Our Words

Maulana Syed Abul Ala Maududi (may Allah have mercy on him) could not complete his famous book, Seerat-e Sarwar-e Alam. He passed away after writing up to the Hijrah. It was published in two volumes in Urdu. We have published those two Urdu volumes, covering the period up to the Hijrah, in five volumes in Bengali: the first Urdu volume in two Bengali volumes, and the third part of the second Urdu volume.

The first Bengali volume primarily contains a theoretical discussion of prophethood and messengership. The second volume discusses the history of the destruction of past nations. Beginning with the third volume, the history of the Seerah of Muhammad, the Messenger of Allah (peace and blessings be upon him), is discussed.

The Syed Abul Ala Maududi Research Academy has planned to present all of the Maulana’s books to Bengali-speaking readers. By now, almost all of his books have been translated into Bengali and published. This book has been translated by the Maulana’s close associate, the eminent writer Mr. Abbas Ali Khan. We do not think there is anything new to say to discerning readers about his proficiency in translation, his skillful use of words, and the strength of his language.

We offer thanks to Allah Almighty for enabling us, on behalf of the Academy, to publish this book. May He grant all the readers of this book the ability to understand the true mission of prophethood. Amen.

Abdus Shahid Nasim

Director

Syed Abul Ala Maududi Research Academy

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Islam is, in reality, the name of the movement that seeks to build the entire edifice of human life upon the concept and belief in the sovereignty of the One Allah. This movement has continued since the earliest times upon the same foundation and according to the same method. Those who are called the prophets and messengers of Allah Almighty have provided its leadership. If we are to conduct this movement, then we must necessarily follow the methods of those leaders. For apart from this, there is no other method for this particular kind of movement, nor can there be one. When we try to trace the footsteps of the noble prophets in this regard, we encounter immense difficulty. We cannot learn much about the deeds and activities of the prophets who lived in ancient times. The Qur’an contains some brief indications. But the complete plan cannot be recovered from them. In the New Testament of the Bible, there are some unreliable statements attributed to Jesus (peace be upon him) that shed some light on one aspect, namely, how the Islamic movement may be conducted at its very initial stage and what problems it has to face. But Jesus (peace be upon him) did not have to face the later stage, and no indication regarding it is available. On this matter, we receive clear and complete guidance from only one source, and that is the life of the Prophet Muhammad Mustafa (peace and blessings be upon him). Our turning to him is not merely because of our reverence for him; rather, we are compelled to turn to him in order to gain knowledge of the ups and downs of this path. Among all the leaders of the Islamic movement, the Prophet Muhammad (peace and blessings be upon him) is the only leader in whose life we can learn, with complete and highly reliable detail, every stage from the initial call of this movement to the establishment of the Islamic state, and thereafter the structure of the state, its constitution, its internal and foreign policies, and the principles and methods of governing the state.

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Introduction

Mr. Naeem Siddiqi and Mr. Abdul Wakeel Alvi wonderfully compiled together the discussions concerning messengership and the blessed Seerah from my various writings and prepared the first volume of this book (Volumes 1 and 2 in Bengali). I did not feel much need there for additions or revisions.

However, the writings of mine that they compiled for this volume contained gaps here and there. A Seerah book could by no means be prepared with these gaps. Therefore, I have made extensive additions and expansions to it. It has now become a continuous and coherent Seerah book.

This (original) second volume ends with the account of the Hijrah. The Madani chapter will begin immediately thereafter. That chapter is essentially like an ocean without shore. I pray to Almighty Allah that He grant me the strength and ability to complete this book and make it beneficial for His servants.

Abul Ala

Chapter Seven

The Beginning of the Public Call

From what has been said in the preceding two sections, it can be clearly understood why, when the Messenger of Allah (peace and blessings be upon him) began preaching Islam publicly after calling people secretly for three years, Quraysh and the ordinary Arabs became so enraged at him, and why they set themselves against the Prophet with so much opposition, hostility, and insolent behavior. At the same time, this discussion also makes it clear with what powerful weapons of reason and character this call to Islam was presented, so that in its presence the old ignorance became helpless despite all its devices, deceptions, and oppression. We are now resuming the continuity of the historical account from the point where we left it in the fourth chapter.

The First Public Manifestation of Islam

Although historians and authors of Seerah have not analyzed this matter, reflection on the way the Qur’an suddenly narrates, after the first five verses of Surah Al-Alaq, in verses 6–21, the incident of a man forbidding a servant of Allah to pray and trying to stop him by threatening him makes it clear that, according to the explanation of this incident in the reliable books of Hadith, the one praying was the Prophet himself (peace and blessings be upon him), while the one who tried to stop him was Abu Jahl. It thus becomes evident that the Prophet first expressed his faith by performing prayer according to the Islamic manner at the Sacred Mosque. Until then, the Muslims used to pray secretly. No one dared to pray publicly even in an open place, let alone at the Sacred Mosque. Only once, when the Muslims were praying with Sa‘d ibn Abi Waqqas (may Allah be pleased with him) in an uninhabited valley of Makkah, the polytheists happened to see them. As a result, a severe commotion began, as we have related earlier. But when it became Allah Almighty’s will that Islam should be preached openly, the Messenger of Allah (peace and blessings be upon him) went to the Sacred Mosque without fear or hesitation and began to pray. No one besides him could have shown such courage. (Added by the author.)

From this, the ordinary people of Quraysh first realized that Muhammad’s religion (peace and blessings be upon him) had become different from their religion. Those who witnessed it were astonished. But Abu Jahl’s zeal for ignorance was aroused, and he tried several times to stop the Prophet (peace and blessings be upon him) from praying by threatening him. Abu Hurayrah (may Allah be pleased with him) says that Abu Jahl asked the Quraysh, “Does Muhammad place his face on the ground before you?” They replied, “Yes.” Abu Jahl then said, “By Lat and Uzza, if I see him praying in this manner, I will place my foot on his neck and press his face into the ground.” Then, as it happened, he saw the Prophet (peace and blessings be upon him) praying and advanced to place his foot on his neck. But suddenly the people saw him retreating and trying to protect his face from something. He was asked what had happened to him. He replied, “Between me and him there was a pit of fire, a terrifying object, and wings.”

The Messenger of Allah (peace and blessings be upon him) said, “Had he come near me, the angels would have snatched away his head” (Ahmad, Muslim, al-Nasa’i, Ibn Jarir, Ibn Abi Hatim, Ibn al-Mundhir, Ibn Marduyah, Nu‘aym, Isfahani, Bayhaqi).

Ibn Abbas (may Allah be pleased with him) says that Abu Jahl said, “If I see Muhammad (peace and blessings be upon him) praying near the Kaaba, I will crush his neck beneath my feet.” When this report reached the Prophet (peace and blessings be upon him), he said, “If they were to do so, the angels would seize him openly” (Bukhari, Tirmidhi, al-Nasa’i, Ibn Jarir, Abd al-Razzaq, Abd ibn Humayd, Ibn al-Mundhir, Ibn Marduyah).

Ibn Abbas says that the Prophet was praying at the Station of Abraham. Abu Jahl was passing that way. He said, “Muhammad, did I not forbid you to do this?” Saying this, he began to rebuke him. In response, the Prophet Muhammad sternly reprimanded him. Abu Jahl replied, “O Muhammad! By whom are you threatening me? By God, I have more supporters in this valley than anyone else.” (Ibn Jarir, Ahmad, Tirmidhi, Nasa’i, Ibn Abi Shaybah, Ibn al-Mundhir, Tabarani, and Ibn Mardawayh.) (Tafhim al-Qur’an, vol. 6, Introduction to Surah al-‘Alaq.)

Then the other Quraysh also formed a group and tried to prevent the Prophet Muhammad from praying in the Sacred Mosque. But they failed. The Qur’an says—

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And when the servant of Allah stood up to call upon Him, people were ready to pounce upon him (Jinn 19).

Here too, the commentators have understood “the servant of Allah” to mean the Prophet Muhammad. The verse also proves that the Prophet did not stop praying publicly, even though, in addition to Abu Jahl, other Quraysh were also preparing to pounce upon him.

The Call to His Own Family

The second step taken by the Prophet Muhammad was that he followed this command of Allah Almighty—

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and invited his family to his house accordingly. Among them were members of Banu Abd al-Muttalib and Banu Hashim, as well as some members of Banu al-Muttalib and Banu Abd Manaf. Baladhuri and Ibn Kathir say that forty-five people attended the invitation. Before the Prophet could say anything, Abu Lahab began: “Your uncles and cousins are here. You may say whatever you wish, but do not speak of abandoning the religion. You should remember that your people do not have the strength to fight all of Arabia. Your family members are the ones most entitled to restrain you by taking hold of your hand. If you remain steadfast in what you are doing, all the Quraysh will pounce upon you, and the Arabs will come forward to help them. I have never seen anyone bring greater trouble upon his own family than what you have brought upon yours.”

Thus Abu Lahab disrupted the first gathering. On the second day, the Prophet again invited his family and presented his religious call before them. Abu Talib said, “I do not wish to abandon the religion of Abd al-Muttalib. However, continue doing what you have been commanded to do. I will support and protect you.”

Abu Lahab said, “By God, this is a very bad thing. Take hold of him before someone else does.” Abu Talib said, “By God, I will protect him as long as I live.” Baladhuri and Ibn Amir cite this account on the authority of Ja‘far ibn Abd al-Walid ibn Abi al-Hakam, who was a reliable narrator (Ansab al-Ashraf by Baladhuri, vol. 1, pp. 118–119; al-Kamil by Ibn Amir, vol. 2, pp. 49–41). (Author’s addition.)

Reliable sources report that the Prophet delivered this address by naming each person individually: “O children of Abd al-Muttalib, O Abbas, O Safiyyah (the paternal aunt of the Messenger of Allah), O Fatimah (the Prophet’s daughter), save yourselves from the Fire of Hell. For I have no authority to save you from Allah’s seizure. However, you may ask me for whatever you wish from my wealth.” His address was as follows:

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This address was not merely a call to the truth directed to his relatives. Rather, it also made clear that God’s religion is impartial. It leaves no special privilege or advantage for the Prophet himself or even for his closest relatives. Here, whoever is dealt with will be dealt with in view of his qualities. Neither lineage nor anyone’s relationship with another will be of any use. The fear of God’s punishment for misguidance and evil deeds is the same for everyone. It is not that all others will be seized while the Prophet’s relatives will be spared. Since it was necessary to present this principle clearly, the Messenger himself mentioned the name of his own daughter, Fatimah, in his address. Yet she was then no more than two or two and a half years old. Clearly, she was in no way accountable such that the question of punishment or reward could arise concerning her. Rather, the purpose was to establish this truth: in Islam, there is no special privilege for the Prophet and his family from which others are deprived. Whatever is a deadly poison is poison for everyone. The Prophet’s duty is first to keep himself away from it and warn his close relatives against it. Then he must caution the general public that whoever consumes it will die. And whatever is beneficial is beneficial for everyone. The Prophet’s duty is to accept it himself before anyone else and advise his loved ones to accept it, so that everyone may see that this beneficial counsel is not intended only for others. Rather, the Prophet is entirely sincere in his call, because he follows it himself and advises others to follow it as well. (Tafhim al-Qur’an, vol. 3, al-Shu‘ara, note 35.)

The Call of Islam to All the Families of Quraysh

The third step he took was to stand one day at dawn on the highest peak of Mount Safa and call out loudly, “Yā Sabāḥā” (O danger of the morning!). “O people of Quraysh! O descendants of Ka‘b ibn Lu’ayy! O Banu Murrah, O people of Qusayy, O Abd Manaf, O Abd Shams, O people of Abd al-Muttalib!” In this way, he called out the names of each tribe and family of Quraysh. It was the Arab custom that when there was suddenly a fear of attack at dawn, whoever learned of it would call out in this manner, and the people, hearing his voice, would run toward him from all directions. In fact, upon hearing such a call from the Prophet, everyone came out of their homes. Whoever could not come sent someone else to obtain information. When everyone had gathered, the Prophet said, “O people! If I told you that a huge army was on the other side of the mountain, intending to pounce upon you, would you believe me?” They all replied together, “Our experience is that you have never lied.” The Prophet said, “Then I am warning you before God’s punishment arrives. Think of protecting yourselves from it. I will be of no use to you against God. On the Day of Resurrection, my relatives will be only those who fear God. Do not let it happen that others come with righteous deeds while you appear bearing all the peace and suffering of this world. At that time you will call, ‘O Muhammad!’ but I will be compelled to turn away from you. Of course, in this world you are related to me by blood, and here I will treat you with the conduct due to relatives.” (Narrated from A’ishah, Abu Hurayrah, Abdullah ibn Abbas, Zubayr ibn Amr, Qabisah ibn Mukhariq, and others, in Bukhari, Muslim, Musnad Ahmad, Tirmidhi, Nasa’i, and the Tafsir of Ibn Jarir.) (Tafhim al-Qur’an, vol. 3, al-Shu‘ara, note 35.)

The hadith scholars have quoted through various chains from Ibn Abbas that when the Prophet Muhammad was commanded to call the general public, and the guidance was revealed in the Qur’an that he should first warn his near relatives of God’s punishment, he climbed Mount Safa at dawn and called out loudly, “Yā Sabāḥā” (O danger of the morning!). In Arabia, this call was made by anyone who saw a sudden attack approaching at dawn. When people asked who was making the call, they were told that it was Muhammad. As a result, the people of all the Quraysh families ran toward him. Whoever could not go sent someone else on his behalf. After everyone had gathered, the Messenger called out the names of each Quraysh family: “O Banu Hashim, O Banu Abd al-Muttalib, O Banu Fihr, O Banu so-and-so, O Banu so-and-so. If I told you that a band of soldiers was preparing to attack you from behind the mountain, would you believe me?” They replied, “Yes,” because they had no experience of his telling lies. The Messenger said, “I warn you that a severe punishment is approaching in the future.” Then, before anyone could say anything, the Messenger’s uncle Abu Lahab said,

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“May you perish! Is this why you gathered us here?”

Another account says that Abu Lahab picked up a stone to throw at the Messenger. (Musnad Ahmad, Bukhari, Muslim, Tirmidhi, Ibn Jarir, and others.) (Tafhim al-Qur’an, vol. 6, Introduction to Surah Lahab.)

Among what Ibn Sa‘d reports from Ibn Abbas are these words: Addressing the Quraysh, the Prophet said, “Allah has commanded me to warn my near relatives, and you, people of Quraysh, are my near relatives. I have no power to show you anything from Allah or to secure for you any share in the Hereafter. However, if you accept ‘There is no deity except Allah,’ I will testify on your behalf before your Lord. Through this declaration, the Arabs will follow you and the non-Arabs will be subdued.” In reply, Abu Lahab said, “May you perish! Is this why you called us?”

Abu Lahab’s Conduct

Thus Abu Lahab [This man’s real name was Abd al-Uzza ibn Abd al-Muttalib. His kunya was Abu Utbah. But because of his radiant, reddish complexion, like milk and alizarin, he became known as Abu Lahab (flaming beauty). Ibn Sa‘’d says that Abd al-Muttalib himself used to call him Abu Lahab. Thus his real name became obscured—the author.] became determined from the very first day to oppose the Prophet and, throughout his life, continued to show such hostility toward the Prophet and, because of him, toward his own family, as only the most extreme enemy would. Although another member of Banu Hashim, Abu Sufyan ibn al-Harith ibn Abu Muttalib, had also become an opponent of the Prophet, his opposition was not initially as intense as Abu Lahab’s. For twenty years Abu Lahab composed and recited satirical poetry against the Prophet and his Companions, and after the Hijrah he fought against the Prophet in the battles. The great difference between Abu Lahab and Abu Sufyan was that the latter’s heart became drawn toward Islam. Indeed, before the conquest of Makkah, he pledged allegiance to the Prophet at a place called Abwa. [According to Tabaqat Ibn Sa‘d, vol. 4, pp. 49–50, he was the Prophet’s paternal cousin. Because he had been nursed by Halimah Sa‘’diyyah, he was also his foster brother. During the Age of Ignorance, he had deep love for the Prophet, but after prophethood he became a bitter opponent. Baladhuri, in Ansab al-Ashraf, vol. 1, p. 361, says the same. He adds only that the Prophet forgave him at the intercession of Abbas. He regards the report of his presence at Abwa as weak, and gives preference to the view that he appeared at a place called “Naqul al-Uqab” to request this pardon.‘Naqul al-Uqab’ (a place near Hujfah, between Makkah and Madinah). ‘Mu’‘jam al-Buldan’also states this. The author]

But Abu Lahab’s case was entirely different. He not only crossed all the limits of humanity but also violated every boundary of Arabia’s universally acknowledged moral traditions, descending to the utmost baseness instead of displaying humanity and civility in his enmity toward the Prophet. Yet there was a blood relationship between the two. Because of this kinship, his opposition became a tremendous obstacle in the path of the faith, compared with the opposition of others. (Addition.)

This is why, among all the enemies of Islam at that time, Abu Lahab was the only person whose name was mentioned in the Qur’an in condemnation. Yet in Makkah, and in Madinah after the Hijrah, there were many people who were in no way less hostile to Islam and Muhammad (PBUH) than he was. The question is: what characteristic did this man possess that caused the Qur’an to express anger by naming him? To understand this, it is necessary to know the Arab society of that time and observe Abu Lahab’s conduct in that context.

The Reason for Condemning Abu Lahab by Name in the Qur’an

In ancient times, insecurity, disorder, murder, robbery and other such evils had spread throughout Arabia. For hundreds of years, the situation had been such that no person had any assurance of protecting his life, property and honour without the support of his own family and clan. Therefore, special importance was attached among the moral values of Arab society to treating relatives well. Severing ties with them was considered a grave sin. The effect of these Arab traditions was that when the Messenger of Allah (PBUH) appeared with the Islamic call, the other families and chiefs of Quraysh began vehemently opposing him. But Banu Hashim and Banu al-Muttalib (the descendants of Muttalib, Hashim’s brother) did not oppose him; rather, they openly continued to support him. Yet most of them did not believe in the Prophethood of the Prophet (PBUH). The other families of Quraysh themselves regarded the support given by these relatives of the Prophet (PBUH) as merely the customary practice of Arab moral tradition. For this reason, they never reproached Banu Hashim and Banu al-Muttalib for having abandoned the religion of their forefathers by supporting a preacher of a different religion. They knew and acknowledged that under no circumstances could they hand over a member of their own family to an enemy, and that helping and supporting one’s own relatives was natural and instinctive for everyone.

Even in the Age of Ignorance, the Arabs held this moral value in high regard. Only one man, blinded by hostility toward Islam, shattered all these traditions and moral values.

That man was Abu Lahab ibn Abd al-Muttalib. He was the Prophet’s (PBUH) uncle. The father of the Prophet (PBUH) and the father of Abu Lahab were the same person, although their mothers were different. In Arabia, an uncle was regarded as a substitute for a father, especially when the father of a nephew died. Arab society expected an uncle to regard his nephew as his own son. But because of this man’s hostility toward Islam and love of disbelief, he destroyed all Arab traditions.

The Prophet’s (PBUH) Worst Neighbor

In Makkah, Abu Lahab was the Prophet’s (PBUH) closest neighbor. Their houses stood on opposite sides of a single wall. In addition, al-Hakam ibn Abi al-As (the father of Marwan), Uqbah ibn Abi Mu‘ayt, Sa‘di ibn Hamrayek al-Thaqafi, and Ibn al-Asda’il al-Hudhali were also neighbors of the Prophet.[Ibn Sa‘d says that Abu Lahab and Uqbah were the closest neighbors among them. Citing a narration from A’ishah (RA), he says that the Prophet (PBUH) stated, “I lived between two extremely bad neighbors. One was Abu Lahab and the other was Uqbah.’” From this it is known that the house of the Prophet (PBUH) was between these two.’—Author] They would not let the Prophet (PBUH) live peacefully in his home. Sometimes, while he was praying, they would throw goat entrails down from above. At other times, when food was being prepared in the courtyard, they would throw dirt and refuse onto the cooking pot. The Prophet (PBUH) would come outside and say to them, “O descendants of Abd Manaf, what kind of neighborly conduct is this?”

Abu Lahab’s wife, Umm Jamil (the sister of Abu Sufyan), had made it a permanent habit to leave bundles of thorny shrubs at the door of the Prophet’s house at night, so that when the Prophet or his children went outside, their feet would be pierced by thorns.

—(Bayhaqi, Ibn Abi Hatim, Ibn Jarir, Ibn Asakir, Baladhuri, Ibn Hisham).

Abu Lahab Forced His Sons to Divorce the Prophet’s (PBUH) Daughters

Before Prophethood, two daughters of the Messenger of Allah (PBUH) had been married to Abu Lahab’s two sons, Utbah and Utaibah. [Al-Tabarani contains a narration from Qatadah stating that Lady Umm Kulthum (RA) was married to Utaibah and Lady Ruqayyah (RA) to Utbah. Ibn Qutaybah in al-Ma‘arif and al-Suhayli in Rawd al-Unuf also state this. But Ibn Ishaq says that there is uncertainty as to whether Utbah was married to Lady Ruqayyah or to Lady Umm Kulthum (RA)–. Ibn Qutaybah in al-Ma‘arif, al-Zurqani in his commentary on al-Mawahib, and al-Tabari in his history have written that he gave her in marriage to Uthman (RA). —Author.] After Prophethood, when the Prophet (PBUH) began calling people to Islam, Abu Lahab said to his two sons, “If you do not divorce Muhammad’s (PBUH) daughters, it will be unlawful for me to see your faces.” So both of them divorced their wives. Utaibah exceeded all bounds of ignorance. He came before the Prophet (PBUH) and said, “I do not accept ********************* and *********************.” Saying this, he spat at the Prophet (PBUH), but the spittle did not land on him. The Prophet (PBUH) said, “O Allah, set one of Your dogs upon him.” Then Utaibah set out with his father for Syria on a commercial journey. During the journey, they camped at a place where the local inhabitants told them that wild beasts roamed there at night. Abu Lahab said to his Qurayshi companions, “Ensure my son’s safety, for I fear Muhammad’s (PBUH) curse.”[This means that the wretched man inwardly acknowledged the Prophet’s (PBUH) greatness and feared that a curse uttered by him could not fail.– —Author.] The people of his caravan placed camels around Utaibah and went to sleep. During the night, a lion came, made its way through the camels, and devoured Utaibah. (Al-Isti‘ab by Ibn Abd al-Barr, al-Isabah by Ibn Hajar, Ansab al-Ashraf by Baladhuri, Dala’il al-Nubuwwah by Abu Nu‘aym al-Isfahani, Rawd al-Unuf by al-Suhayli).

There is some disagreement on this matter. Some say that the divorce took place before Prophethood, while others say it took place after ********************* was revealed. There is also disagreement as to whether the one devoured by the lion was Utaibah or Utbah. But it is established that after the conquest of Makkah, Utbah accepted Islam and pledged allegiance directly to the Noble Prophet (PBUH). Therefore, the truth is that the son referred to above was Utaibah.

Rejoicing at the Death of the Prophet’s Son

Such was the baseness and vileness of his heart that after the Prophet’s (PBUH) son, Lady Qasim (RA), died, his second son, Lady Abdullah (RA), also passed away. Instead of sharing in the grief of his own nephew, Abu Lahab ran excitedly to the chiefs of Quraysh and said, “Today Muhammad’s (PBUH) name and memory have been wiped out.”

Obstructing the Islamic Call

Wherever the Prophet (PBUH) went to convey the Islamic call, Abu Lahab followed close behind and prevented people from listening to him. Rabi‘ah ibn Abbad (Ibad) [Ibn Ishaq wrote “Ibad”‘‘Ibad’’ and Ibn Hisham wrote ‘‘Abbad’’.–—Author] al-Adili says, “When I was young, I went with my father to the marketplace of Dhu al-Majaz. There I heard the Messenger of Allah (PBUH) saying, ‘O people! Say, “There is no deity but Allah,” and you will succeed.’ Behind him, a man was saying, ‘This is a liar who has abandoned the religion of his forefathers.’

“I asked, ‘Who is this man?’ The people replied, ‘He is his uncle—Abu Lahab.’”

(Musnad Ahmad, al-Tabarani, al-Bayhaqi)

Another narration from that same Rabi‘ah states: “I saw the Prophet (PBUH) come to the camp of a tribe and say, ‘O Banu So-and-so, I have come to you as Allah’s Messenger. I call you to worship Allah alone and not associate anyone with Him. Accept me as truthful and support me, so that I may accomplish the task for which Allah sent me.’

Another man followed close behind him, saying, ‘O Banu So-and-so! He wants to turn you away from Lat and Uzza and lead you to this innovation that he has brought. Never listen to him and never obey him.’ I asked my father, ‘Who is this man?’ He replied, ‘This is his uncle, Abu Lahab.’ (Musnad Ahmad, al-Tabarani, Ibn Hisham, al-Tabari.)

Tariq ibn Abdullah al-Muharibi gave a similar account. He said, “I saw the Messenger of Allah (PBUH) at the marketplace of Dhu al-Majaz, calling aloud, ‘O people! Say, “There is no deity but Allah,” and you will succeed.’ A man was walking behind him, throwing stones at the Prophet, until blood flowed from his feet. He was saying, ‘This is a liar; do not listen to him.’ I asked the people who the man was. They replied, ‘He is his uncle, Abu Lahab.’ (Ibn Abi Shaybah, Abu Ya‘la, Ibn Hibban, al-Hakim, al-Tabarani, al-Nasa’i and Ibn Majah recorded this narration in abbreviated form.)

Abu Lahab’s Conduct During the Siege of Shi‘b Abi Talib

In the seventh year of Prophethood, when all the families of Quraysh severed their social and economic relations with Banu Hashim and Banu al-Muttalib, and these two families remained steadfast in support of the Prophet (PBUH) while besieged in Shi‘b Abi Talib, Abu Lahab alone chose to join the infidel Quraysh instead of remaining with his own family. The boycott lasted three years, during which Banu Hashim and Banu al-Muttalib endured days of starvation. Abu Lahab’s conduct, however, was such that whenever a merchant caravan came to Makkah, and one of those besieged in Shi‘b Abi Talib came to purchase food, Abu Lahab would tell the merchants, “Demand such a price from them that they cannot buy anything at all. If this causes you any loss, I will make it good.” The merchants would demand exorbitant prices, and the buyers, hungry, would return empty-handed to their children. Abu Lahab would then purchase those goods from the merchants at the market price.

What Kind of Obstacle His Opposition Created in the Work of the Islamic Call

Arabs from outside Makkah would come to Makkah for Hajj or gather at markets held in various places. When the Prophet’s (PBUH) own uncle opposed him before them by constantly following him, Arab custom made it impossible to suppose that an uncle would, without reason, speak ill of his nephew before others, throw stones at him, and bring accusations against him. Consequently, they were influenced by Abu Lahab’s words, became doubtful about the Messenger of Allah (PBUH), and said, “Your own relatives know you best.” (Tafhim al-Qur’an, vol. 6, Introduction to Surah al-Lahab.)

His Wife’s Conduct

Abu Lahab’s wife was the sister of Abu Sufyan of the Banu Umayyah clan. In the Qur’an, she is called ********************* (the carrier of firewood, the slanderer). Her actual name was Arwa, and Umm Jamil was her kunyah. In her hostility toward the Prophet, she was in no way less than her husband. Lady Asma (RA), the daughter of Abu Bakr (RA), says that when Surah al-Lahab was revealed and Umm Jamil heard it, she went out in extreme anger to search for the Messenger of Allah (PBUH). In her hand was a handful of stones with which she intended to strike the Prophet. She was reciting some satirical verses about the Prophet as she went. When she reached the Sacred Mosque, she saw the Prophet (PBUH) sitting with Abu Bakr (RA). Abu Bakr (RA) said, “O Messenger of Allah, look, she is coming. I fear that she may insult you.” The Prophet (PBUH) said, “She will not be able to see me.” And so it happened: despite the Prophet’s (PBUH) presence, she could not see him. She said to Abu Bakr (RA), “I have heard that your companion has ridiculed me?” Abu Bakr (RA) replied, “By the Lord of this House, he has not ridiculed you at all.” She then went back. (Ibn Abi Hatim, Ibn Hisham and al-Bazzar have narrated similar incidents from Abdullah ibn Abbas (RA).) (Tafhim al-Qur’an, vol. 6, note 3.)

The Fate of Abu Lahab

Although Abu Lahab and his wife became extremely distressed when Surah al-Lahab was revealed in the Noble Qur’an, what it stated was an irrevocable decree. It said, “The hands of Abu Lahab are ruined.” This was a prophecy expressed in the perfect tense because its fulfillment was absolutely certain—and it was fulfilled. The breaking of the hands does not mean the physical breaking of the hands; rather, it means the failure of a person’s objective for which he exerts all his strength. In fact, within a few years of beginning his opposition to the Prophet (PBUH), Abu Lahab suffered a failure of the most striking kind. Most of the leading chiefs of Quraysh who had supported him in his enmity toward Islam were killed in the Battle of Badr. When news of this defeat reached Makkah, he was so overwhelmed with grief that he did not survive even a week. He died of a disease called Adama (MALIGNANT PUTULE), which was almost like the plague. His family kept away from him at the time of his death, fearing that they would catch the disease. Even after his death, no one approached him for three days. His body began to decay and emit a foul odor. Eventually, the people of the neighborhood began reproaching his sons. According to one report, they paid some Abyssinian laborers to lift and bury his body. Another report states that they dug a pit, pushed his body into it with pieces of wood, and covered it with earth and stones. His ultimate defeat came in this way: the religion he had exerted all his strength to eradicate was embraced by his own children. First, his daughter Durrah (RA) migrated from Makkah to Madinah and accepted Islam. Then, after the conquest of Makkah, his two sons, Utbah (RA) and Mu‘attib (RA), appeared before the Prophet (PBUH) through the intercession of Abbas (RA) and pledged allegiance at his blessed hand.

Preaching Islam to the General Public

After conveying Allah’s message to his family and clan, the Messenger of Allah (PBUH) began the ongoing process of making the general call among the people of Makkah and Arabia. For the ten years that he remained in Makkah, he continuously recited the Qur’an to people and invited them to accept Allah’s religion in every circumstance and at every place. He carried out this work in private gatherings, public assemblies, and at the Sacred Mosque. He continued this work, and no force could prevent him from doing it. He also met those who came to Makkah from outside for trade, Umrah, visitation, or any other purpose. At the fairs of Ukaz, Majannah and Dhu al-Majaz [—apart from Mina, these three places were where people came from every region of Arabia and large fairs were held. The largest fair was that of Ukaz; traveling at a camel’s pace, it took one day to reach it from Ta’if and three days from Makkah. Great crowds gathered there from the beginning to the end of Shawwal. It was not merely a place of buying and selling; poets, speakers, amirs and nobles all came there. Competitions in reciting poetry and delivering speeches were held. Disputes among the tribes were also settled. Ransoms were collected to free captives, and people’s claims against one another were presented to the arbiters. Then, from the first of Dhu al-Qadah, people began gathering at Marr al-Zahran‘Marr al-Zahran’ (the present Fatimah Valley). During the last ten days of Dhu al-Qadah, a fair was held near a mountain called Majannah. Then, during the first eight days of Dhu al-Hijjah, the sheep fair of Dhu al-Majaz was held between Mina and Arafat. After that, the days of Hajj began. People from all over Arabia gathered in Mina for Hajj. —Author] he would go and call the tribespeople toward the religion of truth. During Hajj, when people stayed in Mina, he would also visit the camp of each tribe and spared no effort to convey the call to truth before both prominent individuals and ordinary people. Whether they accepted it or not, listened silently or gave a harsh reply, confronted him with hostility or the Qurayshi criminals created obstacles, he continued doing his work in every situation. No one could keep him from it.

Ibn Jarir al-Tabari wrote in his history, and Ibn al-Amir also wrote, that even during the difficult period when Quraysh had severed its economic and social relations and the Prophet (PBUH) was besieged in Shi‘b Abi Talib, he did not refrain from calling people and conveying the message. Rather, he continued inviting people publicly and privately, by day and by night. The surahs and verses of the Qur’an, which were being revealed like torrents of rain, he recited publicly. He gave the unbelievers crushing answers to their arguments and debates, and continued trying to persuade them to accept the truth.

Ibn Sa‘d says that after the period of preaching secretly had passed, his practice for ten years was to visit the camp of each tribe at Mina, Ukaz and Dhu al-Majaz and say—

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Say, “There is no deity but Allah,” and you will attain success. By virtue of this declaration, you will become the rulers of Arabia, and the non-Arabs will submit to you. And when you believe, you will be kings in Paradise.

Meanwhile, when Abu Lahab followed him and opposed him, they would say, “Your family, tribe, and fellow townspeople know you well. When they have not accepted your obedience, how can we accept it?” After hearing this reply, the Prophet (peace be upon him) would say only this much—

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“O Lord! Had You willed, they would not have been like this.”

Al-Tabari has quoted an almost identical narration from Harith ibn al-Harith and Manbah al-Azdi, in which it is stated: We saw the Messenger of Allah (peace be upon him) in one place inviting people to monotheism and saying, “Say, ‘There is no deity but Allah,’ and you will attain success.”

We saw people tormenting him in various ways. Some spat at him, others threw dust at him, and some abused him. Then, after midday, they all left. We then saw a girl arrive carrying a large vessel of water and a handkerchief. The front of her neck was uncovered. The Messenger of Allah (peace be upon him) drank the water and performed ablution. Then he said to the girl, “Daughter, cover your neck.” Upon inquiry, we learned that the girl was his daughter, Lady Zaynab (may Allah be pleased with her).

Ibn Hisham, citing Ibn Ishaq, says that the Prophet (peace be upon him) would go to every fair and gathering and present the invitation. Thus, whenever any prominent person from Arabia came to Makkah, he would meet him and convey to him the invitation to Allah’s religion.

Ibn Kathir writes in Al-Bidayah wan-Nihayah that the Prophet (peace be upon him) continued inviting people day and night, secretly and openly, and never stopped because of anyone’s opposition. He would invite people at their gatherings. He would go to the fairs and to the places where pilgrims stayed during the Hajj and present the invitation there. He met people of every class—free and enslaved, weak and strong, rich and poor—and called them to Allah.

Full support for these historical accounts is found in the Makkan surahs of the Holy Qur’an, which are filled with replies to the various objections and complaints of the Quraysh. It is clear that if the Qur’an had not been recited to them publicly, and if Muhammad Mustafa (peace be upon him) had not openly invited them to accept his prophethood, why and how would they have raised a storm of objections, complaints, doubts, and suspicions against him, the Qur’an, the Hereafter, and the teachings of Islam? And what would have been the point of answering them in the Qur’an if it had not been recited to the opponents?

The Prophet’s (peace be upon him) moral influence

The question is: what was the reason that the Quraysh could neither prevent the Prophet (peace be upon him) from praying in the Haram nor stop him from reciting the Qur’an publicly? In fact, both of these things were intolerable to them. No other Muslim had the courage to do either of them; and whoever dared to do so would be severely beaten. The real reason was not merely that Banu Hashim and Banu al-Muttalib were prepared to give their lives in support of the Prophet and that the Quraysh were afraid of this. Rather, it was his immense influence, which overwhelmed the Quraysh. They would lose control in response to his preaching, abuse him, stone him, and hurt him in various ways. Yet his moral influence had rendered them so hollow from within that they could not prevent him from carrying out the mission of prophethood.

There were several reasons for this awe-inspiring influence. One reason was that, through their continuous knowledge, observation, and experience of him from childhood onward, they knew the truth that the entire nation had recognized from the beginning: an extraordinary personality had been born among them. For this reason, even before his prophethood, he was held in high regard in Makkah. Another reason was that no one had ever heard an incorrect word from his pure mouth. People believed that whatever came from his mouth became true. Thus, they feared that he might say something about them that would bring them misfortune. A little earlier, the story was related of how an enemy like Abu Lahab became terrified upon hearing the Prophet’s (peace be upon him) curse against his son. During his journey to Syria, he asked his companions to help protect his son, because he feared for his son’s life on account of what the Prophet Muhammad (peace be upon him) had said about him. But all his precautions failed. A ‘dog’ of God crossed the enclosure of camels, tore that son to pieces, and devoured him.

The third reason was the Prophet’s (peace be upon him) spotless character, against which there was no opportunity for accusation. The entire nation knew and acknowledged his noble character. Hundreds of people in Makkah and its surrounding regions were captivated by his heart-winning conduct, and even his enemies trusted him because of his honesty, trustworthiness, and integrity. Even up to the time of his migration to Madinah, according to Ibn Jarir’s account, there was no one in Makkah who wished to have his valuable property safeguarded and could place his trust in anyone other than the Prophet Muhammad (peace be upon him). Because of this moral influence, even his bitterest enemies lost all courage when confronting him and could not speak before him. Two incidents involving Abu Jahl and the Prophet (peace be upon him) prove this.

The incident of Abu Jahl’s terror

Ibn Ishaq says that once a man from a place called ‘Urash [This is said to be the name of a place in Mu‘jam al-Buldan. Perhaps it was also the name of the tribe living there—The Author.] came to Makkah with several camels to sell. Abu Jahl purchased his camels. When the seller came to demand payment, Abu Jahl began making various excuses. Finally, in despair, the man from Urash went one day to the Quraysh chiefs in the Ka‘bah sanctuary, told them the whole matter, and earnestly appealed to the assembled people for redress. The Prophet (peace be upon him) was sitting in a corner of the sanctuary. The Quraysh chiefs said to the man, “We cannot do anything. Go to that man sitting in the corner and tell him; he will secure payment of what is owed to you.”

The man from Urash went toward the Prophet (peace be upon him). Meanwhile, the Quraysh chiefs began saying to one another, “Today we shall see something amusing.” As soon as the man presented his complaint to the Prophet (peace be upon him), he stood up and set off with him toward Abu Jahl’s house. The Prophet (peace be upon him) went straight to Abu Jahl’s door and began knocking. From inside, he asked, “Who is it?” The Prophet (peace be upon him) replied, “Muhammad.” He came outside, bewildered. The Prophet (peace be upon him) said to him, “Pay this man what is owed to him.” Without saying a word, he went inside, brought the price of the camels, and handed it to the man.

After witnessing this, the Quraysh spy hurried to the Ka‘bah sanctuary and related the incident to the Quraysh chiefs. He said, “By God, I have never seen anything like what I saw today. The moment Abu Jahl came outside and saw Muhammad (peace be upon him), his face became pale. Then, when Muhammad (peace be upon him) told him to pay what was owed, it seemed as though his body had become lifeless.” (Ibn Hisham, vol. 2, pp. 29–30; Baladhuri, Ansab al-Ashraf, vol. 1, pp. 128–129.) (Tafhim al-Qur’an, vol. 3, Surah Al-Ma‘un, note 5.)

The second incident

The second incident was related by Qadi Abu al-Hasan al-Mawardi in his work A‘lam al-Nubuwwah. He says that Abu Jahl was the guardian of an orphan boy. The boy came to Abu Jahl completely naked and said, “Give me something from the property my father left behind.” But the tyrant did not even turn toward him. The boy remained standing for some time, then returned in despair. The Quraysh chiefs, intending mischief, said to him, “Go and complain to Muhammad (peace be upon him). He will intercede with Abu Jahl and obtain something for you.” The unfortunate boy did not know what relations existed between Abu Jahl and Muhammad (peace be upon him), or the purpose behind the advice of these wicked men. He went straight to the Prophet (peace be upon him) and described his situation. He immediately took the boy with him and went to Abu Jahl’s house. Abu Jahl received the Prophet (peace be upon him) respectfully. He said, “Give this boy his due.” Abu Jahl immediately agreed, brought the things the boy needed, and gave them to the orphan.

Meanwhile, the Quraysh chiefs were waiting to see whether any unpleasant incident would occur between the two of them. But when they learned what had actually happened, they came to Abu Jahl in amazement and began reproaching him, saying, “Have you abandoned your religion?” He replied, “By God, I have not abandoned my religion. But it seemed to me that there was a deadly weapon on each of his right and left sides. If I did anything against his will, they would split my body in two.”

These incidents show how greatly the Prophet’s (peace be upon him) influence kept his enemies terrified. (Tafhim al-Qur’an, vol. 6, Surah Al-Ma‘un, note 5.)

The third incident

According to Baladhuri’s account, one day the Prophet (peace be upon him), Abu Bakr (may Allah be pleased with him), Umar (may Allah be pleased with him), and Sa‘d ibn Abi Waqqas (may Allah be pleased with him) were sitting in the Masjid al-Haram. At that time, a man from Banu Zubayd came and said, “O people of Quraysh! Who among you will buy merchandise here? You rob those who come from outside.” The Prophet (peace be upon him) asked, “Who has wronged you?” He replied, “Abu al-Hakam, that is, Abu Jahl. He wanted to buy my three finest camels and set an extremely low price for them. Now no one is willing to pay more than that, and if I sell them at this price, I will suffer a terrible loss.” The Prophet (peace be upon him) bought all three camels from him. Abu Jahl had been silently watching from a distance. The Prophet (peace be upon him) went to him and said, “Beware! Do not treat anyone else as you have treated this Bedouin. Otherwise, I will treat you likewise.” He kept saying, “I will never do such a thing again.” Umayyah ibn Khalaf and the other polytheists present there began taunting Abu Jahl, saying, “You showed such weakness before Muhammad (peace be upon him) that we suspect you have become his follower.” He replied, “By God, I will never obey him. But I saw several spear-bearing men standing to his right and left, and it seemed that they would attack me as soon as I disobeyed Muhammad’s (peace be upon him) command.” (Ansab al-Ashraf, vol. 1, p. 13.)

The opponents acknowledged the Prophet’s (peace be upon him) honesty and truthfulness

Moreover, there was another important reason: even the Prophet’s (peace be upon him) most bitter opponents inwardly acknowledged his honesty and truthfulness and considered themselves to be lying. Yet they opposed him because of malice, ignorance, pride, bigotry in favor of their forefathers’ religion, and personal interests. Those who possessed this weakness did not have the courage to confront him face-to-face, despite all the reasons they had for blocking his path. We shall mention various historical incidents concerning this. Here I wish only to say about Abu Jahl how the Prophet’s (peace be upon him) greatest enemy repeatedly acknowledged his honesty and truthfulness, and how he described the true reason for his opposition in the most disgraceful terms.

Al-Bayhaqi, citing Zayd ibn Aslam, quotes the account of al-Mughirah ibn Shu‘bah concerning how he first met the Prophet (peace be upon him) during the age of polytheism. He says: Abu Jahl and I were walking along a road in Makkah when we met the Prophet (peace be upon him). He said to Abu Jahl, “O Abu al-Hakam! Come to Allah and His Messenger. I invite you to Allah.” He replied, “O Muhammad (peace be upon him)! Will you stop insulting our gods? Is it not all you want that we testify that you have conveyed your message? We do testify that you have conveyed your message. But, by God, if I knew that you were upon the truth, I would follow you.”

Then the Prophet (peace be upon him) went on ahead. Abu Jahl turned to me and said, “By God, I know that what this man says is true. But one thing prevents me. The descendants of Qusayy said, ‘The responsibility of feeding the pilgrims will belong to us, will it not?’ I said, ‘Yes.’”

They said, “The responsibility of providing them with water will belong to us, will it not?”

I said, “Yes.”

“The council house will belong to us?”

“Yes.”

“The banner will remain with us, will it not?”

“Yes.”

Then they fed us, and we fed them. Then our knees touched their knees, and they said, “There is a prophet among us.”

I said, “By God, I will never accept this.”

Ibn Abi Hatim, citing Yazid al-Madani, says that once Abu Jahl met the Prophet (peace be upon him) and shook hands with him. Someone said to him, “What is this? I see you shaking hands with a sabir—one who has turned away from the religion.” Abu Jahl took him aside and whispered, “By God, I know that he is truly a prophet. But when did we become subordinate to the clan of Abd Manaf?”

Imam Sufyan al-Thawri, al-Tirmidhi, and al-Hakim quote a narration from Ali (may Allah be pleased with him) that Abu Jahl said to the Prophet (peace be upon him), “We do not consider you a liar. Rather, we consider what you have brought to be false.”

Al-Bayhaqi and Ibn Hisham, from Ibn Ishaq, who took it from Imam al-Zuhri, quote this interesting incident: One night Abu Jahl, Abu Sufyan, and Akhnas ibn Shurayq each went out separately to listen to the Qur’an that the Prophet (peace be upon him) recited during the night prayer. None of the three knew about the others. In the morning, they encountered one another, reproached one another, and swore that they would never do it again. They feared that if people saw them listening to the Qur’an in this way, it would take root in their hearts. The same thing happened on the second night. After seeing one another, they again swore that they would not do it again. On the third night, when the same thing happened and they had again done what they had sworn not to do, Akhnas went with a stick in his hand to Abu Sufyan and said, “O Abu Hanzalah! You must tell me truthfully: what is your opinion of what you heard from Muhammad (peace be upon him)?”

He said, “O Abu Tha‘labah! By God, I heard things whose meaning I understand, and I also understand what they mean, while there are other things whose meaning I do not understand.” Akhnas said, “That is my position as well.” [Hafiz Ibn Hajar, ‘al-Isabah’ records Imam al-Zuhri’s account of this incident, transmitted from Sa‘id ibn al-Musayyab, in which it is stated that Abu Sufyan asked Akhnas, “What is your opinion?” He replied, “I consider him truthful.” Further support for this is found in a narration from Mu‘awiyah (may Allah be pleased with him), which al-Tabarani quoted in ‘al-Awsat’. He says: Once my father, Abu Sufyan, was traveling toward the desert with my mother, Hind, riding on a donkey. I was riding another donkey ahead of them. On the way, we met the Prophet (peace be upon him). My father said to me, “Mu‘awiyah, get down so that Muhammad (peace be upon him) can ride your donkey.” So I dismounted, and the Prophet (peace be upon him) mounted it. Then he addressed my father and mother, saying, “O Abu Sufyan and O Hind bint Utbah! By God, you will all die one day. Then you will be raised again. Whoever is righteous will enter Paradise, and whoever is sinful will enter Hell.” He then recited to them the first eleven verses of Surah Ha-Mim al-Sajdah. Then he dismounted from the donkey, and I mounted it. On the way, my mother said to my father, “You made my son get off the donkey and seated this liar and magician on it?” My father replied, “By God, this man is neither a magician nor a liar.”—The Author]Then he went to Abu Jahl and said, “O Abu al-Hakam, what is your opinion of what you heard from Muhammad (peace be upon him)?” He replied, “What did I hear? There had been a competition between us and the clan of Abd Manaf over who was greater in honor among us. They fed people, and we fed people. They bore responsibilities, and we bore responsibilities. They gave wealth in charity, and we did likewise. Finally, when we became equal in every respect, they began saying, ‘There is a prophet among us to whom revelation comes from heaven.’ Where can we obtain that? By God, we will neither believe in him nor acknowledge his truth. Abu Jahl said almost the same thing to Akhnas ibn Shurayq when Akhnas met him privately during the Battle of Badr. Ibn Jarir al-Tabari, citing al-Suddi in his commentary, reports that Akhnas said to Abu Jahl, ‘There is no one here now except you and me. Tell me honestly: is Muhammad (peace be upon him) a liar or truthful?’ He replied, ‘By God, Muhammad (peace be upon him) is truthful. He has never lied. But when Banu Qusayy take the liwa, hijabah, and siqayah along with prophethood, what will remain for the Quraysh?’After control of the sanctuary came into the hands of Banu Qusayy, they had to perform certain duties during the Hajj. One of them carried the banner; this office was called liwa. One of their duties was providing pilgrims with water, called siqayah. They also held the keys to the Ka‘bah and were responsible for opening and closing it for the pilgrims; this was called hijabah. This has been mentioned in this book.—Translator} along with prophethood, what will remain for the Quraysh?”

When the position of such a staunch enemy of Islam as Abu Jahl was like this, one can easily imagine what the position of others must have been.

The Quraysh’s beliefs and convictions regarding the Prophet (peace be upon him)

It is also noteworthy that those very people among the Quraysh who were vocal in opposing him were convinced of the Prophet’s (peace be upon him) greatness. At the very time when their bitter conflict with the Prophet (peace be upon him) and the Muslims was raging, a terrible famine struck Makkah. All the inhabitants began crying out in distress. The chiefs of Makkah then requested the Prophet (peace be upon him) to pray for his people’s rescue from this calamity. Imam al-Bukhari and al-Bayhaqi, with some differences in wording, quote this account from Masruq, narrated by Abdullah ibn Mas‘ud (may Allah be pleased with him): When the Messenger of Allah (peace be upon him) saw that the Quraysh were determined to rebel against him, he prayed, “O God! Send upon these people a seven-year famine, like the seven-year famine of Joseph (peace be upon him).” As a result, such a severe famine occurred that people began eating carrion, bones, and animal hides. Finally, Abu Sufyan and various people from Makkah came to the Prophet (peace be upon him) and pleaded, “O Muhammad (peace be upon him)! You claim that you were sent as a mercy, but now your people are on the verge of destruction. Pray for them.”

After this appeal, the Prophet (peace be upon him) prayed, and so much rain fell that the people again asked him to pray for protection from the excessive rainfall. He prayed, “O God! Let it fall around us, not upon us.” Then the sky cleared.

Imam al-Bukhari quotes a narration from Ibn Abbas (may Allah be pleased with him) that Abu Sufyan came to the Prophet (peace be upon him) seeking relief from starvation. Through his prayer, the calamity of the famine was removed.

These incidents make clear why the Quraysh chiefs did not dare to confront the Prophet directly and forcibly stop his preaching. At the same time, however, they could not tolerate his preaching continuing, their forefathers’ religion being eradicated, a way of life completely contrary to theirs gaining ground, and people continuing to accept Islam. Therefore, they resolved that his invitation must not spread under any circumstances and that it had to be obstructed at any cost. In their fury, they sometimes even subjected him to persecution.

Chapter Eight

The Quraysh’s schemes to resist the Islamic call

Before beginning this discussion, it is important to know that all the Quraysh tribes did not behave alike toward Islam and the Messenger of Allah (peace be upon him). Rather, they were divided into different groups.

There was a class that was utterly opposed. It consisted of the leading dignitaries and chiefs. Ibn Sa’d has listed their names in his Tabaqat as follows: Abu Jahl, Abu Lahab, Aswad ibn Abd Yaghuth (a member of Banu Zuhrah and the Prophet’s (PBUH) maternal cousin), Harith ibn Qays ibn Adi (of Banu Sahm, known as Ibn al-Ghaytalah), Walid ibn Mughirah (Banu Makhzum), Umayyah ibn Khalaf and Ubayy ibn Khalaf (Banu Jumah), Abu Qays ibn Faqih ibn Mughirah (Banu Makhzum), As ibn Wa’il al-Sahmi (the father of Amr ibn al-As), Nadr ibn al-Harith (of Banu Abd al-Dar), Munabbih ibn Sayfi ibn Abid (Banu Makhzum), Aswad ibn Abd al-Asad al-Makhzumi, As ibn Sa’id ibn al-As (Banu Umayyah), Abu al-Bakhtari As ibn Hisham (Banu Asad), Uqbah ibn Abi Mu’ayt (Banu Umayyah), Ibn al-Asdi al-Hudhali, Hakam ibn Abi al-As (Banu Umayyah), and Sa’di ibn Hamra al-Saqafi.

The second class consisted of those Quraysh chiefs who were certainly enemies, but not such enemies as the group mentioned above, who opposed the Prophet (PBUH) and the Muslims with all their might. Nevertheless, they supported every measure taken against Islam. Ibn Sa’d counted Utbah ibn Rabi’ah, Shaybah ibn Rabi’ah, and Abu Sufyan among this type of enemy. Yet the conduct of those who were most hostile has been described in the Qur’an as follows—

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Look, they turn their chests away so that they may hide themselves from Him (Hud: 6).

In other words, they were so averse to the Prophet’s (PBUH) call that they wished to avoid him. If they saw him sitting somewhere, they would slip away. If they saw him approaching from the front, they would turn elsewhere or walk on with the edge of their garment covering their faces, fearing that if they came face to face with him, he might address them and say something to them.

Now as for the common people of Makkah, some of them were neutral, while some supported Islam inwardly but kept their Islam hidden. Some people also accepted Islam. A large number, inspired by their chiefs and seeking to preserve the honor of their ancestral religion, became involved in the various hostile activities carried out against Islam.

We shall now describe separately the various tactics adopted to obstruct the path of the Islamic call.

1. Attempts to Reach a Compromise with the Prophet (PBUH)

Since the opponents were sensing the extraordinary personality of the Prophet (PBUH) and the irresistible influence of the Qur’an, they repeatedly tried to determine, through discussion with him, whether he could somehow be persuaded to reach a compromise regarding the faith. For this purpose, various delegations met with him, and particular individuals also spoke with him.

Utbah ibn Rabi’ah’s Meeting with Him

Among these meetings, the meeting with Utbah ibn Rabi’ah was important, and various hadith scholars have narrated it in different forms. There was, however, little disagreement concerning its outcome. Ibn Abi Shaybah quoted a narration from Ibn Umar (RA), while Abdullah ibn Hamid, Abu Ya’la, and Bayhaqi quoted one from Jabir ibn Abdullah al-Ansari (RA), stating that one day some Quraysh gathered and said to one another: Look, which of you is most skilled in sorcery, soothsaying, and poetry? Let him go to this man who has divided our ranks, disrupted our affairs, and denounced our religion. Let us speak with him and see what answer he gives. They said, In our view, there is no one more suitable than Utbah ibn Rabi’ah. So they all said, Abu al-Walid, you undertake this task. He therefore went to the Prophet (PBUH). (Expanded by the author.)

Muhammad ibn Ishaq and Bayhaqi have quoted a second account from Muhammad ibn Ka’b al-Qurazi, in which it is said that once several Quraysh chiefs were seated together in the Sacred Mosque, while the Messenger of Allah (PBUH) was sitting alone on the other side. This was at a time when Hamzah (RA) had accepted faith and the Quraysh were becoming greatly worried as they saw the number of Muslims steadily increasing. In this situation, Utbah ibn Rabi’ah (Abu Sufyan’s father-in-law) said to the Quraysh chiefs, If you think it appropriate, I will speak to Muhammad (PBUH) and make him some proposals. Perhaps he will accept one of them, and we may accept it as well; thus he may stop opposing us. Everyone present agreed and said, Abu al-Walid, we have complete confidence in you. You must speak with him.

Utbah rose and went to sit near the Prophet. When he gave him his attention, he said, Nephew, you know that you were a person we respected, and in lineage too you are the son of a noble family. Now what calamity have you brought upon our people? You have divided our ranks, considered the whole community foolish, insulted our religion and our deities, and declared our dead forefathers unbelievers. Now listen to what I have to say. I am making you some proposals; consider them carefully. Perhaps you may accept one of them.

The Messenger of Allah (PBUH) said, Abu al-Walid, speak; I am listening.

He said, Nephew, if the purpose of the work you have begun is to obtain wealth, we will all give you so much that you will become the wealthiest among us. If you seek superiority, we will make you our chief; we will make no decision on any matter without you. If you desire kingship, we will make you our king. And if you have been affected by a jinn, which you are unable to remove, and you see things in sleep and wakefulness, we will summon the finest physician and all of us will bear the cost of your treatment. Utbah continued speaking, while the Prophet (PBUH) listened silently.

Then he said, Abu al-Walid, have you finished what you had to say, or is there anything else? He replied, No, I have said all I had to say. The Prophet (PBUH) said, Very well; now listen to me. He then recited Bismillahir-Rahmanir-Rahim and began reciting Surah Ha-Mim Sajdah. Utbah listened attentively, leaning back on both hands. When he reached the verse of prostration (verse 38), the Prophet (PBUH) prostrated; then, after raising his head, he said, Abu al-Walid, you have heard my answer. Now you know, and your own action knows.

Utbah rose and went toward the gathering of the Quraysh chiefs. Seeing him from a distance, some people remarked, By God, Utbah’s face has changed. The face with which he went is no longer there. When he sat among them, they asked, What have you heard?

He said, By God, I heard words the like of which I had never heard before. By God, they are neither poetry, nor magic, nor soothsaying. O Quraysh, listen to me and leave him to what he is doing. I think these words will certainly become reality. Suppose the Arabs overcome him; then you will be spared raising your hand against your own brother, and others will deal with him. But if he triumphs over the Arabs, then his kingship will be your kingship, and his honor will be your honor.

Hearing this, the Quraysh chiefs said, O father of Walid, has his magic finally affected you too?

Utbah said, I have told you my opinion. Now do whatever you wish.

Among the reports collected by Bayhaqi concerning this incident, there was also the following: when the Prophet (PBUH) reached verse 13 of Ha-Mim Sajdah—

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(If they turn away, then tell them, I warn you of a sudden punishment like that which befell Aad and Thamud) Utbah spontaneously placed his hand over the Prophet’s (PBUH) mouth and, invoking their kinship, began saying, Do not say such things. He later explained to the people that he had done so because they knew that whenever Muhammad (PBUH) said something, it did not prove fruitless; therefore he feared that the punishment might befall him. (Tafhim, vol. 3—Al-Anbiya, note 5; vol. 4, introduction—Ha-Mim Sajdah.)

The Meeting with Another Delegation

Muhammad ibn Ishaq, quoting a narration from Ibn Abbas (RA), says that once, after sunset, Utbah ibn Rabi’ah, Shaybah ibn Rabi’ah, Abu Sufyan ibn Harb, Nadr ibn al-Harith, Abu al-Bakhtari ibn Hisham, Aswad ibn al-Muttalib, Umayyah ibn Khalaf, As ibn Wa’il, and Nubayyah and Munabbih, the sons of Hajjaj ibn Shamir, gathered near the wall of the Ka’bah and said to one another, Let us summon Muhammad (PBUH), speak with him, and make our final position clear. The Prophet (PBUH) was informed that the distinguished men of his people had gathered to speak with him. Since he was eager to guide them to the right path, he immediately appeared before them. They said, Muhammad (PBUH), we have summoned you so that our final word regarding you may be stated. By God, we do not know of any Arab who has caused such discord among his people as you have caused among yours. You have insulted forefathers, found fault with the religion, called people foolish, spoken against the deities, divided the ranks, and brought about no unpleasant matter between us and you that you have not caused. If you have done all this seeking wealth, we will collect money and give you so much that you will become the wealthiest among us. If you seek superiority over us, we will make you our chief. If you want kingship, we will make you king. And if a jinn has taken possession of you, we will spend our own money treating you so that you may be freed from its influence. After doing all this, at least our excuse before you will be complete.

The Prophet (PBUH) replied, I do not suffer from any of the ailments you mention. Nor am I asking you for money for what I have brought you, nor do I desire superiority over you or to become your king. Rather, Allah has sent me to you as a Messenger. He is revealing a Book to me and has commanded me to be a bearer of good news to you for accepting faith and a warner for not accepting it. Thus I have conveyed my Lord’s message to you and advised you. If you accept what I have brought, it will be a cause of prosperity for you in this world and the Hereafter. But if you reject it, I shall remain patient, by Allah’s command, until Allah decides between me and you. In reply, the unbelieving chiefs demanded various kinds of miracles. [Note—As an illustration, the Qur’an says—[Note—The Qur’an says by way of illustration—

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—If We had sent down to you a Book written on paper, and they had touched it with their own hands, those who disbelieved would surely have said, This is nothing but obvious magic (Al-An’am: 7).

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—And even if We opened for them a gate in heaven and they continued ascending through it, they would say, Our eyes have merely been dazzled; rather, we have been bewitched (Al-Hijr: 14–15).]

In the account of this incident that Ibn Hisham quoted from Ibn Ishaq, there is also the following: after they demanded miracles, the Prophet (PBUH) said, I have not come to you for such things. I have conveyed to you the message for which Allah sent me.

At last they threatened the Prophet (PBUH), saying, By God, we will not leave you alone because of these activities of yours. Either we shall finish you, or you shall finish us.(Expanded by the author.)

Further Attempts at Compromise

At various other times, the Quraysh continued presenting different proposals to the Prophet (PBUH), hoping that if he accepted one of them, the conflict between the two sides might end. Hazrat Abdullah ibn Abbas (RA) says that the Quraysh told the Prophet (PBUH), We will give you so much wealth that you will become the richest person in Makkah. We will marry you to whichever girl you choose. We are willing to follow you. You need only agree not to speak abusively of our deities. If you will not accept this, then we have another proposal, one that will benefit both you and us.

The Prophet (PBUH) said, What is it?

They said, Worship our gods, Lat and Uzza, for one year, and we will worship your God for one year.

The Prophet (PBUH) said, Very well, wait a little; let me see what command comes from my Lord. [This does not mean that the Messenger of Allah (PBUH) regarded this proposal as acceptable or worthy of consideration in any respect, nor—God forbid—that he gave this answer hoping that its approval might come from Allah. Rather, the matter was like an unreasonable proposal being made to a subordinate officer who knows that his government can never accept the demand, but who, instead of rejecting it himself, tells those making it, I shall forward your application to the authorities and inform you of the instructions received. The difference is that if a lower official rejects a demand himself, people will continue insisting; but if he says that the authorities have rejected their demand, they will lose hope. —The author.] Revelation was then sent down:

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(Say), O unbelievers! I do not worship what you worship. Nor are you worshippers of Him whom I worship. Nor will I worship what you have worshipped. Nor are you worshippers of Him whom I worship. For you is your religion, and for me is my religion.

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Say to them, O fools! Do you tell me to worship anyone other than Allah? (Ibn Jarir, Ibn Abi Hatim, Tabarani).

A narration from Ibn Abbas (RA) states that the Quraysh told the Prophet (PBUH), Muhammad (PBUH), if you kiss our deities, we will worship your God. In response, Surah al-Kafirun was revealed (Abd ibn Hamid).

It is narrated from Sa’id ibn Sina (the freed slave of Abu al-Bakhtari) that Walid ibn Mughirah, As ibn Wa’il, Aswad ibn al-Muttalib, and Umayyah ibn Khalaf met the Messenger of Allah (PBUH) and said, Muhammad (PBUH), come, let us make you a partner in all our affairs. If what you have brought is better than what we possess, we will share in it and receive our portion; and if what we possess is better than what you have brought, you will share it with us and receive your portion. In response, revelation was sent down ************************************************* (Ibn Jarir, Ibn Abi Hatim, Ibn Hisham, and Baladhuri also quoted this narration).

Wahb ibn Munabbih narrates that the Quraysh told the Prophet (PBUH), If you wish, we will enter your religion for one year, and you will continue entering our religion for one year (Abd ibn Hamid, Ibn Abi Hatim).

These accounts show that they presented such proposals to the Prophet (PBUH) not once in the same gathering, but at different times and in different circumstances. It was necessary to give a decisive answer once and for all, thereby destroying their hope that the Messenger (PBUH) would adopt a give-and-take policy in matters of religion and reach some compromise with them. (Tafhim, vol. 6—Introduction to Surah al-Kafirun.)

Attempts to Pressure Abu Talib

The Quraysh’s second tactic for stopping the Messenger of Allah’s (PBUH) call was to meet Abu Talib repeatedly, pressure him, and say: Withdraw your support for Muhammad (PBUH) and put pressure on him as well, so that he may desist from his work.

The First Delegation

Muhammad ibn Ishaq says that when the Quraysh saw that Abu Talib was supporting the Prophet (PBUH) and was not restraining him from those actions that were intolerable to them, a delegation of Quraysh notables went to him. It included Utbah ibn Rabi’ah and Shaybah ibn Rabi’ah of Banu Abd Shams ibn Abd Manaf; Abu Sufyan of Banu Umayyah; Abu al-Bakhtari As ibn Hisham and Aswad ibn al-Muttalib of Banu Asad ibn Abd al-Uzza; Abu Jahl and Walid ibn Mughirah of Banu Makhzum; Nubayyah and Munabbih, the sons of Hajjaj, of Banu Sahm; and As ibn Wa’il. They said, Abu Talib, your nephew has insulted our deities, criticized our religion, called our intelligence stupidity, and declared our forefathers misguided. Now restrain him from offending us, or withdraw from the matter between us and him. For you too are opposed to the religion he has brought, just as we are. Then we will deal with him ourselves.

Abu Talib pacified them with very gentle words, and they departed (Ibn Hisham, Tabari, Al-Bidayah wa al-Nihayah).

The Second Delegation

Thereafter, when the Messenger of Allah (PBUH) continued his work, the Quraysh’s patience ran out. A second delegation went to Abu Talib and said, Abu Talib, you are the oldest and most respected person among us. We asked you to stop supporting him, but you did not. We will never tolerate insults against our forefathers, contempt for our intelligence, or the exposure of faults in our deities. Either restrain him, or we shall confront you until one side is destroyed. There is then a difference in the reports.

In the narration quoted by Imam Bukhari in his History and by Hafiz Abu Ya’la in his Musnad from Aqil ibn Abu Talib, it is stated that, in their presence, my father Abu Talib said to me, Bring Muhammad (PBUH). I found him and brought him in the intense heat. When he arrived, Abu Talib said to him, Nephew, your kinsmen accuse you of offending them in their gatherings and in the Sacred Mosque. Stop doing these things.

After hearing this, the Prophet (PBUH) looked toward the sky and said to the Quraysh chiefs, Do you see this sun? They said, Yes. The Prophet (PBUH) said, Just as this sun is unable to stop emitting its rays, I too am unable to abandon this work. Saying this, he rose and left. Abu Talib then said, My nephew has never lied. You may therefore leave. Tabarani has quoted this narration in Al-Awsat and Al-Kabir, and Abu Ya’la has mentioned it in abbreviated form.

Ibn Hisham, Tabari, Bayhaqi, and Baladhuri relate the incident as follows: after the people had left, Abu Talib called the Prophet (PBUH) and said, Nephew, your people came to me and said these things. Leave some room for survival, both for me and for yourself. Do not place upon me a burden that I have no strength to bear, nor you either. Therefore stop saying things that are intolerable to them. Hearing Abu Talib’s words, the Prophet (PBUH) thought that he was preparing to leave him to face the matter on his own. He then said, Uncle, even if the sun were placed in my right hand and the moon in my left, I would not abandon this work. Allah will either make it successful, or I will perish. The Prophet (PBUH) then became distressed, wept, and prepared to leave. Abu Talib realized how deeply the Prophet (PBUH) had been hurt by his words. He called him back and said, Continue your work and do whatever you wish. By God, I will never hand you over to your enemies for any reason.

