaks of handing over believing men who seek
refuge with the Muslims without their guardians’ consent to Quraish. At first
glance, it was a most distressing clause and was considered objectionable in
the Muslim camp. However, in the course of events, it proved to be a great
blessing. The Muslims sent back to Makkah were not likely to renounce the
blessings of Islam; contrariwise, those very Muslims turned out to be centres
of influence for Islam. It was impossible to think that they would become
apostates or renegades. The wisdom behind this truce assumed its full
dimensions in some subsequent events. After the Prophet (Peace be upon him) had
reached Madinah, Abu Baseer, who had escaped from Quraish, came to him as a
Muslim; Quraish sent two men demanding his return, so the Prophet (Peace be
upon him) handed him over to them. On the way to Makkah, Abu Baseer managed to
kill one of them, and the other one fled to Madinah with Abu Baseer in pursuit.
When he reached the Prophet (Peace be upon him), he said, “Your obligation is
over and Allâh has freed you from it. You duly handed me over to the men, and
Allâh has rescued me from them.” The Prophet (Peace be upon him) said, “Woe is
his mother, he would have kindled a war if there had been others with him.”
When he heard that, he knew that he would be handed back to them, so he fled
from Madinah and went as far as Saif Al-Bahr. The other Muslims who were
oppressed in Makkah began to escape to Abu Baseer. He was joined by Abu Jandal
and others until a fair-sized colony was forme d and soon sought revenge on
Quraish and started to intercept their caravans. The pagans of Makkah finding
themselves unable to control those exiled colonists, begged the Prophet (Peace
be upon him) to do away with the clause which governed the extradition. They
implored him by Allâh and by their ties of kinship to send for the group,
saying that whoever joined the Muslims in Madinah would be safe from them. So
the Prophet (Peace be upon him) sent for the group and they responded, as
expected, positively.
These are the realities of the clauses of the truce treaty and as
it seems they all function in favour of the nascent Islamic state. However, two
points in the treaty made it distasteful to some Muslims, namely they were not
given access to the Holy Sanctuary that year, and the seemingly humiliating
attitude as regards reconciliation with the pagans of Quraish. ‘Umar, unable to
contain himself for the distress taking full grasp of his heart, went to the
Prophet (Peace be upon him) and said: “Aren’t you the true [next] Messenger of
Allâh?” The Prophet (Peace be upon him) replied calmly, “Why not?” ‘Umar again
spoke and asked: “Aren’t we on the path of righteousness and our enemies in the
wrong?” Without showing any resentment, the Prophet (Peace be upon him) replied
that it was so. On getting this reply he further urged: “Then we should not
suffer any humiliation in the matter of Faith.” The Prophet (Peace be upon him)
was unruffled and with perfect confidence said: “I am the true Messenger of
Allâh, I never disobey Him, He shall help me.” “Did you not tell us,” rejoined
‘Umar, “that we shall perform pilgrimage?” “But I have never told you,” replied
the Prophet (Peace be upon him), “that we shall do so this very year.” ‘Umar
was silenced. But his mind was disturbed. He went to Abu Bakr and expressed his
feelings before him. Abu Bakr who had never been in doubt as regards the
Prophet’s truthfulness and veracity confirmed what the Prophet (Peace be upon
him) had told him. In due course the Chapter of Victory (48th) was revealed
saying:
“Verily, We have given you [O Muhammad (Peace be upon him)] a
manifest victory.”
[48:1]
The Messenger of Allâh(Peace be upon him) summoned ‘Umar and
imported to him the happy tidings. ‘Umar was overjoyed, and greatly regretted
his former attitude. He used to spend in charity, observe fasting and prayer
and free as many slaves as possible in expiation for that reckless attitude he
had assumed.
The early part of the year 7 A.H. witnessed the Islamization of
three prominent men of Makkah, ‘Amr bin Al-‘As, Khalid bin Al-Waleed and
‘Uthman bin Talhah. On their arrival and entrance into the fold of Islam, the
Prophet (Peace be upon him) said, “Quraish has given us its own blood.”
THE SECOND STAGE
A NEW PHASE OF ISLAMIC ACTION
Al-Hudaibiya h Truce marked a new phase in the process of Islamic
action and life of the Muslims. Quraish, a bitter enemy of Islam, now withdraws
from the war arena and embraces a peaceful settlement with the Muslims, thus
the third support of a tripartite enemy (Quraish, Ghatfan and the Jews) is
broken, and being the holder of the banner of paganism in Arabia, the other
pagans’ aggressive feelings towards Islam considerably subsided. Ghatfan Tribe
no longer constituted any remarkable threat, and their [next] provocative deeds
were mainly Jewish-instigated actions. The Jews, after being banished from
Madinah, resorted to Khaibar to change it into a hot bed of intrigues against
the Prophet (Peace be upon him). There, they used to hatch their plots, ignite
the fire of dissension and allure the Arabs living in the vicinity of Madinah
to join them with the aim of exterminating the new Islamic state, or at least
inflict heavy losses on the Muslims. The Prophet (Peace be upon him), not
heedless of their devilish schemes, placed a decisive war with them as a first
priority on his agenda shortly after the endorsement of the above-mentioned
treaty. The treaty of Hudaibiyah allowed the Muslims to intensify their Islamic
career and double up their ceaseless efforts in propagating their Da‘wah, and
consequently give this sort of action preponderance over the military
activities. Hence, we deem it imperative to divide this post-treaty stage into
two sections:
1. Ceaseless peaceful efforts in propagating the Islamic Da‘wah
(Call) and initiating a sort of correspondence with kings and princes of the
neighbouring political entities.
2. Military activities.
THE PROPHET'S PLANS TO SPREAD THE MESSAGE OF ISLAM BEYOND ARABIA
Late in the six year A.H., on his return from Hudaibiyah, the
Prophet (Peace be upon him) decided to send messages to the kings beyond Arabia
calling them to Islam. In order to authenticate the credentials of his envoys,
a silver seal was made in which were graven the words: “ Muhammad the Messenger
of Allâh” in the following formatio n:
ãÍãÏ
ÑÓÜÜæá Çááå
Envoys were chosen on the basis of their experience and knowledge,
and sent on their errands in Muharram in the year 7 A.H., a few days before
heading for Khaibar.
1.A Deputation to Abyssinia (Ethiopia):
Negus, king of Abyssinia (Ethiopia), his name was Ashama bin
Al-Abjar, received the Prophet’s message, despatched by Amr bin Omaiyah
Ad-Damari, which At-Tabari referred to, either late in the sixth year or early
in the seventh year A.H. Deep scrutiny into the letter shows that it w as not
the one sent after Al-Hudaibiyah event. Wording of the letter rather indicates
that it was sent to that king when Ja‘far and his companions [next] emigrated
to Abyssinia (Ethiopia) during the Makkan period. One of its sentences read “I
have despatched my cousin, Ja‘far with a group of Muslims, to you. Do be
generous towards them and give up haughtiness.”
Al-Baihaqi, on the authority of Ibn Ishaq, gave the following
narration of the Prophet’s letter sent to Negus:
“This letter is sent from Muhammad, the Prophet to Negus
Al-Ashama, the king of Abyssinia (Ethiopia).
Peace be upon him who follows true guidance and believes in Allâh
and His Messenger. I bear witness that there is no god but Allâh Alone with no
associate, He has taken neither a wife nor a son, and that Muhammad is His
slave and Messenger. I call you unto the fold of Islam; if you embrace Islam,
you will find safety,
“Say [O Muhammad (Peace be upon him)]: ‘O people of the Scripture
(Jews and
Christians), come to a word that is just between us and you, that
we worship none but Allâh, and that we associate no partners with Him, and that
none of us shall take others as lords besides Allâh.’ Then, if they turn away,
say: ‘Bear witness that we are Muslims.’ ” [3:64]
Should you reject this invitation, then you will be held
responsible for all the evils of the Christians of your people.”
Dr. Hameedullah (Paris), a reliable verifier, has adduced a
version of the above letter disclosed only a short time ago and identical to
Ibn Al-Qaiyim’s narration. Dr. Hameedullah exerted painstaking effort and used
all means of modern technology to verify the text of the letter, which reads as
follows:
“In the Name of Allâh,the Most Beneficent, the Most Merciful.
From Muhammad the Messenger of Allâh to Negus, king of Abyssinia
(Ethiopia).
Peace be upon him who follows true guidance. Salutations, I
entertain Allâh’s praise,280 [next] there is no g od but He, the Sovereign, the
Holy, the Source of peace, the Giver of peace, the Guardian of faith, the
Preserver of safety. I bear witness that Jesus, the son of Mary, is the spirit
of Allâh and His Word which He cast into Mary, the virgin, the good, the pure,
so that she conceived Jesus. Allâh created him from His spirit and His
breathing as He created Adam by His Hand. I call you to Allâh Alone with no
associate and to His obedience and to follow me and to believe in that which
came to me, for I am the Messenger of Allâh. I invite you and your men to
Allâh, the Glorious, the All-Mighty. I hereby bear witness that I have
communicated my message and advice. I invite you to listen and accept my
advice. Peace be upon him who follows true guidance.”
The text of this letter is doubtlessly authentic, but to maintain
that it was written after Al- Hudaibiyah event is still a question lacking in
definite evidence.
When ‘Amr bin Omaiyah Ad-Damari communicated the Apostolic letter
to Negus, the latter took the parchment and placed it on his eye, descended to
the floor, confessed his faith in Islam and wrote the following reply to the
Prophet (Peace be upon him).
“In the Name of Allâh, the Most Beneficent, the Most Merciful.
From Negus Ashama to Muhammad, the Messenger of Allâh. Peace be
upon you, O Messenger of Allâh! and mercy and blessing from Allâh beside Whom
there is no god. I have received your letter in which you have mentioned about
Jesus and by the Lord of heaven and earth, Jesus is not more than what you say.
We fully acknowledge that with which you have been sent to us and we have
entertained your cousin and his companions. I bear witness that you are the
Messenger of Allâh, true and confirming (those who have gone before you), I
pledge to you through your cousin and surrender myself through him to the Lord
of the worlds.”
The Prophet (Peace be upon him) had asked Negus to send Ja‘far and
his companions, the emigrants to Abyssinia (Ethiopia), back home. They came
back to see the Prophet (Peace be upon him) in Khaibar. Negus later died in
Rajab 9 A.H. shortly after Tabuk Ghazwa. The Prophet (Peace be upon him)
announced his death and observed prayer in absentia for him. Another king
succeeded Negus to the throne and another letter was sent to him by the Prophet
(Peace be upon him) but whether or not he embraced Islam is still a question
not answered yet.
[next] 2. Letter to the
Vicegerent of Egypt, called Muqawqas:
The Prophet (Peace be upon him) wrote to Juraij bin Matta, called
Muqawqas, vicegerent of Egypt and Alexandria saying:
“In the Name of Allâh, the Most Beneficent, the Most Merciful.
From Muhammad slave of Allâh and His Messenger to Muqawqas,
vicegerent of Egypt.
Peace be upon him who follows true guidance. Thereafter, I invite
you to accept Islam. Therefore, if you want security, accept Islam. If you
accept Islam, Allâh, the Sublime, shall reward you doubly. But if you refuse to
do so, you will bear the burden of the transgression of all the Copts.
“Say [O Muhammad (Peace be upon him)]: ‘O people of the Scripture
(Jews and Christians), come to a word that is just between us and you, that we
worship none but Allâh, and that we associate no partners with Him, and that
none of us shall take others as lords besides Allâh.’ Then, if they turn away,
say: ‘Bear witness that we are Muslims.’ ” [3:64]
Hatib bin Abi Balta‘a, who was chosen to communicate the message,
requested an audience with Muqawqas before imparting the contents of the
letter. He addressed Egypt’s vicegerent saying: “There used to be someone
before you who had arrogated the status of the Supreme Lord, so Allâh puhim and
made an example of him in the Hereafter, and in this life; therefore, take
warning and never set a bad example to others.” Muqawqas answered: “We are in
no position to relinquish our religion except for a better one.” Hatib resumed:
“We invite you to embrace Islam, which will suffice you all what you may lose.
Our Prophet has called people to profess this Faith, Quraish and the Jews stood
against him as bitter enemies, whereas Christians stood closest to his Call.
Upon my life, Moses’s news about Christ is identical to the latter’s good
tidings about the advent of Muhammad; likewise, this invitation of ours to you
to embrace Islam is similar to your invitation to the people of Torah to accept
the New Testament. Once a Prophet rises in a nation, he is eligible for
positive response, hence you are subject to the same Divine Law. Bear in mind
that we have not come to dissuade you from religion of Christ but rather
bidding you to adhere to its tenets.” Muqawqas meditated over the contents of
the letter deeply and said: “I have come to the conviction that this Prophet
[next] bids nothing abominable; he is neither a straying magician nor a lying
soothsayer. He bears the true manifest seeds of Prophethood, and so I will
consider the affair deeply.” He took the parchment and ordered that it be kept
in an ivory casket. He called a scribe to write the following reply in Arabic:
“In the Name of Allâh, the Most Beneficent, the Most Merciful.
From Muqawqas to Muhammad bin ‘Abdullah:
Peace be upon you. I have read your letter and understood its
contents, and what you are calling
for. I already know that the coming of a Prophet is still due, but
I used to believe he would be born in Syria. I am sending you as presents two
maids, who come from noble Coptic families; clothing and a steed for riding on.
Peace be upon you.”
It is noteworthy that Muqawqas did not avail himself of this
priceless opportunity and he did not embrace Islam. The presents were accepted;
Maria, the first maid, stayed with the Prophet (Peace be upon him), and gave
birth to his son Ibrahîm; the other Sirin, was given to Hassan bin Thabit Al-
Ansari.
3. A Letter to Chosroes, Emperor of Persia:
“In the Name of Allâh, the Most Beneficent, the Most Merciful.
From Muhammad, the Messenger of Allâh to Chosroes, king of Persia.
Peace be upon him who follows true guidance, believes in Allâh and
His Messenger and testifies that there is no god but Allâh Alone with no
associate, and that Muhammad is His slave and Messenger. I invite you to accept
the religion of Allâh. I am the Messenger of Allâh sent to all people in order
that I may infuse fear of Allâh in every living person, and that the charge may
be proved against those who reject the Truth. Accept Islam as your religion so
that you may live in security, otherwise, you will be responsible for all the
sins of the Magians.”
‘Abdullah bin Hudhafa As-Sahmi was chosen to carry the letter.
This envoy carried it to the king of Bahrain but we do not know as yet if the
latter despatched to Chosroes by one of his men or chose ‘Abdullah himself.
The proud monarch was enraged by the style of the letter as the
name of the Prophet [next] (Peace be upon him) had been put above his own name.
He tore the letter into shreds and forthwith dictated a command to his viceroy
in Yemen to send a couple of troopers to arrest the Prophet and bring him to his
presence. The governor, Bazan by name, immediately sent two men to Madinah for
the purpose. As soon as the men reached Madinah, the Prophet (Peace be upon
him) was informed by a Divine Revelation that Pervez, the emperor of Persia,
had been murdered by his son. The Prophet (Peace be upon him) disclosed to them
the news and they were stunned. He added asking them to tell their new monarch
that Islam would prevail everywhere and outstrip the sovereignty of Chosroes
himself. They hurried back to Bazan and communicated to him what they heard.
Meanwhile, Sherweh, the new monarch sent a letter to Bazan confirming the news
and b idding him to stop any procedures as regards the Prophet till further
notice. Bazan, together with the Persians in Yemen, went into the folds of
Islam, and gladly signified his adhesion to the Prophet.
4. The Envoy to Caesar, King of Rome:
Al-Bukhari gave a long narration of the contents of the letter
sent by the Prophet (Peace be upon him) to Hercules, king of the Byzantines:
“In the Name of Allâh, the Most Beneficent, the Most Merciful.
From Muhammad, the slave of Allâh and His Messenger to Hercules,
king of the Byzantines. Blessed are those who follow true guidance. I invite
you to embrace Islam so that you may live in security. If you come within the
fold of Islam, Allâh will give you double reward, but in case you turn your
back upon it, then the burden of the sins of all your people shall fall on your
shoulders.
“Say [O Muhammad (Peace be upon him)]: ‘O people of the Scripture
(Jews and
Christians), come to a word that is just between us and you, that
we worship none but Allâh, and that we associate no partners with Him, and that
none of us shall take others as lords besides Allâh.’ Then, if they turn away,
say: ‘Bear witness that we are Muslims.’ ” [3:64]
The Muslim envoy, Dihyah bin Khalifah Al-Kalbi, was ordered to
hand the letter over to king of Busra, who would in turn, send it to Caesar.
Incidentally, Abu Sufyan bin Harb, who by that time had not
embraced Islam, was summoned to the court and Hercules asked him many questions
about Muhammad284 [next] (Peace be upon him) and the religion which he
preached. The testimony which this avowed enemy of the Prophet gave regarding
the personal excellence of the Prophet’s character and the good that Islam was
doing the human race, left Hercules wonder-struck.
Al-Bukhâri, on the authority of Ibn Abbas, narrated that Hercules
sent for Abu Sufyan and his companions, who happened to be trading in Ash-Sham,
Jerusalem. That was during the truce that had been concluded between the
polytheists of Quraish and the Messenger of Allâh (Peace be upon him).
Hercules, seated amongst his chiefs of staff, asked, “Who amongst you is the
nearest relative to the man who claims to be a Prophet?” “I (Abu Sufyan) replied:
‘I am the nearest relative to him from amongst the group.’ So they made me sit
in front of him and made my companions sit behind me. Then he called upon his
translator and said (to him). ‘Tell them (i.e. Abu Sufyan’s companions) that I
am going to ask him (i.e. Abu Sufyan) regarding that men who claims to be a
Prophet. So if he tells a lie, they should contradict him (instantly)’. By
Allâh had I not been afraid that my companions would consider me a liar, I
would have told lies”, Abu Sufyan later said.
Abu Sufyan’s testimony went as follows: “Muhammad descends from a
noble family. No one of his family happened to assume kingship. His followers
are those deemed weak with numbers ever growing. He neither tells lies nor
betrays others, we fight him and he fights us but with alternate victory. He
bids people to worship Allâh Alone with no associate, and abandon our fathers’
beliefs. He orders us to observe prayer, honesty, abstinence and maintain
strong family ties.” “Hercules, on hearing this testimony, turned to his
translator bidding him to communicate to us his following impression which
reveals full conviction in the truthfulness of Muhammad’s Prophethood: ‘I fully
realize that Prophets come from noble families; he does not affect any previous
example of Prophethood. Since none of his ancestors was a monarch, we cannot
then allege that he is a man trying to reclaim his father’s monarchy. So long
as he does not tell lies to people, he is for the more reason, immune to
telling lies as regards Allâh. Concerning his followers being those deemed weak
with numbers ever growing, it is something that goes in agreement with
questions of Faith until this latter assumes its full dimensions geographically
and demographically. I have understood that no instance of apostasy has as yet
appeared among his followers, and this points to the bliss of Faith that finds
its [next] abode in the human heart. Betrayal, as I see, is alien to him
because real Prophets hold betrayal in . Bidding worship of Allâh with no
associates, observance of prayer, honesty and abstinence and prohibition of
paganism are traits bound to subject to him all my possessions. I have already
known that a Prophet must arise but it has never occurred to me that he will be
an Arab from among you. If I was sure I would be faithful to him, I might hope
to meet him, and if I were with him, I would wash his feet.’ Hercules then
requested that the Prophet’s letter be read. The observations of the emperor
and finally the definite and clear-cut exposition of the Islamic message could
not but create a tense atmosphere amongst the clergy present at the court. We
were ordered to go out.” Abu Sufyan said, “While coming out, I said to my
companions, ‘The matter of Ibn Abi Kabshah [i.e. Muhammad (Peace be upon him)]
has become so prominent that even the king of Banu Al-Asfar (i.e. the Romans)
is afraid of him.’ So I continued to believe that Allâh’s Messenger (Peace be
upon him) would be victorious, till Allâh made me embrace Islam.” The king did
not embrace Islam — for it was differently ordained. However, the Muslim envoy
was returned to Madinah with the felicitations of the emperor.
On his way back to Madinah, Dihyah Al-Kalbi was intercepted by
people from Judham tribe in Hasmi, who looted the presents sent to the Prophet
(Peace be upon him). Zaid bin Haritha at the head of five hundred men was
despatched to that spot, inflicted heavy losses on those people and captured
1000 camels, 5000 of their cattle and a hundred women and boys. The chief of
Judham who had embraced Islam filed a complaint with the Prophet, who gave a
positive response to the former’s protest, and ordered that all the spoils and
captives be returned.
5. A Letter to Mundhir bin Sawa, Governor of Bahrain:
The Prophet (Peace be upon him) despatched ‘Al-‘Ala’ bin
Al-Hadrami to the governor of Bahrain, carrying a letter inviting him to
embrace Islam. In reply, Al-Mundhir bin Sawa wrote the following letter:
“Allâh’s Messenger (Peace be upon him)! I received your
injunctions. Prior to this, I read your letter, which you wrote to the people
of Bahrain extending to them an invitation to Islam. Islam appealed to some of
them and they entered the fold of Islam, while others did not find it
appealing. In my country, there live Magians and Jews, and therefore you may inform
me of the treatment to be extended to them.”
The Prophet (Peace be upon him) wrote the following letter in
reply to his: “In the Name of Allâh, the Most Beneficent, the Most Merciful.
[next] From Muhammad,
Messenger of Allâh to Mundhir bin Sawa.
Peace be on you! I praise Allâh with no associate, and I bear
witness that Muhammad is His slave and Messenger.
Thereafter, I remind you of Allâh, the Mighty, the Glorious.
Whoever accepts admonition, does it for his own good. Whoever follows my
messengers and acts in accordance with their guidance, he, in fact, accepts my
advice.
My messengers have highly praised your behaviour. You shall
continue in your present office. Give the new Muslims full chance to preach
their religion. I accept your recommendation regarding the people of Bahrain,
and I pardon the offences of the offenders; therefore, you may also forgive
them. Of the people of Bahrain whoever wants to go on in their Jewish or Magian
faith, should be made to pay Jizya (poll-tax).”
6. A Letter to Haudha bin ‘Ali, Governor of Yamama:
“In the Name of Allâh, the Most Beneficent, the Most Merciful.
From Muhammad, Messenger of Allâh to Haudha bin ‘Ali:
Peace be upon him who follows true guidance. Be informed that my
religion shall prevail everywhere. You should accept Islam, and whatever under
your command shall remain yours.”
The envoy chosen was Sulait bin ‘Amr Al-‘Amiri, who after
communicating his message, carried back the following reply to the Prophet
(Peace be upon him):
“The Faith, to which you invite me, is very good. I am a famous
orator and poet, the Arabs highly respect me and I am of account among them. If
you include me in your government, I am prepared to follow you.”
The governor then bestowed a reward on Sulait and presented him
with clothes made of Hajr fabric. Of course, he put all those presents in the
trust of the Prophet (Peace be upon him):
[next] The Prophet (Peace
be upon him) did not accept Haudha’s demand. He usually turned down such peremptory
tone, and would say that the whole matter was in the Hand of Allâh, Who gave
His land to whoever He desired. Gabriel later came with the Revelation that
Haudha had died. The Prophet (Peace be upon him), in the context of his comme
nt on this news, said: “Yamama is bound to give rise to a liar who will
arrogate Prophethood to himself but he will subsequently be killed.” In reply
to a question relating to the identity of the killer, the Prophet said “It is
one of you, followers of Islam.” 7. A Letter to Harith bin Abi Shamir
Al-Ghassani, King of Damascus:
“In the Name of Allâh, the Most Beneficent, the Most Merciful.
From Muhammad, Messenger of Allâh to Al-Harith bin Abi Shamir.
Peace be upon him who follows true guidance, believes in it and
regards it as true. I invite you to believe in Allâh Alone with no associate,
thenceafter your kingdom will remain yours.”
Shuja‘ bin Wahab had the honour of taking the letter to Harith,
who upon hearing the letter read in his audience, was madly infuriated and
uttered: “Who dares to disposs me of my country, I’ll fight him (the Prophet),”
and arrogantly rejected the Prophet’s invitation to the fold of Islam.
8. A Letter to the King of ‘Oman, Jaifer, and his Brother ‘Abd
Al-Jalandi:
“In the Name of Allâh, the Most Beneficent, the Most Merciful.
From Muhammad bin ‘Abdullah to Jaifer and ‘Abd Al-Jalandi.
Peace be upon him who follows true guidance; thereafter I invite
both of you to the Call of Islam. Embrace Islam. Allâh has sent me as a Prophet
to all His creatures in order that I may instil fear of Allâh in the hearts of
His disobedient creatures so that there may be left no excuse for those who
deny Allâh. If you two accept Islam, you will remain in command of your
country; but if you refuse my Call, you’ve got to remember that all your
possessions are perishable. My horsemen will appropriate your land, and my
Prophethood will assume preponderance over your kingship.” ‘Amr bin Al-’As, who
was chosen to carry the letter, narrated the following story that happened
before he was admitted into the audience of Jaifer.
[next] “When I arrived in
‘Oman I contacted ‘Abd, who was known to be more mild-tempered than his
brother:
‘Amr: I am the messenger of Allâh’s Prophet coming to see both,
you and your brother. ‘Abd: You have to see my brother and read to him the
letter you are carrying. He is my senior in both age and kingship.
Incidentally, what is the purport of your mission?
‘Amr: The Prophet calls upon you to believe in Allâh Alone with no
associate, discard any other deities and testify to the slavehood and Messengership
of Muhammad.
‘Abd: O ‘Amr! You come from a noble family, but first of all, tell
me what was your father’s attitude concerning this Faith? You know, we used to
follow his steps.
‘Amr: Death overtook him before believing in Muhammad’s mission; I
wish now he had embraced Islam and been truthful to it before his death. I
myself had adopted the same attitude until Allâh guided me towards Islam.
‘Abd: When did you embrace Islam?
‘Amr: When I was at Negus’s court. By the way, the latter did also
enter into the fold of Islam.
‘Abd: What was his people’s reaction?
‘Amr: They approved of him and followed his steps. ‘Abd: The
bishops and monks?
‘Amr: They did the same.
‘Abd: Beware ‘Amr of lying for this soon betrays man.
‘Amr: I never tell lies; moreover, our religion never allows it.
‘Abd: Has Hercules been informed of the Islamization of Negus? ‘Amr: Yes, of
course.
‘Abd: How did you happen to know that?
‘Amr: Negus used to pay land tax to Hercules, but when the former
embraced Islam, he swore he would discontinue that tax. When this news reached
Hercules, his courtiers urged him to take action against Negus but he refused
and added that he himself would do the same if he were not sparing of his
kingship.
‘Abd: What does your Pexhort you to do?
[next] ‘Amr: He exhorts us
to obey Allâh, the All-Mighty, the All-Glorious, be pious and maintain good
ties with family kin; he forbids disobedience, aggression, adultery, wine,
idolatry and devotion to the cross.
‘Abd: Fair words and fair beliefs are those you are calling for. I
wish my brother would follow me to believe in Muhammad Õáì Çááå Úáíå æÓáã and
profess h is religion, but my brother is too sparing of his kingship to become
a subordinate.
‘Amr: Should your brother surrender himself to Islam, the Prophet
would give him authority over his people and take alms tax from the wealthy
people to be given to the needy. ‘Abd: That is fair behaviour. But what is this
alms tax you have mentioned?
‘Amr: It is a Divine injunction that alms tax be taken from the
well-to-do people who have surplus wealth and be distributed to the poor.
‘Abd: I doubt if this can work among our people.
‘Amr stayed for some days to be admitted into Jaifer’s court until
he was finally granted this permit. “He asked me to hand him the letter to read
it. After that he asked me how Quraish reacted and I answered that they had
followed him, some out of their own freewill and others overpowered by military
fighting. Now, people have chosen Islam in preference to other creeds, and have
realized through their mental insight that they had been straying in darkness.
None, except you, is now out of the domain of Islam, so I advise you to embrace
Islam so that you can provide security to yourself and your country.”
Here, he asked me to call on him the following day. The following
day he showed some reluctance in receiving me but his brother, ‘Abd, interceded
and I was given the chance to see him again but this time to address me in a
threatening arrogant tone. However, after a private talk with his brother and
reconsidering the whole situation, both brothers embraced Islam and proved to
be true to Islam that had begun to make its way into this new area.
The context of this story reveals that this letter was sent at a
much later date than the others, most likely after the conquest of Makkah.
[next] Through these
letters, the Prophet managed to communicate his Message to most monarchs at
that time; some believed, while others remained obdurate and persisted in their
disbelief. However, the idea of embracing Islam, and the advent of a new
Prophet preoccupied all of them.
POST-HUDAIBIYAH HOSTILITIES DHU QARAD INVASION:
It was in fact not a battle but rather a skirmish carried out
against a platoon of Bani Fazarah. The place by which it was fought is known as
Dhu Qarad, a reservoir of water at a day’s journey from Madinah. According to
the majority of scholars, this incident took place three days before the battle
of Khaibar.
It has been narrated on the authority of Salamah bin Al-Akwa‘, the
hero of this battle, that the Messenger of Allâh (Peace be upon him) sent his
hireling Rabah, with his camels to a nearby pasture. I, taking Talhah’s horse,
went there for the same purpose. When the day dawned, ‘Abdur Rahman Al-Fazari
made a raid, drove away all the camels, and killed the man who looked after
them. I told Rabah to ride the horse, take it to Talhah and inform the
Messenger of Allâh (Peace be upon him) that the polytheists had made away with
his camels. Then I stood upon a hillock and turning my face to Madinah, shouted
thrice: “Come to our help!” After that I set out in pursuit of the raiders,
shooting at them with arrows and chanting (self-eulogatory) verse:
I am the son of Al-Akwa‘ Today is the day of defeat for the mean.
By Allâh, I continued shooting at them and hamstringing their
animals. Whenever a horseman turned upon me, I would come to a tree (hid
myself) sitting at its base, shoot at him and hamstring his horse. At last they
entered a narrow mountain gorge. I ascended that mountain and held them at bay
throwing stones at them. I continued to chase them in this way until I got all
the camels released with no one left with them. They fled in all directions and
I following and shooting at them continually until they dropped more than
thirty mantles and thirty lances, lightening their burden. On everything they
dropped, I put a mark with a stone so that the Messenger of Allâh (Peace be
upon him) and his Companions might recognize them (that it was booty left by
the enemy). They went on until they came to a narrow valley. They sat down to
eat something, and I sat on the top of a tapering rock. Four of them ascended
the mountain coming towards me. When they were near enough to hear me, I
shouted: “Do you [next] recognize me?” They said: “No. Who are you?” I said: “I
am Salamah son of Al-Akwa‘. I can kill anyone of you I like but none of you can
kill me.” So they returned. I did not move from my place until I saw the
horsemen of the Messenger of Allâh (Peace be upon him), who came riding through
the trees. The foremost among them was Akhram, behind him was Abu Qatadah
Al-Ansari followed by Al-Miqdad bin Al-Aswad. Akhram a nd ‘Abdur Rahman
Al- Fazari met in combat. Akhram hamstrung ‘Abdur Rahman’s horse but the
latter managed to strike him with his lance and kill him. ‘Abdur Rahman turned
around riding Akhram’s horse. Abu Qatadah, seeing this, got engaged in fierce
combat with ‘Abdur Rahman, smote him with his lance and it was fatal. The
polytheists consequently fled away and I was in their pursuit until before
sunset they reached a valley with a spring of water called Dhu Qarad. They
rested there to have a drink. I however, running in hot pursuit, turned them
out of the valley before they could drink a drop of water. Later on, the
Prophet (Peace be upon him), along with his Companions, overtook me. I
addressed him saying: Messenger of Allâh, let me select from our people one
hundred men and I will follow the marauders and finish them. In reply, the
Prophet (Peace be upon him) said: “Ibn Al- Akwa‘, you have taken enough and so
now you have to show magnanimity; now they have reached the habitation of
Ghatfan where they are being feted.” He added saying: “Our best horseman today
is Abu Qatadah, and our best footman today is Salamah.” He allotted me two
shares of the booty - the share meant for the horseman and the other meant for
the footman, and combined both of them for me. Intending to return to Madinah,
he made me mount behind him on his she-camel called Al- ‘Adba’.
THE CONQUEST OF KHAIBAR (In Moharram, 7A.H.)
Khaibar was a spacious strongly fortified territory, studded with
castles and farms, lying at a distance of 60-80 miles north of Madinah, now a
village known for its uncongenial climate. After Al- Hudaibiyah Treaty,
the major party of the anti-Islam tripartite coalition — Quraish, the bedouin
horde of Najd tribes and the Jews — was neutralized, therefore, the Prophet
(Peace b e upon him) deemed it an appropriate time to settle his affairs with
the other two wings — the Jews and the Najd tribes — in order that peace and
security could prevail and the Muslims may devote their time and effort in
propagating the Message of Allâh and calling people to embrace it. Khaibar
itself had always remained a hotbed of intrigue and conspiracy, and the Jews
had always constituted it a source of military provocations and war instigation
centre, so it was given a top priority on the agenda of the Prophet’s
compelling exigencies. The Jews of [next] Khaibar had united by an ancient
alliance with the Confederates, triggered Bani Quraiza to practise treachery,
maintained contacts with Ghatfan and the Arabians and they even devised an
attempt at the Prophet’s life. In fact, the continual afflictions that the
Muslims had sustained were primarily attributable to the Jews. Envoys were
repeatedly sent to them for peaceful settlement, but all in vain. Consequently
the Prophet (Peace be upon him) came to the conclusion that a military campaign
was a must in order to forestall their hostilities.
Interpreters of the Noble Qur’ân suggest that capturing Khaibar had
been a Divine promise implied in Allâh’s Words:
“Allâh has promised you abundant spoils that you will capture, and
He has hastened for you this.” [48:20] i.e., Al-Hudaibiyah Peace Treaty and the
surrender of Khaibar.
