 Re: YOU MUST KNOW THIS MAN
On 22 , 14:28, Peter Zenger <PeterZen...@nyweeklyjournal.com>
wrote:
> On Wed, 22 Aug 2007 00:48:51 -0700, abdo911 <jipksa...@gmail.com>
> wrote:
>
> >YOU MUST KNOW THIS MAN
> >Allow me to share with you here some information about one man his
> >name is muhammad.
>
> You mean the pedophile, who marries 14 year old girls?
>
> Yeah, really upstanding guy...
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.
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).
The remarkable circumstances, which led to the victory of Badr, and
results, which followed from it, made a deep impression on the minds
of the Muslims; the angels of the heaven had battled on their side
against their enemies. The division of the spoils created some
dissension between the Muslim warriors. For the moment, the Prophet
divided it equally among all. Subsequently, a Qur'an revelation laid
down a rule for future division of the spoils. According to this rule,
a fifth was reserved for the public treasury for the support of the
poor and indigent, while the distribution of the remaining four fifths
was left to the discretion of the Chief of the State.
The next battle between the Quraish and the Muslims was the battle of
Uhud, a hill about four miles to the north of Medina. The idolaters,
to revenge their loss at Badr, made tremendous preparations for a new
attack upon the Muslims. They collected an army of three thousand
strong men, of whom seven hundred were armed with coats of mail, and
two hundred horses. These forces advanced under the conduct of Abu
Sufyan and encamped at a village six miles from Medina, where they
gave themselves up to spoiling the fields and flocks of the Medinites.
The Prophet, being much inferior to his enemies in number, at first
determined to keep himself within the town and to receive them there;
but afterwards, the advice of some of his companions prevailing he
marched out against them at the head of one thousand men, of whom one
hundred were armed with coats of mail; but he had no more than one
horse, besides his own, in his whole army. With these forces he halted
at Mount Uhud. He was soon abandoned by Abdullah Ibn Ubai, the leader
of the Hypocrites, with three hundred of his followers. Thus, the
small force of the Prophet was reduced to seven hundred.
At Mount Uhud the Muslim troops passed the night, and in the morning,
after offering their prayers, they advanced into the plain. The
Prophet contrived to have the hill at his back, and, the better to
secure his men from being surrounded, he placed fifty archers on the
height in the rear, behind the troops, and gave them strict orders not
to leave their posts whatever might happen. When they came to engage,
the Prophet had superiority at first. But afterward, his archers left
their position for the sake of plunder, thus allowing the enemy to
attack the Muslims in the fear and surround them. The Prophet lost the
day and very nearly lost his life. He was struck down by a shower of
stones and wounded in the face by two arrows, and one of his front
teeth was broken. Of the Muslims, seventy men were killed, among whom
was the Prophet's uncle Hamza. Of the infidels, twenty-two men were
lost.
The Quraish were too exhausted to follow up their advantage, either by
attacking Medina or by driving the Muslims from the heights of Uhud.
They retreated from the Medinite territories after barbarously
mutilating the corpses of their dead enemies.
Almighty Allah said: So do not become weak (against your enemy), nor
be sad, and you will be superior (in victory) if you are indeed (true)
believers. If a wound (and killing ) has touched you, be sure a
similar wound (and killing) has touched the others. And so are the
days (good and not so good), We give to men by turns, that Allah may
test those who believe, and that He may take martyrs from among you.
And Allah likes not the Zalimeen (polytheists and wrongdoers).
And that Allah may test (or purify) the believers (from sins) and
destroy the disbeliveers. Do you think that you will enter Paradise
before Allah tests those of you who fought (in His Cause) and (also)
tests those who are patient? You did indeed wish for death (Ash-
shahadah- martyrdom) before you met it. Now you have seen it openly
with your own eyes." (Ch 3:139-143 Quran)
Allah the Exalted also said: We shall cast terror into the hearts of
those who disbelieve, because they joined others in worship with Allah
for which He has sent no authority; their abode will be the Fire and
how evil is the abode of the Zalimeen (polytheists and wrong-doers).
And Allah did indeed fulfil His Promise to you when you were killing
them (your enemy) with His Permission; until (the moment) you lost
your courage and fell to disputing about the order, and disobeyed
after He showed you (of the booty) which you love. Among you are some
that desire this world and some that desire the Hereafter. Then He
made you flee from them (your enemy), and He might test you. But
surely, He forgave you, and Allah is most Gracious to the believers.
