AR-RAHEEQUL MAKHTUM
THE SEALED NEC TAK
SO eS pn a lan lA es at Pets - aww A > - .\y <>
Safiur-Rahman Al-Mubarakpuri
THE SEALED NECTAR
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pil Riyadh \ Madinah
Yanbu Al-Bahr
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sean ness
THE SEALED NECTAR
biography of the Noble Prophet 2
Safiur-Rahman Al-Mubarakpuri
Islamic University Al-Madinah Al-Munawwarah
DARUSSALAM YOUR AUTHENTIC SOURCE OF KNOWLEDGE
Riyadh e Jeddah « Al-Khobar « Sharjah Lahore « London « Houston « New York
1ST. PRIZE WINNER BOOK
This Book was awarded First Prize by the Muslim World League in a worldwide competition on the Biography of the Prophet held at Makkah AI- Mukarramah in 1399/1979
Tn the. \ame of Mah, the Most Gracious, the Most . Verciful
© Maktaba Dar-us-Salam, 2011 King Fahd National Library Cataloging-in-Publication Data
Mubarak Puri, Safiur-Rahman
The Seald Nectar Ar-Raheeq Al-Makhtum./ Safiur-Rahman Mubarak Puri - 3 ..Riyadh , 2011 656 p: 17cm X 24cm
ISBN:978-603-500-110-6
1-Muhammad, Prophet life LTitle 239DC 1432/4490
L.D. no. 1432/4490 ISBN: 978-603-500-110-6
The Seald Nectar
CONTENTS
PUBLISHER SING scsestissccsstssssseasisacscoacaransescstesstieacasasueg 24 Author’s Autobiography ......sscssesesssrsseceessseseesssecseans 27 Location & Nature of Arab Tribes... 31 Location of the Avan .scccsssissesssesssccasissiscecuirsicedendsies 32 PePAD PI DES tess casatsacasasessavcsssscopsaestessasassataes emanssceeainaces 36 Rule & Government among the Arabs.................. 45 Rele itt Yemeni ces. teerictintenictinciarasgeinnaess 46 Rulerahip in bleeran ssiscscssectsstese ec ctcces ss scecastsrannctnts 49 Rulership in Geographical Syria ...........::seseseseeeee 51 Reetlersilnipy at) Pui a7. ocectincsstansvctsassepeecssebsstsessacassssaagaears 52 The Reasons for This War Have Been ..........cecseceereee Illustrated in Three Versions ............ssccseseseseesseseeeeees 54 Riflershipin Pan=Arabia ej isisscctcicicetctreacnstatesen 57 The Political Sitiations.2:3 sii Sic aeiaiadicdacees 59 Religions of the Axabs ciiicsisccsessscnsssssesccssantsasusesnntss 60
Thee Religions Sattathn esis sscacsnscessssscsticcossresccssaesine 70
if J f-e Wahkshitesn
Aspects of Pre-Islamic Arabian Society .........ccscseseseseresereseeseeeeees 71 The Economic Sitation ijasscssssesreresesssisceasicronstennnsteaiscgecicneeratseraeierransas 76 RERICS aaictisicnedtin nh camissaaoaninEG onan eaRRmeMATAE 78 The Lineage and Family of Muhammag.............cccccseseseeseseseseenenes 81 The Prophetic Fanny ...c:.secsesssscscveseosisesesossssuacorsansedseanisssdservayseinneinoteste 83 EGS BUELL cs dcsoiasucas dessa cvacececdeccstpsecehstss Sonieasieaz chive sapaaitanatervacdeievaessauteausaytes 92 CHUGH OG Gis cassvssicie caveaitctieda ious bl entainciaaianGurormaruaniy 94 Back to! His Passionate Mote? sesiscsessdasicascnnensriceainavannrecnmencioiey 98 To His Compassionate Grand fathe.........ccccsescssesessesecseseeneseensneeseseneees 98 Babiirah, he MOnK scssesssvssssssavesscsinscesesiavereavasssrcserersssciaiveantescesesbeinasstivs 100 The *Sacrile gious’ Wars. c<iacsisssssarsiscsonaieesevaisscessssecostsnnacabsvanssesssvavessvte 102 AI-FITdOul COnfCA CRACG ster iets tes crivcorvadevoreqnctestrcacsensranvannataasepavsucaeste 103 Muhammad's Early Occupation ..........:cscccssssesesesessesesssseseseesensasaees 104 iis Maartaee tea RR ai BI nsacnsccsessvsticesaccisacanrecesssresutapivcsiwinteneineaese 104 Rebuilding Al-Ka*bah and the Arbitration Issue ............:0::0+ 105 A Summary of Muhammad's Biography
Before Commissioning of the Prophethood..........:c:sscsesesesesseseesees 107 Wie balcony Pea inp sssess cones vneonovenungseandvensainiaransasnoaatnceiaaivesions 109 Life in Makkah In the Shade of the Message and Prophethood... 110 Int the Cave of Fira siscsasovasincmsisianisrinesnetcoontsipuisaivonssvavecainasiatasisiaees 110 Jibreel Brings Down the Revelation ........c.ccscsesseseseneeeesereecnensneeeenes 112 Interruption Of Revelation ..........cccccsesecesesseseseseseenenseteneeseneneseeneneenens 115 Once more, Jibreel Brings Allah’s Revelation... 116
Some Details Pertinent to the Successive Stages of Revelation ....118
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* sAin Zabidah
The Seald Nectar
ITENTS
HRW OE WE ses cctces cess cccsstastestictcccsaticertuevetuepeseeteucieens 120 Strife in the way of the call ...........ssssssssssssersssssesssonesses 120 The Early COnGe@itts wsscvcisicaiscsssisiesssedescssvasdeioesesaseatansuses 121 As-Salat (Che: Prayer) as cisisisasicsnssnscsesesstavnsictais desde. siaiwes 123 De CP AISIOS cscs sia ee on ati ctaeteoaiaiee 124 Learn About the Cay ccsiiiacisccnsiscccsscsierseewiveieoeesennite 124 Whe Second Sta we sscisccccssiisensvsis erssounsoversisexovononeseerentasew 125 Open Preaching,
First Revelation Regarding the Preachinging............ 125 Calling the Closest Kinspeople..........ccsssessseseeeeeees 126 Oi tn As ea ss pace saving oan sas pes cv vaneres 127
Declaring the Truth and the Polytheists’ Reaction ...128
An Advisory Council to
Hinder Pilgrims From Muhammad's Call............0000 129 Attempts Made to Check
the Onward March of Islam ........ceessssesseseseeesteeeseenseees 131 PQPGCCEA ON iacstticai sescestacssisissessacsossaausnilasesniasuemierabieerea tae 134
ho -Aastre fm }-. Makheleor
The Ouraish: Presseare A boul TAM sci esscss css eccdcssececcacntsactscsssencaceocspuctetavenneces 138 The Quraish Confront Abu Talib a Second Time ..........cccesseseeseseeeeeseeees 138 Atrocities Against Allah’s Messenger 3.........:::sssecscsssesesseresenensneeesnsneneees 139 The House Of Als Argartt wincesssrsqsatseseseasciescsscscisasssssscvcieasesassavensssoustteereesense 144 The First Migration to Abyssinia (Ethiopia) ............:-:sscseseceseseeeeneseenenes 144 The Second Migration to Abyssinia (Ethiopia) ..........cccscseeseeeeeeseeeeeeens 148 Quraish Machinations Against the Emigrants ..........:-::ssscsesseeseeseseeeeees 148 The Tyrants’ Decision to Kill the Prophet 4 .........-.sscsesesseesseneneeneenennenees 151 The Conversion of Hamzah bin “Abdul-Muttalib ..........::ccccsssesesseseeenes 154 The Conversion of “Umar bin Al-Khattab te ..........:sscessesssesseseeseseeseresseees 155 Quraish’s Representative Negotiates With Allah’s Messenger %......... 160
The Heads of the Quraish .
Challenge the Messenger % and Abu Jahl Passes Judgment on Him.. 162
The Quraish Attempt to Negotiate............cccccscsssesssessessssressseeseneenesesneneens 164 The Quraish’s Bewilderment and Their Consultation With the Jews.. 165 Abu Talib Assembles His Family ............ssssssssssssssssssssssnseseserssscseserersenes 166 General Social Boycott,A Pact of Injustice and Aggression............:+0++ 167 DISSOLUMOTN OF TNS PACE iss s seisszessescnsnesasssataccenntazstestsceapeptectiaiaseentioretendvanses 169 The Final Phase of the Diplomacy of Negotiation..............:cssessseseee 171 TTRRG NEAT OF Gg aie cscs cai ce ceaca cies oa antago dion sean ge nioee a na denananneeasoenaaete 174 Pr Bieh TAMIEY'S DG ath geese etcectecsecctsvecestdsduchoncesaybunue passe Vccvostoeseves candies sisecvsabenign 174 Khadijah * Passes Away to the Mercy of Allah 38 ..........:c:csssesesseseeeseees 176 The Accusation: Of Griels ss cicaysksscevatcorsiectss sean nstesennssntnapedpctonsuassscadacsnas dacs 176 His Marriage to Sawdah in Shawwal, .......:.scssessssesessssesessessenseeeneneeneneeeensneeees the Tenth Year of Prophethooe .............c.cesscsssssssssssasesnenencneonesenresesencseeonns 177
Factors Inspiring Patience and Perseverance ..........::scsesseeseeeeeeeeesteesenese 178
Unshakable Belief in Allah. ...0..00...c cece eceeeeeeeeeee 178
Beloved Leadership. .ssasisisscscsssscdssesssersaseserrsnarercicees 178 SONS OF ESPON SEOUL EY sc cscsscasccasicsosccarncesssssssesncetaccneness 180 Unwavering Belief in the Truth of the Hereafter. .....180 HL eT oD OT Ik | 1 Remsen Renn Or Srey Ee Pe nn Pete re Rear 181 Glad Tidings Of SuCCess,, ccccssscscisesssoasiaiscscessséavasseiassosces 182 The Third Stage
Calling Untolslam Beyond Makkah ......... cesses: 187 Being Introduced to Arab Tribes and Individuals ....196 SALWIG DINE SAAR sss sccpsecescassscovsatsasseasassedtecmesatseatseiasqsees 198 Byfas itt Malan, 50.esssscessccesiossicdssentsiyunineisives sovasesaviasiads 198 Aiba Diary Adm 0a ooectcca ccs as citnatses eaasanesscesaedpene 199 Datall bin Amr AG SDA WAL ic csess cess vcs dynes ccasoovenssvesiates 201 DALE ANZA aassaistsles oxen nenesdecinseninaprassmcamestiociorvirs 203 Breezes Inspiring Hope From Madinah...............00+ 203 The Marriage of the Prophet # to “Aishah'............. 204
PiboE sree: Ge PLAVIG 1] cassie cics cvsilhccosadts csatoctseatscsastystertiods 205
Se-Aatree get le Meakdelecres rd
The First “Aqabalh Pled ge.......-....sccsiissssoseassssastsesseansntensesacseateessoencaseoneness 216 The Muslim Envoy in Madinah...........:ssc0.sescssssesssesssensesensessosssseetasessonees 217 The Second “Aqabah Pledge ...........:.s:sscccsrssssosrssscesenssressacassnsassosneceesenseee 220 The Articles of the Pld 90 .icineseiessessereciecvessessssssssessestassccernsaeivocsbanrsenennees 222 Stressing the Gravity of the Pled ge..............-::sesssssseneseeseeeeneneenteneenens 223 Ta Deiitiee, ne PR ace ccnsectoecsiop town cuentas enseasa cosas henapesanedng 224 Twelve Representatives .........ssssscscseceossrocarsecorsvaswensaresbsssesseeasasaesnonentenuees 225 A Devil Exposes the Meeting ....:.crcsssessccareossonsnsssonstscsnssnsnsenssensectssbesseent 225 The Ansar Prepare to Strike the Quraish..............ss:ssssssesesseseenseneenees 226 The Quraish Arrive to Argue ...........ssssssscssssssssssnscsssssssessensesenesesneneestecseeeres With the Leaders of Yathrib.................csssssvessseesesssnvaererssareesseinesesevesaseness 226 ene GOPAISH BECOMES icici :siisi ces Seetiampienceisereaaeseae Maaecenacanees Convinced of the Previous Reports........::ssssssssessssesessesessesseeenseneaeenens 227 The Vanguard of Migration (in the Cause of Allah) ...........scsseeeennee 228 In An-Nadwah (Council) House ...........c.cscscsssessesesesesssssssscsssssssseseeeseanees 232 The Parlizmient OF Cierra tsby iiss iicctsioeescesnvccvavivcs'saseess¥ishuws'coscaceaes cestenscentndss 232 The Emigration of the Prophet 3...........scsscsesscsesessssesesesesseseesenseesseeeenenees 234 Monitoring the Home of Allah’s Messenger 3..........:+s:s:ssseseeeseeessees 235 The Messenger Escapes From the House..........::ssssssesssssssssseesseseenensenenes 236 The Bventts at the Cav eis ascicsscsasinscscacassenses srizntavecracncerentereesscatasaesacsaansnenaae 237 Can the Reazacd fey Mirch o.oo cee tncovasessesenssnvensanssisseonasssosvectreessanesinns 240 A CORSEN csi bc lect wie apeai asd escent cases lib mtnoodee 246 Enitering: Madinal........soorsssiecasssansetaonsssenvsenseeeseesoneneuenesnrsnrssessinstnenronnetens 251 Doifee iin Marital vain cccsscssansaecsssnacceasnasesscciassacosascsssschassaidindssensctersisestiesanaeaes 254 The First Stage
The Status Quo in Madinah at the Time of Emigration ...............000 255 A New Society Being Built «............0scscsssscssssssesasessseeserssensenseensrncsssstnens 263 Building the Prophet's Masjid ...............sssssssssssssssesasessesnrsenssesesnnessssuneeses 263 The Brotherhood Between the Muslims ............:ccssscseseeneeeneteeneneneenes 265 A Charter of Islamic Alliance .:......:csssssssosessesssososassnsersssssessescsnsacsecsnensnczes 267 The Individual Role in the Society ............:ssssssssesssesssesssesensasensnsenenseess 268
A Treaty With the JOWS....-cssss-sssssnsssssssessconsssesessssseseseorssesnsessnssonssngonenes 273
“2 Udhrah 3 a f y Asad Tai
800
Vs Ye, 600
Woe, Fapak A Qatana
Se, le Ab-Mayf'ah
CS > aytert we 8 Khabt - é a Bain Nak "To Yamamah Bir Ma'unah Al Bakarat Banu Sviaim = ALOared Dhat-irg
MEG ECE cosa sos csistanasas csevannartemescspanitsooncoses vaeesostintonses 274 The Bloody Strugele ...snisnisscsanscisssnrciocnanan 275 Publicizing the Intent for
Enmity in the Sacred Masjid ......csccssessssreseeeererenes 276 POrmission tO Fight... cisscsccsacncsssersssassnosssssniaoucceninas 278 Pre-Badr Missions and Invasions.........cscceeeenee 279 L. The Saifual-Balir Missions cise siesssssaseesstessnccreteoesonss 280 2. Dine RAG ei MISSION: cscs cessatenscathcndsesccicedsesaatesbies 283 S. The Klarrar MISSION: a.ciecssssscsissssasssstsaratesssssseaceses 287 4, The Invasion of Al-Abwa’ or Waddan............... 288 3: The Invasion of Buwat .. cicsscissssscassssisasessssnecnnes 288 6. The Invasion Of Safwan ........cssccresseserereeseseseees 288 7. The Invasion of Dhil-’Ushairah . «...............:006 289 OB: The Nak Rial MISSION: ...c.ccaneoseccesincnesnsdcsonnascanazsxses 289 The Battlerot Baars ccd aiccsesseeecrcedeosd tone An 294
The First Decisive Battle in the History of Islam.. 294
EX 8)
> v
Reason of the Battle
The Size and Strength of the Muslim Army .........ccscsssssseeeereneeseens 296 The Muslim Army Moves Near Badr ........c.ccccsseesssereseeneestereneeeeees 297 Waning Makk abst: sis ikki iaaitenseseutsiaanapimana annie 298 The People of Makkah Hasten for Battle............::::cscsssseseeeeseneeeeseees 298 Preparing the Makkan Army .....ssssscscssvsrsersrsrsscssessenesnsnesssnesssssnssssose 298 The Problem. Of Bantt Bakr.....ccsnscrsesssssssvecsssssesesiosssssossesenssnsseasssantacsee 298 The Army of Makkah Begins its Movement.........-.scssseseeeseeeneetens 299 WDHie Cara Vath SCA OB a icsscacasnneesccassensscsctusseces stcaapsoatanetrecasaniaeteiatetiiue 299 The Makkan Army Considers Returning...........cccsssseseeeesereesereeeees 299 The Difficult Position of the Muslim Army ........:ccscsseseseeeeeeeeceeeres 300 A Meeting for Consultation...........sssssscssseersescorssessnessescssenesseecneseenees 300 The Messenger and the Survey of the Enemy ........s.ssssessssesseeeeeneees 303 RG Raima sscisisccssessssaccstscepiecusp i aecimane neni a emmeaeonens 303 The Muslim Army Marches Ahead.........ssssssssssnesessesensesenensenensenees 304 Preparing the Trellis for the Headquarter ..........:scsssseseeereneeneenes 304 Positioning, the Makkan Ary .vcsesscsessssscssvavoceniavessaiavoevesenseseesensssones 305 Whe TwoiAgmiles MCE sssasccasvssscsasascsascaservecosiossosssccvessissdbiaiaveesveoesessze 306 Mie Fries CLASH i ss isass pcr esssacieac pos bast nsesed cas Sach cas bdcveaviveseetas sus vebantesseteces 306 Te tah Be Sais aps isessssctesiscestaacessensasevcesescscasessteasetesecosdsssvadsnontaeceeee 307 The Desceritio€ the Angels sisssiiecssccsessssecesssacscodsorsssessesiecvusveeseucvessseunses 308 MDG PSSA R cata ccstaacecsassessasaeanais easctoucen eden iscdae Nasdes pecan cesienesnesoasonees 309 Iblis (Satan) Flees From the Battle .............ssccccsssssssessseneessseneensacneess 310 The Makkan Ranks Begin to Flee ..........cscsssseseseeseseesssnencsesererseneneeseees 310 Abed Talal Stans Pisin noc ssectsesp a cvececitsccecasscscsscecaasceseaniphavansassvovanasiaseey 311 Some Significant Instances Of DeVOtion .........ceseseseeeeenteneeneeeetees 312 Makkah Receives the Distressful NeWS ..........:::ssssesssesereeseseneeneneees 316 Madinah Receives the Victorious N@WS........:sscscseseseeeseteeeenereeeeneees 316 Disputes Over the Spoils Of War......c..sssssssecessscesnenseeeneneenenseneneeneness 317 The Army of the Prophet #Returns to Madinah.............:sssseseesee 318 The Joyous Reception of the People of Madinah... 319 The Judgment Concerning the Captives .........:cccsesseeseeseereseereneens 319
The Battle of Badr in the Qur’anic Context.........cecceeceeeeeeseeeeeeeeee 321
sf
SINILNOD
Military Activities Between Badr and Uhud................ 324
ALKirchr Investor iasescisssssiccvccsinsenessassesssensasancastsrwereneceseveion 325 An Attempt on the Prophet's Life ........cscsseressesereeenees 325 The Invasion of Bani Qainua’ ......sssssersereeeesesirenvens 328 The Schemes Of the JEWS .sccsciesscicsessossseeiarssoveresesvssensoeszens 328 The Jews of Qainugqa’ Breach the Covenant.............054 329 The Siege, Surrender, and Banishment............0000e0 331 AUS-Sa Wel UNV ASION as sss sescisanasasciaseiep sien wvessartpepasegansibsiens 331 The Invasion of DRAM iscsi wnerunamonwudinnnanndoo The Killing of Ka’b bin Al-Ashraf 00.0... 0ccsccssseseeseseseese 333 ‘Bie Invasion Of Buin ann. sajosssescasenesconexensdsessnsdestakssocedenins 336 Zaid bin Harithah 4 Leads a Campaign «0... on the Trade Routes of Quraish.............:ccccseesseseeeeeeeeee 336 Te Battle Of WW sts sscccrsivnseserevsascievetsintivderaoucieevacnianasess 339 The Preparation of the Quraish Army ..........:0sseseesee 342 The Mobilization of the Makkan Army ........cccseseeseee 342
The Plans of the Enemy are related to the Prophet *..342
The Muslims Prepare for Imminent Danget..........:ssseseseseeneeneens 343
The Makkan Army’s Approach to Madinali.........cccsssssesseeneneeneees 343 A Consultation Assembly for a Defense Plan........c:sccscssseseeeseereees 343 Dividing the Islamic Army and Departure to the Battlefield.......345 The Lining up of the Army........sscssssrscseessssoscsenssasastsensanasenssoatensanasens 346 Passing the Night Between Uhud and Madinah. ...........c:ccseseseees 347 The Rebellion of “Abdullah bin Ubai and his Followers ............... 347 The Remainder of the Islamic Army Moves to Uhud ...........:0000 349 The Defensive Plan sscssiissisecsessssesrtiaiecstetarvicislatevtesdad ai ndgavaikerise 349 Alla&h’s Messenger 4 Implants the ......ssrsossssessaressecassrerseneencsnceneasencenees Spirit of Bravery in His Soldiers...........ccccsesesesssseseessseeeceeseneseeseeeees 351 The Positioning of the Makkarn Army .........c.cscssssseeseseeseeseesesneseneess 352 Political Strategies of the Qurraish ............cccssessesesesseseeseseeneseeeeeeeesees 353 The Efforts of the Otaraish: WOmMeM sivaiscccteccsscscccissiecesssecodseveteagecedentosesess in Improving the Zeal of their MeM...........:sssesssssersescessesssersearseeaces 354 CUBne Beat tee satc dante A haces uhaceussschshazsccabus tac tecsne en hie dems bdeuentadeaaveesyesierpeecteies 358 The Fighting That Centered Around the Standard-Bearer............355 ADERE Co STS cis acess races ie ides veraeons rons cepaviers cvintbcberatbatphiicianiiae 356 The Assassination of Asadullah (the Lion of Allah) ..........:.0cscccseee: Hamzah bin *Abdul-Muttalib ee ........c.ccsesesessesessesesssesneneneeneseeneneenes 357 Controling the Situation ......csrsesssrsssesossrensenenenssacasserscsssssncsesannssaces 358 From his Wife’s Lap to a Sword-fight........c:cscsesesssseeseseeseneseesseeeneeees 358 The Muslim Archers Contribution to the Battle...........::scseeeseee 359 Sense of Defeat Among the Idolaters...........:ssssssssseeseresserenesneneenees 359 The Archers’ Fatal Mistake ....:..c0i-cassasscysessccisnave aor ennninsngniciaiessabves 360 Khalid bin Al-Walid Cuts Off the Rear .........cccsseseseseeseseseeeseenenenees 361 The Weakened Position of the Muslims ..........cccssessesseesesreseetereeeees 361 The Battle Intensifies Around Allah’s Messenger 3%... 364 The Most Awkward Hour in the Messenger’s Life .........:.:::sss000 364 The Companions Surround the Messengers .......:ssseseeeeeneeiens 368 The Idolaters Increase the Intensity of Battle..........c.cccseseseeeeeenens 369
Unprecedented Heroism.........s:.csssssssssossscnsesocsuevesssensesasarsesapenssqngeness 370
= O < — mT < _ eat
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\
The Seald Nectar
CONTENTS
| The Rumor of the Death of the Prophet 48 0.0... and ite Effect of: the Battle... .c.sccsscsessescocsisnisscouvssastontesssnss 371 The Messenger 4 Consolidates His Position in the Battle .....scssssesssessssssssscesscsensnsesmenssers 371 Ubal Din Rinalafi is Rae cis, wiscacatsuiasestssannovestscgvevstveendsieia 373 reelnrane: Uabee Elier POIACE IB sa ccesssssnrciercsamdensieeranivnnies 373 The Idolaters’ Last: Assault .s.sisisssesssaesecsosesssccestsrentsonens 374 Mutilation of the MartyTr...........ccsssesscsrssssnscsseesersnsseneess 374 The Messenger # Reaches the Trail... .sssssessesesssees 376 The Appointment to Meet Again at Bad?r..............0000 377 Verifying the Movement of the Idolaters ............0s000 377 Checking on the Dead and Wounded.........c:csceseeseeeeeeee 378 Bittial Ot tie Martyn 06s isiscup-cossecsccsmcsnniviouseveieuieetiveiaa 379
The Messenger # Praises Allah 4 atid Sup plicates to PU sisscssaissspeasssonsocseenoinnseesdsaresssseves 381 Display of Love Received on the Return to Madinah .382
S2-aheeqgul- Hakthlewm /
Dive! Messentper tnt Mag iri lia. casidescc ace shatter aa dervaasanees
‘ine Nitin Gf etd ip cicics cn cicconeevacinn oad sdnbosbiosenaniucaeice 383 A State of Emergency in Madimah...............s::ssssssessesssessesseesensseeneoees 384 The Hamirail-ASad Tri vaso ese ninsssnnnessesces cescteeneastsnuteacvnacantesseiccassla 384 The Observations of the Noble Qur’an on the Battle of Uhud.....389 TOSSONS BIG WVIOVAIS 50.45: cise cocks psacvsh sc dcxedes soutecs daucpeencvencamschoasnadentiedeaass 390 Military Platoons and Missions between ..........:csccesssssseseseseseeeeneaeee the Battle of Uhud and the Battle of the Confederates................... 392 The Abi Salamial Experi tonsa. sssssiviscseteascaseraccacavecsersuersarscpenasdeteese 394 The Mobilization of “Abdullah bin Unaiis 28.........s.:cscsessesssesesesesneees 394 The Raji, Mobilization wesiancsccsicassscsccticasccovtasnsroeescacsstonsseatenseansesccseas 395 The Tragedy at the Well of Ma‘ Unall......s-.crssesessessssnsnsssscossecsesnsneees 397 The Invasion of Bani An-Nadee?®...............ssssssscssesssssssssssssesessesssesees 499 The Second Battle Of Bats ..csnicssnsecctsonticesonteaceviadaceasashteseytadyernninravecees 405 The Expedition of Dumatul-Jandal .............:.s:ssssssssssessssesesssesneseeeeee 407 The Invasion of Al-Alizab (The Confederates) ............c:cscccssseseseeseeee 410 The Invasion OF Bane Cura al sisssciciscsscsssccceisscscscssesscsccststcsaecseaseses 422 Ctrl MATEY iicsicasnisdiecsnscrsitinctutciosascitabaiicbioaitine ant niciaebniniomndtcaiseasndt Activities The Killing of Salam bin Abul-Huqaig..................00 428 Mission of Muhammad bin Maslamah, ............:.:.cscssesesesseseseseseeeeess 431 The Invasion of Bani Libyan snssciicenicissaiccranwsisniveasisensssecsvaensies 432 Continued Expeditions and Delegations ............:.:sssssseseessseeeesenees 433 The Invasion of Bani Al-Mustalig (Muraisi>)..............0ccesseeeeeeeees 436 Whe Unicidlent Of thie Slat eres 5 ssa cin senstoce vatatces sactves coatacstousseseutd saeouset 442 Delegations and Expeditions sisiscscsscsesssscscussssosesdeseesssnseedevsssesssesssesponsesoted Following the Invasion of Bani aal-Mustaliq.............-ssecssseseseeeees 445 Al-Fhalaibiyallt Treaty? scissscsesissccvscssnecsstsrenssienbasneevessesecesosoncssenseacdoeessusd 449
SLNILNOD
The Seald Nectar
CONTENTS
The Circumstances of the “Umrah of Al-Hudaibiyah ..449
The Muishimns Mobilize ia gaissuscosasicssossesceivacansscciossesveiereaseds 449 Heading for Makcah js. isveccoisissanssesienssenieitnesieraraysvitanessens 450 The Quraish Attempt to Block the ..........c.ccceseseeeseseseeeeeees Muslims from Reaching the Ka* bah .........:.eccseeseseeees 450 CHAN SINE DCCC a ssexinassncnctesinataaninecasscsersssenapsattsececseats 450
Budail Mediates Between Allah’s Messenger #
RIEL EE RAINY casi ccavatceiavene-arieta anion aneicbeaeeoeenee 451 The Brivoys of Quitaigly sisicssccsscncincceectenascatantsencnsvavenseacaees 451 Allah 4s Prevented Them From Treachery .........:::::0+++ 452
“Uthman bin *Affan is sent as a
Messenger to the Quraish............ssssssscsssssssssesensscssesenens 453 The Rumor of *Uthman’s Death
and the Pledge Of Rid Wan sinccsesessscsssssscssssessseceaversssucsscavss 453 The reaty arid its! Cla ase isisstisensisinatadusiesizintasiantaaiers 454
The Return of Abu Jandals..aaiuis aiiiwaniimvanicanic 456
Refusing the Return of Emigrant Women .............::sesssseseseeeeseeeees
Impact of the Treaty of Al-Hudaibiyah ..............cceceseeseseeseseseeseeeeeees 459 The Muslims’ Grief and “Umar’s Expression of That ............0++ 460 The Problem of Weak Muslims Solved............:sssssssssesssseeesseseeneseeeees 461 PRE COSCON RII sinh see see tont ip aml li ath alate Ac New Phase of Islamic Action ....1.....cccsscsvcpsssvecvessavoscssesataversesasatetys 463 The Prophet s: Plans to Spreng a syeceiessyecsssovevesavcecssavvexsvestavieassvedecstoes 465 The Message of Islam Beyond Arabia............cscsssssesesestsseseeeseseseeeeees 466 1. Letter to Aby sinia (Ethiopia)...........cscsesccccsesansessceseserenssosnonesssoseses 466 2. Letter to the King of Egypt, Muqaw(is........c:c:sssecsssesesssseseeessees 470 3. Letter to Chosroes, Emperor Of Persia ...........:ss-sesssseseseseseseesessees 472 4. The Envoy to Caesar, King of Rome ..........s::sssecsssesseesessssenesnsenees 474 5. Letter to Mundhir bin Sawa, Governor of Bahrain..................... 477 6. Letter to Haudhah bin “Ali, the Governor of Yamamah............ 478 7. Letter to Al-Harith bin Abi SHIM Dr ...........c:seccsesesseeseseseeseeseeseseesseeeeeees Al-Ghassani, the king of Damascus .............:ssssssssssssesssessssssssssesesees 479 8. Letter to the King of Oman, Jaifer, ............sssssssssssessssssssssessssesreesseeeees and His Brother “Abd bin Al-Julandai.............ccecececeeeseeeeeeseseeeeeeeee 479 Post-Hudaibiyal Hostilities......csessssasssorarserscinesesrsneecsavssssensosssesentas 484 The Invasion of Ghabah or Dhi Qarad ...0.........c:ccecssesseseeteeseeseeeeenees 484 The Congest of Khatbat’ssecssisscsatssivscacsacancacssnussecuindasceciesscossasoseessesctaa 487 The Reasons for Ee Battle sax. cccicinsccsccvsvcsscas cevinletavensdstsvapsassesesannacennd 488 PMc Bes Bean eae ics cceicc taza vance 6 casckca ma oan vee cng peace spamaanaed 488 The Number of Soldiers in the Army ..........:.ss:scsssesesessesessneseeeeeenenes 489 The Hypocrites Alert the JewS .........s.ccssssssessssssesessesssesesnesessseeseeees 489 The Road so RAT nai sai cecrcese cesses das as casasncycoadesseasenenszecess eed 489 The Muslim Army Surrounds Khaibat............::::ssceseseseesesseseeeenenes 491 The Fortresses of Khaibar ..............c.cecsesesesceseseessesesesseneeesseeeeeeneeeees 492
' 4
De MUSA Camp: vsseescatisccssscsitessscssssovsenscievssunvensesenstnees 492
Preparing to Fight and the Good News of Victory ......493 The Actual Operation Begins..........ssssssseceresssneeesereeneees 493 The Conquest of the Second Section of Khaibar.......... 495 IN@ GOB ALI ONS cnc sessnscsesvsesssssnsstasssasssandesziecnnistesavevavedbinstaterd 495 Distribution Of Spoils isis cci.scssscsssvsssosesassssveesevassvevassaiasasecsas 496 The Marriage to Safiyal............sssssoesssessssereresncssseseeseses 497 The Poisoned Sheep sisssccsicas catcaisicis cats ssdesitsenscmiieunes 498 ALAS cross ey Sas ucseiemtsv sees veveane acs cap cap esastsiotseia aaamennies 498 VA FU Oa a ca ceases ecnpacassvends taessacissusceeuteivideaaiacibosaes 498 A ATETAAL. o cevsasesscconnsessecpenend doxnpennaacanpannabaacnavabnns aersiatanagineesauieudt 499 OGG TV ASIONAS sscssacactasacissésstecsesetsssutccavecdceetivesneasonevestcty 500 The: Compensatory SU miraly siscasssasessssacessvenssonssssaosscancenes 506 The Battle of Mur tals .sssssiscisssisssecaressoeastatinaiecatecssissanaies 510 The Army Prepares and “Abdullah Cries..............000+ 512 The Army Marches forth and
FIGS 4 Cotiacal ak Ma AT wancisinnsecorsustecistsncocveatenrtentsetass 512
ia seiRaitorngpeet Meck hedeever
The Army Heads for the Emeity ise.ccsssssscssssssissssssnectsnusveensonsseesnoncesene 513 TPp ae es Oia Raa WR ct isdessce on ahd emietvhederacantoneicn teenie rnnstoisneinend 517 TG Fake relly MASSON sis gasicrecctsss cium zai vavsinsncedtantnaparauarneseesiassoanoiaores 518 The Comiqrient OF MaRRa i isa iisinsniscatiascniscrcesinslehincnvtechentaninenscssatsorenees 519 Pre-Conquest Events cicisisssissssissscscsassveasasasnannvsscistisorinastosnsesincetarsessoasne 520 Preparations'for the Attack): ..:sicscsssistsssssassscssessssasascscsusssasasssszassstssatepsasces and the Imposition of a News Blackout .........sscsecsessesssessesesessesesnens 521 The Muslim Army Proceeds to Makkah .........:cssssssessessesesneesenseneess 523 Abu Sufyan Before the Prophet 2 si.sicscissenssssssssosossasisadeaescasssasonensass 525 The Muslim Army Heads for Makkah ......cccsscsssesssessesssesseseseesens 525 The Quraish Prepare for the Advancing Muslim Army ..........00++ 526 The Muslim Army Enters Makkab............csssssssssessseesesssessesessssnsees 527 The Messenger 4% Enters the Sactted ...,...s:sssrssessesseerenessantonessesensoansenns Masjid and Purifies it From Idols .........cscssssesssessssesesssessesecnsseseenens 528 The Messenger # Prays in the Ka*bah ...........scccescsseeeseesesseneseeeeseneenes and Delivers an Address to the Quraish .........c.ccccceeesesseeeeseeeeeneees 529 Bilal 4 calls the Adhan at the Ka bal............csssssssssssssssseessessseseenees 530 The Prophet 4 Prays a Victory Prayety, .............cssssesessesrssvovsssecarsesenseeese OF a Prayer GF Cratitde osie. cists cssasccacasdsseccendscivedhdeavensseesmnpoped cess feeospeise 530 Shedding the Blood of the Worst Criminals .........:::scssessesesseenesrene 531 Safwan bin Umaiyah Accepts Islam .........ccccsssesessssssesesereeeasereneenenene 531 The Prophet #% Addresses the People on the Second Day.............- 532 The Helpers Fear the Prophet # Might Stay in Makkah................ 532 Taking the Pled 6 wcssssnnnssistacecenssinicwesiveseeviseiensccntsessivessneisaviessanscbisis 533 Dispatching PIAtOOMS iscseiciawacsevissssisassacssesesivscescssveinueressanepstoasisvionbanaiin 534 Whe That’ Stage ses secssessasacessaseseressscapsesecervessessanvevsisieepaiiaateanomaanasesicors 538 Thre Battle of FUT Ami cae eiossesinzsss sastavade ensousnndesevetsennsvennuntsarvintsatoiiagas 540 Eine iity Spee xis cis ssessnssservsinvceesessnpuseswnassvouitvssscsiedsscaenus wwaveiseeatesboseieeseoes 543 Spies of Allah’s Messenger 3......:..scssssscscssnessssenesnessessnesseseaserenseeeses 543 Allah’s Messenger 4 Leaves for Hunain..............sccsccssesereresnesnenees 543 The Archers and the Attackers Stunned the Muslims...........:0:+ 545 Reverse of Fortunes and the Enemy’s Utter Defeat............s0s000 547
Hot Pursuit of the EMemy ......ccscsscsessisssvesissssasissssaciscsensnsnsenensssensosnsees 547
The InvasiOniOl 1a Gt acide eid Sacediemncannnest 548
The Distribution of the Booty at Al-Ji’ranah............0++ 550 The Disturbed arid Uneasy s..sssicersessiorscovsresereesernrerecvmsiveses State of the Helpers (AI-ANSAL) ......ssssssssssesessesesteseseeneens 551 The Arrival of Delegation of Hawa in ..........c:essese 553 “Umrah and Leaving for Madinah... 554 Missions & Platoons After the Conquest ...........::::00 555 TRG MISSIONS 5.5 cicsessetsicstessieseinindassovsiviusiesencscaseiscaitascciacesssed 557 Here is a list of those MiSSIONS.....,.......sssssessessesseessveeens 558 Theinvasion of Tabulkviisssciawssiieasanminiainsenacens 563 The Underlying Reasons for
the Expedition: Of TAD .cisiciiecs cities cvieaeninntiventvciansears 564 General News About the Byzantines .......:csessesseeseesenessees and Ghassanide Preparations for Wat.........::.seses0 564 Particular News About the Byzantine ............ccssssesssseseseees and Ghassanide Preparations for Wat... 567
The Muslim Army Leaves for Tabuk ..........::s:ssseseseeseees 569
Ve - Maticegitl Makteleerrs /
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PReERREMUNERGE 59 ISRIT EA cits cen dash a aide 573
The People Wiha Laggigedd Be bitrtel a. iccsscsissnstnsninsimoitticwnpnstcantinioarcnests 574
The Invasion of Tabuk and its Far-Reaching Consequences........ 576 e The Qur’anic Verses About the Invasion ..............:.ccsceseeceseeseeseseeees 577 q Some Important Events of That Year ............:.csceeeseeeeeseseeseeeeeeeeeseees 577 —
Abu Bakr Performs the Pilgrimage .............csssccssssssssssecsssseesseeneseeeenees 579 7 eT OE Tibet FRE as areardcotira cscecee wertoandmannionmenuie 581 . Multitudes Embrace the Religion of Allah............ccccecsesesseeeeeesees 585
RN DL NOG sieiesciesatncnscnnsiacevisnsicannthacsneianesinanbcouninets uareinieaeasitnn 587
The Success and Impact of the Call ......cccrssiesessssnsssssssvesssicsosassscasssooes 602
The Farewell, Pilgrimage........sssscoscscscossssscosonencenenenssarnenasueusnanasnenas 606
The Last: Bxpedi tons sassssciceescssansssscanasspscaseanqaeansssassssosescvssrssessseaaronsasess 616
The Journey to Allah the Sublime ..............sscssssssssssessesesessesssssosesseees 618
Say ITEC CH PRR WIEN a cicstcsec asscacaisns scesiccsssecremcctsmeiasecseiaosicaaimeieatints 618
“Phe Start OF thie Diseases seassinecisicnaisienaisarsmceianianoinduneitciainsvivenctens 620
Ta LB WV seas sei cerns renisic seinen tiniest emeabeitnevnienigeniensnineec oni 620
Five Days Before His Death winicistuicotaiincinedsontiannncciat 620
Four Days Before His Dea tht ccscsisssccnassinrssrssarcesseatsoncisianrensinuiessctaess 622
A Day of Two Prior to His: Deaihy ssccssscesvicssrsvacsssaosossoeisiassavesaseopetncas 624
A: Day Before His Death isex.tciscsesetessvss oitssassichcacecshenvesssestsicheasstcsciveaiees 624
SERIES Taig Eni Ae Wi LO ssc hese cetaarccencemceaemeesouceaniontd 624 The Prophet 3% Breaths Bilis 1 ast ioc.csiaccccessssesecsesostoecssnsensscetosernonscones 626 es The Companions’ Concern over the Prophet's Death...............++-+ 627
RNA FELLA sen cnoitseavovez ies osedips atte can oteavatone etcaataesteauntededeneusnte 627
Paes hea Mek RN i itn eccininea a edocas seperti naiatabaenepehendanse 627
The Burial and Forerirelll .cscsssssscrccscssscsxsenacesaecisesasusseecosverceessereecvecees 628
Preparations to His Honorable Bod y..............:s:essesesssseseeseseessseneenees 628
The Prophetic Household .......:.csssssssssssssscssesseseroseovseseeseoeeneoeosessossesess 630
The Prophet's Character and Manne’s..........csssscssssesesseseesssseesseeneees 639
His Physical Appearance uessiessnssssossverasintansessunsvetituctosnnstvenscutenencentayers 639
The Perfection of Soul and Nobility ............ccccesssesessesesesseseseeeesseees 643
BibbGoprrapsinic Richter erie siete intctocneinnvoniahianies babondvnvestvotieenmevevenies 651
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/ / heart of every Muslim is
filled with love for the last Prophet Muhammad # and this love of the Messenger of Allah is an asset for him. Love and respect for a person depends on the benefits we get from him. As the Prophet 4 is the greatest benefactor of humanity, every Muslim has the deepest love for him. Every action of his life is to be followed by every individual of the Muslim Ummah. Achieving the highest love for the Prophet * is a test of our Faith. Allah the All-Mighty has described and explained the status of Prophet Muhammad * in the Qur’an:
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“Say (O Muhammad # to mankind): If you (really) love Allah then follow me (i.e., accept Islamic monotheism, follow the Qur'an and the Sunnah ), Allah will love you...” (3:31)
Love for Allah’s Messenger # is a part of our Faith. There is a Hadith (narration) of the Prophet who said:
So, ge Sie cy ee Ssh si 5 sash 3.RY atl nL 055 oll 0 a}
**None of you has Faith unless |am dearer to him than his father and his son and all mankind.”
In the early period of Islam, many books were written on the life of the Prophet # .The Qur’an mentions that the life of Prophet Muhammad % is the best example, when it says:
Publisher's Note A Lathoogel Slakhteres
“And verily, you (OQ Muhammad % ) are on an exalted standard of character.” (68:4)
Once *Aishah (‘*) was asked about the noble character and manners of the Prophet and she answered: “Have you not read the Qur’an? His character is a complete explanation of the Qur’an.”
