INTRODUCTION
Before we study the life history of
the Holy Prophet Muhammad (PBUH) we must have a clear idea of the mission for
which he worked all his life, its true nature and scope and its main features.
If we scan the wide range of history we come across great reformers, founders
of religions and philosophic systems and great rulers and revolutionaries who
changed the course of history. But the common feature of all of them is that
while they influenced only one part of human life they left loopholes open for
evils creeping into others aspects. We do not find any movement or ideology
which has transformed the whole nature of man, his entire being from within
and without and his individual as well as his community life. This is what
Prophet Muhammad (PBUH) accomplished as we will see in the following pages.
This transformation of man from within and without in his individual and
social aspects was unique in history and no such example can be found
elsewhere. The transformation was such that human society from mosque to
market, from school to court and from home to public field – the entire
gamut of human life- was changed, and as a result of this change, there was
goodness and virtue without the least tinge of evil. In fact, human life
received a new base and the foundation was laid for all round progress and a
virtuous life on an international scale.
A LIGHT IN THE
PREVAILING DARKNESS
At the time of the advent of Prophet
Muhammad (PBUH), the entire world was steeped in darkness. Beliefs in
multiplicity of gods and idol worship had shaken the foundation of civilized
life. The light of civilization had faded over the then known world from Egypt
to India and from Greece to China. Banners of Roman and Iranian empires,
immersed in the worst forms of tyranny, and terrorism fluttered over the
degraded humanity. Rulers had become not only the representatives of God but
in some cases claimed to be gods, with whom were allied fiefdoms and religious
orders, and the combined forces of the three had strangled the common man, who
already overburdened with heavy taxes, bribes and graft and forced to labour
under duress. No one seemed to take any notice of this malaise or provided any
remedy or escape from this course. Sensuous and ease- going overlords were
sunk in moral degradation, while devastating wars and frequent changes in
ruling dynasties instead of giving any relief to the common man further ground
him under heavier strain. And new orders introduced newer forms of oppression.
The Roman and Iranian empires were frequently at war and large territories at
intervals passed from one empire to the other and the new masters after
consolidating their powers unleashed still greater forces of oppression.
Churches and temples on changing hands became places of worship of the
conqueror. All over the world armed clashes were the order of the day and
humanity suffered most. The common man was deprived of the most essential
necessities of life and could not even raise his voice of protest. Freedom of
conscience was unknown. Man groped in darkness and no light from any religion
or philosophy could guide him. Teachings of seers and prophets were lost in
corruption and erroneous interpretations and whatever religion was left had
become a profitable trade in the hands of religious orders which were in
alliance with the ruling class. Greek philosophy had lost its force, teachings
of Confucius and Mani were forgotten, and Buddhist Vedantic ideologies were
discarded. When humanity despaired, found no way of escape, the crisis reached
a critical stage that the light of the redeemer of the humanity emerged.
The very country where Prophet
Muhammad (PBUH) was born was steeped in utter moral degradation. Great
civilizations of Ur and Nineva, of Aad and Thamud and of Aden and Saba were
lost in ancient history and there was barbarism and disruption all over
Arabia. Debaucher, drinking and gambling was rampant. The idol-worshipping
Quraish were trading in religion with the custody of the Kaabah Tribes fought
with one another on flimsy grounds. The Jews were engaged in religious
controversies, usurer of Makkah and Taif had large-scale dealings in
money-lending at exorbitant interest rates and traffic in slavery was rife. In
short, men lived according to their whims while the strong were oppressing the
weak.
In the midst of this degradation,
Prophet Muhammad (PBUH) had to redeem humanity and prove to the world the
phenomenal success of his great mission. He stood up single-handed to change
the entire human outlook. Those who hated evil but were unable to reform their
surroundings retired to forests and mountain caves and became recluses.
Prophet Muhammad (PBUH) on the other hand, boldly faced the situation and
reformed the humanity. To resolve the cultural crisis brought about by the
clashes of Iranian and Roman powers, he rose as a third power which, having
consolidated itself by then, challenged both the Iranian and Roman empires and
crushed them, restoring freedom to the common man to rise.
God selected Prophet Muhammad (PBUH)
as the most suitable man for bringing about this great revolution, the desert
as the most suitable place for making such an attempt; the Arabs as the most
suitable people to received and propagate the message. It was also the most
suitable age, as the feudal era was about to end and be replaced by the era of
brotherhood, and history was all set to enter the scientific arena. The
Prophet’s advent coincided with these two phases of history and it was
necessary to revive and reassert the truth and justice and enlighten the world
with the Divine message. Then, humanity having lost all hope was ready to
accept the message of peace in Islam. Despite being a land of desert, Arabia
occupied a central place in the then known world where
all caravan routes from east and west
met and the foreign trade of different countries passed through the hands of
Arab merchants. There were regular caravans from Oman, Yemen, Makkah, Jeddah,
Yanbu, medina, etc., which could not pass safely without the Arab guides and
Quraish passports. Thus Arabia and, in particular Makkah, Taif, Medina, Yanbu
had contacts with India, china, Iran, Iraq, Rome, Abyssinia, etc., and was
ideal as an effective centre for a world movement. Makkah and Medina were
important towns from religious and commercial points of view. The uncivilized,
disorganized and economically weak condition of Arabia, though disadvantageous
in certain respects, was ready to take up message of hope from any quarter.
Furthermore, the country was more or less free from outside political control
while internally also there was no such power which held political sway
throughout the country and which could crush a new movement as was done in the
case of several former messengers of God. The Quraish tribe was no doubt
influential but, despite being strong in its religion and commercial
influence, it could not take the place of an established government.
From the religious point of view
wherever the prophets had preached the truth, archaeological remains of their
cities had been preserved. In the north, Abraham was born at Ur. Further north
was the land of Noah and Lot, and Madain of Saleh, and there were Palestine
and Jerusalem where the Israelites rose and fell and where Christ gave his
message of truth and godliness. In the south were the lands of Aad and Thamud
and the Ma’arib dam which had burst and deluged the ungodly land, and across
the sea in the west was Egypt where Joseph and Moses had brought light of God,
and then Makkah where Abraham and Ismael had established the centre of
monotheism. A call to truth here was most likely to rekindle in the minds of
men the fading light of the teachings of these prophets.
And lastly, the human resources were
rich and untapped in Arabia and untainted by the decadence of the oppressive
civilizations of Iran and Rome. Nomadic life had produced certain defects in
their character but it also had its merits. Due to their simple life they had
their habits free from ostentation or artificialities and having proximity to
nature they could read its signs in the universe.
The extremely hot climate desert
winds, day and night travels, experiences of hunger and thirst frequent
murders and robberies had made them hardy and engendered in them a spirit of
bravery which could be most valuable in sponsoring a world movement. They were
generous and possessed powerful memory which enabled them not only to recall
their own genealogy but even the pedigree of their horses. They also possessed
self-respect and sense of dignity and so could preserve their independence.
They had highly developed language which had been well polished and could be
used effectively in propagating a mission. They were firm in their
determination and if they adopted even a wrong course they pursued it
wholeheartedly and faced all obstacles and difficulties. At the same time they
had the capacity to follow the right path with the same determination without
wavering. Thus, as the Prophet in his own person was the ideal leader of his
movement he was also given the most suitable human material to work on and the
best geographical location where a great culture could evolve and flourish.
The Arabs were restless in their
search for the path of progress and already some intelligent persons had their
minds stirred and looked for some Divine guidance Politically, in cities like
Makkah and Medina a system of government was slowly emerging and a crude form
of democratic state had already come into existence, while the limited
economic resources of the country were creating an urge in the population to
expand. In is a well-known historical fact that when the existing
civilizations were deepening the crisis and political leadership stagnated, a
new poser arose form Beduins to challenge it, as Israelites rose against the
power of the
haraohs. Arabia was thus the ideal
place for inspiring men to carry out the prophet’s revolution.
REVOLUTION ERUPTS
This all embracing programme was not
taken up haphazardly but was the result of firm conviction, deep meditation
and contemplation. For years the deep thoughts of life’s meaning and purpose
engaged the Prophet’s mind and in the cave of Hira he examined his own
capacities and thought over the world condition, devoted his mind to basic
problems which afflicted human society but did not take any practical step
without receiving guidance in Divine revelation. The greatest truth was that
God is Master of the universe and man is His servant. It was from this seed
that the tree of wholesome civilisation grew with its roots deep in the earth
and its branches over the earth (heavens).
The revolutionary slogan of the
Prophet (La Ilaha Illallah), although brief, has tremendous significance.
There is no divine being except Allah, the only God, Who should be obeyed,
loved, worshipped, praised and remembered, from Whom we expect all good and
Whose displeasure we fear, Who will reward the virtuous and punish the wicked,
Who is regard as the Master, Ruler and Law-giver, Whose orders must be obeyed
and prohibitions avoided and Whose prescribed injunctions are to be strictly
observed. Life must be moulded according to His will. Those favoured by Him
are to be respected and those frowned upon by Him must be resisted. Everything
must be sacrificed on His command and His pleasure to be made the ideal of
life. It was this comprehensive meaning of divinity that was condensed into a
single phrase.
These attributes of divinity were
separated from God and appropriated by different peoples, and innumerable
divinities ruled over the society, viz. man’s wishes and desires, social
rites, tribal and group traditions, feudal and priestly dominance, kingly and
court prestige, under which man was powerless, La Ilaha Illallah struck at the
root of all this. One who believed in this pronouncement declared that he did
not recognize any other greatness except that of God, did not submit to any
other rule, did not recognize any other law or code conduct and would not bow
before any other power, nor seek any one else’s pleasure or shape his life
ordained by anyone else. All edicts except those of the one God must be
discarded This slogan was in fact the declaration of man’s freedom. The
second part of this slogan prescribed that the only means of uplift and social
reform was the prophet hood established by God, that real knowledge given by
revelation, which guided thinking Prophet Muhammad (PBUH) completed the
prophethood, that life’s purpose can be secured from this source alone and
it is only through Divine guidance that humanity can successfully advance
towards its true goal. It was this interpretation of the slogan that was made
the foremost item of Islam.
Is was proclaimed by muazzins and
given the status of the most exalted recitation and from every point of view
it became the criterion of the Islamic movement and it was this pronouncement
that when it entered the heart, changed the entire outlook of man and gave
birth to a new humanity on the march towards progress and rectitude.
In order to gain profit from the
Prophet’s life, it is necessary to find the answer to the question as to
what ideal the Prophet had in view, for the reformation of society and the
extent of work in that direction? Did he want a partial change in social
structure or a complete metamorphosis? Was his call only religious and moral
or did it also have a political significance? In other words, what was his aim
in the social field? The Qur’an answers these questions in full detail and
in different forms the aim of Islamic mission has repeatedly been explained.
Here we quote only two passages. The aim of all prophetic missions has been
stated in the following words:
(TRANSLATION OF AYAH – ALHADEED,
LVII-25)
"We have sent Our prophets with
clear arguments and revealed to them the laws and given them the scale to
measure truth with the object that they establish justice among me." (LVII:
25)
The meaning is clear that the aims for
moulding human lives according to absolute justice and for creating social
balance. The use of the rod is implied as essential for the purpose, that is
for the
establishment of justice and its
preservation the use of political and military force may also be inevitable.
The mission of Prophet Muhammad (PBUH)
himself has clearly and repeatedly been specified:
"It is Allah Who has sent His
Prophet with guidance and the Way of Truth so that he may make it dominate
over all other ways of life howsoever unpleasant it may be to those who assign
partners to Allah."(LXI:9)
Let us now study the Prophet’s life
to find the ideal, which he taught.
In the earliest stage of his ministry,
the Prophet invited the clan of Hashim to a feast to deliver his message which
he assured them would ensure their welfare in this world and in the Hereafter.
Some time later, while talking to a deputation, he repeated this by saying:
‘If you accept my message, it will
be for your own good here and in the Hereafter."
It will be futile to attribute partial
good to some aspects of this life. Partial good can be seen in every mission.
And even in a bad system there is random good. The aim is total reform of
life, social uplift, the establishment of justice and attainment of a virtuous
life.
In the first stage, in the course of
his early preaching, the Prophet said:
"It is just one phrase; and if
you accept that from me, the whole of Arabia will be under your rule as also
the non-Arab lands."
In the markets and public places and
in the congregations of Hajj, the Prophet used to tell every head of the
tribe: "Take me with you, let me have the chance to work and cooperate
with you till I have explained the mission for which God has sent me."
Bayhara bin Firas, chief of the Banu Amir clan, was so impressed by the
Prophet’s mission, his personality and his devoted zeal that he declared:
"If we accept this young man and include him among us, we will dominate
the whole of Arabia". His mind foresaw a bright future and he tried to
strike a bargain. He offered to cooperate with the Prophet on the condition
that when all opposition had been subdued, the Prophet would transfer power to
him. Bayhara’s eyes were on the distant future, and if the Prophet’s
mission were confined to mere preaching he would have said: ‘My brother, I
am just a servant of God, what have I to do with power and there is no
question of gaining power in my mission?" Instead, he said, "Power
is in the hands of God and He confers it on whomsoever He likes," and
refused to enter into the bargain with Bayhara.
In connection with the Prophet’s
mission the talk of domination over the Arabs and the non-Arabs was so
widespread that it looked as if Islam would succeed, and everybody talked of
it, so much so that the opponents had taken it as a pretext for ridicule and
taunt. The slaves and the poorer classes were rallying under the banner of
Islam and those who had been oppressed by the Quraish were taunted by their
oppressors thus: "Look at these people, who aspire to become leaders of
the Arabs and the non-Arabs!"
Despite all these taunts, opposition
and obstruction, the sensible people among the Quraish believed that this
mission was not an ordinary one but had great potentialities. On one occasion
when the chiefs of Makkah sent Utbah to negotiate with the Prophet, he offered
all kinds of temptation to deflect the Prophet from his mission, but the
Prophet recited before him some verses of Sura Ha-Mim. Utbah was so moved that
when he left the colour of his face had changed and he told the Quraish on
return: "This mission carries with it something very great and portends a
profound change. A revolution is in the offing which will entirely transform
our lives". Then he advised them that Muhammad (PBUH) should be left
alone and not be interfered with. If the Arabs defeated him they might be
relieved but "if he gained power his kingdom will be yours and his power
will be yours and you will become the most respected among the people".
Thus when even Utbah could see the potentialities of this mission (that it
would set forth a great power), how could the Prophet and his Companions
remain in any doubt about it?
At one time when oppression had
reached its peak, some of the Prophet’s followers told him of their woes and
requested that he should call a curse upon the oppressors; the Prophet at
first explained that the path of mission like his was always fraught with
difficulties and obstacles. What tribulations were not faced by those who
treaded this path earlier! With full confidence he gave them good tidings
saying: "By God this campaigns will meet with success with Divine
Grace" and then he gave a picture of what would happened in the end-
"a rider will journey from Sanaa to Hadramaut and he will not have any
fear except that of God". He forecast such a bright future that as
compared wit the existing conditions where there were robberies and murders
and men were killed in broad daylight and women openly outraged, an order of
justice and peace would prevail when a traveler could go on his journey
unhampered and no one would dare attack him. On another occasion the Prophet
had said that the time was not far off when caravans would come to Makkah
without escorts.
How clear and unambiguous was his
goal!
Once the Prophet asked Usman bin Talha,
the key-bearer of the Kaabah, to open the door of the sacred House, which he
refused. The Prophet felt embarrassed but declared that a time would come when
the key would be in his hand and he would entrust it to whomsoever he liked.
If one considers the historical
pledges of the Ansar at Aqabah one will find that even the Ansar had foreseen
the fears of the political strife involved in this mission of truth, which
would have to be decided on the battlefield. On the one hand, the Ansar
pledged their complete support to the Prophet in his struggle and welcomed the
sacrifice of their elders and destruction of their property, and on the other
hand, they secured a promise from the Prophet that when God gave him power he
would not leave them and return to Makkah. Struggle, sacrifices and power! Did
not all these concepts clearly bring out the aim which the Prophet had before
him? On the eve of his migration to Medina the prayer which was revealed to
the Prophet had its end. "And grant me your help and power" Power
and domination were needed to support this holy mission. When the Prophet’s
uncle Abu Talib was urged to stop his support to him and Abu Talib entreated
him not to put him in difficulties, the Prophet made his famous declaration
that even if they placed the sun on his right hand and the moon on his left
hand, he would not give up his mission… "Till the mission triumphs or I
sacrifice my life in the struggle". It implies that the struggle was such
that it involved danger of life.
At Medina Adi bin Hatim came to the
Prophet, studied his personality, tried to understand the nature of his
mission and examined the manners of the Prophet and was greatly impressed. The
Prophet, reading his mind, told him not only of the prospects of the white
palaces of Babylon coming under his control, of abundance of wealth pouring in
and the vast numerical strength of Muslims but also explained to him the
system of Islamic justice declaring that soon conditions would improve so much
that a woman starting from Qadisiya alone for the Prophet’s Mosque would
reach it in perfect safety. Obviously he, who in the most distressing
conditions of migration could foresee the bracelets of the monarch of Iran on
the wrist of Saraga, could not be ignorant of his ultimate aim and social
idea! He did not struggle for it but it came to him as a gift from God. It can
be said that government was not sought for personal dominance or for worldly
gains but for the establishment of the mission, enforcement of the order of
justice for redeeming the humanity and constructing a social order! In fact,
while the Prophet had spiritual and moral revolution in view, he had before
him, and in equal measure, a political revolution as well.
AN ORDER – A
MOVEMENT
Philosophy is a mental attitude. A
philosopher has no direct concern with practical life or history. He draws
conclusions from events and conditions but takes no practical part in the
efforts to change them. Religion (in its current restricted sense) goes a
little further. It sets forth certain beliefs, and separating the individual
from society, also gives him some moral lessons. But the path of religion lies
outside any collective system. It neither interferes with the political
conditions nor seeks any comprehensive change in social institutions, nor
challenges the leadership of the time. The preaching of religion is on the
lines of a sermon. The preacher makes some exhortations in idealistic words
and passes on. He cares little about the condition of his hearers, whether
they are free or in bondage, nor worries how the public mind and character are
moulded by the activities of interested groups, nor does he think about what
influences the trend of daily events, nor even about ideologies acting against
his own exhortations or to what social system his most ardent followers
belong. He has no social ideal nor any plan of changing it. He has no
political sense nor capacity for leadership. He does whatever he can to instil
partial virtue in one department of life, while the rest continues to flourish
unchecked. What has a man of God to do with it!
Our Prophet, on the other hand, was
neither a philosopher to be contented with just propounding some lofty ideals
without taking any note of the factual conditions nor a mere preacher who gave
only pleasant sermons and shut his eyes to the pervasive evil and never
bothered about the consequences. This redeemer of the humanity was gifted with
social awareness and planned a complete transformation of human society. He
comprehended the forces and elements dominating the society, kept in view the
leadership which was at the helm of the crude social order, argued against it,
criticized it and even challenged it. He kept his eyes on the trend of history
and watched every event. He looked upon every move with the insight of a
leader and with a political consciousness and whether it would be a help or
hindrance in his campaigns of reform. He kept his eyes on all elements of
society to ascertain at what time each may be expected to help. He matched his
strength against that of the enemy and waited for the most appropriate time to
strike and when that time arrived he boldly advanced. He minutely studied the
movements of public opinion and smashed every propaganda of the enemy. Hostile
fronts of poets and orators were formed and to meet them he set up rival
groups of poets and orators. He strictly followed his principles but not with
closed eyes, rather watched the conditions and expediencies and adopted the
wisest course. Wherever he found opportunity he advanced his steps but when
the occasion was unfavourable he retraced his steps. Where two evils were
faced he avoided the one and dealt with the other. When war was inevitable he
did not shirk it and when peace was possible he would not shun it but readily
extended his hand of friendship. And what is most remarkable is that in all
his dealings he not only observed but also advocated fear of God and the moral
approach. When we consider this in the light of the Quranic teachings, we can
easily discover the difference between a religion and a system mere preaching
and a revolutionary call, individual purity and collective transformations.
Since the Prophet had launched a new
order, he selected persons of sound intellect and everybody who had his heart
illumined by truth was absorbed in the order after a severe test and whatever
organized forces were available at a particular time were put under his
guidance to fight against the barbarous system, intellectually and
politically, and, as a last resort, on the battlefield.
He did not make Sufis and derveshes of
those who gathered around him and did not lead them on to the path of hermits
and ascetics. He did not expect them to dread evil or fear those in authority.
They were not simple-minded and inert worshippers, but bold, fearless,
conscientious, wise, self-respecting dignified, intelligent, sensible, active,
energetic, initiators and restless workers. They did not adopt the ways of
priest and sadhus but were endowed with ability to lead. Men of refinement
after the best training and association with the finest order under the best
guidance became an invincible force. It was thus in spite of being a small
minority they dominated over the pagan Arabs. When in Makkah the number of
Muslims was just forty, it created such a stir in the city and the
surrounding areas that for years it
was the main topic of conversation. In Medina, while the supporters of the
Islamic movement hardly exceeded a few hundred, an Islamic state was
established in the face of a non-Muslim majority.
For establishing a collective order,
the Prophet did not wait for the whole of Arabia to accept Islam or till the
majority of them was reformed. Nor was it his idea to go on preaching and
reforming thoughts and beliefs till at last a wholesome order emerged or God
fulfilled Himself by making them dominant. He knew from history that the bulk
of the common people remains passive while only a small minority becomes
active, and one section of it becomes the bearer of reform or revolution while
another section obstructs it. The real struggle is between these two factions
of active elements, and when the scores are settled the masses are aroused of
their own accord. He was full aware that so long as evil leadership stood in
the way and continued its campaign of contaminating the people or at least in
keeping them stagnant, they could not accept a call for reform nor bring about
a change in their lives. Even for those who had responded to the call, it was
not possible to reform their lives to the full extent in the prevailing
corrupt atmosphere.
On the other hand, if the revolution
is delayed it becomes difficult for those who have achieved a position after
long efforts as the bearers of truth to maintain that position, since the
adverse conditions exert their full force in pushing them back. Thus the only
course open to a collective movement is to gather as much strength as possible
by selecting right-minded persons from among the active elements and to put
them in the struggle against the opponents and break their ranks. History
proves that all revolutions have been accomplished by active minorities. Since
the movement for reform attracts comparatively larger numbers from among the
active elements, rouses their latent sentiments and enhances their moral
strength by training, the opposing group despite its power and influence,
wealth and resources and also numerical superiority is defeated in the
struggle. The Battle of Badr is a clear proof of this. So when the Prophet
collected a sufficient number of right-minded persons, who, steeled by moral
force, could confront the evil leadership and its supporters, he did not
hesitate in taking the necessary steps to achieve his political aim. The real
significance of the victory over Makkah is that the evil leadership was
totally subjugated and as soon as it was routed people voluntarily began to
respond to the call of truth.
There is not a single example in
history where any virtuous system has ever prospered under evil leadership or
that a collective revolution was accomplished by mere preaching and sermons
and individual reform without political struggle. During the last thirteen
centuries after the Caliphate, there has been so much preaching and
sermonising in the schools, khanqahs and mosques where people are actively
engaged in individual reforms that even today the amount of work being done by
the Ulema, Sufis, teachers and writers is gigantic in its magnitude, and yet
no reform has been accomplished to the desired extent nor the society been so
far developed as to bring about a transformation in the collective life as
Prophet Muhammad’s revolution had brought about in Arabia fourteen centuries
ago. Obviously, there is some missing link in the theory of revolution, and
that is without political supports, change of leadership is impossible and so
individuals are approached leaving the general social order untouched.
Unfortunately, the political aspect of
the Prophet’s accomplishment has been so much obscured that it is difficult
to form a true concept of his mission and aims, and unless this aspect is
fully kept in view, it is impossible to understand the difference between
limited religiousness and the wider concept of the Islamic order. The Prophet
had come with a complete system to establish an order based on virtue and to
enforce the Divine laws. We should understand that the Prophet launched the
movement for comprehensive reform in the widest sense and to establish a new
society, for carrying out this movement he was fully endowed with the ability
of leadership and political consciousness and just as there is no other person
equal to him in other respects, in the same way he has no match in the
greatness of his political leadership.
The prophet ceaselessly advocated
virtue, struggled for the supremacy of truth and established a complete
system, on this basis. This cannot be comprehended within the narrow meaning
of religion. It was a mission, and a movement.
The glorious movement of the Prophet,
which established a Divine system of life by bringing about a revolution, had
as its distinguishing feature caused the essence of its creed pervaded all
aspects of life with equal strength. It dominated the entire social order. All
the institutions absorbed its impact. The one God, Who was worshipped within
the four walls of the mosque, was also Omnipresent and Omnipotent. The Qur’an
that was recited was the same Qur’an that formed the basis of court
judgements. Moral principles which were obeyed in the homes were also followed
in international relations. The truth which was preached from the pulpits was
also practiced in administration. The beliefs which were impressed on the
minds of individuals were also enforced on collective institutions. The mode
of thinking which guided the educational system also moulded the entire
culture. The Divine pleasure which was sought in prayer was also sought on the
battlefield and in wielding the bow and the sword. It was a system in which
the entire human life was under one Divine law and different values and codes
were not followed in different areas. There were no contradictions in the
system and its different parts never clashed with each other. There was no
confusion. There was no eclecticism. It was due to this phenomenon that the
humanity progressed under it with no parallel in history.
THE SPIRIT OF THE
REVOLUTION
It has probably been the greatest
misfortune of the humanity that whosoever found an opportunity to come to
power, by force of arms or by intrigue, by democratic means or by accident,
presumed that he was also a teacher a reformer. When such teachers and
reformers gain power, they appropriate all wisdom to themselves. They regard
themselves as the greatest thinkers. Discarding all sources of knowledge and
dismissing the wisest and most sensible elements of society wantonly, they
embark on things which prove disastrous at every turn. They want to mould the
humanity by violence reform life by using the rod. Often these sponsors of
reform and revolution are quite ignorant of human nature and do not possess
even the elementary knowledge about it. They have never given thought to the
subject of the correct methods of reforming life or to the causes of
degeneration and how best to remove them. Without learning from the experience
of the past, they start experiments of their own. In order to remove all
obstacles in their ventures, they reject all advice or criticism. They have
only one remedy for every evil, and that is wholesale violence. They enact
oppressive laws, subjecting people to unmitigated tyranny.
The revolution brought about by the
Prophet, on the other hand, had no element of violence in it, but a spirit of
affection and concern for human welfare marked every step. The Prophet was
most merciful to the humanity and had real love for all mankind. He explained
the nature of his mission by the example that he was saving them from falling
into the abyss towards which they were madly rushing. Hence, the Qur'an
described him as the Apostle of Mercy. Just imagine how he accomplished such a
great revolution without a single instance of his having resorted to undue
force. The decade of the Prophet’s life at Medina was a period of continuous
emergency. Three large-scale attacks were made by the Quraish while small
clashes and frontier attacks were quite frequent. Different tribes attacked
Medina at different time from different places. Patrol parties were regularly
sent from Medina and military expeditions were undertaking to deal with
disturbing elements while guards had to be kept ready at night. In addition to
this, there were constant conspiracies by the Jews and the hypocrites. In
short, it was the life of a military camp. There were intrigues for disrupting
Muslim society, for creating dissension, for defeating the Prophet’s mission
and for even killing the Prophet. Could there be any greater emergency? But
the Prophet never assumed dictatorial powers, nor promulgated despotic laws.
No one was ever imprisoned or punished by emergency powers. No fines or
punitive taxes were imposed and no citizen was taxed beyond the impositions
ordained by the Divine law. The right of opposition and criticism was never
taken away nor was anyone silenced or confined. Even the most mischievous
person, Abdullah bin Ubay, was left unhindered. The Prophet had full trust in
the righteousness of his mission and excellence of his character. He never
imposed his superiority over others. He never indulged in extravagant talk nor
insulted anyone but patiently bore the affront of enemies, who, in fact, were
weaker. It was this attitude which won the hearts of his enemies, while his
followers were loyal to him with all their souls. His opponents appeared meek
and inferior before him and when they bow end their heads before truth and
nobility, they were completely transformed.
The love of God which the Prophet bore
in his heart manifested itself in another form: he loved God’s creation with
the same intensity. Illustration of his love for the humanity can be had from
the fact that for the very people of Makkah who opposed him with all their
might, the Prophet sent a supply of food when they were afflicted with famine
and also five hundred gold coins for the relief of the poor. One night when
the wailings of the prisoners of Badr reached his ears, he was so upset that
he could not sleep till the ropes which bound them were loosened. Then by his
order six thousand prisoners of Banu Hawazin were freed on their appeal. The
greatest demonstration of his love for the humanity was at the time of his
triumphant entry into Makkah. When those who had fought against him for 20
years came to him defeated, he pardoned them all. A conqueror on such an
occasion would have ordered a general massacre or perennial imprisonment as
the people of Makkah were legally and morally guilty and deserved to be
punished, but because of the Prophet’s love for the humanity, they were
generously forgiven for their crimes and excesses, and the Prophet declared:
‘There is no punishment for you today. You are all free!" to win their
hearts, he showered wealth on them and instead of humiliating them, he gave
them responsible work. The Prophet knew the revolution which degrades itself
by taking revenge digs its own grave while the revolution which forgives and
pacifies wins the hearts of even enemies and gains the support of those who
had opposed it. The Quraish forced the Prophet into war and once on the
battlefield, the Prophet fought with courage and determination but his
military and defensive policies were such that they did least harm to the
enemy; he took every possible care that even during war respect for the
humanity was maintained. No other revolution can present such outstanding and
generous examples of love for the humanity. His revolution was purely
educative, and based on goodwill towards all mankind.
A NEW MAN BORN
We have before us histories of
numerous movements of reform, uplift and revolution, but each one of them
accepted man as he was and concentrated only on external change. Such changes
were superficial and totally failed in solving the problems of life. the most
striking achievement of the Prophet was that man was changed from within and
completely transformed. The self-seeking animal which existed in the shape of
man was totally effaced by the power of truth and in his place emerged a
God-fearing and principled man. If you look at the mesmeric spell of this man
you will be wonder-struck. A young drunkard of Makkah like Hazrat Umar was
transformed and to what great heights he rose! Fuzala was elevated and to what
greatness! Look to Zul Bajadain, how he spurned wealth and comforts and took
to the life of simplicity! Look at Hazrat Abu Zarr and his revolutionary
spirit that challenged the unbelievers at the Kaabah and suffered much beating
at their hands. Look at the character of Ka'ab bin Malik and condition of Abu
Khaisma and to the revolutionary courage and determination of the maid
servants like Lubaina and Summaiyya and also see Ma’iz bin Malik Aslami and
Ghamidiya. Take a lesson from the boldness of Hazrat Jafar at the court of
Negus and the independent spirit of Rabie’ bin Amir at the court of the
Iranian commander-in-chief and who among the galaxy of heroes does not display
the courage of his conviction!
These personalities formed the society
and such leaders and workers were produced to run the organization of truth,
that when the prohibition of wine was proclaimed the cups raised to the lips
were promptly thrown away and the casks of the best of wines were emptied on
the streets. When women were ordered to cover their heads and bosoms,
immediately scarf’s were prepared. When the call of Jihad was made, children
stood on their tiptoes to increase their heights so that they might not be
disqualified. When subscription were called forth, rich merchants like Hazrat
Usman presented a long line of camels laden with wealth and the devoted
companion like Abu Bakr placed all his belongings at the feet of the Prophet
Similarly, even the labourer surrendered the dates earned as the day’s wages
and kept nothing for himself. When the Ansar were called to rehabilitate the
Muhajirin they equally divided their property, their houses, corns fields and
orchards and gave evidence of exemplary brotherliness. When officers were
called for civil service, the world found for the first time governors working
on the token salary of just one dirham per month. When the spoils of war were
ordered to be deposited with the army commander, even needles were brought
before the commander and it will be recorded in history in its brightest page
that a soldier named Amir came with a large treasure of Madain and before
anybody could discover it, he carried it in the darkness of the night and
quietly deposited it with commander. These were the people who introduced an
era of righteousness, where crimes became rare and during the ten years of
Prophet’s life at Medina only a few cases came to the court. The conditions
were so ideal that there was no need for the crime investigation body. The
conscience of the people was sufficient as their guard and guide.
This was the revolution which while
changing the external order also changed the mind and heart of man and
produced a new character. It succeeded in solving the basic problems of life
and thus the salvation of the prevailing crisis.
THE PROPHET’S
GREAT SACRIFICE
The Islamic revolution is unique in
another respect in that its sponsor, in spite of its accomplishment with
innumerable sacrifices, did not take any compensation or reward for it. He
sacrificed everything for the good of the humanity but did not take in return
even as much as was rationally, legally and conventionally, permissible and
just. Not the slightest stain of selfishness or avarice is found in this great
triumph. Can one find any other example to equal that?
From the economic point of view, the
Prophet sacrificed his successful trade, a gave away all his earnings for the
mission and when its success was assured, he distributed all his wealth with
his own hands; he preferred a life of extremely modest and simple living for
his own. He did not leave behind any money for his family nor acquire any
property or establish any financial rights for his household during his
lifetime nor did leave behind any hereditary office of succession. He did not
recruit any guards or servants or acquire conveyance and did not like to have
any furnishings in his home.
From the political point of view, he
did not claim any prerogative for himself and never used his authority against
anyone beyond that prescribed by God. He did not issue any arbitrary law to
exalt his political position. Although a serious state of emergency persisted
in Medina, and he had to face ever increasing intrigues and conspiracies of
the Jews and hypocrites, he never interned anyone or imposed any restrictions
of issued any conscience-killing orders, or established any emergency courts
or ordered flogging. On the other hand, he gave perfect liberty for criticism,
advice and difference of opinion. He also allowed people to reject his
personal suggestions. These rights and privileges were not merely on paper but
were actually practiced. Occasionally, the Prophet discarded his own valuable
opinion and accepted others point of view.
If he wanted to give some concession
to someone he obtained permission from his companions. For instance, once when
Hazrat Abul Aas came as a prisoner and Hazrat Zainab sent a necklace as his
ransom, which was gift from Hazrat Khadija (the Prophet’s first consort),
the Prophet appealed at a public meeting for the return of that necklace.
Similarly, when the property of Abul Aas came as a booty he returned it but
only after taking permission from the public. Once, a deputation arrived at
Jaarana for the release of prisoners of the Battle of Hunain appealing to the
Prophet in the name of his foster mother. The prisoners had already been
distributed and when the Prophet released prisoners attached to the Quraish on
his own initiative, he appealed for others at a public meeting and when the
people, found that the Prophet had released prisoners allotted to his
relatives, all of them released those given to them. In such cases the Prophet
never used any pressure.
From the social point of view, the
Prophet preferred equal status for himself and never claimed any preferential
treatment, nor did he adopt any higher standard in the matter of food or
dress, nor did he like a distinctive place at public gatherings. He would not
see people standing before him as a mark of respect or encourage others to
address him with the title of master or chief. On the battlefield or while
travelling, digging the ditch or building mosques, he worked with his
companions in carrying building material, breaking stones and collecting wood
with his own hands. He allowed the people to make a stern demand from him for
the recovery of a loan and he offered himself to the public for taking revenge
if he had done any wrong to anyone.
It was this lofty ideal of the
redeemer of the humanity which was entrusted to us, and it was to popularize
this message that we were raised to the high position of "witnesses over
men" and the "balanced community". This slogan of truth was
given to us as a trust so that as successors of the Prophet we play the role
of redeemer of the humanity and whenever mankind is in difficulties and the
society is involved in a crisis, we rush to their rescue. But we failed to
keep aloft this banner of truth, rather we destroyed it with our own hands.
The result was that when the modern age took a turn towards materialism, we
were unable to check it. It is the bitter fruit of our failure that the entire
human life is now facing a crisis,
world leadership is in ungodly hands, conflicting materialistic ideologies
clashing with one another are disturbing the peace of mind, and we ourselves
have become their slaves. No amount of misfortunes instils in us a sense of
shame, and neither the disorders in Islamic society nor the crisis in human
ranks infuse in us a sense of duty.
Behind the deceptive curtains of the
modern materialistic civilization, let us survey the conditions of the
humanity and a distressing spectacle will be before our eyes. The mankind is
caught in the clutches of strange values and everywhere there is a struggle
for wealth and power. The light of moral consciousness in man has
extinguished, crimes are increasing with the advance of civilization and as
psychological perplexities prevail, mental peace is altogether gone. Confusion
prevails in the human mind and character. No sector of human life is
uncontaminated. The spirit of truth has gone out of philosophy and science and
there is no sincerity in beliefs and ideas. Spiritual values have declined
while the law has become devoid of the spirit of justice, and self-seeking
mentally has replaced the deep urge for service in politics. In the social
sphere, groups of oppressors and the oppressed have emerged. Sex dominates the
fine arts and contradictions are found in every part of social life. Rival
forces are at war and the whole history is turned into a dreaful drama.
Learning has advanced but its follies continue to pester us. Fountains of
knowledge are there but these very fountains foster misconception which
enslave humanity. Piles of wealth lie scattered all over but a vast majority
still lives in abject poverty, penury and want. Thousands of organizations,
political groups, ideological parties and contradicted relationships exist but
there is no brotherly attachment between man and man. There is the talk of
development of rational, political, moral and social consciousness, but the
most hateful weapons of oppression and violence are still being used against
humanity. History is a vast battleground in which there are horrifying clashes
between imperialism and freedom, Communism and capitalism, democracy and
dictatorship, individualism and collectivism, and the Orient and the Occident.
This is the world in which we live. We
are facing the challenge of global crisis. Modern materialistic civilization
or the man fostered by it is incapable of taking up the challenge. There is no
new philosophy which can provide even a momentary relief. Nowhere can
salvation be found. In this perplexing period when darkness is enveloping man
from all sides there is only one light which can be seen, far off, fourteen
hundred years away. This is the light of the greatest benefactor of the
humanity, light of Prophet Muhammad (PBUH), which we claiming to be the
followers of Muhammad (PBUH), have eclipsed by our confused thinking and
unprincipled conduct.
HOW TO STUDY THE
PROPHET’S LIFE
To our mind the only object of
studying the Prophet’s life is that the light of his message becomes again
fresh before us and before humanity, and in the midst of prevailing darkness
life again finds the path of felicity just as the way was found in the
crisis-ridden sixth centuries of Christian era.
Unfortunately, we do not study the
Prophet’s life in appropriate spirit with the understanding that we have to
adopt him as our model and mould our lives accordingly. On the other hand,
some other considerations have come in the way and are multiplying.
Muslims take interest in the Prophet’s
life just for the sake of heavenly reward. It is true that every attempt to
get access to the Prophet is a virtue in the sight of God and we expect reward
for it, but should not the foremost aim of such an effort be to reform our
lives? We hold gatherings on the Prophet’s birthday in the belief that the
Prophet’s soul is present at these gatherings and is pleased to see the
devotion of his followers. Trays of sweets, garlands of flowers, qawwalis and
poems in praise of the Prophet, burning incense, and illuminations are all
mere ostensible indications of this devotion. But the picture of the Prophet’s
life which is presented to us in such gatherings is not the picture of a man-
a man of flesh and blood. We are introduced to a superhuman being whose body
has a halo of light, whose shadow does not fall on the ground, whose entire
life is full or miracles and all his duties and prayers are performed by
angels and everything and about his is a mystery. It is not denied that the
Prophet’s spiritual and moral level is supreme among the human beings. Many
superhuman factors can be seen as also miracles and the presence of angels.
But in any case the holy life was that of a human being and this is the very
basis of its greatness because a life with no parallels was presented by a
man. Every activity of his is carried on under the laws of nature and
conventions of history and culture, and sacrifices are made at every stage of
success. His life can be a model for us to emulate only as a man and only as a
man can we take lessons from him, learn adherence to principles and
recognition of duties, acquire courage determination from him, cultivate the
spirit of service to the humanity from his example and create in ourselves an
urge to fight against the forces of evil. If you make the Prophet’s life all
miracles and give it the colour of the life of a superman, where will then be
the model for this earthly man? We can feel dreaded for such a person but
cannot imbibe any of his attributes. We can adore him but cannot follow him.
Of late, a tendency has crept in from
the West which is called hero worship under which great personalities of
history are adored and idolized and their birthdays are celebrated with all
pomp. But such demonstrations are hollow and although a particular kind of
sermonising is common in all such celebrations they have the least effect on
our lives.
Another tendency is to regard the
Prophet’s message not as a code of conduct of life, but just as a religion
only for reverence. Those who think like this feel that the Prophet came to
teach a few beliefs, some rites and prayers, some recitations, some moral
principles and some religious laws and his object was just to produce people
who would call themselves Muslims. For them the Prophet’s life is nothing
more than the combination of some rules of cleanliness, prayers, recitations
and individual moralities. But in the wider field of social life they serve
every evil purpose with perfect ease and league themselves with any mischief.
Such people have missed the brightest chapters of the Prophet’s life and got
themselves lost itself in its preface alone. This picture of the Prophet’s
life cannot have any effect on other nations of the modern age, even the
Muslim youths cannot conceive that the Prophet can also be a leader of
civilised life and that some of the most complex and difficult problems can be
satisfactorily solved through him. This had led a curtain being drawn before
the Prophet’s life.
These erroneous conceptions flourish
only because the atmosphere is congenial to them. The political and social
system which is before us and the kind of life we lived need a particular type
of man and want to see a particular type of character in him. In other words
the practical life here does not at all need the type of man which is
presented by the Prophet’s life, and the mind and character which can
acquired from the Prophet’s life has no relevance. Parents are fostering
their children on the model of
their choice and years are devoted to
educate the young for this life. now entire world which has been consciously
or unconsciously adjusting itself to this model can gain nothing by writing or
reading books on the Prophet’s life or by hearing and delivering sermons on
the subject. They will never have the urge to follow the real model of the
Prophet’s life.
The fact is that we have completely
missed the correct concept of the Prophet’s life because other extraneous
viewpoints are at work. Thus despite the presence of all the spectacles of
devotion and love and the minds devoted to the study of the Prophet’s life,
the man whose model the Prophet has presented never appears. The Prophet’s
life cannot enter into us in any other way except by our determination to work
for the ideal to which he dedicated himself.
The Prophet’s life is not the story
of Rustam and Sohrab or the tale of a Thousand And One Nights. It is not the
story of an imaginary character and its study is not to be treated as a
literary pastime! It is not the life of a person but the story of a historical
force which appeared in the form of a man. It is not the story of a darvesh
who cut himself off from the world and sitting in seclusion had devoted
himself to self-purification. On the other hand, it is the biography of one
who was the moving spirit of a movement. It is not the story of a man but of a
man-maker. It covers the noble deeds of the builder of a new world. The
achievements of a whole community, a revolutionary movement and a collective
effort are comprised in it. The Prophet’s life from the cave of Hira to the
cave of Thaur, from the sanctuary of the Kabaa to the market of Taif, from the
closets of the Mothers of Muslims to the battlefield, is all-embracing. His
impress is the hallmark of many lives. Abu Bakr, Umar, Ali, Ammar, Yasir,
Khalid, Khwailid, Bilal and Suhail are different chapters of one life. There
is a whole garden where every flower and petal narrates the gardener’s life.
The prophet, in fact, is not a
"great man" in the limited sense of the term. His life is not the
story of any great or famous man as are indicated among the heroes. His
personality is far above that of any of the great and famous men. The world
has produced many great men and is still producing them. There have been great
men who presented a constructive idea, and those who thought over moral and
legal codes, and those who worked for social reforms and those who conquered
countries and left mark of glorious achievements, and those who administered
kingdoms and those who presented surprising examples of spiritual life and
those who showed the world the highest models of personal morality. But when
we study the lives of these great men we find that their energies were
concentrated on one branch only, leaving the other branches bare. We find one
part very bright while the others are quite dark. There is excess on one side
and deficit on the other. But in the Prophet’s life, every part is
well-balanced and the whole is the model of perfection. There is warmth as
well as coolness, spiritualism as well as materialism, prayers as well as
respect for the individual, leadership of the community as well as household
engagements, relief for the oppressed and restraint on the oppressor, and all
features are evenly balanced and supplement one another. There is a model for
every aspect of human life and once a man takes a lesson from it, he needs no
other guidance from anywhere and it is a light for all ages to come and for
all climes and communities, the hottest or the coldest, the black or the
white. Many great men have taken light and guidance from this greatest of men
and prospered and wherever there is progress and advancement it is because of
examples set by him.
The community organized by him had the
responsibility of fostering and propagating his great message, but the
community itself has strayed away from the right path and is in disorder.
There are volumes and volumes of books describing his great achievements and
the methods by which they were accomplished, but there is not a trace of this
in the lives of the community or its actions or mental attitudes. Some faded
lines of his thinking, politics, life, conduct, character and culture are
still visible but they are being eroded by a mixture of many new features and
as the community stands today it gives no evidence of being representative of
those traditions. Rather, it stands as a beggar at the door of every perverse
ideology and is ashamed of its own proud inheritance. The Qur’an has been
kept wrapped up in covers and the Prophet’s life has become a forgotten
chapter.
