PROPHET MUHAMMAD
PART 2
Alarmed at the bold part which the Prophet and
his followers were not able to assume, and roused by the return of the
deputies from Abyssinia and the announcement of their unsuccessful
mission, the Quraish determined to check by a decisive blow any further
progress of Islam. Towards this end, in the seventh year of the mission,
they made a solemn covenant against the descendants of Hashim and
Muttalib, engaging themselves to contract no marriage with any of them
and to have no communication with them. Upon this, the Quraish became
divided into two factions, and the two families of Hashim and Muttalib
all repaired to Abu Talib as their chief. Abu Lahab, the Prophet's
uncle, however, out of his inveterate hatred of his nephew and his
doctrine, went over to the opposite party, whose chief was Abu Sufyan
Ibn Harb, of the family of Umayya. The persecuted party, Muslims as well
as idolaters betook themselves to a defile on the eastern skirts of
Mecca. They lived in this defensive position for three years. The
provisions, which they had carried with them, were soon exhausted.
Probably they would have entirely perished but for the sympathy and
occasional help received from less bigoted compatriots.
Towards the beginning of the tenth year of the mission,
reconciliation was concluded between the Quraish and the two families of
Hashim and Abdul Muttalib through the intermediation of Hisham, Ibn
Umar, and Zobeir, Ibn Abu Umayya. Thus, the alliance against the two
families was abolished, and they were able to return to Mecca.
During the period the Prophet and his kinspeople passed
in their defensive position, Islam made no progress outside; but in the
sacred months, when violence was considered sacrilege, the Prophet used
to come out of his temporary prison to preach Islam to the pilgrims. In
the following year, both Abu Talib and Khadijah died. Thus the Prophet
lost in Abu Talib the kind guardian of his youth who had hitherto
protected him against his enemies, and in Khadijah his most encouraging
companion. She was ever his angel of hope and consolation. The Prophet,
weighed down by the loss of his amiable protector and his beloved wife,
without hope of turning the Quraish from idolatry, with a saddened
heart, yet full of trust, resolved to exercise his ministry in some of
her field. He chose Taif, a town about sixty miles east of Mecca, where
he went accompanied by a faithful servant Zaid. The tribe of Thakif, who
were the inhabitants of Taif, received Muhammad very coldly. However,
he stayed there for one month. Though the more considerate and better
sort of men treated him with a little respect, the slaves and common
people refused to listen to his teachings; they were outrageously
indignant at his invitation to abandon the gods they worshipped with
such freedom of morals and lightness of heart. At length they rose
against him, and bringing him to the wall of the city, obliged him to
depart and return to Mecca.
The repulse greatly discouraged his followers; however,
the Prophet boldly continued to preach to the public assemblies at the
pilgrimage and gained several new converts, among whom were six of the
city of Yahtrib (later called Medina), of the Jewish tribe of Khazraj.
When these Yathribites returned home, they spread the news among their
people that a prophet had arisen among the Arabs who was to call them to
Allah and put an end to their inquiries.
In the twelfth year of his mission, the Prophet made his
night journey from Mecca to Jerusalem, and thence to heaven. His
journey, known in history as Miraj (Ascension) was a real bodily one and
not only a vision. It was at this time that Allah ordered the Muslims
to pray the five daily prayers.
Almighty Allah had said: Glorified (and Exalted) be
He (Allah) (above all that evil they associate with Him), Who took His
slave Muhammad for a journey by night from AL Masjid al Haram (at Makka)
to the farthest mosque (in Jerusalem), the neighborhood whereof We have
blessed, order that We might show him (Muhammad) of Our Ayat (proofs,
evidences, lessons, signs, etc.). Verily, He is the All Hearer, the All
Seer." (Ch 17:1 Quran)
Abbas Ibn Malik reported that Malik Ibn Sasaa said
that Allah's Messenger described to them his Night Journey saying:
"While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me
and cut my body open from here to here." I asked Al-Jarud, who was by my
side, "What does he mean?" He said: "It means from his throat to his
public area," or said, "From the top of the chest." The Prophet further
said, "He then took out my heart. Then a gold tray of Belief was brought
to me and my heart was washed and was filled (with Belief) and then
returned to its original place. Then a white animal which was smaller
than a mule and bigger than a donkey was brought to me." (On this
Al-Jarud asked: "Was it in the Buraq, O Abu Hamza?" I (Anas) replied in
the affirmative. The Prophet said: "The animal's step (was so wide that
it) reached the farthest point within the reach of the animals' sight. I
was carried on it, and Gabriel set out with me till we reached the
nearest heaven.
