Notes on "Ar-Raheeq Al-Makhtum"
(THE SEALED NECTAR)
Biography of the Noble Prophet [pbuh] - by Saif-ur -Rahman al-Mubarakpuri
Published by Al-Maktaba Salfiyah,
Lahore,Pakistan
Chapter 1
(Important Points)
The Arabian Peninsula is enclosed in the west by the Red Sea and Sinai, in the east by the Arabian Gulf, in the south by the Arabian Sea, and in the north by old Syria and part of Iraq. The area is estimated between a million and a million and a quarter square miles.
Arab Tribes
Arab kinfolks have been divided according to lineage into three groups:
Perishing Arabs: The ancient Arabs, of whose history little is known, and of whom were ‘Ad, Thamûd, Tasam, Jadis, Emlaq, and others.
Pure Arabs: Who originated from the progeny of Ya‘rub bin Yashjub bin Qahtan. They were also called Qahtanian Arabs.
Arabized Arabs: Who originated from the progeny of Ishmael. They were also called ‘Adnanian Arabs.
The Arabized Arabs go back in ancestry to their great grandfather Abraham [AWS] from a town called "Ar" near Kufa on the west bank of the Euphrates in Iraq.
By the grace of Allâh, Ishmael had twelve sons from the daughter of Mudad, whose names were Nabet, Qidar, Edbael, Mebsham, Mishma’, Duma, Micha, Hudud, Yetma, Yetour, Nafis and Qidman, and who ultimately formed twelve tribes inhabiting Makkah and trading between Yemen, geographical Syria and Egypt.
Descendants of Qidar, the son of Ishmael, lived long in Makkah increasing in number, of them issued ‘Adnan and son Ma‘ad, to whom ‘Adnanian Arabs traced back their ancestry. ‘Adnan is the twenty-first grandfather in the series of the Prophetic ancestry. It was said that whenever Prophet Muhammad [pbuh] spoke of his ancestry he would stop at ‘Adnan and say: "Genealogists tell lies" and did not go farther than him.
Nizar, Ma‘ad’s only son , had four sons who branched out into four great tribes; Eyad, Anmar, Rabi‘a and Mudar.
Mudar tribes branched out into two great divisions: Qais ‘Ailan bin Mudar and septs of Elias bin Mudar.
Of Elias bin Mudar were Tamim bin Murra, Hudhail bin Mudrika, Banu Asad bin Khuzaimah and septs of Kinana bin Khuzaimah, of whom came Quraish, the descendants of Fahr bin Malik bin An-Nadr bin Kinana.
Quraish branched out into various tribes, the most famous of whom were Jumah, Sahm, ‘Adi, Makhzum, Tayim, Zahra and the three septs of Qusai bin Kilab: ‘Abdud-Dar bin Qusai, Asad bin ‘Abdul ‘Uzza bin Qusai and ‘Abd Manaf bin Qusai.
‘Abd Manaf branched out into four tribes: ‘Abd Shams, Nawfal, Muttalib and Hashim. It is, however, from the family of Hashim that Allâh selected Prophet Muhammad bin ‘Abdullah bin ‘Abdul-Muttalib bin Hashim [pbuh].
Prophet Muhammad [pbuh] said:
"Allâh selected Ishmael from the sons of Abraham, Kinana from the sons of Ishmael, Quraish from the sons of Kinana, Hashim from the sons of Quraish and He selected me from the sons of Hashim." [Muslim 2/245; Tirmidhi 2/201]
From this chapter, i'll write down only the rulership and princeship of Hijaz and will leave out the Rulership in Yemen,Heerah and Syria.
Chapter 2
(Important Points)
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Rulership in Hijaz
Ishmael [AWS] administered authority over Makkah as well as custodianship of the Holy Sanctuary throughout his lifetime. Upon his death, at the age of 137, two of his sons, Nabet and Qidar, succeeded him. Later on, their maternal grandfather, Mudad bin ‘Amr Al-Jurhumi took over, thus transferring rulership over Makkah to the tribe of Jurhum, preserving a venerable position, though very little authority for Ishmael’s sons due to their father’s exploits in building the Holy Sanctuary, a position they held until the decline of the tribe of Jurhum shortly before the rise of Bukhtanassar. [Ibn Hisham 1/111]
The political role of the ‘Adnanides had begun to gain firmer grounds in Makkah, which could be clearly attested by the fact that upon Bukhtanassar’s first invasion of the Arabs in ‘Dhati ‘Irq’, the leader of the Arabs was not from Jurhum. [Qalb Jazeerat Al-Arab, p.230]
Upon Bukhtanassar’s second invasion in 587 B.C., however, the ‘Adnanides were frightened out to Yemen, while Burmia An-Nabi fled to Syria with Ma‘ad, but when Bukhtanassar’s pressure lessened, Ma‘ad returned to Makkah to find none of the tribe of Jurhum except Jursham bin Jalhamah, whose daughter, Mu‘ana, was given to Ma‘ad as wife who, later, had a son by him named Nizar. [Rahmat-ul-lil'alameen, 2/48]
On account of difficult living conditions and destitution prevalent in Makkah, the tribe of Jurhum began to ill-treat visitors of the Holy Sanctuary and extort its funds, which aroused resentment and hatred of the ‘Adnanides (sons of Bakr bin ‘Abd Munaf bin Kinana) who, with the help of the tribe of Khuza‘a invaded Jurhum and frightened them out of Makkah leaving rulership to Quda‘a in the middle of the second century A.D.
Ishmael’s epoch is estimated to have lasted for twenty centuries B.C., which means that Jurhum stayed in Makkah for twenty-one centuries and held rulership there for about twenty centuries.
Khuza‘a’s reign in Makkah lasted for three hundred years,during which, the ‘Adnanides spread all over Najd and the sides of Bahrain and Iraq, while small septs of Quraish remained on the sides of Makkah.They enjoyed no privileges in Makkah or in the Sacred House until the appearance of Qusai bin Kilab.
A war between Khuza‘a and Quraish broke out and resulted in Qusai’s taking hold of Makkah and the Sacred House. [Ibn Hisham 1/117]
Qusai’s reign over Makkah and the Sacred House began in 440 A.D. and allowed him, and Quraish afterwards, absolute rulership over Makkah and undisputed custodianship of the Sacred House to which Arabs from all over Arabia came to pay homage.
A significant achievement credited to Qusai was the establishment of An-Nadwa House (an assembly house) on the northern side of Al-Ka‘bah Mosque, to serve as a meeting place for Quraish.
It is noteworthy however that Qusai singled out ‘Abd Manaf, a son of his, for honour and prestige though he was not his elder son (‘Abd Ad-Dar was).
No sooner than ‘Abd Munaf had died, his sons began to have rows with their cousins -sons of ‘Abd Ad-Dar.
The sons of ‘Abd Munaf, however, cast the lot for their charge, and consequently left the charge of food and water giving to Hashim bin ‘Abd Munaf, upon whose death, the charge was taken over by a brother of his called Al-Muttalib bin ‘Abd Manaf and afterwards by ‘Abd Al-Muttalib bin Hashim, the Prophet’s grandfather, whose sons assumed this position until the rise of Islam, during which ‘Abbas bin ‘Abdul-Muttalib was in charge. [Ibn Hisham 1/129-179]
The Political Situation
The three Arab regions adjacent to foreigners suffered great weakness and inferiority. The people there were either masters or slaves, rulers or subordinates.
The tribes living near these regions were fluctuating between Syria and Iraq, whereas those living inside Arabia were disunited and governed by tribal conflicts and racial and religious disputes.
They had neither a king to sustain their independence nor a supporter to seek advice from, or depend upon, in hardships.
The rulers of Hijaz, however, were greatly esteemed and respected by the Arabs, and were considered as rulers and servants of the religious centre.However, they were too weak to carry the heavy burden.
Chapter 3-The Religious situation
(Important Points)
Most of the Arabs had complied with the call of Ishmael [AWS] , and professed the religion of his father Abraham [AWS] ,until they forgot part of what they had been reminded of. However, they still maintained such fundamental beliefs such as monotheism as well as various other aspects of Abraham’s religion, until the time when a chief of Khuza‘a, namely ‘Amr bin Luhai. Hecame back from a trip to Syria where he saw people worship idols, a phenomenon he approved of and believed it to be righteous and also brought with him an idol (Hubal) which he placed in the middle of Al-Ka‘bah and summoned people to worship it.
An idol called ‘Manat’, was worshipped in a place known as Al-Mushallal near Qadid on the Red Sea. Another, ‘Al-Lat’ in Ta’if, a third, ‘Al-‘Uzza’ in the valley of Nakhlah, and so on and so forth.Every tribe, and house, had their own idols, and the Sacred House was also overcrowded with them. On the Prophet’s conquest of Makkah, 360 idols were found around Al-Ka‘bah. He broke them down and had them removed and burned up. [Mukhtasar Seerat-ar-Rasool p.13-54]
Some features of their worship of idols were:
-->Self-devotion to the idols, seeking refuge with them, acclamation of their names, calling for their help in hardship, and supplication to them for fulfillment of wishes.
-->Performing pilgrimage to the idols, circumrotation round them, self-abasement and even prostrating themselves before them.
-->Seeking favour of idols through various kinds of sacrifices and immolations, which is mentioned in [Al-Qur'an 5:3],[Al-Qur'an 6:121]
-->Consecration of certain portions of food, drink, cattle, and crops to idols. Surprisingly enough, portions were also consecrated to Allâh Himself, but people often found reasons to transfer parts of Allâh’s portion to idols, but never did the opposite. [Al-Qur'an 6:136] ,[Al-Qur'an 6:138]
-->Dedication of certain animals (such as Bahira, Sa’iba, Wasila and Hami) to idols, which meant sparing such animals from useful work for the sake of these heathen gods. [Al-Qur'an 5:103], [Al-Qur'an 6:139]
It has been authentically reported that such superstitions were first invented by ‘Amr bin Luhai. [Bukhari 1/499]
Another divinatory tradition among the Arabs was casting of Azlam (i.e. featherless arrows which were of three kinds: one showing ‘yes’, another ‘no’ and a third was blank) which they used to do in case of serious matters like travel, marriage and the like. If the lot showed ‘yes’, they would do, if ‘no’, they would delay for the next year. Other kinds of Azlam were cast for water, blood-money or showed ‘from you’, ‘not from you’, or ‘Mulsaq’ (consociated).[Muhadrat Tareekh Al-Umam Al-Islamiyah 1/56; Ibn Hisham 1/152,153]
Moreover, they used to have a deep conviction in the tidings of soothsayers, diviners and astrologers.The belief in signs as betokening future events, was, of course common among the Arabians.
Innovations in Deen Abraham:
-->Quraish, for example, out of arrogance, feeling of superiority to other tribes and pride in their custodianship of the Sacred House, would refrain from going to ‘Arafah with the crowd, instead they would stop short at Muzdalifah. The Noble Qur’ân rebuked and told them:
"Then depart from the place whence all the people depart." [Al-Qur'an 2:199]
-->They would not eat dried yoghurt or cooked fat, nor would they enter a tent made of camel hair or seek shade unless in a house of adobe bricks, so long as they were committed to the intention of pilgrimage.
-->They ordered pilgrims coming from outside Makkah to circumambulate Al-Ka‘bah in Quraish uniform clothes, but if they could not afford them, men were to do so in a state of nudity, and women with only some piece of cloth to hide their groins
-->When the Makkans were in a pilgrimage consecration state, they would not enter their houses through the doors but through holes they used to dig in the back walls. They used to regard such behaviour as deeds of piety and god-fearing.
Such was the religious life in Arabia, polytheism, idolatry, and superstition.
Judaism managed to play an important role in the pre-Islam political life. When Islam dawned on that land, there had already been several famous Jewish tribes - Khabeer, Al-Mustaliq, An-Nadeer, Quraizah and Qainuqa‘. In some versions, the Jewish tribes counted as many as twenty. [Qalb Jazeerat Al-Arab, p.151]
Christianity had first made its appearance in Arabia following the entry of the Abyssinian (Ethiopian) and Roman colonists into that country.The principal tribes that embraced Christianity were Ghassan, Taghlib, Tai’ and some Himyarite kings as well as other tribes living on the borders of the Roman Empire.
Magianism was also popular among the Arabs living in the neighbourhood of Persia, Iraq, Bahrain, Al-Ahsâ’ and some areas on the Arabian Gulf coast.
The Religious Situation
The polytheists, who faked Abrahamism, were so far detached from its precepts, and totally oblivious of its immanent good manners. They plunged into disobedience and ungodliness, and developed certain peculiar religious superstitions that managed to leave a serious impact on the religious and socio-political life in the whole of Arabia.
Judaism turned into abominable hypocrisy in league with hegemony. Rabbis turned into lords to the exclusion of the Lord.
Their sole target turned into acquisition of wealth and power even if it were at the risk of losing their religion, or the emergence of atheism and disbelief.
Christianity likewise opened its doors wide to polytheism, and got too difficult to comprehend as a heavenly religion. As a religious practice, it developed a sort of peculiar medley of man and God.
People of other religions were similar to the polytheists with respect to their inclinations, dogmas, customs and traditions.
Chapter 4-Aspects of Pre-Islamic Arabian Society
(Important Points)
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Social Life of the Arabs:
The Arabian Society presented a social medley, with different and heterogeneous social strata.
The woman enjoyed a considerable portion of free will, and her decision would most often be enforced. She was so highly cherished that blood would be easily shed in defence of her honour.The marriage contract rested completely in the hands of the woman’s legal guardian whose words with regard to her marital status could never be questioned.
On the other hand, there were other social strata where prostitution and indecency were rampant and in full operation.
Abu Da’ûd, on the authority of ‘Aishah [R] reported four kinds of marriage in pre-Islamic Arabia:
The first was similar to present-day marriage procedures, in which case a man gives his daughter in marriage to another man after a dowry has been agreed on.
In the second, the husband would send his wife - after the menstruation period - to cohabit with another man in order to conceive.After conception her husband would, if he desired, have a sexual intercourse with her.
A third kind was that a group of less than ten men would have sexual intercourse with a woman. If she conceived and gave birth to a child, she would send for these men, and would say: ‘You know what you have done. I have given birth to a child and it is your child’ (pointing to one of them). The man meant would have to accept.
The fourth kind was that a lot of men would have sexual intercourse with a certain woman (a whore). If this whore got pregnant and gave birth to a child, she would collect those men, and a seeress would tell whose child it was.
When Prophet Muhammad [pbuh] declared Islam in Arabia, he cancelled all these forms of sexual contacts except that of present Islamic marriage. [Abu Da'ud - The Book of marriage]
Pre-Islam Arabs had no limited number of wives. They could marry two sisters at the same time, or even the wives of their fathers if divorced or widowed. Divorce was to a very great extent in the power of the husband. [Abu Da'ud - The Book of marriage]
Whilst some Arabs held children dear to their hearts and cherished them greatly, others buried their female children alive because an illusory fear of poverty and shame weighed heavily on them. The practice of infanticide cannot, however, be seen as irrevocably rampant because of their dire need for male children to guard themselves against their enemies.
The Economic Situation
Trade was the most common means of providing their needs of life. The trade journeys could not be fulfilled unless security of caravan routes and inter-tribal peaceful co-existence were provided - two imperative exigencies unfortunately lacking in Arabia except during the prohibited months within which the Arabs held their assemblies of ‘Ukaz, Dhil-Majaz, Mijannah and others.
Ethics:
We cannot deny that the pre-Islam Arabs had such a large bulk of evils,but this could never screen off the surprise-provoking existence of highly praiseworthy virtues, of which we could adduce the following:
Hospitality: They used to emulate one another at hospitality and take utmost pride in it. Almost half of their poetry heritage was dedicated to the merits and nobility attached to entertaining one’s guest.
Keeping a covenant: For the Arab, to make a promise was to run into debt.
Sense of honour and repudiation of injustice
Firm will and determination: An Arab would never desist an avenue conducive to an object of pride or a standing of honour, even if it were at the expense of his life.