The hypocrites and people weak oheart had hung back from joining
the true Muslims in Al- Hudaibiyah campaigns, so now Allâh, the All-Mighty
inculcated the following words in His Prophet’s ears:
“Those who lagged behind will say, when you set forth to take the
spoils, ‘Allow us to follow you.’ They want to change Allâh’s Words. Say: ‘You
shall not follow us; thus Allâh has said beforehand.’ Then they will say: ‘Nay,
you envy us.’ Nay, but they understand not except a little.” [48:15]
For this reason, the Prophet (Peace be upon him) invited only
those who were willing to fight in the cause of Allâh to accompany him in his
march against Khaibar. 1400 men only, who had sworn allegiance in response to
his call.
Meanwhile, Siba‘ bin ‘Arfatah Al-Ghifari was chosen to run the
affairs of Madinah. Another incident of high significance is noteworthy, namely
the Islamization of Abu Huraira, a venerable Muslim scholar and an authentic
narrator of the Prophetic traditions.
The hypocrites of Arabia took notice of the fresh Islamic
intentions so they began to alert the Jews to the imminent military activities.
Their chief, ‘Abdullah bin Ubai delegated an envoy to the Jews of Khaibar
warning them against the d angers approaching, and nerving them to resist the
Muslims as they outnumbered the latter293 [next] and were better equipped. On
hearing the news the Jews despatched Kinanah bin Abi Al-Huqaiq and Haudha bin
Qais to their former allies, the tribe of Ghatfan requesting military
assistance, promising to grant them half the yield of the fruit that their
farms could yield if they managed to beat the Muslims.
The Prophet marched by way of Isra Mountain and then went forward
with the army till he halted in a valley called Ar-Raji‘, encamping between
Khaibar and Ghatfan so as to prevent the latter from reinforcing the Jews. The
guides accompanying him led him to an intersection from which branched out
three roads with different designations; all leading to his destination. He
abstained from following the first two roads on grounds of their ominous
designation and chose the third for its propitious indications.
It is noteworthy that some interesting incidents featured the
Muslims’ march towards Khaibar; of which we mention the following:
1. It has been narrated on the authority of Salamah bin Al-Akwa‘,
who said: We marched upon Khaibar with the Messenger of Allâh (Peace be upon
him). We journeyed during the night. One of the men said to my brother ‘Amir:
Won’t you recite to us s ome of your verses, ‘Amir? So he began to chant his
verses to urge the camels, reciting:
O Allâh, if You had not guided us,
We would have neither been guided rightly nor practised charity,
nor offered prayers. We wish to lay down our lives for You; so forgive You our
lapses,
And keep us steadfast when we encounter (our enemies). Bestow upon
us peace and tranquility,
Behold, when with a cry they called upon us to help.
The Messenger of Allâh (Peace be upon him) said: “Who is this
driver (of the camels)?” They said: “It is ‘Amir.” He said: “Allâh will show
mercy to him.” A man said: “Martyrdom is reserved for him; O Messenger of
Allâh, would that you had allowed us to benefit ourselves from his life.” The
Prophet’s Companions had already known that he would never invoke Allâh’s mercy
upon a close Companion but to single him out for martyrdom.
2. On their way down a valley, the Muslims began to entertain
Allâh’s Greatness: shouting at the top of their voices: “Allâh is Great, Allâh is
Great, there is no god but [next] Allâh.” The Prophet (Peace be upon him) asked
them to lower down their voices saying: “The One you are invoking is neither
absent nor deaf; He is close to you, All-hearing.”
3. In a spot called As-Sahba’, not far from Khaibar, the Prophet
(Peace be upon him) observed the afternoon prayer, then he called his
Companions to have whatever food provisions they had. What they brought was too
scanty to satisfy them all. The Prophet took it by his hand and it immediately
grew in quantity, so they all ate to their fill. Shortly afterward, he and the
others, rinsed their mouths and performed the evening prayer without ablution;
he did the same for the night prayer.
The following morning, at sunrise, the Muslims encountered the
Jews when they had come out about their jobs with their axes, spades and
strings driving their cattle along. They began to shout in surprise: “Muhammad
has come along with his force!” The Messenger of Allâh Õáì Çááå Úáíå æÓáã said:
“Allâh is Great, Khaibar shall face destruction. Behold! When we descend in the
city centre, it will be a bad day for those who have been warned (but have not
taken heed).”
For encampment, the Prophet (Peace be upon him) had chosen a
certain plot of land he deemed suitable to serve as the headquarters of his
army. However, a veteran fighter of his called Hubab bin Al-Mundhir suggested
that they, under the exigencies of war requirements and for the sake of
providing maximum logistic facilities, shift to another place. On approaching
the vicinity of Khaibar, the Prophet ordered his troops to halt, and began to
invoke his Lord saying: “O Allâh! Lord of the seven heavens and what they
harbour beneath, Lord of the seven earths and what lies in their wombs, Lord of
devils and whomsoever they have led astray; we beseech You to grant us the good
of this village (Khaibar), the good of its inhabitants and the good that lies
in it. We seek refuge with You from the evil of this village, the evil of its
inhabitants, and the evil that lies in it.” Then he ordered, “Now march
(towards the village) in the Name of Allâh.”
“The banner”, the Prophet (Peace be upon him) declared “would be
entrusted to a man who loves Allâh and His Messenger and they (Allâh and His
Messenger) love him.” All the Muslims came forward in the following morning
hoping to be granted the honour of carrying the banner. The Prophet (Peace be
upon him) called for ‘Ali bin Abi Talib whose eyes used to hurt, and handed it
to him. ‘Ali, on his part, pledged he would fight the enemies until they
embraced Islam. The Prophet (Peace be upon him) answered him saying: “Take
things easy and invite them to accept Islam and brief them on their duties
[next] towards Allâh. I swear by Allâh that if only one should be guided
through your example, that would surely outweigh the best of our camels.”
Khaibar, it seems, was split into two parts with five forts in the
first: Na‘im, As-Sa‘b bin Mu‘adh, the castle of Az-Zubair, ’Abi Castle, and
An-Nizar in Ash-Shiqq; three others were in part two: Al- Qamus, Al-Wateeh and
As -Salalim.
The Actual Operation begins:
The Prophet (Peace be upon him) began the campaign by reducing the
minor strongholds one after the other. The first fort he was to attack was
Na‘im, the first defence line with a formidable strategic position. Marhab, the
leader of the fort, invited ‘Amr bin Al-Akwa‘ to meet him in combat and the
latter responded; when ‘Amr struck the Jew, his sword recoiled and wounded his
knee, and he died of that wound. The Prophet (Peace be upon him) later said:
“For him (‘Amir) there is a double reward in the Hereafter.” He indicated this
by putting two of his fingers together. ‘Ali bin Abi Talib then undertook to
meet Marhab in combat, and managed to kill him. Yasir, Marhab’s brother, then
turned up challenging the Muslims to a fight. Az-Zubair was equal to it and
killed him on the spot. Real fighting then broke out and lasted for a few days.
The Jews showed courage and proved to be too formidable even to the repeated
rushes of the veteran soldiers of Islam. However, they later realized the
futility of resistance and began to abandon their positions in An-Na‘im and
infiltrate into the fortress of As-Sa‘b.
Al-Hubab bin Al-Mundhir Al-Ansari led the attack on As-Sa‘b
fortress and laid siege to it for three days after which the Muslims stormed it
with a lot of booty, provisions and food to fall to their lot therein. This
victory came in the wake of the Prophet’s (Peace be upon him) invocation to
Allâh to help Banu Aslam in their relentless and daring attempts to capture
that fort.
During the process of the war operations, extreme hunger struck
the Muslims. They lit fires, slaughtered domestic asses and beto cook them.
When the Prophet (Peace be upon him) inquired about the fires and cooking, he
ordered that they throw away the meat and wash the cooking pots, forbidding the
practice of eating such meat.
The Jews, meanwhile, evacuated An-Natat and barricaded themselves
in Az-Zubair fort, a formidable defensive position inaccessible to both cavalry
and infantry. The Muslims [next] besieged it for three days, but in vain. A Jew
spy told the Prophet about a subterranean water source that provided them with
water, and advised that it be cut off in order to undermine their resistance.
The Prophet (Peace be upon him) did that so the Jews got out to engage with the
Muslims in fierce fighting during which some Muslims and ten Jews were killed,
but the fort was eventually conquered.
Shortly after this battle, the Jews moved to ’Abi Castle and
barricaded themselves inside. The same events recurred; the Muslims besieged
the new site for three days and then the great Muslim hero Abu Dujanah Sammak
bin Kharshah Al-Ansari — of the red ribbon — led the Muslim army and broke into
the castle, conducted fierce military operations within and forced the
remaining Jews to flee for their lives into another fort, An-Nizar.
An-Nizar was the most powerful fort, and the Jews came to the
established conviction that it was too immune to be stormed, so they deemed it
a safe place for their children and women. The Muslims, however, were not
dismayed but dragged on the siege, but because standing at a commanding top,
the fort was impregnable. The Jews inside were too cowardly to meet the Muslims
in open fight but rather hurled a shower of arrows and stones on the attackers.
Considering this situation, the Prophet (Peace be upon him) ordered that rams
be used and these proved effective and caused cracks in the ramparts providing
an easy access into the heart of the fort, where the Jews were put to rout and
fled in all directions leaving behind their women and children.
With these series of military victories, the first division of Khaibar
was totally reduced, and the Jews in the other minor fortresses evacuated them
and fled to the second division.
THE SECOND PART OF OF KHAIBAR CONQURED:
When the Prophet (Peace be upon him), along with his army, moved
to this part of Khaibar, Al- Katiba, he laid a heavy siege to it for fourteen
days with the Jews barricading themselves inside their forts. When he was about
to use the rams, the Jews realized that they would perish, therefore, they
asked for a negotiable peace treaty.
There is one controversial point in this context. Was this part of
Khaibar (with its three forts) conquered by force? Ibn Ishaq clearly stated
that Al-Qamus fort was conquered by force. [next] Al-Waqidi, on the other hand,
maintained that the three forts were taken through peace negotiations, and
force, if any, was resorted to only to hand the fort over to the Muslims; the
two other forts surrendered without fighting.
NEGOTIATIONS:
Ibn Abi Al-Huqaiq was despatched to the Messenger of Allâh (Peace
be upon him) to negotiate the surrender treaty. The Prophet (Peace be upon him)
agreed to spare their lives on condition they evacuate Khaibar and the adjacent
land, leaving whatever gold and silver they had in their possession. However,
he stipulated that he would disavow any commitment if they concealed anything.
Shortly afterwards, the forts were handed over to the Muslims and all Khaibar
was reduced and brought under the sway of Islam.
This treaty notwithstanding, Abi Al-Huqaiq’s two sons concealed a
leather bag full of jewels, and money belonging to Huyai bin Al-Akhtab, who
carried it with him when Banu Nadir had been banished. Kinanah bin Ar-Rabi‘,
who had hidden the musk somewhere, was obdurate in his denial and so he was
killed when the musk was discovered and his dishonesty was proven. Abi
Al-Huqaiq’s two sons were killed in recompense for breaching the covenant, and
Safiyah, Huyai’s daughter was taken as a captive.
DISTRIBUTION OF SPOILS:
In accordance with the agreement already concluded, the Jews would
be obliged to evacuate Khaibar, but they were anxious to keep on cultivating
the rich soil and fine orchard for which Khaibar was famous. They, therefore,
approached the Prophet (Peace be upon h im) with the request that they be
allowed to cultivate their lands and they would give half of the produce to the
Muslims. Muhammad (Peace be upon him) was kind enough to accede to their
request.
The Messenger (Peace be upon him) divided the land of Khaibar into
two: one half to provide the food to be stored in case of any accidental calamity
that might befall the Muslims, and for entertaining the foreign delegates who
started to frequent Madinah a lot; the other half would go to the Muslims who
had witnessed Al-Hudaibiyah event whether present or absent. The total number
of shares came to 36, of which 18 were given to the people [next] above-mentioned.
The army consisted of 1400 men of whom were 200 horsemen. The horseman was
allotted 3 shares and the footman one. The spoils taken at Khaibar were so
great that Ibn ‘Umar said: “We never ate our fill until we had conquered
Khaibar.” ‘Aishah (May Allah be pleased with her) is narrated to have said:
“Now we can eat our fill of dates.”
On their return to Madinah, the Emigrants were able to return to
the Helpers of Madinah all the gifts they had received. All of this affluence
came after the conquest of Khaibar and the great economic benefits that the
Muslims began to reap.
The conquest of Khaibar coincided with the arrival of the
Prophet’s cousin Ja‘far bin Abi Talib and his companions along with Abi Musa
Al-Ash‘ari and some Muslims from Abyssinia (Ethiopia).
Abu Musa Al-Ash‘ari narrated that he and over fifty companions,
while in Yemen, took a ship which landed them in Abyssinia (Ethiopia) and they
happened to meet there Ja‘far and his companions. He said, “We stayed together
until the Prophet (Peace be upon him) sent an envoy asking us to come back.
When we returned, we found out that he had already conquered Khaibar, yet he
gave us our due shares of the spoils.” The advent of those men came at the
request made by the Messenger of Allâh (Peace be upon him) to Negus, king of
Abyssinia (Ethiopia), through a Prophetic deputy, ‘Amr bin Omaiya Ad-Damari.
Negus sent them back, 16 men altogether with their wives and children on two
boats. The rest of emigrants had arrived in Madinah earlier.
In the same context, Safiyah, whose husband Kinanah bin Abi
Al-Huqaiq was killed for treachery, was taken as a captive and brought along
with other prisoners of war. After the permission of the Prophet (Peace be upon
him) was sought, Dihyah Al-Kalbi chose one of them and she happened to be
Safiyah. The other Muslims, however, advised that Safiyah, being the daughter
of the chief of Bani Quraiza and Bani Nadir, should be married to the Prophet
(Peace be upon him), who agreed to their opinion, invited her to Islam, freed
and took her as wife on her embracing Islam. The wedding feast consisted of
dates and fat, and was held on his way back to Madinah at a spot called Sadd
As- Sahba’.
After the conquest of Khaibar, a Jewish woman called Zainab bint
Al-Harith offered the Prophet (Peace be upon him) a roasted sheep she had
poisoned. He took a mouthful, but [next] it was not to his liking so he spat it
out. After investigation, the woman confessed that she had stuffed the food
with poison alleging that if the eater were a king, she would then rid herself
of him, but should he be a Prophet, then he would be bound to learn about it.
The Prophet (Peace be upon him), however, connived at her treacherous attempt,
but ordered that she be killed when Bishr bin Al-Bara’ died of that poison.
The number of Muslims who were martyred was controversial, but it
ranged between 16 and 18, while the number of Jews killed came to 93.
The rest of Khaibar also fell to the Muslims. Allâh cast fear into
the hearts of the people of Fadak, a village standing to the north of Khaibar,
and they hastened to ask for peace, and be allowed to leave in safety, and give
up their wealth in return for that. The Prophet (Peace be upon him) entered
into an agreement with them similar to the previous one with the people of
Khaib. Fadak was exclusively the Prophet’s because neither Muslim cavalry nor
camelry were involved in fight thereby.
No sooner had the Prophet (Peace be upon him) discharged the
affair of Khaibar than he started a fresh move towards Wadi Al-Qura, another
Jewish colony in Arabia. He mobilized his forces and divided them into three
regiments with four banners entrusted to Sa‘d bin ‘Ubada, Al-Hubab bin Mundhir,
‘Abbad bin Bishr and Sahl bin Haneef. Prior to fighting, he invited the Jews to
embrace Islam but all his words and exhortations fell on deaf ears. Eleven of
the Jews were killed one after another and with each one newly killed, a fresh
call was extended inviting those people to profess the new faith. Fighting went
on ceaselessly for approximately two days and resulted in full surrender of the
Jews. Their land was conquered, and a lot of booty fell in the hands of the
Muslims.
The Prophet (Peace be upon him) stayed in Wadi Al-Qura for four
days, distributed the booty among the Muslim fighters and reached an agreement
with the Jews similar to that of Khaibar.
The Jews of Taima’, hearing beforehand about the successive
victories of the Muslim army and the defeats that their brethren, the Jews, had
sustained, showed no resistance when the Prophet (Peace be upon him) reached
their habitation. On the contrary, they took the initiative and offered to sign
a reconciliation treaty to the effect that they receive protection but pay
tribute in return. Having achieved his objective and subdued the Jews
completely, the Prophet (Peace be upon him) made his way back home and arrived
in Madinah in late Safar or early Rabi‘ Al-Awwal 7 A.H.
[next] It is noteworthy
that the Prophet (Peace be upon him), being the best amongst war experts,
realized quite readily that evacuating Madinah after the lapse of the
prohibited months (Muharram, Dhul Qa‘da and Dhul Hijja) would not be wise at
all with the presence of the desert bedouins roaming in its vicinity. Such a
careless attitude, the Prophet (Peace be upon him) believed, would tempt the
undisciplined mob to practise their favourite hobby of plundering, looting and
all acts of piracy. This premonition always in mind, the Prophet (Peace be upon
him) despatched Aban bin Sa‘id at the head of a platoon to deter those bedouins
and forestall any attempt at raiding the headquarters of the nascent Islamic
state during his absence in Khaibar. Aban achieved his task successfully and
joined the Prophet (Peace be upon him) in Khaibar after it had been conquered.
Sporadic Invasions
The Expedition called Dhat-ur-Riqa' (in the year 7 A.H.):
Having subdued two powerful sides of the Confederates coalition,
the Prophet peace be upon him started preparations to discipline the third
party, i.e. the desert bedouins, who took Najd for habitation, and continued in
their usual practices of looting and plundering. Unlike the Jews of Khaibar and
people of Makkah, they had a liking for living in the wilderness dispersed in
scattered spots, hence the difficulty of bringing them under control, and the
futility of carrying out deterrent campaigns against them. However, the Prophet
peace be upon him was determined to put an end to this unacceptable situation
and called the Muslims around him to get ready to launch a decisive campaign
against those harassing rebels. Meanwhile it was reported to him that Bani
Muharib and Banu Tha'lbah of the Ghatfan tribe were gathering army in order to
encounter the Muslims. The Prophet peace be upon him proceeded towards Najd at
the head of 400 or 700 men, after he had mandated Abu Dhar - in another
version, 'Uthman bin 'Affan - to dispose the affairs of Madinah during his
absence. The Muslim fighters penetrated deep into their land until they reached
a spot called Nakhlah where they came across some bedouins of Ghatfan, but no
fighting took place because the latter had agreed to go into reconciliation
with the Muslims. The Prophet peace be upon him led his followers that day in a
prayer of fear.
Al-Bukhari, on the authority of Abu Musa Al-Ash'ari, narrated that
they set out on an expedition with the Messenger of Allâh peace be upon him.
"We were six in number and had (with us) only one camel which we rode turn
by turn. Our feet were injured. My feet301 [next] were so badly injured that my
nails came off. We, therefore, bandaged our feet with rags, so this expedition
was called Dhat-ur- Riqa' (i.e. the expedition of rags.)"
Jabir narrated: In the course of Dhat-ur-Riqa' expedition, we came
to a leafy tree where the Prophet peace be upon him sat shading himself off the
burning sun. The others dispersed here and there seeking shelter from heat. The
Prophet peace be upon him had a short nap after he had hung his sword on the
tree. A polytheist, meanwhile came, seized the sword and unsheathed it.
The Prophet peace be upon him woke up to find his sword drawn in
the man's hand. The bedouin here asked the Prophet (unarmed then): "Who
would hold me back from killing you now?" The Prophet peace be upon him
then answered: "It is Allâh." In another version, it was reported
that the Prophet peace be upon him took the sword when it had fallen down and
the man said: "You (the Prophet) are the best one to hold a sword."
The Prophet peace be upon him asked the man if he would testify to the Oneness
of Allâh and the Messengership of Muhammad. The Arabian answered that he would
never engage in a fight against him, nor would he ally people fighting the
Muslims. The Prophet peace be upon him set the man free and let him go to his
people to say to them that he had seen the best one among all people.
A woman from the Arabians was taken prisoner in the context of
this battle. Her husband, on hearing the news, swore he would never stop until
he had shed the blood of a Muslim. Secretly at night, he approached the camp of
the Muslims when he saw two sentries stationed there to alert the Muslims
against any emergency. He shot the first one, Abbad bin Bishr, who was
observing prayer, with an arrow but he did not stop prayer, he simply pulled it
out. Then he was shot by three other arrows but would not interrupt his prayer.
After he had done the closing salutations, he awakened his companion 'Ammar bin
Yasir, who remonstrated that he should have alerted him to which the latter
replied that he was half way through a Chapter and did not like to interrupt
it.
The victory at the expedition of Dhat-ur-Riqa' had a tremendous
impact on all the Arabians. It cast fear into their hearts and rendered them
too powerless to antagonize the Muslim society in Madinah. They began to
acquiesce in the prevailing situation and resigned themselves to new
geo-political conditions working in favour of the new religion. Some of them
even embraced Islam and took an active part in the conquest of Makkah and the
battle of Hunain, and received their due shares of the war booty.
[next] From that time
onward, the anti-Islam tripartite coalition had been subdued, and peace and
security prevailed. The Muslims, then started to redress a ny political
imbalance and fill in the small gaps that still triggered unrest here and there
in the face of the great drive of Islamization that enveloped the whole area.
We could in this context mention some of these incidental skirmishes which
pointed markedly to the ever-growing power of the Muslim society.
1. A platoon headed by Ghalib bin 'Abdullah Al-Laithi in Safar or
in Rabi' Al-Awwal 7 A.H. was despatched to muffle the provocative behaviour of
Bani Al-Muluh. The Muslims managed to kill a large number of the enemy soldiers
and captured a great deal of booty. A large army of polytheists rushed in their
heel but floods hindered the pursuit, and the Muslims managed to withdraw in
safety.
2. 'Umar bin Al-Khattab, at the head of a 30-soldier group, set
out to a spot called Turbah in Sha'ban 7 A.H. to discipline the people of
Hawazin. He no longer arrived at their habitation that they fled for their
lives.
3. Thirty men with Basheer bin Sa'd Al-Ansari headed for Bani
Murrah in Sha'ban 7 A.H. in Fadak area. He killed a large number of the enemy
and seized a lot of their camels and cattle. On his way back, the enemy
gathered up forces and overtook the Muslims at night. They showered Basheer and
his men with arrows, and killed all the Muslims except Basheer, who took refuge
in Fadak and stayed with the Jews there until his wounds healed.
4. Ghalib bin 'Abdullah Al-Laithi at the head of a platoon of 130
men launched an attack against Bani 'Awâl and Bani 'Abd bin Tha'lbah in Ramadan
7 A.H. They killed some of the enemy's men and captured their cattle and
camels. 'Usama bin Zaid killed Mardas bin Nahik, a polytheist, but after he had
pronounced the testimony of Allâh's Oneness to which incident the Prophet peace
be upon him commented addressing his Companions: " Would you rip open his
heart to discern whether he is truthful or a liar?"
5. A thirty-horseman group headed by 'Abdullah bin Rawaha marched
towards Khaibar on reports that Aseer (or Basheer bin Razam) was rallying the
ranks of Bani Ghatfan to attack the Muslims: They managed to persuade that Jew
to follow them to Madinah encouraging him that the Prophet peace be upon him
would institute him as a ruler of Khaibar. On their way back there occurred a
sort of misunderstanding that gave rise to fierce fighting between the two
parties resulting in the death of Aseer and the thirty men303 [next] with him.
6. In Shawwal 7 A.H., Basheer bin Sa'd Al-Ansari marched towards
Yemen and Jabar at the head of 300 Muslim fighters to subdue a large mob of
polytheists who gathered to raid the outskirts of Madinah. Basheer and his men
used to march at night and lurk during the day until they reached their
destination. Having heard about the advent of the Muslims, the polytheists fled
away leaving behind them a large booty and two men who later embraced Islam on
arrival in Madinah.
7. In the year 7 A.H., shortly before the Compensatory 'Umrah
(lesser pilgrimage), a man called Jashm bin Mu'awiyah came to a spot called
Ghabah where he wanted to gather the people of Qais and entice them into
fighting the Muslims. The Prophet peace be upon him, on hearing these reports,
despatched Abu Hadrad with two men to see to the situation. Abu Hadrad, through
a clever strategy, managed to rout the enemy and capture a lot of their cattle.
The Compensatory 'Umrah (Lesser Pilgrimage)
When Dhul Qa'da month approached towards the close of the seventh
year A.H., the Prophet peace be upon him ordered his people, and the men who
witnessed Al-Hudaibiyah Truce Treaty in particular, to make preparations to
perform 'Umrah (lesser pilgrimage). He proceeded with 2000 men besides some
women and children, and 60 camels for sacrifice, to visit the Holy Sanctuary in
Makkah. The Muslims took their weapons with them fearing the treachery of the
Quraishites, but left them with a party of two hundred men at a place some
eight miles from Makkah. They entered the city with the swords in their
scabbards, with the Prophet peace be upon him at their head on his she-camel,
Al-Qaswa', while the surrounding Companions attentively focusing their look on
him, all saying: "Here I am! at Your service O Allâh!" The
Quraishites had left the place and retired to their tents on the adjoining
hills. The Muslims performed the usual circumambulation vigorously and briskly;
and on recommendation by the Prophet peace be upon him they did their best to
appear strong and steadfast in their circumambulation as the polytheists had
spread rumours that they were weak because the fever of Yathrib (Madinah) had
sapped their strength. They were ordered to run in the first three rounds and
then walk in the remaining ones. The Makkans meanwhile aligned on the top of
Qu'aiqa'an Mount watching the Muslims, tongue-tied at witnessing their strength
and devotion. When they entered the Holy Sanctuary, 'Abdullah bin Rawaha walked
before the Prophet peace be upon him reciting:
[next] "Get out of his
way, you disbelievers, make way, we will fight you about its revelation with
strokes that will remove heads from shoulders and make friend unmindful of
friend." After ritual walking and running between the two hills of Makkah,
Safa and Marwah, the Prophetpeace be upon him with the Muslims halted at the
latter spot to slaughter the sacrificial animals and shave their heads.
The main body of the pilgrims had now performed the basic rites of
the lesser pilgrimage, but there remained those who were entrusted the charge
of the weapons. The Prophet had these relieved, and they went through the same
devotions as the others did.
On the morning of the fourth day of the pilgrimage, the notables
of Quraish asked 'Ali bin Abi Talib to tell the Prophet peace be upon him to
leave Makkah along with his Companions. He, of course, could not conceive of
violating the terms of Al-Hudaibiyah Treaty, therefore he ordered his men to
depart for a village called Sarif where he stayed for some time.
It was during this visit of the Prophet peace be upon him to
Makkah for pilgrimage that his uncle
'Abbas offered the hand of his sister-in-law, Maimuna - the
daughter of Harith, to him. The Prophet peace be upon him was kind enough to
accept this offer since it was an effective step towards cementing the ties of
relationship between the Prophet peace be upon him and the influential men of
Makkah. The wedding took place in Sarif.
Narrators attached different designations to this lesser
pilgrimage. Some called it the compensatory lesser pilgrimage, performed
instead of that uncompleted of Hudaibiyah; and the other one, given
preponderance by jurists, is the lesser pilgrimage consequent on certain terms
of a treaty already agreed upon. On the whole, compensatory, judicial consent,
retribution and reconciliation are all terms applicable to that visit.
Some military operations, directed against some still obdurate
desert Arabians, took place at the
[next] conclusion of the
lesser pilgrimage, of which we could mention:
1. A platoon of 50 men led by Ibn Abi Al-'Awja' was despatched by
the Prophet peace be upon him to the habitations of Bani Saleem inviting them
to embrace Islam, but all the words fell on deaf ears. Fierce fighting erupted
between both parties during which the Muslim leader was wounded, and two of the
enemy were captured.
2. Ghalib bin 'Abdullah at the head of 200 men was despatched to
Fadak where they killed some rebels and a lot of booty fell to their lot.
3. Banu Quda'a had gathered a large number of men to raid the
Muslim positions. On hearing the news, the Prophet peace be upon him despatched
Ka'b bin 'Umair Al-Ansari at the head of 15 men to deal with this situation.
They encountered the army, and called them to enter into the fold of Islam but
the rebels gave a negative response and showered the Muslims with arrows
killing all of them except one who was carried back home later seriously
wounded.
There was also an insignificant skirmish that occurred in Rabi'
Al-Awwal 8 A.H. Shuja' bin Wahab Al- Asadi, along with 25 men, marched towards
Bani Hawazin tribe where they encountered no resistance but managed to gain
some booty.
The Battle of Mu'tah
It was the most significant and the fiercest battle during the
lifetime of the Messenger of Allâh peace be upon him, a preliminary and a
prelude to the great conquests of the land of the Christians. It took place in
Jumada Al-Ula 8 A.H. / September 629 A.D. Mu'tah is a village that lies on the
borders of geographical Syria.
The Prophet peace be upon him had sent Al-Harith bin 'Umair
Al-Azdi on an errand to carry a letter to the ruler of Busra. On his way, he
was intercepted by Sharhabeel bin 'Amr Al-Ghassani, the governor of Al-Balqa'
and a close ally to Caesar, the Byzantine Emperor. Al-Harith was tied and
beheaded by Al-Ghassani.
Killing envoys and messengers used to be regarded as the most
awful crime, and amounted to the degree of war declaration. The Prophet peace
be upon him was shocked on hearing the news and ordered that a large army of
3000 men be mobilized and despatched to the north to discipline the
transgressors. It was the largest Muslim army [next] never mobilized on this
scale except in the process of the Confederates Battle.
Zaid bin Haritha was appointed to lead the army. Ja'far bin Abi
Talib would replace him if he was killed, and 'Abdullah bin Rawaha would
succeed Ja'far in case the latter fell. A white banner was raised and handed
over to Zaid.
The Prophet peace be upon him recommended that they reach the
scene of Al-Harith's murder and invite the people to profess Islam. Should the
latter respond positively, then no war would ensue, otherwise fighting them
would be the only alternative left. He ordered them:
"Fight the disbelievers in the Name of Allâh, neither breach
a covenant nor entertain treachery, and under no circumstances a new-born,
woman, an ageing man or a hermit should be killed; moreover neither trees
should be cut down nor homes demolished." At the conclusion of the
military preparations, the people of Madinah gathered and bade the army farewell.
'Abdullah bin Rawaha began to weep at that moment, and when asked why he was
weeping, he swore that it was not love for this world nor under a motive of
infatuation with the glamour of life but rather the Words of Allâh speaking of
Fire that he heard the Prophet peace be upon him reciting:
"There is not one of you but will pass over it (Hell); this
is with your Lord, a Decree which must be accomplished." [19:71]
The Muslim army then marched northward to Ma'ân, a town bordering
on geographical Syria. There news came to the effect that Heraclius had
mobilized a hundred thousand troops together with another hundred thousand men
of Lakham, Judham and Balqain - Arabian tribes allied to the Byzantines.
The Muslims, on their part had never thought of encountering such a huge army.
They were at a loss about what course to follow, and spent two nights debating
these unfavourable conditions. Some suggested that they should write a letter
to the Prophet peace be upon him seeking his advice. 'Abdullah bin Rawaha was
opposed to them being reluctant and addressed the Muslims saying: "I swear
by Allâh that this very object which you hold in abhorrence is the very one you
have set out seeking, martyrdom. In our fight we don't count on number of
soldiers or equipment but rather on the Faith that Allâh has honoured us with.
Dart to win either of the two, victory or martyrdom." In the light of
these words, they moved to engage with the enemy in Masharif, a town of
Al-Balqa', and then changed direction towards Mu'tah [next] where they
encamped. The right flank was led by Qutba bin Qatadah Al-'Udhari, and the left
by 'Ubadah bin Malik Al-Ansari. Bitter fighting started between the two
parties, three thousand Muslims against an enemy fiftyfold as large.
Zaid bin Haritha, the closest to the Messenger's heart, assumed
leadership and began to fight tenaciously and in matchless spirit of bravery
until he fell, fatally stabbed. Ja'far bin Abi Talib then took the banner and
did a miraculous job. In the thick of the battle, he dismounted, hamstrung his
horse and resumed fighting until his right hand was cut off. He seized the
banner with his left hand until this too was gone. He then clasped the banner
with both arms until a Byzantine s oldier struck and cut him into two parts. he
was posthumously called "the flying Ja'far" or "Ja'far with two
wings" because Allâh has awarded him two wings to fly wherever he desired
there in the eternal Garden. Al-Bukhari reported fifty stabs in his body, none
of them in the back.
'Abdullah bin Rawaha then proceeded to hold up the banner and
fight bravely on his horseback while reciting enthusiastic verses until he too
was killed. Thereupon a man, from Bani 'Ajlan, called Thabit bin Al-Arqam took
the banner and called upon the Muslims to choose a leader. The honour was
unanimously granted to Khalid bin Al-Waleed, a skilled brave fighter and an
outstanding strategist. It was reported by Al-Bukhari that he used nine swords
that broke while he was relentlessly and courageously fighting the enemies of
Islam. He, however, realizing the grave situation the Muslims were in, began to
follow a different course of encounter, revealing the super strategy-maker,
that Khalid was rightly called. He reshuffled the right and left flanks of the
Muslim army and introduced forward a division from the rear in order to cast
fear into the hearts of the Byzantine by deluding them that fresh
reinforcements had arrived. The Muslims engaged with the enemies in sporadic
skirmishes but gradually and judiciously retreating in a fully organized and
well-planned withdrawal. The Byzantines, seeing this new strategy, believed
that they were being entrapped and drawn in the heart of the desert. They
stopped the pursuit, and consequently the Muslims managed to retreat back to
Madinah with the slightest losses. The Muslims sustained twelve martyrs,
whereas the number of casualties among the Byzantines was unknown although the
details of the battle point clearly to a large number. Even though the battle
did not satisfy the Muslims' objective, namely avenging Al-Harith's murder, it
resulted in a far-ranging impact and attached to the Muslims a great reputation
in the battlefields.
The Byzantine Empire, at that time, was a power to be reckoned
with, and mere thinking of antagonizing it used to mean self-annihilation, let
alone a three-thousand-soldier [next] army going into fight against 200,000
soldiers far better equipped and lavishly furnished with all luxurious
conveniences. The battle was a real miracle proving that the Muslims were
something exceptional not then familiar. Moreover, it gave evidence that Allâh
backed them and their Prophet, Muhammad, was really Allâh's Messenger. In the
light of these new strategic changes, the archenemies among the desert bedouins
began to reconcile themselves with the new uprising faith and several
recalcitrant tribes like Banu Saleem, Ashja', Ghatfan, Dhubyan, Fazarah and
others came to profess Islam out of their own sweet free will.