Worst of all, the Muslim community has
lost its universal character and degraded itself into a religious and communal
group and assigns to the Prophet the role of only religious and national
leader and confines this international personality and his universal message
to a specified group although the Prophet’s role was that of a world teacher
and a redeemer of the humanity. It was necessary to present the Prophet as a
model for the humanity so that anyone casting himself in its mould could
become a source of happiness for himself and for the human race and
disentangle himself from perplexing problems and achieve a purified system of
life. The example of Prophet’s life is a universal boon like the light of
the sun or the rain or the air. It is we who have shut ourselves in the shell
of ignorance and inaction. Today we try to gain something from the teachings
of Plato, Socrates, Machiavelli, Marx, Freud and Einstein without any
prejudice but there are innumerable prejudices in the way of seeking any
guidance from the light and enlightenment of Prophet Muhammad (peace be upon
him). There is a notion prevailing that Muhammad (peace be upon him) is the
Prophet of the Muslims and since others have no concern with the Muslims,
Muslims have no concern with them. Whey should others have anything to do with
the Prophet and teacher of the Muslims? Unfortunately, our own attitude is to
a large extent responsible for this trend.
The western nations which held the
leadership in later rationalistic and democratic age could not comprehend the
Prophet’s message and the order established by it. The European mind could
not visualize the personality which shines in the background of the European
renaissance and whose hand could be traced behind the democratic and
international movements and religious reforms. There are various factors to
account for it but the major factor is the religious prejudice of the minority
among them which became dominant and confronted the Muslim power with all
available weapons making them subservient in the end. The bitterness created
by the crushing defeat of the Crusades was also partly responsible for this.
Furthermore, the life of the Prophet is not studied as a whole but in
fragments, giving prominence to the features regarded as unfavourable by the
Western mentality. That method of studying a mission can never lead to a
correct appraisal and the result is an overdose of biased and hostile
literature on the subject, prejudicing the minds of even those who are not
absolutely averse to the truth.
This book is a humble attempt to
remove the cobwebs of prejudice and misconception and to present the Prophet’s
life in a manner that will appeal to a wider circle of the humanity, to bring
out clearly the universal aspects of the Prophet’s message, his concern for
the entire mankind, for the whole world of the East and the West, of both
black and white for the classes and the masses, for labourers and the elite
class, for men and women of all walks of life and of all religions and
political persuasions, for the rulers and the ruled, for the learned and the
ignorant and for every man in every field of activity.
THE PERSONALITY AT A
GLANCE
THE PHYSICAL
APPEARANCE OF THE PROPHET AND HIS MANNERS
Those who accomplish great deeds in
the world, particularly the prophets and reformers, are gifted with a
charismatic personality and it is this personality which is the power behind
all their works of reform and leadership of movements and building up of a new
order, based on a particular way of thinking. Thus, while studying the Prophet’s
life we should first assess the personality of this redeemer of the humanity.
The appearance of a man helps a great
deal in understanding his personality. The body structure, physical features
and symmetry of body parts are indications of his mental and moral makeup. The
face being the index of the mind, it is an open book in which a man’s
character and the history of his future achievements can be clearly read. We
do not have any picture or image of this greatest man whereby we can have the
privilege of looking at his elegance because the Prophet himself prohibited
the drawing or sculpturing of his picture as he feared this would be abused
and might even be worshipped, which would annul the most basic tenet of Islam.
All pictures of him, drawn by non-Muslims are imaginary and are based on their
biased view of the Prophet. We, therefore, have only some pen-portraits drawn
by his companions, which give us a glimpse of his appearance.
Abdullah bin Salam was a Jew of great
learning; the moment he saw the Prophet, he was convinced of the truth of his
mission and embraced Islam. He said, "As soon as I saw the Prophet, I
realized that this face cannot be that of an impostor." Another
companion, Abu Ramsa Taimi says, "I went to the Prophet with my son and
the people there pointed him out to me. Immediately my son and the people
there pointed him out to me. Immediately on seeing him I was convinced that he
was truly a messenger of God." A caravan of merchants came to Medina and
camped outside the city. The Prophet incidentally passed that way and
purchased a camel, promising to send its price from home. The owner of the
camel felt worried that he had trusted a man whom he did not know whereupon
his mother said, "Do not worry. I have seen the face of a man which was
bright like the moon. A man with such features cannot be false and if he does
not send the price of the camel. I will give it to you myself." Later,
however, the Prophet sent to him dates worth more than the price of the camel.
The mother and aunt of Qarsafa had said. "We have not seen more handsome
man than the Prophet. We saw light coming out of his lips." Abu Huraira
remarked, "The Prophet was like a bright sun. I have not seen a more
handsome than the Prophet. Rab’ee, daughter of Mu’awwaz. Had said,
"If you had seen the Prophet, you would have felt as if the sun had
risen." Hazrath Ali said, "On the very first sight of him you would
feel awe." Hazrath Jabir Samra said, "I was once looking at the
Prophet in the moonlight and comparing his face with the moon. At last I
realized that the Prophet was much more handsome than the moon." Ka’ab
bin Malik said, "When the Prophet was pleased, his face became as bright
as the moon and we could find from his face that he was pleased."
Now let us see the statements of people
about different parts of his physical features:
Face : "His face shone like the
moon." - (Hind bin Abi Hala)
"His face was round like the
moon." – (Bara bin Azib)
"His face was not quite round but
inclined to roundness." – (Hazrat Ali)
"Broad forehead, slanting thick
brows parted in the middle. A vein protruded between the two parts which
became more prominent in anger." (Hind bin Abi Hala)
Colour :"Neither white like lime,
nor tanned, but brown with whiteness predominant." – (Hazrath Anas)
"White, reddish." – (Hazrath
Ali)
"White but wholesome." – (Abu
Tufail)
"White and bright." – (Hind
bin Abi Hala)
Eyes :"Black, with long
eyelashes." (Hazrath Ali)
"Black and drooping. Habit of
looking from the corner of the eyes in shyness." – (Hind bin Abi Hala)
"Red lines in the white parts, wide
sockets, and natural grey corners." – (Jabir bin Samra)
Nose :"Somewhat high with unique
brightness whereby it looked large at first sight." – (Hind bin Abi
Hala)
Cheeks :"Even and soft, a bit of
flesh drooping at the lower end." – (Hind bin Abi Hala)
Mouth :"Wide." – (Jabir bin
Samra)
"Moderately wide." – (Hind
bin Abi Hala)
Teeth :"Thin and bright,
symmetrical, openings in front teeth." – (Hazrath Ibn Abbas)
"When talking a light seemed to
sparkle from the teeth." – (Hazrath Anas)
Beard :"Full and thick." -
(Hind bin Abi Hala)
Neck :"Thin and long, beautifully
chiselled like a statue Colour of the neck white like silver and
handsome." – (Hind bin Abi Hala)
Head :"Large but symmetrical."-
(Hind bin Abi Hala)
Hair :"Neither quite straight, nor
sheep like." – (Qatada)
"Slightly curly." – (Hazrath
Anas)
"Thick, sometimes touching ear lobes
and sometimes reaching upto shoulders."- (Bara bin Azib)
"Parted in the middle." - (Hind
bin Abi Hala)
"The body did not have much hair. A
line of hair running from the chest to the navel." – (Hazrath Ali and
Hind bin Abi Hala)
"There were some hair on shoulders,
arms and upper chest." (Hind bin Abi Hala)
General Structure :"Body well built,
bones joining limbs large and strong."- (Hind bin Abi Hala)
"Body was not fat." (Hazrath
Ali)
"Neither tall nor short, small but
middle-sized." – (Hazrath Anas)
"Inclined to be tall. Among the
people he appeared to rise higher than others." – (Bara bin Azib)
"The abdomen was not
protruding." – (Umme-e-Mabad)
"Despite has poor conditions and
lack of proper food his body was stronger and more virile than those of better
nourished persons." – (Al-Mawahib)
"I have not seen a braver and
stronger man than the Prophet." – (Ibn Umar)
Shoulder and Chest : "Chest broad
and even with the abdomen." – (Hind bin Abi Hala)
"Chest broad." – (Bara bin
Azib)
"Width between shoulders more than
usual." – (Hind bin Abi Hala and Bara bin Azib)
"Portion between shoulders
fleshy." – (Hazrath Ali)
Arms and Hands :"Wrists large, palms
wide and fingers symmetrically large." (Hind bin Abi Hala)
"I have not touched any thick or
thin silk or anything else which was softer and fleshier than Prophet’s
palms." – (Hazrath Anas)
Calfs and Feet :"Calfs were not
fleshy but symmetrical." – (Jabir bin Samra)
"Feet were fleshy, lower parts of
feet little hollow and feet so smooth that they could not retain water."
– (Jabir bin Samra)
"Very little flesh on heels."
– (Jabir bin Samra)
The most graphic description of the
Prophet was given by an old woman at whose house the Prophet stopped on his
way from the cave of Thaur to Medina and her goats gave so much milk that the
Prophet and his companions were fully satisfied and yet there was much left
over. When the old woman’s husband returned home and expressed his surprise,
the woman gave the description of the Prophet as follows:
"Handsome features, bright face,
likeable temperament, neither the abdomen protruding nor hair of the head
fallen out, graceful, handsome, eyes black and large, hair long and thick,
voice clear, long neck, bright black of the eye, natural grey corners, thin
and drooping eyelashes, black and curly hair, silent with dignity inclined to
cordiality, graceful and captivating at a distance and very sweet and most
handsome from near, talk sweet and words clear, neither more nor less than
necessary, all talk consistent, middle-sized, neither short so as to look
insignificant nor tall to look unbecoming, a fresh twig of handsome plant,
charming to look at and well- built. His companions are so devoted that they
always surround him, quietly listen to what he says and promptly obey what he
orders. Obeyed, liked, neither verbose nor cryptic."
The original Arabic has been translated
into Urdu in the book Rahmatul Lil Alamin.
Dress: The Qur’an says:
"Oh ye children of Adam! We have
bestowed raiment upon you to cover your shame as well as be an adornment to
you. But the raiment of righteousness is the best." (VII 26)
At another place:
"He made you garments to protect
you from heat and coats of mail to protect you from (mutual) violence."
– (XVI: 81)
Thus the Prophet’s dress was
governed by these conditions. It was protective and dignified and with all
that a dress which indicated the fear of God. It served needs and followed
some strict moral principles and good taste. The Prophet hated pride and
ornamentation. He said, "I am a servant of God and dress up as
such." Usually the Prophet’s dress consisted of loose cloth tied above
the navel and reaching up to a little above the ankles, the front portion
somewhat lower than the back, a little long shirt (Kurta) and turban. When he
saw some of his companions wearing trousers he liked it and purchased a pair
for himself. It was also found among the things he left after his death.
Sometimes he also put on a cap and also socks. A pair of socks sent as a gift
by the Negus was worn by him and he passed his hands on them in ablution
(instead of washing the feet). A pair of socks presented by Wahiawa Kalbi was
used by him till they were worn out. He preferred white clothes and directed
that dead bodies also should be wrapped in white. His footwear was like a
Chappal. He also put on a ring on his little finger which had the words
"Muhammad Rasul Ullah" engraved on it and was also used as a seal.
His clothes were always clean and though he disliked ostentation he never
dressed like anchorites. He was very careful about his hair and particularly
of his beard and ordered that those who kept beard should keep it and tidy. He
always kept the following seven articles near his bed whether at home or
traveling: (1)A bottle of oil,(2)Comb,(3) Surma dani, (4) Scissors, (5) Stick
for tooth-brush, (6) Mirror and (7) A thin chip of wood. He was very fond of
perfumes and was pleased to accept gifts of these.
He walked with firm and dignified
steps always looking ahead. Despite his very heave responsibilities he found
time to participate in social conversations in which all kinds of religious
and mundane subjects were discussed. He always spoke slowly and pronounced
each word so distinctly that his listeners could memorise them. The modulation
of his voice in talking was most striking. Arabic language was already
well-know for its brilliance and polish and the Prophet’s language as he
himself claimed was inspired, so in clarity, and style and comprehensiveness,
his language was unique and brevity of expression was its chief
characteristic, so that his few words carried great meanings. If it were
possible to render into translation some of his most beautiful expressions and
remarks, we may have given here some but those interested in the subject are
referred to the original of these. Two of his greatest orations are, one on
the conquest of Makkah and the second on his last Hajj. The last one in a way
opens a new chapter of history. 23
The Prophet greeted everyone whom he
met on the way when he went out and was always ahead in wishing others. If he
sent a message to anyone he also sent his wishes with it. If someone sent a
message to him he greeted both the sender and the messenger. Once he passed by
a group of children and greeted them. When he passed by a group of women he
greeted them too. He used to wish everyone at home when going out and while
coming in. He shook hands with friends and also embraced them and sometimes
even kissed them on the forehead. While shaking hands he never withdrew his
hands till the other man had withdrawn his. In the assembly of people he
always chose the corner place to sit and never jumped over others to go ahead.
He used to say, "I sit as a servant of God should sit." He
disapproved of people rising for him in respect. If someone came to visit him
he spread a sheet of cloth for him to squat on and did not dismiss the visitor
till he himself wanted to leave. He never introduced any irrelevant subject in
the talk but participated in the general topic of discussion and talked with
his companions most cordially. Stories of pre-Islamic days were told and
laughed at. Verses were also recited
and commented upon. If the Prophet found from the faces that people were
disinterested in any subject he would at once change the topic. He treated all
those present with equal cordiality so that no one could complain of
indifference or discrimination. If someone interjected an irrelevant topic in
the course of the conversation, the Prophet overlooked it, reverted to the
subject of discussion and then turned to the person who had talked
irrelevantly. He never turned away his face from anyone unless the other one
looked away or finished his talk if he was speaking in confidence. He even
gave a hearing to the talk he did not like but admonished in a general way.
Even for those whom he disliked the Prophet had smiling face. Once a person
came to him whom he used to call the worst of his group but he talked to him
with all cordiality and on Hazrath Ayesha’s expressing surprised said,
"By God, the man whom people avoided because of his discourtesy will have
the worst place on the Day of Judgement."
When he went to meet anyone he sent
his greetings from outside and sought permission, and if it was night he
wished in such a way that the person concerned might hear if he was awake and
if he was asleep he might not be disturbed. If he did not receive a response,
he returned without any annoyance. If anyone removed a straw or dust from his
clothes he thanked him and said, "May God keep away from you everything
that you dislike." He accepted gifts and offered gifts in return. If
someone was harmed by him accidentally he gave him the right to retaliate or
sent him some gift. If anyone came to him putting on new clothes, he would
say, "Very Good, Very Good. Wear it for long till it is worn out.’ He
did not retaliate for ill-treatment from others but forgave them. If anyone
accosted him even if he was one from his family, he always responded with a
respectful ‘yes’.
He was particularly keen on calling
upon a sick person and on visiting him, he enquired about his health, sat by
his side, passed his hands over his forehead and if he asked for anything to
eat, he would send for it if it was not harmful. He caressed the patient,
pacified him and told him "God willing, you will recover soon." He
even went to call on ailing relatives who had not accepted Islam. He called on
a sick Jewish child, who then accepted Islam. There was no fixed time for such
visits but the moment he heard of an illness and he was free, he went to see
the patient. He even called on Abdullah bin Ubayy, the leader of the
hypocrites, when he was ill.
When he heard of the death of anyone
he visited the bereaved family members and consoled them; he prohibited loud
lamentations. He insisted on the dead body being shrouded in clean white
cloth. If any dead body passed before him he stood up even if the dead man was
not a Muslim. He also insisted on the burial taking place immediately after
death. He led the funeral prayers of Muslims and accompanied the bier. He
advised that people should send food to the house where a death had occurred.
He embraced the person who returned from a journey and bade farewell to those
departing, saying "Please remember me in your prayers."
He was particularly interested in
children whom he called flowers of the garden of God and said that it was they
who would be future leaders of the Islamic movement. He patted the children
and prayed for them. If a baby was brought to him he took him on his lap. If
he met a child on a journey he took him on his conveyance. When he received a
seasonal fruit for the first time he gave it to the children. Occasionally, he
also found time to play with them.
His treatment of the people is best
illustrated by Hazrath Anas. This is what he said, "I had been with the
Prophet for ten years and he never snubbed me even once. He never criticized
anything I did for him and he never resented if I failed to do something. He
treated all his servants and dependents the same way. He never beat any of his
servants." This is further corroborated by Hazrath Ayesha who said that
the Prophet never beat any of his servants or dependents nor took revenge on
anyone.
HOME LIFE
The Prophet’s public and private
life was governed by one common principle. Replying to a question Hazrat
Ayesha is reported to have said, "He was just like other men. He himself
took care of his clothes, milked his goats, stitched his tore apparels and
mended his shoes and leather buckets. He carried loads, gave fodder to
animals. If there was a servant he also worked with him and shared his labour.
He himself brought provisions from the market and carried them in a sheet of
cloth." Hazrath Ayesha also said, "The Prophet was the most lenient
man at home, smiling and cordial. In fact, there was no one more affectionate
to his people than the Prophet." According to Hazrath Ali, the Prophet
was occupied at home in three kinds of activities: he spent some time in
prayers and some time on his dependents and some time in rest. At the same
time he spent some time for general meetings at the mosque and for friends and
guests, and to receive people who came to him for their personal needs. In
fact, he found very little time for rest. He had to arrange provisions for his
consorts and for their training and the work of reforming women was also
carried on through them. Many women came to him with their problems which they
conveyed on him through his consorts. But despite that, his domestic life was
never artificial or onerous. It was a man’s home in which there were natural
feelings. There were smiles and also tears, affections were at work and at
times strains of jealousy. There were worries and also enjoyments and whenever
the Prophet arrived at once the home was bright and glowing. There was
conversation on general topics and sometimes there was story-telling and
interesting titbits. It is related, for instance, that once Hazrath Ayesha
cooked a preparation of minced meat and wheat flour when Hazrath Sauda was
present and the Prophet was sitting between them. An atmosphere of informality
prevailed in which Hazrath Ayesha asked Hazrath Sauda to take some of her
preparation not agree to take it. On Hazrath Sauda’s again refusing it,
Hazrath Ayesha actually pasted it on her face whereupon the Prophet had a
hearty laugh and told Hazrath Sauda to do the same with Hazrath Ayesha to make
her stop and when Hazrath Sauda did it the Prophet laughed again. Once Hazrath
Abu Bakr came and finding Hazrath Ayesha talking to the Prophet impertinently,
lost his temper and wanted to beat her when the Prophet intervened and
pacified him and said that it did not matter. When Hazrath Abu Bakr left, the
Prophet said to Hazrath Ayesha, "Did you see how I saved you from the old
man?"
Throughout his life the Prophet woke
up in the latter half of the night, cleansed his teeth, did ablution and
offered Tahajjud prayers and recited the Qur’an very peacefully. Sometimes
he stood in the prayers for such a long time that his feet became swollen and
when his companions said where was the need of his putting himself to so much
trouble when God had promised him forgiveness of all his lapses of the past
and future, the Prophet replied, "Shall I not become a grateful servant
of God?"
The Prophet’s idea about the house
and its furnishing was that man should pass his life as a traveller who takes
a little rest under a shade and then continues his journey. It meant that
those who make the next life as their goal should live in this world just to
do their duties and to live on probation. And how could those who have to
struggle here for a high ideal think of building mansions and equipping them
with costly furniture and enjoying life in blissful comfort? So neither the
Prophet nor his companions built large houses or furnished them. Their houses
were just like rest-houses where there was provision for protection from heat
and cold and preventive measures against wild animals and for privacy in
regard to hygienic necessities. The Prophet had built small rooms by the
mosque for his consorts in which the only decoration was cleanliness. The
Prophet was so keen on cleanliness that he always exhorted his companions to
keep their courtyards quite clean. Very few utensils were kept in the Prophet’s
house. There was a wooden bowl covered with iron which was mostly used for
eating. There could be no question of stocking provisions as daily necessities
were often hardly available. His bedding was of leather filled with straw. His
cot was strung with jute ropes which he often used without the bedding and the
marks of the rope were found on his body over which Hazrath Umar once shed
tears and said that while emperors of Rome and Iran lived in all luxury the
Prophet was in that condition. The Prophet asked him if he was not pleased to
find that while those people gained this world, the Prophet gained the next.
Gunny bag sheets were also used as bedding and once when
they were four-folded and the Prophet
got such a sound sleep that he could not wake up for his? Tahajjud prayer, he
resented it and strictly prohibited making for him such ‘comfortable’
bedding.
His taste of food and drink was very
refined. He liked meat in particular and preferred shank, neck and lion of
animals and also bones of ribs. A special Arab dish prepared with soup and
bread was also relished by him. Honey, vinegar, melon, cucumber, gourd, butter
and rice cooked with pulses were particularly liked by him. He also liked
dates mixed with milk or with butter. He also ate cucumber with salt and melon
with sugar. He also put dates into water and drank from it till the evening
and then threw away as keeping it longer would ferment it. While drinking he
never made a noise and raised the cup from his lips three times, each time
thanking God. He liked people sitting together to eat. Use of table and chair
was contrary to ascetice life. Also he did not like food served in small
dishes. Silver and gold utensils were prohibited and generally glass, earthen,
zinc and wooden vessels were used. Before sitting on the dinner mat, he
removed his shoes and washed his hands. He used only right hand while eating
and always took from his side of the vessels, never dipping his fingers in the
middle. He did not like to lean while eating. Generally he sat cross-legged or
on folded legs with the feet put behind like in prayers. If he disliked
anything he quietly left it and did not criticize. He avoided very hot food.
Sometimes he cut the meat with eating he used only three fingers and did not
soil them. Sometimes he also ate a fruit while standing and sometimes took two
fruits together like melon and dates. Sweet dish was his favourite. He also
used fried barley powdered and mixed with water. Once when almond powder was
substituted he rejected it saying that it was a rich man’s food. When soup
was prepared he asked to increase its quantity so that the neighbours could
also have it. At every morsel he used to thank God. He was very particular in
washing his hands after eating. If there was a guest he urged him again and
again to eat freely and well. He never refused invitation and if someone else
went with him he always asked the permission of the host to include him. In
offering thanks to God after dinner he also blessed the host. He got up only
when others of the company had risen. If others had finished before him he
rose along with the rest. He disliked blowing over hot food or drink or
smelling them. Since he disliked bad breath he never used onions or garlic. If
any food was sent to him, he insisted on those present to partake of it, and
set apart the share of the friends who were absent. Ever since the attempt
made to poison him he always enquired of the name of the food brought from
elsewhere and insisted on the person who brought it to take at least a morsel
from it. In spite of this refinement of taste the Prophet had often to go
without food and used to say, "I eat and drink as a servant of God should
do."
PERSONAL HABIT
The Prophet often sat on his haunches
and sometimes put his arms round his legs, sometimes covering his legs with
some cloth. He usually rested on his left arm. While deeply thinking he was
found digging the earth with some stick. When sleeping he lay on the right
side and put the palm of his right hand under his cheek. Sometime he also
slept on his back, sometime putting one leg over the other but always careful
to see that no part of his body was uncovered. He very much disliked lying
with the face downward and forbade others also to do so. He did not like
sleeping in a dark room or an open roof without parapets. He performed
ablutions before retiring to bed and recited prayers till he fell asleep. He
snored softly in sleep. When he woke up in the night for easing himself or
passing urine he generally washed his hands and face on return. A separate
long cloth was kept for using at bed time when he usually removed his shirt.
Since there were no latrines in the houses those days the Prophet used to go
out upto two miles out of the city so as to be completely out of sight and he
selected soft earth to avoid water spilling over the body. He also took care
to take the cover of some rock or raised ground. He always took his bath
behind a curtain or used a long cloth when bathing in a shower of rain. When
sneezing he always put some cloth to his nose. He usually liked to begin his
journey on Thursday and herd his conveyance at a fast speed. While taking rest
during the journey he would start afresh the next stage early in the morning
and while camping he worked with others on different chores. On one occasion
when his fellow travelers divided the work of various items of cooking the
Prophet took upon himself the task of collecting wood for fuel and in spite of
others desiring to spare him he insisted on doing it and did it cheerfully. He
always took some pedestrian fellow-traveller on his conveyance. When he
returned from a journey he first prayed in the mosque and when the household
was informed he went in without any fuss.
HUMAN FEELINGS
The Prophet like any other human being
was moved by feelings, shared in the joys as well as in the sorrows of others.
He had great affection for his consorts and used to eat and drink in the same
utensil with Hazrath Ayesha. He invited Ansar girls to play with her and once
while showing her the acrobatic feats of the Abyssnians, her chin was resting
on the Prophet’s shoulders, and he repeatedly asked her if she was satisfied
but Hazrath Ayesha continued her interest and this lasted for a long time. For
Hazrath Safiah the Prophet bent his knees to let her step over them to mount
the camel for conveyance. On one occasion the camel stumbled and both the
Prophet and Hazrath Safiah fell down and when people rushed to help them, the
Prophet cried that the lady should be attended first. His son, Ibrahim, was
put on the second floor of an iron-monger’s house during the nursing period
and the Prophet went there covering long distance and despite suffocating
smoke he sat by the child and fondled and kissed him. When his daughter,
Fatimah, came to him he stood up to receive her. Her sons, Hasan and Husain,
were very much loved by the Prophet who used to carry them on his shoulders
and played with them. Even at the time of prayers they were permitted to sit
on his shoulders. To a person who was surprised on seeing the Prophet kissing
Hussain, he said, "One who does not feel compassion for others should not
expect for himself." When his son, Ibrahim, died his eyes were filled
with tears. Again when one of his daughters died before his eyes and the
maidservant Umm-e-Aiman began loud lamentation, the Prophet stopped her and on
her retort that the Prophet himself was weeping, he said that such weeping
comes from a feeling which is a Divine blessing. At the grave of his daughter,
Umm-e-Kulsoom also, the Prophet was in tears. Before the dead body of his
foster brother, Usman bin Mazoon, the Prophet was in tears and kissed the
forehead of the corpse. The Prophet himself explained his weeping in the
following words: "The eyes are full of tears and the heart is sad but we
can say nothing except that whatever is the Will of God must prevail."
Often in grief he uttered the following verse:
"For us God sufficient and He is
the best dispenser of affairs." – (III:173)
He never raised his voice in weeping
but sighed like a boiling kettle. His sensitive heart was also moved while
praying to God and pearls shone in his eyes. On one occasion he asked Abdullah
ibn Masud to recite the Qur’an and when he came to the verse:
"How then if We brought each
people a witness and We brought thee as a witness against these people"
–(IV : 41) a flood of tears rolled down his eyes. It is a matter of great
surprise how the Prophet with such delicately sensitive heart could
demonstrate such patience and fortitude in times of distress and difficulties!
As mentioned above the Prophet had a
cheerful disposition and used to say "Your meeting a friend with a
smiling face is also a virtuous act." The Prophet said that a smiling and
cheerful disposition of a person who intended to accomplish stupendous tasks
helped to win the hearts of the people. He has been described as:
He met people with such cordial
cheerfulness that his affection became rooted in the hearts of his companions.
His interesting and cheerful talks
enlivened those around him, although he never lost balance and modesty. The
portion of jest was mild like salt in the bread and there, too, never anything
against truth could be found nor anyone’s feelings were hurt, nor did he
indulge in boisterous laughter. His laughter was a smile like the opening of
flower-buds in which only teeth were visible and never the gullet. Hazrath Abu
Huraira once asked in surprise, "Do you joke with us also?" The
Prophet replied, "Yes, but I never say anything contrary to truth."
Some examples of the Prophet’s sense of humour will not be out of place
here.
Once a man asked the Prophet to give
him a conveyance and the Prophet said "I will give you a camel calf
." The man said, "What shall I do with a calf?" And the Prophet
said "Every camel is born of a she-camel as a calf."
An old woman came to him and requested
that he may pray for her to be given a place in Paradise. The Prophet
humorously said, "No old woman can enter Paradise." When the woman
was leaving in tears, the Prophet asked those present to recall her and inform
her that God does not send to Paradise anyone in the state of senility but has
promised:
"W have created (their companions)
of special creation and made them virgins pure (and undefiled)." – (LVI
: 35-37)
it means that those entering Paradise
will be given the bloom of youth.
A beduin friend of the Prophet who was
on friendly terms with him was usually sent by him to market on business. Once
when the beduin was selling something in market the Prophet went quietly to
him and put his hands over his eyes and asked him to recognize who he was. At
first the beduin was flabbergasted and when he recognized he began to rub his
shoulders against the Prophet’s chest. The Prophet then called out,
"Who is going to purchase this slave?" The beduin said in humility,
"Whosoever purchases this worthless slave be at a loss." The Prophet
then remarked, "You are not worthless in the sight of God."
Once the Prophet was eating dates with
his companions and playfully he threw the seeds in front of Hazrath Ali and
when they became a heap the Prophet said to Ali, "You have taken a lot of
dates." Hazrath Ali replied, "I have not eaten them seeds and
all."
Once in the thickness of the Battle of
the Ditch the Prophet found an occasion to laugh. It so happened that Sa’ad,
the father of Amir, was aiming his arrows against an enemy who was promptly
warding them off with his shield. Sa’ad then put the arrow in the bow and
waited till the enemy put his face out of the shield and then threw the arrow
with such precision that it struck the enemy’s forehead and he swirled and
fell in a way that his legs were lifted above, creating a ludicrous situation.
The figure of religious and godly men
as generally conceived is identified with a wry face and morose disposition,
and it is difficult to understand as to how the Prophet with his devotion in
prayers, his God-fearing nature, his stupendous responsibilities and
overhanging worries could find time for such relaxation in the scheme of life.
But in this scheme, faith and
godliness do not mean abstention from relaxation. In reply to a question Ibn
Umar said that the companions of the Prophet used to laugh although faith was
firmly rooted in their hearts like a rock. They used to compete in archery
exercises and heartily laughed together. There was a general assembly after
the morning prayer at which pre-Islamic stories were also told and the Prophet
laugh along with his companions. With the children and with his household he
was always full of cheer.
RECREATION
Recreation within bounds is an
essential element of well-balanced life in order to remove its monotony and
scheme of life which has no place for diversion cannot be tolerated for long
by any society. The Prophet also occasionally liked to enjoy some permissible
diversion. He liked to go to the gardens sometimes alone and sometimes in
company and discussions on various topics were often held there. Sometimes
swimming exercises were also held in which pairs of two competed with one
another. Hazrath Abu Bakr was once partner of the Prophet in this. When it
rained after a long break the Prophet bathed in the shower wearing a long
cloth. He took keen interest in all running and archery exercises and
wrestling bouts and heartily laughed there along with others. On joyous
occasions he liked playing of drum open from one side, and singing by young
girls. Once on the day of Eid two girls were singing near Hazrath Ayesha when
Hazrath Abu Bakr came and snubbed them; the Prophet intervened and allowed
them to continue. On occasions of marriage also he allowed the beating of such
drums. At the wedding of an Ansar girl who lived with Hazrath Ayesha, the
Prophet said that the Ansar were fond of music and so a singing girl should be
sent with the bride who should sing:
We have come to you. We have come to
you. So you live long and we live long.
On one such occasion some girls were
singing when Hazrath Amir bin Sa'ad came and snubbed them upon which those
present said, "If you want to listen, sit down, otherwise go away. We
have the Prophet’s permission for it." The Prophet had also a taste for
poetry which somewhat differed from the prevailing style. The stream of
revelation did not give him time to indulge in poetry but his taste in it was
polished and he appreciated a good couplet. In fact, he gave a new trend to
poetry. Jabir bin Samrah says that he attended more than a hundred meetings of
the Prophet at which tales of pre-Islamic days were told and the companions
recited poems. Once the Prophet greatly appreciated a line of poet Labid which
said:
Beware, everything besides God is
mortal.
Its other line was:
And all pleasures are bound to fade.
Once the Prophet heard one hundred
verses of Umayya bin Abi Salt, recited by Hazrath Sharid and said at the end
that this man had reached very near Islam. Sometimes, especially on the
battlefield, the Prophet unintentionally talked poetically. He asked Hazrath
Hassan and Ka’ab bin Malik to compose verses in reply to abusive verses of
the enemies of Islam, and often asked Hassan to recite verses from the pulpit
and remarked that these verses were more effective against the enemies than
daggers. He also once said, "A Muslim performs Jihad with the swords as
well as with his words."
SOME SPECIAL TRAITS
The Prophet used his right hand in
taking or giving anything. In dictating letters he asked the writer to begin
with the name of Allah and then put the names of sender and of the addressee.
The text then followed and the seal was affixed at the end. The Prophet was
free from all superstitions and never consulted omens. Nevertheless, he
appreciated good names and disliked bad ones. While camping on the way during
a journey he selected places whose names indicated happiness or blessing or
success. Similarly he did not entrust any work to a person whose name smacked
of quarrel or loss. He gave work to such men whose names meant joy or success.
He also changed some names for better ones. In the use of conveyance he
preferred the horse and used to say that in the hair of the horse’s neck
there was blessing till the Day of Judgement. He cleaned the eyes, nose and
mouth of the horse with his own hands. He did not like noise and turmoil and
preferred calm, dignity and order in everything. Even for going to prayers he
prohibited running and undue haste. He used to say "Calmness and dignity
is for you." Once at the time of Hajj there was much noise and confusion
and the Prophet restored order by raising his whip and said, "Undue hurry
is no virtue."
A description of the Prophet’s good
manners needs a separate volume as his whole life was a portrayal of elegance
in manners. Hazrath Ayesha said, "His etiquette is the Qur’an."
What Anas bin Malik said about him was most comprehensive. He said, "He
was the best of men, most generous of men and the bravest of men." Never
in his life did he hurt anyone except under the Divine law and never took
revenge for any injury from others. He forgave everyone to the extent that he
even forgave his most cruel persecutors of Makkah and Taif. He never refused
anyone’s request for help and even borrowed to help others if he could not
arrange it himself or asked the person to come some other time or kept silent.
The proof of his courage is that he stood up single-handedly to proclaim the
truth and bravely faced all troubles and tribulations, never giving way to
fear even in the most dangerous situations nor did he ever show any weakness.
In the most critical times of his stay at the cave of Thaur and in the Battles
of Uhad and Hunain, his faith remained unflinching and his steadfastness
unparalleled.
HIS LIFE AT MAKKAH
On the 9th
of Rabi-ul-Awwal (22nd April, 571 A.D.), the Prophet was born in Makkah in a
poor but esteemed and highly connected family of the Quraish and was according
to the Arab custom sent to a village to be nursed by a very respectable lady.
He was thus brought up in the healthy atmosphere of the countryside and living
in the desert, he became habituated to the hard life that lay ahead; while
rearing goats he was trained for the leadership of the nations. He was a
posthumous child as his father had died a few months before his birth and his
mother died a few years later. His grandfather who then took charge of him did
not too live long and at last his uncle became his guardian. Thus devoid of
all earthly support he prepared himself for the discharge of his stupendous
responsibilities with the sole support of Almighty Overlord. As a boy, he did
not associate himself with playful children or waste his time in idleness but
displayed the serenity of his elders and, despite the prevailing atmosphere of
corruption, debauchery, gambling, drinking and other vices, kept himself
aloof, chaste and pure. He never bowed before the idols as was the practice of
the Quraish. He always refused to take the meat which was sacrificed for idols
and brought to him. In addition to these vices, the Quraish started the
practice of going round the Kabah naked and avoiding the stay at Arafat. But
this child never followed them and kept himself strictly aloof from all
malpractices. While he was a small boy he participated in the Battle of Fajjar,
on the side of the Quraish whom he thought were in the right but did not soil
his hands with the blood of anyone.
At the most impressionable youthful
age he offered his services to a body of like-minded young men who had formed
into a reformist association to help the poor and the oppressed and check the
excesses of oppressors. This association known as Halful Fuzool had pledged
itself to the aforesaid objects. During the days of his prophethood, he once
recalled this incident and said, "In return for this pledge I will not
accept a gift of red camels and even now if I am called upon for such a pledge
I will not refuse." The wisdom and tact
of this young man can be judged from the act the once at the time of
rebuilding of the Kabah there was tension among the tribes over the right of
fixing the black stone, and swords were drawn but the delicate and difficult
task of defusing the tense feelings fell on the shoulders of this youth who
suggested that the stone be placed on a sheet of cloth and leaders of all
tribes hold the sheet, raise the stone and put it in its place. This
settlement pleased all.
When this young man came of age, he
chose the honourable and honest profession of trade in which the most
prominent capitalists wished to invest their money through him because traders
like Sa’ib, Qais bin Sa’ib Makhzoomi and Hazrath Khadija had already had
practical experience of his integrity and fair dealings and had given him the
title of the "Trustworthy Trader". One instance of his staunch
steadfastness is that long before revelations began to come to him, one
Abdullah bin Abil Hamsa had asked him to stay at a place and wait for him, but
the man forgot all about it. After full three days when Abdullah passed that
way he still found the young man standing there and waiting.
When the time came for him to enter
into matrimonial life, he did not run after young girls of tantalising beauty
but preferred a well-connected lady of reputed integrity. The offer came from
the lady herself- Hazrath Khadija- which he readily accepted. This choice
clearly indicates his most refined taste, his farsightedness, his greatness of
soul and his unimpeachable character. And who were his close friends and
associates? Not a single person of doubtful character or shady habits or
mischievous nature is found in this list. His most intimate friend was Hazrath
Abu Bakr who was of the same age and of same tastes. Another of his friends
was Hakim bin Hazam, a cousin of Hazrath Khadija, who held the office of
looking after the pilgrims of the Kabah. Although he did not accept Islam till
the eighth year of Hijra the Holy Prophet regarded him with great affection
and as a token of this he once sent to him a robe costing 50 gold coins, but
the young man prevailed upon him to accept its price. Another of his friends
was Zomad bin Tha’alaba Azdi who practiced surgery. If a person could be
judged by one’s friends and associates here was another proof of the Prophet’s
sterling character.
What is most significant is that when
this young man could spare time from his business and household work he did
not spend it in useless pursuits or in indolence, but retired to the cave of
Hira and in seclusion he prayed to God according to his own wisdom, searched
his mind for the truth and pondered over the degradation of his country and
the world at large and the remedies to overcome it. It is not at all difficult
to understand the nature and outlook of the young man who had been devoting
his leisure in such contemplations. This young man who was to proclaim himself
as the Messenger of God presented himself to his people with a definite scheme
of life. He was born and bred among them, spent his childhood and youth in
their midst and attained his maturity before their eyes. His life was an open
book before them. Could anyone discern the least spot of blemish in his
character to arouse a suspicion that he could cheat his people with some
untruth or act in any selfish way or exploit name of God in trade in order to
gain fame or cheap popularity? His people repeatedly acknowledged his
integrity, trustworthiness, wisdom, moral uprightness and exalted character
and did it even when their relations with him were most strained. The Prophet’s
life itself was presented as an argument in his favour:
"A whole life-time before this
have I tarried amongst you. Will ye not then understand?" -(X:16)
But when this jewel of his community
came forward to proclaim the truth as the Prophet of God, there was a sudden
change in the people’s attitude and his integrity, nobility and
trustworthiness at once lost their value, became questionable and the very
person who till the previous day was the pride of is people was considered as
their enemy. Did he suddenly become a counterfeit coin? No, certainly not. The
defect was not in him but in the eyes of the people. The Quraish fully knew
and understood the Prophet but had deliberately shut their eyes because their
selfish interests and prejudices had made them blind.
"They have eyes wherewith they
see not." –(VII:179)
In fact, under a traditional system,
the Quraish had attained a position of leadership in the Arab society and this
position could only be maintained if the same system continued. All political
and religious offices were in their hands; they had become leaders in trade
and guides in a particular form of religion and this leadership could be
retained only under the existing system which they had to preserve at all
costs whereas the Prophet came forward to assail and destroy it. In fact, it
was just on his account that leaders of a perverted society, religious guides
and upholders of selfish interests made common cause against the call of truth
and reform.
Before relating the story of the cruel
persecution of the Prophet and his little band of followers and their
forbearance and fortitude, I would like to refer to a few beams of light which
were seen in this overwhelming darkness as they indicated the preparation for
the floodlight which was restlessly waiting to emerge and which showed that
men’s minds were seeking the light and were disgusted with the darkness.
Before the revelation came to the Prophet sensible people were preparing to
rebel against the prevailing evils of the society and were awaiting Divine
guidance.
One day while the Quraish were
celebrating a festival, singing praises of their idols, offering presents to
them and going round them in reverence, four persons, viz. Warqa bin Nofal,
Abdullah bin Jahsh, Usman bin Alhowairis and Zaid bin Amr bin Nofail were
holding a secret meeting away from the din of festivities and taking pledges
of secrecy. They were dismissing that their community was going the wrong way,
had drifted from the religion of their ancestor Abraham and were worshipping
idols of stone, which could neither see nor hear, nor could they do any harm
or confer any boon. And they resolved to go about in search of the true
followers of Abraham. Later Waraqa bin Nofal became a Christian, Abdullah bin
Jahsh in his restlessness first adopted Islam and then went over to
Christianity, Usman went to the emperor of Rome and became a Christian. But
Zaid did not adopt Christianity or any other religion and continued his search
for truth and gave up the religion of his community. He gave up idol worship,
refrained from eating the sacrificial food presented to the idols and preached
against killing of newborn daughters, proclaiming that he was following the
religion of Abraham. He used to say that he did not know the right manner of
worshipping God and would have adopted the way if he knew it. He often used to
recite the following verses:
God should be one or a thousand,
Is that a religion which divides its
Affairs among so many deities?
I have forsaken Lat and Uzza and all
(idols of the Quraish). And this is what the firm and patient men do.
But I worship my God, the Sustainer.
That He, the Lord, forgive my sins.
So you maintain the fear of God alone.
And so long that you retain it you
will not be at a loss.
His wife, Safiah, daughter of Al-Hazrami,
always teased him and whenever he wanted to leave his home in search of truth
she informed Khattab bin Nofail who forced him not to give up the religion of
his forefathers. Whenever he entered the Kabah he cried.
I am present, my Lord, as an obedient
worshipping servant with all sincerity. 33
He also prayed that he was seeking the
protection of the Lord whose protection was sought by Abraham. Khattab bin
Nofail’s hostility to him grew to the extent that he expelled him from the
city and deputed some youngsters to guard against his re-entering Makkah.
Whenever he secretly went there he was driven out and beaten. At last he left
his country and wandered about Mosul, Aljazira (Iraq), Syria, etc. in search
of the unadulterated religion of Abraham. At last he met a learned anchorite
of Damascus who told him that he could not find any follower of the religion
of Abraham anywhere, but a prophet would arise from the place he had left and
he would proclaim the religion of
Abraham. As advised by him Zaid
started for Makkah but someone killed him on the way at Lakhim. His son said,
and Hazrath Umar asked the Prophet later if they could pray for his salvation
and the Prophet said; "Certainly. He will be raised as a community by
himself."
The urge for true religion which
stirred the hearts of thinking people sometime manifested itself in the verses
that the poets composed just before Islam. A prominent figure among them was
Umayya bin Salt whose ideas about the unity of God and reward and punishment
of sins were admirable and he also composed verses advocating virtue and good
conduct. The Prophet appreciated his verses and said that he had reached very
near Islam.
The revolutionary force which history
awaited with anxiety and sought for a life-giving message appeared at the
right time in the person of the Prophet Muhammad (peace be upon him), whose
message was not a negative protest against the existing order but a
comprehensive ideal and a system of life for a complete collective
transformation of society. How could this revolutionary call be ignored?
FIRST PHASE OF
SECRET PREACHING
In the earliest stage of Prophethood,
Hazrath Muhammad (peace be upon him) sometimes had Divine dreams and sometimes
saw angels. One day the first Divine message proclaimed.
"Read in the name of-thy Lord,
the Creator!" –(XCVI: 1)
This first experience of revelation
gave him such fright that he returned home shivering and narrated the incident
to his wife who comforted him and said that his God would never forsake him.
Warqa bin Nofal also confirmed this and assured him that this was the same
message which was revealed to Moses. He added that people would not believe
him but persecute him and expel him and also wage war against him. If he were
destined to be alive at that time, he promised to support him.
Now Muhammad (peace be upon him) was
duly installed as the Messenger of God and entrusted with a very heavy
responsibility. The message was first presented before Hazrath Khadija who
accepted Islam and became the first Muslim. Then preaching continued slowly
and secretly. His friend of childhood (Hazrath Abu Bakr) and temperamentally
closest to him was next approached and he readily embraced Islam as if his
soul had already been seeking it. Then the Prophet’s slave Zaid who was
fostered by him and had seen his life and character declared his firm faith in
his message. The fact that those nearest to him and fully acquainted with
every detail of his life and character were the first to enter into the faith
proves its absolute truth and sincerity.
Hazrath Abu Bakr became a zealous
companions of the faith and began to work in his circle of influence. Several
important personalities like Sa’ad bin Waqqas, Hazrath Usman, Hazrath Zobair,
Hazrath Abdur Rahman bin Auf, Hazrath Talha joined the ranks of the faithful
due to his efforts. The enthusiastic workers of the faith began to spread the
message secretly and in due course Ammar, Khabbab, Arqam, Saeed bin Zaid,
Abdullah bin Masud, Usman bin Mazoon, Ubaidah, Sohaib Roomi were enlisted in
this first phase of secret preaching. The mission was kept so secret that the
Prophet had to go out to some mountain caves and perform his prayer with his
companions hidden from others. Once his uncle Abu Talib happened to witness
this worship and asked his nephew what was this new faith he had adopted. The
Prophet replied that it was the faith of his ancestor Abraham. Abu Talib then
said that although he would not accept this faith, he would allow the Prophet
to follow it and extend his protection to it.
