Dawn of Prophethood

The Most Critical Moment Of Human History

The most critical moment of the world’s history, when the fate of mankind hanged by a thread, drew near as the Qurayshite horsemen on the look out for the two fugitives galloping over the desert came to the cave where the two had secluded themselves. The world was on a standstill, holding its breath in suspense: would a dark and disastrous future lie ahead for humanity or was it to take the most favorable turn? The pursuers, who stood debating among themselves at the mouth of the cave by virtue of the eggs and the spider’s web, resolved that nobody could be inside it.

One may think it is fantastic or miraculous but it was how God helped His Apostle.

“Then Allah caused His peace of reassurance to descend upon him and supported him with host ye cannot see.” (Qur’an 9:40)

Death Of Abu Talib And Khadijah

Soon after the end of the boycott, in the tenth year of his mission, the Prophet lost his uncle, Abu Talib and his loving wife, Khadija. Both were his protectors, tried and true helpers and devotedly attached to him. Their deaths meant a great loss to the Apostle who at that time was already destined to encounter as many adversities in succession soon thereafter.

The Best Host

Abu Bakr and the Apostle passed by the tent of Umm M’abad, a woman of Khuza’a, who had milk ewe but its udder had dried up owing to drought. God’s Messenger wiped its udder with his hand and mentioning the name of God the most High, he prayed that Umm M’abad might have a blessing in her ewe. It then gave a flow of milk. He first gave Umm M’abad and others a drink until all of them were fully satisfied, then he drank knowing everyone was thru. He milked it the second time, and when the vessel was full, left it with her. When Abu M’abad came back and his wife told him about the prodigious happening and the angelic stranger, he replied, “By God, he appears to be the same man of the Quraysh whom they are prowling after.”

They continued their journey with the guide until they reached Quba in the vicinity of Madina. This was Monday, the 12th day of Rabi ul-Awwal. (24th September, 622 A.D.) A new era was indeed beginning, because it was from the start of this year that the Islamic calendar of Hijra took its origin.

A Prediction

The apostle of God had been driven out of his homeland, and the enemy

pursuing him was after his blood, but his mind’s eye was envisioning the day

when his followers would be trampling the realms of Ceasars and Chosroes. In

those adverse circumstances, the darkest hour of his life, he made a prediction

of the bright times ahead. To Suraqa he said, “Suraqa, how would you feel when

you would put on Chosroes’ bracelets?”

God has indeed promised succor, victory and prosperity to His Apostle and the

triumphant ascendancy of His Religion of Truth.

“He it is who hath sent His messenger with the guidance and the Religion of

Truth, that He may cause it to prevail over all religions, however much the

disbelievers may averse.” (Qur’an 9:33)

Those who cannot see beyond the material agency of causes and effects would

shrug their shoulders at this prediction: the Quraysh discarded the forebodings

of the Apostle as incredulous and inconceivable, but the foreseeing Apostle was

peeping into the future:

“Lo! Allah faileth not to keep the tryst.” (Qur’an 13:31)

And the events took shape exactly in the same way as the Apostle had foretold

Suraqa. When Persia was conquered and the tiara, robe and the bracelets of

Chosroes were brought to ‘Umar, he sent for Suraqa and asked him to put on the

royal dress.1

Suraqa took the warrant of security for he was by then convinced of the victory

of the Prophet. He offered some provisions and utensils, but the Apostle

accepted nothing from him. He simply said to Suraqa, “Keep our whereabouts

secret.”

 

Footnotes:

1. Al-Isti’ah, Vol. II, p. 597

Suraqa Follows Up The Apostle

The Quraysh offered a reward of one hundred camels to anyone who brought back the Apostle, dead or alive. On the other hand, the Apostle spent three nights in the cave and then guided by ‘Amir b. Fuhayrah went along the road by the sea-coast. Suraqa b. Malik b. Ju’shum heard of the price set by the Quraysh on the head of the Apostle and hurried after him. The reward of hundred camels was too much for him that he got up on his mare and went after fugitives tracking their footstep. He let his mare run swiftly until he nearly over-took the fugitives. But, lo, his mare stumbled abruptly, and hitherto, he was thrown off. He rose up, composed himself, and remounted the mare, and let her go ahead. Once more, the mare stumbled and he was again thrown off, but nevertheless continued the chase until he could see the three men going ahead. Suddenly, his mare stumbled for the third time, its fore-legs sinking up to the knees on the ground, and he was thrown off once again. He also saw dust rising from the ground like a sandstorm.

Suraqa was now convinced that the Apostle was protected against him and he would not in any case triumph over the latter. He called out saying that he was Suraqa b. Ju’shum and that he would not inflict any harm to them. The Apostle ordered Abu Bakr to ask him what he wants from them. Suraqa replied, “write for me a warrant of security.” Thereupon the Apostle ordered ‘Amir b. Fuhayrah to write the warrant which he wrote on a piece of tanned leather or bone. Suraqa preserved the document for long as a memorial.1

Footnotes:

1. Ibn Hisham, Vol. I, pp. 489-90; Bukhari, Chap. Hijratun Nabi

Lo! Allah Is With Us

Peeringly, Abu Bakr looked over his head. He saw the blood-thirsty warriors of the Quraysh standing at the mouth of the cave. Then he said to his companion with a trembling heart, “O Apostle of God, they will see us if anybody steps forward.” “What misgivings have you,” replied the Apostle, “about the two with whom the third is Allah?”1 It was as if to remind that at this event, the revelation came down from God:

“When they two were in the cave, when he said to his comrade: grieve not, Lo! Allah is with us.” (Qur’an 9:40)

Footnotes:

1. Bukhari, Kitab-ul-Tafsir

The Celestial Assistance

After the two companions had entered the cave, a spider spinned its web across the mouth of the cave on a bush at the entrance, concealing the Apostle from those who might look into it. Thereafter came two doves which hovered over the cave for some time and then sat down to lay eggs there - Allah’s are the hosts of the heavens and the earth (Qur’an 48:7)

Miracle Of Love

The flame of love is the light of Heaven that illuminates the soul. It has been, eversince the creation of this world, the most ardent passion of human heart, advising, directing and guiding man along the right path in moments of danger. It is like the worried expression of one mad about something, for the innermost instinct of such a man is never remiss and is able to perceived even the slightest danger to his greedily desired object. Such were the feelings of Abu Bakr about the Apostle of God during this journey. It is related that when the Apostle set out for the cave on Mt. Thawr, Abu Bakr sometimes went ahead of the Apostle and then behind him, until the apostle noticed his restlessness and asked, Abubakr, what’s the matter? Often you come behind me and sometimes you go ahead!” Abu Bakr replied, “O Apostle of God, when I think of those pursuing you, I come behind you but then I apprehend an ambuscade so that I go in front of you.”2

When the two arrived at the cave on Mt. Thawr, Abu Bakr requested the Apostle to wait until he had searched and cleaned up the cave. So, he went in, explored it and came out after cleaning up. Then he remembered that he had not properly searched one hole. He again asked the Apostle to wait a bit and went in to search it for the second time around, and only then did he allow the Apostle go into the cave after he had fully satisfied himself that it did not harbor wild beasts or reptiles.3

Footnotes:

1. Tirmidhi, Chap. Fadl Mecca
2. Ibn Kathir, Albidayah wan Nihayah, Vol. III, p. 180 (on the authority of ‘Umar b. al-Khattab)
3. Ibid.

Towards The Cave Of Mt. Thawr

The Apostle and Abu Bakr stealthily proceeded to the cave of Mt. Thawr. Abu Bakr instructed his son ‘Abdallah to find out the hostile plans and conversations of the Meccans concerning them and then relay these to him. Furthermore, he asked Amir b. Fuhayrah, his slave, to feed his flocks of milch ewe by the day and bring food for them in the evening. Asma, his daughter, used to bring food for them at night.

Moral Lesson Brought About By Migration

The migration of the Prophet illustrates the principle that everything

howsoever coveted by one, ought to be sacrificed for the sake of one’s faith or

ideal. Worldly estate and effects or any other thing that a man is disposed to

value can never take the place of his faith nor can the faith be bartered away

for the entire world.

Mecca was the birthplace of the Apostle. As the homeland of the Apostle of God

and his companions, it must have had an attraction for all of them. Then, it had

also the house of God, loved and adored by them like the light of one’s eye but

nothing stood in the way of bidding farewell to their hearts and homes, families

and kinsmen. This was due to the fact that the pagans of Mecca would not allow

them the freedom of conscience and liberty to practice their faith.

The Prophet loved Mecca but he also loved his faith: one was a natural feeling

of affection and the other an insatiable thirst of soul. We find the two

tenderest feelings of human nature articulately expressed by the Apostle while

leaving Mecca.

“What a nice city thou art and how ardently I love thee. Had my people not

exiled me, I would have never settled anywhere save in the city.”1

The Apostle had, in truth and reality, to leave his homeland in quest of the

divine command.

“O my bondmen who believe! Lo! My earth is spacious. Therefore serve Me only.” (Qur’an

29:56)

 

Footnotes:

1. Tirmidhi, Chap. Fadl Mecca

The Strange Inconsistency

 The unbelieving Quraysh of Mecca were bitterly set against the Apostle. Yet they were absolutely convinced of his truthfulness and trustworthiness, nobility and magnanimity. If anybody in Mecca apprehended loss or misappropriation of his property, he usually deposited it with the Apostle. The Apostle had thus a number of things committed to his care. He, therefore, charged ‘Ali to return these to their owners before leaving Mecca. Of a fact, such a square dealing at this critical moment is a strange commentary on the nobility of the prophet as well as the callousness thus clarified by God.

“We know well how their talk grieveth thee, though in truth they deny not thee (Muhammad) but evil-doers flout the revelations of Allah.” (Qur’an 6:33)
 

Prophet’s Migration To Medina

The Apostle came to Abu Bakr and told him that God had given him permission to migrate from Mecca. Abu Bakr exclaimed, “Together, O Apostle of God?”; for he was anxious to keep him company.” Then Abu Bakr presented two dromedaries he had been keeping in time for the purpose. ‘Abdallah b. Urayqit was hired by Abu Bakr to act as a guide

Unsuccessful Conspiracy Against The Apostle

The migration of Muslims to Madina frightened the Meccans out of their wits.

For no sooner did they realize that the Apostle had already established a base

with a large number of adherents in a foreign territory beyond their reach, and

if he were also join them there, then they would be rendered helpless, deprived

of all authority over him. They held a council in Dar al-Nadwa1 where all the

chiefs of the Quraysh had assembled to deliberate on the possible solutions of

the problem.

They debated and scrutinized the various suggestions and ultimately decided

unanimously that each clan should provide young, courageous and blue-blooded

warrior so that all of them fall upon Muhammad (peace be upon him) to jointly

kill him. Thus, the responsibility of shedding his blood would lie equally on

all the clans, and no single clan whatsoever would then be held responsible for

it and ‘Abdu Munaf for sure, would not dare take up a hatchet against all the

people. Determined to slay the Apostle, the pagans dispersed to execute their

treacherous scheme.