This means that whatever is commanded and prohibited in the Qur’an, its practical embodiment is present in the manners of Muhammad 3 . In other words, the ideal and perfect example of good manners and character which the Qur’4n demands from mankind, was personified by Muhammad % in its highest degree.
Scholars of Ahadith (narrations) and writers of the biography of Muhammad, the Messenger of Allah, have explored his life from every angle and aspect from birth to death. Every event and incident of his life has been described and narrated in detail, but no one can claim to have rendered the Prophet's biography its full right. Hundreds of books have been written on the life of Muhammad # and this endeavor will continue till the Day of Resurrection.
No doubt, ‘The Sealed Nectar’ (Ar-Raheeq Al-Makhtum ) is a book of great value and praiseworthy work on the life of Muhammad 4 . This book was written by the Eminent Shaikh Safiur-Rahman Mubarakpuri of Jamiah Salafiyah, Banaras (India). The first Islamic Conference on the Seerah (biography of the Prophet #) was held in 1976 in Pakistan sponsored by the Muslim World League. The League announced a worldwide contest for writing a book on the life of the Prophet #. One hundred and fifty thousand Saudi Riyals (SR 150,000) (forty thousand U.S. Dollars) was announced the grand prize for the best five books.
One hundred and seventy-one manuscripts were received from all over the world. Out of these, eighty-five were in the Arabic language, sixty-four in Urdu, twenty-one were in English and one in French and Hausa.
A board of highly qualified scholars judged the manuscripts and announced the results. The manuscript of Shaikh Safiur-Rahman Mubarakpuri, Jamiah Salafiyah Banaras (India), the author of this
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book ( The Sealed Nectar ) received the first prize of SR 50,000 (fifty thousand Saudi Riyals) for its authentic and sound collections of the narrations. Dr. Majid Ali Khan, New Delhi, India, was placed second. The third prize went to Dr. Naseer Ahmed, Islamic University, Lahore, Pakistan. The fourth prize was awarded to Mr. Hamid Mahmud of Egypt. The fifth and final prize was awarded to Abdus-Salam Hashim of Madinah Munawwarah. A grand award ceremony was held at Makkah Al-Mukarramah on 12 Rabi*ul-Awwal 1399 A.H. (1979 C.E.). Later, the book was published by the Muslim World League and
‘then numerous other organizations gained the honor of publishing
this masterpiece. Darussalam also published this book in the Arabic language. I had wished to publish this book in the English language for the wider benefit of humanity. Shaikh Safiur-Rahman willingly agreed to the idea and consented to publish the English translation. The stage of translation was traversed with the help of brother Mahir Abu Dhahab, owner and general manager of Markaz Noor Ash-Sham in Damascus, Syria.
For the first edition of this book, brother Mahir Abu Dhahab from Syria, Damascus, provided his help and cooperation as regards the translation work for which I offer my special thanks to him.
Now in your hands is the new revised edition with several changes and additions. Brother Abu Khaliyl (U.S.A.) amended and improved the translation to make its language simple and easy, besides comparing the English translation with the Arabic revised text from the beginning to the end again, to update the changes therein.
Thus, after a concerted effort spanning several months, this edition was published. «i s.4/ (All praise is for Allah). Readers’ opinions and views concerning this edition will be appreciated.
Your brother in Islam, Abdul-Malik Mujahid 17th Shawwal 1422 A.H. 1st January 2002
eA ~Leahoogel« Hak Kiros
Author's
AUTOBIOGRAPHY
Y praise is due to Allah, the Rabb of all mankind, Jinn and all that
exists. May the peace and blessings of Allah be upon our Prophet, the Seal of all Messengers, Muhammad, his family, Companions and all those who follow him until the Day of Judgement (Aameen).
[The following is an updated outline on the life of Shaykh Safiur-Rahman Mubarakpuri, may Allah have mercy upon him, based on the brief biography detailing his life and professional career presented to the Muslim World League while compiling this book for publication.]
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Name and Lineage
Name: Safiur-Rahman
Kunyah': Abu Hisham
Lineage: Safiur-Rahman bin Abdullah bin Muhammad Akbar bin Muhammad Ali bin Abdul-Mumin bin Fagirullah Mubarakpuri, Azami.
Date and Place of Birth
I was born in the year 1942 C.E., in Husainabad, a village at a distance of one mile from the north side of Mubarakpur (Azamgarh District), a town famous for cottage industry in the northern province of India.
Educational Background
I started my studies athome reading the Qur’an from my grandfather and uncle. Then I was admitted to Madrasah Arabia Darut-Taleem, in Mubarakpur, and began my basic Islamic education in Arabic and Persian languages.
In Shawwal 1337 A.H. (June 1954 C.E.), I received admission to the Madrasah Ehyaul-Uloom, in Mubarakpur, for further education in Islamic studies and Arabic literature. Two years later, in Shawwal 1375 A.H. (May 1956 C.E.), I joined the Madrasah Faid Aam, Maunath Bhanjan, Azamgarh District for higher studies.
Uponcompletion of seven years of study in Islamic courses, I received a Master Degree from the same Institute in Sha’ban 1380 A. H. I also received the Certificates of Maulvi in 1959 C.E. and Alim in 1960 C.E. from the Government Education Board on passing their examinations with high grade. After changes in the system of the Arabic schools, | participated in the Fadil Degree examination under the Government Education Board, successfully passed double Fadil examinations in 1976 and 1978 C.E. with high honors.
Professional Life
After completing my studies at the Madrasah Faid Aam in 1961
1 Asurname which is usually derived from the name of a first-born son or daughter according to Muslim traditions.
Author's Autobiography
C.E., I began teaching, preaching, lecturing and However, unfavorable circumstances did not permit me to stay in one place for long. In March 1963 C.E., I joined the Madrasah Faid Aam in Maunath Bhanjan as a Teacher. Then I was transferred to the Madrasah Darul- Hadeeth in the same city in February 1966 C.E.
InJanuary 1969C.E., wasappointed as the Principal at the Madrasah Faidul- Uloom at Seoni (M.P.), India. After four years, in 1972 C.E., I was requested to serve in my native Institute Madrasah Arabia Darut-Taleem as_ Principal. After spending two years, I was invited by Jamiah Salafiyah Banaras to join as a Professor (Ustadh). I was appointed in Shawwal 1394 A.H. (October 1974 C.E.) working in various academic departments till Dhul-Hijjah 1408 A.H. (July 1988 C.E.).
A research institute was established
delivering sermons.
in 1408 Hijrah at the Islamic University ofAl-MadinahAl-Munawwarahknown as ~The Center for the Services of the Prophet's Biography.” I was selected to work there and was entrusted the duty of preparing an encyclopedia on the subject of the life history of the Noble Prophet %, as a research scholar.
*O our Rabb , accept from us with goodly acceptance and seek it grow in a good manner.”
_p- Aateoget Maks cesine
Books and Compilations
It is the mercy of Allah Who favored me and provided me the ability of writing from the very beginning of my career. During my _ teaching period, I wrote and compiled about seventeen books in the Urdu and Arabic languages. When Urdu
Muhaddith of Salafiyah was
the monthly magazine Jamiah
published in 1980 C.E,, I was appointed as Chief Editor of the magazine section up to September 1988 C_E., until I joined the Islamic University at Al-Madinah Al- Munawwarah. During that period, I wrote a number of articles on social, historical, political and religious topics which
were well received by
many people. Al-Hamdu lillahi! Safiur-Rahman
Al-Mubarakpuri
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“And We have sent you (O Muhammad # ) not but as a mercy for the “Alamin (mankind, Jinn and all that exists).”
Formulas used in this book:
Arabic Symbolic j Formula English Translation ea aes Might and majesty belong to Him!
4ule ail lio May the peace and blessings ‘ of Allah be upon him!
May peace be upon him!
May Allah be pleased with him! May Allah be pleased with her!
May Allah be pleased with both of them!
May Allah be pleased with all of them!
: A. Rahoogul- Mak teten
Location & Nature of Arab Tribes
Beyond a shadow of doubt, the biography of Prophet Muhammad % represents a complete picture of the magnificent 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 authentic and comprehensive image of this Message is therefore only attainable through careful study and profound analysis of both the background and issues of such a biography. In view of this, a whole chapter is introduced here about the nature and development of Arab tribes prior to Islam as well as the circumstances and environment that surrounded the Prophet's
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Location of the Arabs
Linguistically, the word “Arab” means deserts and barren land without water and vegetation. Ever since the dawn of history, this term has been used for the Arabian Peninsula and its people.
The Arabian Peninsula is enclosed in the west by the Red Sea and Sinai, in the east by the a Arabian Gulf, in the south by the ae"
Arabian Sea, which is an extension of Clay rock near Riyadh the Indian Ocean, and in the north by
Shaam (ancient Syria) and parts of Iraq. The area is estimated between one million and one million and three hundred thousand square miles.
Thanks to its geographical position, the peninsula has always had great strategic importance. Considering its internal features, it comprises mostly deserts and arid areas, which made it inaccessible to foreigners and invaders and allowed its people complete liberty and independence through the ages, despite the presence of two neighboring great empires.
Its external setting, on the other hand, caused it to be the center of the ancient world and provided it with sea and land links with
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Arab peoples have been divided according to lineage into three
groups:
1. Perished Arabs: The ancient Arabs, of whose history little is known, and of whom were “Ad, Thamud, Tasm, Jadis, Emlaq and others.
2. Pure Arabs: They originated from the progeny of Ya’rub bin Yashjub bin Qahtan and were also called Qahtanian Arabs.
3. Arabized Arabs: They originated from the progeny of Ismael and 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:
a) Himyar: The most famous of whose ancestors were Zaid Al-Jamhur, Quda*‘ah and Sakasic.
b) Kahlan: The most famous of whose ancestors were Hamdan, Anmar, Tai’, Mudhhij, Kindah, Lakhm, Judham, Azd, Aws, Khazraj and the descendants of Jafnah -- the kings of ancient Syria.
The Kahlan tribes emigrated from Yemen to dwell in different parts of the Arabian
Ibrahim (Peace be upon him Father of the Prophet
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Peninsula prior to the Great Flood (Sail Al--Arim of the Ma’arib Dam). They migrated due to the failure of trade under the Roman pressure and control of both sea and land trade routes, following the Roman occupation of Egypt and Syria. Naturally enough, the competition between Kahlan and Himyar led to the evacuation of the former and the settlement of the latter in Yemen.
The emigrating tribes of Kahlan can be divided into four groups:
1. Al-Azd: They wandered in Yemen, sent pioneers under the
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leadership of “Imran bin “Amr Muzaygqiya’, and finally headed to the north and the east. Details of their emigration can be summed up as follows:
Tha‘labah bin “Amr left his tribe Al-Azd for Hijaz, and dwelt between Tha‘ labiyah and Dhi Qar. When he gained power, he headed for Madinah and stayed there. Of his descendants are Aws and Khazraj, sons of Harithah bin Tha‘labah.
Harithah bin “Amr, knownas Khuza‘ah, wandered with his offspring in Hijaz until they came to Marr 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 family went to “Oman, where they established the tribe of Azd whose offspring inhabited Tihamah and were known as Azd of Shanu’ah. Jafnah 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 stopped on their way to Syria.
2. Lakhm and Judham: From them was Nasr bin Rabi‘ah, founder of the Manadhirah Kings of Heerah.
3. Banu Tai’: They also emigrated northwards to settle by the so- called Aja and Salma Mountains which were thereafter named the Tai’ Mountains.
4. Kindah: They dwelt in Bahrain but were expelled to Hadramout and Najd, where they had no power base, just as they had none in Bahrain, and so they settled in Najd. There they established an important rulership although it did not last long, for the whole tribe soon faded away.
Another tribe of Himyar, known as Quda‘ah, also left Yemen and dwelt in the Samawah desert on the borders of Iraq."
The Arabized Arabs go back in ancestry to their great-grandfather
1 For the details of these tribes and their migration routes, see the following: Nasab Ma‘d wal-Yaman Al-Kabir, Jamharatul an-Nasab, Al-Iqdul-Farid, Qala’idul-Ju- man, Nihayatul-Arab, Tarikh Ibn Khaldun, Saba’ikudh-Dhahab and others among the many different historical references for these migrations and their causes. After going through all these references we have mentioned here what is most preferred in the light of the proofs.
Location and Nature of Arab Tribes
Ibrahim from a town called * Ar” near Kufah on the west bank of the Euphrates in Iraq. Excavations have brought to light many details of the town, Ibrahim’s family, and the religions and social circumstances prevalent at the time.
It is known that Ibrahim #%) left Ar for Harran and then for Palestine, which he made the headquarters for his Message and traveled all over the area..When he went to Egypt, the Pharaoh tried to do evil to his wife Sarah, but Allah saved her and the Pharaoh’s wicked scheme recoiled on him. He thus came to realize her strong attachment to Allah, and, inacknowledgment of her grace, the Pharaoh rendered his daughter Hagar* at Sarah’s service.
Sarah gave Hagar to Ibrahim #2 as a wife’ and Ibrahim #8 returned to Palestine where Hagar gave birth to Ismael *#) .
Some imaginary pictures of Makkah
Sarah became jealous of Hagar and forced Ibrahim #\ to send Hagar and her baby away to an uncultivated valley in Hijaz, by the Sacred House, exposed to the floods from the north and south.
He chose for them a place under a lofty tree near the upper side
Tarikh Ibn Khaldun.
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2 Itis popularly believed that Hagar was a slave girl, but the great scholar and writer Qadi Muhammad Sulaiman Mansurpuri has indeed verified that she was not a slave but in fact the daughter of Pharaoh. ( Rahmatul-lil-- Alamin 2/36, 37; Tarikh
Ibn Khaldun 2/1/77).
3 See Rahmatul-lil- Alamin 2/34. For the detailed story see Sahih Al-Bukhari 1/474.
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of the Masjid in Makkah, where there were neither people nor water, and went back to Palestine leaving a leather case with some dates and a vessel of water with his wife and infant. Before long, they ran out of both food and water, but thanks to Allah’s favor, water gushed forth to sustain them. The story of the Zamzam spring is well known to everybody.'
Another Yemeni tribe, Jurhum the Second, came and lived in Makkah with Hagar’s permission, after having lived in the valleys around Makkah for years. It is mentioned in Sahih Al-Bukhari that this tribe had come to Makkah before Ismael | was a young man, while they passed through that valley long before this event.’
Ibrahim #2! used to go to Makkah from time to time to see his wife and son. The number of these journeys is still unknown, but dependable historical referenceshavementioned four instances.
Allah the Sublime states in the Noble Qur’an that He caused Ibrahim * to see ina dream that he was sacrificing his son Ismael #1, and therefore Ibrahim #8 prepared to fulfill His Order:
ee ee oe en ie ere, . o% f-- oa S45 AGG CEN S555) tails SS WD) wal 45 LIES é Hg EG OAs Ae Oe ates “Then, when they had both submitted themselves (to the Will of Allah), 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 Ibrahim “i! You have fulfilled the dream (vision)!’ Verily, thus do we
reward the Muhsinun (good-doers, who perform good deeds totally for Allah's sake only, without showing off or to gain praise or fame,
1 See Sahih Al-Bukhari , the Book of the Prophets 1/474, 475 (nos. 3364, 3365). 2 See Sahih Al-Bukhari 1/475 (no. 3365).
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etc. and do them in accordance to Allah'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 Ismael *# was thirteen years older than his brother Ishaq. The sequence of events in the story of the sacrifice of Ismael *£! shows that it occurred before Ishaq’s birth, and that Allah’s Promise to give Ibrahim ! another son, Ishaq, came after the narration of the whole story.
This story speaks of at least one journey before Ismael *# became a young man. Al-Bukhari,'on the authority of Ibn “Abbas, reported the other three journeys, a summary of which goes as follows:
After Ismael +! became a young man, having learned Arabic from the tribe of Jurhum who had great admiration and affection for him, and gave him one of their women as a wife, his mother died. Desiring to see his wife and son again, Ibrahim =! came to Makkah after Ismael’s marriage, but he did not find him at home.
He asked Ismael’s wife about her husband and how they were doing. She complained of poverty, so he asked her to tell Ismael =! to change his doorstep. Ismael *#) understood the message, divorced his wife and got married again.
According to the most common narration, he married the daughter of Mudad bin “Amr, chief of the Jurhum tribe.
Once more, Ibrahim “4! came to see his son, but did not find him at home. He asked his new wife the same question, upon which she thanked Allah. Ibrahim ## asked her to tell Ismael “*\ to keep his doorstep (i.e. to keep her as wife) and went back to Palestine.
A third time, Ibrahim “#) came to Makkah to find Ismael “4 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 son so dutiful and righteous. This time, father and son built Al-Ka*bah and raised its pillars, and in compliance with Allah’s Commandment, Ibrahim +! called people to perform pilgrimage to it.
1 Sahih Al-Bukhari 1/475, 476.
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By the grace of Allah, Ismael *# 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, Shaam (Syria) and Egypt.
Later on, these tribes spread all over and even outside the peninsula, after which their offspring became untraceable 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 that spread its domain over all the neighboring tribes, and made Petra their capital. Nobody dared challenge their authority until the Romans managed to vanquish their kingdom later.
A group of research scholars inclined to the view that the Ghassanide kings, along with the Aws and Khazraj were not Qahtanians but rather descendants of Nabet, the son of Ismael #8, who remained in the region. Imam Al-Bukhari also inclined to this view, and Al-Hafiz Ibn Hajar preferred the view that Qahtan was among the descendants of Nabet.'
Descendants of Qidar, the son of Ismael ##!, multiplied in number and lived in Makkah for a long time. From them issued “Adnan and his son Ma‘ad, to whom *Adnanian Arabs traced their ancestry. “Adnan is the twenty-first grandfather in the series of the Prophetic ancestry.
It was said that whenever Prophet Muhammad % spoke of his ancestry, he would stop at “Adnan and say: “Genealogists tell lies” and did not go further than him.*
A group of scholars, however, favored the probability of going beyond “Adnan, considering the aforementioned Hadith to be inauthentic. They went on to say that there were exactly forty fathers between “Adnan and Ibrahim.*
Nizar, Ma‘ad‘s only son, had four sons who branched out into four
1 Sahih Al-Bukhari , Hadith no. 3507; Fathul-Bari 6/621-623. See also Nasab Ma’d wal-Yaman Al-Kabir 1/131.
See Tarikh At-Tabari 2/191-194, and Al-A*lam 5/6.
Ibn Sa°d 1/56, Tarikh At-Tabari 2/191, Tarikh Ibn Khaldun 2/2/298, Fathul-Bari 6/622, Rahmatul-lil- Alamin 2/7, 8, 14, 15, 16, 17.
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great tribes: Eyad, Anmar, Rabi‘ah and Mudar.
These last two branched into several tribes. Rabi’ah fathered Asad, “Anazah, “Abdul-Qais, and Wa’il’s two sons (Bakr and Taghlib), Hanifah and many others.
Mudar tribes branched out into two great divisions: Qais *Ailan bin Mudar and the tribes of Elias bin Mudar. From Qais *Ailan came Banu Sulaim, Banu Hawazin, and Banu Ghatafan of whom descended *Abs, Dhubyan, Ashja’ and Ghani bin A‘sur.
From Elias bin Mudar came Tamim bin Murrah, Hudhail bin Mudrikah, Banu Asad bin Khuzaimah and the tribe of Kinanah bin Khuzaimah, of whom came the Quraish, the descendants of Fihr bin Malik bin An-Nadr bin Kinanah.
The Quraish branched out into various tribes, the most famous of whom were Jumah, Sahm, “Adi, Makhzum, Tayim, Zahrah and the tribes of Qusai bin Kilab, consisting of “Abdud-Dar bin Qusai, Asad bin “Abdul-’Uzza bin Qusai and “Abd Manaf bin Qusai.
There were four divisions of the tribe of ‘Abd Manaf: “Abd Shams, Nawfal, Muttalib and Hashim. It is, however, from the family of Hashim that Allah selected the Prophet Muhammad bin “Abdullah bin *Abdul-Muttalib bin Hashim.
The Prophet Muhammad % said: Aaah BES Joo] 3 54 Aol Jel] pala 15 5 Ast atop (ith be Glo tlh S29 So Ah.oly ES Sls
“Allah selected Ismael %£) from the sons of Ibrahim, Kinanah from the sons of Ismael #2), Quraish from the sons of Kinanah, Hashim from the sons of Quraish and He selected me from the sons of Hashim.”
Al- Abbas bin “Abdul-Muttalib quoted Allah’s Prophet as saying:
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1 Recorded by Muslim from Wathilah bin Al-Asqa’, the chapter of the Virtue of the Lineage of the Prophet 2/245; and At-Tirmidhi 2/201.
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“Allah created the creatures and made me among the best of them, He chose the tribes and selected me from the best whereof; and He chose families and made me among the best of them. Then He chose the households, making me among the best of their households. | am the best of them in person and the best of them in household.”’
After increasing in number, the children of “Adnan spread out over Arabia in pursuit of pastures and water. “Abdul-Qais, together with some tribes of Bakr bin Wa’il and Tamim, emigrated to Bahrain. Banu Hanifah bin Sa*b bin Ali bin Bakr went to settle in Hajr, the capital of Yamamah. All the tribes of Bakr bin Wa’il lived in an area of land that included Yamamah, Bahrain, Saif Kazimah, the seashore, the outer borders of Iraq, Ablah and Hait.
Most of the tribe of Taghlib lived in the area around the Euphrates, while some of them lived with Bakr. Banu Tamim lived in the desert of Basrah, Banu Sulaim in the vicinity of Madinah on the land stretching from Wadi Al-Qura to Khaibar onwards to Harrah. Thagif dwelt in Ta’if and Hawazin east of Makkah near Awtas on the route from Makkah to Basrah. Banu Asad lived on the land east of Taima’ and west of Kufah, while the family of Tai’ lived between Banu Asad and Taima’. They were at a distance of five days from Kufah. Dhubyan inhabited the area between Taima’ and Hawran.
Some divisions of Kinanah lived in Tihamah, while some of the Quraish dwelt in Makkah and its suburbs. The Quraish remained completely disunited until Qusai bin Kilab managed to rally their ranks on honorable terms, attaching great prominence to their status and importance.?
1 At-Tirmidhi , the Book of Al-Managib , the chapter of what is narrated about the Virtue of the Prophet 2/201. 2 Muhadarat Tarikh Al-Umam AlI-Islamiyah by Al-Khudari, 1/15, 16.
Rule
Government among the Arabs
When talking about the Arabs before Islam, we see that it is necessary to outline the history of rule, government, sectarianism, and the religious domination of the Arabs, to facilitate the understanding of the 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 them may have shown some kind of submission to a crowned king. The crowned kings were those of Yemen, and those of Shaam (ancient geographical Syria); the family of Ghassan and the monarchy of Heerah. All the other rulers of Arabia were not crowned.
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Rule in Yemen
/ Yemen, the people of Sheba were one of the oldest known “nations of the pure Arabs. They have been mentioned in records as early as the 25th century C.E., according to excavations undertaken at Or. Their civilization flourished, and their domain spread in the 11th century C.E. It is possible to divide their ages to the following estimation:
1. From 1300 to 620 B.C, Their nation was known as ~Ma‘iniyah’ during which their kings were called “Makrib Sheba’. Their capital was Sarwah, also known as Kharibah, whose ruins lie approx. 50 kms. north-west of Ma’rib, and 142 kms. east of San‘a’. During this period, they began building the Dam of Ma’rib which had great importance in the history of Yemen. Sheba had so great a domain that they established colonies within and outside Arabia.
2. From 620 B.C. to 115 B.C. During this era, their nation was known by the name Sheba. They left 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 192 km east of San‘a’.!
3, From 115 B.C. until 300 C.E. During this period, the nation became
1 Muhadarat Tarikh Al-Umam Al-Islamiyah by Al-Khudari, 1/15,16. Al-Yaman *Abrat-Tarikh pp. 77, 83, 124, 130, and Tarikhul-’ Arab Qablal-Islam 101-112.
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known as Himyariyah the First after the tribe of Himyar conquered the kingdom of Sheba making Redan their 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 in trade and power that eventually led to their downfall. Their trade failed to a great extent: firstly, because of the Nabetean domain over northern Hijaz; secondly, because of the Roman superiority over the naval trade routes after the Roman conquest of Egypt, Syria and northern Hijaz; and thirdly, because of the inter-tribal warfare. Due to the three above-mentioned factors, the families of Qahtan remained disunited and scattered about.
4. From 300 C.E. until Islam dawned in Yemen. During this period the nation was known as Himyariyah the Second, and it witnessed increasing disorder and turmoil, followed by civil rebellion and outbreaks of tribal wars, rendering 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) occupy Yemen for the first time in 340 C.E., making use of the constant intra- tribal conflict in Hamdan and Himyar. The Abyssinian (Ethiopian) occupation of Yemen lasted until 378 C.E., after which Yemen regained its independence. Later, cracks began to show in the Ma’rib Dam which
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led to the Great Flood (450 or 451 C.E.) mentioned in the Noble Qur’an. This was a great event, which caused the fall of the entire Yemeni civilization and the dispersal of the nations living therein.
In 523 C.E., a Jewish ruler named Dhu Nawas launched a devastating campaign against the Christians of Najran in order to force them to convert to Judaism. Having refused to do so, they were thrown alive into a big ditch where a great fire was lit. The Qur’an refers to this event:
€ Nils) “Cursed were the people of the ditch.” [85:4]
This aroused great wrath among the Christians, especially the Roman emperors, who not only instigated the Abyssinians (Ethiopians) against the Arabs but also assembled a large fleet of seventy thousand warriors, which helped the Abyssinian (Ethiopian) army to bring about a second conquest of Yemen in 525 C.E., under the leadership of Eriat. He was granted rulership over Yemen, a position he held until he was assassinated by one of his army leaders, Abrahah. After reconciliation with the king of Abyssinia, Abrahah gained rulership over Yemen and, later on, deployed his soldiers to attempt to demolish Al-Ka*bah, and hence, he and his soldiers came to be known as the “People of the Elephant”.
In the year 575 C_E., after the incident of the “ People of the Elephant”, 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, regained independence and appointed Ma’dikarib as their king. However, Ma’dikarib was assassinated by some of his Abyssinian (Ethiopian) servants. 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 C.E., thus ending the Persian dominion over Yemen.'
1 For details see Al-Yaman ‘Abrat-Tarikh pp. 77, 83, 124, 130, 157, 161, Tarikh Ardul-
Qur’an 1/133, and Tarikhul- Arab Qablal-Islam 101-151. There is a considerable
amount of discrepancy in the historical references for these dates. Indeed some
such details are mentioned in the Qur’an: “Indeed these are but tales of the an- cients.” [23:83]
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Rulership in Heerah
rz since Korosh the Great (557-529 B.C.) united the VO/ Persians, they ruled over Iraq and its neighboring areas. Nobody could displace 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 that lasted until 230 C.E. Meanwhile, the Qahtanians occupied some Iraqi territories, and were later followed by some “Adnanians who managed to share some parts of Mesopotamia with them.
The Persians, under the leadership of Ardashir, who had established the Sasanian state in 226 C.E., regained enough unity and power to subdue the Arabs living in the vicinity of their kingdom, and force the Quda’ah tribe to leave for Syria, leaving the people of Heerah and Anbar under the Persian domain.
During the time of Ardashir, Jadhimah Alwaddah exercised rulership over Heerah and the rest of the Iraqi desert area, including Rabi’ah and Mudar in Mesopotamia. Ardashir reckoned that it was impossible for him to rule the Arabs directly and prevent them from attacking his borders unless he appointed one of them who enjoyed the support and power of his tribe as a king. He had also seen that he could make use of them against the Byzantine kings who persistently harassed him. At the same time, the Arabs of Iraq could face the Arabs of Syria who were under the hold of Byzantine kings. However, he deemed it fit to keep a Persian battalion under the command of the king of Heerah to be used against those Arabs who might rebel against him.
After the death of Jadhimah, and during the era of Kisra Sabour bin Ardashir, “Amr bin *Adi bin Nasr Al-Lakhmi was ruler of Heerah and Anbar (268-288 C.E.). The Lakhmi kings remained in rule of 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
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even called upon the king of Heerah, Al-Mundhir bin Ma’-us-Sama’ (512-554 C.E.), to follow suit. When the latter, because of his pride and self-respect, rejected their call, Qabaz discharged him and nominated Harith bin “Amr bin Hajar Al-Kindi, who had accepted the Mazdak 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 Mundhir 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.
The sons of Al-Mundhir bin Ma’-us-Sama’ maintained kingship a long time until An-Nu’man bin Al-Mundhir took over. Because of a calumny borne by Zaid bin “Adi Al-- Abbadi, the Persian king got angry at 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 until his death. Kisra, then, appointed Eyas bin Qubaisah 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 had the Persian king received the fanatically motivated rejection on the part of the Arab chief, he declared war against the tribe of Shaiban. He mobilized his troops and warriors under the leadership of King Eyas to a place called Dhi Qar which witnessed a most furious battle wherein the Persians were severely routed by the Arabs for the first time in history.’They say that this occurred very soon after the birth of Prophet Muhammad % , eight months after Eyas bin Qubaisah’s rise to power over Heerah.
After Eyas, a Persian ruler named Azadhabah was appointed over Heerah, ruling for seventeen years (614-631 C.E.) after which the authority returned to the family of Lakhm when Al-Mundhir Al- Ma‘rur took over. Hardly had the latter’s reign lasted for eight months when Khalid bin Al-Walid fell upon him with Muslim soldiers.’
1 That was reported in a tradition in Musnad Khalifah bin Khaiyat p. 24, and Ibn Sad 7/77.
2 Muhadarat Tarikh Al-Umam AlI-Islamiyah 1/29-32. The details are mentioned by At-Tabari, Al-Mas’udi, Ibn Qutaibah, Ibn Khaldun, Al-Baladhiri, and Ibnul-Athir and others.
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Ancient Roman time town in Palmyra (Tadmor), Syria. Greco-Roman & Persian Period
Rulership in Geographical Syria
7 i uring the tribal emigrations, some branches of the Quda‘ah tribe reached the borders of geographical Syria where they settled down. They belonged to the family of Sulaih bin Halwan, of whose offspring were the sons of Daj'am bin Sulaih known as Ad-Daja‘imah. The tribes of Quda’ah were used by the Byzantines in the defense of the Byzantine borders against both Arab bedouin raiders and the Persians. A king was put in charge of them. One of their most famous kings was Ziyad bin Al-Habulah.They enjoyed autonomy for a considerable phase of time that lasted from the beginning of the first century to near the end of the second century C.E. Their authority however ended upon defeat by the Ghassanides who were consequently granted the proxy rulership over the Arabs of Syria and had Dumatul-Jandal as their headquarters, which lasted until the battle of Yarmuk in the year 13 A.H. Their last king Jabalah bin Al-Aihum embraced Islam during the reign of the Chief of believers,
“Umar bin Al-Khattab .! 1. ibid.
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Rulership in Hijaz
Ismael *# administered authority over Makkah as well as custodianship of the Ka*bah throughout his lifetime. Upon his death, at the age of 137,' two of his sons succeeded him; Nabet, then Qidar. It is also said that they were opposite in order. 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. Very little authority remained for Ismael’s sons even though they held a sacred status since it was their father who built the Ka*bah.?
Time passed without the situation of the children of Ismael * changing, until the rule of Jurhum declined prior to the invasion of Bukhtanassar. The political role of the “Adnanides had begun to gain firmer ground in Makkah, which could be clearly attested to by the fact that upon Bukhtanassar’s first invasion of the Arabs in Dhati “Irq, the leader of the Arabs was from the “Adnanides not from Jurhum.’
Upon Bukhtanassar’s second invasion in 587 C.E., however, the “Adnanides were frightened out to Yemen, while the Israelite proclaimed Prophet Burkhiya fled to Syria from Harran 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’anah, was given to Ma‘ad as wife. She later had a son by him named Nizar.*
On account of the difficult living conditions and poverty prevalent in Makkah, the tribe of Jurhum began to treat visitors to the Ka*bah poorly and seized its funds by force.*This aroused resentment and hatred of the “Adnanides (sons of Bakr bin “Abd Manaf bin Kinanah).
1 Genesis 25:17, Tarikh At-Tabari 1:314.
2 Ibn Hisham 1/111-113, where he only mentioned the rule of Nabet among the sons of Ishmael .
Tarikh At-Tabari 1:559.
Tarikh At-Tabari 1:559-560, 2/271, and Fathul-Bari 6/622.
Tarikh At-Tabari 2:284.
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They, with the help of the tribe of Khuza*ah that had come to settle ina neighboring area called Marr Az-Zahran, invaded Jurhum and chased them out of Makkah. Rulership was left to Khuza’ah in the middle of the second century C.E. 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 to have buried the two gold deer of the Ka*bah, together with the Black Stone in the Zamzam well. After sealing it up, he and those with him escaped to Yemen.”
Ismael’s period is estimated to have lasted for twenty centuries B.C. It means that the Jurhum stayed in Makkah for twenty-one centuries and held rulership there for about twenty centuries.