And remember when you ran away (dreadfully) without even a casting a
side-glance at anyone, and the Messenger (Muhammad) was in your rear
calling you back. There did Allah give you one distress after another
by way of requital to teach you not to grieve for that which had
escaped you, nor that which had befallen you. And Allah is Well Aware
of all that you do.
Then after the distress, He sent down security for you. Slumber
overtook a party of you, while another party was thinking about
themselves (as how to save their ownselves, ignoring the others and
the Prophet) and thought wrongly of Allah - the thought of ignorance.
They said, "Have we any part in the affair?" Say you (O Muhammad):
"Indeed the affair belongs wholly to Allah." They hide within
themselves what they dare not reveal to you, saying: "If we had
anything to do with the affair, none of us would have been killed
here." Say: "Even if you had remained in your homes, those for whom
death was decreed would certainly have gone forth to the place of
their death," but that Allah might test what is in your breasts; and
to Mahis (to test, to purify, to get rid of) that which was in your
hearts (sins), and Allah is All Knower of what is in (your)
breasts." (Ch 3:151-154 Quran).Narrated Al-Baraa' Ibn Azib: "The
Prophet appointed Abdullah Ibn Jubair as the commander of the infantry
men (archers) who were fifty on the day (of the battle) of Uhud. He
instructed them: 'Stick to your place, and don't leave it even if you
see birds snatching us, till I send for you; and if you see that we
have defeated the infidels and made them flee, even then you should
not leave your place till I send for you.' Then the infidels were
defeated. By Allah I saw the women fleeing lifting up their clothes
revealing their leg bangles and their legs. So, the companions of
Abdullah Ibn Jubair said: "The booty! O people, the booty! Your
companions have become victorious, what are you waiting for now?"
Abdullah Ibn Jubair said: "Have you forgotten what Allah's Messenger
said to you?" They replied: "By Allah! We will go to the people (the
enemy) and collect our share from the war booty." But when they went
to them, they were forced to turn back defeated. At that time Allah's
Messenger in their rear was calling them back. Only twelve men
remained with the Prophet, and the infidels martyred seventy men from
us.
"The Prophet and his companions caused the Pagans to lose one hundred
and forty men, seventy of whom were captured and seventy were killed.
Then Abu Sufyan asked three times: 'Is Muhammad present among these
people?' The Prophet ordered his companions not to answer him. Then he
asked three times: 'Is Ibn Abu Quhafa present amongst these people?'
He asked again three times: 'Is Ibn Al Khattab present among these
people?' He then returned to his companions and said: 'As for these
(men), they have been killed.' 'Umar could not control himself and
said to Abu Sufyan: ' You told a lie, by Allah! O enemy of Allah! All
those you have mentioned are alive, and the thing which will make you
unhappy is still there.' Abu Sufyan said: 'Our victory today
compensates for yours in the Battle of Badr, and in war (the victory)
is always undecided and is shared in turns by the belligerents. You
will find some of your killed men mutilated, but I did not urge my men
to do so, yet I do not feel sorry for their deed.' After that he
started reciting cheerfully: 'O Hubal, be superior!' On that the
Prophet said (to his companions): 'Why don't you answer hiback?' They
said: 'O Allah's Messenger! What shall we say?' He said: 'Say, Allah
is Higher and more Sublime.' Then Abu Sufyan said: 'We have the idol
of Al-Uzza, and you have no 'Uzza.' The Prophet said (to his
companions): 'Why don't you answer him back?' They asked: 'O Allah's
Messenger! What shall we say?' He said: 'Say Allah is our Helper and
you have no helper.'" (Sahih Al Bukhari)
The moral effect of this disastrous battle was such as to encourage
some neighboring nomad tribes to make forays upon the Medinte
territories, but most of these were repelled.
The Jews also were not slow to involve in trouble the Prophet and his
followers. They tried to create disaffection among his people and
slandered him and his adherents. They mispronounced the words of the
Qur'an so as to give them an offensive meaning. They also caused their
poets, who were superior in culture and intelligence, to use their
influence to sow sedition among the Muslims. One of their
distinguished poets, called Ka'b, of the Bani An-Nadir, spared no
efforts in publicly deploring the ill success of the idolaters after
their defect at Badr.