But the Apostle was warned of their wicked plan by the All-Knowing God and thus,

had asked ‘Ali instead to lie on his bed and wrap himself in his mantle,

assuring the latter no harm would come to him.

The shrewd and determined gang stood outside the Apostle’s house with drawn

scimitars in their hands prepared to attack the Prophet. The Apostle of God came

out and took a handful of dust. God instantly took away their sight and the

Apostle went through their ranks, sprinkling the dust over their heads and

reciting the Surah Ya Sin - ‘And we have set a bar before them and a bar behind

them, and (thus) have covered them so that they see not.” (Qur’an 36:9) He went

through them but nobody was able to see him.

Then, there came a man who asked them, “What are you waiting for?” When they

replied that they were waiting for Muhammad (peace be upon him), he said, “May

God confound you! He has already gone away.” They peeped through the chink of

the door and saw ‘Ali sleeping on the bed wrap

ped in the Apostle’s mantle. They

took him for the Prophet and decided to wait till morning when ‘Ali got up from

the bed. All of them were now put to shame.2

 

Footnotes:

1. The House of Qusayy b. Kilab where they used to decide every important affair.
2. Ibn Hisham, Vol. Pp. 480-83

Permission To Migrate To Madina

Thanks to the allegiance and support offered by the Ansar, for the Muslims

found a new rock of refuge. The Apostle commanded the Muslims in Mecca to

migrate and join their brothers-in-faith, the Ansar, in Madina. He told his

companions, “God has provided to you some brethren and homes where you will live

in safety.” So the Muslims destined themselves in batches from Mecca to Yathrib,

leaving the apostle behind in Mecca in anticipation of the command of Allah as

to when he should leave the city.

But it was not easy to emigrate as the Quraysh decided at once to take stringent

measures against them. The pagan Quraysh did everything they could to stop the

exodus such as creating obstacles along the way of the emigrants to prevent

their departure, but the Muslims were equally determined not to reconsider their

plans. Bent on leaving Mecca at all cost, some, like Abu Salama, had departed

alone leaving their wives and children, while others, like Suhayb, had to give

up their lifelong earnings before leaving Mecca. Umm Salama relates:

“When Abu Salama had made up his mind to set out for Madina, he saddled his

camel and mounted me on it with my son Salama. Then, taking hold of the camel’s

halter, he went ahead. When some of the men belonging to Bani al-Mughari saw

him, they came near us saying, “It is alright so far as you are concerned, but

how can we allow your wife to go with you?” They snatched the camel’s headstall

from his hand and took me with them. At this crucial point, Banu ‘Abdul Asad,

the clansmen of Abu Salama, got angry. They said: ‘By God, you have torn her

from our brother, but we will not allow our son to go with her.” A scuffle

started between them for the child Salama, until his arm was dislocated, and

Bani Asad took him away leaving me with Bani al-Mughira while my husband went

away to Madina. Thus, all the three of us -- my self, my husband and my son were

separated. I used to go out every morning to Abtah weeping till nightfall. A

whole year passed in this manner when one of my cousins from Al-Mughira took

pity on me and said to Bani al-Mughira: “Why don’t you let this poor woman go?

You have separated her from her husband and son.” So they said to me: “You can

go to your husband if you like.” Then Banu Asad reunited me with my son. I

saddled my camel and taking the child with me, set out for Madinah in search of

my husband accompanied by not a blessed soul with me. When I arrived at Tan’im I

happened to meet ‘Uthman b. Talha1 of Bani ‘Abdul-Dar who asked me where I

intended to go. I replied that I was going to my husband in Medina. He asked if

I had anybody with me to which I said in reply, ‘None save this child and God.’

He said, ‘By God, it is not easy for you to reach your destination’. He took

hold of the camel’s rope and went ahead leading it. By God, I have never met a

man nobler than he. Whenever we had to make a halt, he used to kneel the camel

and withdraw; after I had got down, he used to unload the camel, tie it to a

tree and go away to take rest under a tree. In the evening, he used to saddle

the camel and load it, and then withdrew asking me to ride; he came back after I

had mounted and taking the halter in his hand, he went ahead to the next

destination… thus he escorted me until I reached Madina. When he saw Quba, the

habitation of Bani ‘Amr b.’Auf, he said, ‘Your husband is in this village. Now

go to him with the blessing of God.” Thus he bade me farewell and went off on

his way back to Mecca.”

She also used to say that no family in Islam suffered the hardships the way that

the family of Abu Salama2 did.

When Suhayb tried to leave for Madina, the disbelieving Quraysh said to him,

“You came to us as a destitute beggar and have grown rich among us, and now you

want to go away safely with your life and wealth. By God, it shall never be so!”

Suhayb asked, “would you allow me to go if I give my property to you?” When they

replied in the affirmative, Suhayb said, “I will give you the whole of it.”

When the Apostle was told about the incident, he exclaimed, “Suhayb has made a

profit! Suhayb has made a profit!” 3

The emigrants to Medina during this period were ‘Umar, Talha, Hamza, Zayd b.

Haritha,’ Abdur Rahman b. Auf, Zubayr b. al-Awwam, Abu Hudhayafa, ‘Uthman b.’

Affan and several other companions of the Prophet. Thereafter, the emigrants

trickled away one by one. The only ones left in Mecca, besides the Apostle, Abu

Bakr and ‘Ali were either those who are detained because of some restraints or

those who had fallen victims of their own shortcomings.4

 

Footnotes:

1. ‘Uthman b. Talha embraced Islam after the conquest of Mecca when the Apostle handed over the keys of the Ka’ba to him (Al Isabah fi Tamiz is Sahaba, p. 217)
2. Ibn Kathir, Vol. II, pp. 215-17
3. Ibn Kathir, Vol. II, p. 223
4. Ibn Hisham, Vol. I, pp. 470-79

The Second Pledge Of ‘aqaba

In the next year, during Haj, Mus’ab b. Umayr wen t back to Mecca with a number of Ansar Muslims and other polytheists of Madina. After the Ansar had performed their pilgrimage, the Apostle met them at the previous year’s meeting place late in the middle of the night. At this time, there were seventy-three of them, including two women. The Apostle of God came accompanied by his Uncle, ‘Abbas b. ‘Abdul Muttalib, who had still not embraced Islam.

The Apostle talked to them, read some of the Qur’an and invited them to accept Islam. Then he said, “I invite your allegiance on a condition that you would protect me in the same way as you would your women and children.” They gave allegiance to the Apostle but demanded that he would not leave them nor return to his own people. The Prophet then said in reply, “I am of you and you are of me. I will war against them that make war upon you and have peace with those that keep peace with you.”

Thereafter the Apostle selected twelve of them, nine from the Khazraj and three from the Aus, as their leaders.2

Footnotes:

1. Ibn Hisham, Vol. I, pp. 436-38
2. Ibid., pp. 441-42

Expansion Of Islam In Madina

The teachings of Islam were so glowing that the people of the Aus and the Khazraj, awakened to interest, quickly attested their faith in Islam. S’ad b. Mu’adh was the first to embrace it, then Usayd b. Hudayr, the leader of Bani ‘Abdul Ash’hal, a clan of Aus followed suit. The wise and courteous stance of Mus’ab b. Umary, together with the proper manner in which he presented Islam to them, convinced these people of the truth that is Islam. Then the remaining clansmen of Bani ‘Abdul Ash’al were led to accept the faith such that shortly thereafter, there was not a house of the Ansar in which a man or a woman had not given his or her faith to Islam.1

Footnotes:

1. Ibn Hisham, Vol. I, pp. 436-38

Strategic Importance Of Madina

Apart from the great honor to be bestowed upon the people of Madina and such

other reasons accessible only to the All-knowing God, one of the considerations

in the selection of the town as the future center of Islam was that it was, from

a strategic point of view brought about by its geography and defense,

impregnable like a fortified city. No other town of the Peninsula enjoyed the

same advantage. Lying in a lava plain, surrounded on all sides by chains of high

mountains, the Western side of the city is protected by the lava and extremely

uneven hilly terrain known as Harratal-al-Wabra1 while Harra-I-Waqim surrounds

it on the eastern side. Madina lies unprotected and open to military advance

only in the north (where, in 5 A.H., the Apostle ordered to dig trenches on the

occasion of the battle of clans). Thickly clustered plantations of date-palm

groves encompassed the town on the remaining sides. An army taking this route

would have had to maintain communications through deep valleys and ravines.

Thus, it would have been difficult to attack Madina in full force from these

sides while the defenders could have easily conquered the invaders through small

outlying pickets.

Ibn Is’haq writes: “Only one side of Madina was exposed, and the rest of the

sides were strongly protected by buildings and date-palm groves through which an

enemy could not get access.”

The Apostle had perhaps covertly referred to this very aspect of Madina when he

said before his migration: “I have been shown the goal of your migration - a

land of palm-trees lying between two tracts strewn with black, rugged stones.”

All those who resolved upon migration proceeded thereupon to Madina.2

The two Arab tribes of Madina, the Aus and the Khazraj, were well known for

their passionate, chauvinistic spirit of the clan; self-respect, boldness and

valor while riding was one of the manly skills in which they excelled. Freedom

of the desert was in their blood: neither had they ever submitted to any

authority nor paid impost to a sovereign. The heroic character of these tribes

was plainly set forth when the chief of Aus, S’ad b. Mu’adh had said to the

Apostle during the battle of Trenches: “when we and these people were polytheist

and idolaters, not serving God nor knowing Him, they never hoped to eat a single

date except as guests or by a purchase.” 3

“The two clans of Yathrib,” writes Ibn Khaldun, “dominated over the Jews and

were distinguished because of their prestige and eminence. The tribe of Mudar,

which was just around the vicinity, was cognate with them.”4 Ibn ‘Abd-I-Rabbehi,

another Arab historian, writes in the Al-‘Iqd al-Farid; “The Ansar descended

from the tribe of Azd. Known as Aus and Khazraj, they were lineal descendants of

the two sons of Haritha b. ‘Amr b. Amir. Being more proud and dignified than

others, they had never paid tribute to any regime or supremacy.”5

They were related, on the material side, to the Banu ‘Adiy b. al-Najjar who had

given one of their daughters, Salma bint ‘Amr, to Hashim in marriage. To Hashim

she bore ‘Abdul Muttalib, but Hashim, however, left the boy with his mother in

Yathrib where he was brought up and was taken to Mecca by his uncle after he had

grown up into a youth. These blood relationships, which were the adhesive

elements in tribal organization, cannot be ignored since kinship played an

important role in the social life of the Arabs. On reaching Madina, the Apostle

stayed with Abu Ayyub Ansari who belonged to Banu ‘Adiy b. al-Najjar.

Aus and Khazraj traced back their roots from Qahtan while Muhajirrin and other

Muslims hailing from Mecca or other places close to it claimed their descent

from ‘Adnan. Thus, after the Apostle migrated to Madina and the Ansar pledged

their support to him, both the ‘Adnan and Qahtan had been at odds with one

another during the pre-Islamic times but they were banded together in Madina and

thus the pagan passions of blood and clan, of vanity and pride and of

contemptuous self-conceit were abolished by the wholesome influence of Islam.

For all these causes and considerations as well as for its strategic location,

Madina was the fittest place to be selected for the emigration of the Apostle

and his companions as it was eminently suited to be made the radiating center of

Islam until it gained enough strength to prevail over the Peninsula and charged

the whole country with a new spirit of virtue and godliness.

 

Footnotes:

1. Harrah or Labah is a terrain full of volcanic igneous rocks of dark green colour and uneven shape which are produced by the matter flowing from a volcano.
2. Bukhari, chap. Migration.
3. Ibn Hisham, Vol. II, p. 289
4. Tarikh Ibn Khaldu, Vol. II, p. 289
5. Al-‘Iqd ul-Farid, Vol. III, p. 334

The Reason For Ansar’s Acceptance Of Islam

It was a critical juncture when God afforded the opportunity of helping and

defending Islam to the Aus and the Khazraj,1 the two influential tribes of

Yathrib. For there was nothing more precious at the moment than to own and

accept Islam, they were really fortunate in getting the most relevant and timely

opportunity to take precedence over all other tribes of Hijaz in welcoming and

defending the religion of God. They overshadowed their compatriots since all the

tribes of Arabia, in general, and the Quraysh, in particular, had proven

themselves ungrateful as well as incompetent to take advantage of the greatest

favor bestowed upon them. “ And Allah guides whom He wills to a straight path”.

(Qur’an 2:213).

Diverse causes and circumstances, proceeding from the will of Almighty God, had

opened the door for the acceptance of Islam by the Aus and the Khazraj. These

tribes were not of the Meccan Qurayshites type for unlike the latter, the Aus

and the Khazraj were kind-hearted and sweet-tempered, immune from the Qurayshite

traits of immoderation, stubbornness and vanity, and hence they were responsive,

open to reason. These were the characteristics inherited from their progenitors,

the Yemenites, about whom the Apostle had remarked after meeting one of their

deputations: “The people of Yemen have come to you, and they have the tenderest

hearts.” Both these tribes of Yathrib originally belonged to Yemen for their

forefathers had come down from there. Commending the merits of these people, God

has said in the Qur’an:

“Those who entered the city and the faith before them love those who flee unto

them for refuge, and find in their breast no need for that which hath been given

them, but prefer the fugitives above themselves though poverty becomes their

lot.” (Qur’an 59:9)

Another reason was that continuous internecine collision had already exhausted

both tribes. Exhausted and distracted by the famous battle of Bu’ath2 fought a

short time ago, the said tribes were desirous of peace and harmony and wanted to

avoid renewal of warfare. Such was their anxiety for peace that the first

Muslims of Madina had said to the Prophet, “When we left our people, discord and

conflict and enmity divided them more than any other. Perhaps God will unite

them through you, and if God unites them on you, then no other man will be more

than honored as you do.” ‘Aisha once said that the battle of Bu’ath was really a

divine intervention and a blessing in disguise which served as a prelude to the

Apostle’s migration to Madina.

Yet another reason was that the Quraysh, like the rest of the Arabian tribes,

had for a long time lost touch with prophethood and the prophets and had hardly

any recollection of their teachings. Deeply immersed in ignorance and idolatry

as well as being completely strangers to the arts of reading and writing, they

had become overzealous heathens; actually, they had but little contacts even

with the Jews and Christians, the followers of the prophets and their scriptures

(although these had since been distorted). This was plain, plum fact to which

the Qur’an makes a reference in these words:

“In order that you may warn a people whose forefathers were not warned, so they

are heedless. “ (Qur’an 36:6)

But the Aus and the Khazraj were neighbours of Yathrib Jews whom they heard

talking about the prophets and reciting their scriptures. The Jews often warned

them that a prophet was to come in the later times with whom they would ally

themselves and kill the heathens just as the people of ‘Ad and Iram were

massacred.3

“And when there cometh unto them a Scripture from Allah, confirming that in

their possession - though before disbelieved - and when there cometh unto them

that which they know (to be the Truth) they disbelieve therein. The curse of

Allah is on disbelievers.” (Qur’an 2:89)

Aus and Khazraj as well as other Arab tribes settled in Madina were heathens

like the idolatrous Quraysh and the rest of the Arabs. But unlike them, they had

become accustomed to the idea of revelation in the form of a scripture of

supernatural origin, prophecy, apostleship, inspiration, requital and the

hereafter. This was courtesy of their uninterrupted association with the Jews of

the city from whom they had business transactions, made war and peace, and lived

side by side. They had, thus, come to know the teachings of the prophets of old

and the reason why God sends them from time to time. This was of great advantage

to them, for, when they learned about the Apostle on the occasion of Haj at

Mecca, they at once grabbed the opportunity as if they were already prepared for

it.

 

Footnotes:

1. The two tribes of Aus and Khazraj had branches off from the tribe of Azd, belonging of Qahtan. The forefather of these tribes, Th’alaba b. ‘Amr, had migrated from Yemen to Hijaz after the destruction of Ma’arib Dam (120 BC) and settled in Medina
2. Fought in about 615 A.D.
3. Tafsir Ibn Kathir, Vol. I, p. 217

First Pledge Of ‘aqabah

At the pilgrimage the next year, twelve men belonging to the Ansars met the Apostle at ‘Aqabah. They pledged themselves to the Apostle vowing neither to commit theft nor fornication, nor to kill their children, to obey him in what was right, and to associate nothing with God. When these people left Madina, the Apostle sent Mus’ab b. ‘Umayr with them to teach the Qur’an to the people there as well as to expound Islam and instruct them about the religion; wherefore ‘Umayr came to be called “the reader” in Madina. He lived with As’ad b. Zurara and also led prayers.1

Footnotes:

1. Ibid., p. 434

The Beginning Of Islam Among The Ansar

The Apostle met some of the Ansars belonging to the Khazraj at ‘Aqabah’1 when he went to preach Islam to the tribes throughout the tenure of pilgrimage. He told them about Islam and called on them to serve God alone, reciting some Qur’anic verses in the process. As these people lived in Yathrib side by side with the Jews who often told them that an Apostle of God was soon to come, they said to one another: “by God, this is the same thing that the Jews informed us; lo, nobody should now get ahead of you.” Thereupon they accepted his teachings and embraced Islam. They also said to the Apostle, “when we left our people, conflict and hatred divided them more than any other. Perhaps God will unite them through you. We shall inform them to accept this religion of yours which has been accepted by us, and if God unites them on you, then no man shall be honored more than you.”2 These men returned to their homes after accepting Islam, where they told others about the Apostle and invited them to accept the new faith. Islam quickly spread in Madina until there was no home left of the Ansar wherein the Apostle was not mentioned.3

Footnotes:

1. ‘Aqabah means deep valley
2. Ibn Hisham, Vol. I, pp. 428-29
3. Ibn Hisham, Vol. I, pp. 428-29

The Risky Path Of Islam

The way leading to Allah and Islam was laden with grave danger and anyone who

wanted to walk the track had to be prepared to play with fire. Mecca had become

so unsafe and vulnerable for the Muslims that acceptance of Islam meant taking

one’s life in one’s hand.

The story of Abu Dharr Ghifari’s conversion to Islam as told by ‘Abdullah b.

‘Abbas shows how perilous it had become even to call upon the Apostle in those

days.

“When Abu Dharr heard of the advent of the Prophet, he said unto his brother:

‘Proceed to that valley and enlighten me about the man who claimeth to be a

prophet and to receive communication from Heaven. Listen to some of his sayings

and then return unto me.’ So the brother went forth, reached the Prophet and

heard some of his sayings. Thereafter, he returned to Abu Dharr and said unto

him: ‘I found that he enjoineth the highest principles of morality, and that his

speech is not poetry.’ - But (Abu Dharr) said: thou hast not been able to

satisfy me.

“Thereupon he took some provisions, together with an old water skin full of

water, and proceeded to Mecca. Then he went to the mosque (K’aba) and began to

look for the Prophet for he knew him not, and was reluctant to ask about him,

and thus he spent part of the night. Thereupon ‘Ali saw him and recognized the

same to be a stranger; and when Abu Dharr met ‘Ali, he went with him (to the

latter’s house). Until daybreak, neither of the two asked any questions of each

other. Then once again he (Abu Dharr) went with his waterskin and his provisions

to the mosque and allowed that day to pass ‘til evening without finding the

Prophet, although the latter saw him from there. Then he returned to his

resting-place. While in there, ‘Ali passed by him and said: “Is it not time that

a man should know his abode?” And his remarks made him rise and finally brought

him to his house, with neither of the two asking any questions of each other,

too. And on the third day ‘Ali did likewise, and he (‘Abu Dharr) stayed with

him. Thereafter (’Ali) said: “Will you not tell me what had brought you here?”

to which Abu Dharr answered: “I will do so only if you promise me that you will

guide me right”, whereupon ‘Ali agreed outright. After that, Abu Dharr told him

all. Then, ‘Ali said: “Behold, it is true, and he is indeed an Apostle of God!

Tomorrow morning, you follow me. If indeed I see any danger for you, I will stop

as if to pass water; but if I go on, then follow me and enter in whichever place

I do.” Abu Dharr did so, following ‘Ali until he finally found the prophet’s

house and entered in it together with him (‘Ali). Then he listened to some of

the Prophet’s sayings and embraced Islam on the spot. Thereupon the Prophet said

unto him: “Return unto thy people and inform them about me and await my

bidding.” Afterwhich Abu Dharr said: “ by Him in whose hand is my soul, indeed I

shall loudly proclaim the truth among them!”

Then he left and went to the mosque and called out at the top of his voice. He

proceeded to say: “I bear witness that there is no deity but God, and that

Muhammad (peace be upon him) is His Apostle”. Thereupon, the people of Mecca

broke upon him, beat him and then threw him into the ground. At such juncture,

Al-‘Abbas came, knelt down to see him and said to the people: “woe unto you,

know ye not that he belongeth to the tribe of Ghifar, and that your merchants’

road to Syria passeth through their country?” Thus, Al- ‘Abbas rescued him from

them. That incident did not stop Abu Dharr from doing the same thing again,

prompting the people (of Mecca) to impose themselves over him anew, whereupon

Al- Abbas came once more to his rescue.”1

 

Footnotes:

1. Bukhari, Section: Abu Dharr’s conversion to Islam

Tribes Invited To Islam

Thereafter the Apostle started contracting the members of different tribes who came to Mecca for the pilgrimage. He used to explain to them the doctrine of Islam and to solicit support in his mission. He often told the tribesmen. “O ye people, I have been sent to you as the messenger of God for asking you to worship Him, to call on you to associate nothing with Him and to renounce everything you have elevated as His co-equal. Believe in God and His Apostle and protect me until I have explained that which God has sent to me.”