Mu'tah Battle, after all, constituted the forerunner of the blood
encounter to take place with the Byzantines subsequently. It pointed markedly
to a new epoch of the Islamic conquest of the Byzantine empire and other remote
countries, to follow at a later stage.
Dhat As-Salasil Campaign:
Dhat As-Salasil is a spot situated ten days' walk north of
Madinah. The Muslims are said to have encamped in a place with a well of water
called Salsal, hence the terminology Dhat As-Salasil. In view of the alliance
between the Arabian tribes on the borders of Syria and the Byzantines, the
Prophet peace be upon him deemed it of top urgency to carry out a
wisely-planned manoeuvre that might bring about a state of rapport with those
bedouins, and would at the same time detach them from the Byzantines. For the
implementation of this plan, he chose 'Amr bin Al-'As, whose paternal
grandmother came from Bali, a tribe dwelling in that area. This motive in mind,
combined with provocative military movements, by Bani Quda'a, precipitated this
preemptive strike which started in Jumada Ath-Thaniya, 8 A.H.
'Amr bin Al-'As was awarded a white flag with a black banner to go
with it. He set out at the head of 300 Emigrants and Helpers assisted by a
cavalry of 30 men, and was recommended to seek help from Bali, 'Udhra and
Balqain tribes. He used to march at night and lurk during the day. On
approaching the enemy lines and realizing the large build up of men, he sent
for reinforcements from Madinah, and these arrived on the spot headed by Abu
'Ubaidah bin Al-Jarrah leading further 200 men as well as other platoons including
Abu Bakr and 'Umar bin Al-Khattab. All of them were given strict orders to
cooperate, work in harmony and never leave any area for disagreement. At noon,
Abu 'Ubaidah wanted to lead the Muslims in prayer, but 'Amr objected on grounds
that the former came only to assist, and leadership in prayer was given to
'Amr.
[next] The Muslim army
reached the habitations of Quda'a and penetrated deep in their land, destroyed
the enemies and obliged the others to flee for their lives in different
directions. At the conclusion of the military operations, a courier was
despatched to the Messenger of Allâh peace be upon him to brief him on the
developments of events and the ultimate victory achieved.
Khadrah Campaign:
In Sha'ban month 8 A.H., news reached the Prophet peace be upon
him of amassing troops by Bani Ghatfan, still outside the domain of Islam. He
urgently summoned Abu Qatadah and sent him at the head of fifteen men to
discipline those outlaws. It took fifteen days to teach them an unforgettable
lesson. Some were killed, others captured and all their property confiscated.
The Conquest of Makkah
Ibn Al-Qaiyim described the conquest of Makkah as the greatest one
by which Allâh honoured His religion, Messenger, soldiers and honest party. He
thereby rescued the Sacred House, whose guidance all people seek. It was the
greatest propitious event in heaven and on earth. It was the most significant
prelude to a new era that was to witness the great march of Islamization and
the entry of people into the fold of Islam in huge hosts. It provided an ever
shining face and a most glowing source of inspiration to the whole earth.
Pre-Conquest Events:
According to the terms of the treaty of Hudaibiyah, the Arab
tribes were given the option to join either of the parties, the Muslims or
Quraish, with which they desired to enter into treaty alliance. Should any of
these tribes suffer aggression, then the party to which it was allied would
have the right to retaliate. As a consequence, Banu Bakr joined Quraish, and
Khuza'ah joined the Prophet peace be upon him. They thus lived in peace for
sometime but ulterior motives stretching back to pre-Islamic period ignited by
unabated fire of revenge triggered fresh hostilities. Banu Bakr, without caring
a bit for the provisions of the treaty, attacked Banu Khuza'ah in a place
called Al-Wateer in Sha'ban, 8 A.H. Quraish helped Banu Bakr with men and arms
taking advantage of the dark night. Pressed by their enemies, the tribesmen of
Khuza'ah sought the Holy Sanctuary, but here too, their lives were not spared,
and, contrary to all accepted traditions, Nawfal, the chief of Banu Bakr,
chasing them in the sanctified area - where310 [next] no blood should be
shed - massacred his adversaries. When the aggrieved party sought justice
from their Muslim allies, the Prophet peace be upon him, as their leader,
demanded an immediate redress for not only violating the treaty but also
slaying men allied to him in the sanctified area. Three demands were made, the
acceptance of any one of them was imperative:
a) to pay blood money for the victims of Khuza'ah,
b) to terminate their alliance with Banu Bakr; or
c) to consider the truce to have been nullified.
This behaviour on the part of Quraish was clearly a breach of the
treaty of Al-Hudaibiyah and was obviously an act of hostility against the
allies of the Muslims, i.e. Banu Khuza'ah. Quraish immediately realized the
grave situation and feared the horrible consequences looming on the horizon.
They immediately called for an emergency meeting and decided to delegate their
chief Abu Sufyan to Madinah for a renewal of the truce. He directly headed for
the house of his daughter Umm Habiba (the Prophet's wife). But as he went to
sit on the Messenger's carpet, she folded it up. "My daughter," said
he, "I hardly knew if you think the carpet is too good for me or that I am
too good for the carpet." She replied, "It is the Messenger of
Allâh's carpet, and you are an unclean polytheist."
Being disgusted at the curt reply of his daughter, Abu Sufyan
stepped out of her room and went to see the Prophet peace be upon him, but the
latter was well aware of his tricks and did not hold him any assurance. He then
approached Abu Bakr, but the latter too declined to interfere. He contacted
'Umar to intercede but this great Companion made a point-blank refusal. At last
he saw 'Ali bin Abi Talib and began begging him in the most humble words,
cunningly alluding to the prospects of mastery over all the Arabs if he were to
intercede for the renewal of the treaty. 'Ali also briefly regretted his
inability to do anything for him. Abu Sufyan turned his steps back to Makkah in
a state of bitter disappointment and utter horror. There he submitted a report
of his meeting with his daughter, Abu Bakr, 'Umar and 'Ali's reaction and the
meaningful silence of the Prophet. The Makkans were dismayed, but did not
expect imminent danger.
Preparations for the Attack on Makkah, and the Prophet's Attempt
at imposing a News [next] Black-out:
On the authority of At-Tabari, the Messenger of Allâh peace be
upon him asked 'Aishah ÑÖì Çááå ÚäåÇ, his spouse three days prior to receiving
news relating to breaching of covenant, to make preparations peculiar to
marching out for war. Abu Bakr, meanwhile, came in and asked 'Aishah ÑÖì Çááå
򊌂 what the matter was, showing surprise at the preparations being made as it
was not, as he said, the usual time for war. She replied that she had no idea.
On the morning of the third day 'Amr bin Sâlim Al-Khuza'i arrived in the
company of forty horsemen to brief the Prophet peace be upon him on the plight
of his people and seeking the Muslims' help for retaliation. People of Madinah
then got to know that Quraish had breached the covenant. Budail followed 'Amr,
and then Abu Sufyan and the news was unequivocally confirmed.
With view of securing a complete news black-out concerning his
military intentions, the Prophet peace be upon him despatched an eight-men
platoon under the leadership of Qatadah bin Rab'i in the direction of Edam, a
short distance from Madinah, in Ramadan 8 A.H., in order to divert the
attention of people and screen off the main target with which he was
preoccupied.
There was so much dread and fear everywhere that Hatib, one of the
most trusted followers of the Prophet peace be upon him secretly despatched a
female messenger with a letter to Makkah containing intimation of the intended
attack. The Prophet peace be upon him received news from the heaven of Hatib's
action and sent 'Ali and Al-Miqdad with instructions to go after her. They
overtook the messenger, and after a long search discovered the letter carefully
hidden in her locks. The Prophet peace be upon him summoned Hatib and asked him
what had induced him to this act. He replied, "O Messenger of Allâh peace
be upon him! I have no affinity of blood with Quraish; there is only a kind of
friendly relationship between them and myself. My family is at Makkah and there
is no one to look after it or to offer protection to it. My position stands in
striking contrast to that of the refugees whose families are secure due to their
blood ties with Quraish. I felt that since I am not related to them, I should,
for the safety of my children, earn their gratitude by doing good to them. I
swear by Allâh that I have not done this act as an apostate, forsaking Islam. I
was prompted only by the considerations I have just explained."
'Umar wanted to cut his head off as a hypocrite, but the Prophet
peace be upon him [next] accepted his excuse and granted him pardon, then
addressed 'Umar saying: "Hatib is one of those who fought in the battle of
Badr. How do you know that he is a hypocrite? Allâh is likely to look
favourably on those who participated in that battle. Turning then, to Hatib, he
said: "Do as you please, for I have forgiven you."
After making full preparation, the Prophet peace be upon him
proceeded to Makkah at the head of ten thousand soldiers on the 10th of
Ramadan, 8 A.H. He mandated Abu Ruhm Al-Ghifari to dispose the affairs of
Madinah during his absence. When they reached Al-Juhfa, Al-'Abbas bin 'Abdul
Muttalib and his family came to join the Prophet peace be upon him. At
Al-Abwa', the Muslims came across Abu Sufyan bin Al-Harith and 'Abdullah bin
Omaiyah, the Prophet's cousins, but, on account of the harm they had inflicted,
and their satiric language, on the believers, they were not welcomed. 'Ali
addressed Abu Sufyan to go and beseech the Prophet peace be upon him for pardon
and confess his ill-behaviour in a manner similar to that of Yusuf's (the
Prophet Joseph) brothers:
"They said: 'By Allâh! Indeed Allâh has preferred you above
us, and we certainly have been sinners.'" [12:91] Abu Sufyan observed
'Ali's counsel, to which the Prophet quoted Allâh's Words: "He said: 'No
reproach on you this day, may Allâh forgive you, and He is the Most Merciful of
those who show mercy!'" [12:92]
Abu Sufyan recited some verses paying a generous tribute to the
Prophet peace be upon him and professing Islam as his only religion.
The Muslims then marched on in a state of fasting until they
reached a place called Al-Qadeed where water was available. There they broke
fast and resumed their movement towards Mar Az-Zahran. The Quraishites were
quite unaware of the development of affairs, but the Prophet peace be upon him
did not like to take them by surprise. He, therefore, ordered his men to kindle
fire on all sides for cooking purposes. The idea behind this was that Quraish
should be afforded full opportunity to assess the situation in which they were
pitchforked correctly, and should not endanger their lives by leaping blindly
in the battlefield. 'Umar bin Al-Khattab was entrusted with the guard duty. In
the meanwhile, Abu Sufyan along with Hakim bin Hizam and Budail bin Warqua',
two terrible polytheists, went out to reconnoiter. Before they got near the
camp, they met 'Abbas, the Prophet's uncle. He apprised Abu Sufyan of the
situation and advised him to accept313 [next] Islam and persuade his people to
surrender before Muhammad peace be upon him; otherwise, his head would be
struck off. Under the prevailing compelling circumstances, Abu Sufyan went in
the company of 'Abbas seeking the Prophet's peace be upon him audience. The
Muslims were furious to see Abu Sufyan and wanted to kill him on the spot. But
the two men managed, not without difficulties, to see the Messenger of Allâh
peace be upon him who advised that they see him the following day. The Prophet
peace be upon him addressed Abu Sufyan saying: "Woe to you! Isn't it time
for you to bear witness to the Oneness of Allâh and Prophethood of
Muhammad?" Here, the archenemy of Islam began to beseech the Prophet peace
be upon him in the most earnest words that testify to the Prophet's generosity
and mild temper begging for pardon and forgiveness, and professing
wholeheartedly the new faith. On request by 'Abbas, the Prophet peace be upon
him, in the context of the general amnesty he proclaimed, gave Abu Sufyan, who
had a liking for bragging, a special privilege, saying: "He who takes
refuge in Abu Sufyan's house is safe; whosoever confines himself to his house,
the inmates thereof shall be in safety, and he who enters the Sacred Mosque is
safe."
On the morning of Tuesday, 17th. Ramadan, 8 A.H., the Prophet
peace be upon him left Mar Az- Zahran. He ordered Al-'Abbas to detain Abu
Sufyan at a commanding gorge that could afford a full view of the Muslim army
parading on its way towards Makkah, and hence give him the chance to see the
great and powerful soldiers of Allâh. The different tribes successively passed
with their banners flown up, until at last the battalion of the E migrants and
Helpers with the Prophet peace be upon him at their head heavily armed marched
by. Abu Sufyan began to wonder who those people were, to which Al-'Abbas told
him that they were Muhammad peace be upon him and his Companions. Abu Sufyan
said that no army however powerful could resist those people and addressing
Al-'Abbas, he said: "I swear by Allâh that the sovereignty of your
brother's son has become too powerful to withstand." Al-'Abbas answered,
"It is rather the power of Prophethood," to which the former agreed.
Sa'd bin 'Ubadah carried the flag of the Helpers. When he passed
by Abu Sufyan, he said "Today will witness the great fight, you cannot
seek sanctuary at Al-Ka'bah. Today will witness the humiliation of
Quraish." Abu Sufyan complained about this to the Prophet peace be upon
him who got angry and said "Nay, today Al-Ka'bah will be sanctified, and
Quraish honoured," and quickly ordered that Sa'd should be stripped off
the flag, and that it should be entrusted to his son Qais, in another v ersion,
to Az-Zubair.
Al-'Abbas urged Abu Sufyan to hasten into Makkah and warn the
Quraishites against314 [next] any aggressive behaviour towards the Muslims.
There in Makkah, he shouted at the top of his voice and warned against any
hostilities advising them to s eek safety in his house. His wife got indignant
and tugged at his moustache cursing him and abusing his cowardly stance. The
people within Makkah mocked Abu Sufyan and dispersed in different directions,
some into their houses, others into the Holy Sanctuary while some undisciplined
reckless ruffians led by 'Ikrimah bin Abi Jahl, Safwan bin Omaiyah and Suhail
bin 'Amr encamped themselves in a place called Khandamah, with a murderous
intent in their minds.
The Prophet peace be upon him, on his part, was quite modestly and
calmly drawing the final touches for the military breakthrough awaiting the
Muslims, by Allâh's Will. He appointed Khalid bin Al-Waleed as a leader of the
right flank of the army with Aslam, Sulaim, Ghifar, Muzainah and Juhainah
tribes under his command to enter Makkah through its lower avenues. Az-Zubair
bin 'Awwam was to lead the left flank and would storm Makkah from the upper
side holding up the Messenger's banner. Abu 'Ubaidah took command of the
infantry and was to penetrate into the city via a side valley. They were given
full and decisive orders not to kill unless in self defence and in that case
they would exterminate any aggressive elements and quell any opposition.
The Muslim battalions marched out each in its already drawn route
to fulfill the missions they were supposed to carry out. Khalid bin Al-Waleed
worked his way into the heart of the town quite successively killing twelve of
the ruffians and sustaining two martyrs. Az-Zubair set out and reached the
fixed destination where h e planted the banner at Al-Fath (conquest) Mosque and
waited there for the arrival of the Prophet peace be upon him. A tent was
pitched for him where he offered prayers of thanks to the All-Mighty Allâh,
Who, out of His immense grace, had granted him a splendid victory. But he did
not repose long. He, in the company of the Helpers and Emigrants, got up and
proceeded towards Al-Ka'bah, the Sacred House, which is an emblem of the
Oneness and Supremacy of Allâh. It was unfortunately infested with idols that
numbered 360. He knocked them down with his bow while reciting the verse of the
Noble Qur'ân:
"And Say: 'Truth (i.e. Islamic Monotheism or this Qur'ân or
Jihâd against polytheists) has come and Batil (falsehood, i.e. Satan or
polytheism, etc.) has vanished. Surely! Batil is ever bound to vanish.'"
[17:81] And Allâh further said:
"Say (O Muhammad peace be upon him): "The Truth (the
Qur'ân and Allah's315 [next] Inspiration) has come, and Al-Batil (falsehood
- Iblis) can neither create anything nor resurrect (any thing)."
[34:49] He
then started the usual circumambulation on his ride. He was not in
a state of Ihram (ritual consecration) then. On completion, he called for
'Uthman bin Talhah, the janitor of Al-Ka'bah, from whom he took the key. He
went in and saw images of Prophets Ibrahim and Ishmael, ÚáíåãÇ ÇáÓáÇã, throwing
divination arrows. He denounced these acts of Quraish and ordered that all
idols be dismantled, images and effigies deleted. He then entered the sacred
hall to face the wall opposite the door and there again performed devout
prostrations, and went around acclaiming Allâh's Greatness and Oneness. Shortly
afterwards, he returned to the door-way and standing upon its elevated step,
gazed in thankfulness on the thronging multitude below and delivered the
following celebrated address:
"There is no god but Allâh Alone. He has no associates. He
made good His Promise that He held to His slave and helped him and defeated all
the Confederates along. Bear in mind that every claim of privilege, whether
that of blood, or property, is under my heel, except that of the custody of Al-
Ka'bah and supplying of water to the pilgrims. Bear in mind that for anyone who
is slain, even though semi-deliberately, with club or whip, for him the
blood-money is very severe: a hundred camels, forty of them to be pregnant.
"O people of Quraish! surely Allâh has abolished from you all
pride of the pre-Islamic era and all conceit in your ancestry, (because) all
men are descended from Adam, and Adam was made out of clay." He then
recited to them the verse:
"O mankind! We have created you from a male and a female, and
made you into nations and tribes, that you may know one another. Verily, the
most honourable of you near Allâh is that (believer) who has At-Taqwa [i.e. one
of the Muttaqûn: i.e. pious and righteous persons who fear Allâh much (abstain
from all kinds of sins and evil deeds which He has forbidden), and love Allâh
much (perform all kinds of good deeds which He has ordained)]. Verily, Allâh is
All-Knowing, All-Aware." [49:13] He further added:
"O you people of Quraish! What do you think of the treatment
that I am about to accord to you?" They replied:
"O noble brother and son of noble brother! We expect nothing
but goodness from you." Upon this he
[next] said:
"I speak to you in the s ame words as Yusuf (the Prophet
Joseph) spoke unto his brothers: He said: "No reproach on you this
day," [12:92] go your way, for you are freed ones." As for the door-
keeping of Al-Ka'bah and supplying of water to pilgrims, the Prophet peace be upon
him ordered that these jobs remain in the hand of 'Uthman bin Talhah and that
the key will stay with him and his descendants for ever.
When time for prayer approached, Bilal ascended Al-Ka'bah and
called for prayer. Abu Sufyan bin Harb, 'Itab bin Usaid and Al-Harith bin
Hisham were meanwhile sitting in the yard. 'Itab bin Usaid commented on the new
situation (Bilal ascending Al-Ka'bah and calling for prayer) saying that Allâh
honoured Usaid (his father) having not heard such words. The Prophet peace be
upon him approached and assisted by Divine Revelation told them that he had
learnt about what they had spoken of. Al-Harith and 'Itab, taken by incredible
surprise, immediately professed Islam and bore witness to the Messengership of
Muhammad peace be upon him adding that "We swear by Allâh that none had
been with us to inform you."
On that very day, the Prophet peace be upon him entered 'Umm
Hani's house where he washed and offered prayers of victory. 'Umm Hani had
sheltered two Makkan relatives of hers in her house in which act she was
granted support by the Prophet peace be upon him.
Shedding blood of nine arch-criminals was declared lawful even
under the curtains of Al-Ka'bah. Nevertheless, only four of them were killed
while the others were pardoned for different reasons. As for those who were
killed, mention could be made of 'Abdul 'Uzza bin Khatal who had become a
Muslim and then deputed to collect alms-tax in the company of a Helper. They
had also a slave with them. 'Abdullah, in a fit of rage, killed the Helper's slave
on account of a mere trifling dispute, and joined the pagan Arabs as an
apostate. He was never repentant at this heinous crime but rather employed two
women singers and incited them to sing satirically about the Prophet peace be
upon him.
The other man who was put to death was Miqyas bin Sababa. He was a
Muslim. A Helper accidently killed his brother Hisham. The Prophet peace be
upon him had arranged the payment of blood money to him, which he had accepted.
His revengeful nature, however, was never appeased, so he killed the Helper and
went to Makkah as an apostate.
[next] Similarly, Huwairith
and one woman singer went to death.
On the other hand, every attempt was made to grant pardon to the
people. 'Ikrimah bin Abu Jahl, who had attacked Khalid's detachment at the time
of the entry into Makkah, was forgiven. To Wahshi, the murderer of Hamzah, the
Prophet's uncle, and to Hind, who had chewed his liver, was also extended his
generous clemency. The same generous treatment was accorded to Habar who had attacked
the Prophet's daughter with a spear, while on her way from Makkah to Madinah,
so grievously that she ultimately died of the fatal injuries.
In the same context of magnanimity peculiar to Muhammad peace be
upon him, two chiefs of Quraish were pardoned once they had embraced Islam.
They were Safwan bin Omaiyah and Fudalah bin 'Umair. The latter had attempted
to assassinate the Prophet peace be upon him while circumambulating in the Holy
Sanctuary. The Prophet's matchless tolerance and broad-mindedness instigated by
his mission as 'A mercy to all people', converted a terrible hypocrite into a
faithful devout believer.
On the second day of the great conquest, the Prophet peace be upon
him stood up and addressed the people in matters relating to the holy status of
Makkah. After entertaining Allâh's praise, he proclaimed that Makkah was a holy
land and would remain so till the Day of Judgement. No bloodshed was allowed
therein. Should anyone take the liberty of fighting within Makkah on grounds
derived from the events that characterized the conquest, he should remember
that it had been a licence granted temporarily to the Prophet, and virtually
does not go for others. Ibn 'Abbas ÑÖì Çááå ÚäåãÇ narrated: The Prophet Õáì
Çááå Úáíå æ Óáã said: "Allâh has made Makkah, a sanctuary, so it was a
sanctuary before me and will continue to be a sanctuary after me. It was made
legal for me (i.e. I was allowed to fight in it) for a few hours of a day. It
is not allowed to uproot its shrubs or to cut its trees, or to chase (or
disturb) its game, or to pick up its fallen things except by a person who would
announce that (what has found) publicly." Al-'Abbas said: "O Allâh's
Messenger! Except the lemon grass (for it is used) by our goldsmiths and for
our homes." The Prophet peace be upon him then said: "Except the
lemon grass." In this context, out of the spirit of revenge, the tribesmen
of Khuza'ah killed a man from Laith Tribe. Here the Prophet was indignant and
ordered Khuza'ah to stop those pre-Islamic practices. He, moreover, gave the
family of anyone killed the right to consider either of two options,
blood-money or just retribution (the killer is killed).
[next] After having
delivered his address, the Prophet peace be upon him rode to a small hill,
Safa, not far from Al-Ka'bah. Turning his face towards the Sacred House, amidst
a vast admiring and devotional multitude, he raised his hand in fervent prayer
to Allâh. The citizens of Madinah who had gathered round him entertained fear,
as Allâh had given him victory over his native city, he might choose to stay
here. He insisted on explanation of their fear and so they spoke openly. He
immediately dispelled their fears and assured them that he had lived with them
and would die with them.
Immediately after the great conquest, the Makkans came to realize
that the only way to success lay in the avenue of Islam. They complied with the
new realities and gathered to pledge fealty to the Prophet peace be upon him.
The men came first pledging full obedience in all areas they can afford. Then
came the women to follow the men's example. The Prophet peace be upon him with
'Umar bin Al-Khattab receiving the pledge of fealty and communicating to them
for him. Hind bint 'Utbah, Abu Sufyan's wife, came in the trail of women
disguised lest the Prophet peace be upon him should recognize and account for
her, having chewed the liver of Hamzah, his uncle. The Prophet peace be upon
him accepted their allegiance on condition that they associate none with Allâh,
to which they immediately agreed. He added that they should not practise theft.
Here Hind complained that her husband, Abu Sufyan, was tight-fisted. Her
husband interrupted granting all his worldly possessions to her. The Prophet
peace be upon him laughed and recognized the woman. She implored him to extend
his pardon to her and efface all her previous sins. Some other conditions were
appended including the prohibition of adultery, infanticide or forging
falsehood. To all these orders, Hind replied positively swearing that she would
not have come to take an oath of allegiance if she had had the least seed of
disobedience to him. On returning home, she broke her idol admitting her
delusion as regards stone-gods.
The Messenger of Allâh peace be upon him stayed in Makkah for 19
days. During that period he used to define the way to Islam, guide people to
the orthodox path. He ordered Abu Usaid Al- Khuza'i to restore the pillars of
the Holy Sanctuary, sent missions to all quarters inviting them to adopt Islam
and break down the graven images still lying in the vicinity of Makkah, and he
did have all of them scrapped, inculcating in the believers' ears his words:
"Whoever believes in Allâh and the Hereafter is supposed to
scrap out the idols that should happen to be in his house."
[next] Shortly after the great
conquest, the Prophet peace be upon him began to despatch platoons and errands
aiming at eliminating the last symbols reminiscent of pre-Islamic practices. He
sent Khalid bin Al-Waleed in Ramadan 8 A.H. to a spot called Nakhlah where
there was a goddess called Al- 'Uzza venerated by Quraish and Kinanah
tribes. It had custodians from Bani Shaiban. Khalid, at the head of thirty
horsemen arrived at the spot and exterminated it. On his return, the Prophet
peace be upon him asked him if he had seen anything there, to which Khalid gave
a negative answer. Here, he was told that it had not been destroyed and he had
to go there again and fulfill the task. He went back again and there he saw a
black woman, naked with torn hair. Khalid struck her with his sword into two
parts. He returned and narrated the story to the Prophet peace be upon him, who
then confirmed the fulfillment of the task.
Later, in the same month, 'Amr bin Al-'As was sent on an errand to
destroy another idol, venerated by Hudhail, called Suwa'. It used to stand at a
distance of three kilometres from Makkah. On a question posed by the
door-keeper, 'Amr said he had been ordered by the Prophet peace be upon him to
knock down the idol. The man warned 'Amr that he would not be able to do it.
'Amr was surprised to see someone still in the wrong, approached the idol and
destroyed it, then he broke the casket beside it but found nothing. The man
immediately embraced Islam. Sa'd bin Zaid Al-Ashhali was also sent in the same
month and on the same mission to Al-Mashallal to destroy an idol, Manat,
venerated by both Al-Aws and Al-Khazraj tribes. Here also a black woman, naked
with messy hair appeared wailing and beating on her chest. Sa'd immediately
killed her, destroyed the idol and broke the casket and returned at the
conclusion of his errand. Khalid bin Al-Waleed at the head of 350 horsemen of
Helpers, Emigrants and Bani Saleem was despatched once again in the same year 8
A.H. to the habitation of Bani Khuzaimah bedouins to invite them to the fold of
Islam. He was instructed to carry out his mission with peace and goodwill.
There, the people were not articulate enough to communicate their intentions,
so Khalid ordered his men to kill them and take the others as captives. He even
had in mind to kill the captives but some of the Companions were opposed to his
plan. News of bloodshed reached the Prophet peace be upon him. He was deeply
grieved and raised his hands towards the heaven, uttering these words: "O
Allâh! I am innocent of what Khalid has done," twice. He immediately sent
'Ali to make every possible reparation to the tribes who had been wronged.
After a careful inquiry, 'Ali paid the blood-money to all those who suffered
loss. The remaining portion was also distributed amongst the members of the
tribe in order to alleviate their suffering. Khalid, due to his irrational
behaviour, had [next] a row with 'Abdur Rahman bin 'Awf. Hearing this, the
Prophet peace be upon him got angry, and ordered Khalid to stop that
altercation adding that his Companions (meaning 'Abdur Rahman bin 'Awf) were
too high in rank to be involved in such arguments.
That is the story of the conquest of Makkah and the decisive
battle that exterminated paganism once and for all. The other tribes in the
Arabian Peninsula were waiting and closely watching the final outcome of the
bitter struggle between the Muslims and idolaters, already convinced that the
Holy Sanctuary would not fall but in the hands of the righteous party. It had
been a conviction deeply established in their minds ever since the elephant
army of Abraha Al-Ashram advanced from Yemen intending to destroy the Sacred
House 50 years before.
Al-Hudaibiyah Peace Treaty was the natural prelude to this great
victory in which people believed deeply and over which people talked a lot. The
Muslims in Makkah, who had feared to declare their Faith in public, began to
appear and work ardently for this new approach of life. People began to convert
into Islam in hosts, and the Muslim army that numbered 3000 only in the
previous Ghazwah, now came to reach 10,000 in number. In fact, this decisive
change provided people with the keen insight to perceive things and the world
around them as a whole in a different perceptive. The Muslims were then to
steer the whole political and religious affairs of all Arabia. They had
monopolised both the religious supremacy and temporal power.
The whole post-Hudaibiyah phase had been well-fledged in favour of
the new Islamic movement. Streams of the desert Arabians began to pour in
paying full homage to the Messenger o f Allâh peace be upon him, embracing the
new faith and then carrying it to different quarters for propagation.
THE THIRD STAGE
The third and last stage of the life of the Messenger (peace be
upon him) embodies the fruitful results of his call to Islam, which were the
consequences of long-timed holy fights in the way of Allâh (Jihad), troubles,
toil, disturbances, trials and a lot of bloody conflicts and battles, which
lasted for over twenty years.
The conquest of Makkah was considered the most serious profit
achieved by Muslims during those years. For it affected the course of events
and consequently altered the Arabs’ whole life. It was a decisive distinction
between preconquest and post-conquest [next] periods. For Quraish, at that
time, was in the eyes of Arabs the defenders and helpers of Arabs. Other Arabs
are only their ancillaries. The submission of Quraish is, therefore, estimated
to be a final elimination of paganism in the Arabian Peninsula.
THIS STAGE CANE BE DIVIDED INTO TWO MAIN PHASE:
The phase of:
(1) holy wars and fighting.
(2) the tribes and people’s race to embrace Islam.
Being so close and rather inseparable, the two phases of this
stage intervene in such a way that a happening of one phase occurs during the
progress of the other. However, w e have preferred — for expository purposes —
to deal with these two phases distinctively. The fighting phase was given the
priority in order, due to the fact that it is more intimate and fit than the
other.
HUNAIN GHAZWAH
The conquest of Makkah which came forth as a consequence of a
swift blow astounded both the Arabs and other tribes who realized that they
were doomed and had to submit to the new situation as a fait accompli. Some of
the fierce, powerful proud tribes did not submit and favoured resistance. Ahead
of these were the septs of Hawazin and Thaqif. Nasr, Jashm and Sa‘d bin Bakr
and people of Bani Hilal — all of whom of Qais ‘Ailan. They thought that they
were too mighty to admit or surrender to such a victory. So they met Malik bin
‘Awf An-Nasri and made up their mind to proceed fighting against the Muslims.
ENEMY'S MARCH AND ENCAMPMENT AT AWTAS:
When Malik bin ‘Awf — the general leader — decided to march and
fight the Muslims, he made his countrypeople take their wealth, women and children
with them to Awtas — which is a valley in Hawazin land and is quite near
Hunain. It differs from Hunain in its being adjacent to Dhi-Al-Majaz which is
around ten miles from Makkah in ‘Arafat’s direction.
THE WAR-EPERIENCED MAN WRONGS THE LEADER'S JUDGEMENT:
As soon as they had camped in Awtas, people crowded round Malik.
The old sane322 [next] Duraid bin As- Simmah, who was well-known as a
war-experienced man, and who was among those who gathered round Malik, asked:
“What valley are we in?” “In Awtas,” they said. “What a good course it is for
horses! It is neither a sharp pointed height nor a loosed soiled plain. What?
Why do I hear camels’ growling, the donkeys’ braying, the children’s cries and
the sheep bleating?” asked Duraid. They said: “Malik bin ‘Awf had made people
bring their women, properties and children with them.” So he called Malik and
asked him what made him do such a thing. Malik said that his aim was to have
everybody’s family and properties around them so that they fight fiercely to protect
them.” “I swear by Allâh that you are nothing but a shepherd,” answered Duraid,
“Do you believe that there is anything whatsoever, can stand in the way of a
defeated one or stop him from fleeing? If you win the battle you avail nothing
but a man with a sword and a spear; but if you lose you will bring disgrace on
your people and properties,” then he resumed his talk and went on wondering
about some septs and their leaders. “O Malik, thrusting the distinguished
people of Hawazin into the battlefield will avail you nothing. Raise them up to
where they can be safe. Then make the young people mount their horses and
fight. If you win, those whom you tarried will follow you, but if you were the
loser it would be a loss of a battle, but your kinsmen, people and properties
would not be lost.”
But Malik, the general leader, refused this suggestion. “By
Allâh,” he said, “I will not do such a thing. You must have grown a senile.
Hawazin have to obey me, or else I will lean my body against this sword so that
it penetrates through my back.” He rejected any sort of contribution of
Duraid’s in that concern.
“We obey you,” said his people, Duraid consequently said: “Today
is a day that I have not missed but surely I will not be tempted to witness.”
RECONNOITERING THE WEAPONS OF THE WEAPONS OF THE MESSENGER OF
ALLAH:
The spies that Malik had already dispatched to spy Muslim forces,
returned with their limbs cut off. “Woe unto you! What happened to you?” Said
Malik. They said: “We have seen distinguished people on spotted horsebacks.
What you see, would not have happened if we had been firmly together.”
RECONNOITERING THE ENEMY'S WEAPON:
[next] News about the
enemy’s marching were conveyed to the Messenger of Allâh (peace be upon him) ,
so he sent out Al-Aslami with orders to mix with people, stay with them so that
he would be able to know their news and to convey it to the Messenger of Allâh
(peace be upon him) when he turns back. That was exactly what he managed to do.
THE MESSENGER OF ALLAH (peace be upon him) LEAVES MAKKAH FOR
HUNAIN:
On Shawwal, the nineteenth, the captive day, the Messenger of
Allâh (peace be upon him) left Makkah accompanied by twelve thousand Muslims.