Forbearance, perseverance and mildness
Pure and simple bedouin life
Such priceless ethics coupled with a favourable geographical position of Arabia were in fact the factors that lay behind selecting the Arabs to undertake the burden of communicating the Message (of Islam) and leading mankind down a new course of life.
In this regard, these ethics per se, though detrimental in some areas, and in need of rectification in certain aspects, were greatly invaluable to the ultimate welfare of the human community and Islam has did it completely.
Chapter 5-The Lineage and Family of Muhammad [pbuh]
(Important Points)
With respect to the lineage of Prophet Muhammad [pbuh], there are three versions: The first was authenticated by biographers and genealogists and states that Muhammad’s genealogy has been traced to ‘Adnan. The second is subject to controversies and doubt, and traces his lineage beyond ‘Adnan back to Abraham. The third version, with some parts definitely incorrect, traces his lineage beyond Abraham back to Adam [AWS].
The first part:
Quote:
Muhammad bin ‘Abdullah bin ‘Abdul-Muttalib (who was called Shaiba) bin Hashim, (named ‘Amr) bin ‘Abd Munaf (called Al-Mugheera) bin Qusai (also called Zaid) bin Kilab bin Murra bin Ka‘b bin Lo’i bin Ghalib bin Fahr (who was called Quraish and whose tribe was called after him) bin Malik bin An-Nadr (so called Qais) bin Kinana bin Khuzaiman bin Mudrikah (who was called ‘Amir) bin Elias bin Mudar bin Nizar bin Ma‘ad bin ‘Adnan.
[Ibn Hisham 1/1,2; Talqeeh Fuhoom Ahl Al-Athar, p. 5-6; Rahmat-ul-lil'alameen 2/11-14,52] |
The Prophetic Family
The family of Prophet Muhammad [pbuh] is called the Hashimite family after his grandfather Hashim bin ‘Abd Munaf. Let us now speak a little about Hashim and his descendants:
Hashim:
Hashim was wealthy and honest. He was the first to offer the pilgrims sopped bread in broth. His first name was ‘Amr but he was called Hashim because he had been in the practice of crumbling bread (for the pilgrims). He was also the first man who started Quraish’s two journeys of summer and winter.
In Madinah, he married Salma - the daughter of ‘Amr from Bani ‘Adi bin An-Najjar and died in Ghazza in Palestine in 497 A.D.Later, his wife gave birth to ‘Abdul-Muttalib and named him Shaiba for the white hair in his head,[Ibn Hisham 1/137; Rahmat-ul-lil'alameen 1/26,2/24] and brought him up in her father’s house in Madinah. None of his family in Makkah learned of his birth.
‘Abdul-Muttalib:
When ‘Abdul-Muttalib reached the age of boyhood, his uncle Al-Muttalib heard of him and went to Madinah to fetch him. When he saw him, tears filled his eyes and rolled down his cheeks, he embraced him and took him on his camel. The boy, however abstained from going with him to Makkah until he took his mother’s consent. he boy was brought up in Al-Muttalib’s house, but later on Al-Muttalib died in Bardman in Yemen so ‘Abdul-Muttalib took over and managed to maintain his people’s prestige and outdo his grandfathers in his honourable behaviour which gained him Makkah’s deep love and high esteem. [Ibn Hisham 1/137,138]
Abdul-Muttalib received an order in his dream to dig Zamzam well in a particular place. He did that and found the things that Jurhum men had buried therein when they were forced to evacuate Makkah. He found the swords, armours and the two deer of gold. The gate of Al-Ka‘bah was stamped from the gold swords and the two deer and then the tradition of providing Zamzam water to pilgrims was established.
The second event was that of Abraha As-Sabah Al-Habashi, the Abyssinian (Ethiopian) viceroy in Yemen. He had seen that the Arabs made their pilgrimage to Al-Ka‘bah so he built a large church in San‘a in order to attract the Arab pilgrims to it to the exclusion of Makkah. A man from Kinana tribe understood this move, therefore he entered the church stealthily at night and besmeared its front wall with excrement. When Abraha knew of that, he got very angry and led a great army - of sixty thousand warriors - to demolish Al-Ka‘bah. He chose the biggest elephant for himself.When he reached Muhassar Valley, between Muzdalifah and Mina, the elephant knelt down and refused to go forward.Meanwhile, Allâh loosed upon them birds in flights, hurling against them stones of baked clay and made them like green blades devoured. These birds were very much like swallows and sparrows, each carrying three stones; one in its peak and two in its claws. The stones hit Abraha’s men and cut their limbs and killed them.
The Event of the Elephant took place in the month of Al-Muharram, fifty or fifty five days before the birth of Prophet Muhammad [pbuh] which corresponded to late February or early March 571 A.D.
The Elephant Raid Event riveted the world’s attention to the sacredness of Allâh’s House, and showed that this House had been chosen by Allâh for its holiness.
Abdul-Muttalib had ten sons, Al-Harith, Az-Zubair, Abu Talib, ‘Abdullah, Hamzah, Abu Lahab, Ghidaq, Maqwam, Safar and Al-‘Abbas. He also had six daughters, who were Umm Al-Hakim - the only white one, Barrah, ‘Atikah, Safiya, Arwa and Omaima. [Rahmat-ul-lil'alameen 2/56,66; Talqeeh Fuhoom Ahl Al-Athar, p8,9]
‘Abdullah:
The father of Prophet Muhammad [pbuh]. ‘Abdullah was the smartest of ‘Abdul-Muttalib’s sons, the chastest and the most loved. Abdul-Muttalib chose Amina, daughter of Wahab bin ‘Abd Munaf bin Zahra bin Kilab, as a wife for his son, ‘Abdullah. They were married in Makkah, and soon after ‘Abdullah was sent by his father to buy dates in Madinah where he died.He was twenty-five years old when he died. Most historians state that his death was two months before the birth of Muhammad [pbuh] .
Abdullah left very little wealth -five camels, a small number of goats, a she-servant, called Barakah - Umm Aiman - who would later serve as the Prophet’s nursemaid. [Muslim 2/96; Talqeeh Fahoom Ahl-Athar p.4; Mukhtasar Seerat Ar-Rasool p. 12]
Quote:
| ‘Abdul-Muttalib had ten sons and they reached maturity, he divulged to them his secret vow in which they silently and obediently acquiesced. Their names were written on divination arrows and given to the guardian of their most beloved goddess, Hubal. The arrows were shuffled and drawn. An arrow showed that it was ‘Abdullah to be sacrificed. ‘Abdul-Muttalib then took the boy to Al-Ka‘bah with a razor to slaughter the boy. Quraish, his uncles from Makhzum tribe and his brother Abu Talib, however, tried to dissuade him from consummating his purpose. He then sought their advice as regards his vow. They suggested that he summon a she-diviner to judge whereabout. She ordered that the divination arrows should be drawn with respect to ‘Abdullah as well as ten camels. She added that drawing the lots should be repeated with ten more camels every time the arrow showed ‘Abdullah. The operation was thus repeated until the number of the camels amounted to one hundred. At this point the arrow showed the camels, consequently they were all slaughtered (to the satisfaction of Hubal) instead of his son. The slaughtered camels were left for anyone to eat from, human or animal. |
This incident produced a change in the amount of blood-money usually accepted in Arabia. It had been ten camels, but after this event it was increased to a hundred. Islam, later on, approved of this. Another thing closely relevant to the above issue goes to the effect that the Prophet [pbuh] once said:
"I am the offspring of the slaughtered two," meaning Ishmael and ‘Abdullah. [Ibn Hisham 1/151-155; Rahmat-ul-lil'alameen 2/89,90]
Chapter 6-Muhammad’s Birth and Forty years prior Prophethood
(Important Points)
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His Birth
Muhammad [pbuh], the Master of Prophets, was born in Bani Hashim lane in Makkah on Monday morning, the ninth of Rabi‘ Al-Awwal, the same year of the Elephant Event, and forty years of the reign of Kisra (Khosru Nushirwan), i.e. the twentieth or twenty-second of April, 571 A.D., according to the scholar Muhammad Sulaimân Al-Mansourpuri, and the astrologer Mahmûd Pasha. [Muhadarat Tareekh Al-Umam Al-Islamiyah 1/62; Rahmat-ul-lil'alameen 1/38,39]
- It was but controversially reported that significant precursors accompanied his birth: fourteen galleries of Kisra’s palace cracked and rolled down, the Magians’ sacred fire died down and some churches on Lake Sawa sank down and collapsed. [Reported by Al-Baihaqi, but Al-Ghazali didn't approve it - see Fiqh-us-Seerah p.46]
- His mother immediately sent someone to inform his grandfather ‘Abdul-Muttalib of the happy event. Happily he came to her, carried him to Al-Ka‘bah, prayed to Allâh and thanked Him. ‘Abdul-Muttalib called the baby Muhammad, a name not then common among the Arabs. He circumcised him on his seventh day as was the custom of the Arabs. [Ibn Hisham 1/159,160; Zad Al-Ma'ad 1/18; Muhadarat Tareekh Al-Umam Al-Islamiyah 1/62]
- The first woman who suckled him after his mother was Thuyebah, the concubine of Abu Lahab, with her son, Masrouh. She had suckled Hamzah bin ‘Abdul-Muttalib before and later Abu Salamah bin ‘Abd Al-Asad Al-Makhzumi.
Babyhood
The Prophet [pbuh] was later entrusted to Haleemah bint Abi Dhuaib from Bani Sa‘d bin Bakr. Her husband was Al-Harith bin ‘Abdul ‘Uzza called Abi Kabshah, from the same tribe.
Traditions delightfully relate how Haleemah and the whole of her household were favoured by successive strokes of good fortune while the baby Muhammad [pbuh] lived under her care. Ibn Ishaq states that Haleemah narrated that she along with her husband and a suckling babe, set out from her village in the company of some women of her clan in quest of children to suckle. She said:
Quote:
| It was a year of drought and famine and we had nothing to eat. I rode on a brown she-ass. We also had with us an old she-camel. By Allâh we could not get even a drop of milk. We could not have a wink of sleep during the night for the child kept crying on account of hunger. There was not enough milk in my breast and even the she-camel had nothing to feed him. We used to constantly pray for rain and immediate relief. At length we reached Makkah looking for children to suckle. Not even a single woman amongst us accepted the Messenger of Allâh [pbuh] 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 are his grandfather and mother likely to do? So we spurned him because of that. Every woman who came with me got a suckling and when we were about to depart, I said to my husband: "By Allâh, I do not like to go back along with the other women without any baby. I should go to that orphan and I must take him." He said, "There is no harm in doing so and perhaps Allâh might bless us through him." So I went and took him because there was simply no other alternative left for me but to take him. When I lifted him in my arms and returned to my place I put him on my breast and to my great surprise, I found enough milk in it. He drank to his heart’s content, and so did his foster brother and then both of them went to sleep although my baby had not been able to sleep the previous night. My husband then went to the she-camel to milk it and, to his astonishment, he found plenty of milk in it. He milked it and we drank to our fill, and enjoyed a sound sleep during the night. The next morning, my husband said: "By Allâh Haleemah, you must understand that you have been able to get a blessed child." And I replied: "By the grace of Allâh, I hope so." |
When, as related by Anas in Sahih Muslim, Gabriel came down and ripped his chest open and took out the heart. He then extracted a blood-clot out of it and said: "That was the part of Satan in thee." And then he washed it with the water of Zamzam in a gold basin. After that the heart was joined together and restored to its place. The boys and playmates came running to his mother, i.e. his nurse, and said: "Verily, Muhammad [pbuh] has been murdered." They all rushed towards him and found him all right only his face was white. [Muslim 1/92]
Back to His Passionate Mother
- After this event, Haleemah was worried about the boy and returned him to his mother with whom he stayed until he was six. [Talqeeh Furoom Ahl-al-Athar p.7; Ibn Hisham 1/168]
In respect of the memory of her late husband, Amina decided to visit his grave in Yathrib (Madinah). She set out to cover a journey of 500 kilometers with her orphan boy, woman servant Umm Ayman and her father-in-law ‘Abdul-Muttalib. She spent a month there and then took her way back to Makkah. On the way, she had a severe illness and died in Abwa on the road between Makkah and Madinah. [Ibn Hisham 1/168; Talqeeh Fuhroom Ahl-al-Athar p.7]
To His Compassionate Grandfather
‘Abdul-Muttalib was more passionate with his grandson than with his own children. He never left the boy a prey to loneliness, but always preferred him to his own kids. Ibn Hisham reported: A mattress was put in the shade of Al-Ka‘bah for ‘Abdul-Muttalib. His children used to sit around that mattress in honour to their father, but Muhammad [pbuh] used to sit on it. His uncles would take him back, but if ‘Abdul-Muttalib was present, he would say: "
Quote:
| Leave my grandson. I swear by Allâh that this boy will hold a significant position." |
When Muhammad [pbuh] was eight years, two months and ten days old, his grandfather ‘Abdul-Muttalib passed away in Makkah. The charge of the Prophet [pbuh] was now passed on to his uncle Abu Talib, who was the brother of the Prophet’s father.
Abu Talib took the charge of his nephew in the best way. He put him with his children and preferred him to them.
Muhammad’s Early Job
Muhammad [pbuh], had no particular job at his early youth, but it was reported that he worked as a shepherd for Bani Sa‘d and in Makkah. At the age of 25, he went to Syria as a merchant for Khadijah [R]. Ibn Ishaq reported that Khadijah, daughter of Khwailid was a business-woman of great honour and fortune. Quraish people were mostly tradespeople, so when Khadijah was informed of Muhammad [pbuh], his truthful words, great honesty and kind manners, she sent for him. She offered him money to go to Syria and do her business, and she would give him a higher rate than the others. She would also send her hireling, Maisarah, with him. He agreed and went with her servant to Syria for trade. [Ibn Hisham 1/187,188]
His Marriage to Khadijah
When he returned to Makkah, Khadijah noticed, in her money, more profits and blessings than she used to. Her hireling also told her of Muhammad’s good manners, honesty, deep thought, sincerity and faith.
She disclosed her wish to her friend Nafisa, daughter of Maniya, who immediately went to Muhammad [pbuh] and broke the good news to him. He agreed and requested his uncles to go to Khadijah’s uncle and talk on this issue. Subsequently, they were married. The marriage contract was witnessed by Bani Hashim and the heads of Mudar. He gave her twenty camels as dowry.She was the first woman whom the Messenger of Allâh [pbuh] married. He did not get married to any other until she had died. [Ibn Hisham 1/189; Fiqh As-Seerah p.59; Talqeeh Fahoom Ahl-al-Athar p.7]
Khadijah bore all his children, except Ibrahim: Al-Qasim, Zainab, Ruqaiyah, Umm Kulthum, Fatimah and ‘Abdullah who was called Taiyib and Tahir. All his sons died in their childhood and all the daughters except Fatimah died during his lifetime. Fatimah died six months after his death. All his daughters witnessed Islam, embraced it, and emigrated to Madinah. [Ibn Hisham 1/190,191; Fath Al-Bari 7/507]
Rebuilding Al-Ka‘bah and the Arbitration Issue
When the Messenger of Allâh [pbuh] was thirty five, Quraish started rebuilding Al-Ka‘bah. That was because it was a low building of white stones no more than 6.30 metres high, from the days of Ishmael. It was also roofless and that gave the thieves easy access to its treasures inside. Quraish was obliged to rebuild it to safeguard its holiness and position. The chiefs of Quraish decided to use only licit money in rebuilding Al-Ka‘bah, so all money that derived from harlotry, usury or unjust practices was excluded. They were, at first, too awed to knock down the wall, but Al-Waleed bin Al-Mugheerah Al-Mukhzumi started the work. Seeing that no harm had happened to him, the others participated in demolishing the walls until they reached the basis laid by Abraham. The work went on in harmony till the time came to put the sacred Black Stone in its proper place. Then strife broke out among the chiefs, and lasted for four or five days, each contesting for the honour of placing the stone in its position. Daggers were on the point of being drawn and great bloodshed seemed imminent. Luckily, the oldest among the chiefs Abu Omaiyah bin Mugheerah Al-Makhzumi made a proposal which was accepted by all. He said: "
Quote:
| Let him, who enters the Sanctuary first of all, decide on the point." |
It was then Allâh’s Will that the Messenger of Allâh [pbuh] should be the first to enter the Mosque. On seeing him, all the people on the scene, cried with one voice: "
Quote:
| Al-Ameen (the trustworthy) has come. We are content to abide by his decision." |
He asked for a mantle which he spread on the ground and placed the stone in its centre. He then asked the representatives of the different clans among them, to lift the stone all together. When it had reached the proper place, Muhammad [pbuh] laid it in the proper position with his own hands. This is how a very tense situation was eased and a grave danger averted by the wisdom of the Prophet [pbuh].