Abu Jahl Intends to Kill the Prophet (PBUH)

Muhammad ibn Ishaq says that Abu Jahl told the Quraysh, O Quraysh, you have heard how clearly Muhammad (PBUH) has stated that he will never desist from insulting our religion, calling our forefathers misguided, and abusing our deities. Now, by Allah, I swear that tomorrow I will sit with a stone, and when he goes into prostration during prayer, I will crush his head with it. Then let Banu Abd Manaf do whatever they wish.

The next day he waited for the Prophet (peace be upon him) with a stone. As usual, the Prophet (peace be upon him) came and began praying. The Quraysh also gathered to see what would happen. When the Prophet (peace be upon him) went into prostration, Abu Jahl advanced toward him with the stone. But as he drew near, he suddenly turned back. He had become terribly frightened and terrified. His face grew pale, and the stone fell from his hand. The Quraysh rose and went to him, saying, “Abu al-Hakam! What has happened to you?” He replied, “I advanced to do what I had told you I would do. But when I came near, a huge camel appeared before me. I have never seen a camel with such a large head, such a neck, and such a hump. It was about to devour me.”

Later, the Prophet (peace be upon him) said that Gabriel (peace be upon him) had appeared in that form.

The Third Delegation

Ibn Sa‘d says that the Quraysh chiefs once again came to Abu Talib and said, “You are the greatest and chief among us. We come to you seeking justice. You too should deal fairly between us and him. Call your nephew and tell him to stop speaking abusively against our gods. In return, we will leave him and his God to their own position.” Abu Talib then sent for the Prophet (peace be upon him) and said to him, “Nephew! Here are your uncles, the distinguished chiefs of your people. They have come and wish to reach a just settlement with you.”

The Prophet (peace be upon him) said, “Speak; I am listening.” They said, “Leave us and our gods to our respective positions, and refrain from insulting them. We will leave you and your God to your respective positions.”

Abu Talib said, “They are indeed speaking justly. Accept what they say.”

The Prophet (peace be upon him) said, “Dear uncle! Shall I invite them to something better than this?” Abu Talib said, “What is that?”

The Prophet (peace be upon him) said, “Then tell them: ‘There is no god but Allah.’”

At this, they became angry, turned away in disgust, and departed—

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Remain steadfast in worshipping your own gods. These words must have some other meaning. (The author’s addition.)

There is disagreement in the reports concerning this incident. Ibn Sa‘d in al-Tabaqat and al-Tabari in his History report it without specifying when it occurred. Ibn Ishaq describes it as having occurred after Hamzah (may Allah be pleased with him) and Umar (may Allah be pleased with him) accepted Islam. This view was also adopted by commentators such as Zamakhshari, Razi, and Nishapuri. Other reports, however, place it at the time when Abu Talib was lying on his deathbed. The incident related by Imam Ahmad, al-Nasa’i, al-Tirmidhi, al-Bayhaqi, Ibn Abi Shaybah, and Ibn Jarir al-Tabari in their commentaries and histories is summarized below:

When Abu Talib fell ill and the Quraysh chiefs realized that this was his final illness, they consulted one another and decided that they should speak with him. It would be good if he settled the dispute between us and his nephew before he died. We must not let him die and then take some harsh action against Muhammad (peace be upon him), causing the Arabs to reproach us by saying that they respected him while the elder was alive, but after his death they attacked his nephew. Everyone agreed to this, and about twenty-five Quraysh chiefs came to Abu Talib. Among them were Abu Jahl, Abu Sufyan, Umayyah ibn Khalaf, al-‘As ibn Wa’il, al-Aswad ibn al-Muttalib, ‘Uqbah ibn Abi Mu‘ayt, ‘Utbah, and Shaybah. They first brought many accusations against the Prophet (peace be upon him). Then they said, “We have come to propose a just arrangement. Your nephew should let us remain upon our religion, and we will let him remain upon his religion. Let him worship whichever deity he wishes; we have no objection. But he must not criticize our gods, nor keep trying to make us sever our ties with them. Arrange a compromise between us and him on this condition.”

Abu Talib sent for the Prophet (peace be upon him) and said, “Nephew, your people have come to me. They wish you to agree with them on a just arrangement, so that the dispute between you and them may end.” He then conveyed to the Prophet (peace be upon him) what the Quraysh chiefs had told him.

The Prophet (peace be upon him) replied, “Dear uncle! I have presented a word to them which, if they accept it, will make Arabia obey them and the non-Arabs become tributaries.” [The Prophet’s (peace be upon him) statement has been quoted by different narrators with different wording. Despite these verbal variations, they all convey the same meaning. In other words, the Prophet (peace be upon him) said to them: “If I present a word to you and you accept it, Arabia and the non-Arab lands will come under your authority. So tell me: is this not better than the proposal you are presenting to me in the name of justice? Does your welfare lie in accepting this word, or in allowing you to remain as you are while I worship God alone?”] (Tafhim, vol. 4, Introduction to Surah Sad.) Upon hearing this, they were initially somewhat bewildered. They could not think of what to say to reject such a beneficial word. After regaining their composure, they said, “Are you speaking of one word? We are prepared to say ten such words. But tell us, what is that word?”

The Prophet (peace be upon him) said, “There is no god but Allah.” They immediately rose and went away, repeating what is mentioned at the beginning of Surah Sad. (Tafhim, vol. 4, Introduction to Surah Sad.)

The Fourth Delegation

Ibn Hisham, Ibn Jarir al-Tabari, Ibn Sa‘d, al-Baladhuri, and Ibn Kathir say that when the Quraysh saw that Abu Talib was unwilling under any circumstances to abandon the Prophet (peace be upon him), and was prepared to risk the enmity of his people and eventual separation from them for the sake of his nephew, they took Umarah ibn al-Walid, son of al-Walid ibn al-Mughirah, to him and said, “O Abu Talib, this is Umarah ibn al-Walid, a famous and handsome young man of Quraysh. Adopt him as your son, and in exchange hand over this nephew of yours to us. He has opposed the religion of you and your forefathers, caused division among your people, and considered us all fools. We will give you one man for another, so that we may kill him.”

Abu Talib replied, “By God, you have offered me an utterly vile bargain. You give me your son to raise, while you want my son so that you may kill him. This can never be. Mut‘im ibn ‘Adi, a descendant of Nawfal, the brother of Hashim, said, “By God, O Abu Talib, your people have dealt fairly with you and tried to save you from the predicament in which you find yourself. But I see that you will accept none of what they say.”

Abu Talib replied, “By God, they have not dealt fairly with me at all. But you have abandoned me and joined them against me. Very well—do whatever you wish.”

Ibn Ishaq says that after this exchange of words, the matter reached the point of fighting, and they decided to confront one another.

Abu Talib Brings Banu Hashim and Banu al-Muttalib Together

Ibn Ishaq says that Abu Talib then gathered Banu Hashim and Banu al-Muttalib and urged them to agree unanimously to support and protect the Messenger of Allah (peace be upon him). They all accepted this and prepared to assist Abu Talib, except Lahab, who held a different view.

Abu Talib Threatens the Quraysh

Ibn Sa‘d says that at a time when the Prophet (peace be upon him) was facing intense opposition, but the migration to Abyssinia had not yet begun, Abu Talib and other members of the family once came to the Prophet’s (peace be upon him) house and did not find him there. Abu Talib suspected that the Prophet (peace be upon him) had been killed. He immediately gathered the young men of Banu Hashim and Banu al-Muttalib and said to them, “Each of you should conceal a sword or some other weapon beneath your garment and follow me. When I enter the Sacred Mosque, you will see Ibn al-Hanzaliyyah (Abu Jahl) sitting in one of the gatherings of the Quraysh chiefs. Then do not leave anyone in that gathering alive, for they must have killed Muhammad (peace be upon him).”

With this intention, Abu Talib set out, and on the way he met Zayd ibn Harithah (may Allah be pleased with him). He learned that the Prophet (peace be upon him) was safe and well.

The following morning Abu Talib came to the Prophet’s (peace be upon him) house, took him by the hand, and appeared with him before the gathering of the Quraysh chiefs, accompanied by the young and old men of Banu Hashim and Banu al-Muttalib. He said to them, “O Quraysh! Do you know what I intended to do?” They replied, “No, we do not.” Abu Talib related the entire incident and then said to the young men, “Remove your cloaks.” When they removed their cloaks, everyone saw that each man held a sharp weapon. Abu Talib said, “By God, if you kill Muhammad (peace be upon him), I will not leave any of you alive. Then we will fight until we are all killed.”

After this incident, the Quraysh were made to understand that interfering with Muhammad (peace be upon him) was no easy matter. This incident was most discouraging for Abu Jahl.

3. The Childish and Vile Conduct of the Quraysh

The conduct of the Quraysh toward the Prophet (peace be upon him) was extremely vile and childish. Its purpose was to discourage him and keep him distressed.

The Attempt to Make Zaynab (may Allah be pleased with her) Divorce

One of their efforts was to pressure the Prophet’s (peace be upon him) son-in-law, Abu al-‘As ibn al-Rabi‘, to divorce the Prophet’s (peace be upon him) eldest daughter, Zaynab (may Allah be pleased with her), just as Abu Lahab had forced his two sons to divorce the Prophet’s (peace be upon him) daughters, Ruqayyah (may Allah be pleased with her) and Umm Kulthum (may Allah be pleased with her). Abu al-‘As belonged to Banu ‘Abd al-‘Uzza ibn ‘Abd Shams. His mother, Halah bint Khuwaylid, was the sister of Khadijah (may Allah be pleased with her). He was one of the wealthy men of Makkah and among the few who were distinguished there for wealth, commerce, and trustworthiness. He married Zaynab (may Allah be pleased with her) before the Prophet (peace be upon him) was appointed to prophethood. Khadijah (may Allah be pleased with her) regarded him as her own son. Although he did not accept Islam after the beginning of prophethood and remained involved in polytheism, he nevertheless did not yield to the pressure of the Quraysh and did not divorce Zaynab (may Allah be pleased with her).[It should be noted that Zaynab (may Allah be pleased with her) accepted Islam along with her mother. However, since the ruling prohibiting marriage between a believer and a polytheist had not yet been revealed, she remained married to Abu al-‘As.–The author.] Al-Baladhuri says in Ansab al-Ashraf that the Quraysh chiefs told him (Abu al-‘As), “Divorce Zaynab, and we will marry you to whichever Qurayshi woman you choose.”

He says that al-Tabari and Ibn Hisham, citing Muhammad ibn Ishaq, add that the Quraysh went to ‘Utbah, the son of Abu Lahab, and said, “Divorce Muhammad’s (peace be upon him) daughter. We will marry you to whichever Qurayshi girl you choose.” He replied, “If you can arrange for me to marry the daughter of Sa‘id ibn al-‘As or of his son Aban, I will accept your proposal.” After they found him a girl of his choice, he divorced the Prophet’s (peace be upon him) daughter—before the marriage had been consummated or she had been sent to his home.

Rejoicing at the Death of the Prophet’s Son

An even more despicable expression of their mentality was that after the Prophet’s (peace be upon him) first son, Qasim, died in infancy, and then his second son, Abdullah (may Allah be pleased with him), also died in infancy, the Quraysh did not show even the sympathy that courtesy and humanity minimally required in the Prophet’s (peace be upon him) grief. On the contrary, they rejoiced and began calling him rootless—meaning that after him there would be no one left to carry on his name. (Addition.)

Ibn Sa‘d and Ibn ‘Asakir, citing Abdullah ibn Abbas (may Allah be pleased with him), say that the Prophet’s (peace be upon him) eldest son was Qasim (may Allah be pleased with him). His next child was Zaynab (may Allah be pleased with her), followed by Abdullah (may Allah be pleased with him). Then came three daughters in succession: Umm Kulthum (may Allah be pleased with her), Fatimah (may Allah be pleased with her), and Ruqayyah (may Allah be pleased with her). Qasim (may Allah be pleased with him) died first, followed by Abdullah (may Allah be pleased with him). At this, al-‘As ibn Wa’il said, “His lineage has come to an end. He is now rootless; his roots have been cut off.”

Some reports add that al-‘As said, “Muhammad (peace be upon him) is abtar—rootless. He has no son who can succeed him. When he dies, you will be rid of him.” ‘Abd al-Hamid, citing Ibn Abbas (may Allah be pleased with him), says that Abu Jahl made a similar remark after the death of the Prophet’s (peace be upon him) son Abdullah (may Allah be pleased with him).

Ibn Abi Hatim, citing Shamir ibn ‘Atiyyah, says that ‘Uqbah ibn Abi Mu‘ayt also expressed this vile mentality while rejoicing at the Prophet’s (peace be upon him) grief. ‘Ata says that after the death of the Prophet’s (peace be upon him) second son, his own uncle Abu Lahab—whose house adjoined the Prophet’s (peace be upon him)—ran to the polytheists and gave them the “good news” (?) that Muhammad (peace be upon him) had become sonless that night—that is, rootless.

It was in this deeply heart-rending situation that Surah al-Kawthar was revealed. The Quraysh had become enraged with the Prophet because he worshipped Allah alone and openly rejected their polytheism. For this reason, the honor and position he had held among the entire people before prophethood were taken away. It was as though he had been cut off from his own relatives and clan. His few companions had also become helpless and without support, and they were being beaten. Moreover, the repeated loss of his sons had brought a mountain of grief crashing down upon him. In such circumstances, instead of receiving condolences from friends, relatives, clansmen, kinsmen, and neighbors, he was met with rejoicing. They even made remarks that were profoundly painful for such a noble person, who had always treated not only his own people but others as well with great kindness.

In response, Allah Most High said in Surah al-Kawthar,

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• That is, it is you, the enemies, who are abtar, or rootless.

This was not merely a retaliatory attack; rather, it was one of the Qur’an’s important prophecies, which came true in every detail. When this prophecy was made, people considered the Prophet (peace be upon him) rootless, and no one could imagine how the great chiefs of Quraysh—who were famous and successful not only in Makkah but throughout Arabia—would become rootless. They had not merely been blessed with wealth and children; they also had supporters and helpers scattered throughout the land. Because they enjoyed a commercial monopoly and managed the Hajj, they had deep relations with all the Arab tribes. Yet within a few years, the situation turned completely upside down.

When, in the fifth year after the Hijrah, during the Battle of the Confederates, the Quraysh besieged Madinah along with numerous Arab and Jewish tribes, and the Prophet (peace be upon him), being under siege, had to organize a defense by digging a trench, yet only three years later, in the eighth year after the Hijrah, when the Prophet (peace be upon him) advanced upon Makkah, the Quraysh had no helpers and were compelled to lay down their arms in helplessness. Within another year, the whole of Arabia came under the Prophet’s (peace be upon him) control. Delegations from different tribes and different parts of the country were pledging allegiance to him. The enemies were left utterly helpless and without support. Their name and trace were erased so completely that even if some of their descendants exist somewhere in the world today, none of them knows—or, even if he knows, is willing to say—that he is descended from such enemies of Islam as Abu Jahl, Abu Lahab, al-‘As ibn Wa’il, or ‘Uqbah ibn Abi Mu‘ayt. In contrast, blessings are invoked today throughout the world upon the family of the Messenger of Allah (peace be upon him). Millions upon millions of Muslims take pride in their connection with him. Hundreds of thousands regard it as an honor to descend not only from him, but also from the families of his household and companions. Some are Sayyids, some Alawis, some Abbasids, some Hashimis, some Siddiqis, some Faruqis, some Uthmanis, some Zubayris, and some Ansaris. But no one is found bearing the names Abu Jahali or Abu Lahabi. History proves that the Prophet (peace be upon him) was not rootless; rather, his enemies were and remain so. (Tafhim, vol. 6, Introduction to Surah al-Kawthar, note 4.)

Creating a Commotion as Soon as They Heard the Qur’an

Another vile and wicked practice they adopted was to make a commotion whenever the Qur’an was recited and to run away in all directions, so that they themselves would not hear it and would not allow others to hear it either. The Qur’an says—

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The disbelievers say, “Do not listen to this Qur’an, and make noise when it is recited, so that perhaps you may prevail.” (Ha-Mim al-Sajdah 26)

This was one of the schemes of the disbelievers of Makkah. Through it they wanted to frustrate the Prophet’s (peace be upon him) call and preaching. They knew well that the Qur’an had a magical effect, and that the one who recited it was a man of exceptional stature. His personality and the manner in which he recited it were deeply moving. They thought that anyone who heard such incomparable words, delivered in such an enchanting manner by a person of such high standing, would be spellbound. Thus they devised a plan whereby they would neither listen to this Word themselves nor allow anyone else to hear it. Whenever Muhammad (peace be upon him) began reciting it, they would make a commotion, clap their hands, shout, raise vehement objections, and make their voices so loud that his voice would be drowned out. By adopting this tactic, they hoped to defeat the Prophet of Allah. (Tafhim, vol. 4, Ha-Mim al-Sajdah, note 30.)

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Then what is the matter with these disbelievers, rushing toward you in groups from your right and your left?

This refers to those who, upon hearing the Prophet’s (peace be upon him) call, preaching, and recitation of the Qur’an, would rush from every direction to mock him and create a commotion. (Tafhim, vol. 6, al-Ma‘arij, note 124.)

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Do not recite your prayer either loudly or very quietly; rather, recite it in a moderate voice between the two.

There is a report from Ibn Abbas in Musnad Ahmad that when the Prophet (peace be upon him) recited the Qur’an aloud in prayer at his home or at Dar al-Arqam in Makkah, the disbelievers would start making a commotion and sometimes even hurl insults. Consequently, the instruction was given: do not recite so loudly that the disbelievers hear you and gather around, nor so quietly that even your companions cannot hear you. (Tafhim, vol. 2, Bani Isra’il, note 24.)

Misinterpreting the Qur’an to Lead People Astray

The Qur’an mentions this tactic of the disbelievers in Makkah—

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Those who distort the meaning of Our verses are not hidden from Us. Consider for yourself: which is better—the one who will be cast into the Fire, or the one who will arrive secure on the Day of Resurrection? Do whatever you wish. Surely Allah sees all that you do.

‘Ilhad’ means to go astray, turn from the straight path onto a crooked one, and adopt deviation. In Allah’s verses, ilhad means that a person tries to extract some crookedness from straightforward words. He does not accept the correct and clear meaning of the divine verse; rather, by distorting it in various ways, he goes astray himself and leads others astray as well. Among the devious methods adopted by the disbelievers of Makkah to obstruct the Qur’anic call was that they would listen to the Qur’anic verses. Then they would detach a verse from its context, distort the literal meaning of another, or assign an incorrect meaning to a word or sentence, raising various objections and misleading people by saying, “What is this ‘Prophet sahib’ talking about?” (Tafhim, vol. 4, Ha-Mim al-Sajdah, note.)

Involving Muslims in Pointless and Futile Debate

The Qur’an describes this conduct of the disbelievers as follows—

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Those who engage in argument and disputation concerning Allah’s religion with those who respond to Allah’s call—their arguments and proofs are invalid in the sight of their Lord.

This refers to the situation that occurred daily in Makkah. Whenever it became known that someone had accepted Islam, everyone would gird up their loins and hound him. His life would be made unbearable. He could find no peace at home, in his neighborhood, or among his relatives.

Wherever he went, endless debate would begin, with the aim of somehow making him renounce his association with Banu Muhammad (peace be upon him) and return to the ignorance from which he had emerged. (Tafhim, Volume 4, Surah Ash-Shura, note 31.)

Mocking and humiliating the Muslims

The Qur’an says concerning this:

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The guilty used to ridicule the believers and, as they passed by them, wink and gesture toward them. Then, when they returned to their own people, they would go back exulting. When they saw them, they would say, “These are all misguided.” Yet they had not been sent to keep watch over them. (Al-Mutaffifin 29–33)

The meaning of returning exultantly is that when they returned home, they thought, “What fun we had today! We mocked such-and-such a Muslim thoroughly, enjoyed ridiculing him loudly, and it had a good effect among the people.” (Tafhim, Volume 4, Surah Ash-Shura, note 31.)

Baladhuri, quoting the account of Urwah ibn Zubayr in Ansab al-Ashraf, says that when the Quraysh saw men such as Ammar ibn Yasir (may Allah be pleased with him), Khabbab ibn al-Aratt (may Allah be pleased with him), Suhayb ibn Sinan (may Allah be pleased with him), Bilal ibn Rabah (may Allah be pleased with him), Abu Fukayha (may Allah be pleased with him), and Amir ibn Fuhayrah (may Allah be pleased with him) sitting with the Prophet (peace be upon him) in the Sacred Mosque, would they say, “Are all these people recipients of Allah’s grace?”

Throwing ignorant people into confusion

The Qur’an says in this connection:

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When someone asks them, “What has your Lord sent down?” they say, “Oh, merely ancient, worn-out tales.” (An-Nahl 24)

When the Prophet’s (peace be upon him) message spread in all directions, wherever the people of Makkah went they were asked, “What is the teaching of the man who has appeared among you as a prophet? What kind of Book is the Qur’an? What is its subject matter?” and so on.

The disbelievers of Makkah always answered such questions in language that caused the questioner to develop some kind of doubt about the Prophet (peace be upon him) and the Book he had brought, or at least ensured that no affection for the Prophet and his prophethood remained in his heart. (Tafhim, Volume 2, Surah An-Nahl, note 22.)

4. Cultural Programs

Besides these vile tactics, they adopted another tactic to resist the Prophet’s (peace be upon him) message. It was also decided to keep people absorbed in tales, songs, music, and amusements, thereby crippling their capacity for thought and reflection so that they would be unable to pay attention to any serious matter that the Qur’an and Muhammad (peace be upon him) were presenting to them.

Ibn Hisham, quoting Muhammad ibn Ishaq’s account, says that Nadr ibn al-Harith ibn Alqamah of Banu Abdud-Dar said at a Quraysh gathering: “The way you are confronting Muhammad (peace be upon him) will achieve nothing. When Muhammad was young, he was the most gentle, truthful, and trustworthy among you. Now that his hair has turned white, he has brought you something for which you call him a magician, soothsayer, poet, and madman. By God, he is not a magician. We have seen magicians and witnessed their incantations. By God, he is not a soothsayer. We have heard the dull, rhymed speech of soothsayers and know their incoherent talk. His speech belongs to none of these categories. By God, he is not mad either. Do we not know the condition of a madman and the meaningless things he mutters? O leaders of Quraysh, think of some other way. What you must confront is far more important than something you hope to defeat by composing a reply to it.”

He then proposed that tales of Rustam and Isfandiyar be collected from non-Arab lands and circulated, so that people would become attached to them and regard them as more wondrous than the Qur’an. This continued for some time, and Nadr himself began telling such tales. (Tafhim, Volume 3, Surah Al-Anbiya, note 7.)

This account has been cited in Asbab an-Nuzul on the authority of Wahidi, Kalbi, and Muqatil. Ibn Abbas (may Allah be pleased with him) added that Nadr even purchased a singing slave girl for this purpose. Whenever he heard that someone had been influenced by the words of the Prophet (peace be upon him), he would send a slave girl after him and tell her, “Treat him very well, feed him generously, and keep singing to him, so that, being absorbed in you, his mind may turn away from that matter.” (Tafhim, Volume 4, Surah Luqman, note 6.)

5. The Campaign of Falsehood and Its Effects

Alongside adopting these tactics, the Quraysh began a campaign of false propaganda as soon as the Prophet’s (peace be upon him) general message began, so that people would become repelled by him. Since this campaign contained not the slightest trace of truth, and its sole purpose was to defame him and keep people away from him, they said whatever came to their tongues. Some said he was a poet, some a soothsayer, and some a magician. Some said he had been bewitched, while others called him mad. In short, there was no single accusation that they did not make against him. This slander was not spread only in every corner of Makkah; everyone who came to Makkah for pilgrimage, trade, or any other purpose was told these things. They tried to prevent such people from hearing him at all, fearing that they might be influenced by his words. (Expanded.)

The Quraysh Consult During the Hajj

After several months had passed, the time of Hajj arrived. The people of Makkah began worrying that pilgrims’ caravans would come from all over Arabia. If Muhammad (peace be upon him) went to the camps of these caravans, met the pilgrims, and stood at various places during the Hajj gatherings reciting before them speech as unparalleled and powerful as the Qur’an, his message would reach every corner of Arabia. Who knew how many people might then be influenced by it? Ibn Ishaq, Hakim, and Bayhaqi narrate this incident with an excellent chain of transmission:

For this purpose, the Quraysh leaders held a conference and decided that as soon as the pilgrims arrived, a campaign against the Prophet (peace be upon him) would be launched among them. After everyone agreed, Walid ibn al-Mughirah said to those assembled, “If you tell people different things about Muhammad (peace be upon him), our credibility will be lost. Therefore, settle on one statement that we can all agree to make.”

Some said, “We will call Muhammad (peace be upon him) a soothsayer.” Walid said, “No, by God, he is not a soothsayer. We have seen soothsayers. The way he murmurs and the kind of phrases he composes have not the remotest connection with the Qur’an.” Someone said, “Let him be called mad.” Walid said, “He is not mad either. We have seen madmen. Everyone knows how a madman speaks like a drunk and behaves irrationally. Who would believe that the speech Muhammad (peace be upon him) presents is the boast of a madman, or that a person speaks such words while mad?” They said, “Then we will call him a poet.” Walid said, “He is not a poet either. We know every form of poetry, and this speech bears no resemblance to poetry in any respect.” They said, “Then let him be called a magician.” Walid said, “He is not a magician either. We know magicians and the methods they use for magic. This does not apply to Muhammad (peace be upon him) either. Whatever you say among these things, people will regard it as an unjust accusation. By God, this speech possesses great sweetness; its roots run deep and its branches are fruitful.”

In his Tafsir, Ibn Jarir further reports from Ikrimah that Abu Jahl then pressured Walid, saying, “Your people will not be satisfied with you until you say something about Muhammad (peace be upon him).” Walid said, “All right, give me time to think.” After reflecting, he said, “The least that can be said is this: tell the Arabs that this man is a magician. He presents speech that separates people from their fathers, brothers, wives, children, and entire families.” Everyone accepted Walid’s statement. Then, according to the plan, during Hajj the Quraysh delegation spread among the pilgrims. They warned the arrivals, “A great magician has appeared here. His magic creates divisions within families. You must beware of him.” (Tafhim, Volume 6, introduction to Surah Al-Muddaththir.)

The Qur’an’s Commentary on This Incident

The Qur’an discusses Walid ibn al-Mughirah’s proposal in verses 11–25 of Surah Al-Muddaththir: “Leave Me and the one I created”—that is, I Myself will deal with him; you need not concern yourself with him. “I created him alone and without resources”—that is, he brought nothing with him into the world. “I granted him abundant wealth and sons present with him”—that is, I gave him ten or twelve distinguished young sons who would sit with him in gatherings (among them was also a capable son like Khalid ibn al-Walid, may Allah be pleased with him). “I made life easy for him, yet he desires that I give him more. Never! I will surely make him climb a steep ascent.” He thought and tried to devise some words. “May he be cursed! How he schemed.” Again, “May he be cursed! How he schemed.” Then he looked at the people, frowned, scowled, turned away, and grew arrogant. Finally he said, “This is nothing but magic transmitted from the past. It is merely the speech of a human being.”

The incident mentioned above makes it clear that Walid’s heart was convinced that the Qur’an was the Word of Allah. These verses portray how he struggled with his conscience to preserve his leadership, authority, and honor among his people, and how, after remaining engaged in intense inner conflict for a long time, he fabricated a statement against the Qur’an. (Tafhim, Volume 6, commentary on Surah Al-Muddaththir.)

A Sustained and Widespread Campaign of Falsehood

This campaign of falsehood did not operate only during Hajj. Rather, it was waged throughout all twelve months of the year, every day and night. The people of Makkah were constantly incited against the Prophet (peace be upon him). Outsiders were warned to remain cautious and not approach the Prophet. At the Arab fairs—such as Ukaz, Majannah, and Dhu al-Majaz—representatives of the Quraysh spread out and subjected people to all kinds of incitement against the Prophet (peace be upon him). In particular, every year during Hajj, their representatives went from camp to camp among the pilgrims and spread every sort of allegation against the Prophet (peace be upon him), so that people would avoid listening to him and regard him as a danger to themselves.

The Spread of Islam Beyond Makkah

The Quraysh thought that in this way they would block the Prophet Muhammad (peace be upon him) and the Qur’an. In reality, they themselves carried his name to every corner of Arabia. What the Muslims had been unable to accomplish in years of effort—the spread of his name and message—the Quraysh achieved through this campaign in a short time. Although ordinary people formed a negative impression, a question arose spontaneously in many minds: “What kind of person is he against whom this storm has been raised?” Some even began thinking, “Since we are being warned so fearfully about him, let us at least hear what he has to say.” Thus a path opened for Islam to reach other regions beyond Makkah.

Tufayl ibn Amr al-Dawsi Accepts Islam

He was a distinguished leader of the Daws tribe. Ibn Ishaq and Ibn Sa‘d have quoted a detailed account of his conversion in his own words. Al-Dawsi said: “I was a poet of the Daws tribe. I went to Makkah for some purpose. As soon as I arrived, some Quraysh surrounded me and filled my ears with accusations against the Prophet (peace be upon him). Consequently, I became strongly repelled by him and decided to keep away from him. The next day I went to the Haram and saw him praying. As soon as some of his recitation reached my ears, I felt that it was very beautiful speech. I thought to myself: I am a poet, a young man, and a person of knowledge and understanding; I am not an innocent child unable to distinguish good from bad. I should meet this man and find out what he says. Indeed, when the Prophet (peace be upon him) finished praying and was returning home, I followed him. When he reached his house, I said, ‘Your people told me such things about you that I developed such a bad opinion of you that I put cotton in my ears so that I would not hear anything you said. But the few words I have just heard from your mouth seem very good to me. Please explain in some detail what you are saying.’ In reply, the Prophet (peace be upon him) recited a passage of the Qur’an to me. I was so deeply affected that I accepted faith immediately. When I returned home, my elderly father came out to me. I said, ‘Father, stay away from me. I am not one of you, nor are you one of me.’ He asked, ‘Why?’ I replied, ‘I have become a Muslim and adopted the religion of Muhammad.’ He said, ‘My son, whatever your religion is, it is also my religion.’ I said, ‘Then bathe, put on clean clothes, and come back. I will teach you that religion, which I have learned.’ He did so and became a Muslim. Then my wife came. I said to her what I had said to my father. She said, ‘May my parents be sacrificed for you! What are you saying?’ I said, ‘Islam has placed a separation between you and me. I have become a follower of the religion of Muhammad.’ She said, ‘Tell me about your religion.’ I said, ‘Go to the sanctuary of Dhu al-Shara (the idol of the Daws tribe) and bathe in the spring flowing down from the mountain.’ She asked, ‘There is no danger to my children from Dhu al-Shara, is there?’ I said, ‘No, I take responsibility for that.’ She went and bathed. I presented Islam to her, and she became a Muslim. Then I began preaching Islam among the Daws. However, they hesitated to accept Islam. I returned to Makkah and told the Prophet (peace be upon him), ‘Daws are heedless and are obstructing my efforts.’ He prayed for them, saying, ‘O Allah, guide Daws.’ Then he advised me: ‘Go back and preach among them, and treat them gently.’ I continued my missionary work among Daws until, at the time of the Khaybar expedition, I arrived with seventy or eighty families from there.”

Hazrat Abu Dharr al-Ghifari (may Allah be pleased with him) Accepts Islam

He belonged to the Banu Ghifar tribe, which was notorious for highway robbery. Abu Dharr himself had once been such a fierce robber that he would attack a caravan alone as though it had been attacked by a wild beast. But three years before accepting Islam, his heart had changed, and he began offering prayer in one way or another. According to accounts in Musnad Ahmad and Ibn Sa‘d, he said, “For three years before this, I prayed to Allah, turning my face in whichever direction I could.”

His real name was Jundub ibn Junadah. It is reported in Bukhari that when news of the Prophet’s (peace be upon him) appearance reached him, he sent his brother Unays to Makkah (according to the account in Musnad Ahmad) to investigate the man who claimed, “I am a prophet.” He went and returned, saying, “He teaches exceptionally noble manners and presents speech that is not poetry.” Abu Dharr said, “You have not learned what I wanted to know.” He then went to Makkah himself and began looking for the Prophet (peace be upon him) in the Sacred Mosque. Since he did not know the Prophet and did not wish to ask anyone, he could not find him. Hazrat Ali (may Allah be pleased with him) saw him and assumed he was an unknown traveler, but they did not speak. On the third day, Hazrat Ali asked him, “Why have you come?” He replied, “If you promise that, should you lead me to the person I seek, you will tell me where he is, I will say why I have come.” Hazrat Ali promised. He then explained his purpose. Ali said, “He is certainly established upon the truth and is Allah’s Messenger. Tomorrow morning, follow behind me. If I continue walking, you continue walking; wherever I enter, enter there too. If I see something that seems dangerous for you, I will stop as though pouring water; when you see that, stop as well.” In this way Abu Dharr reached the Prophet (peace be upon him). As soon as he heard him, he became a Muslim. The Prophet (peace be upon him) said, “Return to your people and continue informing them about the religion, until you learn of my situation.” Abu Dharr said, “By the One who sent you, I will proclaim the truth openly to the people of Makkah.” He then reached the Sacred Mosque and proclaimed loudly, “I bear witness that there is no god but Allah, and I bear witness that Muhammad is the Messenger of Allah.” As soon as they heard this, the people pounced on him and beat him so severely that he fell. Seeing this, Hazrat Abbas (may Allah be pleased with him) intervened between him and the people and said, “Woe to you! Do you not know that he belongs to the Banu Ghifar tribe, who live along your route to Syria for trade?” In this way Hazrat Abbas saved him. The next day they treated him similarly, and Hazrat Abbas rescued him again.

Imam Ahmad has quoted this account from Abu Dharr (may Allah be pleased with him) himself in his Musnad. He said: “My brother Unays, my mother, and I were staying outside. Unays said, ‘I will go into Makkah for a while. Wait for me.’ He returned only after a long delay. I asked, ‘Where were you delayed so long?’ He said, ‘I met a man who claims that he is Allah’s Messenger and that Allah sent him with the very religion that is yours’—that is, rejection of shirk and acknowledgment of tawhid.

“I asked, ‘What do people call him?’ He said, ‘They say he is a poet, a soothsayer, and a magician.’ Unays himself was a poet. He said, ‘I have heard the speech of soothsayers and I know how to compose poetry, but his words have no connection with any of these. By God, he is truthful, and those people are liars.’

I said, “Will you look after things in my place so that I may go there myself?” He said, “All right, but beware of the people of Makkah, for they are fiercely opposed to him.” I reached Makkah. Then, considering a man somewhat weak, I asked him, “Where is the man whom people call a sab’i”—one who has left the religion? As soon as that man pointed toward me, the people leaped upon me and threw at me whatever they had in their hands. I lost consciousness. When I regained consciousness, I went to the Haram, drank Zamzam water, and washed my wounds. I remained hidden behind the curtain of the Ka‘bah for thirty days. During that time I had nothing to eat except Zamzam water. Even so, I became plump and well nourished.

Then Hazrat Abu Dharr (may Allah be pleased with him) said: “One day the Messenger of Allah (peace be upon him) and Hazrat Abu Bakr (may Allah be pleased with him) came to the Haram, kissed the Black Stone, performed tawaf, and prayed.”

I came out and greeted him for the first time in the Islamic manner. He replied, “And peace be upon you.” He asked, “Who are you?” I said, “A man from Banu Ghifar.” He asked, “How long have you been here?” I replied, “For thirty days and nights.” He asked, “Who fed you?” I said, “I had nothing to eat except Zamzam. It not only relieved my hunger, but also made me somewhat plump and well nourished.” He said, “It is blessed water—serving not only as drink but also as food.”

Hazrat Abu Bakr (may Allah be pleased with him) said, “If you permit, he will spend the night eating at my home.” The Prophet (peace be upon him) gave permission. He then left, and I went to Abu Bakr (may Allah be pleased with him), who gave me raisins from Ta’if. I stayed with him for some time. Then the Prophet (peace be upon him) said, “I have been shown toward a land where there are date groves, and I think it can be nowhere but Yathrib. Will you convey my message to your people? Perhaps it will benefit them, and you will also receive a reward.”

Hazrat Abu Dharr (may Allah be pleased with him) said: “Then I returned to my mother and brother. They asked, ‘What have you brought?’ I said, ‘I have brought Islam and testified to its truth.’ Unays said, ‘I do not wish to remain distant from your religion either.’ I accepted Islam and testified to its truth. Our mother said, ‘I do not wish to remain separate from the religion of either of you.’ I too accepted Islam and testified to its truth. Then we returned to our people, Ghifar. Some of them accepted Islam before the Prophet (peace be upon him) migrated to Madinah. Khufaf ibn Ayman ibn Rahadat al-Ghifari led them in prayer, for he was the chief of the tribe. After the Migration, the remaining Ghifaris also accepted Islam. (Imam Muslim has narrated the story in the same way; at-Tabarani has given a detailed account in Al-Awsat.)

In Ibn Sa‘d’s account, although the story is recorded much as above, the following statement by Abu Dharr al-Ghifari (may Allah be pleased with him) has also been added. He said:

“While I was hiding behind the curtain in the Ka‘bah, there was no one at the place of tawaf except two women. I heard them mention Isaf and Na’ilah. I could not bear it, so I said, ‘Marry these two to each other.’ They became extremely angry and began saying, ‘If only one of our men were here!’ Meanwhile, the Messenger of Allah (peace be upon him) and Hazrat Abu Bakr (may Allah be pleased with him) were coming down from the mountain toward them. These two women probably did not recognize them. They asked, ‘Why are you so angry?’ The women said, ‘A Companion is hiding behind the curtain in the Ka‘bah.’ The Prophet (peace be upon him) asked, ‘What did he say to you?’ They replied, ‘He said something that cannot be expressed in words.’”

Amr ibn Abasah as-Sulami Accepts Islam

He belonged to Banu Sulaym. He believed that he was the fourth Muslim. However, from the account he himself gave of his acceptance of Islam, it is learned that he too accepted Islam through the Prophet’s (peace be upon him) preaching after the general preaching began. In one account by Ibn Sa‘d, it is stated that he met the Prophet (peace be upon him) in the market of ‘Ukaz, where he accepted Islam. This means that the Messenger (peace be upon him) had begun going out to preach at that time. In a second account, cited by Ibn Sa‘d and Muslim on the authority of Abu Umamah al-Bahili, ‘Amr ibn ‘Abasah himself says: “During the Age of Ignorance, I considered people to be astray and regarded the idols as meaningless. Then I heard that there was a man in Makkah who brought some news and spoke certain words. So I went to Makkah and found that the Messenger (peace be upon him) was in hiding and that the people had become divided regarding him. I cautiously met him and asked, ‘Who are you?’ He said, ‘A prophet.’ I asked, ‘What is a prophet?’ He said, ‘Allah’s Messenger.’ I asked, ‘Did Allah send you?’ He said, ‘Yes.’ I asked, ‘With what teaching did He send you?’ He said, ‘That Allah alone must be worshiped and no one may be associated with Him; and that one must treat one’s relatives well.’ I asked, ‘Who is with you?’ He said, ‘Both free men and slaves.’ At that time, Abu Bakr (may Allah be pleased with him) and Bilal (may Allah be pleased with him) were present.” (This led him to the mistaken belief that he was the fourth person.)

I said, “I will stay with you.” He said, “You cannot do that at this time. When you hear that I have begun my work openly, then come and join me.”

“So I returned to my people.”

Dimad al-Azdi Accepts Islam

He belonged to the Azd Shanu’ah tribe. Their profession was practicing incantations. Hafiz Ibn ‘Abd al-Barr, Hafiz Ibn Hajar, and Hafiz Ibn Hibban say that he had been a friend of the Messenger (peace be upon him) during the Age of Ignorance. Muslim, al-Nasa’i, al-Bayhaqi, and Ibn Sa‘d say that when he came to Makkah, the people of Makkah said that the Messenger had become insane. The Azdi said, “Tell me where he is. Perhaps Allah will cure him through me.”

Then he came to the Messenger (peace be upon him) and said, “I practice incantations. Through me, Allah cures whomever He wishes. Come, let me treat you.”

The Messenger (peace be upon him) first recited the declaration of faith. Then he praised Allah and recited some words. Dimad al-Azdi liked these words very much. He said, “Say them again.” The Messenger (peace be upon him) repeated them three times. Dimad said, “I have never heard words like these. I have heard the words of soothsayers, poets, and magicians, but I have never heard anything like this. These words reach to the depths of the ocean.” Then he accepted Islam and pledged allegiance to the Prophet on behalf of himself and his people.

Hazrat Abu Musa al-Ash‘ari (may Allah be pleased with him) Accepts Islam

He came from Yemen and accepted Islam in Makkah. Then he returned to his homeland and brought his brothers Abu Burdah and Abu Ruhm, along with nearly fifty people, into Islam. These Muslims then set out by boat, and the wind carried them to the coast of Abyssinia, where they met Hazrat Ja‘far ibn Abi Talib and the other emigrants. This is the account of Ibn Sa‘d and Ibn ‘Abd al-Barr. Ibn Hajar says that they did not go to Abyssinia; rather, when they set out from Makkah toward Madinah, their boat met the boat of those emigrants, which was also heading toward Madinah. They then reached the Messenger (peace be upon him) together at Khaybar.

Mu‘ayqib ibn Abi Fatimah al-Dawsi Accepts Islam

Ibn Sa‘d says that he too belonged to the Dawस tribe and accepted Islam in Makkah. According to one account, he returned to his homeland after accepting Islam. According to another account, he took part in the second migration to Abyssinia. Ibn Hajar and Ibn ‘Abd al-Barr say that he was among those who accepted Islam in Makkah and took part in the second migration to Abyssinia.

Ju‘al ibn Suraqah (may Allah be pleased with him)

He belonged to Banu Damrah. Ibn Sa‘d and Ibn ‘Abd al-Barr say that he too accepted Islam in Makkah.

‘Abdullah (may Allah be pleased with him) and ‘Abd al-Rahman al-Kinani (may Allah be pleased with him)

According to Ibn Sa‘d, these two brothers were the sons of Luhaib, a man of Banu Misanah. They too accepted Islam in Makkah.

Buraydah ibn al-Musayyib Accepts Islam

According to Ibn Sa‘d and Ibn ‘Abd al-Barr, he belonged to a branch of Banu Khuza‘ah that had separated from the Khuza‘ah clans. During the Hijrah, when the Prophet (peace be upon him) was traveling from Makkah to Madinah, this man met him at a place called Ghamim, and eighty families accepted Islam along with him. Ibn Hajar has recorded this very account in al-Isabah. This means that these people had already been influenced toward Islam. Otherwise, so many people could not have accepted Islam merely as a result of a sudden meeting while traveling.

These are a few examples from which it can be understood that although the Quraysh left no stone unturned in conducting a campaign of lies against the Prophet (peace be upon him) and trying to make the people of Arabia dislike him, by adopting this method they not only made the Prophet well known among the Arabs, but also drew the attention of many pure souls toward him. People from various regions and tribes were attracted to the Prophet in search of the truth as a result of this campaign, and thus Islam reached other tribes outside Makkah. That is why it is said in Surah Alam Nashrah: ***********************—that is, “Why are you becoming dejected by this false propaganda? We have spread your fame through your enemies themselves.”

6. Persecution and Oppression of the Muslims

Along with adopting various tactics of opposition and obstruction, the unbelieving Quraysh behaved with extreme cruelty: whenever they learned that someone had become a Muslim, or whenever anyone in any way revealed that he had accepted Islam, they began subjecting him to severe persecution and oppression. They left no effort unmade to pressure him into renouncing Islam. At first, they adopted the method of reproaching those among the converts who possessed some social standing, family honor, and support, saying, “You have abandoned the religion of your forefathers, although they knew good from evil better than you. Now, if you do not return, we will disgrace and humiliate you, declare you a fool, and reduce your honor and reputation to dust.”

Those engaged in trade were threatened with these words: “Renounce Islam, or your businesses will be destroyed and your professions will be rendered useless. Then you will have to die of hunger.”

Then those who were helpless and weak had to endure merciless persecution. The situation reached the point where even respected people were imprisoned and subjected to physical punishment.

Persecution of Dependents within Families

Ibn Ishaq and al-Tabari, citing Hazrat ‘Urwah ibn al-Zubayr (may Allah be pleased with him), say that the Quraysh leaders met together and decided that they would persecute their sons, brothers, and all members of their clans who had accepted the obedience of the Messenger of Allah (peace be upon him), and try to force them to renounce Islam. As a result, the followers of the Prophet (peace be upon him) faced a tremendous trial.

Even such an honored person as Hazrat Abu Bakr (may Allah be pleased with him) was tied together with Hazrat Talhah (may Allah be pleased with him) by Nawfal ibn Khuwaylid ibn al-‘Adawiyyah, who was called the lion of the Quraysh. Their family, Banu Taym, made no effort to rescue them. For this reason, the Messenger (peace be upon him) prayed: “O God, take responsibility for protecting us from the evil of Ibn al-‘Adawiyyah” (al-Bayhaqi; Ibn Sa‘d). Hazrat al-Zubayr ibn al-‘Awwam (may Allah be pleased with him) was wrapped in a mat and hung up by his uncle. Then smoke was sent up at him from below while he was told, “Renounce Islam.” He replied, “I will never commit unbelief” (Ibn Sa‘d; al-Tabarani). Hazrat ‘Uthman (may Allah be pleased with him) was bound by his uncle al-Hakam, the father of Marwan, who said, “You have abandoned the religion of your forefathers and accepted Muhammad’s (peace be upon him) religion? I will never release you until you abandon that religion.” He replied, “Whatever may happen to me, I will never abandon this religion” (Ibn Sa‘d). Hazrat Mus‘ab ibn ‘Umayr (may Allah be pleased with him) was horribly persecuted by his cousin ‘Uthman ibn Talhah, the keeper of the Ka‘bah’s key. His family kept him imprisoned. He somehow escaped and migrated with the first group of emigrants to Abyssinia (Ibn Sa‘d). The mother of Hazrat Sa‘d ibn Abi Waqqas (may Allah be pleased with him) and his brother ‘Amir (may Allah be pleased with him) subjected them to various forms of persecution, but could not turn them away from Islam (Ibn Sa‘d). Musnad Ahmad, Muslim, al-Tirmidhi, Abu Dawud, and al-Nasa’i state that the mother of Hazrat Sa‘d ibn Waqqas, Hamnah bint Sufyan ibn Umayyah, Abu Sufyan’s niece, told them, “As long as you do not abandon Muhammad’s (peace be upon him) religion, I will neither eat nor drink, nor sit in the shade.” Fulfilling a mother’s rights is Allah’s command. If you disobey me, you will also disobey Allah.” Hazrat Sa‘d became very distressed and went to the Prophet’s presence, where he related everything. In response, this verse was revealed from Allah Most High:

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And We have instructed man to treat his parents well. But if they persist in pressuring you to associate with Me someone of whom you have no knowledge, then do not obey them. (Al-‘Ankabut: 8)

The Account of Hazrat Khalid ibn Sa‘id (may Allah be pleased with him)

When Hazrat Khalid (may Allah be pleased with him), son of Sa‘id ibn al-‘As, learned that his father, Abu Uhayhah, had found out about his acceptance of Islam, he went into hiding out of fear. After his father found him, he rebuked him and beat him so severely that the wooden stick with which he was striking him broke. Then he said, “You have accepted Muhammad’s (peace be upon him) obedience, even though you saw that he opposed his own people, exposed the faults of the ancestral religion, and called astray the forefathers who continued to follow this religion.”

Hazrat Khalid (may Allah be pleased with him) said, “By God, he is truthful, and I am his follower.”

Abu Uhayhah beat and scolded him again and said, “Worthy one, go wherever you wish; you will receive no food in my house.” He replied, “If you cut off my provision, Allah will provide for me.” Then he continued staying near the Messenger (peace be upon him). One day he was praying in an isolated place near Makkah. His father, Uhayhah, learned of this. He called him and said, “Abandon Muhammad’s (peace be upon him) religion.” He replied that he would never abandon this religion as long as he lived. Enraged, Uhayhah struck him on the head with a piece of wood until it broke. He was then imprisoned without food for three days. He endured this punishment in Makkah’s scorching heat. Then he managed to escape at an opportunity and continued wandering around the outskirts of Makkah. Eventually, he joined the first group that migrated from Makkah to Abyssinia and migrated with them. Ibn Sa‘d and al-Bayhaqi also mention this incident briefly.

The Inhuman Persecution of Hazrat Abu Bakr (may Allah be pleased with him)

One day, the Noble Prophet (peace be upon him) and Hazrat Abu Bakr (may Allah be pleased with him) left Dar al-Arqam and went to the Sacred Mosque. There Abu Bakr suddenly stood up and began to speak. He called the people toward Allah and His Messenger. This was the first occasion on which the Islamic message was proclaimed publicly in the Sacred Mosque. As soon as the polytheists heard this speech, they attacked him, threw him to the ground, and trampled him. ‘Utbah ibn Rabi‘ah struck his face repeatedly with his shoes until his entire face swelled and his nose was immersed in blood. Seeing his condition, his clansmen, Banu Taym, came forward, rescued him, and carried him home. They had no doubt that he would now die. Therefore, they returned to the mosque and said, “By God, if Abu Bakr dies, we will not leave ‘Utbah alive.” Hazrat Abu Bakr remained unconscious until evening. When he regained consciousness, his first question was, “How is the Messenger of Allah (peace be upon him)?” At this, Banu Taym abused and reproached him, then left. Before departing, they told Hazrat Abu Bakr’s mother, Umm al-Khayr, to give him food and drink. When no one remained except the mother and son, Hazrat Abu Bakr again asked the same question. He said, “Go and ask Umm Jamil, the sister of Hazrat ‘Umar (may Allah be pleased with him)—Fatimah bint al-Khattab.” [Al-Tabarani explains in detail that the kunyah of Hazrat ‘Umar’s sister, Fatimah bint al-Khattab, was Umm Jamil. ‘Abd al-Razzaq states in al-Musannaf, citing Imam al-Zuhri, that Hazrat ‘Umar (may Allah be pleased with him) heard the Qur’an at the house of his sister Umm Jamil and embraced faith. Another account gives the woman’s name as Fatimah bint al-Khattab. This proves that the sister of Hazrat ‘Umar was named Fatimah and that her kunyah was Umm Jamil.] She had already become a Muslim, but had kept her Islam secret. When Hazrat Abu Bakr’s mother told her that Abu Bakr (may Allah be pleased with him) wanted to know the condition of Muhammad (peace be upon him), she said, “I do not know Muhammad ibn ‘Abdullah, nor do I know Abu Bakr. However, if you wish, I will go to Abu Bakr.” She said, “All right, let us go.”

She came and found Hazrat Abu Bakr (may Allah be pleased with him) lying in a very critical condition. On seeing him, she cried out, “By God, those who did this to you are unbelievers and evildoers. I hope Allah will take revenge on them.”

Abu Bakr asked, “How is the Messenger of Allah (peace be upon him)?” She whispered, “Your mother is listening.” Abu Bakr (may Allah be pleased with him) said, “There is no reason to fear her.” Umm Jamil then said, “The Messenger (peace be upon him) is completely well.” Abu Bakr (may Allah be pleased with him) asked, “Where is he?” She said, “He is in Dar al-Arqam.” Hazrat Abu Bakr (may Allah be pleased with him) said, “By God, I will neither eat nor drink until I go to the Messenger (peace be upon him).” Umm Jamil said, “Please be patient for a while.” When the situation in the city had calmed, she and Umm al-Khayr supported him between them and took him to Dar al-Arqam. Seeing his condition, the Messenger of Allah (peace be upon him) became overwhelmed with affection. He bent toward him and examined his condition.

Hazrat Abu Bakr (may Allah be pleased with him) said, “May my parents be sacrificed for you. I have not suffered greatly. Apart from the pain caused when that evildoer struck my face with his shoes, I have no other serious pain. Here is my mother, present with her son. You are most benevolent. Invite her toward Allah and pray that Allah save her from Hell.” Then the Messenger (peace be upon him) prayed for her and invited her toward Allah, and she became a Muslim. Hafiz Ibn Kathir narrated this incident in al-Bidayah wa’l-Nihayah. Hafiz Abu’l-Hasan Khaythan ibn Sulayman al-Atba quoted it at length from Bulsi’s book Fada’il al-Sahabah. Hafiz Ibn Hajar has briefly described Umm al-Khayr’s condition in al-Isabah. (Addition.)

Hazrat ‘Abdullah ibn Mas‘ud Is Mercilessly Beaten

Ibn Ishaq, quoting Hazrat ‘Urwah ibn al-Zubayr, relates that one day the noble Companions were saying to one another, “The Quraysh have never heard anyone among us recite the Qur’an aloud in public. Who among us will recite this Noble Speech to them just once?”

Hazrat ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) said, “I will do it.” The Companions said, “We fear that they will go too far against you. In our opinion, it should be someone whose family will come forward in his support if anyone tries to interfere with him.”

Hazrat ‘Abdullah said, “Let me do it. God is my protector.”

Then, after the day had advanced somewhat, he reached the sanctuary while the Quraysh leaders were seated in assembly in their respective places. Hazrat ‘Abdullah reached the Station of Ibrahim and began reciting Surah al-Rahman in a loud voice. At first, the people of Quraysh tried to understand what ‘Abdullah was reciting. But when they realized that it was the same Speech which Muhammad (peace be upon him) presented as the Word of God, they pounced on him and began striking his face with heavy slaps. ‘Abdullah, however, remained steadfast without caring. The more they beat him, the more he recited. He continued making them hear the Qur’an for as long as he could. Finally, when he returned with his face covered in wounds, his companions said, “This is what we had feared.” He replied, “The enemies of God have never been weaker against me than they were today. If you say so, I will make them hear the Qur’an again tomorrow.” Everyone said, “That is enough. You have made them hear what they did not want to hear” (Ibn Hisham, vol. 1, p. 336). (Tafhim, vol. 5—the introduction to Surah al-Rahman.)

Persecution of Helpless Male and Female Slaves

The most painful persecution and oppression was inflicted upon those male and female slaves who accepted Islam and had no protector in Makkah. A few examples are given below:

Hazrat Bilal

One of them was Hazrat Bilal ibn Rabah. He was the slave of a man from Banu Jumah and had been born in his household in slavery. He was known as an Abyssinian. When his acceptance of Islam became known, Umayyah ibn Khalaf al-Jumahi persecuted him in various ways. Ibn Hisham and al-Baladhuri say that at the height of the midday heat he would take him outside, lay him on Makkah’s burning sands, and place a heavy stone on his chest. Then he would say, “By God, you will remain in this condition until you deny Muhammad (peace be upon him) and worship Lat and ‘Uzza.” But Bilal would reply only by continuing to say, “Ahad, Ahad”—One, One.

Al-Baladhuri quotes the account of Hazrat ‘Amr ibn al-‘As: “I saw Bilal (may Allah be pleased with him) lying on ground so hot that if meat had been placed upon it, it would have cooked. Even in that condition, he clearly said, ‘I reject Lat and ‘Uzza.’”

Hazrat Hassan ibn Thabit describes what he saw with his own eyes: “I went to Makkah for Hajj or ‘Umrah and saw that Bilal had been tied with a rope, while a group of boys were dragging him along. Yet he continued saying, ‘I reject Lat, ‘Uzza, Hubal, Isaf, Na’ilah, and Bu‘an—all of them.’” Al-Baladhuri quotes Hazrat Bilal’s own account as follows: “For a day and a night I was kept thirsty, then I was thrown onto the burning sands.”

Ibn Sa‘d says that a rope would be tied around his neck and he would be handed over to boys, who dragged him through the valleys of Makkah. Then they would lay him face down on the hot sand and place stones upon him. But he would say only, “Ahad, Ahad.” Hazrat Abu Bakr’s (may Allah be pleased with him) house was in the neighborhood of Banu Jumah. He became distressed upon seeing this persecution. He purchased Hazrat Bilal in exchange for a healthy Abyssinian slave and set him free.

Hazrat ‘Ammar ibn Yasir (may Allah be pleased with him)

Ibn Sa‘d says that Yasir was a resident of Yemen. He came from there to Makkah and established a friendly relationship with Abu Hudhayfah ibn al-Mughirah al-Makhzumi. Abu Hudhayfah married him to his slave girl Sumayyah. After the advent of Islam, Yasir, Sumayyah, ‘Ammar, and his brother ‘Abdullah all became Muslims. As a result, the entire family had to face severe punishment. Al-Baladhuri, on the authority of Umm Hani, and al-Tabarani, on the authority of Hazrat ‘Uthman (may Allah be pleased with him), relate that once the Messenger of Allah (peace be upon him) was passing by the place where they were being punished. He was deeply grieved and said,

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• O family of Yasir, be patient. For you there is the promise of Paradise.

Imam Ahmad and Ibn Sa‘d, on the authority of Hazrat ‘Uthman (may Allah be pleased with him), say that once he was passing with the Messenger (peace be upon him) by the place where this family was being punished. The Messenger (peace be upon him) said, “Be patient. O God, forgive the family of Yasir. And You have already forgiven them.”

Ibn Sa‘d, quoting the account of Muhammad ibn Ka‘b al-Qurazi, says that a man saw Hazrat ‘Ammar with his shirt removed, and his entire back was covered with burn marks. He asked, “What are these?” He replied, “These are the marks of the punishment inflicted upon me on Makkah’s scorching ground.”

Ibn Sa‘d, citing ‘Amr ibn Maymun, says that the polytheists branded Hazrat ‘Ammar with burning embers, and the Messenger (peace be upon him) said, “O fire, become cool for ‘Ammar just as you became cool for Hazrat Ibrahim (peace be upon him).” His father, Yasir, died because he could no longer endure the inhuman punishment. Then Abu Jahl killed his mother, Sumayyah. His brother ‘Abdullah was also killed. Only Hazrat ‘Ammar remained. He was repeatedly immersed in water. His endurance finally broke, and he saved his life by denying the Prophet and praising their idols. Then he came to the Prophet’s presence weeping and related everything. The Prophet asked, “What was the condition of your heart?” He replied, “I was completely certain of my faith.” The Prophet (peace be upon him) said, “If you are subjected to such a situation in the future, say the same words.” Al-Bayhaqi, Ibn Sa‘d, Ibn Jarir, al-Baladhuri, ‘Awfi, and other scholars relate this incident and quote various commentators as saying that verse 104 of Surah al-Nahl was revealed concerning this matter. It states that whoever disbelieved after believing—but was compelled to do so while his heart remained secure in faith—will be forgiven. But whoever willingly adopts disbelief will incur Allah’s wrath and face a severe punishment.

Hazrat Khabbab ibn al-Aratt

He was originally an Iraqi. A group from the Rabi‘ah tribe captured him, enslaved him, brought him to Makkah, and sold him to the family of Āl-Sabā’, a family of Banu Khuza‘ah; they were bound by a friendly treaty with Banu Zuhrah. He was a skilled craftsman. He practiced the profession of a blacksmith and made swords. As punishment for becoming a Muslim, they first reduced him to financial ruin. His own narration is cited in the Musnad of Ahmad, Sahih al-Bukhari, and Sahih Muslim. He said, “I was owed something by al-‘Ās ibn Wā’il al-Sahmī. When I went to him to collect it, he would say, ‘I will give you nothing unless you deny Muhammad (peace be upon him).’ I replied, ‘I will never deny him—even if you die and are brought back to life.’ Ibn Sa‘d says that al-‘Ās would respond, ‘Very well. When I die and return to my wealth and children, I will repay your debt.’”

Ibn Hisham related the incident as follows: al-‘Ās had many swords made by him, and the debt continued to grow. When he pressed him to repay the debt, he said, “Your master Muhammad (peace be upon him), whose religion you have accepted, says that there is much gold and silver, clothing, and servants in Paradise.”

Khabbab said, “Yes, that is true.” He said, “Then give me respite until the Resurrection. I will repay the debt there, for there you and your master Muhammad will not be more favored than I am.”

When the oppressors were still not satisfied after financially crippling him in this way, they began subjecting him to severe punishment. Ibn Sa‘d and al-Baladhuri, citing al-Sha‘bi’s narration, say that once, during the caliphate of Umar (may Allah be pleased with him), he (Khabbab) exposed his back, which looked completely like the result of leprosy. He said, “The polytheists would light a fire and drag me over it, while one of them would stand on my chest. Then my fat would melt and extinguish the fire.” (Supplement.)

Hazrat Khabbab’s Appeal to the Prophet (peace be upon him) and His Reply

It was during this period of persecution that the incident occurred which Imam Ahmad ibn Hanbal, al-Bukhari, Abu Dawud, and al-Nasa’i have all narrated from Hazrat Khabbab. He said, “When we had become distressed by the oppression and persecution of the polytheists, I saw one day that the Prophet (peace be upon him) was sitting in the shade of the wall of the Ka‘bah. I went near him and said, ‘O Messenger of Allah! The oppression has now reached its extreme. Will you not pray for us?’”

Upon hearing this, the Prophet’s (peace be upon him) face became flushed, and he said, “Before you, the people of faith who have passed away were subjected to even greater persecution. Some of them were placed in a pit that had been dug for them and were then split in two from head to foot with a saw. Others had iron combs driven between their flesh and bones so that they would abandon their faith. Yet they did not turn back from their religion. Believe me, Allah will certainly complete this work. Eventually a day will come when a person will travel from Sana‘a to Hadramawt without fear of anyone except Allah. But you are being hasty.” (Tafhim, vol. 3, Introduction to Surah Maryam–Surah al-‘Ankabut, note 1.)

Hazrat Abu Bakr’s Purchase and Emancipation of Persecuted Slaves

During this period of oppression and persecution, Hazrat Abu Bakr spent a great deal of money to purchase and emancipate many persecuted male and female slaves. Ibn Hisham names seven such people. But according to the names counted by al-Bayhaqi, Ibn Ishaq, Ibn ‘Abd al-Barr, Ibn Hajar, and others, the total number is nine.

1. Hazrat Bilal (mentioned earlier).

2. His mother, Hamamah. Ibn ‘Abd al-Barr says that she too was tortured in the way of Allah.

3. ‘Amir ibn Fuhayrah. Ibn Sa‘d, al-Tabari, and al-Baladhuri say that he was the slave of Tufayl ibn al-Harith, the own brother of Hazrat ‘A’ishah (may Allah be pleased with her), and that he was among those persecuted and tortured.

4. Abu Fukayhah. Regarding him, Ibn Ishaq says that Umayyah ibn Khalaf used to punish him severely. The Tabaqat of Ibn Sa‘d and Usd al-Ghabah state that some members of Banu ‘Abd al-Dar, whose slave he was, would make him lie out in the intense midday heat. A heavy stone would also be placed on his back. Eventually he would lose consciousness.

5. Lubaynah or Lubaybah. Al-Baladhuri mentions her name, while Ibn Hisham, without naming her, describes her as a slave woman belonging to Banu Mu’ammal, a branch of Banu ‘Adi. He says that Hazrat Umar (may Allah be pleased with him) used to beat her severely while she remained in disbelief. When he became tired from beating her, he would say, “I have left you only because I am tired.” She would reply, “May Allah treat you likewise.”

6 and 7. Nahdiyyah and her daughter. Both were slave women belonging to a certain woman of Banu ‘Abd al-Dar. Their mistress also oppressed them.

8. Zinnirah (in al-Isti‘ab her name is given as Zambara). A narration from Ibn Athir tells us that she was a slave woman of Banu ‘Adi and that Umar ibn al-Khattab (may Allah be pleased with him) used to punish her. Another narration states that she was a slave woman of Banu Makhzum and that Abu Jahl used to punish her. Eventually she lost her eyesight. Abu Jahl said, “Lat and ‘Uzza have made you blind.” She replied, “Lat and ‘Uzza do not even know who worships them. This decision comes from heaven, and my Lord has the power to restore my eyesight.” Indeed, the next day, when she awoke, it was found that Allah Most High had restored her eyesight. Al-Baladhuri recorded this narration.

Ibn Hisham, on the other hand, says that when Hazrat Abu Bakr purchased her, people continued saying that Lat and ‘Uzza had blinded her. He said, “By the Lord of the House, they are lying. ‘Uzza can neither benefit nor harm anyone.” Then Allah Most High restored her eyesight.

9. Umm ‘Ubayس. Some have called her Unays and others Umays. Al-Baladhuri says that she was a slave woman of Banu Zuhrah. Aswad ibn ‘Abd Yaghuth used to persecute her. (Supplement.)

Hazrat Abu Bakr’s Father’s Objection and His Reply

Ibn Ishaq, Ibn Jarir, and Ibn ‘Asakir, citing the narration of Hazrat ‘Amir ibn ‘Abdullah ibn al-Zubayr, say that when Abu Bakr’s father, Abu Quhafah—who was still a polytheist at the time—saw him spending a great deal of money to emancipate these wretched slaves, he said to him, “My son, I see you are freeing weak people. If you spent this money to free strong young men, they would become your strong right hand.” Hazrat Abu Bakr replied, “Father, I seek only the reward that is with Allah.”

This incident beautifully exemplifies the verses of Surah al-Layl in which it is said: “And the most God-fearing person will be kept far away from that Fire, who spends his wealth to attain purity. He has no favor with anyone that must be repaid. He does this solely to seek the pleasure of his Lord, the Most High.” (Verses 17–20.)

That is, the people for whom he spent his wealth had never before done him any favor, nor was he giving them gifts in order to obtain additional benefits from them in the future. Rather, he was helping such people solely to attain the pleasure of his মহান Lord—people who had never done him any favor before and from whom he expected no favor in the future. (Supplement.)

The Consequences of the Persecution

By persecuting and oppressing the Muslims, the Quraysh openly sought to create such terror among them as would halt the propagation and spread of Islam. But in reality, the consequences were beyond anything they had imagined. First, it became clear that disbelief had no answer to the character and arguments with which Islam had come, except inhuman conspiracies. Second, after witnessing this cruelty, every person of upright nature began to regard disbelief and its standard-bearers with hatred. Because the Muslims endured this unjust oppression with such patience and steadfastness, sympathy for them arose in every impartial heart, along with respect and esteem. Indeed, it established the dignity of Islam so firmly that from Makkah’s own society emerged people who were resolute, firm, and strengthened by faith—people who endured immense dangers and hardships not for any worldly interest, but solely for the truth. Furthermore, these evil tactics of the unbelievers could not stop the propagation and spread of Islam. Despite all this persecution, servants of Allah came forward for the movement, accepting Islam against the wishes of the unbelievers, while many others embraced faith inwardly without declaring it. For this reason, the enemies of Islam could not correctly estimate how many supporters of this religion were concealed among them. Their hidden support could create cracks in the fortress of disbelief.