By his satires against the Prophet and his disciples, and his elegies
on the Meccans who had fallen at Badr, Ka'b succeeded in exciting the
Quraish to that frenzy of vengeance which broke out at Uhud. He then
returned to Medina, where he continued to attack the Prophet and the
Muslims, men and women, in terms of the most obscene character. Though
he belonged to the tribe of Bani An Nadir, which had entered into the
compact with the Muslims and pledged itself both for the internal and
external safety of the State, he openly directed his acts against the
commonwealth of which he was a member.
Another Jew, Sallam by name, of the same tribe, behaved equally
fiercely and bitterly against the Muslims. He lived with a party of
his tribe at Khaibar, a village five days' journey northwest of
Medina. He made every effort to excite the neighboring Arab tribes
against the Muslims. The Muslim commonwealth with the object of
securing safety among the community, passed a sentence of outlawry
upon Ka'b and Sallam.
The members of another Jewish tribe, namely Bani Qainuqa', were
sentenced to expulsion from the Medinite territory for having openly
and knowingly infringed the terms of the compact. It was necessary to
put an end to their hostile actions of the sake of maintaining peace
and security. The Prophet had to go to their headquarters, where he
required them to enter definitively into the Muslim commonwealth by
embracing Islam or to leave Medina. To this they replied in the most
offensive terms: "You have had a quarrel with men ignorant of the art
of war. If you are desirous of having any dealings with us, we shall
show you that we are men." They then shut themselves up in their
fortress and set the Prophet and his authority at defiance. The
Muslims decided to reduce them and laid siege to their fortress
without loss of time. After fifteen days they surrendered. Though the
Muslims at first intended to inflict some severe punishment on them,
they contented themselves by banishing the Bani Qainuqa'.
The Bani An-Nadir had now behaved in the same way as Bani Qainuqa'.
The had likewise, knowingly and publicly, disregarded the terms of the
Charter. The Prophet sent them a message similar to that which was
sent to their brethren, the Qainuqa'. Then, relying on the assistance
of the Hypocrites' party, returned for a defiant reply. After a siege
of fifteen days, they sued for terms. The Muslims renewed their
previous offer, and the Jews of An Nadir chose to execute Medina. They
were allowed to take with them all their movable property, with the
exception of their arms. Before leaving Medina, they destroyed all
their dwellings in immovable property and arms which they could not
carry away with them were distributed by the Prophet with the consent
of the Ansar and the Emigrants. A principle was henceforth adopted
that any acquisition not made in actual warfare should belong to that
state and that its disposal should be left to the discretion of the
ruling authorities.
Almighty Allah said: (And there is also a share in this booty) for the
poor emigrants, who were expelled from their homes and their property,
seeking Bounties from Allah and to please Him. And helping Allah
(helping His Religion) and His Messenger (Muhammad). Such are indeed
the truthful (to what we say); and those who, before them, had homes
(in Al Madina) and had adopted the Faith, love, those who emigrate to
them, and have no jealousy in their breasts for that which they have
been given (from the booty of Bani An Nadir), and give them
(emigrants) preference over themselves, even though they were in need
of that. And whosoever is saved from his own covetousness, such are
they who will be the successful." (Ch 59:8-9 Quran)The expulsion of
the Bani An-Nadir took place in the fourth year of the hijrah. The
remaining portion of this year and the early part of the next were
passed in repressing the hostile attempts of the nomadic tribes
against the Muslims and inflicting punishment for various murderous
forays on the Medinite territories. Of this nature was the expedition
against the Christian Arabs of Dumat Al Jandal (a place about seven
days' journey to the south of Damascus), who had stopped the Medinites
traffic with Syria and even threatened a raid upon Medina. These
marauders, however, fled on the approach of the Muslims, and the
Prophet returned to Medina after concluding a treaty with a
neighboring chief, to whom he granted permission of pasturage in the
Medinite territories.
In the same year, the enemies of Islam made every possible attempt to
stir up the tribes against the Muslims. The Jews also took an active,
if hidden, part in those intrigues. An army of ten thousand well-
equipped men, marched towards Medina under the command of Abu Sufyan.
They encamped near Mount Uhud, a few miles from the city. The Muslims
could gather only an army of three thousand men. Seeing their
inferiority in numbers on the one hand, and the turbulence of the
Hypocrites within the town on the other, they preferred to remain on
the defensive. They dug a deep moat round the unprotected quarters of
Medina and encamped outside the city with a trench in front of them.
They relied for safety of the other side upon their allies, the
Quaraiza, who possessed several fortresses at a short distance towards
the south and were bound by the compact to assist the Muslim s against
any raiders. These Jews, however, were induced by the idolaters to
violate their pledge and to join the Quraish. As these Jews were
acquainted with the Hypocrites within the walls of the city were
waiting for an opportunity to play their part, the situation of the
Muslims was most dangerous.
The siege had already lasted for twenty days. The enemy made great
efforts to cross the trench, but every attempt was fiercely repulsed
by the small Muslim force. Disunion was now rife in the midst of the
besieging army. Their horses were perishing fast, and provisions were
becoming less every day. During the night, a storm of wind and rain
caused their tents to be overthrown and their lights extinguished. Abu
Sufyan and the majority of his army fled, and the rest took refuge
with the Quraiza. The Muslims, though they were satisfied with the
failure of their enemies, could not help thinking that the victory was
unsatisfactory so long as the Quraiza, who had violated their sworn
pledge, remained so near. The Jews might at any time surprise Medina
from their side. The Muslims felt it their duty to demand an
explanation of the violation of the pledge. This was utterly refused.
Consequently, the Jews were besieged and compelled to surrender at
discretion. They only asked that their punishment should be left to
the judgment of Sa'd Ibn Mu'adh, the prince of the tribe of Aws. This
chief, who was a fierce soldier, had been wounded in the attack, and,
indeed, died of his wounds the following day. Infuriated by the
treacherous conduct of the Bani Quraiza, he gave judgment that the
fighting men should be to death and that the women and children should
become the slaves of the Muslims. The sentence was carried into
execution.
It was about this time that the Prophet granted tot he monks of the
Monastry of St. Catherine, near Mount Sinai, his liberal charter by
which they secured for the Christians noble and generous privileges
and immunities. He undertook himself and enjoined his followers, to
protect the Christians, to defend their churches and the residences of
their priests and to guard them from all injuries. They were not to be
unfairly taxed; no bishop was to be driven out of his diocese; nor
Christian was to be forced to reject his religion; no monk was to be
expelled from his Monastry; no pilgrim was to be stopped from his
pilgrimage; nor were the Christian churches to be pulled down for the
sake of building mosques or houses for the Muslims. Christian women
married to Muslims were to enjoy their own religion and not to be
subjected to compulsion or annoyance of any kind. If the Christians
should stand in need of assistance for the repair of their churches or
monasteries, or any other matter pertaining to their religion, the
Muslims were to assist them. This was not to be considered as
supporting their religion, but as simply rendering them assistance in
special circumstances. Should the Muslims be engaged in hostilities
with outside Christians, no Christian resident among the Muslims
should be treated with contempt on account of his creed. The Prophet
declared that any Muslim violating any clause of the charter should be
regarded as a transgressor of Allah's commandments, a violator of His
testament and neglectful of His faith.
Six years had already elapsed since the Prophet and his Meccan
followers had fled from their birthplace. Their hearts began to yearn
for their homes and for their Sacred House the Ka'ba. As the season of
the pilgrimage approached, the Prophet announced his intention to
visit the holy center, and numerous voices of his disciples responded
to the call. Preparations were soon made for the journey to Mecca. The
Prophet, accompanied by seven or eight hundred Muslims, Emigrants and
Ansars, all totally unarmed, set out on the pilgrimage. The Quraish,
who were still full of animosity towards the Muslims, gathered a large
army to prevent them from entering Mecca and maltreated the envoy whom
the Prophet had sent to ask permission to visit the holy places. After
much difficulty, a treaty was concluded by which it was agreed that
all hostilities should cease for ten years; that anyone coming from
the Quraish to the Prophet without the permission of the guardian or
chief should be given back to the idolaters; that any Muslim persons
going over to the Meccans should not be surrendered; that any tribe
desirous of entering into alliance, either with the Quraish or with
the Muslims, should be at liberty to do so without disputes; that the
Muslims should |