"When he asked for the gate to be opened, it was asked,
'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is
accompany you?' Gabriel replied, 'Muhammad.' It was asked, 'Has Muhammad
been called?' Gabriel replied in the affirmative. Then it was said. 'He
is welcomed. What an excellent visit his is!' The gate was opened, and
when I went over the first heaven, I saw Adam there. Gabriel said to me:
'This is your father, Adam; pay him your greetings.' So I greeted him
and he returned the greetings to me and said: 'You are welcomed, O pious
son and pious Prophet.' Then Gabriel ascended with me till we reached
the second heaven. Gabriel asked for the gate to be opened. It was
asked: 'Who is it?' Gabriel answered: 'Gabriel.' It was asked: 'Who is
accompany you?' Gabriel replied, 'Muhammad.' It was asked: 'Has he been
called?' Gabriel answered in the affirmative. Then it was said: 'He is
welcomed. What an excellent visit his is!' The gate was opened.
"When I went over the second heaven, here I saw John
(Yahya) and Jesus (Isa), who were cousins of each other. Gabriel said to
me: "These are John and Jesus; pay them your greetings.' So I greeted
them and both of them returned my greetings to me and said, 'You are
welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with
me to the third heaven and asked for its gate to be opened. IT was
asked 'Who is it?' And Gabriel replied: 'Gabriel.' It was asked, 'Who is
accompany you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been
called?' Gabriel replied in the affirmative. Then it was said: 'He is
welcomed, what an excellent visit his is!' The gate was opened, and when
I went over the third heaven there I saw Joseph (Yusuf), Gabriel said
to me: 'This is Joseph, pay him your greetings.' So I greeted him and he
returned the greetings to me and said: 'You are welcomed, O pious
brother and pious Prophet.' Then Gabriel ascended with me to the fourth
heaven and asked for its gate to be opened. IT was asked 'Who is it?'
Gabriel replied, 'Gabriel' It was asked: 'Who is accompany you?' Gabriel
replied: 'Muhammad.' It was asked: 'Has he been called?' Gabriel
replied in the affirmative. Then it was said: 'He is welcomed, what an
excellent visit his is!'
"The gate was opened, and when I went over the fourth
heaven, there I saw Enoch (Idris), Gabriel said to me: 'This is Enoch;
pay him your greetings.' So I greeted him and he returned the greetings
to me and said: 'You are welcomed O pious brother and pious Prophet.'
Then Gabriel ascended with me to the fifth heaven and asked for its gate
to be opened. It was asked: 'Who is it?' Gabriel replied: 'Gabriel.' It
was asked: 'Who is accompany you?' Gabriel replied 'Muhammad.' It was
asked: 'Has he been called?' Gabriel replied in the affirmative. Then it
was said: 'He is welcomed, what an excellent visit his is!' So when I
went over the fifth heaven, there I saw Aaron (Harun), Gabriel said to
me: "This is Aaron; pay hyour greetings.' So I greeted him and he
returned the greetings to me and said: "You are welcomed, O pious
brother and pious Prophet." The Gabriel ascended with me to the sixth
heaven and asked for its gate to be opened. It was asked: 'Who is it?'
Gabriel replied: 'Gabriel.' It was asked: 'Who is accompanying you?'
Gabriel replied: 'Muhammad.' It was said: 'Has he been called?' Gabriel
replied in the affirmative. It was said: 'He is welcomed. What an
excellent visit his is!'
"When I went over the sixth heaven, there I saw Moses
(Musa). Gabriel said to me: "This is Moses; pay him your greeting. So I
greeted him and he returned the greetings to me and said: "You are
welcomed, O pious brother and pious Prophet." When I left him (Moses) he
wept. Someone asked him: 'What makes you weep?' Moses said: 'I weep
because after me there has been sent (as Prophet) a young man whose
followers will enter Paradise in greater numbers than my followers.'
Then Gabriel ascended with me to the seventh heaven and asked for its
gate to be opened. It was asked: 'Who is it?' Gabriel replied:
'Gabriel.' It was asked: 'Who is accompanying you?' Gabriel replied:
'Muhammad.' It was asked: 'Has he been called?' Gabriel replied in the
affirmative. Then it said: 'He is welcomed. What an excellent visit his
is!'