The greatest benefit Islam gained from all this oppression and persecution was that those who came to the Noble Prophet (peace be upon him) through this trial by fire were the finest people of humanity. In such circumstances, no person of weak character could even dare to come toward it. (Supplement.)

The Period of the Cessation of Revelation

Allah Most High’s wise actions are of such a wondrous nature that reason cannot fully comprehend them. At a time when the conflict between disbelief and Islam had reached such an extreme and every moment of the Prophet’s (peace be upon him) and the Muslims’ lives had become unbearable, it would naturally have been expected that revelation to the Prophet (peace be upon him) would continue uninterrupted. Through it, guidance would be given regarding the constantly changing circumstances arising each day; the Prophet (peace be upon him) and his companions would be consoled and encouraged; and the unbelievers would be warned for their oppression and persecution. But at this time, revelation from Allah Most High ceased. As a result, the Prophet (peace be upon him) became extremely anxious, while the unbelievers were given an opportunity to mock and ridicule him.

It is not known exactly when this cessation of revelation occurred. However, from the reports found in the hadith on this subject, and from the contents of the two surahs revealed after the cessation ended, it is clearly known that the event occurred after the beginning of the public call and after the conflict between Islam and disbelief had intensified. Different reports give different durations for the cessation of revelation. Ibn Jurayj mentions twelve days, al-Kalbi fifteen days, Ibn ‘Abbas (may Allah be pleased with him) twenty-five days, and al-Suddi and Muqatil forty days. In any case, the period was long enough to cause the Prophet (peace be upon him) great sorrow. His opponents also continued to ridicule him, because whenever a new surah was revealed to him, he would recite it to the people. Thus, when he could not recite new revelation to them for some time, the opponents thought that the source from which this Sacred Word came had been cut off. Jundub ibn ‘Abdullah al-Bajali says that when the coming of Jibril (peace be upon him) ceased, the polytheists began saying, “Muhammad’s Lord has abandoned him.” (Ibn Jarir, al-Tabari, al-Tabarani, ‘Abd ibn Humayd, Sa‘id ibn Mansur, Ibn Marduyah.)

Other narrations state that Umm Jamil, the wife of Abu Lahab, the Prophet’s (peace be upon him) paternal aunt and very close neighbor, said to him, “It seems that your devil has abandoned you.”

Al-‘Awfi and Ibn Jarir, citing Ibn ‘Abbas (may Allah be pleased with him), say that when Jibril’s coming ceased for several days, the Prophet (peace be upon him) became distressed, and the polytheists began saying that his Lord was displeased with him and had abandoned him. Nearly the same statement appears in the mursal narrations of Qatadah and al-Dahhak. Various narrations also describe the Prophet’s (peace be upon him) grief and sorrow in this situation. And how could it have been otherwise? After conflict between disbelief and faith had begun, he was deprived of the source of strength that had been his only support amid the powerful current of this life-threatening struggle. The indifference of the Beloved, together with the mockery of the enemy, combined to cause the Prophet (peace be upon him) terrible anxiety. He began to wonder whether some error had occurred because of which Allah was displeased with him and had left him alone in the struggle between truth and falsehood.

The Revelation of Surah al-Duha

In this situation, Surah al-Duha was revealed, in which it is said:

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• By the bright morning and the night when it settles peacefully, O Prophet: your Lord has neither forsaken you nor become displeased.

That is, just as the brightness of day and the enveloping of night with darkness and tranquility do not mean that Allah Most High is pleased with people during the day and displeased with them at night, but rather that both conditions occur according to great wisdom and purpose, so this has no connection with the idea that He sends revelation when He is pleased with you and that, when He does not send revelation, it means He is displeased with you and has therefore abandoned you. If daylight continued to fall upon people without interruption, it would make them weary and exhausted. Therefore, reason demands that night follow day so that people may find rest. Likewise, if the light of revelation continued to fall upon you constantly, your veins and arteries would be unable to bear it. For this reason, Allah Most High has also ordained periods during which revelation ceases, so that the effect of the heavy burden of revelation placed upon you may subside and you may find tranquility. [How difficult and painful the burden of revelation was for the Prophet (peace be upon him) can be estimated from the reports found in the hadith on this subject. Hazrat Zayd ibn Thabit (may Allah be pleased with him) says that once revelation descended upon the Messenger of Allah (peace be upon him) while he was sitting with his knee resting on mine. Such intense pressure was placed on my knee that I thought it would be crushed.]

Hazrat ‘A’ishah (may Allah be pleased with her) says, “I saw revelation descend upon the Prophet in the midst of intense cold. Sweat would then drip from his forehead.” (Bukhari, Muslim, the Muwatta of Imam Malik, Tirmidhi, al-Nasa’i.) Hazrat ‘A’ishah (may Allah be pleased with her) also says, “When revelation descended upon him while he was sitting on a she-camel, the she-camel would press its chest against the ground and would not move until the revelation had ended.” (Musnad Ahmad, al-Hakim, Ibn Jarir.) (Tafhim, vol. 6, notes on Surah al-Muzzammil.)

Then it is said:

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• Surely the later period will be better for you than the earlier one.

Allah Most High gave this glad tidings to the Prophet (peace be upon him) at a time when only a handful of people were with him. The lamp of Islam was flickering in Makkah itself, while storms were rising from every direction to extinguish it. The entire nation was determined to oppose it, and no sign of the Muslims’ success could be seen anywhere on the horizon. At that time Allah Most High told the Prophet (peace be upon him) not to be distressed by the hardships and calamities of the early period. Each succeeding period would prove better than the preceding one. His strength, honor, influence, and rank would continue to grow, and his influence would keep expanding. This promise was not limited to this world; the Hereafter would also be better for him than this world.

Then it is said:

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• And soon your Lord will give you so much that you will be pleased. (Verse 5)

That is, although there will be some delay in giving it, the time is not far off when your Lord’s gifts will be showered upon you in such abundance that you will be pleased. This promise was fulfilled during the lifetime of the Noble Prophet (peace be upon him) in such a manner that the whole of Arabia—from the southern seacoast to the Roman Empire’s Syria in the north and the borders of the Persian Empire’s Iraq, and from the Persian Gulf in the east to the Red Sea in the west—fell under his authority. For the first time in Arab history, this land came under one system of law and order. Every power that confronted it was crushed. Throughout the land, the declaration “There is no god but Allah; Muhammad is the Messenger of Allah” resounded. The polytheists and the People of the Book there failed, despite employing all their strength, to keep their false declarations raised high. Their heads were not merely bowed in submission; their hearts too were brought under control. A tremendous revolution took place in faith, practice, and character. There is no parallel in the whole history of humanity to a nation immersed in the Age of Ignorance changing so much in only twenty-three years. Then the movement established by the Noble Prophet (peace be upon him) became so powerful that it spread across vast parts of Asia, Africa, and Europe, and its influence reached the secluded villages and remote roads of the world. This is what Allah Most High gave His Messenger in this world. No conception can be formed of the greatness of what He will give him in the Hereafter.

The Revelation of Surah Alam Nashrah

A short while afterward, when the difficulties created at the beginning of the Islamic movement had left the Prophet (peace be upon him) extremely troubled, Surah Alam Nashrah was revealed to console him. The relevant passages are quoted here with explanation.

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• O Prophet! Have We not opened your breast for you? (Verse 1)

The opening of the discourse with this question, together with what follows, makes it clear that at that time the Messenger of Allah (peace be upon him) had become terribly troubled by the difficulties he was facing—the obstacles and hardships he encountered in the early period after beginning the work of publicly calling people to Islam. In this situation, Allah Most High addressed him to console him, saying, “O Prophet! Have I not granted you these favors? Then why are you distressed by these difficulties of the initial stage?”

By considering the contexts in which the expression “opening the breast” is used in the Qur’an, it can be understood that it has two meanings.

1. It is said in verse 125 of Surah al-An‘am:

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• Thus, whoever Allah Most High wishes to guide, He opens his breast to Islam. It is said in verse 22 of Surah al-Zumar:

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• Then the one whose breast Allah has opened to Islam is upon a light from his Lord.

In these two places, “opening the breast” means becoming free from every kind of anxiety, hesitation, and inner conflict, and becoming certain that the path of Islam is the truth—that the creed, beliefs, moral principles, civilization, culture, directives, and guidance Islam has given humanity are entirely true and correct.

2. It is mentioned in verses 12 and 13 of Surah al-Shu‘ara that when Allah Most High honored Hazrat Musa (peace be upon him) with the rank of prophethood and instructed him to confront Pharaoh and his great state power, he said:

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“O my Lord! I fear that they will reject me as a liar. My breast is becoming constricted (with fear and despair).”

It is said in verses 22–25 of Surah Ta-Ha that at that time Hazrat Musa (peace be upon him) prayed to Allah:

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• “My Lord, open my breast for me and make my task easy for me.”

Here, the constriction of the breast means lacking the courage to bear the heavy burden of a difficult task such as prophethood and to confront alone a vast force of disbelief. Conversely, opening the breast means an increase in a person’s courage, enthusiasm, and energy; not shrinking from conducting a life-and-death campaign or undertaking an exceedingly difficult task. As a result, courage is instilled to fulfill the immense responsibility of prophethood.

Upon reflection, it can be felt that in this verse of Alam Nashrah, both of the above meanings are contained in relation to the Messenger of Allah (peace be upon him) and the opening of the breast. If the first meaning is adopted, it signifies that before prophethood the Messenger of Allah (peace be upon him) considered the religions of all the Arab polytheists, Christians, Jews, and fire-worshippers to be false. Moreover, he was not satisfied even with the God-oriented inclination found among some of the monotheists of Arabia, because it was an ambiguous creed and belief in which no description of the correct path could be found (see Tafhim al-Qur’an, note 5 on Surah Ha-Mim Sajdah). But since he himself (the Prophet) did not know the correct path, he suffered from profound hesitation and inner conflict. By granting him prophethood, Allah Most High removed his hesitation and inner conflict and made the true and correct path clear to him, as a result of which he became completely certain.

If the second meaning is taken, its purport would be that, after granting him prophethood, Allah Almighty bestowed upon him the enthusiasm, energy, courage, firm resolve and breadth of heart necessary for fulfilling the grave responsibilities of this position. He was granted such vast and extensive knowledge as no human being could contain. He acquired such wisdom as enabled him to remove extreme deterioration and organize and regulate matters properly. He attained such capability that, while living in a society immersed in ignorance and barbarism, lacking means and resources, and apparently having no supporting power, he did not become bewildered when confronting the storms and tempests of opposition. He endured with patience all the hardships, suffering and calamities he encountered on this path. No force could divert him from his position. Thus, the meaning of Allah Almighty’s declaration is: O Prophet! Since Allah Almighty has granted you the inexhaustible wealth of Sharh al-Sadr (expansion of the breast), why are you distressed by the difficulties appearing at this early stage of these endeavors? [1. Some commentators have taken Sharh al-Sadr to mean the splitting of the breast and regarded this verse as evidence of the miracle of the splitting of the breast mentioned in the hadith reports. But the actual matter is that evidence for this miracle rests on the hadith reports. It is not correct to attempt to prove it from the Qur’an. Moreover, from the standpoint of the Arabic language, Sharh al-Sadr cannot at all be taken to mean the splitting of the breast. Allamah Alusi says in Ruh al-Ma‘ani that

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According to the scholars, taking “sharh” in this verse to mean splitting is a weak interpretation.]

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• And for your sake We have raised your renown high.

This was said at a time when all the enemies of Islam among the Quraysh were engaged in slandering the Prophet (peace be upon him). Especially during the Hajj, according to a scheme proposed by Walid ibn Mughirah, they would go to each camp of pilgrims and spread such statements about the Prophet that people formed a bad opinion of him and fled from him. How, then, could the glad tidings of exalting the Prophet’s renown be realized under such circumstances?

At first, Allah Himself undertook to raise his renown through his enemies. The very methods adopted by the disbelievers of Makkah to disgrace him caused his name to spread throughout Arabia, reaching villages and towns everywhere; his enemies themselves brought him out from the seclusion of Makkah and made him known to all the tribes of the country. It was entirely natural for people to ask: Who is this man? What does he say? What sort of person is he? What are those people like who have been influenced by his magic? What effect has his magic had on them? The more the disbelievers of Makkah increased their propaganda, the more this curiosity grew among the people. Then, when people came to know the Prophet’s character and conduct, heard the Qur’an, learned what teaching he was presenting, and saw that the lives of those said to be under the influence of his magic had become far nobler and purer than those of ordinary Arabs, that notoriety gradually changed into fame. Eventually, by the time of the migration to Madinah, the situation had become such that among the Arab tribes, near and far, there was no tribe in which at least one person or family had not accepted Islam and in which some people had not become sympathetic toward the Prophet (peace be upon him) and his mission. This was the first stage in the elevation of the Prophet’s renown, which was passing at the time this surah was revealed, and everyone was observing its effects.

Several years later, its second stage began—one that no one at the time could see or even imagine. Only Allah Almighty knew of it, and He alone gave the Prophet its glad tidings. After the Hijrah, the hypocrites, the Jews and all the influential polytheists of Arabia were active on one hand in spreading the Prophet’s disrepute; on the other, the Islamic state of Madinah was winning people’s hearts by presenting a practical example of God-consciousness, piety, pure morality, happy and beautiful social relations, justice, equality, the generosity of the wealthy, care for the poor, preservation of treaties and pledges, and honesty in conduct. The enemies tried to check this rising influence through war. But the community of believers formed under the Prophet’s leadership proved its superiority so decisively through its discipline, bravery, fearlessness of death, and adherence to moral limits even in war, that the whole of Arabia acknowledged its superiority. Within ten years, the Prophet’s renown was raised so high that in every corner of the very land where his opponents had exerted all their strength to defame him, the call of ***** resounded. Thereafter, during the era of the Rightly Guided Caliphate, his blessed name continued to be exalted throughout the world. This process has continued to grow until today and, God willing, will continue to grow until the Day of Resurrection. There is no place in the world where Muslims have a settlement in which, five times daily, the declaration of Muhammad’s messengership is proclaimed aloud in the adhan; where blessings are not invoked upon him in prayer; where his name is not mentioned in the Friday sermon; and there is no day in the twelve months of the year, nor any hour in the twenty-four hours of a day, when his name is not mentioned somewhere in the world. Thus the meaning of the verse is: O Prophet, why are you becoming distressed by the severe troubles and calamities of this time? I have made such arrangements for raising your renown as no one could have imagined even in a dream. In a hadith narrated by Abu Sa‘id al-Khudri, the Prophet (peace be upon him) said: Jibril came to me and said, ‘My Lord and your Lord asks: How have I raised your renown?’ I said, ‘Allah knows best.’ He said, ‘Allah Almighty declares: Whenever I am mentioned, you are mentioned along with Me.’ (Ibn Jarir, Ibn Abi Hatim, Abu Ya‘la, Ibn al-Mundhir, Ibn Hibban, Ibn Marduyah, Abu Nu‘aym.)

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Therefore, the truth is that with hardship comes ease. Indeed, with hardship comes ease.

This was repeated twice so that the Prophet (peace be upon him) might be fully comforted: the difficult circumstances through which he was passing would not last long. Rather, a better situation was soon to come. Apparently, it seems self-contradictory to say that ease will accompany hardship, since the two conditions cannot occur together at the same time. But instead of saying “after hardship comes ease,” the words “with hardship comes ease” were used to convey that the time of ease is so near that it seems to be arriving together with the first. (Tafhim, volume 6, Al- Alam Nashrah, notes 1, 3 and 4.)

Chapter Nine

The Migration to Abyssinia

The Importance of Migration in the Religion of Islam

After jihad, the second important and notable matter mentioned in the Qur’an is migration. Why does migration have such importance in Islam? The reason is that, for a Muslim, the most important thing is neither his homeland, nor his nation, nor his bread or stomach. Rather, what matters most to him is that, by living according to the principles in which he has believed, he may attain Allah’s pleasure. If he cannot live according to those principles, then not only his freedom but his very life becomes meaningless. The principles upon which faith rests, and which he firmly believes to be the truth, bestowed by God and the Messenger—rather than renouncing them, he will consider it preferable to sacrifice his life in the way of God.

Those followers of the Messenger who migrated from Arabia to Abyssinia did so because, as Arabs, Quraysh and Makkans, they enjoyed every kind of freedom in their own country, tribe and city. But the freedom of which they were deprived was the freedom to be Muslims. Therefore, they left their homeland and went to another country. When the Messenger of Allah (peace be upon him) migrated from Makkah to Madinah, why did he do so? He was a resident of Makkah. In Makkah he enjoyed all the rights enjoyed by any citizen of Makkah. His companions likewise enjoyed all the rights they possessed as Quraysh. But the reason he and his companions left their homes, relatives and property and set out with nothing but the clothes on their bodies was that they had no freedom as Muslims. For this freedom they abandoned their homeland and settled in another city. (Pamphlet—Azadi, by the author, pp. 11–12.)

The Qur’an Prepared the Muslims for Migration

When the oppression and persecution of the Muslims in Makkah reached its peak, the Qur’an began preparing them for migration. It was declared:

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—O My servants who believe! Surely My earth is spacious, so worship Me alone—obeying My commands. Every soul shall taste death. Then you will all be returned to Me. Those who believe and do righteous deeds, We shall settle in lofty chambers of Paradise beneath which rivers flow; they will remain there forever. How excellent is the reward of those who work! Those who persevere and place their trust in their Lord shall have this reward. How many creatures there are that do not carry their provision with them as they move about. Allah provides for them and for you. He is All-Hearing, All-Knowing. (Al-‘Ankabut 56–60)

The first verse points to migration. Its purpose is this: if worshipping God in Makkah has become difficult, leave the country—for God’s earth is not narrow. Go wherever you can live as God’s servants. You must worship God, not your people or homeland. This teaches that the real matter is not nation, homeland or country, but worship of Allah. If the demand of love for one’s nation, homeland or country ever conflicts with the demand of worshipping Allah, that is the moment when a believer’s faith is tested. A true believer will worship Allah and reject nation, homeland and country. One who falsely claims faith will abandon faith and cling to his nation and country. Muslims are thus told in detail that a sincere God-worshipper may also love his nation and country, but he cannot worship them. To him, worshipping God is dearer than everything, and he will sacrifice every worldly thing for it, but he will never sacrifice worship of God for any worldly thing.

The second verse says: Do not worry about your lives; they will end at some time. No one has come into this world to remain forever. Therefore, what should concern you is not how to preserve life in this world, but how to preserve faith and how to fulfill the demands of devotion to God. If, in order to save your life, you abandon faith, the result will be the same. So concern yourself with what you will bring when you return to Me: faith sacrificed for life, or life sacrificed for faith?

The third and fourth verses say: Suppose that, by following the path of faith and righteous deeds, you have been deprived of all the blessings of this world and have failed from the worldly point of view; then believe that your loss will certainly be compensated. Not merely compensated—you will receive the finest reward. The reward of such believing and righteous servants will never be lost with their Lord: those who remain firm in faith amid every kind of hardship, calamity and loss; who have shouldered every risk of believing and have not turned away from it; who have seen with their own eyes the opportunities, comforts and worldly benefits of abandoning faith but have shown not the slightest inclination toward them; who have watched disbelievers and sinners rise in prosperity before their eyes but have placed their trust not in them, business, commerce or tribe, but in their own Lord; who, ignoring worldly means, rely solely on their Lord; who are prepared to endure every hardship for the sake of faith and stand against every force; and who, when the time calls, leave their homes and set out. He will support and help them in this world and grant them the finest reward for their deeds in the Hereafter.

Finally, they are encouraged not to become distressed during migration by concern for their livelihood any more than by concern for their lives. Among the countless animals, birds and aquatic creatures moving through the air, water and land, which one travels carrying its own provision? Allah alone sustains them. Wherever they go, they receive sustenance from Allah in one way or another. Therefore, the people of faith should not lose courage by worrying where they will obtain food if they leave their homes for the sake of faith. From where Allah provides sustenance to His countless creatures, He will provide for them as well.

At a certain stage on the path of calling to the truth, a time comes when a person committed to the truth has no option but to turn his gaze away from all worldly means and supports and risk his life, relying solely on Allah. Those who calculate, examine future possibilities and seek security for their lives and certainty of livelihood before taking any step can accomplish nothing in such circumstances. In reality, such situations are changed through the sacrifice of those who tie shrouds around their heads, stand firm and become completely prepared to face every danger and calamity. Their sacrifice ultimately brings the blessed moment when Allah’s word is exalted and all false words are humbled and brought low before it. (Tafhim al-Qur’an, vol. 3, Al-‘Ankabut, notes 94–99.)

It is said elsewhere:

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(O Prophet) say: O My servants who believe, fear your Lord. Those who do good in this world shall have goodness. Allah’s earth is spacious. Indeed, the steadfast will be given their reward without measure. (Al-Zumar 10)

Here too, the people of faith are instructed that if any place has become constricted for the worship of Allah, His earth is spacious. Set out elsewhere to preserve your religion. At the same time, they are given the glad tidings that they will have goodness in this world and in the Hereafter. Their worldly affairs will be put right, as will their Hereafter, because they gave precedence to religion over the world and its pleasures. Solely for the sake of religion, they migrated from home and country and settled in another city or region. When a city, region or country became too constricted for the worship of Allah, they went elsewhere. Thus, there is an immeasurable reward for those who endured all kinds of danger, calamity and suffering in the path of God-worship and righteousness and did not turn away from the path of truth. This promise of immeasurable reward was made not only for migrants, but also for those who remain steadfast in lands of oppression and persecution and continue to face every danger. (Tafhim al-Qur’an, vol. 4, introduction to Al-Zumar, notes 30–32.)

Guidance During Migration

In the Noble Qur’an, the oppressed Muslims of Makkah were not merely encouraged to migrate; they were also given two kinds of guidance. Since the Muslims were migrating to a Christian country, Surah Maryam was revealed in these circumstances. Its first two sections recount the stories of Prophet Yahya and Prophet Isa, peace be upon them. This meant that although the Muslims were going there as oppressed asylum seekers, Allah Almighty did not teach them to show the slightest flexibility regarding their religion. Rather, He gave them this surah as provisions for the journey, so that in the land of the Christians they could present the correct identity and status of Isa (peace be upon him) and clearly reject the claim that he was ‘the son of God,’ whatever the consequences might be.

The second guidance was as follows:

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—And do not argue with the People of the Book except in the best manner, other than with those among them who do wrong. Say: We believe in what has been revealed to us and what has been revealed to you. Our God and your God are one, and we are submissive to Him. (Al-‘Ankabut 46)

In other words, when you meet the People of the Book—Christians—avoid debating those among them who are unjust, and discuss matters with the reasonable ones in a thoroughly rational manner, using polite and dignified language and an appealing style. Tell them: We are not such a bigoted group that we accept the Book sent to us but reject the Book sent to you. We too uphold the truth and follow it. Just as we accept as truth whatever has come to us from God, we also believe in what has come to you. Our God and your God are not different; rather, He is the same God whom we both acknowledge. We have adopted the way of worshipping and obeying that same God. (Tafhim, vol. 6, introduction to Surah Al-Haqqah.)

The First Migration to Abyssinia

When the situation became unbearable and the limits of patience were exceeded, in Rajab of the fifth year of prophethood, the Prophet (peace be upon him) said to his companions,

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—It would be good if you left and went to Habashah, that is, Abyssinia. There is a king there under whom no one is wronged. It is a land of goodness. Remain there until Allah Almighty makes some arrangement to remove this affliction from you.

In accordance with this instruction, the first migration to Abyssinia took place, in which eleven men and four women participated. The Quraysh pursued them as far as the seashore. Fortunately, at the port of Shu‘aybah, they found a boat bound for Abyssinia in time and escaped capture.

Those Who Participated in the First Migration

Citing Ibn Ishaq, Ibn Hisham says that the list of migrants in this migration is as follows:

1. From Banu Umayyah: Uthman ibn Affan (may Allah be pleased with him).

2. His wife, Ruqayyah, daughter of the Messenger of Allah (peace be upon him) (may Allah be pleased with her).

(Ibn Abd al-Barr says that Umm Ayman was also with them.)

3. From Banu Abid Shams ibn Abd Manaf: Abu Hudhayfah ibn Utbah ibn Rabi‘ah (may Allah be pleased with him).

4. His wife, Sahlah bint Suhayl ibn Amr.

5. From Banu Asad ibn Abd al-Uzza ibn Qusayy: al-Zubayr ibn al-Awwam (may Allah be pleased with him).

(He was the nephew of Khadijah (may Allah be pleased with her) and the Prophet’s cousin.)

6. From Banu Abd al-Dar ibn Qusayy: Mus‘ab ibn Umayr (may Allah be pleased with him).

7. From Banu Zuhrah ibn Kilab: Abd al-Rahman ibn Awf (may Allah be pleased with him).

8. From Banu Makhzum: Abu Salamah ibn Abd al-Asad (may Allah be pleased with him).

9. His wife, Umm Salamah (may Allah be pleased with her) (Abu Jahl’s paternal cousin).

10. From Banu Jumah: Uthman ibn Maz‘un (may Allah be pleased with him)—the maternal uncle of Hafsah (may Allah be pleased with her), Mother of the Believers.

11. From the confederates of Banu Adi: Amir ibn Rabi‘ah al-Anzi (may Allah be pleased with him).

12. His wife, Layla bint Abi Hathmah (may Allah be pleased with her).

13. From Banu Amir ibn Lu’ayy: Abu Sabrah (may Allah be pleased with him), son of Abi Ruhm.

14. From Banu al-Harith ibn Fihr: Suhayl ibn Bayda (may Allah be pleased with him).

Citing al-Waqidi, Ibn Sa‘d adds two more names: Hatib ibn Amr ibn Abd Shams and Abdullah ibn Mas‘ud (may Allah be pleased with him), a covenant ally of Banu Zuhrah. Ibn Ishaq says that Ja‘far ibn Abi Talib (may Allah be pleased with him) later joined them. But Musa ibn Uqbah says in his Maghazi that he joined not the first migration but the second. Ibn Ishaq says that Abdullah ibn Mas‘ud (may Allah be pleased with him) was present not in the first migration but in the second. Moreover, citing some authors of Sirah, al-Zurqani says that Abu Sabrah’s wife, Umm Kulthum, was also with him; she was the second daughter of Suhayl ibn Amr. Uthman (may Allah be pleased with him) was the first to set out. (Al-Bayhaqi)

Treatment of the Migrants in Abyssinia

Ibn Jarir al-Tabari says that Habashah (Abyssinia) was an ancient trading center of the Quraysh. They obtained abundant livelihood there and made great profits in business. For this reason, the migrants encountered no hardship there. The migrants themselves said: We lived there very well. We had complete security regarding our religion. We worshipped Allah. No kind of hardship was inflicted upon us, nor did we have to hear anything unpleasant to us.

The Quraysh Delegation’s Journey After Them

When the Quraysh saw that these people had gone to Abyssinia and were living there safely, they sent Amr ibn al-As and Abdullah ibn Abi Rabi‘ah to the Negus with many valuable gifts, so that the migrants might be brought back to Makkah. In Bukhari, the name of this king is given as Ashamah (*************). But the Negus paid no attention to their words and sent them back to Makkah in failure. There is disagreement in the reports concerning this delegation. According to some reports, Umarah ibn al-Walid ibn al-Mughirah was sent with these two representatives. Some reports state that Amr ibn al-As was sent to the Negus during both the first and second migrations. However, Umarah was with the first delegation and Abdullah with the second, while Ibn Ishaq mentions Abdullah’s name in both delegations. (Addition by the author.)

The Migrants’ Return and Its Cause

In the month of Ramadan that year, an incident occurred whose news reached Abyssinia in the following form: the unbelievers in Makkah had become Muslims.

The incident was as follows:

One day, while the Quraysh were gathered together in the Sacred Mosque, the Messenger of Allah (PBUH) suddenly stood up to deliver a speech, and Allah caused Surah an-Najm to flow from his tongue. The effect of the Word of Allah was so intense and powerful that, as the Prophet (PBUH) continued reciting, all consciousness of the opponents’ uproar disappeared. When he prostrated after completing the recitation, everyone gathered there prostrated as well. According to the narration of Abdullah ibn Masud (RA) in Bukhari, Muslim, Abu Dawud, and Nasa’i, this was the first surah of the Qur’an that the Prophet (PBUH) recited at a general gathering of the Quraysh. According to Ibn Marduyah’s narration, both unbelievers and believers were present at the gathering in the Sacred Mosque. Finally, when the Prophet (PBUH) recited the verse of prostration and prostrated, all those present immediately prostrated. Even the influential chiefs of the polytheists, who led the opposition, could not refrain from prostrating. Among the unbelievers, only Umayyah ibn Khalaf was seen applying a handful of dust to his face and saying, “That is enough.”

The second eyewitness to this incident was Mut talib ibn Abi Wada‘ah, who had not yet become a Muslim. His own narration, quoted in Nasa’i and Musnad Ahmad, is as follows:

When the Prophet (PBUH) recited Surah an-Najm and prostrated, and everyone present fell into prostration, I did not prostrate. I now make up for that by never failing to perform the prostration of recitation when I recite that surah.

Ibn Sa‘d, citing al-Waqidi’s chain, says that al-Walid ibn al-Mughirah also put a handful of dust on his face, because he could not prostrate due to his old age. Abu Uhayhah Sa‘id ibn al-‘As likewise put dust on his face because of old age.

Thus this incident became a matter of popular rumor, reaching Abyssinia in the form that all the Quraysh polytheists had become Muslims. But the actual situation was different. Influenced by the Qur’an, those who prostrated did so at that moment; later, however, they became so embarrassed that they wondered what weakness they had displayed. People began reproaching them, saying, “Others were forbidden to listen to that Word, yet you yourselves not only listened attentively but also prostrated with Muhammad (PBUH).” They then fabricated a story to silence them. They said, “Why, we merely—

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After that, we heard these words from Muhammad’s (PBUH) mouth—

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—these goddesses are of exalted rank, and their intercession may certainly be hoped for.”

Therefore, we thought that Muhammad (PBUH) had come over to our way. Yet could even a madman imagine that these words could have any place within the preceding and following discourse of Surah an-Najm? They also claimed that they had heard these words directly from the Prophet (PBUH). (Tafhim, Vol. 5, Summary and Introduction—An-Najm.)

The Mystery of the Gharaniq Story

Sadly, some such reports became well known even among our commentators and hadith scholars. The result was that what the unbelievers claimed to have heard from the Prophet’s (PBUH) mouth was in fact said by the Prophet (PBUH) himself. It supposedly arose from the desire that, somehow, the hatred and hostility between him and the unbelievers might be removed. Taking advantage of this desire, Satan caused these words to issue from his mouth.

The story is told as follows: a desire arose in the Prophet’s (PBUH) mind—if only something could be revealed in the Qur’an that would remove the Quraysh unbelievers’ hatred of Islam and bring them somewhat closer; at the very least, that there might not be such severe criticism of their religion as would provoke them. While this desire was in his mind, Surah an-Najm was revealed to him one day as a large gathering of the Quraysh was assembled, and he began reciting it. When he—

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—reached that point, these words suddenly came from his mouth:

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Then he continued reciting the subsequent verses of the surah. After completing the surah, when he prostrated, all the polytheists and Muslims fell into prostration. The Quraysh unbelievers said, “What difference now remains between us and Muhammad (PBUH)? We have always said that the Creator and Provider is Allah, while these deities of ours are certainly our intercessors before Him.” In the evening, Gabriel (AS) came and said, “What have you done? I did not bring these two sentences.” The Prophet (PBUH) was deeply grieved by this. Consequently, Allah Most High revealed the verse found in the eighth section of Surah Bani Isra’il: [A Western Orientalist has made the dishonest, fabricated claim that those satanic verses were abrogated and that verses 21 and 22 of Surah an-Najm were revealed in their place. Yet this is a completely baseless assertion; he cites no chain of transmission and is unable to present any reliable evidence—the author.]

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—that is, “O Prophet, these people left no stone unturned in trying to cast you into trial and turn you away from the revelation We have sent down to you, so that you might fabricate something in Our name on your own…. Then you would find no helper against Me.”

This matter continued to weigh sorrowfully on the Prophet’s mind. Finally, verse 52 of Surah al-Hajj was revealed, offering the Prophet (PBUH) this consolation: “The same thing happened in the case of the prophets before you: whenever a prophet harbored a desire, Satan interfered in it. But Allah nullifies whatever Satan interferes with and firmly establishes His own verses.”

Meanwhile, the news that the Quraysh had prostrated with the Prophet after listening to the Qur’an was embellished and conveyed to Abyssinia in the form that a truce had been concluded between the Prophet (PBUH) and the unbelievers in Makkah. As a result, many emigrants returned to Makkah. But after arriving, they learned that the report of a truce was false. The conflict between Islam and unbelief continued just as before.

This story was cited by Ibn Jarir and many commentators in their tafsirs; by Ibn Sa‘d in at-Tabaqat; al-Wahidi in Asbab an-Nuzul; Musa ibn ‘Uqbah in al-Maghazi; Ibn Ishaq in the Sirah; and Ibn Abi Hatim, Ibn al-Mundhir, al-Bazzar, Ibn Marduyah, and at-Tabarani in their hadith collections. The chains on which it was cited run through Muhammad ibn Qays, Muhammad ibn Ka‘b al-Qurazi, ‘Urwah ibn az-Zubayr, Abu Salih, Abu al-‘Aliyah, Sa‘id ibn Jubayr, ad-Dahhak, Abu Bakr ibn ‘Abd ar-Rahman ibn al-Harith, Qatadah, Mujahid, as-Suddi, Ibn Shihab az-Zuhri, and finally Ibn Abbas (RA). (Apart from Ibn Abbas (RA), none of them was a Companion.) Besides minor differences in the detailed accounts, there are two major disagreements. First, every account differs from the others regarding the words attributed to the Prophet in praise of the goddesses. The second major disagreement is that, according to some reports, while revelation was descending, Satan cast these words upon the Prophet or imposed them upon his mind, and he thought that Gabriel (AS) had brought them. Some reports say that the words accidentally came from his mouth as a reaction to his desire. Others say that he deliberately uttered them, but in interrogative sentences expressing rejection. Still others say that Satan blended his voice with the Prophet’s voice and uttered these words, so that it was thought that the Prophet had said them. According to yet another report, someone among the polytheists uttered these words.

Ibn Kathir, al-Bayhaqi, Qadi ‘Iyad, Ibn Khuzaymah, Qadi Abu Bakr Ibn al-‘Arabi, Imam ar-Razi, al-Qurtubi, Badr ad-Din al-‘Ayni, ash-Shawkani, al-Alusi, and other scholars have declared this story entirely false. Ibn Kathir says that all the chains in which it is recorded are mursal and munqati‘; he found no sound, connected chain for it. Al-Bayhaqi says that the story is not established from the standpoint of transmission. When Ibn Khuzaymah was asked about it, he said, “This is a fabricated story of the heretics.” Its weakness is demonstrated by the fact that none of the compilers of the Sihah Sittah cited it in their books, nor was it narrated through any sound, connected, unimpaired chain by reliable transmitters. After detailed discussion, Imam ar-Razi, Qadi Abu Bakr, and Imam al-Alusi rejected it with strong arguments. On the other hand, eminent hadith scholar Hafiz Ibn Hajar, renowned jurist Abu Bakr al-Jassas, az-Zamakhshari, and Ibn Jarir consider it sound and regard it as the tafsir of verse 52 of Surah al-Hajj. Ibn Hajar’s argument is as follows:

Apart from the route of Sa‘id ibn Jubayr, all the routes through which this report is found are either weak or disconnected. But the multiplicity of routes proves that it must have some basis.

Moreover, one route has been cited with a sound, connected chain by al-Bazzar—namely, through Yusuf ibn Hammad, from Umayyah ibn Khalid, from ash-Shu‘bah, from Abi Bishr, from Sa‘id ibn Jubayr, from Abu Abbas. In two other routes it is mursal, but the transmitters meet the standards of the two Sahihs. At-Tabari cited these two reports: one through Yunus ibn Yazid from Ibn Shihab, and the other through Mu‘tamar ibn Sulayman and Hammad ibn Salamah from Dawud ibn Abi Hind from Abu al-‘Aliyah. As for those of the same view, they have accepted it as sound. Nor, generally speaking, have its opponents fulfilled their duty of investigation and criticism in this matter. One group rejects it because its chain is not sound in their view. This means that, had the chain been strong, these scholars would have accepted the story as true. Another group rejects it because it would cast doubt over the entire religion and create uncertainty about every matter of religion, on the assumption that satanic insinuation or the interference of evil desires might have occurred in other places as well. Such an argument, however, can satisfy only those firmly resolved to believe. Those who were skeptical from the outset, or who now wish to examine the matter before deciding whether to believe, will not be prompted to reject matters that make the religion appear doubtful. They will say: when an incident is established through the narration of at least one famous Companion, numerous Successors, their successors, and various reliable hadith transmitters, why should it be rejected merely because it makes your religion doubtful? Instead, why should your religion not be considered doubtful when this incident makes it so?

The question now is: what correct method of criticism and examination can be used to show, upon investigation, that this report is unacceptable, no matter how strong its chain may be?

The first matter is the internal evidence within the story itself, which proves it false. The story says that the incident occurred after the first migration to Abyssinia had ended and that a group of emigrants returned to Makkah after hearing of it. Now observe the discrepancy in dates:

According to reliable reports, the migration to Abyssinia took place in Rajab of the fifth year of prophethood. A group of emigrants, having heard the false report of a truce, returned three months later—probably in Shawwal of that same year. Thus it is known that this incident occurred in the fifth year of prophethood.

It is said concerning a verse of Surah Bani Isra’il that it was revealed to express displeasure at this action of the Prophet (PBUH), and that it was revealed after the Mi‘raj. According to reliable reports, the Mi‘raj occurred in the eleventh or twelfth year of prophethood. This would mean that Allah expressed His displeasure five years after the incident.

Then the preceding and following context of verse 52 of Surah al-Hajj supposedly indicates that it was revealed in the first year after the Hijrah. That is, two and a half years after expressing displeasure toward the Prophet, it was announced that the interpolation had been made by Satan and was therefore abrogated.

Can any sensible person believe that the interpolation took place today, displeasure was expressed six years later, and the announcement of its abrogation was made nine years later?

Furthermore, the story says that this interpolation occurred in Surah an-Najm, in the following manner: from the beginning, the Prophet (PBUH) was reciting the actual words of the surah. Then, suddenly, after reaching ******************************, this sentence was added either by him or through satanic prompting. He then continued reciting the subsequent verses of Surah an-Najm. It is said that the unbelievers of Makkah were delighted to hear this and said, “Now our difference of opinion with Muhammad (PBUH) has ended.” But try inserting this added sentence into the sequence of Surah an-Najm’s discourse.

“Have you considered al-Lat and al-‘Uzza, and the third one, Manat? These are goddesses of exalted rank; their intercession may certainly be hoped for. Are sons for you and daughters for Him? That is indeed an unjust division. In reality, these are nothing but names that you and your forefathers have given them, for which Allah has sent down no authority. They follow nothing but conjecture and the desires of their souls, even though guidance from their Lord has come to them.”

Look at how the two underlined sentences in the above statement create an obvious contradiction. In one breath it is said that your goddesses are truly of exalted rank and that their intercession may certainly be hoped for. In the next breath, they are attacked with the words: “Fools! How have you assigned daughters to God? What an unjust arrangement—that you should receive sons while daughters fall to God’s share? These are your own fabrications, for which there is no authority from God.” Leave aside for a moment the question of whether such meaningless words could come from the mouth of any wise person. Accept that Satan gained control and caused these words to issue from the mouth. But was the entire Quraysh gathering that heard them mad, so that, even after hearing the subsequent words clearly refute those words of praise, it continued to think that their goddesses had actually been praised? The entire passage through the end of Surah an-Najm is completely contrary to this supposed statement of praise. How can it be believed that, after hearing it to the end, the Quraysh would still shout joyfully, “Come, today the difference between us and Muhammad (PBUH) has ended”?

This is the internal evidence of the story, indicating that it is fabricated and meaningless. The second matter to examine is whether the Qur’an’s continuous context accepts the occasions of revelation being attributed to the three verses in this account. The story says that the interpolation occurred in Surah an-Najm, which was revealed in the fifth year of prophethood. Displeasure at this interpolation was then expressed in Surah Bani Isra’il, followed by its refutation and explanation in verses of Surah al-Hajj. Inevitably, one of two situations must have occurred. Either the verses expressing displeasure and refuting the interpolation were also revealed at the time of the incident, or the verse expressing displeasure was revealed later with Surah Bani Isra’il and the refuting verse with Surah al-Hajj.

If the first situation is assumed, what an astonishing claim it would be that these two verses were not included in Surah an-Najm at all; rather, the verse expressing displeasure was left aside for six years and inserted in a particular place when Surah Bani Isra’il was revealed. Then the verses refuting the interpolation were left aside for two and a half years and not inserted anywhere until Surah al-Hajj was revealed. Was the Qur’an arranged sequentially in such a way that verses revealed at one time remained separate and scattered, and several years later some were joined to one surah and others to another?

But if the second situation is assumed—that the verse expressing displeasure was revealed six years after the incident and the refuting verse eight or nine years later—then, apart from the irrelevance mentioned earlier, the question arises: what opportunity was there for these verses to be revealed in Surah Bani Isra’il and Surah al-Hajj?

At this point the correct method of criticism and examination becomes clear. That is, whenever a tafsir is given for a verse, one must see whether the preceding and following context of the Qur’an accepts it. Read the eighth section of Surah Bani Isra’il and also glance at the statements before and after it. Is there any place in this sequence for rebuking the Prophet concerning an incident that occurred six years earlier? (Of course, it must also be examined whether the Prophet (PBUH) is being rebuked in the ***************************** verse, and whether the words of the verse protest against his becoming involved in the unbelievers’ created trial or acknowledge its truth.) Read Surah al-Hajj in the same way—read the statement before verse 52 and the statement after it. Can you find any reasonable basis for the sudden insertion, within this context, of the words: “O Prophet, do not worry about the interpolation that you made in the Qur’an nine years ago. Satan caused the same thing to be done by earlier prophets, and when the prophets did this, Allah abrogated it and once again firmly established His verses”?

We have said repeatedly, and repeat once again, that no report can be accepted merely because its chain is brighter than the sun if its text itself provides clear evidence of its error and every aspect of the Qur’an—its words, context, sequence, and arrangement—refuses to accept it. These arguments would firmly convince even a skeptical and impartial researcher that this story is entirely false. As for a believer, he cannot accept it when he plainly sees that this report conflicts not with one Qur’anic verse but with many. It is easy for a Muslim to accept that the authors of this report were led into error. On the other hand, he can never believe that the Messenger of Allah (PBUH) could ever add even a single word to the Qur’an according to his own desire; or that, even for a moment, the Prophet could imagine pleasing the unbelievers by mixing something of polytheism with monotheism; or that he could harbor the desire that Allah should not say anything that might anger the unbelievers; or that revelation came to him through an unprotected and doubtful channel, allowing Satan to insert words alongside Gabriel (AS), while he mistakenly thought that Satan’s words too had been brought by Gabriel (AS). Every one of these notions contradicts the Qur’an’s clear explanations. Moreover, they contradict the established beliefs we hold concerning the Qur’an and Muhammad (PBUH). May Allah protect us from such devotion to reports—blind acceptance based merely on the continuity of a chain, the reliability of transmitters, and the multiplicity of transmission routes—which prepares a Muslim to accept such grave statements about the Book of Allah and His Messenger.

I also consider it appropriate to remove the doubt that arises when such a large number of transmitters are seen to have narrated this story. Someone may ask: if this story has no basis at all, how did such a great falsehood against the Prophet (PBUH) and the Qur’an come to be circulated through so many reliable hadith transmitters? The answer is that the reasons can themselves be found in the hadith collections. Bukhari, Muslim, Abu Dawud, Nasa’i, and Musnad Ahmad narrate the actual incident as follows:

The Prophet (PBUH) recited Surah an-Najm, and at the end, when he prostrated, everyone present—Muslims and polytheists alike—fell into prostration. That is all that happened. There was nothing extraordinary about it. First, there was the Qur’an’s powerful statement and moving style of expression; then it was recited by the Prophet (PBUH) from his own mouth with the authority of revelation. After hearing it, if the entire gathering became emotionally overwhelmed and everyone prostrated with the Prophet (PBUH), there was nothing surprising in that. This was precisely why the Quraysh used to call him a magician. It is known, however, that the Quraysh later became ashamed of this collective reaction, and one or several among them explained the reason for their action by saying, “We heard some words praising our deities directly from Muhammad’s (PBUH) mouth, with our own ears, and that is why we prostrated with him.” [In Mu‘jam al-Buldan, under the entry for “‘Uzza,” Yaqut writes that the Quraysh, while circumambulating the Ka‘bah, used to say—

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From this it may be surmised that, after hearing the mention of al-Lat and al-‘Uzza from the Prophet’s (PBUH) mouth, someone may have blended his voice with the Prophet’s and uttered these words, leading those who heard from a distance to form this mistaken impression—the author.]

On the other hand, the incident reached the emigrants in the form that a truce had been concluded between the Prophet (PBUH) and the Quraysh, because onlookers had seen the Prophet and the polytheists prostrating together. This rumor generated such excitement that all, or most, of the emigrants returned to Makkah. Within a single account, these three matters—the Quraysh’s prostration, the reason for their prostration, and the emigrants’ return—became combined and took the form of this story, and some reliable people became involved in transmitting it. People are, after all, human. Even a person of great piety and intelligence can sometimes make a mistake. Their mistakes can be more harmful than those of ordinary people. Those who exceed the limits in veneration blindly accept the mistakes of these revered elders along with their correct statements. Those motivated by hostility, on the other hand, collect their mistakes selectively and present them as proof that everything transmitted to us through them must be rejected. (Tafhim, Vol. 3—Al-Hajj—note 99.)

The Condition of the Returning Emigrants

After hearing that the people of Makkah had become Muslims, the emigrants returned from Abyssinia to Makkah in Shawwal of the fifth year of prophethood. Ibn Sa‘d says that all the emigrants returned to Makkah. Ibn Ishaq, however, says that some returned while others did not. Al-Baladhuri not only mentions the return of all those who had made the first migration to Abyssinia; he also provides a list of them and states under whose protection each entered Makkah. After they reached the vicinity of Makkah, they met a man from Banu Kinanah. They asked him about the condition of the Quraysh. He said that Muhammad (PBUH) had spoken in praise of their deities, and consequently they had all taken Muhammad’s (PBUH) side. But when the emigrants began, as before, to condemn their deities, the Quraysh again treated them harshly.

In this situation, the emigrants consulted one another and said, “Shall we return to Abyssinia, or, having come this far, why should we not enter Makkah? Then we shall see what can be done.” Accordingly, each of them entered Makkah under the protection of someone or another. The sole exception was Ibn Mas‘ud (RA), who entered Makkah without anyone’s protection and, after staying there for some time, went to Abyssinia. Ibn Sa‘d, Baladhuri and others make this statement concerning Ibn Mas‘ud (RA). However, Ibn al-Qayyim says in Zad al-Ma‘ad that he remained in Makkah. On the other hand, we have already quoted Ibn Ishaq’s statement that he did not emigrate at all.

Baladhuri has given a detailed account of who took which returning emigrant under his protection when they entered Makkah.

1. Abu Wuhayha Sa‘id bin al-‘As granted protection to ‘Uthman (RA).

2. Umayyah bin Khalaf granted protection to Abu Hudhayfah (RA) bin ‘Utbah bin Rabi‘ah.

3. Zubayr (RA) bin al-‘Awwam—protector: Zama‘ah bin al-Aswad.

4. Mus‘ab (RA) bin ‘Umair—protector: Nadr bin al-Harith bin Kaladah (or Abu ‘Aziz bin ‘Umair).

5. ‘Abd al-Rahman (RA) bin ‘Awf—protector: Aswad bin ‘Abd Yaghuth.

6. ‘Amir bin Rabi‘ah—protector: ‘As bin Wa’il al-Sahmi.

7. Abu Sabrah (RA) bin Abi Ruhm—protector: Akhnas bin Shuraiq.

8. Hatib (RA) bin ‘Amr—protector: Huwaitib bin ‘Abd al-‘Uzza.

9. Suhayl (RA) bin Bayda’—protector: someone from his own tribe. (According to another report, he concealed himself in Makkah and later went to Abyssinia.)

Baladhuri, citing Waqidi, and Ibn Hisham, with some differences, citing Ibn Ishaq, state that ‘Uthman (RA) bin Maz‘un sought the protection of al-Walid bin al-Mughirah. But when he saw that the other Muslims were being subjected to severe persecution while he was living and moving about in great peace under al-Walid’s protection, he felt ashamed and began thinking to himself: “While my companions and fellow people of faith are in distress, I am under the protection of a polytheist—this is a great weakness in my heart.” So he said to al-Walid, “Release me from your protection.” Al-Walid said, “My son, have you seen anything from my protection except safety? Has anyone mistreated you?” ‘Uthman (RA), without making any complaint, replied, “I seek Allah’s protection. I do not wish to remain under the protection of anyone besides Him.” Al-Walid said, “Then go to the Haram and announce that you are withdrawing from my protection, just as I announced that I was granting you protection.” ‘Uthman (RA) readily prepared himself. He and al-Walid went together to the Haram. Al-Walid said, “This is ‘Uthman, who has come to return my protection.” ‘Uthman (RA) said, “That is correct. I found al-Walid’s protection to be the protection of an honourable and trustworthy man. But now I do not wish to remain under anyone’s protection except Allah’s. Therefore, I have returned his protection.” At that time, the famous Arab poet Labid bin Rabi‘ah had come to Makkah. As he recited his poetry, he also recited this line—

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“Beware: everything except Allah is false.”

‘Uthman (RA) bin Maz‘un cried out, “You have spoken the truth.”

Then, when he recited the second line—

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“And every blessing is surely perishable.”

‘Uthman (RA) said, “This is false. The blessings of Paradise will not perish.”

Labid became angry and said, addressing the Quraysh, “Sitting with you was never dishonourable, nor was rudeness and insolence becoming of you.” At this, a man from Banu al-Mughirah rose and struck ‘Uthman forcefully in the face, causing his eye to turn blue. Al-Walid mockingly said, “My son, what benefit have you gained from this?” ‘Uthman replied, “My other eye also longs for the blow that its companion received.” Al-Walid said, “You were under the protection of someone who was your guardian.” ‘Uthman (RA) said, “By God! From now on I shall accept no protection except Allah’s.” During this exchange, ‘Abdullah bin Abi Umayyah bin al-Mughirah struck and injured the nose of the man who had slapped ‘Uthman.

Ibn Hisham says, citing Ibn Ishaq, that Abu Salamah sought the protection of his maternal uncle Abu Talib, because he was the son of Abu Talib’s sister, Barra bint ‘Abd al-Muttalib. Banu Makhzum said to Abu Talib, “You have taken your own nephew under your protection, but what connection do you have with our man that you have protected him?” He replied, “Muhammad (SAW) is my nephew, and Abu Salamah is my sister’s son. If I can protect my nephew, why should I not protect my sister’s son?” Banu Makhzum were about to argue when Abu Lahab stood up and said, “O Quraysh! You have done much to our elder and continue to pressure him so that he will withdraw from his protection anyone from his people whom he has taken under it. By God! Either stop troubling him, or I too shall stand with him.”

Hearing this from Abu Lahab, Banu Makhzum became alarmed and said, “O Abu ‘Utbah, we do not wish to displease you.”

Tabari says that among those who returned, ‘Uthman (RA) bin ‘Affan and his wife Ruqayyah (RA), the daughter of the Messenger of Allah (SAW), and Abu Hudhayfah (RA) and his wife Sahlah bint Suhayl bin ‘Amr remained in Makkah and stayed there until they emigrated to Madinah. However, this report is doubtful, because Ibn Ishaq included his name among those who made the second emigration to Abyssinia, and included him among the group of thirty-three men and eight women who came from Abyssinia to Makkah before the Prophet’s (SAW) emigration to Madinah. Of them, two died, seven were taken captive, and twenty-four participated in the Battle of Badr.

The Second Emigration to Abyssinia

When persecution and oppression of the Muslims of Makkah reached its extreme, and the Prophet (SAW) saw that Abyssinia had proved to be a safe refuge for the Muslims, he again instructed the oppressed to go to Abyssinia. Thus, the second emigration took place in the sixth year of Prophethood (615 CE). Although the Quraysh made every effort to prevent the emigration and harassed the emigrants in various ways, this time more than eighty men and eighteen or nineteen women reached Abyssinia safely. Ibn Sa‘d gives the number of men as eighty-three and mentions eleven Qurayshi women and seven non-Qurayshi women. ‘Ammar bin Yasir (RA) is also included among the eighty-three men. However, Ibn Ishaq expressed doubt about his participation. Waqidi, Ibn ‘Uqbah and other historians firmly state that he was not among them. In contrast, Ibn ‘Abd al-Barr firmly says that he was. Abu Musa al-Ash‘ari (RA) is also mentioned among these emigrants. The truth, however, is that he did not emigrate from Makkah. Rather, he first came, accepted Islam, returned to Yemen and continued preaching Islam there. Then he set out from Yemen by ship with some members of his people, said to have numbered fifty-two or fifty-three. But the wind carried their ship to the coast of Abyssinia. In this way they joined the emigrants. Abu Musa’s (RA) own account in Bukhari and Muslim is likewise. He says: “When we heard the announcement of the Messenger of Allah’s (SAW) Prophethood, while we were in Yemen, we set out by ship. But our ship carried us to Abyssinia. There we met Ja‘far bin Abi Talib. Later, at the time of the conquest of Khaybar, we reached Khaybar with him.” Ibn Sa‘d quotes a similar statement from Abu Musa: “We set out from Yemen with more than fifty people from our people, and our ship brought us to the territory of the Negus, the king of Abyssinia. Ja‘far (RA) bin Abu Talib had already been there from the beginning.”

List of the Emigrants

The importance of this emigration can be gauged from this list of the emigrants, which Ibn Hisham included, citing Ibn Ishaq.

From Banu Hashim

1. Ja‘far bin Abi Talib (RA).

2. His wife, Asma bint ‘Umais al-Khath‘amiyyah.

From Banu Umayyah

3. ‘Uthman bin ‘Affan (RA).

4. His wife, Ruqayyah (RA), daughter of the Messenger of Allah (SAW).

5. ‘Amr bin Sa‘id bin al-‘As (RA).

6. His wife, Fatimah bint Safwan.

7. His brother, Khalid bin Sa‘id bin al-‘As (RA).

8. His wife, Umaynah Khalaf.

From a clan allied by treaty with Banu Umayyah

9. ‘Abdullah bin Jahsh (RA). (From Banu Ghanm bin Dudan and the brother of the Mother of the Believers, Zaynab (RA).)

10. His brother, ‘Ubaydullah bin Jahsh (RA).

11. His wife, Umm Habibah.

12. Qays bin ‘Abdullah.

13. His wife, Barakah bint Yasar.

14. Mu‘ayqib bin Abi Fatimah.

From Banu ‘Abd Shams bin ‘Abd Manaf

15. Abu Hudhayfah (RA) bin ‘Utbah bin Rabi‘ah.

16. ‘Utbah bin Ghazwan (RA).

17. Zubayr (RA) bin al-‘Awwam bin Khuwaylid.

18. Aswadah (RA) bin Nawfal bin Khuwaylid,

(Zubayr and Aswad were the nephews of Khadijah (RA).)

19. Yazid (RA) bin Umayyah bin al-Harith bin Asad.

From Banu ‘Abd bin Qusayy

21. Tufayl (RA) bin ‘Umair bin Wahb (he was the Prophet’s (SAW) cousin through his paternal aunt).

From Banu ‘Abd al-Dar bin Qusayy

22. Mus‘ab (RA) bin ‘Umair bin Hashim.

23. Suwaybitah (RA) bin Sa‘d.

24. Jahm (RA) bin Qays.

25. His wife, Umm Harmalah (RA) bint ‘Abd al-Aswad.

26. His son, ‘Amr (RA) bin Jahm.

27. His other son, Khuzaymah (RA) bin Jahm.

28. Abu al-Rum (RA) bin ‘Umair bin Hashim.

29. Karam (RA) bin Nadr bin al-Harith bin Kaladah.

30. ‘Abd al-Rahman bin ‘Awf (RA).

31. ‘Amir bin Abi Waqqas (RA).

(The brother of Sa‘d bin Abi Waqqas.)

32. al-Muttalib bin Azhar (RA).

33. His wife, Ramlah bint ‘Awf.

Allied by treaty with Banu Zuhrah

34. ‘Abdullah bin Mas‘ud (RA).

35. His brother, ‘Utbah Mas‘ud (RA).

36. Miqdad bin ‘Amr (RA).

From Banu Taym

37. al-Harith bin Khalah (RA).

38. His wife, Raytah (RA) bint al-Harith bin Habalh.

39. ‘Amr bin ‘Uthman (RA).

From Banu Makhzum

40. Abu Salamah bin ‘Abd al-Asad (RA).

41. His wife, ‘Uthman (RA).

42. Shammās bin ‘Uthman (RA).

43. Habbar bin Sufyan (RA).

44. His brother, ‘Abdullah bin Sufyan (RA).

45. Hisham bin Abi Hudhayfah bin al-Mughirah (RA).

46. Salamah bin Hisham bin al-Mughirah (RA).

47. ‘Ayyash bin Abi Rabi‘ah (RA).

Allied by treaty with Banu Makhzum

48. Mu‘attib bin ‘Awf (RA).

From Banu Jumah

49. ‘Uthman bin Maz‘un (RA).

50. His son, Sa’ib bin ‘Uthman (RA).

51. Qudamah bin Maz‘un (the brother of ‘Uthman) (RA).

52. His second brother, ‘Abdullah bin Maz‘un (RA).

53. Hatib bin al-Harith (RA).

54. His wife, Fatimah bint Mujallal al-‘Amiriyyah.

55. His son, Muhammad bin Hatib (RA).

56. His second son, al-Harith bin Hatib (RA).

57. His brother, Khattab bin al-Harith (RA).

58. His wife, Fukayhah bint Yasar.

59. Sufyan bin Ma‘mar (RA).

60. His son, Jabir bin Sufyan (RA).

61. His second son, Junadah bin Sufyan (RA).

62. His wife, Hasanah (RA)—the mother of Jabir and Junadah.

63. Shur Jubayl Hasanah (RA), the son of Hasanah’s second husband.

64. ‘Uthman bin Rabi‘ah bin Wahban (RA).

From Banu Sahm

65. Khunays bin Hudhafah (RA), (the son-in-law of ‘Umar (RA)).

66. ‘Abdullah bin al-Harith (RA).

67. Hisham bin ‘As bin Wa’il (RA).

68. Qays bin Hudhafah (RA).

69. Abu Qays bin al-Harith (RA).

70. ‘Abdullah bin Hudhafah (RA).

71. al-Harith bin al-Harith bin Qays (RA).

72. Mu‘ammar bin al-Harith bin Qays (RA).

73. Bishan bin al-Harith bin Qays (RA).

74. His half-brother, Sa‘id bin ‘Amr (RA).

75. Sa‘id bin al-Harith bin Qays (RA).

76. Sa’ib bin al-Harith bin Qays (RA).

77. ‘Umair bin Ri’ab (RA).

Allied by treaty with Banu Sahm

78. Mahmiya bin al-Jaz’ (RA).

79. Mu‘ammar bin ‘Abdullah bin Nadlah (RA).

80. ‘Urwah (RA) bin ‘Abd al-‘Uzza.

81. ‘Adi bin Nadlah (RA).

82. His son, Nu‘man bin ‘Adi (RA).

83. ‘Amir bin Rabi‘ah al-‘Anzi (RA).

84. His wife, Layla bint Abi Hathmah (RA).

From Banu ‘Amir bin Lu’ayy

85. Abu Sabrah bin Abi Ruhm (RA).

86. His wife, Umm Kulthum bint Suhayl bin ‘Amr.

87. ‘Abdullah bin Makhramah (RA).

88. ‘Abdullah bin Suhayl bin ‘Amr (RA).

89. Sulayt bin ‘Amr (RA).

90. His brother, Sakhram bin ‘Amr (RA).

91. His wife, Sawdah bint Zama‘ah (RA).

(She later had the honour of becoming a Mother of the Believers.)

92. Malik bin Zama‘ah (RA) (the brother of Sawdah (RA)).

93. His wife, ‘Amrah bint al-Sa‘di (RA).

94. Hatib bin ‘Amr (RA).

Allied by treaty with Banu ‘Amr

95. Sa‘d bin Khawlah (RA).

From Banu al-Harith bin Fihr

96. Abu ‘Ubaydah bin al-Jarrah (RA).

97. Suhayl bin Bayda’ (RA).

98. ‘Amr bin Abi Sarh (RA).

99. Iyad bin Zuhayr (RA).

100. ‘Amr bin al-Harith bin Zuhayr (RA).

101. ‘Uthman bin ‘Abid Ghanam bin Zuhayr (RA).

102. Sa‘d bin ‘Abd Qays (RA).

103. al-Harith bin ‘Abd Qays (RA). (Added by the author.)

The Reaction in Makkah to This Emigration

As a result of this migration, lamentation and wailing began in every house in Makkah. For there was no family, great or small, among the Quraysh that did not have a beloved child among these emigrants. Someone’s son had gone, someone’s son-in-law; someone’s daughter had gone, or someone’s brother or sister. Abu Jahl’s brother, Salamah ibn Hisham; his cousins, Hisham ibn Abi Hudhayfah and Ayyash ibn Abi Rabi‘ah; his paternal cousin, Hazrat Umm Salamah; Abu Sufyan’s daughter, Umm Habibah; Abu Hudhayfah, son of Utbah ibn Rabi‘ah and the full brother of Hind, the liver-eater; and the sons, daughters and sons-in-law of Suhayl ibn Amr—all these had left their homes for the sake of the faith. In this way, the own children of other Quraysh chiefs and prominent enemies of Islam also left their homes for the sake of the faith. Thus, there was no household that was not grieved by this event. Some people became even more intense enemies of Islam than before. In the hearts of others, however, it had such an effect that they became Muslims. (Tafhim, vol. 3, Introduction to Surah Maryam.)

Hazrat Abu Bakr’s (may Allah be pleased with him) Intention to Migrate

The Quraysh then suffered another blow when such a respected person as Hazrat Abu Bakr (may Allah be pleased with him) left Makkah, after obtaining permission from the Messenger of Allah (peace be upon him), in order to join the other emigrants. According to Hazrat Aishah’s (may Allah be pleased with her) narration in Bukhari, when he reached a place called Bark al-Ghimad [There is a difference in its pronunciation. The pronunciation written here has been taken from Fath al-Bari. In Mu‘jam al-Buldan, ‘Birk al-Ghimad’ is written **************. One pronunciation is given as Birk al-Ghumad ***************—author.] (five days’ journey from Makkah toward Yemen), he met Ibn al-Dughunnah, chief of the Qarah tribe. Ibn Ishaq narrates through al-Zuhri, then Urwah, then Hazrat Aishah (may Allah be pleased with her), that Abu Bakr (may Allah be pleased with him) met Ibn al-Dughunnah after travelling one or two days from Makkah. At that time, he was the leader of the Ah abish. He said, “Abu Bakr, where are you going?” He replied, “My people have driven me out. They have caused me great suffering and made life unbearable for me.” He said, “Why? Tell me. A man like Abu Bakr cannot leave, nor can anyone drive him out. By God, you are an ornament of society. You help the incapable earn a living, maintain good relations with relatives, bear the burdens of the helpless, entertain guests, and assist in good works. Come back; I will grant you my protection. Worship your own Lord in your own city.” He then returned to Makkah with Hazrat Abu Bakr (may Allah be pleased with him) and went to the distinguished chiefs of the Quraysh, saying, “A man like Abu Bakr cannot leave, nor can he be driven out. Can you drive out someone possessing such qualities?” Ibn Ishaq relates that he announced in Makkah, “I have granted protection to the son of Quhafah; from now on, let no one treat him except kindly.” The Quraysh did not reject his protection, but imposed the condition that Abu Bakr (may Allah be pleased with him) might worship his own Lord in his own house as he wished and recite whatever he wished, but he must not trouble them by reciting aloud or begin reciting outside the house. They feared that their women and children might be led astray. Abu Bakr (may Allah be pleased with him) then built a mosque within the grounds of his house and began praying and reciting the Qur’an there. His recitation possessed such intensity, warmth and appeal that the women, boys and young men of the polytheists crowded around to listen to the Qur’an. As Abu Bakr (may Allah be pleased with him) recited, he would begin to weep, and the listeners too would be overcome. This disturbed the polytheist chiefs. They summoned Ibn al-Dughunnah and said, “We granted him protection for your sake so that he could worship his Lord in his house. But he has built a mosque within the boundaries of his home and begun to pray and recite the Qur’an publicly. We fear that our women and children will be led astray. Stop him from doing this. Either he must worship his Lord quietly in his house, or you must withdraw your protection. We do not wish to violate your guarantee.”

Ibn al-Dughunnah then went to Hazrat Abu Bakr (may Allah be pleased with him) and told him this. He said, “I do not want it to spread throughout Arabia that I granted protection to a man and that my protection was violated.” In reply, Hazrat Abu Bakr (may Allah be pleased with him) said, “Very well, I return your protection to you, and I am content with Allah’s protection.” Ibn al-Dughunnah rose and went to the Quraysh, saying, “Abu Bakr (may Allah be pleased with him) has returned my guarantee. Now you and your people are responsible for him.” (Supplement.)

The Polytheists’ Delegation to the Negus to Bring Back the Emigrants

After the migration, the Quraysh chiefs met and decided that Abdullah ibn Abi Rabi‘ah [Many have written Abdullah ibn Rabi‘ah, but Ibn Hisham wrote ibn Abi Rabi‘ah. He was the full brother of Hazrat Ayyash ibn Abi Rabi‘ah—author.] (Abu Jahl’s maternal half-brother) and Amr ibn al-As should be sent to Abyssinia with many valuable gifts, and that they should somehow persuade the Negus (the king of Abyssinia) to send the emigrants back to Makkah.

Hazrat Umm Salamah’s (may Allah be pleased with her) Narration

Umm al-Mu’minin Hazrat Umm Salamah (may Allah be pleased with her), one of the emigrants, gave a detailed account of this event, cited by Ibn Ishaq and Imam Ahmad. She says that these two seasoned political envoys reached Abyssinia in search of us and presented many gifts to the Negus’s courtiers. They agreed to exert tremendous collective pressure on the Negus to send the emigrants back to their homeland. They then met the Negus, presented valuable gifts, and said, “Some foolish young men from our city have fled here to you, and the distinguished leaders of their people have sent us to request that you return them. These young men have also abandoned our religion. They have not accepted your religion either; rather, they have invented an extraordinary religion.”