Upon the defeat of Jurhum, the tribe of Khuza*ah monopolized rulership over Makkah. Mudar tribes, however, enjoyed three privileges:
* First: Leading pilgrims from ‘Arafat to Muzdalifah and during
the rites at Mina on the Day of Sacrifice. This was the authority of the family of Al-Ghawth bin Mur- rah, descendants of Elias bin Mudar, who were called ‘Sufah’. This privilege meant that the pilgrims were not allowed to throw stones at Al-’Aqabah until one of the men of the Sufah did so. When they finished stoning and wanted to leave the valley of Mina, the Sufah men stood on the two sides of Al-’ Aqabah and nobody would pass that position until the men of Sufah passed and cleared the way for the pilgrims. When the Sufah perished, the family of Sa’d bin Zaid Manat from the Tamim tribe inher- ited the responsibility.
* Second: Al-/fadah (leaving for Mina after Muzdalifah) on the morning of the sacrifice, and this was the responsibility of the family of Adwan.
* Third: Postponement of the sacred months, and this was the responsibility of the family of Tamim bin “Adi from Bani Ki- nanah.*
1 This is not the earlier Mudad Al-Jurhumi Al-Akbar who was mentioned in the story of Ishmael .
Ibn Hisham 1/114,115.
Ibn Hisham 1/44-119, 120-122.
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Khuza‘ah’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 branches of the Quraish remained on the sides of Makkah; they were Halloul, Sarim and some other families of Kinanah. They enjoyed no privileges over Makkah or the Sacred House until the appearance of Qusai bin Kilab.? Qusai’s father is said to have died when he was still a baby, and his mother subsequently married Rabi‘ah bin Haram, from the tribe of Bani “Udhrah. Rabi‘ah 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 Hulail bin Habshah from Khuza‘ah, who gave Qusai his daughter, Hobbah, as wife. After Hulail’s death, a war between the Khuza‘ah and the Quraish broke out resulting in Qusai taking hold of Makkah and the Sacred House.’
The Reasons for This War Have Been Illustrated in Three Versions
First: Due to the influence and multiplicity of his offspring, increase of his property and exaltation of his honor after Hulail’s death, Qusai considered himself more entitled than the tribes of Khuza‘ah and Bani Bakr to shoulder the responsibility of rulership over Makkah and custodianship of the Sacred House. He also advocated that the Quraish were the chiefs of Ismael’s descendants. He consulted Quraish and Kinanah to expel Khuza‘ah and Bani Bakr from Makkah and they supported him.*
Second: The Khuza‘ah claimed that Hulail requested Qusai to hold custodianship of the Ka*bah and rulership over Makkah after his death.
Third: Hulail gave the right of Kabah service to his daughter Hobbah and appointed Abu Ghubshan Al-Khuza‘i to function as her agent thereof. Upon Hulail’s death, Qusai bought this right for a
Yaqut Maddah’s Makkah and Fathul-Bari 6:633. Ibn Hisham 1/117.
Ibn Hisham 1/117-118.
Ibn Hisham 1/117-118.
Ibn Hisham 1/118.
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leather bag of wine, which aroused dissatisfaction among the men of Khuza‘ah and they tried to keep the custodianship of the Sacred House away from Qusai. The latter, however, with the help of Quraish and Kinanah, managed to take over and even to expel Khuza*ah completely from Makkah.!
Whatever the truth might have been, the entire affair resulted in Sufah being deprived of their privileges; the evacuation of Khuza‘ah and Bakr from Makkah; the transfer of rulership over Makkah and custodianship of the Holy Sanctuary to Qusai. The matter was resolved after fierce wars between Qusai and Khuza‘ah, inflicting heavy casualties on both sides, reconciliation and then arbitration of Ya*mur bin “Awf from the tribe of Bakr. His judgment entailed eligibility of Qusai’s rulership over Makkah and custodianship of the Sacred House; Qusai’s absolution of responsibility for the bloodshed of Khuza*ah and imposition of blood money on Khuza‘ah and Banu Bakr.’ Qusai’s reign over Makkah and the Sacred House began in 440 C.E.,? and allowed him and the Quraish after him 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, Murrah bin “Awf preserved the same rights they used to enjoy before his arrival.*
A significant achievement credited to Qusai was the establishment of An-Nadwah House (an assembly house) on the northern side of Al- Ka*bah, to serve as a meeting place for the Quraish. This was very beneficial for the Quraish because it secured unity of opinions among them and cordial solutions to their problems.°
Qusai enjoyed the following privileges of leadership and honor:
Rahmatul-lil- Alamin 2/55, Fathul-Bari 6/634, Al-Yaqubi 1/239, Al-Mas-udi i ras 1/123-124.
Fathul-Bari 6/633, Qalb Jaziratil- Arab p. 232.
Ibn Hisham 1/124-125. Tbn Hisham 1/125, Muhadarat Tarikh Al-Umam AlI-Islamiyah by Al-Khudari 1/36,
Akhbarul-Kiram p. 152.
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Consultations relating toserious issues were conducted
1 Presiding over An-Nadwah House Meetings:
e@ there and marriage contracts were announced. The War Standard: There could be no declaration of war except with his approval or the approval of one of
eihissons.
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Caravan Leader: He was the commander of all
caravans. No caravan from Makkah could depart, be it e for trade or otherwise, except under his authority
or the authority of one of his sons.
to open its gate, and was responsible for its service and @ = protection.
Providing Water for the Pilgrims: They would fill basins sweetened with dates or raisins for the pilgrims e@ visiting Makkah to drink.
Feeding Pilgrims: This means making food for pilgrims who could not afford it. Qusai even imposed
@ anannual land tax for food on the Quraish, paid at the season of pilgrimage.'
{ Doorkeeper of the Kabah: He was the only one eligible
It is noteworthy however that Qusai singled out “Abd Manaf, a son of his, for honor and prestige though he was not his eldest son (who was ~Abdud-Dar), and entrusted him with such responsibilities such as chairing the meetings at An-Nadwah House, custody of the standard, the doorkeeping of Al-Ka*bah, providing water and food for pilgrims. Due to the fact that Qusai’s actions were regarded as unquestionable and his orders inviolable, his death did not give rise to conflicts among his sons. However, no sooner had*Abd Manaf died, fierce infighting began between his sons and their cousins, the sons of ~Abdud-Dar, which would have given rise to further conflicts and strifes among the whole tribe of Quraish, had it not been for a peace treaty.
Thereby the posts were reallocated to reserve the rights of feeding 1 Ibn Hisham 1/130, Tarikh Al-Ya*qubi 1/240-241.
Rule and Government among the Arabs ts ~Leahooged HicKhiuon
and providing water for pilgrims for the sons of “Abd Manaf; while An-Nadwah House, custody of the standard and the doorkeeping of Al-Ka*bah were maintained for the sons of “Abdud-Dar. The sons of “Abd Manaf, however, cast lots for their charge. Consequently they left the charge of providing food and water to Hashim bin “Abd Manaf, upon whose death, the charge was to be taken over by his brother Al-Muttalib bin “Abd Manaf. After him it was to be taken by “Abdul- Muttalib bin Hashim, the Prophet's grandfather. His sons assumed this position until the rise of Islam, during which “Abbas bin “Abdul- Muttalib was in charge.’
Many other posts were distributed among the Quraish for establishing the pillars of a new quasi-democratic state with government offices and councils similar to those today. Some of these posts are enumerated as follows:
1. Casting lots for the idols was allocated to Bani Jumah.
2. Keeping record 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. 5. Bearing the national banner was with Bani Umaiyah.
6. The military institute, footmen and cavalry would be the responsibility of Bani Makhzum.
7. Bani “Adi would function as foreign ambassadors.*
Rulership in Pan-Arabia
We have previously mentioned the Qahtanide and ~Adnanide emigrations, and the division of Arabia between these two tribes.
The tribes dwelling near Heerah were subordinate to the Arabian king of Heerah, while those dwelling in the Syrian deserts were under 1 Ibn Hisham 1/129-179.
2 Tarikh Ardul-Qur‘an 2/ 104-106, it is also popularly mentioned that the flag bearing tribe was Banu ~Abdud-Dar and the command of troops was under Banu Umai-
yah.
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the domain of the Ghassanides -- a dependency that was in reality formal rather than actual. However, those living in the far-off desert areas 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 defense 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.
The head of a tribe and its chief had special claims to spoils of war such as one-fourth of the spoils, whatever he chose for himself, or found on his way back or even the remaining undivided spoils.
t- Rahoogul Heakthten
The Political Situation
Y / / three Arab regions adjacent to foreigners suffered LE’ trom great weakness and inferiority. The people
there were either masters or slaves, rulers or subordinates. Their masters -- especially the foreigners -- had claim to every advantage; slaves had nothing but responsibilities to shoulder. In other words, absolute rulership brought about violation of the rights of subordinates, ignorance, oppression, iniquity, injustice and hardship, and turned them into people groping in darkness and ignorance.
Under such a system, the fertile land rendered its fruits to the rulers and men of power to extravagantly spend on their pleasures and enjoyments, wishes and desires, oppression and aggression.
The tribes living near these regions moved 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 maintain 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 rulers and servants of the religious center. Rulership of Hijaz was, in fact, a mixture of secular and official superiority 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 neighboring areas. They looked after the interests of visitors to the Ka*bah and were in charge of putting the code of Ibrahim into effect. They even had 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.
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Religions of the Arabs
Most of the Arabs complied with the call of Ismael “=! , and professed the religion of his father Ibrahim . They worshipped Allah, professed His Oneness, and followed His religion for a long time until they forgot part of what they had been reminded of. However, they still maintained fundamental beliefs such as monotheism as well as various other aspects of Ibrahim’s religion, until the time when a chief of Khuza‘ah, namely “Amr bin Luhai came back from a trip to Syria. He was renowned for his righteousness, charity, devotion and care for religion, and was granted unreserved love and obedience by his tribesmen. In Syria, he saw people worshipping idols, a phenomenon he approved of and believed to be righteous, since Syria was the land of the advent of Messengers and their Scriptures. He brought with him an idol (Hubal) which he placed in the middle of the Kabah and
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Idols and Imac
Sy : 1, Suwa 9. Isaf SaRInOnER people to worship it. Readily 2 Al-Uzza 40. Dhul-Kha enough, idolatry spread all over Makkah and 3. Al-Lat 11. Dhush-Sh thence to Hijaz, with the people of Makkah rs ec 12. Dhul-Kaff : : . Nasr 13. Nailah being custodians of not only the Sacred 6. Wadd 14. Hubal
House but of the entire Haram as well. A 7. Ya‘uq
great number of idols, bearing different SVaghuth names, were introduced into the area.! 1 Mukhtasar Seeratir-Rasul by Sheikh Muhammad bin *Abdul-Wahhab, p. 12.
Religions of the Arabs As ~rarheoegul Hakhteuon
An idol called Manat was worshipped at Al-Mushallal near Qudayd on the Red Sea. Another, Al-Lat, in Ta’ if; a third, Al--Uzza, in the valley of Nakhlah, and so on . Polytheism prevailed and the number of idols increased everywhere in Hijaz. “Amr bin Luhai, with the help of a Jinn companion who told him that the idols of Noah's folk -- Wadd, Suwa’, Yaguth, Ya*uq and Nasr -- were buried in Jeddah, dug them out and took them to Tihamah. At the time of the pilgrimage, these idols were
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Religions of the Arabs
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distributed among the tribes to take back home.' Every tribe and house had their own idols, and the Sacred House was crowded with them. On the Prophet’s conquest of Makkah, 360 idols were found around the Ka‘bah. He broke them down and had them removed and burned.”
Polytheism and idol worship became the most prominent feature of the religion of pre-Islamic Arabs despite their alleged profession of Ibrahim’s religion.
Most of the traditions and ceremonies of idol worship were instituted by “Amr bin Luhai, and were deemed as “good innovations” rather than deviations from the religion of Ibrahim. Some features of their idol worship were:
Devoting themselves to the idols, seeking refuge with
e them, uttering oaths in their names, calling for their help in
hardship, and supplication to them for fulfillment of wishes, believing
that the idols could intercede before Allah for the fulfillment of people’s wishes.
Performing pilgrimage to the idols, circumambulating around e them, abasing themselves and even prostrating themselves before them,
Seeking favor of idols through various sacrifices in their name. e These sacrifices were mentioned by Allah in His Saying: “And that which is sacrificed (slaughtered) on An-Nusub (stone- altars)" [5:3]
Allah also says:
sb HAS IC UAE} “Eat not (O believers) of that (meat) on which Allah's Name has not been pronounced (at the time of the slaughtering of the animal).” (6:121]
1 Sahih Al-Bukhari 1/222. 2 Sahih Al-Bukhari 1610, 2478, 3351, 3352, 4287-4288, 4720, and Mukhtasar Seeratir- Rasul, by Sheikh Muhammad bin *Abdul-Wahhab, pp. 13, 50, 51, 52, 54.
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Religions of the Arabs : A -Leatheogeel Mak htean
Allocating certain portions of food, drink, cattle, and crops
e to idols. Surprisingly enough, portions were also devoted
to Allah Himself, but people often found reasons to transfer parts
of Allah’s portion to idols, but never did the opposite. To this effect, Allah Says:
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“And they assign to Allah a share of the tilth and cattle which He has
created, and they say: ‘This is for Allah, according to their pretending,
‘and this is for our (Allah's so-called) partners: But the share of their
(Allah's so-called) ‘partners, reaches not Allah, while the share of
Allah reaches their (Allah’s so-called) ‘partners’ Evil is the way they judge.” [6:136]
Seeking favors with these idols through vows of offering e crops and cattle, as Allah mentioned:
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“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 Allah is not pronounced; lying against Him (Allah).” [6:138]
Dedication of certain animals (such as Bahirah, Sa’ibah,
e Wasilah and Hami ) to idols, which meant sparing such animals from useful work for the sake of these heathen gods. The Bahirah , as reported by the well-known historian, Ibn Ishaq, was the daughter of a Sa’ibah: a female camel that gave birth to ten successive females, but no males. It was then set free and all were forbidden to tie her, burden her, shear off her wool, or milk her (except for guests
Religions of the Arabs
Ae --i whcogeel “ Makhteom
to drink from); and this was done to all her female offspring which were given the name Bahirah , after having their ears slit. The Wasilah was a female sheep that had ten successive female offspring in five pregnancies. Any new births from this Wasilali were assigned only for use or consumption by males. The Hami was a male camel which produced ten progressive females, and was thus similarly forbidden.
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It is about these practices that Allah revealed: iG 05 este eat 6 ISGP 4 SSeS ROG i
“Allah has not instituted things like Bahirah or Sa‘ibah , or Wasilah or Ham . But those who disbelieve, invent lies against Allah, and most of them have no understanding.’ [5:103]
Allah also says:
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“And they say: What is in the bellies of such and such cattle (milk or fetus) 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]
Other types of cattle are also mentioned in this regard.'
Sa‘id bin Al-Musaiyib stated clearly that these kinds of cattle were dedicated to their false gods.’
It has been authentically reported from the Prophet that such superstitions were first invented by “Amr bin Luhai.*
The Arabs did all this for their idols, believing that the idols would bring them nearer to Allah, lead them to Him, and mediate with Him for their sake. To this effect, the Qur’an says:
€ BA NGAG ALEep “We worship them only that they may bring us near to Allah.” [39:3], and:
Ibn Hisham 1/89-90. 2 Sahih Al-Bukhari 1/499. 3. ibid.
ay
Refigians. of tie Arabs é A ahooguln Makhtwm ¢ Bice Sh his i WT US he Gots } “And they worship besides Allah things that hurt them not, nor profit
them, and they say: ‘These are our intercessors with Allah’” [10:18]
Another divinatory tradition among the Arabs was casting of Azlam, featherless arrows which were of three kinds: one showing ‘yes’ , another “no’ and a third was blank. They would utilize them while deciding serious matters like travel, marriage and the like. If the draw showed ‘yes’ , they would go ahead; if “no’ , they would delay it for the next year.
Other kinds of Azlam were cast for water, blood money or depicted “from you’ , “not from you’ , or “Mulsaq’ (associated). In cases of doubt regarding the legitimacy of a child, they would resort to the idol of Hubal with a hundred-camel gift for the arrow caster. Only the arrows would then decide the child’s relationship to the father. If the arrow showed “from you’ , then it was decided that the child belonged to the tribe; if it showed “not from you’ , he would then be regarded as an ally, but if “Mulsaq’ 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 had a deep conviction in the tidings of soothsayers, diviners and astrologers. A soothsayer was someone who dealt in the business of foretelling future events and claimed knowledge of secrets and had Jinn subordinates who would communicate information to him. Diviners claimed that they could uncover the unknown by means of a special power granted to them, while others boasted they could reveal hidden secrets by 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, observing the stars and calculating their movements and orbits whereby he would foretell the future.? Conviction in the information provided by the astrologer was in reality a belief in the stars, and the positions of particular stars.
1. Ibn Hisham 1/152-153, and Fathul-Bari 8/277. 2 See Lisanul-'Arab or other linguistic books.
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, A Laheocgel HMaathtesors Religions of the Arabs
They would say, We were delivered rain because of the position of this star.”"
The belief in omens for foretelling future events was common among the Arabs. Some days, months, and particular animals were regarded as portents. They also believed that the soul of a murdered person would fly in the wilderness and would never be at rest until revenge was taken. Superstition was widespread. If a deer or bird, when released, turned right then the work they had embarked on would be regarded favorable, otherwise they would fear a negative outcome and refrain from pursuing it.?
The people of the pre-Islamic period, whilst believing in superstition, still retained some of the Abrahamic traditions such as devotion to Al-Ka*bah, circumambulation, observance of pilgrimage, the stay at “Arafat and offering sacrifices. All these rituals were observed despite some innovations that adulterated their sacredness. As the Quraish were the descendants of Ibrahim, custodians of Al-Ka*bah, the inhabitants of Makkah, and no Arabs besides them had the same status or rights that they did, they referred to themselves as Al-Hums and they would refrain from going to “Arafat with the crowd. Instead, they would stop short at Muzdalifah. It was about this that the following was revealed:
€ PHA LS lash “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 cooking 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 in Ihram , the sacred state of the pilgrimage. Out of a deeply-rooted misconception, they also denied pilgrims, other than Makkans, access to the food they brought when they wanted to make pilgrimage or lesser pilgrimage.*
See Sahih Al-Bukhari . Sahih Al-Bukhari 2/851,857 (India). Ibn Hisham 1/199, Sahih Al-Bukhari 1/226. Ibn Hisham 1/202.
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Religions of the Arabs 7 . : « Ss ~ateegul Hakhtum
They ordered pilgrims coming from outside Makkah to circumambulate Al-Ka*bah in clothes provided by Al-Hums , but if they could not acquire them, men were to do so in a state of nudity, and women with only some open shirt. Allah says in this concern:
€ pot Fie Kas Li por gap “O children of Adam! Take your adornment to every Masjid "" [7:31]
If men or women were modest enough to go round Al-Ka*bah in their clothes, they had to discard them after circumambulation for good.!
When the Makkans were in the sacred state of pilgrimage, 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 behavior as acts of piety and God-consciousness. The Qur’an prohibited this practice:
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“It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but A/-Birr (is the quality of the one) who fears Allah. So enter houses through their proper doors, and fear Allah that you may be successful.” [2:189]
Such was the religious life in Arabia, full of 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 persecution they were subjected to, the destruction of their temple, and taking most of them as captives to Babylon at the hand of the King Bukhtanassar. In the year 587 B.C., some Jews left Palestine for Hijaz and settled in its northern areas.’
The second phase started with the Roman occupation of Palestine under the leadership of the Roman Butas in 70 C.E. This resulted in a tidal wave of Jewish migration into Hijaz and Yathrib, in particular to
1 Ibn Hisham 1/ 202-203, Sahih Al-Bukhari 1/226. 2 Qalb Jaziratil-Arab p.151.
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« Vy -Raheeo wed Halthtuwn Religions of the Arabs
Khaibar and Taima’. Here they converted many tribes to their faith, built forts and castles, and lived in villages. Judaism managed to play an important role in the political life before Islam. When Islam dawned on that land, there were several famous Jewish tribes -- Khabeer, Al- Mustaliq, An-Nadeer, Quraizah and Qainuga’. As-Samhudi mentioned that the Jewish tribes numbered as many as twenty.’
Judaism was introduced into Yemen by a man called As*ad Abi Karb. He had gone to Yathrib as part of a fighting expedition and embraced Judaism there. Then he went back, taking with him two rabbis from Bani Quraizah to instruct the people of Yemen in this new religion. There Judaism found fertile ground 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 be dropped to burn therein. Estimates say that between 20 to 40 thousand? Christians were killed in that human massacre. This occurred in October 523 C.E.* The Qur’an related part of this story in Chapter Al-Buruj .
Christianity first made its appearance in Arabia following the entry of the Abyssinian (Ethiopian) and Roman colonists. The Abyssinian (Ethiopian) presence began in 340 C.E. and lasted until 378 C.E.* Christianity entered Yemen when a Christian missionary called Fimion, known for his selfless behavior and for working miracles, entered 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 Abyssinian (Ethiopian) colonizing forces entered Yemen again in 525 C.E. As retaliation for the injustices perpetrated by Dhu Nawas, they started zealously propagating their faith. They even built a church and called it the Yemeni Ka*bah with the aim of directing the Arab pilgrimage caravans towards Yemen, and then made an attempt to 1 Wafa’ Al-Wafa’ 1/165, Qalb Jaziratil-Arab p.151.
2 See Ibn Hisham 1/20-22, 27, 31, 35, 36, and the books of Tafsir under Surat Al-
Buruj.
3 Al-Yaman *Abrat-Tarikh pp. 158-159.
4 Al-Yaman °Abrat-Tarikh pp. 158-159 and Tarikhul- Arab Qablal-Islam p. 122. 5 See the details in Ibn Hisham 1/31-34.
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Se ont Ae Rathoeged Hak heern demolish the Sacred House in Makkah. However, Allah the Almighty punished them and made an example of them - in the worldly life and in the Hereafter.
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 region of Persia, Iraq, Bahrain, Al-Ahsa’ 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 the Kaldanian people, 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.'
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1 Tarikh Ardul-Qur’an 2/193-208.
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Ae Reahoogul« WMedkhteon Religions of the Arabs
70
The Religious Situation
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Y / a religions prevalent at the time played merely a Sj marginal role in the life of the Arabs before the
advent of Islam. The polytheists, who pretended to adhere to the religion of Abraham, were far removed from its principles and inherent ethics. They indulged in disobedience, ungodliness
and peculiar superstitions that left a deleterious effect on the religious and socio-political life in Arabia.
Judaism turned into a system of repulsive hypocrisy and the struggle for power. Rabbis turned into lords to the exclusion of the Lord. Their sole ambition was gaining wealth and power even if it was at the risk of losing their religion, or the emergence of atheism and disbelief.
Likewise, Christianity opened its doors wide to polytheism, and turned too complicated to comprehend. As a religious system, it developed a peculiar mix of beliefs regarding man and God. It exercised no influence whatsoever on the souls of the Arabs who accepted it, simply because it did not concern itself with their lifestyle 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.
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Aspects 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
AL f= society presented a social mixture, with different /1 Li Lt and diverse social levels. Women among the social
a were accorded a high degree of esteem, and enjoyed considerable free will. Their decision would be enforced and they were so highly cherished that blood would be easily shed in defense of their honor. In fact, they were the most decisive factors that held the key to bloody fighting or friendly peace. These privileges notwithstanding, the family system in Arabia was wholly patriarchal, according supremacy to the older members of the clan. 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 circles where prostitution and indecency were widespread and in full operation. Al-Bukhari and others reported, on the authority of ~Aishah (‘*) that there were four
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kinds of marriage in pre-Islamic Arabia:
The first was similar to present-day marriage procedures, in which case a man gives his daughter or the woman under his responsibility in marriage to another man after a proposal and a dowry has been agreed on. In the second, the husband would send his wife (after the menstrual period) to cohabit with another man in order to conceive. After conception, her husband, if he desired, would 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 indicated in this manner would have to accept. The fourth kind was that a large number of men would have sexual intercourse with a certain woman (a prostitute), who would not prevent anybody. Such women used to affix a certain flag at their gates to invite people in. If this prostitute 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 # declared the advent of Islam in Arabia, he cancelled all these forms of sexual contact except that of the present Islamic marriage.'
Women always accompanied men in their wars. The victors 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 limit to the number of wives they could take. They could marry two sisters at the same time, or even the wives of their fathers if divorced or widowed.
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1 Sahih Al-Bukhari no. 5127, Abu Dawud , The Book of Marriage, the chapter on the view of marriages that were contracted by the people of ignorance.
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oohe oe Hoe a 444+ be er qe Coes _ the vor ET oe CGM SS As RASA ORONO entails Racy alec; - Pa Stee = 2 ¢ es “ Se ate @, is m of tHe ales gl PS ot Ean td 3 Gil < 4399 aa EW) C5 URE Kal Oye BOY KENT iw 1s ols “And marry not women whom your father married, except what has already passed; indeed it was shameful and most hateful, and an evil way. Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father’s sisters, your mother’s sisters, your brother's daughters, your sister's daughters, your foster mother who gave you suck, your foster milk suckling sisters, your wives’ mothers, your stepdaughters under your guardianship, born of your wives to whom you have gone in -- but there is no sin on you if you have not gone in them (to marry their daughters), -- the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily Allah is Oft- Forgiving, Most Merciful.’ [4:22-23]
To a very great extent, divorce was in the power of the husband.’
The evil of adultery prevailed among all social classes except for a few men and women whose self-respect prevented them from committing such an act. Free women were in much better conditions than the female slaves who bore the brunt of this shameful practice. Apparently, the great majority of pre-Islamic Arabs did not feel ashamed of committing this evil. Abu Dawud reported: A man stood up in front of Prophet Muhammad * and said: ~°O Prophet of Allah! That boy is my son. I had sexual intercourse with his mother in the pre- Islamic period.” The Prophet said:
CfA alas spa Wht eat 33 C3 SY G5 “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.”
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1 See the last previous reference in the chapter of abrogating the return after three pronouncements of divorce. This is what is mentioned by the scholars of Tafsir about the causes of the revelation of Allah's Saying: Divorce is twice,” (2:229)
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2 Abu Dawud -- Chapter “The child is to the one on whose bed it was born. ’
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The story about Sad bin Abi Waqqas and Abd bin Zama’ah disputing over Abdur-Rahman bin Zama’ah, the son of Umm Zama’ah is well known!
With respect to the pre-Islam Arab’s relation with his offspring, we see that life in Arabia was inconsistent and presented a dark picture of contrasts. Whilst some Arabs held children dear to their hearts and cherished them greatly, others buried their female children alive because an imaginary fear of poverty and shame weighed heavily on them, and they would kill their children for fear of poverty and hardship.
GMS ESTE FE: TRE “And do not kill your children because of poverty -- We provide for you.” [6:151]
2 Bese O SEALs IM AC m5 > € SELVES ALS oy Ses And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief! He hides himself from the people because of the evil of that whereof
he has been informed. Shall he keep her with dishonor or bury her in the earth? Certainly, evil is their decision.” [16:58-59]
€ 565 285 BETES p “And do not kill your children for fear of poverty. We provide for them and for you.” [17:31]
¢ ELD, Sarasdl (545 “And when the female (infant) buried alive shall be questioned."[81:8]
We should not think, however, that the act of killing infants was commonplace and widespread, simply because they needed sons to
1 See Sahih Al-Bukhari with Al-Fath 4/343 and others.
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fight with them against their enemies.
Another aspect of Arab 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 was the principle that bound the Arabs into a social unit, and it was formed and supported by tribal-pride. Their undisputed motto was: “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 means preventing him from aggression.
Desire for leadership, a keen sense of competition and ambition to excel others often resulted in bitter tribal warfare despite having descended 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, destructive inter-tribal wars. However, a deep devotion to religious superstitions and some esteemed customs used to control their reckless tendency to quench their thirst for blood. In other cases, factors like the respect for alliances, loyalty and co-dependency could successfully bring about a spirit of affinity and put an end to groundless bases of dispute. A time-honored custom of suspending hostilities during the prohibited months (Muharram, Rajab, Dhul-Qa*dah, and Dhul-Hijjah) functioned favorably 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 ignorance and darkness, entangled in a mesh of superstitions paralyzing their mind and driving them to lead a cattle-like existence. The woman was a marketable commodity and regarded as a piece of inanimate property. Inter-tribal relationships were fragile. Greed for wealth and involvement in useless wars were the main objectives that governed the selfish policies of their chiefs.
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The Economic Situation
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/ / economic situation was very similar to the social atmosphere, which was clearly illustrated by the Arab way of life. Trade was the most common means of providing a livelihood. However, trade journeys could not be undertaken unless security was granted to caravan routes and there was peaceful co-existence between the tribes -- two necessities lacking in Arabia, except during the Sacred Months within which the Arabs held their assemblies of “Ukaz, Dhul-Majaz, Majannah and others.
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industry. Most of the industries like knitting and tanning were done by craftsmen coming from Yemen, Heerah and the borders of Syria. There was a primitive farming and livestock industry within Arabia. Almost all Arab women were adept at spinning yarn, but even this practice was continually threatened by wars. On the whole, poverty, hunger and deprivation of basic necessities like food and clothing were the prevailing economic features in Arabia.
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Ethics
jAs cannot deny that the pre-Islamic Arabs were involved C@ in numerous evil practices. Social vices and evils, utterly rejected by reason, were widespread among the pre-Islamic Arabs, but this could never overshadow the highly praiseworthy
virtues that were found simultaneously, of which we may mention the following:
1. Hospitality: They used to compete with each other in hospitality and take utmost pride in it. Almost half of all their poetry was about the praiseworthy or improper manners of entertaining one’s guest. For example, if a guest were to visit a man suffering from severe cold and hunger, having no wealth besides a she- camel upon whom the lives of his entire family depended, even
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so, he would slaughter it to feed his guest. They would not hesitate to incur heavy blood money and other related burdens just to stop bloodshed, and consequently, be the object of praise and eulogy.
Among their foremost qualities was their praise of wine drinking, not because it was worth boasting of by itself, but because it was a means of displaying hospitality and indulgence. For this reason, the grape vine was called Karam -- the same word used for honor -- and wine was called the daughter of Karam.
Looking at the collection of odes and poetry of the pre-Islamic period, one discovers that it is filled with chapters upon chapters of praise and boasting.
Gambling was also another of their practices closely associated with generosity since the proceeds would always go to charity. Even the
Noble Qur’an does not play down the benefits that are derived from wine drinking and gambling, but also says:
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“And the sin of them is greater than their benefit.” [2:219]
The Seald Nectar
2. Keeping a covenant: For the Arab, to make a promise was to run into debt. He would not care for the death of his children or the destruction of his household, all for the sake of upholding the deep-rooted tradition of keeping one’s oath or pledge. The literature of that period is rich in stories highlighting this merit.
3. Sense of honor and denial of injustice: This attribute developed mainly from a surfeit of courage and a keen sense of self-esteem. The Arab was always in revolt against the slightest hint to humiliation
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or disdain. He would never hesitate to sacrifice himself to maintain his ever-alert sense of self-respect.
4. Firm will and determination: An Arab would never lose an opportunity that contributed to keeping up an object of pride or a standing of honor, even if it were at the expense of his life.
5. Forbearance, perseverance and mildness: The Arab regarded these qualities with great admiration, no wonder his impulsiveness and audacious lifestyle was sadly in need of them.
6. Pure and simple bedouin life: This lifestyle was still clean from the trappings of deceptive urban appearances, and was a driving reason behind his nature of truthfulness and honesty, and detachment from intrigue and treachery.
Such priceless ethics coupled with the favorable geographical position of Arabia were the factors that lay behind selecting the Arabs to undertake the burden of communicating the Message (of Islam) and leading humanity down a new course of life.
In this regard, these ethics by themselves, though harmful in some areas, and in need of modification in certain aspects, were invaluable to the ultimate welfare of humanity, and it was this task of reformation that Islam performed.
The most priceless ethics, next to keeping one’s covenant, were no doubt their sense of self-esteem and strong determination -- two human qualities indispensable in combating evil and eliminating moral corruption on the one hand, and establishing a good and justice- orientated society, on the other.
To sum up, the life of Arabs in the pre-Islamic period was rich in other countless virtues Which do not need to be enumerated.
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The Lineage and Family of Muhammad
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4 ~~» / respectto the lineage of J | rd 's A Prophet Muhammad %, there are three levels: The first, whose authenticity is agreed upon by biographers and genealogists, states that Muhammad’s genealogy has been traced to “Adnan. The second, subject to various disagreements, traces his lineage beyond * Adnan back to Ibrahim. The third version, with some parts
definitely incorrect, traces his lineage beyond Ibrahim back to Adam.
Some of these points have been mentioned earlier, here are the details of these three sections of lineage.
* The firs: Muhammad # bin “Abdullah bin *Abdul- Muttalib (who was called Shaibah) bin Hashim, (named “Amr) bin “Abd Manaf (called Al-Mughirah) bin Qusai (also called Zaid) bin Kilab bin Murrah bin Ka*b bin Lo’i bin Ghalib bin Fihr (who was called Quraish and whose tribe was named after him) bin Malik bin An-Nadr (also called Qais) bin Kinanah bin Khuzaimah bin Mudrikah (who was called *Amir) bin Elias bin Mudar bin Nizar bin Ma’ad bin *Adnan.!
1 Ibn Hisham 1/1-2, and Tarikh At-Tabari 2/239-271.
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* The second: “Adnan bin Add bin Humaisi’ bin Salaman bin Aws bin Buz bin Qamwal bin Ubai bin *Awwam bin Nashid bin Haza bin Bildas bin Yadlaf bin Tabikh bin Jahim bin Nahish bin Makhi bin Aid bin “Abgar 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 ~“Awdah bin “Aram bin Qaidar bin Ismael #! son of Ibrahim “i .!
* The third: Beyond Ibrahim , Ibn Tarih (Azar) bin Nahur bin Saru” (or Sarugh) bin Ra*u bin Falikh bin “Abir bin Salikh bin Arfakhshad bin Sam bin Noah, bin Lamik bin Mutwashlakh bin Akhnukh (Enoch) -- who was said to be Prophet Idris -- bin Yarid bin Mahla’il bin Qainan bin Anushah bin Shith bin Adam.’
1 IbnSa‘d 1/56-57, Tarikh At-Tabari 2/272. 2 Ibn Hisham 1/244, Tarikh At-Tabari 2/276. The sources differ over some of these names.
The Lineage and Family of Muhammad h- Rudhrocgel ie A
The Prophetic Family
The family of Prophet Muhammad % is called the Hashimite family after his gratherfather Hashim bin “Abd Manaf. Let us now speak a little about Hashim and his descendants:
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 Manaf and those of ~Abdud- Dar compromised on —— Fe ae dividing the duties The Lineage of the Prophet (%) 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 the two journeys of summer and winter of the Quraish.
It has been narrated that he went to Syria as a merchant. Upon his return he went to Madinah, where he married Salma -- the daughter of “Amr from Bani “Adi bin An-Najjar. He stayed with her in Madinah for some
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time, then left for Syria again while she was pregnant. He died in Ghazzah in Palestine in 497 C.E. Later, his wife gave birth to
Shaibah because of the white hair on 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, Nadlah and ~Abdul-Muttalib, and five daughters Ash-Shifa, Khalidah, Da’ifah, Rugaiyah and Jannah.* 2. “Abdul-Muttalib: We have already learned that after the death of Hashim, the charge of the pilgrims’ food and water went to his brother Al-Muttalib bin “Abd Manaf , 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 bring him to Makkah. 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
The Lineage and Family of Muhamma
*Abdul-Muttalib and named him ©
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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
1 Ibn Hisham 1/137, 157, as well as Ar-Rawdul-’Unuf.
2 Ibn Hisham 1/107.
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restore his father’s authority, and to live in the vicinity of the Sacred House.”
In Makkah, people wondered at seeing Abdul-Muttalib, and
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
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Al-Muttalib’s house, but later on Al-Muttalib died in Radman in Yemen so “Abdul-Muttalib took over and managed to maintain his people's prestige and outdo his grandfathers in his honorable behavior which gained him Makkah’s deep love and high esteem.'
When Al-Muttalib died, Nawfal usurped the duties of ~Abdul- Muttalib, so the latter asked for help from the 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) 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 the Ka*bah. Abu Sa*d drew his sword and said: “I swear by Allah that if you don’t restore to my nephew what you have taken, | will kill you with this sword.” Nawfal was thus forced to give up what he had usurped unlawfully, and the notables of the Quraish were made to witness to his words.
Abu Sa‘d then went to ~Abdul-Muttalib’s house where he stayed for three nights, performed “Umrah and left to return to Madinah. Later on, Nawfal entered into an alliance with Bani “Abd Shams bin “Abd Manaf against Bani Hashim. When Khuza‘ah, 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 Manaf’s mother was one of them.
They went into An-Nadwah House and entered into an 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 did witness two important events in his lifetime, namely, digging the Zamzam well and the Elephant raid.*
In brief, “Abdul-Muttalib received an order in his dream to dig the Zamzam well at a particular place. He did so and found the articles that the men of the Jurhum had buried there when they were forced 1 Ibn Hisham 1/137-138. The actual date is from Tarikh At-Tabari 2/247.
2 At-Tabari detailed this in his Tarikh 2/248-251. 3 Ibn Hisham 1/142-147.
The Lineage and Family of Muhammad
(30th August 571 A.D. (Or 570 AD) Abrahah Expedition from Sana’ To Mughammas
to evacuate Makkah. He found swords, armors and two deer made of gold, The gate of the Ka*bah was stamped with the gold swords and the two deer, and then the tradition of providing Zamzam water to
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pilgrims was established.
