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: