PROPHET MUHAMMAD
Muhammad (pbuh) was born in Mecca ( Makkah),
Arabia, on Monday, 12 Rabi' Al-Awal (2 August A.D. 570). His mother,
Aminah, was the daughter of Wahb Ibn Abdu Manaf of the Zahrah family.
His father, 'Abdullah, was the son of Abdul Muttalib. His genealogy has
been traced to the noble house of Ishmael, the son of Prophet Abraham in
about the fortieth descend. Muhammad's father died before his birth.
Before he was six years old his mother died, and the
doubly orphaned Muhammad was put under the charge of his grandfather
Abdul Muttalib who took the most tender care of him. But the old chief
died two years afterwards. On his deathbed he confided to his son Abu
Talib the charge of the little orphan.
When Muhammad was twelve years old, he accompanied his
uncle Abu Talib on a mercantile journey to Syria, and they proceeded as
far as Busra. The journey lasted for some months. It was at Busra that
the Christian monk Bahira met Muhammad. He is related to have said to
Abu Talib: 'Return with this boy and guard him against the hatred of the
Jews, for a great career awaits your nephew."
After this journey, the youth of Muhammad seems to have
been passed uneventfully, but all authorities agree in ascribing to him
such correctness of manners and purity of morals as were rare among the
people of Mecca. The fair character and the honorable bearing of the
unobtrusive youth won the approbation of the citizens of Mecca, and b y
common consent he received the title of "Al Ameen," The Faithful.
In his early years, Muhammad was not free from the cares
of life. He had to watch the flocks of his uncle, who, like the rest of
the Bani Hashim, had lost the greater part of his wealth.
From youth to manhood he led an almost solitary life.
The lawlessness rife among the Meccans, the sudden outbursts of
causeless and bloody quarrels among the tribes frequenting the Fair of
Okadh (The Arabian Olympia), and the immorality and skepticism of the
Quraish, naturally caused feelings of pity and sorrow in the heart of
the sensitive youth. Such scenes of social misery and religious
degradation were characteristic of a depraved age.
When Muhammad was twenty five years old, he traveled
once more to Syria as a factor of a noble and rich Quraishi widow named
Khadijah; and, having proved himself faithful in the commercial
interests of that lady, he was soon rewarded with her hand in marriage.
This marriage proved fortunate and singularly happy. Khadijah was much
the senior of her husband, but in spite of the disparity of age between
them, the most tender devotion on both sides existed. This marriage gave
him the loving heart of a woman who was ever ready to console him in
his despair and to keep alive within him the feeble, flickering flame of
hope when no man believed in him and the world appeared gloomy in his
eyes.
Until he reached thirty years of age, Muhammad was
almost a stranger to the outside world. Since the death of his
grandfather, authority in Mecca was divided among the ten senators who
constituted the governing body of the Arabian Commonwealth. There was no
such accord among them as to ensure the safety of individual rights and
property. Though family relations afforded some degree of protection to
citizens, yet strangers were frequently exposed to persecution and
oppression. In many cases they were robbed, not only of their goods, but
even of their wives and daughters. At the instigation of the faithful
Muhammad, an old league called the Federation of Fudul, i.e., favors was
revived with the object of repressing lawlessness and defending every
weak individual - whether Meccan or stranger, free or slave - against
any wrong or oppression to which he might be the victim within the
territories of Mecca.
When Muhammad reached thirty-five years, he settled by
his judgment a grave dispute, which threatened to plunge the whole of
Arabia into a fresh series of her oft-recurring wars. In rebuilding the
Sacred House of the Ka'ba in A.D. 605, the question arose as to who
should have the honor of raising the black stone, the most holy relic of
that House, into its proper place. Each tribe claimed that honor. The
senior citizen advised the disputants to accept for their arbitrator the
first man to enter from a certain gate. The proposal was agreed upon,
and the first man who entered the gate was Muhammad "Al-Ameen." His
advice satisfied all the contending parties. He ordered the stone to be
placed on a piece of cloth and each tribe to share the honor of lifting
it up by taking hold of a part of the cloth. The stone was thus
deposited in its place, and the rebuilding of the House was completed
without further interruption.
It is related that, about this time, a certain Usman,
Ibn Huwairith, supported by Byzantine gold, made an attempt to convert
the territory of Hijaz into a Roman dependency, but the attempt failed,
chiefly through the instrumentality of Muhammad.
These are nearly all the public acts related by
historians in which Muhammad took part in the first fifteen years of his
marriage to Khadijah. As for his private life he is described to have
been ever helpful to the needy and the helpless. His uncle Abu Talib had
fallen into distress through his endeavors to maintain the old position
of his family. Muhammad, being rather rich at this time by his alliance
with Khadijah, tried to discharge part of the debt of gratitude and
obligation which he owed to his uncle by undertaking the bringing up and
education of his son 'Ali. A year later he adopted 'Akil, another of
his uncle's sons.
Khadijah bore Muhammad three sons and four daughters.
All the males died in childhood, but in loving 'Ali he found much
consolation.
About this time, Muhammad set a good example of
kindness, which created a salutary effect upon his people. His wife
Khadijah had made him a present of young slave named Zaid Ibn Haritha,
who had been brought as a captive to Mecca and sold to Khadijah. When
Haritha heard that Muhammad possessed Zaid, he came to Mecca and offered
a large sum for his ransom. Whereupon Muhammd said: "Let Zaid come
here, and if he chooses to go with you, take him without ransom; but if
it be his choice to stay with me, why should I not keep him?' Zaid,
being brought into Muhammad's presence, declared that he would stay with
his master, who treated him as if he was his only son. Muhammad no
sooner heard this than he took Zaid by the hand and led him to the black
stone of Ka'ba, where he publicly adopted him as his son, to which the
father acquiesced and returned home well satisfied. Henceforward Zaid
was called the son of Muhammad.
Muhammd was now approaching his fortieth year, and his
mind was ever-engaged in profound contemplation and reflection. Before
him lay his country, bleeding and torn by fratricidal wars and
intolerable dissension's; his people, sunk in barbarism, addicted to the
observation of rites and superstitions, were, with all their desert
virtues, lawless and cruel. His two visits to Syria had opened to him a
scene of unutterable moral and social desolation, rival creeds and sects
tearing each other to pieces, carrying their hatred to the valleys and
deserts of Hijaz, and rending the townships of Arabia with their
quarrels and bitterness.
For years after his marriage, Muhammad had been
accustomed to secluding himself in a cave in Mount Hira, a few miles
from Mecca. To this cave he used to go for prayer and meditation,
sometimes alone and sometime with his family. There, he often spent the
whole nights in deep thought and profound communion with the Unseen yet
All-Knowing Allah of the Universe. It was during one of those
retirements and in the still hours of the night, when no human sympathy
was near, that an angel came to him to tell him that he was the
Messenger of Allah sent to reclaim a fallen people to the knowledge and
service of their Lord.
Renowned compilers of authentic traditions of Islam
agree on the following account of the first revelations received by the
Prophet.
Muhammad would seclude himself in the cave of Mount Hira
and worship three days and nights. He would, whenever he wished, return
to his family at Mecca and then go back again, taking wihim the
necessities of life. Thus he continued to return to Khadijah from time
to time until one day the revelation came down to him and the Angel
Gabriel (Jibreel) appeared to him and said: "Read!" But as Muhammad was
illiterate, having never received any instruction in reading or writing,
he said to the angel: "I am not a reader." The angel took a hold of him
and squeezed him as much as he could bear, and then said again: "Read!"
Then Prophet said: "I am not a reader." The Angel again seized the
Prophet and squeezed him and said: "Read! In the Name of Your Lord,
Who has created (all that exists), has created a man from a clot (a
piece of thick coagulated blood). Read! And your Lord is the Most
Generous, Who has taught (the writing) by the pen, has taught man that
which he knew not." (Ch 96:1-4 Quran).
Then the Prophet repeated the words with a trembling
heart. He returned to Khadijah from Mount Hira and said: "Wrap me up!
Wrap me up!" She wrapped him in a garment until his fear was dispelled.
He told Khadijah what had occurred and that he was becoming either a
soothsayer or one smitten with madness. She replied: "Allah forbid! He
will surely not let such a thing happen, for you speak the truth, you
are faithful in trust, you bear the afflictions of the people, you spend
in good works what you gain in trade, you are hospitable and you assist
your fellow men. Have you seen anything terrible?" Muhammad replied:
"Yes," and told her what he had seen. Whereupon, Khadijah said:
"Rejoice, O dear husband and be cheerful. He is Whose hands stands
Khadijah's life bears witness to the truth of this fact, that you will
be the prophet to this people." Then she arose and went to her cousin
Waraqa Ibn Naufal, who was old and blind and who knew the Scriptures of
the Jews and Christians, and is stated to have translated them into
Arabic. When she told him of what she had heard, he cried out: "Holy!