Quraish ran short of the licit money, they collected, so they eliminated six yards area on the northern side of Al-Ka‘bah which is called Al-Hijr or Al-Hateem. They raised its door two metres from the level ground to let in only the people whom they desired. When the structure was fifteen yards high they erected the roof which rested on six columns.
A Rapid Review of Muhammad’s Biography before Commissioning of the Prophethood
Prophet Muhammad [pbuh] was, in his youth, a combination of the best social attributes. He was favoured with intelligence, originality of thought and accurate choice of the means leading to accurate goals. His long silence helped favourably in his habit of meditation and deep investigation into the truth. He shunned superstitious practices but took an active part in constructive and useful dealings, otherwise, he would have recourse to his self-consecrated solitude. He kept himself aloof from drinking wine, eating meat slaughtered on stone altars, or attending idolatrous festivals. He held the idols in extreme aversion and most abhorrence. He could never tolerate someone swearing by Al-Lat and Al-‘Uzza. Even when he tried to obey his instinct to enjoy some life pleasures or follow some irrespectable traditions, Allâh’s providence intervened to curb any lapse in this course. Ibn Al-Atheer reported Muhammad [pbuh] as saying: "
Quote:
| I have never tried to do what my people do except for two times. Every time Allâh intervened and checked me from doing so and I never did that again. Once I told my fellow-shepherd to take care of my sheep when we were in the upper part of Makkah. I wanted to go down to Makkah and entertain myself as the young men did. I went down to the first house of Makkah where I heard music. I entered and asked: ‘What is this?’ Someone answered: ‘It is a wedding party.’ I sat down and listened but soon went into deep sleep. I was awakened by the heat of the sun. I went back to my fellow-shepherd and told him of what had happened to me. I have never tried it again." |
Al-Bukhari reported on the authority of Jabir bin ‘Abdullah that he said: "While the people were rebuilding Al-Ka‘bah, the Prophet Muhammad [pbuh] 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 [pbuh] fell to the ground and his eyes turned skyward. Later on he woke up and shouted: ‘My loincloth... my loincloth.’ He wrapped himself in his loincloth." In another report: "His loins were never seen afterwards." [Bukhari Chapter: The Building of Al-Ka'bah, 1/540]
The authorities agree in ascribing to the youth of Muhammad [pbuh] modesty of deportment, virtuous behaviour and graceful manners. He proved himself to be the ideal of manhood, and to possess a spotless character. He was the most gentle-hearted, chaste, hospitable and always impressed people by his piety-inspiring countenance. He was the most truthful and the best to keep covenant. His fellow-citizens, by common consent, gave him the title of Al-‘Ameen (trustworthy). The Mother of believers, Khadijah [R], once said:
Quote:
| He unites uterine relations, he helps the poor and the needy, he entertains the guests and endures hardships in the path of truthfulness. |
[Bukhari 1/3]
Chapter 7-In the Shade of the Message and Prophethood
(Important Points)
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In the Cave of Hira’
When Prophet Muhammad [pbuh] was nearly forty, he had been wont to pass long hours in retirement meditating and speculating over all aspects of creation around him. He used to provide himself with Sawiq (barley porridge) and water and then directly head for the hills and ravines in the neighbourhood of Makkah. One of these in particular was his favourite resort - a cave named Hira’, in the Mount An-Nour. It was only two miles from Makkah, a small cave 4 yards long and 1.75 yard wide.This solitude attended with this sort of contemplative approach must be understood in its Divine perspective. It was a preliminary stage to the period of grave responsibilities that he was to shoulder very soon. [Rahmat Al-lil'alameen 1/47; Ibn Hisham 1/235,236; Fi Zilal Al-Qur'an 29/166]
Gabriel brings down the Revelation
When he was forty, the age of complete perfection at which Prophets were always ordered to disclose their Message, signs of his Prophethood started to appear and twinkle on the horizons of life; they were the true visions he used to experience for six months. The period of Prophethood was 23 years; so the period of these six months of true visions constituted an integral part of the forty-six parts of Prophethood. In Ramadan, in his third year of solitude in the cave of Hira’, Allâh’s Will desired His mercy to flow on earth and Muhammad [pbuh] was honoured with Prophethood, and the light of Revelation burst upon him with some verses of the Noble Qur’ân. [Fath Al-Bari 1/27]
As for the exact date, careful investigation into circumstantial evidence and relevant clues point directly to Monday, 21st. Ramadan at night, i.e. August, 10, 610 A.D. with Prophet Muhammad [pbuh] exactly 40 years, 6 months and 12 days of age, i.e. 39 Gregorian years, 3 months and 22 days. [There is some contrast between scholars about the fixed day on which the Revelation started, but I have written here what seems to be the correct one. For detail please see Sahih Muslim, Musnad Ahmed, Rahmat Al-lil'alameen, Al-Hakim, and Al-Baihaqi, etc.]
At length, unexpectedly, the Truth (the angel) came to him and said, "Recite." "I cannot recite," he (Muhammad [pbuh]) said. The Prophet [pbuh] described: "Then he took me and squeezed me vehemently and then let me go and repeated the order ‘Recite.’ ‘I cannot recite’ said I, and once again he squeezed me and let me till I was exhausted. Then he said: ‘Recite.’ I said ‘I cannot recite.’ He squeezed me for a third time and then let me go and said:
Quote:
| "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.’" [Al-Qur'an 96:1-3] |
The Prophet [pbuh] repeated these verses. He was trembling with fear. At this stage, he came back to his wife Khadijah, and said, "Cover me, ... cover me." They covered him until he restored security. He apprised Khadijah of the incident of the cave and added that he was horrified. His wife tried to soothe him and reassured him saying,
Quote:
| "Allâh will never disgrace you. You unite uterine relations; you bear the burden of the weak; you help the poor and the needy, you entertain the guests and endure hardships in the path of truthfulness." |
After mentioning the coming of the Revelation, the Messenger of Allâh [pbuh] said:
Quote:
| "I have never abhorred anyone more than a poet or a mad man. I can not stand looking at either of them. I will never tell anyone of Quraish of my Revelation. I will climb a mountain and throw myself down and die. That will relieve me. I went to do that but halfway up the mountain, I heard a voice from the sky saying ‘O Muhammad! You are the Messenger of Allâh [pbuh] and I am Gabriel.’ I looked upwards and saw Gabriel in the form of a man putting his legs on the horizon. He said: ‘O Muhammad You are the Messenger of Allâh [pbuh] and I am Gabriel.’ I stopped and looked at him. His sight distracted my attention from what I had intended to do. I stood in my place transfixed. I tried to shift my eyes away from him. He was in every direction I looked at. I stopped in my place without any movement until Khadijah sent someone to look for me. He went down to Makkah and came back while I was standing in the same place. Gabriel then left, and I went back home. I found Khadijah at home, so I sat very close to her. She asked: ‘Father of Al-Qasim! Where have you been? I sent someone to look for you. He went to Makkah and returned to me.’ I told her of what I had seen. She replied: ‘It is a propitious sign, O my husband. Pull yourself together, I swear by Allâh that you are a Messenger for this nation.’ Then she stood up and went to Waraqa and informed him. Waraqa said: ‘I swear by Allâh that he has received the same Namus, i.e. angel that was sent to Moses. He is the Prophet of this nation. Tell him to be patient.’ She came back to him and told him of Waraqa’s words. When the Messenger of Allâh [pbuh] finished his solitary stay and went down to Makkah, he went to Waraqa, who told him: ‘You are the Prophet of this nation. I swear by Allâh that you have received the same angel that was sent to Moses.’" [At-Tabari 2/207; Ibn Hisham 1/237,238] |
Interruption of Revelation
Ibn Sa‘d reported on the authority of Ibn ‘Abbas that the Revelation paused for a few days.[Fath Al-Bari 1/27,12/360] After careful study, this seems to be the most possible. Meanwhile, the Prophet [pbuh], was caught in a sort of depression coupled with astonishment and perplexity. Al-Bukhari reported:
The Divine inspiration paused for a while and the Prophet [pbuh] became so sad, as we have heard, that he intended several times to throw himself from the tops of high mountains, and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say: "O Muhammad! You are indeed Allâh’s Messenger in truth," whereupon his heart would become quiet and he would calm down and return home. Whenever the period of the coming of the Revelation used to become long, he would do as before, but Gabriel would appear again before him and say to him what he had said before. [Bukhari 2/340]
Once more, Gabriel brings Allâh’s Revelation
Al-Bukhari reported on the authority of Jabir bin ‘Abdullah that he had heard the Messenger of Allâh [pbuh] speak about the period of pause as follows:
"While I was walking, I heard a voice from the sky. I looked up, and surely enough, it was the same angel who had visited me in the cave of Hira’. He was sitting on a chair between the earth and the sky. I was very afraid of him and knelt on the ground. I went home saying: ‘Cover me …, Cover me …’. Allâh revealed to me the verses:
Quote:
| ‘O you (Muhammad [pbuh]) enveloped (in garments)! Arise and warn! And your Lord (Allâh) magnify! And your garments purify! And keep away from Ar-Rujz (the idols)!’" [Al-Qur'an 74:1-5] |
After that the revelation started coming strongly, frequently and regularly. [Bukhari, The Book of Tafseer, 2/733]
Proclaiming Allâh, the All-High; and the Immediate Constituents
The first Revelation sent to the Prophet [pbuh] implied several injunctions, simple in form but highly effective and of serious far-reaching ramifications. The angel communicated to him a manifest Message saying:
Quote:
| "O you (Muhammad [pbuh]) enveloped (in garments)! Arise and warn! And your Lord (Allâh) magnify! And your garments purify! And keep away from Ar-Rujz (the idols). And give not a thing in order to have more (or consider not your deeds of Allâh’s obedience as a favour to Allâh). And be patient for the sake of your Lord (i.e. perform your duty to Allâh)!" [Al-Qur'an 74:1-7] |
The ultimate objective of warning is to make sure that no one breaching the pleasures of Allâh in the whole universe is ignorant of the serious consequences that his behaviour entails, and to create a sort of unprecedented shock within his mind and heart.
‘Magnifying the Lord’ dictates explicitly that the only pride allowed to nourish on the earth is exclusively Allâh’s to the exclusion of all the others’.
‘Cleansing the garments and shunning all aspects of abomination’ point directly to the indispensable need to render both the exterior and interior exceptionally chaste and pure, in addition to the prerequisite of sanctifying the soul and establishing it highly immune against the different sorts of impurities and the various kinds of pollutants. Only through this avenue can the soul of the Prophet [pbuh] reach an ideal status and become eligible to enjoy the shady mercy of Allâh and His protection, security, guidance and ever-shining light; and will consequently set the highest example to the human community.
The Prophet [pbuh] must not regard his strife in the way of Allâh as a deed of grace that entitles him to a great reward. On the contrary, he has to exert himself to the utmost, dedicate his whole efforts and be ready to offer all sacrifices in a spirit of self-forgetfulness enveloped by an ever-present awareness of Allâh, without the least sense of pride in his deeds or sacrifices.
The last verse of the Qur’ân revealed to the Prophet [pbuh] alludes to the hostile attitude of the obdurate disbelievers, who will jeer at him and his followers. In this case he has got to be patient and is supposed to persevere and display the highest degree of stamina for the sole purpose of attaining the pleasure of Allâh.
These were the basic preliminaries that the Prophet [pbuh] had to observe, very simple injunctions in appearance, greatly fascinating in their calm rhythm, but highly effective in practice.
The verses comprise the constituents of the new call and propagation of the new faith. A warning logically implies that there are malpractices with painful consequences to be sustained by the perpetrators, and since the present life is not necessarily the only room to bring people to account for their misdeeds or some of them, then the warning would necessarily imply calling people to account on another day, i.e. the Day of Resurrection. All the verses of the Noble Qur’ân call people to testify explicitly to the Oneness of Allâh, to delegate all their affairs to Allâh, the All-High, and to subordinate the desires of the self and the desires of Allâh’s servants to the attainment of His Pleasures.
The constituents of the call to Islam could, briefly speaking, go as follows:
Testimony to the Oneness of Allâh.
Belief in the Hereafter.
Sanctifying one’s soul and elevating it high above evils and abominations that conduce to terrible consequences, besides this, there is the dire need for virtues and perfect manners coupled with habituating oneself to righteous deeds.
Committing one’s all affairs to Allâh, the All-High.
The verses meant to extract him forcibly out of his sleep, divest him of his mantle and detach him from the warmth and quiet of life, and then drive him down a new course attended with countless hardships, and requiring a great deal of strife in the way of Allâh:
Quote:
| "O you (Muhammad [pbuh]) enveloped (in garments)! Arise and warn." [Al-Qur'an 74:1-2] |
Suggesting that to live to oneself is quite easy, but it has been decided that you have to shoulder this heavy burden; consequently sleep, comfort, or warm bed are items decreed to be alien in your lexicon of life.
The Prophet [pbuh] managed quite successfully to rise to his feet and measure up to the new task, he went ahead in a spirit of complete selflessness, relentlessly striving and never abating in carrying the burden of the great Trust, the burden of enlightening mankind, and the heavy weight of the new faith and strife for over twenty years, nothing distracting his attention from the awesome commission. May Allâh reward him, for us and all humanity, the best ending. [Fi Zilal Al-Qur'an 29/168-171,182]
Chapter 8-Phases and Stages of the Call
(Important Points)
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Phases and Stages of the Call[phase 1]
The Muhammadan Call could be divided into two phases distinctively demarcated:
The Makkan phase: nearly thirteen years.
The Madinese phase: fully ten years.
The Makkan phase can be divided into three stages:
The stage of the secret Call: three years.
The stage of the proclamation of the Call in Makkah: from the beginning of the fourth year of Prophethood to almost the end of the tenth year.
The stage of the call to Islam and propagating it beyond Makkah: it lasted from the end of tenth year of the Prophethood until Muhammad’s [pbuh] emigration to Madinah.
The Madinese phase will be considered later in its due course.
The First Stage : Strife in the Way of the Call
Three Years of Secret Call
It is well-known that Makkah was the centre for the Arabs, and housed the custodians of Al-Ka‘bah. Hence the difficulty of hitting the target of reform and rectitude in a place considered the den of idolatry. Working in such an atmosphere no doubt requires unshakable will and determination, that is why the call unto Islam assumed a clandestine form so that the Makkans should not be enraged by the unexpected surprise.
The Early Converts
The Prophet [pbuh] naturally initiated his sacred mission right from home and then moved to the people closely associated with him. In fact, a host of people who nursed not the least seed of doubt as regards the Prophet [pbuh], immediately responded and quite readily embraced the true faith. They are known in the Islamic literature as the early converts.