"So when I went (over the seventh heaven), there I saw
Abraham (Ibrahim). Gabriel said to me: 'This is your father; pay your
greetings to him.' So I greeted him and he returned the greetings to me
and said: 'You are welcomed, O pious son and pious Prophet.' Then I was
made to ascend to Sidrat-ul-Muntaha (the Lote Tree of the utmost
boundary). Behold! Its fruits were like the jars of Hajr (a place near
Medina) and its leaves were as big as the ears of elephants. Gabriel
said: "This is the Lote Tree of the utmost and boundary.' Behold! There
ran four rivers, two were hidden and two were visible, I asked: 'What
are these two kinds of rivers, O Gabriel?' He replied: 'As for the
hidden rivers, they are two rivers in Paradise and the visible rivers
are the Nile and the Euphrates.'
"Then Al-Bait-ul-Ma'mur (the Sacred House) was shown to
me and a container full of wine and another full of milk and a third
full of honey were brought to me. I took the milk. Gabriel remarked:
'This is the Islamic religion which you and your followers are
following.' Then the prayers were enjoined on me: they were fifty
prayers a day. When I returned, I passed by Moses, who asked me; 'What
have you been ordered to do?' I replied: 'I have been ordered to offer
fifty prayers a day.' Moses said: 'Your followers cannot bear fifty
prayers a day, and by Allah I have tested people before you, and I have
tried my level best with Bani Israel in vain. Go back to your Lord and
ask for reduction to lessen your followers'' burden.' So I went back,
and Allah reduced ten prayers for me. Then again I came to Moses, but he
repeated the same as he had said before. Then again I went back to
Allah, and He reduced ten more prayers. When I came to Moses he said the
same. I went back to Allah, and He ordered m to observe ten prayers a
day. When I came back to Moses, he repeated the same advice, so I went
back to Allah and was ordered to observe five prayers a day.
"When I came back to Moses, he said: 'What have you been
ordered?' I replied: 'I have been ordered to observe five prayers a
day.' He said: 'Your followers cannot bear fear prayers a day, and no
doubt, I have got an experience of the people before you, and I have
tried my level best with Bani Israel, so go back to your Lord and ask
for reduction to lesson your followers' burden.' I said: 'I have
requested so much of my Lord that I feel ashamed, but I am satisfied now
and surrender to Allah's Order.' When I left, I heard a voice saying:
'I have passed My order and have lessened the burden of My
worshippers.'"
In this year, twelve men of Yathrib, of whom ten were of
the Jewish tribe of Khazraj and the other two of Aws, came to Meccan
and took an oath of fidelity to the Prophet at Al-Aqaba, a hill on the
north of that city. This oath was called the Women's' Oath, not that any
women were present at this time, but because a man was not thereby
obliged to take up arms in defense of the Prophet or his religion, it
being the same oath that was afterwards exacted of the women. This oath
was as follows: "We will not associate anything with Allah; we will not
steal nor commit adultery or fornication, nor kill our children (as the
pagan Arabs used to do when they apprehended that they would not be able
to maintain them), nor forge calumnies; we will obey the Prophet in
everything that is reasonable, and we will be faithful to him in well
and sorrow." When they had solemnly engaged to do all this, the Prophet
sent one of his disciples, Mus'ab Ibn Umair, home with them to teach
them the fundamental doctrines and ceremonies of the religion. Mus'ab,
having arrived at Yathrib by the assistance of those who had been
formerly converted, gained several new converts, particularly Usaid Ibn
Khudair, a chief of man of the city, and Sa'd Ibn Mu'adh, prince of the
tribe of Aws. Islam spread so fast that there was a scarce a house that
did not have some Muslims in it.
The next year, being the thirteenth of the mission (A.D.