When the well of Zamzam gushed forth water, the Quraish made a claim to become partners in the enterprise, but ~Abdul-Muttalib refused their demands on the grounds that Allah had singled only him out for this honorable job. To settle the dispute, they agreed to consult the diviner of Bani Sad. On their way, Allah showed them His Signs that confirmed ~Abdul-Muttalib’s privilege about the sacred spring. Only then did *Abdul-Muttalib make a solemn vow to sacrifice one of his adult children to the Ka*bah if he had ten.
The second event was that of Abrahah As-Sabah Al-Habashi, the Abyssinian (Ethiopian) viceroy in Yemen. He had seen that the Arabs made their pilgrimage to the 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.
Aman from the Kinanah tribe understood his motives, therefore he entered the church under the cover of night smearing excrement on its front wall. When Abrahah learned of this, he became enraged and led a great army of sixty thousand warriors to demolish the Ka*bah. He chose the biggest elephant for himself. His army included between
The Lineage and Family of Muhammad h- ahroegel eS
nine to thirteen elephants. He continued marching until he reached a place called Al-Mugmas. There, he mobilized his army and prepared his elephants to enter Makkah.
When he reached the Muhassir Valley, between Muzdalifah and Mina, the elephant knelt down and refused to go forward. Whenever they directed it to the north, south or east, the elephant moved quickly but when directed towards the Ka*bah in the west, it knelt down. Meanwhile, Allah sent birds in flight upon them, pelting them with stones of baked clay so that they became like scattered chaff. These birds were like swallows and sparrows, each carrying three stones; one in its beak and two in its claws. The stones hit Abrahah’s men, cut their limbs and killed them. A large number of Abrahah’s soldiers were killed in this way and the others fled helter skelter and died at other places. Abrahah himself developed an infection that required his fingertips to be cut off. When he reached San‘a’, he was in a miserable state and died soon after.
The Quraish fled for their lives to the hills and mountaintops. When the enemy was routed, they returned home safely.'
The Elephant incident took place in the month of Al-Muharram, fifty or fifty-five days before the birth of the Prophet Muhammad * which corresponded to late February or early March 571 C.E. It was a favor from Allah to His Prophet and his family. It could legitimately be regarded asa Divine auspicious sign of the light to come and accompany the advent of the Prophet and his family. In contrast, Jerusalem had suffered the atrocities of Allah’s enemies. Here we can recall the reign of Bukhtanassar in 587 B.C. and the Romans in 70 C.E. The Ka*bah, by Divine Grace, never came under the hold of the Christians, who were the People of the Book of that time, although Makkah was populated by polytheists.
News of the Elephant incident reached the most distant corners of the civilized world. Abyssinia (Ethiopia) maintained strong ties with the Romans while the Persians on the other hand, were watchful of any strategic changes looming on the socio-political horizon, and soon came to occupy Yemen. The Roman and Persian Empires made up the powerful civilized world at that time. The Elephant incident attracted the world’s attention to the sanctity of Allah’s House, and showed that
1 Ibn Hisham 1/43-56, and the Tafsir of Surat Al-Fil in the books of Tafsir .
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this House had been chosen by Allah for its holiness.
It followed then if any of its people claimed Prophethood, it would conform with the outcome of the Elephant incident, and would provide a justifiable explanation for the ulterior Divine Wisdom that lay behind backing polytheists against Christians in a manner that went beyond the cause-and-effect formula.
*Abdul-Muttalib had ten sons: Al-Harith, Az-Zubair, Abu Talib, ‘Abdullah, Hamzah, Abu Lahab, Al-Ghidaq, Maqwam, Safar and AI- “Abbas. Some say that he had eleven sons, adding the name Qathim. Still others say that he had thirteen sons, with the additional names *Abdul-Ka’bah and Hajlah. They add that “Abdul-Ka*bah is the same as Maqwam and that Hajlah is the same as Al-Ghidaq, and that he did not have a son named Qathim. He also had six daughters, who were Ummul-Hakim (also called Al-Bayda’), Barrah, “Atikah, Safiyah, Arwa and Umaimah.'
3. Abdullah: The father of Prophet Muhammad # . His mother was Fatimah, daughter of “Amr bin “A’idh bin “Imran bin Makhzum bin Yaqzah bin Murrah. “Abdullah was the brightest of “Abdul-Muttalib’s sons, the most chaste and the most loved. He was also the son towards whom the divination arrows pointed to be slaughtered as a sacrifice at the Ka*bah. When “Abdul-Muttalib had ten sons and they reached maturity, he disclosed to them his secret vow which they accepted obediently. 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 who was to be sacrificed. “Abdul-Muttalib then took the boy to the Ka*bah with a razor to slaughter him. However, the Quraish, his uncles from the Makhzum tribe and his brother Abu Talib, tried to advise him against it.
He then sought their advice as regards his vow. They suggested that he would summon a woman diviner to judge the matter. She ordered that the divination arrows should be drawn again, but including ten camels and *Abdullah. She added that drawing the lots should be repeated with ten more camels every time the arrow showed “Abdullah.
1 Seerah Ibn Hisham 1/108-109 and Talgih Fuhum Ahlil-Athar pp.8, 9.
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The action was thus repeated until the number of camels amounted to one hundred.
At this point the arrow showed the camels, consequently they were all slaughtered 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. Earlier it had been ten camels, but after this event it was increased to a hundred. Later on, this was approved of in Islam. It was reported that the Prophet once said:
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“Lam the offspring of the slaughtered two,” (meaning Ismael #2 and “Abdullah).'
‘Abdul-Muttalib chose Aminah, daughter of Wahb bin “Abd Manaf bin Zuhrah bin Kilab, as a wife for his son, “Abdullah. In the light of ancestral lineage, she had an eminent standing rank to nobility of position and descent. Her father was the chief of Bani Zahrah who was attributed great honor.
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-Nabighah Al-Ja‘di. He was twenty- five years old when he died. Most historians state that his death was two months before the birth of Muhammad #. Some others said that his death was two or more months after the Prophet's birth.? When Aminah was informed of her husband’s death, she commemorated his memory in a most heartrending eulogy.’
*Abdullah left very little wealth -- five camels, a small number of goats, a woman-servant, called Barakah (Umm Aiman) who would later serve as the Prophet's nursemaid.*
Ibn Hisham 1/151-155 and Tarikh At-Tabari 2/240-243. Ibn Hisham 1/156-158, Tarikh At-Tabari 2/246, and Ar-Rawdul-* Unuf 1/184. Tabagat Ibn Sa‘d 1/100. Talqih Fuhum Ahlil-Athar p. 4, Sahih Muslim 2/96.
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Muhammad's Birth and Forty Years Prior to
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His Birth
Muhammad %, the Master of Prophets, was born in the Bani Hashim area of Makkah on Monday morning, the ninth of Rabi-ul-Awwal, the same year of the Elephant incident, and forty years into the reign of Kisra (Khosru Nushirwan),i.e.,the twentieth or twenty-second of April,571 C.E.,according to the scholar Muhammad Sulaiman Al- Mansurpuri, and the astronomer Mahmud 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 and Ad-Darimi reported something similar to this’. It was reported that significant signs accompanied his birth:
1 Nata’ijul-Afham by Al-Fulki pp. 28-35 (Beirut); Rahmatul-lil-- Alamin 1/38-39. The difference that exists of the month of April is merely due to the earlier and later method of calendar calculations.
2 Ibn Sa‘d 1/63, Musnad Ahmad 4/127,128,185; 5/262, and Ad-Darimi 1/9.
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chains of narration are confirmed.’ His mother immediately — sent someone to inform his grandfather ‘Abdul-Muttalib of the happy event. Happily he came to her, carried the infant to the Ka*bah, prayed to Allah and thanked Him.? “Abdul-Muttalib called the infant Muhammad, a name not common among the Arabs. He circumcised him on the seventh day as was the custom of the Arabs.*
The first woman who suckled him after his mother was Thuwaibah, the freed slave of Abu Lahab, with her son, Masruh. She had suckled Hamzah bin *Abdul-Muttalib before and later Abu Salamah bin *Abdul- Asad Al-Makhzumi.*
Childhood
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. Thereby they would develop a strong body and acquire the pure speech and manners of the bedouins, who were noted both for chastity of their language and for being free from the vices which usually develop in inactive societies.
1 Dala’il by Al-Baihagi 1/126-127, Tarikh At-Tabari 2/166-167, Al-Bidayah wan-N - hayah 2/ 268-269.
Ibn Hisham 1/159-160; Ibn Sa°d 1/103, At-Tabari 2/156-157.
It was said that he was born circumcised. See Talgih Fuhum Ahlil-Athar p. 4. Ibn Al-Qaiyim said, “There is no confirmed Hadith for that.” See Za’dul-Ma‘ad 1/18. 4 Sahih Al-Bukhari nos. 2645, 5100, 5101, 5106, 5107, 5372.
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The Prophet was later entrusted to Halimah 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 # 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 take care of the Prophet, and Abu Sufyan bin Al-Harith bin ~“Abdul-Muttalib, the
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Prophet's cousin. Hamzah bin “Abdul-Muttalib, the Prophet's uncle, was suckled by the same two wet nurses, Thuwaibah and As-Sa*diyah, who suckled the Prophet .'
There are delightful traditions relating how Halimah and her entire household were favored by successive strokes of good fortune while Muhammad * lived under her care as an infant. Ibn Ishaq states that Halimah narrated that she, along with her husband and a suckling infant, set out from her village in the company of some women from Banu Sa‘d bin Bakr in quest of children to suckle.
She said:
It was a year of drought and famine and we had nothing to eat. | rode ona brown mule. We also had with us an old she-camel. By Allah, 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 because 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 among us accepted when Allah’s Messenger 4 was offered to her. As soon as they were told that he was an orphan, they refused him. We had fixed our eyes on the reward that we would get from the child’s father. An orphan! What were his grandfather and mother likely to do? So we refused to accept him because of that.
Every woman who came with me got a suckling infant and when we were about to depart, I said to my husband: **By Allah, I do not like to go back along with the other women without any infant. I should go to that orphan and | must take him.” He said, “There is no harm in doing so and perhaps Allah 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 | 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
1 Zadul-Ma‘ad 1/19.
Muhammad’ s Birth and Forty Years Prior to Prophethood th ~Learoogeel «Has Pladhlum
milked it and we drank to our fill, and enjoyed a sound sleep during the night. The next morning, my husband said: “By Allah! O Halimah, you must understand that you have gota blessed child.” And I replied: “By the grace of Allah, I hope so.”
The tradition is clear on the point that Halimah’s return journey and her subsequent life, as long as the Prophet 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 lame; it recovered speed much to the amazement of Halimah’s fellow travellers. By the time they reached the encampments of the Bani Sa’d clan in the country, they found the scales of fortune turned in their favor. The barren land sprouted luxuriant grass and the animals went out to pasture and came back to them satisfied and full of milk. Muhammad 4s stayed with Halimah for two years until he was weaned as Halimah said:
“We then took him back to his mother earnestly requesting her to have him stay with us so that we may benefit from the good fortune and blessings he brought us. We persisted in our request, expressing our anxiety over the child catching a certain infection peculiar to Makkah. At last, we were granted our wish and the Prophet stayed with us until we returned with him.”!
The Prophet stayed with them until he was about four or five years old.*Then, as related by Anas in Sahih Muslim , Gabriel came down, opened his chest 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 went running to his mother, i.e., his nurse, and said: “Verily, Muhammad # has been murdered.” They all rushed towards him and found him to be alright and that only his face was pale. And Anas said,
“I have seen the mark that was left on his chest.”*
1 Ibn Hisham 1/162-164.
2 Ibn Hisham 1/162-164. See Dala’ilun-Nubuwwah by Abu Nu’aim. From the remai - der of Ibn Ishaq's narration it is understood that it occurred in the beginning of the third year. (See Ibn Hisham 1/164,165) yet that seems self contradictory, because [since it mentions him working as a shepherd at the time] it is not conceivable that a shepherd could be a boy who just turned three years of age.
3 Sahih Muslim 1/92.
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Back to His Passionate Mother
After this event, Halimah 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, Aminah decided to visit his grave in Yathrib (Madinah). She set out to cover a journey of 500 kilometers with her orphan boy, her father-in-law ~Abdul-Muttalib, and a woman servant Umm Aiman. She spent a month there and then made her way back to Makkah. On the route, she suffered a severe illness and died in Abwa on the road between Makkah and Madinah.’
To His Compassionate Grandfather
*Abdul-Muttalib brought the boy to Makkah. He had warm emotions towards the boy, his orphan grandson, whose recent calamity (his
1. Talgih Fuhum Ahlil-Athar p. 7, Ibn Hisham 1/168 2 Ibn Hisham 1/168.
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mother’s death) added to the pain of his past bereavement. *Abdul- Muttalib was more compassionate and loving with his grandson than with his own children. He never left the boy fall prey to loneliness, but always preferred him to his own children. Ibn Hisham reported: A mattress was put in the shade of the Ka*bah for ~Abdul-Muttalib. His children used to sit around that mattress in deference to their father, but Muhammad * used to sit on it. His uncles would try to take him back, but if “Abdul-Muttalib was present, he would say: “Leave my grandson. I swear by Allah 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 * was eight years, two months and ten days old, his grandfather “Abdul-Muttalib passed away in Makkah. The charge of the Prophet now passed on to his uncle Abu Talib, who was the full- brother of the Prophet's father.
Abu Talib took on the responsibility of his nephew in the best way. He placed him with his own children and preferred him to them. He singled the boy out with great respect and held him in high esteem. Abu Talib remained thus 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 %.
Ibn *Asakir reported on the authority of Jalhamah bin *Arfutah who said: “I came to Makkah when it was a rainless year, so the Quraish said: ‘O Abu Talib, the valley has become leafless and the children are hungry, let us go and pray for rainfall.’
Abu Talib went to the Kabah with a young boy who wasas beautiful as the sun, and a black cloud was over his head. Abu Talib and the boy stood by the wall of the Ka*bah and prayed for rain.
Immediately clouds from all directions gathered and rain fell heavily and caused springs to flow and plants to grow in the town and the country.”
1 Ibn Hisham 1/168, Talqih Fuhum Ahlil-Athar p. 7. 2 Mukhtasar Seeratir-Rasul by Sheikh “Abdullah An-Najdi, pp. 15, 16.
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Makkah Al-Mukarramah to Busra The Messenger of Allah (%) —~e with his Uncle Abu Talib.
The remaining part of the summer = +———_ "%e journey to: Ghaza Hashim, and to Al-Hirah (Iraq).
Bahirah, the Monk
When Allah’s Messenger # was twelve years old -- and they say plus two months and ten days' -- he went with his uncle Abu Talib on
a trade journey to Syria.
When they reached Busra (which was a part of Syria, in the vicinity of Hawran under the Roman domain), there was a monk named Bahirah (they say his name was Georges), who came out to meet them. Although he had not met them before, he easily recognized the Prophet # and said while taking his hand: *~This is the master of all humans. Allah will send him with a Message which will be a mercy to all beings.”
The Monastery of the Monk Buhaira from the outside
1 This was said by Ibn Al-Jawzi in Talqih Fuhum Ahiil-Athar p. 7.
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Abu Talib asked: “How do you know that?” He replied: “When you appeared from the direction of ~Aqabah, all the stones and trees prostrated themselves, which they never do except for a Prophet. | can also recognize him by the seal of Prophethood which is below his shoulder, like an apple. We have found this in 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 Romans and Jews. Abu Talib obeyed and sent him back to Makkah with some of his male servants."
1 At-Tirmidhi no, 3620, Al-Musannaf Ibn Abi Shaibah 11/489, Dala’il by Al-Baihaqi
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The ‘Sacrilegious’ Wars
When he #8 was twenty years of age, the ‘sacrilegious’ wars -- which continued with varying fortunes and considerable loss of human life for a number of years -- broke out between tribes; the Quraish and Banu Kinanah were on one side and Qais *Ailan tribe on the other. It was thus called because the inviolable was made violable, the prohibited months being included. Harb bin Umaiyah, on account of his outstanding position and honorable lineage, used to be the leader of Quraish and their allies. In one of those battles, the Prophet # assisted his uncles. His efforts were confined to picking up the arrows of the enemy as they fell, and handing them over to his uncles.”
2/24, 25, and At-Tabari 2/278, 289. In the version of At-Tirmidhi and others it men- tions that he was accompanied by Bilal , but this is clearly an error. At that time Bilal was not present, and even if he was, he was not with his uncle or Abu Bakr . Zadul-Ma‘ad 1/17.
2 Ibn Hisham 1/184-187, Al-Munammigq by Ibn Habib pp. 167-185, Al-Kamil by Ibn Al-Athir 1/468-472.
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Al-Fudoul Confederacy
At the conclusion of these wars during the sacred month of Dhul- Qa*dah, when peace was restored, people felt the need to form a confederacy at Makkah for suppressing violence and injustice, and protecting the rights of the weak and the poor.
Representatives of Banu Hashim, Banu Al-Muttalib, Asad bin ‘Abdul-"Uzza, Zahrah bin Kilab and Taim bin Murrah were called to meet in the house of an honorable elderly man called “Abdullah bin Jad’an At-Taimy to enter into a confederacy that would provide for the above-mentioned items. Allah’s Messenger * shortly after he had been honored 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 Jad’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
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invited.
In fact, the spirit of this confederacy and the course of considerations therein marked a complete departure from the pre-Islamic tribal pride.
The story that led to its convention says that a man from the Zubaid clan came as a merchant to Makkah where he sold some commodities to Al--As bin Wa’il As-Sahmi. The latter avoided paying for the goods. The trader sought help from some of his allies from the Quraish but they paid no heed to his earnest pleas. He then went to a mountaintop and began, at the top of his voice, to recite verses of complaint giving an account of the injustices he had sustained. Az-Zubair bin ~Abdul- Muttalib made inquiries into the matter. Consequently, the parties to the aforesaid confederacy convened their meeting and managed to force money for the man from Zubaid out of Al--As bin Wa‘il.?
1 Ibn Hisham 1/113, 135; and Mukhtasar Seeratir-Rasul by Sheikh “Abdullah An-
Najdi, pp. 30, 31.
2 Mukhtasar Seeratir-Rasul pp. 30, 31, Tabagat Ibn Sa°d 1/126-128, Nasab Quraish by Az-Zubaidi p. 291.
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Muhammad's Early Occupation
Muhammad # 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 for a wage.”
At the age of 25, he went to Syria as a merchant for Khadijah ig, Ibn Ishaq reported that Khadijah , daughter of Khuwailid was a businesswoman of great honor and fortune, She used to employ men to do her business for a certain percentage of the profits.
The Quraish were merchants, so when Khadijah “was informed of Muhammad % , his truthful words, great honesty and kind manners, she sent for him. She offered him money to go to Syria and do business for her, and she would give him a higher rate than the others. She would also send her servant, Maisarah, with him. He agreed and went with her servant to Syria for trade.*
His Marriage to Khadijah *
When he returned to Makkah, Khadijah '* noticed greater profits and blessings in her business than usual. Her servant also told her of Muhammad's good manners, honesty, deep thought, sincerity and faith. Upon realizing this, she developed a wish for marriage. Earlier, many prominent men had asked for her hand in marriage but she had always refused their advances. She disclosed her wish to her friend Nafisah, daughter of Muniyah, who immediately went to Muhammad 4% to inform him.
He agreed and requested his uncles to go to Khadijah’s uncle to discuss the matter. Subsequently, they were married. The marriage agreement was witnessed by Bani Hashim and the chiefs of Mudar. This took place after the Prophet's return from Syria. He gave her twenty camels as a dowry. At the time she was forty years old and was considered the best of women in lineage, fortune and wisdom. She was the first woman Allah’s Messenger #% married. He did not get married to any other until she passed away.
1 Ibn Hisham 1/166. 2 Sahih Al-Bukhari no. 2262. 3 Ibn Hisham 1/187, 188.
Muhammad's Birth and Forty Years Prior to Prophethood
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With the exception of Ibrahim, Khadijah bore all of his children: Al-Qasim, Zainab, Rugaiyah, Umm Kulthum, Fatimah and ‘Abdullah who was also called Taiyyib 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 Allah’s Messenger # was thirty-five, the Quraish started rebuilding Al-Ka*bah. This was because it was a low building of white stones no more than nine arm’s length, from the days of Ismael #4! . It wasalso roofless leaving thieves with easy access to the treasures inside, It was also exposed to the wearing forces of nature that weakened and cracked its walls, since it was built so long ago. Five years before the advent of Prophethood, there was a great flood in Makkah that swept towards Al-Ka*bah and almost demolished it. ™ The Quraish were obliged to rebuild it to safeguard its sanctity and position. The chiefs of the Quraish decided to only use lawful money in rebuilding Al-Ka*bah, so all money derived from immoral means, usury or unjust practice was excluded. At first, they were too fearful to knock down the wall, but Al-Walid bin Al-Mughirah Al-Mukhzumi began the task. Seeing that he was unharmed, others participated in demolishing the walls until they reached the foundation laid by Ibrahim . When they started rebuilding its walls, they divided the work among the tribes such that each tribe was responsible for rebuilding a part of
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1 Ibn Hisham 1/190, 191, Fathul-Bari 7/507, Talgih Fuhum Ahlil-Athar p. 7. There are some slight discrepancies in these references so we have mentioned what is
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it. The different tribes collected stones and started work.
The man who laid the stones was a Roman mason called Baqum. The work went on in harmony until the time came to restore the sacred Black Stone to its proper place. Strife broke out among the chiefs, and lasted for four or five days, each contesting for the honor 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 Umaiyah bin Mughirah Al-Makhzumi made a proposal that was accepted by all. He said: “Let him, who enters the Sanctuary first of all, decide on the point.” It was then Allah’s Will that the Messenger of Allah should be the first to enter the Masjid . On seeing him, all the people present, cried with one voice: “ Al-Ameen (the trustworthy) has come. We are content to abide by his decision.” They informed him of their objective. He asked for a mantle, and spread it on the ground placing the stone in its center. He then asked the representatives of the different clans among them to lift the stone all together. When it reached the proper place, Muhammad % laid it in the original 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 .
The Quraish ran out of the lawful money they had collected, so they eliminated an area covering six arm’s length on the northern side of Al- Ka*bah which is called Al-Hijr or Al-Hateem. They raised its door from the level ground to let in only the people whom they wished. When the structure was fifteen arm-lengths high, they erected the roof which rested on six columns.
When the construction of Al-Ka*bah was complete, it assumed a square form about fifteen meters high. The side with the Black Stone and the one opposite were ten meters long each. The Black Stone was 1.50 meters from the circumambulation level ground. The two other sides were twelve meters long each. The door was two meters high from the level ground. A building structure 0.25 meter high and 0.30 meter wide on the average surrounded Al-Ka*bah. It was called Ash- Shadherwan, originally an integral part of the Sacred Sanctuary, but the Quraish left it out.!
1 For details on the reconstruction of Al-Ka*bah see Ibn Hisham 2/192-197, Tarikh At-Tabari 2/289, Sahih Al-Bukhari 1/215, and Muhadarat Tarikh Al-Islamiyah by Al-Khudri 1/ 64-65.
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A Summary of Muhammad's Biography Before Commissioning of the Prophethood
In his youth, Prophet Muhammad * was a combination of the best social attributes. He was an exemplary man with a weighty mind and faultless insight. He was favored with intelligence, originality of thought and accurate means leading to his goals. His periods of long silence helped his habit of meditation and deep investigation into the truth. His vivid mind and pure nature were instrumental in assimilating and comprehending ways of life and people, from the point of view of the individual and community. He shunned superstitious practices but took an active part in constructive and useful dealings; otherwise, he would have taken a route to his self-adopted seclusion. He kept himself aloof from drinking wine, eating meat slaughtered on stone altars, or attending the festivals of the idolaters. He held the idols in extreme aversion and disgust. He could never tolerate someone swearing by Al-Lat and Al-’Uzza.'
Allah’s guidance and care, no doubts, detached him from all repulsive or evil practices. Even when he tried to follow his desire to enjoy some worldly pleasures or follow some unrespectable traditions, Allah’s providence intervened to control any slip on his part. Ibn Al- Athir reported Muhammad *% as saying: “I have never tried to do anything the people of ignorance did except for two times. Every time Allah intervened and checked me from doing so and I never did that again. Once | 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 in 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 a deep sleep. I was awakened by the heat of the sun. I went back to my fellow-shepherd and told him what happened to me. I never tried it again.”
Al-Bukhari reported on the authority of Jabir bin “Abdullah that
See Ibn Hisham 1/128, At-Tabari 2/161, and Tahdhib Tarikh Dimashq 1/373, 376. 2 There is a disagreement over the authenticity of this Hadith , Al-Hakim said that it was authentic, but Adh-Dhahabi graded it weak, as did Ibn Kathir in Al-Bidayah
wan-Nihayah 2/287.
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he said: ~‘While the people were rebuilding Al-Ka*bah, the Prophet Muhammad # 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 fell to the ground and his eyes turned skyward. Later on, he woke up and called: “My loincloth...my loincloth.’ He wrapped himself in his loincloth.”’ In another report: “His loins
2
were never seen afterwards.
The Prophet was distinguished among his people for his modesty, virtuous behavior and graceful manners. He proved himself to be the ideal of manhood, and to possess a spotless character. He was the most obliging to his compatriots, the most honest in his speechand the mildest in temper. He was the most gentle-hearted, chaste and hospitable. He always impressed people by his virtuous words and expressions. He was the most truthful and the best to keep a covenant.
His fellow-citizens, by common consent, gave him the title of Al- Ameen (the trustworthy). The Mother of Believers, Khadijah i, once said: “He maintains ties of kinship, helps the poor and the needy, he entertains the guests and stands with the oppressed for truth.””*
1 Sahih Al-Bukhari , Chapter: The building of Al-Ka*bah, 1/540. 2 See the previous reference with the explanation of Al-Qastalani. 3. Sahih Al-Bukhari 1/3.
The Makkan Period
The life of Allah’s Messenger # is divided into two periods after Allah honored him with Prophethood and the Message. Each of these periods of his life were distinguished from the other, they are:
1. The Makkan Period: Approximately thirteen years. 2. The Madinan Period: Approximately ten years.
Each period consisted of distinct levels, which become apparent after investigating the phases that the invitation to the Message
passed through during each of the two periods. The Makkan period may be divided into three levels: * The Phase of Secret Invitation , which lasted for three years. * The Phase of Public Invitation to the people of Makkah, spanning from the beginning of the fourth year of Prophethood until he migrated to Madinah.
° The Phase of Invitation outside Makkah , from the end of the tenth year of Prophethood through the Madinan period until the end of the Prophet's life.
The Period of the Madinan Phase is discussed in its appropriate place.
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Life in Makkah
In the Shade of the Message and Prophethood
In the Cave of Hira’
When Prophet Muhammad % was nearly forty, he was accustomed to passing long hours in seclusion, meditating and reflecting over all aspects of creation around him. This meditative temperament served to widen the mental gap between him and his compatriots. He used to provide himself with Saweeq (barley porridge) and water and then directly head for the hills and ravines in the neighborhood of Makkah. One of these in particular was his favorite retreat -- a cave named Hira’,
Life in Makkah In the Shade of the Message and Prophethood
in the Mount An-Noor. It was only two miles from Makkah, a small cave four arm-length long and 1.75 arm-length wide. He would always go there and feed any poor people who came to him. He used to devote most of his time, and Ramadan in particular, to worship and meditate on the universe around him. His heart was restless about the moral evils and idolatry that were widespread among his
"Read!" The light of guidance shone from the cave of Hira' and people. However, he was revived a nation who alongside the people whose lands they helpless because he had not jsistfinon seems te" mrt been guided to any definite course of action to follow and clear away the ill practices existing around him. Seclusion coupled with this sort of reflective 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.
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Privacy and separation from the impurities of worldly life were two indispensable prerequisites for him to meet what Allah had in store for him, preparing him to carry the great trust, to change the face of the earth, and alter the course of history. It was an intense period of privacy which lasted for three years prior to the beginning of his mission, entering a new era of lasting contact with the Unseen that Allah would
Cave of Hira’
permit him to witness.’ 1 See the basic story in Sahih Al-Bukhari no. 3, and Ibn Hisham 1/235-236.
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Jibree Brings Down the Revelation
When he was forty, the peak of one’s life -- and it is said that this is the age when Prophets were always ordered to disclose their Message -- signs of his Prophethood began appearing on the horizons of his life. Among these signs were that stones in Makkah would greet him with salutations of peace (Salam) . He would not have a dream except that it would become reality, as clear as dawn: this lasted for a period of six months. The period of Prophethood was 23 years, so this six-month
Life in Makkah In the Shade of the Message and Prophethood As--Poa he, A. Hl bhi
period full 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’, Allah’s Will desired His mercy to flow on earth and Muhammad % was honored with Prophethood, and the light of Revelation burst upon him with some Verses of the Noble Qur’an.'
As for the exact date, careful investigation into circumstantial and relevant evidence allows us to fix it to Monday, Ramadan 21 at night, i.e., August, 10, 610 C.E. with Prophet Muhammad % exactly 40 lunar years, 6 months and 12 days of age, i.e., 39 Gregorian years, 3 months
and 22 days.’
1 Ibn Hajar said, ~ Al-Baihaqi mentioned that the dreams continued for six months. Accordingly, the Prophethood began with the dreams that occurred during the month of his birth, Rabi’ul-Awwal after he reached the age of forty. Then the Rev- elation that came while he was awake began during Ramadan ( Fathul-Bari 1/27).
2 Historians differ a great deal over the month in which Allah honored him with Prophethood, and the month in which the Revelation descended. A large group holds the view that it was the month of Rabi'ul-Awwal. Another group says that it was Ramadan. Some say that it was Rajab (see Mukhtasar Seeratir-Rasul by Sheikh ‘Abdullah An-Najdi, p. 50). We prefer the second view, that it was dur- ing Ramadan, due to the words of Allah: “The month of Ramadan in which was revealed Al-Qur’an...” [2:185] And His Saying: “Verily, We have sent it down in the Night of Al-Qadr .” [97:1] And it is well known that the Night of Al-Qadr is during Ramadan, and this is the meaning of His Saying: “We have sent it down on a blessed night. Verily, We are ever warning.” [44:3] Additionally, his seclusion in Hira’ was during Ramadan, and Gabriel would descend during that month as is well known.
Then they differ over the day that the Revelation began. Some say it was the sev- enth, some say the seventeenth, and others the eighteenth (see Mukhtasar Seeratir- Rasul by Sheikh ‘Abdullah An-Najdi, p. 75 and Rahmatul-lil--Alamin 1/49). Al- Khudari determined that it was the seventeenth ( Muhadarat Tarikh Al-Islamiyah 1/69). We gave preference to the view that it was on the twenty-first, since most of the scholars of Seerah agree that the Prophet was commissioned on a Monday, as supported by what the Imams of Hadith narrate from Abu Qatadah that Allah’s Messenger % was asked about fasting on Monday and he replied, “On it I was born, and on it the Revelation descended upon me.” And in one narration, “That is the day I was born on, and the day I was commissioned” or “Revelation descended upon me.” ( Sahih Muslim 1/368, Ahmad 5/297, 299, Al-Baihagi 4/286, 300, Al- Hakim 2/602) During that year in Ramadan, Monday occurred on the seventh, the fourteenth, the twenty-first, and the twenty-eighth. The authentic narrations prove that the Night of Al-Qadr occurred on an odd numbered night during the last ten nights of Ramadan. So, when we look at Allah's Saying: * Verily, We have sent it down in the Night of Al-Qadr .” [97:1] and Abu Qatadah’s narration that the Prophet was commissioned on a Monday and then we consider the calculations based upon the science of dating, the Monday that occurred during Ramadan that year, then we determine that he was commissioned on Monday the twenty-first
night of Ramadan.
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‘Aishah (‘) gave the following narration of that most significant event that brought the Divine light which would drive out the darkness of disbelief and ignorance. It led life down a new course and brought about the most serious reforms in the history of humanity:
The first initiation of revelation for Allah’s Messenger # assumed the form of true dreams that would strikingly come true all the time. After that, seclusion became dear to him and he would go to the cave of 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 came to him while in the cave. The angel came to him and said, *Recite.” ‘I cannot recite,” he (Muhammad ) said. The Prophet described: **Then he took me and embraced me tightly and then let me go and repeated the order, “Recite.’ ‘I cannot recite,’ said I; and once again he squeezed me and let go me until 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:
€ SMB GFOLE BTL OE cil H AP ‘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 repeated these Verses, trembling with fear. After this, he came back to his wife Khadijah , and said, “Cover me, cover me.” They covered him until he regained composure and felt at ease. He informed Khadijah of the incident of the cave and added that he was frightened. His wife tried to soothe him and reassured him saying, Allah will never disgrace you. You unite relations of the womb, bear the burden of the weak, help the poor and the needy, you entertain the guests and endure hardships in the path of truthfulness.”
She set out with the Prophet to her cousin Waragah bin Nawfal bin Asad bin “Abdul--Uzza, who had embraced Christianity in the pre- Islamic period, and used to write the Hebrew Scriptures and he would write from the Injeel in Hebrew what Allah willed for him to write. He was an old blind man. Khadijah said, ~My cousin! Listen to your nephew!” Waragah said, ~*‘O my nephew! What did you see?” Allah’s
1 The Verses revealed on that occasion included: ~**Has taught man which he knew not.” [96:5]
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Messenger % told him what happened to him. Waragah replied, ‘This is the ‘Namus’ , i.e., (the angel who is entrusted with Divine Secrets) that Allah 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 # asked, “Will they drive me out?” Waraqah 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 Waragah died and the Revelation also subsided. !
\_\ Interruption of Revelation
Ibn Sad reported on the authority of Ibn “Abbas that the Revelation paused for a few days,’ after careful study, this seems to be the most authentic version. To say that it lasted for three and or two and a half years, as is commonly understood, is not correct, but there is no room to go into more details at this juncture.
Meanwhile, the Prophet was caught in a mixture of emotions: despondency coupled with astonishment and bewilderment.
In the Book of Dreams, Al-Bukhari recorded that the Divine inspiration paused for a while and the Prophet became so sad, as we have heard, that he intended several times to throw himself from the tops of high mountains.
Every time he went up the top of a mountain in order to throw himself down, Jibreel would appear before him and say: ~*“O Muhammad! You are indeed Allah’s Messenger % in truth,” whereupon his heart would become tranquil and he would calm down and return home.
Whenever the interval between the Revelation became prolonged, he would do as before, but Jibreel would appear again before him and repeat his words as before.*
1 Sahih Al-Bukhari1/2,3. And Al-Bukhari recorded it with slightly different wording in the Books of Tafsir and Interpretation of Dreams.
2 Fathul-Bari , 1/27 12/360.
3. Sahih Al-Bukhari 2/340.
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Once more, Jibreel Brings Allah’s Revelation
Ibn Hajar said: “That (the pause of Allah’s Revelation for a few days) was to relieve the Messenger # of the fear he experienced and to make him long for the Revelation.”' When the bewilderment diminished, the flags of truth were raised, Allah’s Messenger # knew for certain 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 Revelation was a major contributing factor for his steadfastness and self-possession on the advent of Allah’s inspiration. Al-Bukhari reported on the authority of Jabir bin* Abdullah that he had heard Allah’s Messenger # speak about the period of pause as follows:
“While I was walking, I heard a voice from the sky. I looked up, and lo, 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 ...’ Allah revealed to me the Verses:
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‘O you (Muhammad # ) enveloped (in garments)! Arise and warn! And your Lord (Allah) magnify! And your garments purify! And keep away from Ar-Rujz (the idols)!” [74:1-5]
After that the Revelation started coming with greater intensity, frequently and regularly.’
1 Fathul-Bari 1/27. 2 Sahih Al-Bukhari , The Book of Tafsir , 2/733.
Life in Makkah In the Shade of the Message and Prophethood h- Rate. L. Ma thes
Also in the Sahih : ~“I stayed at Hira’ for a month. When my stay ended I descended to hear a call when I reached the interior of the valley.” Then he mentioned something similar to what has been mentioned in the preceding portion. Meaning that he descended after the completion of the month of Ramadan, and it clarifies that the pause between revelations was merely ten days, because another Ramadan did not pass after the first Revelation.
The Messengership was postponed to the extent of the delay in Revelation, and it began with these Verses, which carry two categories of clear responsibilities:
* Conveying and Warning: This was the first of his duties as Allah says:
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Meaning that he was to warn the people against the punishment of Allah if they did not revert from their tyranny, deviation, and worship of other than Allah and associating others with Him, His Attributes, His Rights, and His Actions.
* Adhering to the Commands of Allah Himself: This was the other duty, as Allah says:
€ ssi5y “And your Lord (Allah) magnify!” [74:3] Meaning revere Him alone, without partners.
« Asi “And your garments purify!” [74:4]
The apparent objective of this is that he should purify his garments and body, since one who stands before Allah to praise His Greatness does not do so ina filthy state.
Yet if it is this kind of purification that is desired, then purification from the filth of associating partners with Allah, and repulsive deeds and behavior is more worthy of being the desired objective.
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€ ral ED} “And keep away from Ar-Rujz (the idols)!” [74:5]
Meaning stay away from the causes that earn Allah’s wrath, by abiding in obedience and refraining from acts of disobedience.
4 Age & is YS > “And give not a thing in order to have more.” [74:6] Meaning do not behave kindly to people merely for reward from them or some portion of benefit in this life.
As for the last Verse, it indicates the harms to expect from his people when religious separation begins, when he is calling them to Allah alone and warning them against His punishment and force. He says:
€ it p> “And be patient for the sake of your Lord.” [74:7] These Verses begin with the exalted call commissioning the Prophet
with this mighty command, taking him from his sleep and comfort, to struggle and continue under hardship:
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“O you enveloped in garments! Arise and warn.” [74:1-2]
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 of the invitation. 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 Allah’s Messenger # . * The Second: What the angel invisibly cast in the Prophet's
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mind and heart, without being seen. Allah’s Messenger % said: ~The Noble Spirit revealed to me, “No soul will perish until it exhausts its due course, so fear Allah and gently request Him. Never get impatient to the point of disobedience of Allah. What is with Allah can never be acquired except through obedience to Him.””