One of the persons enlisted in the
faith in this period was Hazrath Abu Zarr. He had already given up idol
worship and used to pray to God according to his wisdom. When he heard of the
Prophet’s preaching he sent his brother to him to ascertain the facts and
when on return the brother told him that the people called the Prophet
irreligious although he taught good conduct and recited something
strange which was quite unlike poetry
and that his ways were like the ways of Abu Zarr. Thereafter, he personally
went to the Prophet and accepted Islam.
The Quraish did not mind so long as
the message was spreading secretly and thought that it was the act of some
unbalanced young man who would soon repent because before the power of Quraish
no such movement could flourish, while the idols whom they worshipped and to
whom they offered sacrifices would protect their religion. But the movement
continued to grow and spread its roots and branches in secret.
PUBLIC CALL
Three years passed like this. God
willed that the truth must stand up against falsehood and clash with it in
order to triumph
"Nay We hurl the truth against
falsehood." –(XXI : 18)
Then the order came for the next
stage:
"Therefore, expound openly what
thou hast been commanded." –(XV:94)
Thus the Prophet with all his faith
and determination prepared himself to meet the new situation. He went to the
top of Mount Safa and called in the manner in which the Quraish used to rally
people at the time of a crisis. People collected to hear what the matter was.
The Prophet called in a loud voice.
"Will you believe me if I say
that an aggressive army is behind this mountain?"
those assembled responded with one
voice:
"Yes why not! We have never found
you speaking falsehood."
On this reply the Prophet said,
"Then I tell you to believe in God. O children of Abdul Muttalib, of Abd
Manaf, of Zahra, of Makhzoom, of Tamim, of Asad. Listen carefully, otherwise,
a great calamity will befall you."
In these most concise words the
mission was proclaimed but the Prophet’s uncle Abu Lahab, red with rage,
cursed his nephew and said: "Was it for this that you called us
all?" Abu Lahab, with the elite of the Quraish, left in disgust
complaining that their time was unnecessarily wasted.
Next, the Prophet invited the entire
family of his grandfather to a dinner at which he made a brief speech and said
that if they accepted the message which he had brought for them they would
prosper in this world and in the world to come. All those present were
dumbfounded but a child came forward and said, "I have sore eyes, my legs
are weak and I am still a child, yet, I will follow you in this mission."
This was Hazrath Ali who later became on of the strongest pillars of Islam.
Others present laughed, cracked joked and said to themselves that a preacher
with such follower was not going to perform any miracles. It was only a joke
and madness which could be dismissed with ridicule.
VIOLENT PHASE BEGINS
Once while the Prophet and his
companions were praying secretly in a mountain pass, their enemies passed that
way and began to hurl abuses and ridicule at those engaged in prayers and
gesticulated at every movement of the prayer and when the Prophet and his
party did not retaliate they fell upon them with blows and swords and in the
scuffle Sa’ad bin Abi Waqqas received a sword cut. This was the beginning of
the wave of violence against the Prophet which erupted when revelation came to
the Prophet to proclaim the truth publicly. In compliance with this revelation
the Prophet made a public call in the precincts of the Kaabah and the opposing
people taking it as an insult and defilement of the Kaabah assaulted the
Prophet. See the irony: in this house built for the worship of one God all
sorts of obscene rites were performed in the name of religion and it was not
defiled but when truth and unity of God were proclaimed from there they said
it was defiled! When the clamour grew and people from
all sides gathered, Haris bin Ubayy
came to pacify the mob but he was attacked and killed. A peaceful call to
truth was now being opposed at the point of sword and then other violent
methods were adopted. Hazrath Bilal was thrown on hot sand with his face down
and a heavy stone was put on his back. But despite these obstacles the call of
truth continued to gain ground and in due course a devoted band of 40
followers had gathered about the Prophet.
When ridicule and violence did not
succeed in silencing the call of truth, malicious propaganda was set against
the Prophet and new forms of abuses were coined for him. People were prevented
from listening to him by alleging that he was irreligious or that he was a
Sabian, a system much disliked by the Quraish. One nickname given to the
Prophet was "Ali Kabsha" or the father of Kabsha, who was a
worshipper of stars against the general custom of the Arabs. It was also
alleged that he had become mentally unbalanced due to the curse of the idols.
Sorcerer, mystic, astrologer and poet were other names given to the Prophet by
the opponents. In fact, the effect of abuses and ridicules is not permanent
and dies out soon in the face of truth. So new abuses were invented everyday
and propaganda to prevent people from coming to him. But could people collect
around a movement run by a mad man, sorcerer or a poet? In the teeth of
opposition, hostility, ridicule and abuses, the Prophet continued to stand
firm and organize his movement. The Divine injunction was revealed:
"Hold to forgiveness, command
what is right, but turn away from the ignorant." –(VII:199)
Here three injunctions were given,
viz., not to take notice of the abuses, to carry on proclaiming the truth and
not to quarrel with the recalcitrant. And Divine revelation refuted the
allegations of the opponents:
It is not the word of a poet. Little
it is you believe.
"It is not the word of a
soothsayer. Little admonition it is you receive." –(LXIX:41-42)
Then the Prophet was challenged:
"O God, if this is indeed the
truth from thee, rain down on us a shower of stones from the sky or send us a
grievous penalty." –(VIII:32)
"Now cause a piece of sky to fall
on us." –(XXVI:187)
It was also alleged that some jinn
came to the Prophet and taught him strange things. Also that a Christian slave
of Makkah named Jabir taught him a religion and even dictated to him notes for
his lectures. And it was said in the presence of the Prophet that they had
found out that a man named Ar-Rahman of Yamama had taught him this, "But
by God, we will never believe in Ar-Rahman."
It was intended to prove these
allegations that the Prophet was a mere tool in the hands of others. Also that
it was neither a revelation from God nor any extraordinary ability of the
Prophet which he related in the form of Divine revelation. The Qur’an
answered these allegations most effectively and challenged them to produced
one small chapter or even one verse like it after taking all help they could
from men and jinns. Furthermore, it was alleged that there was nothing but the
stories of old in what the Prophet said and such ancient tales could not solve
the problems of the
day. Then a group of poets was
organized to compose obscene and foul verses degrading the Prophet. And all
this was done under a well-thought out scheme as they had decided:
"Listen not to this Qur’an but
talk at random in the midst of its reading that ye may gain the upper
hand." –(XLI:26)
Then Aas bin Wail As-Sahammi spoke the
following biting words:
Leave him alone. He is a man without a
heir. There is none whom he will leave behind and will be forgotten as soon as
he dies.
Thus was the Prophet belittled and
ridiculed for being without heirs. But the Prophet’s heirs were his deeds
and his followers who would carry on his mission. And the Qur’an said that
it was the unbelievers who were unconnected and would be forgotten after their
death, while the Prophet had been blessed with abundance of goods and fountain
of bounties. The Prophet was also challenged to bring a manifest sign:
"Why not a sing is sent to him
from his Lord?" –(X:20)
"Why are not the angels sent down
to us, or why do we not see our Lord?" –(XXV:21)
They also said that if what the
Prophet said was really from God why not let a written book descend before
them from heaven or the Prophet himself ascend the heaven and bring the book.
They also ridiculed his normal human life and natural needs. For, if he were
really appointed by God, angels would have formed his bodyguard or that a
treasure would have come to him from above, or that he would have possessed a
beautiful garden with luscious fruits and canals running through it. On the
other hand, the Prophet and his followers were poor people in the lower rung
of the ladder in the material sense of the world. How could they believe such
a person to be a prophet and wherever the Prophet passed people jeered at him:
"Is this the person sent by God
as a Prophet?" –(XXV:41)
How the Prophet should have felt about
these ridicules, affronts and grotesque vituperations can well be imagined.
But that nothing deterred him from his chosen path proves his great
forbearance and fortitude.
Far worse than these, the
non-believers indulged in worst kind of hooliganism. It was the Prophet’s
daily experience to see that thorns were thrown on his way by the chiefs of
the community, noisy demonstrations made at his prayer time, entrails of
animals with all their filth were place on his back while he was prostrating
in prayer, cloth was put round his neck and tightened till his eyes bulged and
mischievous children were urged to clap and jeer after him and abuse God while
he was reciting verses of the Qur’an, and bucketfuls of refuse were thrown
on his head from roof tops as he passed on the road. The wife of Abu Lahab was
foremost in teasing the Prophet and spreading thorns on his way whereupon the
Qur’an has cursed her in a verse. All this hooliganism failed to serve the
Prophet from his determined goal. His nobility of character and tenacity of
faith triumphed.
The non-believers were making dubious
efforts to kill the Prophet but he was under the protection of his uncle Abu
Talib and so long as this protection continued, any attempt at the Prophet’s
life meant enmity with the whole clan of Banu Hashim. Whenever Banu Hashim
thought of declaring their wholehearted support to the Prophet, Banu Umayya
who were their rivals and did not wish that a prophet should emerge from the
house of Banu Hashim, always dissuaded them. And then efforts were made to
persuade Abu Talib to withdraw his support from his nephew. A deputation of
influential
people like Utbah and Shaiba, sons of
Rabia, Abu Jehl, Walid bin al-Moghira, Nabia and Munabba, sons of Hajjaj bin
Amir and Aas bin Wail called on Abu Talib an addressed him thus:
"O Abu Talib, your nephew abuses
our gods, criticises our religion, calls our ancestors fools and regards them
on the wrong path. So you should either stop him from these activities or do
not stand between us and your nephew and oppose his religion along with us. In
his place we will be enough for your."
Abu Talib listened to this calmly and
sent back the deputation with pacifying words. This effort having died out
another deputation, more determined than the first one, came to Abu Talib and
its leader spoke as follows:-
"O Abu Talib, you hold an
important position among us in respect of age and nobility. We had asked you
to protect us from your nephew but you did not do it. Now the way in which our
ancestors are being abused and degraded and our gods criticised is beyond our
endurance. So unless you stop him from this, we will fight both you and him
till one of us is eliminated."
Abu Talib called his nephew and
explained the situation and entreated him not to put any strain on him by
antagonising the tribes. The Prophet faced a great crisis and the only support
he could depend upon was now wavering. The movement was face to face with the
greatest peril. Yet, the Prophet, with his characteristic fortitude born of
his conviction, replied:
"Dear uncle, by God, if these
people even put the sun on my right hand and the moon on my left and ask me to
give up my mission, I will not do it, even if I lose my life in the struggle.
This was the voice which changed the
course of history and crushed all opposition and obstacles, but the Quraish
could not realise its force. Abu Talib, however, was impressed and said to the
Prophet:
"Now dear nephew, preach whatever
you wish. I will never give you up on any account."
A third deputation came to Abu Talib
with Amara bin Walid and its leader declared:
"Just see, this Amara bin Walid
is a handsome young man, well built and strong. Take him and adopt him as your
son. His wisdom and strength will serve you well and hand over Muhammad (peace
be upon him) to us. He is abusing our ancestors and disrupting our community.
We will kill him. We are giving one in place of him."
In view of the impending danger Abu
Talib called together Banu Hashim and Banu Muttalib and appealed to them to
support the Prophet. The majority was agreeable but Abu Lahab strongly opposed
them and the meeting dispersed without coming to any decision. In the
meantime, the movement was spreading and rising above the common folk, and was
winning over some influential people. The opponents again gathered and met Abu
Talib who was sick in bed. They demanded an agreement to bind both the parties
to leave each other alone and do as it liked without hostility from the other.
The Prophet was summoned and there was a dialogue. After listening to the
demand of the opponents, the Prophet said, "It is only a simple creed
which, if you accept, you will be masters of Arabia and the non-Arabs will be
subject to you." It is to be noted how in the midst of overwhelming
opposition and turmoil the Prophet expressed such high hopes for the
potentialities of his movement. Abu Jehl walked out in a rage saying.
"Yes, by your father, not one but ten slogans will flow."
The non-believers then tried a new
gimmick. They asked the people to withdraw protection to the supporters of the
Prophet and so the clan of Banu Makhzoom demanded from Abu Talib to deny Abu
Salma his protection to which Abu Talib said, "He is my nephew and has
sought my protection. You people are oppressing him and always persecuting
him. No, by God, if you do not stop oppressing him I will stand by his side to
support him wherever he is." Similarly, one Ibnud Dughunna had extended
his
protection to Hazrath Abu Bakr who
used to recite the verses of the Qur’an in melodious voice which influence
the listeners. The Quraish went to Ibnud Dughunna and complained to him that
the melodious recitation of the Qur’anic verses by Hazrath Abu Bakr was
affecting their weak-minded women and children and so Ibnud Dughunna should
withdraw his protection to Hazrath Abu Bakr. Ibnud Dughunna went to Abu Bakr
and told him to desist from loud recitation of the Qur’an to which he
refused to agree and absolved Ibnud Dughunna from the responsibilities of
protecting him.
ORGANISED OPPOSITION
In spite of all efforts of the
opponents to defeat the Prophet’s mission the work of preaching continued
and began to spread. The Quraish had a hold on Makkah and could freely carry
out their designs but Makkah was the centre of Arabia and caravans of
merchants and pilgrims to the Kaabah used to flock there and people from
outside were not under the influence of the Quraish or had any particular
prejudice against a movement based on reason. Some of these were clear-headed
men to judge any movement on the basis of its logic and to protect Makkah
alone was not sufficient when the world outside was being affected by the call
of truth and the Qur’an had also prophesied:
"That we gradually reduce the
land (in their control) from its outlying borders." –(XXI : 44)
The most vulnerable point was the
occasion of Hajj when men from all parts of Arabia thronged Makkah and
encamped there and the Prophet went over to each camp one by one and delivered
his message. When the time of Hajj approached the opponents of the Prophet
gathered and discussed plans to counter the effect of the Prophet’s mission
and on the advice of Walid bin Moghira it was decided that although the
Prophet was neither a soothsayer nor affected by a jinn, nor was he unbalanced
mind, nor a poet or a sorcerer and his talk was sweet and touching but they
should organise a campaign to refute the Prophet by alleging that he was
sorcerer and his words were magical and he was creating dissensions between
men and class, husband and wife, brother and brother and father and son. This
plan was put through but its effect was contrary and the voice of the Prophet
reached all corners, and the people who did not know it at first learnt that a
movement of this type had been launched and its sponsor was Prophet Muhammad (PBUH).
The working of these two opposing movements can be seen from the following
statement of Rabia bin Ubada.
"At Mina I was present as a young
boy with my father I saw that the Prophet went to each camp of the clans and
called the people with the words: ‘I am a Prophet sent to you by God. I tell
you to worship God and do not assign any partner to Him and abandon the
worship of all other idols, and have faith in me, believe me and cooperate
with me till I clearly expound to you all for which God has appointed
me."
Rabia reports that a man in a robe
followed the Prophet and as soon as he had finished, this man in the robe
advanced and said, "O men of the clan, this man is prohibiting you from
the worship of Lat and Uzza and leading you astray. So do not listen to him
and do not follow him." On Rabia’s enquiry, his father said that this
man was no other than the Prophet’s uncle Abu Lahab. On the occasion of Hajj
gatherings, the Prophet made public speeches and Abu Lahab who followed him
threw bagfuls of dust over the Prophet and cried "Do not be deceived by
him. He is against the worship of Lat and Uzza."
In view of this widespread hostility,
Abu Talib composed a poem and hung it in the Kaabah in which he said that
while he himself had not accepted the religion of Muhammad he could in no way
forsake him and would stake his life to defend him.
Every newcomer to Makkah was watched.
Men were deputed to prevent him from meeting the Prophet. One such instance
was of Tofail bin Umar Dausi who was a talented poet. When he went to Makkah,
men of the Quraish surrounded him and said, "O Tofail, you have come to
our city, but the activities of Muhammad (PBUH) have become intolerable to us.
He has disrupted our unity and
subverted our interests. His words are
like magic. He is creating dissensions between father and son, husband and
wife and brother and brother. So we implore you not to come under his spell
and the best thing would be not to talk to him or listen to him." Tofail
said these men did not leave him till he promised not to talk or listen to the
Prophet and whenever he went to the Kaabah he plugged his ears with cotton
wool. But one day, while the Prophet was praying near the Kaabah, he went and
stood near him and thought of himself that he had commonsense, was a poet and
could discriminate between good and evil. So he would surely listen to what
the Prophet said and accept it if it was reasonable and reject it if it was
not. Tofail was thus arguing within himself when the Prophet finished his
prayer and was returning home. Tofail followed him and related to him the
whole story saying that he was perplexed by this message and requested the
Prophet to explain his mission which the Prophet did and recited some verses
of the Qur’an which charmed Tofail so much so that he promptly accepted
Islam and on returning home he propagated the message with such enthusiasm
that his entire clan accepted Islam.
Another instance is of Aasha bin Qais
who was also a prominent poet and was in the same way jeered by the Quraish.
In fact, he had come with the avowed object of accepting Islam but the Quraish
did not leave him till he promised to return home that year and return next
year if he wanted to accept Islam. Unfortunately, Qais died before he could
return to Makkah the following year.
Another story concerns Arashi from
whom Abu Jehl had bought a camel but did not pay its price. Arashi went from
one man to another entreating them to intervene and secure his due from Abu
Jehl. No one had the courage to do it and some of them in jest pointed to the
Prophet, that he alone could do it. Knowing Abu Jehl’s hostility to the
Prophet they thought that they would be able to humiliate the Prophet. But
when he went to the Prophet he asked him to follow him, knocked at the door of
Abu Jehl and on his enquiry said that he was Muhammad (PBUH) and asked Abu
Jehl to come out. He did and promptly paid the price of the camel to the
complainant. Imagine the effect of this incident on Arashi and on the people
of Makkah!
When the Prophet’s message reached
Medina through migrants, groups of people came to Makkah, listened to what the
Prophet said, heard verses of the Qur’an which moved them and overwhelmingly
they accepted Islam. The Quraish pursued them and tried to wean them away but
they remained firm. The second pledge of Aqaba with the people of Medina was
taken in great secrecy in the darkness of night because of the hostility of
the Quraish but when those who had taken the pledge returned to their camp the
chiefs of Quraish attacked them and questioned them if they were taking
Muhammad (PBUH) to Medina and creating dissension among the people of Makkah.
The Ansar of Medina settled the matter by keeping the fact of the pledge a
secret but the Quraish kept a watch on the caravan of Medina and at last
caught two of its members who were deputed as preachers to their community.
One of them, Munzar bin Amr, was a
weak man and escaped somehow but the other, Sa’ad bin Ubadah was caught by
the Quraish, brought to Makkah, bound hand and foot and was severely beaten,
Jubair bin Mutim and Haris bin Harb rescued him.
Nazr bin Haris was one of the
prominent leaders of opposition to the Prophet who devised a novel plan to
wean away Prophet’s supporters. He often used to visit Iran for his business
dealings and from there brought stories of ancient heroes of Iran in addition
to fiction of the region and collected people around him to listen insisting
that the stories of Rustam and Asfandiar were more interesting than the terse
tales of Aad and Thamud related by the Prophet. The Qur’an presents the
character of the man in the following words:
"And there are among men those
who purchase idle tales without knowledge (or meaning), to mislead (men) from
the path of God and throw ridicule (on God’s signs)." –(XXXI:6)
He also engaged a singing girl to
entertain those who were found to show some learning towards the Prophet. And
strangely enough, it was this very Nazr bin Haris who had once spoken to Abu
Jehl at a meeting of the Quraish:
"O the clan of Quraish, you are
faced with a problem which in future will not give you any means of escape
Muhammad (PBUH) was once a fascinating child among you. More honest than any
among you, and more trustworthy. When he started greying at the temples, he
delivered to you his message. Now you say he is a sorcerer, he is a
soothsayer, he is a poet, he is mad. None of these allegations is true. O the
clan of Quraish, just ponder over the stand you have taken, for by God
something great is in store for you.
This proves that the man had full
comprehension of the Prophets’ message potentialities and his opposition was
deliberate and carefully thought out. But appeals to passions and emotions
could not stand before a solid constructive programme and a firm movement and
died out not long afterwards.
After failing in all attempts of
violence and propaganda and realising the great future of this movement, its
opponents began to make moves for a compromise and bargaining but a movement
based on solid principles has no room for such compromises. One of the
compromises was that the Prophet should not say anything against their idols
and their prevailing religious practices and confine himself to preach moral
precepts or anything else he liked. This meant the continuation of the
existing social structure and political and religious leadership of the
Quraish and as it meant the end of the Islamic movement, it was promptly
rejected.
Another compromise move is mentions in
the Qur'an as follows:
"Bring us a reading other than
this or change it." –(X:15)
The Prophet replied to it in the words
of revelation:
"I have no authority to make any
changes in the Qur'an myself. I cannot follow anything except what is revealed
to me. I fear retribution of the great day (Resurrection) if I disobey my
Lord." –(X:15)
"Who doth more wrong than such a
one as forges a lie against God or denies in his sign." –(X:17)
Another proposal of compromise put
before the Prophet was that he should turn out the low class people who
surrounded him and had become leaders of the movement for men of higher status
who could not sit with them. If the prophet cleared the place for men of
status they would flock to him. The motive behind the move was not any anxiety
to join the movement but to deprive the Prophet of the services of those who
stood by the movement under the most sever persecution and were struggling the
service of the mission and the Qur'an saw through the deception and
revelations came to the Prophet that those who were praying to God day and
night should not be deprived of the Prophet’s company in order to placate
the opponents of the movement:
"And lower thy wing to the
believers who follow thee." –(XXVI:215)
The Qur'an even snubbed the Prophet
for showing scant attention and affection towards a blind follower of his (Ibn
Umm-Maktum) during the Prophet’s crucial meeting with the elite of the
Quraish.
Once at a meeting of Quraish, Utbah
bin Rabia was authorized to approach the Prophet with certain proposals. He
argued the case very politely laced with some flattery. The proposals were:
If in this movement he wanted riches
they would collect for him such wealth that he would become the richest man
among them.
If he wanted leadership they would
make him their chief and take no decision without its consent.
If he wanted to become ruler they
would elect him as their king.
If he was under influence of some jinn
they would all subscribe to meet the expenses of exorcising him.
The Prophet listened to these
proposals and when Utbah had finished, the Prophet recited the first five
verses of Surah Ha-Mim which said:
"Ha-Mim. By the Book that makes
things clear, We have made it a Qur'an in Arabic that ye may be able to
understand (and learn wisdom), and verily it is in the matter of the Book in
our presence, high ( in dignity) full of wisdom. Shall we then take away the
message from you and repel (you) for that ye are a people transgressing beyond
bounds." –(XLIII:1-5)
Utbah quietly listened to these verses
and at the end, the Prophet said: "Now you have heard what I have to say.
It is now for you to do as you like." When Utbah returned to his people
they were disturbed to see the pallor of his face. Then on their enquiry Utbah
said:
"I have never heard such a
recitation as this. By God it is neither poetry, nor magic nor soothsaying.
Now O clan of the Quraish, accept my word and leave its responsibility to me.
You leave this man to do as he likes and do not disturb him. By God, the
recitation I have heard is fraught with some very great consequences. If the
people of Arabia accept his message, you will be ousted without any effort.
But if he dominates over Arabia, his kingdom will be your kingdom and his
power yours and you will become the most fortunate of men through him."
The Quraish ridiculed Utbah and said:
"O father of Walid! You also come
under magic!"
Another effort was made in which
leaders of the clan like Utbah bin Rabia, Shaiba bin Rabia, Abu Sufian bin
Harb, Nazr bin Haris, Kaldah Abdul Bakhtari bin Hisham, Aswad bin Muttalib,
Zamaa bin Aswad, Walid bin Moghira, Abu Jehl bin Hisham, Abdullah bin Abi
Umayya, Aas bin Wail, Nabia and Munabba and Umayya bin Khalf assembled near
the Kaabah at sunset and sent for the Prophet who hopefully rushed to them
when the offer of Utbah was once more repeated. The Prophet replied:
"My object is quite different
from what you have said. I have not come to you with my call for the purpose
of amassing wealth, or to secure leadership of the clan or to become your
king. In fact God has sent me to you as His messenger and has revealed to me
the Law and has ordered me to warn you and to give glad tidings. So I have
conveyed to you the injunctions of God and have done my responsibility for
your welfare. Now if you accept what I have conveyed to you it will be good
for you here and in the Hereafter. But if you reject it, I will patiently wait
for the Divine dispensation when God shall decide between you and me."
After this reply the non-believers
lost all hope and began to make ridiculous demands. For instance, they said
that their country was too small and water was scarce and the living very
hard, and added. "So you should ask God to widen our land, remove the
mountains surrounding it and produce rivers flowing in it like Syria and
Iraq."
Then they asked that God should raise
their ancestors from the graves in which there should also be Qusay bin Kelab
who was an elder of proved integrity. "We will ask his view about your
message if it is true or false. Then if our ancestors are raised and testify
to the truth of your message, while you should accomplish what we have
demanded, we will endorse your truth and agree that God has really sent you as
His prophet to us." Then the said, "If you cannot do any of these
things, then bring on us Divine wrath." The Prophet listened to these
demands and replied: "I have not been sent for this purpose."
When the Prophet left the meeting
Abdullah bin Abi Umayya also followed declaring that since "the Prophet
rejected all the proposals put to him he would not believe in him even if he
saw him ascending the sky by a ladder and coming down the same way bringing
with him four angels testifying to the truth of his message. By God, he would
never accepted him."
When in the course of the Prophet’s
preaching amongst the clans, the chief of the clan of Banu Amir, Bayhara bin
Firas, came to the Prophet and listened to his message and turning to his
clansman said: "If I could take this young man with me the whole of
Arabia would fall under my rule," and then turning to the Prophet asked
him, "If we accept your message and you overcome your opponents, do you
promise to leave this movement in my hands after your death?" The Prophet’s
reply was, "It is up to God to appoint whomsoever he likes as my
successor." On this reply Bayhara tauntingly said, "How plausible!
To think that we face the onslaughts of your opponents, but when you achieved
victory its fruit go to others. Go away. We want nothing to do with your
movement."
It is clear from this incident that
Bayhara realised the force behind the Prophet’s mission and its
potentialities and on the other hand the implication of this mission. If the
Prophet were a non-political preacher or moral reformer on mystic lines he
would have simply said, "What are you dreaming, my friend! This is just a
reform movement of godly men. Where is the question of benefits or
chieftainship or succession in
this?" But the Prophet had full knowledge of the comprehensive nature of
his movement and its political dimensions, which Bayhara also understood too
well.
These ulterior designs were intended
either to make the Prophet stoop to save his party from persecution and
thereby weaken the tempo of his movement or if he was found unyielding, then
the Quraish could propagate that he was so hot-headed that he did not agree to
any of the hundred and one compromise proposals placed before him. The
situation was so critical that the Qur'an again and again asked the Prophet to
stand firm and on one occasion assured him of Divine help:
"And had We not given thee
strength thou wouldst nearly have inclined to them a little. In that case We
should have made thee taste an equal portion (of punishment) in this life and
an equal portion in the Hereafter." –(XVII: 74-75)
EXTREME OUTRAGE
Violence against the Prophet and his
followers had begun as soon as his message was publicly declared but after the
failure of peace missions and attempts at bargaining and more so after the
death of Hazrath Khadija and Hazrath Abu Talib, the lava of violence erupted
with greater force; instead of weakening the mission, those who joined the
movement emerged as sterling gold. The biggest target of violence was, of
course, the Prophet himself. What his other companions and followers suffered
has not been remembered fully, but whatever has been recorded by historians,
is most heart-rending. Some instances are briefly quoted hereunder.
It is obvious that apart from the
persecution the Prophet himself had suffered his sensitive heart was immensely
pained and bruised by the sufferings of the poor people who had joined his
movement.
Khabbab ibn-ul-Irs Tamimi was sold as
a slave in pre-Islamic days to Umm-e-Numar. He accepted Islam when the house
of Arqam was the centre of the movement from where the Prophet used to
organize it. The hooligans of the Quraish threw Khabbab on live cinders and a
man stood over him to prevent him from turning sides. The fire cooled under
him. Later he once showed his back to Hazrath Umar which was all white due to
this atrocity. He was an iron-smith by profession and when after accepting
Islam he demanded his dues from the people, they said that he would not get a
single shell until he had forsaken Islam. This was economic strangulation but
his reply was: "Even if you die and rise again I will not recant."
Hazrath Bilal was a slave of Umayya
bin Khalaf and when he accepted Islam was thrown on the burning sand at noon
time and a heavy stone was placed over him. When Umayya said he would die like
this if he did not forsake Islam, his reply was only "One, One god".
Umayya got further enraged and tightening a rope round his neck asked children
to drag him in the streets. Sometimes he was wrapped in cow-hide and sometimes
he was forced to put on steel armour and seated in the hot sun. At last
Hazrath Abu Bakr purchased him in return for another slave and freed him.
Ammar bin Yasir was from the clan of
Qahtan. His father Yasir went to Makkah with his two brothers in search of a
missing brother. His two brothers returned home but Yasir remained in Makkah
and married there. His entire family accepted Islam and suffered cruel
persecution. Ammar was thrown on burning sand and severely beaten till he
became unconscious. His parents also suffered untold oppression. They were
thrown in the water and forced to lie on live cinders. The Prophet used to
console them and raised their morale with assurance of better end.
Summaiyya, the mother of Ammar, on
accepting Islam was cruelly stabbed to death by Abu Jehl. Yasir, the father of
Ammar, died as a result of most cruel oppression. Suhaib had also accepted
Islam at the same time as Ammar and he was beaten so severely that he lost his
mental balance. At the time of migration the Quraish permitted him to go to
Medina on the condition that he leave all his belongings in Makkah. Suhaib
agreed and left without taking anything with him.
Abu Fakih Juhani was a slave of Safwan
bin Umayya and accepted Islam at the same time as Hazrath Bilal. When Umayya
heard of it he tied his legs with a rope and dragged him on the burning sand.
On the way they saw a beetle and
Umayya asked Abu Fakih if that was his God. Abu Fakih said, "My God is
Allah, Who is also your God." On this Umayya strangled with such force
that he seemed to have died. But he survived. Once a very heavy stone was put
on his chest which brought his tongue out. Sometimes he was chained and thrown
on hot sand. He was also purchased and freed by Hazrath Abu Bakr.
Lubaina was a slave girl whom Hazrath
Umar, before accepting Islam, used to beat mercilessly till he himself became
exhausted. Zunaira was also a slave girl of the house of Hazrath Umar who used
to cruelly beat her. Once Abu Jehl beat her with such force that she lost her
eyes. Hazrath Abu Bakr bought and freed her.
Nahdia and Umm-e-Abis were also slave
girls who were cruelly treated on accepting Islam.
Hazrath Usman who deserved respect for
his age and status was bound and beaten by his own uncle Hakam Ibn-ul-Aas on
his accepting Islam.
Hazrath Abu Zarr on accepting Islam
rushed to the Kaabah and proclaimed his conversion whereupon the Quraish fell
upon him and beat him so severely that he fell down unconscious. Prophet’s
uncle, Hazrath Abbas, rescued him. But next day he again went to Kaabah and
reiterated his conversion and suffered severe beating.
When Hazrath Zubair ibn-ul-Awwam
accepted Islam his uncle wrapped him in a mat and passed smoke through his
nose but he continued to declare firmly, "Now I will never return to idol
worship."
Saeed ibn Zaid was a cousin of Hazrath
Umar. Who bound him with ropes on his accepting Islam.
Sa’ad ibn Waqqas also suffered cruel
oppression on his accepting Islam.
Abdullah ibn Masud on accepting Islam
for the first time loudly recited the Qur’an in the Kaabah. The Quraish
ruffians fell on him and mercilessly beat him, but he continued to recite and
returned home with a wounded face.
Usman bin Mazoon was not molested in
the beginning because he was under the protection of Walid bin Moghira. But
when he saw his fellow converts suffering cruel persecution he thought that it
did not befit him to remain under the protection of a non-believer and he
released himself and when he made public announcement and demonstrated
firmness he was so severely beaten that he lost one eye. Walid came to him and
said that he would not have lost his eye if he continued to be under his
protection, upon which Usman said that he was now under the protection of One
Who is much superior in respectability and honour than Walid and so he would
not mind even if he had to sacrifice his other eye also.
When Hazrath Umm-e-Shareek accepted
Islam her relatives forced her to stand under the hot sun and did not give her
water after food. For three days she was kept under this torture and then she
was asked to renounce Islam. Her mind had been so upset that at first she did
not understand what was wanted and when she understood it she declared:
"By God, I am firm in my conviction."
Khalid ibn-ul-Aas on accepting Islam
was so severely beaten by his father that his head was fractured. He was also
starved but stood firm.
Besides these Hazrath Abu Bakr and
Talha, Walid bin Walid, Ayash bin Abi Rabia and Slama bin Hisham suffered
extremely cruel oppression. Hazrath Omar's barbarous treatment of his sister
and her husband is another example of the rage of the non-believers against
the new converts.
But these are, however, just a few
examples of the great sufferings and undaunted firmness of all those who
joined the Prophet’s camp and none who did so escaped the furnace of
tortures.
MIGRATION TO
ABYSSINIA
The power of human endurance is not
unlimited and the new converts had demonstrated to the world their exemplary
behaviour in the face of oppression. On the other hand, the wave of
persecution was still mounting and even the Prophet with his unbounded faith
in God was beginning to realise that despite his comforting and soothing
words, the patience of his small band of followers was on the breaking point.
It had become clear that the soil of Makkah was not suited for the growth of
the plant of new light and the Muslims were tired of waiting for the promise
help of God. The Prophet, however, could not make any move unless revelation
came to order it as had happened in the case of the preceding prophets.
Abyssian was a country where a just
ruler was on the throne and the Prophet used to call it. "The land of
truth". When the revelation came to the Prophet in the fifth year of his
ministration permitting migration from Makkah, a group of eleven men and four
women headed by Hazrath Usman left for Abyssinia in the darkness of night.
With Hazrath Usman was also his wife Hazrath Ruqayya, a daughter of the
Prophet, who blessed with the prospect of the mission making headway elsewhere
and as soon as they got the news of their having left Makkah, they sent their
men after them but the migrant party had already left the port and was out of
reach. The migrants stayed in Abyssinia for few days when they heard that the
Quraish had accepted Islam and started back for Makkah, but on the outskirts
of the city they found that the rumour was incorrect. Some of them entered
Makkah secretly and some under the protection of their supporters. But as was
expected, the return of this group inflamed the fire of oppression even more.
Now a larger group of 85 men and women
migrated to Abyssinia and found the freedom to pursue their own way of life.
The King, Negus, welcomed them but the priests and vested interest around him
were not pleased and it was through them that the Quraish cast their nets to
poison the mind of the Negus. A deputation of the Quraish headed by Abdullah
bin Rabia and Amr ibn-ul-Aas went to Abyssinia with costly presents for the
king and his courtiers, bribed the court officers and demonstrated to them
that some hot-headed young men of their place had concocted a new religion
which was a dangerous to their ancestor's religion as to the people of
Abyssinia. Their main object was to achieve their end without the matter being
known to the king. But when they had won over the court officials and priests,
they went to the king with their presents and told him that they had been sent
by the elders of Makkah to secure the return of their men. The priests and
courtiers supported the demand but the king said he could not decide the
matter without hearing both sides. The following day both the parties were
summoned before the king.
The migrants held consultation and
felt hesitant to express their viewpoint before the Negus whose religion was
different. But it was decided that whatever the result they would not say
single word against what they had been taught by Prophet. And when they
reached the king’s court they did not prostrate as was customary and on
objection being raised by the courtiers the migrants said that they did not
prostrate before anyone except God and even to their Prophet they offered
simple salutation. History has no parallel to this firmness of faith and
conviction!
Now the deputation of the Quraish
presented their claim that the migrants, who were absconding criminals and had
raised subversion and concocted a new religion, should be handed over to them.
The king asked the migrants what
religion besides idol worship and Christianity they had adopted. Hazrath Jafar
as spokesman of the migrants sought the king’s permission to question the
Quraish delegation before presenting their case. And once the permission was
granted, the following question and answers took place:
Hazrath Jafar: "Are we slaves of
some people or have we deserted our masters that we deserve to be sent
back?" Amr ibn-ul-Aas: "No, they are not slaves but free respectable
men."
Hazrath Jafar: "Have we absconded
after murdering anyone? If so we may be handed over to the relatives of the
murdered person."
Amr ibn-ul-Aas: "Nor they have
not shed a drop of blood."
Hazrath Jafar: "Have we stolen
anyone’s property? If so, we are prepared to compensate."
Amr ibn-ul-Aas: "No. they do not
owe a single coin to anyone."
Having thus proved their moral
uprightness Hazrath Jafar, as spokesman of the migrants, represented as
follows:
"Your majesty! We were ignorant
people, worshipping idols, eating carrion, oppressing neighbours, brother
fighting brother, the strong dominating the weak, when amidst us was raised a
man whose nobility, integrity and trustworthiness were already well-known. He
invited us to Islam, taught us to abandon idol worship, speak truth refrain
from bloodshed, not to misappropriate the property of orphans, give comfort to
neighbours, not to defile chaste women, offer prayers, keep fasts and give
alms. We believed in him and renounced our bad habits whereupon our people
became hostile to us and swore to take our lives. So we fled here with our
lives and our faith. If our people had permitted us to live in our homes
peacefully we should not have left them."
Negus was moved by this frank talk and
he asked Hazrath Jafar to read some portion of the Book revealed to their
Prophet. Hazrath Jafar recited some verses of Sura Mariam which brought tears
to the eyes of the Negus and he cried, "By God, the verses and the Bible
are lights from the same lamp." Further, he said "I am sure Muhammad
(PBUH) is the same Prophet whose advent was prophesied by Jesus Christ, and I
thank God that he is born in my lifetime."
At the same time he decided that the
migrants would not be turned back. The meeting was ended and the intrigue of
the Quraish had failed. After mutual consultation they decided to make another
effort. They thought that as the Negus was a Christian, if the migrants were
asked to express their views about Jesus Christ it was likely that religious
prejudice might be aroused and he would turn out the migrants. When the
migrants were summoned before the king the next day they also had the same
forebodings, but they finally decided to speak out the truth regardless of
consequences, and Hazrath Jafar said before the Negus:
"Our Prophet has told us that
Jesus was the servant of God and His Word." The Negus picked up a straw
from the ground and said, "By God, Jesus is not different even by this
straw from what you have said of him."
Courtiers and priests who had been won
over with present and bribes smarted under the blow but the Negus did not care
for them and ordered that the presents brought by the Quraish should be
returned to them. Thus their intrigue failed.
THE CONVERSION OF
UMAR
Perhaps the most dramatic chapter of
the oppression of the converts by the Quraish is provided by the pre-Islamic
attitude of Umar and it may be said to his credit that his conduct before
Islam and after was not motivated by any material consideration but just as it
was his duty to preserve the existing social structure and thereafter in the
sincere service of the new cause he had espoused. That he accepted the truth
as soon as he comprehended it shows that he was a realist and not biased by
any extraneous consideration. He was a young man of 27 when Islam was
proclaimed and it soon penetrated into his own house. His brother-in-law Saeed
had already embraced Islam and through him his wife Fatima, the sister of Umar,
also accepted the new faith. An influential member of the family, Nuaim bin
Abdullah had also responded to the call of Islam. At first Umar was unaware of
these developments but as soon as he was informed about it, his rage knew no
limits. We have already described how mercilessly he beat his slave girl
Lubaina and now he resolved to strike at the very root of Islam and kill the
Prophet. So he started, sword in hand, determined to kill the Prophet. On the
way he met Nuaim bin Abdullah to whom he mentioned what he was going to do, on
which Nuaim told him first to take care of his own house. Umar immediately
rushed to his sister’s house. She was reading verses of the Qur'an and on
hearing Omar’s footsteps she stopped and concealed the material on which the
verses were written. Umar asked her what she was reading and when she tried to
evade him he burst out and said that he had learnt that both she and her
husband had forsaken their religion. Then he feel upon his brother-in-law.
When his sister intervened, she received such a severe beating that she began
to bleed and with blood stains all over her body she cried out, "Umar,
you may do whatever you like but cannot give up Islam." A blood-stained
woman, and that too his own sister, in tears and declaring such firm
determination, conquered the strength of Umar and his heart was moved. He
asked her to recite before him what she was reading. She brought out the
verses of the Qur'an and began to recite and Hazrath Umar was at once
transformed when his sister reached the verse: "Declare your faith in God
and his Prophet." Hazrath Umar called out: "I witness that there is
no god but Allah and Muhammad (PBUH) is His servant and Prophet." Thus
enlightened with true faith, he walked to the house of Arqam which was the
centre of Islam and gave his pledge to the Prophet. The conversion of Hazrath
Umar raised the morale of the Muslims.
It may be noted here that so long as
Hazrath Umar was against Islam he worked sincerely and zealously to oppose it,
but when he joined the faith, he devoted himself with equal sincerity and zeal
in its service. Thus the conversion of a man of such character was a great
acquisition and a turning point in the history of Islam. It may also be noted
that although his confrontation with his sister and brother-in-law was the
immediate cause of his conversion, there were also other factors in the
background which gradually helped to change his mental attitude. He was not a
blind witness to the affairs of Makkah; there were many incidents that touched
his heart and prepared the ground for his conversion. He was receiving daily
reports of the progress of the Islamic mission and the character of the
Prophet and his followers and the mean and fraudulent game of his opponents.
There was much discussion in Makkah which also should have influenced his
frame of mind. Besides these general features there were also some particular
incidents which must have touched his feelings. One of those was when
umm-e-Abdullah, daughter of Abi Hashma, was preparing to depart for Abyssinia
with the caravan of the migrants, Hazrath Umar went to see her and tried to
dissuade her from leaving. But when she said that the cruel persecution was
now beyond endurance and she resolved to leave, Hazrath Umar was so moved that
everyone who saw him at the time felt pity on him. It is not unlikely that
this shock might have prepared the ground for his ultimate conversion.
The conversion of Hazrath Umar was of
great significance because it took place at a time when the forces of
oppression working against the Muslims were at their peak and his conversion
created a great stir in Makkah, because Umar immediately challenged the
opponents of Islam. He selected Jamil bin Mamar Jamhi, and announced through
him that he had joined the new faith. This man went to the gate of the Kaabah
and cried aloud that Umar had become a Sabi. Hazrath Umar who was just behind
shouted that he was wrong.
He had become a Muslim and confessed
that there is one Allah and Muhammad (PBUH) is His servant and Prophet. The
Quraish then attacked him and beat him with all severity and released him only
when Aas bin Wail Sahmi rescued him and took him under his protection. Hazrath
Umar also went to the house of Abu Jehl and knocked at his door and when he
came out he informed him of his conversion on which Abu Jehl immediately shut
his door saying "God’s curse on you and your news!" Then Hazrath
Umar advanced further and offered the prayer in the Kaabah publicly alongwith
other Muslims. Before this Muslims used to pray secretly. Hazrath Umar was
again beaten for this but the way was cleared for Muslims to pray openly in
the Kaabah itself.
Thus, while the oppression against the
Muslims was mounting with ever-increasing intensity, new converts were coming
to its fold and important personalities were being weaned away from the group
of oppressors. One event of importance in this connection is the conversion of
Hazrath Hamza. This man, the only one among the surviving uncles of the
Prophet, who was intelligent, brave and influential despite religious
differences was very affectionate towards the Prophet. Being just two or three
years older than the Prophet, the uncle and nephew were friends from the
childhood. Once Abu Jehl assaulted the Prophet near the mountain of Safa and
abused him which the Prophet patiently bore and did not retaliate.
Incidentally, the slave girl of Abdullah bin Judan who was an eye-witness to
the whole incident reported it to Hazrath Hamza who was returning from the
hunting with bow and arrow, and remarked! "Oh! I wonder how you would
have felt if you had seen the pitiable condition of your nephew." Hazrat
Hamza went straight to the meeting where Abu Jehl was sitting with other. He
struck the head of Abu Jehl with his bow, saying, "Did you abuse
Muhammad? If so, I also go over to his faith and I repeat whatever he
says." A man of Bani Makhzoom clan rose to support Abu Jehl who stopped
him saying that he had much abused his nephew. Now with the conversion of
Hazrath Hamza the importance of Islam was greatly enhanced.
BOYCOTT AND
CONFINEMENT
When every kind of oppression failed
to stop the spread of Islam and when all efforts to remove the protection of
Abu Talib from the Prophet were unsuccessful, the Quraish hatched another plot
to socially boycott the entire clan of Banu Hashim, to have no relations with
them, to stop all provisions reaching them and to have no dealings with them
till Banu Hashim handed over the Prophet to them with permission to kill him.