Whenever the Apostle contacted any tribe and finished talking to it, Abu Lahab usually stood up to say, “O ye people, this fellow wants you to cast off your obedience to Al-Lat and Al-Uzza and your allies, the Jinn and to exchange your Gods from the wickedness and innovation he has brought. Don’t take orders from him nor pay any heed to him.1

Footnotes:

1. Ibn Hisham, Vol. pp. 422-23

Obligatory Prayer

On this occasion, God made fifty prayers a day obligatory for the Apostle and

his followers. The Apostle constantly implored God for the reduction of the

burden of prayers until the Lord was also pleased to limit these to only five

daily prayers. The Lord was also pleased to declare that whoever properly

performs these five prayers daily would be recompensed for all the fifty daily

prayers enjoined earlier.1

Footnotes:

1. Bukhari, Kitab-us-Salat

Real Significance Of Ascension

The ascension did not occur in a routine or ordinary run of things only to

demonstrate the profound phenomena of the Kingdom of God in the Heavens and the

earth to the Prophet of Islam. More than that, such prophetic journey of

tremendous importance alludes to a number of other significant and complex

realities of far-reaching concern to humanity. The two Surahs of Isra and An-Najm

revealed in connection with this heavenly journey indicate that Muhammad (peace

be upon him) was charged with the office of prophethood for both the Houses of

God, those in Jerusalem and Mecca, and was sent as the leader of the east and

the west or the entire human race ‘till the end of time. As the inheritor of all

the Prophets of old, he represented the fulfillment and consummation of

mankind’s religious development. His nightly journey from Mecca to Jerusalem

expresses, in a figurative way, that his personality conformed and alluded to

the oneness of Bait-ul-Haram1 and masjid-ul-Aqsa2. That all the prophets

arranged themselves behind him in the masjid-ul-aqsa shows that the doctrine of

Islam, preached by him, was final, universal and all-comprehensive--meant for

every class and section of human society throughout the ages.

The event is, at the same time, indicative of the comprehensiveness of the Holy

prophet’s apostleship, the place accorded to his followers in the great task of

humanity’s guidance and the distinctive character of his message.

Frankly speaking, the ascension of the Apostle represents a demarcation line

between the regional, limited and variable rules of divine guidance entrusted to

the prophets of old and the global, comprehensive and abiding principles of

faith conferred to the universal leader of human race. Had the Apostle been a

sectional or regional guide, a national leader, the savior of any particular

race or the restorer of the glory of any particular people, there would have

been no need to honor him with ascension to the heavens nor would he have been

required to perceive the hidden phenomena of the Heavens and the earth. Nor

would it have been necessary to create a new link between the celestial and the

earthly surface of the Divine Kingdom; in that case the confines of his own

land, his surroundings, environs and the times would have been sufficient

enough; and there would have been no need for him to divert his attention to any

other land or country. Neither his ascension to the most sublime regions of the

Heavens and to the “Lot-Tree of the Farthest Limit”3 nor even the nocturnal

journey to the far away Jerusalem, then in the grip of the powerful Christian

Empire of Byzantium, would have been necessary at all.

The ascension of the Apostle was a divine proclamation that he had nothing to do

with the category of national or political leaders whose endeavours are limited

to their own country and nation. For they serve the nations and races to which

they belong and are a product of their time, they serve the need of a particular

juncture. The Apostle of Islam, on the contrary, belonged to the luminous line

of the messengers of God who communicate the inspired message of Heaven to the

earth. They are links between God and his creatures. Their messages transcend

the limitations of time and space, race and color and country and nation, for

they are meant for the exaltation of man regardless of his color, race or

country.

 

Footnotes:

1. K’aba at Mecca
2. The Dome of Rock at Jerusalem
3. The Qur’anic expression Sidratul Muntaha (cf. Q 53:14) alludes to the shady lot-tree of Paradise. According to some of the earlier commentators of the Qur’an the divine writs are first sent to the lot-tree from where the angels bring it to earth.

The Ascension

It

was during this period that the Prophet found himself transported at night to

the K’abah and from there to the place of Solomon’s Temple in Jerusalem, where

Masjid-ul-Aqsa now stands. Then he was borne to the celestial regions where he

witnessed the seven heavens, met the prophets of yore and saw the remarkable

signs of divine majesty about which the Qur’an says:

 

“The eye turned not

aside nor yet was overbold, verily he saw one of the greater revelations of his

Lord.” (Qur’an 53:17-18.)

 

Occurrence of the event

at that time was meant to confer dignity upon the Apostle; it signified

something like viands of higher regale in order to console and alleviate the

feelings of distress caused to him by the persecution of the pagans at Ta’if.

After the Ascension incident, the Apostle told the people about his nocturnal

journey, but the Quraysh mocked him and shook their heads stating that it was

inconceivable and beyond the bounds of reason. When Abu Bakr saw the Quraysh

accusing the Apostle of falsehood he said, “what makes you wonder about it? If

he said this, then it must be true. By God, he tells me that the revelation

descends upon him from Heaven in a flash or in an instant during the day or

night and I testify for him. This is even more unimaginable and difficult than

what seems to astound you.1

Footnotes:

1. Ibn Kathir, Vol. II, p. 96, Ibn Hisham, Vol. I, p. 399

Journey To Ta’if

The death of Abu Talib signaled the beginning of a difficult period for the

Apostle. None of the Qurayshites dared touch the Apostle during the lifetime of

Abu Talib, but now the restraint was gone. In one instance, dust was thrown over

his head. And to make matters far worse, the Quraysh, moved by the desire to

impose themselves upon the apostle, insulted and mocked at him and made caustic

remarks on Islam. When the pagans persisted with their mockery and sarcasm and

resolute behaviour, the Apostle thought of going to Ta’if to seek the help of

Thaqif.1 The Prophet intended to invite them to Islam for he believed that they

would receive his message with sympathy. His expectation was apparently well

grounded as he had spent his childhood with Bani S’ad who were settled near

Ta’if.

Ta’if was a delightful city, only next to Mecca in its population and

prosperity, holding an important position in the Peninsula as alluded to in this

verse of the Qur’an.

“And they say: If only this Qur’an had been revealed to some great man of the

two towns (Mecca and Ta’if)?” (Qur’an 43:31) .

Taif was also a religious center since pilgrims from every part of the country

visit its so-called “temple of al-Lat” and, thus, it competed with Mecca in such

respect for the latter housed Hubal, the chief deity of Arabia. Ta’if was, as it

still is today, the summer resort of the Meccan aristocracy. An Umayyad poet,

‘Umar b. Rabi’a said about his beloved:

“Winter in Mecca, living in clover, In Ta’if she spends the summer.”

The inhabitants of Ta’if, endowed with diversified large farms and vineyards,

were wealthy and prosperous. They had become conceited and boastful embodying

the following description of the Qur’anic verse:

“And we sent not unto any township a warner, but its pampered ones declared: Lo!

we are disbelievers in that which ye bring unto us.

“And they say: We are more (than you) in wealth and children. We are not the

punished!” (Qur’an 35:34-35)

In Taif, the Apostle first met the chiefs and leaders of Thaqif whom he invited

to accept Islam. They were, however, rude and discourteous in their behaviour to

the Apostle. Not being content with their insolent reply, they even stirred up

some gangs of the town to harass the Apostle. These riff-raffs followed the

Prophet, abusing and crying and throwing stones on him, until he was compelled

to take refuge in an orchard. The Apostle consequently had to endure even more

troubles in Ta’if than he had to face in Mecca. These jerks based on either side

of the path threw stones at him until his feet were injured and smeared with

blood. These oppressions grievously dejected the Apostle, whereby being in such

a state of depression, a prayer citing his helplessness and pitiable condition

and seeking the aid of God spontaneously came thru his lips:

‘O Allah”, said the Prophet, “to Thee I complain of my of my weakness,

resourcelessness and humiliation before the people. Thou art the most merciful,

the Lord of the weak and my master. To whom wilt thou confide me? To one

estranged, bearing ill will, or, an enemy given power over me? If thou art not

worth on me, I care not, for thy favor is abundant upon me. I seek refuge in the

light of thy countenance by which all darkness is dispelled and every affair of

this world and the next is set right, lest thy anger should descend upon me or

thy displeasure light upon me. I need only thy pleasure and satisfaction for

only thou enablest me to do good and evade the evil. There is no power and no

might save in thee.”

The Lord then sent the angel of mountains who sought the Prophet’s permission to

join together the two hills between which Ta’if was located but the Messenger of

God replied, “No, I hope God will bring forth from their loins people who will

worship God alone, associating nothing with Him.”2

Moved to compassion by the grief of the Apostle, ‘Utbah and Shayba b. Rabi’a

sent for ‘Addas, one of their young Christian slaves, and told him to take a

bunch of grapes on a platter for the Apostle to which the bondman obeyed. While

in the apostle’s presence, Addas observed his kind demeanor that compelled him

to talk to him and instantly professed his faith in Allah and His Apostle.3

The Apostle then returned to Mecca where the Quraysh were as bitterly opposed to

him as ever, deriding, annoying and assailing him day after day.

 

Footnotes:

1. Authorities hold the view that the Prophet undertook the journey to Ta’if towards the end of Shawwal in the tenth year of Apostleship (Khatim un Naibyin by Sheikh Muhammad Abu Zuhra, Vol. I, p. 580)
2. Muslim, Kitab-ul-Jihad
3. Ibn Hisham, Vol. I, pp. 419-22, Ibn Kathir, Vol. II, pp. 149-53 Zad al-ma’ad, Vol. p. 302

Sparkling Symphony Of The Qur’an

Tufayl b. ‘Amr al-Daust was a prominent poet honored by the Arabs. When he came to Mecca, some of the Quraysh warned him against meeting the Apostle. They told him, as usual, that Muhammad (Peace be upon him) had created dissension among the Quraysh and so he had to be careful lest he should also fall under the Prophet’s evil spell. Tufayl relates: “By God, they were so insistent that I decided not to listen or speak to him. I went so far as to stuff cotton in my ears before going to the holy mosque. Suddenly, my eyes captured the Apostle who was offering prayer near me. I stood by his side and thus God caused me to hear something of his speech. It was beautiful and noble. I thought, that my mother might curse me, for I am a poet and the connoisseur for nothing good or evil in a speech can elude me. Why should anything prevent me from listening to his speech? If it is good, then I shall accept it, but if contrarily bad, I shall reject it.”