622) Mus'ab returned from Yathrib accompanied by seventy-three men and
two women of that city who had adopted Islam, besides others who were as
yet unbelievers. On their arrival, these Yathribites immediately sent
to the Prophet and invited him to their city. The Prophet was not in
great need of such assistance, for his opponents had by this time grown
so powerful in Mecca that he could not stay there much longer without
imminent danger. He therefore accepted their proposal and met them one
night by appointment at Al Aqaba attended by his uncle Al-Abbas, who,
though he as not then a convert, wished his nephew well. Al Abbas made a
speech to those of Yathrib wherein he told them that, as the Prophet
Muhammad was obliged to quit his native city and seek shelter elsewhere,
and they had offered him their protection, they would do well not to
deceive him; and that if they were not firmly resolved to defend and not
to betray him, they had better declare their minds and let him provide
for his safety in some other manner. Upon their professing their
sincerity, the Prophet swore to be faithful to them, on condition that
they should worship none but Allah observe the precepts of Islam, obey
the Prophet in all that was right, and protect him against all insults
as heartily as they would their wives and families. They then asked him
what would be their return, if they should happen to be killed in the
cause of Allah; he answered: "Paradise," whereupon they pledged their
faith to him and his cause. The Prophet then selected twelve men out of
their number to act as his delegates. Thus was concluded the second
covenant of Al Aqaba. The Yathribites returned home leaving the Prophet
to arrange for the journey to their city. The Prophet directed his
followers to seek immediate safety at Yathrib, which they accordingly
did. About one hundred families silently disappeared from Mecca and
proceeded to Yathrib, where they were received with enthusiasm and much
hospitality. Finally, all the disciples had gone to Yathrib. The Prophet
alone remained at Mecca, keeping with him only his young cousin, 'Ali,
and his devoted friend Abu Bakr.
The Meccans, fearing the consequence of this new
alliance, began to think seriously of preventing Muhammad from escaping
to Yathrib. They met in all haste. After several milder expedients had
been rejected, they decided that he should be killed. They agreed that
one man should be chosen out of every tribe and that each man should
strike a blow at him with his sword so that responsibility of the guilt
would rest equally on all tribes. The Bani Hashim, Muhammad's own tribe,
were much inferior and therefore would not be able to revenge their
kinsman's death.
A number of noble youths were selected for the bloody
deed. As the night advanced, the assassins posted themselves round the
Prophet's dwelling. They watched all night long, waiting to murder
Muhammad when he should leave his house at the early dawn. By some the
Prophet had warned of the danger, and he directed 'Ali to lie down in
his place and wrap himself up in his green clock, which he did. The
Prophet miraculously escaped through the window and he repaired to the
house of Abu Bakr, unperceived by door. These, in the meantime, looking
through a crevice and seeing 'Ali, whom they mistook for Muhammad
himself, asleep, continued watching there until morning. When 'Ali
arose, they found themselves deceived. The fury of the Quraish was now
unbounded. The news that the would be assassins had returned
unsuccessful and that Muhammad had escaped aroused their whole energy. A
price of a hundred camels was set upon Muhammad's head.
Narrated 'Aisha Bint Abu Bakr (the wife of the Prophet):
"I never remembered my parents believing in any religion other than the
true religion (Islam), and (I don't remember) a single day passing
without our being visited by Allah's Messenger in the morning and in the
evening. When the Muslims were put to test (troubled by the pagans),
Abu Bakr set out migrating to the land of Abyssinia (Ethiopia), and when
he reached Bark-al-Ghimad, Ibn Ad-Daghina, the chief of the tribe of
Qara, met him and said, 'O Abu Bakr! Where are you going?' Abu Bakr
replied: 'My people have turned me out (of my country), so I want to
wander on the earth and worship my Lord.' Ibn Ad-Dhagina said: 'O Abu
Bakr! A man like you should not leave his homeland, nor should he be
driven out, because you help the destitute, earn their living, and you
keep good relations with your kith and kin, help the weak and the poor,
entertain guests generously, and help the calamity-stricken persons.
Therefore, I am your protector. Go back and worship your Lord in your
town.'
"So Abu Bakr returned and Ibn Ad-Daghina accompanied
him. In the evening Ibn Ad-Dhagina visited the nobles of Quraish and
said to them. 'A man like Abu Bakr should not leave his homeland, nor
should he be driven out. Do you (Quraish) drive out a man who helps the
destitute, earns their living, keeps good relations with his kith and
kin, helps the weak and poor, entertain guests generously and helps the
calamity-stricken persons?' So the people of Quraish could not refuse
Ibn Ad-Dhagina's protection, and they said to Ibn Ad-Daghina: 'Let Abu
Bakr worship his Lord in his house. He can pray and recite there
whatever he likes, but he should not hurt us with it, and should not do
it publicly, because we are afraid that he may affect our women and
children." Ibn Ad-Dhagina told Abu Bakr all of that. Abu Bakr stayed in
that state, worshipping his Lord in his house. He did not pray publicly,
nor did he recite Quran outside his house.