In the seventh year of the Prophet’s preaching, all the clans of the Quraish
joined in an agreement to boycott Banu Hashim nature of which is beyond
description. The entire clan moved to Sha’ab Abi Talib and suffered
confinement for the sake of the Prophet’s call to truth. The confinement
lasted for three years during which they suffered indescribable miseries. They
ate leaves of trees, boiled and drank the juice of dried skins, and when their
children cried in hunger their cries reached far and wide, the Quraish
heartlessly gloated over it. Once Hakim bin Hazam secretly sent some wheat to
the imprisoned people but the surveillance was so strict that Abu Jehl saw it
and tried to snatch it away, but incidentally Abul Bakhtari intervened and
allowed the wheat to be delivered. Also Hisham bin Amr used to send
occasionally some provisions secretly. At last the move to end the boycott was
initiated by Hisham bin Amr and when he secured support from some others he
challenged the boycott agreement but Abu Jehl opposed him. But the supporters
of Hisham stood by him and it was resolved by majority that the boycott
agreement be annulled despite the chagrin of Abu Jehl. When they went to
remove the document from the gate of the Kaabah it was found that its text was
eaten away by white ants leaving only the words: "In the name of God our
Lord".
The tenth year of the Prophet’s
mission was a year of sorrow. His first bereavement was the death of his uncle
Abu Talib, whose protection was like a fortress against the hostility of the
entire Quraish. The loss of this protector left the Prophet without any
material support in the midst of his enemies. The same year his wife Hazrath
Khadija died. Her moral support and mature advice was a solace to the Prophet
in the most critical times. She used to conduct business in foreign trade and
the Prophet looked after her interests which after their marriage became more
intimate. She wholeheartedly cooperated with the Prophet in all his endeavours
and helped his cause financially and when the call came she gave away all her
wealth in the service of Islam and lived a poor life. Her death disrupted his
home life as his outside life was shattered by the death of his uncle.
How the Prophet would have felt at
these bereavements can well be imagined, but at the same time the fire of
hostility of the Quraish against the unprotected Prophet rose with greater
fury Mischievous children were asked to follow the Prophet and clap and shout.
Dirt was occasionally thrown over his head on his way and thorns were strewn
before his door. Sometimes he was smothered to suffocation and often publicly
assaulted and filthy abuses were hurled at him. Dust was thrown on his face
and some people even spat at him. On one occasion Umm-e-Jamil, wife of Abu
Lahab came with the dubious aim to kill the Prophet but could not spot him and
eased her heart by using hot words before Hazrath Abu Bakr. She also recited
the following verses:
"I have disobeyed Muzammam and
hated his religion." She used Muzammam for Muhammad (PBUH) as mutilation
of name was considered worst degradation among the Quraish. But when the
Prophet heard of it, he said that her abuses did not affect his as she abused
Muzammam while he was Muhammad. One Abu Jehl also swore to kill the Prophet
with the blow of a heavy stone but was so overawed by the prophet that he
could not do it.
Once a mob fell upon the Prophet and
severely assaulted him. While his enemies were sitting together and talking
about the Prophet, declaring that his activities had now become quite
intolerable, the Prophet happened to pass that way and they asked him if he
had said such and such things. The Prophet with his usual moral courage
affirmed that what he said was nothing but truth, whereupon the mob pounced
upon him from all sides and he was brutally manhandled. When the attackers got
tired the Prophet again boldly warned, "I have brought this message to
you that you are about to be butchered" - meaning thereby that their
atrocities were soon to recoil on them.
Hazrath Usman relates an incident that
Aqaba bin Mueet, Abu Jehl and Umayya bin Khalaf used to sit inside the Kaabah
and whenever the Prophet passed by them, they abused him. When it happened for
the third time, the Prophet became angry and he declared, "By God, you
will not give up your ways until Divine curse falls on you," Everyone
present there was overawed and shivered. The Prophet then left for his home
followed by Hazrath Usman and others. On the way the Prophet spoke as follows:
"Glad tidings for you. God will
certainly make his religion victorious and propagate His word and help the
faith and these people whom you see before you, will son be cut down by your
hands."
This declaration at this time of
desperation indicated the indomitable courage of the Prophet and how
magnificently the prophecy was fulfilled in such a short time!
One day the Prophet got up early in
the morning and made a round of the city visiting every street and lane
proclaiming his mission but he did not find a single person to listen to him
or talk to him. In fact, the Quraish who had failed in all their efforts to
suppress the Prophet by violence had now decided to discredit him by
completely ignoring him: so any person who saw him coming hurried away, while
some evil persons ridiculed him and jeered at him. The Prophet returned home
with a heavy heart and with a feeling of dejection. The day’s experience
convinced him that the soil of Makkah had become quite barren and it was no
use any longer to sow any seed of enlightenment there. The Prophet, therefore,
resolved to go out and work in the neighbouring areas. The first of these
places was Taif which was a fertile town with gardens of fruits and green
fields and where the people were prosperous and happy. So the Prophet taking
Zaid bin Harisa with him left on foot for Taif and preaching at all the places
on the way he reached Taif and first met the chiefs of Saqif clan. They were
three brothers, viz. Abd Yalil, Masud and Habib, and explained to them his
mission and sought their cooperation and help, but their replies were like
poisoned arrows:
One said, "If really God had sent
you then He wants the cover of the Kaabah to be torn away."
The second said, "Could not God
find some other suitable person than you to make him His Prophet?"
The third said, "By God, I will
not talk to you at all. For if as you say you’re a Prophet, then it is
disrespectful to exchange words with you and if you have misrepresented God
then you are not fit to talk to."
These replies greatly annoyed the
Prophet but he endured it patiently and asked them not to say to others what
they had said to him. But these men, on the other hand, incited the street
urchins, servants and slaves to drive the Prophet out of the city. And they
did more. They abused the Prophet and pelted him with stones mostly on his
legs and hurled abuses. The Prophet bled profusely but when he was too weak to
walk and sat down they raised him up by his shoulders and pelted again. His
feet and footwear were smeared with blood. A large crowd gathered to witness
this spectacle and the crowd of miscreants drove him up to the gate of the
garden belonging to Utbah and Shaiba, sons of Rabia. The Prophet took the
support of a vine creeper and after offering prayers called to his God as
follows:
"O God, I come to Thee alone,
helpless and without resources. Thou art the most Merciful of all the
merciful. Thou art the Sustainer of the weak and helpless. Thou art my Lord To
whom art Thou going to entrust me to an unknown enemy who is bitter with me or
to an enemy who has dominance over my affairs? But if Thine curse is not on me
I do not care for anything. Thy Protection is a great shield for me. In place
of Thy curse or anger descending on me I seek the refulgence of Thy face which
dispels all darkness, and which sets right all worldly affairs. I seek Thy
will and pleasure. No force or strength can come except from Thee."
In the meantime, the owners of the
garden who had witnessed the whole episode arrived and they called their
Christian slave named Addas and sent through him a bunch of grapes to the
Prophet Addas presented the grapes to the Prophet who took them, "In the
name of God." Addas who had sat before the Prophet asked him what was the
creed that he had preached to the people his city. The Prophet asked him where
was his native city and what was his religion to which he replied that he
belonged to Nineva and he was a Christian. The Prophet then said, "You
belong to the sacred city of Jonah, son of Matta," and Addas asked in
surprise how he knew Jonah, son of Matta and the Prophet said, "He was my
brother. He was a Prophet and I am also a Prophet." On this Addas touched
the Prophet’s feet and rubbed his eyes on them and when on his return he was
snubbed by his masters of defiling his religion, Addas said, "O my
master, there is nothing better than this on the earth. He told me something
which no one but a prophet could know."
From Taif the Prophet came to Nakhla
and stayed there for some time and then came to the cave of Hira and sent word
to Mut’im bin Adi seeking his protection. Under the Arab custom no one
seeking protection could be refused even if he was an enemy and so Mut’im
accepted and sent his sons to go armed and bring the Prophet to the Kaabah and
then announced from the back of a camel that he had given protection to the
Prophet.
Zaid bin Harisa, who carried the
Prophet on his shoulders when he had become unconscious due to loss of blood,
asked the Prophet on the way to curse those people to which the Prophet
replied, "Why should I curse them?" If they have not accepted Islam,
future generations will certainly accept it."
The experience of Taif was such that
it touched the most excruciating torture that human beings could endure,
physically as well as mentally, and it was usually on such occasions that
Divine help came to the prophets. The Qur'an says. "They encountered
suffering and adversity and were so shaken inspirit that even the Apostle and
those with him cried. When (will come) the help of God? Ah! Verily, the help
of God is (always) near." –(II 214)
ASCENT TO HEAVEN
As a compensation, the Prophet was
honoured by the Ascent to Heaven and the "Revelation which God
willed." The Prophet was called to Allah’s presence and witness the
Reality with his own eyes. The story of the ascent is narrated in the Qur'an
from which it appears that it was revealed to him that "The truth has
come and the falsehood vanished." It was also revealed that he would be
forced to leave Makkah but his enemies would not remain in peace for long. And
he was taught the prayer of migration which is thus "O my Lord! Take me
out (of the present state) by the gate of truth and let me enter (the stage)
by the gate of truth and grant me from Thy presence, Thy help and authority to
aid (me)." There is a prophecy in this that the time after migration will
be of power and domination and at the same time fundamental principles of
Islamic system are given on the basis of which the new society and new culture
was to be built. A warning was also given that on gaining power, they should
not go the way of the Israelites. All this can be found in the second Sura of
the Qur'an.
The Ascent to Heaven was the greatest
event between the episode of Taif and migration to Medina and it created a
great stir in Makkah. The Prophet stated before a public gathering his
observations and gave such definite details of the visit to Jerusalem that
were later confirmed.
After facing disappointment at Makkah,
Taif proved even worse than Makkah. Then news came from Medina that it was
prepared to become the centre of Islamic movement and the headquarters of the
Prophet of Islam. In the eleventh year of the Prophet’s ministration a
deputation of six men from Medina came to the Prophet and pledged their
support. The following year a larger deputation of twelve men came and after
detailed talks pledged their support at what is called the first pledge of
Aqaba and on the occasion of Hajj a much larger group came and in the second
pledge of Aqaba at a secret meeting in the darkness of night a full-fledged
political agreement was arrived at and the people of Medina, later called the
Ansar, expressed their willingness to face the hostility of the entire world
in the cause of Islam.
FAREWELL MAKKAH
In the midst of all-round hostility
and mounting force of oppression, the great event of ascension provided new
strength to the Prophet and his small band of followers and the pledge of
Ansar opened a new chapter. It was clear that Makkah had now become quite
intolerance and it had lost the honour of becoming the centre of Islamic
movement which was now bestowed on Medina. What Makkah lost, Medina gained. In
the meantime, a revelation gave implicit permission to migrate. While the
Prophet was still waiting for a clear injunction he allowed his followers to
migrate to Medina and streams of people began to flow towards it. In a short
time several quarters of the city were deserted. Once Abu Jehl and some elders
passed by the deserted house of Banu Jashs clan and Abu Jehl sadly remarked:
"What has our cousin gained? He
has disrupted our society, destroyed our unity and created a schism among
us."
Now there were hardly any Muslims left
in Makkah except those who were forcibly detained by the Quraish or were
suffering tortures. The Quraish realised that at last the Muslims had got a
place of refuge and one by one they were migrating there. Soon Muhammad (PBUH)
would also go beyond the reach of their influence, would organise himself and
then return with force to settled accounts with them. So they collected in the
public hall called Dar-un-Nadva to consult about the future plan of action
against the Prophet. Several proposals were made and rejected. One of the
proposals suggested that the Prophet should be confined in a house with an
iron gate, but then it was thought that his voice would be heard even outside
the gate and it was likely that his followers on become stronger would get him
released, and so the proposal did not find full support. Another proposal was
to ex-communicate the Prophet and then no one should care what he did outside.
This was also rejected on the ground that his sweet words would enlist more
followers and they would pose a threat. Then Abu Jehl proposed that stout men
chosen from every clan, and armed with swords should all strike the Prophet
together at the same time so that the responsibility of his blood was shared
by all the clans and the Prophet’s clansmen would not be able to take
revenge on them all. This proposals was unanimously approved and the meeting
dispersed after passing this resolution. The Qur'an makes the following
comment on the happenings of this meeting:
"Remember how the unbelievers
plotted against thee to keep thee in bonds, or slay thee, or get thee out (of
thy home). They plot and plan and Allah too plans, but Allah is the best of
planners." –(VII : 30)
Among the closest associates of the
Prophet left behind in Makkah were Hazrath Abu Bakr and Hazrath Ali and when
clear revelation came permitting migration, the Prophet went to the house of
the former and confidentially informed him that permission had come for
migration. Hazrath Abu Bakr sought the Prophet’s permission to accompany him
which he readily granted and the former was so overjoyed that his eyes were
filled with tears. Hazrath Abu Bakr had already readied two she-camels by
proper feeding and offered to the Prophet anyone of them which he liked as a
gift. But the Prophet insisted on buying one and paid for the she-camel he
selected which was named Jadaa. As advised by the revelation, the Prophet did
not sleep in his house that night and asked Hazrath Ali to occupy his bed
without any fear. He then gave him the things which people kept in his custody
and directed him to deliver them to their respective owners next morning. Then
he returned to the house of Hazrath Abu Bakr. His daughter Asma tore away her
waist-band and wrapped some food at one end of it and tied the mouth of water
bucket with the other. Then the caravan of two left in the dead of night.
Thus the greatest benefactor an
sympathizer of the humanity was leaving Makkah that day. He was leaving that
day those streets and lanes which he had frequented since his childhood, had
loved the city so much and where he had made the call to truth because of
which he suffered abuses and tortures. He was also leaving that centre of
spirituality where he had prostrated thousands of times and prayed for the
well-being of his people. The Will of God and his life’s mission demanded
this sacrifice and he willingly offered it. Before leaving Makkah he cast his
eyes at the Kaabah and declared: "By God, you are the most sacred spot in
the sight of God and I would have never left you if I was not forced to
leave."
The route was chosen by the Prophet
himself and Abdullah bin Oraiqat was hired as a guide. The travellers remained
in the cave of Saur for three days. Abdullah bin Abu Bakr used to bring has
goats to the cave at night and the Prophet and his companion took their milk
according to their need.
The Quraish who had kept an all-night
vigil over the Prophet’s house were distressed to find that the Prophet had
left and after unleashing their ire on Hazrath Ali they left. The Quraish then
sent their men in pursuit and announced a reward of 100 camel to anyone who
could capture the Prophet or his companion, dead or alive. The pursuers at one
time reached near the entrance of the cave and Hazrath Abu Bakr was fearful.
The Prophet pacified his companions and said, "Have no fear, for God is
with us." Emerging from the cave the Prophet took to the longer route by
the sea shore to avoid the pursuit and Suraqa bin Jusham, coveting the prize
announced, followed this routed and approaching the travellers he galloped his
horse but its feet stuck in the dust and did not come out when Suraqa
repented, apologized, and appealed for promise of safety from the Prophet. It
is most remarkable that under these outwardly desperate conditions the Prophet
told Suraqa. "O Suraqa, how happy will you feel when the bracelets of the
emperor of Iran will be on your hands?" The Prophecy was fulfilled on the
conquest of Iran during the caliphate of Hazrath Umar.
LIFE AT MEDINA-
HISTORY TAKES A TURN
Before entering into the details of
the Prophet’s life at Medina, it will be of interest to describe briefly the
conditions there at the time of the arrival of the Prophet. This town was
colonised by the Jews and was named Yasrib and as their population increased,
new control grew around the place and small fortresses were built by them, so
that the entire area remain under the occupation and control of the Jews.
Another element of the population of Medina was the Ansar whose ancestor was
Qahtan and when after the deluge of Iran on population dispersed, two
brothers, Aus and Khazraj came to Medina and settled there. Other people might
have followed them but the new element of the population of Medina sprang
mainly from these two brothers. In the beginning the new element intended to
remain aloof from the Jews but due to their domination they were forced to
make peace with them in a subordinate position. Unfortunately, an adulterer
chief named Fatyun rose among the Jews who ordered that every newly married
bride should have shared bed with him on the first night. The Jews and Ansar
obeyed this order but one of the Ansar named Malik bin Ajla revolted, killed
Fatyun and fled to Syria. When the ruler of Syria, Abu Jabla heard the story
of the misdeeds of the Jews, his army attacked and after killing many Jews and
most of their leading men, completely subdued them. This broke the power of
the Jews, and the Ansar who were rewarded by the Syrian king became uppermost.
Since the Ansar lacked unity, frequent
clashes occurred between the clans of Aus and Khazraj. At the historic Battle
of Boas between the two clans, most of the leading men of both the sides were
killed. This greatly weakened both. They sought alliance with the neighbouring
clans. In this connection they also approached the Quraish of Makkah but did
not succeed and the Jews continued to dominate them. there were also factors
which contributed to the dominance of the Jews: they were unified by a
religion moral code, a code of religious laws and some traditions and a common
pattern of offering prayers while the Ansar did not possess any of these. An
interesting fact to be noted here is that the Jews used to threaten the Ansar
that the last Prophet was soon to arise and with the support of the Prophet,
they would fight with them. This prophecy had also raised some hope among the
Ansar and they anxiously waited for the advent of this Prophet to secure his
support before the Jews could approach him. In fact, the feelings of
inferiority among the Ansar had made them more receptive and responsive to a
new movement.
Even before the Prophet’s migration
to Medina, the ground was already prepared there for the peaceful penetration
of Islam and with the six people who came to Makkah in the eleventh year of
the Prophet’s mission one of the trusted followers of the Prophet, Mus’ab
bin Umair bin Hashim, was sent to Medina to instruct the new converts in the
basic principles of Islam, teach them the Qur'an and prayers and good conduct
and propagate Islam among non-Muslims. Two young men of the Ansar, Sa’ad bin
Muaz and Usaid bin Hudair who were leaders of Bani Abdul Ashhal clan accepted
Islam at the hands of Mus’ab which gave further strength to the Islamic
group. Even before the first pledge of Aqaba the first group of six
representatives of the Ansar which came to Makkah at the time of Hajj and had
a lengthy discussion with the Prophet returned to Medina after making the
following declaration:
"We have separated ourselves from
our community which is immersed in degradation and disruption. Perhaps your
personality will unify us again. We will go to them and call them to your
faith and put before them the impression which we have received about it. If
God brings them round and they accept this faith, you will become more
powerful than anyone."
Thus the movement which was considered
disruptive by the people of Makkah was taken by the people of Medina as a
unifying force.
In the first pledge of Aqaba the six
representatives of the Ansar declared:
"We will not assign any partners
to God. We will not steal or commit adultery, will not slay our children, will
not knowingly make false allegations and will never disobey the Prophet."
But it was in the second pledge of
Aqaba at the time of Hajj the following year that a definite defensive
alliance was made with a larger number of Ansar who met the Prophet secretly.
The Islamic movement had, in the meantime, advanced in Medina. While the Ansar
bound themselves to remain firm and face all dangers and risks in the cause of
Islam, the Prophet had promised to live with them and share their joys and
sorrows and never to leave them. One of the clauses of the contract was that
the Ansar declared:
"We will listen to every order of
the Prophet in ease or strain happiness or misery and obey it, and give
preference to the Prophet’s order over everything else and we will not mind
the criticism of the people in our quest to follow the Divine Path."
Abbas bin Ubada warned the Ansar in
the following words:
"O men of the clans of Ansar! Do
you realise with what man you are taking the pledge? It is an alliance for
peace and war with the people."
And the deputations said they fully
realised their responsibility:
"Yes, we are accepting this
pledge despite the risk of destruction of our properties and loss of our
leaders in fighting." Along with the pledge, the foundation was also laid
for a collective system, after consultation with the members of the deputation
the Prophet appointed a committee of nine men of the Khazraj clan and three of
the Aus clan to look after all the affairs of their respective clans. The
appointment of this committee gave a start to the construction of an organized
social order.
The Quraish were greatly disturbed
when this news reached them and men were sent in pursuit of the deputation
which was now beyond their reach. They, however, caught Sa’ad bin Ubada and
Manzar bin Umar and poured their wrath over them, but the matter had gone out
of their hands. Nevertheless, when those who had accepted Islam began to march
towards Medina individually or in groups were cruelly and mercilessly
manhandled by the Quraish. The stories of those whose belongings were snatched
from them, their relatives separated and their conveyances taken away are most
heart-breaking, but only one instance will suffice to give an idea of the
brutality of the Quraish
and the unflinching faith of the new
converters. The first migrant who left Makkah for Medina was Abu Salam
Abdullah ibn-ul-Asad Makhzoomi. His wife and children accompanied him seated
on a camel. His wife was of the clan of Banu Moghira. Just when the party was
departing her relatives rushed and caught the camel carrying the wife and
children and took them back saying that they would not allow her to wander
about with her migrating husband. Then the people of the clan of Abu Salama
came up and snatched away the child from her mother and thus husband, wife and
child were separated from one another and Abu Salama was left alone. His wife
used to visit daily and weep at the place where she was separated from her
husband and child and it was only after a year that someone took pity on her
and seating her with her child on a camel drove it towards Medina. She was
thus travelling unguarded when Usman bin Talha met her on the way and took her
to the suburbs of Medina. Such harassments were of daily occurrence and yet
the Muslims continued to march towards Medina. Gradually Makkah was
depopulated of the Muslims and the only persons who remained were the Prophet
with some of his closest associates and some others forcibly detained by the
Quraish. Later the Prophet also left with Hazrath Abu Bakr.
MEDINA WELCOMES THE
PROPHET
Medina had already received the
message of Islam with the first pledge of Aqaba. The second pledge had given
it momentum. In a short time with the exception of one or two clans, every
house of Ansar had given its best blood for the service of Islam and the
vitality of this new blood gave a new impetus to the movement. The people of
Makkah were deeply agitated on finding that Islam had secured a foothold in
Medina where it would flourish outside their influence and in due course would
come down upon them with full force to settle accounts. In spite of all their
vigilance to prevent the Muslim’s migration to Medina and efforts to bring
back those who had left, Makkah was almost denuded of those who were
enlightened by the new message. Hazrath Umar had also left under the greatest
secrecy accompanied by Ayash bin Abi Rabia and Hisham bin Aas bin Alwail, but
Abu Jehl bin Hisham and Haris bin Hisham who were deputed to capture them
succeeded in prevailing upon Hisham, who in spite of every effort by Hazrath
Umar to proceed decided to return Hazrath Umar gave him a sturdy she-camel
asking him to use it to rush to Medina if he found himself in danger. But as
soon as he was out of the city he was deprived of the she-camel and brought to
Makkah bound hand and foot and was tortured- the Quraish boasted that they had
given the migrants what they deserved. It was only when Hazrath Umar sent him
a letter with the Qur'anic verse:
"O my servants who transgress
against their souls! Despair not of the mercy of God: for God forgives all
sins for He is Oft-Forgiving, Most Merciful."(XXXIX:54)
that he understood and immediately
left for Medina.
Now it was for the Prophet himself
that the Ansar began to wait day and night as stipulated in the second pledge
of Aqaba. They came out of the city every morning and watched the route from
which the Prophet was expected to come and returned disappointed only when the
heat of the noon became intolerable. One day while they were about to return,
a Jew watching from the upper storey of his house saw the Prophet’s party
coming and called out to Ansar that the person for whom they had been waiting
had arrived. Ever since the news came that the Prophet had left Makkah there
was no other talk in Medina except that the Prophet was coming and even
children were innocently joyous about it. So the enthusiasm on the arrival of
the Prophet at Medina was unbounded, and the whole city was happy.
First the Prophet halted at Quba, a
suburb of Medina three miles away, and was welcomed by the family of Amr bin
Auf whose house was in fact the centre of Islamic movement and the honour of
playing host to the Prophet went to him. At Quba the Prophet halted for
fourteen days and Hazrath Ali also joined him here after he had returned the
property kept with the Prophet to its respective owners in Makkah. In Quba the
Prophet laid the foundation of a mosque. While building the mosque, the
Prophet worked with the others and handled heavy stones. All those engaged in
construction recited:
"Successful are the men who build
mosques and recite the Qur'an standing and sitting and keep awake in the night
for prayers."
The Prophet reached Quba on 8th
Rabi, 11 Nabavi (23rd September, 622 A.D.) and entered Medina on 12th Rabi, 1
Hijra. His mother’s relatives at Medina made special preparations to receive
him. Women stood on roof-tops singing:
Full moon has risen on us from the
Wada hilltops. Our thanks are ever due to Allah.
Young girls ran about in groups,
beating drums and singing.
We are the daughters of Bani Najjar.
Welcome to you, O Muhammad.
The Prophet selected the house of
Hazrath Abu Ayyub Ansari and stayed there for seven months.
Soon after his arrival, the Prophet
started his missionary work and the first thing was the building of the mosque
for which the site was acquired by Hazrath Abu Ayyub who paid its price to its
two orphan owners. This mosque, called the Prophet’s Mosque, was intended
not only for prayers but also as the centre of Islamic movement, as a court, a
consultation centre, a democratic hall, and an official guest house. In the
building of it the Prophet again worked with others. The worker’s songs was:
If the Messenger of Allah is working
and we remain sitting all our work is wasted.
And also:
There is no life but the abiding
life of the next world, O Allah have mercy on Ansar and migrants.
The most important item in the
constructive work was to expand missionary activities and in the seven months
of the Prophet’s stay at Hazrath Abu Ayyub Ansari’s house this work had
greatly expanded. Now the Prophet renewed this missionary endeavour with
public speeches. In his first speech he declared:
(After the praise of Allah)
"O you people! Earn something for your souls. Understand, by God,
everyone of you shall have to face death and he will have to leave his people
without a provider. Then he will be questioned by his God when there will be
no one to intercede? He will be asked: Did not our Prophet reach you and
deliver Our Message? Then what have you earned for your soul? He will then
look around and will not see anything, so that there will be nothing for him
but the Hellfire. So anyone who can do good, should do it, however small it
may be, to save himself from the fire. But if he cannot do even this much he
should at least save himself just by a good word. For the reward of good is
from ten to seven hundred times. May you have safety and may Allah’s
blessings and mercies be showered on you!"
His second public speech was as
follows:
"All praise is for Allah and
I praise Allah alone and seek His help. We all seek Allah’s protection from
the mischief's of our hearts and evil actions. Whomsoever Allah gives guidance
cannot be driven to the wrong path by anyone. And whosoever is deprived of God’s
guidance cannot find any other guide. I witness that God is One without a
partner and none else is worthy of worship and obedience. There is no doubt
that the best of books is the Book of Allah. Whosoever has made it dear to his
heart and who has been led to Islam after unbelief and whosoever from among
the whole of the humanity has chosen it for his heart secures felicity. It is
the best narrative and most effective also. You like what is liked by Allah
and love Him with all sincerity. Do not show indifference to the word of God
and let not your hearts be hardened against. Since it is a fact that Allah
selects the best from among His creatures, He has specified the best from
among the acts and selected the holiest and the most significant of
narrations. And among whatever man has been given there is some permissible
and some prohibited. So take up the service of God. Do not assign any partner
to Him and save yourself from his wrath to the best of your ability. And
confirm before God all those pious words which you speak and through God’s
mercy strengthen the bonds of affection amongst you. Certainly God is enraged
if the pledge given to Him (faith) is broken. May you live in safety."
ISLAMIC STATE
The third politically constructive act
was to knit the Jews of Medina and the Muslims into one social system for
which a written agreement was made which may justly be called the first
written constitution of the world. Some of the provisions of this agreement
were as follows:
The Overlordship of Allah and the
Divine law were given fundamental importance in the organised society of
Medina.
The final political, legal and
judicial authority was given to the Prophet.
In the matter of defence the entire
population of Medina and its neighbourhood was united into a single unit with
no loopholes for any element to support the Quraish, while in the matter of
defence also the central and decisive authority was vested in the Prophet.
This constitutional agreement laid the
foundation of an Islamic state and Islamic system of life and when we look at
it and other subsequent developments and agreements we realise that the
Prophet possessed unparalleled political vision and persuasive ability and
that he was not a mere saint or anchorite but had the capacity to manage the
affairs of the world and was fully competent to carry out such
responsibilities with tact and wisdom.
The greatest event of the Prophet’s
life at Medina was his organisation of brotherhood between the Muhajirin and
the Ansar. The small population of Medina had to absorb hundreds of migrants
who were pouring in as refugees with few provisions and inadequate clothing.
Whenever such situations arose in
history very grave political and economic problems had to be faced and
Pakistan had experienced similarly at the time of the partition of the
country, but the solution which the Prophet gave it and the great sacrifice of
the Ansar made in implementing it is most remarkable and unparalleled in
history. The Prophet established brotherly relations between each Ansar and
migrant and the Ansar responded to it by handing over half of their property
and belongings, houses, groves and corn fields to their migrant brothers. Some
of them who had more than one wife even went to the extent of divorcing one of
them to give her in marriage to his migrant brother. In return, the migrants
upheld their self-respect. Unwilling to be a burden on their benefactors, the
Muhajirin asked their Ansar brethren to show them the way to the market and
agricultural lands so that they would maintain themselves by working, trading
or farming. Then there was a group of young migrants particularly those who
were unmarried who wanted to devote themselves to preaching and educational
work and they were assigned a portion of the Prophet’s Mosque. They were
called men of the order of Suffa (platform), and their maintenance was the
responsibility of the entire society.
THE TREACHERY OF THE
JEWS 55
The Jews soon adopted the same
attitude as the Quraish of Makkah and threw all their weight on the side of
the idol worshipping Quraish as against Muslims who were religiously very near
the Jews. In fact, when they concluded the agreement with the Prophet they
were under the impression that these uprooted persons numbering a few hundred
would soon come to their fold and their dominant position would absorb them.
But they became perturbed when they found Islam entering into their own
strongholds. At first, some common men among the Jews were attracted to Islam
which they did not mind, but when men of learning and status among them began
to accept the new faith they resolved to oppose it. How Islam penetrated among
the Jews can be seen from one or two instances which are recorded here. One of
their prominent men, Abu Qubais bin Abi Anas was dissatisfied with Jewish
society as it was at that time and first accepted Christianity and not being
satisfied with that, built a mosque in his house which no one who was not
clean was allowed to enter. He announced that he was serving and worshipping
the God of Abraham. He was an elderly man and undaunted in telling the truth.
Possibly he had discussions with the Jews, who might have tried to retain him
in the Jewish society, but he revolted and soon after the arrival of the
Prophet in Medina he went over to him and embraced Islam. Another learned man
belonging to the Jewish clan of Qainqa, who was also a religious leader but
had heard of the preaching of the Prophet, was attracted to Islam. He brought
his entire household into the Islamic fold. His Jewish name was Hussein bin
Salam but on accepting Islam, he changed his name to Abdullah bin Salam. The
high position which he held among the Jews was a great shock to them when he
became a Muslim as he knew all the weakness of his community and would be very
dangerous if relations between the Jews and the Muslims became estranged. A
third prominent Jew, also a well-known rabbi, joined and army of the Prophet
in the Battle of Uhad declaring that it was his duty to stand by the side of
justice and truth.
These cracks in the citadel of the
Jewish society disturbed their equanimity and despite their being a
contracting party in a social agreement they organised themselves into a
hostile camp. The Prophet found the Jewish group much worse than the Quraish,
for the Quraish hostility was open and frank but the Jews having entered into
an agreement with the Prophet could not revolt openly and resorted to
treacherous methods. The hostility of the Quraish aimed at maintaining their
dominance but the hostility of the Jews was based on the fear of losing their
superiority. The former emerged from a superiority complex and the latter from
an inferiority complex. The working of the Jewish mind can best be illustrated
from an episode related by Hazrath Safia, daughter of Huyayy bin Akhtab, who
later became the Prophet’s consort. She said that she was the most loved
child of her father and uncle but when one day they returned after meeting the
Prophet at Quba late in the evening and seemed to be quite tired, they did not
attend to her and her uncle was heard asking her father, "Is he the
promised Messiah?" Her father swore by God that he was certainly so. The
uncle again asked, "Did you quite recognise him and are you sure?"
And on the father’s affirmative reply, he asked, "Now what will be your
attitude towards him?" And the father replied, "Hostility, hostility
by God, hostility till the end of my life."
Another instance illustrating their
mentality was their attitude on the death of Abu Amama Asa’ad bin Zorara, a
prominent associate and enthusiastic worker in the early stages of Islam. The
Prophet had appointed him head of Banu Najjar. He died soon after the Prophet’s
arrival in Medina and his death created a big gap in the ranks of the brave
soldiers of Islam. The Prophet was much grieved on his death but the Jews
started the Propaganda that if the Prophet were really appointed by God, he
would not have been deprived of the services of such a zealous worker. With a
painful heart the Prophet said, "The death of Abu Amama was inevitable.
They are traitors who say that if I was really a prophet I would not have
allowed such an associate of mine to die, for before God’s will neither can
I avoid death not prevent the death of my associates." When the people of
Banu Najjar came to the Prophet and asked him to appoint another chieftain,
the Prophet took the responsibility upon himself saying. "You are my
brethren and I am from among you and I am your chief."
Then, as always happens when a
constructive movement is launched, a destructive movement always opposes it
and this began in the Muslim camp itself with the People who publicly
professed Islam but were secretly in league with its enemies.
Imagine the Prophet’s predicament in
such conditions. He had a comprehensive and many-sided constructive plan
before him but the odds with which he was confronted were overwhelming. He had
to rehabilitate hundreds of destitute migrants continuously pouring in; every
moment an attack from the Quraish was apprehended for which defensive measures
had to be taken and in addition to all this, the Jews and their secret agents
among the Muslims were hatching new conspiracies. How critical and delicate
were the responsibilities of the Prophet and how he had to face such
multifarious and grave problems single-handed! While the message of Islam was
spreading and penetrating into unexpected quarters, the internal and external
onslaughts of the enemies of Islam were also mounting and taking new forms.
INSOLVENT QUESTIONS
Failing in their efforts to stop the
march of Islam, the Jews tried to involved the Prophet in irrelevant
discussions and they put tricky and trifling questions to the Prophet to
embarrass him and mislead the Muslims. At a gathering of the Muslims, the Jews
asked the Prophet: "If God has created men, then who created God?"
The question was obviously not to
clarify any point as the Jews were not ignorant of the nature of God or His
creation as their religious books had answered this question. But the Prophet
calmly
listened to the question and in
replying to this awkward question gave simple answer by reciting the verses of
Sura Ikhlas, which are as follows:
"Say (O Muhammad) He is God, the
One and Only. God the eternal, absolute. He begetteth not nor is He begotten.
And there is none like unto Him." (CXII: 1-4)
On another occasion a group of rabbis
came to the prophet and told him that if he could satisfactorily answer four
of the questions they would accept Islam. The questions were not on the basic
principles of Islam or concerning problems of worldly life or of reward and
punishment, but perplexing as ever. They asked:
1. Why does a child take after his
mother when he is from the seed of the father?
2. What is the condition of your
sleep?
3. What things had Israel (Prophet
Jacob) prohibited for himself and why? And lastly
4. What is the Angel who brings
revelation to you?
The Prophet answered each question
calmly and at the end of each, the Jews said, "True, by God." They
did not contradict any answer except the last one on which the Jews said,
"But, O Muhammad! Gabriel is our enemy. Whenever he comes he brings
warnings of troubles and disasters for us. We are not on good terms with him.
If this enmity had not come in the way, we should certainly have come to you
and obeyed you."
The Prophet’s reply to this was most
significant. He recited the following verse of the Qur'an:
"Say (O Muhammad) whoever is an
enemy to Gabriel should note it well that he brings down the revelations to
thy heart by the Will of Allah, a confirmation of what went before and
guidance and glad tidings for those who believe." –(II:97)
The Jews also ridiculed the revelation
about Solomon and said that Solomon was not a Prophet but only a sorcerer.
This was refuted by the revelation which declared:
"The blasphemers were not
Solomon, but the evil ones teaching men magic and such things as came down at
Babylon." –(II:102)
The Islamic movement took a decisive
turn when Divine injunctions came for the change of Qibla. So far the Jews had
some solace and a faint hope that in course of time Muslims would return to
the religion of Moses but the change of Qibla completely disillusioned them
and firmly established the uniqueness of Islam. Jerusalem as mentioned in the
Bible was built by Prophet Solomon about four hundred years after Prophet
Moses, while the Kaabah was built by Prophet Abraham, eight or nine centuries
before Prophet Moses and it was the first centre for the worship of One God.
When the Prophet came to Medina the
Qibla was Jerusalem and the object was to smash the sanctum of Arabia as the
Arabs could never entertain any sanctity outside their own circle and now the
change of Qibla towards the Kaabah crushed the sanctorum of the Israelites.
Jerusalem is to the north of Medina and Makkah to the south and the revelation
came just when the Muslims were engaged in prayer. But immediately on hearing
the revelation the entire congregation turned round and faced the Kaabah. The
revelation on the subject read as follows:
"Now shall We turn thee to the
Qibla that shall pleased there turn then thy face in the direction of the
sacred mosque: Wherever ye are, turn your faces in that directions." –(II:144)
The Jews began to say that because of
hostility to them, the Prophet had changed the Qibla of the prophets. If he
were a Prophet, he would have never done so.
But the believers declared:
"We heard and we obey...…We
believe in the Book: the whole of it, it is from our Lord." –(II:285
and III:7)
And the revelation also declared:
"The first House (of worship)
appointed for men was that at Bakkah (Makkah): full of blessing and of
guidance for all kinds of beings. In it are signs manifest: for example the
place of Abraham; whoever enters it attains security, pilgrimage thereto is a
duty men owe to Allah- those who can afford the journey; but if any deny
faith, Allah stands not in need of any of His creatures." –(II:96-97)
The Jews who did not posses any
constructive plan nor were able to lift humanity from degradation, purify its
soul or morals, give it any promise of security of even reform themselves had
to be deprived of their vaunted superiority and in desperation they resorted
to very mean tactics. They used ambiguous words when talking to the Prophet
which carried double meanings and by turning their tongues in the mouth
emphasised the meaning which was abusive or cursing. In the same way they
ridiculed the Muslim’s call to prayers by pronouncing its words with
mutilation and laughing. Furthermore, when the revelation came "Who is he
that will lend to Allah a beautiful loan which Allah will double unto his
credit and multiply many times". –(II:245), the Jews instead of taking
it in the right sense began to ridicule Allah that He had become such a pauper
that He was seeking loan from his servants. Then the Qur'an used the words
flies and mosquitoes in the course of some arguments and the Jews laughed at
this saying how could this be the word of God when it mentioned such lowly
creatures as flies and mosquitoes. The revelation counted this in the
following words:
"God disdains not to use the
similitude of things lowest as well as the highest. Those who believe know
that it is truth from their Lord; but those who reject faith say: "What
means God by this similitude?" –(II:26)
The Jewish mentality continued to
descend deeper and deeper into degradation and now when confronted with the
question that it were the Jews who had prophesied the coming of a new prophet
with those help they would settle accounts with the Ansari, they blatantly
said it was not the Prophet for whom they were waiting and if Muhammad was a
true Prophet he should bring to them a decisive sign and this should be
according to the wishes of the Jews. Their demand was: "O Muhammad, bring
to us a written book which should descend from heaven and which we ourselves
should be able to read, and then we will follow you." Another demand was:
"O Muhammad, if you are really a Prophet of God as you claim to be, then
tell your God to talk to us that we may hear Him." The Prophet told them,
"You know it well that the Qur'an is from God and that I am the Prophet
of God and you have found this written in your Taurah." And the Jews
again said, "O Muhammad, it is a fact that when God sends a prophet, He
does or him anything that the prophet wants. So you bring to us a written book
from the heaven which we can read." Now there was no question of the
merits of the Prophet’s message, the arguments which supported it, the life
which this message envisaged, the nature of his teachings, the social system
which was to be evolved by it and the character which its constructive plan
intended to build. Leaving all these matters aside the demands was "bring
a written book from heaven," and this was taken as a propaganda stunt
against the Prophet and whenever they were confronted with the Prophet’s
message their reply was: "We are ready to have faith in him, but first
tell him that if he is the true Prophet he should at least bring to us this
sign. True prophets of God always prevail upon God to do whatever they want.
And what is this Prophet whose word carries no weight in the heaven
above?"
The economy of Median and its material
resource were limited and when the ever-increasing flow of migrants from
Makkah caused a further strain and the destitute refugees began to build a new
life, most of the workers of the movement had to face acute lack of food and
malnutrition which fell to the lot of the Prophet and his family as well. In
fact, the largest share went to the Prophet himself. The climate of Medina did
not suit the migrants from Makkah. This together with the absence of proper
food supply and availability and malnutrition caused many of them to fall ill.
Fever kept them confined to be, and made them unable to earn their living.
While the Muslims were faced with difficulties and hostilities from all sides
and the new state was still in the early stages of construction, its workers
were exposed to all strains and stresses- they lacked even proper clothing to
cover their bodies, thus undergoing the most severe test. It should be said to
the credit of this small group of Muslims who bore all these hardship with
exemplary fortitude which their unbounded faith in the movement and their
unflinching loyalty to the leader could alone make possible. Notwithstanding
the physical afflictions, these men kept their spirits high.
A few examples of these difficult
conditions will not be out of place:
Hazrath Abu Bakr while smarting from
pain on his sick-bed was reciting the following verse:
"Every morning finds a man with
the members of his family, but death is nearer to him than his
shoe-lace."
That is, he finds death nearer than
his shoestring.
Hazrath Bilal was restlessly turning
sides on his sickbed but he preferred to recall the shrubs and water springs
of Medina in the following verses:
"If only I knew I could pass a night
in the valley (Makkah) with Jalil and Izkhar shrubs around me.
Would that I could come down on the
waters of Majna, and Shama and Tufail hills were in sight.
Hazrath Amir sensed the death approaching
fast but managed to recite:
"I have found death before
tasting it,
And the death of a coward descends
from above."
Hazrath Shaddad was lying ill on bed
and the Prophet went to him, and in desperation he told the Prophet that he
could be cured if he could find the water of Makkah to drink and the Prophet
replied, "You may go. Who stops you? But wherever you go you will remain
a migrant."
When the Muslims went to Makkah at the
time of the Treaty of Hudaibiya, under-nourishment and disease had emaciated
their bodies so much that non-believers of Makkah taunted them that was what
they got from migration. Then the Prophet ordered them to walk erect to
conceal their physical weakness.
Hazrath Abu Talha narrates an episode
of those days that one day when their situation had gone beyond endurance they
went to the Prophet for some solace and showed that in order to contain
hunger, they had tied a stone on their stomachs. The Prophet coolly raised his
shirt and there were two stones tied to his stomach! Those who had gone to
complain were greatly impressed.
One day Hazrath Abu Bakr went to the
Prophet with the intention of getting some solace by describing to him his
pitiable condition, but then thinking that it would cause distress to the
Prophet, remained silent. In the meantime, Hazrath Umar also came and frankly
stated that hunger was killing him. The Prophet confessed that his own
condition was no better and suggested they should go to Abul Haisham who owned
groves and was prosperous. When the three reached there Abul Haisham welcomed
and embraced them and put grapes before them on a sheet of cloth which the
three ate, drank water and left after blessing Abul Haisham.
Once the Prophet’s close companion,
Hazrath Abu Huraira, fell unconscious between Hazrath Ayesah’s room and the
Prophet’s pulpit when people thought him to be struck with madness and began
to treat him for it. But he was not at all mad as unconsciousness was because
of persistent hunger. Once Abu Huraira was with Hazrath Umar discussing the
meaning of a verse of the Qur'an when suddenly he became unconscious. Bad food
situation had reduced him to this state.
PUBLIC TREASURY
The Prophet had established a Baitul
mal (public treasury) in which income from the state resources and charities
from those who could afford were collected. Whenever a demand was made for
monetary sacrifice Ansar and migrants, who were in a sound position to give,
contributed generously regardless of their own needs. The Prophet’s order
was that the needy should be generously helped. But all the collections of
Baitul mal were insufficient to meet the actual needs and to eliminate
starvation. Hazrath Bilal was in charge of Baitul mal and in compliance with
the Prophet’s orders he did not allow any cash or the provisions to remained
locked up. Once a massive amount of dirham came and was piled up on a mat and
distributed on the sport without leaving a single coin. After everything had
been distributed a needy person came and the Prophet ordered that he should be
helped by taking a loan. Once the Prophet say a heap of dates lying with
Hazrath Bilal who on enquiry said that he had retained it for an emergency.
The Prophet snubbed him and said, "Are you not afraid that for retaining
this, you will taste the smoke of the hell on the Day of Judgement? Spend it
and do not fear shortage from All-Powerful."
While the Muslims were suffering
financial difficulties, the Jews had planned to exploit the situation. Once a
non-Muslim came to Hazrath Bilal and offered to advance him money whenever he
needed and so Hazrath Bilal began to take loans from him to replenish the
meager resources of Baitul mal. One day the same man came to Hazrath Bilal,
who after making ablutions was going to give the call for prayer, and shouted
at him abusing and threatening him that if he did not clear the loan by the
end of the month, he would be again taken a slave. Hazrath Bilal was very much
upset with this threat and came to the Prophet to narrate the story and
proposed that he should hide himself somewhere till arrangements could be made
for repayment. But before he could go into hiding he was called by the Prophet
next morning, where he saw that four camels loads of wealth had come from the
chief of Fadak. So the loan was cleared and the remainder distributed among
the needy.