Ten thousand of those had previously shared in Makkah Conquest. A great number
of the other two thousand, who were Makkans, had recently embraced Islam. That
march was on the nineteenth day of his conquest to Makkah. He borrowed a
hundred armours with their equipment from Safwan bin Omaiyah. He appointed
‘Itab bin Usaid as a governor over Makkah. When it was evening time, a horseman
came to the Messenger of Allâh (peace be upon him) and said: “I have climbed up
so and so mountains and came across Hawazin with their riding camels, livestock
and sheep. Hawazin wholly were gathered together there.” The Messenger of Allâh
(peace be upon him) smiled then and said: “They will all be Muslims’ spoils
tomorrow, if Allâh will.” That night Anas bin Abi Murthid Al-Ghanawi
volunteered to guard.
On their way to Hunain they saw a great green Nabk plant, that was
called Dhat-Anwat (the one with suspenders). That was because the Arabs used to
hang their weapons on it, slay beasts under it and keep to it. So some of army
members asked the Messenger of Allâh (peace be upon him) to make them a Nabk
with suspenders as the one they had. “Allâh is the Greatest of all!” He said,
“I swear by the One in Whose Hand is Muhammad’s soul, that you have just said
what the people of Moses said to him. They said ‘Make us a god as the one they
have.’ Surely you are ignorant people. These are Sunnah, but you will follow
and comply with the modes of life of those who preceded you.”
Seeing how great in number the army was, some of them said: “We
shall not be defeated.” Their statement sounded hard upon the Messenger of
Allâh (peace be upon him):
THE ISLAMIC ARMY STUNNED THE ARCHERS AND THE ATTACKERS:
On Wednesday night the tenth of Shawwal, the Muslim army arrived
at Hunain. Malik bin ‘Awf, who had previously entered the valley by night, gave
orders to his army to hide324 [next] inside the valley and lurk for the Muslims
on roads, entrances, narrow hiding places. His orders to his men were to hurl
stones at Muslims whenever they caught sight of them and then to make a one-man
attack against them.
At early dawn the Messenger of Allâh (peace be upon him) started
mobilizing his army and distributing posts and flags to people. In the dark and
just before dawn the Muslims moved towards Hunain Valley. They started
descending into it unaware of the presence of an enemy lurking for them inside
the valley. So at the moment they were camping, arrows began showering
intensively at them, whereas the enemy’s battalions started a fierce attack
against the Muslims, who had to retreat in disorder and utter confusion. It was
such a shatteringly defeat that Abu Sufyan bin Harb, who had recently embraced
Islam, said that their retreat would not stop till they got to the Red Sea.
Jablah or Kildah bin Al-Junacommented on that by saying: “Surely magic has
grown inactive today.”
The Messenger of Allâh (peace be upon him) turned to the right and
said: “Come on, people! I am the Messenger of Allâh. I am Muhammad, the son of
Abdullah.” Those who stoodfast by him were only few Emigrants and some of his
kinsmen. The matchless bravery of the Prophet (peace be upon him) was then brought
to light. He went on and on in his attempts to make his mule standfast in the
face of the disbelievers while saying loudly:
“Truly saying, I am the Prophet I am the (grand) son of Abdul
Muttalib.”
However, Abu Sufyan, who was then holding the rein of the
Prophet’s mule, and Al-‘Abbas, who was holding its stirrup; were endeavouring
to make it halt. The Messenger of Allâh (peace be upon him) dismounted and
asked his Lord to render him help.
“O, Allâh, send down Your Help!”
MUSLIMS' RETURN TO THE BATTLE FIELD, AND THE FIERCENESS OF THE
FIGHT:
The Messenger of Allâh (peace be upon him) ordered his uncle
Al-‘Abbas — who was a sonorous voiced man — to call out on the followers. As
loudly as he could, Al-‘Abbas shouted: “Where are the lancers?” “By Allâh,”
Al-‘Abbas said, “Upon hearing my voice calling them back, they turned round to
the battlefield as if they had been oryxes (wild [next] cows) tending towards
their calves.”
“Here we are, at your service. Here we are. ” They said. There you
see them trying to stop their camels and reverse to the battle. He who was
unable to force his camel to turn back, would take his armour, fling it round
his neck, and hastily dismount his camel with his weapon in his hand letting
his camel move freely and run towards the voice source. Voices would grow
louder and louder till a hundred of them gathered round the Prophet and resumed
the fight.
Those who were called out upon next were Al-Ansar, the Helpers,
“O, folks of Al-Ansar! Folks of Al- Ansar!”
The last group to be called out upon were Ba ni Al-Harith bin
Al-Khazraj. Muslims battalions poured successively into the battlefield in the
same manner that they had left it. The stamina of both parties was superb. Both
of them stoodfast and fought fiercely. The Messenger of Allâh (peace be upon
him) was so eagerly and furiously watching the battle that he said:
“Now the fight has grown fierce.”
Picking up a handful of earth, he hurled it at their faces while
saying:
“May your faces be shameful.”
Their eyes were thick with dust and the enemy began to retreat in
utter confusion.
REVERSE OF FORTUNES AND THE ENEMY'S UTTER DEFEAT:
Few hours had elapsed since the earth-handful was hurled at the
enemy’s faces, when they were shatteringly defeated. About seventy men of
Thaqif alone were killed, and the Muslims plundered all their riding camels,
weapons and cattle.
Allâh, Glory is to Him, alluded to this sudden change in the
Qur’ân when He said:
“…and on the Day of Hunain (battle) when you rejoiced at your
great number but it availed you naught and the earth, vast as it is, was
straitened for you, then you turned back in flight. Then Allâh did send down
His Sakinah (calmness, tranquillity, and reassurance, etc.) on the Messenger
[Muhammad (peace be upon him) ] and on the326 [next] believers, and sent down
forces (angels) which you saw not, and punished the disbelievers. Such is the
recompense of disbelievers.” [9:25,26]
HOT PURSUIT OF THE ENEMY:
After their defeat, some enemy troops headed for Ta’if, others to
Nakhlah and Awtas. A group of Muslims headed by Abu ‘Amir Al-Ash‘ ari, were
despatched to chase the enemy, some skirmishes took place during which Abu
‘Amir was killed.
A similar battalion of horsemen pursued the idolaters who threaded
the track to Nakhlah and caught up with Duraid bin As-Simmah, who was killed by
Rabi‘a bin Rafi‘. After collecting the booty, the Messenger of Allâh (peace be
upon him) left for Ta’if to face the greatest number of the defeated idolaters.
The booty was six thousand captives, twenty four thousand camels; over forty
thousand sheep and four thousand silver ounces. The Messenger of Allâh (peace
be upon him) gave orders that booty should be confined at Al-J‘iranah and
ordained Mas‘ud bin ‘Amr Al-Ghifari to be in charge of it. It was only when he
was entirely free from Ta’if Campaign, that one of the captives As- Shaimâ’,
the daughter of Al-Harith As-Sa‘diya, the Messenger’s foster sister was brought
to the Messenger of Allâh (peace be upon him) , she introduced herself to him.
Upon recognizing her by a certain mark, he honoured her, spread for her his
garment and seated her on it. He was graceful and released her and made her
turn back to her people.
TA'IF CAMPAIGN:
Ta’if Campaign is in fact an extension of Hunain Ghazwah; that is
because the majority of the defeated troops of Hawazin and Thaqif went into
Ta’if with the general commander — Malik bin ‘Awf An-Nasri — and fortified
themselves within it. So upon finishing with Hunain Invasion, he gathered the
booty at Al-Ji‘ranah in the very month (i.e. Shawwal) and in the eighth year
A.H.
A vanguard battalion of a thousand men led by Khalid bin Al-Waleed
marched towards At-Ta’if. Whereas the Messenger of Allâh (peace be upon him)
proceeded passing through Nakhlah Al- Yamaniyah, Qarn Al-Manazil and through
Laiyah. At Laiyah there was a castle that belonged to Malik bin ‘Awf, so the
Messenger of Allâh (peace be upon him) gave orders to have it destroyed. He
resumed his march till h e got to Ta’if. There he dismounted, camped near its
castle and laid siege to the castle inhabitants; but not for long.
[next] How long the siege continued, is still a matter of
disagreement. It however stands between 10-20 days.
A lot of arrow-shooting and rock-hurling occurred during the
siege. For as soon as the Muslims laid siege round the castle, its people
started shooting arrows against them. The arrows were so intense and fierce
that they looked as if they had been locusts on the move. A number of Muslims
were wounded and twelve were killed.
To be far from the arrow-range, the Muslims had to ascend to a
higher location and camped on — i.e. to what is now called At-Ta’if Mosque. The
Prophet (peace be upon him) set up a mangonel and shelled the castle.
Eventually a gap was made in the castle wall, through which a number of Muslims
managed to pass into the castle, sheltered by a wooden tank, with the purpose
of setting fire into it. Anyway, the enemy poured down molten hot iron on them.
Affected by this the Muslims stepped out of the tank and were again exposed to
arrow shooting and consequently some of them were killed.
To force the enemy to surrender, the Prophet (peace be upon him)
tended to a war policy of burning and cutting the enemy’s crops. His order was
to cut their vineyards and burn them. Seeing that the Muslims started rapidly
cutting and burning their vines, they implored the Prophet (peace be upon him)
to stop and have mercy on them for the sake of Allâh and out of kinship
motives. So the Prophet agreed. When the caller of the Messenger of Allâh
(peace be upon him) called out unto people saying “He whosoever descends and
steps out of the castle is free.” Twenty-three men came out. One of them was
Abu Bakrah who tied himself to a wall and let himself down by means of a small
wheel, that would normally be used for drawing up water from a well. The way he
let himself down made the Prophet nickname him “Abu Bakrah”, i.e. the man with
the wheel. The Messenger of
Allâh (peace be upon him) set them all free and entrusted each one
of them to a Muslim to care about their living affairs, which was too hard for
the castle folkspeople to bear.
Seeing that the siege lasted too long and that the castle was
immune and could stand any siege (for they had already stored a supply that
suffices for over a year) and that the Muslims were suffering — day by day —
from arrow-shots and heated iron hooks, the Messenger of Allâh (peace be upon
him) consulted Nawfal bin Mu‘âwiyah Ad-Daili about that. He said: “They are
[next] like a fox hiding inside its burrow. If you stoodfast at it you would
catch it, but if you parted with it, no harm would afflict you.” The Messenger
of Allâh (peace be upon him) decided to lift the siege and depart. ‘Umar bin
Al- Khattab, who was orderedby the Prophet to notify people, said to them
“If Allâh will, we are leaving the castle and going back tomorrow.” As it was
too hard for the Muslims to go back and leave the castle unconquered they
complained saying, “Should we go away while the castle is still u nopened?” His
reply was: “Then, start fighting in the morning.” In the morning they fought
and were wounded. So when he repeated this statement: “If Allâh will, we are
leaving the castle and going back tomorrow”, they were pleased and carried out
the order submissively and started moving, which made the Messenger of Allâh
(peace be upon him) laugh.
As soon as they mounted and started moving the Messenger (peace be
upon him) said:
“Say! Here we are returning, repenting, worshipping (Allâh) and to
our Lord we offer praise.”
When the Messenger of Allâh was asked to invoke Allâh against
Thaqif, he said:
“O Allâh, guide Thaqif and bring them to us as Muslims.”
THE DISTRIBUTION OF THE BOOTY AT AL-JI'RANAH:
Upon returning and lifting the siege in Ta’if, the Messenger of
Allâh (peace be upon him) had stayed over ten nights at Al-Ji‘ranah before
starting to distribute the booty. Distribution delay was due to the Prophet’s
hope that Hawazin’s delegation might arrive and announce their repentance and
consequently reclaim their loss. Seeing that none of them arrived, he started
dividing the booty so as to calm down the tribes’ chiefs and the celebrities of
Makkah. The first to receive booty and the ones who obtained the greatest
number of shares were the people who had recently embraced Islam.
Abu Sufyan bin Harb was given a hundred camels and forty (gold)
ounces and yet he said, “What about my son, Yazeed’s Share?” So he was given
the same quantity for his son as well. But yet he exclaimed: “And what about
the share of Mu‘âwiyah, my second son?” So the Prophet (peace be upon him) gave
Mu‘âwiyah as much as he gave his father and brother. Hakeem bin Hizam was given
a hundred camels, but he was given a hundred more when he demanded. Safwan bin
Omaiyah was given three hundred camels - a hundred camels at each time. It
is thus mentioned in Shifâ, Book by Qadi [next] Iyadh. The Prophet (peace be
upon him) gave Al-Harith bin Harith bin Kilda a hundred camels. He also gave
some chiefs of Quraish and other clans a hundred came ls; he gave others fifty
and some others had forty.
Eventually it was spread among people that “Muhammad grants
generously and fears not to grow poor.” This made bedouins gather around him
expecting to be given some wealth. They were so many that they forced the
Prophet (peace be upon him) to seek refuge against a tree and they even took
away his garment, “O people!“ He said, “Give me back my garment! For I swear by
the One in Whose Hand is Muhammad’s soul, that if I had as many numerous camels
as the number of Tihama trees, I would distribute them among you. You know
quite well that I am neither mean nor coward or a liar.” Standing by his camel
he plucked out a hair of his camel’s hump and held it between his two fingers,
lifted it up and said: “O people, I swear by Allâh that I get nothing but
one-fifth of your booty, and this very fifth goes back to you.”
As soon as he had given the new converts, the Messenger of Allâh
(peace be upon him) ordered Zaid bin Thabit to fetch the booty and summon
people. Then he ordained shares to people. A footman’s share was four camels
and forty sheep, and a horseman would take twelve camels and a hundred and
twenty sheep. This distribution of booty was based on a wise policy. In this
world there are lots of people who know the truth only when it comes through
their stomachs and they do not recognize it if it comes through their brains.
The similitude of such people is as the guidance of an animal to its herd by
means of a bunch of clover held at a constant distance off its mouth. The
animal would try all the time to catch it, so it would eventually go into the
herd safely. In the same way you have to do various kinds of temptations to
make certain kind of people familiarize Islam and be pleased with.
THE HELPERS (Al- Ansar) ARE FURIOUS AT THE MESSENGER OF ALLAH
(peace be upon him) :
At first the Prophet’s policy of distribution was uncomprehended
by many a man. Therefore sharp- tongued people started expressing their
objections. The Helpers were among those who were afflicted by this policy.
They were deprived of Hunain gifts though they had been the ones who were summoned
at Hunain hard times and they were the first to rush to fight with the
Messenger of Allâh (peace be upon him) and [next] standfast till the defeat
turned into victory. Now here they are watching those who escaped fill their
hands with booty while they are given nothing.
On the authority of Ibn Ishaq: “When the Messenger of Allâh (peace
be upon him) had given Quraish and Arab tribes those gifts and allotted nothing
to the Helpers, a group of the Helpers felt so uneasy about it that a lot of
ill-statements against the Prophet (peace be upon him) were spread among them
to an extent that one of them said: “By Allâh, the Messenger of Allâh (peace be
upon him) was ill-spoken of by his folksmen!” And those ill-statements went on
spreading till Sa‘d bin ‘Ubadah met the Messenger of Allâh (peace be upon him)
, who in his turn faced his people after a while.
Sa‘d bin ‘Ubadah said: “O Messenger of Allâh, this group of the
Helpers are furious at you about the distribution of the booty that you had
won. You have allotted shares to your own kinsmen and forwarded lots of gifts
to the Arab tribes. But this group has obtained nothing.” The Prophet (peace be
upon him) asked Sa‘d exclaiming: “Sa‘d, what do you think of all that?” Sa‘d
replied: “O Messenger of Allâh. You know that I am nothing but a member of this
group.” “Call out on your people and bring them forth to me into this shed.”
Said the Prophet (peace be upon him).
So Sa‘d went out and summoned them. When some Emigrants came, he
let them in but forbade others. When they were all gathered together, he
informed the Prophet saying: “This group of the Helpers have just arrived to
meet you in compliance with your orders.” As soon as the Messenger (peace be
upon him) faced them he thanked Allâh and praised Him, then said to them
inquiring, “I have been told that you are angry with me. Didn’t I come to you
when you were astray and Allâh guided you? You were poor and Allâh gave you
wealth. Weren’t you foes and Allâh made you love one another.” “Yes,” they
said, “Allâh and His Messenger are better and more gracious.” Then he said:
“What prevents you from replying to the Messenger of Allâh, O tribe of
Helpers?” They said, “What should be the reply, O Messenger of Allâh, while to
the Lord and to his Messenger belong all benevolence and grace.”
The Prophet (peace be upon him) again said:
“But by Allâh, you might have answered and answered truly, for I
would have testified to its truth myself: ‘You came to us belied and rejected
and we accepted you; you came to us as helpless and we helped you; a fugitive,
and we took you in; poor and we comforted you’.
[next] You Helpers, do you
feel anxious for the things of this world, wherewith I have sought to incline
these people unto the Faith in which you are already established?
Are you not satisfied, O group of Helpers that the people go with
ewes and camels while you go along with the Messenger of Allâh (peace be upon
him) to your dwellings. By Him in Whose Hand is my life, had there been no
migration, I would have been one of the Helpers. If the people would go through
a valley and passage, and the Helpers go through another valley and passage, I
would go through the valley and passage of the Helpers. Allâh! Have mercy on
the Helpers, their children and their children’s children.”
The audience wept until tears rolled down their beards as they
said:
“Yes, we are satisfied, O Prophet of Allâh (peace be upon him) !
with our lot and share.” Then the Prophet (peace be upon him) left the
gathering and the people also dispersed. ARRIVAL O FTHE HAWAZIN DELEGATION:
Hawazin’s delegation arrived a Muslims just after the distribution
of spoils. They were fourteen men headed by Zuhair bin Sard. The Messenger’s
fosteruncle was one of them. They asked him to bestow upon them some of the
wealth and spoils. They uttered so touching words that the Messenger of Allâh
(peace be upon him) said to them: “You surely see who are with me. The most
desirable speech to me is the most truthful. Which is dearer to you, your
wealth or your women and children?” They replied: “Nothing whatsoever compares
with kinship.” Then when I perform the noon prayer, stand up and say: “We
intercede with the Messenger of Allâh (peace be upon him) to exhort the
believers, and we intercede with the believers to exhort the Messenger of Allâh
(peace be upon him) to forego the captives of our people fallen to their lot.”
So when the Messenger of Allâh (peace be upon him) performed the noon prayer,
they stood up and said what they had been told to say. The Messenger (peace be
upon him) , then, said: “As for what belongs to me and to the children of Abdul
Muttalib, you may consider them, from now on, yours. And I will ask my folksmen
to give back theirs.” Upon hearing that the Emigrants and the Helpers said:
“What belongs to us is, from now on, offered to the Messenger of Allâh (peace
be upon him) .” But Al-Aqra‘ bin Habis said, “We will grant none of what
belongs to me and to Bani Tamim,”; so did ‘Uyaina bin Hisn, who said: “As for
me and Bani Fazarah, I say ‘No’.” Al-‘Abbas bin Mirdas also refused and said:
“No” for Bani Saleem and him. His people, however, said otherwise: “Whatever
spoils belong to us we offer to the Messenger of Allâh (peace be upon him) ”
“You have undermined my position.” Said [next] Al-‘Abbas bin Mirdas
spontaneously. Then the Messenger of Allâh (peace be upon him) said: “These
people have come to you as Muslims. For this I have already tarried the
distribution of the booty. Besides, I have granted them a fair option but they
refused to have anything other than their women and children. Therefore he who
has some of theirs and will prefer willingly to give them back, let them do.
But those who favours to keep what he owns to himself, let them grant them back
too, and he will be given as a recompense six times as much from the first
booty that Allâh may provide us.” People then said, “We w ill willingly offer
them all for the sake of the Messenger of Allâh.” The Messenger of Allâh (peace
be upon him) said: “But in this way we are not able to find out who is content
and who is not. So go back and we will be waiting for your chiefs to convey to
us your decisions.” All of them gave back the women and children. The only one
who refused to comply with the Messenger’s desire was ‘Uyaina bin Hisn. He
refused to let an old woman of theirs go back at first. Later on he let her go
back. The Messenger of Allâh (peace be upon him) gave every captive a garment
as a gift.
LSSER PILGRIMAGE (Al-‘Umrah) TO MAKKAH AND LEAVING FOR MADINAH:
Having accomplished the distribution of the spoils at Al-Ji‘ranah
he left it while wearing Al-‘Umrah clothes and proceeded to Makkah to perform
Al-‘Umrah. The Messenger of Allâh (Peace be upon him) turned back from there to
Madinah after appointing ‘Itab bin Usaid on Makkah as governor. His arrival to
Madinah was by the last six nights of Dhul-Qa‘dah, in the year 8 A.H. On this
occasion Muhammad Al-Ghazali said:
“What a great change it is between the victorious period of
Muhammad at present which Allâh has towered with a manifest conquest, and that
period of the past during which Muhammad first arrived at this town, eight
years ago.”
When he first came to Madinah, he was pursued and wanted. He was
seeking a secure shelter. He was a lonely stranger who sought companionship and
comfort. The people of Madinah welcomed him, gave him residence and aided him
and embraced the light of Islam, which had been sent down upon him. They, for
his sake, did not care about the enmity of other peoples. Here he is entering
Madinah again, after the lapse of eight years of that first visit. Madinah, the
town that had received him once, when he was a frightened Emigrant; it receives
him once again when Makkah has become in his hands and at his disposal. It is
Makkah that has got rid of its pride and Jahiliyah (i.e. pre- Islamic period and
traditions). It is now proud again and mighty in Islam. The Messenger of Allâh
forgave all the errors and wrongs of its people.
[next] “Verily, he who
fears Allâh with obedience to Him (by abstaining from sins and evil deeds, and
by performing righteous good deeds), and is patient, then surely, Allâh makes
not the reward of the good-doers to be lost.” [12:90]
MISSIONS AND PLATOONS AFTER THE CONQUEST:
Upon returning from this long successful travel, the Messenger of
Allâh (peace be upon him) stayed in Madinah where he received delegates and
dispatched agents and appointed preachers and callers to Islam everywhere.
Those whose hearts were still full of prejudice against Islam and therefore
were too proud to embrace Allâh’s religion, were decisively muffled on their
non-acquiescence in the status quo prevalent then in Arabia.
Here is a mini-image about the believed ones. We have already
stated that the Messenger’s arrival in Madinah was by the last days of the
eighth year of Al-Hijra. No sooner the crescent of Muharram of the ninth year
turned up than the Messenger of Allâh (peace be upon him) dispatched the
believed ones, to the tribes as shown in the list below:
1. ‘Uyaina bin Hisn to Bani Tamim.
2. Yazeed bin Husain to Aslam and Ghifar.
3. ‘Abbad bin Bishr Al-Ashhali to Sulaim and Muzainah.
4. Rafi‘ bin Mukaith to Juhainah.
5. ‘Amr bin Al-‘As to Bani Fazarah.
6. Ad-Dahhak bin Sufyan to Bani Kilab.
7. Basheer bin Sufyan to Bani Ka‘b.
8. Ibn Al-Lutabiyah Al-Azdi to Bani Dhubyan.
9. Al-Muhajir bin Abi Omaiyah to Sana‘a’ (Al-Aswad Al-‘Ansi called
at him when he was in it).
10. Ziyad bin Labid to Hadramout.
334 [next] 11. ‘Adi bin Hatim to Tai’ and Bani Asad.
12. Malik bin Nuwairah to Bani Hanzalah.
13. Az-Zabraqan bin Badr to Bani Sa‘d (a portion of them).
14. Qais bin ‘Asim to Bani Sa‘d (a portion of them).
15. Al-‘Alâ’ bin Al-Hadrami to Al-Bahrain.
16. ‘Ali bin Abi Talib to Najran (to collect Sadaqa & Jizya).
Some of these agents were despatched in Muharram, 7 A.H., others
were sent later until the tribes they were heading for had completely converted
into Islam. Such a move clearly demonstrates the great success that the Islamic
Da‘wah (Call) enjoyed after Al-Hudaibiyah Treaty. However, shortly after the
conquest of Makkah, people began to embrace Islam in large hosts.
THE PLATOONS:
In the same way that the believed ones were dispatched to the
tribes, we understand that dispatching some more platoons to all regions of
Arabia is a necessity for the prevalence and domination of security on all
lands of Arabia.
Here is a list of those platoons:
1. ‘Uyaina bin Hisn Al-Fazari’s platoon in Al-Muharram, the ninth
year of Al-Hijra to Bani Tamim. It consisted of fifty horsemen, none of them
was an Emigrant or a Helper.
2. This expedition was dispatched due to the fact that Bani Tamim
had already urged other tribes not to pay tribute (Al-Jizya) and eventually
stopped them from paying it.
Therefore, ‘Uyaina bin Hisn set out to fight them. All the way
long he marched by night and lurked by day. He went on that way till he overtook
them and attacked them in the desert. They fled back for their lives. Eleven
men, twenty-one women and thirty boys were captured then. He drove them back to
Madinah and were housed in Ramlah bint Al-Harith’s residence. Ten of their
leaders, who came to the Prophet’s door, called out unto him saying: “O
Muhammad come out and face us.” When he went out they held him and started
talking.
[next] He exchanged talk
with them for a while then left them and went to perform the noon- prayer.
After prayer he sat in the mosque-patio. They proclaimed a desire to show
boasting and self-pride. For this purpose they introduced their orator ‘Utarid
bin Hajib who delivered his speech. The Messenger of Allâh (peace be upon him)
asked Thabit bin Qais bin Shammas — the Muslim orator — to respond. He did
that. In return, they brought forth their poet Az- Zabraqan bin Badr who
recited some boastful poetry. Hassan bin Thabit, the p oet of Islam, promptly
replied back. When talks and poetcame to an end, Al-Aqra‘ bin Habis said:
“Their orator is more eloquent than ours, and their poet is more poetically
learned than ours. Their voices and sayings excel ours, as well.” Eventually
they a nnounced their embracing Islam. Consequently, the Messenger of Allâh
(peace be upon him) acknowledged their Islamization, awarded them well, and
rendered them back their women and children.
3. A platoon headed by Qutbah bin ‘Amir to a spot called Khath‘am
in Tabalah, a plot of land not far from Turbah. That was in Safar, 9 A.H.
Accompanied by twenty men and only ten camels to mount alternatively on, Qutbah
raided them and fought so fiercely that a great number of both parties were
wounded and some others were killed. The Muslims drove back with them camels,
women and sheep to Madinah.
4. The mission of Dahhak bin Sufyan Al-Kilabi to Bani Kilab in
Rabi‘ Al-Awwal in the year 9 A.H. This mission was sent to Bani Kilab to call
them to embrace Islam. Refusing to embrace Islam, they started to fight against
the Muslims, but were defeated and sustained one man killed.
5. The three hundred men expedition of ‘Alqamah bin Mujazziz
Al-Mudlaji to Jeddah shores in Rabi‘ Al-Akhir. This expedition was dispatched
to fight against some men from (Al-Habasha) Abyssinia (Ethiopia), who gathered
together near the shores of Jeddah and exercised acts of piracy against the
Makkans. Therefore he crossed the sea till he got to an island. But as soon as
the pirates had learned of Muslims’ arrival, they fled.
6. The task of the platoon of ‘Ali bin Abi Talib was to demolish
Al-Qullus, which was an idol that [next] belonged to Tai’ tribe. That was in
Rabi‘ Al-Awwal in the year 9 A.H. ‘Ali was dispatched by the Messenger of Allâh
(peace be upon him) with o ne hundred fifty men. A hundred of them were on
camels. The other fifty were on horseback. He held a black flag and a white
banner.
At dawn they raided Mahallat Hatim, demolished the idol and filled
their hands with spoils, camels and sheep booties, whereas ‘Adi fled to
Ash-Sham. The sister of ‘Adi bin Hatim was one of the captives. Inside
Al-Qullus safe, Muslims found three swords and three armours. On the way they
distributed the spoils and put aside the best things to the Messenger of Allâh
(peace be upon him) . They did not share the Hatims.
Upon arrival in Madinah, the sister of ‘Adi bin Hatim begged the
Messenger of Allâh (peace be upon him) to have mercy on her and said: “O
Messenger of Allâh, my brother is absent and father is dead, and I am too old
to render any service. Be beneficent to me so that Allâh may be bountiful to you.”
He said: “Who is your brother?” She said: “It is ‘Adi bin Hatim.” “Is he not
the one who fled from Allâh and his Messenger?” Said the Prophet (peace be upon
him) then went away from her. Next day she reiterated the same thing as the day
before and received the same answer. A day later she uttered similar words,
this time he made benefaction to her. The man who was beside the Prophet, and
whom she thought to be ‘Ali, said to her: “Ask for an animal from him to ride
on.” And she was granted her request.
She returned to Ash-Sham where she met her brother and said to
him: “The Messenger of Allâh (peace be upon him) has done me such noble deed
that your father would never have done it. Therefore, willy-nilly, frightened
or secure, you should go and see him.” Unsecure neither protected by some one,
not even recommended by a letter as a means of protection, ‘Adi came and met
the Prophet. The Messenger of Allâh (peace be upon him) took him home with him.
As soon as he sat before him, the Messenger of Allâh (peace be upon him)
thanked Allâh and praised him, then said: “What makes you flee? Do you flee
lest you should say there is no god but Allâh? Do you know any other god but
Allâh?” “No” he said, then talked for a while. The Messenger of Allâh went on
saying: “Certainly you flee so that you may not hear the statement saying
‘Allâh is the337 [next] Greatest.’ Do you know anyone who is greater than
Allâh?” “No” he said. “The Jews are those whose portion is wrath, and the
Christians are those who have gone astray,” the Prophet retorted. “I am a
Muslim and I believe in one God (Allâh).” ‘Adi finally proclaimed with a joyous
face. The Prophet ordered him a residence with one of the Helpers. From that
time he started calling at the Prophet (peace be upon him) in the mornings and
in the evenings.
On the authority of Ibn Ishaq, when the Prophet (peace be upon
him) made him sit down in front of him in his house, the Prophet said, “O ‘Adi,
were you not cast in disbelief?” “Yes”. ‘Adi said. “Did you not share one
quarter of your people’s gains?” “Yes”. Said ‘Adi. The Messenger of Allâh
(peace be upon him) said: “It is sinful in your religion to do such a thing,
and you should not allow yourself to do it.” “Yes, by Allâh, that is true”,
said ‘Adi. “Thus I worked out that he was a Prophet inspired by Allâh, and sent
to people. He knows what is unknown.”
In another version, the Prophet (peace be upon him) said: “‘Adi,
embrace Islam and you shall be secure.” “But I am a man of religion.” Said
‘Adi. “I know your religion better than you.” Said the Prophet. “Do you know my
religion better than me?” ‘Adi asked. The Prophet replied, “Yes”. He said: “Are
you not cast in disbelief because you appropriate to yourself the fourth of
your people’s gains?” “Yes”. Said ‘Adi. “It is unlawful in your religion to do
such a thing.” The Prophet said, and ‘‘Adi added: “He did not need to say it
again for I immediately acquiesced it.”
Al-Bukhari narrates that ‘Adi said: While we were with the Prophet
(peace be upon him) , a man came in and complained to him about poverty. Then
another man came in and complained about highway robbery. The Messenger of
Allâh (peace be upon him) then said: “O ‘Adi, have you ever been to Al-Hirah?
If you were doomed to live long life, you would be able to see a riding camel
woman travel from Hirah till it circumambulates Al-Ka‘bah fearing none but
Allâh; and if you were to live long enough you would open the treasures of
Kisra. And if you were to live long you would be able to see man offering a
handful of gold or silver to others but none accepts to take it.” At the end of
this Hadith ‘Adi later on says: “I have seen a riding camel woman travel from
Al-Hirah till it circumambulates the Ka‘bah fearing none but Allâh, I have also
been one of those who opened the treasures of Kisra bin Hurmuz. If you were to
live long life you would witness what the Prophet, Abul Qasim, (peace be upon
him) had already said about [next] ‘offering a handful of …’ i.e. the Prophet’s
prophecies did really come true.”
THE INVASION OF TABUK IN RAJAB, IN THE YEAR 9 A.H.
The invasion and the conquest of Makkah was considered a decisive
one between the truth and the error. As a result of which, the Arabs had no
more doubt in Muhammad’s mission. Thus we see that things went contrary to the
pagans’ expectations. People started to embrace Islam, the religion of Allâh,
in great numbers. This is manifested clearly in the chapter — The delegations,
of this book. It can also be deduced out of the enormous number of people who
shared in the Hajjatul-Wadâ‘ (Farewell Pilgrimage). All domestic troubles came
to an end. Muslims, eventually felt at ease and started setting up the
teachings of Allâh’s Laws and intensifying the Call to Islam.
THE UNDERLYING REASONS:
The Byzantine power, which was considered the greatest military
force on earth at that time, showed an unjustifiable opposition towards
Muslims. As we have already mentioned, their opposition started at killing the
ambassador of the Messenger of Allâh (peace be upon him), Al-Harith bin ‘Umair
Al-Azdi, by Sharhabeel bin ‘Amr Al-Ghassani. The ambassador was then carrying a
message from the Prophet (peace be upon him) to the ruler of Busra. We have
also stated that the Prophet consequently dispatched a brigade under the
command of Zaid bin Haritha, who had a fierce fight against the Byzantines at
Mu’tah. Although Muslim forces could not have revenge on those haughty
overproud tyrants, the confrontation itself had a great impression on the
Arabs, all over Arabia.
Caesar — who could neither ignore the great benefit thMu’tah
Battle had brought to Muslims, nor could he disregard the Arab tribes’
expectations of independence, and their hopes of getting free from his
influence and reign, nor he could ignore their alliance to the Muslims —
realizing all that, Caesar was aware of the progressive danger threatening his
borders, especially Ash-Sham-fronts which were neighbouring Arab lands. So he
concluded that demolition of the Muslims power had grown an urgent necessity.
This decision of his should, in his opinion, be achieved before the Muslims
become too powerful to conquer, and raise troubles and unrest in the adjacent
Arab territories.
To meet these exigencies, Caesar mustered a huge army of the
Byzantines and pro-Roman Ghassanide tribes to launch a decisive bloody battle against
the Muslims.
[next] General News about
the Byzantines and Ghassanide Preparations for War.
No sooner news about the Byzantine’s preparations for a decisive
invasion against Muslims reached Madinah than fear spread among them. They
started to envisage the Byzantine invasion in the least sound they could hear.
This could be clearly worked out of what had happened to ‘Umar bin Al- Khattab
one day.