Holy! Verily, this is the Namus (The Holy Spirit) who came to Moses. He
will be the prophet of his people. Tell him this and bid him to be brave
at heart." When the two men met subsequently in the street, the blind
old student of the Jewish and Christian Scriptures spoke of his faith
and trust: "I swear by Him in Who hand Waraqa's life is, Allah has
chosen you to be the prophet of this people. They will call you a liar,
they will persecute you, they will banish you, and they will fight
against you. Oh, that I could live to those days. I would fight for
these." And he kissed him on the forehead.
The first vision was followed by a considerable period,
during which Muhammad suffered much mental depression. The angel spoke
to the grieved heart of hope and trust and of the bright future when he
would see the people of the earth crowding into the one true faith. His
destiny was unfolded to him, when, wrapped in profound meditation,
melancholy and sad, he felt himself called by a voice from heaven to
arise and preach. O you (Muhammad) enveloped (in garments)! Arise and warn! And your Lord (Allah) magnify! (Ch 74:1-3 Quran) He
arose and engaged himself in the work to which he was called. Khadijah
was the first to accept his mission. She was to believe in the
revelations, to abandon the idolatry of her people and to join him in
purity of heart and in offering up prayers to Allah the Almighty.
At the beginning of his mission, Muhammad - hereinafter
called the Prophet - opened his soul only to those who were attached to
him and tried to free them from the gross practices of their
forefathers. After Khadijah, his cousin' Ali was the next companion. The
Prophet used often to go into the desert around Mecca with his wife and
young cousin that they might together offer their heart felt thanks to
the Lord of all nations for His manifold blessings. Once they were
surprised by Abu Talib, the father of 'Ali. He said to the Prophet: "O
son of my brother, what is this religion you are following?" "It is the
religion of Allah of His Angels, of His Messengers and of our ancestor
Abraham," answered the Prophet. "Allah has sent me to His servants, to
direct them towards the truth, and you, O my uncle, are the most worthy
of all. It is meet that I should thus call upon you and it is meet that
you should accept the truth and help in spreading it."
Abu Talib replied: "Son of my brother, I cannot abjure
the religion of my fathers; but by the Supreme Lord, while I am alive,
none shall dare to injure you." Then turning towards 'Ali, the venerable
chief asked what religion was his. Ali answered: "O father, I believe
in Allah and His Prophet and go with him." Abu Talib replied: "Well my
son, he will not call you to anything except what is good, therefore you
are free to go with him."
After 'Ali, Muhammad's adopted son Zaid became a convert
to the new faith. He was followed by Abu Bakr, a leading member of the
Quraish tribe and an honest, wealthy merchant who enjoyed great
consideration among his compatriots. He was but two years younger than
the Prophet. His adoption of the new faith was of great moral effect.
Soon after, five notables presented themselves before the Prophet and
accepted Islam. Several converts also came from lower classes of the
Arabs to adopt the new religion.
For three weary long years, the Prophet labored very
quietly to deliver his people from the worship of idols. Polytheism was
deeply rooted among the people. It offered attractions, which the new
faith in its purity did not possess. The Quraish had personal material
interests in the old worship, and their prestige was dependent upon its
maintenance. The Prophet had to contend with the idolatrous worship of
its followers and to oppose the ruling oligarchy, which governed its
destinies.
After three years of constant but quiet struggle, only
thirty followers were secured. An important change now occurred in the
relations of the Prophet with the citizens of Mecca. His compatriots had
begun to doubt his sanity, thinking him crazy or possessed by an evil
spirit. Hitherto he preached quietly and unobtrusively. He now decided
to appeal publicly to the Meccans, requesting them to abandon their
idolatry. For this he arranged a gathering on a neighboring hill and
there spoke to them of their folly in the sight of Allah in worshipping
pieces of stone which they called their gods. He invited them to abandon
their old impious worship and adopt the faith of love, truth and
purity. He warned them of the fate that had overtaken past races who had
not heeded the preaching of former prophets. But the gathering departed
without listening to the warning given them by the Prophet.