Abu Hadrat Aslami was indebted to Jews
and had no means to pay. But the Jews did not give him any respite, took him
to the Prophet and insisted that the debt must be cleared then and there.
Since he was unable to pay, the Jews snatched away his lower garment and the
poor man had to cover his nakedness with his turban.
Hazrath Jabir bin Abdullah, though
well-to-do, had to take loans from a Jewish money-lender whenever in need.
Once the produce of the dates was poor and the loan could not be paid in time
Jabir secured time until the following crop. But the crop was again poor and
the Jew refused to give him further time. Jabir came to the Prophet who went
to the Jew and appealed to him, but when he was adamant in spite of repeated
appeals, the Prophet went to the grove of Jabir and ordered that the trees
should be shaken. There was so much fruit-enough and to spare- with which not
only Jew’s debt was cleared but more dates were left over.
A mail cloak of the Prophet was pawned
with a Jewish money-lender and he never had enough money to redeem it.
Once a man who had lent some money to
the Prophet came to him and demanded his dues with very harsh words. When the
Prophet’s companions intervened, the creditor said he was demanding only his
dues, whereupon the Prophet told his companions that they should support the
man in his demand, and ordered that his account be cleared and something more
than his dues was given to him.
Zaid ibn Sa’na was a rabbi who was
sincerely observing the Prophet’s claim to prophethood and closely
witnessing the wants. One day in the presence of Zaid ibn Sa’na, a Beduin
came to the Prophet and told him that his clan had accepted Islam and he had
promised to them that if they accepted Islam God would make them rich. Instead
of that they were faced with severe famine and if they were not helped they
might go back to their old religion. Zaid ibn Sa’na offered to pay 80
measures (about 360 gms.) of gold to be repaid with the produce of dates in
the next season. On the expiry of the time, Zaid came to the Prophet and
demanded repayment in rude manner and harsh words saying, "O Muhammad,
you are not paying my dues. By God, I knew well that all children of Abdul
Muttalib are defaulters." Hazrath Umar snubbed Zaid and said, "To
whom are you talking? If I did not have regard for the Prophet I would have
cut off your head with a stroke of my sword." The Prophet pacified
Hazrath Umar and said that on such an occasion he should have advised him (the
Prophet) to make payment gracefully and told the money-lender to make his
demand more politely. "Now go and repay his dues and for your snubbing
him, pay him 20 measures of dates more than his dues."
This was the last test of Zaid ibn Sa’na
and the conduct of the Prophet won him over. He then introduced himself to
Hazrath Umar and making him a witness accepted Islam and gave away half of his
wealth and property for the welfare of the Muslims. Zaid was different from
other Jewish money-lenders, but the episode shows that difficult times the
Muslims had to face. They were forced to borrow and endure the harsh treatment
of the cruel creditors.
Not satisfied with their Shylock-like
treatment of the indebted Muslims, the Jews and other wealthy non-Muslims
decided to strangle the movement of Islam by closing the door of loans or
charities on the poor Muslims in the hope that on becoming bankrupt the
movement would wither away. The elders of the Jewish community even went to
the Ansar and advised them not to waste their wealth on Muslims as it would
reduce them to poverty, warning them of what might happen in future. The fifth
column of the Jews and their agents were holding secret consultations to stop
all financial aid to the Muslims. The Qur'an says this is what they said:
"Spend nothing on those who are
with God’s Apostle that they may disperse (and quit Medina)" –(LXIII:7)
The poor Muslims were in the most
desperate situation- either no economic aid was made available to them or when
available, they were subjected to severe Shylock tactics. But what is to be
noted in this connection is the outstanding character of the Prophet and his
followers in the face of such meanness of their opponents.
THE JEWISH FIFTH
COLUMN
The Islamic movement had now assumed
the status of a state which was developing and growing but the Jews did not
possess superior ideology to win the public or a code of morals to meet the
higher Islamic culture. Not only this. Their morality was on the lowest ebb
and there was nothing to rescue them from their degradation. They were
suffering from an inferiority complex which produced envious and hostile
feelings among them. But since they could not oppose Islam openly, they
resorted to treacherous and mean tactics by which they created a fifth column
among the Muslims. Besides their own hostile feelings, the fact was that some
people seeing the growing power of Islam and to safeguard their own future
began to infiltrate in the ranks of Muslims from the back door which the
Jewish evil genius had opened for them and while they publicly professed
Islam, they worked among the Muslims with an eye on sabotage. Among the
prominent men of the clan of Bani Qainqa who formed this group were Sa’ad
ibn Hanif, Zaid ibn Lusait, Noman ibn Ufi ibn Amr, Rafey bin Huraimila, Rifaa
bin Zaid bin Tabut, Silsila ibn Burhan and Kinana ibn Surya. The leader of
this group was Abdullah bin Ubayy who had gained notoriety in the slander
against Hazrath Ayesha as will be described later. What is interesting to note
in this connection is that this group consisted mainly of old men with
resources whose hearts were hardened and who feared their interests to be at
stake. The young man found in this fifth column is Qis ibn Amr bin Sahl.
Zaid ibn Lusait once fought with
Hazrath Umar in the market place and it was he who had taunted the Prophet on
the loss of his she-camel saying, "although he claims knowledge of things
in the heaven, he does not know where his she-camel is at this time". In
reply to this the Prophet had said, "By God I know nothing except what
god reveals to me. God has informed me about my she-camel and I say that she
is in the adjoining valley with the rope attached to her nose entangled in a
bush" and when the people went in search of her, they found her exactly
at the same place and in the same condition. Another of the mischief-makers,
Rafey bin Huraimila was most prominent in his group so that when he died the
Prophet said, "Today one of the chiefs of mischief-makers is dead".
Rifaa bin Zaid bin Tabut had also a prominent place in the group when a storm
came and people became afraid the Prophet comforted them saying that the storm
had been raised to punish one of the leaders of the mischief-makers. When the
storm subsided and people returned to Medina, they found that Rifaa had been
killed in the storm.
Abdullah bin Ubayy had a grudge
against the Prophet because before his advent the people of Medina had wanted
to select him as their chief and in fact a crown for him was being prepared.
As this plan misfired, he gave vent to the chagrin by joining the group of
those who were apparently Muslims but, in fact, Islam’s bitterest enemies.
Once the Prophet went to see Sa’ad bin Ubada who was ill. He was riding and
mule and with him on the same animal was Usama bin Zaid. When they passed a
place where Abdullah bin Ubayy was holding a meeting with his confederates, he
was annoyed at the Prophet’s coming that way and turned his face away when
the Prophet greeted him. But the Prophet stopped, recited some verses of the
Qur'an, reminded them of God and warned people against His displeasure. When
the Prophet had finished, Abdullah bin Ubayy burst out in the most insolent
manner saying. "O man, this manner of your talking is not proper. Sit at
home and talk to such people only who come to you, but do not pester those who
do not come to you and do not come to this house to talk where it is not
liked." One can see how much saturated with poison are these words and
how patiently the Prophet bore them. In fact it was not Abdullah who was
speaking in that strain, but the entire vanishing ear of ignorance, which was
venting its rage against the Islamic movement. In the same gathering was
Abdullah bin Ruwaha who retorted. "Why should not the Prophet come? We
want him and he must come to our houses and to our meetings. We love him and
it is through him that we received guidance and have been uplifted."
But the mischief was not confined to
these hypocrites. In fact they were the leaders of the fifth column which
recruited others from the Muslims camp, searched people of wavering minds and
exploited them, created doubts and suspicions, held secret meetings and
poisoned the atmosphere with their scornful acts. They went to the mosques,
listened to important talks and reported them in their secret meetings
designed to obstruct the progress of Islam. Still their hidden hostility was
often unmasked and revelations also warned the Prophet against their mischief.
On one occasion their whispering in the mosque became so audible and
irritating that the Prophet ordered all of them to leave and when they
resisted they were driven out forcibly.
Allegations and
aspersions
The mischief-mongers were, however,
constantly expanding the range of their nefarious activities. Any occasion or
incident which could provide a handle for false propaganda was exploited to
the fullest extent and false allegations and aspersions against the Prophet
and his movement were set in motion. On one occasion a rumour was circulated
by the Jews that the real aim of the Prophet in launching his movement was to
secure the position of Jesus Christ and be worshipped. When a deputation of
the people of Najran came to the Prophet it was probably brainwashed by this
propaganda as one of the members of the deputation directly put the question
to the Prophet, "Do you want us to worship you as Christians worship
Jesus Christ"? Another member of the deputation asked: "O Muhammad,
do you want this from us and want to call us to this?" The Prophet’s
reply was, "God forbid that I worship anyone except God or call upon the
people to worship anyone else except God. God has never raised me for this
purpose nor has He ordered this." The Qur'an also clearly says that
knowledge and wisdom given to a prophet do not mean that he should be
worshipped instead of God.
After the Prophet’s migration to
Medina, the vindictive motivations of the Quraish had taken a new turn and
consultations held and conspiracies were constantly hatched to wage a war,
while their spies roamed around Medina and secret correspondence was carried
out with the Jews of Medina. The Prophet also organised a patrol system as a
defensive measure and military and non-military parties were daily sent out to
watch the movements of the Makkan spies and movements of their military
contingents. The aim was to warn the Quraish that Muslims were in no way
complacent and that if they disturbed the peace of Medina, this route would be
banned for their trade caravans. One such party of eight was sent to Nakhla in
Rajab of the second year of migration which was asked to note the military
movements and future designs of the Quraish but was not authorized to take any
offensive action. This party met a group of Quraish merchants and tension
developed during the conversation to the extent that the Muslim party killed
one man of the Quraish and arrested others and brought them with all their
belongings to Medina. Since the incident took place sometime between the end
of Rajab and beginning of Sha’ban the time factor was exploited by
non-Muslims of Makkah and Jews and their confederates of Medina to link the
incident to the month of Sha’ban and to incite people on that score. Soon a
series of vituperative propaganda was unleashed to the effect that,
"These people claim to be men of God and yet they do not refrain from
bloodshed in the prohibited month." This campaign was very harmful to the
new Muslim state and was likely to alienate the sympathies of the public from
it. But the Muslim state itself did not approve of the action of its patrol
party and released the prisoners, returned their property and admonished the
patrol party for its action. Thus corrective steps were taken to set the
matter right but the storm of the propaganda raised by the enemies had to be
met with a more convincing answer and the Qur'an said:
"They ask the concerning fighting
in the prohibited month. Say, ‘Fighting therein is a grave (offence) but
graver in the sight of God is to block access to the path of God, to deny Him,
to block access to the sacred mosques, and drive out its worshippers. Uprising
and oppression are worse than bloodshed." –(II:217)
It meant that non-believers of Makkah
who were themselves guilty of obstructing people from the right path, of
denying God and of driving people out of Kaabah, with what face could they
come forward as champions of the sanctity of the sacred month?
When the system of Zakat, an annual
tax on the spare wealth and capital, was established and large amounts were
collected and freely distributed among the needy, the Jews who were so far the
sole custodians of this wealth and spent the money extracted from the poor on
themselves, were angry at this turn of the flow of wealth from the rich to the
poor. They accused the Prophet of nepotism and charged that the wealth
collected in Baitul mal was spent on relatives and friends of the Prophet to
consolidate his leadership. Such accusations against the custodian of a public
fund were most harmful to any movement. But it would be beyond even the
imagination of anybody to level such charges against a person of stature of
Prophet Muhammad (PBUH) who did not only keep a single coin of public
money for himself but prohibited the
acceptance of charity by his family and the entire class of Bani Hashim.
A heinous aspersion cast against the
Prophet was to attribute to him sensuality in connection with his marriage
with his cousin Hazrath Zainab. In fact, the Prophet wanted to break two
customs of the days of ignorance in respect of marriage and to establish new
laws. The first was about status and the second about conventional
relationship. Hazrath Zainab was the daughter of the Prophet’s aunt (father’s
sister) and he married her to his freed slave Hazrath Zaid whom he had adopted
as his son. But the marriage did not prove happy and despite the Prophet’s
efforts to save it, it ended in divorce. Now that Hazrath Zainab was left
without any support, the Prophet took her as his own wife. Her marriage with a
freed slave, herself belonging to the highly connected family of Quraish, gave
a new turn to the concept of status that family background alone was not the
hallmark of respectability and then the Prophet marrying Hazrath Zainab
himself established the other convention that adoptive relationship was not
like blood relationship. Hazrath Zainab’s first marriage was with a
non-Muslim, the second with Hazrath Zaid and it was her third marriage with
the Prophet and so she must have been of a mature age and then being the
Prophet’s cousin she must have been known to him since her childhood and the
allegations of the non-Muslims that the Prophet was charmed by the beauty of
Hazrath Zainab on seeing her for the first time is not convincing. The Qur'an
says in this connection:
"But thou didst hide in thy heart
that which Allah was about to make itself manifest. Thou didst fear people,
but it is more fitting that thou shouldst fear Allah. When Zaid had dissolved
(this marriage) with her, with necessary (formality), we joined her in
marriage to thee: in order that marriage with the wives of their adopted sons,
when the latter have dissolved with the necessary (formality) (their marriage)
with them, may be no sin for believers. And Allah’s Command must be
fulfilled. –(XXXIII:37)
This verse means that change of the
convention must be publicly proclaimed.
Since the Islamic social order could
not be attacked in public, the non-believers launched a whispering campaign
against it and the Qur'an repeatedly cautioned the Prophet against its
dangers. The polite manners of the Prophet had encouraged such campaigns and
the Qur'an is most outspoken in this respect. These verses concerning it are
as follows:
Turnest not thou thy sight towards
those who were forbidden secret counsels, yet revert to that which they were
forbidden (to do)? And they hold secret counsels among themselves for inequity
and hostility and disobedience to the Prophet. –(LVIII:8)
O ye who believe! When you hold secret
counsels, do it not for inequity and hostility and disobedience to the
Prophet; but do it for righteousness and self-restraint and fear Allah to whom
ye shall be brought back. –(LVIII:9)
Secret counsels are only (inspired) by
the evil one, in order that he may cause grief to the believers; but he cannot
harm them in the least, except as Allah permits, and in Allah let the
believers put their trust. – (LVIII:10)
They may hide (their crimes) from men,
but they cannot hide (them) from Allah, seeing that He is in their midst when
they plot in the night in words that He cannot approve: and Allah doth compass
round all their affairs. –(IV:108)
There is not a secret consultation
between three but He makes the fourth among them, - nor between five but he
makes the sixth, - nor between fewer nor more but He is in their midst
wheresoever they be. –(LVIII:7)
They have obedience on their lips; but
when they leave thee, a section of them meditates all night on things
different from what thou tellest them. But Allah records their nightly
(Plots). –(IV:81)
These verses make it clear that secret
confabulations should be for advancing the cause of Islam and not for
obstructing it and clearly cautioned the Prophet against the designs of
hypocrites who were secretly planning to stab in the back.
Another plot of the hypocrites was to
seek private audience with the Prophet, while sitting in public and talk to
him in whispering way, not to solve any problems but to show their importance
and to create the impression in public mind that they had direct approach to
the head of the movement. The Prophet in his usual politeness did not refuse
anyone who wanted to talk to him privately, but when the practice assumed the
form of a conspiracy and much of the Prophet’s time was wasted, Divine
measures were taken to put an end to this mischief.
O ye who believe! When ye consult the
Apostle in private, spend something in charity before your private
consultation. –(LVIII:12)
Thus a fee was put for private
consultation with the Prophet which the miserly Jews would not pay and so a
hurdle was placed against the whispering campaign but, in the meantime, the
Jews and their confederates opened a new front and began to ridicule and
disparage every new turn that the Islamic movement took. For instance, when
the Muslims were ordered to restrain their hands from violence, endure all
oppression and cruelties of the enemies and devote themselves to prayers and
charity (IV:77), the mischief-makers were not satisfied but when order came
for raising arms against their aggressors they were afraid of men more than of
God. The Qur'an says: "When (at length) the order for fighting was issued
to them, behold! A section of them feared men as – or even more than- they
would have feared God. They say, "Our Lord! Why hast Thou ordered us to
fight’?
Another front of attack on the Prophet
is mentioned in the Qur'an as follows:
If some good befalls them they say,
this is from God; but if evil, they say This is from thee (O Prophet). –(IV:78)
At the time of reverses, they blamed
the Prophet but they would not give him credit if good came their way.
With this mean mentality the
mischief-mongers obstructed every movement and even went so far as to say,
"We do fear lest a change of fortune bring us disaster."
They meant to convey that so long as
the movement was in such hands a disaster might fall upon them any moment.
What mental tortures the Prophet
should have suffered in the face of such frontal attacks and secret
whisperings can be well imagined. But it was his firm faith in God and truth
of his mission that sustained him.
CALUMNY AGAINST
HAZRATH AYESHA
The most serious mischief of the
evil-doers was the calumny against Hazrath Ayesha in which unfortunately some
prominent members of the Muslim society also got involved and which was fully
exploited by traitors like Abdullah bin Ubayy and the slanderers included
persons like Hazrath Hassan, Mistah bin Asasa and hamna, a daughter of Jahsh.
This is what happened: Hazrath Ayesha who was travelling with a caravan lost
her necklace and went in search of it. The caravan proceeded on its way
without her. She was suffering this predicament when Safwan bin Almotal who
was travelling behind respectfully offered to carry her to the place where the
caravan was camping. The mischief-mongers concocted a shameful and slanderons
tale and spread it with so much force that it travelled swiftly from mouth to
mouth. The Prophet suffered great anguish and kept away from at first Hazrath
Ayesha who did not comprehended the situation but when she heard about the
slander she began to spend sleepless nights in weeping. She appealed to her
father and mother to intercede and clear her character but both expressed
their inability to intercede and even the Prophet, her husband, who knew her
character was helpless and with the rumours and the mental torture that he
suffered, he could not find any answer. At last he decided to enquire into the
matter personally and called Hazrath Ali and Usama bin Zaid for consultation.
Hazrath Usama frankly said that he knew nothing except good about the Prophet’s
consort, but Hazrath Ali’s reply was hostile. He pointed out that there was
nor dearth of women in Medina and the Prophet could take another wife instead
of Hazrath Ayesha and if he wanted he might ask about the slander from his
maidservant. The Prophet accepted the latter part of Hazrath Ali’s advice
and sent for the maidservant whom Hazrath Ali warned to tell the truth before
the Prophet. The maidservant said that she never found anything bad in Hazrath
Ayesha except that when at times she went out leaving the dough and Ayesha
quietly slept away and the dough was eaten up by the goat. There could be no
better testimony to the character of Hazrath Ayesha than this- she was painted
as a simple, unsophisticated and pure girl with whose conduct no blemish could
be associated. But in the meantime, the allegations continued to persist and
the Prophet called a public meeting and addressed it in the following words:
"Praise be to God, after all what
is the motive of these people who tease me in respect of my wife and go about
telling things which are contrary to fact? By God, I have nothing but good
wishes for
them and they say these things about a
person about whom I know nothing but good and who never entered my home in my
absence.
On this chief of Aus clan got up in a
rage and said that "If this man is in our clan we will deal with him, but
if he is of the clan of Khazraj I will await your order to cut off his head,
as such men deserve nothing less."
Since the person involved belonged to
the clan of Khazraj, the chief of that clan, Sa’ad bin Ubada, flared up and
said, "By God, we will not kill him. You have said this because the man
concerned belongs to the Khazraj clan."
There was some bitterness between the
two clans and swords were about to be drawn when the Prophet came down from
pulpit and pacified them and dispersed the meeting.
For about a month rumours about the
allegation continued to circulate in the city and both the Prophet and Hazrath
Ayesha suffered mental tortures until the light of revelation set all doubts
at rest. The revelation was Sura Nur which began with the words:
"A surah which We have sent down
and which We have ordained: in it We have sent down clear signs in order that
ye may receive admonition." –(XXIV:1)
Those who brought forward the lie are
a body among yourselves;… To every man among them (will come punishment) of
the sin that he earned, and to him who took the lead among them, will be
grievous penalty. –(XXIV:11)
The last words obviously refer to
Abdullah bin Ubayy, who was the first to raise the scandal and fan it. The
revelation also asks the Muslims
Why did not the believers – men and
women- when they heard of the affair,- put the best construction on it in
their own minds and say: "this charge is an obvious lie’?" –(XXIV:12)
And also:
Behold, ye received it on your
tongues, and said it out of your mouths things of which ye had no knowledge,
and yet ye thought it to be a light matter while it was most serious in the
sight of God. –(XXIV:15)
And then the calumniators were
chastised in the most solemn and awesome words:
Those who slander chaste women,
indiscreet but believing, are cursed in this life and in the hereafter, for
them is a grievous penalty. –(XXIV:23)
While the calumny was taken up by some
indiscreet Muslims the main body of the society kept itself clear of it as was
indicated from the attitude of Hazrath Abu Ayyub Ansari. When his wife told
him of this obscene rumour he asked her, "O mother of Ayyub, would you
have done any such thing if you were in place of Hazrath Ayesha?" And on
her firm negative reply he said, "Then Ayesha is much better than you.
And if I were in a place of Safwan I could not have thought of it, and Safwan
is a better Muslim than myself".
In fact when Safwan heard the
slandering verses of Hazrath Hassan he flew into a rage and struck Hazrath
Hassan with his sword. Sabit bin Qais happened to pass that way and he
separated the two and took Safwan to the house of Bani Hars. The matter was
then referred to the Prophet who cooled their tempers and asked Safwan to pay
damage to Hassan for his sword cut.
When legal punishment was administered
Mistah bin Asasa, Hassan bin Sabit and Hamna, daughter of Jahsh, offered
themselves for punishment and cleared their guilt by receiving eighty strokes
of the lash. Hassan further washed away his guilt by composing following
verses:
"She is a chaste lady covered in
veil
Above all doubts and suspicions
She disdains interfering with the
respectability of chaste women.
Her manners are polite. God has
sanctified her disposition
And purified her from sins and evils.
Whatever has so far been said about
her does not fit her.
It was in fact a concocted story from
a man who spiced it and told me."
And the dignity and character of
Hazrath Ayesha was enhanced to the highest degree after the incident as when
the revelation on the subject concluded and Prophet smilingly congratulated
Hazrath Ayesha that God had cleared her conduct. Her mother asked Hazrath
Ayesha to rise and thank the Prophet but the dignified reply of Hazrath Ayesha
was such that it could never come from guilty conscience. This is what she
said on the occasion:
"I will thank neither the
Prophet, nor you, nor my father but my God who has cleared my character while
none of you even rebutted the false charge".
GOOD COMES OUT OF
THE EVIL
The whole episode, though painful, was
in a way laden with wholesome fruits in as much as it shook the entire Muslim
community and forced it to realise its weak points and rectify them. The
revelation itself sympathised with the Muslims and asked them not to lose
heart. It said:
Think it not be an evil to you; on the
contrary it is good for your. –(XXIV:11)
It did good to the Muslims in a way
that they emerged from it more dignified and firm in faith, while the
conspirators and agents of the enemies among them were fully exposed. In
practical life when their weaknesses became manifest they became more
conscious and watchful and each individual emerging from the test became
stronger and introspective.
Along with Hazrath Ayesha the person
who was put to the greatest strain all the time that rumours went from mouth
to mouth was the Prophet himself and the extraordinary dignity, forbearance
and unheard of patience which he displayed was most surprising. It provided a
model for all leaders of Islamic movements and organised institutions who came
after him. It was a torture of the greatest intensity which he endured as he
wanted to enrich the humanity with an organisation of mercy which would
safeguard the honour of the whole human race, but the world responded him with
an attack on his own honour. Any other man in his place would have either
crushed the aggressors or, leaving everything in desperation, gone into
seclusion. But this great symbol of patience and determination firmly walked
on his path of duty caring little for the thorns strewn all-around.
The Jews, although linked as a
community with the Ansar by a written agreement, still entertained the desire
of domination over them and were deeply disturbed when they found the Muslim
community expanding and getting stronger and their jealousy and hatred of the
Muslims came to the fore. But unable to launch a frontal open attack they
adopted mean tactics and spread their espionage activities among the Muslims
to cause disruption and dissensions. One incident further inflamed these
feelings when a Muslim woman who went to the market of Bani Qainqa, a distinct
clan among the Jews, was molested and stripped of her clothes in the main
market and the Jews present there instead of condemning this heinous act
gloated over it. So the injured woman cried for help. A Muslim Youngman rushed
to her help and in excitement killed the offending Jew. This caused great
anguish and anger on both sides and a riot between the Jews and Muslims was in
the offing. When the Prophet heard of it, he hurried to the place and pacified
both sides admonishing Bani Qainqa on this indecent act. He warned them that
if they did not reform themselves they might have to face the fate of the
Quraish at the Battle of Badr. On this the leader of Bani Qainqa taunted,
"O Muhammad, do not have presumption about yourself. If you killed some
men of the Quraish it was because they were weak and did not know how to
fight. By God, if you lift your sword against us you will know that we can
fight well. You have not yet confronted people like us." The Prophet’s
only response to this boastful talk was dignified silence to stop further
trouble.
The Jews also tried to create
dissensions between two clans of the Ansar. When a guileful old man among
them, Shas bin Qais passed by a gathering of the Ansar and migrants, he was
chagrined at the spirit of cordiality and friendliness among them; so he
hatched a plan that some Jews should go and mix with them and recall the
stories of the Battle of Boas and other battles between the two clans of the
Ansar before their accepting Islam. The plot worked when at a meeting Ansar
clans were reminded of the part they played in those battles while
recollecting the details of the battles, tempers flared up and cry for arms
rose from both sides. But in the meantime, the Prophet with some of his
companions arrived and exhorted them as follows:
"O you Muslims, remember God!
When God showed to you the path of Islam, uplifted you by it, released you
from the chain of the days of ignorance, freed you from idolatry and knit you
in the bonds of affection and unity, you are raising these cries of ignorance
while I am still among you".
This exhortation opened their eyes and
they realised that it was the evil one who had worked up their feelings. They
hung their heads in shame and repentantly left with the Prophet.
One of the greatest mischiefs of the
conspirators was to build a mosque as a rival centre to the Prophet’s
Mosque. This was built by one Abu Amir, a monk of the Khazraj clan, who
wielded considerable influence in Medina due to his knowledge of the Scripture
and his religious attire. But his reputation declined after the Prophet's
advent, so he immediately began to work against the Prophet and when he
visualised his future after the Battle of Badr, he began to instigate chiefs
of Makkah for another Battle at Uhad, conspired with other Arab chiefs,
incited the Ansar to revolt against the Prophet and invited the emperor of
Rome to invade Medina and, to add insult to injury, he built a mosque as a
rival centre to the Prophet’s Mosque and tried to persuade the Prophet to
sanctify it but the Prophet was warned against it by a revelation, which said:
"And there are those who put up a
mosque by way of mischief and infidelity- to divide the believers- and in
preparation for one who warned against God and His Apostle beforehand. They
will indeed swear that their intention is nothing but good; but God doth
declare that they are certainly liars. Never stand thou forth therein, there
is a mosque whose foundation was laid from the first day on piety; it is more
worthy of thy standing forth (for prayer) therein. In it are men who love to
be purified; and God loveth those who make themselves pure". –(IX:107-108)
This mosque was later demolished by
the order of the Prophet. Another mischievous act of the Jews was their effort
to interfere in the administration of justice. Under the terms of agreement
with the Jews the Prophet was given final authority in all political and legal
matters and so when a case of adultery by a Jews was brought before the
Prophet, he wanted to give his judgement according to the Jewish religious
code and sent for their sacred book, the Taurah. The punishment of adultery
according to the Taurah was stoning the culprit to death. But since the Jews
did not want the guilty to be punished this way they put their hand over the
portion of the book which said this. But Abdullah bin Salam who was a rabbi
before he accepted Islam, knew of the text and removed the hand of the Jews
who was hiding the relevant portion of the text and the Prophet decreed
accordingly.
Before the advent of the Prophet, the
Jews in Medina were discriminatory in the dispensation of justice, a man of
influence was leniently punished than a poor man accused of the same guilt.
The Prophet abolished this discrimination and established the system of even-
handed justice. Like all perverted societies the Quraish were also used to
make such discrimination in judicial matters and when at the time of the
victory of Makkah a woman of Makhzoomi clan named Fatima was charged with
theft the Quraish wanted to persuade the Prophet to judge her leniently and
Usama bin Zaid was prevailed upon to speak to the Prophet on the subject. But
when Usama broached the subject before the Prophet he was enraged and angrily
asked Usama, "Are you recommending the suspension of a Divine
order?" Usama immediately appraised the situation, repented and
apologized to the Prophet. That evening the Prophet addressed the gathering of
Muslims as follows:
"One of the causes of the decline
and fall of nations preceding you was that when any prominent man committed
theft it was overlooked but if a man of lower status committed the same crime
he was duly punished. But for myself I swear to God that even if my daughter
Fatima committed theft I will see that her hand is cut off".
The Jews also tried to disrupt the
civil administration of the Muslim state. One such instance is that after the
victory of Khyber the Jews of the town were allowed on their request to retain
their lands as tenants and pay half of the produce. But when for the first
harvest Abdullah bin Ruwaha was sent to collect half of the produce the Jews
tried to bribe him on which Abdullah flatly told them, "O enemies of God!
Do you want me to accept something that is prohibited?" And he said that
he had to realise the share by the exact measure of the scale and added,
"The Prophet has not sent me here to appropriate your share, but to
divide the produce equally between you and the Muslims. If you like it I may
make an estimate and give half of it to you, or you make the estimate and give
half of it to me." So Abdullah estimated the produce to be 40 measures
and took 20 measures for the Muslims.
The most reprehensible act of the Jews
was to attempt to disrupt the domestic life of the Prophet and create
dissensions in his family. It may be noted here that women of Medina were
slightly different from the women of Makkah as the society of Medina had given
greater freedom to its women than the strict Quraish conventions of wife’s
obedience to her husband. As an instance once Hazrath Umar snubbed his wife
who replied in the same tone on which Hazrath Umar said, "You talk to me
like this?" But immediately he realised that the atmosphere of Medina had
greatly affected the marital relations of Makkah traditions. Now the Jews
plotted to work on this concept and they deputed some women to incite the
Prophet’s consorts to revolt against him on account of their inadequate
allowance. One such woman whose name is found in the traditions is Umm-e-Jaldah
who was deputed to incite the Prophet’s consorts in revolt and it was
through such women that seeds of disruption were sown in the Prophet’s
household, and there were a number of unhappy incidents which might have taken
a serious turn but the help of God, the Prophet’s character, his companions’
cooperation and nobility of the Prophet’s consorts themselves saved the
situation and matters were soon set right. On one occasion the conspiracy
succeeded to the extent that the consorts of the Prophet joined in a united
demand for the increase of their maintenance allowances. Hazrath Abu Bakr and
Hazrath Umar severely reprimanded their respective daughters against this move
and then came the momentous revelation:
O Prophet! Say to thy consort: ‘If
it be that ye desire the life of this world and its glitter, -then come! I
will provide for you maintenance and set you free in a handsome manner. But if
ye seek God and his Apostle and the home of the Hereafter, verily God has
prepared for the righteous you a great reward. – (XXXIII: 28-29)
The two alternatives put before the
consorts were either to be freed from marital bond and allowed to live their
lives as they liked, or to stay with the Prophet of God which meant an austere
life here but great reward in the Hereafter. The noble consorts at once
understood and they repented. Hazrath Ayesha, who due to her superior
intellect was leader of the revolt, came forward first and said that she would
leave everything else and live a life of austerity with the Prophet.
PLOTS TO KILL
Many attempts were made on the life of
the Prophet but God protected him and he was always cautioned in time. Some
instances are as follows:
Once in the fourth year of migration
when Amr bin Umayya Damri had killed two men of the clan of Amir, the Prophet
went to Banu Nodair clan to demand compensation and to remind the Jews of the
provisions of the agreement; the people there made the Prophet sit under the
shadow of a fortress and were plotting to drop a heavy stone on his head and
kill him on the spot. But the Prophet had a premonition; he left the place and
came away.
There was a notable Jewish chief, Ka’ab
bin Ashraf, whose father was from the clan of Tai and whose mother was the
daughter of a wealthy Jew, Abu Rafay ibn Abi Haqiq, and with this twin
relation, he was influential among the Jews as well as Arabs. Besides his
wealth, he was also a poet but his mind was full of poison against Islam. So
he hired some men in Medina and plotted to kill the Prophet. But the Prophet
knew this and kept away.
At the time when the prophet renewed
agreement with Banu Quraizah clan, representatives of Banu Nodair sent word to
him that he should come to them with three men and their clan would depute
three learned men from their side to discuss with the Prophet’s men and if
convinced, they would all embrace Islam. But the Prophet, while still on the
way, was informed that the Jews were sitting for him with drawn swords
determined to kill him, and so he returned.
An attempt was also made to poison the
Prophet and a Jewish woman, Zainab, daughter of Al-Hars, prepared roasted
mutton and put poison in it, and learning that the Prophet liked the flesh of
goat’s shank, she mixed a larger quantity of poison in that portion and sent
it as gift to the Prophet and his companions. The Prophet took a morsel from
it and immediately spat it out saying that it appeared to be poisonous and
prohibited his companions from touching it. But one of the companions Bara bin
Ma’roor, who had taken a morsel but due to his regard for the Prophet
swallowed it with all its bitterness died immediately. The Jewish woman was
summoned and she confessed it saying that she wanted to test that if the
Prophet was truly an Apostle of God he would be forewarned, otherwise "we
would be relieved if he died." The Prophet, however, pardoned her.
The Battle of Tabuk had given a great
shock to the enemies of Islam as they had suffered unexpected debacle and so a
conspiracy was hatched to kill the Prophet at Aqaba while he was returning
from the battlefield. They were twelve person, viz. Abdullah bin Ubayy, Sa’ad
bin Abi Sarah, Abu Qatir Arabi, Amir, Abi Amir Rahib, Jalas bin Sowaid, Mijma
bin Jaria, Malih Taimi, Hisn bin Nomair, Taima bin Ubairaq, Abdullah bin
Qyaina, and Murra bin Rabi. Each one of them took the pledge turn by turn and
the plot was to inflict a severe blow on the Prophet when he passed by Aqaba
and these people kept vigil for an opportunity. When the Prophet reached near
Aqaba he ordered that those who wanted to go by the open route through the
valley might go that way and a large number of the companions took that route
while the Prophet himself took the route through Aqaba. Soon the Prophet’s
suspicions were roused and he took with him two of his companions, Ammar bin
Yasir and Hozaifa bin Yaman, asking the former to hold the rope of the camel
and walk in front and the latter to follow. When the Prophet neared Aqaba the
party of plotters rushed towards him. The night was dark and these people wore
masks but the Prophet on hearing the footsteps asked his companions to drive
them back. Hozaifa advanced towards them and aimed an arrow at the mouth of
one of their camels and recognised the rider of the camel. Soon the attackers
realised that the plot was exposed and turned back and mingled with others.
The Prophet asked Hozaifa if he had recognised any of them. Hozaifa replied
that although he could not see their faces he recognised the conveyances of
two or three of them. In the morning the Prophet guided by inspiration called
all the twelve plotters by name and narrated to them every word of their talk
at the time of laying the plot. They confessed their guilt; some of them
apologised and some invented lame excuses while one Hisn bin Nomair declared
that he was convinced now that the Prophet was a true apostle and pledged his
faith. One of the companions suggested that the chieftain of each of the
plotters’ clan should be called upon to strike off the head of the plotter
of his clan and bring it to the Prophet, but the Prophet pardoned all of them.
Another attempt on the life of the
Prophet was made by invoking sorcery. A man of the clan of Bani Ruzaiq named
Labeed bin Asim who was an ally of the Jews tried this very mean act. A Jewish
boy used to serve the Prophet and through him the Prophet’s hair and the
teeth of his comb were secured and a charm was prepared and put in a well
called Zarwan. The charm had disturbing effect on the Prophet’s mind for
some time until inspiration revealed to him the cause and the charm was taken
out from the well and the Prophet recovered. That the enemies o Islam could
stoop so low to invoke the help of sorcery to kill him made the devoted
followers of the Prophet more watchful and anxious about him. We can well
understand that they were much perturbed whenever the Prophet went out and if
he was not seen for some time, they would go out anxiously in search of him.
On one such occasion when the Prophet was not seen for sometime Hazrath Abu
Huraira became anxious about his safety. He searched for the Prophet in all
likely places and went up to the grove of Banu Najjar which was surrounded by
a wall. He searched for a door but could not find it in his confusion and so
entered it by squeezing through a hole for the outlet of water and was
relieved only when he found the Prophet there. But while the companions were
so anxious about his safety the Prophet himself had firm faith in God and
fully trusted God’s assurance that He would protect him. So once when some
of his companions deputed guards to keep a watch on him the Prophet dismissed
them saying that he was under God’s protection. And once when Prophet
pardoned and released a man who was caught red-handed while trying to kill
him, his words were, "Release him. He would not kill me even if he wanted
to".
After their debacle at the Battle of
Badr the people of Makkah were burning with the fire of revenge but in order
not to give vent to their feelings at the losses and also to hide their shame
it was proclaimed that lamentation on the losses of Badr was prohibited. Aswad
who had lost his three sons in the battle and was suppressing his tears on
this loss, heard the cry of a woman and sent his servant to find out if ban on
mourning had been lifted, but the servant on return said that the woman was
crying on the loss of her camel. Aswad expressed his grief in verses which
have found a high place in Arabic literature. Three of these verses are
translated as follows:
"She weeps for her camel and
cannot sleep. Weep not for the camel. If you want to weep, then weep for the
tragedy of Badr, where luck had failed. If you want to weep, then weep for
Aqil or for Haris who was a lion of lions." (Two of his sons killed).
In this mournful atmosphere Umair bin
Wahb and Safwan bin Umayya were once sitting together and lamenting the loss
of those killed in that battle when Umair said, "There is no joy in life
now. If I was not indebted and had not to provide livelihood for my children I
would have rushed to Medina and killed the Prophet. My son is also a prisoner
there." Umair went home, took a poisoned sword and left for Medina where
he met Hazrath Umar who read his evil intention from his face, caught him by
the neck and brought him to the Prophet, who asked Hazrath Umar to release him
and asked Umair to come near and then enquired about his plans. Umair said he
had come to secure the release of his son. The Prophet then asked, "Why
this sword?" Umair said, "What the sword did at Badr." The
Prophet exposed the game," You and Safwan had plotted a conspiracy in a
closed room to kill me." Umair was confounded and confessed, a declaring:
"By God, you are a true Apostle for no one else had any knowledge of it
except Safwan and myself".
The Quraish of Makkah, smarting under
the defeat of Badr and anxious to take revenge with the meanest type of
tactics, found in the arch traitor, Abdullah bin Ubayy, a willing tool and so
they wrote to him, "You people have given protection in your city to our
man (meaning the Prophet). We swear to God that either you should kill him or
turn him out of your city or we will all join hands to attack you and kill
your men, capturing your women for our enjoyment." If Abdullah bin Ubayy
had any sense of decency, he should have taken the letter to and urged upon
the people of Medina to rise for the of the defence of their honour and
freedom against the aggressors from Makkah. But, on the contrary, he resolved
to help in the fulfillment of the designs of non-Muslims of Makkah. Meanwhile,
the Prophet was informed of the letter and he personally went to Abdullah bin
Ubayy and explained to him that their own sons, nephews and other relatives
were zealous supporters of Islam and if there was war they would see that
their own children were opposing them and they would have to fight against
their own near and dear ones. Abdullah bin Ubayy understood and agreed and
refrained from his treacherous designs.
He, however, committed another act of
treachery. When the Jews of Banu Nodair, after repeated violation of the terms
of agreement were ordered to evacuate Medina in 10 days and while these men
were preparing to leave, Abdullah bin Ubayy sent word to them that they should
defy the order of expulsion, and that he was coming to their help with a force
of 2000 men, and both Banu Quraizah and Banu Ghatfan clans would support them.
Emboldened with this Banu Nodair sent word to the Prophet that they were not
leaving and challenged the Prophet to do whatever he liked. The Prophet then
had to take military action to enforce the order.
Again on the occasion of the Battle of
Uhad when the Muslim army marching from Medina reached a particular spot, he
retreated to Medina with 300 other hypocrites. This was a betrayal at a most
critical time. In fact, he did not want the Muslim army to leave the confines
of Medina for defense and make preparations within the city itself. As his
advice was not accepted by the general body of Muslims, he asked why he risks
his life in battle.
Another prominent conspirator against the
Muslims was Abu Amir who had become infamous in connection with the building
of a mosque for conspirators. Amir, who had a large hand in bringing about the
Battle of Uhad, went to Makkah and incited the chiefs of Quraish. He was also
present in the battlefield and had assured them that the people of his clan of
Aus would desert the Prophet and join the Quraish. After the Battle of Uhad he
went to the emperor of Rome, instigated him to invade Medina and called upon
the hypocrites of Medina to be ready to help the Roman army. Amir had also dug
pits on the occasion of the Battle of Hunain so that the Prophet might fall
into them. The Prophet did fall into one of them and was badly hurt.
In this atmosphere of conspiracies and
treacherous activities of the enemies of Islam, Muslims had to make special
arrangements for security and guards were deputed to keep watch at night in
which the Prophet and his companions took their turns to stand on duty. Once
the Prophet said that a strong man should take up the vigil that night.
Hazrath Sa’ad bin Waqqas armed himself and kept the watch throughout the
night. And to safeguard against sudden unexpected attacks a patrolling system
was organised which continued to expand as the needs grew. Armed parties were
sent out to watch the movement of the enemy and to make them realise that the
Muslims were alert and could not be caught unprepared. The fifth column of the
enemies found opportunity to strike at the time of actual clashes when they
could betray the Muslims. There was hardly any occasion when they did not act
treacherously. The Quraish continued to smart under the severe defeat
inflicted on them at Badr. The Battle of Uhad, despite the treachery of
Abdullah bin Ubayy and his followers, ended indecisively but the conspirators
renewed their activities and some chiefs of the clan of Banu Nodair joined the
chiefs of Banu Wail and incited the Quraish to make another bid with larger
preparations. They succeeded in bringing round a number of clans so that an
army of 10,000 besieged Medina and the Battle of Ahzab (clans) or Ditch took
place in which the new Muslim strategy of building a ditch around their town
and the tactful handling of clans by Nuaim ibn Masud gave another crushing
defeat to the overwhelming force of non-Muslims. The conspirators were,
however, active in different spheres. One party went to Rome to urge the
emperor to invade Medina and once the rumour spread that the emperor was
marching against the Muslims with a force of 40,000. The Muslim were not at
all prepared to confront this huge army while the season was hot and the army
had to march a long distance for which adequate provisions of food and water
had to be made. The traitors found their chance of persuading the more
cowardly to abstain from following the Prophet under various pretexts and
succeeded in weaning away a large number of them. Yet the Prophet marched with
whatever men he could find and encamped at Tabuk, but the Roman army did not
appear and the Muslims returned after consolidating the areas already under
their control.
VINDICTIVENESS OF
QURAISH
The vindictive activities of the
Quraish were, meanwhile, mounting and taking them to such low acts which
worked against their own influential position. Even before the actual warfare
started one of the prominent men of the Aus clan, Sa’ad bin Ma’az, went
for pilgrimage to Makkah and stayed with his friend, Umayya bin Khalaf. He
went with his host to do the tawaf, the customary round of the Kaabah. Abu
Jehl who, was passing by, angrily told Umayya that he was taking into
protection those renegades from religion and then told Sa’ad, "I can
never tolerate that you should enter the Kaabah. If you were not under the
protection of Umayya, you could not have returned alive." Sa’ad, who
was not to be cowed down by such threats, retorted, "If you will stop us
from the pilgrimage, we will cut off your trade route through Medina".
This would have meant severing the lifeline of the economy of Makkah and Abu
Jehl repented for his threat vented in a fit of anger. The Muslim state of
Medina had to modify its policy accordingly. Then the Qur'an openly challenged
their monopoly of the custody of the Kaabah. It said, "And who is more
unjust than he who forbids that in places for the worship of God, God’s name
should be celebrated? – whose zeal is (in fact) to ruin them?" –(II:114)
Further it said, "They ask thee
concerning fighting in the prohibited month. Say: "Fighting therein is a
grave (offence); but graver is it in the sight of Allah to prevent access to
the path of Allah, to deny Him, to prevent access to the Sacred Mosque and
drive out its members. Uprising and oppression are worse than bloodshed".
–(II:217)
"But what plea have they that
Allah should not punish them, when they kept out (men) from the Sacred Mosque
and they are not its guardians?" –(VIII:34)
These words of the Qur'an began to
have their impact on Arabia and the influence of the Quraish began to
diminish. But the vindictive activities of the Quraish continued. At the time
of the Treaty of Hudaibiya (Ziqada, 6H) the injustice of stopping Muslims from
entering the Kaabah was perpetrated on a much larger scale. The Prophet under
the Divine inspiration proceeded to perform Umrah unarmed and without any
intention to fight. Many people accompanied him voluntarily. They carried with
them animals for sacrifice and as customary the animals were marked at
Zulhalifa and rope were tied to their necks which clearly indicated that these
animals were meant for sacrifice and that no aggression was intended. But on
the way a patrol, Bishr bin Sufian Alkabi, brought the information that the
people of Bani Ka’ab bin Lowi were preparing to fight and would not let the
Muslims enter the Kaabah. On reaching Hudaibiya the Prophet sent word that
they had not come to fight but just to perform Umrah.