He met the Apostle at his house where he invited him to accept Islam and recited the Qur’an to him. Tufayl embraced Islam and went back to his tribe determined to preach the faith of God. He refused to do anything with his household members until they had also acknowledged God and His Apostle. All of them became Muslims and Islam spread thereafter in the tribe of Daus.1

Abu Bakr used to pray within his house. Not being satisfied with it, he further selected a place in the courtyard of his residence where he started offering prayers and reciting the Qur’an. Abu Bakr was tenderhearted and when he recited the Qur’an, shedding tears all the while, youths, slaves and women used to gather around him listening to his recitation. Now, the Qurayshite chiefs got alarmed at Abu Bakr’s recitation of the Qur’an so he sent for Ibn al-Dughunna who had pledged protection for Abu Bakr. When Ibn al Dughunna came, they said to him, “We accepted your pledge of protection for Abu Bakr on the condition that he prays inside his house but he has started praying and reciting in the open. We fear he might seduce our women and children. Now, if he agrees to offer his prayers secretly within his house, it is well and good, otherwise he should renounce your protection. We neither want to make you break your word nor can we allow him to do it openly.”

Ibn al-Dughunna informed Abu Bakr of what he had been told by the Quraysh, but he replied, “I renounce your guardianship; I am contented with the protection and custody of my Lord.”2

Footnotes:

1. Ibn Hisham, Vol. I, pp. 382-384
2. Bukhari, On the authority of ‘Aisha, Chapter. Hijrah.

1 Ibn Hisham, Vol. I, pp. 350-51

Soon after the end of the boycott, in the tenth year of his mission, the Prophet lost his uncle, Abu Talib and his loving wife, Khadija. Both were his protectors, tried and true helpers and devotedly attached to him. Their deaths meant a great loss to the Apostle who at that time was already destined to encounter as many adversities in succession soon thereafter.

Annulment Of The Decree

The pitiable condition of the exiles gave rise to a feeling of resentment against the ban confronting the gracious and genial sons of the desert. Hisham b. ‘Amr b. Rabi’a took the initiative to end the boycott. He was amiable and kindhearted, as well as highly esteemed by the Quraysh. He approached some other considerate and well-disposed persons and put them to shame for allowing tyranny to linger on. At last, Hisham, supported by four other persons agreed to stand together till the decree of boycott was cancelled. Then, when the Quraysh had assembled in the sanctuary, Zuhayr whose mother ‘Atika was daughter of ‘Abdul Muttalib, cried out to the people, “O ye people of Mecca, shall we eat and drink while Bani Hashim should die of hunger, unable even to buy or sell? By God I will not take rest until this cruel and unjust decree is torn into pieces.”

Abu Jahl tried to intervene but found everybody against him. Mut’im b. ‘Adiy then went up to tear the document into pieces but discovered that with the exception of the words “In Thy name, O Allah” the rest of the document had already been eaten up by white ants. (The Apostle had already told his uncle, Abu Talib, that God has given the white ants power over the document.)

The blighted document was, however, taken out and thrown away and thus ended the boycott and everything that was written on it. 1

Footnotes:

1. Ibn Hisham, Vol. I, pp. 350-51

In The Sh’eb Abi Talib

Bani Hashim and Bani Abdul Muttalib joined Abu Talib after the boycott was

enforced and withdrew to a narrow glen or wadi known as Sh’eb Abi Talib. It was

the seventh year of the Prophet’s mission. Abu lahab b. ‘Abdul Muttalib,

however, decided to join with the Quraysh, leaving his kith and kin covered by

the ban.

Weeks and months had passed, and the people of Hashim lived in misery and

hunger. The ban was so rigorously enforced that the Prophet’s clan was reduced

to eating acacia leaves and the cries of hungry children reverberated all over

the valley. The caravans passed peacefully through the streets of Mecca but the

Quraysh told the merchants not to buy from or sell anything to the two forsaken

clans. This resulted to the prices being pegged so high that it was extremely

impossible for the beleaguered people to purchase even their basic necessities.

The decree of proscription lasted for three years --- and for the same number of

years Bani Hashim and Bani ‘Abdul Muttalib lived in exile and endured the

hardships of a blockade. But not all Quraysh people were utterly humiliated and

deprived. Those of them who were good-natured and kindhearted occasionally

supplied food secretly to the exiles. However, the Apostle never ceased

preaching the message he had brought to his own people, and, even towards

others, whenever he got the opportunity. Bani Hashim on their part, endured

every trouble with exemplary patience and fortitude.

 

Boycott Of Bani Hashim

The spread of Islam among the tribes further aggravated the resentment of the Quraysh. They came together and decided to draw up a decree ostracizing Bani Hashim and Bani ‘Abdul Muttalib. It was decided that nobody should marry the women of these two clans nor give their women to them in marriage; neither should buy from nor sell to them. Having solemnly agreed to these points, the agreement was put into writing and the parchment was hung in the K’aba in order to give it a religious sanction thereby making it mandatory for all.

‘umar Embraces Islam

Islam was then further strengthened by the conversion of ‘Umar to the truth

brought by the Apostle of God.

‘Umar was one of the nobles of the Quraysh, broad-shouldered, tall and brave. He

was feared and respected by all. How the Apostle wished that he should accept

Islam, as he often prayed to God for showing him the right path.

Fatima bint al-Khattab, the sister of ‘Umar, accepted Islam and shortly

thereafter, her husband Sa’id b. Zayd, too, followed suit. But both kept it a

closely guarded secret since they feared the violent inclination of ‘Umar’s

nature. They knew that ‘Umar was a zealous adherent of his forefathers’ religion

and carried a bitter aversion to the new faith in his bosom. Khabbab b. Aratt

secretly taught the Qur’an to Fatima bint al-Khattab after her conversion.

‘Umar planned to murder the Apostle. One day he sallied forth, with a sword

hanging from his neck to find out the house near as-Safa where the Apostle and

his companions were reported to have assembled. Nu’aym b. ‘Abdullah, who

belonged to ‘Umar’s tribe of Bani ‘Adiy and who had already acknowledged faith

in the Prophet, happened to see ‘Umar along the way, armed and fiercely heated.

He asked, “Umar, where are you going?”

“I seek Muhammad,” was ‘Umar’s reply, “and I will slay him; he has forsaken our

religion, shattered the unity of the Quraysh; ridiculed them and vilified their

gods. Today I will settle the matter once and for all.”

“Anger has blinded you,” retorted Nu’aym, “would it not be better to set your

own family in order?”

‘Umar was taken aback. He asked, “And who are they in my family?”

Nu’aym replied, “Your brother-in-law and cousin Sa-id b. Zayd and your sister

Fatima. They have given faith to Muhammad (peace be upon him) and accepted his

religion. Better deal with them first.”

‘Umar immediately hurried on to the house of his sister. Khabbab was at that

time reading the Surah Ta Ha1 to the couple from a manuscript he had with him.

When they caught the footsteps of ‘Umar, Khabbab hid himself inside a small room

whereas Fatima instantly concealed the manuscript beneath her thigh. But as

‘Umar had already heard Khabbab reciting the scripture, he demanded on entering

the house, “What was this nonsense murmur that I heard?’

“Nothing”, both answered, but “what have you heard?”

“Yes, I accidentally discovered,” continued ‘Umar angrily. “I know that both of

you have joined the sect of Muhammad.” With these words, ‘Umar threw himself

upon his brother-in-law. Fatima rushed in to save her husband, but ‘Umar struck

her hard and wounded her.

All this happened abruptly, but now, both husband and wife boldly and openly

asserted: “yes, we are Muslims; we believed in Allah and His Apostle; do

whatever you will.”

‘Umar saw the blood flowing from the wound he had inflicted on his sister; his

anger gave in to shame coupled with admiration for her courage. Cooled down, he

asked for the manuscript that he had heard Khabbab reading. He said “show me the

manuscript. I want to know what Muhammad has brought.” In reality, ‘Umar knew

the art of reading and writing.

Fatima, however, replied, “I fear what you might do with it.”

“Umar promised, with solemn assurance, not to destroy it. Fatima, too, thought

that he might change his views after reading the scripture. She said to him

politely but firmly, “My brother, you are unclean because of your polytheism,

and only the pure can touch it.” ‘Umar rose and took a bath. His sister then

gave him the pages on which Surah Ta Ha was written. He had read only a few

lines when he exclaimed in amazement,

“How noble and sublime is this speech!”

Thereupon Khabbab came out of his concealment and said, “O ‘Umar, by God, I hope

that Allah would bless you with His Apostle’s call; for I heard him just last

night imploring earnestly; O Allah, strengthen Islam by Abul Hakam2 or ‘Umar b.

al-Khattab. Now, ‘Umar have some fear of God.”

‘Umar asked Khabbab to lead him to the Apostle so that he might accept Islam. On

being told by Khabbab that the Apostle was in a house at as-Safa with his

companions, ‘Umar immediately took his sword and headed for him. When ‘Umar

knocked at the door indicated by Khabbab, one of the companions got up through a

chink in the door to be sure of the newcomer. Seeing‘Umar with his sword on, he

hurried back appalled to report, “Apostle of Allah, ‘Umar b. al-Khattab is here

armed with his sword.”

Hamza intervened to say, “let him in. If he comes with a peaceful intent, then

it is alright, but if not, therewith we will kill him with his own sword.” The

Apostle ordered the companion to open the door for ‘Umar to enter and thus join

them.

As ‘Umar entered the door, the Apostle went forth to meet him in the room. He

seized his cloak and pulling it rather violently, said to him, “What for have

you come, O son of Khattab? By God, I see that some calamity is to befall you

before you have the final summons.”

But ‘Umar replied submissively, “O Messenger of Allah, I have come to attest my

faith in Allah and His Apostle and what he has brought from God.”

The Apostle raised the cry of Allah-O-Akbar so loudly that all the companions

present in the house came to know that ‘Umar, had just accepted Islam. 3

‘Umar’s conversion was a turning point in the fortunes of Islam as it made

Muslims feel all the more confident and strengthened. Hamza had already accepted

Islam beforehand, and now with ‘Umar’s conversion, the Muslims knew that it was

likely to send the Quraysh in jitters. They were particularly embittered on

learning of ‘Umar’s conversion. The Muslims were thus right in their reckoning

for none of those who had embraced Islam in the past made such a stir nor

created such a tense excitement and impact as did that of ‘Umar’s.

‘Umar proclaimed his faith publicly. As soon as the Quraysh came to know about

it, they drew the sword against ‘him but found the same prepared to take the

course. Ultimately, with his inherent might, the people who valued their lives

did not dare to put up a clash with ‘Umar but decided rather to keep their hands

off him.4

 

Footnotes:

1. 20th Chapter of the Qur’an
2. Abu Jahl
3. Ibn Hisham, Vol. I, pp. 342-46
4. Ibn Hisham, Vol. I, p. 349

Discomfiture Of The Qurayshite Emissaries

“Truly, this and what Jesus brought are traditions from the same Heavenly

light”, said Negus. Then turning to the envoys of the Quraysh he continued, “You

may go. By God, I shall never give them up to you.”