As soon as he finished speaking, the courtiers exclaimed from all sides, “Such people must certainly be sent back. Their own people know best what their faults and shortcomings are. It is not right to keep them here.”

The Negus became angry and said, “I cannot hand them over to these men in this way. I cannot betray those who have left another country, placed their trust in my country and come here seeking refuge. I will first summon them and question them to determine how true these people’s accusations against them are.” The Negus therefore summoned the Companions of the Messenger of Allah (peace be upon him) to his court.

After hearing the Negus’s summons, all the emigrants consulted one another about what they should say before the king. Finally, they unanimously decided that they would state exactly what the Prophet (peace be upon him) had taught them—whether the Negus allowed them to remain there or expelled them.

As soon as they reached the court, the Negus asked:

“What have you done, that you have abandoned your own religion but have not accepted mine? Nor have you adopted any other religion in the world. What, then, is this new religion of yours?”

In reply, Hazrat Ja‘far ibn Abi Talib, speaking on behalf of the emigrants, delivered an impromptu speech in which he described the religious, social and moral evils of Arab ignorance. He then mentioned the advent of the Prophet (peace be upon him) and explained what he taught. After that, he mentioned the oppression and persecution inflicted upon those who followed the Prophet. He concluded his speech by saying that, instead of going to another country, they had come to the king’s country because no one would oppress them there. [The exact speech of Hazrat Ja‘far (may Allah be pleased with him), cited by Ibn Ishaq from Hazrat Umm Salamah’s (may Allah be pleased with her) narration, is as follows:

“O honoured king, we were a people immersed in ignorance. We worshipped idols and ate carrion. We indulged in obscene practices, severed ties of kinship, mistreated our neighbours and failed to keep our promises. The strong among us devoured the weak. We were in this condition when Allah Himself sent a Messenger from among us. We knew his lineage, his trustworthiness, his honesty and his pure character. He called us to Allah so that we might believe in His Oneness and worship Him alone, and abandon the stone idols that we and our forefathers had worshipped. He commanded us to speak the truth, to be trustworthy, to treat relatives well, to help and show compassion to neighbours, to keep promises, and to abstain from forbidden deeds and bloodshed. He forbade us every kind of indecency and false speech, consuming the property of orphans, and falsely accusing chaste and virtuous women. He instructed us to worship Allah alone and associate nothing with Him. He also instructed us to pray, fast and give zakat. (Umm Salamah (may Allah be pleased with her) says that Hazrat Ja‘far (may Allah be pleased with him) also explained the other commands and injunctions of Islam to the king.) Thus, we affirmed his truthfulness and believed in him. We follow whatever he has brought from Allah. We worship Allah alone and associate no one with Him. We regard as forbidden whatever he has forbidden for us, and as lawful whatever he has made lawful for us. Thereupon our people attacked us. They began punishing us and persecuting us for our faith, as though we worshipped idols instead of Allah. They wanted us to regard as lawful those vile things that we had previously regarded as lawful. Finally, when they made our lives unbearable through persecution and oppression and obstructed us from following our religion, we set out for your country. We preferred your country to all others and sought refuge here, hoping that no one would oppress us.” —author)]

“Recite to me the Word that you say was revealed to your Prophet from God.”

In reply, Hazrat Ja‘far (may Allah be pleased with him) recited the opening passage of Surah Maryam concerning Hazrat Yahya (peace be upon him) and Hazrat Isa (peace be upon him). The Negus listened and wept until his beard became wet with tears. His priest also wept, as did the members of his retinue. When Hazrat Ja‘far (may Allah be pleased with him) finished his recitation, the Negus said, “By God, this Word and what Isa (peace be upon him) brought both emanate from the same source.” He then told the Quraysh envoys, “By God, I will not hand them over to you. Return. I can never hand them over to you; that can never happen.”

Hazrat Umm Salamah (may Allah be pleased with her) says that Abdullah ibn Abi Rabi‘ah felt some sympathy for us and wanted us to be saved. But Amr ibn al-As said, “By God, tomorrow I will say something that will destroy them completely. I will tell the Negus that they regard Isa ibn Maryam (peace be upon him) as merely a servant.” Abdullah said, “Do not do this. Although they oppose us, they are still our relatives, and we owe them certain rights.” Amr ibn al-As paid no heed to him. The next day he said to the Negus, “Summon them and ask them what they believe about Isa ibn Maryam. They say something very serious about him.” The Negus summoned the emigrants again. They had learned of Amr ibn al-As’s plot. They gathered to consult about what answer they should give if the Negus asked them about Isa (peace be upon him). The situation was extremely delicate, and everyone became deeply anxious. But the Companions of the Messenger decided that whatever was to happen would happen. They would say only what Allah and His Messenger had taught. When they finally went to the king’s court, the Negus put Amr ibn al-As’s question before them. Ja‘far ibn Abi Talib rose and said without hesitation:

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“He is Allah’s servant, His Messenger, a spirit from Him, and a Word which He cast into the virgin Maryam.”

After hearing this, the Negus picked up a blade of grass from the ground and said, “By God, Isa (peace be upon him) was no more than what you have said.” At this, the priests hissed like snakes. But the Negus said, “By God, say what you will, even if you hiss.” He then told us, “Go; live safely in my country. Whoever harms you will be punished. Even if someone offered me a mountain of gold, I would not like to cause you hardship in return. Then he ordered, “Return the gifts to these two envoys. I have no need of them. When Allah returned my kingdom to me, He took no bribe from me; therefore I will not take a bribe concerning Allah.” (Tafhim, vol. 3, Introduction to Surah Maryam.)

Hazrat Abdullah ibn Mas‘ud’s Narration

Another eyewitness to this event was Hazrat Abdullah ibn Mas‘ud (may Allah be pleased with him). He was present at that gathering. His account is cited in Musnad Ahmad and al-Tabarani as follows:

When the Negus summoned the emigrants to his court and heard from Ja‘far ibn Abi Talib (may Allah be pleased with him) about the teachings of the Prophet (peace be upon him), he said, “By God, they say nothing more about Isa (peace be upon him) than we do. Welcome to you and to the One from whom you have come. I testify that he is the Messenger of Allah, and he is the very person whose mention we find in the Gospel. He is the Messenger whom Isa ibn Maryam (peace be upon him) gave glad tidings of.” (Tafhim, vol. 5, Surah al-Saff, note 8.)

Abdullah ibn Mas‘ud’s (may Allah be pleased with him) narration also mentions that the two Quraysh envoys appeared before the Negus, prostrated themselves before him, and then sat to his right and left. They said, “Some people from among our acquaintances have come here to you and separated themselves from us and our religion. We will speak on behalf of everyone.” Everyone followed them. When Hazrat Ja‘far (may Allah be pleased with him) entered the court, he offered a greeting. The courtiers said, “Why did you not prostrate?”

Ja‘far (may Allah be pleased with him) said, “We prostrate to no one except God.” He then mentioned the Prophet (peace be upon him) and his teachings, and explained the Muslims’ belief concerning Hazrat Isa ibn Maryam. This narration also quotes the Negus as saying, after affirming the truthfulness of the Prophet (peace be upon him), “By God, if I were not burdened with the responsibility of kingship, I would go to his service, carry his shoes and perform ablution for him.”

Hazrat Abu Musa al-Ash‘ari’s Narration

Hafiz Abu Nu‘aym and al-Bayhaqi have cited an almost identical narration from Hazrat Abu Musa al-Ash‘ari. It additionally states that, before the emigrants reached the royal court, the Quraysh representatives tried to provoke the Negus by saying, “You will see that they will not prostrate to you.” When we reached the court, the courtiers said, “Prostrate to the king.” Ja‘far (may Allah be pleased with him) said, “We prostrate to no one except Allah.” When we advanced and came before the Negus, he said, “What prevented you from prostrating to me?” He gave the same reply: “We prostrate to no one except Allah.” The rest of the incident is as related by Ibn Mas‘ud (may Allah be pleased with him). Finally, the Negus told us, “Remain in my land as long as you wish.” He also ordered that food and clothing be provided for us.

Hazrat Ja‘far’s (may Allah be pleased with him) Own Narration

Hafiz Ibn Asakir and al-Tabarani have cited Hazrat Ja‘far’s (may Allah be pleased with him) narration through his son, Abdullah ibn Ja‘far. This narration additionally states that, when we explained the religious differences between us and them in response to the Quraysh envoys’ complaint, the Negus asked the Quraysh envoys, “Are these people your slaves?” They replied, “No.” He asked, “Do they owe you any debts?” They replied, “No.” He said, “Then leave them alone.” Hazrat Ja‘far (may Allah be pleased with him) then said what the others had said: that Amr ibn al-As presented our belief concerning Hazrat Isa ibn Maryam (peace be upon him) before the Negus. The Negus acknowledged its truth and asked us, “Is anyone here troubling you?” We replied, “Yes.” He then announced that anyone who troubled us would be fined four dirhams. The Negus asked us, “Is that sufficient?” We said, “No.” He then doubled the fine. (Supplement.)

The Emigrants’ Truthful Conduct

Thus, the Emigrants to Abyssinia proved not only that, for the sake of the truth in which they had believed, they were prepared to leave their homes, relatives, businesses, property and homeland and endure exile; they also proved that even during exile, in their helpless condition, they were not prepared to show the slightest weakness concerning the truth. Their strength of faith was so remarkable that, even in the delicate environment of a royal court, they clearly expressed their belief concerning Hazrat Isa (peace be upon him), while all the Negus’s courtiers, having accepted bribes, were intent on handing them over to their enemies. At that time, there was a real fear that after hearing Islam’s uncompromising statement about the fundamental beliefs of Christianity, the Negus might also become enraged and hand the oppressed Muslims over to the Quraysh butchers. Nevertheless, they did not hesitate in the least to present the truth. This demonstrates to the world the kind of firm and devoted people through whom the Islamic call is conveyed. (14)

The Arrival of Christian Delegates from Abyssinia

The extent to which the character of the emigrants and the influence of their call had spread among the people of Abyssinia can be gauged from the fact that a delegation of about twenty people came from there to Makkah and met the Prophet (peace be upon him).

Ibn Hisham, al-Bayhaqi and others relate this incident through Muhammad ibn Ishaq as follows: After the Abyssinian migration, when news of the Prophet’s (peace be upon him) advent and the spread of his call began reaching Abyssinia, a delegation of approximately twenty people came from there and met the Prophet (peace be upon him) in the Sacred Mosque. (One narration says that they met him and asked him some questions.) Many Quraysh also stood around to observe the event. When the delegation asked some questions, the Prophet (peace be upon him) answered them. He then invited them to Islam and recited verses of the Qur’an before them. Tears flowed from their eyes as they listened to the Qur’an. They acknowledged that it was the Word of Allah and believed in the Prophet. After the gathering, Abu Jahl and some of his companions met them on the way and rebuked them, saying, “May your lives come to nothing! Your fellow believers sent you so that you might investigate this man’s condition and bring back an accurate report. Yet no sooner had you sat with him than you abandoned your religion and believed in him. We have never seen anyone more foolish than you.” They replied, “Brothers, peace be upon you. We cannot argue with you in the manner of the ignorant. Let us follow our path, and you continue on yours. We cannot knowingly deprive ourselves of goodness.” This event is mentioned in Surah al-Qasas:

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“Those to whom We gave the Scripture before it believe in this Qur’an; and when it is recited to them, they say, ‘We believe in it. Indeed, it is the truth from our Lord. Even before this, we had submitted to Islam.’ (Al-Qasas 28:52–53)

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“Those who, when they hear vain talk, turn away from it and say, ‘Our deeds are for us and your deeds are for you. Peace be upon you; we do not seek the way of the ignorant.’ (Al-Qasas 28:55) (Tafhim, vol. 3, Al-Qasas, note 72.)

First List of the Emigrants Returning from Abyssinia

It should be noted that a group of the emigrants remained in Abyssinia with Hazrat Ja‘far (may Allah be pleased with him) and returned at the time of the Battle of Khaybar. According to Ibn Ishaq’s account, the following emigrants returned at different times before the Prophet’s migration to Madinah.

1. Hazrat Uthman (may Allah be pleased with him) and his wife, Hazrat Ruqayyah, daughter of the Messenger (peace be upon him).

2. Hazrat Abu Hudhayfah ibn Utbah ibn Rabi‘ah (may Allah be pleased with him) and his wife, Sahlah bint Suhayl ibn Amr.

3. Hazrat Abdullah ibn Jahsh (may Allah be pleased with him).

4. Hazrat Utbah ibn Ghazwan (may Allah be pleased with him).

5. Hazrat al-Zubayr ibn al-Awwam (may Allah be pleased with him).

6. Hazrat Mus‘ab ibn Umayr (may Allah be pleased with him).

7. Hazrat Suwaybit ibn Sa‘d ibn Hamalah (may Allah be pleased with him).

8. Hazrat Tufayl ibn Umayr (may Allah be pleased with him).

9. Hazrat Abd al-Rahman ibn Awf (may Allah be pleased with him).

10. Hazrat Miqdad ibn Amr (may Allah be pleased with him).

11. Hazrat Abdullah ibn Mas‘ud (may Allah be pleased with him).

12. Hazrat Abu Salamah (may Allah be pleased with him) and his wife, Hazrat Umm Salamah.

13. Hazrat Shamm as ibn Uthman (may Allah be pleased with him).

14. Hazrat Salamah ibn Hisham (may Allah be pleased with him).

15. Hazrat Ayyash ibn Abi Rabi‘ah (may Allah be pleased with him).

16. Hazrat Mu‘attib ibn Awf (may Allah be pleased with him).

17. Hazrat Uthman ibn Maz‘un (may Allah be pleased with him), his son Hazrat Sa’ib (may Allah be pleased with him), and his two brothers, Hazrat Qudamah (may Allah be pleased with him) and Abdullah (may Allah be pleased with him).

18. Hazrat Khunays ibn Hudhafah (may Allah be pleased with him).

19. Hazrat Hisham ibn al-As ibn Wa’il (may Allah be pleased with him).

20. Hazrat Amir ibn Rabi‘ah (may Allah be pleased with him) and his wife, Layla bint Abi Hathmah.

21. Hazrat Abdullah ibn Makhdhamah (may Allah be pleased with him).

22. Hazrat Abdullah ibn Suhayl ibn Amr (may Allah be pleased with him). After he was imprisoned in Makkah, his father beat him so brutally that he outwardly became a disbeliever, though inwardly he remained a Muslim. He went with the disbelievers to the Battle of Badr and joined the Muslims at the very moment the battle began.

23. Hazrat Abu Sabrah ibn Abi Ruham (may Allah be pleased with him) and his wife, Umm Kulthum bint Suhayl ibn Amr.

24. Hazrat Sakran ibn Amr (may Allah be pleased with him). Ibn Ishaq and al-Waqidi say that he returned to Makkah and died there. Musa ibn Uqbah and Abu Ma‘shar say that he died in Abyssinia.

25. Hazrat Sawdah bint Zam‘ah (may Allah be pleased with her).

26. Hazrat Sa‘d ibn Khaulah (may Allah be pleased with him)

27. Hazrat Abu ‘Ubaydah ibn al-Jarrah (may Allah be pleased with him)

28. Hazrat ‘Amr ibn al-Harith (may Allah be pleased with him)

29. Hazrat Suhayl ibn Bayda (may Allah be pleased with him)

30. Hazrat ‘Amr ibn Abi Sarah (may Allah be pleased with him). (Addition.)

The Prophecy of Surah al-Rum

During the migration to Abyssinia, an important event took place which ultimately came to be regarded as an irrefutable proof of the truth of the Messenger of Allah (peace be upon him) and the Qur’an. It was impossible to present any argument against the fact that the Qur’an is truly the pure Word of Allah Almighty, revealed to the Prophet (peace be upon him) through revelation. The opening verses of Surah al-Rum stated:

The Romans have been defeated in the nearest land, but after this defeat they will be victorious within a few years. To Allah belongs the command before and after. And on that day the Muslims will rejoice (verses 2–4). We shall relate the brief account of this event.

The event occurred eight years before the Prophet’s (peace be upon him) prophethood. A revolt broke out against Maurice (MARICE), the Roman emperor, and a man named Phocas (PHOCAS ascended the throne). First, he had the emperor Maurice’s five sons killed before his eyes, and then he killed the emperor himself. Afterward, he hung the severed heads of the father and sons in an open place in Constantinople. A few days later, he also killed the emperor’s wife and three daughters. This gave the Persian emperor Khusrau Parvez a moral pretext to invade the Roman Empire, for Emperor Maurice had been his patron. With his help, Parvez had gained the throne of Persia, and he regarded him as a father. On this basis he declared, “I wish to avenge by force the oppression that the usurper Phocas has inflicted upon my symbolic father and his children.” In 603 CE he declared war against the Roman Empire, and within a few years, defeating Phocas’s armies one after another, he reached the lands of victory—on one side as far as present-day Urfa in Asia Minor, and on the other as far as Aleppo and Antioch in Syria. When the high officials of the Roman Empire saw that Phocas would be unable to defend the country, they sought the assistance of the ruler of Africa. He sent his son Heraclius to Constantinople with a powerful military regiment. As soon as he arrived there, Phocas was deposed, and Heraclius was made Caesar, that is, Roman emperor, in his place. Once he came to power, Phocas was treated in the same way that he had treated Maurice. This happened in 610 CE, the very year in which Muhammad (peace be upon him) was granted the rank of prophethood.

The moral pretext on which Khusrau Parvez had declared war ended with the deposition and killing of Phocas. If the true purpose had been to avenge the oppression inflicted by Phocas, the forceful usurper, then after killing him he should have made peace with the new emperor. But Khusrau continued the war even afterward. He gave this war the appearance of a religious conflict between fire-worshippers and Christians. The Christian sects whom the official church of the Roman Empire had branded heretics and subjected to years of persecution and oppression joined the fire-worshipping invaders. The Jewish community also joined them. Two hundred and six thousand Jews enlisted in Khusrau Parvez’s army. Heraclius failed to face this flood. The first news to reach him upon ascending the throne was that the Persians had captured Antioch; then, in 613 CE, they captured Damascus. Thereafter, in 614 CE, they seized Jerusalem and inflicted a terrible calamity upon the Christian world. Ninety thousand Christians were killed in that city, and their most revered church, the Church of the Holy Sepulchre, was destroyed. The original Cross, concerning which the Christians believed that the Messiah had died upon it, was seized by the Persians and taken to their capital, Madain. They also captured the priest Zacharias, and the great churches in the city were destroyed. The extent of Khusrau’s exultation at this victory can be gauged from the letter he wrote to Heraclius from Jerusalem. It said:

“From Khusrau, greatest of all gods and lord of the universe, to Heraclius, the base and foolish servant.”

You say that you trust in your own Lord; then why could your God not protect Jerusalem from my hands?

Within a year of this victory, the Persian army captured the entire region of Jordan, Palestine, and the Sinai Peninsula and reached Egypt. This occurred at exactly the time when a far more historically important war, or rather conflict, was raging in Makkah. There, under the leadership of Sayyiduna Muhammad (peace be upon him), bearer of the banner of monotheism, and at the command of the Quraysh leaders who followed polytheism, the two sides were engaged in struggle against each other. The situation reached such a point that in 615 CE, the fifth year of prophethood, a large number of Muslims were compelled to leave their homes and seek refuge in the Christian kingdom of Abyssinia. Abyssinia was then allied with Rome. Everyone could hear of Persia’s victory over the Roman Empire. The polytheists of Makkah rejoiced at this. They would say to the Muslims, “Look, the fire-worshipping polytheists of Persia are winning, while the Christians who believe in monotheism and prophethood are suffering defeat. In the same way, we Arab idolaters will wipe you and your religion out.”

At this point, this surah of the Qur’an was revealed, and it was prophesied that the Romans had been defeated in the nearest land. But within a few years of this defeat they would be victorious, and there would be a day when the Muslims would rejoice in the victory granted by Allah.

This contains two prophecies instead of one. First, the Romans would be victorious. Second, the Muslims would also achieve victory at that time. Apparently, there was no sign anywhere on the horizon that either of these two prophecies would be fulfilled within a few years. On one side were a small number of Muslims being crushed under the millstone of persecution and oppression. For eight years after this prophecy, there was no prospect of their victory. On the other side, Rome’s defeat continued to increase day by day. By 619 CE, all of Egypt had come under Persian control. Persian troops reached the vicinity of Tripoli and raised their flag. In Asia Minor, Persian soldiers, driving the Romans back, reached the shores of the Bosphorus. In 617 CE they captured Chalcedon (CHALCEDON), opposite Constantinople. The Caesar sent an envoy to Khusrau and offered peace at any price. He replied, “I will not grant the Caesar security until he appears before me in chains and abandons the God of the Cross and accepts the worship of the God of fire.” At last the Caesar became so demoralized by defeat that he intended to abandon Constantinople and move to Carthage. The historian Gibbon says that even seven or eight years after this Qur’anic prophecy, the situation was such that no one could imagine the Roman Empire defeating Persia. Indeed, far from expecting victory, no one at that time even hoped that this empire would survive (Gibbon, On the Decline and Fall of the Roman Empire, Vol. II, p. 788, Modern Library, New York).

When these verses of the Qur’an were revealed, the unbelievers in Makkah began to mock and ridicule them greatly, and Ubayy ibn Khalaf made a wager with Hazrat Abu Bakr (may Allah be pleased with him): if the Romans became victorious within three years, he would give him ten camels; otherwise Abu Bakr would have to give him ten camels. When the Prophet (peace be upon him) learned of this, he said that the Qur’an used a word whose meaning in Arabic included the number ten. Therefore, the wager should be set for ten years and the number of camels increased to one hundred. Accordingly, Hazrat Abu Bakr (may Allah be pleased with him) spoke to Ubayy again, and a new wager was made that whichever of the two was proved wrong would give the other one hundred camels.

Meanwhile, in 622 CE, the Prophet (peace be upon him) migrated to Madinah, while Heraclius secretly set out from Constantinople by way of the Black Sea toward Trebizond, where he prepared to attack Persia from the rear. To prepare this counterattack, the Caesar sought financial assistance from the churches, and Archbishop Sergius (SERGIUS) lent at interest the vast sums accumulated in the churches as offerings, in order to save Christianity from the religion of the fire-worshippers. Heraclius began his attack from Armenia, and the following year (624 CE) he entered Azerbaijan, destroyed Urmia, the birthplace of Zoroaster, and reduced the largest fire temple of the Persians to dust. Behold the wondrous manifestation of Allah’s power: this was the very year in which the Muslims, at the field of Badr, resolved for the first time to confront the polytheists and achieved victory. Thus the two prophecies made in the Qur’an were fulfilled simultaneously before ten years had passed.

Thereafter, the Roman army continued to defeat the Persians. In the decisive Battle of Nineveh (627 CE), they shattered the backbone of the Persian Empire. Then Dastagird, the residence of the Persian emperor, was destroyed, and the Roman army advanced to the front of Ctesiphon, which was then the capital of Persia. In 628 CE, a revolt broke out against Khusrau Parvez himself within his own household. He was taken prisoner, and eighteen of his sons were killed before his eyes. One of his sons, Sheruya, ascended the throne. In that same year, the Treaty of Hudaybiyyah was signed, which the Qur’an called a great victory. That year also, the Persian emperor relinquished his claim to all the territories captured from Rome and made peace with Rome. In 629 CE, the Caesar himself went to Jerusalem to restore the Great Cross to its place, and in that same year the Prophet (peace be upon him) entered Makkah for the first time after the Hijrah to perform ‘Umrat al-Qada.

After this, there was no room for anyone to doubt that the Qur’anic prophecy had been entirely true. Many polytheists believed in it. The heirs of Ubayy ibn Khalaf, having accepted defeat, had to give the wagered camels to Abu Bakr (may Allah be pleased with him). He brought them to the Prophet (peace be upon him), who ordered that they be given in charity. The wager had been made at a time when gambling had not yet been declared unlawful in the Shariah. The prohibition was revealed afterward. Therefore, permission was given to accept property won from warring unbelievers on the basis of such a wager, but it was ordered that it should be given in charity rather than used personally. (Tafhim, Vol. 3, Introduction to Surah al-Rum.)

Chapter Ten

From after the sixth year of prophethood to after the tenth year

After the migration to Abyssinia, only a small number of the Prophet’s (peace be upon him) followers remained in Makkah, along with a few women. The enemies of Islam had already been placed in an extremely embarrassing situation by the migration; in addition, their anger was intensified by the fact that the emigrants had found a very secure refuge in Abyssinia and the polytheists’ delegation had returned disappointed. In this situation, they did not hesitate even to attack the Prophet (peace be upon him). (Added by the author.)

The Quraysh’s Persecution of the Prophet (peace be upon him)

Bukhari cites a narration of Hazrat ‘Urwah ibn al-Zubayr stating that Hazrat ‘Abdullah ibn ‘Amr ibn al-‘As (may Allah be pleased with him) was asked, “What is the most brutal treatment you saw the polytheists inflict upon the Prophet (peace be upon him)?”

He replied, “One day the Prophet (peace be upon him) was praying in the courtyard of the Ka‘bah (according to another report, in the Hijr of the Ka‘bah). Suddenly, ‘Uqbah ibn Abi Mu‘ayt came forward, wrapped a cloth around his neck, and began twisting it so that he might strangle him to death. At that very moment Hazrat Abu Bakr (may Allah be pleased with him) arrived there and pushed him away. Hazrat ‘Abdullah (may Allah be pleased with him) said that while Hazrat Abu Bakr (may Allah be pleased with him) was struggling with him, these words came from his mouth:

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“Would you kill him merely because he says, ‘My Lord is Allah’?” Ibn Jarir relates this incident in his history on the authority of Abu Salamah ibn ‘Abd al-Rahman. However, al-Nasa’i and Ibn Abi Hatim relate it, with some verbal variations, from his father, ‘Amr ibn al-‘As, instead of ‘Abdullah; and in their account, rather than ‘Uqbah ibn Abi Mu‘ayt, it is stated that the Quraysh had committed this act. Hazrat Abu Bakr (may Allah be pleased with him) continued to protect the Prophet (peace be upon him), weeping and repeating these words. (Tafhim, Vol. 4, Introduction to Surah al-Mu’min.)

Imam Bukhari has cited this incident in several places in his book. In one place he relates it from Hazrat ‘Amr ibn al-‘As (may Allah be pleased with him), and elsewhere from Hazrat ‘Abdullah ibn ‘Amr ibn al-‘As. [It seems correct that the original narration is from Hazrat ‘Amr ibn al-‘As (may Allah be pleased with him), since ‘Abdullah ibn ‘Amr (may Allah be pleased with him) died in 64 AH at the age of seventy-two. In view of this, he could not have been an eyewitness to the event, for he was born seven years before the Hijrah, that is, in the sixth year of prophethood—author.] In one account, Hazrat ‘Amr ibn al-‘As says: “I never saw the Quraysh intending to kill the Prophet (peace be upon him), except on one occasion. They were sitting in the shade of the Ka‘bah while the Prophet (peace be upon him) was praying at the Station of Ibrahim. Then they incited one another against the Prophet (peace be upon him). Finally, ‘Uqbah ibn Mu‘ayt rose and began pulling his cloak around the Prophet’s (peace be upon him) neck. At last the Prophet (peace be upon him) fell to his knees, and an uproar began among the people. At that moment Hazrat Abu Bakr (may Allah be pleased with him) rushed there, took hold of his arms from behind, and lifted him, saying, ‘Would you kill a man merely because he says, “My Lord is Allah”?’”

Then the people left him. After completing the prayer, when the Prophet (peace be upon him) passed by those Quraysh, he said, “By the One in whose hand is my life, I have been sent to you with slaughter.” Abu Jahl replied, “O Muhammad (peace be upon him), you were never foolish.” (Abu Ya‘la, Ibn Hibban, al-Tabarani, and al-Bayhaqi have related this incident from the narration of ‘Amr ibn al-‘As (may Allah be pleased with him).)

Another narration in Sahih Bukhari states that the polytheists pulled out the Prophet’s (peace be upon him) beard and the hair of his head. Hazrat Abu Bakr (may Allah be pleased with him) came forward to help him and continued crying out, “Would you kill a man merely because he says, ‘My Lord is Allah’?”

The Prophet (peace be upon him) said, “Abu Bakr, leave him. By the One in whose hand is my life, I have been sent to them with slaughter.” Upon hearing this, the crowd dispersed.

Ibn Hisham, Jarir al-Tabari, and al-Bayhaqi have related this incident from Ibn Ishaq as follows: ‘Urwah ibn al-Zubayr asked Hazrat ‘Abdullah ibn ‘Amr ibn al-‘As, “What is the most brutal incident you saw among the hostility the Quraysh displayed toward the Prophet (peace be upon him)?” He replied, “Once I went to a Quraysh gathering, where their leaders had assembled in the Hijr. They said about the Messenger of Allah (peace be upon him), ‘We have shown such patience concerning this man as we have never shown toward anyone else. He calls our intelligence foolishness, condemns our forefathers, finds fault with our religion, and creates division among us. In fact, we have been extremely patient. Yet he continues to say all these things.’ At that moment the Prophet (peace be upon him) was seen. He came forward and kissed the Black Stone. Then, while circumambulating the Ka‘bah, he passed by them. They hurled an insult at him, and I noticed a displeased reaction on his face. When he passed them a second time, they again mocked him, and I saw the effect of this upon him as well. When they repeated the same conduct a third time, he stopped and said, ‘O Quraysh, listen: by the One in whose hand is my life, I have come to you with slaughter.’”

‘Abdullah ibn ‘Amr (may Allah be pleased with him) said, “At these words of the Prophet (peace be upon him), they were all stunned. It seemed as though birds were sitting on their heads—in other words, they were thunderstruck. Then the one among them who had been speaking most offensively addressed the Prophet politely in order to calm him. He said, ‘O Abu al-Qasim, proceed peacefully. By Allah, you have never been foolish.’ The Prophet (peace be upon him) then returned from there.”

The next day they again gathered in the Hijr, and I was with them. They said among themselves, “Do you remember how far this man has gone against you? Yesterday he even said those things openly. Yet you let him go.” At that moment the Prophet (peace be upon him) was seen approaching from the front. As soon as he arrived, they all rushed upon him, surrounded him, and began saying, “Are you the one who says such-and-such?” He replied, “Yes, I am the one who says such-and-such.” Then I saw one of them seize the Prophet’s (peace be upon him) cloak at the neck and grip it tightly in his fist. Abu Bakr (may Allah be pleased with him) rose to help him and, weeping, continued to say, “Would you kill a man merely because he says, ‘My Lord is Allah’?”

Then the people let him go and left. This was the most severe and brutal treatment I saw the Quraysh inflict upon the Messenger of Allah (peace be upon him). (This account is also related in this form in Musnad Ahmad.)

Hazrat Hamzah’s (may Allah be pleased with him) Acceptance of Islam

It was during this period that an event occurred which brought Hazrat Hamzah (may Allah be pleased with him) within the fold of Islam. Historians disagree about the date of his conversion. Ibn Hajar wrote in al-Isabah that it occurred in the second year of prophethood. After initially writing the second year, Ibn ‘Abd al-Barr wrote again that he accepted Islam in the sixth year of prophethood, after the Prophet (peace be upon him) entered Dar al-Arqam. But Ibn Sa‘d, Ibn al-Jawzi, and al-‘Utbi firmly state that it was the sixth year of prophethood. Ibn al-Qayyim also mentions it in Zad al-Ma‘ad as occurring after the second migration to Abyssinia, and the same is stated in Ibn Kathir’s al-Tarikh al-Kamil. Moreover, the incident that caused Hazrat Hamzah’s (may Allah be pleased with him) conversion itself shows that it could not have occurred in the second year of prophethood. Rather, it could only have occurred after the conflict between the Quraysh and the Prophet (peace be upon him) had reached its peak. In the second year, how could Abu Jahl have dared even to address the Prophet face-to-face, let alone insult him?

The incident was as follows: one day the Prophet (peace be upon him) was passing near Mount Safa (according to Ibn Ishaq; according to another report, near Hajun). At that time Abu Jahl insulted him severely and spoke offensively about him and the religion he preached. But the Prophet (peace be upon him) did not answer any of his words. According to Ibn Ishaq, the news was conveyed to Hazrat Hamzah (may Allah be pleased with him) by the freed woman of ‘Abdullah ibn Jud‘an, a leading member of Banu Taym; according to others, by the Prophet’s aunt Hazrat Safiyyah (may Allah be pleased with her), the sister of Hazrat Hamzah; and according to Ibn Abi Hatim, by two women. He was a strong, brave, and self-respecting warrior of the Quraysh. He was the Prophet’s (peace be upon him) uncle and foster brother, and his mother was the cousin of Lady Aminah. He was two to four years older than the Prophet (peace be upon him), whom he loved greatly. He was very fond of hunting. He heard of the incident while returning with his bow and arrows. Overcome with anger, he reached the Haram, where Abu Jahl was sitting. As soon as he arrived, he struck Abu Jahl’s head so forcefully with his bow that it split open. He said, “You insult him? I follow his religion and say what he says. If you have the courage, insult me once.”

At this, some members of Banu Makhzum stood up in support of Abu Jahl. But Abu Jahl said, “Let Abu ‘Umarah go. I truly did insult his nephew severely.” Al-Tabarani and Ibn Abi Hatim state that Hazrat Hamzah (may Allah be pleased with him) said, “My religion is also Muhammad’s (peace be upon him) religion. Try to prevent me from following it if you can.”

Yunus ibn Bukayr, the author of works on military campaigns, gives further details on the authority of Ibn Ishaq: Hazrat Hamzah (may Allah be pleased with him) did this, overwhelmed by his sense of honor. But after returning home, his conscience reproached him: “You are a Quraysh leader, yet you have become a follower of this man who has abandoned the religion, and you have abandoned the religion of your forefathers. After what you have done, death would be better for you than this.”

Then he prayed to Allah, “O God, if this is the right path, implant its truth in my heart. Otherwise, make a way for me to leave it.” Under Satanic whispers, he spent the entire night in extreme anxiety and unrest. In the morning he went to the Prophet (peace be upon him) and said, “Nephew, I have become involved in something from which I see no way out. For a man like me to remain committed to something without knowing whether it is right or wrong is extremely serious.”

After hearing him, the Prophet (peace be upon him) advised him, warned him to fear Allah, and gave him glad tidings of accepting faith. At last Allah placed faith in his heart, and Hazrat Hamzah (may Allah be pleased with him) said, “I testify that you are truthful.” This incident has been related through al-Bayhaqi and Yunus ibn Bukayr.

Hazrat ‘Umar’s (may Allah be pleased with him) Acceptance of Islam

Then the second and extremely serious blow to the Quraysh was that one day they learned that ‘Umar ibn al-Khattab had also believed in the Prophet (peace be upon him). He had been one of the pillars of the Quraysh’s opposition to Islam and had played a leading role in persecuting those who accepted faith. He held an important position among the Quraysh. He was a renowned scholar of Arab genealogy. The Quraysh also sent him as an envoy. He was accepted as an arbiter in disputes among the tribes, and his verdicts were obeyed. He was a powerful and courageous warrior. He was highly eloquent and an excellent speaker who could enthrall his listeners. The Quraysh could never have imagined that a man like him would one day stand against them as a standard-bearer of Islam. Yet a gradually advancing process was at work within him, which ultimately drew him toward Islam. (Added by the author.)

His Initial Reaction

His initial reaction has been quoted from his own narration in Musnad Ahmad and al-Tabarani. He said, “One day, before accepting Islam, I left home intending to trouble the Messenger of Allah (peace be upon him). But he had entered the Haram before me. When I arrived, he was reciting Surah al-Haqqah in prayer. I stood behind him and began listening. I was amazed by the eloquence of the Qur’an, and suddenly I thought that this man must indeed be a magician, as the Quraysh claimed. Immediately these words came from the Prophet’s (peace be upon him) mouth:

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—It is the word of an honored Messenger, not the word of a poet. Little indeed is your faith (verses 40–41).

I thought to myself, “If this man is not a poet, then he must be a soothsayer.” Immediately these words came from his mouth:

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—Nor is it the word of a soothsayer. Little do you reflect.

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—revealed from the Lord of the worlds.

After hearing this, Islam entered Amr’s heart. (Added by the author.)

The effect of the migration to Abyssinia on his mind

Ibn Hisham, in his Sirah, citing Ibn Ishaq; al-Tabari, in his history; and Ibn Athir, in Usd al-Ghabah, have quoted his second reaction from the account of Hazrat Layla bint Abi Hasma. She was a close relative of Hazrat Umar (RA) and migrated to Abyssinia with her husband, Hazrat Amir ibn Rabi‘ah al-Anzi. She says: I was tying up our belongings for the migration, while my husband had gone out on an errand. At that time Umar (RA) came, though he was still immersed in polytheism. We had suffered much persecution at his hands. But at that moment he stood watching me busy with my preparations. Then he said, “Mother of Abdullah, so you are leaving?”

I said, “Yes. Since you have tormented us greatly and wronged us, we shall go out somewhere in Allah’s earth where Allah may provide us a way out of this hardship.” Umar (RA) then said, “May Allah remain with you.” At that time I saw him so overcome with tears as I had never seen him before. Seeing us leave the country, he went away deeply grieved.

When Amir returned with the belongings we needed, I said, “Father of Abdullah! If only you had seen Umar just now, and the grief-stricken look on his face over our condition. He left here only a little while ago.” Amir said, “Do you hope that he will accept Islam?” I said, “Yes.” He said, “The man you have just seen will not accept Islam until al-Khattab’s donkey accepts Islam.”

The story of his acceptance of Islam

This inner conflict eventually drove him one day to set out to kill the Messenger of Allah (SAW), so that the conflict in which he was immersed might end. Ibn Ishaq says that he went out for this purpose with his sword unsheathed. On the way, however, he met Nu‘aym ibn Abdullah al-Nahham, one of the distinguished men of Hazrat Umar’s (RA) tribe who had secretly accepted Islam. He asked, “Where are you going?” Umar replied, “I want to kill this apostate who has created division among the Quraysh, called us all fools, exposed the faults in our religion, and insulted our gods.” Nu‘aym said, “By Allah, O Umar, your own mind has trapped you in a web of deception. Do you think that Banu Abd Manaf would let you live after Muhammad (SAW) was killed? First investigate your own household.” Hazrat Umar (RA) said, “Which members of my household do you mean?” Nu‘aym said, “Your brother-in-law and cousin, Sa‘id ibn Zayd, and your sister Fatimah. They have both accepted Islam and pledged allegiance to Muhammad (SAW).” Hazrat Umar (RA) turned around and went straight to his sister’s house. Khabbab ibn al-Aratt was there, holding a sheet on which Surah Ta-Ha was written. He was teaching it to Hazrat Fatimah. Sensing Umar’s (RA) arrival, Khabbab hid in a corner of the house. Hazrat Fatimah pressed the sheet beneath her thigh. But Hazrat Umar heard Hazrat Khabbab’s recitation from the doorway itself. He entered and said, “What were you murmuring that I heard?” Sa‘id said, “You heard nothing.” He said, “No, I heard it. By Allah, I have learned that both of you have accepted the religion of Muhammad (SAW).” Then he began beating his brother-in-law. When Hazrat Fatimah came forward to save her husband, she too was beaten so severely that her head was split open. The husband and wife then said, “Yes, we have accepted Islam and believed in the Messenger of Allah. Do whatever you wish now.” When Hazrat Umar (RA) saw blood flowing from his sister, he felt ashamed of his conduct and turned away from his ignorance. He said to his sister, “Show me the sheet you were reading a little earlier. Let me see what Muhammad (SAW) has brought.” Hazrat Umar (RA) was an educated man, which was why he wanted to read it. His sister said, “I fear that you may destroy it.” He said, “Do not fear.” He swore by his gods that he would return it after reading it. Some hope then arose in his sister’s heart that he might accept Islam. She said, “Brother, you are impure because of polytheism, and only a pure person may touch this sheet.” Hazrat Umar (RA) therefore rose and performed a bath. Fatimah then handed him the sheet. He read the opening portion of Surah Ta-Ha and said, “How beautiful and exalted is this speech!” As soon as Hazrat Khabbab (RA) heard him say this, he came out and said, “O Umar, I hope Allah has chosen you to fulfill the Prophet’s prayer. Yesterday I heard the Prophet (SAW) pray: ‘O Allah, strengthen Islam through Abu al-Hakam ibn Hisham (Abu Jahl) or Umar ibn al-Khattab.’ Therefore, O Umar, come toward Allah, come toward Allah.”

Hazrat Umar (RA) said, “Take me to Muhammad (SAW), so that I may accept Islam.” Hazrat Khabbab (RA) said, “He is staying with his companions in a house near Safa (Dar al-Arqam).” Hazrat Umar (RA) fastened his sword around his waist and reached the residence of the Prophet (SAW) and his Companions, then knocked at the door. One of the Prophet’s companions looked through the crack in the door and saw Umar (RA) standing there with his sword. He returned in fear and informed the Prophet (SAW). Hazrat Hamzah (RA) said, “Let him come. If he has come with good intentions, we shall treat him well; otherwise, we shall finish him with his own sword.” The Prophet (SAW) said, “Let him come.” In accordance with this instruction, Hazrat Umar (RA) was permitted to enter. As soon as he came in, the Prophet (SAW) stepped forward, seized his cloak in his fist, pulled it forcefully, and said, “Ibn al-Khattab! What brings you here? By Allah, I think you will not turn back until Allah sends down a severe calamity upon you.” Hazrat Umar (RA) said, “O Messenger of Allah, I have come to believe in Allah, His Messenger, and the teachings brought by the Messenger.” At this, the Prophet (SAW) proclaimed “Allahu Akbar” in a loud voice, and everyone in the house learned that Umar had accepted Islam. This greatly strengthened the Muslims’ courage: after Hazrat Hamzah (RA), Hazrat Umar (RA) too had accepted Islam. These two now became pillars of strength for the Muslims. Ibn Ishaq says that this is the account of Hazrat Umar’s (RA) acceptance of Islam transmitted by the Medinan narrators. Hafiz Abu Ya‘la narrated it from Hazrat Anas ibn Malik (RA), while al-Bazzar narrated it from Umar (RA) himself.

The account of Hazrat Umar (RA)

The biographers, including al-Bazzar, al-Tabarani, al-Bayhaqi, Ibn Asakir, Abu Nu‘aym, and al-Daraqutni, have quoted accounts on this subject from Hazrat Ibn Abbas (RA), Anas ibn Malik (RA), Aslam, and others, as well as Umar’s (RA) own account. With some differences in detail, these largely agree with Ibn Ishaq’s account cited above. Abu Nu‘aym and Ibn Asakir also quoted from Hazrat Abdullah ibn Abbas an account of Hazrat Umar’s statement in which he added: Hazrat Umar (RA) said, “I asked, ‘O Messenger of Allah, are we not established upon the truth, whether we die or live?’ The Prophet (SAW) said, ‘By Allah, you are upon the truth whether you die or live.’ I said, ‘Then why conceal it? Since we are upon the truth and they are upon falsehood, why should we conceal our religion?’”

The Prophet (SAW) said, “O Umar, we are very few in number, and you see the circumstances through which we are passing.”

I said, “By the One who sent you as a Prophet with the truth, I shall not leave any assembly in which I previously sat with disbelief, nor shall I sit with Islam in secret.”

“Then we went out in two groups: I was in one and Hamzah (RA) in the other. At last we entered the Sacred Mosque. When the Quraysh saw us, they were more deeply distressed than ever before. This incident has been narrated in various forms by Ibn Majah, al-Hakim, and Ibn Sa‘d. Ibn Hisham has quoted this statement of Hazrat Umar (RA), in which Umar (RA) said: On the night I accepted Islam, it occurred to me that the greatest enemy of the Prophet (SAW) should be informed of my acceptance. So I went straight to Abu Jahl’s house and knocked at the door. He came out, saw me, and said, ‘Welcome, my nephew! What brings you here?’”

I said, “I have come to tell you that I have accepted Islam.” He said, “May ruin overtake you and the news you bring.” Then he shut the door.

The account of Ibn Umar (RA)

Ibn Ishaq, through Nafi‘, quoted the account of Hazrat Abdullah ibn Umar (RA): After accepting Islam, Hazrat Umar (RA) asked, “Who among the Quraysh is most capable of spreading news?” He was told, “Jamil ibn Ma‘mar ibn Habib al-Jumahi.” Hazrat Umar (RA) went in search of him, and I followed him. I was then old enough to understand whatever I saw. [Ibn Sa‘d quoted Hazrat Abdullah ibn Umar’s (RA) statement that he was six years old at the time. Hafiz Ibn Hajar wrote in Fath al-Bari that he was five years old at the time (the author).] Hazrat Umar (RA) went to Jamil and said, “I have accepted Islam and adopted the religion of Muhammad.” He said nothing, but went out dragging his cloak along the ground. Hazrat Umar followed him, and I followed Umar. When Jamil reached the door of the Sacred Mosque, he began shouting, “O people of Quraysh!” The leaders of Quraysh were sitting near the Ka‘bah. Hearing his voice, they turned their attention toward him. He said, “Listen! Umar has renounced the religion.” Hazrat Umar (RA) called out loudly from behind him, “He is lying. I have accepted Islam and testify that there is no god except Allah and that Muhammad (SAW) is His servant and Messenger.”

Then the people began beating him, and he beat them in return. Eventually it became midday. Hazrat Umar (RA) sat down exhausted. The people stood all around him, while he said, “Do whatever you wish.” At that moment an elderly man of Quraysh came forward and asked the assembled people, “What is the matter?”

They said, “Umar has renounced the religion.” He said, “What of it? A man has done what he wished. What do you want now? Do you want Banu Adi to hand over their own man to you in this way? Leave him alone.” They then withdrew. Later I asked my father, “Who was he?”

He said, “My son, he was As ibn Wa’il al-Sahmi—that is, the father of Amr ibn al-As.” Al-Tabarani and al-Bazzar have quoted this account of Ibn Umar (RA) in abridged form.

Al-Bukhari records an account from Hazrat Abdullah ibn Umar (RA) that when Hazrat Umar (RA) was sitting frightened and agitated in his own house, As ibn Wa’il came to him. (He had been an ally of ours during the Age of Ignorance.) He said, “Why are you sitting here with such a sorrowful face?” Umar replied, “Your people want to kill me because I have accepted Islam.” He said, “No one will be able to lay a hand on you, since I have granted you protection.” Then, when As went outside, he saw the valley crowded with people. He said, “What do you want?” They replied, “We want to deal with Ibn al-Khattab, who has turned away from the religion.” He said, “No one will be able to lay a hand on Umar.” They all then turned back and left.

The date of Umar’s (RA) acceptance of Islam

Hazrat Umar’s (RA) acceptance of Islam took place in the sixth year of prophethood, as Imam Nawawi wrote in Tahdhib al-Asma wa al-Lughat and Mulla Ali Qari wrote in his commentary on al-Arba‘in of Nawawi. Some say that he accepted faith three days after Hazrat Hamzah (RA) accepted Islam; others say three months later. But Abu Nu‘aym al-Isfahani quoted this account from Hazrat Abdullah ibn Abbas (RA): He said, “I myself asked Hazrat Umar (RA) about the circumstances of his acceptance of Islam.” In reply he said, “I set out three days after Hazrat Hamzah (RA) accepted Islam.” Ibn Sa‘d, citing Hazrat Umar’s (RA) servant Aslam, says that this occurred in Dhu al-Hijjah of the sixth year of prophethood. But it probably occurred considerably earlier. Mas‘udi says that at that time somewhat more than forty people were with the Messenger of Allah (SAW). Wahidi added ten women to this number. However, Hafiz Ibn Hajar, in Manaqib Umar, quoting Ibn Abi Khaythamah, cited Hazrat Umar’s (RA) statement that there were thirty-nine people with the Messenger of Allah, making forty with me. Hazrat Umar (RA) probably knew only of this number at the time, because many Muslims had concealed their faith.

Under siege in Shi‘b Abi Talib

At this time the Quraysh’s anger against Islam and the Prophet (SAW) continued to increase day by day. They saw that despite all their efforts, Islam was spreading quietly even within Makkah. People from outside tribes were also accepting Islam one after another. The matter was no longer confined to Arabia; rather, it had spread as far as Abyssinia. The Negus had openly become a supporter of the Muslims. Delegations continued to come from there to the Prophet (SAW) to accept Islam. Moreover, what further inflamed their anger was that, as brave and influential leaders such as Hazrat Hamzah (RA) and Hazrat Umar (RA) joined the Muslims, the courage and confidence of those Muslims who had remained in Makkah after the migration to Abyssinia increased. Ibn Abi Shaybah and al-Tabarani quote Hazrat Abdullah ibn Mas‘ud (RA) as saying: “By Allah, we could not pray beside the House of Allah until Hazrat Umar (RA) accepted Islam.” Al-Bukhari records the following statement of that same Ibn Mas‘ud (RA):

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“Since Umar (RA) accepted Islam, we have always remained strong.”

These factors combined eventually inflamed the Quraysh’s ignorance to such an extent that they unanimously drew up a document swearing by Allah that, so long as it remained in force, there would be no relations with them in social intercourse, marriage, conversation, trade, or any other matter. The heads of all the Quraysh families authenticated this document and hung it inside the Ka‘bah. Ibn Sa‘d and Ibn Abd al-Barr say that this occurred on the first of Muharram in the seventh year of prophethood.

Musa ibn Uqbah, citing Imam al-Zuhri in his Maghazi, [Ibn Abd al-Barr quoted this account in his Sirah through Murrah ibn Uqbah, as well as through Muhammad ibn Abd al-Rahman Abu al-Aswad and Ya‘qub ibn Hamid ibn Kaseb (the author).] writes that when Abu Talib learned that the Quraysh were determined to kill the Prophet Muhammad (SAW), he summoned Banu Hashim and Banu al-Muttalib and said, “All of you should gather with Muhammad (SAW) in Shi‘b Abi Talib and protect him to the end.” Both families accepted this proposal, and all of them—both their unbelievers and their Muslims—gathered in Shi‘b Abi Talib. The other families of Quraysh then made the aforementioned pact among themselves. [Ibn Abd al-Barr, citing Musa ibn Uqbah, quoted this remarkable account from Imam al-Zuhri: that after the siege in Shi‘b Abi Talib, the Prophet (SAW) ordered the oppressed Muslims in Makkah to migrate to Abyssinia. The author says this contradicts the well-known account.]

On the other hand, Ibn Sa‘d, through al-Waqidi, and Ibn Hisham, through Ibn Ishaq, have narrated that the Quraysh first drew up a covenant to sever relations with Banu Hashim and Banu al-Muttalib, after which these two families, at Abu Talib’s instruction, confined themselves in Shi‘b Abi Talib. Ibn Abd al-Barr also mentioned this in his Sirah. Abu Lahab separated from his family at this time and joined the besiegers. The remaining two families of Banu Abd Manaf—Banu Abd Shams and Banu Nawfal—also abandoned their maternal relatives and joined the hostile besiegers.

Ibn Hisham, citing Ibn Ishaq, says that the siege lasted two or three years. But Ibn Sa‘d and Musa ibn Uqbah firmly state that its duration was three years. Throughout this entire period, the Quraysh maintained the siege with extreme severity. They were confined so completely that every route by which food and drink could reach them was blocked. Musa ibn Uqbah says that whenever a merchant came to Makkah from outside, the Quraysh would quickly buy all his merchandise so that the besieged could purchase nothing. Abu Lahab would tell the merchants, “Demand such an exorbitant price that they cannot buy; then I will purchase it from you and will not let you suffer any loss.” Ibn Sa‘d and al-Bayhaqi say that the condition of the besieged became so desperate that the cries of children from hunger and thirst could be heard outside Shi‘b Abi Talib. They came out only during the Hajj season and remained confined to their quarter until the next Hajj.

During this period, only Hazrat Khadijah’s (RA) nephew Hakim ibn Hizam and Nadlah ibn Hashim ibn Abd Manaf’s nephew Hisham ibn Amr al-Amiri secretly continued to fulfill the rights of kinship. Ibn Hisham, citing Ibn Ishaq, says that once Abu Jahl caught Hakim ibn Hizam while he was taking food to his paternal aunt and said, “Are you taking food to Banu Hashim? Very well. I will not spare you until I have humiliated and disgraced you throughout Makkah.” At that moment Abul-Bakhtari ibn Hisham arrived. (He belonged to Banu Asad ibn Abd al-Uzza ibn Qusayy and was a close relative of Hazrat Khadijah (RA).) He asked, “What is the matter?” Abu Jahl said, “He is taking food to Banu Hashim.” Abul-Bakhtari said, “Let him go. He is taking his aunt’s food to her. Will you not let a man take his own property to her?” Abu Jahl refused, and a quarrel and fight broke out between them. At one point Abul-Bakhtari struck Abu Jahl’s head with a camel’s jawbone, splitting it open. Hazrat Hamzah (RA) was watching this incident. The two polytheists then became embarrassed and stopped fighting one another, lest Banu Hashim be pleased. Regarding Hisham ibn Amr al-Amiri, Ibn Hisham quotes Ibn Ishaq as saying that he too secretly continued to treat Banu Hashim and Banu al-Muttalib with the kindness due to relatives. His method was to load a camel with provisions at night and drive it into Shi‘b Abi Talib. The besieged would seize the camel, unload the provisions, and send it back outside. The Quraysh would also rebuke him, but Abu Sufyan would say, “Leave him. He is showing kindness to his relatives.”

The incident of the splitting of the moon

The siege continued with severity. But as we said in the chapter “The General Call” (at the beginning of this volume), despite this, the Messenger of Allah (SAW) never ceased conveying the message for even a day, nor could anyone prevent him from doing so. After the siege had lasted only two years, the momentous incident of the splitting of the moon took place. The unbelievers in Makkah witnessed it with their own eyes. The hadith scholars and exegetes unanimously say that this occurred five years before the Hijrah. It took place at Mina. It is mentioned in the Qur’an as follows:

************************************************

The Hour has drawn near, and the moon has split. (Yet their condition is such that) whenever they see a sign, they turn away and say, “This is continuing magic.” (Al-Qamar: 1–2)

Some rationalists consider the splitting of a celestial body like the moon impossible and interpret ******************* to mean, “The moon will split.” If the translation is changed from “has split” to “will split,” the meaning of the two verses becomes irrational. The first verse calls the splitting of the moon a sign that the Hour has drawn near. If it is taken as an event that will occur in the future, how can the splitting of the moon be regarded as a sign that the Hour is near? Moreover, on this interpretation the following verse becomes entirely meaningless, where it is said that these people are so obstinate that, whatever sign they see, they turn away from it and regard it as an extraordinary manifestation of magic. The preceding and following context confirms that ***************** means that the moon had actually split at that time. The reliable narrations of hadith affirm the truth of this meaning. (Added by the author.)

Narrations concerning the splitting of the moon have been quoted by al-Bukhari, al-Tirmidhi, Ahmad, Abu ‘Awanah, Abu Dawud, al-Tayalisi, Abd al-Razzaq, Ibn Jarir, al-Bayhaqi, al-Tabarani, Ibn Marduyah, and Abu Nu‘aym. Through numerous chains, they narrated them from Hazrat Abdullah ibn Umar (RA), Hazrat Abdullah ibn Mas‘ud (RA), Hazrat Hudhayfah ibn al-Yaman (RA), Hazrat Anas ibn Malik (RA), and Hazrat Jubayr ibn Mut‘im (RA). Three of these eminent Companions—Hazrat Abdullah ibn Mas‘ud (RA), Hazrat Hudhayfah (RA), and Jubayr ibn Mut‘im (RA)—explained explicitly that they had witnessed the incident with their own eyes.

When all the narrations are brought together, the detailed account that emerges is this: the incident occurred approximately five years before the Hijrah. It was the night of the fourteenth of the lunar month. The moon had just risen when it suddenly split in two; one part appeared on one side of the mountain in front, and the other part on the other side. This lasted only a moment, after which the two parts joined together again. The Prophet (SAW) was then at Mina. He told the people, “Look and bear witness.” The unbelievers said, “Muhammad (SAW) may have cast magic upon us, but he cannot cast it upon everyone. Let people from outside come. They will be asked whether they too witnessed this event.” When some people arrived from outside, they testified that they too had seen the sight.

Some narrations from Hazrat Anas (RA) have led to the mistaken impression that the splitting of the moon occurred not once but twice. First, none of the Companions said this. Second, some narrations of Hazrat Anas (RA) contain the words ************ (“twice”) and the words “two pieces.” Third, the Qur’an speaks of the moon splitting only once. On this basis, the correct conclusion is that the incident occurred only once. A story is also commonly circulated that the moon split into two pieces at the Prophet’s (SAW) gesture, with one piece entering through his garment and emerging through one sleeve. This story is entirely baseless.

The question now is: what was the true nature of this event? Was it a miracle that the Messenger of Allah (peace be upon him) showed in Makkah as proof of his messengership before the unbelievers? Or was it an occurrence that took place in the moon by Allah’s power, and through which He drew people’s attention to it as a sign of the possibility and approaching imminence of the Resurrection? A large group of learned scholars include it among the miracles of the Prophet (peace be upon him). They believe that this miracle was shown to fulfill the demand of the unbelievers. But this belief arose from certain reports narrated from Anas (may Allah be pleased with him). No other Companion said this. In Fath al-Bari, Ibn Hajar says that among all the ways in which this story has been transmitted, apart from the hadith of Anas (may Allah be pleased with him), he has not found any mention that the splitting of the moon occurred in response to the polytheists’ demand. Abu Nu‘aym al-Isfahani narrated a report on this subject from Ibn Abbas (may Allah be pleased with him) in Dala’il al-Nubuwwah, but its chain is weak. None of the reports from Ibn Abbas (may Allah be pleased with him) transmitted in the hadith collections through reliable chains mentions this. Moreover, neither Anas (may Allah be pleased with him) nor Abdullah ibn Abbas (may Allah be pleased with him) was contemporary with this event. On the other hand, none of the Companions who were present at that time—such as Abdullah ibn Mas‘ud (may Allah be pleased with him), Hudhayfah (may Allah be pleased with him), Jubayr ibn Mut‘im (may Allah be pleased with him), Ali (may Allah be pleased with him), and Abdullah ibn Umar (may Allah be pleased with him)—said that the polytheists in Makkah had demanded a sign as proof of the Prophet’s truthfulness and that, as a result, this miracle of the moon’s splitting had been shown to them. Most importantly, the Holy Qur’an itself presents this event not as a sign of Muhammad’s messengership, but as a sign that the Resurrection is near. Nevertheless, in this respect it was certainly clear proof of the Prophet’s truthfulness: the event confirmed the truth of the news he had given people about the coming of the Resurrection.

The opponents raise two objections concerning this matter. First, in their view it is utterly impossible for a huge celestial body like the moon to split into two, with one part separating from the other, and then, after one part has traveled hundreds of miles away from the other, for the two to join again. Second, they say that if this had happened, the event would have become famous throughout the world, would have been mentioned in history, and would have been recorded in astronomy. In reality, however, both objections are insignificant. In earlier times, one might have debated whether this was possible at all. But on the basis of the knowledge people have acquired in the modern age about the structure of planets and other celestial bodies, it is entirely possible for a planet to split because of an internal volcanic eruption, and for its two parts, driven far apart by that terrible eruption, to be reunited by the magnetic force of their own center. As for the second objection, it is insignificant because the event did not last for a long time. There was no explosion whose sound would have attracted people’s attention. No advance announcement had been made that would cause people to look toward the sky. Nor could it have been seen throughout the world. Rather, the moon had risen at that time only in Arabia and the countries to its east. In those days, people had neither sufficient interest in writing history nor a sufficiently developed historical art for those in the eastern countries who saw it to record it and for the reports to be collected by a historian and cited in a history book. Nevertheless, the history of Malabar mentions that a king there witnessed the sight that night. As for works of astronomy and calendars, the event would have been mentioned in them only if a difference had been detected in the moon’s movement, its orbit, or its rising and setting times. No such irregularity appeared, so the ancient astronomers’ attention was not drawn to it. Nor had telescopes at that time developed enough for an event in the upper sky to be recorded and preserved immediately. (Tafhim, vol. 5, al-Qamar, note 1.)

How the Siege Came to an End

Although the fanatical and headstrong leaders of the unbelievers of Makkah, in a fit of temporary anger, blockaded two large families from the other families of the city, there was no family in Makkah that did not have some relationship with Banu Hashim and Banu al-Muttalib. Thus, from the very beginning, many people found the blockade of their own brothers unbearable. The longer the blockade continued, the more bitter their feelings against it became, because Banu Hashim and Banu al-Muttalib were being reduced to starvation. The cries and laments of their children could be heard in the neighboring quarters. Their relatives in other families who lived nearby became agitated upon hearing these cries of distress and anguish. Musa ibn Uqbah says that at the end of the third year, Banu Abd Manaf, Banu Qusayy, and those whose marriages had taken place into Banu Hashim began reproaching one another and openly saying, “We committed the crime of severing this relationship. By this conduct we have violated our family rights.”

Al-Tabari and Ibn Hisham, citing Ishaq, and al-Baladhuri, citing al-Waqidi, say that at last Hisham ibn Amr al-Amiri took responsibility for ending the blockade and declared that he would not rest until it was ended. First he met Zubayr ibn Abi Umayyah, the leader of Banu Makhzum, who was the brother of Umm Salamah (may Allah be pleased with her) and the son of Atikah bint Abd al-Muttalib, the Prophet’s paternal aunt. He said, “O Zubayr, can you be pleased to eat and drink in comfort and marry while your maternal relatives die of hunger? While trade and marital relations with them are severed? By God, if this situation concerned Abu Jahl, and you were asked to treat his maternal relatives as he has asked you to treat yours, he would never do it.” Zubayr said, “Hisham, what can I do alone? If someone else would cooperate with us, I would not rest until the document of the blockade was torn up.” Hisham said, “I am one person.” Zubayr said, “Find another.”

Then Hisham met Mut‘im ibn Adi, the leader of Banu Nawfal ibn Abd Manaf. He said, “O Mut‘im, are you pleased that two families of Banu Abd Manaf should be destroyed while you merely watch? If you cooperate with Quraysh against them and abandon them to Quraysh in this way so that they may be destroyed, a day will soon come when the same fate will befall you.” He said, “What can I do alone? Take someone else with you.” Hisham said, “I am one, and the second is Zubayr ibn Abi Umayyah.” Mut‘im said, “Find another.”

Then Hisham met Abu al-Bakhtari, al-As ibn Hashim, the leader of Banu Asad ibn Abd al-Uzza, and said to him what he had said to Mut‘im. He said, “Is there anyone else who will stand with us?” Hisham said, “There are myself, Zubayr ibn Abi Umayyah, and Mut‘im ibn Adi.” He said, “That is enough; find one more.” Hisham therefore approached Zam‘ah ibn al-Aswad ibn al-Muttalib. He was one of the leaders of Banu Asad ibn Abd al-Uzza, and he too was persuaded to join this effort.

Thereafter, these five—Hisham, Zubayr, Mut‘im, Abu al-Bakhtari, and Zam‘ah—met together at Hajun, the high ground of Makkah, and decided how to try to destroy the document of the blockade. Zubayr said, “I will begin speaking, and you will support me.” The next morning they went toward the Quraysh gathering. Zubayr performed circumambulation of the Ka‘bah seven times, then addressed the people of Makkah: “O people of Makkah! Shall we eat and live comfortably while Banu Hashim are destroyed? Neither can anything be bought from them nor sold to them. By God, I will not sit down until the document of the blockade has been torn apart.”

Abu Jahl rose and said, “You are lying; it will never be torn apart.” Zam‘ah said, “By God, you are the greatest liar. We were not agreeable even when this document was written.” Abu al-Bakhtari supported him, saying, “Zam‘ah is right. We were not agreeable to anything written in that document, nor do we acknowledge it.” Mut‘im ibn Adi said, “You two have spoken the truth, and the liar is the one saying otherwise. We declare ourselves free before Allah of responsibility for this document and everything written in it.” Hisham ibn Amr also supported him. Abu Jahl said, “This is a conspiracy devised at night in some place.”

A Remarkable Manifestation of Allah’s Power

Ibn Sa‘d, Ibn Hisham, and al-Baladhuri say that the Messenger of Allah (peace be upon him) was informed by Allah that the termites had eaten everything written in the document severing relations—its words of oppression, persecution, and severing kinship—and that only the name of Allah remained.

The reports of Ibn Ishaq, Musa ibn Uqbah, and Urwah differ from this: they say that the termites had eaten the place where the name of Allah was written, while the words concerning oppression and persecution remained intact. But this does not seem acceptable. The correct view is what Ibn Sa‘d, al-Baladhuri, and Ibn Hisham said. The Messenger of Allah (peace and blessings be upon him) mentioned this to his uncle Abu Talib. He asked, “Has your Lord informed you of this?” The Prophet (peace be upon him) said, “Yes.” Abu Talib mentioned it to his brothers, and they asked, “What is your opinion?” Abu Talib said, “By Allah, Muhammad (peace be upon him) has never told us a lie.”

Then Abu Talib said, “What should be done now?” The Prophet (peace be upon him) said, “My opinion is that you should put on your finest clothes, go to Quraysh, and say this to them.” So they all set out and went to the Hijr, where the leading men of Quraysh had gathered. When they saw them approaching, everyone’s attention turned toward them, and they wondered what they ultimately intended to say.

Although the historians have not explained or analyzed this, when the earlier report and this report are considered together, it clearly appears that Abu Talib and his companions reached the Haram precisely while Zubayr and his companions were arguing with Abu Jahl and the Quraysh leaders were deliberating over the dispute. As soon as Abu Talib arrived, he addressed everyone, saying, “We have come with a matter, and the one among you who considers it correct should answer it.”

The Quraysh leaders said, “Welcome, ahlan wa sahlan. We have what will satisfy you. So tell us, what do you want?” Abu Talib said, “My nephew has informed me of this, and by God he has never lied. Now send for the document of the treaty and see. If what my nephew said is true, then stop severing relations with us and erase what is written in it. But if his statement is false, I will hand him over to you. Then you may either kill him or let him live, as you wish.” They said, “You have spoken with justice.”