Khadijah, the Prophet’s spouse, the mother of believers, was the first to enter the fold of Islam followed by his freed slave Zaid bin Harithah, his cousin, ‘Ali bin Abi Talib, who had been living with him since his early childhood, and next came his intimate friend Abu Bakr As-Siddiq (Abu Bakr the truth verifier). All of those professed Islam on the very first day of the call. [Rahmat-ul-lil'alameen 1/50]
Abu Bakr, and from the first day he embraced Islam, proved to be an energetic and most zealous activist. He was wealthy, obliging, mild and upright. He invited whomever he had confidence in to Islam and through his personal efforts a good number of people converted to Islam, such as
‘Uthman bin ‘Affan Al-Umawi,
Az-Zubair bin ‘Awwam Al-Asadi,
‘Abdur Rahman bin ‘Awf,
Sa‘d bin Abi Waqqas,
Az-Zuhri and
Talhah bin ‘Ubaidullah At-Tamimy.
Those eight men constituted the forerunners and more specifically the vanguard of the new faith in Arabia. Among the early Muslim were Bilal bin Rabah (the Abyssinian), Abu ‘Ubaidah bin Al-Jarrah from Bani Harith bin Fahr (the most trustworthy of the Muslim Nation), Abu Salamah bin ‘Abd Al-Asad Al-Arqam bin Abi Al-Arqam , from the tribe of Makhzum, ‘Uthman bin Maz‘oun and his two brothers Qudama and ‘Abdullah, ‘Ubaidah bin Al-Harith bin Al-Muttalib bin ‘Abd Munaf, Sa‘id bin Zaid Al-‘Adawi and his wife Fatimah - daughter of Al-Khattab (the sister of ‘Umar bin Al-Khattab), Khabbab bin Al-Aratt, ‘Abdullâh bin Mas‘ud Al-Hadhali and many others. These were the Muslim predecessors. They belonged to various septs of Quraish. Ibn Hisham, a biographer, counted them to be more than forty. [Ibn Hisham 1/245-262]
The Prophet [pbuh] 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
Quote:
| "O you wrapped in garments." |
The verses and pieces of Sûrah (chapters) revealed at this time were short ones with wonderful strong pauses and quite fascinating rhythms in full harmony with that delicate whispering setting. The early verses used as well to give a highly accurate account of the Hell and the Garden (Paradise), leading the believers down a new course diametrically opposed to the ill practices rampant amongst their compatriots.
As-Salât (the Prayer)
Muqatil bin Sulaiman said: Salât (prayer) was established as an obligatory ritual at an early stage of the Islamic Call, a two rak‘ ah (unit of prayer) Salât in the morning and the same in the evening:
Quote:
| "And glorify the praises of your Lord in the ‘Ashi (i.e. the time period after the mid-noon till sunset) and in the Ibkar (i.e. the time period from early morning or sunrise till before mid-noon)." [Al-Qur'an 40:55] |
Ibn Hisham reported that when it was time for prayers, the Messenger of Allâh [pbuh] and his Companions went into a mountain valley to pray secretly. Abu Talib once saw the Messenger of Allâh [pbuh] and Ali praying, he asked them what they were up to. When he got to know that it was obligatory prayer, he told them to stay constant in their practice. [Ibn Hisham 1/247]
The Quraishites learn about the Call
In the beginning, the Makkan leaders did not care much about Muhammad [pbuh]and took no heed of his teachings. At first, they thought that Muhammad [pbuh] was merely a religious philosophist like Omaiyah bin Abi As-Salt, Quss bin Sa‘idah, ‘Amr bin Nufail and their ilk who used to philosophize on godship and religious obligations. But this attitude of indifference soon changed into real apprehension. The polytheists of Quraish began to watch Muhammad’s movements closely and anxiously for fear of spreading his Call and producing a change in the prevalent mentality. [Fiqh As-Seerah p.76]
For three underground years of activism, a group of believers emerged stamped by a spirit of fraternity and cooperation with one definite objective in their mind: propagating and deeply establishing the call unto Islam. For full three years Muhammad [pbuh] had been content to teach within a rather narrow circle. The time had, however, come to preach the faith of the Lord openly. The angel Gabriel had brought him down a further Revelation of Allâh’s Will to confront his people, invalidate their falsehood and crush down their idolatrous practices.
Chapter 8-Phases and Stages of the Call
(Important Points)
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Phases and Stages of the Call[phase 2]
First Revelation regarding the Preaching
Quote:
| "And warn your tribe (O Muhammad [pbuh]) of near kindred." [Al-Qur'an 26:214]. |
This was the first verse to be revealed in this concern. It is included in Sûrah Ash-Shu‘arâ (Chapter 26 – The Poets) which relates the story of Moses [AWS] from his early days of Prophethood going through his migration with the Children of Israel, their escape from the Pharaoh and his folk, and the drowning Pharaoh and his hosts. This Chapter in fact narrates the different stages that Moses [AWS] passed through in his struggle with Pharaoh and the mission of calling his people unto Allâh. Moreover, it includes stories that speak about the terrible end in store for those who belied the Messengers such as the people of Noah, ‘Ad, Thamud, Abraham, Lout and Ahlul-Aikah (Companions of the Wood). (A group of people who used to worship a tree called Aikah)
Calling the Closest Kinspeople
In obedience to Allâh’s Commands, Muhammad [pbuh] rallied his kinsmen of Bani Hashim with a group of Bani Al-Muttalib bin ‘Abd Munaf. The audience counted forty-five men.
Abu Lahab immediately took the initiative and addressed the Prophet [pbuh]: "These are your uncles and cousins, speak on to the point, but first of all you have got to know that your kinspeople are not in a position to withstand all the Arabs. Another point you have got to bear in mind is that your relatives are sufficient unto you. If you follow their tradition, it will be easier for them than to face the other clans of Quraish supported by the other Arabs. Verily, I have never heard of anyone who has incurred more harm on his kinspeople than you." The Messenger of Allâh [pbuh] kept silent and said nothing in that meeting.
He invited them to another meeting and managed to secure audience. He then stood up and delivered a short speech. He said: "I celebrate Allâh’s praise, I seek His help, I believe in Him, I put my trust in Him, I bear witness that there is no god to be worshipped but Allâh with no associate. A guide can never lie to his people. I swear by Allâh, there is no god but He, that I have been sent as a Messenger to you, in particular and to all the people, in general. I swear by Allâh you will die just as you sleep, you will be resurrected just as you wake up. You will be called to account for your deeds. It is then either Hell forever or the Garden (Paradise) forever."
On Mount As-Safa
Al-Bukhari reported part of this story on the authority of Ibn ‘Abbas [R]. He said: "When the following verses were revealed:
Quote:
| "And warn your tribe (O Muhammad [pbuh]) of near kindred." [Al-Qur'an 26:214] |
The Messenger of Allâh [pbuh] ascended Mount As-Safa and started to call: "O Bani Fahr! O Bani ‘Adi (two septs of Quraish)." Many people gathered and those who couldn’t, sent somebody to report to them. Abu Lahab was also present. The Prophet [pbuh] said: "You see, if I were to tell you that there were some horsemen in the valley planning to raid you, will you believe me?" They said: "Yes, we have never experienced any lie from you." He said: "I am a warner to you before a severe torment." Abu Lahab promptly replied: "Perish you all the day! Have you summoned us for such a thing?" The verses were immediately revealed on that occasion [Bukhari 2/702; Muslim 1/114]:[/COLOR
Quote:
| ]"Perish the two hands of Abi Lahab..." [Al-Qur'an 111:1]. |
[COLOR=Red]Shouting the Truth and the Polytheists’ Reaction
The Prophet’s voice kept reverberating in Makkah until the following verse was revealed:
Quote:
| "Therefore proclaim openly (Allâh’s Message — Islamic Monotheism), that which you are commanded, and turn away from Al-Mushrikûn (polytheists)." [Al-Qur'an 15:94] |
He then commenced discrediting the superstitious practices of idolatry, revealing its worthless reality and utter impotence, and giving concrete proofs that idolatry per se or taking it as the media through which an idolater could come in contact with Allâh, is manifest falsehood.
The Makkans, on their part, burst into outrage and disapproval. Muhammad’s [pbuh] words created a thunderbolt that turned the Makkan time-honoured ideological life upside down. They could ill afford to hear someone attaching to polytheists and idolaters, the description of straying people. The Makkans had the deep conviction that denying godship to anyone save Allâh and that belief in the Divine Message and the Hereafter are interpreted in terms of complete compliance and absolute commitment, and this in turn leaves no area at all for them to claim authority over themselves and over their wealth, let alone their subordinates. In short, their arrogated religiously-based supremacy and highhandedness would no longer be in effect; their pleasures would be subordinated to the pleasures of Allâh and His Messenger and lastly they would have to abstain from incurring injustices on those whom they falsely deemed to be weak, and perpetrating dreadful sins in their everyday life.
Following careful deliberations, they hit upon the only target available, i.e. to contact the Messenger’s uncle, Abu Talib and request him to intervene and advise his nephew to stop his activities. In order to attach a serious and earnest stamp to their demand, they chose to touch the most sensitive area in Arabian life, viz., ancestral pride. They addressed Abu Talib in the following manner: "O Abu Talib! Your nephew curses our gods; finds faults with our way of life, mocks at our religion and degrades our forefathers; either you must stop him, or you must let us get at him. For you are in the same opposition as we are in opposition to him; and we will rid you of him." Abu Talib tried to appease their wrath by giving them a polite reply. The Prophet [pbuh] , however, continued on his way preaching Allâh’s religion and calling men hitherto, heedless of all their desperate attempts and malicious intentions. [Ibn Hisham 1/265]
An Advisory Council to debar Pilgrims from Muhammad’s Call
During those days, Quraish had another serious concern; the proclamation of the Call had only been a few months old when the season of pilgrimage was soon to come. Quraish knew that the Arab delegates were coming within a short time. They agreed that it was necessary to contemplate a device that was bound to alienate the Arab pilgrims from the new faith preached by Muhammad [pbuh] . They went to see Al-Waleed bin Al-Mugheerah to deliberate on this issue. Al-Waleed invited them to agree on a unanimous resolution that could enjoy the approbation of them all. However, they were at variance. Some suggested that they describe him as Kahin, i.e., soothsayer; but this suggestion was turned down on grounds that his words were not so rhymed. Others proposed Majnun, i.e., possessed by jinn; this was also rejected because no insinuations peculiar to that state of mind ware detected, they claimed. "Why not say he is a poet?" Some said. Here again they could not reach a common consent, alleging that his words were totally outside the lexicon of poetry. "OK then; let us accuse him of practising witchcraft," was a fourth suggestion. Here also Al-Waleed showed some reluctance saying that the Prophet [pbuh] was known to have never involved himself in the practice of blowing on the knots, and admitted that his speech was sweet tasting root and branch. He, however, found that the most plausible charge to be levelled against Muhammad [pbuh] was witchcraft. [Ibn Hisham 1/271; Fi Zilal Al-Qur'an 29/188]
It is noteworthy in this regard to say that Allâh revealed sixteen verses as regards Al-Waleed and the cunning method he contemplated to manipulate the people expected to arrive in Makkah for pilgrimage. Allâh says:
Quote:
| "Verily, he thought and plotted; so let him be cursed! How he plotted! And once more let him be cursed, how he plotted! Then he thought; then he frowned and he looked in a bad tempered way; then he turned back and was proud; then he said: ‘This is nothing but magic from that of old; this is nothing but the word of a human being!’ " [Al-Qur'an 74:18-25] |
Attempts made to check the Onward March of Islam
Having fully perceived that Muhammad [pbuh] could never be desisted from his Call, resorted to other cheap means acting from base motives:
Scoffing, degrading, ridiculing, belying and laughter-instigating cheap manners, all of which levelled at the new converts in general, and the person of Muhammad [pbuh] in particular, with the aim of dragging the spirit of despair into their morale, and slackening their ardent zealotry. They used to denounce the Prophet [pbuh] as a man possessed by a jinn, or an insane person:
Quote:
| "And they say: O you (Muhammad [pbuh]) to whom the Dhikr (the Qur’ân) has been sent down! Verily, you are a mad man." [Al-Qur'an 15:6] |
or a liar practising witchcraft,
Quote:
| "And they (Arab pagans) wonder that a warner (Prophet Muhammad [pbuh]) has come to them from among themselves! And the disbelievers say: "This (Prophet Muhammad [pbuh]) is a sorcerer, a liar." [Al-Qur'an 38:4]. |
They used all sorts of terms of abuse ‘madman’ or ‘one possessed by an evil spirit’, and so on:
Quote:
| "And verily, those who disbelieve would almost make you slip with their eyes through hatreds when they hear the Reminder (the Qur’ân), and they say: Verily, he (Muhammad [pbuh]) is a madman!" [Al-Qur'an 68:51] |
Amongst the early converts, there was a group who had unfortunately no strong clan at their back to support them. These innocent souls were ridiculed and jeered in season and out of season. The wicked used to laugh at the righteous in many ways:
They would inwardly laugh at their Faith, because they felt themselves so superior.
In public places, when the righteous passed, they used to insult and wink at them,
In their own houses, they would run them down.
Whenever and wherever they saw them, they reproached and called them fools who had lost their way. In the Hereafter, all these tricks and falsehoods will be shown for what they are, and the tables will be reversed. Allâh had said:
Quote:
| "Verily! (During the worldly life) those who committed crimes used to laugh at those who believed; and whenever they passed by them, used to wink one to another (in mockery); and when they returned to their own people, they would return jesting; and when they saw them, they said: ‘Verily! These have indeed gone astry!’ But they (disbelievers, sinners) had not been sent as watchers over them (the believers)." [Al-Qur'an 83:29-33] |
The pagans and those who were hostile to the revelation of Allâh and Islam, could not understand how such wonderful verses could flow from the tongue of the Prophet [pbuh] without having someone to teach, and claimed:
Quote:
| "It is only a human being who teaches him." [Al-Qur'an 16:103] |
They also raised another baseless and superficial objection:
Quote:
| "Why does this Messenger (Muhammad [pbuh]) eat food and walk about in the markets (like ourselves)?" [Al-Qur'an 25:7] |
Contrasting the Qur’ân with the mythology of the ancients in order to distract people’s interests from Allâh’s Words. Once An-Nadr bin Harith addressed the Quraishites in the following manner: "O Quraish! You have experienced an unprecedented phenomenon before which you have so far been desperately helpless. Muhammad [pbuh] grew up here among you and always proved to be highly obliging, the most truthful and trustworthy young man. However, later on when he reached manhood, he began to preach a new faith alien to your society, and opposed to your liking so you began to denounce him at a time as a sorcerer, at another as a soothsayer, a poet, or even an insane man. I swear by Allâh he is not anyone of those. He is not interested in blowing on knots as magicians are, nor do his words belong to the world of soothsaying; he is not a poet either, for his mentality is not that of a rambler, nor is he insane because he has never been witnessed to develop any sort of hallucinations or insinuations peculiar to madmen. O people of Quraish, it is really a serious issue and I recommend that you reconsider your attitude." It is narrated that An-Nadr, at a later stage, headed for Heerah where he got conversant with the traditions of the kings of Persia and the accounts of people like Rustum and Asphandiar, and then returned to Makkah. Here he would always shadow the Messenger’s steps in whatever audiences the later held to preach the new faith and to caution people against Allâh’s wrath. An-Nadr would directly follow the Prophet [pbuh] and narrate to the same audience long tales about those people of Persia. He would then always append his talk with a question cunningly inquiring if he did not outdo Muhammad [pbuh].[Ibn Hisham 1/299,300,358; Tafheem-ul-Qur'an 4/8,9]. Allâh says:
Quote:
| "And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the Path of Allâh." [Al-Qur'an 31:6] [Tafheem-ul-Qur'an 4/9] |
In a fresh attempt to dissuade Muhammad [pbuh] from his principled stand, Quraish invited him to compromise on his teachings and come to terms with their pre-Islamic practices in such a way that he quits some of his religion and the polytheists do the same. Allâh, the All-High says:
Quote:
| "They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you." [Al-Qur'an 68:9]. |
Persecutions
The Polytheists on realizing the futility of these procedures, they decided to organize a full-scale opposition campaign. They called for a general meeting and elected a committee of twenty-five men of Quraish notables with Abu Lahab, the Prophet’s uncle, as a chairman. Following some lengthy deliberations, they reached a decisive decision to take measures deemed to stop the tidal wave of Islam through different channels. It was easy to put the resolutions relating to the new converts who were deemed weak into effect. As for the Prophet [pbuh] , it was not easy to malign him because he had such gravity, magnanimity and matchless perfection of character that deterred even his enemies from committing any act of folly against him. He had, as well, Abu Talib, his uncle, who came from a noble descent and had an awe-inspiring clan to support him.