"Then a thought occurred to Abu Bakr to build a mosque
in front of his house, and there he used to pray and recite the Quran.
The women and children of the pagans began to gather around him in great
number. They used to wonder at him and look at him. Abu Bakr was a man
who used to weep too much, and he could not help weeping or reciting the
Quran. That situation scared the nobles of the pagans of Quraish, so
they sent for Ibn Ad-Daghina. When he came to them, they said: 'We
accepted your protection of Abu Bakr on condition that he should worship
his Lord in his house, but he has violated the conditions and he has
built a mosque in front of his house where he prays and recites the
Quran publicly. We are not afraid that he may affect our women and
children unfavorably. So, prevent him from that. If he likes to confine
the worship of his Lord to his house, he may do so, but if he insists on
doing that openly, ask him to release you from your obligation to
protect him, for we dislike to break our pact with you, but we deny Abu
Bakr the right to announce his act publicly.' Ibn Ad-Dhagina went to Abu
Bakr and said: 'O Abu Bakr! You know well what contract I have made on
your behalf; now, you are either to abide by it, or else release me from
my obligation of protecting you, because I do not want the Arabs hear
that my people have dishonored a contract I have made on behalf of
another man.' Abu Bakr replied: 'I release you from your pact to protect
me and am pleased with the protection from Allah.' Aisha's narration's
continues: "At that time the Prophet was in Mecca, and he said to the
Muslims: 'In a dream I have been shown your migration place, a land of
date palm trees, between two mountains, the two stony tracts.' So, some
people migrated to Medina, and most of those people who had previously
migrated to the land of Ethiopia, returned to Medina. Abu Bakr also
prepared to leave for Medina, but Allah's Messenger said to him: 'Wait
for awhile, because I hope that I will be allowed to migrate also.' Abu
Bakr replied: 'Do you indeed expect this? Let my father be sacrificed
for you!' The Prophet said: 'Yes.' So Abu Bakr did not migrate for the
sake of Allah's Messenger in order to accompany him. He fed two she
camels he possessed with the leaves of As-Samur tree that fell on being
struck by a stick for four months.
"One day, while we were sitting in Abu Bakr's house at
noon, someone said to Abu Bakr: 'This is Allah's Messenger with his head
covered coming at a time at which he never used to visit us before.'
Abu Bakr said: 'May my parents be sacrificed for him. By Allah he has
not come at this hour except for a great necessity.' So Allah's
Messenger came and asked permission to enter, and he was allowed to
enter. When he entered, he said to Abu Bakr: "Tell everyone who is
present with you to go away.' Abu Bakr replied: 'There are none but your
family, May my father be sacrificed for you, O Allah's Messenger!' The
Prophet said: 'I have been given permission to migrate.' Abu Bakr said:
'Shall I accompany you? May my father be sacrificed for you, O Allah's
Messenger!' Allah's Messenger said: 'Yes.' Abu Bakr said, 'O Allah's
Messenger! May my father be sacrificed for you, take one of these two
she-camels of mine.' Allah's Messenger replied: 'I will accept it with
payment.' So we prepared the baggage quickly and put some journey food
in a leather bag for them. Asma, Abu Bakr's daughter, cut a piece from
her waist belt and tied the mouth of the leather bag with it, and for
that reason she was named 'Dhat-un-Nitaqain' (the owner of two belts).
"Then Allah's Messenger and Abu Bakr reached a cave on
the mountain of Thaur and stayed there for three nights. Abdullah Ibn
Abi Bakr who was an intelligent and sagacious youth, used to stay with
them overnight. He used to leave them before daybreak so that in the
morning he would be with Quraish as if he had spent the night in Mecca.