Then the document was brought and opened, and what Allah had told His Messenger proved true. Thus all the plots of the unbelievers of Quraysh failed, and their heads were bowed. Abu Talib said, “It has now become clear to you that you yourselves are responsible for this oppression, persecution, and severing of relations. For what crime, then, shall we remain blockaded?” Then Abu Talib went with his companions behind the curtain of the Ka‘bah, pressed his body against the wall of the House of Allah, and prayed: “O God, help us against those who have wronged us, severed kinship with us, and declared lawful for themselves what You have forbidden them concerning us.” Having said this, he departed with his companions toward their own ravine. As soon as they had left, many of Quraysh reproached the oppression and persecution inflicted upon Banu Hashim. Among the notable ones were Mut‘im ibn Adi, Adi ibn Qays, Zam‘ah ibn al-Aswad, Abu al-Bakhtari ibn Hashim, and Zubayr ibn Abi Umayyah. Then these men armed themselves, went to the ravine of Abu Talib, and said to Banu Hashim and Banu al-Muttalib, “Now go and live in your own homes.”

Ibn Sa‘d, al-Baladhuri, Ibn Abd al-Barr, and others say that the blockade ended in the tenth year of prophethood.

The Deaths of Lady Khadijah and Abu Talib

The joy and peace that the Prophet (peace be upon him) experienced after the end of the blockade were turned into sorrow by two tragic events that occurred one after another. He was deeply grieved by the deaths of his chief supporter and helper, his uncle Abu Talib, and his exceptionally loyal wife, Lady Khadijah, who comforted him in times of hardship. These two tragic events occurred in the tenth year of prophethood, the same year in which the blockade ended.

Some historians have said that Lady Khadijah (may Allah be pleased with her) died before Abu Talib. Al-Waqidi says she died thirty-five days earlier. But the widely accepted and reliable view is that Abu Talib died first, and Lady Khadijah (may Allah be pleased with her) died a short time afterward. Al-Bayhaqi and Ibn Hisham, citing this brief report of Muhammad ibn Ishaq, say that both died in the same year, three years before the Hijrah.

Ibn Abd al-Barr says that Abu Talib died six months after leaving the ravine, and Lady Khadijah (may Allah be pleased with her) died three days later. Ibn Sa‘d says that Abu Talib died in Shawwal of the tenth year of prophethood. He was then eighty years old. Lady Khadijah (may Allah be pleased with her) died one month and five days later, at the age of sixty-five. Ibn al-Athir places Abu Talib’s death in Shawwal or Dhu al-Qadah of the tenth year of prophethood. Among the various statements, preference has been given to the view that only thirty-five days separated the deaths of Abu Talib and Lady Khadijah (may Allah be pleased with her). Hafiz Abu al-Faraj Ibn al-Jawzi says the interval was five days, while Qutaybah says it was three days. In al-Mawahib al-Ladunniyyah, al-Qastallani says that the correct view is that Lady Khadijah died in Ramadan of the tenth year of prophethood. Al-Baladhuri, on the authority of Hakim ibn Hizam, gives the date of her death as 10 Ramadan of the tenth year of prophethood.

The Persecution of Muslims by the Unbelievers

The Prophet (peace be upon him) used to call this the Year of Sorrow. After these two calamities, a mountain of grief and sorrow fell upon the Prophet (peace be upon him). On the other hand, because he suddenly had no protector, the people of Quraysh suddenly became very bold. They now began the persecution and oppression they had been unable to inflict upon the Prophet during Abu Talib’s lifetime. Al-Bayhaqi, citing the narration of Urwah ibn al-Zubayr, says that the Prophet (peace be upon him) said, “Quraysh remained cowardly until Abu Talib died.” Al-Hakim also cited this narration of Urwah ibn al-Zubayr, through Aishah (may Allah be pleased with her), in the same words, saying that she heard the Prophet (peace be upon him) say this.

Ibn Ishaq, citing Urwah ibn al-Zubayr, gives an example of Quraysh’s increasing boldness: one day, a man of Quraysh threw dust on the Prophet’s head in the marketplace, and he went home in that condition. One of his daughters was washing his head and weeping. To comfort her, the Prophet (peace be upon him) said, “My daughter, do not weep; Allah is the protector of your father.”

Imam Bukhari, in various places in Kitab al-Taharah, Kitab al-Jizyah, Kitab al-Jihad, and Kitab al-Maghazi, has narrated from Abdullah ibn Mas‘ud (may Allah be pleased with him) that the Prophet (peace be upon him) was once praying near the Ka‘bah. The people of Quraysh were sitting in their respective gatherings. One of them—Muslim’s narration explains that it was Abu Jahl—said, “Who among you will go to so-and-so’s house, bring back the entrails and blood from a slaughtered camel, and place them on his back while he is prostrating?” At this, their most wicked and evil-natured man, Uqbah ibn Abi Mu‘ayt, rose and brought the filth, placing it on the Prophet’s back, or between his two shoulders, while he was prostrating. Because of its weight, the Prophet remained in prostration and could not raise his head. Seeing this, the people of Quraysh began laughing uncontrollably and falling upon one another. Meanwhile, someone went to the Prophet’s house and informed them. Fatimah (may Allah be pleased with her) heard and came running, then pulled away the filth bit by bit. She addressed the people of Quraysh with severe reproach and invoked a curse upon those who had done this. Hafiz al-Bazzar adds that none of the unbelievers of Quraysh said anything to Fatimah (may Allah be pleased with her). After completing the prayer, the Prophet (peace be upon him) said, “O God, judge between me and Quraysh.” Some say he repeated this twice, while others say three times. Bukhari’s narration states that Quraysh found this supplication against them extremely offensive. Muslim says that their laughter stopped at the Prophet’s words and they became frightened and alarmed by his supplication. Abdullah ibn Mas‘ud says that the Prophet (peace be upon him) then named Abu Jahl, Utbah ibn Rabi‘ah, Shaybah ibn Rabi‘ah, al-Walid ibn Utbah ibn Rabi‘ah, Umayyah ibn Khalaf, Uqbah ibn Abi Mu‘ayt, and Umarah ibn al-Walid and invoked Allah’s curse upon them. This hadith was also narrated, besides Bukhari and Muslim, by Imam Ahmad, al-Nasa’i, al-Bazzar, al-Tabarani, Abu Dawud al-Tayalisi, and others. The narration of al-Tayalisi also includes Abdullah ibn Mas‘ud’s statement that, apart from that day, he never again heard the Prophet (peace be upon him) invoke a curse upon them.

Although the hadith scholars who transmitted this hadith did not say when the event occurred, it contains information that nearly fixes its date. When the camel’s entrails were placed upon the Prophet (peace be upon him) while he was prostrating, and the news reached Fatimah (may Allah be pleased with her), she ran to him and pulled the entrails away from her father’s head. Ibn Abd al-Barr mentions in al-Isti‘ab that when she was born, the Prophet (peace be upon him) was forty-one years old. Al-Zurqani says in his commentary on al-Mawahib that this is correct. It is therefore certain that Fatimah must have been nine years old at the time of this event, because it would have been extremely difficult for a younger girl to pull down the entrails of a camel. We therefore believe that the unbelievers committed this senseless act after Lady Khadijah (may Allah be pleased with her) and Abu Talib had died.

Abu Talib’s Final Counsel

Allamah al-Qastallani, in al-Mawahib al-Ladunniyyah, and Allamah al-Zurqani, in his commentary, citing Hisham ibn Muhammad ibn al-Sa’ib al-Kalbi, say that at the end of Abu Talib’s life the Quraysh leaders came to visit him. After describing before them the virtues and greatness of Quraysh, he said to them: “Look, preserve the honor of this House of the Ka‘bah. In that lies the pleasure of the Lord. Fulfill the rights of relatives. Do not transgress against one another or violate one another’s rights. Accept the invitation of the one who invites you. Meet the needs of the one who seeks help. Adopt honesty and trustworthiness. In this connection, I counsel you regarding Muhammad (peace be upon him): treat him well, for he is the trustworthy one among Quraysh and the most truthful man in all Arabia. He possesses all the qualities I have described to you. He has brought something that hearts desire, but people deny it verbally out of fear of enmity. By God, I seem to see with my own eyes that the needy people of Arabia and the weak people from all around will advance, accept his invitation, and declare the truth of his creed. They will strengthen his cause, and he will leap with them into perilous fields. The leaders of Quraysh will sit with their tails between their legs.”

Ibn Sa‘d says that at the time of his death Abu Talib advised his sons: “As long as you continue to listen to Muhammad (peace be upon him) and obey his commands, you will always remain well. Therefore obey him and help him, and you will remain on the right path.”

The Prophet (peace be upon him) said, “Uncle, you have advised them, but why are you excluding yourself from it?”

He replied, “But I do not wish to be regarded as having gone astray because I became frightened at the time of death, nor do I want Quraysh to say that what Abu Talib rejected while healthy, he adopted in fear at the time of death.”

Ibn Sa‘d, citing Imam Muhammad ibn Sirin, says that when Abu Talib was dying, he summoned the Prophet (peace be upon him) and said, “When I die, go to Madinah and stay with your maternal grandfather’s family, Banu Najjar, for they are very strict in protecting the members of their household.”

These counsels show what a wise and farsighted man Abu Talib was. Three years before the Hijrah, he expressed an opinion about Madinah that eventually came true. At that time no one could have imagined that Madinah would become a community prepared to sacrifice its life for Islam and the Prophet Muhammad (peace be upon him), or that the Prophet would gain from there a power that would subdue all Arabia. Thus, what he told the Quraysh leaders at that time became true in every detail only a few years later. Other people gained the honor of supporting the Prophet (peace be upon him), while the Quraysh leaders were cast into the rear ranks. Ibn Abd al-Barr relates in al-Isti‘ab an incident from the reign of Umar (may Allah be pleased with him). One day, the Quraysh leaders—including Suhayl ibn Amr and Abu Sufyan—were sitting outside waiting for permission to meet the Commander of the Believers. At that time, Bilal (may Allah be pleased with him), Suhayb (may Allah be pleased with him), and other veterans of Badr were called inside. Abu Sufyan complained to his companions, “Has the time come when our people must sit outside while slaves are called inside?” Suhayl ibn Amr replied, “Direct this complaint at yourselves. When the call to Islam was given, they advanced while you remained behind.”

Abu Lahab Advances to Support the Prophet (peace be upon him), Then Turns Back

Ibn Sa‘d says that when the persecution of the Prophet (peace be upon him) in Makkah reached its height, Abu Lahab came to him one day and said, “O Muhammad, continue doing what you wish. Continue the work you did during Abu Talib’s lifetime. By Lat and Uzza, as long as I am alive, no one will lay a hand on you.”

Then the Prophet (peace be upon him) left his house, and Ibn al-Ghaytalah [this man’s real name was al-Harith ibn Qays al-Adi al-Sahmi. Qays ibn Adi’s wife was a prostitute named Ghaytalah of Banu Murrah. All her children were called Ghayatilah—the author.] insulted him in the public marketplace. Abu Lahab then came out of his house and rebuked Ibn al-Ghaytalah. As he ran away shouting, he said, “O people of Quraysh, listen! Abu Utbah too has abandoned the religion of his forefathers.” After hearing this uproar, people came to Abu Lahab and asked what had happened. He said, “I have not abandoned the religion of Abd al-Muttalib. But now I will support my nephew, because he has no protector left.” The Quraysh leaders said, “You have done well by preparing to fulfill the rights of kinship.” For some time afterward, the Prophet (peace be upon him) remained safe, and people, out of consideration for Abu Lahab, stopped troubling him. Finally, one day Abu Jahl and Utbah ibn Abi Mu‘ayt consulted each other and came to Abu Lahab, saying, “Ask your nephew where his grandfather and your father, Abd al-Muttalib, will go.” When Abu Lahab asked the Prophet (peace be upon him), he replied, “Wherever his people go, he will go there too.” Abu Lahab conveyed this answer to his friends. They said, “Man, do you understand what this means? It means that your father too will go to Hell.”

Abu Lahab came and asked the Prophet (peace be upon him), “O Muhammad, will Abd al-Muttalib go to Hell?” He said, “Yes. Anyone who dies upon the religion on which Abd al-Muttalib died will go to Hell.” As soon as he heard this, Abu Lahab became angry and abruptly said, “By God, I will always remain your enemy. Do you think Abd al-Muttalib is destined for Hell?”

Thus, the enemy of God who had supported the truth for a few days returned to his original position.

The Marriage to Sawdah (may Allah be pleased with her)

After the death of Khadijah (RA), the Prophet (PBUH) faced the distressing problem that only his young daughters, Umm Kulthum (RA) and Fatimah (RA), remained at home. There was no one to look after them. Whenever he left home to discharge the dangerous responsibility of his mission, his two daughters were left helpless. Therefore, a few days after Khadijah’s (RA) death, he married Sawdah bint Zam‘ah. [Ibn Sa‘d, on the authority of Waqidi, says that this marriage took place in Ramadan of the tenth year of Prophethood. Qastallani, in Mawahib al-Ladunniyyah, says that Khadijah (RA) died in Ramadan and that the marriage to Sawdah (RA) took place in Shawwal.—Author.] She was an elderly woman and highly suitable for looking after the girls. She belonged to the Banu ‘Amir ibn Lu’ayy tribe. Her former husband, Sakran ibn ‘Amr, was her cousin and the brother of Suhayl ibn ‘Amr. Both husband and wife were among the early Muslims and participated in the second migration to Abyssinia. Musa ibn ‘Uqbah and Abu Ma‘shar say that Sakran (RA) died in Abyssinia. Muhammad ibn Ishaq and Waqidi, however, say that he returned from Abyssinia to Makkah and died there. [Tabari and Ibn Kathir wrote in their histories that he went again from Makkah to Abyssinia and died a Christian. Baladhuri, however, accepted the accounts of Ibn Ishaq and Waqidi as correct. ‘Asir himself, explaining the matter in his Usd al-Ghabah, says that Sakran remained a Muslim until his death. Hafiz Ibn Hajar wrote ‘Radiyallahu ‘anhu’ after his name in al-Isabah.—Author.] In the account cited by Ibn Sa‘d from Waqidi, it is mentioned that when the Prophet (PBUH) proposed to her, she replied, ‘You have full authority to decide whatever you wish concerning me.’ The Prophet (PBUH) sent word to her: ‘Appoint someone on your behalf who can arrange your marriage to me.’ She appointed Hatib ibn ‘Amr, the brother of Suhayl ibn ‘Amr and an early Muslim, for this purpose, and he arranged her marriage to the Prophet (PBUH).

Most reports indicate that she was the first woman after Khadijah (RA) to become the Prophet’s wife, and that this marriage took place before his marriage to Aishah (RA). Ibn ‘Abd al-Barr, citing Qatadah, Abu ‘Ubaydah, and Imam Zuhri, has stated the same. Ibn Sa‘d also explained it in this way. Ibn Ishaq, on the authority of ‘Ali ibn Husayn (RA), says that the first woman whom the Prophet (PBUH) married after Khadijah (RA) was Sawdah bint Zam‘ah (RA).

Marriage to Aishah (RA)

In contrast, a detailed account has been narrated by Imam Ahmad, Tabarani, Ibn Jarir al-Tabari, and Bayhaqi. It states that when Khadijah (RA) died, Khawlah bint Hakim al-Sulamiyyah, the wife of ‘Uthman ibn Maz‘un, came to the Prophet (PBUH) and said, ‘O Messenger of Allah, will you marry?’ He asked, ‘Whom should I marry?’ Khawlah said, ‘If you wish for a virgin, you can have one; and if you wish for a widow, you can have one.’ The Prophet (PBUH) asked, ‘Who is the virgin?’ She replied, ‘The daughter of the person whom you love most among all creation—that is, Aishah bint Abi Bakr (RA).’ Then the Prophet (PBUH) asked, ‘And who is the widow?’ She replied, ‘Sawdah bint Zam‘ah, who has believed in you and obeyed you.’ The Prophet (PBUH) said, ‘Go and speak to both of them.’

First she went to Abu Bakr (RA) and said to his wife, Umm Ruman, ‘How greatly Allah has blessed you with goodness and blessings.’

She asked, ‘What is it?’

Khawlah said, ‘The Messenger of Allah (PBUH) has sent me to propose Aishah (RA).’ Umm Ruman said, ‘Let Abu Bakr come.’ When Abu Bakr (RA) arrived, Umm Ruman said to him, ‘How greatly Allah has blessed you with goodness and blessings.’ He asked, ‘What is it?’ Umm Ruman said, ‘The Messenger of Allah (PBUH) has sent a proposal for Aishah (RA).’ He said, ‘Would she be lawful for him? Is she not his niece?’

Khawlah went to the Prophet (PBUH) and told him this. He said, ‘Tell him that he is my brother in faith, and his daughter is lawful for me.’ Khawlah conveyed this reply to Abu Bakr (RA). He said, ‘Wait a little.’ Saying this, he went away.

Umm Ruman said to Khawlah, ‘Mut‘im ibn ‘Adi had sought Aishah for his son. By God, Abu Bakr has never broken a promise he made to anyone.’ Abu Bakr (RA) then went to Mut‘im. His wife, for whose son Mut‘im had made the proposal, was sitting with him. She said, ‘Abu Bakr, we fear that if we marry our son into your family, you will turn him away from his religion.’ Abu Bakr (RA) asked Mut‘im, ‘Is what your wife is saying also your position?’ He replied, ‘She is saying exactly that.’ After hearing this reply, Abu Bakr (RA) left them, and Allah released him from the difficulty into which his promise to Mut‘im had placed him. He then said to Khawlah, ‘Bring the Messenger of Allah to me.’ When she brought the Prophet (PBUH), Abu Bakr (RA) married Aishah (RA) to him. She was then six years old.

Khawlah then left and went to Sawdah bint Zam‘ah, saying, ‘How greatly Allah has blessed you with goodness and blessings.’ She asked, ‘What is it?’ Khawlah said, ‘The Messenger of Allah (PBUH) has sent me to you with a marriage proposal.’ She said, ‘Tell my father.’ He was very old. Khawlah went to him, greeted him according to the custom of the Age of Ignorance, and first introduced herself. Then she said, ‘Muhammad (PBUH) has sent me to propose for Sawdah.’ He said, ‘What a fine match! But what does your companion say?’ Khawlah replied, ‘She also approves of it.’ He called Sawdah and asked her what she wished. When she expressed her approval, he invited the Prophet (PBUH) to his house and arranged her marriage to him. When he heard that his sister had been married to the Prophet (PBUH), he began throwing dust upon his head. Later, when he himself became a Muslim, he would say, ‘I was foolish at that time to throw dust upon my head because my sister had married the Prophet (PBUH).’

The Date of Aishah’s (RA) Marriage

This account makes clear not only that Aishah’s (RA) marriage took place before Sawdah’s (RA), but also that when Aishah (RA) married the Prophet (PBUH) in Shawwal of the tenth year of Prophethood, she was six years old. One may ask: if she was six in Shawwal of the tenth year of Prophethood, then she should have been nine at the time of the Hijrah; and, according to reliable reports, when she entered her husband’s home in Shawwal of the second year after the Hijrah, she should have been eleven. Some scholars answer that Aishah’s entry into her husband’s home took place seven months after the Hijrah. Hafiz Ibn Hajar preferred this view. Imam Nawawi in Tahdhib al-Asma’ wa al-Lughat, Hafiz Ibn Kathir in al-Bidayah, and Allamah Qastallani in Mawahib al-Ladunniyyah, however, state with certainty that it took place in the second year after the Hijrah. Hafiz Badr al-Din ‘Ayni wrote in ‘Umdat al-Qari that Aishah (RA) entered her husband’s home in Shawwal of the second year after the Hijrah, after the Prophet (PBUH) returned from the Battle of Badr.

Imam Nawawi and Allamah ‘Ayni both called the statement that this entry took place seven months after the Hijrah meaningless. A second question naturally arises: if she entered her husband’s home in the second year after the Hijrah, when was the marriage, given that she was six at marriage and nine when she went to her husband’s home as a bride? How can these dates be reconciled? The answer is found in the report of Bukhari transmitted from ‘Urwah ibn al-Zubayr. ‘Urwah (RA) says that Khadijah (RA) died three years before the Hijrah. Two years later, or somewhat thereafter, the Prophet (PBUH) married Aishah (RA), when she was six. She then entered her husband’s home at the age of nine. Thus the calculation works: Aishah’s (RA) marriage took place at age six, approximately one year before the Hijrah, and she entered her husband’s home in the second year after the Hijrah. Although ‘Urwah’s (RA) report is mursal, Hafiz Ibn Hajar says that since ‘Urwah heard this directly from Aishah (RA), it should be regarded as effectively connected.

Unfavorable Criticism of Aishah’s (RA) Marriage

Since Aishah’s (RA) marriage has been mentioned here, before proceeding it seems appropriate to answer the criticisms made regarding her marriage, her being left a widow at the age of eighteen, and the fact that, according to the Qur’an, she could not marry anyone else thereafter. Is this not, God forbid, oppression and injustice? And does the marriage of such an elderly man to such a young girl not, God forbid, amount to the definition of lust-worship? Is nine an age at which the heavy burden of married life can be placed upon a girl?

In reality, such accusations can be made only when the marriage of the Prophet (PBUH) and Aishah (RA) is viewed as the marriage of an ordinary man and an ordinary girl. Yet the Prophet (PBUH) was Allah’s Messenger, and it was his responsibility to bring about a comprehensive revolution in human life and prepare society for it. Aishah (RA) was a girl of extraordinary qualities. Because of her immense intellectual capacity, she worked with the Prophet (PBUH) in building society to an extent unmatched by any woman, including all the Prophet’s wives. Indeed, without exaggeration, it may be said that no leader’s wife ever provided such comprehensive help in fulfilling her husband’s responsibilities as Aishah (RA) did for the Prophet (PBUH). Even in her childhood, no one besides Allah knew these qualities of hers. For this reason, Allah Himself selected her for companionship with His Messenger. Bukhari’s chapter ‘The Marriage of Aishah’ states that the Prophet (PBUH) told Aishah (RA), ‘You were shown to me twice in a dream, and I was told: This is your wife.’ In Tirmidhi’s Abwab al-Manaqib, it is stated that Gabriel brought the Prophet (PBUH) a picture of Aishah (RA) wrapped in silk and said, ‘She is your wife in this world and the Hereafter.’ Thus, the choice of this life-companion was not the Prophet’s (PBUH), but Allah’s. Allah alone knew how greatly this six-year-old girl needed to serve in building Islamic society after being educated and trained by His Pure Messenger.

Those who accuse the Prophet (PBUH) of lust-worship in this matter should ask their own consciences: could a man be a lust-worshipper who remained content with one wife from the age of twenty-five to fifty, when she was fifteen years older than him? Who, after his first wife’s death, married a very elderly widow and remained content with her for four or five years? If he had wished to marry in order to satisfy lust, he was so immensely popular in society that whatever beautiful virgin girl he wished to marry, her parents would have been ready to present her to him, considering it an honor. Moreover, apart from one virgin girl, all the women he married were widows past their youth or women abandoned by their husbands. In reality, such critics can conceive only of the satisfaction of sexual desire. Their base minds cannot rise high enough to understand the purpose of the married life of that great man who made certain women his life-companions with a view to serving a tremendously important mission.

This leaves the accusation of oppression. Here too, critics place before themselves only this simple fact: an older man married a nine-year-old girl and left her a widow at eighteen, when she had no possibility of marrying again and had to spend her entire youth as a widow. These people never try, nor do they wish, to understand that when a great work brings benefit to humanity not for a limited period but for all time, and not to one region but to the entire world, the expenditure of the lives and property of millions in that cause is not considered a loss; yet the expenditure of one woman’s youth is called oppression rather than sacrifice. If that youth was sacrificed, it was only in the sense that she was deprived of the joys of married life. They can identify no other harm that this noble woman had to endure. On the contrary, consider the immense service that this great person rendered by spending the rest of her life, free from the troubles and demands of family life, teaching Islam, its commands and laws, morality, and etiquette to men and women. Anyone who has studied the science of Hadith knows how much religious knowledge reached the Muslims through Aishah (RA), and how much knowledge of Islamic jurisprudence they acquired. Compared with her, there were very few men, let alone women, in the time of the Pure Prophet (PBUH) whose scholarly services could be presented. If Aishah (RA) had not married the Prophet (PBUH), and had not had the opportunity to learn from him, it may be imagined that the Muslim community would have been deprived of a vast portion of Islamic knowledge. Two thousand two hundred and ten Hadiths have been narrated from Aishah (RA). She was not merely a narrator of Hadith; she was also a jurist, exegete, mujtahid, and mufti. By unanimous agreement, she was regarded as the greatest female jurist among Muslim women. Leading Companions would consult her concerning legal questions. Even ‘Umar (RA) and ‘Uthman (RA) would seek her advice on various matters of Islamic law. She was among the small number of scholars in Madinah Tayyibah in whom the people had complete confidence. Compared with these countless collective benefits, the small personal loss Aishah (RA) suffered after becoming a widow was, in reality, nothing. And the astonishing thing is that this accusation is raised by Christian thinkers who consider the purposeless lifelong celibacy of monastics praiseworthy, and even essential for those engaged in religious service, without any collective benefit at all.

Those who criticize Aishah’s (RA) union with her husband at the age of nine do not know that Islam is a natural religion. From a natural standpoint, if a girl’s physical development is sufficiently advanced that she is considered to have reached puberty at that age, then union with her husband is entirely lawful and appropriate. Only a law contrary to nature and morality can prescribe one fixed age for marriage for boys and girls. Such restrictions are imposed only on lawful marital relations, not on sexual relations between men and women outside marriage. Nor is it merely that these lawmakers have no objection to fornication before the legal marriage age; in practice, in their societies, nine- and ten-year-old boys and girls engage in sexual activity, and if a girl consequently becomes an unmarried mother, all their sympathy is directed toward her. No objection is raised against the girl for becoming a mother before marriage, nor against the boy who made her a mother before the marriageable age. How can people with such degraded moral values criticize Islam’s law, which states that when boys and girls reach maturity, marriage is permissible, without imposing a fixed age for it? To prescribe a legal age for marriage means that before reaching that age a lawful marriage can never take place, however widespread the unlawful act of fornication may be.

The Journey to Ta’if

After this relevant and necessary discussion arising from the sequence of events, we return to the chronology of events. After being freed from his family concerns, the Messenger of Allah (PBUH), according to the accounts of Ibn Sa‘d and Baladhuri, traveled to Ta’if in Shawwal at the end of the tenth year of Prophethood. It lay fifty miles east of Makkah. The purpose of this journey was that he had become distressed by the persecution and oppression of Quraysh. After witnessing their intense opposition and obstruction, he no longer hoped that these people would even allow him to continue, let alone accept the call to the truth. Therefore, he wished to invite the people of Ta’if to Islam and at least persuade the powerful tribe of Banu Thaqif to give him protection there and assist him in the work of spreading the Islamic message. Ibn Sa‘d, on the authority of Jubayr ibn Mut‘im ibn ‘Adi, says that Zayd ibn Harithah (RA) accompanied the Prophet (PBUH) on this journey. Ibn Qutaybah and Baladhuri say the same. Musa ibn ‘Uqbah and Ibn Ishaq, however, say that he went alone. He made the journey on foot and could obtain no conveyance. Ibn Sa‘d says that he stayed there for ten days, while Hafiz Sakhawi says that he continued meeting the people of Ta’if for twenty days and stayed ten days after meeting ‘Abd Yalil.

The Great Oppression Inflicted on the Prophet (PBUH) by the People of Ta’if

Ibn Ishaq, Waqidi, and others say that at that time the leadership of Ta’if lay with the three sons of ‘Amr ibn ‘Umayr ibn ‘Awf: ‘Abd Yalil, Mas‘ud, and Habib. In the house of one of them lived a Qurayshi woman, Safiyyah bint Ma‘mar al-Jumahi. The Messenger of Allah (PBUH) met them, invited them toward Allah, and said, ‘I have come to you so that you may help me in the cause of Islam and support me against those of my people who oppose me.’ One of them said, ‘If Allah has made you a messenger, I will tear down the covering of the Ka‘bah.’ The second said, ‘Could Allah find no one besides you to make a messenger?’ The third said, ‘I will never speak to you. If you truly are Allah’s Messenger, you are far too exalted for me to answer you; and if you are lying in Allah’s name, you are not worthy of being spoken to.’ Upon hearing this, the Prophet (PBUH) rose. He saw no further hope of good from them. Before departing, he said to them, ‘You have treated me as you have, but at least do this: keep my words secret.’

He said this because he feared that if the news reached Quraysh, they would become even bolder. But they did not keep it secret; instead, they incited their ruffians, hooligans, and slaves against him. They drove him as far as a garden and left him there. The garden belonged to ‘Utbah ibn Rabi‘ah and Shaybah ibn Rabi‘ah.

In Ibn Sa‘d’s account from Waqidi, it is stated that the Prophet (PBUH) went to each of the leaders and nobles of Thaqif, but none paid any attention to his words. Rather, they feared that he might corrupt their young people. Therefore, they said, ‘O Muhammad (PBUH), leave our city. If you have any friend anywhere on earth, go and join him.’ They then incited their vagabonds and slaves against him. They began abusing him and gathering people by shouting. Musa ibn ‘Uqbah says that they deliberately struck his ankles and heels with stones. They stood in rows on both sides of the road, and whenever the Prophet (PBUH) lifted his feet to walk, they pelted him with stones.

Eventually, his shoes filled with blood. Sulayman al-Taymi says that whenever, because of the pain of the blows, he sat down, they would seize him and make him stand so that they could stone him again. When he was forced to resume walking, they would throw stones at him and mock and ridicule him. Citing Waqidi, Ibn Sa‘d says that during this ordeal Zayd ibn Harithah (RA) took the stones upon himself in order to protect the Prophet (PBUH) from them. Eventually, his head was split open.

The Prophet’s (PBUH) Heart-Rending Supplication

At last, when the Prophet (PBUH) left Ta’if and the wicked people who had pursued him turned back, he sat, wounded and bleeding, in the shade of a grapevine beside the wall of the garden of ‘Utbah and Shaybah. Deeply grieved by what had happened, he turned to his Lord in supplication. Its moving words have been quoted by Tabarani in Kitab al-Du‘a and al-Mu‘jam al-Kabir, by Ibn Hisham and Muhammad ibn Ishaq in their accounts of the Sirah, by Tabari in his history, by Ibn al-Qayyim in Zad al-Ma‘ad, and by Hafiz Ibn Kathir in al-Bidayah. They are as follows:

‘O God! To You alone I complain of my weakness, my lack of means, and my insignificance in the eyes of people. To whom are You entrusting me? To a stranger who will treat me harshly, or to an enemy whom You have given power over me? If You are not displeased with me, I do not care about any affliction. But Your protection would be more comforting to me. I seek refuge in the light of Your Essence that illuminates the darkness and sets right the affairs of this world and the Hereafter, lest Your wrath descend upon me or I become deserving of Your punishment. I seek to be content with Your pleasure, and that You be pleased with me. There is no power except through You.’

The Prophet’s (PBUH) Being a Mercy to the Worlds

Bukhari, in Bad’ al-Khalq and Dhikr al-Mala’ikah, Muslim in al-Maghazi, and Nasa’i in Ba‘th, citing a Hadith of Aishah (RA), report that she asked the Prophet (PBUH), ‘Did you ever face any ordeal more difficult than the Battle of Uhud?’ In reply, he mentioned the incident of Ta’if and said, ‘In my grief, wherever I looked I moved in that direction’—that is, I was bewildered about where to go. I did not recover from this state until suddenly I found myself at a place called Qarn al-Tha‘alib. [This place is also called Qarn al-Manazil. It is the miqat of the people of Najd, from which they must enter ihram for visiting the Ka‘bah. From Makkah it is a day and a night’s journey by camel.—Author.] I looked up and saw a cloud shading me. I saw Gabriel (AS) within it. He called me and said, “Allah has heard what your people said to you and how they answered your call. He has sent the angel of the mountains to you. Command him whatever you wish.” Then the angel of the mountains greeted me and said, “O Muhammad! Allah has heard what your people said and how they answered your call. I am the angel of the mountains. Your Lord has sent me to you so that you may command me.”’ These words are found in Muslim’s narration.

In Tabarani it says: ‘Give whatever command you wish.’ Bukhari’s wording is: ‘Then he said, “O Muhammad (PBUH), you may say whatever you wish. If you wish, I will bring the two mountains on either side of Makkah—Abu Qubays and Qu‘ayqi‘an—together and crush them upon them.”’ [The angel asked the Prophet (PBUH) for permission to cover Quraysh with the mountains because the affliction he suffered had resulted from their oppression and hostility. If they had not persecuted him excessively, why would he have needed to go to Ta’if?—Author.] The Prophet (PBUH) replied, ‘No, no. I hope that Allah will bring forth from their descendants people who will worship and obey Allah, the One without partner.’

Adas the Christian Embraces Islam

Ibn Hisham, quoting Ibn Ishaq’s account, says that when the Prophet (peace be upon him), wounded and battered, was sitting in the shade of the grapevines beside the garden wall of Utbah ibn Rabi‘ah and Shaybah ibn Rabi‘ah, these two Quraysh chiefs saw him in that condition and felt reverence for him. It is also mentioned that the woman of Banu Jumah who was staying in the house of a chief of Ta’if met the Prophet (peace be upon him) as well. He said to her, “How have the members of your in-laws’ family treated me?” Utbah and Shaybah summoned one of their Christian slaves and told him, “Place a bunch of grapes in a large dish and ask him to eat.” When he placed the dish before him, the Prophet said “Bismillah” (according to one narration, “Bismillahir-Rahmanir-Rahim”) and put his hand to it. Addas said, “By God, no one in this country says these words.” The Prophet (peace be upon him) asked, “Where are you from, and what is your religion?” He replied, “I am a Christian from Nineveh.” He said, “Are you from the village of the righteous man Yunus ibn Matta?” He replied, “How do you know him?” [Suhayli, quoting al-Taymi, says that after hearing Yunus (peace be upon him) mentioned by the Prophet (peace be upon him), Addas said, “By God, when I left Nineveh, its people did not even know who Matta was! How, then, did he know him, since he was unlettered and was born among an unlettered people?”—Author.] The Prophet (peace be upon him) said, “He is my brother. He was also a prophet, and I too am a prophet.”

As soon as he heard this, Addas leaned toward him and began kissing his head, hands, and feet.

Sulayman al-Taymi says in his book on the Prophet’s life that Addas said, “I testify that you are God’s servant and His Messenger.”

When the two sons of Rabi‘ah saw this sight, one said to the other, “Look, this man has even corrupted your slave.” When Addas returned, they asked him, “What happened to you that you began kissing his head, hands, and feet?” He replied, “My master! There is no one on earth better than him. He has told me something that no one knows except a prophet.” They said, “Addas, do not abandon your religion. Your religion is better than his religion.” (Added by the author.)

The Jinn Listen to the Qur’an

After returning from Ta’if, the Prophet (peace be upon him) stayed for a few days at a place called Nakhlah. He was distressed, wondering how he would return to Makkah. They had learned everything that had happened in Ta’if. The disbelievers would now become even bolder than before. One day during this period, while he was reciting the Qur’an in prayer, a group of jinn happened to pass that way. They listened to the Qur’an and believed. They returned and began conveying Islam among their people. Allah gave His Prophet the good news that although human beings were fleeing from his call, the jinn had been attracted to it and were spreading it among their own kind. [These were verses 29–32 of Surah al-Ahqaf, in which Allah informed the Prophet (peace be upon him) of the effect produced in the jinn when they heard the Qur’an from him—Author.] (Tafhim, vol. 4, al-Ahqaf, Introduction.)

‘Abdullah ibn Mas‘ud, al-Zubayr, ‘Abdullah ibn ‘Abbas, Hasan al-Basri, Sa‘id ibn Jubayr, Zir ibn Hubaysh, Mujahid, ‘Ikrimah, and other eminent scholars have related the arrival of the jinn. They all agree that this encounter with the jinn took place within Nakhlah. Ibn Ishaq, Abu Nu‘aym al-Isfahani, and Waqidi say that it occurred when the Prophet (peace be upon him), disappointed by Ta’if, was returning toward Makkah. He stopped at Nakhlah on the way. There he was reciting the Qur’an during the evening, dawn, or night prayer. At that time a group of jinn passed by and stayed to listen to his recitation. All accounts also agree that on this occasion the jinn did not come before the Prophet (peace be upon him), nor did he perceive their arrival. Rather, Allah later informed him through revelation of their arrival and of their listening to the Qur’an.

The place where this event occurred was either ‘Aza’imah or al-Sayl al-Kabir, because both places are situated in the valley of Nakhlah. Both had water and lush green vegetation. If travelers arriving from Ta’if had to make camp somewhere in the valley, they could stay at either of these two places. (Tafhim, vol. 4, al-Ahqaf, note 33.)

The surah of the Qur’an that the jinn heard from the Prophet’s (peace be upon him) lips on this occasion was Surah al-Rahman. Al-Bazzar, Ibn Jarir, and Ibn ‘Abdullah ibn ‘Umar (may Allah be pleased with him) quote the following report: Once the Prophet (peace be upon him) himself recited Surah al-Rahman, or it was recited before him, and then he asked the people, “Why do I not receive from you as fine a response as the jinn gave to their Lord?” The people asked, “What was that response?” He said, “When I recited Allah’s words,”

******************************************************, the jinn responded—

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(We do not deny any of our Lord’s blessings.) A similar report is narrated by Tirmidhi, Hakim, and Hafiz Abu Bakr al-Bazzar from Jabir ibn ‘Abdullah (may Allah be pleased with him). Their narration says that when the people remained silent after hearing Surah al-Rahman, the Prophet (peace be upon him) said, “I recited this surah to the jinn on the night when they gathered to listen to the Qur’an. They gave a better response to it than you did.” When I reached the words, “O company of jinn and mankind! Which of your Lord’s blessings will you both deny?” they would respond—

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—O our Lord, we deny none of Your blessings. Therefore, all praise is Yours.

Although other reports state that the Prophet (peace be upon him) did not know at that time that the jinn were listening to the Qur’an from his lips, Allah (Surah al-Ahqaf, verses 29–32) informed him that they were listening to his recitation. Nevertheless, it would not be unreasonable to suppose that just as Allah informed the Prophet (peace be upon him) that the jinn had listened to the Qur’an, He likewise informed him of the response they had given while listening to Surah al-Rahman.

How the Prophet (peace be upon him) Entered Makkah after His Return

Ibn Sa‘d, quoting Waqidi’s account, says that when he intended to travel from Nakhlah to Makkah, Zayd ibn Harithah (may Allah be pleased with him) said, “How will you enter it, since they have driven you out?” The Prophet (peace be upon him) said, “O Zayd! Allah will provide a way out of the condition you see. He is the supporter and helper of His religion, and He grants victory to His Prophet.” Waqidi abridged what followed, but Ibn Ishaq gives a detailed account. He says that upon reaching Hira, the Prophet sent ‘Abdullah ibn al-Urayqit [This man was a polytheist, but the Prophet (peace be upon him) and Abu Bakr (may Allah be pleased with him) considered him trustworthy. For this reason, during the extremely dangerous circumstances of the migration to Madinah, the Prophet (peace be upon him) took him along to guide them. He carried out this service with complete trustworthiness, although he could have informed the Quraysh and earned a substantial reward—Author.] to Akhnas ibn Shurayq, asking him to grant him protection. He replied, “I am bound by a pact of friendship.” [This man actually belonged to Banu Thaqif, but in Makkah he had friendly relations with Banu Zuhrah, the Prophet’s (peace be upon him) maternal relatives. Because of his abilities, he attained the status of a chief among Banu Zuhrah—Author.] A person bound by a pact could not grant protection against Quraysh’s original clans. The Prophet (peace be upon him) then sent Ibn al-Urayqit to Suhayl ibn ‘Amr, who said, “Banu ‘Amir ibn Lu’ayy cannot grant protection against Banu Ka‘b.” Then the Prophet (peace be upon him) sent him to Mut‘im ibn ‘Adi, who belonged to Banu Nawfal, a branch of Banu ‘Abd Manaf. Al-Urayqit went to him and said, “Muhammad (peace be upon him) asks whether you are prepared to grant him protection so that he may convey his Lord’s message.” He replied, “Very well; tell him to come to Makkah.” The Prophet (peace be upon him) therefore entered the city and spent the night in his own house. In the morning, Mut‘im and six or seven of his sons, armed, accompanied the Prophet (peace be upon him) to the Sacred Mosque and said, “Perform tawaf.” They all stood guard over him during the circumambulation. Abu Sufyan (according to al-Tabarani, Abu Jahl) asked, “Are you granting him protection, or have you become his followers?” Mut‘im replied, “No, we are merely granting him protection.” He said, “Your protection cannot be violated. Whoever you have protected, we too have protected.” (Added by the author.)

It was this favor of Mut‘im ibn ‘Adi that led the Prophet (peace be upon him) to say regarding the prisoners of the Battle of Badr,

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That is, if Mut‘im ibn ‘Adi were alive and spoke to me about these despicable men, I would release them for his sake. (Tafhim, vol. 5, Surah Muhammad, Introduction.)

Chapter Eleven

The Essence of the Isra and Mi‘raj

Before describing the history of the final three years of the Makkan life of the Prophet Mustafa (peace be upon him), I consider it appropriate to present a detailed account of the most important event of that period. It appeared as a brilliant crown adorning the life and character of the Holy Prophet—a crown that has illuminated the life of no other person in human history, including the prophets. This was the event of the Isra and Mi‘raj. Isra means taking the Prophet by night from al-Masjid al-Haram to al-Masjid al-Aqsa (Bayt al-Maqdis). This is stated at the beginning of Surah Bani Isra’il in the Qur’an. Mi‘raj means the Holy Prophet’s (peace be upon him) ascent from Bayt al-Maqdis to Sidrat al-Muntaha. Its full account is found in the hadith. It has occasionally been said that the Isra and Mi‘raj occurred at separate times. However, the majority of the scholars of the ummah, jurists, hadith scholars, and theologians agree that both events occurred at the same time. On the same night, the Prophet Mustafa was taken bodily—that is, with body and soul, while awake—from al-Masjid al-Haram to Bayt al-Maqdis. That very night he crossed the highest levels of the celestial realm and reached the presence of the Lord of Majesty. Before dawn, he returned to Makkah.

The Date of the Mi‘raj

There is disagreement about when this event occurred. Ibn Sa‘d, quoting Waqidi’s account, says that it occurred on the seventeenth of Ramadan, twelve years after the beginning of prophethood—that is, eighteen months before the Hijrah. [Here it is necessary to clarify that the chronology we establish for the post-prophethood period before the Hijrah to Madinah is based on a hadith narrated from ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) in Bukhari and Muslim. He says that when revelation descended upon the Prophet (peace be upon him), he was forty years old. He then spent thirteen years in Makkah and ten years in Madinah. On the basis of this report, we hold that the Hijrah occurred after thirteen years of prophethood—Author.] In another chain, Ibn Sa‘d himself mentions this event as having occurred on the seventeenth of Rabi‘ al-Awwal, thirteen years after the beginning of prophethood—that is, one year before the Hijrah. Bayhaqi, quoting Musa ibn ‘Uqbah, who quoted Imam al-Zuhri, gives this same date for the Mi‘raj. The account of ‘Urwah ibn al-Zubayr is also the same. Ibn Lahi‘ah quotes it from Abu al-Aswad. On this basis, Imam Nawawi called this the correct date of the Mi‘raj. Ibn Hazm claimed that there was consensus on it, although that is not correct. Two statements are reported from Isma‘il al-Suddi. In the account quoted by Tabari and Bayhaqi, the Mi‘raj is placed one year and five months before the Hijrah, in Shawwal of the twelfth year of prophethood. According to Hashim’s account, it occurred one year and four months before the Hijrah, and on that basis it is assigned to Dhu al-Qa‘dah. Ibn ‘Abd al-Barr and Qutaybah say that it occurred one year and eight months before the Hijrah, in Rajab of the twelfth year of prophethood. Ibn Faris places it one year and three months before the Hijrah; Ibn al-Jawzi, eight months before; and Abu al-Rabi‘ ibn Malik, six months before. There is also a view that it occurred eleven months before the Hijrah. Ibn al-Munir preferred this view in his commentary on the Sirah of Ibn ‘Abd al-Barr. Ibrahim ibn Ishaq al-Harbi stated with certainty that this was the correct date of the Mi‘raj. However, it became widely accepted that the Mi‘raj occurred on the twenty-seventh of Rajab. Allamah Zurqani says that when there is insufficient evidence to prefer one opinion over another, it is best to accept the widely held view.[]

Historical Background:

This event occurred at a stage in the Islamic movement when nearly twelve years had passed since the Prophet (peace be upon him) raised the call of monotheism. The opponents had made every effort to block his path. Despite their resistance, however, the Prophet’s call reached every home in Arabia. There was no tribe in Arabia from which at least two or four people had not been influenced by his call. In Makkah itself, a small but devoted group had formed whose members were prepared to risk their lives for the success of this call to the truth. In Madinah, large numbers from the two powerful tribes of Aws and Khazraj had become supporters and helpers of the Prophet. The time was drawing near when the opportunity would arise to gather in one place the Muslims who had migrated from Makkah to Madinah and scattered in various places, and to establish a state on the basis of the ideals and principles of Islam. It was in such circumstances that the Mi‘raj occurred. After returning from the Mi‘raj, the Prophet (peace be upon him) conveyed to the people the message incorporated in Surah Bani Isra’il.

A Brief Account of the Event

The first verse of Surah Bani Isra’il merely states that the Prophet (peace be upon him) was taken from al-Masjid al-Haram (the House of Allah) to al-Masjid al-Aqsa (Bayt al-Maqdis). It states that the purpose was for Allah to show His servant some of His signs. Nothing more detailed about it is stated in the Qur’an. However, the hadith and books of the Prophet’s life contain detailed accounts of this event transmitted from many Companions—up to twenty-five in number, and, after research and investigation, as many as forty-five. The most detailed accounts among them are narrated from Anas ibn Malik, Abu Hurayrah, Abu Sa‘id al-Khudri, Malik, Malik ibn Sa‘sa‘ah, Abu Dharr al-Ghifari, Shaddad ibn Aws, ‘Abdullah ibn ‘Abbas, ‘Abdullah ibn Mas‘ud, and Umm Hani (may Allah be pleased with them).

The brief summary of the detailed account found in the hadith is that at night Jibril (peace be upon him) awakened the Prophet (peace be upon him) and took him from al-Masjid al-Haram to al-Masjid al-Aqsa riding on al-Buraq. There, in Bayt al-Maqdis, the Prophet (peace be upon him) performed prayer with the prophets, peace be upon them all. Jibril (peace be upon him) then took him upward into the celestial realm. He met different prophets in the various heavens. Finally, after reaching an exceedingly high station, he appeared before his Lord. During this audience, in addition to other important guidance, the five daily prayers were made obligatory for him. He then returned to Bayt al-Maqdis and from there came back to al-Masjid al-Haram. Many hadith indicate that Paradise and Hell were also shown to him. Furthermore, reliable reports state that when he mentioned this event to the people the next day, the disbelievers of Makkah mocked and ridiculed it intensely, and the faith of some Muslims became shaken.

This additional account in the hadith does not contradict the Qur’an; rather, it adds further details to the Qur’anic account. It is clear that the additional narration cannot be rejected as contrary to the Qur’an.

Was the Mi‘raj Bodily or Spiritual?

What was the nature of this journey of the Mi‘raj? Did it occur in a dream or while awake? Did the Prophet (peace be upon him) himself travel, or did he remain where he was and have these things shown to him spiritually? The answers to all these questions are found in the very words of the Qur’an.

The beginning of the account from *********************************** itself indicates that this was a great, extraordinary miracle that occurred through Allah’s infinite power and might. It is true that seeing something in a dream, or seeing it through unveiling, does not possess such significance as to require this introduction in order to describe it. The One who is above all shortcomings and incapacity merely showed His servant these things in a dream or through unveiling. Moreover, the words, “He took His servant by night,” clearly indicate a bodily journey. The words “took” cannot suitably refer to a journey in a dream or to a journey experienced through unveiling. Therefore, we have no alternative but to accept that this was not merely a spiritual observation; rather, it was a bodily journey and a visual observation that Allah showed to the Prophet (peace be upon him).

If, by Allah’s power, it was possible to travel from Makkah to Bayt al-Maqdis and back in one night without an aircraft, why should the other details narrated in the hadith be rejected as impossible? The debate over possibility and impossibility can arise only when the question concerns an act performed by a created being through its own power. But when it is said that God performed a certain act, only one who does not believe in God’s omnipotence can raise the question of its possibility. Allah can take whomever He wills, in an instant, to a place that even the fastest object in the material universe—the speed of light—would require billions of light-years to reach. The limitations of time and space were created for created beings, not for the Creator of the universe.

Objections and Complaints of Those Who Reject Hadith

Various objections and complaints have been raised by those who reject hadith concerning the detailed account of the Mi‘raj journey narrated in the hadith. Among them, however, only two deserve any serious consideration.

First, this would make it necessary to believe that Allah is located in some particular place. Otherwise, why would His servant need to be taken on a journey to a specific place in order to appear before Him?

Second, how could the Prophet, peace and blessings be upon him, be shown Hell and Paradise, and scenes of some people undergoing punishment, when the final judgment concerning the servants had not yet been made? How can it be that the judgment of punishment or reward is supposed to take place only after the Resurrection, yet some people were punished beforehand?

In reality, these two objections are the result of flawed thinking. The first objection is mistaken because the Creator is unquestionably possessed of infinite power in His own essence. But in dealing with creation, He adopts limited means—not because of any weakness in Himself, but because of the weakness of creation. For example, when He speaks to creation, He uses the limited mode of speech that a human being can hear and understand. In fact, Allah’s speech possesses its own sovereign status. Likewise, when He wishes to show His servant the great and magnificent signs of His dominion, He takes him there and shows him each thing in the manner in which God sees it. Allah does not need to go anywhere in order to observe anything, but the servant does. The same applies to appearing before the Creator. The Creator Himself is not located in any place. But the servant needs a place in order to meet Him, a place in which Allah’s manifestation is concentrated for him. Otherwise, a servant of limited power could not meet Him in His sovereign majesty.

Now as for the second objection: it is mistaken because during the Mi‘raj the Prophet was shown many things, some of which were presented in symbolic form. For example, the illustration of a matter that creates turmoil was that of a large, stout bull emerging through a small crack or opening and then being unable to return through it. The illustration of adulterers was that they had fresh, fine meat before them, yet left it and ate rotten meat. In this way, the punishment for evil deeds shown to him was an advance, symbolic observation of the punishment of the Hereafter.

The essential point that should be understood about the Mi‘raj is that Allah enabled each of the prophets, peace be upon them all, to observe the administration of the heavens and the earth according to his rank. The material veil was lifted, and they were shown with their own eyes those realities that they had been commanded to invite people to believe in without seeing, so that their status would be distinct from that of a philosopher. Whatever a philosopher says, he says on the basis of conjecture and speculation. If he is aware of this fact about himself, he will never testify to the truth of any of his opinions. But whatever the prophets say, they say on the basis of direct evidence and observation. They can testify before creation, “We know all this, and these are realities that we have seen with our own eyes.” (Tafhim al-Qur’an, Bani Isra’il, Introduction and note 1.)

An Examination of the Arguments of Those Who Call the Mi‘raj a Dream

Two arguments have been presented for calling this event a dream. The first is that the word ru’ya ******** is used for it in verse 60 of Surah Bani Isra’il. The second is that the following statement of ‘A’ishah (may Allah be pleased with her) is reported in the hadith:

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The blessed body of the Prophet (peace be upon him) did not move from its place; rather, his spirit was taken.

The Qur’an itself refutes the first of these two arguments. Consider the complete sentence in which the word ******** is used in reference to the Mi‘raj.

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And We made the ru’ya that We showed you a trial for mankind.

If the word ***** in this sentence is taken to mean a dream, then how could it have been a trial for mankind? In a dream, a person may see all sorts of things. If the Messenger of Allah (peace be upon him) had said before the people, “Last night I dreamed that I went from Makkah to Bayt al-Maqdis,” no Muslim would have fallen into apostasy as a result, and no disbeliever would have mocked it. Nor would anyone have asked, “Prove that your journey was real.” It could have been a trial only if the Prophet (peace be upon him) told the people that this event had occurred while he was awake and also said that his journey was not spiritual but bodily.

Moreover, it is not correct to claim that in Arabic the word ******* is used only for a dream. In fact, in Arabic dictionaries, ***** and ***** have the same meaning, and one is used in place of the other. For example, ********* and ********. ‘Abdullah ibn ‘Abbas (may Allah be pleased with him), who was regarded as an authority in the Arabic language, said while explaining this verse of the Qur’an:

*********************************************

—This was a physical vision shown to the Prophet (peace be upon him) that night when he was taken to Bayt al-Maqdis. In the report quoted by Sa’id ibn Mansur from the statement of Ibn Abbas (may Allah be pleased with him), this additional phrase occurs: it was not a dream-like vision (ru’ya).

In another chain of transmission, Ibn Mansur has quoted this statement of Ibn Abbas (may Allah be pleased with him):

***************************************

This refers to the observation that the Prophet was enabled to make on the way to Bayt al-Maqdis.

As for the statement of Aisha (may Allah be pleased with her), its chain of transmission is extremely weak. Muhammad ibn Ishaq has transmitted it in these words: Some people of the clan of Abu Bakr told someone that Aisha (may Allah be pleased with her) used to say this. How can it be established through such an unidentified chain that the statement attributed to Aisha (may Allah be pleased with her) was actually hers? Moreover, in contrast to this weak report, the reliable books of Hadith record, through numerous sound chains, the account of the journey of Isra and Mi’raj narrated by the Prophet himself (peace be upon him). These reports have been transmitted from Anas (may Allah be pleased with him), Malik ibn Sa’sa’ah (may Allah be pleased with him), Abu Hurairah (may Allah be pleased with him), Abu Sa’id al-Khudri (may Allah be pleased with him), Abu Dharr al-Ghifari (may Allah be pleased with him), Shaddad ibn Aws (may Allah be pleased with him), and other noble Companions. How can all this be rejected? And how can the statement of Aisha (may Allah be pleased with her) be explained which al-Bayhaqi transmitted with a complete connected chain: At dawn after the night of Isra, the Prophet (peace be upon him) was relating the night’s events to the people, and many of those who had affirmed the Prophethood of the Prophet after embracing faith became apostates. Then they went to Abu Bakr (may Allah be pleased with him) with this report and kept saying, ‘Go and find out about your friend. He says that last night he was taken to Bayt al-Maqdis.’

Abu Bakr said, ‘Did he really say that?’ They replied, ‘Yes.’ Abu Bakr (may Allah be pleased with him) said, ‘If he said so, then he certainly spoke the truth.’ They said, ‘Do you believe that he went to Bayt al-Maqdis in a single night and returned before dawn?’ Abu Bakr (may Allah be pleased with him) said, ‘I accept as true the reports of the heavens that he brings me morning and evening; why should I not accept this?’

Can anyone accept that the statement attributed to Aisha (may Allah be pleased with her) through an unidentified chain—that the Prophet’s body remained in its place and only his spirit was taken—was actually a statement of Aisha (may Allah be pleased with her)? (Addition by the author.)

The Real Significance of Mi’raj

The event of Mi’raj was one of the greatest events in human history, altering the course of time and leaving a lasting mark on history. The real importance of Mi’raj does not lie in how it occurred; rather, its purpose and results are what truly matter.

The essential point is that the earth on which we live is merely a tiny province of Allah Almighty’s vast and immense kingdom. Any prophet sent by God to this province held a position somewhat like that of a governor or viceroy whom worldly governments send to their dependent territories. In one respect, however, there is a vast difference between the two. The governors and viceroys appointed by worldly governments or rulers are appointed only to administer a country. The governors and viceroys of the Sovereign of the universe, on the other hand, are appointed to teach people the principles of true civilization, purity of character, and true knowledge and action—principles that stand like a beacon on the highway of human life and continue to show the straight path for centuries. Even so, a similarity can be seen between them. The states of this world entrust the office of governor to those who are trustworthy. When they appoint them to this office, they explain to them how the internal administration of the state functions and on what policy it operates. They also disclose to them secret information that is not made available to ordinary subjects. The same applies to God’s kingdom. There too, the responsibility of prophethood is assigned only to those who are most faithful and trustworthy. Then, when they are appointed to this office, Allah Himself enables them to observe the internal administration of His entire kingdom. He discloses to them secrets and information about the created world that are not disclosed to ordinary people. For example, He enabled Abraham (peace be upon him) to observe the administration of the heavens and the earth (Surah al-An’am, verse 75). He also showed him how God gives life to the dead (Surah al-Baqarah, verse 260). Moses (peace be upon him) was shown the manifestation of Allah on Mount Tur (Surah al-A’raf, verse 143). He was made to travel for a time with a distinguished servant so that he could see and understand how, by Allah’s will, the affairs of the world are conducted (Surah al-Kahf, verses 60–82). The Prophet Muhammad (peace be upon him) gained experiences of this kind. At times he openly saw in the higher realm the angel who was close to God (Surah al-Takwir, verse 23). At other times that angel came so close to him that the distance between them was two bow-lengths, or even less (Surah al-Najm, verses 6–9). At yet other times he saw that angel at Sidrat al-Muntaha, the farthest boundary of the material world, and there he witnessed God’s immense and magnificent signs (Surah al-Najm, verses 13–18). But Mi’raj was not limited merely to an examination or observation; rather, it was something of a higher rank. Imagine an example somewhat like this: a ruler possessing the highest authority summons a subordinate governor directly to the capital for an important matter, entrusts him with a special task, and gives him the policy instructions necessary for it. In the same way, the Messenger of Allah (peace be upon him) was summoned to Allah’s presence. For a turning point in the Islamic movement was imminent. In these circumstances, it was intended that he be given special guidance. (Radio address, 20 August 1941, abridged.)

The Account of the Journey of Mi’raj

We shall first present a brief summary of those Hadiths in which the extraordinary account of the journey of Mi’raj has been related. Then we shall explain what message the Messenger of Allah (peace be upon him) gave the people of the world after returning from Mi’raj.

About twelve years had passed since the Messenger of Allah (peace be upon him) received prophethood. He was fifty-two years old. He was lying in the Haram of the Ka’bah. Suddenly the angel Gabriel came and awakened him. In a state half asleep and half awake, he lifted him and took him near Zamzam. He split open his chest, washed it with the water of Zamzam, and then filled it with forbearance, wisdom, faith, and certainty. [Reports of Abu Hurairah (may Allah be pleased with him) and Malik ibn Sa’sa’ah (may Allah be pleased with him) in Bukhari, Muslim, Musnad Ahmad, Ibn Jarir, al-Bayhaqi, Hafiz Ibn Abi Hatim, al-Tabarani, al-Bazzar, and others. Some other reports state that the Isra began from the house of Umm Hani (may Allah be pleased with her), the Prophet’s cousin, daughter of Abu Talib. He had prayed the Isha prayer there and fallen asleep. Ibn Jarir, Abu Ya’la, and al-Tabarani have related this incident from Umm Hani herself, while al-Bayhaqi has related it from Ali ibn Abi Talib (may Allah be pleased with him), Abdullah ibn Mas’ud (may Allah be pleased with him), and Abdullah ibn Abbas (may Allah be pleased with him). In Ibn Sa’d’s Tabaqat, there is a report from al-Waqidi that the Isra began at Shi’b Abi Talib. It is narrated from Abu Dharr (may Allah be pleased with him) in Bukhari and Muslim, and from Ubayy ibn Ka’b (may Allah be pleased with him) in Musnad Ahmad, that Gabriel (peace be upon him) entered the house by breaking through the roof and took the Prophet. In reality, there is no contradiction among these reports. Umm Hani’s house was in Shi’b Abi Talib. Gabriel descended into the house through its roof and took the Prophet to the Sacred Mosque while he was asleep. What occurred afterward, while he was half asleep and half awake, has been mentioned above.—The author.]

Then Gabriel (peace be upon him) brought an animal for him to ride. It was white, somewhat larger than a donkey and smaller than a mule. It moved with the speed of lightning, and each of its steps reached as far as the eye could see. For this reason it was called al-Buraq. [All the reports in the Hadith concerning the qualities of Buraq are unanimously accepted.—The author.] Earlier prophets also used such a mount on journeys of this kind. [Ibn Jarir, al-Bayhaqi in his Dala’il, Ibn Abi Hatim, Ibn Ishaq, Ibn Marduyah, al-Nasa’i, Maghazi Ibn ‘A’id, and al-Suhayli have written in Rawd al-Unuf that Abraham (peace be upon him) rode Buraq to Makkah with Hajar and her nursing child Ishmael (peace be upon him). However, he has not stated the source of this report.—The author.] When the Holy Prophet (peace be upon him) was about to mount it, it shied. Gabriel (peace be upon him) gently struck it and said, ‘Look what you are doing! Until today, no person more distinguished than Muhammad (peace be upon him) has ridden you.’ At these words, sweat poured from its body out of embarrassment. [Musnad Ahmad, Tirmidhi, Ibn Hibban, Ibn Jarir, Ibn Ishaq, and Ibn Sa’d.—The author.]

Then the Holy Prophet mounted it, and Gabriel traveled with him. [The reports cited by Ibn Jarir, al-Bayhaqi, al-Nasa’i, Ibn Hashim, Ibn Abi Hatim, al-Tabarani, al-Bazzar, and Ibn Sa’d state that Gabriel (peace be upon him) remained with the Prophet throughout this journey. In al-Tabarani, in a report from Abd al-Rahman ibn Abi Layla, it is stated that Gabriel (peace be upon him) seated the Prophet (peace be upon him) in front of him on Buraq. Abu Ya’la and Ibn Hibban quote a report from Abdullah ibn Mas’ud (may Allah be pleased with him) that Gabriel (peace be upon him) sat in front and the Prophet (peace be upon him) behind him. Tirmidhi, al-Nasa’i, and Musnad Ahmad contain a report from Hudhayfah (may Allah be pleased with him) stating that the Prophet (peace be upon him) and Gabriel (peace be upon him) both rode Buraq, but it does not say who was in front and who was behind.—The author.] The first stopping place was Madinah, where the Prophet (peace be upon him) dismounted and prayed. Gabriel (peace be upon him) said, ‘You will migrate here.’ The second stopping place was Mount Sinai, where Allah spoke with Moses (peace be upon him). The third was Bayt Lahm, where Jesus (peace be upon him) was born. The fourth was Bayt al-Maqdis, where the journey of Buraq ended. [The report of Anas ibn Malik (may Allah be pleased with him) in al-Nasa’i and that of Shaddad ibn Aws (may Allah be pleased with him) in al-Bayhaqi differ somewhat. Instead of Mount Sinai, they mention praying near the tree in Midian beneath which Moses (peace be upon him) sat after watering the animals of two women.—The author.]

Various Misguided and Misguiding Forces

At one point on this journey, someone shouted, ‘Come this way.’ The Prophet (peace be upon him) paid no attention to that direction. Gabriel (peace be upon him) said, ‘This is calling toward Judaism.’ A voice then came from another direction: ‘Come this way.’ The Prophet (peace be upon him) did not look that way either. Gabriel (peace be upon him) said, ‘This is the caller toward Christianity.’ Then an extravagantly adorned and splendidly dressed woman appeared. She too called the Prophet toward her. He turned away from her as well. Gabriel (peace be upon him) said, ‘This is the world.’ Then an old woman came before them. Gabriel (peace be upon him) said, ‘Estimate the remaining age of the world from the remaining age of this old woman.’ Then they met another person who tried to attract the Prophet toward himself. But he left him too and proceeded onward. Gabriel (peace be upon him) said, ‘This was Satan, who wanted to turn you away from the path.’ [Various parts of these events are included in different books of Hadith and Sirah: al-Bayhaqi (Dala’il), al-Tabarani (al-Awsat), Ibn Jarir, Ibn Hatim, Ibn Ishaq, and Ibn Marduyah.—The author.]

Prayer at Bayt al-Maqdis

After reaching Bayt al-Maqdis, the Prophet (peace be upon him) dismounted from Buraq. Buraq was tied there, at the place where the other prophets used to tie it. [Musnad Ahmad, Muslim, Ibn Jarir, al-Bayhaqi, Ibn Abi Hatim, Ibn Ishaq, Ibn Sa’d, and Ibn Marduyah. Some other reports also state that Gabriel (peace be upon him) pierced a stone with the touch of his finger and tied Buraq to that hole (Tirmidhi, Hatim, and Ibn Abi Hatim).] When he entered the Temple of Solomon (although it had been destroyed by that time, its site still existed and the Caesar Justinian had built a church there), he saw all the prophets who had been born into the world from the beginning of human existence until then. As soon as he arrived, the rows for prayer were formed, and everyone waited to see who would lead the prayer. Gabriel (peace be upon him) took him by the hand and brought him forward, and all of them prayed behind him. [Ibn Jarir, al-Bayhaqi, al-Tabarani, al-Nasa’i, Ibn Abi Hatim, Musnad Ahmad, and Ibn Sa’d.]

Then three vessels were placed before him: one containing water, the second milk, and the third wine. He took the vessel of milk and drank it. Gabriel (peace be upon him) congratulated him and said, ‘You have chosen the natural way.’ [This is the account quoted above from Suhayb by al-Tabarani, from Anas and Abu Hurairah by Ibn Jarir, and from various scholars by Ibn Ishaq. However, there is considerable disagreement among the reports on this matter. The reports quoted by Ibn Jarir, al-Bayhaqi, and Ibn Abi Hatim from Abu Sa’id al-Khudri (may Allah be pleased with him) mention two cups, one containing water and the other wine. The report of Anas (may Allah be pleased with him) in Musnad Ahmad and Muslim, that of Abu Hurairah in Bukhari, and that of Sa’id ibn al-Musayyab (may Allah be pleased with him) in al-Bayhaqi mention two vessels, one containing milk and the other wine. The reports of Shaddad ibn Aws in al-Bayhaqi, Ibn Hatim, al-Bazzar, and al-Tabarani also mention two vessels, but one contained milk and the other honey. On the other hand, the reports of Malik ibn Sa’sa’ah (may Allah be pleased with him) in Musnad Ahmad, Bukhari, and Muslim state that near Sidrat al-Muntaha or Bayt al-Ma’mur, three vessels were presented before the Prophet (peace be upon him): one containing wine, the second milk, and the third honey. All the reports agree, however, that the Prophet (peace be upon him) chose the vessel of milk.—The author.]