Having thus failed to induce his fellow citizens to
listen to him, he turned his attention to the strangers arriving in the
city on commerce or pilgrimage. But the Quraish made attempts to
frustrate his efforts. They hastened themselves to meet the strangers
first on different routes, to warn them against holding any
communication with the Prophet, whom they represented as a dangerous
magician. When the pilgrims or traders returned to their homes, they
carried with them the news of the advent of the bold preacher who was
inviting the Arabs loudly - at the risk of his own life - to abandon the
worship of their dear idols.
Now the Prophet and his followers became subject to some
persecution and indignity. The hostile Quraish prevented the Prophet
from offering his prayers at the Sacred House of the Ka'ba; they pursued
him wherever he went; they covered him and his disciples with dirt and
filth when engaged in their devotions; they scattered thorns in the
places which he frequented for devotion and meditation. Amidst all these
trials the Prophet did not waver. He was full of confidence in his
mission, even when on several occasions he was put in imminent danger of
losing his life.
At this time Hamza, the youngest son of Abdul Muttalib,
adopted Islam. Hamza was a man of distinguished bravery, an intrepid
warrior, generous and true, whose heroism earned for him the title of
the "Lion of Allah." He became a devoted adherent of Islam and everlost
his life in the cause.
The Prophet continued preaching to the Arabs in a most
gentle and reasonable manner. He called thepeople, so accustomed to
iniquity and wrong doings, to abandon their abominations. In burning
words which excited the hearts of his hearers, he warned them of the
punishment which Allah had inflicted upon the ancient tribes of 'Ad and
Thamud who had obstinately disobeyed the teachings of Allah's messengers
to them. He adjured them by the wonderful sights of nature, by the noon
day brightness, by the night when it spreads its veil, by the day when
it appears in glory to listen to his warning before a similar
destruction befell them. He spoke to them of the Day of Reckoning, when
their deeds in this world will be weighed before the Eternal Judge, when
the children who had been buried alive will be asked for what crime
they were put to death.
Almighty Allah said: Nay, they wonder that there has
come to them a Warner (Muhammad) from among themselves. So the
disbeliveers say: "This is a strange thing! When we are dead and have
become dust (shall we be resurrected)? That is a far return." We know
that which the earth takes of them (their dead bodies), and with Us is a
Book preserved (i.e., the Book of Decrees).
Nay, but, they have denied the truth (this Qur'an) when
it has come to them, so they are in a confused state (can not
differentiate between right and wrong). Have they not looked at the
heaven above them, how We have made it and adorned it, and there are no
rifts in it? And the earth! We have spread it out, and set thereon
mountains standing firm, and have produced therein every kind of lovely
growth (plants).
An insight and a reminder for every slave turning to
Allah (i.e., the one who believes in Allah and performs deeds of His
obedience, and always begs His pardon). And We send down blessed water
(rain) from the sky, then we produce therewith gardens and grain (every
kind of harvests that are reaped). And tall date palms, with ranged
clusters; a provision for (Allah's) slaves. And We give life therewith
to a dead land. Thus will be the resurrection (of the dead). Denied
before them (i.e. these pagans of Makka who denied you, O Muhammad) the
people of Noah, and the dwellers of Rass, and the Thamud, and 'Ad, and
Pharaoh, and the brethren of Lot, and the dwellers of the Wood, and the
people of Tubba, everyone of them denied their Messengers, so My Threat
took effect." (Ch 50: 2-14 Quran)
Almighty Allah also declared: All praises and
thanks be to Allah Who Alone created the heavens and the earth, and
originated the darkness and the light, yet those who disbelieve hold
others as equal with their Lord. He it is Who has created you from clay,
and then has decreed a stated term (for you to die). And there is with
Him another determined term (for you to be resurrected), yet you doubt
(in the Resurrection).
And He is Allah (to be worshipped Alone) in the heavens
and on the earth, He knows what you conceal and what you reveal, and He
knows what you earn (good or bad). And never an Ayah (sign) comes to
them from the Ayat (proofs, evidences, lessons, signs, revelations,
etc.) of their Lord, but that they have been turning away from it.
Indeed, they rejected the truth (The Qur'an and
Muhammad) when it came to them, but there will come to them the news of
that (the torment) which they used to mock at. Have they not seen how
many a generation before them We have destroyed whom We had established
on the earth such as We have not established you? And We poured out on
them rain from the sky in abundance, and made the rivers flow under
them. Yet We destroyed them for their sins, and created after them other
generations." (Ch 6:1-6 Quran)
As the number of believers increased and the cause of
the Prophet was strengthened by the conversions of many powerful
citizens, the Prophet's preaching alarmed the Quraish. Their power and
prestige were at stake. They were the custodians of the idols, which the
Prophet had threatened to destroy; they were the ministers of the
worship, which he denounced; in fact their existence and living wholly
depended upon the maintenance of the old institutions. The Prophet
taught that in the sight of his Lord all human were equal, the only
distinction recognized among them being the weight of their piety.