He would keep in mind any plot made against them and when it became dark
he would go and inform them of it. 'Amir Ibn Fuhaira, the freed slave
of Abu Bakr, used to bring the milch sheep (of his master, Abu Bakr) to
them a little while after nightfall in order to rest the sheep there. So
they always had fresh milk at night, the milk of their sheep, and the
milk which they warmed by throwing heated stones in it. 'Amir Ibn
Fuhaira would then call the herd away when it was still dark (before
daybreak). He did the same in each of those three nights. Allah's
Messenger and Abu Bakr had hired a man from the tribe of Bani Ad-Dail
from the family of Bani Abd Ibn Adi as an expert guide, and he was in
alliance with the family of Al-As Ibn Wail As-Sahmi and he was in the
religion of the infidels of Quraish. The Prophet and Abu Bakr trusted
him and gave him their two she-camels and took his promise to bring
their two she-camels to the cave of the mountain of Thaur in the morning
after three nights later. And when they set out, Amir Ibn Futhaira and
the guide went along with them and the guide led them, along the
seashore." (Sahih Al-Bukhari).
The nephew of Suraqa Ibn Ju'sham said that his father
informed him that he heard Suraqa Ibn Jusham saying: "The messengers of
the pagans of Quraish came to us declaring that they had assigned for
the persons who would kill or arrest Allah's Messenger and Abu Bakr, a
reward equal to their bloodmoney. While I was sitting in one of the
gatherings of my tribe, Bani Mudlij, a man from them came to us and
stood up while we were sitting and said: 'O Suraqa! No , I have just
seen some people far away on the seashore, and I think they are Muhammad
and his companions.' I, too, realized that it must have been they.
But I said: 'No, it is not they, but you have seen so-and-so and
so-and-so, whom we saw set out.' I stayed in the gathering for a while
and then got up and left for my home, and ordered my slave-girl to get
my horse, which was behind a hillock, and keep it ready for me.
"Then I took my spear and left by the back door of my
house dragging the lower end of the spear on the ground and keeping it
low. Then I reached my horse, mounted it and made it gallop. When I
approached them (Muhammad and Abu Bakr), my horse stumbled and I fell
down from it. Then I stood up, gold hold of my quiver and took out the
divining arrows and drew lots as to whether I should harm them or not,
and the lot which I disliked came out. But I remounted my horse and let
it gallop, giving no importance to the divining arrows. When I heard
the recitation of the Qur'an by Allah's Messenger who did not look
hither and thither while Abu Bakr was doing it often, suddenly the
forelegs of my horse sank into the ground up to the knees, and I fell
down from it. Then I rebuked it, and it got up but could hardly take
out its forelegs from the ground, and when it stood up straight again,
its forelegs caused dust to rise up in the sky like smoke. Then again I
drew lots with the divining arrows, and the lot which I disliked came
out. So I called upon them to feel secure. They stopped, and I
remounted my horse and went to them. When I saw how I had been hampered
from harming them, it came to my mind that the cause of Allah's
Messenger (Islam) would become victorious. So I said to them: 'Your
people have assigned a reward equal to bloodmoney for your head.' Then I
told them all the plans the people of Mecca had made concerning them.
Then I offered them some journey food and goods, but they refused to
take anything and did not ask for anything, but the Prophet said: 'Do
not tell others about us.' Then I requested him to write for me a
statement of security and peace. He ordered 'Amir Ibn Fuhaira, who
wrote it for me on a parchment, and then Allah's Messenger proceeded on
his way." (Sahih Al-Bukhari)
"Narrated 'Urwa Ibn Az-Zubair: "Allah's Messenger met Az
Zubair in a caravan of Muslim merchants who were returning from Sham.
Az -Zubair provided Allah's Messenger and Abu Bakr with white clothes to
wear. When the Muslims of Medina heard the new of the departure of
Allah's Messenger from Mecca (towards Medina), they started going to the
Harra every morning,. They would wait for him till the heat of the
noon forced them to return. One day, after waiting for a long while,
they returned home, and when they went into their houses, a Jew climbed
up to the roof of one of the forts of his people to look for something,
and he saw Allah's Messenger and his companions, dressed in white
clothes, emerging out of the desert mirage.
"The Jew could not help shouting at the top of his
voice: 'O you Arabs! Here is your great man whom you have been waiting
for!' So all the Muslims rushed to their arms and received Allah's
Messenger on the summit of Harra. The Prophet turned with them to the
right and alighted at the quarters of Bani Amr Ibn Auf, and this was on
Monday in the month of Rabi ul Awal. Abu Bakr stood up, receiving the
people, while Allah's Messenger sat down and kept silent. Some of the
Ansar who came and had not seen Allah's Messenger before began greeting
Abu Bakr, but when the sunshine fell on Allah's Messenger and Abu Bakr
came forward and shaded him with his sheet, only then the people came to
know Allah's Messenger. Allah's Messenger stayed with Bani Amr Ibn Auf
for ten nights and established the mosque (Mosque of Quba) which was
founded on piety. Allah's Messenger prayed in it and then mounted his
she-camel and proceeded on, accompanied by the people till his she-camel
knelt down at the place of the Mosque of Allah's Messenger at Medina.