Then a ladder was brought before him. With its help, Gabriel (peace be upon him) took him upward toward the heavens. In Arabic, a ladder is called mi’raj. Accordingly, this entire event came to be called Mi’raj. [Ibn Jarir, al-Bayhaqi, Ibn Abi Hatim, Ibn Ishaq, and Ibn Marduyah have transmitted this from Abu Sa’id al-Khudri (may Allah be pleased with him). But Ibn Hatim quotes a report from Anas (may Allah be pleased with him) that Gabriel (peace be upon him) ascended toward the heavens holding the Prophet (peace be upon him) by the hand.—The author.]

In the First Heaven

When they ascended to the first heaven, its gate was closed.

The angel guarding the gate asked, ‘Who has come?’

Gabriel (peace be upon him) gave his name.

The angel said, ‘Who is with you?’

Gabriel: Muhammad (peace be upon him).

The angel: Has he been summoned?

Gabriel: Yes.

Then the gate opened, and the Prophet (peace be upon him) was warmly welcomed. [It is unanimously agreed concerning Mi’raj that at the time of entering each heaven, Gabriel (peace be upon him) was questioned in this manner. Once it had been confirmed that the arriving person was Gabriel (peace be upon him), that Muhammad (peace be upon him) was with him, and that he had been summoned, the gate was opened and the Prophet was welcomed.—The author.] Here the Holy Prophet (peace be upon him) was introduced to those great personalities among the angels and human souls who were residing at this level. Among them was a distinguished elder who was a complete model of the human form. There was no defect or incompleteness in his face or bodily structure. Gabriel (peace be upon him) said, ‘This is Adam (peace be upon him), your forefather.’

There were many people to the right and left of this venerable man. When he looked to the right, he rejoiced; when he looked to the left, he wept. He was asked, ‘What is the matter?’

It was said, ‘These are the descendants of Adam.’ Adam rejoiced when he saw his righteous descendants and wept when he saw the wicked. [Bukhari, Muslim, and Musnad Ahmad—the report of Malik ibn Sa’sa’ah; Bukhari and Muslim—the report of Abu Dharr (may Allah be pleased with him); Ibn Jarir, al-Bayhaqi, Ibn Abi Hatim, Ibn Marduyah, and Ibn Ishaq—the report of Abu Sa’id al-Khudri (may Allah be pleased with him); Ibn Jarir, al-Bayhaqi, Hafiz Ibn Abi Hatim, al-Tabarani, and al-Bazzar—the report of Abu Hurairah (may Allah be pleased with him); and Abdullah ibn Ahmad Hanbal in Zawa’id, Musnad Ubayy ibn Ka’b—the report of Ubayy ibn Ka’b (may Allah be pleased with him).—The author.]

Then the Prophet (peace be upon him) was given the opportunity to make detailed observations. At one place he saw some people harvesting crops; the more they harvested, the more the crops increased. He asked, ‘Who are these?’ It was said, ‘These are those who strive in the way of God.’

Then some people were seen whose heads were being crushed with stones. He asked, ‘Who are these?’ It was said, ‘These are those whose reluctance and displeasure kept them from rising for prayer.’

He saw some people whose clothes were patched front and back, and who were eating grass like animals. He asked, ‘Who are these?’ It was said, ‘These are those who gave nothing from their wealth in zakat or charity.’

Then a man was seen gathering wood and trying to lift his load. Whenever he could not lift it, he added more wood to it. He was asked, ‘Who is this?’ It was said, ‘This is a person who had such a heavy burden of responsibilities upon him that he could not bear it. Instead of reducing it, however, he kept placing still more responsibilities upon his shoulders.’

Then some people were seen whose tongues and lips were being cut with scissors. He asked, ‘Who are these?’ It was said, ‘These are people who spoke irresponsibly, said whatever came to their mouths, and created discord in society.’

Then, at one place, a stone was seen with a small crack in it. A thick, stout bull emerged from the crack. It then tried to re-enter it but could not. He asked, ‘What is the matter?’ It was said, ‘This is the example of a person who makes a seditious statement irresponsibly, then feels ashamed and wants to retract it, but cannot.’

At one place, some people were seen cutting pieces from their own flesh and eating them. He asked, ‘Who are these?’ It was said, ‘These are those who falsely accused and reviled others.’

Near them were some people whose fingernails were made of copper. With them they were scratching their faces and chests. When he asked who they were, it was said, ‘These are those who publicized people’s misdeeds in their absence and injured their honor.’

Some people were seen whose lips resembled the lips of camels, and who were eating fire. He asked, ‘Who are these?’ It was said, ‘These are those who consumed the property of orphans.’

Some people were seen whose bellies were extraordinarily large and filled with poisonous snakes. People trampled them and walked over them, but they could not move from their places. When he asked who they were, it was said, ‘They were usurers.’

Then some people were seen with fresh, fine meat placed before them on one side, and rotten meat on the other, from which a foul smell spread. They left the good meat and ate the rotten meat. It was said, ‘These were people who, despite having lawful wives, unlawfully satisfied their sexual desires.’

Then some women were seen hanging by their breasts. When asked about them, it was said, ‘These were women who attributed to their husbands children who were not their husbands’ offspring.’ [There is disagreement over whether these observations took place on the way to Bayt al-Maqdis or in the first heaven. Moreover, all these observations are not mentioned together in every report; rather, different observations are related in different Hadiths. Here we have brought all the references together in one place: Musnad Ahmad, Ibn Majah, Ibn Jarir, al-Bayhaqi, Ibn Hashim, Ibn Abi Hatim, al-Tabarani, and al-Bazzar—the report of Abu Hurairah (may Allah be pleased with him); Ibn Jarir, Ibn Abi Hatim, Ibn Ishaq, and Ibn Marduyah—the report of Abu Sa’id al-Khudri (may Allah be pleased with him); Musnad Ahmad and Abu Dawud—the report of Anas ibn Malik (may Allah be pleased with him).—The author.]

During these observations, the Prophet (peace be upon him) met an angel who received him with an extremely stern disposition. The Prophet (peace be upon him) asked Gabriel (peace be upon him), ‘All the angels I have met so far received me cheerfully and with smiling faces. Why is this one so grim?’ Gabriel (peace be upon him) said, ‘He has no dealings with cheerfulness. He is the keeper of Hell.’ On hearing this, the Prophet (peace be upon him) expressed a desire to see Hell. Immediately, the veil was lifted from his view, and Hell appeared in its terrifying form. [Sirat Ibn Hisham—citing Ibn Ishaq and Ibn Abi Hatim; report of Anas ibn Malik (may Allah be pleased with him).—The author.]

In the Later Heavens

After passing through these levels, the Holy Prophet (peace be upon him) reached the second heaven. Among the distinguished people there were two young men of exceptional distinction. It became known that they were John (Yahya, peace be upon him) and Jesus (Isa, peace be upon him).

In the third heaven, a venerable man was introduced whose beauty, compared with that of ordinary people, was like the full moon among the stars. It became known that he was Joseph (Yusuf, peace be upon him).

In the fourth heaven, Idris (peace be upon him); in the fifth, Aaron (peace be upon him); and in the sixth, Moses (peace be upon him) met the Prophet Muhammad (peace be upon him). After reaching the seventh heaven, he saw a magnificent palace, Bayt al-Ma’mur, where everyone who entered resembled him in appearance. It became known that he was Abraham (peace be upon him). [Musnad Ahmad, Bukhari, and Muslim—the report of Malik ibn Sa’sa’ah; Musnad Ahmad, Muslim, and Ibn Abi Hatim—the report of Anas ibn Malik (may Allah be pleased with him); Ibn Jarir, al-Bayhaqi, Ibn Abi Hatim, al-Tabarani, al-Bazzar, al-Hakim, and Ibn Ishaq—the report of Abu Hurairah (may Allah be pleased with him). Some reports differ regarding the locations of the prophets. In al-Nasa’i and Muslim, in the report of Anas (may Allah be pleased with him), Aaron (peace be upon him) is placed in the fourth heaven and Idris (peace be upon him) in the fifth. Quoting the report of Abu Sa’id al-Khudri (may Allah be pleased with him), Ibn Jarir, al-Bayhaqi, and Ibn Marduyah place Joseph (peace be upon him) in the second heaven and John (peace be upon him) and Jesus (peace be upon him) in the third.—The author.]

Sidrat al-Muntaha

Then the Holy Prophet (peace be upon him) began his ascent to the higher realm and reached Sidrat al-Muntaha. It stands as a separating boundary between the court of the Great Lord of Majesty and the material world. Here the knowledge of all created beings ends. Whatever lies beyond it is unseen, whose knowledge belongs neither to any prophet nor to any angel brought near—unless Allah wishes to grant someone knowledge of it. Whatever rises from below is taken up here, and whatever descends from above is received here. Near this place, the Prophet was shown Paradise. He saw that Allah Almighty had prepared for His righteous servants such blessings as no eye has seen, no ear has heard, and no heart has conceived. [Bukhari and Muslim—the report of Abu Dharr (may Allah be pleased with him); Muslim, al-Nasa’i, Tirmidhi, and al-Bayhaqi—the report of Abdullah ibn Mas’ud (may Allah be pleased with him); Ibn Jarir, al-Bayhaqi, Ibn Abi Hatim, and Ibn Marduyah—the report of Abu Sa’id al-Khudri (may Allah be pleased with him).—The author.]

Jibril (peace be upon him) remained at the Sidrat al-Muntaha. Then the Prophet (peace be upon him) proceeded alone. Thereafter, at a lofty, level and favorable place, he saw the Majestic One’s Court before him. He was then granted the honor of conversing with Him. [Ibn Hatim, narrated from Anas ibn Malik (may Allah be pleased with him). Bukhari, Kitab al-Salat, narrated from Ibn Abbas (may Allah be pleased with him) and Abu Hubba al-Ansari. Qastallani, without citing his Mawahib, says that the Messenger (peace be upon him) said: “When Jibril reached his station, he said, ‘From here onward, it concerns you and your Lord. This is my station; I cannot go farther than this.’”] Among the things that were commanded were:

1. Fifty prayers were made obligatory every day.

2. The last two verses of Surah al-Baqarah were taught.

3. The intention was expressed to forgive all sins other than shirk.

4. It was stated that whoever intends to perform a good deed has one good deed recorded for him. Then, when he carries it out, ten good deeds are recorded for him. But when someone intends to commit an evil deed, nothing is recorded against him. Then, when he carries it out, one sin is recorded. [First, the obligation of fifty prayers is unanimously reported in all hadiths concerning the Mi’raj. The other matters are reported in the following books of hadith:

Muslim, Nasa’i, Tirmidhi and Bayhaqi—narrated from Abdullah ibn Masud (may Allah be pleased with him); Musnad Ahmad and Muslim—narrated from Anas ibn Malik (may Allah be pleased with him); Ibn Jarir, Bayhaqi, Ibn Abi Hatim and Ibn Marduyah—narrated from Abu Sa’id al-Khudri (may Allah be pleased with him)—the author.]

While descending after appearing before God’s Court to return, the Messenger (peace be upon him) met Moses (peace be upon him). After hearing the account, he said, “I have bitter experience regarding the Children of Israel. I think your community will not be able to maintain fifty prayers. Ask that they be reduced.” When he returned, Allah, Glorious and Exalted is He, reduced the prayers by ten.

Moses (peace be upon him) said the same thing again. Then the Prophet Muhammad (peace be upon him) went up repeatedly, and the prayers continued to be reduced by ten at a time. Finally, five prayers were made obligatory, and it was said that these would equal fifty. [It is unanimously reported in all hadiths that, at the suggestion of Moses (peace be upon him), the Messenger (peace be upon him) repeatedly went before Allah and requested a reduction, until five prayers remained obligatory. Allah counted them as equal to fifty. Most reports mention a reduction of five at a time, though some reports mention a reduction by an unspecified number and others by five at a time—the author. (A few Western-minded people, especially those who reject hadith, object to this account, saying: If God intended to make only five prayers obligatory, what was the point of beginning with fifty and gradually bargaining them down? The answer is that Allah made it clear to His servants that, in order to give thanks for His blessings, people ought to worship Him to such an extent that even praying fifty times a day would not be excessive. Yet, keeping human weakness and nature in view, this concession was granted. Moreover, when the Messenger (peace be upon him), on Moses’ (peace be upon him) advice, repeatedly requested a reduction and his request was granted, his rank was elevated. This incident is evidence of the intercession that the Messenger (peace be upon him) and the other prophets will make in the Hereafter—the author.)]

Return

On the return journey, the Messenger (peace be upon him) came back to Bayt al-Maqdis by the same staircase. All the prophets were again present there. He led them in prayer, which was probably the dawn prayer. Then he mounted the Buraq and returned to Makkah (Al-Bidaya wa al-Nihaya, vol. 3, pp. 112–113).

Before anyone else that morning, he related the account of this event to his cousin, Umm Hani (may Allah be pleased with her). Then he wished to go outside. But she (Umm Hani) pulled at his cloak and said, “For Allah’s sake, do not tell anyone about this event. Otherwise they will have another reason to mock and ridicule you.” But the Messenger (peace be upon him), saying, “I will certainly tell them,” went outside (Tabarani, Ibn Ishaq, Ibn Sa’d and Abu Ya’la have narrated this on the authority of Umm Hani, may Allah be pleased with her).

When he reached the Sacred Mosque, the Messenger (peace be upon him) saw Abu Jahl before him. He asked, “Is there any new news?” The Messenger (peace be upon him) replied, “Indeed, there is.” Abu Jahl said, “Tell me, what is it?”

The Messenger (peace be upon him) said, “Tonight I went to Bayt al-Maqdis.” Abu Jahl said, “Bayt al-Maqdis? You went there and returned in a single night? And you are here this morning?”

The Messenger (peace be upon him) said, “Yes, that is so.”

Abu Jahl said, “Then shall I gather the people? Will you say this before everyone?”

The Messenger (peace be upon him) said, “Certainly.”

Abu Jahl loudly gathered everyone and said to the Messenger (peace be upon him), “Now tell them.”

The Messenger (peace be upon him) related the entire event before everyone. The people began mocking and ridiculing him. Some clapped their hands, while others placed their hands on their heads in astonishment. They said, “A two-month journey in one night? Impossible, utterly unreal. We had our doubts before, but now we are firmly convinced that you really are mad”—(Musnad Ahmad, Nasa’i, Bayhaqi, Bazzar and Tabarani have narrated this from Ibn Abbas, may Allah be pleased with him. Ibn Jarir, Bayhaqi and Ibn Abi Hatim—narrated from Abu Sa’id al-Khudri, may Allah be pleased with him).

The affirmation of the truthfulness of al-Siddiq (may Allah be pleased with him)

Within moments, the news spread throughout Makkah. On hearing it, some Muslims turned their backs on Islam. (Musnad Ahmad, Bukhari, Tirmidhi, Bayhaqi and Jaber Bayhaqi—narrated from Aisha, may Allah be pleased with her.)

Then people went to Abu Bakr (may Allah be pleased with him), hoping that, since he was the right-hand man of the Prophet Muhammad (peace be upon him), the movement would die if he turned away from the Prophet. After hearing the account, Abu Bakr (may Allah be pleased with him) said, “If Muhammad (peace be upon him) has said this, then it must certainly be true. What is so astonishing about it? I hear every day that messages come to him from heaven, and I also affirm their truthfulness” (Ibn Jarir and Bayhaqi—narrated from Abu Salama ibn Abd al-Rahman; Ibn Abi Hatim—narrated from Anas ibn Malik; Bayhaqi—narrated from Aisha, may Allah be pleased with her).

Then Abu Bakr (may Allah be pleased with him) came to the Sacred Mosque, where the Messenger of Allah (peace be upon him) and the crowd mocking and ridiculing him were present. He asked the Messenger (peace be upon him), “Did you really say all these things?”

The Messenger (peace be upon him) said, “Yes, I did.”

Abu Bakr (may Allah be pleased with him) said, “I have seen Bayt al-Maqdis. Describe it to me.”

The Messenger (peace be upon him) immediately began describing it. He described each detail in such a way that it seemed Bayt al-Maqdis was before him and that he was describing its condition while looking at it. This conduct of Abu Bakr (may Allah be pleased with him) dealt a severe blow to the hearts of the deniers. [Hafiz Ibn Kathir says in Al-Bidaya and Al-Nihaya that Abu Bakr asked him to describe Bayt al-Maqdis before the polytheists so that, if he described it correctly, the mouths of the polytheists would be silenced. However, Abu Ya’la has transmitted a report from Umm Hani (may Allah be pleased with her) that Mut’im ibn Adi asked for a description of Bayt al-Maqdis. Ibn Jarir and Ibn Abi Hatim have transmitted from Abu Sa’id al-Khudri (may Allah be pleased with him) that the person among the crowd who asked this question considered the Messenger a liar. Muslim records from Abu Hurayrah (may Allah be pleased with him) that the people were questioning the Messenger. The real reason for asking these questions was that they knew the Messenger (peace be upon him) had never seen Bayt al-Maqdis in his life. It was difficult for him to describe it, especially since he had seen it at night. Therefore, while they questioned him, Allah placed Bayt al-Maqdis before his eyes, and, looking at it, he answered each of their questions. In the end, they had to admit that the description he gave of it was completely accurate. Bukhari, Muslim, Musnad Ahmad, Ibn Jarir, Tirmidhi and Bayhaqi—narrated from Jabir ibn Abdullah (may Allah be pleased with him); Muslim and Ibn Sa’d—narrated from Abu Hurayrah (may Allah be pleased with him); Bayhaqi, Ibn Abi Hatim, Bazzar and Tabarani—narrated from Ibn Abbas (may Allah be pleased with him)—the author.]

Additional witnesses

Many people in the gathering used to travel to and from Bayt al-Maqdis for trade. They were saying to themselves that he had described it accurately. Now the people began demanding further evidence of the truth of this account.

The Messenger (peace be upon him) said, “On my way there, I passed such-and-such a caravan, which had these and those goods with it. The camels of the caravan became frightened when they saw the Buraq. One of them ran toward such-and-such a valley. I told the people of the caravan where it had gone.”

On my return, I met such-and-such a caravan of such-and-such a tribe in such-and-such a place. They were all asleep. I drank water from their vessel and left signs that I had drunk from it.

The Messenger (peace be upon him) mentioned several other such incidents. Later, when the caravan members arrived, his truthfulness was confirmed by them (Ibn Abi Hatim relates it from Anas ibn Malik; Bayhaqi, Ibn Abi Hatim, Bazzar and Tabarani relate it from Shaddad ibn Aws; and Tabarani has transmitted a report from Umm Hani, may Allah be pleased with her).

Thus the opponents were silenced. But inwardly they continued wondering how this could have happened. Even today, many people ask how it was possible.

Teaching the Messenger (peace be upon him) the five daily prayers

For two days after the night on which the Mi’raj took place, Jibril (peace be upon him) came from Allah at the time of each prayer to explain the times for performing the five obligatory prayers. On the first day, he led the Messenger of Allah (peace be upon him) in each prayer at the beginning of its time, and on the second day at the end of its time. Then he said, “The time of each prayer lies between these two times.” This report was transmitted by Imam Ahmad, Nasa’i, Tirmidhi, Ibn Hibban and Hakim from Jabir ibn Abdullah. Imam Bukhari regarded it as the most accurate report concerning the prayer times. Imam Ahmad, Tirmidhi, Abu Dawud, Ibn Khuzaymah, Daraqutni, Hakim and Abd al-Razzaq transmitted a somewhat different report on this subject from Abdullah ibn Abbas (may Allah be pleased with him). Ibn Abd al-Barr and Qadi Abu Bakr ibn al-Arabi regarded it as authentic.

Imam Zuhri says that when Urwah ibn Zubayr said in the presence of Umar ibn Abd al-Aziz (may Allah have mercy on him) that Jibril (peace be upon him) had led the Messenger of Allah (peace be upon him) in prayer, he expressed great astonishment and said, “Urwah, think carefully about what you are saying. Do you mean that Jibril (peace be upon him) led the Messenger (peace be upon him) in prayer?”

Urwah said, “I heard this from Bashir ibn Abi Masud. He said that he heard it from Abu Masud al-Ansari (may Allah be pleased with him).” He (Masud al-Ansari) said, “I myself heard the Messenger of Allah (peace be upon him) say: ‘Jibril descended and led me in prayer. I performed the five daily prayers with him’” (Muwatta, Bukhari, Muslim, Abd al-Razzaq and Tabarani).

The message of the Mi’raj

The message that the Messenger of Allah (peace be upon him) delivered from Allah to the people of the world after returning from the journey of the Mi’raj is preserved word for word in verses 2 through 39 of the seventeenth surah of the Holy Qur’an, Bani Isra’il. If these verses are examined and their historical background considered, it will be known that this guidance was given one year before the Hijrah. The reader will clearly understand that this guidance was given before the foundation stone was laid for a new state based on the fundamental principles of Islam, on which the Prophet (peace be upon him) and the noble Companions were later to work.

Learning from the history of the Children of Israel

After mentioning the Mi’raj in this message, instruction was first given through the history of the Children of Israel. When, after being freed from Egyptian slavery, the Children of Israel began living an independent life, the Lord of the Worlds gave them a Book for their guidance. At the same time, they were firmly instructed: “Now do not rely on anyone’s guidance in your affairs except Mine.”

But instead of giving thanks for this blessing from God, the Children of Israel denied it and, rather than becoming reformers on earth, remained creators of corruption and rebels. The result was that God first destroyed them through the Babylonians and, the second time, made the Romans their rulers. By mentioning this instructive history, Allah warns the Muslims that the Qur’an alone is the Book that will show them the right path. If you follow it, glad tidings of a great reward await you.

Every person is responsible

The second important truth to which attention is drawn is that every human being possesses a permanent moral responsibility of his own. His own deeds are the final judge in his favor or against him. If he follows the straight path, it is to his own benefit; if he follows a wrong path, he will expose himself to loss. No one shares in another’s personal responsibility. One person will not have to bear the burden of another. Therefore, every person in a righteous society should pay special attention to his own responsibilities. Whatever other people may do, his first concern should be what he himself is doing.

The downfall of the great

The third matter about which warning has been given is that what ultimately destroys a society is the downfall of its great and influential people. When the ruin of a nation’s fortunes becomes inevitable, its prosperous and powerful people become involved in sin. They begin committing injustice, oppression, wrongdoing and evil deeds. Eventually, this corruption plunges the entire nation into the abyss of destruction. Therefore, a society that does not wish to become its own enemy should reflect on this matter, so that the keys to political power and financial wealth do not fall into the hands of people without character.

The importance of the Hereafter alongside this world

The Muslims are then reminded of a matter repeatedly emphasized in the Qur’an. It is said: If your goal is this world, its success, and its comforts, you can obtain all these things here. But the ultimate outcome will be extremely terrible. Lasting and eternal success, which begins in this life and continues into the next without bearing the shame of failure anywhere, can be attained only when you keep the Hereafter and the sense of accountability before you in all your efforts. The prosperity of those who worship the world may appear outwardly creative. But seeds of harm and corruption lie hidden within this creativity. They are deprived of that nobility of character which is created only by the sense of accountability in the Hereafter. You can see this difference between the two kinds of people even in this world. The difference will become still clearer in the later stages of life. Ultimately, one person’s life will be utterly unsuccessful, while the other’s will be crowned with complete success.

The foundational principles of Islamic civilization

After giving these introductory admonitions, the important principles were described on the basis of which the future Islamic state and society were to be built. There are fourteen such principles. We present them in the same order in which they were mentioned in this message of the Mi’raj.

1. No power or being other than Allah, the One without partner, may be acknowledged as possessing lordship and authority. He is your Lord, and serve and obey Him alone. Your distinction and identity lie in obeying His commands. If you acknowledge the lordship and authority of anyone besides Him, whether that other one is a person or your own desire, you will ultimately suffer extreme humiliation and be deprived of those blessings that can be attained only through God’s help. [This was not merely a religious belief; it was also the foundational principle of the political system that the Prophet (peace be upon him) established after going to Madinah. Its entire structure was built on the view that the Lord of the Worlds is the owner and king of the country, and His Shariah is the law of the country—the author.]

2. Among human rights, the rights of parents are the most important and deserving of priority. Children must be obedient, serviceable and courteous toward their parents. The social norms and morals of society should be such that children do not become independent of or disobedient to their parents, but instead treat them with the utmost kindness. They should honor and respect them, serve and care for them in their old age, and fulfill all their needs, just as their parents did during their childhood. [In light of this principle, it was established that the Islamic social system would be founded upon the family, and that reverence for parents would be the backbone of the family system. Later, the rights of parents recognized by the Shariah were defined according to this principle, and their detailed explanation can be found in the books of hadith and jurisprudence. Moreover, Islamic society’s mental and moral training, and the manners of Muslim civilization, incorporated ideas and conduct that gave parents the greatest importance after God and His Messenger. These matters established for all time the principle that, through its laws and administrative directives, the Islamic state would strengthen and protect the family rather than weaken it—the author.]

3. In social life, the vitality of mutual help, cooperation, sympathy and the establishment of justice should remain strong. Every relative should help his relatives, and everyone should be entitled to receive help from others. When a traveler arrives in any village or settlement, he should find himself among hospitable people. Awareness of rights (haqq) in society should be so intense and widespread that each person is highly conscious of the rights of those among whom he lives. When he serves them in any way, he should feel that he is fulfilling their right, not doing them a favor. If no one is available to serve, he should humbly express his inability and plead for God’s mercy so that he may be of use to others. [On the basis of this principle, obligatory and voluntary charity were prescribed in Madinah. Rules concerning bequests to orphans and the system of endowments were established. Measures were taken to safeguard the rights of orphans. A traveler in a settlement was granted the right to be hosted for at least three days. Then, through moral education, such vitality in generosity, sympathy, help and cooperation was created throughout society that, in addition to legal rights, people developed a broad awareness of moral rights. On that basis, people themselves began to recognize and fulfill such rights of one another as could neither be demanded by law nor enforced by it—the author.]

4. People should not waste their wealth through wrong methods. Spending on luxury and sinful activities for displaying pride and showing off, and spending wealth in misguided ways instead of on people’s genuine needs and beneficial works, amounts to denying God’s blessings. Those who spend their wealth in this manner are in reality the brothers of Satan, and preventing such waste of wealth through moral training and legal restrictions is an essential duty of a reforming society.

5. People should possess enough balance that they neither hoard wealth through miserliness nor destroy their financial strength through extravagant spending. Society must have such a sound sense of balance that, on the one hand, people do not refrain from legitimate expenditure, while on the other hand they do not become involved in the sin of spending in wrongful ways. [In Madinah’s society, both these principles were interpreted in various ways. On the one hand, many means and forms of extravagance and luxury were legally declared unlawful; on the other, the avenues of unjust and unreasonable expenditure of wealth were indirectly blocked through the law. The government was also given the authority to stop conspicuous acts of extravagance through administrative orders. The property of those who continued to spend their wealth wrongfully would generally be taken under the government’s management. In addition to these measures, public opinion was cultivated in society so that extravagance was condemned rather than praised. Moral education was then used to reform people’s attitudes, enabling them to understand the difference between wrongful and legitimate expenditure and to refrain from it themselves. Miserliness, too, was curbed as far as possible through the law. Other reformative measures were carried out through public pressure and moral education.]

6. People should not interfere artificially with the system of provision that God has established. He has not made all His servants equal in their provision; rather, He has created differences among them, with some receiving less and others more. There is much wisdom in this, and He Himself knows it best.

Therefore, a sound economic system is one that comes closest to the way ordained by God. Transforming natural inequality into artificial equality, or extending inequality beyond nature’s limits until it reaches the limits of injustice, are both errors of the same kind. [Because of the principle of the natural law indicated in this principle, the reform program in Madinah gave no place to the idea that differences, distinctions and advantages in livelihood and the means of livelihood are inherently unjust, or that justice requires eliminating the distinction between the rich and the poor and attempting to create a classless society. On the contrary, the course adopted in Madinah to establish human civilization on sound foundations was to leave intact the differences that Allah’s natural disposition has created among people, while, according to the third, fourth and fifth principles, ensuring that these differences would become causes of countless moral, spiritual and civilizational opportunities and benefits rather than causes of social character, conduct and misconduct. In reality, this is why the Creator of the universe has left these differences among His servants—the author.]

7. It is a grave mistake to practice birth control out of fear that the means of livelihood will become restricted if offspring increase. Those who, out of this fear, destroy future generations by practicing birth control are under the mistaken impression that the provision of sustenance is in their hands. Yet the Provider is that God who has made it possible for human beings to live on this earth. He has managed the sustenance of those who came before, and He will also manage the sustenance of those who come after. However much the population increases, God expands the means of livelihood accordingly. Therefore, no one should unjustly interfere with the arrangements God has made for His creation, nor should any tendency toward destroying offspring be allowed to arise among them. [This point completely destroys the economic foundation upon which movements for birth control have raised their heads in various ages from ancient times until today. In ancient times, people were induced to kill children and abort fetuses out of fear of poverty. Now the world is being pushed toward a third method, namely birth control. But this point in the message of the Mi’raj guides people to avoid the destructive effort to reduce the number of those who consume food and instead devote their strength and abilities to constructive efforts to increase the means of producing food. —The author.]

8. Through adultery, a completely false and unlawful relationship is established between a man and a woman. It is not enough merely to prohibit this; rather, all the means that bring people near to adultery should also be eradicated. [Ultimately, this point became the foundation of a detailed chapter in the Islamic way of life. On its basis, adultery and accusations of adultery were classified as criminal offenses. Restrictions were imposed on the propagation of obscenity. Restrictions were also imposed on drinking alcohol, singing and musical instruments, dancing, and statues and pictures of living beings. Then such matrimonial laws were established that marriage became extremely easy, and the means commonly leading to adultery in society were eliminated. —The author.]

9. Allah the Exalted has regarded human life as worthy of honor and dignity. No person may commit suicide, nor may anyone kill another. This prohibition established by God may be violated only when a right also established by God stands against that person. Once that right has been established, bloodshed should be limited to the extent demanded by that right. Every avenue of excess in killing should be closed—for example, killing someone other than the offender in a state of anger when no right against that person has been proven; killing the offender by inflicting prolonged suffering; dishonoring the dead body after the killing; or committing any other such retaliatory excesses that were customary in the world. [On the basis of this point, suicide was declared unlawful in Islamic law. Intentional killing was made a crime. Compensation and expiation were prescribed for various cases of accidental killing. Lawful killing was restricted to five cases.

One. If someone intentionally kills.

Two. If a group creates such an obstruction in the way of the religion of truth that fighting against it becomes necessary.

Three. If a married man or woman commits adultery.

Four. If a group attempts to overthrow the Islamic state system or stages an armed rebellion against the group administering the Islamic social system.

Five. If someone becomes an apostate after being a Muslim. The authority to decide on lawful execution was then assigned to the qadi of the Shariah. Courteous rules and procedures were also established for it. —The author.]

10. The interests of orphans must be protected until they are capable of standing on their own feet. Their property must not be spent in a manner that is not beneficial to them. [This too was not merely a moral exhortation. Rather, both legal and administrative measures were adopted in the Islamic state to protect the rights of orphans, detailed accounts of which are found in the books of Hadith and jurisprudence. From this point, too, the far-reaching principle was derived that the Islamic state itself is the guardian of the interests of citizens who are unable to protect their own interests. The Prophet’s saying—

************************************ (I am the guardian of one who has no guardian) conveys this very indication. —The author.]

11. Contracts and promises, whether made with an individual or between one nation and another, must be fulfilled faithfully under all circumstances. If a contract is broken, one will have to answer to God. [This too was not merely an important point of Islamic morality. Rather, in later times the Islamic state regarded it as the foundation stone of its domestic and foreign policy. —The author.]

12. The instruments used to measure the quantity of goods must be kept accurate so that proper measurements can be given in transactions. [According to this point, in addition to its other duties, the police department of the Islamic state was charged with supervising weighing and measuring instruments in the markets and, by force if necessary, stopping short measures and weights. From this, the broad principle was derived that it is the government’s responsibility to eradicate every kind of dishonesty, usurpation of rights, fraud, and deception in business and transactions. —The author.]

13. Do not pursue a matter about which you have no knowledge of its truth. Before God, you will have to give a detailed account of your hearing, your sight, and the intentions, ideas, and desires of your heart. [The purpose of this point is that Muslims should follow knowledge in their personal and social lives instead of superstition, guesswork, and conjecture. This objective was implemented extensively in morality, law, the country’s law and order, and the educational system. Islamic society was protected from the countless forms of oppression that arise in various spheres of life on the basis of conjecture instead of knowledge. Morally, it was directed to avoid entertaining evil suspicions and to make no accusation against any person or group without proper verification. In law, it was established as a permanent principle that arresting, beating, or imprisoning anyone merely on suspicion is wholly wrong and unlawful. In dealings with non-Muslims, too, the principle was established that no action may be taken against anyone without investigation. Rumors must not be spread on the basis of suspicion. In education, forms of so-called knowledge based merely on conjecture and imaginary notions were also considered undesirable. In this way, a truthful and truth-based mentality was created among Muslims. —The author.]

14. Do not walk upon the earth like the oppressive and arrogant. You can neither split the earth with your arrogance nor rise to the height of the mountains through your pride. [This too was not merely a word of advice. Rather, Muslims were warned that after becoming the ruling group, their people must not fall into pride and arrogance. The practical reflection of this instruction can be seen in the fact that, according to this fourteen-point manifesto or declaration, the rulers, governors, and commanders of the government established in Madinah Sharif never said anything, either formally or in writing, that contained the slightest trace of pride or arrogance. Even during wartime they uttered no words expressing pride or arrogance. Humility and modesty were evident in their speech, conduct, and manner of sitting and standing. When they entered a city as conquerors, they did not try to extend their influence and prestige with pride, arrogance, and vainglory. —The author.]

These were the principles upon which the Prophet established the foundations of the Islamic state after the Hijrah to Madinah.

Teaching the Prophet the supplication for the Hijrah

In this Surah Bani Isra’il, Allah the Exalted taught His Prophet a supplication that may, in reality, be called the supplication for the Hijrah. Tirmidhi and Hakim, quoting the statement of Ibn Abbas, say that the following verse granted the Prophet permission to emigrate:

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And pray: O Lord, bring me in wherever You bring me with truth, and take me out wherever You take me out with truth, and grant me supporting authority from Your presence. (Bani Isra’il: 80)

This teaching of the supplication clearly shows that the time for the Hijrah was near. Therefore, it is being said that your supplication should be that, under no circumstances should you depart from the truth. Wherever you leave, leave with truth, and wherever you go, go with truth.

And grant me supporting authority from Your presence.

That is, either grant me authority Yourself, or make some authority or government my supporter, so that with its help I may remove the decline and injustice of this world, stem the flood of obscenity and sin, and implement Your just laws. From this it can be understood that the reform Islam seeks in the world is not merely preaching and admonition; political power is also necessary for the practical realization of Islam. Furthermore, since Allah Himself taught this supplication to His Prophet, and it is found in Hadith that—

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That is, Allah blocks through political power those matters which the Qur’an cannot block. This proves that seeking political power, and striving to obtain it, for establishing the religion (Iqamat al-Din) and enforcing the Shariah and Allah’s punishable laws (Hudud) is not merely permissible but desirable. Those who call this worldly-mindedness or love of the world are immersed in error. Worldliness occurs when someone seeks political power for personal interests. But aspiring to political power for establishing God’s religion is not worldliness; rather, it is demanded by devotion to God.

Teaching the oppressed Muslims a supplication for help

During the period of the Mi’raj, the final few verses of Surah al-Baqarah were given to the Messenger of Allah. Earlier, quoting the narration of Abdullah ibn Masud, we mentioned this. These verses conclude with the following supplication:

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Our Lord, do not seize us if we forget or make a mistake. O God, do not place upon us a burden like the one You placed upon those before us. Our Lord, do not burden us with what we have no strength to bear. Be gentle with us, forgive us, and have mercy on us. You are our Lord. So help us against the disbelievers. (Al-Baqarah: 286)

It should be noted that this supplication was taught at a time when the conflict between Islam and disbelief in Makkah had reached its height. There was no place where Muslims were free from danger: wherever a servant of God began to follow the truth of the religion, an intolerable situation was created for him on earth. In this condition, the Muslims were taught to pray to their Lord in this manner. Needless to say, when the Giver Himself explains how to ask, assurance of receiving is automatically created. Thus, at that time this supplication brought extraordinary mental comfort to the Muslims. In addition, through this supplication they were incidentally taught not to allow their emotions to flow in any undesirable direction, but to pour them into the mold of this supplication. On one side, consider the heart-rending oppression and persecution inflicted upon them solely for adherence to truth and truthfulness; and on the other, consider this supplication, in which there is not the slightest trace of bitterness toward the enemy. On one side, consider the physical torture and financial losses of which they were victims; and on the other, consider a supplication containing not the slightest request for any worldly interest. On one side, consider the extreme misery of those devoted to truth and righteousness; and on the other, consider the noble and pure emotions with which this supplication is filled. Only through this comparative examination can one correctly understand what kind of moral and spiritual training was being given to the believing Muslims at that time.

Another aspect of the Mi’raj

In connection with this account, it will be appropriate to present before readers another aspect of the Mi’raj, from which answers may be found to many questions that arise in the mind while studying the various circumstances and details of the Mi’raj.

The Prophet’s first meeting with Jibril (peace be upon him) above the earth

In the Qur’an, Surah al-Najm first mentions the Prophet’s meeting with Jibril (peace be upon him), when he was seen in his true form on the horizon. Then, as he drew nearer and nearer, he came so close that the distance between the Prophet and him was equal to two bows or less. At that time he conveyed revelation from Allah the Exalted. After mentioning this, it is said:

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The heart did not deny what the eyes saw. So will you dispute with him concerning what he sees with his eyes? (Al-Najm: 11–12)

That is, what the Prophet Muhammad observed with open eyes in full wakefulness and daylight—his mind did not say that it was merely an optical illusion, or that it was a jinn or devil appearing before him, or an imagined form that had emerged before him, or that he was dreaming while awake. No, it was not so. Rather, his mind perceived exactly what his eyes were seeing. He had not the slightest doubt that this was truly Jibril (peace be upon him), and that the message he had brought was revelation from God.

Why the Prophet did not doubt after such an extraordinary observation

Here the question arises: how is it that the Pure Prophet did not entertain any doubt concerning such an unprecedented and extraordinary observation, and firmly believed that what his eyes had seen was truly real, not an imagined form, nor a jinn or devil? What was the reason? On reflecting upon this question, we can discern five reasons.

First, the outward circumstances in which this observation occurred guarantee its truth. The Messenger of Allah’s observation did not take place in the darkness of night, in a state of meditation, in a dream, or while half-awake. Rather, the bright light of morning had spread. The Prophet was fully awake. In the open and clear sky, in full daylight, he saw this scene with his own eyes exactly as a person sees the other scenes of the world. If there is any room for doubt in this, then everything we see in daylight—the sea, mountains, people, houses, and everything else—could also be doubtful and an optical illusion.

The second reason is that the Prophet’s inner state also guaranteed its truth. He was fully conscious. He had no prior thought or expectation that such an observation should or would occur. His mind was entirely free of such thoughts and investigations. In this state, the event suddenly took place before him. Thus there was no room for the doubt that his eyes were not seeing a real scene, but that some imagined form had appeared before him.

The third is that the being who appeared before the Prophet in this state was so magnificent, dignified, beautiful, and luminous that he had never before held any conception of such a being in his heart. Otherwise, he might have thought the scene was produced by his own ideas and imagination. A jinn or devil could not possess such dignity that he might regard him as anything other than an angel.

It is narrated by Abdullah ibn Masud that the Messenger of Allah said: I saw Jibril (peace be upon him) in such a form that he had six hundred wings. (Musnad Ahmad.) In another narration, Ibn Masud further explains that each of Jibril’s wings was so immense and vast that it appeared to cover the upper sky. (Musnad Ahmad.)

The fourth reason is that the teaching imparted by that being also guaranteed the truth of the observation. Through him, the Prophet suddenly acquired knowledge concerning the realities of the entire universe—knowledge of which he had previously had no conception that he could have suspected it to be merely ideas taking form before him. Similarly, there was no basis for suspecting that Satan had assumed this form and was deceiving him. For Satan could never do this: when had he ever taught people pure monotheism against polytheism and idolatry? Warned them about accountability in the Hereafter? Made them averse to ignorance and its customs? Invited them to attain moral excellence? And told one person not merely to accept this himself, but to rise up and establish monotheism, justice, God-consciousness, and goodness in its place?

The fifth and most important reason is that when Allah chooses a person for prophethood, He frees his mind from every doubt, uncertainty, and prompting, and creates in it firm conviction and trust. In this state, not the slightest doubt can arise in his mind concerning the truth of whatever his eyes see or his ears hear. He accepts with complete confidence every truth that is unveiled to him by his Lord. This may be in the form of an observation shown to him with his own eyes, or in the form of Islamic knowledge conveyed to him word by word. In all such states, the Prophet has a complete awareness that, just like all God-given perceptions, the Prophet’s own perception is a certain reality in which there is no possibility of misunderstanding. Just as the perception of a fish that it is a fish, a bird that it is a bird, and a human being that he is human is entirely God-given and leaves no room for misunderstanding, so too is the Prophet’s perception that he is a prophet God-given. The notion that a mistaken idea of prophethood has arisen in his mind can never enter it, even for a moment.

The second meeting with Jibril (peace be upon him) at Sidrat al-Muntaha

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And he saw him descend another time near Sidrat al-Muntaha, beside which is the Garden of Refuge. At that time, whatever was covering the lote tree was covering it. His sight did not waver, nor did it exceed the limit. And he saw some of the greatest signs of his Lord. (Al-Najm: 13–18)

Here the second meeting of the Prophet with Jibril (peace be upon him) is mentioned, when he appeared before the Prophet in his true form. The place of this meeting is called Sidrat al-Muntaha. It is also stated that the Garden of Refuge, Jannat al-Mawa, is situated nearby.

Sidrat al-Muntaha

In Arabic, sidrah means a lote tree, while muntaha means the farthest boundary. The lexical meaning of Sidrat al-Muntaha is the lote tree situated at the very furthest limit. Allamah Alusi explains it in his exegesis Ruh al-Ma’ani as follows:

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Here the knowledge of every knower comes to an end. After that, no one knows what exists except Allah. Ibn Jarir gives almost the same explanation in his exegesis, as does Ibn Athir in Al-Nihayah fi Gharib al-Hadith wal-Athar. It is very difficult for us to say what that lote tree is like at the outermost boundary of the material universe, or what its true nature and condition are. This is one of the mysteries of Allah’s creation that is entirely beyond our comprehension. In any case, it is something for which, in human language, Allah may have found no word more appropriate than sidrah, or lote tree.

Jannat al-Mawa

The lexical meaning of Jannat al-Mawa is a garden fit for habitation. Hasan al-Basri says that this is the Paradise designated in the Hereafter for the believers and the God-fearing. From this verse he argues that this Paradise is in heaven. Qatadah says that it is the Paradise where the souls of martyrs are kept, and that it does not refer to the Paradise that will be received in the Hereafter. Ibn Abbas says the same and adds that the Paradise given to the believers in the Hereafter is not in heaven; rather, its location is on this earth.

The Prophet’s restraint and patience

The Pure Prophet is then praised by being told that, after witnessing that manifestation, his sight neither became dazzled nor exceeded the limit. That is, on the one hand, his extraordinary endurance was such that this exceedingly brilliant flow of light did not dazzle his vision; and, on the other, his concentration was such that he kept his mind and gaze focused on the very purpose for which he had been summoned. He did not begin looking around like a spectator at a performance in order to view the astonishing scenes present there. Consider the example of a person given the opportunity to appear before a mighty and powerful king, where he sees splendor and magnificence he could never have imagined. If he is a low-ranking person, he will become bewildered as soon as he arrives and lose his senses. If he is unfamiliar with courtly etiquette, he will keep turning around to admire the decorations and sights of the court. But a noble, refined, courteous, and responsible person will neither become stunned on arriving nor become absorbed in viewing the court’s decorations and grandeur. Rather, he will appear there with the utmost dignity and devote all his attention to the purpose for which he was summoned to the royal court. This was the quality of the Pure Prophet that is praised in this verse.

Did the Prophet (peace be upon him) see Allah?

The final verse states that he saw some of the greatest signs of his Lord.

This verse presents the explanation that the Messenger of Allah (peace be upon him) saw not Allah, but rather His great signs. Since, in view of the preceding and following statements, this second encounter too was with the same being with whom the first encounter had taken place, it must necessarily be acknowledged that the one whom he had first seen in the upper expanse, who drew nearer and nearer until the distance between the two became that of two bows or even less, was not Allah either. Had he seen Allah Almighty in either of these two events, it would have been such a momentous and significant event that it would certainly have been explicitly explained. Regarding Moses (peace be upon him), the Qur’an says that he requested to see Allah. In reply, it was clearly stated: ****************** You cannot see Me—(Al-A‘raf: 143). Now, this distinction was not granted to Moses (peace be upon him); but if it had been granted to the Prophet Muhammad (peace be upon him), its importance would have required that it be stated in clear terms. Yet we find nowhere in the Qur’an that the Prophet (peace be upon him) saw his Lord. Rather, while mentioning the event of the Mi‘raj in Surah Bani Isra’il, it is stated: “We took Our servant so that We might show him Our signs—(***********************************)”; and here, concerning his arrival at Sidrat al-Muntaha, it is likewise said: “He saw the great signs of his Lord.”

(**************************************)

For all these reasons, apparently there is no room for the dispute over whether the Messenger of Allah (peace be upon him) saw Allah in both situations or Gabriel (peace be upon him). The reason this dispute arose, however, is that differences of opinion are found in the hadith collections on this matter. Below, we present in chronological order the hadiths on this subject transmitted from various Companions.

Narration of Aisha (may Allah be pleased with her)

In Bukhari’s Kitab al-Tafsir, there is a narration from Masruq. He says: I asked Aisha (may Allah be pleased with her), “Mother, did Muhammad (peace be upon him) see his Lord?”

She said, “Your statement has made my body shudder. How could you forget that there are three matters such that whoever claims them is making a false claim?”

Aisha (may Allah be pleased with her) said: The first is that if anyone tells you that Muhammad (peace be upon him) saw his Lord, he is telling a lie. Then Aisha (may Allah be pleased with her) recited this verse: ********************** No vision can perceive Him. Then she recited this verse.

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It is not granted to any human being that Allah should speak to him, except by revelation, or from behind a veil, or by sending a messenger who, by His permission, reveals whatever He wills to him.

Then Aisha (may Allah be pleased with her) said: However, the Messenger of Allah (peace be upon him) saw Gabriel (peace be upon him) twice in his true form.

Part of this hadith is narrated in Bukhari, Kitab al-Tawhid, chapter 4. And *************** in the narration of Masruq cited by Imam Bukhari, he says: Having heard this from Aisha (may Allah be pleased with her), I asked, “Then what is the meaning of this statement of Allah Almighty?”

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She replied: This refers to Gabriel (peace be upon him). He would always come before the Messenger of Allah (peace be upon him) in human form. But on this occasion he came to the Messenger of Allah (peace be upon him) in his true form, and he filled the entire expanse of the heavens.

In Muslim, Kitab al-Iman, chapter on Sidrat al-Muntaha, this conversation between Masruq and Aisha (may Allah be pleased with her) is narrated in detail. The more important part is that Aisha (may Allah be pleased with her) says: Whoever claims that Muhammad (peace be upon him) saw his Lord has made a terrible accusation against Allah.

Masruq says: I had been sitting leaning back. On hearing this, I sat up properly and said, “Mother of the Believers, do not be hasty. Has Allah Almighty not said:”

********************************* and *******************************

Aisha replied: Among this community, I was the first to ask the Messenger of Allah (peace be upon him) about this. He said—

—It was Gabriel (peace be upon him). I saw him only twice in the original form in which Allah created him. On both occasions I saw him descending from heaven; his immense form filled the vast expanse between heaven and earth.

Ibn Marduyah has cited Masruq’s narration in these words:

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Aisha (may Allah be pleased with her) said: I was the very first to ask the Messenger of Allah (peace be upon him): Did you see your Lord?

The Prophet (peace be upon him) replied: No, I saw Gabriel (peace be upon him) descending from heaven.

Narration of Abdullah ibn Mas‘ud (may Allah be pleased with him)

In the narration of Zir ibn Hubaysh found in Bukhari, Kitab al-Tafsir; Muslim, Kitab al-Iman; and Tirmidhi, Abwab al-Tafsir, it is stated that Abdullah ibn Mas‘ud (may Allah be pleased with him)—************************ gave the following explanation:

The Messenger of Allah (peace be upon him) saw Gabriel (peace be upon him) in this form: he had six hundred wings. In another narration in Muslim—

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Zir ibn Hubaysh likewise reported this explanation from Abdullah ibn Mas‘ud (may Allah be pleased with him).

In Musnad Ahmad, this explanation of Ibn Mas‘ud (may Allah be pleased with him) is also transmitted through Abd al-Rahman ibn Yazid and Abu Wa’il, in addition to Zir ibn Hubaysh. Moreover, two further narrations from Zir ibn Hubaysh are cited in Musnad Ahmad, in which Abdullah ibn Mas‘ud (may Allah be pleased with him)

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while relating its explanation, says—

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—That is, the Messenger of Allah (peace be upon him) said: I saw Gabriel near Sidrat al-Muntaha. He had six hundred wings.

Imam Ahmad also transmitted a narration on this subject from Shaqiq ibn Salamah. He says: I heard this from the mouth of Abdullah ibn Mas‘ud (may Allah be pleased with him). He said: The Messenger of Allah (peace be upon him) said, “I saw Gabriel (peace be upon him) in this form at Sidrat al-Muntaha.”

Narration of Abu Hurayrah (may Allah be pleased with him)

When Ata ibn Rabah asked Abu Hurayrah (may Allah be pleased with him) about—*******************************

—its meaning, he replied: ************************************************

—The Prophet (peace be upon him) saw Gabriel (peace be upon him) (Muslim, Kitab al-Iman).

Narration of Abu Dharr (may Allah be pleased with him)

In Kitab al-Iman, Imam Muslim has transmitted two narrations from Abu Dharr al-Ghifari (may Allah be pleased with him) through Abdullah ibn Shaqiq. In one narration he says: I asked the Messenger of Allah (peace be upon him), “Did you see your Lord?” The Prophet (peace be upon him) replied—

************************ In the second narration, he says: To my question, he gave this reply—

*************************** Ibn al-Qayyim explains the meaning of the Prophet’s (peace be upon him) first statement in Zad al-Ma‘ad as follows: There was light as a barrier between me and the vision of my Lord. He explains the meaning of the second statement as follows: I did not see my Lord; rather, I saw only a light.

Al-Nasa’i and Ibn Abi Hatim transmitted Abu Dharr al-Ghifari’s (may Allah be pleased with him) statement in these words: The Messenger of Allah (peace be upon him) saw his Lord with his heart, not with his eyes.

Narration of Abu Musa al-Ash‘ari (may Allah be pleased with him)

Muslim has cited this narration from Abu Musa al-Ash‘ari (may Allah be pleased with him) in Kitab al-Iman: The Prophet (peace be upon him) said, ***************************** no vision of any creature among Allah Almighty’s creation reached Him.

Narration of Abdullah ibn Abbas (may Allah be pleased with him)

It is reported in Muslim that Abdullah ibn Abbas (may Allah be pleased with him) was asked—********************* and ************************

What is the meaning of these two verses?

He replied: The Messenger of Allah (peace be upon him) saw his Lord twice with the eye of the heart. This narration is also found in Musnad Ahmad.

Ibn Marduyah, through Ata ibn Abi Rabah, cites this statement of Ibn Abbas (may Allah be pleased with him): The Prophet (peace be upon him) did not see Allah Almighty with his eyes; he saw Him with his heart.

There is a narration of Ikrimah in al-Nasa’i that Ibn Abbas (may Allah be pleased with him) said:

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Do you find it astonishing that Allah Almighty made Abraham (peace be upon him) His close friend, spoke with Moses (peace be upon him), and granted Muhammad (peace be upon him) the honor of vision?

Al-Hakim transmitted this narration and declared it authentic.

In al-Tirmidhi’s narration from al-Sha‘bi, it is stated that Ibn Abbas (may Allah be pleased with him) said in a gathering: Allah divided His vision and His speech between Muhammad (peace be upon him) and Moses (peace be upon him). He spoke with Moses (peace be upon him) twice, and Muhammad (peace be upon him) saw Him twice.

After hearing this statement of Ibn Abbas (may Allah be pleased with him), Masruq went to Aisha (may Allah be pleased with her) and asked: Did Muhammad (peace be upon him) see his Lord?

She said: Your words made my body shudder.

The conversation that then took place between Aisha (may Allah be pleased with her) and Masruq has been mentioned above in the narration of Aisha (may Allah be pleased with her).

In another narration of Ibn Abbas (may Allah be pleased with him) cited in al-Tirmidhi, he says in one place that the Prophet (peace be upon him) saw Allah. In a second place he says that he saw Him twice. In a third place he says that he saw Allah with his heart.

A narration of Ibn Abbas (may Allah be pleased with him) of this kind is found in Musnad Ahmad—

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I saw Allah Almighty, my Glorious Lord. In the second narration he says—

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The Messenger of Allah (peace be upon him) said: My Lord came to me tonight in an exceedingly beautiful form. I think the meaning of the Prophet’s (peace be upon him) statement is that he saw Allah Almighty in a dream.

Al-Tabarani and Ibn Marduyah also transmitted a narration of this kind from Ibn Abbas (may Allah be pleased with him): The Messenger of Allah (peace be upon him) saw his Lord twice—once with his eyes and the second time with his heart.

Narration of Muhammad ibn Ka‘b al-Qurazi

Muhammad ibn Ka‘b al-Qurazi says: Some Companions asked the Messenger of Allah (peace be upon him), “Did you see your Lord?” The Prophet (peace be upon him) replied: I saw Him twice with my heart (Ibn Hatim). Ibn Jarir transmitted this narration in these words: I saw Him twice with my heart, not with my eyes.

Narration of Anas (may Allah be pleased with him)

A narration of Anas ibn Malik, which Imam Bukhari cited in Kitab al-Tawhid through Sharik ibn Abdullah concerning the Mi‘raj, is as follows—

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—That is, when he reached Sidrat al-Muntaha, Allah, the Lord of Might and Majesty, came near him and hung over him, until the distance between him and Allah was that of two bows or less. Then among the revelations Allah gave him was the command of fifty prayers.

The principal objection raised by Imam al-Khattabi, Hafiz Ibn Hajar, Ibn Hazm, and Hafiz Abd al-Haqq regarding this narration’s chain and content is that it plainly contradicts the Qur’an, because the Qur’an mentions two separate visions. The first occurs in the lofty horizon, and then the figure draws nearer and nearer until the distance between the Prophet (peace be upon him) and it becomes that of two bows or less. This event occurs first. The second event occurs near Sidrat al-Muntaha. But this narration has merged the two visions into one; therefore, since it conflicts with the Qur’an, it cannot be accepted in any way.

What remains are the narrations we cited above. Of all of them, the most important are those narrated from Abdullah ibn Mas‘ud (may Allah be pleased with him) and Aisha (may Allah be pleased with her), because both unanimously report the Messenger of Allah’s (peace be upon him) own statement that in neither situation did he see Allah; rather, he saw Gabriel (peace be upon him). These narrations are wholly consistent with the Qur’an’s explanation and indications. They are further supported by the statements of the Prophet (peace be upon him) transmitted from Abu Dharr al-Ghifari (may Allah be pleased with him) and Abu Musa al-Ash‘ari (may Allah be pleased with him). In contrast, the narrations transmitted in the hadith books from Abdullah ibn Abbas (may Allah be pleased with him) contain serious inconsistencies. In some, he says both visions were with the eyes; in others, both were visions of the heart. In one narration he says one was ocular and the other of the heart. In another, he again says one was ocular and the other of the heart. In yet another, he completely denies an ocular vision. None of these narrations quotes any statement of the Messenger of Allah (peace be upon him) himself. Where he does quote the Prophet’s (peace be upon him) words, first, neither of the two visions described in the Qur’an is mentioned. Moreover, from the explanation of one narration by another, it can be understood that on one occasion the Prophet (peace be upon him) saw Allah Almighty in a dream, not while awake. For this reason, Ibn Abbas’s (may Allah be pleased with him) narration cannot be relied upon in interpreting these verses. Similarly, although Muhammad ibn Ka‘b al-Qurazi’s narration quotes a statement of the Messenger of Allah (peace be upon him), it gives no details of the Companions who heard this from him. Furthermore, one version states that the Prophet (peace be upon him) completely denied an ocular vision.

Chapter Twelve

The Last Three Years of the Meccan Period

Earlier we mentioned the Prophet’s (peace be upon him) journey to Ta’if, which took place in the tenth year of his prophethood. In light of that experience, the Prophet (peace be upon him) understood that no good could be expected from Quraysh, and likewise none from Banu Thaqif. They were not prepared even to tolerate his call, let alone accept it. Indeed, the oppression and persecution inflicted upon him in Ta’if had never been inflicted upon him in Mecca during the entire ten-year period of conflict. Thus, having lost hope in the people of Mecca and Ta’if, he turned his attention to the other tribes of Arabia, who gathered at the fairs of Ukaz, Majannah, and Dhu al-Majaz, and at Mina during the Hajj. Although he had previously gone to each tribe’s camp at these gatherings to make a general call, his sole purpose at that time had been to present the call to Allah. Now, alongside presenting this call, he also began saying: “Take me under your support and help me, so that I may convey my Lord’s message to the people.”

At these places, Abu Jahl, Abu Lahab, and the other devils of Quraysh would follow behind the Prophet (peace be upon him) and warn the tribes not to listen to him, lest they go astray. At times these wicked people would even throw stones at the Prophet (peace be upon him); some would throw dust. Despite this, the Prophet (peace be upon him) continued his work. Moreover, whenever an influential person came from outside Mecca for Umrah, visitation, or trade, he would meet him and present the call of the religion to him. At the same time he would say: Help me in this work of conveying the truth, and take me with you to your region.

The Tribes with Whom He Met

The Prophet (peace be upon him) went to most of the tribes to convey his call. From the list, it is evident that from the eastern edge of Arabia to the west, and from the southern edge to the north, there was no influential and powerful tribe with which he did not establish contact. The notable tribes among them were as follows:

1. Kinda—a great tribe of southern Arabia. Its territory extended from Hadramawt to Yemen.

2. Kalb—a branch of Quda‘a. Its territory extended from Dumat al-Jandal in northern Arabia to Tabuk.

3. Banu Bakr ibn Wa’il—one of the major warlike tribes of Arabia.

The Regions of the Arab Tribes in the Prophet’s Era

Its branches extended from central Arabia to the eastern edge. In 330 CE, this tribe first came into conflict with the Persian Empire. Later, during the Prophet’s era, war again broke out with Persia, in which Persia was defeated. In history, this battle is known as the Battle of Dhi Qar.

4. Banu al-Bakka—a branch of Banu Amir ibn Sa‘saa. They were located along the route between Mecca and the Iraqi frontier.

5. Tha‘laba ibn Uqabah—a branch of Banu Tha‘laba ibn Uqabah.

6. Banu Shayban ibn Tha‘laba—a branch of Banu Tha‘laba ibn Uqabah.

7. Banu al-Harith ibn Ka‘b—a branch of Banu Tamim.

8. Banu Hanifah—this was a branch of Banu Bakr ibn Wa’il that lived in Yamamah. Musaylimah the Liar belonged to this tribe. During the apostasy turmoil that arose in the time of Abu Bakr (may Allah be pleased with him), this tribe engaged in fierce battles with the Muslims. It was one of Arabia’s renowned warlike tribes.

9. Banu Sulaym—a large tribe among the Qays ‘Aylan tribes. Their homes were in the highlands of Najd near Khaybar. They extended as far as Wadi al-Qura and Tayma.

10. Banu Amir ibn Sa‘saa—a branch of Hawazin. Hawazin belonged to Qays ‘Aylan. They lived in Najd and later reached part of Ta’if. They spent the summers in Ta’if and the winters in Najd.

11. Banu Abs—a branch of Qays ‘Aylan and a major subordinate tribe of Banu Ghatafan. They lived in Najd and were warlike. During the Age of Ignorance, they waged prolonged wars with other tribes. Among these, the wars of Dahis and al-Ghabra were famous in history.

12. Banu Udhrah—a branch of Banu Abdullah ibn Ghatafan.

13. Ghassan—a large people of southern Arabia who migrated and settled in northern Arabia. They comprised various tribes, including Christians and polytheists. The Ghassanids also had a state under the Roman Empire.

14. Fazara—a large tribe among the subordinate tribes of Ghatafan. They lived in Najd and Wadi al-Qura.

15. Banu Abdullah—one of the subordinate tribes of Kalb.

16. Banu Muharib ibn Khasamah—one of the Adnani tribes.

Of the many tribes with whom the Prophet (peace be upon him) met and to whom he presented the call, only a few have been mentioned here. This brief list is given because, at this stage of his call, the Prophet (peace be upon him) deliberately went to tribes that, in terms of their numbers, status, general strength, and relations with other tribes, possessed such standing that if any one of them accepted his message and became firmly committed to the Islamic call, it could be hoped that the religion would thereby gain great strength.

Details of His Meetings with the Tribes

While meeting the Arab tribes, the Messenger of Allah (peace be upon him) encountered people of various kinds. Musa ibn Uqbah says in al-Maghazi that most tribes replied: “A man’s own people know him best. Can someone who has created discord, conflict, and dissension among his own people, and whom his people have rejected, be a source of good for us?” Some tribes not only rejected his call but also mistreated him. Citing Ibn Ishaq, Ibn Jarir, Ibn Hisham, and Ibn Kathir state that the Prophet (peace be upon him) went to the camp of Kinda and sought their support, but they refused. Meeting Banu Abdullah, he said, “Allah has given your father a beautiful name. Support me.” They too refused. When he met Banu Hanifa, their reply was worse than that of all the other tribes. Historians and scholars of hadith have also recorded some remarkable incidents from the Prophet’s (peace be upon him) meetings with certain tribes.

The Hesitation of a Man from Banu Hamdan

Imam Ahmad, al-Hakim, and other scholars of hadith relate from Jabir ibn Abdullah that the Prophet (peace be upon him) went about saying, “Is there anyone who will take me to his people?”

At that moment, a man from the Hamdan tribe came to him and accepted what he said. Then he became apprehensive, wondering whether his people would accept his position. So he returned and said, “I will go and speak to my people, and then I will meet you during the Hajj next year.”

Meeting Banu Bakr ibn Wa’il

Hafiz Abu Nuaym and Yahya ibn al-Umabi relate that the Prophet (peace be upon him) met Banu Bakr ibn Wa’il and, during the conversation, asked, “How is your military strength?”

They replied, “We do not have the strength to fight Iran, nor can we guarantee anyone’s safety against it.”

The Prophet (peace be upon him) said, “A time will come when you will reach their lands, marry their women, and enslave their sons.” Having said this, he departed, and Abu Lahab arrived there. He told them, “This man once held a position of great honor among us, but he has lost his mind.”

They replied, “When he mentioned the Iranians, that was exactly what we thought.”

It can be inferred from this that, at that time, no Arab could imagine that the Arabs would conquer such a vast empire as Iran. In their view, only a madman could say such a thing. Yet scarcely fifteen or sixteen years after that conversation, they saw with their own eyes the very thing whose mention they had regarded as madness.

Meeting Banu Amir ibn Sa’sa’ah

Ibn Ishaq, citing Imam Zuhri, says that the Prophet (peace be upon him) went to the camp of Banu Amir ibn Sa’sa’ah and presented his message to them. One of them, Buhayrah ibn Firas, said, “By God, if I take this Qurayshi youth under my protection, I will subdue all Arabia through him.” Then he said to the Prophet (peace be upon him), “If I support you and Allah grants you victory over your opponents, will authority come into our hands after you?” The Prophet (peace be upon him) replied, “That matter rests with Allah. He grants authority to whomever He wills.” He then said, “So are we to expose our necks for your sake as targets for the Arabs, only for others to gain authority instead of us when Allah grants you victory? Go; we have no need of you.”

When these men returned home after the Hajj, they described their experience to a venerable old man who, because of his advanced age, could no longer attend the Hajj or other fairs. They also told him, “A young man from Banu Abd al-Muttalib of Quraysh came to us. He claimed to be a prophet and said, ‘Support me and take me to your territory.’ We had this exchange with him and finally dismissed him with that reply.” On hearing this, the old man clutched his head and said, “O Banu Amir! Is there any remedy for this? Could such an opportunity ever return? By the One in whose grasp is my soul, no descendant of Ishmael could ever falsely claim such a thing. He is certainly a prophet. Where was your reason then?”

Meeting Banu Shayban ibn Tha’labah

Abu Nuaym, al-Hakim, and al-Bayhaqi cite this account of Ali (may Allah be pleased with him), transmitted from Abdullah ibn Abbas. He said, “Once I was accompanying the Messenger of Allah (peace be upon him) and Abu Bakr (may Allah be pleased with him) in Mina, visiting the tribes. As we moved about, we came upon a highly distinguished gathering whose leaders were men of great stature. Abu Bakr (may Allah be pleased with him) asked, ‘Who are you?’ They replied, ‘We are from Banu Shayban ibn Tha’labah.’ Abu Bakr (may Allah be pleased with him) said to the Prophet (peace be upon him), ‘May my parents be sacrificed for you; nowhere can more honorable people be found than these.’ Mafruq ibn Amr, Hani ibn Qabisa, al-Muthanna ibn Harithah, and Nu’man ibn Sharik were present at the gathering. Mafruq was seated closest to Abu Bakr (may Allah be pleased with him).

He said, “Perhaps you are from Quraysh?” Abu Bakr (may Allah be pleased with him) replied, “Perhaps you have heard that a Messenger of Allah has been sent here. This is he.” Mafruq said, “Yes, we have heard of this.” Then he turned his attention to the Prophet (peace be upon him). The Prophet (peace be upon him) said, “I invite you to testify that there is no god but Allah and to testify that I am the Messenger of Allah. I also ask you to give me refuge among you and support me so that I may fulfill the duty Allah has entrusted to me. Quraysh has united to obstruct Allah’s cause. They have rejected the Messenger of Allah and preferred falsehood to the truth. Yet Allah is independent of mankind and worthy of all praise in His own essence.”

Mafruq said, “O Qurayshi brother, what else do you call people to?” The Prophet (peace be upon him) recited verses 151–153 of Surah al-An’am:

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(151) O Muhammad (peace be upon him), tell these people, “Come, I shall recite to you what your Lord has forbidden for you: that you associate no one with Him; that you show kindness to your parents; that you do not kill your children for fear of poverty—we provide for you and for them; that you do not even approach shameful deeds, whether open or secret; and that you do not kill any person whom Allah has honored, except with due right.” These are the things He has commanded you to observe, so that you may understand.

(152) And do not approach the property of the orphan except in the best manner, until he reaches maturity. Give full measure and weigh with complete justice. We do not burden any person beyond his capacity. When you speak, be just, even if the person concerned is a relative. Fulfill Allah’s covenant. Allah has instructed you in these matters so that you may heed the admonition.

Mafruq said, “O Qurayshi brother, what else do you call people to? By God, this is not the speech of an ordinary human being. Had it been their speech, we would have recognized it.” Then the Prophet (peace be upon him) recited verse 90 of Surah al-Nahl:

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Allah commands you to uphold justice, do good, and give to relatives; and He forbids indecency, wickedness, and oppression. He admonishes you so that you may take heed.

Mafruq said, “By God, O Qurayshi brother, you have called us to the noblest moral qualities and the best deeds. How lacking in reason is the people who reject you and unite against you!” Then, pointing to Hani ibn Qabisa, Mafruq said, “This is our elder and religious leader.”

Hani said, “O Qurayshi brother, I have listened to what you said and acknowledge it as true. But for us to abandon our religion and pledge allegiance to you in this single gathering would be too hasty. Behind us is our people. It would not be right to make a decision without their counsel and opinion and impose it upon them. We are returning, and you should also go. We shall consider the consequences, and you too should see how far the matter develops.”

Having said this, Hani introduced al-Muthanna ibn Harithah to the Prophet (peace be upon him) and said, “This is our sheikh and military commander.”

Al-Muthanna said, “O Qurayshi brother, I have heard your words and liked them. But my answer is the same as Hani’s. It would not be right for us to abandon our religion and pledge allegiance to you in this single gathering. We live in a land where we face two barriers: one is Yamamah and the other is al-Samawah. [The part of Iraq adjoining the Arabian Peninsula—the author.]

The Messenger of Allah (peace be upon him) said, “What are these two?”

Al-Muthanna replied, “One is the mountains and the Arab lands; the other is the territory of Iran and the rivers of Kisra. Kisra has taken a pledge from us that we will neither introduce any innovation contrary to established practice nor give shelter among us to anyone who wishes to do so. What you are calling us to may well be intolerable to the kings. As for the Arab lands, our fault there may be forgiven. If you want us to support you against the Arabs, we can do so. But confronting Persia is beyond our ability.”

The Messenger of Allah (peace be upon him) said, “If you are speaking the truth, you have done nothing wrong. The reality, however, is that whoever rises with Allah’s religion does not make exceptions; he supports it in every respect. Be patient for a while, and Allah will grant you the lands and wealth of the Persians and place their daughters under your authority. Will you glorify and sanctify Allah?”

Nu’man ibn Sharik said, “O Qurayshi brother, we accept what you have said.” Then the Prophet (peace be upon him)—

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rose while reciting and departed, holding Abu Bakr’s (may Allah be pleased with him) hand.

Meeting Banu Abbas

Al-Waqidi cites this account from Abdullah ibn Wabisah al-Absi, who relates it from his grandfather: “Our tribe, Banu Abs, was staying near Jamrat al-Ula, close to the Khayf Mosque. The Messenger of Allah (peace be upon him) came to our encampment, accompanied by Zayd ibn Harithah (may Allah be pleased with him). He invited us to Allah, and we accepted. Previously, he had come to our camp during every Hajj, but we had never accepted his call. This time, Maysarah ibn Masruq al-Absi was with us. He said, ‘By God, if we acknowledge his truthfulness, take him with us, and establish him at the center of our territory, that would be a sound judgment. By God, he will certainly prevail—completely prevail.’ But the people of the tribe said, ‘Leave it, brother. Do not thrust us into a matter whose burden we cannot bear.’”

The Prophet (peace be upon him), having placed some hope in Maysarah, called him and spoke with him. He said, “Your speech is so beautiful and clear. But my people oppose me. If they themselves do not support me, others will certainly keep away.”

Many years later, when May­sarah met the Prophet (peace be upon him) during the Farewell Hajj, the Prophet recognized him. He said, “O Messenger of Allah! From the time you first came to our camp, I had always longed to follow you. But what was to happen has happened. Now I am becoming a Muslim so late.”

Thus all the Arab tribes remained deprived of the blessing that those who went to it on foot obtained. We shall go back somewhat and explain why the people of this fortunate city were mentally prepared to accept the call of Muhammad the Arab (peace be upon him).

The Early History of Aws and Khazraj

In 450 or 451 CE, a great flood occurred in Yemen when the Marib dam or barrier broke. Consequently, a man of Saba, Amr ibn Amir, migrated north with his family. The descendants of one of his sons, Jufnah, settled in the region of Syria, which came to be known as Ghassan. His second son, Harithah, settled in the extensive area between the mountains of the Hijaz and the coast of the Red Sea, known as Tihamah. His descendants became known as Khuza’ah. Among the descendants of his third son, Tha’labah, was a man named Harithah, whose two sons were born to the same mother, Qaylah. These two sons were named Aws and Khazraj. Their descendants settled in Yathrib (Madinah), where the Jews had already established dominance. For a long time, the Jews did not allow the descendants of Aws and Khazraj to enter the central city or its lush surrounding lands. As a result, they lived with great hardship in the barren areas around it. Eventually, they sought the help of their kinsmen, the Ghassanids. The Ghassanids came with troops, expelled the Jews from the city, and made room for Aws and Khazraj. Two Jewish tribes, Banu Qurayzah and Banu Nadir, were compelled to live on the outskirts of the city, while a third, Banu Qaynuqa, took refuge with the Khazraj and lived in one of the city’s quarters. When Banu Qurayzah and Banu Nadir saw that their rival tribe, Banu Qaynuqa, had become allies of Khazraj, they made a pact with Aws and took them as allies. Thereafter, Aws and Khazraj lived with the Jews in the same city and its outskirts for nearly two hundred years. During this period, despite being descended from the same lineage and being bound by intermarriage, these two Arab tribes repeatedly fought one another on the basis of ignorance. The Jewish tribes also incited their respective allies to fight each other, because they regarded such conflict between Aws and Khazraj as beneficial to themselves; their unity would have meant their own ruin. Thus, within nearly two centuries, in addition to many minor battles, there were eleven bloody clashes. The last of these, the Battle of Bu’ath, took place only five years before the Hijrah (in the eighth year of prophethood, 619 CE), in which leading chiefs of both tribes were killed. [According to Ibn Sa’d, the Battle of Bu’ath took place six years before the Hijrah. Bu’ath was the name of a place, a small fortress, or a field located two miles from Madinah near Banu Qurayzah. On one side were the Aws, led by Hudayr, the father of Usayd ibn Hudayr. Banu Qurayzah and Banu Nadir took part in the battle with them. On the other side were the Khazraj, led by Amr ibn al-Nu’man al-Bayadi, with the Jewish tribe Banu Qaynuqa supporting them. Aws won the battle. However, both sides suffered such losses that their thoughtful men realized that if they remained enemies in this way, they would all perish through continued fighting—the author.] Despite these wars, Jewish religious influence over the people of Madinah was so great that when a woman’s child died, she would vow to make the next child born to her a Jew. Ibn Jarir mentions this in his Tafsir, citing Abdullah ibn Abbas (may Allah be pleased with him). Abu Dawud, al-Nasa’i, Ibn Abi Hatim, and Ibn Hibban also transmit various reports on the subject from Ibn Abbas (may Allah be pleased with him), Mujahid, Sa’id ibn Jubayr, al-Sha’bi, Hasan al-Basri, and others.

The Impact of This Historical Background

The brief historical account just presented had three important effects on Aws and Khazraj. Unlike all the other Arab tribes, it had mentally prepared them to accept Islam. Thus, as soon as the opportunity appeared, they turned toward this religion and its caller, Sayyiduna Muhammad (peace be upon him), as a thirsty person turns toward water.

The first effect was that, because they had lived alongside and maintained contact with the Jews for a long time, words such as revelation, Scripture, and Shariah, along with their meanings, had become familiar to them. Therefore, these matters were not as unfamiliar to them as they were to the other Arabs.

The second effect, according to the accounts of Ibn Hisham and al-Tabari citing Ibn Ishaq, was that through frequent conversations with their Jewish neighbors they learned that these people were eagerly awaiting the arrival of a prophet whose coming had been foretold in their heavenly books. They prayed that if he came soon, the dominance of the non-Jewish peoples would end and an era of their own advancement would begin. In particular, whenever they quarreled with Aws and Khazraj, they would say, “A prophet will soon come. When he comes, we shall follow him and, alongside him, beat you as Ad and Iram were beaten.” The Qur’an also alludes to these statements:

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—and previously they used to pray for victory over the disbelievers. (Al-Baqarah: 89)

These statements of the Jews inspired the people of Aws and Khazraj to think that if that prophet came, they would be the first to step forward and follow him, so that the Jews would not precede them.

The third effect was that they had become dispirited by civil war and longed for a leader who could create unity and brotherhood among them. Their condition is also alluded to:

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—you were on the brink of a pit of fire, and He saved you from it. (Al Imran: 103)

To end this danger, the people of Madinah had gone so far as to prepare to make Abdullah ibn Ubayy, the chief of Khazraj, their king, so that their disagreements might be settled and all might unite under one man’s rule. In these circumstances, the blessing they had truly longed for finally appeared before them. (Ibn Hisham, vol. 2, p. 234)

The First Man from Madinah to Meet the Prophet (peace be upon him)

Ibn Hisham and al-Tabari cite from Ibn Ishaq this account of Asim ibn Umar ibn Qatadah: The very first man from Madinah to meet the Messenger of Allah (peace be upon him) was Suwayd ibn Samit. Because of his ability, bravery, poetry, and noble lineage, he was known among his people as “al-Kamil.” Ibn Sa’d explains that during the Age of Ignorance, a person who was honored and judicious among his people, capable of expressing sound opinions, educated, skilled in archery, and proficient at swimming was called “al-Kamil.” (Tabaqat, vol. 3, p. 603)

This man was related to the Messenger of Allah (peace be upon him): his mother, Layla bint Amr, was the full sister of Salma bint Amr, the mother of the Prophet’s (peace be upon him) grandfather. When he came to Makkah for Hajj or Umrah, the Prophet (peace be upon him) met him as was customary and presented the call to him. He said, “Perhaps you possess something like what I possess.” The Prophet (peace be upon him) asked, “What is it?” He replied, “The Scrolls of Luqman—that is, Luqman’s wisdom and discernment.” The Prophet (peace be upon him) said, “Let me hear it.” He recited it. The Prophet (peace be upon him) said, “These are beautiful words. But what I possess is superior to this: it is the Qur’an, which Allah has revealed to me. It is guidance and light.” The Prophet (peace be upon him) then recited the Qur’an to him and invited him to Islam. Without turning away from it, he said, “Indeed, these are very beautiful words.” He then returned to Madinah. Some time later, Khazraj killed him. This occurred before the Battle of Bu’ath. [Al-Baladhuri says in Ansab al-Ashraf that the Battle of Bu’ath took place because Suwayd was killed—the author.]

Meeting Another Delegation from Madinah

Ibn Hisham and al-Tabari cite this account from Muhammad ibn Ishaq: Before the Battle of Bu’ath, when hostility between Aws and Khazraj was about to flare into open conflict, a delegation from one branch of Aws, Banu Abd al-Ashhal, came to Makkah under the leadership of Abu al-Haysar or al-Haysar, hoping to make Quraysh their allies against Khazraj. When the Prophet (peace be upon him) learned of their arrival, he met them and said, “Would you prefer to accept something better than that for which you have come here?”

They asked, “What is it?” The Prophet (peace be upon him) replied, “I am the Messenger sent by Allah to His servants. I have come to invite them to worship none but Him and to associate no one with Him. A Book has been revealed to me.”

He then taught them some principles of Islam and recited the Qur’an to them. Among the delegation was a young man, Iyas ibn Mu’adh. On hearing the Prophet’s (peace be upon him) words, he said, “O people, this is better than the purpose for which you have come here.” But Abu al-Haysar picked up some dust from the valley of Batha, threw it in his face, and said, “Spare us this talk. We have come for another matter.”

Iyas remained silent, and the Prophet (peace be upon him) rose and departed. After these men returned to Madinah, the Battle of Bu’ath began. Before much time had passed, Iyas died. Those present at his death said that they heard him glorifying and proclaiming the oneness of Allah until his final moments. Therefore, they had no doubt that Iyas had returned from that gathering having accepted Islam and that he breathed his last in Islam.

In the detailed account of this incident transmitted by Ibn Sa’d from al-Waqidi, there are some additional details beyond Ibn Ishaq’s version. It is learned from this account that the delegation of Banu Abd al-Ashhal was staying at the house of Utbah ibn Rabi’ah in Makkah. He treated them with great honor and hospitality. When they proposed a friendly alliance, he rejected it, saying that his territory was far from theirs. By the time a request for help from them reached him, the enemy would have accomplished his purpose. He said that the same would apply in their case.

Waqidi also says that when Yas proposed accepting Islam, Abul-Haytham, throwing dust at him, said, “We came hoping to have Quraysh as friends against our enemy, and you want us to return having made Quraysh our enemies.”

Waqidi’s account additionally states that those who heard Yas reciting tasbih and tahlil while he was being killed were Muhammad bin Maslamah (RA), Salamah bin Salamah bin Waksh (RA), and Abu Hashim bin Utayhan.

The First Group of the Ansar Accepts Islam and the First Pledge at Aqabah

In the eleventh year of Prophethood (620 CE), during the Hajj season, the Prophet (peace be upon him), as was his custom, set out toward Mina to meet the Arab tribes. While moving about, he came upon a group from the Khazraj tribe near Aqabah [Aqabah means a mountain pass. The pass mentioned here lies in the Mina area on the road to Makkah—the author]. Ibn Hisham and Tabari, citing Muhammad ibn Ishaq, say that the Prophet (peace be upon him) asked them, “Who are you?” They replied, “Some people from Khazraj.” The Prophet (peace be upon him) said, “Will you sit for a while so that I may speak to you?” They said, “Certainly.” So they sat down near him. He invited them to Allah, presented Islam to them, and recited the Qur’an to them. They said to one another, “Brothers, know that this is the very Prophet whose coming the Jews used to warn you about. Do not let them reach him before us.” Then, with complete satisfaction, they accepted his invitation, affirmed his truthfulness, and believed in the Islam he presented. They said, “We have left our people in a condition in which no people are divided by greater mutual hostility than ours. Perhaps Allah will unite them through you. We are returning to them, inviting them to you and presenting to them the religion we have accepted. If Allah unites them for you, no one will be stronger than you.”

Some accounts relate the matter in the following way: after the pledge, the Prophet (peace be upon him) said to them, “Will you give me your protection so that I may convey my Lord’s message?” They replied, “O Messenger of Allah, the Battle of Bu’ath has just taken place among us. If you go there in this situation, it will be difficult for the people to unite. For the present, let us return to our own people. Perhaps Allah will improve our relations with one another. We shall invite the people to the message to which you have invited us. Perhaps Allah will unite them for you. Then no one will be stronger than you. We shall meet you at the Hajj next year.”

Ibn Ishaq, al-Sha‘bi, and al-Zuhri say that they were six. Ibn Sa‘d quotes Waqidi’s statement that their number was six. Their list is as follows:

From Banu Malik ibn al-Najjar:

1. Abu Usamah As‘ad ibn Zurarah (even in the Age of Ignorance, he was devoted to monotheism and opposed idol worship).

2. Awf ibn al-Harith ibn Rifa‘ah—his mother’s name was Afra.

From Banu Zurayq:

3. Rafi‘ ibn Malik (in the Age of Ignorance he was called “Kamil”).

4. Qutbah ibn Amir ibn Hadidah.

From Banu Haram ibn Ka‘b:

5. Uqbah ibn Amir ibn Nabi.

From Banu Ubayd ibn Adi:

6. Jabir ibn Abdullah ibn Ri’ab.

Ibn Abd al-Barr says that some scholars knowledgeable in the Sirah have listed Ubadah ibn al-Samit instead of Jabir ibn Ri’ab. Along with Musa ibn Zurara and Rafi‘ ibn Malik, they included Mu‘adh ibn Afra, Yazid ibn Tha‘labah, Abu al-Haytham ibn al-Tayyihan, and Uwaym ibn Sa‘idah. Then, as a weak report, they say that Ubadah ibn al-Samit and Dhakwan ibn Abd Qays may also have been among them. Most scholars, however, have accepted the narration of Muhammad ibn Ishaq, and Hafiz Ibn Hajar gave this narration preference over the others in Fath al-Bari.

In addition to the statement of Waqidi cited above, Ibn Sa‘d has quoted three further accounts concerning the people of Madinah accepting Islam:

1. First, As‘ad ibn Zurarah and Dhakwan ibn Abd Qays went to Makkah, according to the custom of the Age of Ignorance, to seek the support of Utbah ibn Rabi‘ah in confronting their pride and arrogance. But before meeting Utbah, they heard the words of the Messenger of Allah (peace be upon him), met him, and became Muslims. As‘ad then went to Madinah and spoke of Islam to Abu al-Haytham ibn al-Tayyihan, and they too accepted Islam. He then joined the six who met the Prophet (peace be upon him) at Aqabah.

2. First, Rafi‘ ibn Malik al-Zuraqi and Mu‘adh ibn Afra went to Makkah to perform Umrah. There they heard the name of the Prophet (peace be upon him). They then met him and became Muslims.

3. At Mina, not six but eight people from Madinah met the Prophet (peace be upon him). These were the eight whose names we mentioned above, citing Musa ibn Uqbah.

The Arrival of the Second Delegation from Madinah and the Second Pledge at Aqabah

Ibn Sa‘d and Ibn Ishaq say that when this first group, who had accepted Islam at Aqabah, returned to Madinah, they began discussing Islam there. Consequently, no neighborhood among the Ansar remained in which the Messenger of Allah (peace be upon him) was not mentioned. The following year, in the twelfth year of Prophethood, during the Hajj season, twelve people from Madinah met the Prophet (peace be upon him) at the same place at Aqabah where he had met the people of Khazraj. Five of them were those who had accepted Islam the previous year (Jabir ibn Abdullah ibn Ri’ab did not come this time). Of the remaining seven, five were from Khazraj and two from Aws. Their names are as follows:

From Banu al-Najjar of Khazraj—1. Mu‘adh ibn al-Harith ibn Rifa‘ah.

From Banu Zurayn of Khazraj—2. Dhakwan ibn Abd Qayim. Ibn Sa‘d and Ibn Hisham state that these two came from Madinah to Makkah, remained with the Prophet (peace be upon him), and emigrated with him.

From Banu Awf ibn al-Khazraj—3. Ubadah ibn al-Samit.

From Khazraj—4. Yazid ibn Tha‘labah.

From Banu Salim ibn Awf of Khazraj—5. Abbas ibn Ubadah ibn Nadlah (Ibn Ishaq says that he too remained with the Prophet (peace be upon him) and emigrated with him).

From Banu Abd al-Ashhal of Aws—6. Abu al-Haytham ibn al-Tayyihan (even in the Age of Ignorance, he was devoted to monotheism and opposed idol worship).

From Banu Amr ibn Awf of Aws—7. Uwaym ibn Sa‘idah.

The pledge that the Prophet (peace be upon him) took from these people at this time is called the “Pledge of the Women.” This is because its wording closely resembles the pledge that, several years after this event, Surah al-Mumtahanah, verse 12, commanded to be taken from Muslim women. Ibn Ishaq, quoting the narration of Ubadah ibn al-Samit (RA), says that the Prophet (peace be upon him) took their pledge concerning the following matters:

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“We will not associate anyone with Allah; we will not steal; we will not commit adultery; we will not kill our children; we will not bring fabricated accusations against anyone, nor falsely attribute anything to anyone with our hands and feet; and we will not disobey the Messenger of Allah (peace be upon him) in any recognized good deed. We will hear and obey his command, whether we are in ease or hardship, whether it is tolerable or difficult for us, and even if another is given preference over us. We will not dispute with those in authority concerning governance. (Musnad Ahmad adds: even if you believe that you have a right to authority. Bukhari adds: or if you see clear disbelief.) Wherever and in whatever condition we may be, we will speak the truth and will not fear the blame of any reprover. If you fulfill this pledge, Paradise is yours. If anyone commits one of the prohibited acts, his matter rests with Allah: He may forgive him if He wills, or punish him if He wills. (One narration adds: if you commit one of the prohibited acts, are caught, and punished for it in this world, that punishment will be expiation for the sin. But if the sin remains concealed from you until the Day of Resurrection, your matter rests with Allah: He may punish you if He wills, or forgive you if He wills.)”

Various portions of this hadith are found in Bukhari’s Kitab al-Iman, the chapters on the merits of the Ansar, Kitab al-Hudud, Kitab al-Fitan, and Kitab al-Ahkam; in Muslim’s Kitab al-Hudud and Kitab al-Imarah; and in Musnad Ahmad, in the narration of Umarah ibn Samit.

Mus‘ab ibn Umayr Is Sent to Madinah

Ibn Jarir and Ibn Hisham quote this account of Muhammad ibn Ishaq: when these people were returning to Madinah, the Messenger of Allah (peace be upon him) sent Hazrat Mus‘ab ibn Umayr with them so that he could teach them the Qur’an, instruct them in Islam, and develop an understanding of religion among them. Thus, Mus‘ab (RA) went to Madinah and stayed at the house of As‘ad ibn Zurarah (RA).

In contrast, Musa ibn Uqbah’s account states that after they went to Madinah, they sent Mu‘adh ibn Afra (RA) and Rafi‘ ibn Malik (RA) to the Prophet (peace be upon him) with a request that someone be sent to Madinah to teach them the religion. In response to this request, he sent Mus‘ab (RA). Bayhaqi has quoted a slightly different narration from Ibn Ishaq: they wrote to the Prophet (peace be upon him), “Send someone to teach us our religion.” Consequently, Mus‘ab was sent. Ibn Sa‘d has narrated the same from Waqidi.

After returning to Madinah from this Second Pledge at Aqabah, the Ansar began spreading Islam rapidly under the leadership of Hazrat Mus‘ab ibn Umayr. Ibn Sa‘d, citing Waqidi, says that Muhammad ibn Maslamah (RA), among Abbad ibn Bishr ibn Waksh of Banu Abd al-Ashhal and their confederate allies, accepted Islam at the hands of Mus‘ab. Then Sa‘d ibn Mu‘adh, the chief of Banu Abd al-Ashhal, and Usayd ibn Hudayr became Muslims at his hands on the same day. As a result of his acceptance of Islam, his entire tribe became Muslim. Indeed, not a single non-Muslim remained in the quarter of Banu Abd al-Ashhal. Ibn Hisham, from Ibn Ishaq, and Tabari, from Sa‘d, relate an interesting story about Usayd’s acceptance of Islam.

One day, As‘ad ibn Zurarah went with Mus‘ab to one of the orchards of Banu Zufar, a branch of the Aws tribe. Many of those who had become Muslims gathered there. When Sa‘d ibn Mu‘adh and Usayd ibn Hudayr learned of this, Sa‘d said to Usayd, “Go to these two men—As‘ad and Mus‘ab—who have come to our settlement and are deceiving the weak among us. Rebuke them and forbid them from coming into our area. If As‘ad ibn Zurarah were not involved, I would go there myself. But you know that he is my maternal cousin, and I do not wish to confront him.” So Usayd went there with his weapon. When As‘ad saw him approaching, he said to Mus‘ab, “This is the chief of his people. Deal with him properly in conveying Allah’s message.” Mus‘ab said, “I will speak to him if he sits down.” Usayd stood before them sternly and said, “Why have you two come here? You are deceiving our weak people. If you want what is good, never show your faces here again.”

Mus‘ab said, “Will you sit and listen to what we have to say? If you like it, you may accept it; otherwise, we will not do what you dislike.” Usayd said, “You have spoken fairly.” He then thrust his weapon into the ground and sat beside him. Hazrat Mus‘ab taught him about Islam and recited the Qur’an to him. Hazrat As‘ad (RA) and Hazrat Mus‘ab (RA) both say, “By God, from the radiance on Usayd’s face and the gentleness of his speech, we realized that Islam had entered his heart.” After hearing everything, he said, “How excellent and beautiful these words are. What do you do when you enter this religion?” They both replied, “Perform a bath and purify your body, purify your clothes, bear witness to the truth, and then pray.” He immediately rose, purified himself, recited the testimony of faith, and performed two rak‘ahs of prayer. Then he said, “There is another man behind me. If he accepts your obedience, none of his people will oppose him. I will go and send him to you.” Saying this, Usayd (RA) took his weapon and went toward Sa‘d ibn Mu‘adh, whose people were gathered with him. Seeing him approach, Sa‘d said, “By God, this is not the face he had when he left.”

When Usayd arrived and stood before their assembly, Sa‘d asked, “What brings you here?” He replied, “I spoke with the two men. I saw nothing bad in them. When I forbade them, they said, ‘We will do whatever you wish.’” Usayd then said, “I had heard that Banu al-Harithah had gone out to kill As‘ad ibn Zurarah, because they know that As‘ad is your maternal cousin and want to humiliate you.”

As soon as Sa‘d heard this, he became extremely angry, took up his weapon, and hurried on so that he could reach his cousin before Banu al-Harithah attacked. As he went, he said to Usayd, “By God, I think sending you achieved nothing.”

Seeing him approaching from a distance, Hazrat As‘ad ibn Zurarah (RA) said to Hazrat Mus‘ab (RA), “This is a chief with his entire people behind him. If he becomes Muslim, not even two people among them will be able to remain without accepting Islam.”

When Sa‘d reached the place and saw As‘ad and Mus‘ab sitting peacefully, he realized that Usayd’s real purpose had been to make him listen to them. He came and stood angrily before them and said to As‘ad ibn Zurarah, “Abu Usamah, if there were no kinship between you and me, this man—Mus‘ab—would not escape my hands. Do you want to impose upon us, in our own homes, something we do not like?”

Hazrat Mus‘ab said, “Will you not sit and listen to what we have to say? If you like it, accept it; otherwise, we will keep away from you what you dislike.”

Sa‘d said, “You have spoken fairly.” He then drove his weapon into the ground, sat down, and listened. Hazrat Mus‘ab presented Islam to him and recited the Qur’an. Hazrat As‘ad and Hazrat Mus‘ab say, “Even before he spoke, we could tell from the radiance and gentleness on his face that Islam had affected him.” After hearing everything, Sa‘d asked, “What must one do to enter this religion?” They told him the same things they had told Usayd. He then purified himself, recited the testimony of faith, performed two rak‘ahs of prayer, took up his weapon, and set out toward the assembly of his tribe.

When Hazrat Sa‘d (RA) reached his people, they exclaimed, “This is not the face Sa‘d had when he left.” He went up to them and said, “O people of Banu Abd al-Ashhal, what do you know about me among yourselves?” They all replied, “You are our chief. Among us, you are the most compassionate and generous toward your relatives, and the one with the soundest judgment. You are the wisest and most experienced among us.” Hearing this, Sa‘d said, “It is unlawful for me to speak to your men and women until you believe in Allah and His Messenger.” Before evening, every man and woman of Banu Abd al-Ashhal accepted Islam. Only one man, Amr ibn Thabit, remained outside Islam. He embraced faith during the Battle of Uhud and was martyred before he had the opportunity to prostrate. The Prophet (peace be upon him) said, “He is one of the people of Paradise.” It should be noted that there was not a single hypocrite among Banu Abd al-Ashhal. Ibn Sa‘d, citing Waqidi, says that after becoming Muslims, Hazrat Sa‘d ibn Mu‘adh (RA) and Usayd ibn Hudayr (RA) went about breaking the idols of Banu Abd al-Ashhal.

Ibn Ishaq says that Hazrat Mus‘ab continued preaching in Madinah. Eventually, there was no neighborhood of the Ansar in which Muslim men and women could not be found. Only three or four families had not accepted Islam by the time of the Battle of the Trench.

Establishing Friday Prayer in Madinah

Hazrat Ka‘b ibn Malik (RA) and Ibn Sirin (RA) say that, even before the command concerning Friday Prayer was revealed, the Ansar of Madinah decided among themselves to perform a congregational prayer once a week. For this purpose, they selected Friday, leaving aside the Jews’ Sabbath (Saturday) and the Christians’ Sunday. In the Age of Ignorance it was called “Yawm al-Arubah.” Hazrat As‘ad ibn Zurarah (RA) led the first Friday Prayer in the area of Bayadah, where forty people participated (Musnad Ahmad, Abu Dawud, Ibn Majah, Ibn Hibban, Abd ibn Humayd, Abd al-Razzaq, Bayhaqi, and Ibn Hisham).

Darqutni, quoting the narration of Hazrat Abdullah ibn Abbas (RA), says that when the command to perform Friday Prayer came in Makkah, the Messenger of Allah (peace be upon him) sent written instructions to Hazrat Mus‘ab ibn Umayr (RA) in Madinah to lead a two-rak‘ah prayer after midday. The reason for ordering Friday Prayer to be established in Madinah was that it was not possible to perform it in Makkah at that time.

The Final Pledge at Aqabah

By the time of the Hajj in Dhul-Hijjah of the thirteenth year of Prophethood (June–July 622 CE), Islam had spread considerably in Madinah. Imam Ahmad and Tabarani quote this narration of Hazrat Jabir ibn Abdullah al-Ansari (RA): “For ten years, the Messenger of Allah (peace be upon him) went around the fairs of Ukaz and Majannah and from camp to camp among the tribes during Hajj. At all these places he would say, ‘Who will give me refuge among his people, and who will help me convey my Lord’s message, in return for which he will receive Paradise?’ But no one was prepared to help him. Rather, whenever a person from Yemen or Mudar set out for Makkah, his people or relatives would say to him, ‘Keep away from that young man of Quraysh, lest he lead you into trial.’”

“Whenever the Prophet (peace be upon him) passed by their camps, they would point at him with their fingers. Eventually Allah sent us from Yathrib to the Messenger of Allah (peace be upon him), and we acknowledged him as truthful. Then the situation became such that a person would leave his home, embrace faith, and recite the Qur’an, and when he returned home, the members of his household would also become Muslims. Thus, in the neighborhoods of the Ansar [the word actually used is ****, the plural of ****. The settlements of the people of Madinah were arranged so that each tribe had a separate compound containing living quarters, fields, and grape orchards. Nine such compounds existed in Madinah at that time. Each was permanent and adjacent to the compounds of other tribes. On this basis, the author has used ‘neighborhood’ for these compounds], there was no neighborhood in which a group of Muslims could not be found and where they did not openly proclaim Islam. One day we gathered together and said to one another, ‘How much longer shall we leave the Messenger of Allah (peace be upon him) in this condition, wandering among the mountain passes of Makkah, being rejected everywhere, with no place offering him protection and security?’ Then seventy of us went for Hajj, and it was decided that we would meet him at Aqabah.” The remainder of this hadith will be presented later.”

Imam Ahmad, Tabarani, Ibn Jarir al-Tabari, and Ibn Hisham, citing Muhammad ibn Ishaq, transmit the narration of Hazrat Ka‘b ibn Malik (RA): We set out for Hajj with the polytheists of our people [Hakim and Ibn Sa‘d say that five hundred people from Aws and Khazraj set out for Hajj that year—the author]. Our chief and elder, Bara ibn Ma‘rur, was with us. On the way, he said, “I have an opinion. I do not know whether you will agree or disagree with it.” We asked, “What is it?” He said, “My view is that I should pray facing the Ka‘bah rather than turning my back to it.” We said, “We have learned from the Messenger of Allah (peace be upon him) that he prays facing Syria, toward Bayt al-Maqdis. We will not pray according to your way.” But he continued praying facing the Ka‘bah, and we continued reproaching him. When we reached Makkah, he said to me, “Nephew, let us meet the Messenger of Allah (peace be upon him), and ask him about what I have been doing, because I feel uneasy due to your opposition.” We had never seen the Prophet (peace be upon him), nor did we know him. So we asked a man from Makkah where he could be found. He asked, “Do you know his uncle Abbas?” We replied, “Yes,” because he used to travel to our region for business. He said, “Go to the Haram; you will find him sitting with Abbas.”

We reached there and greeted him. He asked Abbas (ra), “Do you know these two as well?” He replied, “Yes, this is Bara bin Ma‘rur and this is Ka‘b bin Malik.” I will never forget what the Prophet (s) said after hearing my name: “A poet?” Abbas (ra) replied, “Yes.” Then Bara asked about his matter. Thereafter, following the Prophet’s (s) instruction, he began to pray facing the same qiblah toward which the Prophet (s) prayed. Then the Prophet (s) told us to meet him at night in Aqabah on one of the days of the month of the ‘Ayyam al-Tashriq’ [‘Ayyam al-Tashriq’ refers to the days when people remain in Mina after Hajj—the author.] That night we lay down in our camp. After one-third of the night had passed, we quietly set out to meet him, for we wished to keep the matter concealed from the polytheists of our people. However, Abu Jabir Abdullah bin Amr bin Haram, one of our chiefs and distinguished men, was with us. He still followed the religion of his forefathers. Taking him along, we said, “You are one of our chiefs and distinguished men. We do not want you to become fuel for Hell.” We then presented Islam to him and said, “We are now going to Aqabah to meet the Prophet (s).” He immediately accepted Islam and joined us in the pledge at Aqabah. We were then seventy-three men in all, accompanied by two women. One was Nasibah, or Nusaybah bint Ka‘b Umm ‘Umarah, of Banu Najjar [This woman fought against Musaylimah the Liar alongside her son, Hazrat Abdullah. She personally took part in the battle, receiving wounds in twelve places and losing one hand. Before this, her son Habib was tortured and killed limb by limb by Musaylimah. He would ask, “Do you testify that Muhammad (s) is the Messenger of Allah?” Habib (ra) would say, “Yes.” When he asked, “Do you testify that I am the Messenger?” he would reply, “I do not wish to hear anything.” Musaylimah would then cut off one of his limbs. He did this after each answer, until the tyrant cut him to pieces and killed him. Yet he never acknowledged this false prophet as truthful. (Ibn Hisham, vol. 2, pp. 108–109)—the author.] The other was Asma bint ‘Amr Umm Mani‘, of Banu Salimah.

Hazrat Jabir (ra) stated the number of participants in this pledge as seventy, without mentioning any women. Ahmad and Bayhaqi likewise quoted this statement from ‘Amir al-Sha‘bi. But Hazrat Ka‘b bin Malik (ra) mentioned seventy-two men and two women, and clearly gave their names. Ibn Ishaq added the detailed information that eleven of the seventy-three men were from Aws and sixty-two from Khazraj. Two women accompanied them. One was Nusaybah bint Ka‘b, who was accompanied by her husband Zayd bin ‘Asim (ra) and her two sons, Habib (ra) and ‘Ubaydullah (ra). The second woman was Asma bint ‘Amr. The reason for this difference in the reports is probably that Arabs usually state numbers after omitting fractions. If the majority of a group are men, they consider it sufficient to mention them, and if there are only one or two women, they leave them unmentioned.

Ibn Sa‘d, citing al-Waqidi, quotes the account of ‘Uwaym bin Sa‘idah: When we reached Makkah, Sa‘d bin Khaythamah (ra), Mu‘adh bin ‘Adi (ra), and Abdullah bin Jubayr (ra) said to me, “Come, let us meet the Messenger of Allah (s) and greet him. We have believed in him, but have not yet seen him.” So we set out. We had been told that he was staying at the house of Abbas bin Abdul-Muttalib. We reached there, greeted him, and asked, “Where will you meet our delegation from Madinah?” Hazrat Abbas said, “There are also people among your people who oppose you. Therefore, keep your affair secret until the pilgrims have departed.” The Messenger of Allah (s) had proposed meeting on the night whose morning is called ‘Yawm al-Nafr al-Akhir’ *****************, that is, the final day on which the pilgrims depart from Mina. He designated the upper part of Aqabah. [Ibn Sa‘d says this was the place where a mosque now stands. (Tabaqat Ibn Sa‘d, printed in Beirut, 1957, vol. 1, p. 221.) Ibn Sa‘d was born in 168 AH and died in 230 AH. This means that the mosque existed in the second Islamic century. It was still present when Muhammad Husayn Haykal visited the Hijaz in 1936. He mentioned it in his book Fi Manzil al-Wahy, p. 111, under Masjid Aqabah. Unfortunately, no trace of it can now be found anywhere—the author.] Instructions were given not to wake anyone who was sleeping and not to wait for anyone who had not come.

All the reports concerning the Pledge of Aqabah agree that when these people arrived secretly at the appointed place, two or four at a time, during the night, they placed their trust in him regarding their own affairs, even though he was still publicly regarded as a non-Muslim. [Ibn Sa‘d quotes a report from Abu Rafi‘ (ra), the servant of the Messenger of Allah (s). He says: When I was a servant of Hazrat Abbas (ra), Islam entered our household. Hazrat Abbas (ra), his wife Umm al-Fadl, and I became Muslims, but Hazrat Abbas (ra) concealed his conversion. After the Battle of Badr, while mourning was taking place in the homes of the unbelievers, joy prevailed in our home—the author.] He had come here amid this delicate situation so that every matter could be firmly settled before the Prophet (s) went to Madinah.

It is reported by Imam Ahmad, Bayhaqi, and ‘Amir al-Sha‘bi that when everyone had assembled, the Prophet (s) said, “Let whoever wishes to speak speak briefly; let him not prolong the matter. For the spies of the polytheists are searching for you.”

Hazrat Ka‘b bin Malik, whose report we quoted earlier from Imam Ahmad, Ibn Jarir, al-Tabari, and Ibn Hisham, relates the subsequent events in that account and says that Abbas (ra) was the first to speak. He said, “O people of Khazraj [At that time, the combined group of Aws and Khazraj was called Khazraj—the author.], you know the position Muhammad (s) holds here. We, Banu Hashim and Banu al-Muttalib, have supported and protected him against those among his people who share our view regarding him—that is, those who have not accepted Islam. Thus he enjoys a firm position among his people and is secure in the city. Yet he will accept nothing except going to you. If you believe that you will fulfill the pledge and promise on the basis of which you are inviting him, and protect him against his opponents, then undertake the responsibility you are assuming. But if, after he leaves here and joins you, you fear at any stage that you will be compelled to abandon his company and hand him over to his enemies, then it is better to leave him now. For he holds an honored and firm position among his people and is secure in the city.”

We said, “We have heard what you have said. Now, O Messenger of Allah, speak, and take from us whatever pledge and promise you wish to take.”

Then, in his address, the Prophet (s) recited the Qur’an, called them toward Allah, and inspired them toward Islam. He then said, “I take your pledge that you will support and protect me just as you protect your own lives and children.”

Bara bin Ma‘rur (ra) took the Prophet’s hand in his own and said, “Yes indeed! By the oath of the One who sent you with the truth, we shall protect you from everything from which we protect our own lives and children. O Messenger of Allah (s), therefore accept our pledge. We are people experienced in war. We have inherited this from our forefathers.”

Abul-Haytham bin al-Tayyihan [Some have recorded the pronunciation as ‘al-Tayyahan’ and others as ‘al-Tayhān’—the author.] spoke up, saying, “O Messenger of Allah, there are friendly relations between us and the other Jewish people, which you will sever. Then let it not happen that when Allah grants you victory, you leave us and return to your own people.” The Prophet (s) smiled and said, “No, no. Rather, now it is blood for blood and grave for grave. That is, my death and my life are with you. I am yours and you are mine. Whoever fights you, I shall fight him; and whoever makes peace with you, I shall make peace with him.”

In the account of Hazrat Jabir bin Abdullah al-Ansari (ra), which we previously quoted from Musnad Ahmad and al-Tabarani, he goes on to say: When we had all assembled at Aqabah, we asked, “O Messenger of Allah, on what shall we pledge allegiance to you?” The Prophet (s) said, “That you will obey and follow orders in all circumstances, good and bad; spend your wealth in every condition, whether prosperous or difficult; enjoin good and forbid evil; and speak the truth concerning Allah. Do not fear the reproach of any reproacher. Also pledge that when I come to you, each of you will protect me from whatever you protect your own life and children. In return, Paradise is yours.” At this, we rose and advanced toward him. The youngest man in the group—according to Bayhaqi’s wording, the youngest of all except me—As‘ad bin Zurarah (ra), took his hand in his own and said, “O people of Yathrib, stop! We have come racing our camels to him for no purpose other than that we know he is the Messenger of Allah. To take him from here today and bring him with us means purchasing the enmity of all Arabia. As a consequence, your young men will be killed and your swords will be stained with your blood. If you have the strength to endure this, then hold his hand; your reward rests with Allah. But if you fear for your lives, abandon this thought now and present a clear excuse, for at this time an excuse or objection will be more acceptable to Allah.” Everyone then exclaimed, “As‘ad, move away from our path! By Allah, we will never abandon this pledge, nor withdraw our hands from his.” Then all took the pledge. Al-Hakim, al-Bazzar, and Bayhaqi also narrated this report.

Ibn Jarir al-Tabari and Ibn Hisham, citing ‘Asim bin ‘Umar bin Qatadah, quote Muhammad bin Ishaq’s account that at the time of the pledge, Abbas bin ‘Ubadah bin Nadlah al-Ansari said, “The answer of Khazraj was: Yes, we know.” Abbas emphasized his point, saying, “You are pledging to fight everyone, white and black alike. In other words, by this pledge you are inviting a struggle with the whole world. If you think that when you fear the destruction of your property and the death of your nobles you will hand this man over to his enemies, then it is better to abandon him today. By Allah, that would bring disgrace in this world and the Hereafter. But if you believe that, despite fearing the destruction of your property and your elders, you will fully support this man with the promise by which you are inviting him to your land, then take hold of his hand. By Allah, this is what will benefit you in this world and the Hereafter.” All those assembled unanimously replied, “We are prepared to place our property and elders in danger for his sake.” Then they asked, “O Messenger of Allah, if we fulfill our pledge, what will be our reward?”

He said, “Paradise.”

Ibn Sa‘d, citing al-Waqidi, quotes the account of Hazrat Mu‘adh bin Rifa‘ah bin Rafi‘ that when everyone assembled at Aqabah, the Prophet’s (s) uncle Abbas bin Abdul-Muttalib began by saying, “O group of Khazraj! You have invited Muhammad (s) to come to your land. Muhammad (s) holds the firmest position among his family and relatives. Those among us who have accepted his religion and those who have not all protect him on the basis of kinship. Yet Muhammad (s) wishes to leave everyone and go only to you. Consider the matter carefully, then reach a decision. Consult one another and come to a unanimous decision, for the best speech is truthful speech.”

Then Hazrat Abbas asked, “Tell me, how do you fight the enemy?” Everyone remained silent. Abdullah bin Amr bin Haram, who had accepted Islam just before the Pledge of Aqabah, answered: “By Allah, we are a people of war. We are accustomed to fighting; it has become part of our nature. We inherited this from our forefathers. First we fight with archery. When the arrows are exhausted, we fight with spears. When those are exhausted, we begin sword fighting. With these swords we confront the enemy. Then whoever meets death first embraces it.”

Hazrat Abbas said, “Indeed, you are a people of warriors.” Then Bara bin Ma‘rur said, “We have heard you. By Allah, if we had anything else in mind, we would state it plainly. We truly wish to fulfill our pledge to the Messenger of Allah (s) and give our lives for him.”

In another account, al-Waqidi quotes these words from Hazrat Bara bin Ma‘rur’s speech: “We possess abundant weapons and the strength to fight. We already had this condition when we worshipped stone idols; what, then, will our condition be now that Allah has shown us the truth, in which other people remain in darkness, and has helped us through Muhammad (s)?” (Added by the author.)

The Importance of the Pledge of Aqabah

This was a revolutionary event in the history of Islam, brought about by Allah through His mercy and seized as an opportunity by the Prophet Muhammad (s). The people of Yathrib were inviting the Prophet (s) to their city not merely as a seeker of refuge, but as Allah’s representative and as their own leader and ruler. Their invitation to the followers of Islam was not intended merely to provide him residence in an unfamiliar place as an ordinary emigrant; rather, the aim was that all the Muslims scattered among the various tribes and regions of Arabia would gather in Yathrib and, joining the Muslims of Yathrib, establish an organized Islamic society. Thus Yathrib presented itself as ‘Madinat al-Islam’ (the City of Islam), and the Prophet (s) accepted it and established the first Dar al-Islam in Arabia. The people of Madinah were not unaware of the implications of this initiative. Its clear meaning was that a small city was presenting itself to face the military, economic, and cultural boycott of the entire country. Indeed, at that gathering on the night of the Pledge of Aqabah, these early helpers of Islam, the Ansar, placed their hands in the hand of the Prophet (s) fully aware of these consequences. All this was evident in their speech. (Tafhim al-Qur’an, vol. 2, introduction to Surah al-Anfal.)

The Inspiration of the Ansar to Give Their Lives

Although the Ansar of Madinah fully understood the dangers, far from being troubled by the pledge they had made to the Messenger of Allah (s), they took pride in it. Their inspiration to be the first in this path was so great that they began discussing who had been fortunate enough to place his hand first in the hand of the Prophet (s) at the time of the pledge. Ibn Ishaq says that Banu Najjar claimed that As‘ad bin Zurarah (ra) was the first to pledge allegiance. Banu Abdul-Ashhal claimed that this honor belonged to Abul-Haytham bin al-Tayyihan. Ibn Athir wrote in Usd al-Ghabah that Banu Salimah said the first to pledge was Ka‘b bin Malik (ra). Ibn Sa‘d, citing al-Waqidi, says that mutual pride and rivalry began between Aws and Khazraj over whether the first pledger had been from Aws or Khazraj. Finally, the people said that no one knew this matter better than Hazrat Abbas bin Abdul-Muttalib, because he had been with the Prophet (s) at the time. When asked, he said, “As‘ad bin Zurarah first placed his hand in the Prophet’s (s), then Bara bin Ma‘rur, and then Usaid bin Hudayr.”

Appointment of the Naqibs

At the end of the account of Hazrat Ka‘b bin Malik (ra) that we cited earlier, he states that after the pledge the Messenger of Allah (s) said to us, “Choose twelve naqibs from among you and present them to me; they will be responsible for their respective tribes.” A report by Ibn Ishaq in Tabaqat Ibn Sa‘d says that the Prophet (s) stated that they would be guardians of their respective peoples, just as the disciples of Hazrat Jesus (as), son of Mary, were guarantors. Another report from al-Waqidi in Tabaqat Ibn Sa‘d says that Hazrat Moses (as) had appointed twelve naqibs from among the Children of Israel. In accordance with the Prophet’s (s) instruction, twelve men were proposed—nine from Khazraj and three from Aws. According to Ibn Ishaq’s report, their list is as follows:

From Khazraj:

1. As‘ad bin Zurarah (ra). The Prophet (s) appointed him leader of the naqibs (Naqib al-Nuqaba).

2. Sa‘d bin al-Rabi‘ (ra). During the Age of Ignorance, he was one of the educated men of Madinah.

3. Abdullah bin Rawahah (ra). He was called ‘Kamil.’

4. Rafi‘ bin Malik (ra). He was called ‘Kamil’ during the Age of Ignorance.

5. Bara bin Ma‘rur (ra). He died shortly before the Hijrah. The Prophet (s) performed the funeral prayer over his grave.

6. Abdullah bin Amr bin Haram (ra). He embraced faith on the night of the Pledge of Aqabah.

7. ‘Ubadah bin al-Samit (ra).

8. Sa‘d bin ‘Amr (ra). He too was literate.

Among Aws:

1. Usaid bin Hudayr (ra). He was called ‘Kamil.’

2. Rifa‘ah bin Abdul-Mundhir (ra). (Ibn Ishaq says that scholars have named Abul-Haytham bin al-Tayyihan in his place.)

Then the Prophet (s) said, “Return to your respective places of residence.”

The Quraysh’s First Reaction to News of the Pledge

Imam Ahmad, Ibn Jarir al-Tabari, and Ibn Hisham quote Hazrat Ka‘b bin Malik’s (ra) account through Muhammad bin Ishaq; al-Waqidi also quotes a similar account through various chains, which Ibn Sa‘d included in his Tabaqat. It states that on the very night the pledge took place at Aqabah, the news reached the Quraysh, and in the morning their leaders arrived at the camp of the people of Madinah in Mina. They said, “O people of Khazraj, we have received news that you have met with this man of ours—Muhammad (s). You wish to take him away from us and have pledged to him that you will fight us. By Allah, there is no people in Arabia with whom we dislike fighting more than with you.”

In reply, the polytheists among the people of Madinah rose and swore an oath, saying, “Nothing of the sort has happened; we know nothing about this matter.”

What they said was true, for they genuinely knew nothing about the matter. But the Muslims were looking at one another. Then the Quraysh went to their chief, Abdullah bin Ubayy, and questioned him about it. He said, “This is such a serious matter that my people could not undertake it without me. I do not know that anything like this has happened.”

The Quraysh were not satisfied with these answers. They continued investigating secretly, and then became certain that such an event had taken place. When the people who had made the pledge were returning to Madinah, the Quraysh pursued them. Near Makkah, at a place called Adhakhir, they caught Hazrat Sa‘d bin ‘Ubadah (ra) and Mundhir bin ‘Amr (ra). Mundhir escaped from them, but they detained Sa‘d bin ‘Ubadah (ra), tied his hands to his neck, beat him, and brought him to Makkah.

Hazrat Sa‘d (ra) said, “When I was being treated in this way in Makkah, a fair-complexioned, heavily built young man came before me (this was Suhayl bin ‘Amr). I thought that if any good existed among them, it must be in this man. But when he came near me, he punched me very hard. I thought to myself that there was no good in him. As they dragged me along, a man said to me (this was Abul-Bakhtari Hisham), ‘O servant of Allah, do you have no pledge or protection agreement with anyone among the Quraysh?’ I replied, ‘In my region I grant protection to the trade caravans of Jubayr bin Mut‘im and al-Harith bin Umayyah bin Abd Shams.’ He said, ‘Then invoke their protection and tell them what relationship you have with them.’ So I did that. Abul-Bakhtari then went in search of the two men. He found them in the Sacred Mosque and said, ‘A man from Khazraj is being beaten in the valley of Muhassab between Makkah and Mina, and he is calling both of you by name. He says that he has a protection relationship with you.’ They asked, ‘Who is he?’ He replied, ‘Sa‘d bin ‘Ubadah.’ Hearing this, both men said, ‘By Allah, he is telling the truth. He used to protect our merchants and never allowed anyone to wrong them.’ They came and rescued Hazrat ‘Ubadah from the hands of the oppressors.”

Al-Waqidi says that when the Ansar learned that Hazrat Sa‘d had disappeared, they turned back toward Makkah in search of him. On the way, however, they saw Sa‘d returning.

The Propagation of Islam in Madinah after the Pledge

After returning to Madinah, the Ansar began propagating Islam with great speed and, driven by religious zeal, set about demolishing idols. Ibn Sa‘d gives a detailed account: Abu ‘Abs bin Jabr and Abu Burdah bin Niyar demolished the idols of Banu Harithah; ‘Umarah bin Hazm, As‘ad bin Zurarah, ‘Awf bin ‘Afra, Salit bin Qays, and Abu Siram demolished the idols of Banu Najjar; Ziyad bin Labid and Farwah bin ‘Amr demolished the idols of Banu Bayadah; Sa‘d bin ‘Ubadah, Mundhir bin ‘Amr, and Abu Dujanah demolished the idols of Banu Sa‘idah; and Mu‘adh bin Jabal, Tha‘labah bin Ghanamah, and Abdullah bin Unays demolished the idols of Banu Salimah. This indicates the extent of the Muslims’ influence over the polytheists of Madinah at that time: they were unable to obstruct the destruction of these idols.

Ibn Hisham relates an amusing incident concerning this. Amr bin Jamuh, chief of Banu Salimah and one of the chiefs of Madinah, remained steadfast in polytheism, although his son Mu‘adh bin ‘Amr had become a Muslim and returned after pledging allegiance at Aqabah. He kept a wooden idol named Manat in his house with great honor. The chiefs of the polytheists generally kept such idols in their homes. The young men of Banu Salimah, including Amr bin Jamuh’s own son, became Muslims. The young men of Banu Samo likewise became Muslims, including Amr bin Jamuh’s son. At night they would enter the idol-house, turn the idol upside down, and throw it into a pit where the people discarded dirt and refuse. In the morning, when Amr could not find his idol, he would make a great commotion and search for it. Then he would retrieve it from the pit, wash and clean it, apply perfume, and return it to its place. He would say, “If I could find whoever did this to you, I would humiliate him severely.” This sort of game continued for several days. One day he retrieved his idol from the pit and hung a sword around its neck. Then he said, “I do not know who is treating you this way. Now, if you have any power, protect yourself with this sword.”

At night, the young men removed the sword from the idol’s neck, tied a dead dog to it, and threw it with the dog into a well belonging to Banu Salimah. In the morning, while searching for it, they found it lying face down in the well, amid filth and refuse, beside a dead dog. After the Muslims of his people earnestly counselled him, his eyes were opened, and he accepted Islam sincerely. (Added by the author.)

Thirteenth Chapter

The Migration to Madinah

The First Muhajir

Ibn Jarir and Ibn Hisham say that the general atmosphere for migration to Madinah had not yet arisen; only the Second Pledge at al-‘Aqabah had taken place (in Dhu’l-Hijjah of the twelfth year of Prophethood). At that time, the Prophet’s foster brother, Abu Salamah (may Allah be pleased with him), son of his paternal aunt Barra, daughter of ‘Abdul-Muttalib, decided to migrate to Madinah. After returning to Makkah from the migration to Abyssinia, he had become exasperated by the persecution inflicted upon him by the Makkan unbelievers and by his own clan, Banu Makhzum. But the oppressors did not allow him to leave for the migration in a peaceful manner.

The Calamity of Umm Salamah

Ibn Hisham, citing Muhammad ibn Ishaq, has reported Umm Salamah’s own account: When my husband set out to migrate to Madinah, I also went out with him, carrying our infant son, Salamah, in my arms. He seated me and our child on the camel and began walking, holding its nose-rope. My parents’ people, Banu Mughirah, saw him leaving, blocked his way, and said, “You have gone beyond our control yourself; go wherever you wish. But we cannot allow you to wander helplessly with this child of ours.” They then snatched the camel’s nose-rope from Abu Salamah’s hand and took me back. Meanwhile, Abu Salamah’s family, Banu ‘Abdul-Asad, became angry, came forward, and said, “Since you have taken the child of our man from him, why should we allow our son Salamah to remain with you?” Saying this, they forcibly took my child from me. In the ensuing struggle and tugging, the child’s arm was dislocated or put out of joint. (Al-Baladhuri says that the child’s arm remained in that condition until his death.) Thus the situation became that they took the child, while Banu Mughirah took me to their place and detained me. Poor Abu Salamah then went alone to Madinah. For nearly a year my condition was such that every day I would go out, sit at a place called al-Abtah, and weep. One day, a man of Banu Mughirah, related to me through my paternal uncle, saw my distress and took pity on me. He went to Banu Mughirah and said, “Why do you not let this poor woman go? You have separated her from her husband and her son as well.” At last they said to me, “If you wish to go to your husband, then go.” ‘Abdul-Asad also returned my child to me. I mounted my camel alone with my child and set out for Madinah. When I reached near Tan‘im, I met ‘Uthman ibn Talhah ibn Abi Talhah of Banu ‘Abd al-Dar on the road. He said, “Daughter of Abu Umayyah, where are you going?” I replied, “To Madinah—to my husband.” He asked, “Is no one with you?” I said, “No one but Allah and this child.” He said, “By Allah, I will not let you go alone.”

Then he took hold of my camel’s nose-rope and walked on. By Allah, I have never seen a more noble man than he. Whenever we reached a resting place, he would make my camel kneel and then move away and stand at a distance. When I dismounted with my child, he would tie the camel to a tree, move away from me, and sit beneath another tree. When it was time to travel again, he would bring the camel and make it kneel, move away, and say to me, “Mount.” Once I had mounted, he would take hold of the camel’s nose-rope and walk on. He travelled the entire road to Madinah in this manner. When the settlement of Banu ‘Awf at Quba came into view, he said, “Your husband is there. Go to him. May Allah bless you.” Then, just as he had come on foot, he returned to Makkah on foot. Al-Baladhuri has also narrated this incident in Ansab al-Ashraf.

This suggests that, observing how the unbelieving Quraysh were exceeding all limits in persecuting the Muslims, even some members of their own group were becoming disgusted with this oppression and were developing sympathy for the persecuted Muslims. Those in that society who possessed humanity and good manners continued to regard with respect the men of noble character among their own people who, despite their hostility toward Islam, endured every kind of oppression solely for the sake of their faith, not for any worldly purpose, and did not turn away from what they had accepted as truth, no matter how much they were persecuted.

The General Command to Migrate

After the final pledge at al-‘Aqabah, in the thirteenth year of Prophethood, during Dhu’l-Hijjah, the Prophet (peace be upon him) instructed the Muslims of Makkah to migrate to Madinah and said, “Allah has provided brothers for you and appointed a city where you can live in safety” (Ibn Hisham, citing Ibn Ishaq). Upon receiving this instruction, the first to depart was ‘Amir ibn Rabi‘ah al-‘Anzi (may Allah be pleased with him), taking his wife Layla, daughter of Abi Hathmah, with him. Then ‘Ammar ibn Yasir, Bilal, and Sa‘d ibn Abi Waqqas (may Allah be pleased with them) migrated. Thereafter ‘Uthman ibn ‘Affan (may Allah be pleased with him) departed with his wife Ruqayyah (may Allah be pleased with her), the daughter of the Messenger (peace be upon him). Thus a continuous stream of migration began, and people started going one after another to this new place of migration. Eventually, entire families left their homes. Citing Ibn Ishaq, Ibn Hisham mentions three families whose entire members migrated, leaving their houses empty: Banu Maz‘un, Banu al-Bukayr, and Banu Jahsh ibn Riyab. Ibn ‘Abdul-Barr says that, along with Banu Jahsh, all the men, women, and children of Banu Asad ibn Khuzaymah also left. Thirty people from these two families migrated, including the Prophet’s maternal cousins ‘Abdullah ibn Jahsh and Abu Ahmad Jahsh (whose name was ‘Abd), and his two sisters: Zaynab bint Jahsh (later one of the Mothers of the Believers), Hasnah bint Jahsh (the wife of Mus‘ab ibn ‘Umayr), and Umm Habib bint Jahsh (the wife of ‘Abdur-Rahman ibn ‘Awf). After they had left, ‘Utbah ibn Rabi‘ah, al-‘Abbas ibn ‘Abdul-Muttalib, and Abu Jahl happened to pass that way. ‘Utbah ibn Rabi‘ah sighed deeply and sorrowfully said, “Today the houses of Banu Jahsh have been left deserted.” Abu Jahl said, “Why are you crying? This is the work of the nephew of our brother”—meaning al-‘Abbas. “He has caused division in our group and severed our mutual ties.” Then came Abu Sufyan’s turn. He seized the houses of Banu Jahsh and sold them. The reason was that his daughter Far‘ah, or Fari‘ah, was the wife of Abu Ahmad ibn Jahsh; thus the inheritance of his son-in-law’s entire family reached the father-in-law during his lifetime. When ‘Abdullah ibn Jahsh (may Allah be pleased with him) complained to the Prophet (peace be upon him) about Abu Sufyan’s excess, he said, “Are you not pleased that, in exchange for your house, you will receive a house in Paradise?” After the conquest of Makkah, Abu Ahmad (may Allah be pleased with him) requested the Prophet (peace be upon him) to return their house. The Prophet remained silent. The Companions told him that the Prophet did not like the Muhajirun to attempt to reclaim property that had been spent in the way of Allah. The Prophet’s own house in Makkah was taken over after the migration by ‘Aqil ibn Abi Talib, who had not yet accepted faith. After the conquest of Makkah, the Prophet did not take that house back from him. (Abu Dawud—Kitab al-Hajj.)

The Quraysh’s Efforts to Prevent the Muslims from Migrating

When Suhayb (may Allah be pleased with him) set out to migrate, the Quraysh said to him, “You came here destitute and became wealthy by living in our city. Do you now intend to take your wealth away from here along with your life? By Allah, that cannot be.” Suhayb said, “If I give you all my wealth, will you let me go?” They said, “Yes.” Suhayb gave them all his wealth and set out in the way of Allah empty-handed. When the Prophet (peace be upon him) learned of this, he said, “Suhayb has made a profitable bargain; Suhayb has made a profitable bargain.” This is the account reported by Ishaq ibn Rahwayh, Ibn Mardawayh, Ibn Hisham, and al-Baladhuri, citing Abu ‘Uthman al-Nahdi.

Ibn ‘Abdul-Barr wrote in al-Durar fi Ikhtisar al-Maghazi wa’l-Siyar that when Suhayb (may Allah be pleased with him) departed from Makkah, the Quraysh pursued him, intending to kill him and seize his wealth. Seeing them approach, he said, “You know that I am the most skilful archer among you. By Allah, none of you can reach me until the one whose death has been decreed has died.” They said, “Leave your property and go.” Suhayb replied, “I have already left my property in Makkah. Go to such-and-such a place and take it from there.” They then left and obtained his property. Al-Baladhuri has cited a similar account from Sa‘id ibn al-Musayyab (may Allah be pleased with him).

Al-Bayhaqi and al-Tabarani have reported, from Sa‘id ibn al-Musayyab, Suhayb’s own account: When I set out to migrate, some Quraysh youths detained me. When they fell asleep, I escaped, but several of them caught me on the way. I said to them, “If I return to Makkah and give you several uqiyyahs of gold—one uqiyyah being equal to three and a half tolas—will you let me go?” They promised to release me. I returned to Makkah and told them, “Dig in such-and-such a place and take out the gold, and take two pairs of garments from such-and-such a woman.” In this way I secured my release and reached the Prophet (peace be upon him) at Quba. He said, “You have made a highly profitable bargain.” I said, “No one else knew of this incident. Who could have told you about it except Gabriel?”

The Account of ‘Ayyash ibn Abi Rabi‘ah

The other Muhajirun departed secretly. But ‘Umar (may Allah be pleased with him) left openly with twenty mounted men. With him were his brother Zayd ibn al-Khattab, his brother-in-law Sa‘id ibn Zayd ibn ‘Amr ibn Nufayl, his son-in-law Khunays ibn Hudhafah (may Allah be pleased with him), who had formerly been the husband of Hafsah, and many other companions. Al-Bazzar and Ibn Ishaq, with an authentic chain, report ‘Umar’s own account: I had agreed with ‘Ayyash ibn Abi Rabi‘ah and Hisham ibn al-‘As ibn Wa’il that they would meet us at a place called Tanadib, ten miles from Makkah. If they did not arrive there at the appointed time, it would be assumed that they had been detained, and the others would proceed without waiting for them. Hisham was captured in Makkah, while ‘Ayyash reached Madinah with us. Abu Jahl ibn Hisham and al-Harith ibn Hisham—‘Ayyash’s paternal and maternal half-brothers—followed and reached Madinah. By great cunning they persuaded ‘Ayyash, saying, “Your mother has sworn that she will neither comb her hair nor move from the sun into the shade until she has seen you.” I repeatedly warned him, “They want to lure you into a trap. Do not fall into it. When lice trouble your mother, she will comb her hair of her own accord, and when the heat of the sun in Makkah becomes unbearable, she will go into the shade.” But his love for his mother prevailed so completely that he said to me, “I shall fulfil my mother’s oath and return with my property.” I said, “I give you half of my property; do not go with them.” But he did not accept my advice. I then said, “If you insist on going, and you sense any bad intention in the two men, flee immediately on this she-camel.” He agreed to this.

At one point on the journey, Abu Jahl said to him, “Brother, my camel is not travelling very well. Will you not let me ride your she-camel?” ‘Ayyash said, “Why would I not?” They both then dismounted so that Abu Jahl could mount ‘Ayyash’s she-camel, and al-Harith also made his camel kneel and dismounted. The two of them then tied up ‘Ayyash.

Ibn Ishaq says that the family of ‘Ayyash ibn Abi Rabi‘ah (may Allah be pleased with him) told him that Abu Jahl and al-Harith brought ‘Ayyash to Makkah in broad daylight, with him bound by ropes, while the two brothers announced, “O people of Makkah! Straighten out your disobedient sons in the way we have done.”

Ibn Hisham says: Reliable people told me that the Prophet (peace be upon him) was deeply concerned and distressed about Hisham ibn al-‘As and ‘Ayyash ibn Abi Rabi‘ah (may Allah be pleased with them). He said, “Who is prepared to bring these two to me?” Walid ibn Mughirah, the brother of Khalid ibn al-Walid, said, “O Messenger of Allah, I am ready to perform this service.” He then went to Makkah and secretly searched for the two prisoners. When he learned that they were confined in an open courtyard without a roof, he climbed over the wall at night, cut their chains, placed them on his camel, and brought them to Madinah.

The Calamity of ‘Abdullah ibn Suhayl

Among those who were forcibly prevented from migrating was ‘Abdullah ibn Suhayl ibn ‘Amr (may Allah be pleased with him). Al-Baladhuri says that, having heard of the migration to Madinah, he came from Abyssinia to Makkah intending to migrate with the Messenger of Allah (peace be upon him) in this new, great migration. But his father, Suhayl ibn ‘Amr, forcibly imprisoned him. He employed a stratagem to satisfy his father by making him believe that he had returned to his ancestral religion. Believing this, his father took him along to the Battle of Badr. When the two armies came face to face, ‘Abdullah joined the Muslims. Several years later, at the conquest of Makkah, his father accepted Islam and used to say, “Allah had placed great good for me in the faith of my son ‘Abdullah.”

The Prophet’s Stay in Makkah until the Final Period

According to Ibn Ishaq, of those who had come from Abyssinia to Makkah intending to migrate to Madinah, seven were detained and could not migrate. In addition, a considerable number of people in Makkah were either caught while attempting to migrate, incapable of migrating, or believers at heart who lacked the courage to migrate because of their weakness. Apart from these, all who were able to migrate departed, and only the Prophet (peace be upon him), Abu Bakr (may Allah be pleased with him), and ‘Ali (may Allah be pleased with him) remained in Makkah.