Allah the Exalted said: O mankind! We have created
you from a male and a female, and made you into nations and tribes, that
you may know one another. Verily, the most honorable of you in the
Sight of Allah is that believer who has At Taqwa (one of the Muttaqun,
pious and righteous persons who 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. Verily! Allah is
All-Knowing, All-Aware." (Ch 49:13 Quran).
The Quraish would have none of this leveling of
distinctions, as it reflected upon their long inherited privileges.
Accordingly, they organized a system of persecution in order to suppress
the movement before it became firmly established. They decided that
each family should take upon itself the task of stamping out the new
faith on the spot. Each household tortured its own members or adherents
or slaves who were supposed to have connected themselves with the new
religion. With the exception of the Prophet, who was protected by Abu
Talib and his kinsmen, and Abu Bakr, and a few others who were either
distinguished by their rank or possessed some influence among the
Quraish, all other converts were subjected to different sorts of
torture. Some of them were thrown into prison, starved, and then
flogged. The hill of Ramada and the place called Bata thus became scenes
of cruel torture.
One day the Quraish tried to induce the Prophet to
discontinue his teachings of the new religion, which had sown discord
among their people. 'Utba Ibn Rabi'a, was delegated to see the Prophet
and speak to him. 'Utba said: "O son of my brother, you are
distinguished by your qualities; yet you have sown discord among our
people and cast dissension in our families; you denounced our gods and
goddesses and you charge our ancestors with impiety. Now we are come to
make a proposition to you, and I ask you to think well before you reject
it." "I am listening to you, O father of Walid," said the Prophet. "O
son of my brother, if by this affair you intend to acquire riches,
honors, and dignity, we are willing to collect for you a fortune larger
than is possessed by any one of us; we shall make you our chief and will
do nothing without you. If you desire dominion, we shall make you our
king; and if the demon which possesses you cannot be subdued, we will
bring you doctors and give them riches until they cure you." When 'Utba
had finished his discourse, the Prophet said: "Now listen to me, O
father of Walid." "I listen." He replied. The Prophet, recited to him
the first thirteen verses of Surah Fussilat, which maybe interpreted as
follows: In the Name of Allah The Most Beneficent, The Most Merciful.
Ha Mim (These letters are one of the miracles of the
Quran, and none but Allah Alone knows their meanings). A revelation from
Allah the Most Beneficent, the Most Merciful. A Book whereof the Verses
are explained in detail; - a Quran in Arabic for people who know.
Giving glad tidings (of Paradise to the one who believes in the Oneness
of Allah, Islamic Monotheism) and fears Allah much (abstains from all
kinds of sins and evil deeds) and loves Allah much (performing all kinds
of good deeds which He has ordained), and warning (of punishment in the
Hellfire to be the one who disbelieves in the Oneness of Allah), but
most of them turn away, so they listen not.
And they say: "Our hearts are under coverings (screened)
from that to which you invite us, and in our ears is deafness, and
between us and you is a screen, so work you (on your way); verily we are
working (on our way).
Say (O Muhammad): "I am only a human being like you. It
is inspired in me that your Ilah (God) is One Ilah (God - Allah),
therefore take the Straight Path to Him (with true Faith - Islamic
Monotheism) and obedience to Him, and seek forgiveness of Him. And woe
to Al-Mushrikeen; (polytheists, pagans, idolaters, and disbeliveers in
the Oneness of Allah, etc, those who worship others along with or set up
rivals or partners to Allah etc.) Those who give not the Zakat and they
are disbeliveers in the Hereafter. Truly, those who believe (in the
Oneness of Allah and in His Messenger Muhammad - Islamic Monotheism) and
do righteous good deeds for them will be an endless reward that will
never stop (Paradise).
Say (O Muhammad): "Do you verily disbelieve in Him Who
created the earth in two Days and you set up rivals (in worship) with
Him? That is the Lord of the Alamin (mankind, jinn and all that exists).