Some Muslims used to pray there in those days, and that place was a yard
for drying dates belonging to Suhail and Sahl, the orphan boys who
were under the guardianship of Asad In Zurara. When his she-camel knelt
down, Allah's Messenger said: 'This place, Allah willing, will be our
abiding place.' Allah's Messenger then called the two boys and told
them to suggest a price for that yard so that he might take it as a
mosque. The two boys said: 'No, but we will give it as a gift, O
Allah's Messenger!' Allah's Messenger then built a mosque there. The
Prophet himself started carrying unburned bricks for its building and
while doing so, he was saying: 'This load is better than the load of
Khaibar, for it is more pious in the Sight of Allah and purer and better
rewardable.' He was also saying: 'O Allah! The actual reward is the
reward in the Hereafter, so bestow Your Mercy on the Ansar and the
Emigrants.' Thus the Prophet recited (by way of proverb) the poem of
some Muslim poet whose name is unknown to me." (Ibn Shibab said, 'In
the hadiths, it does not occur that Allah's Messenger recited a complete
poetic verse other than this one.') (Sahih Al-Bukhari)
Thus was accomplished the hijrah, or the flight of Muhammad as called in European annals, from which the Islamic calendar dates.
When the Prophet Muhammad and his companions settled at
Yathrib, this city changed its name, and henceforth was called,
Al-Medina, Al-Munawara, the Illuminated City, or more shortly, Medina,
the City. It is situated about eleven-day's journey to the north of
Mecca. At that time it was ruled by two Kahtanite tribes, Aws and
Khazraj. These two tribes, however, were constantly quarreling among
themselves. It was only about that time when the Prophet announced his
mission at Mecca that these tribes, after long years of continuous
warfare, entered on a period of comparative peace. When the Prophet
settled at Medina, the tribes of Aws and Khazraj forgot entirely their
old feuds and were united together in the bond of Islam. Their old
divisions were soon effaced and the Ansar", the Helpers of the Prophet,
became the common designation of all Medinites who had helped the
Prophet in his cause. Those who emigrated with him from Mecca received
the title of "Muhajereen" or the Emigrants. The Prophet, in order to
unite both classes in closer bonds, established between them a
brotherhood, which linked them together as children of the same parents,
with the Prophet as their guardian.
The first step the Prophet took, after his settlement at
Medina, was to built a mosque for the worship of Allah according to
principles of Islam. Also, houses for the accommodation of the
emigrants were soon erected.
Medina and its suburb were at this time inhabited by
three distinct parties, the Emigrants, the Helpers, and the Jews. In
order to weld them together into an orderly federation, the Prophet
granted a charter to the people, clearly defining their rights and
obligations. This charter represented the framework of the first
commonwealth organized by the Prophet. It started thus: 'In the name of
he Most Merciful and Compassionate Lord, this charter is given by
Muhammad, the Messenger of Allah to all believers, whether of Quraish or
Medina, and all individuals of whatever origin who have made common
cause with them, who shall all constitute one nation."
The following are some extracts from the charter: The
state of peace and war shall be common to all Muslims; no one among them
shall have the right of concluding peace with, or declaring war
against, the enemies of his co-religionists. The Jews who attach
themselves to our commonwealth shall be protected from all insults and
vexations; they shall have an equal right with our people to our
assistance and good offices. The Jews of the various branches and all
others doiciled in Medina shall form with the Muslims one composite
nation; they shall practice their religion as freely as the Muslims.
The allies of the Jews shall enjoy the same security and freedom. The
guilty shall be pursued and punished. The Jews shall join the Muslims
in defending Medina all enemies. The interior of Medina shall be a
sacred place for all who accept this charter. All true Muslims shall
hold in abhorrence every man guilty of crime, injustice or disorder; no
one shall uphold the culpable, though he be his nearest kin.
After dealing with the interior management of the State,
the charter concluded as follows: "All future disputes arising among
those who accept this charter shall be referred, under Allah to the
Prophet."