Abu Lahab himself took the initiative .Starting with flinging stones at him, forcing his two sons to divorce their wives Ruqaiya and Umm Kulthum, the Prophet’s daughters [Fi Zilal Al-Qur'an 30/282; Tafheem-ul-Qur'an 6/522], gloating over him on his second son’s death calling him ‘the man cut off with offspring’, and then shadowing his step during the pilgrimage and forums seasons to belie him and entice the bedouins against him and his Call [At-Tirmidhi]. His wife, Umm Jameel bint Harb, the sister of Abu Sufyan had also her share in this ruthless campaign. She used to tie bundles of thorns with ropes of twisted palm-leaf fibre and strew them about in the paths which the Prophet [pbuh] was expected to take, in order to cause him bodily injury. She was a real shrew, bad-tempered with abusive language, highly skilled in the art of hatching intrigues, and enkindling the fire of discord and sedition. She was deservedly stained as ‘the carrier of firewood’ in the Noble Qur’ân. On receiving this news, she directly proceeded to the Mosque with a handful of pebbles to hurl at the Prophet [pbuh] . Allâh, the Great, took away her sight and she saw only Abu Bakr who was sitting immediately next to the Prophet [pbuh]. She then addressed Abu Bakr most audaciously threatening to break his Companion’s mouth with her handful of pebbles, and recited a line of verse pregnant with impudent defiance: "We have disobeyed the dispraised one, rejected his Call, and alienated ourselves from his religion." When she had left, Abu Bakr turned to the Prophet [pbuh] and inquired about the matter. The Prophet [pbuh] assured him that she did not see him because Allâh had taken away her sight.[Ibn Hisham 1/335]
Al-Bukhari, on the authority of Ibn Mas‘ud, narrated that once when the Prophet [pbuh] was prostrating himself while praying in Al-Ka‘bah, Abu Jahl asked his companions to bring the dirty foetus of a she-camel and place it on his back. ‘Uqbah bin Abi Mu‘ait was the unfortunate man who hastened to do this ignoble act. A peal of laughter rose amongst the infidels. In the meanwhile, Fatimah, the daughter of the Prophet [pbuh], happened to pass that way. She removed the filth from her father’s back. The Prophet [pbuh] invoked the wrath of Allâh upon them, especially upon Abu Jahl, ‘Utbah bin Rabi‘a, Shaibah bin Rabi‘a, Al-Waleed bin ‘Utbah, Omaiyah bin Khalaf and ‘Uqbah bin Mu‘ait. It is recorded that all of them were killed in the battle of Badr. [Bukhari 1/37]
‘Uqbah bin Al-Mu‘ait once attended an audience of the Prophet [pbuh] and listened to him preaching Islam. A close friend of his, Ubai bin Khalaf, heard of this. He could not tolerate any act of this sort, so he reproached ‘Uqbah and ordered him to spit in the Prophet’s holy face, and he shamelessly did it. Ubai did not spare any thinkable way to malign the Prophet [pbuh] ; he even ground old decomposed bones and blew the powder on him. Al-Akhnas bin Shuraique Ath-Thaqafi used to detract from the character of the Prophet [pbuh] in season and out of season. The Noble Qur’ân, in direct reference to this man’s ignominious deeds, attached to him nine abominable traits:
Quote:
| "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)." [Al-Qur'an 68:10-13] [Ibn Hisham 1/356] |
Abu Jahl’s arrogance and haughtiness blocked all avenues that could produce the least light of belief in his heart.He, moreover, wanted to debar the Prophet [pbuh] from the Noble Sanctuary. It happened once that the Prophet [pbuh] was praying within the precinct of the Sacred House, when Abu Jahl proceeded threateningly and uttering abusive language. The Prophet [pbuh] chided him severely to which Abu Jahl answered back defiantly claiming that he was the mightiest in Makkah; Allâh then revealed:
Quote:
| "Then, let him call upon his council (of helpers)." [Al-Qur'an 96:17] |
Whenever Abu Jahl heard of the conversion of a man of high birth with powerful friends, he would degrade his prudence and intellect, undermine his judgement; and threaten him with dire consequences if he was a merchant. If the new convert was socially weak, he would beat him ruthlessly and put him to unspeakable tortures. [Ibn Hisham 1/320]
The uncle of ‘Uthman bin ‘Affan 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 put him to starvation and then expelled him from her house. He used to enjoy full luxurious easy life, but in the aftermath of the tortures he sustained, his skin got wizened, and he assumed a horrible physical appearance. [Rahmat-ul-lil'alameen 1/57; Talqeeh Ahl-al-Athar p.60]
Bilal, the slave of Omaiyah bin Khalaf, was severely beaten by his master when the latter came to know of his conversion to Islam. Sometimes a rope was put around his neck and street boys were made to drag him through the streets and even across the hillocks of Makkah. At times he was subjected to prolonged deprivation of food and drink; at others he was bound up, made to lie down on the burning sand and under the crushing burden of heavy stones. Similar other measures were resorted to in order to force him to recant. All this proved in vain. He persisted in his belief in the Oneness of Allâh. On one such occasion, Abu Bakr was passing by; moved by pity, he purchased and emancipated him from slavery. [Ibn Hisham 1/317-318; Rahmat-ul-lil'alameen 1/57]
Another victim of the highhandedness of Quraish was ‘Ammar bin Yasir, a freed slave of Bani Makhzoum. He, along with his mother and father, embraced Islam in its early phase. They were repeatedly made to lie on the burning sand and were beaten severely. ‘Ammar was at times tossed up on embers. The Prophet [pbuh] was greatly moved by the atrocities which were being perpetrated upon ‘Ammar and his family. He always comforted them and raised his hand in prayer and said: "Be patient, you will verily find your abode in the Paradise." Yasir, the father, died because of repeated tortures. Sumaiyah, ‘Ammar’s mother was bayoneted to death by Abu Jahl himself, and thus merited the title of the first woman martyr in Islam.
Abu Fakeeh, Aflah, a freed slave of Bani ‘Abd Ad-Dar was the third of those helpless victims. The oppressors used to fasten his feet with a rope and drag him in the streets of Makkah. [Eijaz At-Tanzil p.53]
Khabbab bin Al-Aratt was also an easy victim to similar outrages on every possible occasion. He experienced exemplary torture and maltreatment. The Makkan polytheists used to pull his hair and twist his neck, and made him lie on burning coal with a big rock on his chest to prevent him from escaping. Some Muslims of rank and position were wrapped in the raw skins of camels and thrown away, and others were put in armours and cast on burning sand in the scorching sun of Arabia. [Talqeeh Fuhoom Ahl-al-Athar p.60; Rahmat-ul-lil'alameen 1/57]
Even the women converts were not spared, and the list is too long to include all of them. Zanirah, An-Nahdiyah and her daughter, Umm ‘Ubais and many others had their full share of persecution at the hand of the oppressors — ‘Umar bin Al-Khattab included — of course before his conversion to Islam. [Ibn Hisham 1/319]
The House of Al-Arqam
In the light of these inhuman persecutions, the Prophet [pbuh] deemed it wise to advise his followers to conceal their conversion, in both word and deed. He took the decision to meet them secretly lest Quraish should get to know of his designs, and so take measures that might foil his goals. Once, in the fourth year of Prophethood, the Muslims were on their way to the hillocks of Makkah to hold a clandestine meeting with the Prophet [pbuh], when a group of polytheists did observe 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. [Ibn Hisham 1/263]
The Prophet [pbuh], on the other hand, used to proclaim the Islamic Faith and preach it openly with deep devotion and studious pursuit, but for the general welfare of the new converts and in consideration of the strategic interest of Islam, he took Dar Al-Arqam, in As-Safa mountain, in the fifth year of his mission, as a temporary centre to meet his followers secretly and instruct them in the Qur’ân and in the Islamic wisdom.
Phases and Stages of the Call[phase 2]-----continued........
Chapter 8-Phases and Stages of the Call
(Important Points)
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 [pbuh]). With respect to these two emigrants, the Prophet [pbuh] said:
Quote:
| "They are the first people to migrate in the cause of Allâh after Abraham and Lot [AWS]." |
- In Ramadan of the same year, the Prophet [pbuh] went into the Holy Sanctuary where there was a large host of Quraish polytheists, including some notables and celebrities. Suddenly he began reciting Sûrah An-Najm (Chapter 41 - The Star).When the Prophet [pbuh] reached the stormy heart-beating ending:
Quote:
| "So fall you down in prostration to Allâh and worship Him (Alone)." [Al-Qur'an 53:62] |
The idolaters, unconsciously and with full compliance, prostrated themselves in absolute god-fearing and stainless devotion.
News of this incident was misreported to the Muslim emigrants in Abyssinia (Ethiopia). They were informed that the whole of Quraish had embraced Islam so they made their way back home. They arrived in Makkah in Shawwal of the same year. When they were only an hour’s travel from Makkah, the reality of the situation was discovered. Some of them returned to Abyssinia (Ethiopia), others sneaked secretly into the city or went in publicly but under the tutelage of a local notable.
- Now that all the schemes and conspiracies of Quraish had failed, they resorted to their old practices of persecution and inflicting tortures on the Muslims in a more serious and brutal manner than ever before. More details reported by Ibn Ishaq testify to the tyrants’ deeply-established intentions of killing the Prophet [pbuh] .
- The conversion of Hamzah bin ‘Abdul-Muttalib in Dhul Hijjah, the sixth year of Prophethood.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.[Tareekh 'Umar bin Al-Kattab, p.11]
The conversion of ‘Umar was a real triumph for the cause of Islam. So great and instant was the effect of his conversion on the situation that the believers who had hitherto worshipped Allâh within their four walls in secret now assembled and performed their rites of worship openly in the Holy Sanctuary itself. This raised their spirits, and dread and uneasiness began to seize Quraish.
- Shortly after the conversion of these two powerful heroes, Hamzah bin ‘Abdul-Muttalib and ‘Umar bin Al-Khattab[R] , the clouds of tyranny and oppression started to clear away and the polytheists realized that it was no use meting out torture to the Muslims.
- The new and welcome changes notwithstanding, Abu Talib still had a deep sensation of fear over his nephew. He deliberated on the previous series of incidents including the barter affair of ‘Amarah bin Al-Waleed, Abu Jahl’s rock, ‘Uqbah’s attempt to choke the Prophet [pbuh] , and finally ‘Umar’s (before conversion) intention to kill Muhammad [pbuh] . The wise man understood that all of these unequivocally smacked of a serious plot being hatched to disregard his status as a custodian of the Prophet [pbuh] , and kill the latter publicly. In the event of such a thing, Abu Talib deeply believed, neither ‘Umar nor Hamzah would be of any avail, socially powerful though they were. [Ibn Hisham 1/269; Mukhtasar Seerat Ar-Rasool p.106]
- Abu Talib was right. The polytheists had laid a carefully-studied plan to kill the Prophet [pbuh] , and banded together to put their plan into effect. He, therefore, assembled his kinsfolk of Bani Hashim and Bani Al-Muttalib, sons of ‘Abd Munaf and exhorted them to immunize and defend his nephew. All of them, whether believers or disbelievers, responded positively except his brother Abu Lahab, who sided with the idolaters.
Chapter 8-Phases and Stages of the Call
(Important Points)
--------------------------------------------------------------------------
- The pagans of Makkah held a meeting in a place called Wadi Al-Muhassab, and formed a confederation hostile to both Bani Hashim and Bani Al-Muttalib. They decided not to have any business dealings with them nor any sort of inter-marriage. Social relations, visits and even verbal contacts with Muhammad [pbuh] and his supporters would discontinue until the Prophet [pbuh] was given up to them to be killed. The articles of their proclamation, which had provided for merciless measures against Bani Hashim, were committed to writing by an idolater, Bagheed bin ‘Amir bin Hashim and then suspended in Al-Ka‘bah. The Prophet [pbuh] invoked Allâh’s imprecations upon Bagheed, whose hand was later paralysed. [Za'd Al-Ma'ad 2/46]
Abu Talib wisely decided to withdraw to a valley on the eastern outskirts of Makkah. Banu Hashim and Banu Al-Muttalib, who followed suit, were thus confined within a narrow pass (Shi‘b of Abu Talib), from the beginning of Muharram, the seventh year of Muhammad’s mission till the tenth year, viz., a period of three years.
The supply of food was almost stopped and the people in confinement faced great hardships. The idolaters used to buy whatever food commodities entered Makkah lest they should leak to the people in Ash-Shi‘b, who were so overstrained that they had to eat leaves of trees and skins of animals. Cries of little children suffering from hunger used to be heard clearly. Nothing to eat reached them except, on few occasions, some meagre quantities of food were smuggled by some compassionate Makkans.
- Despite all odds, Muhammad [pbuh] persisted in his line and his determination and courage never weakened. He continued to go to Al-Ka‘bah and to pray publicly. He used every opportunity to preach to outsiders who visited Makkah for business or on pilgrimage during the sacred months and special seasons of assemblies.
[list]After three years of blockade and in Muharram, the tenth year of Muhammad’s mission, the pact was broken. Hisham bin ‘Amr, who used to smuggle some food to Bani Hashim secretly at night, went to see Zuhair bin Abi Omaiyah Al-Makhzoumy and reproached him for resigning to that intolerable treatment meted out to his uncles in exile. The latter pleaded impotence, but agreed to work with Hisham and form a pressure group that would secure the extrication of the exiles. On the ground of motivation by uterine relations, there emerged a group of five people who set out to abrogate the pact and declare all relevant clauses null and void. They were Hisham bin ‘Amr, Zuhair bin Abi Omaiya, Al-Mut‘im bin ‘Adi, Abu Al-Bukhtari and Zam‘a bin Al-Aswad.
Abu Talib meanwhile was sitting in a corner of the Mosque. He came to communicate to them that a Revelation had been sent to his nephew, the Prophet [pbuh] to the effect that ants had eaten away all their proclamation that smacked of injustice and aggression except those parts that bore the Name of Allâh. He contended that he would be ready to give Muhammad [pbuh] up to them if his words proved untrue, otherwise, they would have to recant and repeal their boycott. The Makkans agreed to the soundness of his proposition. Al-Mut‘im went to see the parchment and there he did discover that it was eaten away by ants and nothing was left save the part bearing (in the Name of Allâh).
The proclamation was thus abrogated, and Muhammad [pbuh] and the other people were permitted to leave Ash-Sh‘ib and return home.
Chapter 8-Phases and Stages of the Call
(Important Points)
In Rajab[Tareekh Al-Islam 1/120], the tenth year of the Prophethood, Abu Talib fell ill and passed away, six months after leaving the confinement at Ash-Sh‘ib.
Only two months after the death of his uncle, did the Messenger of Allâh [pbuh] experience another great personal loss viz., the Mother of believers, his wife Khadijah passed away in Ramadan of the tenth year of his Prophethood, when she was sixty-five years old, and he was fifty [Talqeeh Fuhoom Ahl-al-Athar p.7; Rahmat-ul-lil'alameen 2/164].He deeply mourned over her death, and once he replied in an honest burst of tender emotions:
Quote:
| "She believed in me when none else did. She embraced Islam when people disbelieved me. And she helped and comforted me in her person and wealth when there was none else to lend me a helping hand. I had children from her only."[Musnad Imam Ahmad 6/118] |
- The death of Abu Talib rendered the Prophet [pbuh] vulnerable, and the polytheists availed them of that opportunity to give free rein to their hatred and highhandedness and to translate them in terms of oppression and physical tortures. Once an insolent Quraishite intercepted him and sprinkled sand on his head. When he arrived home, a daughter of his washed the sand away and wept. "Do not weep, my daughter. Allâh will verily protect your father." The Prophet [pbuh] said. [Ibn Hisham 1/416]
Rapid succession of misfortunes, led the Prophet [pbuh] to call that period, ‘the year of grief and mourning’. Thenceforth, that year bore that appellation.