The Prophet (peace be upon him) had taken an oath to stay off his
wives for a month in the ninth year of Al-Hijra. Therefore, he deserted them
and kept off in a private place. At the beginning, the Companions of the
Messenger of Allâh were puzzled and could not work out the reason for such
behaviour. They thought the Prophet (peace be upon him) had divorced them and
that was why he was grieved, disturbed and upset. In ‘Umar’s version of the
very story he says: “I used to have a Helper friend who often informed me about
what happened if I weren’t present, and in return I always informed him of what
had taken place during his absence. They both lived in the high part of
Madinah. Both of them used to call at the Prophet alternatively during that
time of suspense. Then one day I heard my friend, knock at the door saying:
“Open up! Open up!” I asked wondering, “What’s the matter? Has the Ghassanide
come?” “No it is more serious than that. The Messenger of Allâh (peace be upon
him) has deserted his wives.”
In another version, ‘Umar said, “We talked about Ghassanide
preparations to invade us. When it was his turn to convey the news to me, he
went down and returned in the evening. He knocked at the door violently and
said ‘Is he sleeping?’ I was terrified but I went out to meet him. ‘Something
serious had taken place.’ He said. ‘Has the Ghassaindes arrived?’ Said I. ‘No,’
he said, ‘it is greater and more serious. The Messenger of Allâh (peace be upon
him) has divorced his wives.’”
This state of too much alertness manifests clearly the seriousness
of the situation that Muslims began to experience. The seriousness of the situation
was confirmed to a large degree by the
hypocrites behaviour, when news about the Byzantines’ preparations
reached Madinah. The fact that the Messenger of Allâh (peace be upon him) won
all the battles he fought, and that no power on earth could make him terrified,
and that he had always proved to be able to overcome all the obstacles that
stood in his way - did not prevent the hypocrites, who concealed evil in their
hearts, from expecting an affliction to fall upon the Muslims and Islam.
[next] They used to harbour
evil and ill-intentions against the whole process of Islam and the Muslims. On
grounds of illusory hopes of destroying this great religious edifice, they
erected a hotbed of conspiracy and intrigue in the form of a mosque —
Masjid-e-Darar (the mosque of harm). They approached the Prophet (peace be upon
him) with the request that he should come and consecrate the place by praying
in it himself. As he was at the moment about to start for Tabuk, he deferred
compliance with their request till his return. Meanwhile he came to know
through Divine Revelation that it was not a Mosque for devotion and prayer but
a meeting place for the anti-Islamic elements. On his return, therefore, the
Prophet (peace be upon him) sent a party to demolish the new structure.
Particular News about the Byzantine and Ghassanide Preparations
for War:
A magnified image of the prominent danger threatening the Muslims
life was carried to them by the Nabateans who brought oil from Ash-Sham to
Madinah. They carried news about Heraclius’ preparations and equipment of an
enormous army counting over forty thousand fighters besides Lukham, Judham and
other tribes allied to the Byzantines. They said that its vanguard had already
reached Al-Balqâ’. Thus was the grave situation standing in ambush for the
Muslims. The general situation was aggravated seriously by other adverse
factors of too much hot weather, drought and the rough and rugged distance they
had to cover in case they decided to encounter the imminent danger.
The Messenger of Allâh’s (peace be upon him) concept and
estimation of the situation and its development was more precise and accurate
than all others. He thought that if he tarried or dealt passively with the
situation in such a way that might enable the Byzantines to paddle through the
Islamic controlled provinces or to go as far as Madinah, this would — amid
these circumstances — leave the most awful impression on Islam as well as on
the Muslims’ military credibility.
The pre-Islamic beliefs and traditions (Al-Jahiliyah) which were
at that time dying because of the strong decisive blow that they had already
had at Hunain, could have had a way to come back to life once again in such an
environment. The hypocrites who were conspiring against the Muslims so that
they might stab them in the back whereas Byzantines would attack them from the
front. If such a thing came to light and they succeeded in their evil attempts,
the Prophet and his Companions’ efforts to spread Islam would collapse and
their profits which were the consequences of successive and constant fights and
invasions would be invalidated. The Messenger of Allâh (peace be341 [next] upon
him) realised all that very well. So — in spite of the hardships and drought
that Muslims were suffering from — the Prophet (peace be upon him) was
determined that the Muslims should invade the Byzantines and fight a decisive
battle at their own borders. He was determined not to tarry at all in order to
thwart any Roman attempt to approach the land of Islam.
When the Messenger of Allâh (peace be upon him) had made up his
mind and took his final decision, he ordered his Companions to get ready for
war and sent for the Makkans and the other Arab tribes asking for their
assistance.
Contrary to his habit of concealing his real intention of the
invasion by means of declaring a false one, he announced openly his intention
of meeting the Byzantines and fighting them. He cleared the situation to his
people so that they would get ready, and urged them to fight in the way of
Allâh. On this occasion a part of Surat Bara’a (Chapter 9 — The Repentance) was
sent down by Allâh, urging them to steadfastness and stamina.
On the other hand, the Messenger of Allâh (peace be upon him)
cherished them to pay charities and to spend the best of their fortunes in the
way of Allâh.
No sooner had the Muslims heard the voice of the Messenger of
Allâh (peace be upon him) calling them to fight the Byzantines than they rushed
to comply with his orders. With great speed they
started getting ready for war. Tribes and phratries from here and
there began pouring in Madinah. Almost all the Muslims responded positively.
Only those who had weakness at their hearts favoured to stay behind. They were
only three people. Even the needy and the poor who could not afford a ride came
to the Messenger of Allâh (peace be upon him) asking for one so that they would
be able to share in the fight against the Byzantines. But when he said:
“...‘I can find no mounts for you’ they turned back while their
eyes overflowing with tears of grief that they could not find anything to spend
(for Jihad).” [9:92]
The Muslims raced to spend out money and to pay charities to
provide this invasion. ‘Uthman, for instance, who had already rigged two
hundred, saddled camels to travel to Ash-Sham, presented them all with two
hundred o(of gold) as charity. He also fetched a thousand dinars and cast them
all into the lap of the Messenger of Allâh (peace be upon [next] him), who
turned them over and said: “From this day on nothing will harm ‘Uthman
regardless of what he does.” Again and again ‘Uthman gave till his charity
toped to nine hundred camels and a hundred horses, besides the money he paid.
Abdur Rahman bin ‘Awf, on his side, paid two hundred silver
ounces, whereas Abu Bakr paid the whole money he had and left nothing but Allâh
and His Messenger as a fortune for his family. ‘Umar paid half his fortune.
Al-‘Abbas gifted a lot of money. Talhah, Sa‘d bin ‘Ubadah and Muhammad bin
Maslamah, gave money for the welfare of the invasion. ‘Asim bin ‘Adi, on his turn,
offered ninety camel-burdens of dates. People raced to pay little and much
charities alike. One of them gave the only half bushel (or the only bushel) he
owned. Women shared in this competition by giving the things they owned; such
as musk, armlets, anklets, ear-rings and rings. No one abstained from spending
out money, or was too mean to grant money or anything except the hypocrites:
“Those who defame such of the believers who give charity (in
Allâh’s cause) voluntarily, and those who could not find to give charity (in
Allâh’s cause) except what is available to them, so they mock at them
(believers).” [9:79]
The Muslim Army is leaving for Tabuk:
Upon accomplishing the equipment of the army, the Messenger of
Allâh (peace be upon him) ordained that Muhammad bin Maslamah Al-Ansari should
be appointed over Madinah — in another version Siba‘ bin ‘Arftah. To ‘Ali bin
Abu Talib he entrusted his family’s safety and affairs and ordered him to stay
with them. This move made the hypocrites undervalue ‘Ali, so he followed the
Messenger of Allâh (peace be upon him) and caught up with him. But the Prophet
made ‘Ali turn back to Madinah after saying: “Would it not suffice you to be my
successor in the way that Aaron (Harun) was to Moses’?” Then he proceeded
saying: “But no Prophet succeeds me.”
On Thursday, the Messenger of Allâh (peace be upon him) marched
northwards to Tabuk. The army that numbered thirty thousand fighters was a
great one, when compared with the previous armies of Islam. Muslims had never
marched with such a great number before.
Despite all the gifts of wealth and mounts the army was not
perfectly equipped. The shortage of provisions and mounts was so serious that
eighteen men mounted one camel alternatively. As for provisions, members of the
army at times had to eat the leaves of trees till their lips got swollen. Some
others had to slaughter camels — though they were [next] so dear — so that they
could drink the water of their stomach; that is why that army was called “The
army of distress”.
On their way to Tabuk, the army of Islam passed by Al-Hijr — which
was the native land of Thamud who cut out (huge) rocks in the valley; that is
“Al-Qura Valley” of today. They watered from its well but later the Messenger
of Allâh (peace be upon him) told them not to drink of that water, nor perform
the ablution with it. The dough they made, he asked them to feed their camels
with. He forbade them to eat anything whatsoever of it. As an alternative he
told them to water from that well which Prophet Salih’s she-camel used to water
from.
On the authority of Ibn ‘Umar: “Upon passing by Al-Hijr the
Prophet (peace be upon him) said:
“Do not enter the houses of those who erred themselves lest what
had happened to them would afflict you, but if you had to do such a thing let
it be associated with weeping.”
Then he raised his head up and accelerated his strides till he
passed the valley out.”
Shortage of water and the army’s need to it made them complain to
the Messenger of Allâh (peace be upon him) about that. So he supplicated Allâh,
who sent a rainful cloud. It rained and so all people drank and supplied
themselves with their need of water.
When they drew near Tabuk, the Prophet said: “If Allâh will,
tomorrow you will arrive at Tabuk spring. You will not get there before daytime.
So whoever reaches it should not touch its water; but wait till I come.” Mu‘adh
said: “When we reached the spring it used to gush forth some water. We found
that two men had already preceded us to it. The Messenger of Allâh (peace be
upon him) asked them: ‘Have you touched its water?’ They replied: ‘Yes’. He
said what Allâh inspired him to say, then he scooped up little water of that
spring, thin stream which gathered together, he washed his face and hand with
it and poured it back into it; consequently plenty of water spouted out of it
so people watered. ‘Mu‘adh’, said the Messenger of Allâh, ‘if you were doomed
to live long life you will see in here fields full of vegetation.’
On the way to Tabuk, or as soon as they reached Tabuk, the
Messenger of Allâh (peace be upon him) said: ‘Severe wind will blow tonight, so
none of you should stand up. Whoever has a camel should tie it up.’ Later on
when the strong wind blew, one of the men stood up and the wind carried him
away to Tai’ Mountain.
[next] All the way long the
Messenger of Allâh (peace be upon him) was intent on the performance of the
combined prayer of noon and the afternoon; and so did he with sunset and
evening prayers. His prayers for both were either pre-time or post-time
prayers.
The Army of Islam at Tabuk:
Arriving at Tabuk and camping there, the Muslim army was ready to
face the enemy. There, the Messenger of Allâh (peace be upon him) delivered an
eloquent speech that included the most inclusive words. In that speech he urged
the Muslims to seek the welfare of this world and the world to come. He warned
and cherished them and gave them good tidings. By doing that he cherished those
who were broken in spirits, and blocked up the gap of shortage and mess they
were suffering from due to lack of supplies, food and other substances.
Upon learning of the Muslims’ march, the Byzantines and their
allies were so terrified that none of them dared set out to fight. On the
contrary they scattered inside their territory. It brought, in itself, a good
credit to the Muslim forces. That had gained military reputation in the mid and
remote lands of Arabian Peninsula. The great and serious political profits that
the Muslim forces had obtained, were far better than the ones they could have
acquired if the two armies had been engaged in military confrontation.
The Head of Ailah, Yahna bin Rawbah came to the Messenger of Allâh
(peace be upon him), made peace with him and paid him the tribute (Al-Jizya).
Both of Jarba’ and Adhruh peoples paid him tribute, as well. So the Messenger
of Allâh (peace be upon him) gave each a guarantee letter, similar to Yahna’s,
in which he says:
“In the Name of Allâh, the Most Beneficent, the Most Merciful.
This is a guarantee of protection from Allâh and Muhammad the
Prophet, the Messenger of Allâh, to Yahna bin Rawbah and the people of Ailah;
their ships, their caravans on land and sea shall have the custody of Allâh and
the Prophet Muhammad, he and whosoever are with him of Ash-Sham people and
those of the sea. Whosoever contravenes this treaty, his wealth shall not save
him; it shall be the fair prize of him that takes it. Now it should not be
lawful to hinder the men from any springs which they have been in the habit of
frequenting, nor from any journeys they desire to make, whether by sea or by
land.”
[next] The Messenger of
Allâh (peace be upon him) dispatched Khalid bin Al-Waleed at the head of four
hundred and fifty horsemen to ‘Ukaidir Dumat Al-Jandal and said to him: “You
will see him hunting oryxes.” So when Khalid drew near his castle and was as
far as an eye-sight range, he saw the oryxes coming out rubbing their horns
against the castle gate. As it was a moony night Khalid could see Ukaidir come
out to hunt them, so he captured him — though he was surrounded by his men —
and brought him back to the Messenger of Allâh (peace be upon him), who spared
his life and made peace with him for the payment of two thousand camels, eight
hundred heads of cattle, four hundred armours and four hundred lances. He
obliged him to recognize the duty of paying tribute and charged him with cit
from Dumat, Tabuk, Ailah and Taima’.
The tribes, who used to ally the Byzantines, became quite certain
that their dependence oinn their former masters came to an end. Therefore they
turned into being pro-Muslims. The Islamic state had therefore enlarged its
borders to an extent that it, touched the Byzantines’ and their agents’
borders. So we see that the Byzantine agents role was over.
Returning to Madinah:
The Muslim army returned from Tabuk victoriously, undeceived or
wronged. That was because Allâh had sufficed them the evils of fight.
On the way back and at a mountain road, twelve hypocrites sought
the Prophet’s life and that was while he was passing along that mountain road
with only Ammar holding the rein of his she-camel and Hudhaifa bin Al-Yaman
driving it, at the time that people had already gone down into the bottom of
the valley.
The hypocrites seized that opportunity to seek the Prophet’s life.
As the Messenger of Allâh (peace be upon him) and his two companions were
moving along, they heard thrusts of people coming towards him from behind with
their faces veiled. Hudhaifa, who was sent by the Prophet to see what was going
on, saw them and stroke their mounts’ faces with a crook in his hand and Allâh
cast fear into their hearts. They fled away and overtook their people.
However, Hudhaifa named them to the Messenger of Allâh (peace be
upon him) and informed him of their intentions. So that was why Hudhaifa was
called the “confidant” [next] of the Messenger of Allâh (peace be upon him).
About this event Allâh, the Exalted says:
“And they resolved that [plot to murder Prophet Muhammad (peace be
upon him)] which they were unable to carry out.” [9:74]
When his headquarters, Madinah, began to loom at the horizon, the
Prophet (peace be upon him) said: “This is a cheerful sight. This is Uhud,
which is a mountain, w e like it and it likes us.” When the Madinese learnt of
their arrival they set out to meet the army. Women, youths, youngsters and
small children went out of town to celebrate their home -return wholeheartedly
singing:
“The full moon shone down upon us, through the traits of Al-Wada‘
Mountain. Thanks is due to us, as long as a supplicator invokes to Allâh..”
The Messenger of Allâh ’s march to Tabuk was in Rajab and his
return in Ramadan. So we see that this Ghazwah took fifty days, twenty days of
which were spent in Tabuk and the others on the way to and fro. Tabuk Invasion
was the last one made by the Prophet (peace be upon him).
The People Who lagged Behind:
Due to its particular circumstances, this invasion was a peculiar
severe trial provided by Allâh only to try the believers’Faith and sort them
out of others. This is Allâh’s permanent Will in such circumstances. In this
respect He says:
“Allâh will not leave the believers in the state in which you are
now, until He distinguishes the wicked from the good.” [3:179]
Lagging and hanging back from full participation in that invasion
amounted to the degree of hypocrisy. Whenever the Messenger of Allâh (peace be
upon him) was informed of a man’s lingering, he would say: “Leave him alone! If
Allâh knows him to be good He will enable him to follow you; but if he were not
so, Allâh would relieve us of him.”
Nobody stayed behind except those who were either hindered by a
serious excuse or the hypocrites who told lies to Allâh and His Messenger.
Some of those hypocrites’ lingering was due to an excuse based on
forgery and delusion. Some others tarried but didn’t ask for an instant
permission. But there were three [next] believers who unjustifiably lingered.
They were the ones whom Allâh tried their Faith, but later on He turned to them
in mercy and accepted their repentance.
As soon as the Messenger of Allâh (peace be upon him) had entered
Madinah, he p rayed two Rak‘a then he sat to receive his people. The hypocrites
who were over eighty men came and offered various kinds of excuses and started
swearing. The Prophet acknowledged their excuses and invoked Allâh’s
forgiveness for them but he entrusted their inner thoughts and Faith to Allâh.
As for the three faithful believers — Ka‘b bin Malik, Murara bin
Ar-Rabi‘, and Hilal bin Omaiyah — who favoured telling the truth, the Messenger
of Allâh (Peace be upon him) bade his Companions not to talk to them.
Consequently they were subject to a severe boycott and were
excluded from the life of the community. Everybody turned them their back. So
they felt as if the whole land had become constrained to them in spite of its
spaciousness and they felt awkward and uneasy. The hard times they lived and
which lasted for over forty days were towered by an order to them to forsake
their wives. After fifty days’ boycott Allâh turned to them and revealed that
in Qur’ân:
“And (He did forgive also) the three [whom the Prophet (peace be upon
him)] left (i.e. he did not give his judgement in their case, and their case
was suspended for Allâh’s Decision) till for them the earth, vast as it is, was
straitened and their ownselves were straitened to them, and they perceived that
there is no fleeing from Allâh, and no refuge but with Him. Then, He accepted
their repentance, that they might repent (unto Him). Verily, Allâh is the One
Who accepts repentance, Most Merciful.” [9:118]
Allâh’s turning to them was a great joy for both Muslims and the three
concerned. The joy of the stayers behind was unaccountable in aim and degree.
It was the happiest day in their lives. The good tiding cherished them and
filled their hearts with delight. As for those who lingered due to disability
or sickness or any other serious excuse, Allâh, the Exalted said about them:
“There is no blame on those who are weak or ill or who find no
resources to spend [in holy warfare (Jihad)], if they are sincere (in duty) to
Allâh and His Messenger.” [9:91]
When he approached Madinah, the Messenger of Allâh (peace be upon
him) said:
“Inside Madinah, there are certain men, who though being left back
due to serious348 [next] excuses, they have, all the time, been with you.
Lingerers as they are, they have been while you were passing valleys or walking
along roads.” “Do you mean that they have done that while they are still in
Madinah?” They wondered. “Yes though they are in Madinah.” The Prophet said.
The Invasion of Tabuk and its Far-Reaching Ramifications:
The effect of this invasion is great as regards extending and
confirming the Muslims’ influence and domination on the Arabian Peninsula. It
was quite obvious to everybody that no power but Islam’s would live long among
the Arabs. The remainders of Jahiliyin and hypocrites — who used to conspire
steadily against the Muslims and who perpetually relied on Byzantine power when
they were in need of support or help — these people lost their expectations and
desires of ever reclaiming their ex- influence. Realizing that there was no way
out and that they were to submit to the fait accompli, they gave up their
attempts.
From that time on, hypocrites were no longer treated leniently or
even gently by the Muslims. Allâh not only bade Muslims to treat them severely
but He also forbade them to take their gift charities or perform prayer on
their dead, or ask Allâh’s forgiveness for them or even visit their tombs.
Allâh bade the Muslims to demolish the mosque, which they verily appointed and
used as a hiding place
where they might practise their plots, conspiracy and deceit. Some
Qur’ânic verses were sent down disclosing them publicly and utterly so that
everybody in Madinah got to know their reality.
The great impact that this invasion produced could be perceived in
of the great number of delegations who came successively to meet the Messenger
of Allâh (peace be upon him). Naturally, deputations used to come to meet him
at the end of an invasion particularly after Makkah Conquest but they were not
as many as these nor were they as frequent as they were then in the wake of
Tabuk event. It was certainly the greatest.
The Qur’ânic Verses Relating to this Invasion:
Many a verse of Bara’a (Tauba) Chapter handling the event of Tabuk
were revealed. Some verses were revealed before the march, while others after
setting out for Tabuk, i.e.in the context of the battle. Some other verses were
also revealed on the Prophet’s arrival in Madinah. All of which covered the
incidents that featured this invasion: the [next] immanent circumstances of the
battle, exposure of the hypocrites, the prerogatives and special rank earmarked
for the strivers in the cause of Allâh, acceptance of the repentance of the
truthful believers who slackened and those who hung back, etc.
Some Important Events that featured that Year:
During this year many events of great significance took place.
They were:
1. After the Messenger’s return from Tabuk, the sworn allegation
of infidelity between ‘Uwaimir Al-‘Ajlani and his wife took place.
2. Pelting with stones the Ghamidiyah woman who confessed
committing adultery. She was
pelted with stones only after weaning her child off her breast
milk.
3. Negus Ashama; the king of Abyssinia (Ethiopia), died so the
Prophet (peace be upon him) performed prayer in absentia for him.
4. The death of Umm Kulthum, the daughter of the Prophet (peace be
upon him), the Prophet
felt extremely sad at her death. “Had I got a third daughter, I
would let you marry her.” He said to ‘Uthman.
5. The death of ‘Abdullah bin Abi Salool, the head of hypocrites,
after the Prophet’s return from
Tabuk. The Messenger of Allâh (peace be upon him) asked Allâh’s
forgiveness for him. He also prayed for him in spite of ‘Umar’s disapproval and
his attempt to prevent him from doing that. Later on a Qur’ânic verse was
revealed attesting to ‘Umar’s right viewpoint.
SOME IMPORTANT EVENTS THAT FEATURED THAT YEAR
DURING THIS YEAR MANY EVENTS OF GREAT SIGNIFICANCE TOOK PLACE THEY
WERE:
1. After the Messenger’s return from Tabuk, the sworn allegation
of infidelity between ‘Uwaimir Al-‘Ajlani and his wife took place.
[next] 2. Pelting with
stones the Ghamidiyah woman who confessed committing adultery. She was pelted
with stones only after weaning her child off her breast milk.
3. Negus Ashama; the king of Abyssinia (Ethiopia), died so the
Prophet (Peace be upon him) performed prayer in absentia for him.
4. The death of Umm Kulthum, the daughter of the Prophet (Peace be
upon him), the Prophet felt extremely sad at her death. “Had I got a third
daughter, I would let you marry her.” He said to ‘Uthman.
5. The death of ‘Abdullah bin Abi Salool, the head of hypocrites,
after the Prophet’s return from Tabuk. The Messenger of Allâh (Peace be upon
him) asked Allâh’s forgiveness for him. He also prayed for him in spite of
‘Umar’s disapproval and his attempt to prevent him from doing that. Later on a
Qur’ânic verse was revealed attesting to ‘Umar’s right viewpoint.
ABU BAKR (May Allah be pleased with him) PERFORMS THE PILGRIMAGE:
In the month Dhul-Qa‘dah or in Dhul-Hijjah of the very year (the
ninth of Al-Hijra), the Messenger of Allâh (Peace be upon him) dispatched Abu
Bakr (May Allah be pleased with him), the truthful, as a deputy prince of
Al-Hajj (pilgrimage), so that he would lead the Muslims in performing of the
pilgrimage rituals.
Soon after the departure of the Muslims, there came a Revelation
from Allâh: the opening passages of the Chapter 9 entitled ‘Repentance’ (Surah
Tauba or Bara’a) in which ‘freedom from obligation’ is proclaimed from Allâh in
regard to those idolatrous tribes who had shown no respect for the treaties
which they had entered into with the Prophet (Peace be upon him). Communication
of this news went in line with the Arabian traditions of making public any
change relating to declining conventions of blood and fortunes.
‘Ali bin Abi Talib was deputed to make this declaration. He
overtook Abu Bakr at Al-‘Arj or Dajnan. Abu Bakr inquired whether the Prophet
(Peace be upon him) had put him in command or he had just been commissioned to
make the announcement. “I have been deputed to make the proclamation only”
replied ‘Ali. The two Companions then proceeded with the pilgrimage process.
Towards the close of the rituals, on the day of the ritual sacrifice, ‘Ali
stood at Al-Jamrah (a spot at which stones are pelted) and read aloud to the
multitudes that thronged around him and declared quittance from [next] covenants
with idolaters a nd giving them four months’ respite to reconsider their
position. As for the other idolaters with whom the believers had a treaty and
had abated nothing of the Muslims’ rights nor had supported anyone against
them, then the terms of the treaty would run valid until the duration of which
expired.
Abu Bakr then sent some Muslims to declare publicly that no
disbeliever would after that year perform pilgrimage, nor would anyone be
allowed to make the Tawaf (going round) of the Sacred House unclothed.
That proclamation in fact vetoed all aspects of paganism out of
Arabia and stated quite unequivocally that those pre-Islam practices were no
longer in operation.
A MEDITATION ON THE GHAZWAT:
Meditation on the Prophet’s Ghazawat, missions, and the battalions
he formed and dispatched, will certainly give us and everybody a true and clear
impression that the Prophet (Peace be upon him) was the greatest military
leader in the whole world as well as the most righteous, the most insightful
and the most alert one. He was not a man of superior genius for this concern
but he was also the Master and the greatest of all Messengers as far as
Prophethood and Heavenly Message are concerned. Besides, all the battles that
he had fought were standard in their application to the requirements of
strictness, bravery, and good arrangements that fitted the terms and conditions
of war. None of the battles he fought was lost as a consequence of shortage of
wisdom or due to any other technical error in army mobilization or a location
in a wrong strategical position. The loss of any of his battle was not due to
misjudgement about occupying the best and the most appropriate sites of
battles, nor was it due to a mischoice of leaders of the fight, for he had
proved himself to be a peculiar sort of leader that differs from any of those
leaders that our world had known and experienced. As regards Uhud and Hunain
events, there were consequences of weakness in some military elements in
Hunain; and disobedience to orders in Uhud. Their non-compliance with wisdom
and the plan of the battle played a passive role in the course of those two
invasions.
His genius was clearly shown in these two battles when the Muslims
were defeated; for he stoodfast facing the enemy and managed, by his super
wisdom, to thwart the enemy’s aim as was the case in Uhud. Similarly he managed
to change the Muslims’ defeat in Hunain into a victory.
Nothwithstanding the fact that serious grave developments in
military operations [next] usually leave the worst impression on the military
leaders and entice them to flee for their lives.
We have, so far, discussed the mere aspects of military leadership
of the invasions. On the other hand, through these invasions he was able to
impose security, institute peace, diffuse dissension and destroy the military
might of the enemies through relentless struggle between Islam and paganism.
The Prophet had also profound insight and could differentiate the
faithful from the hypocrites and plotters.
Great was the group of military leaders who fought and excelled
the Persians and the Byzantines in the battlefields of Ash-Sham and Iraq with
respect to war strategy and leading the fight procedures. The very leaders, who
succeeded Muhammad (Peace be upon him) , managed to drive off the enemies of
Islam, from their lands and countries, their gardens and springs, and their
farms. They drove them off their honourable residence and from the grace and
provisions they owned and enjoyed. Those Muslim leaders were all Muhammad’s
men. They were imbued with the spirit of Islam at the hand of the Prophet
(Peace be upon him).
Thanks to these battles, the Messenger of Allâh (Peace be upon
him) managed accommodation, secured land and provided chances of work for all
Muslims. He, even, made a lot of inquiries about the refugee problems who
(then) had no houses or fortunes. He equipped the army with weapons, horses and
expenditures. He had all that realized without exercising a particle weight of
injustice. The Prophet (Peace be upon him) has altered the standards and aims o
f pre-Islamic wars. Their war was no more than robbing, killing, plundering,
tyranny and aggression-oriented wars. Those wars focused on winning victory,
oppressing the weakling and demolishing their houses and constructions. For
them, war was a means by w hich they can rape or unveil women, practise cruelty
against the weakling, the babies and small children, spoil tillage and race,
and spread corruption on the earth. Islamic wars are different from pre-Islamic
wars. A “war” in Islam is a Jihad. That is to say it is a noble sacred fight in
the way of Allâh for the verification of a Muslim society that seeks to free
man from oppression, tyranny and aggression. It is a society that everyone
everywhere and at all times should be proud of.Pre-Islamic thoughts and
traditions of Al-Jahiliyah period have been turned353 [next] upside down by
Islam. These were so hard upon the weakling that they had to invoke Allâh to
enable them to get away from that pre-Islamic environment by saying:
“Our Lord, rescue us from this town whose people are oppressors,
and raise for us from
You one who will protect, and raise for us from You one who will
help.”
The war of corruption, slaying and robbing that used to prevail
has now turned into a sacred one, Al-Jihad. One of the greatest aims of
Al-Jihad is to free man from the aggression, the oppression and the tyranny of
men of power. A man of power, in Islam, is a weakling till after the right of
the poor is taken from him. War, in Islam, is a Jihad for the purification of
the land of Allâh from dece, treachery, sinful deeds and aggression. It is a
sacred war that aims at spreading security, safety, mercy and compassion as
well as observing the rights and magnanimity. The Messenger of Allâh (Peace be
upon him) had issued honourable strict rules about war and bade his soldiers
and leaders to comply with them. They were forbidden to break those rules under
any circumstances. In reference to Sulaiman bin Buraidah’s version, who said
that his father had told him that whenever the Messenger of Allâh (Peace be
upon him) appointed a leader on an army or on a battalion, he used to recommend
him to fear Allâh, the Great and All-Mighty, when dealing with those who were
closest to him and to be good with all Muslims. Then the Prophet (Peace be upon
him) would say to him:
“Let your invasion be in the Name of Allâh and for His sake. Fight
those who disbelieve in
Allâh. Invade but do not exaggerate nor commit treachery. Never
deform the corpse of a dead person or kill an infant child.”
The Messenger of Allâh (Peace be upon him) asked people to
facilitate but he forbade them to bear down hard on others or constrain.
“Pacify”, he said, “and do not disincline”. When it happened that he arrived at
the battlefield by night, he would never invade the enemy till it was morning.
He utterly forbade burning (i.e. torturing people) in fire, killing children
and women or even beating them. He also forbade theft and robbery and proceeded
so far as to say gains acquired through plundering are not less forbidden than
the flesh of a corpse. Corruption of tillage and race and cutting down of trees
were all forbidden unless they were badly needed and there was no other
substitute:
“Do not kill a wounded person nor run after a fleeing one or kill
a captive.”
[next] He decreed that
envoys cannot be killed. He also stressed on not killing those who made
covenants. He even said:
“He whoever kills one who is under pledge to a covenant shall not
smell Paradise, though its smell could be experienced at a forty-year distance
from it.”
There were some other noble rules which purified wars from their
Al-Jahiliyah (pre-Islamic) filthiness
and turned them into sacred wars.
PEOPLE EMBRACE THE RELIGION OF ALLAH IN LARGE CROWDS:
The invasion and the conquest of Makkah was — as we have already
stated — a decisive battle that destroyed paganism utterly. The Arabs as a
result of that battle were able to differentiate the truth from the error.
Delusion no longer existed in their life. So they raced to embrace Islam. ‘Amr
bin Salamah said: “We were at a water (spring) where the passage of people was.
So when camel riders passed by us we used to ask them: ‘What is the matter with
people? What is this man (i.e. the Prophet) like?’ They would say, ‘He claims
that Allâh has revealed so and so.’ I used to memorize those words as if they
had been recited within my chest. The Arabs used to ascribe their Islamization
to the conquest. They would say: ‘Leave him alone to face his people. If he
were a truthful Prophet he would overcome them.’ So when the conquest took
place, peoples hastened to declare their Islam. My father was the quickest of
all my people to embrace Islam. Arriving at his people he said: ‘By Allâh I have
just verily been to the Prophet (Peace be upon him) . And he said: ‘Perform so
a prayer at such a time, and so and so prayers at such and such time. When the
prayer time is due let one of you call for the prayer and appoint the most
learned of the Qur’ân among you to be an Imam (leader) of yours.” This
Prophetic tradition manifests the great effect of the conquest of Makkah on the
phase of events. It certainly shows the influence of the conquest of Makkah
upon the consolidation of Islam as well as on the Arabs’ stand and their
surrender to Islam. That influence was absolutely confirmed and deeply rooted
after the invasion of Tabuk. A clear and an obvious evidence of that influence
could be deduced from the great number of delegations arriving in Madinah successively
in the ninth and tenth years of Al-Hijra. The immense crowds of people who
raced to embrace the religion of Allâh and the great army which included ten
thousand fighters in the invasion of the conquest of Makkah had grown big
enough to include thirty thousand fighters sharing in Tabuk invasion. It [next]
was only in less than a year after the conquest of Makkah that this growth in
Islamic army had taken place. A hundred thousand or a hundred and forty four
thousand Muslim pilgrims shared in Hajjatul -Wada‘ (i.e. Farewell Pilgrimage);
it was such an enormous number of Muslims surging — as an ocean of men — round
the Messenger of Allâh (Peace be upon him) , that the horizon echoed their
voices and the expanses of land shook whereby while saying Labbaik (i.e. Lord,
here we are worshipping), glorifying and magnifying Allâh, and thanking Him.
THE DELEGATIONS:
The number of delegations listed in Ahl Al-Maghazi were over
seventy. Investigating such a large number is not an accessible thing; besides
stating them in detail is not of a great benefit. Therefore, I am going to
reveal an expose about what is historically wonderful or highly significant.
Anyway a reader should always keep in mind that whilst the majority of tribes
arrived in Madinah after the conquest, there were also pre-conquest
delegations.
1. The delegation of ‘Abdul Qais: This tribe had two arrivals. The
first was in the fifth year of Al-Hijra or before that date. Munqidh bin
Haiyan, a member of that tribe, used to trade in Madinah. So, as soon as he
heard of Islam when he had arrived in it for trading — that was after the
migration — he embraced Islam and carried a pledge from the Prophet (Peace be
upon him) to his people who eventually became Muslims too. Thirteen or fourteen
of them came to the Prophet (Peace be upon him) in one of the Hurum Months. It
was then that they asked the Prophet’s advice about the Faith and drinks. Their
chief was Al-Ashaj Al-Usri, to whom the Messenger of Allâh (Peace be upon him)
said: “You have two qualities that Allâh likes: They are
deliberatenessandclemency.”