He placed therein (the earth) firm mountains from above
it, and He blessed it, and measured therein its sustenance (for its
dwellers) in four Days equal (all these four days were equal in the
length of time), for all those who ask (about its creation). Then He
Istawa (rose over) towards the heaven when it was smoke, and said to it
and to the earth: "Come both of you willingly or unwillingly." They both
said: "We come, willingly." Then He completed and finished from their
creation as seven heavens in two days and he made in each heaven with
lamps (stars) to b e an adornment as well as to guard (from the devils
by using them as missiles against the devils). Such is the Decree of Him
the All Mighty, The All Knower.
But if they turn away, then say (O Muhammad): "I have
warned you of a Sa'iqa (a destruction awful cry, torment, hit, a thunder
bolt) like the Sa'iqa which overtook 'Ad and Thamud (people)." (Ch
41:1-13 Quran).
When the Prophet had finished his recitation, he
said to 'Utba: "This is my reply to your proposition; now take what
course you find best."
Persecution by the Quraish grew fiercer every day and
the sufferings of the Prophet's disciples became unbearable. He had
heard of the righteousness, tolerance, and hospitality of the
neighboring Christian king of Abyssinia. He recommended such of his
companions who were without protection to seek refuge in the kingdom of
that pious king, Al Najashi (Negus). Some fifteen of the unprotected
adherents of Islam promptly availed themselves of the advice and sailed
to Abyssinia. Here they met with a very kind reception from the Negus.
This is called the first hijrah (migration) in the history of Islam and
occurred in the fifth year of the Prophet Muhammad's mission, A.D. 615.
These emigrants were soon followed by many of their fellow sufferers,
until the number reached eighty-three men and eighteen women.
The hostile Quraish, furious at the escape of their
victims, sent deputes to the king of Abyssinia to request him to deliver
up the refugees, that they might be put to death for adjuring their old
religion and embracing a new one. The king summoned the poor fugitives
and inquired of them what was the religion, which they had adopted in
preference to their old faith. Ja'far, son of Abu Talib and brother of
'Ali, acted as spokesman for the exiles. He spoke thus: "O king, we were
plunged in the depth of ignorance and barbarism, we adored idols, we
lived in unchastity, and we ate dead bodies, and we spoke abomination,
we disregarded every feeling of humanity and sense of duty towards our
neighbors, and we knew no law but that of the strong, when Allah raised
among us a man, of whose birth, truthfulness, honesty, and purity we
were aware. He called us to profess the Unity of Allah and taught us to
associate nothing with Him; he forbade us the worship of idols and
enjoined us to speak the truth, to be faithful to our trusts, to be
merciful, and to regard the rights of neighbors; he forbade us to speak
evil of the worship of Allah and not to return to the worship of idols
of woos and stone and to abstain from evil, to offer prayers, to give
alms, to observe the fast. We have believed in him, we have accepted his
teachings and his injunctions to worship Allah alone and to associate
nothing with Him. Hence our people have persecuted us, trying to make us
forego the worship of Allah and return to the worship of idols of wood
and stone and other abominations. They have tortured us and injured us
until, finding no safety among them, we have come to your kingdom
trusting you will give us protection against their persecution."
After hearing the above speech, the hospitable king
ordered the deputies to return to their people in safety and not to
interfere with their fugitives. Thus the emigrants passed the period of
exile in peace and comfort.
While the followers of the Prophet sought safety in
foreign lands against the persecution of their people, he continued his
warnings to the Quraish more strenuously than ever. Again they came to
him with offers of riches and honor, which he firmly and utterly
refused. But they mocked at him and urged him for miracles to prove his
mission. He used to answer: "Allah has not sent me to work wonders; He
has sent me to preach to you."
Thus disclaiming all power of wonder working, the
Prophet ever rested the truth of his divine mission upon his wise
teachings. He addressed himself to the inner consciousness of man, to
his common sense and to his own better judgement. Say (O Muhammad):
"I am only a human being like you. It is inspired in me that your Ilah
(God) is One Ilah (God- Allah), therefore take the Straight Path to Him
(with true Faith - Islamic Monotheism) and obedience to Him and seek
forgiveness of Him. And woe to Al Mushrikeen; (polytheists, pagans,
idolaters, and disbeliveers in the Oneness of Allah etc., those who
worship others along with Allah or set up rivals or partners to Allah
etc. (Ch 41:6 Quran)
Despite all the exhortation of the Prophet, the
Quraish persisted in asking him for a sign. They insisted that unless
some sign be sent down to him from his Lord, they would not believe.