Budail bin Waraqa Khuzai tried to
bring about peace and then Urva bin Masud also carried negotiations to that
end. Then one of the clans of Bani Kinana intervened and came to the Muslim
camp where he saw with his own eyes the sacrificial animals moving about in
the valley and the spectacle deeply moved him. This man whose name was, Hulais,
on returning to the Quraish spoke as follows:
"O the clan of Quraish! Our
agreement with you is not for preventing such men from entering the Kaabah who
are coming to enhance its dignity, nor have we entered into alliance with you
for this purpose. I swear to God who sustains my life that you must allow
Muhammad to do as he likes, otherwise we will withdraw all our clans and
return home".
The Quraish were disturbed by this
threat, but they, however assured him that their object was not to stop the
Muslims but to negotiate some reasonable terms and in the meantime he should
keep silent and watch. Then they stipulated the term that the Muslims should
return without performing Umrah postponing it to the next year.
The Qur'an again exposes the mischief
of the Quraish as follows:
They are the ones who denied
revelation and hindered you from the Sacred Mosque and the sacrificial animals
detained from reaching their place of sacrifice. –(XLVIII:25)
This prevention of the performing of
religious rites, agreed by all since the time of Prophet Abraham, greatly
weakened the position of the Quraish who by their vindictiveness gave rise to
feelings of animosity against them throughout Arabia as it was realised that
their actions were not based on any religious precepts but only on arrogance.
But the most malicious act of the
Quraish was to force the husbands of the Prophet’s daughters to divorce them
in order to cause the most acute pain to the Prophet. Two daughters of the
Prophet, viz. Hazrath Ruqayya and Hazrath Umm-e-Kulsum, were married to two
sons of Abu Lahab, viz. Utbah and Utaiba, a longstanding alliance between
close relations. When the revelation came to the Prophet that Abu Lahab’s
hands were incapacitated from doing any harm to the Muslim movement he
demanded that his sons divorce the daughters of the prophet, saying that now
it would be a profanity to keep these daughters in their home. Hazrath Ruqayya
was living separately at her home and at the instance of his father, Utbah
promptly divorced her. But Utaiba was even more malicious than his father and
he not only divorced his wife but went straight to the Prophet and
impertinently addressed him, "I have denied your religion and divorced
your daughter. Neither have you affection for me nor do I like you." Then
he tore away the Prophet’s shirt. This atrocious behaviour by a relative
could not be tolerated even by the most forbearing Prophet who pronounced the
only curse of his life. "O Allah! Set some of your voracious animals on
him!" When Abu Talib heard of it he told Utaiba that nothing could save
him from his nephew’s curse. Soon afterwards when Utaiba was staying for the
night in Syria with a trade caravan, a lion searched him out and devoured his
head.
The Quraish also tried to persuade
Hazrath Abul Aas to divorce Hazrath Zainab, another daughter of the Prophet,
offering him to select any girl of the Quraish who would be married to him.
But Abul Aas flatly refused saying, "By Allah I can never do it, and I do
not like that any other girl of the Quraish should come to my house to replace
Zainab." This nobility of Abul Aas was recognised by the Prophet on two
subsequent occasions: once when Abul Aas came as a war prisoner and offered
the necklace of Hazrath Zainab to secure his release. The Prophet with the
consent of the Muslims returned this necklace and next, after the Battle of
Badr, when Abul Aas was released at the instance of the Prophet who on the
occasion, took a promise from Abul Aas that he would permit Hazrath Zainab to
come to Medina. On the appointed day the Prophet sent his two companions, Zaid
bin Harisa and an Ansari, to wait at Yajij, eight miles away from Makkah, and
bring Hazrath Zainab with them when she arrived. When Hazrath Zainab started
in the morning with her brother-in-law, Kin'an bin Rabi, the people of Quraish
pursued her and caught her at Zi Towa where Habbar bin Aswad struck the seat
of the camel with an arrow on which Hazrath Zainab was sitting Zainab, who was
pregnant, had a miscarriage. And it was only when Kinana challenged them with
arms that the pursuers retreated and fled. In the meantime, Abu Sufian also
arrived there and persuaded Kinana to take her back to Makkah and carry her
secretly another time to Medina.
Soon after coming to Medina the
Prophet had started the system of sending preaching delegations to
neighbouring areas. One such delegation consisting of six persons was sent to
the clan of Banu Huzail at the instance of the leader of the clan who had
prepared a trap to kill them. Four persons of the delegation were murdered on
the way while two, viz., Hazrath Zaid bin Dasna and Hazrath Khobaib, were
captured and brought to Makkah. The story of these prisoners is gruesome.
There were two prisoners of Banu Huzail in Makkah and they were exchanged with
these Muslims. Now Hazrath Khobaib was taken by Hajir ibn Ahhab Tamimi who
handed him over to Utbah bin Haris, whose father was killed by Khobaib in the
Battle of Badr, to be killed in revenge for his father. Thus the revenge for
the Battle of Badr was to be taken from a helpless prisoner.
The other prisoner, Zaid bin Dasna,
was taken by Safwan who handed him over to his slave Fastas to be taken to
Taneem outside the Kaabah, and killed there. To watch the murder of this
helpless victim a large crowd or revelers had collected. Abu Sufian himself
was present among the crowd and he went to Zaid and whispered to him, "Do
you want to be released and live happily with your family and instead of you
we kill your Prophet?" Zaid’s reply was: "I would not like to be
freed even in exchanged for injury to a hair of the Prophet".
Hazrath Khobaib remained in captivity
for sometime and continued to preach even during his imprisonment and as a
result, a slave girl of Hajir bin Ahhab accepted Islam. It was she who
narrated the prison story of Hazrath Khobaib. According to her, one day he
asked for a razor and a child of the enemy was on his lap. Sensing the fear of
the slave girl Hazrath Khobaib assured her that he was not going to take the
life of the innocent child and immediately put him down. What nobility of
character was that the child of the enemy was within his reach and he held a
weapon also but did not strike! And on the day he was to be hanged, he
demonstrated still greater firmness of character. When he was taken to Taneem
for his execution he offered optional prayer and then prayed, "O God, I
have conveyed the message of the Prophet who should be informed how cruelly I
have been treated. O God, reduce the number of enemies, create dissensions
among them and do not let any of these murderous people alive!" He was
hanged and then given the fatal blow with a weapon. At his death he was
joyfully reciting a poem, one line of which may be translated as follows:
"When I am being killed after
being enriched with Islam I do not mind on which side I fall in the path of
Allah".
It was stipulated in the historic
Treaty of Hudaibiyyah that all the clans would be free to make alliance either
with the Prophet or with the Quraish and no force would be used by either side
in this connection. Under these terms Banu Bakr allied themselves with the
Quraish and Banu Khaza’a with the Prophet. Now these two clans were engaged
in tribal feuds and a series of retaliatory killings had continued for a long
time before the advent of Islam. But as soon as Islam appeared on the scene
all feuds were forgotten and they all united in opposing Islam. But after the
peace of Hudaibiya they were revived again. Now a branch of Banu Bakr was Banu
Wail and the head of this clan, Nofal bin Muaviya, in order to take the
revenge of the murdered sons of one Aswad bin Razan of their clan took some
men with him and taking advantage of the period of peace, attacked Banu Khaza‘a
and killed one of their men at Alwateer well. When other men of the Banu Khaza’a
confused by this unexpected attack fled, they were pursued and killed by these
marauders. The Quraish in violation of the peace terms supplied arms to Banu
Bakr and attacked Banu Khaza’a secretly. Thus they committed the double
crime of violation of th4e peace treaty and assisting the enemy of a clan
allied to the Prophet. Not content with this, they pursued Banu Khaza’a to
the Kaabah and the latter, taking sanctuary in Kaabah, called out the head of
Banu Bakr, "O Nofal! We have now entered the Sacred Mosque. Desist now,
for God’s sake, for God’s sake." But Nofal inebriated by his success
replied, "There is no God today.
Take your full revenge, O Banu Bakr.
Will you forget to avenge your honour for the sake of the sanctity of the
Kaabah?" Thus these blood-thirsty people spilled blood in the Kaabah and
only a few men of Banu Khaza’a could save their lives by fleeing and taking
shelter in the house of Budail bin Waraqa and his slave Rafay.
The Quraish committed their greatest
folly by this atrocity as it led to the conquest of Makkah. Amr bin Salim
Khaza’a left for Medina and narrated the story of the atrocities of Banu
Bakr and the Quraish to the Prophet who was addressing the congregation in the
mosque. Amr narrated his story in most moving poetry. The following are a few
lines:
"O God! I will remind the Prophet
of the alliance which was entered into between our old families. O Prophet!
Help us and call the votaries of God to collect round you and march with an
army moving like the waves of the sea and raising clouds of dust, because the
Quraish have violated the treaty and attacked us near Water at the dead of
night. They fell on us while we were sleeping and mercilessly slaughtered our
men in their prayers."
The Prophet’s response was:
"You will be helped, Amr bin Salim!"
At last the Quraish realised that they
had committed a suicidal folly and Abu Sufian rushed to Medina, but the
atmosphere there was such that when Abu Sufian went to his daughter’s house
and wanted to sit on the bed, she removed the bed sheet saying that this
bedding was being used by the Prophet and a polluted non-believer should not
sit on it.
Abu Sufian returned frustrated and
soon after found a very large army about to enter Makkah.
What a gracious gesture of the
Prophet, who in the face of such treacherous and murderous acts during war
with the Quraish, while Makkah was in the grip of famine, and the chief of
Yamama having accepted Islam stopped the usual supply of grain to Makkah, he
personally persuaded the chief of Yamama to resume supplies and in addition
sent 500 gold coins for the relief of the poor people of Makkah!
UNDER THE SHADOW OF
THE SWORD
The leaders of the non-believers had
in their arrogance assumed that they had achieved something very great by
turning out the Prophet and his companions from Makkah, but soon they realised
that through the pledge of Aqaba the Prophet had secured the cooperation of
Ansar which meant that Medina was to become a powerful centre of Islamic
movement where a system of government would gradually develop and then
confront them with such strength that it would not be possible for them to
check or control its expansion. Then on reaching Medina the Prophet contracted
treaties with the Jews and other clans when the danger became all the more
pronounced. Then the Prophet organised a defence system and began to send
patrolling parties to look after the borders of the state of Medina and to
watch the movements of the enemy in the neighbouring areas. Soon the Quraish
were confronted with many new dangers. Their trade route to Syria which passed
through Medina faced the danger of being snapped. And when Abu Jehl prevented
Sa’ad bin Ma'az from performing Umrah, there was every danger of their
economic life-line being cut off.
The Prophet and his companions were
outside their range of influence. In Makkah he was only a preacher but now he
was the head of the Islamic state, too: There he was oppressed and used to
bear all this with patience but now he was in a position to repulse oppression
by force. The Quraish in opposing the call to truth at different stages had
reached a point where war was inevitable. But while the Quraish with their
oppressive activities and nefarious plots had developed a blood-thirsty
mentality, the limited resources for constructing a new era which the Prophet
had achieved and on whose basis the new state was launched could not be
endangered as their destruction would have undone all the work accomplished so
far. Its preservation and defence were of vital importance. An adequate
defence system had to be established to meet all eventualities. It was
essential for the new movement to keep a strict surveillance on the movement
of its opponents and to preserve its own power. The Prophet and his companions
fully realised that the next stage after migration was a full-fledged warfare
and they had to be fully prepared for it. This stage did not take long to
come, but before we deal with this it will be of interest to describe briefly
the Islamic concept of Jihad and its philosophy according to Qur'an.
When a revolutionary movement is
launched to change a corrupt social system and reform it from its core, it
generally meets opposition from vested interests who think that their
position, both social and economic, will be affected in the new order and they
use all methods, mostly foul, to crush the movement. In such cases the
sponsors of the movement cannot remain content with merely defensive measures,
but must confront the opposition and break its obstructive power to clear the
path of social reform. It is, therefore, a mistake to assume that the Islamic
concept of Jihad or holy war was merely of a defensive character. It is,
however, unfortunate that some of our educated elite influenced by
anti-Islamic propaganda against Jihad, are trying to explain away some of its
basic features and use all the force of logic and even misrepresentation of
basic facts to prove that the Islamic Jihad is merely defensive which is
absurd. The objectives of Jihad are.
It must safeguard the Muslim state and
Muslim society. Its main purpose is the preservation of the ideology on which
the system of truth is based.
Its aim is to crush all such
destructive forces which pose danger to the success achieved by the Islamic
revolution and stand in the way of its further implementation.
It aims at removing and totally
destroying all the obstacles in the way of social evolution and human welfare.
Now order to clarify these points I
would like to refer to some relevant passages of the Qur'an:
"To those against whom war is
made, permission is given (to fight) because they are wronged; - and verily
Allah is most powerful for their aid; - (they are) those who have been
expelled from their homes in defiance of right, - (for no cause) except that
they say; ‘Our Lord is Allah’. Had not Allah checked one set of people by
means of another, there would surely have been pulled down monasteries,
churches, and mosques, in which the name of Allah is commemorated in abundant
measure. Allah will certainly and
those who aid. His (cause); - for verily Allah is full of strength, exalted in
might (able to enforce His will). (They are) those who, if We establish them
in the land, establish regular prayers and give regular charity, enjoin the
right and forbid wrong: With Allah rests the end (and decision) of (all)
affairs." –(XXII:39-41)
"Fight in the cause of Allah
those who fight you, but do not transgress limits: for Allah loveth not
transgressors. And slay them wherever ye catch them, and turn them out from
where they have turned you out; for tumult and oppression are worse than
slaughter, but fight them not at the Sacred Mosque, unless they (first) fight
you there, but if they fight you, slay them. Such is the reward of those who
suppress faith.
But if they cease, All is
Oft-Forgiving, most Merciful. And fight them on until there is no more tumult
of oppression, and there prevail justice and faith in Allah; but if they
cease, let there be no hostility except to those who practice
oppression." –(II:190-193)
"And why should ye not fight in
the cause of Allah and of those who, being weak, are ill-treated (and
oppressed)? Men, women and children, whose cry is: "Our Lord rescue us
from this town whose people are oppressors; and raise for us from Thee one who
will protect, one who will help’." –(IV:75)
"But if they violate oath after
their covenant and taunt you for your faith-fight ye the chiefs on unfaith for
their oaths are nothing to them that thus they may be restrained. Will ye not
fight people who violated their oaths, plotted to expel the Apostle and took
the aggression by being the first to assault you." –(IX 12-13)
"Unless ye go forth, He will
punish you with grievous penalty, and put others in your place, but Him ye
would not harm in the least. For Allah hath power over all things." –(IX:39)
There are several other important and
thought-provoking verses in the Qur'an on the subject but the above-mentioned
have been selected for their greater clarity and basic principle. A careful
study of these verses will enable the reader to grasp and understand the true
significance of the clashes between the Prophet and those who opposed and
oppressed him and his followers and helpers.
For years Muslims had been persecuted.
The oppressors did not allow the Muslim society to flourish, suppressed
freedom of thought and conscience, and obstructed the propagation of truth.
The Muslims endured all this with extraordinary patience never retaliating
against their oppressors and at last it became impossible for them to remain
in their homes. They had to seek asylum elsewhere.
Islam allows maximum latitude to its
opponents to understand and respond to the movement of reform and with this
object it takes Muslims through a stage of endurance, but it cannot tolerate
that its members should suffer oppression indefinitely or fall easy prey to
their opponents. In fact, the period of their patient suffering is only
training to enable them to confront oppression and suppress it to make way for
unobstructed progress in human welfare.
It is vital to eliminate oppressive
and destructive force, for if evil is not crushed by force but left unhindered
to do mischief, all virtue, nobility and fear of Allah would be destroyed.
The revolutionary ideology of Islam
stipulates that gradually power should be taken from those who stand for
anarchy, ignorance, vice and oppression and entrusted to those who establish
the order of virtue, prayer and charity, and destroy the sources of evil.
"Fight those who fight against
you" does not mean that only when your opponents attack, only then you do
something to defend yourself. The indication here is that there is a group
among the opponents which is not active and may not be interfered with. But in
the case of those who obstruct you in your work and are bent upon killing you
and your system by force, use of force against them is inevitable, and, it is
not necessary for you to wait till they actually attack the Islamic state, but
they should be put down wherever they may be. Although bloodshed is not
intrinsically good, attempts to obstruct the Islamic movement are much greater
evils and in order to safeguard the movement and the system the lesser evil of
resort to arms and war should be pressed with all the force till all the
forces standing in the path of truth are completely subdued.
While the necessity for the
maintenance of sanctity of religious conventions is stressed, the Muslims are
also warned of the false notion of piety that if the enemy violates the
sanctity and commits excesses in the prohibited month, they should quietly
allow themselves to be slaughtered. On the other hand if they violate the
sanctity they should be crushed.
The religious and moral duty of the
Muslims in not only confined to care for the safety of their own lives but it
is also incumbent on them that wherever the weak are oppressed, and cry out
for help, they
should do everything to relieve them.
Thus the Islamic movement has been made responsible for the redemption of the
entire human race, and its wider responsibility is to preserve higher cultural
and religious values.
Treaties and covenants are also useful
means of breaking the forces of opposition. The Prophet made full use of them.
In this respect, the Qur'an has sounded a solemn warning that those who
violate the covenant must be forced to abide by it. In particular, those who
make plans in contravention of their pledges to destroy Islam and remove its
leader, every act of conspiracy and intrigue should be interpreted as a
declaration of war even if no such formal declaration is made.
In this connection the Islamic state
is cautioned that the real purpose of a military action is not to kill the
people but to destroy the leadership of the enemies of the movement.
Evading the duty of Jihad means the
end of the state, your power and your system and blocking of your progress
while opposing forces will come forward, remove your or rather totally crush
you and establish their own rule and you will be able to do nothing. You must
realise what grievous penalty you will suffer.
It is only in the light of the above
observations that we can comprehend the nature of the warfare between the
sponsors of the revolutionary movement of Islam and its enemies. The basic
fact to be noted is that two forces were arrayed against each other in the
history of Arabia. One aimed at rescuing the people from the grip of an evil
and oppressive system of ignorance and the other was using all its forces to
retain this system and kill the new movement. There was no room for a
compromise between the aims and objects of the two, nor could the parties
strike a bargain between them. The situation was in the nature of "do or
die", or as the proverb says, "If you do not kill him, he will kill
you." If this situation is realised the question as to whether these wars
were defensive does not arise and the criticism that the force was used to
enforce belief becomes irrelevant and it is no longer necessary to discuss the
immediate causes of each battle and to distort facts to prove that these wars
were defensive and forced on the Muslims by the other side. It is unfortunate
that some of our educated people are advancing hairsplitting arguments to
refute the charges of the European writers, particularly in respect of the
Battle of Badr. If they had grasped this basic fact they would have been saved
from adopting an apologetic attitude or appealing for justice from their
court. We could tell them plainly that the best authority for judging the
conduct of our Prophet are the Muslims and it is not the business of the
writers of the West or East or North or South to question our authority. To
explain the significance of our past achievements and the meaning of our
technical terms is our business and not that of anyone else. In testing our
beliefs, our history and our Prophet’s life we can never accept the
standards framed by the Christian Church or those formulated by the new
materialistic age. We absolutely refuse to judge our past by these false
standards.
It should be clearly understood that
the nature of military measures of the Islamic state was not like a war
between two kingdoms or a conflict between two religious groups. There was no
idea of conquering the world like Alexander, Napoleon or Hitler or of
establishing colonies by depriving free nations of their freedom like Holland,
France and England. It was a conflict between two groups of people of the same
country and the same race on the point that one group was selflessly
struggling to build a new life based on new values and the other was bent upon
obstructing it or destroying it completely. The basic conflict was that while
the Prophet and his followers were taking up a new line under Divine guidance
and discarding the blind following of a system of ignorance, the Quraish were
not conceding them the right of freedom of conscience. Against this healthy
revolution, the Quraish, the Jews and the Beduin clans were reacting with the
meanest type of strategy, mischief, conspiracies, and murder as mentioned
above. After years of suffering under hostile acts the only alternative left
to them was to come in the open, sword in hand, and if possible to end the
conflict for ever. The Quraish formed the staunchest opposition and other
elements followed suit but they were all beaten. The outstanding feature of
these ten years of military activities in Medina can be understood by looking
at the total loss of life incurred and it will become clear that the Prophet
had always in his mind to gain the Maximum loss of life he established a state
which extended to over a million square miles. The total number of killed in
all the wars was 255 Muslims and 279 enemies. With this small number of
casualties, all opposition was suppressed and the path was cleared for the
felicity of hundreds of thousands of Arabs. If these wars were for
proselytizing non-Muslims, innumerable atrocities would have been committed as
in the case of the Christians and the Jews and in a single war alone their
would have been far more losses of life than this. If the Prophet was
motivated by conquest, he would have done what other conquerors had done in
history and every patch of the desert of Arabia would have been soaked with
blood. If it were a conflict between hostile kingdoms the loss of life would
have been still greater. Then the number of prisoners taken in all the wars
was only 6,564 and of these, only two were executed for proved crimes, while
6,347 were released. The fate of the remaining 215 prisoners is not known;
probably they accepted the Islam and merged into the Muslim society. The proof
that the Prophet was not a military hero in the accepted sense is further
established by the fact that in the Battle of Badr he asked his men to spare
the men of Banu Hashim as they were not willing partners of the enemy and not
to kill Abbas bin Abdul Muttalib and Abul Bakhtari bin Hisham (the latter was,
however, accidentally killed). When he learned about suffering of the
prisoners of war at Badr he could not sleep and himself got their bonds
loosened, in the midst of war he intervened with the chief of Yamama to renew
the supply of foodgrains to Makkah which was stopped on the people of Yamama
accepting Islam and further sent 500 gold coins for the relief of the poor in
Makkah, and lastly at the time of the conquest of Makkah he forgave all their
inhuman excesses perpetrated on him and his followers during the past 15-20
years and declared, "There is no retaliation today. Go, you are free.
In fact, although the Prophet was
forced to draw sword against the enemy as no other alternative was left, his
eyes were not on the conquest of land but on the conquest of hearts and he did
not want to subjugate human bodies by use of force but to convert the people’s
minds by arguments and their hearts by kindness and moral force.
PROPHET’S MILITARY
POLICY
The basic principle of the Prophet’s
military policy was not to kill the enemy but to weaken him until either he
cooperated or at least gave up his opposition. One prominent historian, Dr.
Hamidullah Siddiqui has said: "In fact, the Prophet preferred to weaken
the enemy instead of destroying him."
Also the Prophet’s policy was not
based on destroying or annihilating the Quraish but on making them humble and
powerless. On the basis of these principles the Prophet adopted the following
measures:
He quickly developed his defensive
apparatus in numbers, organisation, military preparedness, hard work and moral
training and made them move about in such formation as to frighten the enemy.
He weakened the Makkans by blockading
their trade route.
By treaty alliances he gradually
persuaded several tribes to join him and leave the enemy camp.
In military tactics he sometimes took
the enemy by surprise without allowing him time or chance to prepare for
defence, as in the case of conquest of Makkah; sometimes he marched through an
unexpected route and kept the enemy ignorant of his movements, as in the
Battle of Banu Mustalaq; sometimes he adopted strategy of which the enemy had
no experience as in the Battle of the Ditch.
Some examples of this generosity and
large-heartedness towards the enemy are recorded here:
When the oppression against the
prophet was at its peak and anyone in his place would have demanded the
destruction of all his oppressors, the Prophet, finding that the most active
among his oppressors were Abu Jehl and Umar Ibn ul Khattab, devoutly prayed to
God that at least one of them be brought to the Islamic fold and this prayer
was answered in the conversion of Hazrath Umar. It is obvious from this that
the Prophet wanted to reform his enemies rather than destroy them.
The treatment which the people of Taif
meted out to him when he went there for their welfare was such as to cause
them lose all sympathy and invite completed destruction. The Prophet suffered
all tortures patiently and hopefully said that if these people did not accept
the Divine message of truth, their children certainly would.
In the Battle of Uhad, when due to
their mistakes the Muslims had met with a debacle and feelings were greatly
strained, some of the companions of the Prophet asked him to curse the enemy
and pray for their destruction. The Prophet replied that he had not been sent
to curse but to convey to the people the message of mercy, and he prayed:
"O God, send Guidance to my people for they do not know (what they
do)".
At the time of the Battle of Khyber
the Prophet gave Hazrath Ali the command to capture the fort of Qumus and
directed him thus: "O Ali, even if one man gets right guidance through
you it will be the greatest blessing."
The long list of Ghazwas and Siryas
found in the books of Traditions had given rise to some misconceptions not
only among the non-Muslims but among Muslims themselves. It should therefore
be understood that the words Ghazwas and Sirya have been used in a specific
sense. The contingents sent out even of two persons only for the purposes of
strategic or defensive measures or for patrolling or surveying or for
punishing the rebels or criminals or for preaching and propaganda or for
negotiating alliances are called Siryas. But if the Prophet himself went with
the parties they were called Ghazwas. Even if there was a clash with an enemy
party or border clash or any other military action they are included in the
Siryas. If all such activities are excluded, the full-scale battles are few.
They are Badr, Uhad, Ahzab, Khyber, Makkah (with Hunain). The army sent to
meet the danger of a foreign invasion from Sirya was a different nature. Now
we will briefly discuss these battles. Before taking up this subject we should
take note of the position of the two parties.
The foregoing pages have made it clear
that the Quraish had an offensive mentality and ever since the Prophet’s
migration to medina the danger of invasion from Makkah had become more
imminent as they did not like that the small band of Muslims should find a
refuge where it could flourish and grow strong. A number of plots,
conspiracies and treacherous activities mentioned earlier were clear
indications which the Prophet could not overlook. Furthermore, the Quraish
conspiring with the Jews of Medina sent a clear challenge that they would soon
go to Medina to settle accounts. The provocation of Kurz bin Jabir Fahri
plundering and lifting the camels and other animals from the pasturelands of
Medina showed that the enemy was bold enough to enter their territory from a
distance of 300 miles and commit excesses; it was a clear challenge and almost
a declaration of war from Makkah. In the meantime, small parties from Makkah
continued to plunder and make mischief and as soon as the Prophet was
informed, a patrol party was sent and the raiding party fled finding the
Muslims alert.
On the other hand, the position of the
Prophet and his small revolutionary party was such that nothing was more
disgusting to them than war. It was a group of displaced persons that had
entered a new environment, half of the population facing economic distress was
struggling to rehabilitate itself, preparing a new society for a revolutionary
call, uniting various tribal clans into one brotherhood, giving them moral and
intellectual training and building up administrative structure of various
departments of new state. All these issues were faced by the sponsors of
Islamic revolution, each of them requiring utmost attention and continuous
effort. A small group burdened with these difficult problems could never think
of initiating a war. But then they had before them a great international
mission and the sacred ideal of welfare of the entire humanity. For the sake
of enlightening the society with the Divine message hey had sacrificed all
their comforts and interest, and were enduring all the ordeals with patience
and sacrifice. Their only asset was the ideal of truth. It was a small group
and the state of Medina was newly established. Their whole future was bound up
with this small asset which they had to preserve and consolidate. They ate
less and spent their all for the mission and with their emaciated bodies were
ready to crush any opposition which intended to obstruct their mission. And
yet they were neither anchorites nor Darweshes but were building up a new
world order with all tact and wisdom, with peace if possible, but with war if
inevitable, and were prepared to answer force by force. The migrants who had
come to Medina with the Prophet were not just seeking a haven of peace and
comfort, nor cherishing any economic ambitions. They had a higher aim before
them and did not lose themselves in searching for means of economic
advancement. The Prophet had welded them together as never before and
established social and economic links between them and the Ansar and then,
through social centres of mosques, knit them into an organised social order,
and had immediately begun to work for their intellectual, moral and practical
training through prayers, preachings, teaching of the Qur'an and other means
and speedily expanded this work, while at the same time reorganised them into
a strong state. Thus the resourceless migrants who had left everything behind
at Makkah to unite with Ansar became a potent force which continued to expand
and develop.
STRATEGIC POSITION
The position of Medina was very well
suited for defence. The city was spread over an area of ten square miles. At
some distance from the town, villages of different clans were spread here and
there. In the middle o this undulating plain was Sala Mountain besides other
small hills. Eir and Thaur mountains surrounded it, while there were a number
of clan fortresses of the name of Ajam which at one time numbered one hundred.
Medina situated in the centre of this area with the mosque and residential
quarters was the capital of the Islamic state. Important countries like Syria
and Iraq face it; the important trade route of Arabia had its terminus there
while the seacoast was only 70-75 miles away. To the southeast were the
villages of Quba and Awali with their gardens. In the east from Quba to Uhad
were the Jewish quarters spreading from east to west. Near Bab-ush-Shami, the
gate of the old city wall of Medina, the clan of Banu Sa’ida and further
ahead over the Sala Mountain were the quarters of Banu Haram. On the northwest
there were many groves from Wadi-ul-Atiq to B’ir-i-Roma and on the south
were large hills. To the east and south of Medina were stony plains of lava
which were not suited either for a military camp or as a battleground and
could be passed through difficult valleys and canyons. The only route open for
an attacking army was on the north and it was from this side that the Quraish
came for the Battles of Badr and Uhad. But the route for the army of Makkah to
attack Medina from this side created difficulties which went in favour of
Medina. Thus with natural defences the city was like a fort which with some
preparedness, organisation and proper defensive measures could become still
stronger. Its geographical and strategic position could be utilised to the
best advantage if its population was unified. So the most outstanding work of
the Prophet was to organise the Jews, Aus, Khazraj, and the nearby clans into
one unit despite their religious, social and cultural differences. For a
person quite new to the region, to organise various conflicting elements into
one political unit was a stupendous task and that he achieved this is the
highest point of the Prophet’s political wisdom. Still more surprising is
that in the written constitution of this political unit the judicial, military
and economic authority was vested in the Prophet and this document was based
on the basic spirit of the Sovereignty of God. All the participants in this
political agreement expressly pledged their allegiance to the Muslims
cooperating with them in war and peace, that every war would be a war for all,
military service was to be compulsory, that they would not give any refuge to
the Makkans and would not create any obstacles when the Muslims attacked the
Quraish. Military expenses were to be borne by each party proportionately. The
Jews also expressly agreed that they would fight with everyone with whom the
Muslims fought and would be at peace with all those who were at peace with
them. They should all equally share the defence of Medina. If the Muslims were
attacked, the Jews would help them and inversely if Jews were attacked, the
Muslims would help them. These clauses of the constitutional document of
Medina clearly showed that the Prophet had an intuition of the danger of
aggression from Makkah which was adequately safeguarded. One of the most
important items of this agreement was that Medina was declared a city of peace
whose sanctity must be preserved by its inhabitants at all costs. This put the
sanctity of Medina on a par with that of Makkah and was a challenge to the
people of Makkah that if they violated the sanctity of Medina the sanctity of
Makkah would also be in danger.
These details are given with a view to
enable the world to judge by the subsequent conduct of the Jews and Muslims as
to how far they conformed to the various provisions of this solemn pact.
In order to delineate the boundary of
the city of peace the Prophet deputed Ka’ab bin Malik to erect boundary
pillars around the heights of Medina, so pillars were erected at Zat-ul-Jaish
(on the route to Makkah), Mushairib (near Zat-ul-Jaish), Makhiz hills (on the
route to Syria), Hafiyya (forest on the north of Medina), Zil Ushair (on the
side of Hafiyya) and Taim hill (east of Medina). Remains of these pillars can
be seen even today.
After consolidating the internal
administration of Medina the prophet gave immediate attention to the clans
inhabiting the surrounding areas and made several tours of the south-western
districts and coastal areas of the Red Sea, and concluded pacts with Bani
Hamza inhabiting Waddan on the way to Makkah with the clans inhabiting places
around Yanbu; with Banu Damra, Banu Zura, Banu Ar-Raba and Banu Mudlij. Some
of these pacts were of offensive and some of defensive nature, others just to
guard against friendship with the enemy and yet others to secure neutrality in
case of war. Thus the political strategy of the Prophet was flexible, and it
became part of his permanent policy to extend the area of such alliances and
use every occasion with he went out of Medina to conclude pacts with the clans
on his way. It is obvious that the Prophet and his companions had full
comprehension of the fact that the small island which they had secured as
their refuge in the vast ocean of hostility was always in danger of an attack
from the enemy and if they were not able to turn the tide they would
themselves into be annihilated; so they immediately transformed themselves
into a quick moving military force and when the call was given at Medina for a
holy war they did not hesitate even for a moment to change their position and
follow the new line. This small group of people while acting as most
enthusiastic workers in the cause of propagation of the truth, also proved
themselves as the best soldiers for defending their city of peace, their
centre of education and Islamic culture. Thus it had also to become a strong
military camp and the Prophet had also to perform the duties of a commander
which he did with such commendable tact, wisdom and efficiency despite his
very poor resources that its details would fill a volume.
Four or five months after the
migration the Prophet started sending out military contingents for patrolling
the neighbouring areas. The following parties were sent out before the Battle
of Badr:
1.A party of 30 was sent towards Sif
al-Bahr under the command of Amir Hamza bin Abdul Muttalib to watch the
movements of the enemy. Abu Jehl had come out from Makkah with 300 men, but
returned on finding that the Muslims were alert.
2. A party of six sent under Rabe
Ubaida bin Haris to watch the military activities in Makkah. A party of 200
men under Ikrima or Abu Sufian was seen near Saniatul Murra. The Muslim party
after patrolling returned safely to Medina.
3. A contingent of 80 was sent on
patrol to Jahfa under Sa’ad ibn Abi Waqqas and it returned without any
incident.
4. The Prophet himself went to Abwa’
with 70 men on the trade route of Quraish. After concluding a pact with Amr
bin Fahshi Damri he returned without any confrontation.
5. The Prophet marched with 200 men
towards Buwat in the Radwa hill area near Yanbu and found a party of 100 men
of the Quraish under Umayya bin Khalaf on the way, but there was no clash.
6. Kurz bin Jabir ul-Fahri lifted the
cattle of Medina and immediately on learning of it the Prophet marched with 70
men in pursuit. Kurz beat a hast retreat and could not be caught but the
effect of this pursuit was a warning that people of Medina were an active and
alert force.
7. The Prophet marched with a party of
150 to Zul Oshaira near Yanbu between Makkah and Medina and returned after
concluding the pacts with Banu Mudlij and Bani Damra.
8. A party of 125 was sent under
Abdullah bin Jahsh on patrol towards Nakhla and clashed with a party of the
Quraish.
These parties were not sent for
confrontation and the clash at Nakhla was accidental which the Prophet
resented, compensated for those killed, released prisoners and returned the
captured property.
The purpose of sending these patrol
parties was to guard the frontiers of the state of Medina, to keep a watch on
the movements of the enemy and to impress on the Quraish and other tribes that
now there was a regular government and Medina was its capital. It was also
intended that the volunteer army of the revolutionary Muslims might be
acquainted with the ups and downs of the surrounding areas, its roads and
springs of water. They should also be trained to command, carry out duties
under one another’s command, acquire the tacts of division of labour and
time, think out plans and take on-the-spot decision without which no system of
defence could accomplish its object. The patrols were also to warn the Quraish
that artery of their economic life was now lying in Medina which could at any
moment block their trade route and stop the passage of their caravans. The
Prophet in his childhood had visited Busra and Medina and had gone twice to
Syria in his youth. In these tours he had grasped the geographical and
political importance of Medina and become familiar with all the features of
the trade route of the Quraish. Besides being himself a member of a Quraish
clan and having traded commercial source of the economy of the Quraish. Thus
in the light of these experiences the Prophet had no difficulty in formulating
the policy of infusing fear in the Quraish. These patrols were so arranged
that they might gain experience of organised military activities, moving like
a machine under a central command, learning military tactics and secrets,
keeping regular fasts and observing prayers and acquiring capability of
carrying out their duties as ordered even under the most difficult conditions
and at the same time organise a regular system of couriers to keep the Prophet
fully informed of the movements of the people of Makkah and the clans of
surrounding and border areas.
The clouds of war, however, gathered
sooner than expected. The incidents of Kurz bin Jabir Fihri and the clash at
Nakhla as mentioned earlier provided the provocation. In Makkah the war fever
was already mounting but the actual confrontation was delayed till the second
year of Hijra (migration). One of the most important obstacles between Makkah
and Medina was the colony of Banu Kinana which had a longstanding hostility
with the Quraish. This problem was solved when the representatives of the Banu
Kinana went to Makkah and assured them of their cooperation against the
Muslims. The problem of manpower was solved when the Quraish were able to
conclude a pact with the Ahabish clans of Banu Nazeer, Banu Malik and
Mutyyebins who were better soldiers. Lastly, the problem of war expenses was
met by all the people of Makkah accumulating all their available resources
including ornaments, and profit in their trade with Syria which was earmarked
for war expenses. The entire population of Makkah participated in this
campaign of adding to the funds of the Syrian trade. The Battle of Badr was
the result. At the news of a large trade caravan of the Quraish returning from
Syria whose intentions were not peaceful, the pretext of trade was used to
invade Medina with full force. The leader o the trade caravan, Abu Sufian, had
already surveyed the position of Medina while going towards Syria and on
return its movements were so mysterious that they revealed their evil
intentions. So the Prophet marched out with a little more than 300 men in
which there were 86 migrants, 170 of the Khazraj and 61 of the Aus clans of
Ansar as a precautionary measure to defend Medina in case of war. Meanwhile,
Abu Sufian had sent an urgent summon to Makkah for reinforcements to protect
the caravan which he said was in danger of attack from Medina and changed the
route of the caravan, while a large force of over a thousand men fully armed
and including the elite of Makkah marched from Makkah. The problem before the
Prophet was that with the small force under his command he could not deal
effectively with both the forces of the trade caravan and of the one from
Makkah and on reaching the valley of Zafran he held consultations and accepted
proposal of those who had followed him. The migrants and the Ansar assured the
Prophet of their wholehearted cooperation in whatever action he might deem fit
to adopt. The Prophet marched from Medina in such a manner that its ultimate
objective was not clear to the enemy. He had one eye on the trade caravan to
impress upon Abu Sufian that the route was dangerous while his other eye was
on the army marching from Makkah. It was, therefore, necessary to know the
location of the trade caravan and the army and the distance between the two
and whether there was any possibility of their uniting. On reaching Safra he
sent Basbas bin Amr Al-Johni and Adi bin Abi Raghba to Badr to discover the
location of the two and soon he himself reached the valley of Zafran. It was
reported that the trade caravan had changed its route and taken the longer
trip through coastal area and had covered a long distance. The Prophet then
decided to march to Badr. Abu Sufian sent word to the Makkan army that the
caravan of trade had marched to safety and the Makkan army might return. But
men like Abu Jehl and others who sided with the army insisted on marching on
and striking a severe blow to Medina. Some of the clans which were recruited
for protecting the trade caravan tried to return while Hakim bin Hazam and
Utbah also wanted to prevent war. But Abu Jehl grew enraged and with taunts
and threats blocked any defection. The Prophet on the other hand selected and
occupied a suitable position at Badr and arranged the battlefront. He also
enquired about the number of the enemy force and the main figures in the lead
and when he learnt all the details and the names of the leading men he told
his followers that Makkah had dispatched the best of its men to confront them.
The Makkan force consisted of 1,000 men of which 600 were in mail-armour, 100
horses, a host of camels and an abundance of arms. Provisions were plentiful
and there was wine and singing girls for the entertainment. The Muslims
numbered only a little more than 300 men, malnourished and with meager
provisions. But they had the strength of faith in their mission and their
future depended on the outcome of the clash. So the Prophet prostrated and
prayed:
"O Allah! Here are the Quraish
inebriated with pride, who have come to stop Thy servants from worshipping
Thee and to falsify Thy Prophet. So send to us Thy promised help." And
further, "O Allah! If this small number is routed today there will be no
one left to worship Thee till the end of the days!"
This earnest prayer was answered and
the hopeful prospect of victory was revealed.
The confrontation took place on
Ramazan 17 in which 22 soldiers of Islam lost their lives, taking a toll of 70
from the enemy. None of the Muslims was captured by the enemy while 70 men of
the enemy were made prisoners of war, who were released on a ransom of 4,000
dirhams each (some richer prisoners had to pay more). Thus the Quraish had to
suffer a loss of over 2½ Lakh dirhams under this account in addition to a
large quantity of booty. Most of the leaders of the Quraish like Abu Jehl,
Abul Bakhtari, Zam’a bin Aswad, Aas bin Hisham, Umayya bin Khalaf, Munnabbah
bin Alhajjaj were killed in the battle, and this loss broke the fighting
strength of Makkah. It was for this reason that the Qur'an called the Battle
of Badr as the day of justice and victory. The Qur'an also calls this change
of status of the Muslims as a great boon and says:
---------- pl refer page 187------
"Call to mind when ye were a
small (band), despised through the land, and afraid that men might despoil and
kidnap you; but He provided a safe asylum for you, strengthened you with His
aid and gave you good things for sustenance that ye might be grateful."
– (VIII:26)
At the same time a challenge has been
thrown to the non-believers:
"(O unbelievers!) If ye prayed
for victory and judgement, now hath the judgement come to you: if ye desist
(from wrong), it will be best for you: if ye return (to the attack) so shall
We." – (VIII:19)
And the Muslims have been advised not
to become complacent but to continue the struggle:
"And fight them on until there is
no more tumult or oppression and there prevail justice and faith in God."
– (VIII:39)
The Battle of Badr made it manifest
which of the two forces, Muslims or the Quraish, was fated to live and
flourish and which was to perish. Some of the incidents which may clear the
point can be cited:
Two Muslims youths, Abu Huzaifa bin
Yaman and Abu Usail, came from Makkah and the non-Muslims stopped them on the
way saying that they would not let them help the Prophet, Only when they
promised not to help the Prophet, were they allowed to proceed, and coming to
Medina they related the whole story to the Prophet and now at a time when the
least assistance could not be discarded the Prophet allowed them to keep their
promise.
The dead bodies of the non-Muslims
slain in the battle were properly buried and none was desecrated.
The general practice about the war
booty was that everyone possessed whatever came to his hand and so on the
slightest sign of victory there was great confusion and anarchy. The Qur'an
gave a new concept that booty belonged to God and his Prophet. So all the war
booty was collected by the commander and taking one-fifth for the general use
of the state the rest was distributed among the army.
War prisoners who were generally at
the mercy of the captors, were harshly treated and even made slaves. But the
Prophet gave a new status to the prisoners of war and directed that they
should be kept in comfort. Thus many of the companions of the Prophet lived on
mere dates and provided good food to the prisoners. Those who did not have
clothes were provided for. One of the prisoners, Suhail bin Amr, used to spend
all the force of his virulence in speaking against the Prophet and Hazrath
Umar suggested that his teeth should be pulled out to stop his vituperative
utterances. But the Prophet firmly replied that if the Prophet mutilated
anyone, his own body would be mutilated in the same proportion despite the
fact that he was a Prophet.
The victorious party in a moment of
triumph descends to undecorous acts. But no such thins was found in the
Prophet’s party and the Prophet himself bowed in earnest thanks to God. The
victorious army entered Medina quietly and there was no celebration of
victory. On the other hand the victors prostrated before God in gratitude
indicating that their victory was a Divine blessing.
Instead of boasting of his strength
the Prophet recited the verses of the Qur'an which criticised the shortcomings
and urged them to strengthen consolidation.
SUBSEQUENT EVENTS
Although the non-Muslims of Makkah had
suffered defeat at the Battle of Badr at the hands of a small band of Muslims,
and with most of their leadership killed in the battle their fighting strength
was broken, they were, however, not chastened and like a wounded snake smarted
under it and were preparing for another round as was evident from the repeated
pinpricks. On the other hand, the Prophet had fully realised that the enemy’s
sword once drawn would not go back in sheath till it was totally broken and so
he did not relax his arrangements and kept his party continuously prepared.
Trade from India and Europe passed through Makkah and Yemen and the Quraish
earned at least 2½ Lakh dirhams annually from their Syrian trade alone which
passed through Medina. Now that this route was in danger, the caravans had to
take a longer route which adversely affected the profits. Then they had spent
2½ Lakh on military measures to safeguard their trade route and had to pay
another 2½ Lakh as ransom for the release of the prisoners of war. Since the
people of Makkah faced an economic crisis, they had to overcome it by another
attempt to defeat the Muslims. Some of the incidents which led to the second
great Battle at Uhad may be summarised as follows:
Just seven days after the Battle of
Badr news came that some tribes of Bani Ghatfan were gathering in force with
the intention of attacking Medina and the Prophet marched out with a small
contingent to Ma-ul-Kuzar but the enemy did not show up and the Prophet
returned to Medina after encamping there for three days. Later, the amassing
of troops of these tribes was again reported and Ghalib bin Abdullah Laisi
went with a small force to meet them. There was some clash and the enemy fled.