[list]The death of Khadijah left the Prophet [pbuh] lonely. The name of Sawdah was suggested to him for marriage which he accepted. This lady had suffered many hardships for the sake of Islam. She was an early convert to the Islamic Faith and it was by her persuasion that her husband had embraced Islam. On the second emigration to Abyssinia (Ethiopia), Sawdah had accompanied her husband As-Sakran bin ‘Amr. He died on their way back to Makkah leaving her in a terrible state of destitution. She was the first woman for the Prophet [pbuh] to marry after the death of Khadijah. Some years later she granted her turn with the Prophet [pbuh] to her co-wife, ‘Aishah. [Talqeeh Fuhoom Ahl-al-Athar p.10; Rahmat-ul-lil'alameen 2/165]
The Third Phase: Calling unto Islam beyond Makkah[CENTER]
In Shawwal [Tareekh-e-Islam 1/122] (in the last of May or in the beginning of June 619 A.D.), ten years after receiving his mission from his Lord, the Prophet [pbuh] set out towards At-Ta’if,But contrary to his expectations, the general atmosphere was terribly hostile
Stirred up to hasten the departure of the unwelcome visitor, the people hooted him through the alley-ways, pelted him with stones and obliged him to flee from the city pursued by a relentless rabble. He was driven out of At-Ta’if, he turned his face towards Makkah with fresh determination to resume his earlier plan to expose people to Islam and communicate his Message in a great spirit of zeal and matchless enthusiasm.
- In Dhul Qa‘dah, the tenth year of Prophethood, i.e. July 619, the Prophet [pbuh], returned to Makkah to resume his activities. The time for pilgrimage to Makkah was approaching so he hastened to introduce people both tribes and individuals to Islam and call upon them to embrace it, just as it was his practice since the fourth year of his Prophethood.
- The following is a resume of aspects relating to the Prophet’s appeals as regards the new faith he was preaching:
He visited a sept of Banu Kalb known as Banu ‘Abdullah. He called them to Allâh’s Message and entreated them to accept it for the sake of Allâh Who had chosen a beautiful name for their father, but without avail.
He called on Bani Haneefah in their habitation, but received very repugnant treatment.
He addressed Bani ‘Amir bin Sa‘sa‘ah in their encampment, calling them to abandon idolatry and join him.
- The following list included some of those early converts
Swaid bin Samit. He was an intelligent discreet poet from Yathrib (Madinah). He was killed in the battle of Bu‘ath. That was in the eleventh year of the Prophethood.
Eyas bin Mu‘adh. He was still a youth from Aws tribe. He came as a member of delegation seeking alliance with Quraish against another rival tribe dwelling in Madinah, Al-Khazraj.
Abu Dhar Al-Ghifari. He used to live in the suburbs of Yathrib. News of the Islamization of Swaid bin Samit and Eyas bin Mu‘adh reached him and constituted a turning point in his life per se. He sent his brother to Makkah for more details about the Prophet’s intentions. The man came back and reported to Abu Dhar that the ‘said man’ enjoined good and forbade evil. Abu Dhar was not satisfied and decided that he himself should go out and probe the real situation. No sooner than Abu Dhar was exposed to the real nature of Islam, he embraced it.
Tufail bin ‘Amr Ad-Dausi. He was an honest poet and chief of Ad-Daus tribe inhabiting an area close to Yemen in South Arabia. He arrived in Makkah in the eleventh year of Prophethood. Great reception ceremonies were accorded to him on his advent. He embraced Islam and testified that there was no god but Allâh and that Muhammad was His Messenger. He then said that he was an influential man among his people and that he would call them to profess Islam, yet he wanted the Prophet [pbuh] to equip him with a supportive sign that would ease his future task. It was in fact a Divinely bestowed light in his whip. He called his father and wife to embrace Islam and they did respond. His people lagged a little but he exhorted them fervently and was fully successful. He and seventy or eighty of his followers emigrated to Madinah after the Trench Battle. He was a perfect fighter in the cause of Allâh and was martyred in Al-Yamama events.
Dhumad Al-Azdi. He came from Azd Shanu’a in Yemen, specialist in incantation. He arrived in Makkah to hear the fools there say that Muhammad [pbuh] was out of his mind. He decided to practise his craft on the Prophet [pbuh], who on seeing him said: "Praise is to Allâh, we entertain His praise and seek His help. Whomsoever Allâh guides, none will lead astray, and whomsoever Allâh leads astray, none will guide. I testify there is no god but Allâh and Muhammad is His servant and Messenger." Dhumad heard the words and requested the Prophet [pbuh] to echo them again, and he was granted his wish thrice. Here he said: "I have heard the soothsayers, sorcerers and poets, but never have I experienced the sweetness of your words." He then gave a pledge of a sincere convert. [Mishkat Al-Masabeeh 2/525]
- In the company of his two truthful Companions ‘Ali and Abu Bakr, he had an interesting talk regarding Islamization with Bani Dhuhal, but the latter suspended their conversion. In pursuit of the same objective, the Prophet and his Companions passed by ‘Aqabat Mina where they heard people talking. They went at their heels until they encountered six men from Yathrib, all of whom from Khazraj tribe: As‘ad bin Zurarah, ‘Awf bin Harith, Rafi‘ bin Malik, Qutbah bin ‘Amir, ‘Uqbah bin ‘Amir and Jabir bin ‘Abdullah. The last two being from Aws and the former four from Khazraj.
"Of what tribe are you?" asked the Prophet. "Of the tribe of Khazraj," they replied. "Are you the allies of the Jews?" The Prophet enquired. They said: "Yes." "Then why not sit down for a little and I will speak to you." The Prophet [pbuh] presented to them an expose of Islam, explained its implications, and the responsibilities that fell upon the men who accepted it. When the Prophet [pbuh] concluded his talk, they exchanged among themselves ideas to the following effect: "Know surely, this is the Prophet with whom the Jews are ever threatening us; wherefore let us make haste and be the first to join him." They, therefore, embraced Islam, and said to the Prophet, "We have left our community for no tribe is so divided by hatred and rancour as they are. Allâh may cement our ties through you. So let us go and invite them to this religion of yours; and if Allâh unites them in it, no man will be dearer than you." The handful of Madinese converts remained steady to the cause and they preached the Islam with full zeal and devotion with the result that they succeeded in winning adherents for Islam from amongst their fellow citizens and hardly was there a house in Madinah not talking curiously and enthusiastically about the Messenger of Allâh [pbuh]. [Ibn Hisham 1/428-430]
- In Shawwal of the same year, the Prophet [pbuh] concluded a marriage contract with ‘Aishah [R], ‘the truth verifier’, when she was six of age and consummated his marriage with her in Shawwal, the year 1 A.H. in Madinah when she was nine. [Bukhari 1/551; Talqeeh Fuhoom Ahl-al-Athar, p.10]
Al-Isra’ and Al-Mi‘raj
The majority of jurists is in favour of a date between 16-12 months prior to migration to Madinah. The following is a epitome of the details of that miraculous event narrated on the authority of Ibn Al-Qayyim .[Za'd Al-Ma'ad 2/49; Tareekh-e-Islam 1/124; Rahmat-al-lil'alameen 1/76]
The Messenger of Allâh [pbuh] was carried in body from the Sacred Mosque in Makkah to the Distant Mosque in Jerusalem on a horse called Al-Buraq in the company of Gabriel, the archangel. There he alighted, tethered the horse to a ring in the gate of the Mosque and led the Prophets in prayer. After that Gabriel took him to the heavens on the same horse. When they reached the first heaven Gabriel asked the guardian angel to open the door of heaven. It was opened and he saw Adam.The Prophet [pbuh] saluted him and the other welcomed him and expressed his faith in Muhammad’s Prophethood. He saw the souls of martyrs on his right and those of the wretched on his left.
Gabriel then ascended with the Prophet to the second heaven, asked for opening the gate and there he saw and saluted John, son of Zachariya (Yahya bin Zakariya) and Jesuss, son of Mary. They returned the salutation, welcomed him and expressed their faith in his Prophethood. Then they reached the third heaven where they saw Joseph (Yusuf) and saluted him. The latter welcomed the Prophet and expressed faith in his Prophethood. The Prophet, in the company of Gabriel, then reached the fourth heaven where he met the Prophet Enoch (Idris) and saluted him. Prophet Enoch returned the salutation and expressed faith in his Prophethood. Then he was carried to the fifth heaven where he met the Prophet Aaron (Harun) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. In the sixth heaven he met Moses (Musa) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. Muhammad [pbuh] on leaving, saw that Moses began to weep. He asked about the reason. Moses answered that he was weeping because he witnessed a man sent after him as a Messenger (Muhammad) who was able to lead more of his people to the Paradise than he himself did. Then Prophet Muhammad [pbuh] reached the seventh heaven and met Abraham (Ibrahim)[AWS] and saluted him. The latter returned the salutation and expressed faith in his Prophethood. Then he was carried to Sidrat-al-Muntaha (the remotest lote tree) and was shown Al-Bait-al-Ma‘mûr [(the much frequented house) which is like the Ka‘bah (Sacred House) encompassed daily by seventy thousand angels, so that the angels who once encompassed it would not have their turn again till the Resurrection]. He was then presented to the Divine Presence and experienced the thrill of witnessing the Divine Glory and Manifestation at the closest possible propinquity. There the Lord revealed unto His servant that which He revealed, and ordained fifty daily prayers for him. On his return, he spoke to Moses that his followers had been enjoined to pray fifty times a day. Moses addressing the Prophet [pbuh] said: "Your followers cannot perform so many prayers. Go back to your Lord and ask for a remission in number." The Prophet [pbuh] turned to Gabriel as if holding counsel with him. Gabriel nodded, "Yes, if you desire," and ascended with him to the Presence of Allâh. The All-Mighty Allâh, Glory is to Him, made a reduction of ten prayers. He then descended and reported that to Moses, who again urged him to request for a further reduction. Muhammad [pbuh] once more begged his Lord to reduce the number still further. He went again and again in the Presence of Allâh at the suggestion of Moses for reduction in the number of prayers till these were reduced to five only. Moses again asked him to implore for more reduction, but he said: "I feel ashamed now of repeatedly asking my Lord for reduction. I accept and resign to His Will." When Muhammad [pbuh] went farther, a Caller was heard saying: "I have imposed My Ordinance and alleviated the burden of My servants."
The ‘ Night Journey’ raised a good deal of stir among the people and the sceptical audience plied Muhammad with all sorts of questions. He told them that he saw the camels of Makkan merchants to and fro. He also guided them to some of their animals that went astray. He informed them that he had drunk some of their water while they were fast asleep and left the container covered.
The disbelievers, however, found it a suitable opportunity to jeer at the Muslims and their creed. They pestered the Prophet [pbuh] with questions as to the description of the Mosque at Jerusalem, where he had never gone before and, to the astonishment of many, the Prophet’s replies furnished the most accurate information about that city. He supplied them with all the news about their caravans and the routes of their camels. However, all this increased in them nothing but flight from the Truth, and they accepted nothing but disbelief.
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). [Ibn Hisham 1/399]
The First ‘Aqabah Pledge
On the occasion of the pilgrimage, there came a group of twelve disciples ready to acknowledge Muhammad as their Prophet. The group of men comprised five of the six who had met the Prophet [pbuh] the year before, the sixth who stayed away was Jabir bin ‘Abdullah bin Reyab.
They avowed their faith in Muhammad [pbuh] as a Prophet and swore:
"We will not worship any one but one Allah; we will not steal; neither will we commit adultery, nor kill our children; we will not utter slander, intentionally forging falsehood and we will not disobey you in any just matter." When they had taken the pledge, Muhammad [pbuh] said: "He who carries it out, Allâh will reward him; and who neglects anything and is afflicted in this world, it may prove redemption for him in the Hereafter; and if the sin remains hidden from the eyes of the men and no grief comes to him, then his affair is with Allâh. He may forgive him or He may not." [Bukhari 1/550; 2/727; 2/1003]
The Second ‘Aqabah Pledge
The next year, thirteenth of Prophethood, June 622 A.D., during the pilgrimage season, over seventy converts from Madinah came in the trail of their polytheist people to perform the rituals of pilgrimage in Makkah.
The Messenger of Allâh then preached the Faith, and the pledge was taken. Al-Imam Ahmad, on the authority of Jabir, gave the following details:
The Ansâr (Helpers) asked the Messenger of Allâh about the principles over which they would take a pledge. The Prophet answered:
1. To listen and obey in all sets of circumstances.
2. To spend in plenty as well as in scarcity.
3. To enjoin good and forbid evil.
4. In Allâh’s service, you will fear the censure of none.
5. To defend me in case I seek your help, and debar me from anything you debar yourself, your spouses and children from. And if you observe those precepts, Paradise is in store for you.
[Mukhtasar Seerat Ar-Rasool p.155; Ibn Hisham 1/454]
The Prophet [pbuh] then asked the group to appoint twelve deputies to preach Islam to their people in Madinah, to shoulder the responsibility of implementing the articles of this pledge and to guide the respective men of their own tribes in matters relating to the propagation of Islam.
Migration of the Prophet [pbuh]
On Monday, 8th Rabi‘ Al-Awwal, the fourteenth year of Prophethood, i.e. September 23rd. 622, the Messenger of Allâh arrived at Quba’.[Rahmat-al-lil'alameen 1/102]
As soon as the news of Muhammad’s arrival began to spread, crowds came flocking out of Madinah . Muhammad [pbuh] stayed in Quba’ with Kulthum bin Al-Hadm, a hospitable chief of the tribe of ‘Amr bin ‘Awf. Here he spent four days: Monday, Tuesday, Wednesday and Thursday . It was during this period that the foundation of Quba’ Mosque was laid on the basis of pure piety.
Though not wealthy, every Ansar (Helper) was wholeheartedly eager and anxious to receive the Messenger in his house. It was indeed a triumphal procession. Around the camel of Muhammad [pbuh] and his immediate followers, rode the chiefs of the city in their best raiment and in glittering armour, everyone saying:
Quote:
| "Alight here O Messenger of Allâh, abide by us. |
" Muhammad [pbuh] used to answer everyone courteously and kindly:
Quote:
| "This camel is commanded by Allâh, wherever it stops, that will be my abode." |
The camel moved onward with slackened rein, reached the site of the Prophetic Mosque and knelt down. He did not dismount until it rose up again, went on forward, turned back and then returned to kneel down in the very former spot. Here, he alighted in a quarter inhabited by Banu Najjar, a tribe related to the Prophet [pbuh] from the maternal side. In fact, it was his wish to honour his maternal uncles and live among them. The fortunate host, Abu Ayyub Al-Ansari, stepped forward with unbounded joy for the Divine blessing appropriated to him, welcomed the Noble Guest and solicited him to enter his house. [Za'd Al-Ma'ad 2/55]
The Battle of Badr
The Muslim army was made up of 300-317 men, 82-86 Emigrants, 61 from Aws and 170 from Khazraj. They were not well-equipped nor adequately prepared. They had only two horses belonging to Az-Zubair bin Al-‘Awwam and Al-Miqdad bin Al-Aswad Al-Kindi, 70 camels, one for two or three men to ride alternatively. The Messenger of Allâh [pbuh] himself, ‘Ali and Murthid bin Abi Murthid Al-Ghanawi had only one camel. Disposition of the affairs of Madinah was entrusted to Ibn Umm Maktum but later to Abu Lubabah bin ‘Abdul Mundhir.