* The Third: The angel used to visit Allah’s Messenger # 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 form because the angel used to seize him firmly and sweat would stream from his forehead even on the coldest day. If the Prophet was on his camel, the camel would not withstand the weight, so it would immediately kneel down on the ground. Once the Prophet had such a revelation when he was sitting and his thigh was on Zaid’s thigh, Zaid felt such intense pressure as if he had almost injured his thigh.
* The Fifth: The Prophet saw the angel in his actual form. The angel would reveal to him what Allah had ordered him to reveal. This, as mentioned in (the Qur’an) Surat An-Najm (Chapter 53 -- The Star), happened twice.
* The Sixth: What Allah Himself revealed to him in heaven, i.e., when he ascended to heaven and received Allah’s Order for Salat (prayer).
* The Seventh: Allah’s Words to His Messenger % first hand without the mediation of an angel. It was a privilege granted to Moses and clearly attested in the Qur’an, as it is attested to our Prophet in Surat Al’-Isra’ (Chapter 17 -- The Journey by Night) of the Noble Qur’an.
Some religious scholars added a controversial eighth stage in which they state that Allah spoke to the Prophet directly without a curtain in between.” This is the end of what he said, with some revision on the first and eighth point. The truth is that the last point is not confirmed.'
1 Zadul-Ma‘ad 1/18
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It is well-known that Makkah was the religious center for the Arabs, and housed the custodians of the Ka*bah. Protection and guardianship of the idols and carved stone images that were honored by all the Arabs, lay in the hands of the Makkans. Accordingly, we can gauge the difficulty of achieving the target of reform and goodness in a place considered the center of idolatry. Working in such an atmosphere no doubt requires unshakable will and determination. That is why the initial call to Islam assumed a limited form so that the Makkans would not be enraged by the unexpected surprise.
Three Years of Secret Call
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The Early Converts
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4 ‘4 Prophet # naturally initiated igs (l C 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 to the truth which had come from his Lord. In fact, a host of people who did not nurse even the least seed of doubt as regards the Prophet 4, immediately responded and readily embraced the true faith. They are known in Islamic history 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 bin Sharahil Al-Kalbi ~,' 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 . They all professed Islam on the very first day of the call. Abu Bakr 2s, 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 close to him for his knowledge, friendship, pleasant company and business. He invited to Islam whomever he had confidence in. Through his personal efforts a good number of people converted to 1 Khadijah'* owned him and gave him to Allah’s Messenger . Later his father and
uncle came to take him back to his family and people, but he chose to stay with
Alla’s Messenger . He was considered his son according to the Arab custom, and
that is why he was called Zaid bin Muhammad until Islam came and abolished
such adoption. He died at the Battle of Mu’tah while the commander of the army during Jumada Al-Ula during the year 8 H. Rahmatul-lil-"Alamin:1/5
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Islam, such as “Uthman bin “Affan Al-Umawie:, Az-Zubair bin *Awwam Al-Asadies, “Abdur-Rahman bin “Awfs, Sa°d bin Abi Wagqgqas Az-Zuhri 2: and Talhah bin “Ubaidullah At-Taimy: . These eight men constituted the forerunners and more specifically the front line of the new faith in Arabia. Among the early Muslims were: Bilal bin Rabah (the Abyssinian), Abu “Ubaidah “Amir bin Al-Jarrah from Bani Harith bin Fihr (the most trustworthy of the Muslim nation),’Abu Salamah bin “Abdul-Asad, Al-Arqam bin Abul-Arqam from the tribe of Makhzum, “Uthman bin Maz’oun and his two brothers Qudamah and “Abdullah, ~“Ubaidah bin Al-Harith bin Al-Muttalib bin “Abd Manaf, Sa’id bin Zaid Al-’Adawi and his wife Fatimah -- daughter of Al-Khattab (the sister of “Umar bin Al-Khattab #:), Khabbab bin AI- Aratt, “Abdullah bin Mas’ud Al-Hudhali and many others. These were known as the first of Muslim predecessors. They belonged to various clans of the Quraish. The biographer Ibn Hisham, counted them to be more than forty.*And considering some of them to be among the foremost converts may not be correct.
Ibn Ishaq said: **Then people entered the fold of Islam in hosts, men and women and the new faith could no longer be kept secret.”
The Prophet # 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 parts of Surahs (Chapters) revealed at this time were short with wonderful strong pauses and fascinating rhythms in full harmony. The central topic running through them focused on purifying the soul, and preventing the Muslims from falling prey to the deceptive glamour of life. The early Verses used to give as well a highly accurate account of Hell and the Garden (Paradise), leading the believers down a new course diametrically opposed to the ill practices widespread amongst their compatriots.
1 Ibn Hisham 1/245-262. For this description of him see Sahih Al-Bukhari in the Book of Managqib under Abu *Ubaidah bin Al-Jarrah 1/530.
2 Ibn Hisham 1/245-262.
3. Ibn Hisham 1/262.
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As-Salat (the Prayer)
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//e. order for Salat was not among the early Revelations. Ibn Hajar said: “Definitely the Prophet # 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 # received the first Revelation, the angel Jibreel *£! proceeded to teach him how to perform Wudhu (ablution). When the Prophet 4 finished, he took a handful of water and sprinkled it on his loins. A narration with similar meaning was recorded by Ibn Majah. Similar was reported from Al-Bara’ bin ~Azib and Ibn “Abbas , but in his narration Ibn “Abbas said, “And that was during the beginning of its obligation.”
Ibn Hisham mentioned that when there was a time for prayers, the Prophet # and his Companions would go into a mountain valley to pray secretly.
Abu Talib once saw Allah’s Messenger and “Ali 2 praying, he asked them what they were doing. When he was informed that it was obligatory prayer, he told them to stay constant in their practice.’
1 Mukhtasar Seeratir-Rasul by Sheikh Abdullah An-Najdi, p. 88.
2 Ibn Hisham 1/247.
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The Quraishites Learn About the Call
During this stage of the Call, even though conducted in a private manner and on an individual basis, news leaked to the Quraish but they paid little attention to it since the Prophet % was not assaulting their religion nor speaking about their gods.
After three years of undercover activism, a group of believers emerged stamped by a spirit of brotherhood and cooperation with one definite objective in their mind: propagating and deeply establishing the call unto Islam. For full three years Muhammad # had been content to teach within a rather narrow circle. The time, however, had come to preach the faith of the Lord openly. Then Revelation descended giving Allah’s Messenger # the duty of publicizing it for his people, to confront them, invalidate their falsehood, and crush down their idolatrous practices.
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The Second Stage Open Preaching
First Revelation Regarding the Preachinging
& yA Sins Subs b “And warn your tribe of near kindred.” [26:214]
This was the first Verse to be revealed in this context. It is included in Surah Ash-Shu ara’ (Chapter 26 -- The Poets) which relates the story of Moses from his early days of Prophethood going through his migration with the Children of Israel, their escape from Pharaoh and his folk, and the drowning Pharaoh and his armies. This Chapter in fact narrates the different stages that Moses passed through in his struggle with Pharaoh and the mission of calling his people unto Allah. 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, Ibrahim, Lut, and Allul-Aikah (‘Companions of the Wood’, a group of people who used to worship a tree called Aikah ). These stories are mentioned along with that of Pharaoh and his people in order to teach those who spread falsehood the outcome of those who did the same before them and their end. It also lets them know the awaiting punishment from Allah if they continue spreading falsehood, and lets the believers know that the good end is for them, not the supporters of evil.
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Calling the Closest Kinspeople
In obedience to Allah’s Commands, Muhammad 4 called his kinsmen of Bani Hashim with a group of Bani Al-Muttalib bin “Abd Manaf. The audience numbered forty-five men.
Abu Lahab immediately took the initiative and addressed the Prophet # : “These are your uncles and cousins, speak to the point, but first of all you have to know that your kinspeople are not in a position to withstand all the Arabs. You must bear in mind that your relatives are sufficient for you. If you follow their tradition, it will be easier for them than to face the other clans of Quraish supported by other Arabs. Verily, I have never heard of anyone who has incurred more harm on his kinspeople than you.” Allah’s Messenger # kept silent and said nothing in that meeting.
He invited them to another meeting and managed to secure an audience. He # then stood up and delivered a short speech explaining the matter clearly.
He # said:
‘celebrate Allah’s praise, | seek His heip, | believe in Him, | put my trust
in Him, | bear witness that there is no deity worthy of being worshipped
but Allah with no associate. A guide can never lie to his people. | swear
by Allah that there is no god but He, that | have been sent as a Messenger
8 to you in particular, and to all the people in general. | swear by Allah
4% that 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.”
Abu Talib replied: “We love to help you, accept your advice and believe in your words. These are your kinspeople whom you have gathered 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 cannot quit the religion of ~“Abdul-Muttalib.”
Abu Lahab then said to Abu Talib: “I swear by Allah that this is a bad thing. You must stop him before the others do.” Abu Talib, however, answered: “I swear by Allah to protect him as long as I am alive.”"
1 Al-Kamil by Ibn Al-Athir 1/584, 585.
Open Preaching
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On Mount As-Safa
After the Prophet 38 became sure ———__— _ of Abu Talib’s commitment to his gene protection while he called the people unto Allah, he stood up on Mount As- Safa one day and called out loudly: Ya Sabahah!
Groups of the Quraish came to him. He called them to Tawhid (Islamic Monotheism), faith in Allah, \ULEX. — his Messengership and the Day of ON » ~s 7 Resurrection. ~\: Re
Al-Bukhari reported part of this — story on the authority of Ibn “Abbas . He said: “When the following Verses were revealed:
& pM inss 5h} “And warn your tribe of near kindred.” [26:214]
Allah’s Messenger # ascended Mount As-Safa and started to call: *“O Bani Fihr! O Bani “Adi (two clans of Quraish).” Many people gathered and those who could not, sent somebody instead to report to them. Abu Lahab was also present. The Prophet # said: “If I were to tell you that there were some horsemen in the valley planning to raid you, would you believe me?” They said: *Yes, we have only witnessed the truth from you.” He # said: “Iam 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:
€ 5B lis ESP Perish the two hands of Abi Lahab...”[111:1] 1 This is an Arabic expression used when one appeals for help or draws the attention
of others to some dangers. 2 Sahih Al-Bukhari 2/702, Sahih Muslim 1/114.
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Muslim reported another part of this story on the authority of Abu Hurairah 2, he said: **When the following Verses were revealed: € isin 53h) “And warn your tribe of near kindred.’ [26:214]
Allah’s Messenger % 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 Ka*b, rescue yourselves from the Fire; O Fatimah ®, daughter of Muhammad %, rescue yourself from the Fire, for I have no power to protect you from Allah in anything except that I would sustain relationship with you.”"
It was indeed a loud, open call stating unequivocally to the closest people that belief in his Message constituted the basic element of any future relation between him and them, and that the blood relation on which the entire Arabian life was based, had lost its relevance in the light of that Divine ultimatum.
Declaring the Truth and the Polytheists’ Reaction
The Prophet's voice kept reverberating in Makkah until the following Verse was revealed:
é SLIZSA Begsh yp “Therefore proclaim openly, that which you are commanded, and turn away from Al-Mushrikun (polytheists).” [15:94]
Then Allah’s Messenger began to proclaim the invitation to Islam at the gatherings and assemblies of the idolaters.
He would recite from Allah's Book to them, saying as the Messengers told their peoples:
§ mse SE SIC MAES “O people! Worship Allah, you have no god but Him.” [7:59] 1 Sahih Muslim 1/114, Sahih Al-Bukhari 1/385, 2/702.
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Then he began worshipping Allah right before their eyes, praying aloud in the courtyard of the Ka*bah during the daytime while they watched.
He then started expressing disapproval of the superstitious practices of idolatry, revealing its worthless reality and utter uselessness, and giving concrete proofs that idolatry by itself, or taking it as the media through which an idolater could approach Allah or draw closer to Him, is manifest falsehood.
All this resulted in increased acceptance of the call, and people began entering Allah's religion one after another.
This caused enmity to develop between the converts and their relatives, and these developments made the Quraish shudder in disgust over what they saw.
An Advisory Council to Hinder Pilgrims From Muhammad's Call
During those days, the Quraish had another serious concern; the proclamation of the Call was a few months old when the pilgrimage season was about to commence. The Quraish knew that the Arab delegates were coming within a short time. They agreed that it was necessary to think about a strategy that could push away the Arab pilgrims from the new faith preached by Muhammad .
They went to see Al-Walid bin Al-Mughirah to plan something on this issue. Al-Walid invited them to agree on a unanimous resolution that could enjoy the approval of them all. However, they remained in a state of disagreement. Some suggested that they should describe him as a Kahin , i.e., soothsayer; but this suggestion was turned down on grounds that his words did not rhyme in a similar manner. Others proposed to slander him as Majnun , i.e., possessed by Jinn; this was also rejected because no signs peculiar to that state of mind were detectable if they claimed thus. *‘Why not say he is a poet?” some said. Here again they could not reach a common consent, alleging that his words were completely outside the lexicon of poetry. ~ Alright then, let us accuse him of practicing witchcraft,” was a fourth suggestion. Here also Al- Walid showed some reluctance, saying that the Prophet # was known
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The Second Stage
to have never involved himself in the practice of blowing on knots, and admitted that his speech was sweet in its entirety, root and branch. He, however, found that the most plausible charge that could be levelled against Muhammad was “ magical eloquence”. 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 could successfully separate 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 Allah revealed sixteen Verses as regards Al-Walid and the cunning method he devised to manipulate the people expected to arrive in Makkah for pilgrimage. Allah says:
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“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;
1 Ibn Hisham 1/271.
Open Preaching or ; ; e Ae-Rateegul» Hakhtum
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]'
As for Allah’s Messenger , he would go to the people who gathered during the Hajj season, following them to their camps in ~Ukaz, Majannah and Dhul-Majaz, inviting them to Allah. Abu Lahab would shadow the Prophet's steps crying aloud, ~*Do not listen to him for he is a liar; he is an apostate.” Nevertheless, Muhammad managed to create a stir in the whole area, and even to convince a few people to accept his Call.’
Attempts Made to Check the Onward March of Islam
Having fully perceived that Muhammad could never be prevented from his Call, the Quraish, in a desperate attempt to suppress the tidal wave of the Call, turned to other dishonorable means acting from base motives:
1. Taunting, degrading, ridiculing, belying and instigating laughter by their actions, all of which were directed towards the new converts in general, and the person of Muhammad in particular, with the aim of imbuing the spirit of despair into their high morale, and slowing their continuous struggle.
They concentrated their efforts on degrading the Prophet # as a
man possessed by a Jinn or an insane person:
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“And they say, O you (Muhammad ) to whom the Thikr (the Qur'an) has been sent down: ‘Verily, you are a mad man?” [15:6]
or a liar practicing witchcraft:
1 Ibn Hisham 1/271. 2 This was recorded by Ahmad in his Musnad , 3/492, 4/34. See also Al-Bidayah wan-Nihayah 5/75, and Kanzul--Ummal 12/449, 450.
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6 EGS AKT I Fes Fat Bae AGS And they (Arab pagans) wonder that a warner (Prophet Muhammad
4) has come to them from among themselves! And the disbelievers say: This (Prophet Muhammad # ) is a sorcerer, a liar:” [38:4]
Their eyes would also look at the righteous man as if they would “devour him’, or stop him, or disturb him from the position of steadfastness or firmness. They used all sorts of terms of abuse: “madman’ or ‘one possessed by an evil spirit’, and so on:
5358 She Sate pha Salles “And verily, those who disbelieve would almost make you slip with
their eyes through hatred when they hear the Reminder (the Qur'an), and they say: ‘Verily, he (Muhammad ) is a madman!” [68:51]
Among 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 taunted in season and out of season. Referring to such people, the elite Quraish nobles used repeatedly to ask the Prophet % , with jest and disrespect:
& ~ - Et - SCL ead Allah has favored from amongst us?” [6:53] Allah said: & Sct EL at Alp “Does not Allah know best those who are grateful?” [6:53] They were as Allah described for us: (FET Ys OD SAP og IY OSHS (Fale Gall HE Lael aly rere et” i 9 oe or cea ek Bee Se ree Pee G Saband ple LATS DSM MHS BIE co GY Sng GT sual Gy
“Verily! (During the worldly life) those who committed crimes used to laugh at those who believed; and whenever they passed by them,
Open Preaching ; weeesaes oA ~Lahoegel SWakhtum
used to wink one to another (in mockery); and when they returned to their own people, they would return jesting; and when they saw them, they said: “Verily! These have indeed gone astray!’ But they (disbelievers, sinners) had not been sent as watchers over them (the believers).” [83:29-33]
2. Distorting the teachings of Muhammad, creating doubts, circulating false propaganda, forging groundless allegations about his doctrines, person and character, and exaggerating in a manner so as to screen off any scope of sound consideration from the public. With respect to the Qur’an, they used to allege that it was:
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“Tales of the ancients, which he (Muhammad ) has written down, and they are dictated to him morning and afternoon.” [25:5]
The wicked people went on ceaselessly insinuating to people that the Qur’an was not a true Revelation:
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“This (the Qur’an) is nothing but a lie that he (Muhammad ) has invented, and others have helped him at it.’ [25:4]
They claimed:
Saraciny “It is only a human being who teaches him.” [16:103] They also raised another baseless and superficial objection: SANs 25 AGNI L hI sep
“Why does this Messenger (Muhammad ) eat food and walk about in the markets (like ourselves)?” [25:7]
The Noble Qur’an strongly refuted their allegations and explained that the statements of the Prophet # were Revelations of the Lord, and their nature and content presented a bold challenge to those who
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attributed his words to some base origin -- at times to the deranged rants of a dreaming reformer, at others to the feelings of an obsessed poet or the uncertain mutterings of an insane man.
3. Contrasting the Qur’an with the mythology of the ancients in order to divert people's interest from the Word of Allah. It is narrated that An-Nadr bin Harith, went to Heerah where he got conversant with the traditions of the kings of Persia and the accounts of people like Rustum and Isphandiyar, and then returned to Makkah. He would always shadow the Messenger’s steps wherever he preached the new faith and cautioned people against Allah’s wrath. An-Nadr would directly follow the Prophet # and narrate to the same audience long tales about those people of Persia. He would then always add a question after his talk, cunningly inquiring if he did not surpass Muhammad! Ibn “Abbas related that An-Nadr used to purchase female singers who would, through their bodily charms and songs, entice away from Islam anyone developing the least attachment to the Prophet % ; in this regard, Allah revealed:
€ te J sll Wats 0135 “And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the path of Allah.” [31:6]?
Persecution
At the beginning of the fourth year of the Call and for a period of some months thereafter, the polytheists confined their harassment tactics to those mentioned above. After they realized that they could not restrict the inflow of people to Islam without persecuting the believers and torturing them, they arranged for another meeting. This time, they consulted amongst themselves and approved of a campaign of persecuting the Muslims and torturing them to get them to leave their religion. Each of the leaders began persecuting anyone in their tribe found to be following the religion of Islam.
Whenever Abu Jahl heard of the conversion of a man of high birth
1. Ibn Hisham 1/299, 300, 358. 2 Ad-Durrul-Manthur , the Tafsir of Surat Lugman no. 6 (5/307).
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Open Preaching ; ut Ie-Sahee, oy ae Hakhteum
with powerful friends, he would deride his good sense and intellect, undermine his judgment and threaten him with terrible consequences if he was a merchant. If the new convert was socially weak, he would beat him mercilessly and subject him to unspeakable torture.’
The uncle of “Uthman bin “Affan 2 used to wrap “Uthman in a mat of palm leaves, and set fire under him.? When Umm Mus‘ab bin “Umair heard of her son’s conversion, she subjected him to starvation and then expelled him from her house. He used to enjoy a luxurious and easy life, but as the outcome of the tortures he had to bear, his skin became marked with wrinkles and his suffering showed.’
Bilal , the slave of Umaiyah 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 urchins were made to drag him through the streets and even across the hillocks of Makkah. At other times he was subjected to prolonged deprivation of food and drink. Once, he was bound during the hottest part of the day and left in the valley in Makkah. Then Umaiyah had a giant stone brought and placed it upon his chest. He said, “By Allah! I will not stop until you are dead or until you reject Muhammad and worship Lat and *Uzza.” Yet, even while Bilal 2swas suffering, he said only, “One, One.” Abu Bakr was passing by, and moved by pity, he purchased him and released him from slavery.*
Another victim of the cruelty of Quraish was “Ammar bin Yasir , a freed slave of Bani Makhzum. 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 thrown on embers. The Prophet # once passed by while they were being tortured and said:
~O family of Yasir! Be patient, you will certainly find your place in Paradise.”
Yasir , the father, died because of the unrelenting torture. Sumaiyah , Ammar’s mother was bayoneted to death by Abu Jahl himself, and
1 Ibn Hisham 1/320.
2 Rahmatul-lil- Alamin 1/57.
3. Al-Isabah 4/255, and Ibn Sa*d 3/248.
4 Talgih Fuhum Ahiil-Athar p. 61, and Ibn Hisham 1/317-318.
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thus merited the title of the first woman martyr in Islam.
‘Ammar himself was subjected to various modes of torture and was always threatened with continuous severe suffering unless he abused Muhammad and made an open confession of error to Al-Lat and *Uzza.
In a weak moment, he uttered a word interpreted as his retraction from Islam, although his heart never wavered, and he came back at once to the Prophet # , who consoled him for his pain and confirmed his Faith. Immediately afterwards the following Verse was revealed:
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“Whoever disbelieved in Allah after his belief, except him who is forced thereto and whose heart is at rest with Faith.” [16:106]'
Abu Fakih Aflah, a freed slave of Bani ~Abdud-Dar, was another of those helpless victims. The Makkan polytheists used to lay him down on scorching sand with a stone on his back so that he could not move, leaving him in this state until he lost consciousness. They used to tie his legs with rope and drag him around a lintel until they thought he was dead. Abu Bakr also passed him while he was being tortured, and he purchased his freedom for the sake of Allah.2 The oppressors used to fasten his feet with a rope and drag him in the streets of Makkah.*
Khabbab bin Al-Aratt was the slave of Umm Anmar bint Saba* Al- Khuza‘iyah. He was also an easy victim to similar brutality on every possible occasion and experienced unprecedented torture and ill treatment. He was seized by his hair and dragged, twisted by his neck and thrown into fire. Then his tormentors would drag him through the fire and not stop until his back was burnt.'
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 4 included -- of course, 1 Ibn Hisham 1/319, 320, Ibn Sa°d 3/248, 249. Some of this was narrated by Al-'Awfi
from Ibn 'Abbas . See the Tafsir of Ibn Kathir about the Verse mentioned. 2 Usdul-Ghabah 5/248, and Al-Isabah 8/152.
3 Eijaz At-Tanzil p. 53. 4 Usdul-Ghabah 1/591, 592, Talgih Fuhum Ahlil-Athar p. 60.
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before his conversion to Islam.!
Abu Bakr, who was wealthy among the early believers, purchased and freed some of those slaves, just as he did with regard to Bilal 2 and ~Amir bin Fuhairah .
The pagans would also throw some of the Companions into animal enclosures and then drag them into the hot sun. They would put an iron armor on some of them and throw them upon boulders to swelter in the sun.* No one would let his conversion to Islam be known, except that he would have to undergo severe torture and suffering for the sake of Allah.
As for the Prophet % , it was not easy to harm him because he had such significance, nobility and matchless perfection of character that prevented even his enemies from committing any act of foolishness against him. He had, as well, Abu Talib, his uncle, who came from noble descent and had a large, influential 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 frightening power marching steadily to rescind their religious office and worldly authority.
The Quraish Approach Abu Talib
Ibn Ishaq said, “Some men among the notables of the Quraish went to Abu Talib. They said; **O Abu Talib! Your nephew curses our gods; finds fault with our way of life, mocks our religion and degrades our forefathers; either you must stop him, or you must let us get at him. For you are opposed to his views just as we are in opposition to him; and we will rid you of him.” Abu Talib tried to calm them down by giving a polite reply. The Prophet # , however, continued on his way of preaching Allah’s religion and calling to it.. The Quraish could not be patient for very long while they witnessed his work in inviting others to Allah. The more he worked, the more they talked about the problem.
1 Ibn Hisham 1/319.
2 Rahmatul-lil- Alamin 1/58. 3. Ibn Hisham 1/265.
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The Quraish Pressure Abu Talib
The notables of the Quraish came to Abu Talib and insisted that he put a stop to his nephew’s activities. Such activities, if allowed unchecked, they said, would draw him into severe hostility. Abu Talib was deeply distressed at this open threat of his people and their enmity, but he could not afford to desert the Messenger 4 too. He sent for his nephew and told him what the people had said, adding, “Spare me and yourself and put not a burden on me that I can’t bear.” Upon this the Prophet # thought that his uncle would let him down and would no longer support him, so he replied:
“O my uncle! By Allah if they put the sun in my right hand and the moon in my left on condition that I abandon this course, | would not abandon it until Allah has made me victorious or I perish therein.”
The Prophet # 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 Allah, I will never forsake
”
you.
He then recited two lines of verse with significant meanings of full support to the Prophet # and absolute gratification by the course that his nephew had chalked out in Arabia.'
The Quraish Confront Abu Talib a Second Time
Seeing that Allah’s Messenger # was still intent on his Call, the Quraish 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 “Umarah bin Al-Walid bin Al- Mughirah, 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 exchange for your nephew, who has run counter to your religion, brought about social conflict, found fault with your way Of life, so that we kill him and rid you of his endless troubles; man for man.”
Abu Talib’s reply was, “This is really an unfair bargain. You give
1 Ibn Hisham 1/265, 266, and Dala'il An-Nubuwwah by AlI-Baihaqi, 2/188.
2 56
Open Preaching at-anneodll o/s " Aateogeel Hakhtum
me your son to bring him up and I give you my son to kill him! By Allah, it is something incredible!” Al-Mut’im bin “Adi, a member of the delegation, interrupted saying that the Quraish had been fair in the bargain because “they meant only to rid you of a source of hateful trouble, but as I see, you are determined to refuse their favors.”
Abu Talib, of course, turned down all their offers and challenged them to do whatever they pleased.'Historical sources do not give the exact date of these two meetings with Abu Talib. However, they seem more likely to have taken place in the sixth year of Prophethood with a brief lapse of time in between.
Atrocities Against Allah’s Messenger «
Abu Lahab himself took the initiative in the new series of persecutions, and started instigating countless incidents of harmful acts, and other manifestations of hatred and nastiness against Muhammad %. He stopped at nothing -- from throwing stones at him, forcing his two sons to divorce their wives Rugaiyah and Umm Kulthum , the Prophet's daughters, *showing delight at the death of his second son and calling him “the man cut off from offspring’, °and then shadowing his steps during the pilgrimage seasons and in open forums, as we mentioned earlier, to belie him and persuade the bedouins against him and his Call. Tariq bin “Abdullah Al-Muharabi narrated that he would not stop at merely rebuking the Prophet # , rather he would throw stones at him until his ankles bled. *
His wife, Umm Jamil bint Harb, the sister of Abu Sufyan also had her share in this merciless campaign. She proved that she was not less than her husband in the enmity and hatred she had for the Prophet #. In order to cause him bodily injury, she used to tie bundles of thorns with ropes of twisted palm-leaf fiber and scatter them in the paths which the Prophet # was expected to take.
She was an ill-mannered and bad-tempered woman who used abusive language, and was highly skilled in the art of hatching intrigues, and enkindling the fire of enmity and hatred. She was deservedly 1 Ibn Hisham 1/266 267.
Usdul-Ghabah , volume 6, the biographies of Rugaiyah and Umm Kulthum .
2 3 Tafsir Ibn Kathir, Surat Al-Kawthar. 4 Kanzul--Ummal 12/449.
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labeled as ‘the carrier of firewood’ in the Noble Qur’an.
On receiving this news, she directly proceeded to the Ka*bah with a handful of pebbles to throw at the Prophet % .
However, Allah the Almighty took away her sight and she saw only Abu Bakr who was sitting next to the Prophet # .
She then addressed Abu Bakr#s in the most insolent manner, threatening to break his Companion’s mouth with her handful of pebbles, and recited a line of verse having words full of disrespect and disobedience:
“We have disobeyed the dispraised one, rejected his Call, and alienated ourselves from his religion.”
When she left, Abu Bakr turned to the Prophet #% and inquired about the matter. The Prophet % said:
“She did not see me. Allah prevented her from being able to see me.”
Abu Bakr Al-Bazzar also recorded this story, but in his version when she stopped at Abu Bakr: , she said, ““O Abu Bakr#:! We ridicule your companion.” Abu Bakr # replied, “No by the Lord of this structure(Ka'bah)! He has not articulated nor uttered poetry.” She replied: “You have said the truth.”
Abu Lahab and his household used to inflict shameful forms of torture and harassment in spite of the blood relation that tied them, for he was the Prophet's uncle and lived next door to him. Similarly, other neighbors of the Prophet # would cause harm to him in his own house as well.
Ibn Ishaq said, ~The group of those who used to harm Allah’s Messenger in his house included Abu Lahab, Al-Hakam bin Abul-’ As bin Umaiyah, “Uqbah bin Abi Mu’ait, “Adi bin Hamra’ Ath-Thagafi and Ibn Al-Asda’ Al-Hudhali. These were his neighbors and he was not safe from any of them except for Al-Hakam bin Abul-’ As. One of them would throw the womb of a sheep on him while he was praying, another would throw it in his prepared pot (of food). Then Allah’s Messenger would use a rock to screen himself from them when he prayed. When
1 Ibn Hisham 1/335, 336.
Open Preaching ——— A Rahocgel WMakhtsuon
they would throw these harmful things on him, he would remove them with a piece of wood and put it by the door then say:
*“O Bani “Abd Manaf! What kind of neighborly treatment is this?”
Then he would throw it in the street. '
Al-Bukhari, on the authority of Ibn Mas’ud , narrated: “Once the Prophet # was offering prayers near the Ka*bah. Abu Jahl was sitting with some of his companions. Some of them said to the others, *\Who among you will bring the guts of a camel of Bani so-and-so and put it on the back of Muhammad %, when he prostrates?’ The most wretched of them (‘Ugqbah bin Abi Mu’ait) got up and brought it. He waited until the Prophet % prostrated and then placed it on his back between his shoulders. I was watching but could not do anything. I wished I had some people with me to hold out against them.
They started laughing and falling upon one another in their mirth. Allah’s Messenger # was in prostration and he did not lift his head up until Fatimah (the Prophet’s daughter) came and removed it from his back.
He raised his head and said thrice,
‘O Allah 4¢! Destroy the (infidels of) Quraish.’
It was hard for Abu Jahl and his companions when the Prophet # invoked Allah against them as they had a belief that prayers and invocations were accepted in this city (Makkah). The Prophet # said:
‘O Allah 4! Destroy Abu Jahl, “Utbah bin Rabi’ah, Shaibah bin Rabi’ah, Al-Walid bin “Utbah, Umaiyah bin Khalaf, and “Ugqbah bin Abi Mu’ait...’
And he mentioned the seventh whose name I cannot recall. By Allah in Whose Hand my life is, | saw the dead bodies of those persons who were counted by Allah’s Messenger in the Qalib (one of the wells) of Badr.” *, The seventh person was “Umarah bin Al-Walid.*
Umaiyah bin Khalaf would slander and talk badly about Allah’s Messenger whenever he saw him. It was about him that Allah revealed:
1 Ibn Hisham 1/416.
2 Sahih Al-Bukhari , the Book of Ablution, chapter: When dead body or polluted thing touches the praying person, 1/37.
3. Sahih Al-Bukhari no. 520, the last in the Book of Prayer.
141
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é ga JEIL) “Woe to every slanderer and backbiter.” [104:1]
Ibn Hisham said, “ Al-Humazah is the one who publicly mocks a person...and Al-Lumazah is the one who secretly declares the defects of people and defames them.”
“Ugbah bin Abi Mu’ait, Umaiyah’s brother, once attended an audience of the Prophet % and listened to him preaching Islam. A close friend of his, Ubai bin Khalaf, heard of this. He could not bear this, so he strongly condemned ‘Uqbah and ordered him to spit in the face of Allah’s Mes- senger , and he shamelessly did it. Ubai did not spare any conceivable means to harm the Prophet # ; he even ground old decomposed bones and blew the powder on him.’
Al-Akhnas bin Shuraiq Ath-Thaqafi used to slander the character of the Prophet % and vilify him at every opportunity. The Noble Qur’an, in direct reference to this man’s shameful deeds, attached to him nine repulsive characteristics:
Sy cer 1th OE cos ec cet TEs Cs ute Be tye ¢ PHS Aw Joe AM) pctl Bowe poull glean y pees elie Sle Dont De Fie b “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]
Sometimes Abu Jahl would come to listen to Allah’s Messenger recite the Qur’an, then he would leave without believing in it, nor taking heed to its warnings. He would harm Allah’s Messenger in speech, he would take every opportunity to obstruct the Message of Allah, and then he would go around arrogantly boasting about what he did. Allah revealed about him:
$ i Yas “So he (the disbeliever) neither believed (in this Qur'an, in the Message of Muhammad ) nor prayed!” [75:31]
Ibn Hisham 1/356, 357. 2 Ibn Hisham 1/361, 362. 3 Ibn Hisham 1/356.
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Open Preaching of Reaheeged Hakthlem
He, moreover, wanted to debar the Prophet * from praying in the Noble Sanctuary. It happened once that the Prophet # was praying within the area of the Sacred House, when Abu Jahl proceeded toward him threat- eningly and uttering abusive language. The Prophet # admonished him severely to which Abu Jahl answered back rudely claiming that he was the mightiest in Makkah; Allah then revealed:
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“Then, let him call upon his council (of helpers)/We will call out the guards of Hell(to deal with him)." [96:17]
In another version of the same incident, the Prophet # took Abu Jahl by his neck, moved him back and forth severely saying:
I6 AIGA) dk AL “Woe to you [O man] And then (again) woe to you! Again, woe to you [O man] And then (again) woe to you!" '[75:34, 35]
Notwithstanding this reproach, Abu Jahl never woke up to his mistakes nor did he realize the harm of his foolish actions.
On the contrary, he was determined to go to extremes, and swore he would throw dust in the Messenger’s face and step 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 was in his pursuit).
His companions asked him what was the matter. He said: “I perceived a ditch of burning fire and some wings flying.” Later on, the Messenger # commented saying:
Ub Gab SU GES LS Sh
“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 # and the Muslims at the hands of the evil pagans who claimed that they were Allah's people, living in His Sanctuary.
1 Recorded by Ibn Jarir in his Tafsir , At-Tirmidhi in the Tafsir of Surat Igra' , Ibn Kathir 4/477, and Ad-Durrul-Manthur 6/478. 2 Sahih Muslim , the Description of the Hypocrites, no. 38.
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As Aaheogeut HMakhtiuon The Second Stage
The House of Al-Arqam
In the light of this inhuman harassment, the Prophet # 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 the Quraish should get to know of his designs, and plot to foil his goals. He also wanted to avoid open confrontation with the polytheists because at that early stage, such action would not be in the interest of the fledgling Call to Islam, that was still fragile and weak. Once, in the fourth year of Prophethood, the Muslims were on their way to the hillocks of Makkah to hold a secret meeting with the Prophet #, when a group of polytheists observed their suspicious movement and began to abuse and fight them. Sa’d bin Abi Waqqas beat a polytheist and shed his blood and thus recorded the first instance of bloodshed in the history of Islam."
On the other hand, the Prophet # proclaimed the Islamic faith and preached it openly with deep devotion and steadfast pursuit. However, for the general welfare of the new converts and in consideration of the strategic interests of Islam, he took Dar Al-Argam, the estate of Al-Argam bin Abul-Arqam Al-Makhzumi on As-Safa, as a temporary center to meet his followers secretly and instruct them in the Qur’an and in Islamic wisdom.
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.
By the middle of the fifth year, the situation got so grave and intolerable that the Muslims began to think of feasible ways to avert the painful torture meted out to them.
It was in this depressing and desperate period that Allah informed them that His earth was not restricted for them, alluding to migration. He revealed Surat Az-Zumar (Chapter 39 -- The Groups) saying in it:
1 Ibn Hisham 1/263.
Migration to Abyssinia pedis opeit-< eprelignod Companions
Allah finds you a relief from this misery,” and this was the first migration in Islam.
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“ aoa coe id Zi 4-3 \e, 2- - oe x ad ai ore | -¥-,7 § eee Spal GG es a ph ie Gil 35 acta “Good is for those who do good in this world, and Allah’s earth is
spacious. Only those who are patient shall receive their rewards in full, without reckoning.” [39:10]
The Prophet #% knew that Ashamah, who held the title of Negus, king of Abyssinia (Ethiopia), was a just ruler who would not wrong any of his subjects, so he permitted some of his followers to seek asylum 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 # ). With respect to these two emigrants, the Prophet ¥ said:
ee ee ee eee
OPES gle ols ali] ey abl once Gb EC ST bel) ‘They are the first people to migrate in the cause of Allah after Ibrahim and Lot.”
They slipped out of Makkah under the heavy curtain of a dark night and headed for the sea where two boats happened to be sailing for Abyssinia (Ethiopia), which was their destination. News of their intended departure reached the ears of the Quraish, so some men were sent after them, but the believers had already left the port of Shu’aibah towards their place of protection, where they were received warmly and accorded due hospitality.’