The Jewish clan of Banu Qainuqa, violating its pledge, had rebelled while the
Prophet was out of Medina in the Badr campaign and such action if tolerated
would have destroyed Medina. In the month of Shawwal of the second year of
Hijra, police action was taken against them and in the arbitration as desired
by them they were ousted from Medina. Two months after the Battle of Badr, Abu
Sufian came to Medina with 200 men and tried to launch military action in
secret conspiracy with Salma bin Mishkam but being unsuccessful he beat a
hasty retreat but only after destroying trees at Ariz and killing one Ansari.
The Prophet went in pursuit to Qarqaratul Kuzar but the invaders escaped and
in order to lighten their burden they dropped bags of fried flour on the way
which were very useful to the Muslims. The incident is therefore called Ghazwa
Sawiq (fried flour). In Muharram of the third year of Hijra news came that
Banu Tha’alaba and Banu Maharib clans had gathered for an attack, so the
Prophet marched to Najd at the end of the month where he stayed for the whole
of the next month but the enemy did not appear and the Prophet returned to
Medina without any clash. He, however, concluded pacts with the tribes of the
area with a view to blocking this route for the trade caravans of Makkah. In
Rabi II report came of the danger of the invasion of Quraish and the Prophet
deputing Ibn Umm-e-Maktum at Medina marched out to Bohran and encamped till
the following month in order to consolidate the borders. He returned to Medina
without any clash. The same month a trade caravan of the Quraish left Makkah
and military action was taken to give it a warning in its new route. In Jumada
II Zaid bin Harisa was sent with a contingent of 100 men, and the guide of the
caravan, Qarat bin Hayyan was captured who joined the Islamic ranks while
silver worth a Lakh of dirhams was also confiscated. In Makkah famous poets
like Amr Jamhi and Masaf’e were using all their poetical skill in inflaming
the people while the women of Makkah whose brothers and sons were killed in
the battle were determined that in the next battle they would drink the blood
of the Muslims killed. Prominent women of eminent households like Hind (wife
of Abu Sufian), Umm-e-Hakim (wife of Ikrama bin Abu Jehl), Fatima (sister of
Hazrath Khalid), Barza (daughter of Masud Thaqfi, chief of Taif), Raitah (wife
of Amr ibn-ul-Aas), Hannas (mother of Hazrath Mus’ab bin Umair) and others
were prepared to go with the Makkan army, while the Quraish sent Amr
ibn-ul-Aas, Abdullah bin Azzaba’ra, Hubaira bin Abi Wahb, Masaf’e bin Abd
Manaf and Amr ibn Abdullah Jamhi, to different Arab tribes to incite them
against the Muslims, and thus collected a large force of 3,000 men, in which
700 wore mail –armour and 200 were mounted on horseback. After a year’s
preparation this large force marched from Makkah, fed their animals in the
pastures of Medina and then encamped at Uhad. Hazrath Abbas, who was
affectionate to the prophet and supported the Islamic movement, at the Prophet’s
instance was staying at Makkah to watch the war preparation and report to him,
sent the news with a messenger while the Prophet himself learnt from his
system of news a report on the Shawwal 5 of the third year of Hijra that the
Makkan army had reached Medina and its animals had cleared the pastures of
Ariz. Then the Prophet also received reports of the real strength of the
Makkan force and he made arrangement for the night watch of Medina and next
morning called an emergency consultative meeting at which the majority of the
migrants and elders of the Ansar leadership suggested that they should prepare
to fight in the city itself while the younger people who were more eager
proposed to go out and confront the enemy, and the Prophet accepting the
latter proposal put on mail-armour. Abdullah ibn Ubayy who connived with the
Quraish was in support of the former suggestion and was angered at his
suggestion being rejected. He proposed a second strategy of forming another
front which was also unacceptable. After the Friday prayers the Prophet
marched out with a force of 1,000 men including Abdullah ibn Ubayy who,
however, deserted at Shut with three hundred of his followers. This also
demoralised some others like Banu Salma and Banu Harisa who wanted to return
but were persuaded by others to stay. On the outskirts of Medina the Prophet
surveyed his force and several children who had come along in their zest for
Jihad were asked to return. Some of them stood on their toes to increase their
height. One of them, Sumra, wrestled with Rafe and defeated him thereby
proving his ability as soldier. Many Muslim women like Hazrath Ayesha, Umm-e-Sulait
(mother of Abu Saeed Khudri), Umm-e-Sulaim (mother of Hazrath Anas), Umm-e-Ammara
and others also accompanied the Muslim army and did valuable service. The
total Muslim army was now 700 including 100 in mail-armour.
With his back to the Uhad Mountain the
Prophet placed his men in the best possible battle formation. Zubair ibn Awwam
was given the command of cavalry. Hamza was to command the infantry without
mail-armour while the back side of the pass of Mount Ainain, fifty archers
were stationed under Abdullah bin Jubair. With the experience of last battle
the Quraish also imitated the plan of the Muslim army. Then a group of 14
Quraish women began a war song with the beat of drum, which said:
"We are daughters of the stars
and walk on carpets. If you advance boldly in action we will embrace you, but
if you turn back we will leave you."
Just at this juncture the infamous
monk, Abu Amir, called out the Ansar, who, aware of his false identity,
retorted, "O traitor, we know you very well." At first Hazrath Ali
fought and killed Talha and then his son was dispatched by Hazrath Hamza.
Despite being greatly outnumbered the Muslims showed great courage. Hazrath
Hamza, Hazrath Ali and Hazrath Abu Dujana greatly distinguished themselves and
the enemy was forced to move. Then the Muslims finding themselves victorious,
began to plunder the enemy. There was confusion in which the battle plan was
disrupted while the archer force stationed at the pass which was ordered not
to retreat even if they found vultures eating flesh of their comrades, left
their position and joined in the melee, with the result that the greatest
warrior of the Quraish, Khalid bin Walid attacked from that side. In the
meantime, some fleeing soldiers of the Quraish also returned and the Muslim
victory was soon turned into defeat in which many brave Muslims were killed.
The Prophet himself was wounded and rumours circulated that he was also killed
and the confusion was so great that when the Prophet called out no one seemed
to listen. With much difficulty some semblance of order was restored and the
fleeing Muslims returned which again turned the tide of battle and the Quraish,
fearing that their victory gained in the first round might be lost, began to
retreat. Then Abu Sufian went over the tope of the hill and called out the
names of prominent Muslims and not finding any response declared that all were
killed on which Hazrath Umar loudly cried out, "O enemy of God! We are
all alive."
Abu Sufian cried out: "Exatled be
O Hubal."
The response was: "God is the
highest and most worthy of praise."
Abu Sufian again called: "We have
Uzza with us. None is with you."
Again Muslims responded: "Our
Lord is God. You have none."
These brief sentences represented two
ideologies whose confrontation created history.
At Uhad, 70 Muslims were killed and 40
wounded, while the Quraish lost only 30 of their men. Brave generals like the
Prophet’s uncle Hazrath Hamza, his cousin, Abdullah bin Jahsh, the prominent
companions Mus’ab bin Umair, Raf’e bin Malik, Abdullah bin Amr of Khazraj
clan, Amr ibn Jumah and others lost their lives. As soon as order was restored
in the Muslim camp and contact was established with the high command the enemy
began a hasty treat. A lapse of the Muslims had cost them a heavy loss but
they were not beaten and their spirits were high. At the instance of the
Prophet a contingent of 70 went in pursuit of the retreating Quraish. Abu
Sufian, when he surveyed the position on reaching Roha, greatly regretted that
he was too hasty in leaving the conquered battlefield and the task of crushing
Medina could not be accomplished. So he thought of reversing the tide but it
was too late. On the other hand, the Prophet had the lurking fear of the
retreating army returning again, and so instead of returning to Medina he
marched on with his force to Hamra-ul-Asad, eight miles from Medina.
Meanwhile, Ma’bad, the head of Khuza’a clan who had not accepted Islam but
was sympathetic to the movement, went to Abu Sufian and warned him that the
Prophet was coming with a large army, which frightened him and he hastily fled
to Makkah.
The reverses the Muslims suffered in
the Battle of Uhad were due to their lapses in discipline which taught them a
lesson and as subsequent events proved they fully benefited from it. The
comments the revelation made on it were most significant, criticising their
lapses and sounding solemn warnings for the future. Thus says the Qur'an:
"Allah did indeed fulfill his
promise to you when ye with His permission were about to annihilate your
enemy-until ye flinched and fell to disputing about the order, and disobeyed
it after he brought you in sight of (the booty) which ye covet. Among you are
some that hanker after this world and some that desire the Hereafter. Then did
He divert you from your foes in order to test you. But He forgave you: For
Allah is full of grace to those who believe. Behold! Ye climbed up the high
ground, without even casting a side glance at anyone and the Apostle in the
rear was calling you back. There did Allah give you one distress after another
by way of requital, to teach you not to grieve for (the booty) that had
escaped you and for (the ill) that had befallen you. For Allah is well aware
of all that ye do." –(III:152-153)
After this frank criticism of the
shortcomings of the Muslims the Qur'an advises them to bear their misfortune
with fortitude. It says:
"So lose not heart, nor fall into
despair: for ye must gain mastery if ye are true in faith. If a wound hath
touched you, be sure a similar wound touched the others. Such days (of varying
fortunes) We give to men and men by turns: that God may know those that
believe, and that He may take to Himself from your ranks martyr-witnesses (to
truth). For Allah loveth not those that do wrong." – (III: 139-140)
At the same time the Muslims are told
of the rewards of the next world which are greater than the benefits of this
world. It says:
"If any do desire a reward in
this life. We shall give it to him. And swiftly shall We reward those that
(serve Us with) gratitude." – (III:145)
The devotion and love which his
followers showed for the Prophet in this battle are unique in history. Some
instances may be cited here:
When the enemy converged with full
force against the vastly outnumbered Muslims the Prophet called out: "Who
will come forward to give his life for me! Zaid bin Sakan with some Ansar came
forward and one after another seven of them offered themselves. One of them
was Zaid himself who when brought to the Prophet mortally wounded summoned all
his sinking strength and put his head on the Prophet’s feet. When Abdullah
bin Qumayya struck the Prophet with his sword Umm-e-Ammara rushed and shielded
the Prophet taking a deep wound on her shoulder but thereby reducing the force
of enemy’s sword. Abu Dujana covered the Prophet with his whole body and
received many arrows on his back. Talha took many sword cuts on his hand to
save the Prophet and lost his one hand. Abu Talha stood before the Prophet
with shield at the same time aimed his arrows at the enemy with such force
that several bows were broken. At the end of the battle when the Prophet
enquired about the casualties and called out for Sa’ad bin Rabi, who was
brought to him fatally wounded his last words were salutation and blessings
for the Prophet and the declaration that even if one eye among them was left
open when the enemy’s hand reached the Prophet, God would hear no excuse for
this negligence. A youth of Median, Amr bin Samit, who had not accepted Islam
but was sympathetic to it was roused to the call of truth in the Battle of
Uhad, accepted Islam, joined in the battle and was killed. The Prophet
declared on his dead body, "He is such a one who had deserved paradise
without offering a single prayer. "Then a Jew, Mokhairiq (of Bani Tha’alaba)
accepted Islam as a call of true Jewish religion, decided to join the Prophet
and invited the other Jews but they excused themselves on the plea of it being
their Sabbath. But Mokhairiq said "Sabbath or no Sabbath this is the
moment of crisis," went into the battle and died in fighting. The code of
conduct in the battle taught by the Prophet had also its effect and when Abu
Dujana tearing the ranks of the enemy went forward, he found Hind in front of
him and although she was with the enemy and had very bitter feelings against
the Muslims, Abu Dujana restrained his hand saying that the sword given by the
Prophet should not be defiled by striking a woman. And this Abu Dujana, on
receiving the Prophet’s sword, tied a red handkerchief on his head and
attacked the enemy walking stiff on which the Prophet remarked that such stiff
walk though not liked by God was permissible on such occasions. This clarified
the point that while displaying pride in walking in daily life was not
advisable, one should not display meekness and humility in the field of
battle.
And the role of the Muslim women in
this battle was also noteworthy. Hazrath Hamza’s sister Hazrath Safia on
hearing the sad news came to Uhad; the Prophet asked her son, Zubair, not to
take her to Hazrath Hamza’s body as the gory sight might disturb her, to
which she boldly remarked that she had already heard everything and such
sacrifice in the cause of truth was meager. She was then permitted to see the
body on which she cast a lingering look, prayed for his soul and returned. An
Ansar woman whose father, brother and husband were killed in the battle came
and enquired if the Prophet was safe and on getting a reply in the affirmative
remarked, "When you are safe no calamity is too great and can be
endured." Hazrath Ayesha, Umm-e-Sulaim and Umm-e-Sulait discarding their
seclusion were in the battlefield, fetching water and giving it to the
wounded. Hazrath Fatima, on hearing the false report of the Prophet’s death
rushed to the battlefield and washed and bandaged the Prophet’s wounds.
On the other hand, the conduct of the
non-Muslims in the battle was most reprehensible. They mutilated the dead
bodies of Muslims, and their women, to fulfill their oaths tore the dead
bodies and cutting their noses and ears made garlands of them. Hind, who was
the leader of the female contingent, acted most barbarously. She mutilated
Hazrath Hamza’s face, tore his abdomen and took out his liver and chewed it.
The body of Hazrath Abdullah bin Jahsh was also mutilated, while Abu Sufian
struck the face of Hazrath Hamza saying, "Now, taste the fruit."
Jalis bin Zaban of Kanana clan when he saw Abu Sufian doing it told his
clansman: "Look to the great chief of Quraish! What he is doing with his
kinsman! When Abu Sufian heard it he was ashamed. As compared to this the
Prophet did not stoop down to the level of the enemy. He had given strict
orders to his men not to desecrate any dead body of the enemy and had them
properly buried. There was no cloth available to use as shrouds, so most of
the bodies were buried without a shroud. Mus’ab bin Umair had only his face
covered with cloth and the rest of the body with straw. This shows in what
circumstances the Muslims had to face this battle.
The Qur'an criticising the
shortcomings of the Muslims and awakening political consciousness in them also
encouraged their fighting spirit:
"Say: O God! Lord of Power (and
Rule) Thou givest power to whom Thou pleasest, and Thou stripes off power from
whom Thou pleasest: thou endowest with honour whom Thou pleasest, and Thou
bringest low whom Thou pleasest: in Thy hand is all good. Verily, over all
things Thou hast Power. Thou causest the night to gain on the day and Thou
causest the day to gain on the night; Thou bringest the living out of the
dead, and Thou bringest the dead out of living; and Thou givest sustenance to
whom Thou pleasest without measure." – (II:26-27)
When the Prophet was wounded some of
his companions asked him to curse the oppressors that God might destroy them,
to which the Prophet replied, "I have not been sent to curse but as a
mercy to humanity," and then prayed, "O God give right guidance to
my people They do not understand me and my mission and the realities of
life."
The Battle of Badr was decisive but in
Uhad the decision remained in suspense and although the Prophet had
demonstrated his unshaken courage by going out in pursuit of the treating
Makkan army, the reverses suffered by the Muslims encouraged some neighbouring
clans to revolt. The Prophet was prompt in dealing with them. The first to
revolt. The Prophet was prompt in dealing with them. The first to revolt were
Talha bin Khwailad and Salma bin Khwailad of Qatan clan. They incited Asad bin
Khozaima to rebel against Medina. The plan was probably for armed robbery. So
the Prophet sent Abu
Salma Makhzoomi with 150 men to meet
the danger. But when the Muslim contingent reached Qatan the robbers dispersed
leaving their cattle which were taken by the Muslims party and distributed
among the volunteers. This was on the first of Muharram in the fourth year of
Hijra; and immediately following it news came on the 5th
of Muharram that Khalid bin Sufian Alhazli had collected some forces to attack
Medina Abdullah bin Anis Johni Ansari was sent to confront him and he crushed
the revolt and brought the head of the leader to the Prophet. For this single
handed act of bravery the Prophet gave him his stick as reward. Two or three
days later came the incident of Azal Waqara clan in which five Muslims out of
seven sent as preachers were treacherously killed and the remaining two were
sold as slaves to the Quraish as mentioned earlier. The same month saw the
gruesome murder of 69 Muslims out of 70 sent to Najd for preaching, on the
surety of Abu Bara Amir bin Malik. The Muslim party consisted of well-known
Qaris and Huffaz (leaned men who knew Qur'an by heart), teachers and
preachers. When the party reached Bi’ri Mauna between the territories of
Bani Amir and Harra Bani Sulaim, Haram bin Malhan went with the Prophet’s
letter to Amir bin Tofail and was killed by the latter who did not even care
to read the letter. Then he called on Bani Amir to attack the Medina party but
they desisted for consideration of the safety of Abu Bara. Then Amir bin
Tofail prevailed upon Ra’al, Zakwan, Usayya and Bani Lahyan to attack. They
surrounded the Medina party and in spite of their assurance that they had not
come to fight and would not even stay there but proceed further, 69 of them
were mercilessly slain. The lone person left alive was Ka’ab bin Zaid who
was found lying among the dead and severely wounded. He, however, survived,
returned to Medina and reported full details to the Prophet who was greatly
shocked and for the first time cursed the perpetrators of this most heinous
crime continuously for a month after his morning prayers.
To execute his challenge given at the
end of the Battle of Uhad, Abu Sufian marched from Makkah with a force of
2,000 infantry and 50 horses and the Prophet also marched with 1,500 infantry
and 10 horses and encamped at Badr for eight days. But due to its being a year
of famine Abu Sufian returned from Zahran, a place not far from Makkah and the
Prophet also returned to Medina without clash. In Muharram (or Jamada) of the
fourth year of Hijra news came that Bani Maharib and Bani Tha’alaba branches
of Bani Ghatfan clan were preparing for an attack and the Prophet marched with
400 (or 700) volunteers and saw the enemy forces collected but they did not
advance to attack. It was on this occasion that a non-Muslim, Ghauras, came
out of the enemy rank, with the intention of killing the Prophet, and the
Prophet was resting alone under the shade of a tree with his sword hanging
from a branch. Ghauras took up this sword and said to the Prophet, "Now
who can save you?" The Prophet fearlessly replied, "God is the
saviour," which confounded the challenger. Dumatul Jandal was a junction
of trade caravans where Jewish religious preachers and political agents were
at work and because of Bani Nodair Jews residing in Khyber it was becoming
centre of enemy conspiracies against Medina. The Jews of Khyber conspired with
the Christian leader Ukaidir in attacking the caravans bringing provisions to
Medina and subsequently report came to the Prophet that the enemy was
mustering forces at Dumatul Jandal to attack Medina. In Rabi I, 5 Hijra the
Prophet marched out with a force of 1,000, but the enemy on hearing of the
arrival of the Muslim force dispersed. The Prophet shelved the pursuit and
stayed on to extend alliances and a pact was concluded with Uyaina bin Hisn.
Then came the news of Banu Mustalaq making preparations to attack and the
Prophet sent Buraida Aslami to ascertain facts. The report being correct the
Prophet marched out and hurriedly reached Marisi (a spring of water). The
sudden appearance of the Muslim force confounded the enemy who dispersed.
Haris ibn Abi Zarar, chief of Bani Mustalaq, was eager to fight but he found
only the men of his own clan left who were routed in the very first onslaught.
A large number of animals and much booty came in Muslim’s possession, while
the entire enemy force was captured. Among these prisoners was also Jowairia
who accepted Islam and the Prophet married her. Thereupon, all the prisoners
were set free as Muslims decided that the Prophet’s relatives should not be
detained as captives.
The people of Makkah had never
forgotten their crushing defeat at Badr and their unfinished work at Uhad,
they were preparing for striking a decisive blow at Medina. The preparations
that they made in a year were foiled as the Makkan army returned from half way
thinking that it was a lean year and not suited for a confrontation which was
postponed for another year. Although these two years of uneasy truce were
favourable to Medina, they entailed still greater effort for Makkah. The
Muslim state, despite its difficulties and travails, was prospering and
expanding while the virtual blockade of
the trade route of Makkah entangled
the Quraish in a financial crisis. The Quraish by themselves could not amass
an adequate force for a larger onslaught. Different enemies of the Muslim
state forced by circumstances pooled their resources together. The exiled Jews
at Khyber and Wadiul Qura were more active than others in trying to organise
an army against Medina. When they heard that Abu Sufian was thinking of
another war they were further encouraged and by giving half of the produce of
dates of Khyber and promising a share in future output they were able to take
Bani Ghatfan with them. Then they sent to Makkah an influential deputation
with top men like Salam ibn Abil Haqiq, Salam bin Mishkam, Huyayy bin Akhtab,
Kinana ibn-ur-Rabi (of Banu Nodair), and Houza bin Qais and Abu Ammara (of
Banu Wail) urging them to invade Medina and promising full support till they
were able to completely suppress the Prophet’s party. With their success at
Makkah, members of the deputation went about to canvass help from other clans,
while the Quraish also called together their allies and secured the support of
Ahabish. Abu Sufian marched out with a force of 4,000 men, with 300 horses and
1,000 camels and were joined on the way by Banu Salim, Banu Asad, Fazara,
Ashja and Banu Murra, while Banu Ghatfan also marched out, under Uyaina bin
Hisn. The total strength of the Makkan army is variously stated from 6-7
thousand to 10 or even 24 thousand, but the middle figure is supported by the
majority of traditions. Thus Makkah was supported by almost the whole of
Arabia.
The Prophet was informed of these
preparations at Dumatul Jandal and so he hurriedly returned to Medina where
consultations were held. It was decided to make defence arrangements within
the city and the proposal of Hazrath Salman Farsi to dig a ditch around the
encampment was accepted and work started with utmost speed.
The Prophet himself planned the ditch
which was needed on the north side of the city only as the other sides were
covered by houses and enclosed groves. The ditch was in a semi-circle reaching
up to Mount Sala, but some of the clans extended it further to protect their
houses. Three thousand volunteers who were to perform military duties were
employed as labourers and were divided into groups of ten, each group being
allotted a piece of 20 yards. Its length was 3½ miles, width about 10 yards
and depth probably five yards. Thus the entire work of digging and removing 3
Lakh and 8 thousand sq yards of earth was accomplished in the record time of
three weeks which was a unique performance in history. The resources were so
poor that some digging equipment were taken on loan from Banu Quraizah under
an agreement while baskets were so scarce that besides other Muslims, men like
Hazrath Abu Bakr and Hazrath Umar carried the earth in the laps of their
apparel. Posts were erected at vantage points to keep guard. It is needless to
mention that the Prophet himself worked like a labourer with others. With the
completion of the ditch swarms of enemy forces began to pour in the month of
Shawwal, 5 Hijra, and different clans took their assigned posts around the
ditch. On the other side, beside the Mount Sala was the central camp of the
Muslim army and on the spot where the Prophet’s camp was fixed a mosque was
erected and it still exists as the Mosque of Victory (Masjid-e-Fatah).
THE SIEGE
Although the enemy forces were very
large, the ditch was something new for them. They had never come across such
resistance. Their horses and camels were useful only up to the ditch and one
or two riders who tried to jump over it fell into the ditch and were killed
with their mounts. Wherever they tried to cross the ditch Muslim archers hit
them, and turned them back. Swords and lances were useless. Only arrows were
used from both sides. After several days of siege the enemy assaulted with
force from several points but were pushed back. Then the noted old wrestler
and rider Amr bin Abd Wudd came forward in great excitement and taking some
others with him crossed the ditch at a vantage point. Reaching the other side,
he challenged the Muslims. Hazrath Ali came forward and after receiving a
wound from him, killed him on the spot. It was such a hard day for the Muslims
that in defending their lines from repeated onslaughts they had to delay four
out of their five daily prayers. The length of the siege was troublesome to
the Muslims but it caused no less anxiety to the enemy who went consultation
and decided to urge Banu Quraizah to break their pact with the Prophet and
Huyayy bin Akhtab took up this mission. He went to Ka’ab bin Asad, chief of
Banu Quraizah, and explained to him his object Ka’ab at first refused and
said that the Prophet had always kept his word and it would not be proper to
break the pact with him. But then Ibn Akhtab assured him that the entire
Arabia was with them and thirsted for
the Prophet’s blood and the time had come for exterminating Islam for which
no opportunity should be lost. The persuasive skill of Ibn Akhtab worked and
Ka’ab agreed to attack the Muslims from behind. This was really treachery
but when the Prophet heard of it he only said, "God is great! For us God
sufficeth and He is the best Disposer of affairs." (III:173). The expanse
of the battle front, the length of the siege, sleepless nights and the
hypocrites deserting daily on the pretext of their homes being unguarded were
severed tests for the Muslims, and when news came of the perfidy of Banu
Quraizah who had about two thousand fighting men among them and ready to
inflict a betrayal, the feelings of 3,000 poorly provided Muslims can well be
imagined. Hazrath Abu Bakr says, "On hearing this report we became very
anxious about the safety of our women and children left behind and went over
Mount Sala again and again to see if anything had happened and thanked God on
finding that nothing unusual had happened." The Prophet sent back a
contingent of 300 to guard Medina. The Qur'an describes this condition as
follows:
"Behold! They came for you from
above and from below you; and behold, the eyes became dim and the hearts gaped
up to the throats and ye imagined various (vain) thoughts about God." –
(XXXIII: 10)
In fact, the Muslims were never put to
such a severe test in the previous two battles. At Uhad they met with many
difficulties, but everything was settled in a single day. Now it was prolonged
torture and facing them as enemies were not only the Quraish but many other
groups. To ease the situation the Prophet devised a plan aimed at reducing the
number of enemy forces by persuading some of the clans to quit. He approached
Bani Ghatfan (who prized their economic interests more than others) and called
their two chiefs, Uyaina bin Hisn and Haris bin Auf and after negotiations a
compromise was reached on giving them one-third of the produce of Medina. The
terms of the agreement were drafted but before signing the pact the Prophet
consulted Sa’ad bin Ma'az and Sa’ad bin Ubada (representatives of Aus and
Khazraj, respectively) and explained to them that they had been besieged by a
very large force and this was the only way out of the plight. But when the two
heard of the terms of compromise they greatly resented it and said, "When
we were unbelievers these people could not get our wealth this way and now
that we are richer with the light of Islam and stronger than before we can
never hand over our wealth like this. By God, this can never be done and we do
not need such a compromise." The Prophet was very pleased to hear this
and gave the draft to Hazrath Ma'az who tore it to pieces.
At this critical time the Divine aid
came forth and a person named Nuaim bin Masud came out of the enemy ranks,
declared before the Prophet that he had accepted Islam but his conversion was
not yet known to others. If the Prophet had no objection he might remain with
the Quraish and try to break their pact with Banu Quraizah. With the Prophet’s
permission he went to Banu Quraizah and told them that if they were victorious
all would be well, but in case of defeat the Quraish and Banu Ghatfan would
all leave and they alone would be the Prophet’s target. So as precaution
they should ask the Quraish and Banu Ghatfan to give some of their men as
hostages to them and if they agreed, that was well, otherwise they should
leave them. Then Nuaim went to the Quraish and told them that he had learnt
some important things which he thought his duty to convey to them. One was
that Banu Quraizah had changed their mind and they would demand from them some
of their men (Quraish) as hostages. So when the Quraish sent word to Banu
Quraizah that they had now become tired of the long siege and if they would
come forward a combined assault could be made, Banu Quraizah demanded hostages
and the Quraish were convinced that what Nuaim had said was correct and they
lost hope of Banu Quraizah’s help. This brought about a complete change in
the situation and the Quraish felt the pinch of the siege more acutely. They
had been out of their homes for over a year, their business was dwindling,
large expenses had to be met and the result was nil while provisions for a
large army of men and fodder for animals had become an acute problem and the
weather had become inclement with the coming of winter. Natural calamity
further aggravated their misery; for, suddenly there was a disastrous storm
during the night which blew up their tents, snapped the ropes and poles and
strewed utensils and stoves while their animals fled and their fighting spirit
died out. Terrific confusion now raged in the enemy camp and Abu Sufian
decided an immediate retreat. This unexpected Divine help is mentioned in the
Qur'an as follows:
"O ye who believe! Remember the
grace of God (bestowed) on you, when there came down on you hosts (to
overwhelm you); but We sent against them a hurricane and forces that ye saw
not." –(XXXIII: 9)
The field was soon cleared of the
enemy forces and the Prophet was relieved to feel and declare that "the
invasion of the Quraish have now ended." Thus the Quraish who had already
tried their strength at Badr and Uhad had now invaded with all the forces
collected from the whole of Arabia but did not succeed and lost all hope of
success in the future also.
There were very few casualties in this
battle with only six Muslims being killed but among these six was the great
personality of Sa’ad bin Ma'az who received a fatal wound from an arrow and
died several days later.
The most important event of this
battle was the digging of the ditch in which Muslims participated and they
recited:
We are men who have pledged to
Muhammad,
To fight the holy war till the end of
life,
And also:
Enemy forces have assaulted us. They
want to stop us from the path of truth,
But we budge not, and loud repetitive
cries of "We budge not" filled the atmosphere strengthening further
their spirit of determination. In groups of ten formed for digging, the
Prophet himself was in one of them. He left his house and pitched his tent on
the digging site and participated in digging, shovelling, removing the earth
and breaking the rocks; the Prophet was second to none in the digging work. It
is related by Hazrath Salman who was in the group working with the Prophet
that in the case of a rock which had defied others the Prophet broke it in
three strokes. And what he said on this occasion was most significant. On the
first blow he said, "Yemen has been conquered for us," on the second
stroke, "Syria and Al-Maghrib bowed to us," and on the third
"Iran has been subjugated.’ These prophetic declarations clearly
indicate that the Prophet had from the very beginning visualised the ultimate
objectives of his great movement and was encouraged by the Divine revelations.
The paucity of resources of the
Muslims has already been mentioned. Besides the insufficiency of digging
implements for removal of earth, there was also acute shortage of provisions.
Then with three thousand men engaged in digging the ditch for three weeks and
in the battle for another two or three weeks all business was suspended and an
economic crisis was inevitable. Muslim soldiers sweating at work went without
food sometimes for three days continuously. But they endured all this because
of their leader also shared in their difficulties, while in the case of lack
of food the Prophet’s share was greater. When others showed him their sunken
stomachs supported with stones the Prophet exposed his stomach to show not one
but two stones there. The experience of previous two battles had infused among
the Muslims a greater sense of discipline and no one was found to have
deserted his post for a moment till the last day. The proposed compromise with
Bani Ghatfan indicated the direction that a strategic retreat on some
occasions was permissible while the Prophet’s talks with Ansar before
signing the pact established the principle of consultation in all affairs of
the state. The part played by Nuaim bin Masud in splitting Banu Quraizah from
the Quraish made such tricks within limits permissible in warfare. Nuaim
accomplished this without telling a lie or violating any moral principles.
Although Muslim women were lodged in fortresses, they did not lag behind in
demonstrating their high sense of duty and character. One lady Rashida went to
the battlefield with equipment of dressing wounds and she devotedly served the
wounded. The wound of Hazrath Ma'az was also dressed by her. A Jew was seen
loitering around a female camp in which there was also Hazrath Safia (Prophet’s
aunt). She called Hazrath Hassan, who was left behind due to illness, to deal
with that man, and on his reluctance she herself rushed out and clubbed the
suspicious Jew to death and cutting off his head threw it out of the fortress.
Thereafter, no one from the enemy camp ventured to come nearby. In one
fortress with Hazrath Ayesha was also the mother of Ma'az hearing some
footsteps she same out to find Hazrath Ma'az running towards the battlefield
holding a weapon and singing the verse:
Tarry a while, let another young man
participate in the battle.
Why fear death when death is at the
door.
When the mother of Hazrath Ma'az heard
the voice of her son she called out, "My son go ahead running. You have
delayed much."
Although the Prophet insisted that
Muslims should not blindly imitate other people but construct their own
culture and follow their own code of moral values, his acceptance of the
proposal of trench strategy establishes that accepting new technique and new
experience from others is not banned in Islam.
There were some important political
events and brief military actions during the next two years following the
Battle of the Ditch. The Jews of Banu Quraizah clan were the worst specimen of
mental and moral degradation. Despite their being citizens of the Islamic
state and bound by constitutional pact they were always engaged in plotting
and conspiring. Their open complicity with the enemy in the Battle of the
Ditch was such a breach of faith that no society would condone it and it
became absolutely necessary to give proper punishment to them. So as soon as
the Muslims returned to Medina after the retreat of the Makkan forces and the
Prophet took his bath after removing his armour, revelation came ordering a
march against Banu Quraizah and while most of the Muslims were still in their
battle dresses, they were called upon for a new campaign. They marched out in
no time and besieged the fortress of the clan. The siege lasted 25 days and
the clansmen used obscene language against the Prophet from the top of the
fortress. At last they were defeated and their chief, Ka’ab bin Asad, sued
for peace and submitted several proposals which were unacceptable, and they
surrendered unconditionally. After some negotiations with the clansmen and
with their consent the Prophet left the decision to the arbitrations of Sa’ad
bin Ma'az who pronounced his judgement according to the Jewish sacred book,
Taurah, that all their able bodied men should be killed. Thus the power of a
mischievous group was broken as a political force. But even in the midst of
these bitter feelings a light shone in the heart of a member of Banu Quraizah
clan, Umair bin Sa’ad, who came to the Prophet and accepted Islam. A few
days after this one of the most active leaders of mischief-making enemies, Abu
Rafe Abdullah bin Abi Haqiq (also called Sallam) who was a prime mover in
forging a combined anti-Muslim force in the Battle of the Ditch, met his death
at the hands of some young men of the Khazraj clan.
Mohammad bin Muslima of the Ansar clan
was patrolling the frontiers with a body of 30 horsemen when he confronted
Thamama bin Athal, chief of Najd territory, and finding that he was going
towards Medina, arrested him and brought him before the Prophet Thamama said
to the Prophet, "O Muhammad! If you kill me you will kill one who
deserves it and if you leave, you will gain the gratitude of a grateful man
and if you want ransom, name the amount and it will be given." The
Prophet then honourably acquitted him. This magnanimous gesture so impressed
him that he accepted Islam and frankly declared: "Upto this time your
face was most hateful to me but from now on it will be most lovable."
Thamama’s acceptance of Islam opened the way for the spread of Islam in the
politically important area of Najd.
The Prophet with men on horses
undertook action against the people of Raji, who were guilty of cruelly
murdering a party of the Medina preachers. The enemy fled and the Prophet
returned without a clash, sending from there party of 10 for patrol to warn
the Quraish that Medina was alert.
Adjoining the territory of Bani
Ghatfan was a water spring named "Ziqard" on the side of which
pasture for the cattle of Medina. Uyaina bin Hisn Fazari (or Abdur Rahman bin
Uyaina) attacked this pasture and carried away camels grazing there. Salma bin
Alaku, who was guarding this area and was patrolling it at the time, attacked
the robbers who had also killed the herdsman, Rai’, and abducted his wife.
After some shore exchanges on uneven ground Salma challenged them saying,
"I am son of Alaku. Let anyone who has courage come forward." The
robbers fled in confusion leaving the camels and even throwing away some of
their weapons. In response to Salma’s message to Medina for help, the
Prophet sent Miqdad bin Amr, with some men and then himself marched with a
force and the robbers were relentlessly pursued. Abdur Rahman bin Uyaina (or
Habib bin Uyaina) was killed and after some further pursuit the Muslim party
returned after capturing two horses of the enemy. When the expedition
returned, Salma told the Prophet that if he were given a force of one hundred
men he would have completely finished them. The Prophet replied "Now that
you have won, you should be lenient."
On a report that the Bani Asad clan
had collected a force to attack Medina, a patrol party under "Akasha bin
Hisn attacked it and they left their houses and fled. One hundred of their
camels were captured from their pasture.
A deputation of Muslim preachers which
was sent to Bani Tha’alaba under Mohammad bin Muslima in the 6th
year of Hijra was treacherously murdered. To punish this crime Hazrath Abu
Ubaida was sent with forty men. The enemy fled and their property was
confiscated.
A woman named Halima brought the
report that Banu Sulaim tribes were mobilising forces for attack when a patrol
party under Zaid bin Harisa attacked them. The enemy fled and Zaid after a
mild skirmish captured some men and cattle and brought them to Medina. But the
Prophet ordered them to be released as the report of Halima was found to be
incorrect.
Zaid bin Harisa with fourteen men took
police action against criminals of Zilqissa, who fled and their twenty camels
were captured.
A missionary party under Hazrath Abdur
Rahman bin Auf was sent towards Dumatul Jandal and by their effort a Christian
chief of the largest clan there named Asm bin Amr Kalbi embraced Islam and
through him men of his clan also became Muslim. Asm gave his daughter, Tomazar,
in marriage to Abdur Rahman and thus entered into relationship with the
Muslims.
News came from Fadak that the Bani Sa’ad
bin Bakr clan was collecting forces to help the Jews of Khyber in attacking
Medina. Hazrath Ali with 200 men marched out cautiously against them hiding
during the day and marching at night and attacked them before they could
prepare themselves. The sudden attack confused the enemy who ran for their
lives. The Muslims did not suffer any loss and captured the cattle of Banu Sa’ad.
Zaid bin Harisa had gone to Syria with
some commodities of his own and of other companions of the Prophet. On his
return he was waylaid by Bani Badr at Wadiul Qura and the robbers being larger
in number killed nine men of the party and wounded one and looted all the
commodities. Two months later a contingent was sent under Hazrath Abu Bakr to
punish them. Some of the robbers were killed and others took to their heels.
Some members of the Aqal and Oraina
clans came to Medina and accepted Islam, but the climate did not suit them and
they fell ill. They were lodged outside Medina and medically treated at the
expense of the Muslim state. But when they recovered they blinded and cruelly
killed herdsmen and fled with the animals. The Prophet sent a contingent of 20
horsemen to arrest them. They were arrested, brought to Medina and executed
for their multiple crimes. Such drastic measures were necessary to consolidate
the administration and maintain law and order
TREATY OF HUDAIBIYA
The most important event of the period
was the Treaty of Hudaibiya in the sixty year of Hijra. But before dealing
with this event it would be worthwhile to assess the political situation at
the time and the position of parties in the field.
The Jews exiled for treason and revolt
had established themselves in Khyber, Taima and Wadiul Qura and Medina was now
wedge in between two hostile fronts which had marshaled a vast force against
Medina in the Battle of the Ditch. Now the problem facing the Prophet, before
settling scores with the Quraish which had become inevitable, was that if he
marched towards Makkah, the Jews of Khyber and Bani Ghatfan would attack
Medina if he turned towards Khyber, the Quraish might do the same from the
opposite side. Yet the latter course alone was left for the Prophet to curb
and contain the hostile elements and then to make a final assault on the enemy
stronghold of Makkah. Besides, the time was opportune. The leadership of the
Quraish was in confusion and their fighting strength was crushed in the three
Battles of Badr, Uhad and the Ditch, in which they had lost most of their top
warriors, while their economy was badly shattered and most of their Jewish
adherents were subdues. Although they were making a show of strength they had
lost their power of resistance, while around Medina were clans which were
supporters of the Prophet whose tactical measures had further strengthened
them. The Muslims had been refuses for the last six years; they longed to
return home. Simultaneously, they wanted to establish their right of reviving
the mission of Abraham which they had
taken upon themselves and to pray in
the House of God built by him. So they restlessly looked forward to the
opportunity of entering the Kabaah. Then it was revealed to the Prophet in a
dream to go for Hajj and he began immediate preparations to perform Umrah in
the prohibited month. Fourteen hundred people voluntarily accompanied him. He
appointed Nomaila ibn Abdullah Laisi as his deputy to look after the
administration in Medina, leaving with him and adequate number of Muslims to
guard the city. He also took with him 70 camels for sacrifices and marched
towards Makkah unarmed.
The Quraish now faced a dilemma, for
if they attacked the Prophet’s party they would be violating the sanctity of
the prohibited month, especially when the Prophet had declared his peaceful
intentions and was unarmed and the presence of sacrificial animals with the
party further confirmed the peaceful nature of the march. And if they made no
resistance it would be said that they became afraid of the Prophet’s
strength and had given him way due to this fear and at this crucial time their
chief Abu Sufian was out of Makkah on tour. The Prophet’s foresight had
given him assurance that the Quraish had no other alternative than to come to
terms. Nevertheless, they began preparations for war and collected their
allied clans together with a force of Ahabish clans and immediately peace
moves were set on foot. The first to make the move was the chief of Khuza’a
clan, Budail bin Warqa, who came to the Prophet with his other companions. The
Prophet explained to him his objective which was not hostile while the Quraish
who were militant would be themselves at a loss in case of battle. Thus there
could be no harm if a temporary peace pact was concluded. On his return Budail
explained to the Quraish that hasty action was not wise and the Prophet who
was coming with peaceful intentions should not be resisted. The people of
Makkah listened to him and sent the leader of Ahabish, Hulais bin Alqama, to
negotiate with the Prophet and when Hulais saw the herd of sacrificial animals
moving about he was much impressed and on his return frankly told the Quraish
that it was not proper to resist those who were coming on pilgrimage and
wished to withdraw his clan. He was, however, satisfied by the assurance that
they had no intentions to fight but only wanted favourable terms of peace.
Then the Quraish sent Urwa bin Masud Saqafi who told the Prophet that he would
not gain anything if he destroyed his own community, for these homeless people
whom he had collected around him would soon disperse leaving him alone.
Because of this impertinence, Hazrath Abu Bakr became very angry and rebuked
him. In the customary familiar manner of the Arabs, Urwa frequently carried
his hand towards the Prophet’s beard and each time Hazrath Moghira bin Sh’aba
turned it away with the point of his sword. The Prophet again explained his
viewpoint to Urwa who returned so much impressed that he told the Quraish that
they could not succeed against the Prophet as the devotion and love of his
people for him was such as was not found even in the courts of the greatest of
monarchs. To move further the negotiations the Prophet sent Kharash bin Umayya
to the Quraish but in the confused state of the leadership of the Quraish,
some people killed the camel on which Kharash was mounted and Kharash himself
saved his life with difficulty. Then Hazrath Usman was sent and a party of the
patrolling Quraish clashed with the Muslims but they were arrested and brought
before the Prophet who set them free. Hazrath Usman was detained by the
Quraish and when his return was delayed a rumour spread that he had been
killed. The Prophet then summoned his men and accepted their pledge that they
would not return without fighting the enemy. When the news reached the Quraish
they immediately released Hazrath Usman, as in fact the Quraish themselves
were not prepared to fight.
Then the Quraish sent Mikraz bin Hafs
but the Prophet did not talk to him saying that he was a treacherous man. Then
the Quraish sent Suhail bin Amr and the Prophet saw that they were really
ready to conclude peace pact and after some negotiations on certain terms
Hazrath Ali was asked to write the draft of the treaty but the situation was
so tense that passions were roused at every step. The Prophet ordered to begin
it with "Bismillahir- Rahman-ir-Rahim" but Suhail objected that they
did not know what is Rahman and Rahim and the draft should begin with the
customary "Bi-ismika Allahumma". The Prophet agreed and then
dictated that the agreement was concluded between Muhammad, the Prophet of
God, and Suhail bin Amr to which Suhail again objected and said that if they
had acknowledged him as the Prophet of the God, they would not have taken arms
against him. The Prophet conceded this too and although Hazrath Ali had
already written Muhammad the Prophet of God and did not want to scrape out
these words the Prophet himself took the document and erased the words in
place of which Muhammad bin Abdullah was written. The companions of the
Prophet were enraged at the hostility of Suhail but out of respect for the
Prophet they kept silent.
The following terms were settled and
written in this momentous document:
1.There will be no war between the
parties for two years and they will live at peace.
2.Muslims should return this year
and come for pilgrimage of the Kaabah next year keeping their swords
sheathed and stay for just three days in Makkah.
3.Arab tribes will be free to
conclude alliances with any of the contracting parties.
4.Trade caravans of the Quraish
passing through Medina will not be attacked.
5. If anyone from the Quraish goes
to Medina without the consent of the party he would be returned but a
Muslim coming to Makkah from Medina will not be returned.
The last item was humiliating to the
Muslims. It was partial towards the Quraish and this upset the Muslims so
much so that when after the signing of the treaty the Prophet told them to
shave their heads, sacrifice the camels, no one moved. When his third call
remained unresponded he became dejected and complained to Hazrath Umm-e-Salma
of the indifference of his people.
She explained to him that the people
were dissatisfied with the terms of the treaty and so he should himself
offer the sacrifice and others would follows. The Prophet did and the
Muslims complied in anger, irritated and perturbed. The general feelings of
the Muslims were represented by Hazrath Umar who frankly asked the Prophet:
"O Prophet of God: are you not
a Prophet?’
Prophet: "Surely, why
not?"
Hazrath Umar: "Are we not
Muslims?"
Prophet : "Why not?"
Hazrath Umar: "Are these people
not unbelievers?"
Prophet: "Certainly, they
are."
Hazrath Umar: "Then why should
we contract with them as inferiors.
Prophet: "I am a servant of God
and His Prophet. I cannot disobey His orders. Otherwise he will deprive me
of His help."
Hazrath Umar was not quite satisfied
with this conversation but he obediently put his signature as a witness on
the document, thereby indicating that the Prophet’s wishes were above his
personal feelings.