The disbeliveers used to ask: "Why has Muhammad not been sent with
miracles like previous prophets?" T he Prophet replied: "Because
miracles had proved inadequate to convince. Noah was sent with signs,
and with what effect? Where was the lost tribe of Thamud? They had
refused to receive the preaching of the Prophet Salih, unless he showed
them a sign and caused the rock to bring forth a living camel. He did
what they asked. In scorn they cut the camel's feet and then daring the
prophet to fulfill his threats of judgment, were found dead in their
beds the next morning, stricken by the angel of the Lord."
There are some seventeen places in the Quran, in which
the Prophet Muhammad is challenged to work a sign, and he answered them
all to the same or similar effect: Allah has the power of working
miracles, and has not been believed; there were greater miracles in
nature than any which could be wrought outside of it; and the Quran
itself was a great, everlasting miracle. The Quran, the Prophet used to
assert to the disbeliveers, is a book of blessings which is a warning
for the whole world; it is a complete guidance and explains everything
necessary; it is a reminder of what is imprinted on human nature and is
free from every discrepancy and from error and falsehood. It is a book
of true guidance and a light to all.
As to the sacred idols, so much honored and esteemed by the pagan Arabs, the Prophet openly recited: They are but names which you have named - you and your fathers - for which Allah has sent down no authority. (CH 53:23 Quran)
When the Prophet thus spoke reproachfully of the
sacred gods of the Quraish, the latter redoubled their persecution. But
the Prophet, nevertheless, continued his preaching undaunted but the
hostility of his enemies or by their bitter persecution of him. And
despite all opposition and increased persecution, the new faith gained
ground. The national fair at Okadh near Mecca attracted many desert
Bedouins and trading citizen of distant towns. These listened to the
teachings of the Prophet, to his admonitions, and to his denunciations
of their sacred idols and of their superstitions. They carried back all
that they had heard to their distant homes, and thus the advent of the
Prophet was made know to almost all parts of the peninsula.
The Meccans, however, were more than ever furious at the
Prophet's increasing preaching against their religion. They asked his
uncle Abu Talib to stop him, but he could not do anything. At , as the
Prophet persisted in his ardent denunciations against their ungodliness
and impiety, they turned him out from the Ka'ba where he used to sit and
preach, and subsequently went in a body to Abu Talib. They urged the
venerable chief to prevent his nephew from abusing their gods any longer
or uttering any ill words against their ancestors. They warned Abu
Talib that if he would not do that, he would be excluded from the
communion of his people and driven to side with Muhammad; the matter
would then be settled by fight until one of the two parties were
exterminated.
Abu Talib neither wished to separate himself from his
people, nor forsake his nephew for the idolaters to revenge themselves
upon. He spoke to the Prophet very softly and begged him to abandon his
affair. To this suggestion the Prophet firmly replied: "O my uncle, if
they placed the sun in my right hand and the moon in my left hand to
cause me to renounce my task, verily I would not desist therefrom until
Allah made manifest His cause or I perished in the attempt." The
Prophet, overcome by the thought that his uncle and protector was
willing to desert him, turned to depart. But Abu Talib called him
loudly to come back, and he came. "Say whatever you please; for by the
Lord I shall not desert you ever."
The Quraish again attempted in vain to cause Abu Talib
to abandon his nephew. The venerable chief declared his intention to
protect his nephew against any menace or violence. He appealed to the
sense of honor of the two families of the Bani Hashim and the Bani
Muttalib, both families being kinsmen of the Prophet, to protect their
member from falling a victim to the hatred of rival parties. All the
members of the two families nobly responded to the appeal of Abu Talib
except Abu Lahab, one of the Prophet's uncles, who took part with the
persecutors.
During this period, 'Umar Al-Khattab adopted Islam. In
him the new faith gained a valuable adherent and an important factor in
the future development and propagation of Islam. Hitherto he had been a
violent opposer of the Prophet and a bitter enemy of Islam. His
conversion is said to have been worked by the miraculous effect on his
mind of a Surah of the Quran which his sister was reading in her house,
where he had gone with the intention of killing her for adopting Islam.
Thus the party of the Prophet had been strengthened by the conversation
by his uncle Hamza, a man of great valor and merit; and of Abu Bakr and
'Umar, both men of great energy and reputation. The Muslims now
ventured to perform their devotions in public.
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