Quraish also mobilized some Arab tribes to contribute to the war against the Prophet [pbuh]. All the clans of Quraish gave their consent except Banu ‘Adi. Soon an excited throng of 1300 soldiers including 100 horsemen and 600 mailed soldiers with a large number of camels, was clamouring to proceed to fight the Muslims. For food supplies, they used to slaughter an alternate number of camels of ten and nine every day.
The first disbeliever to trigger the fire of the battle and be its first victim was Al-Aswad bin ‘Abdul Asad Al-Makhzumi, Hamzah bin ‘Abdul Muttalib, finished him off .
The battle had actually started. Protected by armour and shields, ‘Utbah bin Rabi‘a stepped forth between his brother Shaibah and his son Al-Waleed bin ‘Utbah from the lines of Quraish and hurled maledictions at the Muslims. Prophet [pbuh] asked ‘Ubaidah bin Al-Harith, Hamzah — his uncle, and his cousin ‘Ali [R] to go forward for the combat. The three duels were rapid. Hamzah killed Shaibah, while ‘Ali killed Al-Waleed.[Mishkat 2/343] ‘Ubaidah was seriously wounded but, before he fell, Hamzah fell upon ‘Utbah and with a sweep of his sword, cut off his head.
The records of Hadith speak eloquently of the fact that the angels did appear on that day and fought on the side of the Muslims. Ibn ‘Abbas said:
Quote:
"While on that day a Muslim was chasing a disbeliever and he heard over him the swashing of a whip and the voice of the rider saying: ‘Go ahead Haizum’. He glanced at the polytheist who had (now) fallen down on his back. The Helper came to the Messenger of Allâh [pbuh] and related that event to him. The Prophet [pbuh] replied: ‘You have told the truth. This was the help from the third heaven."[Sahih Muslim 2/93]
The outcome of the battle was an ignominious rout for the polytheists and a manifest victory for the Muslims. Fourteen Muslims were killed, of whom six were from the Emigrants and eight from the Helpers. The polytheists sustained heavy casualties, seventy were killed and a like number taken prisoners. Many of the principal men of Makkah, and some of Muhammad [pbuh]’s bitterest opponents, were among the slain. Chief of these was Abu Jahl.
The Battle of Uhud
In the wake of Badr event, Quraish was in common consent and started fresh preparations to launch an overall war against the Muslims in order to restore their blemished prestige and wounded pride
The Prophet [pbuh] divided his army into three battalions:
1.Al-Muhajireen battalion, under the command of Mus‘ab bin ‘Umair Al-‘Abdari.
2.Al-Ansari-Aws battalion was commanded by Usaid bin Hudair.
3.Al-Ansari-Khazraj battalion with Al-Hubab bin Al-Mundhir to lead it.
The army consisted of a thousand fighters; a hundred of them armoured; another fifty horsemen. [Al-Huda 2,92]
The Messenger of Allâh [pbuh] mobilized his army. He arranged them into two rows to prepare them for fight. He selected fifty skillful archers that formed a squad and made them under the command of ‘Abdullah bin Jubair bin An-Nu‘man Al-Ansari Al-Awsi Al-Badri. He issued his orders to them to stay where they were . In a version by Al-Bukhâri the Prophet [pbuh] said:
Quote:
| "If you see us snatched into pieces by birds, do not leave this position of yours till I send for you. And if you see that we have defeated the enemy and trodden on them do not desert your position till I send for you."[Sahih Al-Bukhari, the Book of Jihad 1/426] |
The two parties approached and grew very close to each another. The phases of fight started.Whilst the brunt of the battle centred around the standard, bitter fighting was going on everywhere on the battlefield. The spirit of Faith overwhelmed the Muslims’ ranks; so they rushed among the idolaters ,"I seek death, I seek death." That was their announced motto on Uhud Day.
Hamzah’s assassin, Wahshi bin Harb, described how he killed Hamzah. He said:
"I was a slave working to Jubair bin Mut‘im, whose paternal uncle Tu‘aimah bin ‘Adi was injured at Badr Battle. So when Quraish marched to Uhud, Jubair said to me: ‘If you kill Hamzah, the uncle of Muhammad, stealthily you shall be manumitted.’ "
"So I marched with the people to Uhud." He used to describe himself as, "I am a picaro good at spearing." "So when the two parties fought, I set out seeking Hamzah. I saw him amidst people fighting. He was like a white and black striped camel, striking severely with his sword and no one could stand on his way. By Allâh! When I was getting ready and trying to seize the fit opportunity to spear him, hiding sometimes behind a tree or a rock hoping that he might draw nearer and be within range — at that moment I caught sight of Siba‘ bin ‘Abd Al-‘Uzza going closer towards him. When Hamzah observed him, he said: ‘Come on! O son of the ‘clitoris-cutter.’ — for his mother used to be a circumciser. Then he struck one strong stroke that could hardly miss his head."
Wahshi said: "Then I balanced my spear and shook it till I was content with it, then I speared him and it went down into his stomach and issued out between his legs. He attempted moving towards me but he was overcome by his wound. I left him there with the spear in his entrails till he died. Then I came to him, pulled out my spear and returned to the encampment place. I stayed there and did not go out, for he was the only one I sought. I only killed him to free myself. So as soon as I got back to Makkah, I became a free man." [Ibn Hisham 2/69-72; Sahih Al-Bukhari 2/583]
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While the small army of Islam were recording the second absolute and clear victory over the Makkans — the majority of the archers on the mountainside committed a fatal mistake that turned the whole situation upside down, and constituted a source of heavy losses amongst the Muslims. In spite of strict orders, and their leader’s — ‘Abdullah bin Jubair — warning, forty archers deserted their posts, enticed by the too soon roar of victory as well as worldly avarice for the spoils of war.
The shrewd Khalid bin Al-Waleed seized this golden opportunity to turn swiftly round to the rear of the Muslim army and encompass them. Exterminating Ibn Jubair and his group, they fell promptly upon the rear of the Muslims . The polytheists returned once again to counterattack the Muslims.The Muslims consequently got entrapped between two millstones.
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At those awkward moments of that day, a group of Muslim heroes gathered around the Prophet [pbuh] forming a shield to protect him from the idolaters.
Hostilities of the enemy grew fiercer than ever with the aim of foiling the plan of withdrawal of the Muslims. Their attempts however proved to be fruitless due to the heroic steadfastness of the lions of Islam.
In a regular withdrawal and with great bravery and boldness, the Muslims finally retreated to the cover of Mountain Uhud. Then, the rest of the army followed them to that safe position. In this manner, the genius of Muhammad [pbuh] foiled that of Khalid bin Al-Waleed.
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The Messenger of Allâh [pbuh] supervised the martyrs’ burial and said: "I bear witness that anyone who is wounded in the way of Allâh, Allâh will resurrect him with his wound bleeding a liquid which is blood-like in colour but musk-like in scent." [Ibn Hisham 2/98]
After committing all the martyrs to earth, and after offering praise and supplication to Allâh, the Messenger of Allâh [pbuh] went back to Madinah.
In the aftermath of the battle of Uhud, the hypocrites disclosed their real intentions in words and in deeds, consequently, the Muslims got to realize the existence of those wicked elements working secretly in their own homeland; and of course there would be appropriate measures to be taken in due course of time.
The records of Hadith speak eloquently of the fact that the angels did appear on that day and fought on the side of the Muslims. Ibn ‘Abbas said:
| "While on that day a Muslim was chasing a disbeliever and he heard over him the swashing of a whip and the voice of the rider saying: ‘Go ahead Haizum’. He glanced at the polytheist who had (now) fallen down on his back. The Helper came to the Messenger of Allâh [pbuh] and related that event to him. The Prophet [pbuh] replied: ‘You have told the truth. This was the help from the third heaven."[Sahih Muslim 2/93] |
The outcome of the battle was an ignominious rout for the polytheists and a manifest victory for the Muslims. Fourteen Muslims were killed, of whom six were from the Emigrants and eight from the Helpers. The polytheists sustained heavy casualties, seventy were killed and a like number taken prisoners. Many of the principal men of Makkah, and some of Muhammad [pbuh]’s bitterest opponents, were among the slain. Chief of these was Abu Jahl.
Al-Ahzab (the Confederates) Invasion
Once again, peace and security enveloped the Arabian Peninsula and this turbulent area began to experience a period of lull after a whole year war. The Jews, however, whose treacheryand disloyalty made them taste all types of humiliation and disgrace, were not admonished. They laid a dreadful plan in order to achieve their objectives. Twenty chiefs of the Jews with some celebrities of Bani Nadir went to Makkah to negotiate an unholy alliance with Quraish. They began to goad the people there to attack the Messenger of Allâh [pbuh] promising them full support and backing.
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The same delegation set out for Ghatfan, called them to do the same, and they responded positively. Quraish, Kinanah and other allies from Tihama, in the south; rallied, ranked and recruited four thousand men under the leadership of Abu Sufyan. From the east there came tribes of Banu Saleem, Ghatfan, Bani Murrah, etc. They all headed for Madinah and gathered in its vicinity at a time already agreed upon. It was a great army of ten thousand fighters.
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The Messenger of Allâh [pbuh] summoned a high advisory board and conducted a careful discussion of a plan to defend Madinah. An honourable Companion, Salman Al-Farisi, suggested to dig trenches as defensive lines. The Messenger of Allâh [pbuh] hurriedly gave orders to implement the plan. Forty yards was allocated to each group of ten to dig.
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Three thousand Muslims, with Muhammad [pbuh] at their head, came out to encounter the idolaters, with Allâh’s Promise of victory deeply established in their minds. They entrenched themselves in Sila‘ Mountain with the trench standing as a barrier between them and the disbelievers.
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On attempting to attack the Muslims and break into Madinah, the idolaters were surprised to see a wide trench, a new stratagem unknown in Arabia before, standing as an obstinate obstruction.Therefore they decided that a group of fighters led by ‘Amr bin ‘Abd-e-Wudd, ‘Ikrima bin Abi Jahl and Dirar bin Al-Khattab, should work its way through the trench. They, in fact, managed to do that and their horsemen captured a marshy area between the trench and Sila‘ Mountain. ‘Amr challenged the Muslims to a duel, and ‘Ali bin Abi Talib was deputed. After a short but fierce engagement, ‘Ali killed ‘Amr and obliged the others to evacuate in a state of panic and confusion.
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It is clear that, and because of the trench standing between the two parties, no direct engagement took place, but rather there were military activities confined to arrow hurling, consequently the fight claimed the lives of a small number of fighters, six Muslims and ten polytheists, one or two killed by sword.
The chief criminal of Bani Nadir, Huyai, headed for the habitations of Banu Quraiza to incite their chief Ka‘b bin Asad Al-Qurazi, who had drawn a pact with the Messenger of Allâh [pbuh] to run to his aid in times of war. Ka‘b, in the beginning resisted all Huyai’s temptation, the wicked man went on in this manner until he later managed to win Ka‘b to his side and persuade him to break his covenant with the Muslims. [Ibn Hisham 3/337] Banu Quraiza then started to launch war operations against the Muslims especially the secluded garrisons that housed the women and children of the Muslims.
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The Messenger of Allâh [pbuh] was briefed on this situation, and the Muslims understood their critical position with the horrible danger implied therein. Their back was vulnerable to the attacks of Banu Quraiza, and a huge army with no way to connive at in front, while their women and children unprotected standing in between. In this regard, Allâh says:
Quote:
"And when the eyes grew wild and the hearts reached to the throats, and you were harbouring doubts about Allâh. There, the believers were tried and shaken with a mighty shaking."[Al-Qur'an 33:10, 11]
He then started to lay decisive plans aiming at protecting the women and children, and sent some fighters back to Madinah to guard them against any surprise assault by the enemy.
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Allâh, the Glorious, the Exalted, praise is to him, created something that led to the dissension of the enemies of Islam and later on to their full defeat. A man from the tribe of Ghatfan called Na‘im bin Mas‘ud asked to be admitted in the audience of the Prophet [pbuh]. He declared that he had embraced Islam secretly and asked the Prophet [pbuh] to order him do anything that might benefit the Muslims. The Prophet [pbuh] asked him to do anything that could help the Muslims in the present distress and use any strategem of avail.
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He went to see the chiefs of Banu Quraiza and whispered in their ears not to trust Quraish nor fight with them unless the latter pledged some hostages. He tried to lend support to his counsel by claiming that Quraish would forsake them if they perceived that victory over Muhammad [pbuh] was far fetched, and the Muslims then would have terrible revenge on them. Na‘im, then headed for the camp of Quraish and managed to practise a similar strategem in its final result but different in content. He claimed that he felt that the Jews regretted breaching their covenant with Muhammad [pbuh] and his followers. He told them that the Jews maintained regular correspondence with the Muslims to the effect that Quraishite hostages be sent to the camp of the Muslims with full Jewish allegiance paid to them as already agreed upon. Na‘im then exhorted Quraish not to send hostages to the Jews. On a third errand, he did the same with the people of Ghatfan.
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On Saturday night, Shawwal 5 A.H., both Quraish and Ghatfan despatched envoys to the Jews exhorting them to go into war against Muhammad [pbuh]. The Jews sent back messages that they would not fight on Saturday. They added that they needed hostages from them to guarantee their consistency. On receiving the replies, Quraish and Ghatfan came to believe Na‘im’s words fully. Therefore, they sent a message to the Jews again inviting them to war and asking them to preclude that condition of hostages. Na‘im’s scheme proved successful, and a state of distrust and suspicion among the disbelieving allies prevailed and reduced their morale to deplorable degree.
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Allâh the Glorious, the Exalted, responded to the call of the Muslims on the spot. Coupled with the dissension and variance that found their way into the hearts of the disbelievers, forces of nature — wind, rain and cold wearied them, tents were blown down, cooking vessels and other equipage overthrown.
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The battle of the Trench took place in the fifth year Hijri. The siege of Madinah started in Shawwal and ended in Dhul Qa‘dah, i.e. it lasted for over a month. It was in fact a battle of nerves rather than of losses. No bitter fighting was recorded; nevertheless, it was one of the most decisive battles in the early history of Islam and proved beyond a shadow of doubt that no forces, however huge, could ever exterminate the nascent Islamic power growing steadily in Madinah. When Allâh obliged the Confederates to evacuate, His Messenger was in a position to confidently declare that thenceforth he would take the initiative in war and would not wait for the land of Islam to be invaded. [Sahih Al-Bukhari 2/590]
Al-Hudaibiyah Treaty
(Dhul Qa‘dah 6 A.H.)
It was about the sixth year Hijri when the Prophet [pbuh] saw in a dream, while he was still in Madinah, that he had entered the sacred sanctuary in Makkah in security with his followers, and was performing the ceremonies of ‘Umrah (lesser pilgrimage). Their heads were being shaved and hair cut off. As soon as he informed some of his Companions the contents of his dream, their hearts leapt up with joy since they found in it the actualization of their deep longing to take part in pilgrimage and its hallowed rites after an exile of six years.
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The Prophet [pbuh] had his clothes washed, mounted his camel and marched out towards Makkah at the head of fifteen hundred Muslims including his wife Umm Salamah.
As they approached Makkah, and in a place called Dhi Hulaifa, he ordered that the sacrificial animals be garlanded, and all believers donned Al-Ihrâm, the pilgrim’s garb. He despatched a reconnoiterer to hunt around for news of the enemy. The man came back to tell the Prophet [pbuh] that a large number of slaves, as well as a huge army, were gathered to oppose him, and that the road to Makkah was completely blocked.
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Two hundred horsemen led by Khalid bin Al-Waleed were despatched to take the Muslims by surprise during Zuhr (the afternoon) prayer. However, the rules of prayer of fear were revealed meanwhile and thus Khalid and his men missed the chance.