Now, the shrewd poet ‘Amr b. al-‘As hurled his last shot, and what a deadly shot

at that for he said, “O King, they assert a dreadful thing about Jesus which is

even unwholesome to repeat before thee.”

Negus demanded from J’afar, “What do you say about Jesus?”

J’afar b. Abi Talib replied, “we say about which our Prophet has taught us. He

was a creature of God and His Prophet, as well as His Spirit and His Word, which

was cast unto the blessed Virgin Maryam.”

Negus took a straw from the ground and said, “By God, Jesus, son of Mary, does

not exceed what you have said by the length of this straw.”

Negus treated the Muslims with honor and pledged his protection to them. Both

crestfallen envoys of the Quraysh had to leave Abyssinia in great shame while

the Muslims lived there in peace and security.1

 

Footnotes:

1. Ibn Hisham, pp. 334-38

J’afars Portrayal Of Islam And Ignorance

J’afar’s b. Abi Talib, the cousin of the Prophet, then rose to explain what the King had asked. He said:

“O King, we were an unenlightened people plunged in ignorance. We worshipped idols, we ate dead animals, and we committed abominations: we broke natural ties, we mistreat our neighbors and our strong exploit the weak. We thus lived that way, until God raised among us an Apostle, of whose noble birth and lineage, truthfulness, honesty and purity we were aware. He invited us to acknowledge the Unity of God and to worship Him, and to renounce the stones and idols our forefathers and we ourselves used to venerate. He enjoined us to speak the truth, to redeem our pledges, to be kind and considerate to our kins and neighbors; he forbade us to refrain from every vice, bloodshed, shamelessness, lies and deceit; and asked us neither to encroach upon the substance of orphans nor to vilify chaste women. He commanded us to pay divine homage to Allah alone and never associate ought with Him; he ordered us to offer prayers, to pay the poor-due, to observe fast (thus enumerating other injunctions of Islam). We acknowledged his truthfulness and believed in him; we followed him in whatever he brought from God; and we worshipped only One God without associating ought with Him; we treated as unlawful what he forbade and accepted what he made lawful for us. From then on, we were estranged from our own people such that they persecuted us, tried to seduce us from our faith and forced us to take back our idols for our God; and they compelled us to return to the abominations we used to commit earlier.

“So when they tortured and held us under their tyranny and stood between us and our religion, we fled to your country, having chosen you above others for our refuge. We have come here, O King, to your country seeking your protection and we do hope that we shall not be dealt with unjustly.”

Negus listened patiently to J’afar b. Abi Talib. Then he asked J’afar if he had something brought by his Prophet from God.

J’afar replied in the affirmative. Negus asked him to recite the same. Thereupon J’afar recited the opening verses of Surah Maryam.1 Negus wept until his beard was wet, as the bishop sobbed until their scrolls were moistened with their tears, too .

Footnotes:

1. 19th Chapter, “Mary”

QURAYSH PURSUE THE MUSLIMS

The news that the Muslims were living in peace in Abyssinia reached Mecca making the Qurayshites all the more depressed and discouraged. So they decided to send ‘Abdallah b. Abu Rabia and ‘Amr b. Al ‘As b. Wail as their emissaries, laden with choicest presents of Mecca for Negus, his nobles and chiefs, to get the exiles back from Abyssinia. The agents of the Quraysh first bribed the courtiers of Negus with their presents to espouse their cause before the king, then they presented these gifts to him and said:

“Some foolish young men of our tribe have taken refuge in Your Majesty’s country. They have abandoned their own religion but neither accepted yours, and have invented a new faith which neither of us know. Our nobles, (who are their elders and guardians) have sent us to Your Majesty so we could get the exiles back from you, for they are closer to them and that they know their faults.”

The bodyguards of Negus who heard this whispered to him in chorus, “They are correct, surrender the refugees to them”. But king Negus was enraged; he disliked to forsake those who had sought his shelter.” He said, “no, by God, I will not surrender them”. Thereafter, he summoned the Muslims to his court in the presence of his bishops, and asked the muslims: “ what is that religion for which you have forsaken your people, and neither accepted my religion nor any other?”

Muslims Migrate to Abyssinia

The Apostle saw his followers standing up to their convictions in spite of persecutions, and his heart was laden with grief. And since he could do nothing to protect them, he advised them to migrate to the country of the Christian ruler, Negus of Abyssinia, who was reputed to be just and kindhearted. It was a friendly country, said the Apostle, where the Muslims could stay until such time as God relieved them of their distress.

Thereupon, ten Muslims left Mecca for Abyssinia. This was the first migration in Islam, where ‘Uthman b. Maz’un was elected as the leader of this first batch of emigrants. After them J’afar b. Abi Talib departed from Mecca, then a number of Muslim followed suit, one after another; some went alone while others took their families with them. A total of eighty-three persons are reported to have fled to Abyssinia.1

Footnotes:

1. Ibn Hisham, Vol. Pp. 320-21

 

Proposal of ‘Utba To the Prophet

The number of the Prophet’s followers increased daily, threatening to turn

the tide against Quraysh who as a tribe, chose to stay at the other end of the

spiritual spectrum and therefore, took the situation as highly embarrassing. But

they were unable to do anything to alter the tide of Islam. ‘Utba b. Rabia, the

old and wise aristocrat of the Quraysh realized that he must find a way to patch

up the differences with the Apostle. He consulted the Quraysh to make some

concessions with the Apostle so that he might give up his mission. The Quraysh

felt that it was a workable proposition and allowed him to negotiate with the

Prophet on their behalf.

‘Utbah went to the Apostle and sat by his side. Then he said, “O my nephew, you

know the worthy position you enjoy among us. But you have created a rift in your

people by ridiculing them, insulting their gods as well as their religion,

declaring their forefathers as heathens and denying their customs. Now, listen

to me, I will offer you some proposals that will hopefully include one which

will merit your acceptability.”

“O Abu Walid,”1 replied the Prophet, “go on, I am listening.”

‘Utbah continued, “My Nephew, if you want to have wealth by what you preach, we

will collect enough of it that you will be the richest of us. If you desire

honor, we will make you our chief and leave every decision to your choice. If

you aspire for kingship, we will recognize you as our monarch. And if you are

possessed of a ghost or a jinn for which you have no remedy, we will find a

competent physician for you and spend our wealth lavishly until your health is

completely restored.”

The Apostle listened patiently. When ‘Utbah had finished talking, he asked him,

“ is it all that you have to say”? , to which ‘Utba replied “ yes”.

“Now listen to me,” said the Prophet. “In the name of God, the Compassionate,

the Merciful, and he continued to recite Surah Fussilat,2 ending the recitation

at prostration,3 putting his hands behind him and leaning on them. The

recitation ended, the Prophet prostrated and then said to ‘Utbah, “Abul Walid,

you have heard what you heard, now it is for you to decide.”

As the Quraysh saw ‘Utbah returning, they said; “Honestly, he comes with an

altered expression of his face.” And, when he finally came, they asked him what

had happened.

“I have heard a discourse the like of which I had never heard before. I’ll swear

to God, O Quraysh, that it is neither poetry, nor spells, nor witchcraft. Take

my advice and leave this man alone.” The Quraysh berated ‘Utba, and said, “now

you may do whatever you think fit.”4

 

Footnotes:

1. Father of Walid. The Arabs called the elders by the name of their sons.
2. Surah 41, Chap. ‘They are expounded
3. Verse 37
4. Ibn Hisham, Vol. I, pp. 293-94

Hamza Accepts Islam

Once, Abu Jahl happened to pass by the Prophet near the mount of Safa. He insulted the Apostle and heaped all manners of indignities upon him but the Apostle of God did not mind at all. After a little while, Hamza returned from a hunting spree with his bow hanging by his shoulder. Hamza was essentially a warrior, the bravest and the most courageous amongst the Quraysh. A slave woman belonging to ‘Abdallah b. Jad’an told him what had happened to his nephew. Hamza angrily turned back to the holy Mosque where Abu Jahl was sitting with his friends. Going straight to Abu Jahl, Hamza proceeded to strike his bow upon his head, saying, “Would you dare to insult and abuse him when I follow his religion and say what he says?” Abu Jahl kept quite while Hamza, returning to his nephew, declared himself a convert to Islam. The Quraysh were put to a great loss by the conversion of a man of unquestionable character and legendary courage.1

Footnotes:

1. Ibn Hisham, Vol. I, pp. 291-92

Heartlessness of the Quraysh

The persecutors of the Apostle were consumed by a rancor disregard for every consideration of Humanitarianism and kinship; their torture was embittered by the refinements of cruelty; and their misbehavior and unmannerliness was lax and ineffective enough to pollute the sacred asylum held as the holiest sanctum by the Arabs.

One day while the Apostle was praying at the Ka’bah, a company of the Quraysh occupied their places in the sanctuary. ‘Utba b. Abu Mu’ayt brought the fetus of a camel from somewhere and when the Apostle prostrated in prayer, he laid it on his back and shoulders. The Messenger of God remained in prostration until his daughter Fatima came running and threw it off him. She called down evil upon the one who had done it and the Prophet also joined her in the condemnation.1

Footnotes:

1. Bukhari

Quraysh In A Fix

As the enmity of persecutors increased, so did the number of the Apostle’s followers. The Quraysh were baffled at how to stop the people from taking the Prophet and his teachings seriously; at how to make them hold aloof to him and thus finally disregard him. Mecca was a commercial center frequented by tribes from far and near, and during the Haj, or when it is about to come, more of them were to come again. The people coming to Mecca had somehow to be kept at a distance from the Apostle, lest they should hear his sermons and digest his words, or that they may contemplate or reflect and meditate upon them. They went to Walid b. Al-Mughira, who was old and a man of standing, to seek his advice. He said, “O people of Quraysh, the time of Haj has come around when delegations of the Arabs will come here. They have all heard about this man (the Prophet), so agree upon a common ground hence you do not contradict one another and each one of you says the same thing.” Different suggestions were put forward but Walid was not satisfied. At last, he was asked to suggest some way out. Thereupon he said, “The most convincing thing in my opinion would be that all of you present him as a sorcerer. You should say that he has brought a message through which he creates a rift between fathers and sons, or where brothers fall out from brothers, as well as husbands part ways with their wives and that families break up under his influence.”

The Quraysh came back agreeable to the stratagem suggested by Walid. They sat on different paths when the time of Haj commenced, warning everyone to keep clear of Muhammad (Peace be upon him), repeating what they had already agreed to tell them.1

Footnotes:

1. Ibn Hisham, Vol. I, p. 270

Sufferings of Abu Bakr

One morning Abu Bakr made bold move to invite a gathering of the heathens to the true faith in God and His Apostle but they fell upon him furiously and beat him mercilessly. ‘Utba b. Rabia inflicted such severe injuries to his face with a pair of shoes that one could no longer distinguish the eyes from the nose of his swollen face.