In Ramadan of the same year, the Prophet # went into the Holy Sanctuary where there wasa large host of Quraish polytheists, including some notables and elders. Suddenly he began reciting Surat An-Najm (Chapter 41 -- The Star). The awe-inspiring Words of Allah descended unexpectedly upon them and they were stunned by them. It was the first time they were astounded by the truthful Revelation. Formerly, it had been the favorite trick of the people who wished to dishonor Revelation, to avoid listening to it by talking loudly and rudely when it was being read, so that even the other listeners would not be able to hear. They used to think that they were drowning out Allah’s Speech; they would say:
1 Zadul-Ma‘ad 1/24. 2 Zadul-Ma‘ad 1/24.
Open Preaching h- Leachoegul HMakhtum
¢ SKE sat sos Yessy
“Listen not to this Qur’an, and make noise in the midst of its (recitation) that you may overcome.” [41:26]
When the unspeakably fascinating Words of Allah came into direct contact with their hearts, they were spellbound and lost consciousness of the material world around them and were caught in a state of complete attentiveness to the Divine Words to such an extent that when the Prophet # reached the stormy ending:
& REET
“So fall you down in prostration to Allah and worship Him (Alone).” [53:62]
The idolaters, unconsciously and with full compliance, prostrated themselves in a truly helpless state. It was in fact a wonderful moment when the Truth cleaved through the shameless souls of the arrogant ones and the attitude of the scoffers.' They stood stunned when they perceived that Allah’s Words had conquered their hearts and they had done the very act that they had been trying hard to eradicate and exterminate. The other polytheists who had not been present on the scene accused and blamed them severely; consequently they began to fabricate lies and began blaming the Prophet %, alleging that he had attached to their idols great respect and ascribed to them the power of desirable intercession. This was merely a desperate attempt to establish a justification for prostrating themselves with the Prophet # on that day. Of course, this foolish and wicked slanderous behavior was in line with their already common practice of telling lies and hatching plots.
News of this incident was reported to the Muslim emigrants in Abyssinia (Ethiopia). They were informed that the entire 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 at an hour’s
1 Al-Bukhari recorded a brief version of this story from Ibn Mas“ud and Ibn Abbas . See the chapter on the prostration in Surat An-Najm, and the chapter on when the Muslims and the idolaters prostrated (1/146), and the chapter on what the Prophet
#2 and his Companions met from the Quraish in Makkah (1/543).
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distance from Makkah, they discovered the reality of the situation. Some of them returned to Abyssinia (Ethiopia), others entered secretly into the city or went in publicly but under the protection of a local notable person. !
The Second Migration to Abyssinia (Ethiopia)
The polytheists were incensed on receiving news about the hospitality and warm welcome accorded to the Muslims in Abyssinia (Ethiopia), and started meting out even more severe ill-treatment and torture to the Muslims.
Thereupon Allah’s Messenger permitted the helpless servants of Allah to seek asylum in Abyssinia (Ethiopia) for a second time. Migration this time was not as easy as it was the previous time, for the Quraish were on the alert to the least suspicious moves of the Muslims.
In due course, however, the Muslims managed their escape too fast for the Quraishites to spoil their attempt. 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 Machinations Against the Emigrants
The Quraish could not tolerate the prospect of asecure and safe haven available for the Muslims in Abyssinia (Ethiopia), so they dispatched two messengers to request their expulsion. They were “Amr bin Al-- As and Abdullah bin Abi Rabi‘ah -- (before they embraced Islam). They took with them valuable gifts for the king and his clergy, and won over some of the courtiers to their side. The pagan envoys demanded that the Muslim refugees should be expelled from Abyssinia (Ethiopia) and handed 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
1 Zadul-Ma‘ad 1/24, 2/44, Ibn Hisham 1/364. 2 Zadul-Ma‘ad 1/24.
Open Preaching : : —_ ~H- Aaiheoget WMakhtum
to explain the teachings of their religion. So they gathered there, determined to speak the truth before him. He asked them, “What is this religion that has caused you to separate from your people, to not enter my religion or any of the others’?” Ja‘far bin Abi Talib stood up and addressed the king in the following words:
~*O king! We were an ignorant people. We worshipped idols and ate the meat of dead carcasses. We were accustomed to lewd behavior, to severing the ties of kinship, neglecting our neighbors, and the strong among us consumed [the property of] the weak. This is how we were, but then Allah sent a Messenger to us. We were aware of his lineage, his truthfulness, that he was trustworthy, and chaste. He began inviting us to Allah, that we single Him out and that we worship him. So we left the religion of our forefathers that we had followed previously, we left the worship of stones and idols, of all others besides Allah. He also commanded us to be truthful in our speech, fulfill trusts, nurture the ties of kinship, be kind to our neighbor, and to refrain from spilling blood unlawfully. He forbade us from lewd behavior, from obscene speech, from consuming the orphan’s wealth, and from slandering chaste women. He commanded that we worship Allah Alone without associating anything with him, he commanded us to perform the prayer, give charity, and fast” -- and he listed the Islamic injunctions. He continued, “Thus, we trusted him and believed in him, and followed the religion of Allah that he delivered. We began to worship Allah Alone, we would not associate anything with Him, and we began prohibiting what He made unlawful for us, as well as allowing what He had made lawful for us. At this, our people rose as enemies against us, punishing us, torturing us to get us to leave our religion and return to worshipping idols instead of worshipping Allah, and they expected us to consider all the filthy things lawful as we previously did. So when they overpowered us, oppressed us and restricted us, when they came between us and our religion, then we came to your land, we chose you over others besides you, desiring to be your neighbor, and hoping that you -- O king -- will not wrong us.”
The Negus said, “Is there anything with you that he told you to be from Allah?”
—— ae) ~ YU Vv = ae Oo iB) Wy Vv “= inn
The Seald Nectar
e-Rathrcogele Hak htuam Ladies Jafar said, “Yes!” The Negus said, “Then recite some of it for me.” He then recited the opening Verses of Surat 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 kingdom, was moved to tears that rolled down his cheeks and even wet his beard. He exclaimed: “It seems as if these words and those which were revealed to Jesus are rays of light which have radiated from the same source.” Turning to the subdued messengers of Quraish, he said, “T am afraid, I cannot give you back these refugees. They are free to live and worship in my kingdom as they please.”
The next day, the two messengers went to the king again and said that Muhammad and his followers blasphemed against Jesus Christ. The Muslims were summoned again 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 # , that is, he is the servant of Allah, His Messenger, His spirit and His Word breathed into the Virgin Mary.” The king remarked that they believed the same. Then turning to the frowning members of the delegation and to his bishops who got angry, he said that they may fret and fume as they liked but Jesus was nothing more than what Jafar has said about him. He then assured the Muslims of full protection. He returned, the gifts the delegation of the Quraish had brought with them and sent them away. The Muslims lived in Abyssinia (Ethiopia) undisturbed for a number of years till they left to Madinah."
This is the version narrated by Ibn Ishaq, and others mentioned that “Amr bin Al--As went to the Negus after the battle of Badr. To bring these two views in accord, others say that the delegation went on two occasions. However, the question and answer session between the Negus and Ja*far that they say occurred on the second occasion, is the same in general content as that narrated here by Ibn Ishaq. Thus, it is obvious that the event took place when they first arrived in Abyssinia.
1 Summarized from Ibn Hisham 1/334-338.
Open Preaching = : e-Rai feegul Hlakhleum
The Tyrants’ Decision to Kill the Prophet 4
Now that all the schemes and conspiracies of the Quraish had failed, they returned to their old practices of persecution and inflicting torture on the Muslims in an even more severe and brutal manner than ever before. They also began to nurse the idea of killing the Prophet # . The Muslims who remained in Makkah were very few. They were either the influential elite, who were thereby safe from annoyances, or they were neighbors of such people. Yet, they had to hide their Islam, and keep it out of the public eye as much as possible since they were not safe from the harm of their neighbors.
As for Allah’s Messenger #, he would pray and worship Allah openly before the eyes of the tyrants, inviting publicly and covertly to Allah. There was nothing that could prevent or divert him from this. For this was the essence of the order to convey the Message of Allah # when He said:
§ KEN SB past p
“Therefore proclaim openly that which you are commanded, and turn away from Al-Mushrikun ." [15:94]
Among what is mentioned in the books of Sunnah and Seerah about the events of this period is the incident with “Utaibah bin Abi Lahab. He once approached the Prophet # and most rebelliously and shamelessly shouted at him, “I disbelieve in:
€ sy Sah “By the star when it goes down’ [53:1] and in the one who: § IGGZ > *,.approached and came closer.” [53:8]
In other words: **I do not believe in any of the Qur’an He then began treating the Prophet # arrogantly and laid a violent
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h- Rateoogeel Harkhteo The second Stage
hand on him, tore his shirt and spat at him, but he missed the face of the Prophet * .
Thereupon, the Prophet # invoked Allah’s wrath on “Utaibah and supplicated:
(LIS Jo US athe Lbs gun *“O Allah! Set one of Your dogs on him.”
Allah 4 responded positively to the Prophet's supplication, and it happened in the following manner: Once “Utaibah with some of his companions from the Quraish set out for Syria and took accommodation in Az-Zarqa’. There a lion approached the group to the great fear of “Utaibah, who at once recalled Muhammad's words in supplication, and said: ‘Woe to my brother! This lion will surely consume me just as Muhammad supplicated. He has really killed me in Syria while he is in Makkah.” The lion jumped at “Utaibah, snatched him from his people, and crushed his head.'
It is also reported that an idolater from the Quraish, named ~“Uqbah bin “Abi Mu‘ait once pressed the Prophet's neck with his feet until his eyes protruded while he was prostrating himself in prayer.*
More details reported by Ibn Ishaq testify to the tyrants’ deeply- rooted intentions of killing the Prophet 4s .
Abu Jahl, the archenemy of Islam, once addressed some of his accomplices: “‘O people of Quraish! It seems that Muhammad 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 very heavy rock and drop it on Muhammad’s head while he is in prostration to rid you of him once and for all. 1 am not afraid of whatever his clan, Banu “Abd Manaf, might do.” The unfortunate audience approved his plan and encouraged him to translate it into decisive action.
Demonstrating their intent to kill the Prophet # is what is recorded by Ibn Ishaq from *Abdullah bin “Amr bin Al-*As , that some people of the Quraish were at Al-Hijr (of Isma’il) complaining that they had been too patient with the Prophet # , who suddenly appeared in their midst and began his usual circumambulation. They started winking at him
1 Al-Isti*ab, Al-Isabah, Dala'il An-Nubuwwah , etc. 2 Mukhtasar Seeratir-Rasul, by Sheikh “Abdullah An-Najdi, p.113.
Open Preaching vn he - Re eh Hakteteern
and uttering sarcastic remarks but he remained silent for two times, then on the third, he stopped and addressed the infidels saying:
fA UL SE oe ot gli ul ns Ae 5 A d< ody Bis ALY 2 By Bb ot, Je OES 5 oe Bs is Ve SSG ANS eth gS ai 1985 JZ G gael
“O people of Quraish! Listen, | swear by Allah in Whose Hand is my soul, that you will one day be slaughtered to pieces."As soon as he # uttered the word ‘slaughter; they all stood shocked and switched off to a new style of language portraying fear and even horror trying to soothe his anger and comfort him saying: **You can leave Abul-Qasim, for you have never been foolish.”
In the morning of the following day, they gathered talking again about him. This time, they confronted and surrounded him. I saw one of them strangling him with his upper-garment. Abu Bakr came over crying, “Do you want to kill a man just because he says, “My Lord is Allah’?” Then they left him alone. Ibn “Amr said, “That was the worst behavior I had ever seen from the Quraish.”!
“Urwah 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 # . He said: “While the Prophet #% was praying in Al-Hijr of Al-Ka*bah, “Ugbah bin Abi Mu’ait came and put his garment around the Prophet's neck and strangled him violently. Abu Bakr # came and caught him by his shoulder and pushed him away from the Prophet # and said: ~Do you want to kill a man just because he says: My Lord is Allah’?”*
In the narration of Asma’ , she said: Someone came yelling to Abu Bakr#:, “Look at your companion.” So he left us while wearing four braids. He left while saying to them, “Do you kill aman simply because he says, “Allah is my Lord’?” So they beat Abu Bakr. He returned to us, and whatever we touched of his hair, would fall out.”*
1 Summarized from Ibn Hisham 1/ 289-290.
2 Sahih Al-Bukhari , the chapter on what the pagans did to the Prophet % and his Companions in Makkah 1/544. 3 Mukhtasar Seeratir-Rasul by Sheikh Abdullah An-Najdi, p.113.
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1V- athoogtls Heathteove The Secor Stage
The Conversion of Hamzah bin “Abdul-Muttalib
In a gloomy atmosphere infested with dark clouds of injustice and oppression, there shone a promising light for the oppressed on the horizon, i.e., the conversion of Hamzah bin “Abdul-Muttalib in Dhul- Hijjah, the sixth year of Prophethood.
It is recorded that one day, the Prophet 3 was seated on the hillock of Safa when Abu Jahl happened to pass by and abused the religion preached by him. Muhammad , 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 Quraish in their place of assembly. 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 Jad’an, who had noted the offensive behavior of Abu Jahl, told him the whole story of the attack on the Prophet % .
On hearing this, 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 to him and struck his head with the bow violently and said: “You have been abusing Muhammad; I too follow his religion and profess what he preaches.”
The men of Bani Makhzum came to his help, and the men of Bani Hashim wanted to provide help, but Abu Jahl sent them away saying: “Leave Abu “Umarah alone, by Allah I did shamelessly abuse his nephew.”!
In fact, Hamzah’s conversion derived initially from the pride of a man who would not accept the concept of others humiliating his relative.
Later on, however, Allah 4 purified his nature and he managed to grasp the most trustworthy handhold (faith in Allah 4¢ ). He proved to be a source of great strength to the Islamic faith and its followers.”
1 Ibn Hisham 1/291-292. 2 Mukhtasar Seeratir-Rasul p.101.
Open Preaching : e h-Ratee tele WHeathlem
The Conversion of “Umar bin Al-Khattab.2:
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 fearless courage and determination, feared and respected in Makkah, and until then a bitter opponent of the new religion. The traditional account reveals that the Prophet # once raised his hands in prayer and said:
ting Je yl Fa 55 5a ay en st ey 5h egy
0 Allah! 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 were conflicting with one another in his soul. On the one hand, he used to regard the traditions of his people highly, and was used to indulgence in wine parties; on the other hand, he greatly admired the fortitude of the Muslims and their persistent dedication to their faith. These two extreme views created an uncertainty in his mind and made him at times tend to believe that the doctrines of Islam could bear better and more sacred seeds of life, which is why he would always experience fits of rage directly followed by unexpected fatigue. 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 2 set out from his house, and headed for the Holy Sanctuary where he saw the Prophet # offering prayer and overheard him reciting the beginning of Surat Al-Haqqah (Chapter 69, The Reality) of the Noble Qur’an. He said to himself, “By Allah! This is poetry as the Quraish have said.” Then the Prophet % recited:
é aor Gaus jet Jy ABC 25, Js Jai lh This is verily the word of an honored Messenger (i.e., Jibreel #4 or
1 Tarikh 'Umar bin Al-Khattab by Ibn Al-Jawzi, p.11. 2 At-Tirmidhi, the chapters of the Virtues; the Virtue of Abu Hafs 'Umar bin Al-Kha - tab, 2/209.
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Muhammad which he has brought from Allah). It is not the word of a poet, little is that you believe!” [69:40-41]
So he said to himself, “He is a soothsayer.” The Prophet # was then reciting:
a Ty = 9840208 co yt § SIT SALE WS) A SCIG phe DP “Nor is it the word of a soothsayer (or a foreteller), little is that you remember! This is the Revelation sent down from the Lord of the
“Alamin (mankind, jinns and all that exists).’” [69:42-43] Up to the end of the Surah.
7]
“Umar 4 narrated: “Then Islam came into my heart.
However, the dark layer of pre-Islamic tendencies, the deep-seated traditional prejudice as well as the blind pride in his forefathers overshadowed the essence of the great Truth that began to find its way into his heart. He, therefore, persisted in his violence against Islam and its believers, being unmindful of the pure innate nature and disposition that lay behind the fragile cover of pre-Islamic ignorance and mentality. His sharp temper and excessive enmity towards the Prophet # led him one day to leave his house, sword in hand, with the intention of killing the Prophet 4 . He was in a fit of anger, irritated and fuming. Nu’aim bin “Abdullah, or [it is reported] a man from the tribe of Zahrah, or a man from the tribe of Makhzum -- met him along the way. He asked him where he was headed. “Umar # said furiously: ‘To destroy that man, Muhammad.” He said, “How will you be safe from Bani Hashim and from Bani Zahrah while you have killed Muhammad? 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 ) and abandoned your religion.”
“Umar # headed to his sister’s house. As he drew near, he heard the
1 Tarikh “Umar bin Al-Khattab #s p.6. A similar report has been noted by Ibn Ishaq from “Ata! and Mujahid, but the end is different. See Ibn Hisham 1/346- 347. Again, Ibn Al-Jawzi mentioned something else similar to it with a different wording at the
end. See Tarikh “Umar bin Al-Khattab pp. 9-10.
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voice of Khabbab bin Aratt , who was reciting the Qur’anic Chapter Ta-Ha to them from some pages. Khabbab , perceiving the noise of ‘Umar'’s footsteps, went inside the house. Fatimah ‘ , ~“Umar'’s sister, took hold of the page and hid it. However, “Umar 2: had already heard the voice. “What was that sound I heard just now?” he said, entering angrily. Both his sister and her husband replied, “You heard nothing.” “Nay,” said he swearing fiercely, “I have heard that you have turned from your religion.”
He moved 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 on the head. The husband and wife could not contain themselves and cried aloud: **Yes, we are Muslims, we believe in Allah and His Messenger Muhammad , so do what you will.”
When “Umar saw the face of his dear sister smeared with blood, he felt pity and said: “Let me see what you were reading, so that | may know for myself what Muhammad 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 Ta-Ha until he reached:
EO) oa at sh gL Yay Ip “Verily! | am Allah! La ilaha illa Ana (none has the right to be
worshipped but |), so worship Me and maintain prayer ( Salat ), for My Remembrance.’ [20:14]
‘Umar read the Verses with great interest and was fascinated with them. “How excellent it is, and how graceful! Please guide me to Muhammad,” he said. And when Khabbab heard that, he came out of concealment and said, ~‘O “Umar 4, I hope that Allah has answered the prayer of the Prophet # , for I heard him say: ‘O Allah! Strengthen Islam through either ~Umar bin Al-Khattab.# or Abu Jahl bin Hisham.” “Umar #: then left for a house in Safa where Muhammad # had been holding secret meetings along with his Companions.
“Umar 4 reached that place with the sword swinging by his arm.
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He knocked at the door. The Companions of the Prophet # turned to see who the intruder was. One of them peeped through a chink in the door and turned back in worry, saying: ~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 # asked his Companions to open the door. In came the son of Khattab. The Prophet % advanced to receive the dreadful visitor, caught him by his garment and scabbard, and asked him the reason for his visit. At that “Umar # replied: “O Messenger of Allah, I come to you in order to believe in Allah and his Messenger and that which he has brought from his Lord.” Filled with delight, Muhammad together with his Companions shouted: ‘Allahu Akbar’ (Allah is Great) saying it so loud that it could be heard at the Ka*bah.'
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 until then worshipped Allah within the four walls of their homes in secret, now assembled and performed their rites of worship openly in the Holy Sanctuary itself. This raised their spirits, and anxiety and uneasiness began to seize the Quraish.
Ibn Ishaq narrated on the authority of “Umar 2s : **When I embraced Islam, | remembered the archenemy of Muhammad , 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 disapproving my move as infamous and my face as ugly.”*In fact, “Umar’s conversion created an enormous stir in Makkah and some people denounced him as an apostate, yet he never wavered in Faith, on the contrary, he persisted in his stance even at the risk of his life.
The polytheists of Quraish marched towards his house with the intention of killing him. It is recorded by Al-Bukhari that “Abdullah bin “Umar 4 narrated: “While “Umar was at home in a state of fear, there came Al--As bin Wa’il As-Sahmi Abu “Amr, wearing an embroidered cloak and a shirt having a silk hem. 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.’
1 [1] Tarikh “Umar bin Al-Khattab pp. 7-11, Ibn Hisham 1/343-346. 2 Ibn Hisham 1/349-350.
Salhi h-aheogelHMakhteen
Al-As said: “Nobody will harm you after I have given protection to you.’ So Al--As went out and met the people gathered in the whole valley. He said: ‘Where are you going?’ They replied: ‘We want the son of Al-Khattab who has embraced Islam.’ Al-As said: There is no way anybody can touch him.’ After this, the people backed away.”'
“Umar’s conversion had a tremendous impact on the Muslims in Makkah . Mujahid, on the authority of Ibn “Abbas , related that he asked “Umar bin Al-Khattab 4 why he had been given the epithet of Al-Faroog (he who distinguishes truth from falsehood), he replied: “After I embraced Islam, I asked the Prophet # : “Aren't we on the right path here and in the Hereafter?’ The Prophet # answered:
“Of course you are! I swear by Allah in Whose Hand my soul is, that you are right in this world and in the Hereafter.’
I, therefore, asked the Prophet : “Why then do we have to conduct our activities secretly? I swear by Allah 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 Masjid in broad daylight when the polytheists of Quraish saw us, their faces went pale and they got incredibly depressed and resentful.
On that very occasion, the Prophet # attached to me the epithet of Al-Faroog.”
Ibn Mas‘ud related that they (the Muslims) were never able to pray at the Ka*bah until “Umar 2 embraced Islam.*
Suhaib bin Sinan Ar-Rumi , in the same context, said that it was only after “Umar’s conversion, that they started to proclaim the Call, assemble around and circumambulate the Sacred House freely.
They even dared to retaliate against some of the injustices done to harm them.’
In the same context, Ibn Mas*ud said: “We have been strengthened a lot since ‘Umar # embraced Islam.”*
Sahih Al-Bukhari 1/545, Ibn Hisham 1/349. Tarikh “Umar bin Al-Khattab s p. 13, Mukhtasar As-Seerah p. 103.
Tarikh “Umar bin Al-Khattab -4s p. 13. Sahih Al-Bukhari 1/545.
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Quraish’s Representative Negotiates With Allah’s Messenger #
Shortly after the conversion of these two powerful heroes, Hamzah bin “Abdul-Muttalib 2 and “Umar bin Al-Khattab # , the clouds of tyranny and oppression started clearing away and the polytheists realized that it was no use meting out torture to the Muslims. Consequently, they began to direct their campaign on a different course.
The authentic records of the biography of the Prophet 3 show that it had occurred to the Makkan leaders to credit Muhammad with ambition. They, therefore, time and again tried to tempt him. Ibn Ishaq reported a narration from Muhammad bin Ka*b Al-Qurazi who said it was narrated to him that one day some of the important men of Makkah gathered in the enclosure of the Ka*bah, and ~Utbah bin Rabi’ah, a chief among them, offered to approach the Prophet # and contract a bargain with him whereby they would give him whatever worldly wealth he asked for, on condition that he kept silent and no longer proclaimed his new Faith. The people of Quraish approved his proposal and requested him to undertake that task. ‘Utbah approached Muhammad and addressed him in the following words:
“O nephew! You are a man who holds an important family position among us, with noble lineage. Yet, you come to your people with a grave matter that separates their groups. You have outraged our gods and religion and accused our forefathers and wise men of impiety and error and created strife amongst us. So listen to my proposals for you to consider, and perhaps you will accept one of them.”
Allah’s Messenger 4 said:
“Speak Abul-Walid, I am listening.”
He said, ‘O nephew! If you are doing all this with a view to getting wealth, we will join together to give you greater riches than any member of the Quraish possesses. 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
Open Preaching As ~Rahouged Hakhtuow
you so that you cannot shake off its yoke, then we shall call in skillful physicians to cure you.”
“Have you said all that you had to say?” asked Muhammad ; and then hearing that all had been said, he spoke forth, and recited: a) a Beh is Pepa Ob NE CO) Spa Ss rab OSs as 6 ihe GJab ote dG 5% GK
* Ha-Mim . A Revelation from Allah, the Most Gracious, the Most Merciful. A Book whereof the Verses are explained in detail; -- a Qur'an
in Arabic for people who know. Giving glad tidings and warning, 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]
Allah’s Messenger # went on reciting the Chapter while “Utbah sat and listened 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:
*Abul-Walid! You have heard my reply, you are now free to do whatever you please.”
“Utbah then returned to his company to tell them of the Prophet's attitude. When hiscompanionssaw him, they swore thathe had returned to them with an expression unlike the one he had before meeting the Prophet #% . He immediately communicated to them the details of his proposal and the reply he received, and added saying: “I have never heard words similar to those he recited. They definitely relate neither to poetry nor to witchcraft nor do they derive from soothsaying. O people of the Quraish! I request you to take note of 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 gains power over the Arabs, then you will enjoy his kingship and share him in his might.” These
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words of course fell on deaf ears, and did not appeal to the infidels, who mocked at “Utbah and claimed that the Prophet # had bewitched him.’
In another version of the same event, it is related that ‘Utbah went on attentively listening to the Prophet # until the latter began to recite Allah’s Words:
4 55596 iss BESS a LZSapp “But if they turn away, then say (O Muhammad ): “I have warned
you of a Sa ‘iqah (a destructive awful torment) like the Sa ‘igah which overtook (the people of) “Ad and Thamud.” [41:13]
Here “Utbah stood up panicked and stunned, placed his hand on the Prophet’s mouth and requested him: “I beg you in the Name of Allah and the ties of kinship to stop lest the calamity should befall the people of Quraish.” He then hurriedly returned to his companions and informed them of what he had heard.’
The Heads of the Quraish Challenge the Messenger # and Abu Jahl Passes Judgment on Him
Still the Quraish had hope. This was because the Prophet # had not clearly rejected their offers in a way that would completely rule out an agreement. One day they gathered behind the Ka’bah after sunset for a meeting and sent a message to the Prophet # inviting him to attend. When he came, they presented him with the same proposals that ~“Utbah had done previously. He made clear to them that none of these applied, that he was merely a Messenger conveying the Message of his Lord. If they accepted then it would benefit them in this life and the Hereafter; if they rejected it then he would be patient until Allah judged between them and him.
Then they asked him to produce a sign, asking his Lord to either move a mountain for them, level the city, make the dawn appear, or
1 Ibn Hisham 1/293, 294. 2 Tafsir Ibn Kathir 6/159-161.
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Open Preaching ; ; Ve- Leahoogeil- Makhtum
bring to life some of the dead so they would believe him. He responded in a similar manner.
Then they told him to ask his Lord to send an angel to them testifying to his words, bringing gardens, treasures, and castles of gold and silver. He answered again in the same manner.
Then they asked him to bring a punishment: that he makes a piece of the sky fall down upon them, he replied:
“That is up to Allah 3g, He does as He wills.”
At this, they criticized him sharply and threatened him, and he went away, grieving and upset.
After he had gone, Abu Jahl, the archenemy of Islam, addressed them: *°O people of Quraish! It seems that Muhammad 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 to rid you of him, once and for all, I will carry a heavy rock and drop it on Muhammad's head while he is in prostration. I am not afraid of whatever his tribe, Banu “Abd Manaf, might do.” The unfortunate audience approved his plan and encouraged him to translate it into action.
In the morning of the following day, Abu Jahl lay waiting for the arrival of Allah’s Messenger * to offer prayer. The people of Quraish were in their assembly rooms waiting for news. When the Prophet # prostrated himself, Abu Jahl proceeded, carrying the big rock to fulfill his wicked intention.
No sooner had he approached the Prophet * than he turned back pale-faced, shuddering with his hands straining while the rock dropped. The people watching hurried forward asking him what was wrong. 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 # , in the context of his comment on the incident, said:
Waey US Ses ailé Site U3) “It was Jibreel #£) , if Abu Jahl had approached closer, he would have killed him.”
1 Ibn Hisham 1/ 298-299.
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The Quraish Attempt to Negotiate
Although the Quraish tried to challenge the Prophet # and Abu Jahl tried to kill him, they still hoped to come to some terms of agreement with the Prophet # since they were not completely convinced that he was false. Rather they felt about the Message, as Allah said:
“They are in grave doubt concerning it.” [11:110]
They saw that the Prophet # was firm in the matter of his religion, and they wanted to meet him somewhere in the middle of the road. They were willing to give up some of their faith, requesting him to give up some of his. They thought that through this method they would be able to arrive at the truth, if what he called them to was indeed true.
Ibn Ishaq reported that some people were mocking Allah’s Messenger while he was circumambulating around the Kabah. They included Al-Aswad bin Al-Muttalib bin Asad bin ~Abdul-Uzza, Al- Walid bin Al-Mughirah, Umaiyah bin Khalaf, and Al--As bin Wa’il As-Sahmi, and these were the elders of their people. They said, ~“O Muhammad! Come and let us worship what you worship, and you worship what we worship. We can be partners with you in this matter. If the one you worship is better than what we worship then we will get some kind of benefit. Whereas, if what we worship is better than the one you worship then you will get some kind of benefit. So Allah revealed:
“Say: ‘O you disbelievers! | will not worship what you worship...” to
the end of the Surah [109]'
‘Abd bin Humaid and others reported that Ibn “Abbas said that the Quraish said, “If you submit to our gods then we will worship your god.” So Allah revealed:
1 Ibn Hisham 1/362.
Open Preaching : . te Gcthooyedd Hakhtum
*“Say:‘O you disbelievers! ..”” to the end of Surah [109]!
At-Tabari and others report that Ibn “Abbas said that the Quraish said, “Worship our gods for one year, and we will worship your god for one year.” So Allah revealed:
€ AydiGl hays it aa Say: ‘Is it other than Allah that you order me to worship O you fools?” [39:64]
The Quraish’s Bewilderment and Their Consultation With the Jews
The route the pagans had taken began to seem dark after these events, and they were perplexed over what to do. Finally one of their devils, An-Nadr bin Harith stood to advise them saying: ~*O Quraish! By Allah 4 ! You have experienced an unprecedented phenomenon which has rendered you helpless. Muhammad % grew up here and nursed among you, and he always proved to be highly obliging, the most truthful and trustworthy young man. However, when his sideburns began to gray, he brought forth this problem. You said, “He is a sorcerer.’ No by Allah 4%! He is not a sorcerer for we have seen sorcery and its spells. Then you said, “He is a soothsayer.’ No by Allah! He is not a soothsayer, for we have seen soothsayers and their taste for passions and we have heard their rhymes. Then you said, “He is a poet.’ No by Allah! He is not a poet, for we have seen poets and heard their words of song and obscenity. Then you said, “He is possessed.’ No by Allah! He is not a possessed, for we have seen the possessed and he has never been witnessed to develop any sort of hallucinations or fits peculiar to the insane. O people of the Quraish, this is really a serious matter and I recommend that you seriously consider what to do.”
Then the Quraish decided to contact the Jews for help in this matter. They authorized An-Nadr bin Harith to go with some others to the
1 Ad-Durrul-Manthur 6/692. 2 The Tafsir of Ibn Jarir At-Tabari: Surat Al-Kafirun
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Jews of Madinah.
There the rabbis told him, “Ask him three questions. If he informs you about them then he is indeed a Messenger # . Ask him about the young men who went away in earlier times; what happened to them? Ask him about a man whose journeys reached the east and west of the earth; what was his prophecy? Ask him about the soul; what is it?”
When he returned to Makkah he said that he had returned with some details that could be used against Muhammad # and he informed them about what the Jews said.
Thus, the Quraish asked Allah’s Messenger # about these three matters. After a few days, Surat Al-Kahf was revealed; it narrated the story of the young men known as the People of the Cave. It also narrated about the journeys of the man known as Dhul-Qarnain. The answer about the soul was revealed in Surat Al-Isra’ . This clarified to the Quraish that the Prophet # was following the truth, yet the wrongdoers were bent on disbelief.
Abu Talib Assembles His Family
While the pagans were doing this, Abu Talib still had a deep portent of fear for his nephew. He had given considerable thought to the previous series of incidents including the case of “Uqbah bin Abi Mu‘ait’s attempt to strangle the Prophet # , Abu Jahl with his rock, and finally “Umar’s intention to kill Muhammad (before his conversion). Since all of these men were from Banu Hashim and Banu Al-Muttalib, the wise man understood that all this unequivocally pointed to a serious plot being hatched to kill the Prophet # . Abu Talib exhorted them to protect the Prophet # . All of them, whether believers or disbelievers, responded positively except his brother Abu Lahab, who sided with the idolaters.*
1 Ibn Hisham 1/299-301. 2 Ibn Hisham 1/269,
s- atheegeel Healihteore General Social
Boycott
A Pact of Injustice and Aggression
“| fter exhausting their plots, and with the covenant of Banu Hashim and Banu AIl-
Muttalib to protect Allah’s Prophet # , the pagans grew even more desperate to get the tribes to abandon their plan to protect him -- at whatever the cost. They held a meeting at Khaif Banu Kinanah in a place called Wadi Al- Muhassab, and formed a confederation hostile to both Bani Hashim and Bani Al-Muttalib. They all took an oath not to have any business dealings with them nor any sort of inter- marriage, social relations, visits and even verbal contact until the Prophet 4 was given up to them to be killed. They wrote this down, drawing up a pact and a covenant. Ibn Al-Qayyim said, “They say that this was written down by Mansur bin “Ikrimah bin “Amir bin Hashim, or Nadr bin Al-Harith. What is correct is that it was Bagheed bin “Amir bin Hashim. The Prophet # invoked Allah’s curse upon Bagheed, whose hand was later paralyzed."
This treaty was affixed to the wall of the Ka*bah, all of Banu Hashim and Banu Al-Muttalib were boycotted, whether they were believers or disbelievers, except for Abu Lahab.
1 Sahih Al-Bukhari ( Fathul-Bari ) 3/529, nos. 1589, 1590 and others. Zadul-Ma*ad 2/46.
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Abu Talib wisely and quietly took stock of the situation and decided to withdraw toa 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, or later as some say, the seventh year of Muhammad's mission till the tenth year, viz., a period of three years. It was a horrible and deadly siege. The supply of food was virtually 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 constrained that they were compelled to eat leaves of trees and skins of animals. The cries of little children suffering from hunger used to be heard clearly. Nothing eatable reached them except, when on a few occasions, some small 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 foodstuff was unjustly overpriced so that their financial situation would cause them to fall short of finding access to it.
Hakim bin Hizam was once on his way to smuggle some wheat to his aunt Khadijah when Abu Jahl intercepted him and tried to prevent him. Only when Al-Bukhtari intervened, did Hakim manage to reach his destination. Abu Talib was so concerned about the personal safety of his nephew that whenever people retired to sleep, he would ask the Prophet % to lie in his place, but when all the others fell asleep, he would order him to change his place and take another, all in attempt to trick a potential assassin.
Despite all the odds, Muhammad persisted, and his determination and courage never weakened. He continued to go to the Ka*bah and to pray publicly. He used every opportunity to preach to outsiders who visited Makkah for business or on a pilgrimage during the sacred months and Hajj season.
General Social Boycott cA ~Leathoegul Glakh tao
Dissolution of the Pact
This situation ultimately created disagreement among the various Makkan factions, who were tied to the besieged people by blood relations. After three years of blockade, in the month of 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 Umaiyah Al-Makhzumi and condemned him for agreeing to the intolerable treatment meted out to his uncles in exile. The latter expressed weakness, but agreed to work with Hisham and forma pressure group that would secure the liberation of the exiles. Motivating each other on the basis of ties of kinship, there emerged a group of five people who set out to abolish the pact and declare all its clauses null and void. They were Hisham bin “Amr, Zuhair bin Abi Umaiyah, Al-Mutim bin “Adi, Abul-Bukhtari and Zam‘ah bin Al- Aswad. They decided to meet in their assembly place and begin their mission from the precinct of the Sacred House.
After circumambulating seven times, Zuhair and his companions approached the assembly of people there and criticized them for indulging in the pleasures of life whereas their kith and kin of Bani Hashim were perishing on account of starvation and economic boycott. They swore they would never give up until the parchment of boycott was torn to pieces and the pact broken at once. Abu Jahl, standing nearby, replied in a sharp tone that it would never be torn. Zam’‘ah became angry and accused Abu Jahl of telling lies, adding that the pact was established and the parchment was written without seeking their approval. Abul-Bukhtari interfered and backed Zam‘ah. Al-Mut’im bin “Adi and Hisham bin “Amr attested to the truthfulness of their two companions. Abu Jahl, with a cunning attempt to settle the heated argument that was running counter to his evil plans, surmised that the issue had already been resolved earlier [i.e, they were acting in collusion with one another].
1 The proof for this is that Abu Talib died six months after the pact was cancelled, and the correct view is that he died during the month of Rajab. If one were to say that he died during Ramadan, as some claim, then that would mean that he died eight months after the pact was cancelled.
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Abu Talib meanwhile was sitting in a corner of the Masjid . He came to communicate to them that a Revelation had been sent to his nephew, the Prophet # , to the effect that ants had eaten away those parts of the document that had points of injustice and aggression except the parts that bore the Name of Allah. He proposed that he would be ready to give Muhammad up to them if his words proved untrue, otherwise, they would have to withdraw and cancel their boycott. The Makkans agreed to the soundness of his proposition. Al-Mut'im went to see the parchment and there he discovered that it was eaten away by ants and nothing was left except the part bearing the Name of Allah.