While the treaty was not yet signed,
Abu Jandal, son of the Quraish representative Suhail, came in chains; he had
been badly beaten. He appealed to the Prophet and the Muslims that he should
not be returned to Makkah to suffer oppression at the hands of non-Muslim.
Suhail at once rose and said that he was the first man who had to be
returned under the treaty. The Prophet pleaded that since the treaty had not
yet been signed this man might be exempted, but Suhail insisted that there
would be no treaty unless Abu Jandal was returned. The Prophet appealed that
for his sake he might be allowed to remain. But even this appeal had no
effect and the Prophet had to concede the demand on which Abu Jandal appeald
to the Muslims and said that they were handing him over to the non-Muslims.
This must have greatly moved the Muslims but the Prophet conclusively said
that having agreed to the treaty he could not go against it and so Abu
Jandal should have patience and God would find some way out for him.
Another victim to the stringent
provision of the treaty was Abu Bakr Utbha bin Usaid who somehow fled from
Makkah and reached Medina. The Quraish sent a deputation of two to bring him
back and the Prophet in compliance with the treaty sent him back advising
him to be patient and wait for the help but on the way he killed one of his
guards and again came to Medina. Abu Busir said to the Prophet, "You
have complied with the terms of the treaty and handed me over to the
non-Muslims, but I could not endanger my faith under the oppressions of the
Quraish and so I took the action on my own and no responsibility rests on
you. God has saved me". The Prophet significantly remarked "If
this man gathers some men around him he will start war". Abu Busir
feared that he might be sent back again to Makkah and so he quietly left
Medina and went over to Ais in the coastal area. Abu Jandal also joined him
there and after that whoever fled from Makkah also took refuge there. In due
course a group of 70 persons collected there and began to plunder the trade
caravans of the Quraish. They were not a party to the treaty nor were they
citizens of Medina, so nothing could be done to stop them and the Quraish
were so harassed by the activities that this stringent clause was removed
from the treaty. Later, the Prophet called these men to Medina and the path
was cleared for migration of new converts from Makkah to Medina.
One important issue arose when
Umm-e-Kulsum, daughter of Makkan chief, migrated to Medina and her two
brothers, Amara and Walid, followed to secure her return. But since the
wording of the treaty was such that it did not apply specifically a women
the Prophet refused to return her and the Quraish had to comply.
While the Muslims in general did not
comprehend the implications of this apparently humiliating treaty, the
Prophet had foreseen its great benefits and the soundness of his strategy.
Some of the immediate benefits which resulted from this treaty were that in
the first place it opened the avenue of amicable contacts between the
peoples of Makkah and Medina. Traffic was opened between the two cities and
men separated for long from their family began to meet freely with one
another. Matters were discussed and the misunderstandings which the people
of Makkah had about the Prophet and the Muslims came forward and were
cleared. Muslims answered their questions and explained the spiritual,
moral, intellectual and material progress they had made while the call of
truth and the Islamic ideology became a subject of conversation in every
home and Islam spread to rapidly that the number of people who joined the
ranks of Muslims in the two years following the Treaty of Hudaibiya was more
than the number who had accepted Islam in the course of the last twenty
years preceding it. It was this treaty which brought men of the caliber of
Khalid and Amr ibn-ul-Aas to the fold of Islam. Secondly, relieved from the
worries of wars Muslims found time to devote their energies to the
constructive work of moral and intellectual reform and strengthen the
administration. It also opened ways for conveying the message of Islam to
other countries. Thirdly, the state being at peace with Makkah could attend
to the hostile front of Khyber which was subdued very soon after the peace
of Hudaibiya. Fourthly, the Arab clans were now free to enter into alliance
with Medina or Makkah and this brought many new elements in support of
Medina to which the Quraish could not object and just at this moment Banu
Khaza’a clan entered into an alliance with the Muslim state. And lastly,
only a year later Muslims could enter Makkah without any fear. Thus to
conclude such a peace which brought such bitter enemies as the Quraish on
the path of amity was the wisest stroke of the Prophet’s policy. Just
after conclusion of this treaty, while the Prophet was on his way to Medina
Sura Fatha was revealed which reviewed past events, gave its prophecy of
future victories and applied solace to their tense feelings.
On the other hand, the Quraish who
had presumed that the treaty gave them the upper hand were greatly perturbed
with its actual consequences which greatly expanded the circle of Muslim
adherents within Makkah disrupting the collective strength of the Quraish.
The incident of Abu Bakr and Abu Jandal who had formed a group of 70 men and
were obstructing the trade caravans of the Quraish has already been related.
Then Banu Bakr and Banu Khaza’a clans who had suspended their longstanding
feuds to unite in opposition to Islam now renewed their mutual hostility and
when Banu Khaza’a after the peace of Hudaibiya allied themselves with the
Muslims and Banu Bakr went over to the Quraish the latter at first killed a
man of Banu Khaza’a and then attacked them with full force, committing all
sorts of atrocities even to the extent of attacking them inside the Kaabah
and killing them while they were engaged in prayers. The Quraish gave them
full support and thus committed the folly of going against the treaty. On
behalf of Banu Khaza’a Amr bin Sulaim appealed to the Prophet and then a
deputation under Budail bin Warqa waited on the Prophet and apprised him of
all the details. Now under the treaty, the Prophet had to help Banu Khaza’a
and he sent a challenge to the Quraish putting before them three
alternatives, viz., to pay blood money for those killed or to give up
support to Banu Kanana or lastly to announce annulment of the treaty of
Hudaibiya. The Quraish having lost their balance of mind agreed to the last
alternative and the treaty was declared null and void. But realising its
grave consequences frantic efforts began from the side of the Quraish to
renew the treaty. The first person to make a move was Abu Sufian who rushed
to Medina and tried in every way to placate the Muslims but received such a
rebuff that he returned home disappointed.
Campaign to Khyber
The Prophet returned from Hudaibiya
in Zulhijja 6th and on the 7th of Muharram,
7 H marched out against Khyber which was a stronghold of conspirators
against Islam. The Jews of Khyber had
not only played a treacherous role
in the Battle of Uhad but had been very active supporters of the enemy in
the Battle of the Ditch and the state of Medina could not allow this
treachery to remain unpunished. The campaign against the Jews of Khyber was
thus purely of a political nature and so the treatment meted out to them
after their defeat was also on political lines. It is interesting to note
that in this campaign a large number of Muslim women also marched with the
Muslim force. The Prophet not only allowed them to serve the Muslim soldiers
but even gave them a share of the booty.
Appointing Sabbaa bin Arfata as his
deputy at medina, the Prophet marched with a force of 1,400 and encamped at
Raji’. The Jews finding the Muslim force in front of them fled and took
refuge in their fortresses. The first assault was made on An-Natat fortress
which was soon captured. Then the fortress of Sa’ab besieged. A Jew named
Marhab came out, challenged and killed Amir bin Alaku. The fort was,
however, captured after some fighting. The strongest fortress Qumus, was the
next target and Marhab again came out challenging the Muslims. Muhammad bin
Muslima advanced to meet him and cut off his legs and Hazrath Ali killed
him. After Marhab his brother Yasir came out and was killed by Hazrath
Zubair ibn-ul-Awwam. After a siege of 20 days the fort was captured by
Hazrath Ali for which he is called the conqueror of Khyber. The Prophet
could not participate in this campaign due to a severe headache and so the
command was given to Hazrath Ali. When the Jews fled from this fortress
Safia, the daughter of the noted enemy of Islam Huyayy bin Akhtab, with her
two cousins came as prisoner and in view of her status the Prophet, after
consulting his companions took her as his consort. The Jews then gathered in
the fortress of Az-Zobair and after a siege of three days came out and
fought desperately. Ten Jews and a few Muslims were killed and the fortress
was captured. In the remaining three fortresses of Alkatia, Alwateeh and As-Sulalam,
the Jews amassed all their forces. The siege lasted for 14 days and when the
Muslim decided to blow it up, the Jews sued for peace. At first they were
asked to vacate but were afterwards allowed to remain and retain their
agricultural field and groves as tenants on payment of half produce.
Two Jewish youth Hawaisa and Mahisa
embraced Islam in this campaign while a goatherd on accepting the faith was
asked to return the goats under his charge to their owners although when
they had been taken as enemy property it would have been quite justified to
keep them.
Immediately after the conquest of
Khyber Hazrath Jafar bin Abi Talib joined the Pro[phet at Medina with many
others and this greatly enhanced the joy of the conquest.
Hajaj bin Alat Salmi who owned the mines
of Bani Sulaim territory and had just accepted Islam went to Makkah and
brought his family and his vast wealth from there.
After concluding the campaign of Khyber,
the Muslim forces marched to Wadi-ul-Qura where some Arabs had joined the Jews
and made it a stronghold of the enemies of Islam. The enemy threw stones from
the fortress while one man after the other came out everyday to fight and was
killed. This lasted eleven days and the enemy lost their eleven men after
which they submitted themselves and like the Jews of Khyber were allowed to
retain their agricultural lands and groves as tenants. The Jews of Wadi Taima
accepted these terms of peace on their own accord.
Out of the vast fertile lands which came
under the possession of Muslims as a result of these campaigns, some areas of
Khyber and Fadak were treated as crown lands for the maintenance of Muslim
workers, their dependants and the poor. There was some dispute about these
areas after the Prophet’s death, but Hazrath Abu Bakr in consultation with
other companions of the Prophet retained their status.
Hazrath Umar went with a patrol party to
warn Banu Hawazin and they withdrew.
Bashir bin Daram (or Osair bin Rizam) a
Jew, was reported to be busy inciting Banu Ghatfan to attack Medina. Abdullah
bin Rawaha went with a party and after some talk persuaded Bashir to accompany
him and meet the Prophet. On the way, Bashir caught the sword of Abdullah and
there was a fight between the two which others also joined. Thirty-one Jews
were killed in this clash.
News came in Muharram, 7 H. that Banu
Ghatfan, Banu Maharib, Banu Tha’alaba and Banu Ammar were preparing for
attack and the Prophet marched against them with a party of 400 but they
dispersed. This is called the campaign of Zat-ur Riqa’a .
To punish Banu Malooh, who had killed the
men of t Bushair bin Sowaid, a party was sent against them under Abdullah
Laisi. There was a clash but the enemy soon fled and some of their property
was confiscated.
Banu Kilab were preparing for aggression
but when Hazrath Siddiq marched against them they ran away after some
skirmishes.
News of brewing trouble came from Jahaina
territory and Usama bin Zaid was sent to deal with it. After some preliminary
talks there was a clash and the enemy fled. While Usama was pursuing them,
their chief, Sahik bin Mardas, called out Kalima. But Usama thought it was a
trick to save his life and killed him. When the Prophet heard about this, he
was much grieved. Reform and not annihilation of his adversaries was his aim.
Bushair bin Sa’ad bin Tha’alaba of
the Khazraj clan was sent against the people of Fazarah and ’Azrah who had
helped the Jews at Khyber. They surrendered after a light skirmish.
The contingents sent to deal with the
uprising of Banu Sulaim and Banu Qaza’a were massacred since the enemy
hordes far outnumbered the Muslim parties.
Banu Hawazin who had helped the enemies
of Islam in several battles were reported to be amassing forces for attack at
some distance from Medina. A small patrol party sent against them under Shuja’
bin Wahb Asadi met with no resistance.
It was reported that Qais bin Rifa’a
(or Rifa’a bin Qais) was gathering forces to attack Medina. Abu Hazrath
Aslami was sent with just two men for patrol and acted so tactfully that the
enemy fled in panic and their cattle were confiscated.
Reports came that Banu Qazama were
collecting some other elements for an attack on Medina and Amr bin A’as was
sent with a force of 300. When he reached Zat-us-Salasi he learnt that the
enemy force was too strong and he sent word for reinforcement of 200 more was
sent under Abu Ubaida Ibn-ul-Jarrah. But the enemy fled on the very first
assault and some of their cattle were captured.
Abu Qatada and Muhlam bin Jusama while
patrolling met Amr bin Alazbat Ashjai saluted Abu Qatada in the Islamic
manner. But Abu Qatada thought this was a deception and killed him on which he
was rebuked in the revelation in the following words.
" O ye who believe! When ye go
abroad in the cause of God, investigate carefully, and say not anyone who
offers you a salutation: "Thou art none of a believer’." –(IV:
94)
The Prophet also expressed his
disapproval. Later, the chief of the clan, Uyaina bin Badr, came to demand
ransom. The Prophet gave him 50 camels at once and the chief agreed to take 50
more later.
In Rajab, 8H. at the instance of the
Prophet, Abu Ubaida went to the coastal areas with 300 men and after staying
there for a few days returned to Medina without a clash. The object of this
campaign was to guard the way and impress upon the Quraish that Medina was
interested in this route.
As stipulated in the Treaty of Hudaibiya
that the Prophet should return that year and come to perform Umrah next year,
the Prophet marched out with 2,000 men, 100 horses and 60 (or 80) camels for
sacrifice in the 7th year of Hijra. The arms
were covered but they were left at Yahaj. In compliance with the treaty, the
Quraish had to open the gates of the Kaabah. Some of the bitterest enemies
left Makkah and went over to Mount Quiquan and elsewhere to avoid the sight of
this caravan but other men, women and children stood on both sides of the
route to watch the procession. Abdullah bin Rawaha held the string of the
Prophet’s camel singing a poem some of whose lines are as follows:
In the name of One Whose path is the only
right path.
In the name of One Whose Prophet is
Muhammad.
Get out of our path O progeny of
non-Muslims.
This had been taught to us by Ar-Rahman
in his revealed book.
The best of wars is one fought for His
Cause.
O my Lord! I believe in what the Prophet
says. 97
In these few lines the entire call of
truth was being announced from which Makkah had been deprived for years.
Supporters of Islam who had been concealing their faith must have been
overjoyed. For three days the atmosphere reverberated with this call while on
the fourth day when the Prophet was sitting with the Ansar, Sohail bin Amr and
Howaitab bin Abdul Uzza came to him and said that since
three days had passed they should leave
the place. Sa’ad bin Ubada flared up at this impertinence and said,
"The land is not yours or your father’s. We will never quit." But
the Prophet adopted a more lenient attitude. He had recently married Hazrath
Maimuna and said to the messenger: "I have just married. What is the harm
if food is cooked and you participate in the feast." The messengers were
however, adamant and curtly said: "We do not want any food. You must go
away.
The Prophet had ordered his men to walk
erect to counter the propaganda that under-nourishment and fever had made the
Muslims physically very weak. The spectacle had a great publicity value on the
general population.
THE CONQUEST OF
MAKKAH
Now that the Prophet had established his
superiority over his enemy, the only way of completely crushing the opposition
was to attack their stronghold of Makkah. The previous Battles of Badr, Uhad
and the Ditch were fought near Medina to defend it from enemy assault and
after the last of these battles the Prophet with his great foresight had
declared that the aggression of the Quraish had been crushed and had
prophesied the invasion of Makkah. But with the Treaty of Hudaibiya the period
of armistice was utilised by the Prophet in further consolidating his power.
After prompt measures used against traitors and insurgents, peace reigned
supreme around Medina and its neighbourhood. Everyone knew that the emerging
Islamic state was significant. To their utter misfortune, the Quraish had
themselves annulled the Treaty of Hudaibiya.
The Prophet mobilised his forces and
ordered the arms to be burnished. He kept his intention secret and even
Hazrath Ayesha who arranged his armour did not know what was the objective of
the campaign. Ten thousand volunteers were called and only the size of army
indicated invasion of Makkah was intend.
On the 10th
of Ramazan the Prophet with his force of 10,000 marched out from Medina and
took a circuitous route which confused the patrol parties of the Quraish and
while they wandered about elsewhere, the Muslim army was suddenly in the
vicinity of Makkah. When the Prophet reached Haifa, his uncle Abbas joined him
with his family. Then at Abawa came Abu Sufian (the Prophet’s cousin) and
Abdullah bin Umayya (cousin of the Prophet and stepbrother of Hazrath Umm-e-Salma).
But due to the tortures they had inflicted on the Prophet despite their being
his close relatives, he refused to meet them. Abu Sufian declared in
desperation that they would lie with their families on the burning sands of
the desert and starve themselves to death. Then Hazrath Umm-e-Salma pleaded
for her stepbrother and Hazrath Ali advised them to ask pardon of the Prophet
in the words of the brothers of Prophet Joseph, viz., "By God you have
got mastery over us and surely we have been at fault." When the Prophet
heard these words he also answered in the words which Prophet Joseph had said
to his brothers, "There is no charge against you today, May God forgive
you for He is the most Merciful and Beneficient.
The army encamped at Marr-us-Zahran
and the Prophet ordered that each man should light a separate hearth for
cooking Abu Sufian bin Harb (the most prominent leader), Hakim bin Hazm and
Budail bin Warqa watched the camp from an elevated position and were moved by
the sight of ten thousand hearths alight. Hazrath Abbas, while passing by,
recognised the voice of Abu Sufian and greeted him. Hazrath Abbas told Abu
Sufian that the Prophet had marched with a large force and the Quraish would
be annihilated. Abu Sufian asked if there was any remedy and Hazrath Abbas
advised him to ride with him on his pony and plead with the Prophet. They were
checked at every step but allowed to proceed on the intervention of Hazrath
Abbas.
On the way Hazrath Umar saw them and
rushed to the Prophet for his permission to kill Abu Sufian. Hazrath Abbas
also spurred his pony but Hazrath Umar was ahead of him and while he was still
talking, Hazrath Abbas said he had brought Abu Sufian under his protection.
The Prophet asked Abu Sufian: "Are you still in doubt that there is no
deity except God?"
Abu Sufian: "If there were any
other deity he would have come to our help."
The Prophet: "Do you still doubt
that I am Prophet of God."
Abu Sufian: "There is some doubt
in it."
Hazrath Abbas then demanded of Abu
Sufian, "Accept Islam." And by the morning the most prominent leader
of Makkah and the bitterest enemy of Islam had become a Muslim.
Before the army entered Makkah Abu
Sufian was kept under such secret surveillance that he never knew it.
When the army marched through Kada for
entry into Makkah, Hazrath Abbas at the instance of the Prophet took Abu
Sufian to a convenient spot to show him the strength of the force, and the
clan after clan with its chief bearing its standard passed along and Abu
Sufian asked about each contingent. When Hazrath Sa’ad bin Ubada passed by
them the long history of the oppressions of the Quraish passed before his eyes
and he shouted, "Today is the day of great expedition. Today the sanctity
of Haram (Kaabah) will be for us." When the Prophet heard of this cry he
immediately ordered that the standard be taken from him and given to his son.
At the same time he said, "This is the day of the greatness of the Kaabah
and of virtue and generosity", and his conveyance passed with utmost
simplicity with Hazrath Zubair ibn-ul-Awwam hoisting the standard before him.
In one brief sentence the Prophet had declared his policy as a victor. Then it
was publicly announced that whoever entered the precincts of the Kaabah would
be safe, whoever went into the house of Abu Sufian would be safe and whoever
had not raised his sword against the Muslims would be safe, provided that he
was not guilty of any culpable offence. Abu Sufian himself went forward and
loudly cried out this proclamation. When Hind, daughter of Utbah (wife of Abu
Sufian), heard it she pulled out the moustache of her, husband and cried out,
"O Banu Kinana! Kill this man. What is he talking?" She continued to
abuse and the people gathered there but Abu Sufian quietly said that it was no
use talking like that for no one could confront the Prophet now. Unlike other
conquerors; the Prophet on his triumphant entry into Makkah had lowered his
head so much in thanksgiving to God that his forehead touched the seat on the
camel while he was reciting Surah Fatha.
Ikrama bin Abu Jehl, Safwan bin Umayya
and Suhail bin Amr gathered some mischief-makers from the Quraish near
Khandama Hill to create trouble. Hams bin Qais bin Khalid also joined them.
Two companions of the Prophet, Kurz bin Jabir Alfahri and Khonais bin Khalid
bin Rabi’ who had strayed from the camp and were passing that way were
killed by these men. ‘When Hazrath Khalid heard of it he promptly rushed to
deal with them. Twelve of the mischief-makers were killed and the rest
including Hams fled. Another group collected in the city to make trouble. The
Prophet called a contingent of the Ansar through Hazrath Abu Huraira and told
them of the activities of these mischief–mongers, at the same time ordering
that if they created trouble they should be killed immediately. When Abu
Sufian heard this order he came to the Prophet and pleaded that the Quraish
had already suffered much and they might not be wiped out altogether. After
brief resistance and having received a beating, the trouble-makers ran away.
When the Ansar saw this great leniency
of the Prophet to the Quraish there was some discontent among them and they
apprehended that the Prophet was after all moved by the love for his ancestral
home and its people. They feared that they might be deprived of this most
lovable personality. When the Prophet heard about it, he promptly came forward
and addressed the Ansar, "By God that is far from me. I am a servant of
God and His Prophet. I want to live with you as directed by God and now I must
live with you until death." Much moved, the Ansar apologised for their
misapprehensions and the Prophet accepted it.
People asked the Prophet if he would
like to stay in his ancestral home to which most pathetically he replied,
"Aqil has left no trace of my house that I may stay there." His
standard was planted at Hajun (Jannatul Mualla) where he decided to stay. He
first went to the historic place of Khaif where he had spend his days of
confinement with his people. Next, he went to the Kaabah with some close
associates, and kissed the black stone. Then he went over to each of the idols
and touched them with his bow declaring, "Truth has (now) arrived and
falsehood perished; for falsehood is (by its nature) bound to perish." (XVII:
81). At the touch of the bow the idols fell down. Then he called for the keys
of the Kaabah and its gate opened. Inside he saw the portraits of Hazrath
Ibrahim and Ismail with arrows as dice in their hands which he ordered to be
erased, saying, "God’s curse on these unbelievers. Both of these were
Prophets of God and they never gambled!" later under his orders all the
idols which had long been fixed around the Kaabah were broken and then the
Prophet knelt down for prayer. Large crowds waited outside the Mosque to know
their fate and the Prophet came out and addressed them:
"There is no deity except Allah
and He has no partner. He fulfilled His promise and helped His servant, who
single-handedly routed all armies. Today all pride, all claims of blood and
ransom are under my feet. Only the guardianship of the Kaabah and supply of
water to the pilgrims are exempt. "O Quraish! Now your pride of ignorance
and boast of nobility of birth has been suppressed. All men are the progeny of
Adam who was raised from the earth".
Then he recited the verse of the
Qur'an:
"O mankind! We created you from a
single (pair) of a male and female and made you into nations and tribes that
ye may know each other (not that ye despite each other). Verily, the most
honoured of you in the sight of Allah is (he who is) the most righteous."
–(XLIX: 13)
Then he made a legal announcement:
"God had forbidden trade in
wine"
Then the Prophet asked those
assembled:
"Can you tell me how I am going
to treat you?"
At this time the history of 21 years
of oppression and cruelties inflicted on the Muslims must have passed before
the eyes of the Quraish. But in all humility and penitence they replied.
"You are a noble brother and son
of a noble brother". And the Prophet responded, "there is no charge
against you today. Go, you are all free."
It will be recalled that the
key-bearer of the Kaabah, Usman bin Talha, had once refused to open the door
of the Kaabah for the Prophet and the Prophet had prophesied that a day would
come when "the key will be in my hand I will entrust it to whomsoever I
like", whereupon Usman had said, "That will by the day when all the
people of the Quraish would have been killed". And the Prophet had said,
"No that will be the day of the true dignity of the Quraish". The
Prophet, ignoring the request of Hazrath Ali for the custody of the key, gave
it over to the same Usman bin Talha who recalled what he had once said and
declared, "Truly, you are a Prophet of God". The Prophet then said,
"Today is the day of generosity and trust".
At the command of the Prophet, Hazrath
Bilal climbed to the top of the Kaabah and called Azan, which was a
declaration of the victory of the Islamic revolution. Then the Prophet took a
bath at the house of Umm-e-Hani and offered eight Rak’ats of thanksgiving
prayer. Next day the Prophet again addressed the people from the Safa hill and
explained the sanctity of the Kaabah which was permanently established.
Then followed a glorious spectacle of
cases wherein justice was tampered with mercy. Although a general amnesty was
proclaimed, a few persons who had committed very grave offences were named and
ordered to be killed wherever they were found. The list included the names of
some women as well as some men. Most of them were later pardoned. Four men at
the most were killed under this order, while one report says that only one was
killed and this was Abdul Uzza ibn Hanzal, who had been sent to collect
charitable funds after he had accepted Islam, but on the way he killed the
other Muslims accompanying him and fled taking with him the sacrificial
animals Safwan bin Umayya was among the bitterest enemies of Islam who tried
to flee to Yemen but on his way at Jeddah received pardon from the Prophet
through Umair bin Wahb Jamhi and returned to Makkah. Later he embraced Islam.
Ikrama bin Abu Jehl had also fled to Yemen, but his wife Umm-e-Hakim, niece of
Abu Jehl, became a Muslim, secured pardon for her husband and brought him
herself. He was much surprised to find that a bitter enemy like him could be
excused. Abdullah bin Abi Sa’ad bin Abi Sarah had accepted Islam and was
deputed to keep a record of revelations. Later, he conspired with the enemies
and even claim that it was he who received revelations and that the Prophet
had noted down them after hearing from him. The offence was very grave but on
very strong recommendations of Hazrath Usman he was pardoned. He continued to
remain a Muslim thereafter. Miqyas bin Sababa had joined the Muslims as an
enemy spy and treacherously killed a Muslim of the Ansar clan and fled. He was
also guilty of other offences and was executed. Habbar ibn-ul-Aswad, besides
committing other inimical acts, had ill-treated Hazrath Zainab on her way from
Makkah to Medina as a result of which she had suffered a miscarriage. He
remained underground for sometime and then surrendered, apologised and
expressed regret and also accepted Islam. The Prophet pardoned him. Even the
man who had killed Hazrath Hamza was pardoned when he surrendered and accepted
Islam. The Prophet, however, asked him not to come before him as his face
recalled the grief. Abdullah bin Zib’ar used to write hostile poems
against Islam. He also surrendered,
accepted Islam and was pardoned. Ka’ab bin Zuhair also used to write
inflammatory poems against Islam. He presented himself with his brother,
apologised and accepted Islam and as atonement composed the famous poem "Baanat
Su’aad". The Prophet not only pardoned him but also rewarded him with a
piece of his apparel. While the Prophet was circum-ambulating the Kaabah
during his stay at Makkah, Fuzala bin Umair secretly came with the intention
of killing the Prophet who himself went to Fuzala and exposed his evil
intentions. The man expressed regret, accepted Islam and was pardoned. The
greatest offender among the women was Hind bint-e-Utbah who, besides her other
acts of bitter hostility, had mutilated the dead body of Hazrath Hamza and
chewed his liver. She came to the Prophet with her face covered to conceal
herself from others and her talk with the Prophet was still full of rancour.
The conversation was as follows:
Hind: "O Prophet of God! What do
you want from us?"
The Prophet: "That you should not
assign any partner to God."
Hind: "You did not take this
pledge from the men. Nevertheless I agree."
The Prophet: "That you should not
commit theft."
Hind: "I sometimes steal some
money of my husband Abu Sufian. I wonder if this is permissible."
The Prophet: "Do not kill your
children."
Hind: "We nursed them in
childhood. When they were grown up, you killed them in the Battle of Badr. Now
you settle with them."
No one could have tolerated this
insolence but she was exploiting the most forgiving nature of the Prophet.
Qartana was a slave girl of Ibn Hanzal
and used to sing defamatory songs against the prophet. She absconded after the
victory of Makkah, but later returned, expressed regret and accepted Islam.
A victory was greater than the victory
over Makkah was that the Prophet sat on the Safa hill and people came in
crowds and pledge to Islam. The pledged was taken in the following terms:
"I will not assign any partner to
God, in His person or attributes or in my prayers or seeking aid.
"I will not commit theft,
fornicate, kill without just reason, or kill daughters or unjustly accuse
anyone.
"In reasonable matters I will
obey God’s Prophet as far as I can."
After staying for about a fortnight
the Prophet left Makkah, and appointed Hazrath Muaz ibn Jabal as his deputy
for real missionary work. He was directed to give instruction to the people in
Islamic way of life, Islamic tenets, Islamic morals, Islamic law and Islamic
culture. How the Prophet enforced Islamic law is illustrated by the fact that
he carried out the punishment of cutting the hand of Fatima, daughter of Abil
Asad, on the charge of theft despite pressure of recommendations against it.
When the Prophet returned to Makkah after the campaigns of Hunain and Taif he
appointed Itab bin Usaid as his deputy on a remuneration of one dirham a day.
After the victory of Makkah the
greatest obstacle to the spread of the mission of truth was removed as Makkah
was the stronghold of the leadership of the days of ignorance and its removal
opened the avenues of rapid progress for Islam. Many of the clans which
hesitated to accept Islam because of their alliance with Quraish or their
economic dependence on them or fear of their religious and social dominance,
now accepted Islam. The path was now cleared for them to come forward freely
and accept Islam and many clans came forward of their own accord to become the
servants of Islam and followers of Prophet Muhammad (P.B.U.H.0.
When the Prophet marched with his army
towards Makkah he was very careful from the very beginning to accomplish it
without any bloodshed and he adopted measures to this effect. He kept his
intentions and his movements quite secret so that the Quraish could not make
any preparations or secure any aid from surrounding areas and suddenly
appeared at the gate of Makkah. Abu Sufian had already surrendered and steps
were taken to instil fear in him and with Abu Sufian removed from the scene,
the people of Makkah were incapable of offering any resistance.
The Prophet forgave the bitterest
enemies of his movement. Those who had oppressed him and his familiar
associates for years, ridiculed him, thrown filth on him, strewed thorns in
his way, imprisoned him, made attempts on his life, exiled him and then took
up sword against him in the battles were all forgiven and a general amnesty
was proclaimed. Even those who had to pay ransom for murders were not
punished. This lenient policy was appropriate to the mission of reform for a
more stern policy as adopted by worldly conquerors in general could not meet
the requirements of a moral revolution. The
conquered people, subjugated by force
and compelled to obey by the use of force, could never accomplish the desired
end. What he needed was a change of heart and the change of heart could be
brought about by leniency and generosity, by making people repentant and
prepared to start a different life. As a careful observer of human nature in
general and of the Quraish in particular, to which clan he himself belonged,
the Prophet had realised that the Quraish were best suited for leadership and
service to a great cause and that no other clan in Arabia was as capable of
this. They had fought bravely for preserving the system of the days of
ignorance to which they were accustomed and they could be equally brave in
fighting for the cause of Islam when the truth was given to them. It is true
that faith and piety are the first requirements of leadership but it also
needs intellectual and practical capabilities, dignity and influence,
experience of rule and command, tact and the ability to achieve through
others, understanding of human psychology and above all they should be men
whose superiority has already been recognised and established in the public
esteem. The Quraish possessed these qualities which could be fostered under
the new system. Forcibly crushed and humiliated, the Quraish could be of no
use. And the Prophet's lenient and forgiving policy accomplished this goal and
brought about a change for the better in them.
The Prophet triumphantly entered
Makkah without any ceremony or beating of drums but with his head bowed in
prayer and gratitude to God. "Enter the gate with bowed heads" was
the general order. Prayers and calls for prayers filled the atmosphere of
Makkah. Nothing was gained in personal interest, but even the properties
forcibly taken by the Quraish were left with them and all the ceremonial
offices were left with their erstwhile incumbents. He snatched the banner from
the person who had cried that it was the day of tough fighting and announced
that it was the day of sanctity of the Kaabah which he permanently
established.
No one deserved greater sympathy and
consideration than the Quraish. Being intellectually superior and custodians
of the Kaabah they were leaders of the Arabs in politics and religion and had
waged relentless war to retain it for twenty years. They had lost the battle
and with it their social superiority. What would haven their feelings when
despite their being close relatives of the Prophet they had to stand behind
the Ansar. After having fought against Islam for twenty years they were
defeated and demoralized. Only leniency could revive them. The Prophet fully
comprehended this situation and acted with great foresight. Thus he showed
utmost leniency and large-heartedness to the Quraish and men like Abu Sufian,
Hakim bin Hazm, Nadar bin Haris, Safwan bin Umayya, Akra’ bin Habis and
others like them who had slandered the Prophet for years, called him a liar,
taunted and derided him, inflicted on him physical tortures, plotted to kill
him, expelled him from home and having waged war against him did not let him
live in peace even in exile, and were recipients of larger share of generosity
than the Ansar. A large quantity of booty- 24,000 camels, 400,000 goats 4,000
measures of silver – was collected at Ja’arana and taking its one-fifth
portion for collective use and for relieving poverty the rest was distributed.
Its object, besides restricting the fighting power of the enemy, was also to
bring into circulation accumulated wealth and reduce the economic imbalance.
The share of the Quraish in this was larger. Some of the Ansar were angered at
this generosity at the cost of those who had staked their lives to support him
and fought his battles. There were rumours in some quarters that the Prophet
had rewarded the Quraish most generously while the Ansar had been poorly
treated although their swords were still dripping with the blood of his
enemies. "We are called for help in adversity but the fruit of victory
goes to others." When the Prophet heard this he got a tent pitched,
called together the Ansars and asked them if the rumours were true. The Ansar
confessed that there was such talk but only among irresponsible youths. Then
the Prophet said:
"Is it not true that you were in
the wrong and God gave you right guidance through me? That you were divided
and God united you through me? That you were poor and God made you prosperous
through me?’
At every sentence the Ansar cried,
"Truly, we are greatly indebted to God and His Prophet."
The Prophet again said, "No, you
should say, O Muhammad! When people denied you we believed in you. When you
were abandoned by the Quraish we sheltered you. When you came to us in poverty
we gave you every help. And at every sentence I will say, ‘Yes, it is true.’
But O Ansar! Do you not like that while others take with them camels and
goats, you take Muhammad with you." This moved the Ansar so much that
torrents of tears began to wet their beards and they emotionally cried
out, "We want only Muhammad and
nothing else." Then the Prophet quietly explained to them the reasons
which necessitated sympathetic treatment of the Quraish.
There were six thousand war prisoners
awaiting their fate and the Prophet waited for two weeks for someone to come
and talk about them. Distribution of the booty was also held over for the same
reason, but when no one came, the booty and the prisoners were distributed.
Then a deputation of the clan of Halima Sadia (the Prophet’s fostermother)
under Zuhari bin Sard came to talk about these prisoners and Zuhair made a
very moving speech before the Prophet in the course of which he said.
"Among the women who are detained
under the thatched roof’s are your father’s sisters and your mother’s
sisters. By God, if any of the rulers of Arabia had bee n nursed by a woman of
our family we would have expected much from him. And from you we expect even
more."
The Prophet said that he was himself
waiting for someone to come and talk about those prisoners and they were
distributed when no one was forthcoming. "Now I am handing over to you
the prisoners who went to the share of the Quraish and for others you should
talk to the Muslims in general assembled after prayers." Then Zuhair
again repeated his request before the Muslims. The Prophet said, I am
responsible for my own family but I recommend to all Muslims for sympathetic
consideration."
Then all migrants and Ansar cried with
one voice that they all agreed to return their share. Only Banu Sulaim and
Banu Fazara hesitated and considered it unusual that prisoners captured in war
should be released without ransom. So the Prophet gave them six camels for
each prisoner and thus released all the prisoners. Some of them were even
provided with clothes and provisions. This won the hearts of the entire clan.
CONSOLIDATION OF
VICTORY
Some minor campaigns were undertaken to
consolidate the victory of Makkah and to ensure law and order.
The Banu Tamim clan instigated some other
clans and together they stopped payments of taxes. this campaign was an act of
treason and a force of 50 horsemen was sent under Uyaina bin Hisn to punish
them. on the very first attack Banu Tamim fled. some prisoners were brought to
Medina but were later released.
It was reported that Khas'am clan was
preparing for revolt. a small force of 20 was sent under Qutba bin Amir to
deal with them. the mischief-makers dispersed and some prisoners were brought
but later the Prophet set them free.
Hazrath Zahhak was sent to punish Banu
Kelab and with him was also Usaib bin Salma who belonged to this clan. in the
skirmish that took place Usaid's father was killed.
Reports came that a gang of sea pirates
from Abyssinia had gathered near Jeddah. Abdullah bin Huzafa was sent with a
force of 300 to deal with them. the pirates fled without offering any
resistance.
There was a large temple of Bani Tayy
which had become the stronghold of conspirators against the Muslim state and
in the famous house of Hatim, Adi bin Hatim had collected a large force for
attacking Medina. some other clans might also have joined him. Hazrath Ali was
sent with a contingent of 150 to demolish this temple, which besides being the
den of conspirators was a symbol of the ideology of ignorance. Hazrath Ali
attacked them, but Abi bin Hatim fled to Syria to secure more help. Others
dispersed after slight resistance and the temple was demolished. among the
prisoners brought was also Hatim's sister who pathetically appealed to the
Prophet as follows, "My father is dead and my guardian has fled leaving
me helpless. I am an old woman and can to do no service. be merciful to me and
God will be merciful to you." At her request the Prophet released her and
arranged conveyance for her return. Returning home she recalled the generosity
and politeness of the Prophet to her brother asking him not to think of
fighting against him. she persuaded him to go to the Prophet and gain
enlightenment. soon afterwards Adi bin Hatim went to Medina and accepted
Islam.
The Prophet had started letters to the
rulers of surrounding countries calling to them to the path of truth and even
sending his emissaries to some places. One emissary, Haris bin Umair Uzdi who
was sent to Syria was killed by the Christian governor of the Roman emperor,
Heracles. this was a flagrant
violation of the international law and
no government could tolerate it without risking its self-respect. in the
eighth year of Hijra the Prophet sent an army of 3,000 under the command of
Zaid bin Haris (a freed slave of the Prophet whom he had adopted as his son)
towards Balqa in Syria. That the command of such an important campaign was
given to a freed slave in preference to many highly placed men among the
migrants and the Ansar and even his own very close relatives and friends was
to establish the rule of human equality and to show that Islam allows a person
to rise from the status of a slave to the commander of armies. To bid farewell
to this army the Prophet himself went up to Saniatul Wada. When this army
reached Ma'an it was learnt that Heracles had come to that side on a tour and
had a very large army with him. Christians of Bani Lakham, Bani Jazam and
Balqin and Bahra had joined him. the total strength must have been a hundred
thousand. after consultations the move for return was rejected and it was
resolved to confront the Roman army leaving the result to God. when the
Muslims advanced they confronted a very large Roman army collected at Masharif.
A stiff fight took place in which Zaid bin Haris was killed and the command
was taken up by Hazrath Jafar. when he lost his one hand he held the standard
in the other hand and when even that hand was cut off he balanced the standard
on his chest and was at last killed with 90 wounds. Then, according to the
order predetermined by the Prophet, Abdullah bin Rawaha took up the command
and when even he was killed the command, by common consent, was given to
Hazrath Khalid bin Walid and he fought with such ferocious courage that nine
swords were broken in his hand. At last the Roman army retreated and Hazrath
Khalid brought back his army safely. only twelve Muslims were killed but they
included some very important personalities. since the enemy force was very
much superior, the land was alien, supplies of provisions were scant and no
reinforcements could be expected, it was decided not to pursue the Roman army
but to remain content with the victory already gained. For the great bravery
shown by Hazrath Khalid he was given the title of the "Sword of
Allah". When the army returned to Medina the Prophet and others came to
meet it. Some youngsters jokingly called them runaways, but the Prophet said
they were not cowards but would return again.
In Rajab, 9 Hijra a caravan returning
from Syria reported that the Caesar's armies were preparing for the invasion
of Medina. The Caesar (Heracles) was the ruler of a vast empire extending to
nearly half of the then known world and recently he had routed the armies of
the great Iranian empire. On the other hand, the Prophet had established an
Islamic state to spread faith and enlightenment all over the world and could
not at any cost afford to endanger it. so, military preparations were at once
set on foot and it was decided to confront the Roman army at a distance from
Medina to avoid devastation of its territories. This was during the hot season
and there was famine and poverty, so the Prophet appealed for war subscription
and its response was unparalleled in the history of the world. Hazrath Usman
offered 900 camels, 100 horses, and 1,000 gold coins. Hazrath Abdur Rahman bin
Auf brought 40,000 dirhams and Hazrath Umar donated the greater part of his
possessions but Hazrath Abu Bakr Siddiq brought everything that he had. When
the Prophet asked him if he had left anything for his dependents he said that
the Prophet and God were enough for him and his people. the greatest
sacrifice, however, was of an Ansar labourer who after toiling in a date palm
grove all day earned four measures of dates and reserving half of it for his
family brought the rest to the Prophet who ordered that they should be strewn
over all the collected dump of donations. Women donated their jewellery.
An army of 30,000 including 10,000
horsemen marched from Medina but when it reached Tabuk it was learnt that the
Roman army had abandoned the idea of invading Medina. it was found that a
false report was conveyed to the emperor that the Prophet of Medina was dead
and he thought that it was the most opportune time to attack Medina but when
he learnt that the Prophet was alive and Medina was fully prepared he changed
his mind and returned.
But the campaign proved useful in
other ways. the Prophet remained encamped with the army for a month and
successfully worked for the expansion of his political influence. The first to
come was the chief of Aila who made peace and agreed to pay Jizia (military
tax in lieu of active service). Men from Jaraba and Azrah also came and
entered into alliance on the same terms. at the same time a force of 400 was
sent to Dumatul Jandal under Hazrath Khalid. The chief, Okaidir, and his
brother were hunting and in the skirmish his brother was killed and Okaidir
was brought to the Prophet who entered into alliance on payment of Jizia. The
Prophet appointed him chief of Dumatul Jandal, Tabuk, and Taima under the
state of Medina and gave him a written document to this effect. On his return
to Medina the Prophet was most enthusiastically received.
The Prophet then attended to the
hypocrites who has stayed away from the campaign and committed other acts of
treason. When the defaulters were questioned they offered lame excuses but the
Prophet pardoned them. Among those who had stayed away was Abu Khaisma who was
resting in the cool shade with his two wives when all of a sudden a light
dawned on his mind and he told his wives. "Bt God! I will not enter your
rooms. Just prepare for my departure.", and he called for his camel,
mounted on it and immediately left and joined the army. Three Muslims, Ka'ab
bin Malik, Hilal bin Umayya and Murara ibn-ur-Rabi, when asked why they stayed
back, frankly confessed their guilt and unconditionally apologised. The
Prophet ordered that till the Divine revelation exonerated them, they should
remain as social outcasts and keep aloof from their family. This was solitary
confinement without prison or chains and being self-imposed it must have acted
as a powerful purge. When the Ghassani Chief heard of it he wrote to Ka'ab
that he had been ill-treated by the Prophet despite his great capabilities and
if he joined Ghassan he would be given rank and position. But Ka'ab threw his
letter into the fire and faithfully continued to remain as ordered by the
Prophet. The revelation came after 50 days which testified their repentance as
sincere and a wave of joy swept through Medina, congratulations pouring on the
three from all sides. Hazrath Ka'ab, overjoyed with his repentance being
accepted, gave away most of his wealth in charity.
While the Prophet was still at Tabuk
Abdullah Zulbajadin died and the Prophet buried him with full honours, himself
putting bricks on the grave and praying. This youth had accepted Islam at an
early age but kept his sentiments suppressed for fear of his cruel uncle. When
the Prophet returned after the victory of Makkah he told his uncle: "Dear
uncle! I have been waiting for years to see as to when your heart accepts the
light of Islam, but I find no change in you. Now permit me to go and join the
ranks of Islam." The heartless uncle said that in that case he would
deprive him of his inheritance and would not let him take even his clothes.
Abdullah's firm reply was, "Uncle! You may do whatever you like, but I
now renounce idol worship and want to embrace Islam." So he was deprived
of everything and even divested of the clothes he was wearing. His mother gave
him a blanket to cover his bare body, which he tore in two, half of which he
wrapped his waist and with the other half covered his body. He followed the
army in the campaign of Tabuk but died of fever. The burial took place in the
darkness of night with Hazrath Bilal holding the lamp and the Prophet himself
performing the burial. On seeing all this Hazrath Ibn Masud said: "I wish
I were buried in this grave."
This concludes the account of the
military campaigns of the Prophet which must have dispelled the widespread
misunderstanding that the sword was used to spread Islam; none of the
campaigns was conducted in the spirit of sheer conquest but a change of heart
was always intended rather than destruction of life; all defeated parties were
treated most generously and no vindictive action was ever taken against even
the bitterest enemies and oppressors. the approach of Islam was by argument,
appeal and the natural laws. This will, however, be the subject of the next
chapter.
ARGUMENT AND APPEAL
Causes the world over are either won
or lost on the force of the spoken word. If the approach is made in persuasive
terms, an effective impact is created and the party is won over. Everything
depends upon how we express our message and make it appealing to one’s head
and heart. The question of the approach of Islam on the subject will be
clearer if some relevant and passages of the Qur'an are quoted here. The
appeal of Islam was to the emotions and the words used are therefore filled
with sympathy and love of mankind which reach the innermost corners of the
heart directly and are thus models of eloquence and effectiveness. Here are
some of the verses:
"Say: O my servants who
transgress against their souls! Despair not of the Mercy of God. For God
forgives all sins; For He is Oft-Forgiving, most Merciful. Turn ye to your
Lord (in repentance) and bow to His (Will) before the penalty comes on you;
after th