2. Their second arrival was in the Year of Delegations. They were
forty men. Al-Jarud bin Al- ‘Alâ’ Al-‘Abdi, who was Christian but turned to be
a good Muslim, was one of that group.
3. Daws Delegation: The arrival of this tribe was in the early
times of the seventh year and that was when the Messenger of Allâh (Peace be
upon him) was in Khaibar. At-Tufail bin ‘Amr Ad-Dawsi, that we have already
talked about and explained how he became a Muslim at the time the Messenger of
Allâh (Peace be upon him) was in Makkah. He went back home to his people where
he kept calling people to Islam but [next] they tarried till he despaired of
them and returned to the Messenger of Allâh (Peace be upon him) and asked him
to invoke Allâh against Daws but the Messenger of Allâh (Peace be upon him)
invoked Allâh to guide Daws. Later on, Daws embraced Islam. So At-Tufail
arrived in Madinah accompanied by seventy or eighty families of his people in
the early times of the seventh year of Al-Hijra, at the time that the Messenger
of Allâh (Peace be upon him) was at Khaibar, so he overtook him there.
4. Farwah Bani ‘Amr Al-Judhami’s messenger: Farwah was an Arab
leader in the Byzantine army. He was a Byzantine agent ruler by proxy on the Arabs
allied to the Byzantines. His home was at Mu‘an and the surrounding area of
Ash-Sham lands. Seeing the stamina and courage of the Muslims he became a
Muslim. The battle of Mu’tah — which took place in the eighth year of Al-Hijra
— compelled his admiration. He sent a white mule gift with a messenger of his
to the Messenger of Allâh (Peace be upon him) to inform him of his conversion
into Islam. When the Byzantines learnt of his embracing Islam, they sent him to
prison. At first they gave him an opportunity to choose one of the two —
“either he defects from Islam or death shall be his punishment.” Refusing to
defect they crucified him and cut his neck at a water (fountain) called ‘Afra’
in Palestine.
5. Sudâ’ Delegation: The arrival of this delegation was after the
departure of the Messenger of Allâh (Peace be upon him) from Al-Ji‘ranah in the
eighth year of Al-Hi. It was because the Messenger of Allâh (Peace be upon him)
had already dispatched a mission that comprised four hundred Muslims and asked
them to go to where Sudâ’ was. Sudâ’ was (a fresh-water fountain) in Yemen.
While the mission was camping there at the starting point of a canal. Ziyad bin
Al-Harith As-Sudâ’i learned of their stay, so he came to the Messenger of Allâh
(Peace be upon him) and said: “I have come to you as a deputy of my people, so
tell your army to go back and I guarantee of my people.” The army were sent
away off the canal. In his turn As-Sudâ’i went back, cherished and urged his
people to come and meet the Messenger of Allâh (Peace be upon him). Eventually
fifteen of them came and pledged allegiance to him as true Muslims. Returning
home, they in their turn, urged the rest to be Muslims. Thus Islam spread among
them. Later on, a hundred men joined the Messenger of Allâh (Peace be upon him)
in Hajjatul-Wada‘ (Farewell Pilgrimage.)
6. The arrival of Ka‘b bin Zuhair bin Abi Sulma: Ka‘b who was a
member of a family of poets, was considered one of the most poetic Arab poets.
He used to satirize the Prophet (Peace be upon him) when he wasn’t a Muslim. In
the eighth year of Al-Hijra and at the [next] time that the Messenger of Allâh
(Peace be upon him) had already gone back from At-Ta’if invasion, Bujair bin
Zuhair wrote a letter to his brother Ka‘b warning and advising him: “The
Messenger of Allâh (Peace be upon him) had killed some men in Makkah who used
to satirize and harm him, and that the other poets who had survived fled in all
directions for their lives. So if you want to save your skin, hasten to the
Messenger of Allâh (Peace be upon him). He never kills those who resort to him
as repentant. If you refuse to do as I tell, it is up to you to try to save
your skin by any means.” The two brothers corresponded with one another for a
long time till Ka‘b was awkward and felt as if the earth had constrained on
him. Arriving in Madinah, he stayed at a man’s house from Juhainah as a guest.
They performed the dawn prayer together; but when he was about to leave, the
man suggested that he go to the Messenger of Allâh (Peace be upon him). He went
there, sat by him, put his hand in his. The Messenger of Allâh (Peace be upon
him) who had never seen Ka‘b before, did not recognize him. Ka‘b then said: “O,
Messenger of Allâh! Ka‘b bin Zuhair has come to you as a repentant Muslim; will
he be secure and forgiven if I fetch him?” The Messenger of Allâh (Peace be
upon him) said, “Yes.” “I am Ka‘b bin Zuhair,” said he. Upon hearing that one
of the Helpers rose to his feet and asked the Messenger’s allowance to cut his
throat. “Leave him alone!” Said the Prophet (Peace be upon him), “He has become
a repentant Muslim after his disposal of the past.” Ka‘b then recited his
well-known poem “ Su‘ad appeared...” in which he praised the Prophet (Peace be
upon him) , thanked him and apologized for the wrongs he had done. He
acknowledged Muhammad’s mission. Both Emigrants and Helpers were spoken of in
this poem but differently. He praised the Emigrants but criticized the Helpers,
for one of them demanded a Prophet’s permission to kill him. Later on Ka‘b
tried to compensate for that by praising the Helpers too but that was in
another poem.
7. , ‘Udharah Delegation: This delegation which consisted of
twelve men, had arrived in Madinah in Safar, the ninth year of Al-Hijra. They
spent three days there. One of them was Hamza bin An-Nu‘man. When they were
asked who they were, they said “We are Bani ‘Udharah, the foster brothers of
Qusai to his mother. We are the ones who supported Qusai, and removed Khuza’a
and Bani Bakr from the bosom of Makkah. We have relatives and kinspeople.” So
the Messenger of Allâh (Peace be upon him) welcomed them and gave good tidings
to them, which was Ash-Sham Conquest; but he, on the other hand, forbade them
from consulting a soothsayer and from eating the slain animals they
slaughtered. Eventually they became Muslims, stayed there for several days then
went back.
8. Bali Delegation: Their arrival was in Rabi‘ Al-Awwal, the ninth
year of Al-Hijra. They [next] embraced Islam, stayed in Madinah for three days.
Their chief Abu Ad-Dabeeb wondered whether hospitality was rewarded by Allâh.
The Messenger of Allâh (Peace be upon him) said:
“Yes, and so is any charity you offer to poor or rich people that
is Sadaqah.” He also inquired about the time allotted to hospitality. “Three
days,” said he. “What about the stray ewe?” The Prophet said: “It is either
yours or your brother’s, otherwise it goes to the wolf.” He inquired about the
stray camel. “It is not of your business. Leave it alone! Its owner will try to
find it.”
8. Thaqif Delegation: Their arrival was in Ramadan the ninth year
of Al-Hijra, after the return of the Messenger of Allâh (Peace be upon him)
from Tabuk. As to how they became Muslims, this could be deduced from the
following:
9. Their chief ‘Urwah bin Mas‘ud Ath-Thaqafi came to see the Messenger
of Allâh (Peace be upon him) after the latter’s return from At-Ta’if in
Dhul-Qa‘dah in the year 8 A.H. ‘Urwah became a Muslim. He thought that when he
will tell his people and call them to embrace Islam, they would obey him,
because he had always been an obeyed Master. He was even more beloved to them
than their own firstborn. But contrary to that, when he called them to Islam
they shot arrows at him from everywhere and killed him. They remained as they
were for months before they started discussing the situation again among
themselves. Upon realizing that they were incapable of fighting the
neighbouring Arabs who had paid allegiance to the Prophet (Peace be upon him)
and converted to Islam, they made up their mind to dispatch a man to the
Messenger of Allâh (Peace be upon him). They concluded that ‘Abd Yalail bin
‘Amr would be the right messenger.
‘Abd refused to do such a thing lest they should kill him as they
had killed ‘Urwah. “I will not do such a thing till you send some other men
with me,” said ‘Abd. So they sent two men of their allies and three others from
Bani Malik. The six of them including ‘Uthman bin Abi Al- ‘As Ath-Thaqafi who
was the youngest among them all.
When they entered into the Prophet’s (Peace be upon him) audience,
a tent was pitched up in a corner of the mosque so that they might listen to
the Qur’ân and see p eople at prayer. During their stay they came again and
again to the Prophet (Peace be upon him) who kept on calling them to embrace
Islam, till their chief asked the Messenger of Allâh (Peace be upon him) to
enter into a peace treaty between him and Thaqif by means of which he allows
them to commit fornication, drink wine and deal with usury. They also asked him
not to injure their tyrant idol “Al-Lat” or to oblige them to perform the
[next] prayer. Finally they insisted that they would not knock down the idols
themselves. But the Messenger of Allâh (Peace be upon him) turned down all
their requests. They went aside to council. Realizing that there were no other
alternatives they yielded and professed Islam. The only condition that they
insisted on was that the demolition of Al-Lat should be dealt with and handled
by the Messenger of Allâh (Peace be upon him) whereas Thaqif should in no way
knock it down themselves. The Messenger of Allâh (Peace be upon him) agreed and
took a pledge with them.
Being the most attentive and the keenest to study jurisprudence
and learn Qur’ân, ‘Uthman bin Abi Al-‘As was appointed by the Messenger of
Allâh (Peace be upon him) a prince on his people. His keenness and carefulness
to learn the Qur’ân and study jurisprudence were clearly discernible through
his behaviour during their stay.
Everyday morning, the group of delegates used to go and see the
Messenger of Allâh (Peace be upon him). Being the youngest one, ‘Uthman bin Abi
Al-‘As was left behind with their camels and things to keep an eye on. At noon
when they came back and slept, ‘Uthman used to go to the Messenger of Allâh
(Peace be upon him) in order to learn the Qur’ân and inquire about religious
matters. If it happened that the Messenger of Allâh (Peace be upon him) was
asleep, he would then go to Abu Bakr for the same purpose. With the pof time,
he turned out to be a source of blessing to his people. For at the Apostasy
Times (Ar-Riddah) when Thaqif were determined to apostatize, he addressed them
saying: “O, folkmen of
Thaqif! You have been the latest at embracing Islam, so do not be
the first to apostatize.” Consequently they gave up apostasy and clung fast to
Islam.
The group of delegates returned home but they were determined to
conceal the truth for a while. They told their people to expect fight at any
moment. They pretended to be grieved and depressed. They claimed that the
Messenger of Allâh (Peace be upon him) demanded that they should embrace Islam
and abandon adultery, drinking wine and dealing with usury and some other
things, or else he would fight them. Seized by the arrogance and zeal of Al-
Jahiliyah (pre-Islamic traditions), Thaqif remained for days intent on
fighting. Then Allâh cast terror and dismay in their hearts in such a way that
they gave up fighting and thought that the delegation should go back to him and
announce their approval. It was until then that the group of delegates told
them the truth and revealed the items of their peace-talk with the Prophet,
consequently Thaqif embraced Islam.
[next] The Messenger of
Allâh (Peace be upon him) sent some men to demolish the idol called
“Al- Lat” under the command of Khalid bin Al-Waleed. Al-Mugheerah bin
Shu‘bah, stood to his feet, held the hoe and the ax and said: “By Allâh, I will
make you laugh at Thaqif.” He struck with them, and pretended to fall down
while running. The people of Thaqif trembled at that sight and said: “May Allâh
dismay Al-Mugheerah off. The goddess has killed him.” Hearing that Al-Mugheerah
leapt up to his feet and said: “May Allâh bring shame on you. Al-Lat is nothing
but a mass of dirt and stones.” Then he struck the door and broke it. He
mounted its highest wall, and so did the other men. They knocked Al-Lat down
till they levelled it with the ground. Then they dug up its foundation and
brought out its jewels and garments; to the great astonishment of Thaqif.
Khalid bin Al-Waleed and his group came back to the Messenger of Allâh (Peace
be upon him) carrying Al-Lat’s jewels and garments. The Messenger of Allâh
(Peace be upon him) distributed them a nd thanked Allâh for helping his Prophet
and solidifying his religion.
10. The message of the Yemeni kings: After the return of the
Messenger of Allâh (Peace be upon him) from Tabuk, a message came to him from
the kings of Himyar, Al-Harith bin ‘Abd Kilal, Na‘eem bin ‘Abd Kilal, An-Nu‘man
bin Qeel Dhi Ra‘in, Hamdan and Mu‘afir. Their messenger was Malik bin Murrah
Ar-Rahawi. They sent him in order to inform the Prophet (Peace be upon him)
about their embracing Islam and their parting with polytheism. In reply to
their message, the Messenger of Allâh (Peace be upon him) gave them the pledge
of Allâh and the pledge of His Messenger provided they paid the tribute, which
was still overdue. He sent to them some of his Companions under the command of
Mu‘adh bin Jabal (May Allah be pleased with him).
11. Hamdan Delegation: The arrival of this delegation was in the
ninth year of Al-Hijra after the Messenger’s return from Tabuk. So the
Messenger of Allâh (Peace be upon him) gave them a pledge to guarantee the
fulfillment of their demands. He sent to them Malik bin An-Namt as their chief,
and appointed him as an agent on those of his people who embraced Islam. Khalid
bin Al-Waleed was appointed for them all with a purpose of calling them to
Islam. He stayed with them for six months calling them to Islam but no one
responded to his call. Later on ‘Ali bin Abi Talib was dispatched there and
Khalid was ordered to come back. Upon arriving at Hamdan, ‘Ali communicated to
them a message from the Messenger of Allâh (Peace be upon him) and called them
to Islam. They responded to the call and became Muslims. ‘Ali wrote to the
Messenger of Allâh (Peace be upon him) informing him of the good tidings. The
Messenger of Allâh (Peace [next] be upon him) was briefed on the content of
that letter, so he prostrated, then raised his head up and said: “Peace be upon
Hamdan. Peace be upon Hamdan.”
12. The Delegation of Bani Fazarah: Upon the Messenger’s return
from Tabuk, the delegation of Bani Fazarah came to see him. That was in the
ninth year of Al-Hijra. The group of delegates were over ten men. They came in
order to profess Islam and complain about the drought of their region. The
Messenger of Allâh (Peace be upon him) ascended the pulpit, lifted his hands up
and implored Allâh to send rain forth onto them and said:
“O Allâh let rain fall down, and water Your country and animals,
and spread Your mercy and bring to life the dead lands. O Allâh send rain that
would be saving, comforting, and sprouting grass, and overwhelming vast areas
sooner and later. Let it be useful rain and not harmful. O Allâh let it be rain
of mercy and not rain of torture and chastisement. Let that rain not be
destructive or floody. O Allâh send us down water and help to fight the
enemies.”
12. Najran’s Delegation: Najran is rather a big area of land. It
was at a distance of seven trip stages southwards of Makkah towards Yemen. It
included seventy three villages. It took a fast-rider one day ride to get
there. Its military forces consisted of a hundred thousand fighters.
Their arrival was in the year 9 A.H. The delegation comprised
sixty men. Twenty-four of them were of noble families. Three out of twenty-four
were at one time leaders of Najran. Al-‘Aqib, i.e. who was in charge of
princehood and government affairs. His name was ‘Abdul Maseeh. The second was
As-Saiyid (the Master) under whose supervision were the educational and
political affairs; his name was Al-Aiham or Sharhabeel. Abu Haritha bin
‘Alqamah was the third. He was a bishop to whom all religious presidency and
spiritual leadership belonged and were his charge.
When that group of delegates arrived in Madinah, they met the
Prophet (Peace be upon him), exchanged inquiries with him; but when he called
them to Islam and recited the Qur’ân to them, they refused. They asked him what
he thought about ‘Isa (i.e. Jesus), (Peace be upon him), he (Peace be upon him)
tarried a whole day till the following Qur’ânic reply was revealed to him:
[next] “Verily, the
likeness of Jesus before Allâh is the likeness of Adam. He created him from
dust, then (He) said to him: ‘Be!’ — and he was. (This is) the truth from your
Lord, so be not of those who doubt. Then whoever disputes with you concerning
him (Jesus) after (all this) knowledge that has come to you, (i.e. Jesus being
a slave of Allâh, and having no share in Divinity) say: [O Muhammad (Peace be
upon him)] ‘Come, let us call our sons and your sons, our women and your women,
ourselves and yourselves — then we pray and invoke (sincerely) the Curse of
Allâh upon those who lie.” [3:59-61]
When it was morning, the Messenger of Allâh (Peace be upon him)
told them what ‘Iesa (Jesus) was in the light of the recently revealed verses.
He left them a whole day to consult and think it over. So when it was next
morning and they still showed disapproval to admit Allâh’s Words about ‘Isa or
to embrace Islam, the Prophet suggested Al-Mubahala that is each party should
supplicate and implore Allâh to send His Curse upon him or them if they were
telling lies. After that suggestion of his, the Prophet (Peace be upon him)
came forward wrapping Al-Hasan and Al-Husain under his garment whereas Fatimah
was walking at his back. Seeing that the Prophet (Peace be upon him) was
serious and prepared to face them firmly, they went aside and started
consulting. Al-‘Aqib and As-Saiyid (i.e. the Master) said to each other: “We
shall not supplicate. For, I swear by Allâh, if he is really a Prophet and
exchanges curses with us, we will never prosper nor will the descendants of
ours. Consequently neither us nor our animals will survive it.” Finally they
made their mind to resort to the Messenger of Allâh’s judgement about their
cause. They came to him and said: “We grant you what you have demanded.” The
Messenger of Allâh (Peace be upon him) then admitted that agreement and ordered
them to pay Al-Jizya (i.e. tribute) and he made peace with them for the
provisioof two thousand garments, one thousand of them to be delivered in
Rajab, the other thousand ones in Safar. With every garment they had to pay an
ounce (of gold). In return they will have the covenant of Allâh and His
Messenger. He gave them a covenant that provides for practicing their religious
affairs freely. They asked the Prophet (Peace be upon him) to appoint a
trustworthy man to receive the money agreed on for peace, so he sent them the
trustworthy man of this nation Abu ‘Ubaidah bin Al-Jarrah to receive the
amounts of money agreed on in the peace treaty.
By the time Islam started to spread in Najran, naturally, they did
not have to pay Al-Jizya that usually non-Muslims paid. Whatever the case was,
it was said that Al-Aqib and As- Saiyid embraced Islam as soon as they reached
Najran on their journey back home. It is also said that the Prophet (Peace be
upon him) sent to them ‘Ali too, for the collection of charities and tribute.
[next] 13. Bani Haneefa
Delegation: They arrived in Madinah in the ninth year of Al-Hijra. They were 17
in number and included the Master of Liars, Musailima bin Thumamah bin Kabeer
bin Habeeb bin Al-Harith of Bani Haneefa The group of delegates were housed in
a Helper’s house. They came to the Prophet (Peace be upon him) and declared
their Islamization. As for Musailima the liar, versions vary concerning his
embracing Islam. Contemplation of all these versions shows clearly that
Musailima expressed disapproval and revealed haughtiness, boastful spirit and
expectations to be a prince.
At first the Prophet (Peace be upon him) attempted going on well
with him. he dealt with him nicely and charitably but that did not do with him.
The Messenger of Allâh (Peace be upon him) perceived evil in his soul and
recognized that he was one of those three evils he dreamt of while asleep.
The Prophet (Peace be upon him) had already dreamt that he had
been granted the treasures of earth. His hand fell upon two golden bracelets,
which distressed and worried him a lot. He was taught by inspiration to b low
them off, so he did that and they were gone off. They were interpreted to be
two liars who would turn up after the death of Muhammad (Peace be upon him). So
when Musailima acted that way and showed disapproval, he realized that he would
be one of the two liars. However Musailima used to say, “If Muhammad appointed
me a successor of his, I would be a Muslim. Later on the Messenger of Allâh
(Peace be upon him) came to him, with a piece of palm leaf in his hand, and in
the company of his orator, Thabit bin Qais bin Shammas. He was among some of
his friends. The Prophet (Peace be upon him) talked to him but Musailima
addressed him saying: “If you agree to transfer the whole thing to me after
your death, I will not stand in your way.” The Messenger of Allâh (Peace be
upon him) replied: “If you asked me to give you this (i.e. a piece of a palm
leaf), I would not grant it to you. You are doomed. Even if you repented and
stopped what you were doing, Allâh appointed that you would be slain. By Allâh,
I swear, that I see you now in the very state that has been revealed to me.
Here is Thabit! You will hear my answer (from him).” Then he went away.
Finally, the Prophet’s predictions of Musailima came true; for
when Musailima returned to Yamama, he kept on thinking about the Prophet (Peace
be upon him) and how he would be his partner. His dreams and thoughts went so
far as to claim that he himself was a prophet. To confirm his prophecy he
started uttering rhymed statements. He said364 [next] that it was lawful to
drink wine and commit adultery. He, however, bore witness that the Messenger of
Allâh (Peace be upon him) was a real Prophet. His people, who were fascinated
by what he allowed them to do, followed him and made bargains with him. He grew
so prominent among them that they called him the beneficent of Al-Yamama. He wrote
to the Messenger of Allâh (Peace be upon him) saying: “I have been appointed an
associate with you, so I will have a half and Quraish will have the other half
of the people’s affairs.” The Messenger of Allâh’s reply was a letter saying
that:
“Verily, the earth is Allâh’s. He gives it as a heritage to whom
He will of His slaves, and the (blessed) end is for the Muttaqûn (pious).”
[7:128]
On the authority of Ibn Mas‘ud, he says: When the two messengers
of Musailima — Ibn An- Nawaha and Ibn Athal — came to the Messenger of Allâh
(Peace be upon him), he asked them: “Do you bear witness that I am the
Messenger of Allâh?” Their reply was “We testify that Musailima is the
Messenger of Allâh.” “I believe in Allâh and in His Messenger,” said the
Prophet (Peace be upon him), “If I had ever thought of killing a messenger I
would have killed you both.”
Musailima’s pretence to prophethood was in the tenth year of
Al-Hijra. But he was killed in Al-Yamama war during Abu Bakr As-Siddeeq era, in
Rabi‘ Al-Awwal, in the twelfth year of Al- Hijra. He was killed by Wahshi, the
killer of Hamzah. The second person who claimed to be a prophet was Al-Aswad
Al-‘Ansi who was in Yemen. He was killed by Fairuz. His head was cut off a day
and a night before the Prophet’s d eath. So when the delegates came he told
them the news that reached him through Divine Revelation. News about his death
reached Abu Bakr (May Allah be pleased with him) from Yemen.
14. The Delegation of Bani ‘Amir bin Sa‘sa‘a: Among the group of
delegates were ‘Amir bin At- Tufail — the enemy of Allâh, Arbad bin Qais —
Labid’s maternal brother, Khalid bin Ja‘far, and Jabbar bin Aslam. All of them
were the leaders and satans of their people. ‘Amir was the one who double
-crossed the group of Ma‘una well. When this delegation made their mind to come
to Madinah, ‘Amir and Arbad conspired to kill the Prophet (Peace be upon him).
So when the group of delegates arrived, ‘Amir kept on talking to the Prophet
(Peace be upon him) whereas Arbad turned aside trying to draw h is sword. He
managed to draw a span of hand long but Allâh stilled his hand so that he was
unable to proceed with its withdrawal. Allâh protected the Prophet (Peace be
upon him). The Prophet (Peace be upon him) invoked Allâh against them. So when
they returned, Allâh sent down a thunderbolt unto Arbad and
[next] his camel and he was
burnt. As for ‘Amir he called at a house of a woman who was from Bani Salul and
had a gland sore. He eventually died while he was saying: “What am I like? I
have a gland similar to a camel’s. And here I am dying in the house of the
woman from Bani Salul.”
15. In Sahih Al-Bukhari it is narrated that ‘Amir came to the
Prophet (Peace be upon him) and said: “I grant you an opportunity to choose one
of two: you will have the flat land people and I will have townspeople; or I
will succeed you. Otherwise, I will invade your people with a thousand
he-camels and a thousand she-camels.” But, later on he got plague-stricken in a
woman’s house. So he said: “What! I have a gland similar to a camel’s, and here
I am in a woman’s house of Bani so and so people. Fetch me my mare!” He mounted
it but died on its back.
16. Tujeeb Delegation: They came to Madinah carrying the surplus
of charities (Sadaqat) of their people. That is to say the extra charities they
had after they had distributed the poor- due. They were thirteen men. They
asked about the Qur’ân and Sunnah (the Prophet’s saying, deeds and sanctions)
so that they might learn them. They demanded things from the Messenger of Allâh
(Peace be upon him) to which he gave them pledges. They did not stay long; so
when the Messenger of Allâh (Peace be upon him) acknowledged their demands and
allowed them to depart, they sent him a boy whom they had already left at their
property. The young man said to the Prophet ( Peace be upon him): “By Allâh, I
swear, I have left my home (for Madinah) with a purpose that you invoke Allâh,
the Great and All- Mighty for me to forgive me and have mercy on me and to make
my heart a source of content and sufficiency.” The Messenger of Allâh (Peace be
upon him) supplicated Allâh to grant him what he demanded.
17. From that time on, he was the most contented person. In
Ar-Riddah (i.e. the Apostasy Times), he stoodfast as a Muslim and warned his
people and reminded them of Aâh and went on preaching them till they stoodfast
and did not apostatize. The group of delegates met the Prophet (Peace be upon
him) again in the Farewell Pilgrimage in the tenth year of Al-Hijra.
18. Tai’ Delegation: One of that group of delegates who came to meet
the Prophet (Peace be upon him) was Zaid Al-Khail. They talked to the Prophet
(Peace be upon him) who urged them to embrace Islam. They agreed and grew good
Muslims. About Zaid, the [next] Messenger of Allâh (Peace be upon him) said:
“The Arabs are never exact at estimating people. They have never told me about
the virtues of a man correctly; for when I see the man concerned I realize that
they have overestimated him except Zaid Al-Khail, when I met him I knew that
they had underestimated him.” Then he named him ‘Zaid Al-Khair’ (i.e. Zaid, the
bounteous).
The delegations arrived successively in Madinah during the ninth
and tenth of Al-Hijra. Biographers and invasion-writers have written down about
some of Yemen delegations. They were Al-Azd; Bani Sa‘d Hadheem from Quda‘ah,
Bani ‘Amir bin Qais; Bani Asad, Bahra’, Khaulan, Muharib, Bani Al- Harith bin
Ka‘b, Ghamid, Bani Al-Muntafiq, Salaman, Bani ‘Abs, Muzainah, Murad, Zabid,
Kinda, Dhi Murrah, Ghassan, Bani ‘Aish, and Nakh‘ which were the last group of
delegates. Nakh‘ Delegation comprised two hundred men and they arrived in the
middle of Muharram in the eleventh year of Al- Hijra. The majority of these
groups of delegates arrived during the ninth and tenth years of Al-Hijra. The
arrival of some of them tarried till the eleventh year of Al-Hijra.
The succession of these delegations indicated the great degree of
the entire acceptance which the Islamic Call reached. It manifested its
influence and domination on vast areas of Arabia . The Arabs observed Al-Madinah
with such a great respect and estimation that they could do nothing but
surrender and submit to it. Al-Madinah had become the headquarters of all
Arabia; so it was impossible to avoid it. We dare not say that all the Arabians
were possessed and enchanted by this religion. There were lots of hard-hearted
bedouins — among the Arabs — who surrendered (i.e. became Muslims) only because
their master did so. Their souls were not sanctified yet. Their tendency to
raids had been deeply rooted in their souls. The teachings of Islam had not
crystallized their souls well yet. Accounting some of them the Qur’ân says:
“The bedouins are the worst in disbelief and hypocrisy, and more
likely to be in ignorance of the limits (Allâh’s Commandments and His legal
laws, etc.) which Allâh has revealed to His Messenger. And Allâh is All-Knower,
All-Wise. And of the bedouins there are some who look upon what they spend (in
Allâh’s cause) as a fine and watch for calamities for you, on them be the
calamity of evil. And Allâh is All-Hearer, All-Knower.” [9:97,98]
The Qur’ân praised others saying:
“And of the bedouins there are some who believe in Allâh and the
Last Day, and look upon
[next] what they spend in
Allâh’s cause as approaches to Allâh, and a cause of receiving the Messenger’s
invocations. Indeed these are an approach for them. Allâh will admit them to
His Mercy. Certainly Allâh is Oft-Forgiving, Most Merciful.” [9:99]
Those of them who were present at Makkah, Madinah and Thaqif and
in many other areas of Al- Yemen and Al-Bahrain were different because Islam
had been firmly rooted in their souls. Some of them were great Companions and
Masters of Muslims.
THE SUCCESS AND IMPACT OF THE CALL:
Before we move one more step and meditate on the last days of the
Messenger of Allâh’s life, we ought to cast a quick glance at the great work
that was a peculiarity of his. That very peculiarity that made him excel all
other Prophets and Messengers and made him so superb that Allâh made him atop
the formers and the latters. It was him that was addressed by:
“O you wrapped in garments [i.e Prophet Muhammad (Peace be upon
him)]! Stand (to pray) all night, except a little.” [73:1,2]
And said:
“O you [Muhammad (Peace be upon him)] enveloped (in garments).
Arise and warn!” [74:1,2]
So he arose and kept on like that for over twenty years. During
those years he undertook to carry the burdens of the great expectations on his
shoulders for the sake of the whole mankind and humanity, the Faith and Jihad
in various fields.
The Messenger of Allâh (Peace be upon him) undertook the burdens
of struggle and Al-Jihad in the conscience of mankind which was then drowning
in the illusions of Al-Jahiliyah and its images that were loaded with the
ground weights and gravitations. He took upon his shoulder to free man’s
conscience which was chained with desires and lusts. As soon as he had freed
the conscience of his Companions from the burdens and heaps of Al-Jahiliyah and
earthly life, he started another battle in another field or rather successive
battles against the enemy of Allâh’s Call, and against those who conspired368
[next] against it. It was a battle against those who conspired against the
believers and against those who were so careful to tend that pure plant in its
implantation before it grew up and stretched its roots in soil and extended its
branches up into the air and thus dawned upon other areas. No sooner had he
finished the battles in the Arabian Peninsula than the Byzantines began
preparations to destroy this new nation on the northern borders.
The first battle — i.e. the battle of conscience — was not over
yet. It was in fact a perpetual one. Satan, who was its leader did not spare a
moment without exercising his activity in the depth of human conscience.
Muhammad (Peace be upon him), on the other hand was attending on calling to
Allâh’s religion there and he was keen on fighting that perpetual battle in all
fields in spite of their hard circumstances and the world’s conspiracy against
him. He went on calling effectively and actively surrounded by the believers
who were seeking security through ceaseless toil and great patience.
The Companions acted perpetually and patiently by day and they
spent the night worshipping their Lord, reciting and memorizing the Qur’ân
glorifying and magnifying Allâh and imploring Him by night; all that at the
behest of their Lord, the All-Mighty.
For over twenty years the Messenger of Allâh (Peace be upon him)
had been leading that progressive steady battle, disregarding any other affairs
that kept him off that noble goal. He went on that way till the Islamic Call
proved to be successful on a large scale that puzzled all men possessed of good
reason.
The Islamic Call eventually prevailed all over Arabia. It removed
all traces of Al-Jahiliyah from the horizon of the peninsula. The sick minds of
Al-Jahiliyah grew healthy in Islam. They d id not only get rid of idol-worship,
but they also knocked them down. The general atmosphere began to echo “there is
no god but Allâh.” The calls to prayers were heard five times a day penetrating
space and breaking the silence of the dead desert and bringing back life
through the new belief. Reciters and memorizers of the Qur’ân set out
northwards and southwards reciting verses of the Qur’ân and carrying out
Allâh’s injunctions.
Scattered people and tribes were united and man moved from man’s
worship of man to man’s worship of Allâh. There were no more oppressors nor
oppressed; no masters nor slaves, nor people bound to other people, nor
aggressors that would practise aggression. [next] All people were slaves of
Allâh. They were beloved brothers obeying Allâh’s rules. Thanks to Allâh they
disposed of arrogance and the boastful spirit:
“An Arab is no better than a non-Arab. In return a non-Arab is no
better than an Arab. A red raced man was not better than a black one except in
piety. Mankind are all Adam’s children and Adam was created from dust.”
Thanks to the Islamic Call, the Arab unity had become a reality,
and so was the case with human
unity and social justice as far as their earthly and heavenly
affairs were concerned. The time course of events had changed, the features on
the earth’s surface and the crooked line of history had grown straight and the
mentality had been rectified.
The spirit and the corrupted conscience of people, the distorted
valand measures of Al-Jahiliyah had overwhelmed the whole world during that
period of Al-Jahiliyah. The prevalence of slavery, injustice, extravagant
luxury, adultery, depression, deprivity, disbelief, stray from the straight
path and darkness; all of those were fait accomplis in spite of the existence
of the heavenly religions. The teachings of those religions had grown weak and
lost all influence on men’s souls and spirits and became mere lifeless ritual
traditions.
When this Call had accomplished its role in human life, it freed
mankind’s spirit of superstitions, illusions, white slavery, corruption and
man’s worship of man. Islam had freed the human society of filth, dissolution,
injustice and tyranny. There were no more social distinctions, nor clergymen’s
or governors’ dictatorship. Islam had set up a world built on solid virtuous
and clean foundations, it was based on positivity, righteous construction,
freedom and renewal. Truth, faith, dignity active steady deeds, the development
and improvement of means of living and reclaim of rights were all bases upon
which the Islamic state was built.
Thanks to these evolutions, Arabia witnessed such an unprecedented
blessed resurrection, since construction and establishment found its way to it.
Never had its history been so religious, pious and brilliant as it had been
during those peculiar days of its life.
THE FAREWELL PILGRIMAGE
[next] After the
accomplishment of the Call, the proclamation of the Message and the
establishment of a new society on the basis of ‘There is no god but Allâh,’ and
on Muhammad’s mission, a secret call uprose in the heart of the Messenger of
Allâh (Peace be upon him) telling him that his stay in the Lower World was
about to terminate. That was clear in his talk to Mu‘adh whom he had dispatched
to Yemen in the tenth year of Al-Hijra: “O, Mu‘adh! You may not see me after
this current year. You may even pass by this very Mosque of mine and my tomb.”