Thus, the declaration was cancelled, and Muhammad # 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 an unparalleled opportunity to experience a striking sign of Muhammad's Prophethood (the ants eating away the parchment) but to their miserable lot they persisted and increased in disbelief:
6 FE ee IS (yo 0 of “But if they see a Sign, they turn away, and say ‘This is continuous magic.” [54:2]!
1 Sahih Al-Bukhari (in several chapters); Zadul-Ma‘ad 2/46, Ibn Hisham 1/350.
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General Social Boycott a a Hecht iawn
The Final Phase of the Diplomacy of Negotiation
Allah’s Messenger #% emerged from the period of boycott and continued preaching his Faith as usual. The Quraish, likewise, cancelled the boycott but continued their atrocities and oppression on the Muslims. Abu Talib, despite having reached eighty years of age, was still keen on shielding his nephew but by that time, due to the adverse circumstances and continual turmoil, he had weakened considerably. No sooner had he emerged victorious from the inhuman boycott, he was troubled by persistent illness and physical weakness. Seeing this serious situation, and fearing the stain of infamy that the other Arabs could attribute to them in case they took any aggressive action against the Prophet # after he had lost his main support, Abu Talib, the polytheists of Makkah decided to negotiate with the Prophet # once more and grant some concessions they had previously withheld. They delegated some representatives to see Abu Talib and discuss the issue with him.
Ibn Ishaq and others reported that when a serious illness caught Abu Talib, the Quraish began to review the main events of that period, which included the conversion of “Umar and Hamzah s to Islam, coupled with the tremendous stir that Muhammad had created among all the tribes of the Quraish. They considered it necessary to see Abu Talib before he died to pressure his nephew to negotiate a compromise on the various disputed points, because they were afraid that the other Arabs might accuse them of opportunism,
The delegation of Quraish comprised 25 men including notables like “Utbah bin Rabi’ah, Shaibah bin Rabi’ah, Abu Jahl bin Hisham, Umaiyah bin Khalaf and Abu Sufyan bin Harb. They first paid tribute to him and confirmed their high esteem of his character and position among them. Then they shifted to the new give-and-take policy that they claimed they wanted to follow. To bolster their argument, they proposed that they would refrain from interfering in his religion if he did the same.
Abu Talib summoned his nephew and informed him of his meeting
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e- Lchrceyeel «Mak hia Lita with them, and said: “My nephew, here are the nobles among your people. They have proposed this meeting to submit a policy of mutual concessions and peaceful coexistence.” Allah’s Messenger turned to them saying:
tell Ge SI E585 oigall be GEKA alee ERIS RUS abs by azishn [will guide you to the means by which you will gain control over both the Arabs and non-Arabs.” In another version, the Prophet # 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 % replied:
“| 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 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:
“IT want you to testify that there is no deity worthy of being worshipped but Allah, and then dissociate yourselves from any sort of worship you harbor for any deities other than Allah.”
They immediately clapped their hands in ridicule, and said “How can you expect us to combine all the deities in one God? This is something incredible!” On their way out, they said to one another, By Allah this man will never give up, nor will he offer any concessions. Let us hold fast to the religion of our forefathers, and Allah will in due course deliver His judgment and settle the dispute between us and him.” About this incident Allah revealed the following Verses:
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" Sad : [These letters ( Sad, etc.) are one of the miracles of the Qur’an and none but Allah (Alone) knows their meanings]. By the Qur’an full of reminding. Nay, those who disbelieve are in false pride and opposition. 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 ) has come to them from among themselves! And the disbelievers say, This (Prophet Muhammad 3% ) is a sorcerer, a liar. Has he made the gods (all) into One God (Allah). 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]'
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1. Ibn Hisham 1/417-419, At-Tirmidhi no. 3232, Musnad Abu Ya’‘la no. 2583, and the Tafsir of At-Tabari.
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Grief
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 '. On the authority of Al-Musaiyab, when Abu Talib was on the deathbed, the Prophet # entered the room where he saw Abu Jahl and ‘Abdullah bin Abi Umaiyah. He requested his uncle:
Cable Ye HS GET LAS cal YOY 2 5 22 Sh “My uncle, profess that there is no true God but Allah, and | will bear testimony before Allah (of your being a believer).”
Abu Jahl and ‘Abdullah bin Abi Umaiyah addressing him said: “Abu Talib, would you abandon the religion of ~Abdul-Muttalib?” Allah’s Messenger continued to request him, and the same thing was said to him (by Abu Jahl and “Abdullah bin Abi Umaiyah) -- until Abu Talib gave his final decision and stuck to the religion of “Abdul- Muttalib and refused to profess that there is no true God but Allah. Upon this Allah’s Messenger remarked:
(Ske GG I Ssaksp “By Allah, | will persistently beg pardon for you till lam forbidden to do
so (by Allah).” After that Allah, the Magnificent and Glorious revealed this Verse:
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“It is not (proper) for the Prophet # and those who believe to ask Allah’s forgiveness for the Mushrikun (polytheists, idolaters, pagans,
1 Tarikhul-Islam 1/120.
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disbelievers in the Oneness of Allah) even 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 Allah also revealed:
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“Verily! You (O Muhammad )guide not whom you like.” [28:56]'
There is no need to explain Abu Talib’s protective and caring behavior. He was a fortress that protected the Islamic Call from the offenses of the tyrants and the foolish ones. Yet he remained upon the religion of his forefathers, to no avail.
Al-- Abbas bin “Abdul-Muttalib narrated that he said to the Prophet *
You have not been of any avail to your uncle (Abu Talib) (though) by Allah, he used to protect you and get angry on your behalf.” The Prophet # said:
S5A GOS CVSS EF. clas Ge GUI ie jeAr “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 3 say, when
the mention of his uncle was made:
The Seald Nectar
diac 655 p88 LES Aah ear) eee ee ee ““} hope that my intercession may avail him, and he be placed
in a shallow fire that rises up only to his heels.” -
Sahih Al-Bukhari 1/548. ibid . ibid .
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Khadijah ‘ Passes Away to the Mercy of Allah 4
Only two or three months after the death of his uncle, Allah’s Messenger experienced another great personal loss. The Mother of the 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 Allah for the Prophet # . She, for twenty-five years, shared with him the toils and trials of life, especially in the first ten years of his Prophethood. He mourned over her death deeply, and once he replied in an outburst of tender emotions:
opel GS Se 5125 «pot YG 3s oS RB esaTn MB BE M5 655 5 BH i 5555 GS Se US YS HS ‘She believed in me while the people disbelieved in me. And she trusted in me while the people belied me. And she helped and comforted me, in
person and wealth, when the people would not. Allah provided me with children by her, and He did not with others.”
Abu Hurairah reported that Jibreel =i came to Allah’s Messenger and said: *Allah’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.””*
The Accumulation of Grief
These two painful events took place within a short period of time and added to his grief and suffering. The Makkans now openly declared their campaign of torture and oppression. The Prophet # lost all hope of bringing them back to the right path, so he set out for At-Ta’if seeking a supportive atmosphere. However, there too, he was disappointed and underwent unbearable torture and ill-treatment that far outweighed the harms he was subjected to in his native town.
His Companions were subjected to similar torture and unbearable
Talgih Fuhum Ahlil-Athar p.7.
Musnad Imam Ahmad 6/118. Sahih Al-Bukhari 1/539.
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The Year of Grief _S- Raboeguls Hichhtam
oppression to such an extent that his closest friend, Abu Bakr #: fled out of Makkah to escape the pressure and wanted to leave for Abyssinia (Ethiopia). However, Ibn Ad-Daghinah who met him at Birkul-Ghimad managed to discourage him from emigrating and brought him back under his protection.'The death of Abu Talib made the Prophet # defenseless, and the polytheists availed themselves of this opportunity to give free rein to their hatred and high-handedness and subject him to oppression and physical assaults.
Once a disrespectful Quraishite intercepted him and sprinkled sand on his head. When he arrived home, his daughter washed the sand away and wept. The Prophet # said:
“Do not weep, my daughter. Allah will verily protect your father.”
And he said:
~The Quraish did not have an effect on me such as they did after the death of Abu Talib.”*
The rapid succession of misfortunes, led the Prophet 4 to call that period, “The Year of Grief and Sorrow’. Thenceforth, that year bore that label.
His Marriage to Sawdah in Shawwal, the Tenth Year of Prophethood
In Shawwal of that same year, that is the tenth year of his Prophetic mission, Allah’s Messenger married Sawdah, the daughter of Zam‘ah. She was one of the early converts who had migrated with the second group of emigrants to Abyssinia. She was married to As-Sakran bin “Amr who had converted and migrated with her but died in the land of Abyssinia, or after returning to Makkah.
She was the first woman the Prophet #% married after the death of Khadijah‘ . Some years later she granted her turn with the Prophet 4 to her co-wife, “Aishah .°
1 Sahih Al-Bukhari 1/552, [bn Hisham 1/372. 2 Ibn Hisham 1/416. 3 Talgih Fuhum Ahlil-Athar p.10.
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Factors Inspiring Patience and Perseverance
It is natural for people of intellect to meditate deeply on the factors that inspired the early Muslims to their miraculous constancy and perseverance. It is natural to wonder how they tolerated indescribable persecution, and stood steadfast in the face of cruel torture. With respect to these questions, we deem it wise to touch upon those underlying reasons:
« Unshakable Belief in Allah 4
The first and foremost factor is no doubt, unshakable belief in Allah 4 Alone coupled with correct knowledge of Him. A man with this belief deeply rooted in his heart will look at difficulties as trifling, that cannot compare with the sweetness of Belief: € MGS SHE AG 6G pip
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 factors that branch out from that belief and assist in strengthening it are:
¢ Beloved Leadership
Muhammad , the great leader of the Muslim community and humanity at large, was an exemplary man in his perfect manners and noble attributes; no one could measure up to his qualities of nobility, honesty, trustworthiness and abstemiousness. It is narrated that three people of the Quraish each separately and secretly listened to some Verses of the Noble Qur’an. 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 %. He answered: ‘We vied for the honor of leadership and generosity with Banu “Abd Manaf and shared equal
Factors Inspiring Patience and Perseverance eA ~Raheegul» Wath teeon
privileges competitively. They then began to boast saying that a Prophet 4 has arisen from among them upon whom Revelation came down from heavens. I swear we will never believe in him.”
Abu Jahl himself, the great enemy of Islam, used to say repeatedly: *“O Muhammad, we are in no position to belie you, we rather disbelieve what you have brought us (Islam).” So Allah said:
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“.. It is not you that they deny, but it is the Verses (the Qur’an) of Allah that the Zalimun (polytheists and wrongdoers) deny.” [6:33]?
One day, the disbelievers of Quraish issued a sarcastic remark at him three times. He remained silent but the third time, he remarked:
*O Quraish! Slaughter is in store for you.”
They were taken aback and utter fear filled their hearts to such an extent that even the most hostile among them began to make up for their insult by the best friendly terms they could afford. When they threw the intestines of a camel on him while the Prophet # was prostrating in prayer, he invoked Allah’s wrath on them, and they immediately were caught in an inexpressible state of worry and were convinced that they would be destroyed. He supplicated against “Utaibah bin Abu Lahab, after which “Utaibah never overcame the certainty that his prayer would be answered. Then, when he saw the lion that eventually attacked him, he said, “By Allah! Muhammad has killed me while he is in Makkah.”
Ubai bin Khalaf always used to threaten the Prophet % that he would kill him. One day the Prophet # replied that rather he would kill him by Allah’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 Umaiyah bin Khalaf in Makkah: “T heard Allah’s Messenger say one day that the Muslims would surely kill you.” Umaiyah was ina state of extreme panic and swore he 1 Ibn Hisham 1/316.
2 At-Tirmidhi in the chapter of the Tafsir of Surat Al-An‘am . 3. Ibn Hisham 2/84.
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would never step out of Makkah. Even when Abu Jahl obliged him to march with them to fight the Prophet % on the day of Badr, he bought the best and fastest camels in Makkah in order that they hasten his escape. Even his wife warned him, his reply was “By Allah, I have no intention of going out with the Quraish, | will disengage from them after a short distance.”
That was the extent of the awe 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 place of their hearts. They were always ready to defend him and secure his wellbeing even at the risk of their lives. One day, Abu Bakr bin Abi Quhafah # was severely beaten by “Utbah bin Rabi‘ah, a terrible polytheist. His whole body was bleeding and he was on the verge of death, yet when his people took him back home extremely dismayed at his mistreatment, he swore he would not eat or drink anything until they had told him about the wellbeing of his noble Companion, Muhammad. That was the spirit of selflessness and sacrifice that characterized the behavior of those early Companions.’
¢ Sense of Responsibility
The early Companions were fully aware of the 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 consequences that humanity would suffer in case they evaded their obligations.
¢ Unwavering Belief inthe Truth of the Hereafter
This was the cornerstone that strengthened their sense of responsibility. The light of their religion established a deep certainity that one day they would be raised 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 actions in their provisional life on earth, either to everlasting Garden (Paradise) or
1 Sahih Al-Bukhari 2/563. 2 Al-Bidayah wan-Nihayah 3/30.
Factors Inspiring Patience and Perseverance a ~Rahoegel 7 at
everlasting chastisement in Hell. Their whole life was divided between hope for Allah’s mercy and fear of His punishment.
ass I8Ser Se.
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*...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 knew that life with all its amenities and strife was worthless when compared to the Hereafter. Such deep convictions brought about in them a sense of indifference to all troubles and hardships that attended their life.
« The Qur’an
The Verses and Chapters of the Noble Qur’an were revealed at that depressing and critical stage, supporting and advancing arguments on the truth and soundness of the principles of Islam, around whose axis the entire Call of Muhammad revolved. They constituted the immutable basis upon which the best Divinely decreed society was to be established. The Qur’anic Verses also served to excite the feelings of the believers, strengthen their souls on their course of patience and endurance and introduce them to the most purposeful examples and injunctions:
BG acti 2825 S15 on bo GMS SC Hi Le Ss Ab Lp NGS WBS tape gH Se ie S Eis “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 Allah?’ Yes! Certainly, the Help of Allah is near!” [2:214] ‘C OS Gh a aCe ARABI ci Gy ap
é Ss KN51S; pice Soi Zl pala og ox Sai ES 5 “ Alif-Lam-Mim . Do people think that they will be left alone because
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they say: ‘We believe’ and will not be tested. And We indeed tested those who were before them. And Allah 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 Allah knows all that before putting them to test).” [29:1-3]
These Verses also constituted an irrefutable answer to the false allegations of the disbelievers, and a clear warning of the terrible consequences that would result if they persisted in their disbelief.
On the other hand, the Noble Qur’an 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 desire for Allah’s Pleasure. The Verses expressed meaningful messages carrying glad tidings of the Divine Mercy leading to eternal bliss in a blissful Garden (Paradise). At the same time, they indicated 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 punishment of Hell.
¢ Glad Tidings of Success
Having experienced the trials of life, the Muslims were certain that entrance into the fold of Islam did not require hardships or digging one’s own grave. They were aware that the Islamic Call had one goal: terminating the pre-Islamic practices and destroying its unjust system, extending its influence all over the earth and taking firm control of the political situation worldwide to lead humanity along a course conducive to Allah’s Pleasure, and rid people of worshipping Allah’s servants to worshipping Allah, Himself. Glad tidings of this nature were 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 appeared series of continual trials, Verses would be revealed that narrated similar stories of past Prophets 2% with their people, and the sufferings and pains they had experienced. The Verses would also include clues indicating the final end of the Makkan disbelievers and their evil destination, while bearing glad tidings to the believers
Factors Inspiring Patience and Perseverance H- Ghathioegeal Hath lawn
and promising the true servants of vicegerency on earth and victory of the Islamic Call.
Here we mention some of the Verses of this category mentioning glad tidings, and referring to the final victory that would crown the firmness and patience of the Muslims:
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“And verily, Our Word has gone forth of old for Our servants, -- the Messengers, that they verily would be made triumphant. And that Our hosts, they verily would be the victors. So turn away (O Muhammad ) 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, Allah told His Prophet % : she i Delt donde 4 pall 3 alsa
“Their multitude will be put to fight and they will show their backs.” [54:45]
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He also said:
a
é ei Se aha at “They will be a defeated army like the confederates of the old times.” [38:11] The Muslims who migrated to Abyssinia (Ethiopia) had the following: SPENCE HIG SSG > & its BES 251 ya NG Secs Gt And as for those who emigrated for the cause of Allah, 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
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but knew.’ [16:41]
In the context of the story of Joseph (Yusuf) , there was:
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“Verily, in Joseph and his brethren there were Ayat for those who ask.” [12:7]
ie, the Makkans will suffer the same end that befell Joseph's brothers, meaning, failure and surrender. In another instance, Allah speaks about the Messengers:
SRS ICA 5 ERE SI UE BIE & § 2959 GES MEE F305 Ges BHI *Andthose 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, We shall destroy the Zalimun (polytheists, disbelievers and wrongdoers). 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 were hoping 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 Allah, His Messengers, Books, the Revelation and the Hereafter.
The war resulted in the overthrow of Rome by Persia. The polytheists were pro-Persian, and they hoped that the emerging movement of Islam, which at that time was (froma worldly point of view) very weak and helpless, would collapse under their persecution. However, 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 at Badr:
Factors Inspiring Patience and Perseverance %- Ratoegul lakh tecovre
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“And on that Day, the believers (i.e., Muslims) will rejoice (at the victory given by Allah to the Romans against the Persians) with the help of Allah.” [30:4,5]
Allah’s Messenger % also warned and gave them news of the Hereafter. During the Hajj season he would attend the markets of ‘Ukaz, Majannah and Dhul-Majaz, to convey the Message. He was not merely conveying good news of Paradise, rather he was clearly warning them saying:
“O people! Say: ‘La ilaha illallah’ so that you may be the victors, and by it rule over the Arabs, followed in religion by the non-Arabs, dying to be kings in Paradise.””!
This is what the Prophet # had told the pagans who had come to console Abu Talib on his deathbed. He made it clear to them that they only had to say a single phrase by which the Arabs would follow them in their religion and they would rule over the non-Arabs. Khabbab bin Al-Aratt said, *’I came to the Prophet 4 while he was resting on his Burd (a type of clothing) under the shade of the Ka’bah. We had been subjected to hardships by the idolaters so I said, ‘Why do you not call upon Allah?’ So he sat up, his face reddening and said:
‘Among the people before you one would be combed with iron combs that would remove his flesh from his bones and nerves, yet he would not change his religion. Allah will secure this matter such that a rider will go easily from San‘a’ to Hadramout fearing none but Allah — (one of the narrators added and the wolf regarding his sheep) -- yet you are a hasty people.”
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 taunt the former and mockingly say: ‘Here are the sovereigns of earth who will defeat Cho- sroes and Caesar.’ However, the believers, in anticipation of that shin-
1 IbnSad 1/216, 2 Sahih Al-Bukhari 1/510, 543.
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ing divinely decreed future, would persevere and tolerate all sorts of persecution and humiliation, regarding them as summer clouds that would soon clear away.'
The Prophet # maintained and sustain his followers’ spirits with the light of Belief, purify them by implanting Qur’anic wisdom in their hearts, and cultivate their minds deeply with the spirit of Islam. He did this in order to elevate them to a state of noble spirituality, pure heart- edness and absolute freedom from materialism; to cultivate a high mo- rale powerful enough to resist worldly lusts and consequently lead them from darkness to light. He would constantly teach them to be tolerant, forgiving and discipline themselves in order to be well established in their religion, to disregard lust, and devote themselves to attaining the Pleasure of Allah, with a desire for the Garden (Paradise). He encour- aged them to be enthusiastic about sciences relating to their Faith, call- ing themselves to account, suppressing false desires, keeping all incen- diary incidents under firm control and finally observing self-discipline, patience and firmness.
1 As-Seerah Al-Halabiyah 1/511, 512.
; te Rahougul Hakhiam
The Third Stage Calling Unto
islam Beyond Makkah
Shawwal (in the end of May or
the beginning of June 619 C.E.)
of the tenth year of Prophethood, the Prophet 35 set out on foot towards At-Ta’if, about 60 kilometers from Makkah, in the company of his freed slave Zaid bin Harithah inviting people to Islam.
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Contrary to his expectations, he got a terribly hostile reception. He approached the family of *Umair, who were reckoned among the nobility of the town. However, to his disappointment, they turned a deaf ear to his message and used abusive language for the noble cause he had been striving for. Three brothers from the chieftains of Thagif -- “Abd Yalil, Masud and Habib -- sons of “Amr bin “Umair Ath-Thagafi met the Prophet # , who invited them to embrace Islam and worship Allah, but they insolently mocked at him and refused his invitation. “He is tearing the drapes of the Ka*bah; is it true that Allah has sent you as a Messenger?” said one of them. “Has not Allah found someone else to entrust him with His Message?” said the second. “I swear by Allah that I will never speak to you. If you are really the Messenger of Allah, then you are too important to be speaking to me. If you are lying against Allah, then I should never speak to you,” said the third. Discovering that it was futile talking to them, Allah’s Messenger, stood up and left them saying:
188
Calling Unto slam Beyond Makkah eA - Rake a As Hlukhium
“Since you are behaving in this manner, please do not disclose my presence here.”
For ten days he stayed there delivering his message to the elite, one after another, but all to no avail. In order to hasten the departure of the “unwelcome” visitor, the foolish ones among them and their servants chased him through the narrow lanes, pelted him with stones and obliged him to flee from the city pursued by a merciless crowd. Blood flowed down both his legs; and Zaid, trying to shield him, was wounded in the head. The crowd did not cease until they had chased him two or three miles across the sandy plains to the foot of the surrounding hills. There, tired and exhausted, he took refuge in one of the numerous fruit orchards, and rested against the wall of a vineyard, At a time when the whole world seemed to have turned against him, Muhammad turned to his Lord and started praying, the touching words through which his oppressed soul expressed its distress are preserved to this day. He was tired and wounded but confident of the help of his Lord:
*O Allah 4 ! To You alone I complain of my weakness, my insufficient ability and my insignificance before the people. 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 angrily 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.”
“Your pardon is ample enough for me. I seek protection in the light of Your Face, which illuminates the darkness, fixing the 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 recourse, but Yours alone.”
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Seeing him in this helpless condition, Rabi‘ah’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 # accepted the fruit with the blessed invocation:
“In the Name of Allah.”
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 asked:
“What land are you from, and what is your religion?”
“Addas_ replied: “IT am a Christian by faith and come from Nineveh.”
The Prophet # then said:
“You belong t. — to the city of the Addas Mosque on the way to At-Ta’if righteous Yunus, son of Matta.”
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*Addas asked him anxiously if he knew anything about Jonah.
The Prophet # remarked:
He is my brother. He was a Prophet 4 and so am I.”
Thereupon “Addas paid homage to Muhammad # and kissed his head, his hands and his feet. One of the brothers said to the other, “Look at your slave dishonoring you.” When ~Addas came back to them they said: **What was that for?” He said, *“O my master! There is nothing on the earth better than this man. He has informed me about a matter that only a Prophet # would know.” They angrily said: **What is wrong with you “Addas? Do not leave your religion, certainly your religion is better than his religion.”
1 Taken from Ibn Hisham 1/419-421.
Calling Unto Islam Beyond Makkah
Heart-broken and depressed , Muhammad # set out on the way back to Makkah. When he reached Qarn Al-Manazil, Allah the Almighty sent Jibreel “2 together with the angel of mountains. The latter asked the Prophet # for permission to bury Ta’if between Al-Akhshabain -- the mountains of Abu Qubais and Qu‘aiqi‘an.
Al-Bukhari has recorded the details of this event with a chain from “Urwah bin Az- Zubair that ~Aishah narrated to him that she asked the Prophet % : “Have you ever experienced a worse day than Uhud?” He Minaret of the mosque of Ibn Abbas in At-Ta‘f answered;
Your tribes have troubled me a lot, and the worst trouble was the trouble on the day of “Aqabah when I presented myself to Ibn “Abd Yalil bin “Abd Kulal and he did not respond to my invitation. So, | departed, overwhelmed with excessive sorrow, and proceeded on, and could not relax till I found myself at Qarn Ath-Tha’‘alib, where I lifted my head toward the sky to see a cloud shading me unexpectedly. I looked up and saw Jibreel “! in it. He called me saying, “Allah has heard what your people said to you, and their reply to you. Allah has sent the angel of the mountains to you so that you may order him to do whatever you wish to these people.’ The angel of the mountains called upon me and greeted me, and then said, ‘O Muhammad! Order what you wish. If you like, I will let Al- Akhshabain fall on them.”
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At-Ta’if Today
The Prophet 3 said:
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“No, | hope that Allah will let them beget children who will worship
Allah Alone, and will worship none besides Him.”’
Allah’s Messenger was then refreshed and his heart was set at rest in the light of the invisible Divine aid. He proceeded to Wadi Nakhlah where he stayed for a few days.
During his stay there, Allah sent him a company of Jinns who listened to him reciting the Noble Qur’an:
* 3 z oe 2% or 48 nL hc Te val etd Cand ls (Fash (Si Aye CO SNe ES Soll 5s OS BITES 3 s - - 4 Aer dn I eat Sd - . “< a Po Bice ey as be Il a Eas YEAS IE Gat 4S ALD A Niels MGS alas) pA ob dy SAM Jose KH + Ar ee Ase eae 40.0 ¢ oll pide 54 35 of pad Jat “And (remember) when We sent towards you (Muhammad 3) Nafran (three to ten persons) of the jinns, (quietly) listening to the Qur’an, 1 Sahih Al-Bukhari 1/458, Sahih Muslim 2/109.
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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'an) 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 Allah's Caller (i.e., Allah's Messenger Muhammad ), and believe in him (i.e., believe in that which Muhammad has brought from Allah and follow him). He (Allah) 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 Surat Al-Jinn :
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“Say (O Muhammad 3% ): It has been revealed to me that a group (from three to ten in number) of jinns listened (to this Qur'an). They said: ‘Verily, we have heard a wonderful Recitation (this Qur'an)! It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allah).” [72:1,2] ... till the end of the 15th Verse.
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From the context of these Verses and their interpretation, we can establish that the Prophet # was not aware of the presence of that group of Jinns. It was only when Allah 3 revealed these Verses that he came to know of it. The Verses also confirm that it was the first time they had approached him. 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 given to His Messenger # , and constitutes a promising sign of ultimate victory and success for the Call of Islam. It provides a proof that no power however mighty could alter what is decided by Allah 4 :
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“And whosoever does not respond to Allah’s Caller, he cannot escape
on earth, and there will be no Auliya’ (protectors) for him besides Allah (from Allah’s punishment). Those are in manifest error.’ [46:32]
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Allah in the earth, nor can we escape (from the punishment) by flight” [72:12]
Given this support and auspicious start, the depression, grief and sadness that used to overwhelm him since he was driven out of At- Ta’if, disappeared and 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 # said, “How can we dare step into Makkah after they (Quraish) have exiled you?” The Prophet # answered:
~“O Zaid! Allah 4¢ will surely provide relief and He will indeed support His religion and Prophet 3.”
When he was a short distance from Makkah, he retired to the Cave of Hira’. Whence he dispatched a man from the Khuza‘ah tribe to Al-
Calling Unto Islam Beyond Makkah t-aheeged «tak hibeam
Akhnas bin Shuraiq seeking his protection. The latter answered that he was the Quraish’s ally and in no position to offer protection. He dispatched 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 to enter into the town and enter directly into the Sacred Masjid . The Prophet % observed a two-Rak’ah prayer and left for his house guarded by the heavily-armed vigilant Mut’im bin *Adi and his sons until he reached his door.
It has been reported that later Abu Jahl, the archenemy of Islam, asked Mut'im if his behavior 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."
Allah's Messenger never forgot Mut’im’s favor. At the conclusion of the battle of Badr, he said:
“If Mut‘im bin “Adi were living and had asked me for the release of these rotten people, then I would have given them to him.”
1 Ibn Hisham 1/381, Zadul-Ma‘ad 2/46, 47. 2 Sahih Al-Bukhari 2/573.
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Being Introduced to Arab Tribes and Individuals
In Dhul-Qa*dah, the tenth year of Prophethood, i.e., July 619, the Prophet # returned to Makkah to resume his activities. The time for the pilgrimage to Makkah was approaching so he hastened to introduce people, both tribes and individuals, to Islam and call upon them to embrace it, as was his practice since the fourth year of his Prophethood.
On the authority of Az-Zuhri, the tribes that Islam was introduced to were Banu “Amir bin Sa‘sa’ah, Muharib bin Khasfah, Fazarah, Ghassan, Murrah, Hanifah, Sulaim, “Abs, Banu Nasr, Banu Al- Buka’, Kindah, Kalb, Al-Harith bin Ka™b, “Udhrah and the people of Hadramout. They however, remained persistent and none of them
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responded positively.'
Islam was not introduced to them in one single year but rather repeatedly from the fourth year until the last season of pilgrimage before the migration to Madinah. Most of these were introduced to Islam during the Hajj season of the tenth year.
Ibn Ishaq has mentioned some details about the presentation of Islam to them and their rejection of it. Here is a summary:
The Prophet # visited a branch of Banu Kalb known as Banu “Abdullah. He called them to Allah’s Message. He made a presentation to them in which he said:
~*O Banu “Abdullah! Indeed Allah made your father’s name a good
”
one. Yet they would not accept what he presented them with.
He called on Banu Hanifah in their locale and presented himself before them, but none of the Arabs rejected him in a more repulsive fashion than them.
He addressed Bani “Amir bin Sa’sa’ah, calling them to Allah and presenting himself before them. One of them called Bahirah bin Firas, said: “By Allah, | can take this young man from the Quraish and consume all of the Arabs with him!” Then he asked him: “If we were to give you allegiance and Allah gives you victory over your opponents, will we succeed you in rule?” The Prophet # replied:
“The rule is up to Allah, He places it wherever He wills.”
The man commented: “Should we stretch out our necks for the Arabs for you, then when Allah gives you victory, you would grant rulership to other than us? We have no need for your affairs.”
When Banu “Amir returned to their area, they narrated the story to an elderly man who had remained behind because he was too old: “A young man of Quraish of Bani “Abdul-Muttalib, claiming that he is a Prophet %, contacted us, asked for support and a place of refuge in our land.” The old man placed his hand on his head being struck by the news, and swore, “He is really Ismaelite (he descends from Ismael ). He is the Truth (he is a real Prophet #). How did it happen that you
1 IbnSa‘d 1/216.
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misjudged his words?”!
The Prophet # was not disappointed at all. He persisted in his mission for which he had been commissioned to strive despite all odds. He did not confine his efforts to the tribes but also established contacts with individuals from some of whom he was able to receive a favorable response.
Moreover, later in the same season, some of them did believe in his Prophethood and entered the fold of Islam. The following list includes some of those early converts:
Suwaid bin Samit
He was an intelligent poet from Yathrib (Madinah) who had good judgment. His people called him Al-Kamil (The Perfect) because of his lineage, poetry, nobility and family. During his stay in Makkah for pilgrimage (or lesser pilgrimage), Allah’s Messenger invited him to Islam. He replied: **Perhaps what you have is similar to what I have.”
Allah’s Messenger said to him:
“And what is it that you have?”
He said: **Luqman’s wisdom.”
So he said:
‘Present it to me.”
So he did, to which Allah’s Messenger replied:
“This speech is good, yet what I have is better than this. It is aQur’an that Allah the Most High revealed to me, it is guidance and light.”
He accepted Islam at once. When he returned to Madinah, he was killed in the fighting between the Aws and Khazraj tribes prior to the battle of Bu’ath. He accepted Islam in the eleventh year of the Prophethood.*
Eyas bin Mu’adh
He was a youth from the Aws tribe who came as a member of delegation seeking alliance with the Quraish against another rival
1 Ibn Hisham 1/424, 425. 2 Ibn Hisham 1/425-427, Al-Isti‘ab 2/277, Usdul-Ghabah 2/337.
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tribe dwelling in Madinah, Al-Khazraj. This was during the eleventh year of Prophethood around the time of the battle of Bu’ath. The Aws were fewer in number than the Khazraj. The Prophet # met them and advised them saying:
“Maybe there is something better for you than what you came for?”
They said: **What would that be?” He replied:
“Tam Allah’s Messenger, He sent me to the worshippers to invite them to worship Allah without associating partners with Him and He revealed the Book to me.”
Then he mentioned Islam to them and recited some portion of the Qur’an for them. Eyas said: *‘O people! By Allah, this is better than what you came for.”
Then Abul-Husayr Anas bin Rafi’, a member of the delegation, took a handful of dust and threw it in Eyas’ face, saying: “Get away from
”
us.
The people then left Madinah after having failed to establish an alliance with the Quraish. Shortly after his arrival in Madinah, the boy breathed his last acclaiming Allah’s Name and celebrating His Glory.1
Abu Dharr Al-Ghifari
He used to live in the suburbs of Yathrib. News of the acceptance of Islam by Suwaid bin Samit and Eyas bin Mu’adh reached him and constituted a turning point in his life. Al-Bukhari recorded from Ibn “Abbas that Abu Dharr said:
“IT was a man from the tribe of Ghifar. We heard that a man had appeared in Makkah, claiming to be a Prophet *. I said to my brother, ‘Go to that man and talk to him and bring me his news.’ He set out, met him and returned. | asked him, “What news have your brought?’ He said, “By Allah, I saw a man enjoining what is good and forbidding what is evil.’ I said to him, You have not satisfied me with this meagre information.’
So, | took a water-skin and a stick and proceeded towards Makkah. 1 Ibn Hisham 1/427, 428, Musnad Ahmad 5/427.
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Neither did I know him (i.e., the Prophet # ) nor did I like to ask anyone about him. I kept drinking the water of Zamzam and staying in the mosque. Then “Ali 4 passed by me and said, “It seems you are a stranger?’ I said, Yes.’ He proceeded to his house and I accompanied him. Neither did he ask me anything nor did I tell him anything.
The next morning, I went to the mosque to ask about the Prophet but no one told me anything about him. “Ali 4 passed by me again and asked, Hasn't the man recognized his dwelling place yet?’ I said, No.’ He said, ‘Come along with me.’ He asked me, ‘What is your business? What has brought you to this town?’ I said to him, “If you keep my secret, I will tell you’. He said, ‘I will.’ I said to him, “We have heard that a person has appeared here, claiming to be a Prophet %. I sent my brother to speak to him and when he returned, he did not bring a satisfactory report; so I thought of meeting him personally.’
“Ali said (to Abu Dharr), “You have reached your goal; | am going to him just now, so follow me, and wherever | enter, enter after me. If I should see someone who may cause you trouble, I will stand near a wall pretending to mend my shoes (as a warning), and you should go away then.’ “Ali 4s proceeded and | accompanied him till he entered a place, and I entered with him to the Prophet # to whom I said, “Present (the principles of) Islam to me.’ When he did, I embraced Islam immediately. He said to me:
‘O Abu Dharr! Keep your conversion a secret and return to your town; and when you hear of our victory, return to us.’
I said, By Him Who has sent you with the Truth, I will announce my conversion to Islam publicly among them (i.e., the infidels).’ I went to the mosque, where some people from Quraish were present, and said, ‘O folk of Quraish! I testify that La ilaha illallah (none has the right to be worshipped but Allah), and I (also) testify that Muhammad is His (Allah’s) Slave and His Messenger.’ (Hearing that) the Quraish men said, “Get this Sabi (i.e., Muslim)!’ They got up and beat me nearly to death.
Al-- Abbas saw me and threw himself over me to protect me. He then faced them and said, ‘Woe to you! You want to kill a man from the tribe of Ghifar, although your trade and your communications are through
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the territory of Ghifar?’ They therefore left me. The next morning | returned (to the mosque) and said the same as I had said the previous day. They again said, “Get this Sabi !’ I was treated in the same way as on the previous day, and again Al-- Abbas found me and threw himself over me to protect me and told them the same as he had said the day before.” So, that was the conversion of Abu Dharr to Islam.”
Tufail bin “Amr Ad-Dawsi
He wasan honest poet and chief of Ad-Daws tribe inhabiting an area close to Yemen in South Arabia. He arrived in Makkah in the eleventh year of Prophethood. Great reception ceremonies were hosted on his arrival. The Makkans soon started poisoning his ears with all sorts of opposition against the Prophet # . They even alleged that he had caused the most terrible split in society, dividing all forms of social life -- even family ties were subject to his schemes and plans of discord. They even warned him against speaking or even listening to him. Overpowered by these pleas, he complied with their requests and even stuffed his ears with a piece of cotton in order not to hear any word of the Prophet #. However, when this tribesman entered the mosque, he saw Muhammad observing his prayer and out of curiosity, he approached him for it was Divine Will that he would hear the Prophet's appealing words.
The temptation to hear more was irresistible so he followed the Prophet % into his house, briefed him on his arrival and the entire story of the people of the Quraish. Allah’s Messenger recited some Verses of the Noble Qur’an and Tufail grasped their exceptional beauty and distinguished the truth latent within. He embraced Islam and testified that there is no god worthy of worship but Allah and that Muhammad is 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 a supplication from the Prophet # to equip him with a sign that would ease his future task. The Prophet * supplicated to Allah for him, and a Divine light was bestowed in his whip. He called his father and wife to embrace Islam and they responded immediately. His people showed a little lack of interest initially, but he encouraged them enthusiastically 1 Sahih Al-Bukhari 1/449-544.
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and was successful in his endeavor. He and seventy or eighty of his followers emigrated to Madinah after the Battle of the Trench.’ He was an accomplished fighter in the cause of Allah and was martyred on the day of Al-Yamamah.* 1 Rather it was after Al-Hudaibiyah, for he had arrived in Al-Madinah while Allah's
Messenger was at Khaibar. See Ibn Hisham 1/385. 2 Ibn Hisham 1/382-385.
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Dumad Al-Azdi
He came from Azd Shanu’ah in Yemen, and was a specialist in incantation. He arrived in Makkah to hear the foolish ones there say that Muhammad had lost his mind. He decided to practice his craft on the Prophet % , who on seeing him said:
“Praise is to Allah, we entertain His praise and seek His help. Whomsoever Allah guides, none will lead astray, and whomsoever Allah leads astray, none will guide. | testify there is no god worthy of worship but Allah and Muhammad is His servant and Messenger.”
Dumad heard the words and requested the Prophet # to repeat them, and the Prophet #% complied with the same request thrice. Thereupon he said: “I have heard soothsayers, sorcerers and poets, but never have I experienced the sweetness of your words, they have the depth of the ocean.” He then gave a pledge of a sincere convert.’