Abu Bakr fell unconscious and was brought to his house by Banu Taym, his kinsmen, in a precarious condition, his life hanging by a thread. He regained consciousness late in the afternoon, but even then, the first thing he asked was whether the Prophet was well and safe! His relations with the prophet rebuked him (for his concern for the Prophet, on whose account he had to suffer so grievously). Then, hardly raising his voice, he repeated his question to Umm Jamil, who had also accepted Islam. Umm Jamil motioned towards his mother who was standing near her, but Abu Bakr insisted on knowing about the Prophet, saying that there was no harm on telling him in her presence. At last, Umm Jamil told him that the Prophet was fine, but Abu Bakr would not be satisfied until he had himself seen the Apostle. He said, “I have taken a vow that I would not take anything until I have seen the Prophet myself.” The two women waited until everybody had departed and then they brought Abu Bakr to the Prophet who was moved to see his pitiable condition. The Prophet prayed for his mother and invited her to accept Islam. It is reported that she readily pledge her trust in the Apostle of God.1

Footnotes:

1. Ibn Kathir, Vol. I, pp. 439-41.

Ill-Treatment of the Prophet by his People

 The efforts of the Quraysh to seduce the Prophet’s companions from

their religion failed miserably, `nor did they succeed in stopping the Prophet

from preaching his religion fearlessly. The Qurayshites were first annoyed and

agitated, and then dismayed by the expanding community of Muslims, they stirred

up against him, calling him a liar, a sorcerer, a segregator and a poet; they

insulted and abused him and started harassing him in every respect.

The notables of Mecca had assembled one day in Hijhr1 when the Prophet was

suddenly seen coming in the Holy Sanctuary. As he passed by them walking around

the Ka’ba, they sneered at him and made sarcastic remarks. They offended him

similarly for the second and then for third time that he passed by them. Now,

the Prophet stopped and said: “Will you listen to me, O Quraysh? By Him who

holds my life in His hand I bring you great slaughter.” All of them were

thunderstruck by these words to the point that it compelled others to address

him graciously and thereafter made amends for their rudeness.

The next day when they had assembled in the Hijhr, the Prophet appeared once

again. The Qurayshites, who were humiliated because of the incident the day

before, drove to him in unison. While they mobbed him thus, one of them pulled

the sheet of cloth hanging round his neck, which nearly choked his throat. Abu

Bakr, who was present at that moment, severed them from the prophet by thrusting

himself in between them. And with tears in his eyes he cried, “Would you kill a

man simply because he acknowledges that Allah is his Lord?” Hearing this, they

shun the Prophet but fell upon Abu Bakr dragging him by his hair and beard.

At another time, the Apostle even had to face a worse ordeal throughout the

whole day. Whomsoever he met, whether freeman or slave, cursed or vilified him

or tried to hurt him in any way. He returned to his house and wrapped himself up

because of the torments he had to endure that day. Then it was that God revealed

to him the opening verse of the Chapter “The Enshrouded One” - ‘O thou wrapped

up in thy cloak, Arise and warn.”2

 

Footnotes:

1. Hijr, also known as Hjir Isma’il, is the open space between the K’aba and a semicircular wall to its west, the two extremities of which are in line with the northern and southern sides of the Ka’ba. The wall bearing the name of Hatim was raised to mark the original length of the Ka’ba because the Quraysh had, while reconstructing it before the advent of Islam, reduced the length owing to paucity of funds.
2. Ibn Hisham, Vol. I, pp. 289-91 and Bukhari

Persecution Begins

The Apostle continued to preach the message of God as vigorously as before.

The Meccans were now desperate of forcing Abu Talib to give up Muhammad (Peace

be upon him) and there was nothing that they could do to stop him. Their anger

swelled such that they started inciting the tribes against those who had

accepted Islam but had nobody to protect them. Every tribe asserted themselves

on the Muslims amongst it; beating and putting them under chains, denying them

food and water and forcing them to lie on the burning sand and under the

scorching heat of the sun of Saudi Arabia.

Bilal was a slave who had embraced Islam. Umaya b. Khalaf, his master, used to

bring him out at noontime and throw him on his back into the hot sand. He

ordered to place a great rock on the chest of Bilal and then he would say to

him, “No, by God, you will lie here till you die or deny Muhammad and worship

Al-Lat and Al-Uzza.” Bilal endured the affliction, crying, “One,One”.

Abu Bakr once saw Bilal being tortured by his master. Sensing the servant’s

conviction, he brought a tougher and stronger black slave in lieu of Bilal’s

freedom.1

Ammar b. Yasir and his parents had accepted Islam. Bani Makhzum used to take

them out in the full glare of the sun at the hottest part of the day and then

take them to task for their faith. If the Prophet passed by them, he used to

advise them: “Patience, O family of Yasir, patience. Your destination is

paradise.” They endured all persecutions until ‘Bani Makhzum killed Ammar’s

mother for she refused to renounce Islam.2

Mus’ab b. ‘Umyr was the most well- dressed young man of Mecca. Mus’ab’s mother,

who possessed a handsome fortune, had brought him up in the life of luxury. He

used to put on the costliest clothes perfumed with the best scent and always had

his shoes imported from Hadramaut, then famous for manufacturing leather goods.

The Apostle is reported to have once remarked about him: “I had not seen any

young man in Mecca more handsome and far well-dressed or who had been brought up

with more grandeur and comfort than Mus’ab b. Umayr.” He came to know that the

Apostle preached a new religion in the house of Arqam. ‘Umayr’s curiosity took

him there but he came back as a true believer in Islam. He did not, however,

declare his faith and kept on meeting the Apostle secretly. ‘Uthman b. Talha

once saw him performing the prayer and disclosed his secret to his mother and

other tribesmen. The result was that he was seized and imprisoned, and remained

in fetters until the Muslims first migrated to Abyssinia. When he returned from

Abyssinia along with the other refugees, he was completely a changed man. His

daintiness and elegance was given up in favor of such a rugged simplicity that

his mother had to leave him alone instead of rebuking him.3

Scared of the violent temper then prevailing against the Muslims in Mecca,

others had sought the protection of their friends who were still polytheists.

One of them was ‘Uthman b. Mazun who was under the protection of Walid b. Al-Mughira,

but as he felt ashamed of being shielded by anyone other than God, he renounced

the protection of Walid. Shortly thereafter, he had a heated argument with a

polytheist who slapped him so hard on his face that he lost an eye. Walid b. Al-Mughira

was present during the incident afterwhich he told him:‘Uthman, “By God, O son

of my brother, your eye was secured against this injury and you were

well-protected.” “Nay, by God,” replied ‘Uthman b. Maz’un, “the eye that is

still unhurt longs for what happened to the other for God’s sake. O ‘Abdu Shams,

I am here in the vicinity and shelter of one who is exceedingly superior to you

in honor and glory.”4

When ‘Uthman b. ‘Affan accepted Islam, his uncle Hakam b. Abi al-As b. Umayya

tied him securely with a rope and said, “Have you renounced the faith of your

fathers for a new religion? By God, I will not release you until you abandon

this belief.” ‘Uthman firmly replied, “By God, I will never give it up.” The

firmness of ‘Uthman in his conviction ultimately led Hakam to unshackle him.”5

Kahbbab b. Al-Aratt, a companion of the Prophet, related his own story: “Some

louts of the Quraysh came one day and seized me. Then they kindled a fire and

dragged me into it, while a man kept me down by stomping on my chest.

Khabbab then bared his back which had white leprous spots.6

 

Footnotes:

1. Ibid., pp. 317-18
2. Ibid., pp. 319-20
3. Tabaqat Ibn S’ad, Vol. III, p. 82; Isti’ab, Vol. I, p. 288
4. Ibn Hisham, Vol. I, pp. 370-71
5. Tabaqat Ibn S’ad, Vol. III, P. 37
6. Tabaqat Ibn Sa’d, Vol. III, 117

Abu Talib’s Anxiety

The Apostle was now the much-talked about problem among the Quraysh. They conferred and consulted one another how to face the danger that the Prophet with his sweet tongue portended before them. At last, the leading men of the Quraysh approached Abu Talib and said to him, “O Abu Talib, you are old and we hold you in high esteem. We had asked you to restrain your nephew but you did nothing. By God, we cannot tolerate any longer that our fathers should be denounced, that we should be labeled ignoramuses and frivolous and our gods insulted. Either you must stop him or we will fight both of you, until one of us perishes.”1

The old leader of Mecca remained deep in thought, distressed at the rift with his people and their hostility but he was not willing to desert his nephew nor give him up to his enemies. He sent for the Apostle and said, “Son of my brother, your people came to me and threatened me with dire consequences if you continue to preach your religion. Spare my life and yours and do not impose on me a burden greater than I can bear.” The Apostle thought that his uncle was no longer willing to shield him, that he intended to give him up. He answered, “O my uncle, by God, if they were to place the sun in my right hand and the moon in my left, and ask me to abandon this course, I would not turn from it until God makes it victorious or I perish therein.”

Tears flowed from the eyes of the Prophet. With a heavy heart, he got up to depart. But, Abu Talib could not look at his nephew’s sorrow. Before he had reached the threshold, Abu Talib cried out, “Come back, my nephew.” And when he returned, Abu Talib said, “Go where you please and say what you will. By God, I will never deliver you to your enemies.”2

Footnotes:

1. Ibn Hisham, Vol. I, pp. 256-66
2. Ibn Hisham Vol. I. pp. 265-66

Begining of Persecution

The Apostle of God preached Islam openly in the streets of Mecca, yet the Quraysh remained cool and indifferent to him; neither did they turn against him nor did they ever feel that their Religion was at stake. They did not even care to refute the Prophet but when he started talking critically of their gods, they felt offended and decided to oppose him. Muhammad (Peace be upon him) would have been at the mercy from the radicals of the merchant’s republic of Mecca, but Abu Talib, the Prophet’s uncle, continued to treat him kindly and stood up in his defense. And, the Prophet, equally determined to actively propagate his new faith, continued to call the people to Islam. Nothing could stop the Prophet from preaching the commands of his God, in the same way that nothing could also dissuade Abu Talib to withdraw his protection from the nephew he loved more than his sons.