Upon hearing that Mu‘adh cried for fear that he would part with the Messenger
of Allâh (Peace be upon him).
Allâh’s care was so bounteous as to let the Prophet (Peace be upon
him) see the fruits of his Call for the sake of which h e suffered various
sorts of trouble for over twenty years. Those twenty years had elapsed
actively. He used to spend his last days meeting, at the outskirts of Makkah,
members of tribes and their representatives who used to consult him and learn
the laws a nd legislation of Islam from him, and in return he used to exact
their testimony that he had delivered trust and communicated the Message and
counselled the people.
The Messenger of Allâh (Peace be upon him) announced an intention
to proceed with this blessed pilgrimage journey himself. Enormous crowds of
people came to Madinah, all of whom seek the guidance and Imamate of the
Messenger of Allâh (Peace be upon him) in the pilgrimage (Al-Hajj). On a
Saturday of the last four days of Dhul-Qa‘dah, the Prophet (Peace be upon him)
started the departure preparations procedure. He combed his hair, applied some
perfume, wore his garment, saddled his camel and set off in the afternoon. He
arrived at Dhul-Hulaifa before the afternoon prayer. He performed two Rak‘a and
spent the night there. When it was morning he said to his Companions:
“A comer, sent by my Lord, has called on me tonight and said:
‘Pray in this blessed valley and say: I intend ‘Umrah combined with pilgrimage
(‘Umrah into Al-Hajj).
Before performing the noon prayer, he bathed for Ihram (ritual
consecration), and ‘Aishah (May Allah be pleased with her) perfumed him on both
his body and head with her hand with a Dharira (a plant) and with a perfume
containing musk. The thick sticky layer of perfume could be seen among his
parts of hair and beard. He left it unwashed, wore his loincloth and garment.
He performed the noon prayer shortened, two Rak‘a. He proclaimed pilgrimage
procedure associated with ‘ Umrah at his prayer-place. He, then mounted his
she-camel ‘Al-Qaswa’, and proclaimed: ‘There is no god but Allâh’. When he
moved into the desert, he acclaimed the Name of Allâh.
[next] He proceeded with
his journey till he approached Makkah. He spent the night at Dhi Tuwa and
entered Makkah after performing the d awn prayer. He had a bath on Sunday
morning, the fourth of Dhul-Hijjah the tenth year of Al-Hijra. He spent eight
days on the way, which was an average period. As soon as he entered Al-Haram
Mosque he circumambulated Al-Ka‘bah and walked to and fro (Sa‘i) between As
-Safa and Al-Marwah. He did not finish the Ihram (ritual consecration) because
he was Qarin (i.e. intending ‘Umrah and Al-Hajj associated). He then took
Al-Hadi (i.e. the sacrificial animals) in order to slaughter them. He camped on
a high place of Makkah — Al-Hajun. As for circumambulation, he performed only
that of Al-Hajj (pilgrimage circumambulation).
Those of his Companions who had no Hadi with them to sacrifice,
were ordered to observe Ihram (i.e. the state of ritual consecration) into
‘Umrah (i.e. lesser pilgrimage), and circumambulate Al- Ka‘bah and stride
ritually to and fro between As-Safa and Al-Marwah. After that they could
relieve themselves from Ihram. They, however, showed reluctance to do what they
had been told. Thereupon, the Messenger of Allâh (Peace be upon him) said: ”Had
I known beforehand what I knew afterward, I would not bring Hadi, and if I did
not have Hadi, I would break Ihram. On hearing these words, his Companions
obeyed the orders to the latter.
On the eighth day of Dhul-Hijjah — that is the Day of Tarwiyah, he
left for Mina where he performed the noon, the afternoon, the sunset, the
evening and the dawn prayers. — i.e. five prayers. Then he stayed for a while
till the sun rose up then he passed along till he reached ‘ Arafah, where there
was a tent built for him at Namirah. He sat inside till the sun went down. He
ordered that Al-Qaswa’, his she-camel, should be prepared for him. They saddled
it and had it ready, so he went down the
valley where a hundred thousand and twenty-four or forty-four
thousand people gathered round him. There he stood up and delivered the
following speech:
“ O people! Listen to what I say. I do not know whether I will
ever meet you at this place once again after this current year. It is unlawful
for you to shed the blood of one another or take (unlawfully) the fortunes of
one another. They are as unlawful, (Haram) as shedding blood on such a day as
today and in such a month as this Haram month and in such a sanctified city as
this sacred city (i.e. Makkah and the surrounding areas).”
“Behold! all practices of paganism and ignorance are now under my
feet. The blood-372 [next] revenge of the Days of Ignorance (pre-Islamic time)
are remitted. The first claim on blood I abolish is that of Ibn Rabi‘a bin
Harith who was nursed in the tribe of Sa‘d and whom Hudhail killed. Usury is
forbidden, and I make a beginning by remitting the amount of interest which
‘Abbas bin ‘Abdul Muttalib has to receive. Verily, it is remitted entirely.”
“O people! Fear Allâh concerning women. Verily you have taken them
on the security of Allâh and have made their persons lawful unto you by Words
of Allâh! It is incumbent upon them to honour their conjugal rights and, not to
commit acts of impropriety which, if they do, you have authority to chastise
them, yet not severely. If your wives refrain from impropriety and are faithful
to you, clothe and feed them suitably.”
“Verily, I have left amongst you the Book of Allâh and the Sunnah
(Traditions) of His Messenger which if you hold fast, you shall never go
astray.”
“O people, I am not succeeded by a Prophet and you are not
succeeded by any nation. So I recommend you to worship your Lord, to pray the
five prayers, to fast Ramadan and to offer the Zakat (poor-due) of your
provision willingly. I recommend you to do the pilgrimage to the Sacred House
of your Lord and to obey those who are in charge of you then you will be
awarded to enter the Paradise of your Lord.”
“And if you were asked about me, what wanted you to say?”
They replied:
“We bear witness that you have conveyed the message and discharged
your ministry.” He then raised his forefskywards and then moved it down towards
people while saying:
“O Allâh, Bear witness.” He said that phrase thrice.
The one who repeated the Prophet’s (Peace be upon him)statements
loudly at ‘Arafat was Rabi‘a bin Omaiyah bin Khalaf.
As soon as the Prophet (Peace be upon him) had accomplished
delivering the speech, the following Qur’ânic verse was revealed to him:
“This day I have perfected your religion for you, completed My
Favour upon you, and have chosen for you Islam as your religion.” [5:3]
[next] Upon hearing this
verse ‘Umar cried. “What makes you cry?” He was asked. His answer was: “Nothing
succeeds perfection but imperfection.”
Bilal called for prayer after the speech, and then made the second
call. The Prophet (Peace be upon him) performed both of the noon and the
afternoon prayers separately, with no prayers in between. He then mounted his
she-camel Al-Qaswa’, approached the location of the vigil, directed his face
towards Al-Qiblah, kept on standing till sunset when the sky yellow colour
vanished a bit and the disc of the sun disappeared. Osamah added that the
Prophet (Peace be upon him) moved onward to Muzdalifa. where he observed the
sunset and the evening prayers with one ‘First call’ and two ‘second calls’. He
did not entertain the Glory of Allâh between the two prayers. Then he lay down
till it was dawn prayer time. He performed it with one first call and one
second call at almost daybreak time. Mounting on his Al-Qaswa’, he moved
towards Al-Mash‘ar Al-Haram. He faced Al-Qiblah and started supplicating:
“Allâh is the Greatest. There is no god but Allâh.” He remained there till it
was clear morning and before the sun rose high, he made his way to Mina. He
walked a little and threaded the mid-road leading to the big Jamrah where he
stopped and pelted seven pebbles at it saying “Allâh is the Greatest” each
time. They were like small pebbles hurled from the bottom of the valley. Then
he set off to the sacrificial place, where he sacrificed sixty-three camels
with his hands, and asked ‘Ali to slaughter the others, a hundred and
thirty-seven altogether. He made ‘Ali share him in Al-Hadi. A piece of meat
from each slaughtered animal was ordered to be cooked in a pot and from which
both men ate, and drank the soup.
Then the Messenger of Allâh (Peace be upon him) mounted his
she-camel and returned to the House where he observed the noon prayer at Makkah
and there he came upon the children of ‘Abdul Muttalib were supplying drinking
water to people at Zamzam Well. “Draw up water, children of ‘Abdul Muttalib, I
would draw up with you if I were not afraid that people would appropriate this
honour after me.” They handed him a pail of water and he drank to his fill.
At the daytime of the tenth of Dhul-Hijjah on the Slaughtering Day
(Yaum An-Nahr) The Prophet (Peace be upon him) delivered another speech. That
was at high time morning, while he was mounting a grey mule. ‘Ali conveyed his
statements to the people, who were standing or sitting. He repeated some of the
statements that he had previously said the day before. The two Sheikh (Bukhâri
and Muslim) reported a version narrated by Abi Bakrah who said:
[next] The Prophet (Peace
be upon him) made a s peech on Yaum An-Nahr (day of slaughtering) and said:
“Time has grown similar in form and state to the time when Allâh
created the heavens and the earth. A year is twelve months. Four of which are
Sacred Months (Hurum). Three of the four months are successive. They are
Dhul-Qa‘dah, Dhul- Hijjah, and Al-Muharram. The fourth Month is Rajab Mudar,
which comes between Jumada and Sha‘ban.”
“What month is this month?” He asked. We said: “Allâh and His
Messenger know best of all.” He kept silent for a while till we thought he
would attach to it a different appellation. “Is it not Dhul-Hijjah?” He
wondered. “Yes. It is.” We said. Then he asked, “What is this town called?” We
said: “Allâh and His Messenger know best of all.” He was silent for a while
till we thought he would give it a different name. “Is it not Al-Baldah? (i.e.
the town)” asked he. “Yes. It is.” We replied. Then he asked again, “What day
is it today?” We replied: “Allâh and His Messenger know best of all.” Then he
kept silent for a while and said wondering: “Is it not ‘An-Nahr’ (i.e.
slaughtering) Day?” “Yes. It is.” Said we. Then he said:
“(Shedding) the blood of one another and eating or taking one
another’s provisions (unwillingly) and your honour are all inviolable (Haram).
It is unlawful to violate their holiness. They must be as sacred to one another
as this sacred day, in this sacred month, in this sacred town.”
“You will go back to be resurrected (after death) to your Lord.
There you will be accounted for your deeds. So do not turn into people who go
astray and kill one another.”
“Have I not delivered the Message (of my Lord)?” “Yes you have.”
Said they. “O Allâh! Bear witness! Let him that is present convey it unto him
who is absent. For haply, many people to whom the Message is conveyed may be
more mindful of it than the audience,.” said he.
In another version it is said that the Prophet (Peace be upon him)
had said in that very speech:
“He whoever plunges into misfortune will certainly aggrieve
himself. So let no one of [next] you inflict an evil upon his parents. Verily
Satan has utterly despaired being worshipped in this country of yours; but he
will be obeyed at your committing trivial things you disdain. Satan will be
contented with such things.”
The Messenger of Allâh (Peace be upon him) spent At-Tashreeq Days
(11th, 12th and 13th of Dhul- Hijjah) in Mina performing the ritual teachings
of Islam, remembering Allâh (praying), following the ways of guidance of
Ibrahim, wiping out all traces and features or polytheism. On some days of At-
Tashreeq he delivered some speeches as well. In a version to Abu Da’ûd with
good reference to Sira,’ the daughter of Nabhan; she said: “The Messenger of
Allâh (Peace be upon him) made us a speech at the Ru’us (Heads) Day in which he
said: “Is it not this the middle day of At-Tashreeq Days.”
His speech that day was similar to that of An-Nahr Day’s. It was
made after the revelation of Surat An-Nasr.
On the second day of An-Nafr (i.e. Departure) — on the thirteenth
of Dhul-Hijjah, the Prophet (Peace be upon him) proceeded with An-Nafr to Mina
and stayed at a high place of a mountain side at Bani Kinanah from Al-Abtah. He
spent the rest of that day and night there — where he performed the noon, the
afternoon, the sunset and the evening prayers.
Then he slept for a short while and mounted leaving for the
Ka‘bah. He performed the Farewell Circumambulation (Tawaf Al-Wada‘), after ordering
his Companions to do the same thing.
Upon the accomplishment of his religious rituals he quickened his
move to the purified Madinah. He went there not to seek rest but to resume the
strife and struggle in the way of Allâh.
THE LAST EXPEDITIONS:
The pride of the Byzantine State made it deny Muslims their right
to live. The Byzantine arrogance made them even kill those agents of theirs,
who embraced Islam. Killing Farwah bin ‘Amr Al- Judhami, who was their
agent on Mu’an, was an evidence of their arrogance. Due to that arrogance and
presumptuousness of the Byzantines, the Messenger of Allâh (Peace be upon him)
started to mobilize a great army in Safar in the eleventh year of Al-Hijra and
made it under the command of Osamah bin Zaid bin Haritha with orders to have
the horses of Muslims tread on the lands bordering Al-Balqa’ and Ad-Darum of
Palestine. His aim was to terrorize Byzantines and to implant376 [next] confidence
into the hearts of Arabs who were settled at the borders of the Byzantines. His
other purpose was to deliver a message to everybody there, so that no one may
dare say that the Church brutality can’t go with impunity; and that
Islamization is not synonymous with fear and vulnerability.
The leadership of Osamah was subject to criticism. Because he was
still too young, people tarried at joining his expedition. The Messenger of
Allâh (Peace be upon him) addressed people saying:
“No wonder now you contest his leadership, for you have already
contested the ex- leadership ofhis father. Yes, by Allâh, his father, who was
one of the most beloved people to me, was quite efficient for leadership; and
this son of his is one of the most beloved individuals to me after his father.”
So people started tending towards Osamah and joined his army. The
number of volunteers in his army was so enormous that they formed such a long
queue that they had to descend the escarpment — which was a parasang off
Madinah. The anxiety-provoking news about the Messenger of Allâh’s sickness,
however, made the expedition tarry again in order to know what Allâh had willed
as regards His Messenger (Peace be upon him).
It was Allâh’s Will that Osamah’s expedition w ould be the first
one dispatched during the caliphate of the veracious Abu Bakr.
THE JOURNEY TO ALLAH, THE SUBLIME
SYMTOMPS OF FAREWELL:
When the Call to Islam grew complete and the new faith dominated
the whole situation. The Messenger of Allâh (Peace be upon him) started to
develop certain symptoms that bespoke of leave- taking. They could be perceived
through his statements and deeds:
1. In Ramadan in the tenth year of Al-Hijra he secluded himself
for twenty days in contrast to ten, previously.
2. The archangel Gabriel reviewed the Qur’ân twice with him.
3. His words in the Farewell Pilgrimage (i.e. Al-Wida‘):
[next] 4. “I do not know
whether I will ever meet you at this place once again after this current year.”
5. The revelation of An-Nasr Chapter amid At-Tashreeq Days. So
when it was sent down on him, he realized that it was the parting time and that
Surah was an announcement of his approaching death.
6. On the early days of Safar in the eleventh year of Al-Hijra,
the Prophet (Peace be upon him)
went out to Uhud and observed a farewell prayer to the martyrs. It
looked like saying goodbye to both the dead and the living alike. He then
ascended the pulpit and addressed the people saying:
7. “I am to precede you and I have been made witness upon you. By
Allâh, you will meet me at the ‘Fountain’ very soon. I have been given the keys
of worldly treasures. By Allâh, I do not fear for you that you will turn
polytheists after me. But I do fear that acquisition of worldly riches should
entice you to strike one another’s neck.”
8. One day, at midnight he went to Al-Baqee‘ cemetry, and implored
Allâh to forgive the martyrs of Islam. He said: “Peace be upon you
tomb-dwellers! May that morning that dawns upon you be more relieving than that
which dawn upon the living. Afflictions are approaching them like cloudy lumps
of a dark night — the last of which follows the first. The last one is bearing
more evil than the first.” He comforted them saying: “We will follow you.”
THE START OF THE DISEAS:
On Monday the twenty-ninth of Safar in the e leventh year of
Al-Hijra, he participated in funeral rites in Al-Baqee‘. On the way back he had
a headache, his temperature rose so high that the heat effect could be felt
over his headband.
He led the Muslims in prayer for eleven days though he was sick.
The total number of his sick days were either thirteen or fourteen.
THE LAST WEEK:
When his sickness grew severe he asked his wives: “Where shall I
stay tomorrow?” “Where shall I stay?” They understood what he wanted. So they
allowed him to stay wherever he wished. He moved to ‘Aishah’s room leaning —
while he was walking — on [next] Al-Fadl bin Al-‘Abbas and ‘Ali bin Abi Talib.
Head banded as he was, he dragged his feet till he came into her abode. It was
there that he spent the last week of his life.
During that period, ‘Aishah used to recite Al-Mu‘awwidhat
(Chapters 113 and 114 of the Qur’ân) and other supplications which he had
already taught her.
FIVE DAYS BEFORE DEATH:
On Wednesday, five days before he died the Prophet’s temperature
rose so high signalling the severeness of his disease. He fainted and suffered
from pain. “Pour out on me seven Qirab (water skin pots) of various water wells
so that I may go out to meet people and talk to them.” So they seated him in a
container (usually used for washing) a nd poured out water on him till he said:
“That is enough. That is enough.”
Then he felt well enough to enter the Mosque. He entered it
band-headed, sat on the pulpit and made a speech to the people who were
gathering together around him. He said:
“The curse of Allâh falls upon the Jews and Christians for they
have made their Prophets’ tombs places of worship.” Then he said:
“Do not make my tomb a worshipped idol.”
Then he offered himself and invited the people to repay any
injuries he might have inflicted on them, saying:
“He whom I have ever lashed his back, I offer him my back so that
he may avenge himself on me. He whom I have ever blasphemed his honour, here I
am offering my honour so that he may avenge himself.”
Then he descended, and performed the noon prayer. Again he
returned to the pulpit and sat on it. He resumed his first speech about enmity
and some other things.
A man then said: “You owe me three Dirhams.” The Prophet (Peace be
upon him) said: “Fadl, pay him the money.” He went on saying:
[next] “I admonish you to
be good to Al-Ansar (the Helpers). They are my family and with them I found shelter.
They have acquitted themselves credibly of the responsibility that fell upon
them and now there remains what you have to do. You should fully acknowledge
and appreciate the favour that they have shown, and should overlook their
faults.”
In another version:
“The number of believers would increase, but the number of Helpers
would decrease to the extent that they would be among men as salt in the food.
So he who from among you occupies a position of responsibility and is powerful
enough to do harm or good to the people, he should fully acknowledge and
appreciate the favour that these benefactors have shown and overlook their
faults.”
And said:
“Allâh, the Great, has given a slave of His the opportunity to
make a choice between whatever he desires of Allâh’s provisions in this world,
and what He keeps for him in the world, but he has opted for the latter.”
Abu Sa‘îd Al-Khudri said: “Upon hearing that, Abu Bakr cried and
said: ‘We sacrifice our fathers and mothers for your sake.’ We wondered why Abu
Bakr said such a thing. People said: ‘Look at that old man! The Messenger of
Allâh (Peace be upon him) says about a slave of Allâh who was granted the right
between the best fortunes of this world and the bounty of Allâh in the
Hereafter, but he says: We sacrifice our fathers and mothers for your sake!’ It
was later on that we realized what he had aimed at. The Messenger of Allâh
(Peace be upon him) was the slave informed to choose. We also acknowledged that
Abu Bakr was the most learned among us.”
Then the Messenger of Allâh (Peace be upon him) said:
“The fellow I feel most secure in his company is Abu Bakr. If I
were to make friendship with any other one than Allâh, I would have Abu Bakr a
bosom friend of mine. For him I feel affection and brotherhood of Islam. No
gate shall be kept open in the Mosque except that of Abu Bakr’s.”
FOUR DAYS BEFORE HIS DEATH:
[next] On Thursday, four
days before the death of the Messenger of Allâh (Peace be upon him), he said to
people — though he was suffering from a severe pain: “Come here. I will cause
you to write something so that you will never fall into error.” Upon this ‘Umar
bin Al-Khattab said: “The Prophet of Allâh (Peace be upon him) is suffering
from acute pain and you have the Qur’ân with you; the Book of Allâh is sufficient
unto you.” Others however wanted the writing to be made. When Muhammad (Peace
be upon him) heard them debating over it, he ordered them to go away and leave
him alone.
THE DAY HE RECOMMENDED THREE THINGS:
1. Jews, Christians and polytheists should be expelled out of
Arabia.
2. He recommended that delegations should be honoured and
entertained, in a way similar to the one he used to do.
3. As for the third — the narrator said that he had forgotten it.
It could have been adherence to the Holy Book and the Sunnah. It was likely to
be the accomplishme nt and the mobilization of Osamah’s army, or it could have
been performance of prayers and being attentive to slaves.
In spite of the strain of disease and suffering from pain, the
Prophet (Peace be upon him) used to lead all the prayers till that Thursday —
four days before he died. On that day he led the sunset prayer and recited:
“By the winds (or angels or the Messengers of Allâh) sent forth
one after another.” [77:1]
In the evening he grew so sick that he could not overcome the
strain of disease or go out to enter the Mosque. ‘Aishah said: The Prophet
(Peace be upon him) a sked: “Have the people performed the prayer?” “No. They
haven’t. They are waiting for you.” “Put some water in the washing pot.” Said
he. We did what he ordered. So he washed and wanted to stand up, but he
fainted. When he came round he asked again “Have the people prayed?” Then the
same sequence of events took place again and again for the second and the third
tifrom the time he washed to the time he fainted after his attempts to stand
up. Therefore he sent to Abu Bakr to lead the prayer himself. Abu Bakr then led
the prayer during those days. They were seventeen prayers in the lifetime of Muhammad(Peace
be upon him).
[next] Three or four times
‘Aishah talked to the Prophet (Peace be upon him) to exempt Abu Bakr from
leadership in prayer lest people should despair of him, but he refused and
said:
“You (women) are like the women who tried to entice Joseph (Yusuf)
into immorality.
Convey my request to Abu Bakr to lead the prayer.”
A DAY OR TWO PRIOR TO DEATH:
On Saturday or on Sunday, the Prophet (Peace be upon him) felt
that he was well enough to perform the prayer; so he went out leaning on two
men in order to perform the noon prayer. Abu Bakr, who was then about to lead
the prayer withdrew when he saw him coming; but the Prophet (Peace be upon him)
made him a gesture to stay where he was and said: “Seat me next to him.” They
seated him on the left hand side of Abu Bakr. The Prophet (Peace be upon him)
led the prayer, and Abu Bakr followed him and raised his voice at every ‘Allâhu
Akbar’ (i.e. Allâh is the Greatest) the Prophet (Peace be upon him) said, so
that the people may hear clearly.
A DAY BEFORE HIS DEATH:
On Sunday, a day before he died, the Prophet (Peace be upon him)
set his slaves free, paid as a charity the seven Dinars he owned and gave his
weapons as a present to the Muslims. So when night fell ‘Aishah had to borrow
some oil from her neighbour to light her oil-lantern.
Even his armour was mortgaged as a security with a Jew for thirty
Sa‘ (a cubic measure) of barley.
THE LAST DAY ALIVE:
In a narration by Anas bin Malik, he said: “While the Muslims were
performing the dawn prayer on Monday — led by Abu Bakr, they were surprised to
see the Messenger of Allâh (Peace be upon him) raising the curtain of ‘Aishah’s
room. He looked at them while they were praying aligned properly and smiled
cheerfully. Seeing him, Abu Bakr withdrew to join the lines and give way to him
to lead the prayer. For he thought that the Prophet (Peace be upon him) wanted
to go out and pray.” Anas said: “The Muslims, who were praying, were so
delighted that they were almost too enraptured at their prayers. The Messenger
of Allâh (Peace be upon him) made them a gesture to continue their [next] prayer,
went into the room and drew down the curtain.”
The Messenger of Allâh (Peace be upon him) did not live for the
next prayer time.
When it was daytime, the Prophet (Peace be upon him) called
Fatimah and told her something in a secret voice that made her cry. Then he
whispered to her something else which made her laugh. ‘Aishah enquired from her
after the Prophet’s death, as to this weeping and laughing to which Fatimah
replied: “The first time he disclosed to me that he would not recover from his
illness and I wept. Then he told me that I would be the first of his family to
join him, so I laughed.”
He gave Fatimah glad tidings that she would become the lady of all
women of the world.
Fatimah witnessed the great pain that afflicted her father. So she
said: “What great pain my father is in!”. To these words, the Prophet (Peace be
upon him) remarked:
“He will not suffer any more when today is over.”
He asked that Al-Hasan and Al-Husain be brought to him. He kissed
them and recommended that they be looked after. He asked to see his wives. They
were brought to him. He preached them and told them to remember Allâh. Pain
grew so much severe that the trace of poison he had at Khaibar came to light.
It was so sore that he said to ‘Aishah: “I still feel the painful effect of
that food I tasted at Khaibar. I feel as if death is approaching.” He ordered
the people to perform the prayers and be attentive to slaves. He repeated it
several times.
THE PROPHET BREATHES HIS LAST:
When the pangs of death started, ‘Aishah leant him against her.
She used to say: One of Allâh’s bounties upon me is that the Messenger of Allâh
(Peace be upon him) died in my house, while I am still alive. He died between
my chest and neck while he was leaning against me. Allâh has mixed his saliva
with mine at his death. For ‘Abdur Rahman — the son of Abu Bakr — came in with
a Siwak (i.e. the root of a desert plant used for brushing teeth) in his hand,
while I was leaning the Messenger of Allâh (Peace be upon him) against me. I
noticed that he was looking at the Siwak, so I asked him — for I knew that he
wanted it — “Would you like me to take it for you?” He nodded in agreement. I
took it and gave it to him. As it was too hard for him, I asked him “Shall I
soften it for you?” He nodded in agreement. So I softened it with my saliva and
he passed it (on his teeth).
[next] In another version
it is said: “So he brushed (Istanna) his teeth as nice as he could.” There was
a water container (Rakwa) available at his hand with some water in. He put his
hand in it and wiped his face with it and said:
“There is no god but Allâh. Death is full of agonies.”
As soon as he had finished his Siwak brushing, he raised his hand
or his finger up, looked upwards to the ceiling and moved his lips. So ‘Aishah
listened to him. She heard him say: “With those on whom You have bestowed Your
Grace with the Prophets and the Truthful ones ( As-Siddeeqeen), the martyrs and
the good doers. O Allâh, forgive me and have mercy upon me and join me to the Companionship
on high.” Then at intervals he uttered these words: “The most exalted
Companionship on high. To Allâh we turn and to Him we turn back for help and
last abode.” This event took place at high morning time on Monday, the twelfth
of Rabi‘ Al-Awwal, in the eleventh year of Al-Hijrah. He was sixty-three years
and four days old when he died.
THE COMPANIONS' CONCERN OVER THE PROPHET'S DEATH:
The great (loss) news was soon known by everybody in Madinah. Dark
grief spread on all areas and horizons of Madinah. Anas said:
“I have never witnessed a day better or brighter than that day on
which the Messenger of Allâh(Peace be upon him) came to us; and I have never
witnessed a more awful or darker day than that one on which the Messenger of
Allâh (Peace be upon him) died on.”
When he died, Fatimah said: “O Father, whom his Lord responded to
his supplication! O Father, whose abode is Paradise. O Father, whom I announce
his death to Gabriel.”
‘UMAR ATTITUDE:
‘Umar, who was so stunned that he almost lost consciousness and
stood before people addressing them: “Some of the hypocrites claim that the
Messenger of Allâh (Peace be upon him) died. The Messenger of Allâh (Peace be
upon him) did not die, but went to his Lord in the same way as Moses bin ‘Imran
did. He stayed away for forty nights, but finally came back though they said he
had been dead. By Allâh, the Messenger of Allâh (Peace be upon him) will come
back and he will cut off the hands and legs of those who claim his death.”
384 [next] ABU BAKR'S ATTITUDE:
Abu Bakr left his house at As-Sunh and came forth to the Mosque on
a mare-back. At the Mosque, he dismounted and entered. He talked to nobody but
went on till he entered ‘Aishah’s abode, and went directly to where the
Messenger of Allâh (Peace be upon him) was. The Prophet (Peace be upon him) was
covered with a Yemeni mantle. He uncovered his face and tended down, kissed him
and cried. Then he said: “I sacrifice my father and mother for your sake.
Allâh, verily, will not cause you to die twice. You have just experienced the
death that Allâh had ordained.”
Then he went out and found ‘Umar talking to people. He said:
“‘Umar, be seated.” ‘Umar refused to do so. People parted ‘Umar and came
towards Abu Bakr, who started a speech saying:
“And now, he who worships Muhammad (Peace be upon him). Muhammad
is dead now.
But he who worships Allâh, He is Ever Living and He never dies.
Allâh says:
‘Muhammad (Peace be upon him) is no more than a Messenger, and
indeed (many) Messengers have passed away before him. If he dies or is killed,
will you then turn back on your heels (as disbelievers)? And he who turns back
on his heels, not the least harm will he do to Allâh, and Allâh will give
reward to those who are grateful.’” [3:1]
Ibn ‘Abbas said: “By Allâh, it sounded as if people had never
heard such a Qur’ânic verse till Abu Bakr recited it as a reminder. So people
started reciting it till there was no man who did not recite it.”
Ibn Al-Musaiyab said that ‘Umar had said: “By Allâh, as soon as I
heard Abu Bakr say it, I fell down to the ground. I felt as if my legs had been
unable to carry me so I collapsed when I heard him say it. Only then did I
realize that Muhammad (Peace be upon him) had really died.”
BURIAL AND FAREWELL PREPARATIONS TO HIS HONOURABLE BODY:
Dispute about who would succeed him (Peace be upon him) broke out
even before having the Messenger of Allâh’s body prepared for burial. Lots of
arguments, discussions, dialogues took place between the Helpers and Emigrants
in the roofed passage (portico) of Bani Sa‘ida. Finally they acknowledged Abu
Bakr (May Allah be pleased with him) as a caliph. They spent the whole Monday
there till it was night. [next] People were so busy with their arguments that
it was late night — just about dawn of Tuesday — yet his blessed body was still
lying on his bed covered with an inked-garment. He was locked in the room.
On Tuesday, his body was washed with his clothes on. He was washed
by Al-‘Abbas, ‘Ali, Al-Fadl and
Qathm — the two sons of Al-‘Abbas, as well as Shaqran — the
Messenger’s freed slave, Osamah bin Zaid and Aws bin Khauli. Al-‘Abbas, Al-Fadl
and Qathm turned his body round, whereas Osamah and Shaqran poured out water.
‘Ali washed him and Aws leant him against his chest.
They shrouded him in three white Sahooli cotton cloth which had
neither a headcloth nor a casing and inserted him in.
A sort of disagreement arose with regard to a burial place. Abu
Bakr said: “I heard the Messenger of Allâh (Peace be upon him) say: ‘A dead
Prophet is buried where he dies.’ So Abu Talhah lifted the bed on which he
died, dug underneath and cut the ground to make the tomb.
People entered the room ten by ten. They prayed for the Prophet
(Peace be upon him). The first to pray for him were people of his clan. Then
the Emigrants, then the Helpers. Women prayed for him after men. The young were
the last to pray.
This process took Tuesday long and Wednesday night (i.e. the night
which precedes Wednesday morning). ‘Aishah said: “We did not know that the
Prophet (Peace be upon him) was being buried till we heard the sound of tools
digging the ground at the depth of Wednesday night.”
THE PROPHETIC HOUSEHOLD
1. Khadijah Bint Khuwailid: In Makkah — prior to Hijra — the
Prophet’s household comprised him (Peace be upon him) and his wife Khadijah
bint Khuwailid. He was twenty-five and she was forty when they got married. She
was the first woman he married. She was the only wife he had till she died. He
had sons and daughters with her. None of their sons lived long. They all died.
Their daughters were Zainab, Ruqaiya, Umm Kulthum and Fatimah.
[next] Zainab was married
to her maternal cousin Abu Al-‘As bin Al-Rabi‘ and that was before
Al- Hijra. Ruqaiya and Umm Kulthum were both married to ‘Uthman bin ‘Affan
(May Allah be pleased with him) successively (i.e. he married one after the
death of her sister). Fatimah was married to ‘Ali bin Abi Talib; and that was
in the period between Badr and Uhud battles. The sons and daughters that
Fatimah and ‘Ali had were Al-Hasan, Al-Husain, Zainab and Umm Kulthum.
It is well-known that the Prophet (Peace be upon him) was
exceptionally authorized to have more than four wives for various reasons. The
wives he married were thirteen. Nine of them outlived him. Two died in his
lifetime: Khadijah and the Mother of the poor (Umm Al- Masakeen) — Zainab bint
Khuzaima, besides two others with whom he did not consummate his marriage.
2. Sawdah bint Zam‘a: He married her in Shawwal, in the tenth year
of Prophethood, a few days after the death of Khadijah. Prior to that, she was
married to a paternal cousin of hers called As-Sakran bin ‘Amr.
3. ‘Aishah bint Abu Bakr: He married her in the eleventh year of
Prophethood, a year after his marriage to Sawdah, and two years and five months
before Al-Hijra. She was six years old when he married her. However, he did not
consummate the marriage with her till Shawwal seven months after Al-Hijra, and
that was in Madinah. She was nine then. She was the only virgin he married, and
the most beloved creature to him. As a woman she was the most learnèd woman in
jurisprudence.
4. Hafsah bint ‘Umar bin Al-Khattab: She was Aiyim (i.e.
husbandless). Her ex-husband was Khunais bin Hudhafa As-Sahmi in the period
between Badr and Uhud battles. The Messenger of Allâh (Peace be upon him)
married her in the third year of Al-Hijra.
5. Zainab bint Khuzaimah: She was from Bani Hilal bin ‘Amir bin
Sa‘sa‘a. W as nicknamed Umm Al-Masakeen, because of her kindness and care
towards them. She used to be the wife of ‘Abdullah bin Jahsh, who was martyred
at Uhud, was married to the Prophet (Peace be upon him) in the fourth year of
Al-Hijra, but she died two or three months after her marriage to the Messenger
of Allâh (Peace be upon him).