Thus this charter put an end to the state of anarchy
that prevailed among the Arabs. It constituted the Prophet Muhammad as
chief magistrate of the nation.
The party of the Ansars, or Helpers, included some
lukewarm converts who retained an ill-concealed predilection for
idolatry. These were headed by Abdullah Ibn Ubai, a man with some
claims to distinction. They ostensibly joined Islam, but in secret
were disaffected. They often were a source of considerable danger to
the newborn commonwealth and required unceasing watchfulness on the part
of the Prophet. Towards them he always showed the greatest patience
and forbearance, hoping in the end to win them over to the faith, which
expectations were fully justified by the result. While the death of
Abdullah Ibn Ubai, his party which were known as the party of the
"Munafiqeen" (the Hypocrites) disappeared.
The Jews who constituted the third party of the
Medinites were, however, the most serious element of danger. No
kindness or generous treatment on the part of the Prophet would seem to
satisfy them. They soon broke off and ranged themselves with the
enemies of the new faith. They did not hesitate to declare openly that
they preferred idolatry, with its attendant evils, to the faith of
Islam. Thus, the Prophet had to keep an eye on his enemies outside
Medina, on the one hand, and those within the city on the other. The
Meccans who had sworn Muhammad's death were well acquainted, thanks to
the party of the Hypocrites and of the Jews at Medina, with the real
forces of the Muslims. They also knew that the Jews had accepted
Muhammad's alliance only from motives of temporary expedience and that
they would break away from him to join the idolaters as soon as the
latter showed themselves in the vicinity of Medina. The safety of the
state required the proscription of the traitors who were secretly giving
information to the common enemy. About six men were executed for high
treason of this nature.
Towards the second year of the hijrah, the idolaters of
Mecca began a series of hostile acts against the Muslims of Medina.
They sent men in parties to commit depredations on the fruit trees of
the Muslims of Medina and to carry away their flocks. Now came the
moment of severest trial to Islam. It became the duty of the Prophet to
take serious measures to guard against any plot rising from within or a
sudden attack from without. He put Medina in a state of military
discipline. He had to send frequent reconnoitering parties to guard
against any sudden onslaught. No sooner did the Prophet organize hi
state than a large well-equipped army of the Meccans was afield. A
force constituting of one thousand men marched under Abu Jahl, a great
enemy of Islam, towards Medina to attack the city. The Muslims received
timely notice of their enemies' intention. A body of three hundred
adherents, of whom two thirds were citizens of Medina, was gathered to
forestall the idolaters by occupying the valley of Badr, situated near
the sea between Mecca and Medina. When the Prophet saw the army of the
infidels approaching the valley, he prayed that the little band of
Muslims might not be destroyed.
The army of the Meccans advanced into the open space
which separated the Muslims from the idolaters. According to Arab
usage, the battle was began by simple combats. The engagement that
became general. The result of the battle was that the Meccans were
driven back with great loss. Several of their chiefs were slain,
including Abu Jahl. A large number of idolaters remained prisoners in
the hands of the Muslims. They were, contrary to all usage and
traditions of the Arabs, treated with the greatest humanity. The
Prophet gave strict orders that sympathy should be shown to them in
their misfortune and that they should be treated with kindness. These
instructions were faithfully obeyed by the Muslims to whose care the
prisoners were confided. Dealing with this event, Sir William Muir, in
his book Life of Muhammad, quotes one of the prisoners saying: "Blessing
be on the men of Medina; they made us ride, while they themselves
walked; they gave us wheaten bread to eat, when there was little of it,
contenting themselves with dates."
Almighty Allah said: And Allah has already made you
victorious at Badr, when you were a weak little force. So fear Allah
much (abstain from all kinds of sins and evil deeds which He has
forbidden and love Allah much, perform all kinds of good deeds which He
has ordained) that you may be grateful. (Remember) when you (Muhammad)
said to the believers, "is it not enough for you that your Lord (Allah)
should help you with three thousand angels; sent down? Yes, if you hold
on to patience and piety, and the enemy comes rushing at you; your Lord
will help you with five thousand angels having marks of distinction.
Allah made it not but as a message of good news for you and as an
assurance to your hearts. And there is no victory except from Allah the
All Mighty, the All Wise. That He might cut off a part of those who
disbelieve, or expose them to infamy, so that they retire frustrated."
(Ch 3:123-127 Quran).
No comments:
Post a Comment