A Cogent Argument

Absolute truthfulness and dependability of the messenger of God constitute the first and the most essential factor for the acceptance of his mission. The question posed by the Prophet was thus meant to obtain a confirmation of these qualities from his audience. This done, he said to them, “Well, I am a warner to you before a severe condemnation overtakes you.” The Prophets of God are endowed with the knowledge of mute realities that are neither perceptible nor acceptable in human parlance. The way the Prophet had tried to explain them the concept and essence of apostleship was the most trenchant and effective method that could have been employed for the purpose. This was certainly the easiest as well as the best method to convey an accurate impact and significance of Prophethood, wherein the allegorical mode of expressing such a complex reality was without parallel in the teachings of any other prophet or founder of religion.
The words of the Apostle so struck the Quraysh that they stood silent and still. Abu Lahab, at last, took courage and exclaimed, “May you perish! Is it for this that you have brought us here?1

Footnotes:

1. Ibn Kathir, pp. 455-56, related on the authority of Ibn ‘Abbas and cited from the Musnad of Ibn Hanbal. Bukhari and Muslim have also related Traditions with a similar purport from al-Amash.

On Mount Safa

Three years had elapsed from the time the Apostle had received the first revelation but he had remained a silent preacher. He was now commanded to announce it openly:

“So proclaim that which thou art commanded, and withdraw from the idolaters.” (Qur’an 15: 94)

“And warn thy tribe of near kindred, and lower thy wing (in kindness) unto those believers who follow thee.” (Qur’an 26:214-15). And say: Lo! I, even I, am a plain warner.”(Qur’an 15: 89)

It was an order to show himself to peoples of the world. The Apostle ascended the heights of mount Safa and cried aloud: “Ya Sahabah”. The Arabs were already familiar with the call, which was meant to summon them for facing a surprise attack by the enemy. The alarming call made the whole of the Quraysh come quickly round the Apostle while those who were unable to go themselves, sent others to deputize for them. Looking down at the men who waited with their eyes strained at him, the Messenger of God said to them:

“O sons of ‘Abdul Muttalib! O sons of Fihr: O sons of K’ab! If I tell you that horsemen were advancing to attack you from the other side of this hill, would you believe me?” The Arabs were practical-minded, possessing a keenly logical outlook, which admitted no ifs, or buts. They saw the man whom they had always found, on every occasion, candid, honest and dependable, standing on the summit, having a full view of both the sides of the hill. They had, on the other hand, the rear of the hill concealed from their view. Given their intelligence and understanding, experience with the man addressing them, and the entirety of their own sane and sound mind led them to only one conclusion. They unanimously replied, “Oh yes, we would surely believe you.”
 

Flower Of Quraysh Find Credence

The persuasive businessman began to win over the elite of the Quraysh to

place their trust in the mission of the Prophet. Those who accepted Islam at the

invitation of Abu Bakr included ‘Uthman b. Affan, Zubayr b. Al ‘Awwam, “abdul

Rahman b. Auf, S’ad b. Abi Waqqa and Talha b. ‘Ubaydullah. Abubakr brought all

of them to the prophet upon whose hands they embraced Islam.1

Slowly, the mission of the Prophet was made known to other respectable citizens

of Mecca and some of them who followed after the first eight were:

Abu ‘Ubayda b. al-Jarrah, Al-Arqam, ‘Uthman b. Maz’un, ‘Ubaydah b. al-Harith b.

Abdul Muttalib, Sa’id B. Zayd, Kahbbab b. Al-Aratt, ‘Abdallah b. Mas’ud, ‘Ammar

b. Yasir, Suhayb b. Sinan and others.

People now began to accept Islam in large number; they came in throngs from

different tribes and families until the news spread throughout the city that

Muhammad (Peace be upon him) taught some sort of a new faith.2

 

Footnotes:

1. Ibid., Vol. I, pp. 150-51
2. Ibn Hisham, p. 262

Abu Bakr Accepts Islam

Acceptance of the Prophet’s faith by Abu Bakr b. Abi Quhafa, after Zayd, was of no mean significance. This merchant of sociable nature was known for his moderation and prudence, good character and kindliness, and enjoyed a still greater reputation for his wide knowledge of the genealogy of the Quraysh and expertise in commerce. He began to preach the truth that he had affirmed himself to all those that he had relied upon including those who are associated with him or those who came to seek his company.1

Footnotes:

1. Ibid., Vol. I, pp. 249-59

Alih B. Abu Talib & Zayd B. Harith

Ali B. Abi Talib was the next to enter in the fold of Islam. He was then a youth of ten years, and had been brought up under the guardianship of the Prophet since his early childhood. The Apostle had taken the charge of ‘Ali from his uncle Abu Talib, and kept him as a member of his family since the time a grievous famine befell Quraysh.1 The third accession to Islam was made with the conversion of Zayd b. Haritha2 (who was a freeman of the Prophet and whom he had adopted as his son).

Footnotes:

1. Ibn Hisham, Vol. I, p. 245
2. Ibn Hisham, Vol. I, p. 247

Khadijah Accepts Islam

Khadijah, the Apostle’s wife, was the first believer in the new faith. She had the opportunity of being his companion and helper, his consort and supporter. She always stood behind him, consoling and giving him support against all those who denied and scorned him. She tried to relieve his apprehensions and encouraged him by reinforcing her trust in him.

Prediction of Waraq B. Nawfal

Khadija had tried to comfort and encourage her husband on account of what she

thought was correct or on the basis of her own knowledge and understanding. But

the matter was serious, crucial and imperative. She had no peace of mind until

she had consulted someone knowledgeable of the revealed religions, their history

and scriptures, as well as the biography of the earlier prophets of God. She

wished to know for sure what had befallen her husband.

Khadija knew that Waraqa b. Naufal was the man who could clarify the matter. She

took the Apostle to Waraqa and when the Prophet told him what he had seen and

heard, Waraqa cried out, “Verily by Him in whose hand is Waraqa’s soul, lo, thou

art the Prophet of this people. There hath come unto thee the greatest Namus,

(Archangel Gabriel) who came unto Moses aforetime. A time will come when thou

wilt be called a liar, thy people wilt maltreat thee, cast thee out and fight

against thee.” The Apostle was surprised to hear Waraqa’s premonitions for his

fellow citizens had always received him with courtesy and esteem. They addressed

him as the trustworthy and honest. Holding his breath in amazement, he demanded

from Waraqa, “What! Will they expel me?” “Yes”, replied Waraqa, “For no man has

ever brought anything like what thou hast brought without being opposed and

fought by his people, which hath always been so. If I live to see that day, I

shall stand by thee.”1

The Prophet waited, day after day, but no revelation came for a long time. Then,

it reached again to the Apostle and so the revelation of the Qur’an began to

manifest in quick succession and endured throughout the entire period of

twenty-three years.

 

Footnotes:

1. Ibn Hisham, Vol. I, p. 238; Bukhari, (chapter Commission and the Beginning of the Revelation) on the authority of ‘Aihsa.

Back To Home

Dizzy and frightened by the strange experience which had never occurred to

him earlier or having not heard of the same prior incident, the Messenger of God

came back with verses, his heart trembling, and went to Khadijah and said: “wrap

me up, wrap me up, “ for he still felt horrified himself.

Khadijah asked the reason for the Prophet’s restlessness and the latter told her

what had happened. Khadijah was intelligent and prudent and had heard a great

deal about the messengers of God, prophethood and angels from her cousin Waraqa

b. Naufal (who had embraced Christianity and familiarized the Torah and

Gospels). She was herself dissatisfied with the pagan cult of the Meccans like

several other enlightened ones who had broken away from the idol worship.

Khadijah was wife of the Prophet. She had spent many years with him as the

closest companion and knew him like she knew herself. By that alliance, Khadija

became the most reliable & credible testament of the nobility of her husband’s

character. Worthiness of his moral fiber had convinced her that succor of the

Lord would in any case stand by such a man. She knew in her heart of heart that

the good grace of God could never allow one so high-minded, truth-loving,

trustworthy and upright man such as her husband, to be possessed by a jinn or a

devil. And so she assured him with domineering self-confidence: “By no means; I

swear to God that He would never embarrass you. Because you consolidate &

salvage relationships, you speak the truth, you bear peoples’ burdens, you help

destitutes, you entertain guests and you relieved the pain and grief suffered

for the sake of truth.”1

 

Footnotes:

1. Mishkat al-Masabih, Vol. IV, p. 1253

In The Cave of Hira

Verily, often the Apostle preferred the solitude of Cave Hira where he

remained for as many days as the provision with him required, spending his

nights in vigils and prayers, in the manner he thought reminiscent of the way of

Ibrahim.1

It was the 17th Ramadan (6th August, 610 A.D.) of the year following the

fortieth year of the Prophet. The Apostle of God was wide-awake and fully

conscious when the Angel (Gabriel) came to him and said: “read”. The Apostle

answered truthfully, “I cannot read.” The Prophet relates that the Angel took

and pressed him until he was distressed, after which he let him go and said

again, “Read.” The Prophet replied for the second time, “I cannot read.” The

Angel again pressed him tightly until he felt squeezed and then letting him go,

said, “Read.” When the Prophet replied once again, “I cannot read,” he took him

and pressed tightly a third time in the same manner. He then let the Prophet go

and said:”2

“Read (O Muhammad) in the name of thy Lord who createth,

“Createth man from a clot.

Read: and thy Lord is the Most Bounteous,

“Who teacheth by the pen,

“Teacheth man that which he knew not.” (Qur’an 96:1-5)

 

Footnotes:

1. See the Tradition related by ‘Aisha, Mishkat al-Masabih, Vol. IV, pp. 1252
2. Ibn Kathir, Vol. I, p. 392

The Humanity’s Morning Tide

By the time the Apostle completed the fortieth year of his life, the world

was standing on the brink of an abyss of fire, or in other words, one could say

that the entire human race was at the point of committing suicide. It was at

this darkest moment in the history of mankind, when the first blush of the

incense- breathing morn announced a brightening future for humanity - the

opening eyelids of prophethood rang down the curtain on the glooming destiny of

the unfortunate, dying world. The settled law of the Merciful God is that when

the sable darkness of man’s own doing drives him to despair, a star of hope

appears again as the parent of faith, hope and cheerfulness so as to wipe away

his tears.

The forces of darkness and ignorance, superstition and paganism had thrown their

weight around the world and crushed the soul of man under an iron heel. It was

but natural that the emptiness of life and the corrupt faith of the people

around the Apostle had made him agitated and restless, and he sought a higher

aim, a glimmer of guidance from the Lord, Most High. Furthermore, it seemed as

if some celestial voice summoned him to the wakeful nights in preparation for

the great responsibility about to be thrust upon him. Often, he was seen

wandering through the countryside, far away from the bustling city of Mecca,

lost in introspection and solitude of his own soul, for this imparted him a

sense of peace, tranquility and contentment. He also frequently immersed himself

to the barren desert and wild mountains that are laden with numerous caverns but

devoid of habitation. And when he passed through them he clearly heard the

salutation; ‘Peace unto thee, O Apostle of Allah’, but when he turned to his

right and left and looked behind him, he saw naught but trees and stones.1

 

Footnotes:

1. Ibn Hisham, Vol. I, pp. 234-55., Sahih Muslim relates a Tradition of the Prophet which says: ‘I still recognize a slab of stone in Mecca which used to salute me before the advent of Prophethood.’