Breezes Inspiring Hope From Madinah
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 helpless converts from the blows of injustices and high-handedness of the 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 accepting Islam with Bani Dhuhal, but the latter suspended their conversion.*In pursuit of the same objective, the Prophet # and his Companions passed by “Aqabah in Mina where they heard people talking. They went towards them and found six men from Yathrib, all of whom were from the Khazraj tribe: As’ad bin Zurarah, ~Awf bin Harith, Rafi’ bin Malik, Qutbah bin “Amir, “Ugbah bin “Amir and Jabir bin “Abdullah.
The Madinese had always heard the Jews say that a Prophet % was about to rise, for the time for him had arrived, and that when they found him, they would follow him and then kill their enemies as the 1 Sahih Muslim , the Book of the Friday Prayer, the chapter of making the Prayer
and the Sermon brief, no. 46 (868). 2 Mukhtasar Seeratir-Rasul by Sheikh “Abdullah An-Najdi, pp.150-152.
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children of “Ad and Iram had been killed.’ When Allah’s Messenger met them, he asked them: “Who are you?” “From the tribe of Khazraj,” they replied.
He asked them:
Are you the allies of the Jews?”
They said: “Yes.” He said:
Then why not sit down for a little and I will speak to you.”
They accepted the offer readily for the fame of Muhammad 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 # presented an explanation of Islam to them, its implications, and the responsibilities that fell upon those who accepted it. When the Prophet # concluded his talk, they exchanged ideas amongst themselves to the following effect: “Know surely, this is the Prophet # with whom the Jews are BARBARA AA SEAS SE GE ever threatening us; so, let us make . haste and be the first to join him.” The Marriage of
They, therefore, embraced Islam, the Prophet = to and said to the Prophet # , “We [RRS sh) iis have left our community for no tribe is so divided by hate and enmity as they are. Allah may cement our ties through you. So, let us go and invite them to this religion of yours; and if
In Shawwal of the same year, the Prophet * formally married Aishah , the
verifier of the truth’, when
Allah unites them in it, no man will [RUS RESETS nts be dearer than you.” consummated his marriage The handful of Madinese with her in Shawwal, the
converts remained steadfast to the PRG mebeelmUElennrlom verona cause and they preached Islam with [RASANESsis
full zeal and devotion with the result that they succeeded in winning supporters for Islam from among their fellow citizens and there was hardly a house in Madinah not talking curiously and enthusiastically about Allah’s Messenger .*
1 Ibn Hisham 1/429, 541, Zadul-Ma‘ad 2/50. 2. Ibn Hisham 1/428-430.
L.Sahih Al-Bukhari 1/551 Talgih Fuhum Ahlil-Athar p. 10
*
Alina’ &
Al-Mi raj
(The Miraculous Night Journey From Makkah to the Farthest Masjid 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 alternating fortunes ranging between two extremes: gradual success and continual persecution. However, glimpses of favorable lights were appearing on the distant horizon, to ultimately culminate in the event of the Prophet's Night Journey to Jerusalem and then Ascension through the spheres of the heavens.
he-Nahevyul Hakhteon Abisra’& Al-Mi raj As for its exact date, there is a difference of opinion about it. The following are the views about when it occurred:
The Night Journey occurred during the year in which e Allah honored Muhammad with Prophethood. This view was chosen by At-Tabari. 2 It occurred five years after the beginning of his e Prophethood. This is the view preferred by An-Nawawi and Al-Qurtubi. - It was the night of the 27th of Rajab during the tenth year e of Prophethood. This view was chosen by *Allamah Al- Mansurpuri.
The Seald Nectar
It was 16 months prior to the migration to Madinah, e during Ramadan of the twelfth year of Prophethood. It was one year and two months prior to the migration to e Madinah, meaning in Al-Muharram during the thirteenth year of Prophethood. 6 It was one year prior to the migration, during Rabi*‘ul- e Awwal in the 13th year of Prophethood.
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The first three views are based on the death of Khadijah which was in Ramadan during the tenth year of Prophethood. She died before the five daily prayers were made obligatory, and there is no difference of opinion over the fact that the five prayers were made obligatory during the Night Journey.'
1 For these views see Zadul-Ma‘ad 2/49, and Mukhtasar Seeratir-Rasul by Sheikh ‘Abdullah An-Najdi, pp. 148-149.
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As for the remaining three views, there is no sign indicating a preference for one over the other, except that the context of Surat Al- Isra’ supports that the Night Journey was very late on the time line.
The Immams of Hadith narrate a number of details about this event, the following of which is a summary:
Ibn Al-Qayyim said: ~Allah’s Messenger was carried physically -- according to the correct view -- from the Sacred Masjid in Makkah to Bait Al-Maqdis in Jerusalem, riding on Al-Burag in the company of Jibreel 4) . There he alighted, tied the horse to a ring in the gate
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of the Masjid and led the Prophets in prayer. Then during that night he ascended from Bait Al-Maqdis to the lowest heaven. Jibreel ©) sought permission to enter. It was opened and he saw Adam, the forefather of mankind. The Prophet * greeted him and Adam welcomed him, returned his greeting, 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.
Jibreel =) then ascended with the Prophet % to the second heaven, sought entry and there he saw and greeted John, son of Zacharia
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(Zakariya) and Jesus, son of Mary. They returned his greeting, welcomed him and expressed their faith in his Prophethood.
Then they reached the third heaven where they saw Joseph (Yusuf) and greeted him. The latter welcomed the Prophet # , returned his greeting, and expressed faith in his Prophethood.
The Prophet # , in the company of Jibreel ##i , then reached the fourth heaven where he met the Prophet Idris and greeted him. Idris returned the greeting and expressed faith in his Prophethood. Then he was carried to the fifth heaven where he met the Prophet Aaron (Harun) and greeted him. The latter returned the greeting and expressed faith in his Prophethood. In the sixth heaven he met Moses (Musa ) and greeted him. The latter returned the greeting and expressed faith in his Prophethood. Muhammad 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 Paradise than he himself did. Then Prophet Muhammad # reached the seventh heaven and met Abraham (Ibrahim ) and greeted him. The latter returned the salutation and expressed faith in his Prophethood. Then he was carried to Sidratul-
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Muntaha (the farthest lote tree) and was shown Al-Bait Al-Ma‘mur [(the much frequented house) circumambulated daily by seventy thousand angels, so that the angels who once circumambulated it would not have their turn again till the Resurrection].
He was then presented before Allah. He was brought so near that he was at the distance of two bow’s length or less.'Allah revealed to His servant as He willed, ordaining fifty daily prayers for him. On his return, he spoke to Moses , informing him that his followers had been enjoined to pray fifty times a day. Moses addressed the Prophet # and said: “Your followers cannot perform so many prayers. Go back to your Lord and ask for a decrease in number.” The Prophet % turned to Jibreel “4! , he nodded, “Yes, if you desire,” and ascended with him till Allah the Almighty, Glorious is He, reduced the prayers by ten. He then descended and reported that to Moses , who again urged him to request a further reduction. Muhammad # once more begged his Lord to reduce the number still further. He went again and again at the suggestion of Moses for reduction in the number of prayers till these were reduced to only five. 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 went farther, a Caller was heard saying: “I have imposed My ordinance and lightened the burden of My servants.”
Ibn Al-Qayyim and Ibn Taimiyah mentioned that there is some difference over whether the Prophet # saw Allah or not. The result of the research into this matter being that seeing Him with the eye is not confirmed as a saying of any of the Companions, and that what is reported from Ibn “Abbas is seeing in general which does not negate the first view. Then he said, “As for His saying in Surat An-Najm (Chapter -The Star):
1 Here the coming of Gabriel towards the Prophet # is meant, and the description of getting close to Allah in this narration is false. This is considered as a mistaken de- scription of the narrator Sharik while narrating the Hadith of Al-Isra' and Al-Mi raj. Imam Khattabi has criticized these words of Sharik indicating them to be defective with regard to the Highest Exaltation of Allah, and being against the description of the righteous predecessors (Salaf as-Salihin), Muslim scholars and the earlier in- terpreters of the Noble Qur'an. This is why when this Hadith was narrated from Anas without the chain of Sharik, these words were not found there. (For details see Zadul-Ma‘ad , footnote 3/35, by Shu’aib Al-Arnaut.)
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qu ott ‘Then he approached and came closer’ [53:8]
Itis not the approach of the story of the Night Journey and Ascension. For the approach mentioned in Surat An-Najm relates to Jibreel | and his coming closer to him, as stated by “Aishah and Ibn Mas*ud, and the rest of the Verse supports that. As for the approach and coming closer in the Hadith of the Ascension, that clearly is about the Lord, Blessed and Most High, and his coming closer to Him. This is not contradicted by Surat An-Najm . Rather it merely mentions that he saw him another time at Sidratul-Muntaha , and the “him’ in question is Jibreel #8, since Muhammad saw him in his real appearance twice: once on earth, and once at Sidratul-Muntaha . And Allah knows best.”
In some of the narrations it is reported that his chest was also split on this occasion. Among the things the Prophet # witnessed during this event are the following:
He was presented with milk and wine. He chose the milk, and it was said, “You have chosen the Fitrah, or you took the Fitrah . Had you selected the wine, your nation would have been misled.”
The Prophet # 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. The two hidden rivers being those in Paradise.
He had the opportunity to see Malik, the keeper of Hell, with a cheerless frowning face. He saw Paradise and the Fire. He saw those who unjustly consume the property of orphans. They have snouts similar to those of camels, swallowing red-hot stones and then issuing out of their backs. There were also the people who consumed interest and 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 being offered tasty succulent meat and rotten smelly one, but they chose the latter. The licentious women were also there hanging from their breasts.
The “Night Journey’ raised a great deal of stir among the people and
1 Zadul-Ma’ad 2/47-48. See also Sahih Al-Bukhari 1/50, 455, 456, 470 and others, and Sahih Muslim 1/91-96.
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the disbelieving audience plied Muhammad with all sorts of questions. He told them that he saw the camels of Makkan merchants going to and fro, He also guided them to some of their animals that had gone 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 this a suitable opportunity to laugh at the Muslims and their creed. They pestered the Prophet # with questions as to the description of the Masjid at Jerusalem, where he had never gone before and, to the astonishment of many, the Prophet's replies furnished the most accurate information about it. He supplied them with 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.*
For the true Muslims, however there was nothing unusual about the Night Journey. The All-Mighty Allah, 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 His signs directly 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 Allah’s Words:
(bis Kap *...in order that We might show him (Muhammad) of Our Ayat (proofs, evidences, signs, etc.).’ [17:1]
The Divine rules as regards the Prophets are as follows:
me 2 Gee Ae 2 tre ett 2 aves 2 % 2 “e $ lS 5S BIG MAI SSL Laie? BS b “Thus did We show Ibrahim the kingdom of the heavens and the earth that he be one of those who have Faith with certainty.” [6:75] See the previous reference, plus Ibn Hisham 1/397, 402-406. 2 Zadul-Ma‘ad 1/48. See also Sahih Al-Bukhari 2/684, Sahih Muslim 1/96, Ibn
Hisham 1/402. 3. Ibn Hisham 1/399.
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The Seald Nectar
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To Moses , his Lord said:
SN GE AP “That We may show you (some) of Our Greater Signs.” [20:23]
In order that:
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The Prophets, after seeing Allah’s Signs, will establish their Faith on solid certainty, too precious to be parted with. Indeed actual observation is not the equal to mere information. They are in fact eligible for this Divine privilege because they are the ones who bore burdens too heavy for other ordinary people to carry, and in the process of their mission, they would regard all worldly trials and sufferings too small to care about.
There are simple facts that emerge from this blessed Journey, and flow into the fragrant garden of the Prophetic biography; peace and blessings of Allah be upon its subject, Muhammad. The story of “the Night Journey’ as we see in the Noble Qur’an is summarized in the first Verse of Surat Isra‘ (Chapter 17 -- The Journey by Night) then there is a quick shift to uncover the shameful deeds and crimes of the Jews, followed by an admonition saying that the Qur’an guides to that which is most just and right. This arrangement is not a mere coincidence. Jerusalem was the first scene of the Night Journey, and here lies the message directed to the Jews and which clearly suggested that they would be removed from the office of leadership of humanity due to the crimes they had committed, which no longer justified their occupation of that office.
The message suggested that the office of leadership would be taken over by Allah’s Messenger to hold in his hand both headquarters of the Ibrahimic Faith, the Sacred Masjid in Makkah and the Farthest Masjid in Jerusalem. It was high time for the spiritual authority to be transferred from a nation whose history was replete with treachery, breach of covenants and aggression to another nation blessed with piety, and dutifulness to Allah, with a Messenger who enjoys the privilege of the
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Qur’anic Revelation, which leads to that which is best and right.
There, however, remains a crucial question waiting to be answered: How could this transition of authority be effected while the champion himself (Muhammad ) was left deserted and abandoned, stumbling in the hillocks of Makkah? This question in itself uncovered the secrets of another issue which referred to an incipient phase of the Islamic Call and the appearance of another role it was about to take up. The forerunners of this new course took the form of Qur’anic Verses bearing the direct and unequivocal warning accompanied by a severe ultimatum directed to the polytheists and their agents:
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“And when We decide to destroy a town (population), We (first) send a definite order (to obey Allah 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 servants.” [17:16,17]
Other Verses were revealed to show the Muslims the rules and articles of the civilization upon which they could establish their Muslim community, foretelling their ownership of an area of land, exercising full freedom over it and establishing a rightful society around whose axis the entire humanity would rotate. These Verses implied better prospects for the Prophet #% comprising a secure haven to settle in, and headquarters safe enough to empower and embolden him to communicate his Message to the entire world; that was in fact the inner secret of that blessed journey. For this very wisdom and the like we consider it appropriate to suggest that “the Night Journey’ took place either before the First Pledge of “Aqabah or between the two; and Allah 3 knows best.
The Seald Nectar
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The First “Agabah Pledge
We have already spoken about the six people from Madinah 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 people ready to acknowledge Muhammad as their Prophet 4. The group of men comprised five of the six who had met the Prophet # the previous year, the sixth who stayed away was Jabir bin “Abdullah bin Ri’ab, the other seven were:
1. Mu‘adh bin Al-Harith, Ibn “Afra, from Khazraj.
2. Dhakwan bin *Abdul-Qais, from Khazraj.
3. ‘Ubadah bin As-Samit, from Khazraj.
4. Yazeed bin Tha’labah, from Khazraj.
5. Al- Abbas bin “Ubadah bin Nadlah, from Khazraj. 6. Abul-Haitham bin At-Taihan, from Aws.
7. Uwaim bin Sa*idah, from Aws.'
They affirmed their faith in Muhammad as a Prophet # and pledged allegiance to him. Al-Bukhari recorded that “Ubadah bin As-Samit narrated that Allah’s Messenger said:
1 Ibn Hisham 1/431-433.
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“Come here and pledge that you — will not associate any with Allah3é, that you will not steal, nor commi unlawful sexual intercourse, nor
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The Muslim Envoy in Madinah
After the pledge had been taken (in the form of an oath) the Prophet % sent to Yathrib (Madinah) Mus‘ab bin “Umair Al- Abdari , the first Muslim ‘ambassador’ to teach the people there the doctrines of Islam, give them practical guidance and make attempts at propagating Islam among those who still professed polytheism. As*ad bin Zurarah hosted him in Madinah. So well-prepared was the ground, and so zealous the propagation that Islam spread rapidly from house to house and
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The Mosque of the Pledge (Masjid Al- Bai‘ah) at Al-Aqabah
from tribe to tribe. There were various promising aspects of success that characterized Mus‘ab’s task. One day Mus‘ab and As‘ad were on their way to the locality of Bani “Abdul-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 of the two clans heard of this meeting, so Usaid approached the Muslims armed with his spear 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 fooling 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 speech, you can accept it; should you hold it as objectionable, you are free to 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’an. His face beamed with satisfaction and pleasure before uttering any words of approval. He asked the two men about the procedures related to embracing Islam. They asked him to wash, cleanse his garment, bear witness to the Truth and then perform a prayer of two Rak ‘ah . He responded and did exactly what he
The First ‘Aqabah Pledge Ae- vA L. Hho thé
was asked to do, and then said that there was a man (Sad bin Mu’adh) whose people would never hang back if he followed Islam.
He then left to see Sa‘d and his people. Sad immediately understood from his demeanor 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 arranged a meeting that provided the two men with a chance to talk with Sa‘d privately. The previous scene with Usaid repeated itself and Sad embraced Islam, and directly turned to his people swearing that he would never talk with them until they believed in Allah, and in His Messenger. Hardly had the evening of that day arrived when all the men and women of that group of Arabs 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 eventually killed before observing any prostration in the way of prayer. The Prophet # commented saying:
“He has done a little but his reward The pledge of Aqaba planted on . ”" the wall of Masjid al Aqaba is great.
Mus‘ab stayed in Madinah carrying out his mission steadily and successfully until all the houses of Al-Ansar (the future Helpers) had Muslim members, men and women. One family only refused the Islamic Da wah (Call). They were under the influence of the poet Qais bin As-Salt, who managed to deter them from accepting the Call of Islam until the year 5 A.H.
Shortly before the approach of the following pilgrimage season, i.e., the thirteenth year of Prophethood, Musab bin “Umair returned to Makkah carrying glad tidings to the Prophet # about the new fertile soil of Islam in Madinah, and its environment rich in the prospects of general goodness, and the power and immunity that that city was bound to provide to the cause of Islam."
1. Ibn Hisham 1/435-438; 2/90, and Zadul-Ma‘ad 2/51.
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The next year, the thirteenth year of Prophethood, June 622 C.E., during the pilgrimage season, over seventy converts from Madinah came along with the polytheists to perform the rituals of pilgrimage in Makkah. The oft-repeated question among them was “'Is it not high time for us to protect Muhammad instead of leaving him abandoned, deserted and stumbling in the hillocks of Makkah?”
Shortly after their arrival, they secretly contacted the Prophet # and agreed to meet him at night during the middle of the Tashreeq Days (the 11th, 12th and 13th days of Dhul-Hijjah) in a hillock at Al-- Aqabah, the previous year’s meeting place.
One of the leaders of the Ansar (Helpers), Ka’b bin Malik Al-Ansari , gave an account of the historic meeting which changed the whole course of the struggle between Islam and paganism, and said:
We set out for pilgrimage and had planned a meeting with Allah’s Messenger % in the midst of the Days of Tashreeq. The night of our planned
The Mosque of the Pledge (Masjid Al- Bai‘ah) at Al-Aqabah
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meeting with Allah’s Messenger % arrived. We were accompanied by “Abdullah bin “Amr bin Haram, one the most notable and respected among our people. We said to him, ‘O Abu Jabir! You are certainly one of our most respected and one of the most noble of our nobility. We do not want you to be fuel for the Fire tomorrow.’ Then we invited him to accept Islam and informed of the meeting we had planned with Allah’s Messenger # at Al- Aqabah. He accepted Islam and attended Al- Agabah, and he was our chief representative.”
Ka’b said: *’That very night we slept with our people in our camps. After a third of the night had elapsed, we began to leave quietly and met at a hillock nearby. We were seventy-three men plus two women, Nusaibah bint Ka*b -- Umm *Umarah -- from the Bani Mazin bin Najjar
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and Asma’ bint *Amr -- Umm Muni’ from Bani Salamah. We gathered in the hillocks waiting for Allah’s Messenger until he came in the company of his uncle Al- Abbas bin *Abdul-Muttalib who was at that time still following the religion of his people. Yet he liked to be present for the affairs of his nephew. He was the first to speak:
‘O you people of the Khazraj -- the Arabs used to call the Ansar (Helpers) Khazraj, whether from Khazraj or Aws -- all of you know the position that Muhammad holds among us. We have protected him from our people as much as we could. He is honored 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 Allah, it is for you to speak and take from us any pledge that you wish regarding your Lord and yourself.” !
It was a confident response showing complete determination, courage and deep faith to shoulder the great responsibility and bear its serious consequences. Allah’s Messenger then preached the Faith, and the pledge was taken.
The Articles of the Pledge
Al-Imam Ahmad recorded that Jabir narrated: “We said, ‘O Messenger of Allah! To what shall we pledge?’ The Prophet % answered:
‘1. To listen and obey in every difficulty and ease.
2. To spend in plenty as well as in scarcity.
3. To enjoin good and forbid evil.
4. In Allah’s service, you will fear the censure of none.
5. To aid me when I come to you, and protect me from anything you protect yourself, your spouses and children from.
1 Ibn Hisham 1/440-442.
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Then Paradise is in store for you. In another version reported by Ibn Ishaq, Ka*b said:
“The Prophet # began to speak, recited some Qur’anic Verses, called people unto Allah, encouraged them to enter the fold of Islam and concluded by saying:
‘I give you my pledge that you protect me from whatever you protect your women and children from.’
Here Al-Bara’ bin Ma’rur caught him by hand, and said: “Oh yes, we swear by Allah, Who sent you as a Prophet * in Truth, that we will protect you from whatever we protect our women from. Have confidence in us, O Messenger of Allah. By Allah, we are genuine fighters and quite reliable in war, it is a characteristic passed down to us from our ancestors.’
Then ~“Abul-Haitham bin At-Taihan interrupted and said: ‘O Messenger of Allah! Between us and the Jews, there are agreements which we would then sever. If Allah grants you power and victory, should we expect that you would not leave us, and join the ranks of your people (meaning the Quraish)?’ The Prophet # smiled and replied:
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‘Nay, it would never be; your blood will be my blood. In life and death | will be with you and you with me. | will fight whom you fight and | will make peace with those with whom you make peace.””
Stressing the Gravity of the Pledge
After the conditions of allegiance were decided and the gathering had unanimously agreed to endorse it, two men from the foremost converts to Islam rose to their feet to explain the implications 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 sacrifices they were expected to make.
1 Recorded by Imam Ahmad with a good chain of narration, 3/322; Al-Baihaqi in As-Sunan Al-Kubra 9/9; Al-Hakim and Ibn Hibban graded it authentic. Ibn Ishaq reported something similar to this from “Ubadah bin As-Samit , but it has the ad- ditional item: “That we not dispute with the order from its people.” See Ibn Hisham 1/454.
2 Ibn Hisham 1/442.
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Ibn Ishaq said: “When they gathered for the pledge, Al-- Abbas bin *Ubadah bin Nadlah, said: ‘Do you know the significance of the pact that you are entering into with this man? You are in fact affirming that you will fight against various people. If you fear that your property will be at risk or the lives of your nobles will be in danger, then leave him now, because if you do this after the pledge, it will be degrading for you 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 Allah, 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.’
They said, “Extend your hand,’ then he extended his hand and they pledged to him.”'
In the narration of Jabir , he said: “When we started to pledge allegiance, As‘ad bin Zurarah took his hand and said: “Take it easy O people of Yathrib! We have not covered this long distance except because we have deep belief that he (Muhammad ) is the Messenger of Allah. 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 enter in this course, hold fast to it, and your great reward is placed in the Hand of Allah, but if you are caught in fear, I advise you to give it up just now, and that would be more excusable by Allah.””?
Taking the Pledge
After approving of the articles of the pledge, clarification and emphasis, the process of actual pledging began by touching hands. Jabir said, after mentioning the saying of As‘ad bin Zurarah : “They said, ‘O As*ad! Stretch your hand out for us, for by Allah! We will never breach or cheat this pledge.”
It was then that Asad realized their surety in this cause, and he along with Mus‘ab bin “Umair was the primary person inviting to this pledge and the first to take it.
1 Ibn Hisham 1/446, 2 Musnad Ahmad 3/322, Al-Baihaqi in As-Sunan Al-Kubra 9/9. 3 Musnad Ahmad 3/322, Al-Baihaqi in As-Sunan Al-Kubra 9/9,
The Second ‘Aqabah Pledge Ss A L. Ke thle
Ibn Ishaq said, Banu An-Najjar claimed that Abu Umamah As*ad bin Zurarah was the first person to put out his hand.”
After that everyone else began to give the pledge. Jabir said, ~*So man by man we stood before him taking the pledge so that by that we would be granted Paradise.”*
With regard to the two women, the pledge was taken orally for the Prophet # never shook hands with an unrelated woman.’
Twelve Representatives
The Prophet * then asked the group to appoint twelve people to represent their people, and to be responsible regarding the articles of the pledge. He said:
“Let twelve men come to me as representatives among you, so that they are responsible over their people.”
The representatives 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 bin 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 Samak, Sa°d bin Khaithamah bin Al-Harith and Rifa‘ah bin “Abdul-Mundhir bin Zubair.
After their appointment, the Prophet * took another oath from these twelve representatives that they would hold the position of answerability. He said to them:
“You are responsible over your people in matters among them, a responsibility like that of the disciples of “Isa bin Maryam, and I am the one responsible over my people -- meaning the Muslims.”
They agreed to this.
A Devil Exposes the Meeting
After the people had finished the pledge and the covenant was complete, one of the devils exposed them. At the very last moment, hoping to get the Quraish to gather and witness this congregation firsthand at
1 Ibn Ishaq said, “Banu 'Abdul-Ashhal said that it was Abul-Haitham bin At-Taihan. And Ka’b bin Malik said it was Al-Bara’ bin Ma'rur.” ( Ibn Hisham 1/447) I say, perhaps they are considering the events that took place when they gave the pledge to Allah's Messenger , otherwise As'ad bin Zurarah was the earliest. And Allah knows best.
Musnad Ahmad 3/322.
Sahih Muslim 2/131.
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the location, that devil stood on the highest ground shouting so that everyone could hear, O people of the dwellings, Muhammad and his youth have conspired for war against you!” Allah’s Messenger said: ~This is Azab (the Jinn) of Al- Aqabah. O enemy of Allah! We are leaving you now.” Then he ordered them to go to their camps.’
The Ansar Prepare to Strike the Quraish
On hearing the voice of this devil, Al-- Abbas bin “Ubadah bin Nadlah said: *“By Allah, 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 4 said:
“We have not been commanded to follow that course. Now, go back to your camps.”
They went back to sleep till morning.’
The Quraish Arrive to Argue With the Leaders of Yathrib
No sooner did the Quraish hear of this treaty than a tumultuous uproar began to spread in all directions. They realized quite fully that an allegiance of this sort was bound to produce far-reaching consequences 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 has been conveyed to us that you have come here to conclude a treaty with this man (Muhammad ) and evacuate him out of Makkah. By Allah, we would hate fighting to break out between us .””
The Madinese polytheists having known nothing about the secret pledge, began to swear by Allah and answered in good faith that there was no truth in the report. “Abdullah bin Ubai Ibn Salul, a Madinese polytheist, refuted their allegations denouncing them as null and void, claiming that his people would never initiate anything unless he gave 1 Ibn Hisham 1/447, and Zadul-Ma‘ad 2/51.
2 Ibn Hisham 1/448. 3 ibid.
Strife in the Way of the Call cAs-Fia Z. A. Heakhi
them clear orders.
The Madinese Muslims, however, remained silent neither negating nor confirming. The Quraishite leaders seemed to be convinced by the arguments presented by the polytheists, and went back home frustrated.
The Quraish Become Convinced of the Previous Reports
However, they were not fully satisfied with the words they heard. They began to scrutinize the smallest details, and trace the minutest news till it 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 any of them except Sa*d bin “Ubadah . They subjected him to unspeakable torture, but he was later rescued by Al-Mutim bin ~ Adi and Harith bin Harb bin Umaiyah with whom he had trade relations. '
That is the story of the Second *Aqabah Pledge, later known as the Great “Aqabah Pledge, affected in an atmosphere of love, allegiance and mutual support between Madinese believers and weak Makkan Muslims. This new spirit of affection and cooperation could not be attributed to a fleeting desire, on the contrary, it derived completely from an already deeply-established approach: belief in Allah, His Messenger and His Book. It was a belief so deeply rooted in the soul that it managed to stand immune to all the powers of injustice and aggression, and could spawn miracles in the practical aspects of action and ideological pursuit. This sort of belief was the real instrument that enabled Muslims to record unprecedented breakthroughs in the annals of history. We are also sure that the future will always remain wanting with regard to the great achievements carried out by those great men.
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1 Zadul-Ma‘ad 2/51, 52, Ibn Hisham 1/448-450.
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The Vanguard of
Migration (in the Cause of Allah)
After the endorsement of the Second ~“Aqabah Pledge and the establishment of a small Muslim state in a vast desert surging with disbelief and ignorance, the most serious gain in terms of Islam was that the Prophet % gave his leave for the Muslims to migrate to Madinah, the emerging Muslim state.
Migration to Madinah, in terms of personal interests, was no more than giving up material things and sacrifice of wealth, all in return for personal safety. 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 hazy, clouded with various unpredictable 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 danger to their whole society:
The first one to migrate was Abu Salamah -, a year before the Great “Aqabah Pledge, according to Ibn Ishaq. 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
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The Vanguard of Migration (in the Cause of Allah) he - Rach, oyu Sr ee
hand. Umm 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 kilometers with no help whatsoever. At a spot called At-Tan‘im, “Uthman bin Talhah came across her and offered to accompany her to Madinah. She, along with her son, joined Abu Salamah in the village of Quba’, a suburb of Madinah.!
Another instance of the atrocities perpetrated by the polytheist Makkans on the migrating Muslims is the incident of Suhaib bin Sinan Ar-Rumi . This man expressed his wish to migrate and naturally, this was Offensive to the disbelievers. They began to insult him claiming that he had come into Makkah as a worthless beggar, but thanks to the generosity of their town he had managed to make a lot of money and become wealthy. They issued orders that he could 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:
(tee Ge @ **Suhaib has profited, Suhaib has profited.”
Then, there was the story of ‘Umar bin Al-Khattab, “Aiyash bin Abi Rabi’ah and Hisham bin Al-* Asi bin Wa’il 4, who agreed to meet at a certain place one morning in order to leave for Madinah; “Umar and “Aiyash 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 “Aiyash #. They cunningly tried to stir his emotions by invoking the most sensitive area in man, i.e., his relationship with his mother. They addressed him claiming that his mother had sworn she would never comb her hair, nor shade herself from the sun unless she saw him. “Aiyash s took pity on his mother, but “Umar » was intelligent enough to understand that they wanted to entice “Aiyash # away from Islam so he cautioned him against their tricks, and added, Your mother would comb her hair if lice pester her,
1 Ibn Hisham 1/468-470. 2 Ibn Hisham 1/477.
The Seald Nectar
The Vanguard of Migration (in the Cause of Allah)
and would shade herself if the sun of Makkah becomes too hot for her.” In spite of these words, “Aiyash # was determined to go and see his mother, so ‘Umar 4 gave him his own camel which was manageable and tame, advising him to stick to its back because it would rescue him if he perceived anything suspicious on their part. The party of three then set off towards Makkah. As soon as they covered part of the distance, Abu Jahl complained about his camel and requested “Aiyash to allow him to ride behind him on his camel. When they knelt down to the level of the ground, the two polytheists fell upon *Aiyash 4 and tied him. They rode into Makkah shouting to the people to follow their example with respect to “fools’.'
These are just three self-explanatory examples of the Makkans’ reaction towards anyone intending to migrate. The believers still managed to escape in successive groups 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 # himself, and those helpless souls who had been detained in confinement or were unable to escape. The Prophet 4 , together with Abu Bakr and “Ali,
sham and *Aiya! rated and one day sé alid bin Al-Walid said * 2 found a woman who delivered food to iscovered where they were being Kept. The
50, at night he climbed the wall, sevéfed thei
til he arrived at Madinah. See Ib ham ong twenty of the Companions. See Al-
The Vanquard of Migration (in the Cause of Allah)
made all the necessary preparations for migration but was waiting for the order from his Lord.'
Al-Bukhari reported on the authority of “Aishah that Allah’s Messenger informed the Muslims:
“In a dream I have been shown the place of your emigration, a land of date-palm trees between two mountains.”
Thus, some people emigrated to Madinah, and most of those people who previously emigrated to the land of Ethiopia migrated to Madinah. Abu Bakr also prepared to leave for Madinah but Allah’s Messenger said to him:
Wait for a while, because I hope that I will be allowed to emigrate also.”
Abu Bakr asked, ‘Do you hope for that...?”
He replied in the affirmative. So Abu Bakr did not emigrate for the sake of Allah’s Messenger in order to accompany him. He fed two she-camels for four months with leaves from a Samur tree that had fallen.”
The Seald Nectar
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In
An-Nadwah
(Council) House
The Parliament of Quraish
The polytheists were paralyzed by the carefully planned and speedy movement of Muhammad's followers towards their new abode in Madinah. They were caught in unprecedented anxiety and were deeply worried over the future of their pagan economic establishment. They had already experienced Muhammad as an influential leader; and his followers as determined, righteous and always ready to sacrifice all they had for the sake of Allah’s Messenger . Al-Aws and Al-Khazraj tribes, the proposed 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 opposed to enmity and prejudice for they themselves had bitter days of inter-tribal warfare. Madinah, the prospective headquarters of the ever-growing Islamic Call, enjoyed the most advantageous 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 continuity of prosperous economic life. With all these 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 morning, 26th Safar, the fourteenth year of Prophethood (12th September 622 C.E.),' i.e., two and a half months after the Great “Aqabah Pledge.’ On this day, ‘the Parliament of Makkah’
1. For detail see Rahmatul-lil-- Alamin 1/ 95-102.
2 As for it being in the middle of the day, Ibn Ishaq reported that Gabriel informed the Prophet % about this meeting and about the permission to emigrate. Al-Bukhari also reported that “Aishah said that the Prophet 3¢ came to Abu Bakr -# early in the day telling him that he had been permitted by Allah to emigrate. This appears shortly.
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In Ane il)H ; / ‘ n-Nadwah (Council) ours alFo sAaticagest « Makbitiem
met with one item on the agenda: How to take effective measures to stop the tidal wave of Islam? Delegates representing all the Quraishite tribes attended the meeting, the most significant of whom were:
1. Abu Jahl bin Hisham, from Bani Makhzum;
2-4. Jubair bin Mut’im, Tu‘aimah bin * Adi, and Al-Harith bin *Amir representing Bani Naufal bin “Abd Manaf;
5-7. Rabi‘ah’s two sons Shaibah and “Utbah besides Abu Sufyan bin Harb from Bani “Abd Shams bin “Abd Manaf;
8. An-Nadr bin Al-Harith to speak for Bani *Abdud-Dar;
9-11. Abul-Bukhtari bin Hisham, Zam‘ah bin Al-Aswad and Hakim bin Hizam to represent Bani Asad bin *Abdul--Uzza;
12, 13. Al-Hajjaj’s two sons Nabih and Munbih from Bani Sahm;
14. Umaiyah bin Khalaf from Bani Jumah.
On their way to An-Nadwah House, Iblis (Satan) in the guise of a respected elderly man standing at the door interrupted their meeting and introduced himself as a man from Najd curious to attend the meeting, listen to the debate and wish them success to reach a sound opinion. He was admitted in readily.
There was a lengthy debate and several proposals were put forward. Expulsion from Makkah was proposed and debated in turn but finally turned down on grounds that his sweet and touching words could entice the other Arabs to attack them in their own city. Imprisonment for life was also debated, but refused upon consideration, for fear that his followers might increase in number, overpower them and secure his release by force. At this point, the arch-criminal of Makkah, Abu Jahl bin Hisham suggested that they kill him. However, if one man were to carry out the killing, it would expose him and his family to the revenge of blood. The difficulty was at last solved by Abu Jahl himself, who suggested that a band of young men, one from each clan, should strike Muhammad * simultaneously with their swords so that the crime would be shared by them all and therefore could not be avenged, causing his people to seek a peaceful means for settlement. The heinous proposal was unanimously accepted, and the representatives broke up the meeting and went back determined to implement the decision immediately.’
1 Ibn Hisham 1/480-482.
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The Emigration of the
prpnet ie
J e criminals made the wicked
lV hen Ch, d pana to kill the Prophet * , Jibreel 1 was sent down to Muhammad to reveal the plot of the Quraish and give him his Lord’s Permission to leave Makkah.
*Aishah said: **We were sitting in Abu Bakr’s house at noon, when someone said to Abu Bakr #:, “Here comes Allah’s Messenger with his head covered at a time in which he has never come before.’ Abu Bakr # said, ‘May my father and mother be sacrificed for him! By Allah! He is not coming at this hour except for something important.” She continued:
“Allah’s Messenger came and sought permission to enter after which he was permitted. He entered and said to Abu Bakr 2s:
‘Tell those with you to leave.’
“Only your people are here, may my father be sacrificed for you, O Messenger of Allah!’ said Abu Bakr 4. He said:
‘L have been given permission to emigrate.’
Abu Bakr 4 said, “May my father be sacrificed for you. May I accompany you, O Messenger of Allah?’ He said, Yes.
After concluding the plans for the emigration , Allah’s Messenger returned to his house to await nightfall.
1 Sahih Al-Bukhari 1/553.
Shi Aater wapeed Weck elec sss /
Monitoring
the Home of Allah's Messenger #
To make preparations for the implementation of their devilish plan, the chiefs of Makkah had chosen eleven men: Abu Jahl bin Hisham, Hakam bin Abul-*As, “Uqbah bin Abi Mu’ait, An-Nadr bin Al-Harith, Umaiyah bin Khalaf, Zam’ah bin Al-Aswad, Tu’aimah bin “Adi, Abu Lahab, Ubai bin Khalaf, Nabih bin Al-Hajjaj and his brother Munbih bin Al-Hajjaj.'
Ibn Ishaq narrated: All were on the alert. As night advanced, they posted assassins around the Prophet's house.’ Thus, they kept watch all night long, waiting to kill him the moment he left his house early in the morning, as the Prophet # used to rise early and go to Al-Masjid Al-Haram to offer prayer; 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 proudly and arrogantly mocking at Muhammad's words, telling the people around him: Muhammad claims that i