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They resumed their march and came to pitch their tents at the furthest part of Al-Hudaibiyah beside a well of scanty water. When the Prophet [pbuh] had rested, Budail bin Warqa’ Al-Khuza‘i with some celebrities of Khuza‘ah tribe, the Prophet’s confidants, came and asked him what he had come for. The Prophet [pbuh] replied that it was not for war that he had come forth:
Quote:
| "I have no other design,but to perform ‘Umrah (the lesser pilgrimage) in the Holy Sanctuary. Should Quraish embrace the new religion, as some people have done, they are most welcome, but if they stand in my way or debar the Muslims from pilgrimage, I will surely fight them to the last man, and Allâh’s Order must be fulfilled." |
Time passed. Negotiations went on but with no results. Then the Prophet [pbuh] desired ‘Umar to see the nobles of Quraish on his behalf. ‘Umar excused himself on account of the personal enmity of Quraish; he had, moreover, no influential relatives in the city who could shield him from danger; and he pointed to ‘Uthman bin ‘Affan, who belonged to one of the most powerful families in Makkah, as the suitable envoy. ‘Uthman went to Abu Sufyan and other chiefs and told them that the Muslims had come only to visit and pay their homage to the Sacred House, to do worship there, and that they had no intention to fight. But the Quraishites were not prepared to grant them the permission to visit Al-Ka‘bah. They, however, offered ‘Uthman the permission to perform the pilgrimage, if he so desired in his individual capacity, but ‘Uthman declined the offer .
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The Muslims anxiously waited for the arrival of ‘Uthman with mingled feelings of fear and anxiety. But his arrival was considerably delayed and a foul play was suspected on the part of Quraish. The Muslims were greatly worried and took a solemn pledge at the hand of the Prophet [pbuh] that they would sacrifice their lives to avenge the death of their Companion and stand firmly by their master, Muhammad [pbuh], under all conditions. This pledge goes by the name of Bay‘at Ar-Ridwan (a covenant of fealty).
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When Quraish saw the firm determination of the Muslims to shed the last drop of blood for the defence of their Faith, they agreed to conclude a treaty of reconciliation and peace with the Muslims. The clauses of the said treaty go as follows:
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-->The Muslims shall return this time and come back next year, but they shall not stay in Makkah for more than three days.
-->They shall not come back armed but can bring with them swords only sheathed in scabbards and these shall be kept in bags.
-->War activities shall be suspended for ten years, during which both parties will live in full security and neither will raise sword against the other.
-->If anyone from Quraish goes over to Muhammad [pbuh] without his guardian’s permission, he should be sent back to Quraish, but should any of Muhammad’s followers return to Quraish, he shall not be sent back.
-->Whosoever wishes to join Muhammad [pbuh], or enter into treaty with him, should have the liberty to do so; and likewise whosoever wishes to join Quraish, or enter into treaty with them, should be allowed to do so.
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A series of events confirmed the profound wisdom and splendid results of the peace treaty which Allâh called "a manifest victory". How could it be otherwise when Quraish had recognized the legitimate Muslims’ existence on the scene of political life in Arabia, and began to deal with the believers on equal terms.
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The Muslims, on the other hand, had the opportunity to spread Islam over areas not then explored. When there was armistice, war was abolished, and men met and consulted together, none talked about Islam intelligently without entering it; within the two years following the conclusion of the treaty double as many entered Islam as ever before. This is supported by the fact that the Prophet [pbuh] went out to Al-Hudaibiyah with only 1,400 men, but when he set out to liberate Makkah, two years later, he had 10,000 men with him.
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The early part of the year 7 A.H. witnessed the Islamization of three prominent men of Makkah, ‘Amr bin Al-‘As, Khalid bin Al-Waleed and ‘Uthman bin Talhah. On their arrival and entrance into the fold of Islam, the Prophet [pbuh] said, "Quraish has given us its own blood."
The Prophet’s Plans to spread the Message of Islam beyond Arabia(Dhul Qa‘dah 6 A.H.)
Late in the six year A.H., on his return from Hudaibiyah, the Prophet [pbuh] decided to send messages to the kings beyond Arabia calling them to Islam.
1. A Deputation to Abyssinia (Ethiopia)
Negus, king of Abyssinia (Ethiopia), his name was Ashama bin Al-Abjar, received the Prophet’s message, despatched by Amr bin Omaiyah Ad-Damari, which At-Tabari referred to, either late in the sixth year or early in the seventh year A.H.
When ‘Amr bin Omaiyah Ad-Damari communicated the Apostolic letter to Negus, the latter took the parchment and placed it on his eye, descended to the floor, confessed his faith in Islam
2. Letter to the Vicegerent of Egypt, called MuqawqasThe Prophet [pbuh] wrote to Juraij bin Matta, called Muqawqas, vicegerent of Egypt and Alexandria.
Muqawqas did not avail himself of this priceless opportunity and he did not embrace Islam. As presents, he sent two maids, the presents were accepted; Maria, the first maid, stayed with the Prophet [pbuh], and gave birth to his son Ibrahîm; the other Sirin, was given to Hassan bin Thabit Al-Ansari.
3. A Letter to Chosroes, Emperor of PersiaThe proud monarch was enraged by the style of the letter as the name of the Prophet [pbuh] had been put above his own name. He tore the letter into shreds and forthwith dictated a command to his viceroy in Yemen to send a couple of troopers to arrest the Prophet and bring him to his presence.
The governor, Bazan by name, immediately sent two men to Madinah for the purpose. As soon as the men reached Madinah, the Prophet [pbuh] was informed by a Divine Revelation that Pervez, the emperor of Persia, had been murdered by his son. The Prophet [pbuh] disclosed to them the news and they were stunned. He added asking them to tell their new monarch that Islam would prevail everywhere and outstrip the sovereignty of Chosroes himself. They hurried back to Bazan and communicated to him what they heard. Meanwhile, Sherweh, the new monarch sent a letter to Bazan confirming the news and bidding him to stop any procedures as regards the Prophet till further notice. Bazan, together with the Persians in Yemen, went into the folds of Islam, and gladly signified his adhesion to the Prophet. [Fath Al-Bari 8/127,128]
4. The Envoy to Caesar, King of RomeThe Muslim envoy, Dihyah bin Khalifah Al-Kalbi, was ordered to hand the letter over to king of Busra, who would in turn, send it to Caesar.The king did not embrace Islam — for it was differently ordained. However, the Muslim envoy was returned to Madinah with the felicitations of the emperor.
5. A Letter to Mundhir bin Sawa, Governor of BahrainThe Prophet [pbuh] despatched ‘Al-‘Ala’ bin Al-Hadrami to the governor of Bahrain, carrying a letter inviting him to embrace Islam.
6. A Letter to Haudha bin ‘Ali, Governor of YamamaThe envoy chosen was Sulait bin ‘Amr Al-‘Amiri.
7. A Letter to Harith bin Abi Shamir Al-Ghassani, King of DamascusShuja‘ bin Wahab had the honour of taking the letter to Harith, who upon hearing the letter read in his audience, was madly infuriated and uttered:
Quote:
| "Who dares to disposs me of my country, I’ll fight him (the Prophet)," and arrogantly rejected the Prophet’s invitation to the fold of Islam.[Za'd Al-Ma'ad 3/62; Muhadarat Tareekh Al-Umam Al-Islamiyah 1/146] |
8. A Letter to the King of ‘Oman, Jaifer, and his Brother ‘Abd Al-Jalandi
‘Amr bin Al-’As, who was chosen to carry the letter.After a private talk with his brother and reconsidering the whole situation, both brothers embraced Islam and proved to be true to Islam that had begun to make its way into this new area.
The Conquest of Khaibar
(In Moharram, 7A.H.)
Khaibar was a spacious strongly fortified territory, studded with castles and farms, lying at a distance of 60-80 miles north of Madinah, now a village known for its uncongenial climate. The Prophet [pbuh] deemed it an appropriate time to settle his affairs with the other two wings — the Jews and the Najd tribes — in order that peace and security could prevail and the Muslims may devote their time and effort in propagating the Message of Allâh and calling people to embrace it.
Prophet [pbuh] invited only those who were willing to fight in the cause of Allâh to accompany him in his march against Khaibar. 1400 men only, who had sworn allegiance in response to his call.the Muslims encountered the Jews when they had come out about their jobs with their axes, spades and strings driving their cattle along.
The Prophet [pbuh] began the campaign by reducing the minor strongholds one after the other. The first fort he was to attack was Na‘im, the first defence line with a formidable strategic position.
Al-Hubab bin Al-Mundhir Al-Ansari led the attack on As-Sa‘b fortress and laid siege to it for three days after which the Muslims stormed it with a lot of booty, provisions and food to fall to their lot therein.
Shortly after this battle, the Jews moved to ’Abi Castle and barricaded themselves inside. The same events recurred; the Muslims besieged the new site for three days and then the great Muslim hero Abu Dujanah Sammak bin Kharshah Al-Ansari — of the red ribbon — led the Muslim army and broke into the castle, conducted fierce military operations within and forced the remaining Jews to flee for their lives into another fort, An-Nizar.With these series of military victories, the first division of Khaibar was totally reduced, and the Jews in the other minor fortresses evacuated them and fled to the second division.
When the Prophet [pbuh], along with his army, moved to Al-Katiba, he laid a heavy siege to it for fourteen days with the Jews barricading themselves inside their forts.
Ibn Abi Al-Huqaiq was despatched to the Messenger of Allâh [pbuh] to negotiate the surrender treaty. The Prophet [pbuh] agreed to spare their lives on condition they evacuate Khaibar and the adjacent land, leaving whatever gold and silver they had in their possession.
The spoils taken at Khaibar were so great that Ibn ‘Umar said:
Quote:
| "We never ate our fill until we had conquered Khaibar." |
The rest of Khaibar also fell to the Muslims. Allâh cast fear into the hearts of the people of Fadak, a village standing to the north of Khaibar, and they hastened to ask for peace.
The Conquest of Makkah
Banu Bakr, without caring a bit for the provisions of the Hudaibiyah treaty, attacked Banu Khuza‘ah in a place called Al-Wateer in Sha‘ban, 8 A.H. Quraish helped Banu Bakr with men and arms taking advantage of the dark night.
When the aggrieved party sought justice from their Muslim allies, the Prophet [pbuh], as their leader, demanded an immediate redress for not only violating the treaty but also slaying men allied to him in the sanctified area.
This behaviour on the part of Quraish was clearly a breach of the treaty of Al-Hudaibiyah. Quraish immediately realized the grave situation and feared the horrible consequences looming on the horizon. They immediately called for an emergency meeting and decided to delegate their chief Abu Sufyan to Madinah for a renewal of the truce.Abu Sufyan turned his steps back to Makkah in a state of bitter disappointment and utter horror.
After making full preparation, the Prophet [pbuh] proceeded to Makkah at the head of ten thousand soldiers on the 10th of Ramadan, 8 A.H.
On request by ‘Abbas, the Prophet [pbuh], in the context of the general amnesty he proclaimed, gave Abu Sufyan, who had a liking for bragging, a special privilege, saying:
Quote:
| "He who takes refuge in Abu Sufyan’s house is safe; whosoever confines himself to his house, the inmates thereof shall be in safety, and he who enters the Sacred Mosque is safe." |
Prophet [pbuh], in the company of the Helpers and Emigrants, got up and proceeded towards Al-Ka‘bah, the Sacred House, which is an emblem of the Oneness and Supremacy of Allâh. It was unfortunately infested with idols that numbered 360. He knocked them down with his bow ,every attempt was made to grant pardon to the people.
Immediately after the great conquest, the Makkans came to realize that the only way to success lay in the avenue of Islam. They complied with the new realities and gathered to pledge fealty to the Prophet [pbuh]. The men came first pledging full obedience in all areas they can afford. Then came the women to follow the men’s example.
The Messenger of Allâh [pbuh] stayed in Makkah for 19 days. During that period he used to define the way to Islam, guide people to the orthodox path.
He sent Khalid bin Al-Waleed in Ramadan 8 A.H. to a spot called Nakhlah where there was a goddess called Al-‘Uzza venerated by Quraish and Kinanah tribes.Later, in the same month, ‘Amr bin Al-‘As was sent on an errand to destroy another idol, venerated by Hudhail, called Suwa.Khalid bin Al-Waleed at the head of 350 horsemen of Helpers, Emigrants and Bani Saleem was despatched once again in the same year 8 A.H. to the habitation of Bani Khuzaimah bedouins to invite them to the fold of Islam.
The whole post-Hudaibiyah phase had been well-fledged in favour of the new Islamic movement. Streams of the desert Arabians began to pour in paying full homage to the Messenger of Allâh [pbuh], embracing the new faith and then carrying it to different quarters for propagation.
The third and last stage of the life of the Messenger [pbuh] embodies the fruitful results of his call to Islam, which were the consequences of long-timed holy fights in the way of Allâh (Jihad), troubles, toil, disturbances, trials and a lot of bloody conflicts and battles, which lasted for over twenty years.
Hunain Ghazwah
The conquest of Makkah which came forth as a consequence of a swift blow astounded both the Arabs and other tribes who realized that they were doomed and had to submit to the new situation as a fait accompli. Some of the fierce, powerful proud tribes did not submit and favoured resistance. Ahead of these were the septs of Hawazin and Thaqif. Nasr, Jashm and Sa‘d bin Bakr and people of Bani Hilal — all of whom of Qais ‘Ailan. They thought that they were too mighty to admit or surrender to such a victory. So they met Malik bin ‘Awf An-Nasri and made up their mind to proceed fighting against the Muslims.
On Shawwal, the nineteenth, the captive day, the Messenger of Allâh [pbuh] left Makkah accompanied by twelve thousand Muslims. Ten thousand of those had previously shared in Makkah Conquest. A great number of the other two thousand, who were Makkans, had recently embraced Islam.
Few hours had elapsed since the earth-handful was hurled at the enemy’s faces, when they were shatteringly defeated. About seventy men of Thaqif alone were killed, and the Muslims plundered all their riding camels, weapons and cattle.
The booty was six thousand captives, twenty four thousand camels; over forty thousand sheep and four thousand silver ounces.
The Invasion of Tabuk
in Rajab, in the Year 9 A.H.
The Byzantine power, which was considered the greatest military force on earth at that time, showed an unjustifiable opposition towards Muslims.Heraclius’ preparations and equipment of an enormous army counting over forty thousand fighters besides Lukham, Judham and other tribes allied to the Byzantines. When the Messenger of Allâh [pbuh] had made up his mind and took his final decision, he ordered his Companions to get ready for war and sent for the Makkans and the other Arab tribes asking for their assistance.
On Thursday, the Messenger of Allâh [pbuh] marched northwards to Tabuk. The army that numbered thirty thousand fighters was a great one, when compared with the previous armies of Islam.
Upon learning of the Muslims’ march, the Byzantines and their allies were so terrified that none of them dared set out to fight. On the contrary they scattered inside their territory.
The tribes, who used to ally the Byzantines, became quite certain that their dependence oinn their former masters came to an end. Therefore they turned into being pro-Muslims. The Islamic state had therefore enlarged its borders to an extent that it, touched the Byzantines’ and their agents’ borders. So we see that the Byzantine agents role was over.
The Muslim army returned from Tabuk victoriously, undeceived or wronged. That was because Allâh had sufficed them the evils of fight.
When the Call to Islam grew complete and the new faith dominated the whole situation. The Messenger of Allâh [pbuh] started to develop certain symptoms that bespoke of leave-taking. They could be perceived through his statements and deeds.
On Monday the twenty-ninth of Safar in the eleventh year of Al-Hijra, he participated in funeral rites in Al-Baqee‘. On the way back he had a headache, his temperature rose so high that the heat effect could be felt over his headband.
On Sunday, a day before he died, the Prophet [pbuh] set his slaves free, paid as a charity the seven Dinars he owned and gave his weapons as a present to the Muslims. So when night fell ‘Aishah had to borrow some oil from her neighbour to light her oil-lantern.
Even his armour was mortgaged as a security with a Jew for thirty Sa‘ (a cubic measure) of barley.
The Prophet [pbuh]died on Monday, the twelfth of Rabi‘ Al-Awwal, in the eleventh year of Al-Hijrah. He was sixty-three years and four days old when he died.
Source:http://forums.almaghrib.org/
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