6. Umm Salamah Hind bint Abi Omaiyah: She used to be the wife of
Abu Salamah, who died in Jumada Al-Akhir, in the fourth year of Al-Hijra. The
Messenger of Allâh (Peace be upon him) married her in Shawwal of the same year.
[next] 7. Zainab bint Jahsh bin Riyab: She was from Bani Asad bin
Khuzaimah and was the Messenger’s paternal cousin. She was married to Zaid bin
Haritha — who was then considered son of the Prophet (Peace be upon him) .
However, Zaid divorced her. Allâh sent down some Qur’ânic verses with this
respect:
“So when Zaid had accomplished his desire from her (i.e., divorced
her), We gave her to you in marriage.” [33:37]
About her, Allâh has sent down some verses of Al-Ahzab Chapter
that discussed the adoption of children in detail — anyway we will discuss this
later. The Messenger of Allâh (Peace be upon him) married her in Dhul-Qa‘dah,
the fifth year of Al-Hijra.
8. Juwairiyah bint Al-Harith: Al-Harith was the head of Bani
Al-Mustaliq of Khuza‘ah. Juwairiyah was among the booty that fell to the
Muslims from Bani Al-Mustaliq. She was a portion of Thabit bin Qais bin
Shammas’ share. He made her a covenant to set her free at a certain time. The
Messenger of Allâh (Peace be upon him) accomplished the covenant and married
her in Sha‘ban in the sixth year of Al-Hijra.
9. Umm Habibah: Ramlah, the daughter of Abu Sufyan. She was
married to ‘Ubaidullah bin Jahsh. She migrated with him to Abyssinia
(Ethiopia). When ‘Ubaidullah apostatized and became a Christian, she stoodfast
to her religion and refused to convert. However ‘Ubaidullah died there in
Abyssinia (Ethiopia). The Messenger of Allâh (Peace be upon him) dispatched
‘Amr bin Omaiyah Ad-Damri with a letter to Negus, the king, asking him for
Umm Habibah’s hand — that was in Muharram, in the seventh year of
Al-Hijra. Negus agreed and sent her to the Prophet (Peace be upon him) in the
company of Sharhabeel
10. her after that conquest in the seventh year of Al-Hijra.
11. Maimunah bint Al-Harith: The daughter of Al-Harith, and the
sister of Umm Al-Fadl Lubabah bint Al-Harith. The Prophet (Peace be upon him)
married her after the Compensatory ‘Umrah (Lesser Pilgrimage). That was in
Dhul-Qa‘dah in the seventh year of Al-Hijra.
Those were the eleven women that the Messenger of Allâh (Peace be
upon him) had married and consummated marriage with them. He outlived two of
them — Khadijah and Zainab, the Umm Al- Masakeen. Whereas the other nine wives
outlived him.
[next] The two wives that
he did not consummate marriage with were, one from Bani Kilab and the other
from Kindah and this was the one called Al-Jauniyah.
Besides these, he had two concubines. The first was Mariyah, the
Coptic (an Egyptian Christian), a
present gift from Al-Muqauqis, vicegerent of Egypt — she gave
birth to his son Ibrâhim, who died in Madinah while still a little child, on
the 28th or 29th of Shawwal in the year 10 A.H., i.e. 27th January, 632 A.D.
The second one was Raihanah bint Zaid An-Nadriyah or Quraziyah, a captive from
Bani Quraiza. Some people say she was one of his wives. However, Ibn Al-Qaiyim
gives more weight to the first version. Abu ‘Ubaidah spoke of two more
concubines, Jameelah, a captive, and another one, a bondwoman granted to him by
Zainab bint Jahsh.
Whosoever meditates on the life of the Messenger of Allâh (Peace
be upon him), will conceive that his marriage to this great number of women in
the late years of his lifetime, after he had almost spent thirty years of his
best days of youth sufficing himself to one old wife — Khadijah and later on to
Sawdah, was in no way an overwhelming lustful desire to be satisfied through
such a number of wives. These marriages were in fact motivated by aims and
purposes much more glorious and greater than what normal marriages usually aim
a t.
The tendency of the Messenger of Allâh (Peace be upon him) towards
establishing a relationship by marriage with both Abu Bakr and ‘Umar and his
marriage to ‘Aishah and Hafsah — and getting his daughter Fatimah married to
‘Ali bin Abi Talib, and the marriage of his two daughters, Ruqaiyah and Umm
Kulthum to ‘Uthman — indicate clearly that he aimed at confirming the
relationship among the four men — whose sacrifices and great achievements in
the cause of Islam are well-known.
Besides this, there was that tradition of the Arabs to honour the
in-law relations. For them a son or a daughter-in-law was a means by which they
sought the consolidation of relationship and affection with various phratries.
Hostility and fights against alliances and affinities would bring an
unforgettable shame, disgrace and degradation to them.
By marrying the Mothers of believers, the Prophet (Peace be upon
him) wanted to demolish or break down the Arab tribes’ enmity to Islam and
extinguish their intense hatred. Umm Salamah was f rom Bani Makhzum — the clan
of Abu Jahl and Khalid bin [next] Al-Waleed. Her marriage to the Messenger of
Allâh (Peace be upon him) produced good results. Khalid’s deliberately
undecisive attitude at Uhud — for instance — was due to the Messenger’s
marriage to Umm Salamah. Khalid went even further than that, in a short time he
willingly became a keen obedient Muslim.
After the Messenger of Allâh’s marriage to Umm Habibah, Abu
Sufyan, her father, did not encounter him with any sort of hostility. Similarly
his marriage to Juwairiyah and Safiyah made the two tribes stop all sorts of
provocation, aggression or hostility against Islam. Better still, Juwairiyah,
herself, was one of the greatest sources of blessing to her own people. On the
occasion of her marriage to the Prophet (Peace be upon him), his Companions set
a hundred families of her people free. They said: “It is for their affinity
with the Messenger of Allâh (Peace be upon him).” No need to say what great
good impression this gratitude had on everybody’s soul. One of the greatest
motives of all is Allâh’s bidding his Prophet to educate and purify the souls
of people who had known nothing whatsoever about courtesy, education and
culture. He had to teach them to comply with the necessities of civilization
and to contribute to the solidification and the establishment of a new Islamic
society.
An essential fundamental rule of the Muslim society is to prohibit
mixing of men and women. Providing direct education for women, though highly
compelling, is impossible in the light of this Islamic norm. Therefore, the
Prophet (Peace be upon him) had to select some women of different ages and
talents, and indoctrinate them systematically in order to educate she-bedouins
and townswomen, old and young, and thus furnish them with the instruments of
propagating the true faith. The Mothers of believers [i.e. wives of the Prophet
(Peace be upon him)] were in such a convenient position that they could convey
the state of the Prophet (Peace be upon him) and his affairs to people (men and
women). Being educated and taught the teachings and rules of Islam, his wives,
especially those who outlived him, played a very important role in conveying
Prophetic traditions Ahadith to the Muslims. ‘Aishah, for instance, related a
large number of the Prophet’s deeds and statements.
His marriage to his paternal cousin Zainab bint Jahsh was a
peculiar case which aimed at eradicating a deeply rooted pre-Islamic tradition
— i.e. the adoption of children. In Al-Jahiliyah the Arabs used to consider an
adopted person exactly like a real son or daughter as far as rights and
sanctities are concerned. That Jahiliyah tradition had been390 [next] so deeply
rooted in their hearts that it was not easy to remove or uproot it. This
tradition in fact affronts the basic principles of Islam; especially those
concerned with marriage, divorce and inheritance and some other cases, and
brought about lots of corruptions and indecencies. Naturally Islam stands
against such deeds, and attempts to remove them from the Islamic society.
For the eradication of this tradition, Allâh, the Exalted, bid His
Messenger (Peace be upon him) to marry his cousin Zainab bint Jahsh, who was an
ex-wife to Zaid. She was at variance with Zaid to an extent that he intended to
divorce her — that was at the time when the Confederates (Al-Ahzab) were making
an evil alliance against the Messenger of Allâh (Peace be upon him) and against
the Muslims. The Messenger of Allâh (Peace be upon him) feared that the
hypocrites, the idolaters, and the Jews would make a propaganda out of it and
try to influence some Muslims of weak hearts. That was why he urged Zaid not to
divorce her, in order not to get involved into that trial.
Undoubtedly this hesitation and partiality were alien to the
character of the Prophet (Peace be upon him). They did not apply to the power
of determination and will with which he had been sent. Allâh, the Exalted,
blamed him for that by saying:
“And (remember) when you said to him [Zaid bin Haritha (May Allah
be pleased with him)
— the freed slave of the Prophet (Peace be upon him) ] on whom
Allâh has bestowed grace (by guiding him to Islam) and you [O Muhammad (Peace
be upon him) ] have done favour (by manumitting him), ‘Keep your wife to
yourself, and fear Allâh.’ But you did hide in yourself (i.e. what Allâh has
already made known to you that He will give her to you in marriage) that which
Allâh will make manifest, you did fear the people [i.e. Muhammad (Peace be upon
him) ] married the divorced wife of his manumitted slave] whereas Allâh had a
better right that you should fear him.” [33:37]
Finally Zaid divorced Zainab and the Messenger of Allâh (Peace be
upon him) married her at the time he laid siege to Bani Quraiza. That was after
she had finished her Iddat (i.e. period during which a widow or a divorcee may
not remarry). Allâh Himself had already ordained it, and so gave him no other
alternative. Allâh had even started the marriage Himself by saying:
[next] “So when Zaid had
accomplished his desire from her (i.e. divorced her), We gave her to you in
marriage, so that (in future) there may be no difficulty to the believers in
respect of (the marriage of) the wives of their adopted sons when the latter
have no desire to keep them (i.e. they have divorced them).” [33:37]
And that was in order to break down the tradition of child
adoption in practice after He had done it
in words:
“Call them (adopted sons) by (the names of) their fathers, that is
more just near Allâh.”
[33:5]
“Muhammad (Peace be upon him) ] is not the father of any man among
you, but he is the Messenger of Allâh, and the last (end) of the Prophets.”
[33:40]
Lots of deeply-rooted traditions cannot be uprooted or demolished or
even adjusted by mere words. They must be matched and associated with the
action of the advocate of the Message himself.
This could be perceived through the deeds practised by the Muslims
at Al-Hudaibiyah ‘Umrah (Lesser Pilgrimage) during which ‘Urwah bin Mas‘ud
Al-Thaqafi saw certain Muslims tend to pick up any expectoration that fell down
from the Prophet (Peace be upon him) . He also saw them race to the water of
his ablution and they almost quarrelled for it. There were others who competed
to pledge allegiance to death and some others pledged not to flee from (the
battlefield). Among those people, were eminent Companions like ‘Umar and Abu
Bak, who although dedicated all their lives to the Prophet (Peace be upon him)
and to the cause of Islam, but refused to carry out the Messenger’s ordres with
respect to slaughtering sacrificial animals after the ratification of Al-
Hudaibiyah Peace Treaty, the thing that perturbed and caused the Prophet (Peace
be upon him) to feel anxious. However, when Umm Salamah (May Allah be pleased
with her) advised that he take the initiative and sacrifice his animals, his
followers raced to follow his example; a clear evidence in support of the
saying: Actions speak louder than words, in the process of exterminating a
deeply- established tradition.
Hypocrites aroused a lot of suspicions and made a broad false
propaganda against that marriage. Their acts and talks about that marriage had
ill-effects on those Muslims whose Faith was still weak, particularly that
Zainab was the fifth wife — and the Noble [next] Qur’ân limited the number up
to four only; Zaid was traditionally his son, and so a father marrying his
son’s divorcee was a heinous sin in the eyes of the Arabians.
Al-Ahzab Surah was revealed to shed full light on the two issues,
i.e. Islam does not recognize adoption of children, and the Prophet (Peace be
upon him) is given (by Allâh) more freedom as regards the number of wives he
can hold than other Muslims in order to achieve noble and honourable purposes.
However, the treatment of the Messenger of Allâh (Peace be upon
him) to his wives was of honourable, noble, and superb nature. His wives were
on tops in respect of honour, satisfaction, patience, modesty, and service
(that is to say the performance of housework and marriage duties). Although the
Messenger’s house-life was hard and unbearable, none of his wives complained.
Anas said about the Prophet’s life: “According to my knowledge, the Messenger
of Allâh (Peace be upon him) has never tasted a thin flattened loaf in all his
lifetime, nor has he ever seen with his own eyes roasted mutton.”
‘Aishah said: “Over two months have elapsed — during which we have
seen three crescents — and yet no fire has been kindled in the houses of the
Messenger of Allâh (Peace be upon him) (i.e. they did not cook food).” “What
did you eat to sustain yourselves?” ‘Urwah asked. She said “The two blacks:
dates and water”. Lots of information about the hard life of the Prophet (Peace
be upon him) were told.
In spite of these hardships, straits and adversity of life in the
house of the Prophet (Peace be upon him), none of his wives uttered a word of
complaint worthy of reproach — but once. This exception was required by human
instinctive inclinations. However, it was not so important and consequently it
did not require the decree of a legislative rule. Allâh has given them an
opportunity to choose between two things, as clearly stated in the following
verses:
“O Prophet [Muhammad (Peace be upon him) ]! Say to your wives: ‘If
you desire the life
of this world, and its glitter, — then come! I will make a
provision for you and set you free in a handsome manner (divorce). But if you
desire Allâh and His Messenger, and the Home of the Hereafter, then verily,
Allâh has prepared for Al-Muhsinat (good doers) amongst you an enormous
reward.’” [33:28,29]
[next] They were so noble
and honest that none of them preferred ‘the life of this world and its glitter’
to
the abode in the Hereafter.
Although they were many in number, nothing of the dispute
occurrences that normally happen among co-wives, took place in their houses.
Very few cases could be the only exception; but they were quite normal. Allâh
reproached them for that, so they ceased to do such a thing. This incident is
mentioned in At-Tahreem Chapter:
“O Prophet! Why do you ban (for yourself) that which Allâh has
made lawful to you …”
[66:1] (to the end of the fifth verse).
Discussing polygamy — in my opinion — is not a necessity; since a
person who is familiar with the Europeans, and indecent practices, sufferings,
wickedness, their sorrows and distresses, the horrible crimes they commit in
this respect as well as the trials, the disasters that they are involved in,
and which emanate directly from their disregard of the principle of polygamy
form a good reason (to justify the soundness of polygamy). The distorted
picture of life in Europe with the ill-practices featuring it, could truthfully
justify the existence and practice of polygamy. In this, there are Divine signs
for all people possessed of lucid mind.
THE PROPHET (Peace be upon him), ATTRIBUTES AND MANNERS
The Prophet (Peace be upon him) combined both perfection of
creation and perfection of manners. This impression on people can be deduced by
the bliss that overwhelmed their hearts and filled them with dignity. Men’s
dignity, devotion and estimation of the Messenger of Allâh (Peace be upon him)
were unique and matchless. No other man in the whole world has been so honoured
and beloved. Those who knew him well, were fascinated and enchanted by him. They
were ready to sacrifice their lives for the sake of saving a nail of his from
hurt or injury. Being privileged by lots of prerogatives of perfection that no
one else had been endowed with, his Companions found that he was peerless and
so they loved him.
Here we list a brief summary of the versions about his beauty and
perfection. To encompass all which is, addmittedly, beyond our power.
[next] BEAUTY OF CREATION:
Describing the Messenger of Allâh (Peace be upon him), who passed
by her tent on his journey of migration, Umm Ma‘bad Al-Khuza‘iyah said to her
husband:
“He was innocently bright and had broad countenance. His manners
were fine. Neither was his belly bulging out nor was his head deprived of hair.
He had black attractive eyes finely arched by continuous eyebrows. His hair
glossy and black, inclined to curl, he wore long. His voice was extremely
commanding. His head was large, well formed and set on a slender neck. His
expression was pensive and contemplative, serene and sublime. The stranger was fascinated
from the distance, but no sooner he became intimate with him than this
fascination was changed into attachment and respect. His expression was very
sweet and distinct. His speech was well set and free from the use of
superfluous words, as if it were a rosary of beads. His stature was neither too
high nor too small to look repulsive. He was a twig amongst the two, singularly
bright and fresh. He was always surrounded by his Companions. Whenever he
uttered something, the listeners would hear him with rapt attention and
whenever he issued any command, they vied with each other in carrying it out.
He was a master and a commander. His utterances were marked by truth and
sincerity, free from all kinds of falsehoods and lies.”
‘Ali bin Abi Talib describing him said: “The Messenger of Allâh
(Peace be upon him) was neither excessively tall nor extremely short. He was
medium height among his friends. His hair was neither curly nor wavy. It was in
between. It was not too curly nor was it plain straight. It was both curly and
wavy combined. His face was not swollen or meaty-compact. It was fairly round.
His mouth was white. He had black and large eyes with long haired eyelids. His
joints (limbs) and shoulder joints were rather big. He had a rod-like little
hair extending from his chest down to his navel, but the rest of his body was
almost hairless. He had thick hand palms and thick fingers and toes. At
walking, he lifted his feet off the ground as if he had been walking in a muddy
remainder of water. When he turned, he turned all. The Prophethood Seal was
between his s houlders. He is the Seal of Prophets, the most generous and the
bravest of all.
His speech was the most reliable. He was the keenest and the most
attentive to people’s trust and was very careful to pay people’s due in full.
The Prophet (Peace be upon him) was the most tractable and the most yielding
companion, seeing him unexpectedly you fear him and venerate him. He who has
acquaintance with him will like him. He who [next] describes him says:
‘I have never seen such a person neither before nor after seeing
him.’
Jabir bin Samurah reported that Allâh’s Messenger (Peace be upon
him) had a broad face with reddish (wide) eyes and leanheels.
Abu At-Tufail said: “He was white, good-looking. He was neither
fat nor thin; neither tall nor short.”
Anas bin Malik said: “He had unfolded hands and was pink-coloured.
He was neither white nor brown. He was rather whitish. In both his head and
beard there were as many as twenty grey hairs,
besides some grey hairs at his temples.” In another version: “and
some scattered w hite hairs in his head.”
Abu Juhaifa said: “I have seen some grey colour under his lower
lip.” Al-Bara’ said: “He was of medium height, broad-shouldered, his hair went
up to his earlobes. I saw him dressed in a red garment and I (assure you) I
have never seen someone more handsome. At first he used to let his hair loose
so as to be in compliance with the people of the Book; but later on he used to
part it.”
Al-Bara’ also said: “He had the most handsome face and the best
character.” When he was asked: “Was the Messenger’s face sword-like?” “No,” he
said: “it was moon-like.” But in another version: he said, “His face was
round.” Ar-Rabi‘ bint Muawwidh said: “Had you seen him, you would have felt
that the sun was shining.” Jabir bin Samurah said, “I saw him at one full-moony
night. I looked at him. He was dressed in a red garment. I compared him with
the moon and found that — for me — he was better than the moon.”
Abu Huraira said: “I have never seen a thing nicer than the
Messenger of Allâh (Peace be upon him). It seems as if the sunlight were moving
within his face. I have never seen one who is faster in pace than the Messenger
of Allâh (Peace be upon him). It seemed as if the earth had folded itself up to
shorten the distance for him. For we used to wear ourselves out while he was at
full ease.”
Ka‘b bin Malik said: “When he was pleased, his face would shine
with so bright light that you would believe that it was a moon-piece.” Once he
sweated hot at ‘Aishah’s, and the [next] features of his face twinkled; so I
recited a poem by Abu Kabeer Al-Hudhali:
“If you watch his face-features, you will see them twinkling like
the lightning of an approaching rain.”
Whenever Abu Bakr saw him he would say:
“He is faithful, chosen (by Allâh), and calls for forgiveness. He
shines like a full-moon light when it is far from dark (clouds).”
‘Umar used to recite verses by Zuhair describing Haram bin Sinan:
“Were you other than a human being, you would be a lighted moon at
a full-moon night.” Then he would add: “Thus was the Messenger of Allâh (Peace
be upon him) .
When he got angry his face would go so red that you would think it
were “an inflected red skin-spot with pomegranate grains on both cheeks.”
Jabir bin Samurah said: “His legs were gentle, delicate and in
conformity. His laughter is no more than smiling. Looking at him will make you
say ‘He is black-eyed though he is not so.’”
Ibn Al-‘Abbas said: “His two front teeth were splitted so whenever
he speaks, light goes through them. His neck was as pure and silvery as a neck
of doll. His eyelids were long haired but his beard was thick. His forehead was
broad; but his eyebrows were like the metal piece attached to a lance, but they
were unhorned. His nose was high-tipped, middle-cambered with narrow nostrils.
His cheeks were plain, but he had (little hair) running down like a rod from
his throat to his navel. He had hair neither on his abdomen nor on his chest
except some on his arms and shoulders. His chest was broad and flatted. He had
long forearms with expansive palms of the hand. His legs were plain straight
and stretching down. His other limbs were straight too. The two hollows of his
soles hardly touch the ground. When he walks away he vanishes soon; but he
walks at ease (when he is not in a hurry). The way he walks seems similar to
one who is leaning forwards and is about to fall down.”
Anas said: “I have never touched silk or a silky garment softer
than the palm of the Prophet’s (Peace be upon him); nor have I smelt a perfume
or any scent nicer than his.” In another version, “I have never smelt ambergris
nor musk nor any other thing sweeter than the scent and the smell of the
Messenger of Allâh (Peace be upon him).”
[next] Abu Juhaifa said: “I took his hand and put it on my head
and I found that it was colder than ice and better scented than the musk
perfume.”
Jabir bin Samurah — who was a little child then — said: “When he
wiped my cheek, I felt it was cold and scented as if it had been taken out of a
shop of a perfume workshop.”
Anas said, “His sweat was pearl-like.” Umm Sulaim said: “His sweat
smelt nicer than the nicest perfume.”
Jabir said: “Whoever pursues a road that has been trodden by the
Messenger of Allâh (Peace be upon him), will certainly scent his smell and will
be quite sure that the Messenger of Allâh (Peace be upon him) has already
passed it.” The Seal of Prophethood, which was similar in size to a pigeon’s
egg, was between his shoulders on the left side having spots on it like moles.
THE PERFECTION OF SOUL AND NOBILITY:
The Prophet (Peace be upon him) was noted for superb eloquence and
fluency in Arabic. He was remarkable in position and rank. He was an accurate,
unpretending straightforward speaker. He was well-versed in Arabic and quite
familiar with the dialects and accents of every tribe. He s poke with his
entertainers using their own accents and dialects. He mastered and was quite
eloquent at both bedouin and town speech. So he had the strength and eloquence
of bedouin language as well as the clarity and the decorated splendid speech of
town. Above all, there was the assistance of Allâh embodied in the revealed
verses of the Qur’ân.
His stamina, endurance and forgiveness — out of a commanding
position — his patience and standing what he detested — these were all talents,
attributes and qualities Allâh Himself had brought him on. Even wise men have
their flaws, but the Messenger of Allâh (Peace be upon him), unlike everybody,
the more he was hurt or injured, the more clement and patient he became. The more
insolence an ignorant anybody exercised against him the more enduring he
became.
‘Aishah said:
“The Messenger of Allâh (Peace be upon him) , whenever he is given
the opportunity to choose between two affairs, he always chooses the easiest
and the most convenient. But if he is certain that it is sinful, he will be as
far as he could from it. He has never avenged398 [next] himself; but when the
sanctity of Allâh is violated he would. That would be for Allâh’s not for
himself. He is the last one to get angry and the first to be satisfied. His
hospitality and generosity were matchless. His gifts and endowments manifest a
man who does not fear poverty.”
Ibn‘Abbas said: “The Prophet (Peace be upon him) was the most
generous. He is usually most generous of all times in Ramadan, the times at
which the angel Gabriel (Peace be upon him) comes to see him. Gabriel used to
visit him every night of Ramadan and review the Qur’ân with him. Verily the
Messenger of Allâh (Peace be upon him) is more generous at giving bounty or
charity than the blowing wind.”
Jabir said:
“The Prophet (Peace be upon him) would never deny anything he was
asked for.”
His courage, his succour and his might are distinguishable. He was
the most courageous. He witnessed awkward and difficult times and stoodfast at
them. More than once brave men and daring ones fled away leaving him alone; yet
he stood with full composure facing the enemy without turning his back. All
brave men must have experienced fleeing once or have been driven off the
battlefield at a round at a time except the Prophet (Peace be upon him) ‘Ali
said: “Whenever the fight grew fierce and the eyes of fighters went red, we
used to resort to the Prophet (Peace be upon him) for succour. He was always
the closest to the enemy.”
Anas said: “One night the people of Madinah felt alarmed. People
went out hurriedly towards the source of sound, but the Prophet (Peace be upon
him) had already gone ahead of them. He was on the horseback of Abu Talhah
which had no saddle over it, and a sword was slung round his neck, and said to
them: ‘There was nothing to be afraid for.’”
He was the most modest and the first one to cast his eyes down.
Abu Sa‘îd Al-Khudri : “He was shier than a virgin in her boudoir. When he hates
a thing we read it on his face. He does not stare at anybody’s face. He always
casts his eyes down. He looks at the ground more than he looks sky- wards. His
utmost looks at people are glances. He is willingly and modestly obeyed by
everybody. He would never name a person whom he had heard ill-news about —
which he hated. Instead h e would say: ‘Why do certain people do so. ’”
Al-Farazdaq verse of poem fits him very much and the best one to
be said of:
[next] “He casts his eyes modestly but the eyes of others are cast
down due to his solemnity, and words issue out of his mouth only while he is
smiling.”
The Prophet (Peace be upon him) is the most just, the most decent,
the most truthful at speech, and the honestest of all. Those who have exchanged
speech with him, and even his enemies, acknowledge his noble qualities. Even
before the Prophethood he was nicknamed Al-Ameen (i.e. the truthful, the
truthworthy). Even then — in Al-Jahiliyah — they used to turn to him for
judgement and consultation. In a version by At-Tirmidhi, he says that ‘Ali had
said that he had been told by Abu Jahl that he (Abu Jahl) said to the Messenger
of Allâh (Peace be upon him): “We do not call you a liar; but we do not have
faith in what you have brought.” In His Book, Allâh, the Exalted, said about
them:
“It is not you that they deny, but it is the Verses (the Qur’ân)
of Allâh that the Zalimûn
(polytheists and wrong-doers) deny.” [6:33]
Even when Heraclius asked Abu Sufyan: “Have you ever accused him
of lying before the ministry of Prophethood?” Abu Sufyan said: “No.”
He was most modest and far from being arrogant or proud. He
forbade people to stand up at his presence as other people usually do for their
kings.
Visiting the poor, the needy and entertaining them are some of his
habits. If a slave invited him, he would accept the invitation. He always sat
among his friends as if he were an ordinary person of them. ‘Aishah said that
he used to repair his shoes, sew or mend his dress and to do what ordinary men
did in their houses. After all, he was a human being like others. He used to
check his dress (lest it has some insects on). Milking the she-sheep and
catering for himself were some of his normal jobs. The Prophet (Peace be upon
him) was the most truthful to his pledges, and it is one of his qualities to
establish good and steady relationship with his relatives — ‘Silat-Ar-Rahim’.
He is the most merciful, gentle and amiable to all people. His way of living is
the simplest one. Ill-manners and indecency are two qualities completely alien
to him. He was decent, and did not call anybody names. He was not the sort of
person who cursed or made noise in the streets. He did not exchange offences
with others. He pushed back an offence or a n error by forgiveness and
overlooking. Nobody was allowed to walk behind him (i.e. as a bodyguard). He
did not feel himself superior to others not even to his slaves (men or women)
as far as food or clothes were concerned.
[next] Whoever served him
should be served by him too. ‘Ugh’ (an utterance of complaint) is a word that
had never been said by him to his servant; nor was his servant blamed for doing
a thing or leaving it undone. Loving the poor and the needy and entertaining
them or participating in their funerals were things the Prophet (Peace be upon
him) always observed. He never contempted or disgraced a poor man for his
poverty. Once he was travelling with his Companions and when it was time to
have food prepared, he asked them to slaughter a she-sheep. A man said: I will
slaughter it, another one said: I will skin it out. A third said: I will cook
it. So the Messenger of Allâh (Peace be upon him) said: I will collect wood for
fire. They said: “No. We will suffice you that work.” “I know that you can do
it for me, but I hate to be privileged. Allâh hates to see a slave of his
privileged to others.” So he went and collected fire-wood.
Let us have some of the description of Hind bin Abi Halah: “The
Messenger of Allâh (Peace be upon him) was continually sad, thinking
perpetually. He had no rest (i.e. for long). He only spoke when it was necessary.
He would remain silent for a long time and whenever he spoke, he would end his
talk with his jawbone but not out of the corners of his mouth, i.e.
(snobbishly). His speech was inclusive. He spoke inclusively and decisively. It
was not excessive nor was it short of meaning. It was amiable. It was in no way
hard discoroning. He glorified the bounty of Allâh; even if it were little. If
he had no liking for someone’s food, he would neither praise nor criticize.
He was always in full control of his temper and he would never get
seemed angry unless it was necessary. He never got angry for himself nor did he
avenge himself. It was for Allâh’s sanctity and religion that he always seemed
angry.
When he pointed at a thing he would do so with his full hand-palm,
and he would turn it round to show surprise. If he were angry he would turn
both his body and face aside. When he was pleased, he cast his eyes down. His
laughter was mostly smiling. It was then that his teeth which were like
hail-stones were revealed.
He never spoke unless it was something closely relevant to him. He
confirmed the brotherhood relationship among his Companions; and thus he made
them intimate and did not separate them or implant enmity among them. Those who
were honourable with their peoples, were honoured and respected by him and were
assigned rulers over their own peoples. His cheerfulness was never withdrawn at
anyone’s face; even at those whom he warned his people from or those whom he
himself was on the alert of. He visited friends and inquired about people’s
affairs. He confirmed what was right and [next] criticized the awful and tried
to undermine it. He was moderate in all affairs. He was equal to others and was
not privileged. He would never act heedlessly, lest the others should get heedless.
Each situation was dealt with in its proper due.
Righteousness was his target; so he was never short of it nor
indifferent to it. People who sat next to him were the best of their people and
the best of them all were — for him — those who provided common consultations.
For him, the greatest ones and the highest in ranks were the best at providing
comfort and co-ordination and succour. Remembrance (of Allâh) was a thing he
aimed at and established whenever he sat down or stands up. No certain position
was assigned for him to sit on. He sits at the end of the group, seated next to
the last sitter in the place. He ordered people to do the same. He entertained
his participiants in social gatherings alike so that the one addressed would
think that there was no one honoured by the Prophet (Peace be upon him) but
himself. He whoever sat next to him or interrupted him in order to ask for his
advice about an affair of his, would be the first to start the talk and the one
to end it. The Prophet (Peace be upon him) would listen to him patiently till
he ended his speech. He never denied a request to anyone, if unapproachable,
then few gratifying words would work, instead.
His magnanimity, broad mindedness his tolerance could embrace all
people and entitled him to be regarded as father for them all. In justice, all
of them were almost equal. Nobody was better than another except on the
criterion of Allâh fearing. A favoured one, to him, was the most Allâh fearing.
His assembly was a meeting of clemency, timidness, patience and honesty. Voices
were not raised in rows or riots. Inviolable things were never violable.
Fearing Allâh and worship were their means to sympathy and compassion. They
used to esteem the old and have mercy on the young. They assisted the needy and
entertained strangers.
The Messenger of Allâh (Peace be upon him) was always cheerful,
easy, pleasant-tempered and lenient. He was never rude or rough nor clamorous
or indecent. He was neither a reproacher nor a praiser. He overlooked what he
did not desire, yet you would never despair of him. Three qualities he disposed
of: hypocrisy, excessiveness, and what was none of his concern. People did not
fear him in three area: — for they were not qualities or habits of his —: He
never disparaged, or reproached nor did he seek the defects or shortages of
others. He only spoke things whose reward was Divinely desirable. When he
spoke, his listeners would attentively listen casting down their heads. They
only spoke when he was silent. They did not have disputes or arguments about
who was to talk. He who talked in his presence would be listened to by
everybody [next] till he finished his talk. Their talk would be about the topic
discussed or delivered by their first speaker. The Messenger of Allâh (Peace be
upon him) used to laugh at what they laughed at and admired what they used to
admire. He would always show patience with a stranger’s harshness at talk. He
used to say:
“When you see a person seeking an object earnestly, assist him to
get his need. And never ask for a reward except from the reward-Giver, i.e.
Allâh.”
Kharijah bin Zaid said: “The Prophet (Peace be upon him) was the
most honoured among the people with whom he sat. His limbs could hardly be
seen. He was often silent and rarely talked when speech was not a necessity. He
turned away from those whose speech was rude or impolite. His laughter was no
more than a smile. His speech, which was decisive, it was neither excessive nor
incomplete. Out of reverence and esteem and following the example of their Prophet
(Peace be upon him), the Companions’ laughter at his presence — was smiling, as
well.”
On the whole the Prophet (Peace be upon him) was ornamented with
peerless attributes of perfection. No wonder to be like that for he was brought
up, educated and taught (the Qur’ân) by Allâh. He was even praised by Allâh:
“And verily, you [O Muhammad (Peace be upon him) ] are on an
exalted standard of character.” [68:4]
Those were the attributes and qualities that the Prophet (Peace be
upon him) enjoyed which made the hearts of souls of the people close to him,
draw near to him and love him. Those traits made him so popular that the
restraint and enmity of his people grew less and they started to embrace Islam
in large crowds.
This description is in fact no more than a rapid review or rather
short brief lines of Muhammad’s (Peace be upon him) aspects of full perfection.
Trying to encompass the whole perfect picture of the Prophet (Peace be upon
him). No one can ever claim to be possessed of full knowledge or complete mastery
of the great attributes of the greatest man in this universe. No one can ever
give this man, the top of perfection, his due descrpition. He was a man who
always sought Allâh’s light, to such an extent that he was wholly imbued with
the Qur’ânic approach.
O Allâh! send your blessings (and the Holy Words of Yours) upon
Muhammad and the family of Muhammad, as You have send blessings upon Ibrâhim
and the family of403 [next] Ibrâhim. You are worthy of all praise, All
Glorious.
O Allâh! bless Muhammad and the family of Muhammad as You have
already blessed Ibrâhim and the family of Ibrâhim. You are worthy of all
praise, All Glorious.
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