Al-Bukhari records a report from ‘A’ishah (may Allah be pleased with her) that when Abu Bakr (may Allah be pleased with him) expressed his desire to migrate to Madinah, the Prophet (peace be upon him) said, “Remain where you are for a while, for I hope that I will be given permission to migrate.” Abu Bakr said, “May my parents be sacrificed for you; do you really hope for that?” The Prophet said, “Yes.” Abu Bakr therefore stayed so that he could migrate with the Prophet. He bought two camels and began raising them. Citing Ibn Ishaq, Ibn Hisham and Ibn Jarir say that whenever Abu Bakr sought permission from the Prophet, he would say, “Do not be hasty; perhaps Allah will grant you a companion.” Abu Bakr hoped that this companion would be the Prophet himself. Al-Hakim reports from ‘Ali (may Allah be pleased with him) that the Prophet asked Gabriel, “Who will be my companion in the migration?” He replied, “Abu Bakr.” Ibn Jarir, citing ‘Urwah ibn al-Zubayr (may Allah be pleased with him), says that Abu Bakr had bought two she-camels to travel with the other migrating Companions. When he hoped to gain the Prophet’s companionship, he fed and prepared the two she-camels carefully.

Citing Ibn Ishaq, Ibn Hisham and Ibn Jarir say that the Prophet (peace be upon him) did not allow ‘Ali (may Allah be pleased with him) to leave so that, after the Prophet’s departure, he could remain in Makkah and return the trusts of those people who had deposited their valuable property with the Prophet for safekeeping. In this connection Ibn Ishaq says that there was no one in Makkah who possessed anything that he feared might be stolen without leaving it with the Prophet as a trust. Everyone—friend and enemy alike—trusted his honesty and integrity.

Thus, from the final pledge at al-‘Aqabah (12 Dhu’l-Hijjah, the thirteenth year of Prophethood) until Safar of the fourteenth year of Prophethood, the Prophet (peace be upon him) remained in Makkah for nearly two and a half months while a stream of migrants was moving to Madinah. During the final few days, all his Companions had left Makkah. He remained among the enemies, alone except for two companions, because he could not abandon his field of action before the command to migrate came from Allah. Reflection shows what an immense sense of responsibility kept him firm in his place amid this extreme danger, and how fearless were those who remained with the Prophet (peace be upon him), without fear or hesitation, among human beings who were like savage beasts. (Added by the author.)

The Quraysh’s Anxiety

The unbelieving Quraysh were now certain that the Messenger of Allah (peace be upon him) would migrate to Madinah at any moment. They also knew its consequences very well. His immense personality, extraordinary abilities, and the heart-winning power of the Qur’an were not unknown to them. They now saw that he had obtained a secure place of residence. Two powerful and battle-seasoned tribes had stood beside him as his supporting force. Courageous and devoted men from the Quraysh themselves had joined him—men who, after enduring every kind of hardship for thirteen years, had proved their steadfast determination and firmness, and who, by migrating repeatedly, had also proved that for their faith they could sacrifice their homes, wealth, relatives, people, and homeland. In the ancient social order, for a city-state of such devoted men under the Prophet’s great leadership to come under his control was tantamount to its death. Moreover, the situation in Madinah was such that the consolidation of Muslim power there became a source of anxiety for the Quraysh. The great trade route running from Yemen toward Syria along the Red Sea coast was the basis of the economic life of the Quraysh and other major polytheist tribes, whose livelihood depended on its security. That route would now come under Muslim control, and intervention there would make the way of life of the Muslims’ jahiliyyah-based system extremely difficult. The annual value of the trade conducted by the people of Makkah along this route from Makkah to Syria, Rome, and Egypt alone exceeded two hundred and fifty thousand ashrafis. The trade of Ta’if and other places was in addition to this. Therefore, news of the pledge at al-‘Aqabah caused great agitation among the Quraysh. First they made every effort to separate the people of Madinah from the Prophet, but failed. Then they employed every tactic to prevent the Muslims from migrating from Makkah. Yet they succeeded in retaining only a very small number, while a great many believers reached Madinah. They then prepared to take the final measure to avert this danger. (Tafhim al-Qur’an, vol. 2, introduction to Surah al-Anfal.)

The Decision to Kill the Prophet

Ibn Hisham, Ibn Sa‘d, Ibn Jarir, and al-Baladhuri say that, to reach a final decision, a secret meeting of all the tribal chiefs was held at Dar al-Nadwah. They discussed how this danger could be prevented. One group proposed that the man should be shackled and imprisoned in a place, never to be released during his lifetime. But this view was not accepted. Some argued that, if he were imprisoned, those outside would continue their activities, and once they gained some strength they would not hesitate to risk their lives to free him. Others said that he should be expelled from the city. “Once he is no longer among us, we will no longer have to worry about where he lives or what he does. The disorder he would create in our social system will come to an end.” But this proposal too was rejected on the grounds that his speech worked like magic and that his ability to win hearts was immense. If he left, he might win over various tribes, then acquire such strength that he could attack them and bring the centre of Arabia under his control. Finally, Abu Jahl said, “Let us choose from every tribe one clever, noble-born man, and let them all fall upon him together and kill him. In this way, Muhammad’s blood will be distributed among all the tribes. Then it will be impossible for Banu ‘Abd Manaf to fight everyone, and they will be compelled to accept blood money.”

Everyone approved this opinion, and men were selected for the killing. The time of the assassination was also fixed. All these proceedings were kept so secret that the news was not to reach anyone, even by whispering.

This matter is alluded to in Surah al-Anfal:

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“And remember when the unbelievers plotted against you, to imprison you, kill you, or expel you. They plotted, and Allah planned; and Allah is the best of planners” (Verse 30). (Tafhim al-Qur’an, vol. 2, note 25.)

Permission for the Prophet to Migrate and His Preparations

Citing Ibn ‘Abbas (may Allah be pleased with him), al-Tirmidhi and al-Hakim say that when matters reached this point, Allah permitted His Prophet to migrate from Makkah and said:

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“And say, ‘My Lord, cause me to enter with truth through the entrance of truth and cause me to exit with truth through the exit of truth, and appoint for me, from Your presence, a supporting authority’” (Bani Isra’il: 80). [It is not correct to object that this verse was revealed long before the migration of Bani Isra’il, and that therefore it cannot properly be presented here as permission for the migration. In fact, there are many examples of a verse being revealed first and then repeated later in a particular situation so that the Prophet (peace be upon him) might know that the ruling of the verse applied to that situation. —Author.]

This permission was received on the very day whose following night had been appointed for the Prophet’s assassination. [This is why Allah had kept the Prophet in Makkah until that time: so that the unbelieving Quraysh would reach the utmost limit of hostility to the truth, and then the Prophet would be ordered to leave from among them. —Author.] Citing al-Waqidi, Ibn Sa‘d, and citing Ibn Ishaq, Ibn Jarir and Ibn Hisham say that on that very day Gabriel came and informed the Prophet (peace be upon him) of the Quraysh’s intention, saying, “Do not sleep in your own bed tonight.”

Then, at noon, he went to Hazrat Abu Bakr’s (RA) house with his face covered by a cloth. Bukhari records, on the authority of Imam Zuhri, the following account from Hazrat Urwah bin Zubair: Hazrat Aisha (RA) said, “We were sitting at home at midday when someone came and told Hazrat Abu Bakr (RA), ‘The Messenger of Allah (SAW) has come here with his face covered at such a time as he has never come before.’” In Tabarani, Hazrat Asma bint Abu Bakr (RA) is reported to have said, “The Prophet (SAW) used to come to us every morning and evening.” This account is also quoted in Bukhari, in the chapter on the Hijrah, from Hazrat Aisha (RA). Ibn Hisham, citing Ibn Ishaq, records Hazrat Aisha’s (RA) account as follows: “The Prophet (SAW) would visit us every morning or evening. But on that day he came at noon, which was not his usual time of arrival.” Hazrat Abu Bakr (RA) immediately said, “May my parents be sacrificed for him! Surely some important matter has brought him at this time.” The Prophet (SAW) then asked permission to enter. After permission was granted, he entered and said, “Ask everyone here to leave.” Hazrat Abu Bakr (RA) said, “They are only the members of your household.” (Musa bin Uqbah records from Hazrat Aisha (RA) that she said, “At that time no one was with Hazrat Abu Bakr (RA) except me and my sister Asma (RA).” Ibn Hisham contains the same account from Ibn Ishaq. Ibn Uqbah’s account adds that Abu Bakr (RA) said, “Only my daughters are here; there is no spy here to discover your whereabouts.”) The Prophet (SAW) then said, “I have been given permission to leave this place.” Hazrat Abu Bakr (RA) said, “May my parents be sacrificed for you! May I accompany you?” The Prophet (SAW) replied, “Yes.” He said, “Then take one of these two she-camels of mine.” The Prophet (SAW) said, “I will take it only in exchange for its price.” Ibn Ishaq says that the Prophet (SAW) said, “I will take it at the price for which you purchased it.” When Abu Bakr (RA) stated the price, the Prophet (SAW) said, “I shall pay you this price.” Then the Prophet (SAW) and Abu Bakr (RA) appointed Abdullah bin Uraiqit, a man of Banu Adil, as their guide for a fee. [Some have given this man’s name as Arqad or Arqat, but his correct name was Uraiqit. Musa bin Uqbah, Baladhuri and Ibn Sa‘d have all stated this. He was the same man whom the Messenger of Allah (SAW), after returning from Ta’if, sent as a messenger to the chiefs of Makkah. Although he was a polytheist, he was so trustworthy that he proved completely reliable in the delicate circumstances of the Hijrah. This was despite the Quraysh having announced a substantial reward for information leading to the Prophet’s whereabouts—the author.]

They appointed him, for a fee, to guide them. He was an expert in the routes and terrain. The two she-camels were placed in his charge on the condition that he would bring them to whatever place he was summoned.

The Events of the Night of the Assassination

The Prophet (SAW) then returned to his house and remained there until night so that the enemies would not have the slightest suspicion that he knew of their intention. At the appointed time that night, all those who had been ordered to kill him arrived. According to Ibn Sa‘d, they numbered twelve: Abu Jahl, Hakam bin Abil As, Uqbah bin Abi Mu‘ait, Nadr bin al-Harith, Umayyah bin Khalaf, Harith bin Qais bin al-Ghaytalah, Zama‘ah bin al-Aswad, Tu‘aymah bin Adi, Abu Lahab, Ubayy bin Khalaf, Nubai‘ah bin al-Hajjaj and Munabbih bin al-Hajjaj. Before they arrived, however, the Prophet (SAW) laid Hazrat Ali (RA) on his bed, having covered him with his green Hadrami cloak. Thus, whenever the enemies peeped in from outside and saw him, they assumed that he was the Messenger of Allah (SAW) sleeping in his bed. Suhayli, citing certain scholars who wrote about the Sirah, says that they tried to climb over the wall and enter. But when they heard the scream of a woman from inside, they became frightened and said to one another, “By God! We would acquire a terrible reputation throughout the land if we failed even to protect the honor and modesty of the women of our own tribe.” For this reason they remained seated outside throughout the night, waiting for the early morning, when the Messenger of Allah (SAW) would rise and they could all attack him together.

The Arrest and Release of Hazrat Ali (RA)

While the enemies had surrounded the house, the Prophet (SAW) came out calmly at some time during the night and passed straight through their midst, throwing dust over them. At that time he was reciting the opening verses of Surah Ya-Sin. At dawn they saw Hazrat Ali (RA) rise from the Prophet’s (SAW) bed. Then they realized that the Messenger of Allah (SAW) had left long before. (Ibn Sa‘d, Ibn Hisham, Baladhuri, Ibn Jarir, Zad al-Ma‘ad.)

Ibn Jarir and Ibn Athir have written that they asked Hazrat Ali (RA), “Where is your companion?” He replied, “I do not know where he has gone. I am not his guardian. You drove him out, and he left.” At this, the bloodthirsty enemies became enraged. They abused and beat him, took him to the Masjid al-Haram and detained him there for some time. But when, despite their harsh treatment, they could obtain no information about the Prophet (SAW), they were compelled to release him. It is possible that they released him because the Prophet (SAW) had left him behind to return the trusts belonging to the people of Makkah. The unbelievers may have learned that the Messenger of Allah (SAW) had entrusted Hazrat Ali (RA) with this task, and so they freed him in the hope of recovering their property. They may also have felt some shame: the man whom they had come to kill was of such lofty character that, even while leaving the place where he was to be killed, he was deeply concerned with returning his enemies’ trusts.

The Sudden Attack on Hazrat Abu Bakr’s (RA) House

After releasing Hazrat Ali (RA), the tyrants set out toward Abu Bakr’s (RA) house. Ibn Ishaq quotes the account of Hazrat Asma bint Abi Bakr (RA). It is reported that on the second day several men of the Quraysh came to our house. Abu Jahl was with them. Standing at the door, they asked me, “Where is your father?” I replied, “I do not know.” Abu Jahl then slapped me so forcefully that my earring broke and fell some distance away. They then departed. (Ibn Hisham and Ibn Jarir.)

Leaving Makkah and Taking Refuge in the Cave of Thawr

The Messenger of Allah (SAW) left his house and came directly to Hazrat Abu Bakr’s (RA) house. Then, that very night, the two of them took refuge in a cave on Mount Thawr, two or three miles from Makkah. Musnad Ahmad and Tirmidhi state that, while leaving Makkah, the Prophet (SAW) stopped at a place called Hazwarah, faced the Ka‘bah and said in a voice filled with sorrow:

“O Makkah! By God, you are the most beloved of all the lands of God to me. And you are also the most beloved of His lands to God. Had your inhabitants not expelled me, I would never have left you.”

Then he set out toward Thawr.

The Wisdom Behind Taking Refuge in Thawr

Here it is necessary to understand for what rational reason Mount Thawr was selected as a place of refuge. This mountain lies south of Makkah, on the road to Yemen, whereas Madinah Tayyibah lies north of Makkah, on the road to Syria. The unbelievers of Makkah knew that the Prophet (SAW) wished to migrate to Madinah. For this reason, in order to search for and capture him, they would first search the northern routes, and only after failing there would they set out to search toward the east, south and west. Therefore, it was hoped that by the time they reached the Cave of Thawr, considerable time would have passed.

to search for and capture him, they would first search the northern routes, and only after failing there would they set out toward the east, south and west. Therefore, it was hoped that by the time they reached the Cave of Thawr, considerable time would have passed.

Abu Bakr’s Arrangements for the Period of Residence at Thawr

Before setting out for the Cave of Thawr, Hazrat Abu Bakr (RA) completed all the necessary preparations. [Musnad Ahmad, Tabarani and the Sirah of Ibn Hisham, citing Ibn Ishaq, quote the account of Hazrat Asma bint Abi Bakr (RA). Hazrat Asma (RA) said, “When our father left, he took all his money with him—approximately five or six thousand dirhams.” (According to Baladhuri, before accepting Islam he possessed forty thousand dirhams.) Then our grandfather Abu Quhafa, who was blind and had not yet accepted Islam, said to us, “I think he has taken all his wealth with him along with his life.” We replied, “No, Grandfather, he has left us much good.” We then placed some stones on the shelf where our father kept his money and covered them with a cloth. We brought Grandfather there and said, “Place your hand here.” He placed his hand upon it and said, “If he has left this for you, it is sufficient.” In reality, our father had left us no money at all. I only wished to console Grandfather—the author.] Bukhari records the following account of Hazrat Aisha (RA): “We quickly prepared provisions for two travelers and placed the necessary supplies in a leather bag. Hazrat Abu Bakr instructed his intelligent and capable young son Abdullah to remain among the people of Makkah during the day, gather information, and meet us at night to report everything that had happened during the day. He instructed his freed slave, Amir bin Fuhairah (RA), to graze our goats as usual during the day while keeping watch on the news of the people of Makkah. At night he was to bring us milk and report all the news. Ibn Ishaq says that Hazrat Asma (RA) sent fresh food every night. [Here a doubt arises which must be resolved. It has been stated above that when the unbelievers asked Hazrat Ali (RA), ‘Where is your companion?’ he replied, ‘I do not know.’ It was then stated that when they went to Abu Bakr’s (RA) house and asked where he was, Hazrat Asma (RA) also replied, ‘I do not know.’ Yet the later account shows that before going to the Cave of Thawr, Hazrat Abu Bakr (RA) entrusted some of the service arrangements to Hazrat Asma (RA). It has also been stated that Hazrat Abu Bakr (RA) took all his money from the house, whereas Hazrat Asma (RA) told her grandfather that he had left many things behind. This raises the question: were these statements lies? The answer is that, regarding the first two matters, there are two possible explanations. One possibility is that Hazrat Ali (RA) and Hazrat Asma (RA) did not know at that time where the Prophet (SAW) and Abu Bakr (RA) were, when they were asked these questions. The second, and legally sound, possibility is that they did know, but refused to tell the enemy because helping a tyrant commit oppression by telling the truth, without saying anything contrary to the facts, is a much graver wrong. On the other hand, protecting an oppressed person from oppression by saying something contrary to the facts is not wrong at all; rather, it is entirely permissible according to the Shariah, morality and sound judgment. Only a foolish person could say that they should have disclosed the location of the Cave of Thawr to the killers, or should have said, ‘We know their whereabouts but will not tell you,’ thereby allowing the killers to torture them until they revealed the truth. As for what Hazrat Asma (RA) said to her grandfather, it is a shining example of tawriyah. Tawriyah means concealing the actual matter for some benefit or appropriate reason instead of telling an outright lie. This is permissible in the Shariah. Hazrat Asma (RA) did not say that her father had left a great deal of wealth; rather, she said that he had left much good. Then she placed her grandfather’s hand on the pile lying on the shelf. He assumed that it was a pile of money, but Hazrat Asma (RA) did not say that the pile contained money and valuables. Thus, without telling a lie, she protected her aged and blind grandfather from the anxiety in which he was immersed—the fear that they had been left destitute—the author.] (Ibn Hisham.)

Description of the Cave of Thawr

Bayhaqi quotes a mursal narration from Hazrat Muhammad bin Sirin in which it is stated that, on one occasion, some people in Hazrat Umar’s (RA) gathering made remarks clearly indicating that they considered Hazrat Umar (RA) superior to Hazrat Abu Bakr (RA). Hazrat Umar (RA) then said, “By God, one night of Abu Bakr’s (RA) is better than the entire family of Umar, and one day of Abu Bakr’s (RA) is better than the entire family of Umar.”

He then related that on the night when the Prophet (SAW) went to the cave and Abu Bakr (RA) was with him, Abu Bakr (RA) would sometimes walk ahead and sometimes behind him. When the Prophet (SAW) asked the reason, he replied, “O Messenger of Allah! When I remembered those pursuing us, I walked behind you; and when I feared that there might be some danger ahead, I walked in front.” The Prophet (SAW) said, “You mean that if any danger arose, you wanted it to reach you rather than me—is that so?” He replied, “Yes.” When they reached the cave, Abu Bakr (RA) said, “Please wait here while I go inside and clean and secure the cave for you.” He entered, secured the cave, and came out. But then he remembered that one opening remained. He went inside again and closed it. He then requested the Prophet (SAW) to enter. Some narrations add that Hazrat Abu Bakr (RA), groping in the darkness, searched for the openings one by one and kept closing them by tearing pieces from his garment. Hafiz Abu al-Qasim Baghawi has cited a similar narration from Ibn Abi Mulaikah. At its end he quotes Nafi‘ bin Umar al-Jumahi as saying that one hole remained in the cave, and Abu Bakr (RA) pressed his heel against it so that no venomous creature could emerge and bite the Prophet (SAW). Bazzar has narrated the same from Hazrat Jabir bin Abdullah (RA), and Tabarani from Hazrat Asma (RA).

The Most Agonizing Moment in the Cave of Thawr

Meanwhile, the Quraysh spread through the lanes and alleys of Makkah and its surrounding areas in search of the Prophet (SAW). Baladhuri says that they then appointed two skilled trackers so that they could follow the footprints and find the Prophet (SAW). In this way they reached the Cave of Thawr. There, however, they saw that a spider’s web had been spun across the mouth of the cave. One tracker, Qurz bin Alqamah, said, “There is no sign of anyone having gone beyond this point.” One of those who had accompanied the trackers said, “Why not go inside the cave and look?” But Umayyah bin Khalaf said, “What would you find there? The spider’s web in this cave appears to have been spun before Muhammad (SAW) was born.” After this, everyone turned back. This was the situation when Hazrat Abu Bakr (RA) saw the enemies standing directly at the mouth of the cave and said to the Prophet (SAW), “O Messenger of Allah! If any of them looks down at his feet, he will see us.” The Prophet (SAW) replied in complete calm, “O Abu Bakr! What do you think of two people whose third is Allah?” (Bukhari, Book of the Virtues of the Companions of the Prophet, Book of Tafsir and chapter on the Hijrah; Muslim, Book of Virtues; Tirmidhi, Book of Tafsir; Musnad Ahmad; Marwiyyat Abi Bakr.)

Hafiz Abu Bakr Ahmad bin Ali al-Usabi quotes various narrations on this subject in Musnad Abi Bakr al-Siddiq. One of them states that while they were standing at the mouth of the cave, the Prophet (SAW) was praying and Hazrat Abu Bakr (RA) was watching the movements of the enemies. When the Prophet (SAW) finished praying, Hazrat Abu Bakr (RA) said, “May my parents be sacrificed for you! Here your people have reached this place in search of you. By God, I am not weeping for myself; rather, I am weeping out of fear that some harm may reach you before my eyes.” The Prophet (SAW) said—*****************************—“Do not fear; Allah is with us.”

Allah has mentioned this very matter in the Holy Qur’an:

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“If you do not help him (the Prophet of Allah), then know that Allah helped him when he was one of two, when they were both in the cave, when he was saying to his companion, ‘Do not fear; Allah is with us.’” (Al-Tawbah: 40)

The General Announcement of a Reward for Killing or Capturing the Prophet (SAW) and Hazrat Abu Bakr (RA)

This was the last effort through which the enemies could still hope to find the Prophet (SAW). When they failed to find him here in the cave, they realized that he had gone beyond their reach. They then issued a general announcement that anyone who brought in or killed Muhammad (SAW) and Abu Bakr (RA) would receive one hundred camels for each of them as a reward. This is Baladhuri’s account, and Ibn al-Qayyim accepted it in Zad al-Ma‘ad. Ibn Hisham and Ibn Jarir mention a reward of one hundred camels only for bringing them in alive. Baladhuri cites this as a weaker report.

Setting Out from the Cave

Bukhari records Hazrat Aisha’s (RA) account that the Prophet (SAW) and Hazrat Abu Bakr (RA) remained in the cave for three days and three nights. Tabarani gives the same account from Hazrat Asma (RA), as do Ibn Abd al-Barr, Ibn Sa‘d and Ibn Ishaq. Therefore, the report cited in Musnad Ahmad and Hakim from Talhat al-Basri—that the stay in the cave lasted more than ten days—is not acceptable. The actual fact is that, for three days and three nights, the Quraysh’s efforts to search for the Prophet (SAW) had slackened. Thus, during the last part of the third night, Abdullah bin Uraiqit reached the Cave of Thawr with the two she-camels entrusted to him. Hazrat Asma (RA) also arrived at the appointed time with provisions in a leather bag. But she had not thought to bring anything with which to tie it. Finally, she removed her nitaq and tore it in two. In that period, the cloth women wrapped around their waists was called a nitaq. With one part of it she tied the food and hung it from the camel’s howdah, while keeping the other part sufficient to tie around her waist. (Ibn Hisham and Ibn Jarir, citing Ibn Ishaq.) For this reason Hazrat Asma (RA) was called Dhat al-Nitaqayn, meaning “the woman with two waist-bands.”

Bukhari contains Hazrat Asma’s (RA) own account, in which she says that when it became necessary to tie the food container, Abu Bakr (RA) instructed Asma to tear her nitaq. The caravan then set out with the Prophet (SAW) riding one she-camel and Hazrat Abu Bakr (RA) riding the other. He seated Amir bin Fuhairah (RA) behind him for service. Abdullah bin Uraiqit walked ahead on foot, showing them the way. Thus began the journey of that great Hijrah, which brought a revolution to world history. Ibn Sa‘d and Baladhuri state with certainty that this blessed caravan began its journey from the Cave of Thawr on Monday, the fourth of Rabi‘ al-Awwal. Imam Ahmad, citing the account of Ibn Abbas (RA), says that the Prophet (SAW) departed from the cave on a Monday in the month of Rabi‘ al-Awwal, but does not give the date. Qastallani writes in Mawahib al-Ladunniyyah that the Messenger of Allah (SAW) spent Friday, Saturday and Sunday, three nights, in the cave and departed from there on Monday night. Ibn Jarir says that in Rabi‘ al-Awwal of the Year of the Elephant 54, the Prophet (SAW) migrated from Makkah to Madinah.

The Journey

It is learned from the account of Ibn Ishaq in the Sirah of Ibn Hisham that when Abdullah bin Uraiqit set out with the caravan, he avoided the usual route and took another road toward Madinah in order to escape the enemy. Ibn Sa‘d says that because Abu Bakr (RA) frequently traveled for trade and business, people recognized him when they saw him and would ask, “Who is this man with you?” He would reply, **********************************************

“He is a man who guides me.” Tabarani quotes an almost identical statement from Hazrat Asma, while Musnad Ahmad, in the Marwiyyat of Anas bin Malik (RA), and Bukhari, in the chapter on the Hijrah, from Hazrat Anas (RA), also record similar wording. [This too is a shining example of tawriyah. Hazrat Abu Bakr (RA) did not say, “This is Muhammad (SAW).” Rather, he said, “My guide.” The questioner understood that he was showing the way. Abu Bakr (RA) spoke the complete truth: this man was indeed his guide—the author.]

Bukhari and Muslim record the following account of Hazrat Abu Bakr (RA): “We continued traveling until noon on the second day. When the heat of the sun became intense, we began looking around to see whether we could find some shade. We saw shade beneath a huge rock. We went there, spread a bed for the Prophet (SAW) and said, ‘Please rest for a while.’ Then we continued looking around to see whether anyone had come in search of us. At that moment a boy came toward the rock with his goats, seeking shade. I asked him, ‘Can you milk one of your goats and give us some milk?’ He agreed. I cleaned the goat’s udder and the boy’s hands, and had him milk it into a vessel. I then cooled it with a little water and took it to the Prophet (SAW) to drink.”

Then Hazrat Abu Bakr (RA) related the incident of Suraqah bin Malik bin Jushum, which Imam Bukhari has quoted briefly in Manaqib al-Muhajirin and the chapter on the Hijrah, and Imam Muslim in the Book of Asceticism, the chapter on the Hijrah. Its detailed account is given by Imam Zuhri, in a narration in Bukhari’s chapter on the Hijrah, in Suraqah’s own words, on the authority of his nephew Abdur Rahman bin Malik. [Ibn Hisham corrected his name to Abdur Rahman bin Harith bin Malik bin Jushum—the author.] Its details are also found in the Sirah of Ibn Hisham, Tabaqat of Ibn Sa‘d and other works.

The Incident of Suraqah

Suraqah was the chief of Banu Mudlij. His territory lay near Qudayd. He relates: A Qurayshi man came to us with the message that whoever killed or captured Muhammad (pbuh) and Abu Bakr (ra) would be given a blood-money reward of one hundred camels for each of them. One day I was sitting in a gathering of my people when a man came and told me, “Just now I saw some people travelling along the seashore. I think they are Muhammad (pbuh) and his companion.” I understood that they must indeed be those two, but I told him, “They are not; rather, you saw so-and-so and so-and-so, who have just passed before us.” I remained in that gathering for a while, then rose and went home. I mounted my horse and secretly set out, so that no one else would learn of my departure. Ibn Abi Shaybah records Suraqah as saying: “I did this lest the people of the settlement share in my reward.” When I came near them, my horse suddenly threw me. I drew an arrow for divination and consulted it, but it gave an answer contrary to my wish. I disregarded it and continued on. Then I came so close to them that I could clearly hear the Messenger of Allah’s (pbuh) recitation. The Messenger of Allah (pbuh) did not turn to look in any direction, whereas Abu Bakr (ra) repeatedly looked around. Suddenly my horse’s legs sank into the ground up to its knees, and I fell from its back. In a report from Abu Bakr (ra) narrated by Bara ibn Azib (ra), Abu Bakr says: “We were crossing hard ground when I said, ‘Our pursuer has come very near.’ The Messenger of Allah (pbuh) prayed, and the horse sank into the ground up to its belly.” Anas (ra) says that the Messenger of Allah (pbuh) said, “O Allah, cast him down!” Suraqah says: “I again drew an arrow for divination, and it gave an answer contrary to my wish. Then I cried out for security. They stopped, and I rode up to them. From all that had happened to me, I understood that the Messenger of Allah’s (pbuh) mission would certainly succeed.” Ibn Hisham, through Muhammad ibn Ishaq from Imam al-Zuhri, records that Suraqah called out: “I am Suraqah ibn Ju‘shum. Grant me permission to speak. By Allah, I will neither harm you nor say anything from my mouth that would distress you.” Suraqah says: “I told the Messenger of Allah (pbuh), ‘Your people have announced blood money for you, and people are roaming about hoping to obtain the reward.’ I then offered to provide provisions and equipment for the journey. He asked for nothing except that I disclose his whereabouts to no one. I requested a written guarantee of safety. He instructed Amir ibn Fuhayrah (ra), who gave me the written guarantee on a piece of leather. Anas ibn Malik (ra) says that Suraqah requested, ‘O Prophet of Allah, command me to do whatever you wish.’ The Messenger of Allah (pbuh) said, ‘Then remain where you are and do not allow anyone to reach us.’ Thus, the man who only moments earlier had been their deadly enemy became their protector. Ibn Sa‘d says that thereafter, whenever anyone followed the Messenger in search of him, Suraqah would say, ‘Turn back. I am certain he is not in this direction. You know how sharp my sight is and how skilled I am at tracking.’

Ibn Ishaq and Musa ibn ‘Uqbah have cited Suraqah’s account that he preserved the written guarantee of safety he had received. Several years later, when the Messenger of Allah (pbuh), returning from the battles of Hunayn and Ta’if, was staying at Ji‘ranah, I went into his presence, presented the document, and said, “I am Suraqah ibn Ju‘shum, and this is your written deed, or guarantee of safety.” He said, “Today is the day for fulfilling the pledge and honoring the right. Come closer.” I went near the Messenger of Allah (pbuh) and embraced Islam. Al-Tabarani has narrated a concise summary of this entire incident of Suraqah from Asma, daughter of Abu Bakr (ra).

In al-Isti‘ab, Ibn ‘Abd al-Barr, and in al-Isabah, Ibn Hajar have cited, through Sufyan ibn ‘Uyaynah, the mursal report of al-Hasan al-Basri that the Messenger of Allah (pbuh) addressed Suraqah ibn Malik: “How will it be when you wear the bracelets of Kisra?” Several years after this pronouncement, when the bracelets, belt, and crown of the Persian king were brought to Umar (ra), he summoned Suraqah, put them on him, and said, “Raise your hands and say: Praise belongs to Allah, who stripped these things from Kisra ibn Hurmuz, who used to say, ‘I am the lord of mankind,’ and placed them upon Suraqah ibn Malik ibn Ju‘shum, a Bedouin of Banu Mudlij.” Suhayli has given a detailed account of this incident in Rawd al-Unuf. Since including it would unnecessarily lengthen this work, it has been omitted.

The Story of Umm Ma‘bad

Immediately after crossing the Qudayd area, this great caravan reached the dwelling of Umm Ma‘bad, a woman of Banu Khuza‘ah. Some authors have placed this incident before the incident of Suraqah, while others have placed it afterward. We consider the incident of Suraqah to have occurred first because, when Abu Bakr (ra) described the later events after departing from the cave, he mentioned this incident first. Perhaps for this reason, Hafiz Ibn al-Qayyim also considered this incident to have occurred earlier in Zad al-Ma‘ad.

Ibn Khuzaymah, al-Hakim, al-Bayhaqi, al-Baghawi, Ibn ‘Abd al-Barr, al-Tabarani, Ibn Sa‘d, and others have cited this report through various chains. Imam Bukhari also included it in his History, on the authority of Umm Ma‘bad herself: When this caravan was crossing Qudayd, it reached the tent of Umm Ma‘bad (Atikah, daughter of Khalid), who belonged to Banu Ka‘b, a branch of the Khuza‘ah tribe. Umm Ma‘bad was a dignified elderly woman. Her family offered hospitality to travellers passing that way. When the Messenger of Allah (pbuh) and his companion arrived, she was sitting in the courtyard before her tent. It was a time of famine, and the entire area was suffering. The visitors said to Umm Ma‘bad, “Give us whatever milk, meat, or dates you have, and we will pay you for it.” She replied, “By Allah, if we had anything, I would not hesitate at all to offer you hospitality.” At that moment, the Messenger of Allah’s (pbuh) eye fell upon a she-goat in a corner of the tent. He asked, “O mother of Ma‘bad, what is the condition of this goat?” She replied, “The poor creature could not go out to graze with the other goats because of her emaciation and weakness.” The Messenger (pbuh) asked, “Can she give any milk?” She said, “She is far too weak to give milk.” He said, “If you permit me, I can milk her.” She replied, “May my parents be sacrificed for you; if you can obtain any milk from her, then certainly do so.” The Messenger (pbuh) had the goat brought near, tied her legs, passed his hand over her udder—or, according to another account, over her back—and prayed, “O Allah, bless this woman’s goats.” Then he began milking her in Allah’s name. What a wonder! The goat spread her legs and began chewing her cud, while milk began pouring from her udder in streams. The Messenger (pbuh) asked for a large vessel capable of holding enough milk for a group to drink its fill. He continued milking until the vessel was filled to the brim. Foam formed on the milk. He first gave Umm Ma‘bad milk to drink until she was satisfied; the Companions drank their fill, and finally he drank himself. Then he said—

“The one who gives others to drink drinks last himself.”

Then he filled the vessel with milk a second time and gave it to Umm Ma‘bad, saying, “When Ma‘bad’s husband comes, give this milk to him.”

Umm Ma‘bad Describes the Noble Features of the Messenger (pbuh)

Soon afterward, her husband returned home with a lean, emaciated flock of goats. Seeing the vessel full of milk, he asked in astonishment, “O mother of Ma‘bad, where did this milk come from?” She replied, “By Allah, a blessed man was passing this way; he is the one who did all this.” She then related the entire incident to her husband. He said, “Describe him to me.” She began: “I saw a man of remarkable beauty. His face was radiant, his character pure and wholesome, and his body neither stout nor thin. He was handsome and cheerful. His eyes were black, with long eyelashes; his voice was loud but not harsh; his pupils were black and the whites of his eyes clear. His eyebrows were neither joined nor widely separated, with a slight amount of hair between them. His hair was intensely black, his neck broad, and his beard thick. When silent, he possessed dignity; when he spoke, his voice spread all around, and his words seemed like pearls and jewels cascading forth. His speech was sweet and clear; he neither spoke too little nor too much. When heard from a distance, his voice seemed very loud but pleasing; when heard nearby, it was sweet, melodious, and refined. His physique was moderate: he was neither excessively tall and broad nor short and slight. Among his companions, he was the most handsome and the most dignified. His companions surrounded him, listening attentively to his words and hastening to obey his commands. He was honored and beloved by all, neither irritable in temper nor harsh in speech.”

Having heard this, Abu Ma‘bad said, “By Allah, this is surely the Qurayshi man whose mention we have been hearing. If I met him, I would ask to accompany him. If such an opportunity arises, I will certainly make the attempt.” Al-Bayhaqi and Ibn Sa‘d cite this statement of ‘Abd al-Malik ibn Wahb al-Majdihi: “News reached me that Abu Ma‘bad embraced Islam and migrated to present himself before the Prophet (pbuh).” In the account of ‘Abd al-Malik cited by Hafiz Abu Nu‘aym, there is the additional statement that Umm Ma‘bad also embraced Islam and migrated to present herself before the Messenger (pbuh).

Awaiting the Messenger’s (pbuh) Arrival in Madinah

News of the Messenger of Allah’s (pbuh) departure from Makkah had already reached Madinah. Bukhari records this in the chapter on the Hijrah through al-Zuhri from ‘Urwah ibn al-Zubayr, and Ibn Ishaq has also cited it. Al-Hakim and Musa ibn ‘Uqbah explain that ‘Urwah (ra) heard this incident directly from his honored father, al-Zubayr ibn al-‘Awwam (ra): The Muslims would go out every morning and sit along the road to Makkah, returning home only after the heat of the sun became unbearable. Ibn Sa‘d, citing al-Waqidi, says that the Muhajirun were distressed by the delay in the Messenger’s (pbuh) arrival. Every day the Ansar and Muhajirun would go and sit at Harrat al-‘Asabah, waiting until the sun’s heat became intense. Ibn Jarir and Ibn Hisham, citing Ibn Ishaq, quote ‘Abd al-Rahman ibn ‘Uwaym ibn Sa‘idah as saying: “Various Companions of my people told me that as soon as we received news of the Messenger’s (pbuh) departure from Makkah, we began awaiting his arrival. It was summertime. Thus, when the sun’s heat intensified and there was no shade, we would return home around noon.” Al-Bazzar has also cited a similar report from Umar (ra).

This is a great indication that the Messenger (pbuh) was not leaving his beloved birthplace and going to some new place like a seeker of refuge. Rather, by Allah’s grace, he had been granted, for his Hijrah, a place whose people were eagerly longing to watch for his arrival.

The Messenger’s (pbuh) Arrival at Quba

It was midday, and after waiting for the Messenger (pbuh), the people had gone home. At that moment he arrived at Quba with his companions. Among the settlements surrounding Madinah, Quba was the most famous. There are two accounts of the Messenger’s (pbuh) arrival at Quba that appear, at first sight, to contradict one another. One says that when the Messenger (pbuh) reached Harrat Quba, he dismounted at its edge. Someone was then sent to inform the Ansar. As soon as they received the news, the people came, greeted the Messenger (pbuh) and Abu Bakr (ra), and said, “Come without worry; we are obedient to you.” This is the account of Anas (ra) in Bukhari, and Ibn Sa‘d also cites it from him. In the account of Anas (ra) found in Musnad Ahmad and al-Bayhaqi, it is additionally stated that as soon as news of the Messenger’s (pbuh) arrival was heard, five hundred people ran out to welcome him.

Another account says that after the Messenger (pbuh) reached Quba, a Jew who had climbed onto the roof of his small fortress for some purpose saw him approaching and shouted loudly, “O Banu Qaylah, here is your chief!” Since Aws and Khazraj were children of the same mother, named Qaylah, they were called Banu Qaylah. The Jew’s proclamation, “Your chief has arrived,” clearly shows that all the believers, polytheists, and Jews of Madinah already knew that the Messenger of Allah (pbuh) was coming not as a seeker of refuge, but as the leader and powerful ruler of the Ansar of Madinah. Different narrators have transmitted this proclamation in different words; we have adopted the wording of only one report, since reproducing every version would merely lengthen the account. As soon as they heard this, Banu ‘Amr ibn ‘Awf, who lived in Quba, raised the takbir in unison and, fully armed, advanced to welcome the Messenger (pbuh). Meanwhile, the Messenger of Allah (pbuh) and Abu Bakr (ra) had dismounted from their respective mounts and were resting in the shade of a date palm. A huge crowd of Ansar, filled with intense emotion and enthusiasm, came to the place where the Messenger had dismounted. Overcome with excitement, the people pressed around them, but they did not know which of the two was the Messenger of Allah (pbuh). Therefore, at first they began greeting Abu Bakr (ra). When the sun began to fall upon the Messenger (pbuh), Abu Bakr (ra) rose and shaded him with his cloak. Then the people learned which of the two was the Messenger (pbuh), and everyone began greeting him. Bukhari cites this account from ‘Urwah ibn al-Zubayr; Muhammad ibn Ishaq from ‘Abd al-Rahman ibn Waqim ibn Sa‘idah; and Ibn Sa‘d from al-Waqidi. Al-Hakim, Musa ibn ‘Uqbah, Ibn Jarir al-Tabari, al-Baladhuri, and others have all related this incident.

The apparent difference between these two accounts is not, in reality, a contradiction. It seems that, on the one hand, after the Messenger (pbuh) arrived there, he may have sent Amir ibn Fuhayrah or ‘Abdullah ibn Urayqit to announce his arrival; and on the other hand, upon seeing him, the Jew may also have cried out that he had arrived.

The Date of Arrival at Quba

There is considerable disagreement among the transmitters concerning the date of the Messenger’s (pbuh) arrival at Quba. Ibn Sa‘d mentions Monday and the second of Rabi‘ al-Awwal in one place. Elsewhere he gives the date of departure from the Cave of Thawr as the fourth of Rabi‘ al-Awwal and, with certainty, the date of arrival in Madinah as the twelfth of Rabi‘ al-Awwal. In Bukhari’s account from ‘Urwah ibn al-Zubayr, no date is mentioned; it merely says Monday in the month of Rabi‘ al-Awwal. Musa ibn ‘Uqbah, citing Imam al-Zuhri, gives the first of Rabi‘ al-Awwal as the date of arrival at Quba, although most transmitters give it as the date of departure from Makkah. In Jarir ibn Hazim’s narration from Ibn Ishaq, it is stated that the Messenger (pbuh) arrived at Quba on the second of Rabi‘ al-Awwal. However, in the reports cited by al-Tabarani from ‘Asim ibn ‘Adi, and by Ibn Hisham, Ibn Jarir, and Ibrahim ibn Sa‘d from Ibn Ishaq, the date is given as the twelfth of Rabi‘ al-Awwal. Al-Baladhuri and Ibn Qutaybah say that this is the correct date. Ibn al-Qayyim mentions the same date in Zad al-Ma‘ad, as does Ibn ‘Abd al-Barr in al-Durar. Some reports give the eighth, thirteenth, or fifteenth of Rabi‘ al-Awwal. The correct and reliable view, however, is that the Messenger (pbuh) left Makkah on the first of Rabi‘ al-Awwal and went to the Cave of Thawr. He stayed there for three days and three nights, then set out for Madinah during the last night of the fourth of Rabi‘ al-Awwal. He arrived in Madinah, at Quba, on the twelfth of Rabi‘ al-Awwal. It should be noted that, according to the lunar calendar, night precedes day, and a new date begins after sunset. Thus, the night of the first of Rabi‘ al-Awwal means the night preceding that day, not the night following its completion. It should also be known that the Hijri calendar was initiated during the caliphate of Umar (ra), but it was not begun from the day of the Hijrah. Rather, it began with the first of Muharram, corresponding to 16 July 622 CE. The Hijrah occurred in the third month of the Hijri year. As a solar date and year, it was 24 September 622 CE.

The Messenger’s Stay at Quba

It is unanimously agreed that the Messenger’s (pbuh) stay at Quba was in the settlement of Banu ‘Amr ibn ‘Awf, a branch of the Aws tribe. It is also established that Kulthum ibn Hidam had the honor of hosting him there. He was an aged and venerable man who died shortly after the Messenger’s arrival. I do not know how the statement arose in some reports that he was a polytheist during the Messenger’s (pbuh) stay. Ibn ‘Abd al-Barr in al-Isti‘ab and Ibn Hajar in al-Isabah clearly state that he embraced Islam before the Hijrah. However, the Messenger (pbuh) used to stay at the house of Sa‘d ibn Khaythamah when meeting with him, because Sa‘d had no children and the entire house was open to men. On this basis, it became widely known among the people that the Messenger (pbuh) had stayed at Sa‘d’s house. Al-Baladhuri has also described this in detail in Futuh al-Buldan. He says, “I heard this from a group of people knowledgeable in hadith, prophetic biography, and battles.”

During his stay here, the Messenger (pbuh) built the Quba Mosque. Imam Bukhari cites this from ‘Urwah ibn al-Zubayr (ra), while Ibn Hisham and Ibn Jarir cite it from Muhammad ibn Ishaq. Ibn Jarir includes Ibn Ishaq’s complete chain concerning this matter, from which it is known that the report is actually from Ali (ra). Hafiz Ibn Hajar says that this was the first mosque built in the Islamic era, and the first mosque in which the Messenger of Allah (pbuh) led the Companions in congregational prayer openly. The Quba Mosque still stands southwest of Madinah. At the site beside its qiblah where a large domed structure now called Maqam al-‘Umrah stands was the house of Kulthum ibn Hidam. Nearby was another dome, adjacent to the mosque and known as Bayt Fatimah; this was the house of Sa‘d ibn Khaythamah.

At this time, Ali (ra) reached the Messenger (pbuh) from Makkah and stayed with him at the house of Kulthum ibn Hidam. Ibn Hisham and Ibn Jarir, citing Muhammad ibn Ishaq, say that he remained in Makkah for three days and returned to its people the trusts they had deposited with the Messenger (pbuh). Then he migrated from there. There is disagreement about how long the Messenger (pbuh) stayed at Quba. Bukhari, Muslim, and Ibn Sa‘d report from Anas ibn Malik (ra) that he stayed there fourteen days. Al-Waqidi also says fourteen days. It is related from Aishah (ra) and ‘Urwah ibn al-Zubayr (ra) that the Messenger (pbuh) stayed ten days and then several more. Some of Banu ‘Amr ibn ‘Awf say that he stayed there eighteen days. Musa ibn ‘Uqbah, narrating from Imam al-Zuhri and Mujammi‘ ibn Yazid ibn Harithah, says that he stayed there twenty-two days; this was also the account of Zubayr ibn Bakkar, who heard it from various people of Banu ‘Amr ibn ‘Awf. Al-Baladhuri cites another view of twenty-three days. But Ibn Sa‘d, Ibn Ishaq, Ibn Hisham, Ibn Jarir, al-Baladhuri, and Ibn Hibban state with certainty that the Messenger (pbuh) stayed at Quba on Monday, Tuesday, Wednesday, and Thursday, and departed from there for Madinah on Friday. This is the well-known view among scholars of maghazi and prophetic biography. Although Ibn Hibban says that the Messenger (pbuh) stayed at Quba for three days, and Musa ibn ‘Uqbah says the same, in reality they did not count the day of his arrival at Quba and the day of his departure from Quba among the days of his stay. Their statements therefore accord with the famous view.

Departure from Quba and the First Friday Prayer

Ibn Hisham also cites Ibn Ishaq’s account, and the accounts of Ibn Sa‘d and al-Baladhuri are likewise that the Messenger (pbuh) departed from Quba somewhat late in the morning on Friday. By the time he reached the settlement of Banu Salim ibn ‘Awf, it was time for the Friday prayer. He dismounted there and led them in the Friday prayer in their mosque. One hundred people took part, and this was the first Friday prayer led by the Messenger (pbuh). This mosque of Banu Salim stood in the plain of Ranuna. Under the word Ranuna in Mu‘jam al-Buldan, Yaqut writes that the mention of a mosque in the plain of Ranuna occurs in the summary of Ibn Ishaq’s Sirah written by Ibn Hisham; otherwise, all the others write that the Messenger (pbuh) performed the Friday prayer in the settlement of Banu Salim. It was initially called the Mosque of Khubaib. After the Messenger (pbuh) led the Friday prayer there, it became known as the Friday Mosque, and remains famous by that name to this day. It stands on the left side of the road from Madinah to Quba.

Ibn Jarir al-Tabari has included in his History, word for word through Sa‘id ibn ‘Abd al-Rahman al-Jumahi, the sermon that the Messenger (pbuh) delivered at this Friday prayer. However, it contains verses of the Qur’an that were revealed after the Hijrah. Therefore, there is reason to doubt whether the sermon attributed to the Messenger (pbuh) has been transmitted in its exact wording.

Entering Madinah

After the Friday prayer, when the Messenger (pbuh) prepared to proceed to Madinah, a group led by ‘Itban ibn Malik (ra) and ‘Abbas ibn ‘Ubadah al-Nadli came before him and seized the nose-rope of his she-camel, saying, “O Messenger of Allah, stay with us. We are numerous, possess military equipment, and have the strength to defend you.” The Messenger (pbuh) said, “Let my she-camel go, for she has been commanded.” That is, she was proceeding by Allah’s command. She would stop at the very place where Allah commanded her to stop. As he moved forward, the quarters of Banu Bayadah, Banu Sa‘idah, Banu al-Harith, and Banu ‘Adi ibn al-Najjar came along the route. At each place, members of these tribes came forward under the leadership of their chiefs and requested him to stay there. The Messenger (pbuh) gave all of them the same reply: “Let my she-camel go, for she has been commanded.” He kept her nose-rope loose and gave no indication whatsoever of where she should go or stop. When she reached the quarter of Banu Malik ibn al-Najjar—the family in which Hashim, the Messenger’s (pbuh) great-grandfather, married Salma, daughter of ‘Amr, from whose womb ‘Abd al-Muttalib was born; ‘Abd al-Muttalib was raised in this family until his youth, and its people later brought him to Makkah when his uncle took possession of his inheritance. The relationship between this family and the Messenger’s (pbuh) family was so close that his father, ‘Abdullah, spent the latter part of his life here and was buried here. His mother brought him to Madinah in his childhood so that they might see him—she went and sat down at precisely the place where the Prophet’s Mosque stands today—or, according to another view, where the Messenger’s pulpit stands. The Messenger (pbuh) was still seated on her back. She rose and went some distance, then returned and sat down at exactly the same spot, reclining to rest. The Messenger (pbuh) then dismounted. The great wisdom of Allah in this was that He did not leave the Messenger (pbuh) to choose his own place of residence; rather, by His command, He took this service from the she-camel. Had the Messenger (pbuh) chosen a place according to his own preference, the other tribes of the Ansar might have felt that he had favored Banu al-Najjar over them. Ibn Ishaq relates this account; Ibn Hisham gives it in detail, while Ibn Jarir gives it briefly. Ibn Sa‘d and al-Baladhuri have also related it briefly.

Staying at the House of Abu Ayyub

There is some disagreement in the subsequent details. Ibn Ishaq’s account says that when the Messenger (pbuh) dismounted from the she-camel, the house directly before him belonged to Abu Ayyub al-Ansari (ra) (Khalid ibn Zayd). He came forward, unloaded the Messenger’s (pbuh) belongings, and carried them to his own house. The Messenger (pbuh) stayed with him.

Bukhari and Musnad Ahmad report that when the Messenger (pbuh) dismounted from the she-camel, he asked, “Whose house among our people is nearest?” Abu Ayyub (ra) replied, “Mine, O Messenger of Allah. Here is my house in front of you, and this is my door.” The Messenger (pbuh) said, “Go and prepare a place for my rest.”

Ibn Sa‘d also relates this on the authority of Anas (ra). Ibn Sa‘d, citing al-Waqidi, and al-Baladhuri additionally state that As‘ad ibn Zurarah took the Messenger’s she-camel to his house and looked after her.

According to some narrations, the Prophet (peace be upon him) dismounted from the she-camel and said—

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—“If Allah wills, this is the place of stay.” Abu Ayyub (may Allah be pleased with him) came and said, “My house is the nearest. If you permit, I will take your belongings to my house.” The Prophet (peace be upon him) granted permission, and he carried the belongings away. Al-Tabarani has related the same from Abdullah ibn al-Zubayr.

Bukhari, Muslim, and Musnad Ahmad contain a narration from al-Bara ibn Azib (may Allah be pleased with him) that the people disputed over where the Prophet (peace be upon him) would stay. Finally, the Prophet (peace be upon him) said, “I will stay among Banu Najjar, who are the family of Abd al-Muttalib’s maternal grandfather.” Hafiz Ibn Hajar, in al-Isabah, quotes from Musnad Ahmad Abu Ayyub’s own account: when the dispute among the Ansar intensified, lots were finally drawn, and Abu Ayyub’s (may Allah be pleased with him) name was drawn.

From these various narrations it appears that, at first, the Prophet (peace be upon him) stayed at Abu Ayyub’s (may Allah be pleased with him) house; afterward, people from the other tribes expressed the desire to share in this honor. As a result, it became necessary to draw lots. The Prophet (peace be upon him) also wished to satisfy the people by saying that he had kinship with that family from the very beginning, and the Arabs gave priority to the rights of kinship. [This house of Abu Ayyub al-Ansari (may Allah be pleased with him) still stands southeast of the Prophet’s Mosque, near the Bab Ja‘far Sadiq, where the imam and preacher of the Prophet’s Mosque now reside—the author.]

Imam Abu Yusuf quotes in Kitab al-Dhikr wa’l-Du‘a a narration from Abu Ayyub al-Ansari (may Allah be pleased with him), in which Abu Ayyub said: “When the Prophet (peace be upon him) arrived here, he stayed on the ground floor, while I and Ayyub’s mother stayed upstairs. At night I said to Ayyub’s mother, ‘The Prophet (peace be upon him) has more right to stay upstairs, because the angels come to him and revelation descends upon him.’ Because of this thought, neither I nor Ayyub’s mother could sleep that night. In the morning I told the Prophet (peace be upon him) everything. He said, ‘The ground floor is more comfortable for me.’ I said, ‘By Him who sent you with the truth, I cannot live in a house whose ground floor you occupy.’ I pleaded so earnestly that he agreed to stay upstairs.”

The account that Ibn Hisham quotes from Muhammad ibn Ishaq from Abu Ayyub is somewhat different. It says that the Prophet (peace be upon him) preferred the ground floor because it was more convenient for visitors. For this reason, Abu Ayyub (may Allah be pleased with him), despite his reluctance, agreed to stay upstairs. But one day a water vessel broke upstairs. Abu Ayyub (may Allah be pleased with him) feared that if the water seeped down, it would inconvenience the Prophet. Therefore, he threw over the water the only quilt belonging to the husband and wife and dried it. Al-Bayhaqi and Ibn Abi Shaybah have also related this incident in the same way from Abu Ayyub (may Allah be pleased with him).

Ibn Sa‘d says, on the authority of Zayd ibn Thabit (may Allah be pleased with him), that during the Prophet’s (peace be upon him) stay at Abu Ayyub’s house, not a day passed without people from three or four households being seen standing at his door with food and provisions.

The Prophet’s Reception in Medina

Although the foregoing account gives a good idea of the reverence and love with which the people of Medina received the Prophet (peace be upon him), the reception accorded him in the city was unprecedented in its enthusiasm, fervor, and profound devotion. No such reception had ever taken place in Arabia before, nor did one take place afterward. Bukhari, Muslim, and Musnad Ahmad contain the following account of Abu Bakr al-Siddiq (may Allah be pleased with him), transmitted through al-Bara ibn Azib. He said: “When we reached Medina, we saw the people streaming onto the main roads to receive us. The roofs were crowded with people. Servants and children were running joyfully through the streets and chanting, ‘Allah is the Greatest! The Messenger of Allah has arrived! Muhammad has arrived!’ Bukhari contains a narration from Anas ibn Malik (may Allah be pleased with him) that the Prophet (peace be upon him) and Abu Bakr (may Allah be pleased with him) were surrounded by armed people. People climbed to high places to see the Prophet (peace be upon him), and throughout the city the cries resounded: ‘The Prophet of Allah has come! The Messenger of Allah has come!’ In the account of Anas (may Allah be pleased with him) in Tabaqat Ibn Sa‘d, he says, ‘I have never seen a day so radiant and glorious.’ In Musnad Ahmad, Anas (may Allah be pleased with him) relates that the people of Medina came out with tremendous enthusiasm to receive him; the women gathered on the rooftops and asked the people, ‘Which of these two is the Messenger of Allah (peace be upon him)?’ We had never witnessed such a scene. Similar reports from Anas (may Allah be pleased with him) are cited in al-Darimi, al-Tirmidhi, Ibn Majah, Abu Dawud, and al-Bayhaqi. Bukhari contains a report from al-Bara ibn Azib (may Allah be pleased with him) in which he says, ‘I had never seen the people of Medina so happy as I saw them on the day the Prophet (peace be upon him) arrived in Medina.’

Al-Bayhaqi in Dala’il, and Abu Bakr al-Muqri, author of Mu‘jam al-Kabir, in Kitab al-Shama’il, recorded that the women climbed onto the rooftops and sang this song:

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—“The full moon has risen over us from the mountain passes of the valley; gratitude is incumbent upon us so long as there remains anyone who calls upon Allah.”

Razin added another poem:

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—“O one sent among us, you have come with a rank whose obedience is obligatory for us.”

Ibn al-Qayyim rejects this account in Zad al-Ma‘ad on the grounds that Thaniyyat al-Wada‘ lay toward Syria, not in the opposite direction toward Mecca. It is also said that the girls sang these poems when the Prophet (peace be upon him) was returning from Tabuk to Mecca, as stated in Bukhari, Abu Dawud, and al-Tirmidhi. Yet it is neither impossible nor unreasonable that the mountain pass to which the people of Medina went to bid farewell to travelers heading toward Mecca was also called **************************. Thaniyya ********** refers to any pass running through the mountains, and calling a pass ‘Thaniyyat al-Wada‘’ means a mountain route from which travelers are seen off.

When the Prophet (peace be upon him) reached the quarter of Banu Najjar, the girls came out beating the daff and sang this song:

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—“We are the girls of Banu Najjar; how excellent a neighbor is Muhammad (peace be upon him)!” Al-Hakim and al-Bayhaqi relate these words from Anas (may Allah be pleased with him). The Prophet (peace be upon him) asked the girls, “Do you love me?” They replied, “Yes, O Messenger of Allah!” The Prophet (peace be upon him) said three times, “By Allah, I love you—that is, the Ansar.”

“Al-Tabarani, in al-Mu‘jam al-Saghir, quotes these words of the Prophet (peace be upon him): ‘Allah knows that my heart loves you.’”

Al-Bayhaqi and Ibn Majah also quote this from Anas (may Allah be pleased with him). Bukhari contains the following narration from Anas (may Allah be pleased with him): when the Prophet (peace be upon him) saw the girls and women coming, he stood and said three times, “By Allah! You are the dearest to me.” (Added by the author.)

The Quraysh’s Troubled State

The fact that the Messenger of Allah (peace be upon him) had safely reached Medina was itself extremely embarrassing for the Quraysh. But when news reached them of the royal reception accorded to the Prophet (peace be upon him) in Medina, they became deeply alarmed and sent a letter to Abdullah ibn Ubayy, the leader of Medina, whom the people of Medina had been preparing to make their king before the Hijrah, and whose hopes had been shattered because the Prophet (peace be upon him) had reached Medina and most of the Aws and Khazraj had become Muslims. The letter stated:

“You have given refuge to our man among you. We swear by Allah that you must either fight him or expel him. Otherwise, we will all attack you, kill your men, and enslave your women.”

After receiving the letter, Abdullah ibn Ubayy began preparing to cause some mischief. But the Prophet (peace be upon him) took timely measures to prevent it. Thereafter, the leader of Medina, Sa‘d ibn Mu‘adh (may Allah be pleased with him), went to Mecca for Umrah. There, right at the door of the Haram, Abu Jahl blocked his way and said—

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“You will shelter the apostates from our religion, help and support them, and we will let you circumambulate Mecca in peace? By Allah, if you were not with Abu Safwan”—that is, Umayyah ibn Khalaf—“you would not leave here alive.”

Sa‘d replied:

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“By Allah, if you prevent me from doing this, I will prevent you from something even more difficult for you—namely, your passage through Medina for your trade.” [This is the account in Bukhari from Abdullah ibn Mas‘ud (may Allah be pleased with him), which he heard directly from Sa‘d ibn Mu‘adh (may Allah be pleased with him). It clearly states that there had been a friendly relationship between him and Umayyah ibn Khalaf since the Age of Ignorance. When Umayyah came to Medina, he stayed at Sa‘d’s house; and when Sa‘d went to Mecca, he stayed at Umayyah’s house. On the basis of this friendship, Sa‘d ibn Mu‘adh (may Allah be pleased with him) went to Mecca for Umrah and asked him to take him to the Haram at a time when no one was there. Thus, at midday, Umayyah took him for circumambulation. But Abu Jahl was there. The conversation he had with Sa‘d is the one mentioned above. This narration also says that when Sa‘d (may Allah be pleased with him) gave Abu Jahl a firm reply, Umayyah said, “Do not speak harshly to Abul Hakam. He is the chief of this valley.” Sa‘d replied, “Leave it, brother. I have heard the Messenger of Allah (peace be upon him) say that they will kill you.” On hearing this, Umayyah became extremely distressed. He asked, “Will they kill me in Mecca?” Sa‘d (may Allah be pleased with him) replied, “I do not know.” The account of this incident in Musnad Ahmad adds that Umayyah told his wife what Sa‘d (may Allah be pleased with him) had said. She replied, “By Allah, Muhammad (peace be upon him) does not speak falsely.”

In the account from Abdullah ibn Mas‘ud (may Allah be pleased with him) quoted by Hafiz Abu Bakr al-Bazzar in his Musnad, Utbah ibn Rabi‘ah is mentioned instead of Umayyah ibn Khalaf. It says that when he warned Sa‘d not to behave harshly with Abu Jahl, Sa‘d said, “I heard the Messenger of Allah (peace be upon him) say that he would kill you.” On hearing this, Utbah was stunned and said, “Muhammad’s (peace be upon him) words cannot be false.” Although the narrators of al-Bazzar’s hadith are reliable, the correct account is the one given in Bukhari. Umayyah ibn Khalaf had not wanted to go to the Battle of Badr; the Quraysh reproached him repeatedly and compelled him to join the battle. After being captured, he was killed not by the Prophet (peace be upon him), but by Bilal (may Allah be pleased with him). As for the man whom the Prophet (peace be upon him) himself had said would be killed, he was not Umayyah ibn Khalaf but Ubayy ibn Khalaf. He was killed by the Prophet (peace be upon him) at the Battle of Uhud. [The author.] The matter was this: the people of Mecca declared that the road to the House of Allah was forbidden to the Muslims, while the people of Medina responded that the trade route to Syria would be dangerous for the opponents of Islam. This clearly indicated the direction in which affairs were moving. (Tafhim al-Qur’an, vol. 2, introduction to Surah al-Anfal.)

Construction of the Prophet’s Mosque

After the Prophet (peace be upon him) stayed at Abu Ayyub al-Ansari’s (may Allah be pleased with him) house, he began thinking that a mosque should be built. The place where his she-camel stopped had already been used by the Muslims, according to Ibn Sa‘d’s account, for gathering to pray. As‘ad ibn Zurarah (may Allah be pleased with him) led the congregation there, and the Friday prayer was also held there. The land belonged to two orphans, Sahl and Suhayl, and was under the guardianship of As‘ad ibn Zurayrah (may Allah be pleased with him). This is the account of Urwah ibn al-Zubayr in Bukhari and Muhammad ibn Ishaq in Sirat Ibn Hisham. Al-Baladhuri cites it in Futuh al-Buldan as the well-known account. (In Ibn Ishaq’s account, Mu‘adh ibn ‘Afra (may Allah be pleased with him) is named as their guardian.) Bukhari contains the account of A’ishah (may Allah be pleased with her) and Urwah ibn al-Zubayr, while Sirat Ibn Hisham’s account from Ibn Ishaq is likewise that dates were dried on this land. According to accounts in Bukhari, Muslim, Abu Dawud, and Ibn Jarir, there were some date palms, some cultivated land—and in some narrations, some barren land—and some old graves of polytheists. According to the accounts of A’ishah (may Allah be pleased with her) and Urwah ibn al-Zubayr, the Prophet (peace be upon him) discussed the price of the land with the two boys. They said, “O Messenger of Allah, we give you this land as a gift.” But the Prophet (peace be upon him) did not accept it as a gift and purchased it by paying its price. According to Musa ibn ‘Uqbah’s account from Imam al-Zuhri, the Prophet (peace be upon him) bought it for ten dinars. Ibn Sa‘d gives the same account from al-Waqidi, adding that Abu Bakr (may Allah be pleased with him) paid the price. Al-Baladhuri also says this in Futuh al-Buldan.

Ibn Ishaq says that Mu‘adh ibn ‘Afra (may Allah be pleased with him) said, “O Messenger of Allah, build a mosque here. I will persuade these boys.” (It is not stated whether he intended to persuade them by paying the price himself, or by obtaining the price from the Prophet (peace be upon him) and then purchasing it from them.)

Bukhari and Abu Dawud contain a narration from Anas (may Allah be pleased with him) that the Prophet (peace be upon him) summoned Banu Najjar and said, “Set a price for this garden.” [The original word used is ******. It refers to a garden enclosed by a wall. This suggests that it was originally a garden, which later deteriorated and began to be used for other purposes, as is evident from the account above—the author.] They said, “We seek its price from no one but Allah.” This narration does not give the details of whether the land was purchased or accepted as a gift. But all the other narrations unanimously establish that the land of the Prophet’s Mosque was not acquired free of charge.

After the land was acquired, it was cleared; the pits and uneven ground were leveled; the graves were removed; and the date palms were cut down, their trunks being made into pillars for the mosque. A roof of palm leaves was constructed. The walls were built with bricks and mud mortar. The open ground was left for prayer. After the floor became muddy during the rainy season, small stones were spread over it. When the heat beneath the palm-leaf roof became intense, the leaves were coated with mud. Bukhari, in the accounts of A’ishah (may Allah be pleased with her) and Urwah ibn al-Zubayr, Abu Dawud, in the account of Anas (may Allah be pleased with him), and Sirat Ibn Hisham, in the account of Muhammad ibn Ishaq, state that the Messenger of Allah (peace be upon him) personally helped the others carry bricks and mud in constructing this mosque.

Construction of the Prophet’s Chambers

Adjacent to the Prophet’s Mosque, the Prophet (peace be upon him) built two rooms for himself: one for Sawdah (may Allah be pleased with her) and the other for A’ishah (may Allah be pleased with her). Ibn Sa‘d says that these two rooms were also made of unbaked bricks. The rooms were separated by coating palm-leaf partitions with mud. Their roofs were also made of palm leaves. A blanket was hung over the doorway. Hasan al-Basri says, “When I was a young minor, I entered the Prophet’s (peace be upon him) room. The ceiling was so low that it could be touched by hand.” Imam Bukhari in his History and Hafiz Abu Ya‘la in his Musnad write that people tapped on the Prophet’s (peace be upon him) door with their fingernails, because it had neither a knocker nor a ring.

Calling the Family from Mecca

Al-Waqidi relates from Zayd ibn Thabit that the Prophet (peace be upon him) stayed at Abu Ayyub’s (may Allah be pleased with him) house for seven months. Ibn Sa‘d and al-Baladhuri cite this, and Hafiz Ibn Hajar accepts it as authentic.

Before moving into his new home, the Prophet (peace be upon him) sent Zayd ibn Harithah (may Allah be pleased with him) and his freed slave Abu Rafi‘ (may Allah be pleased with him) to Mecca with five hundred dirhams [Al-Baladhuri says that the Prophet (peace be upon him) received these five hundred dirhams from Abu Bakr (may Allah be pleased with him)—the author.] and two equipped camels, so that they could bring his family and related people. Abu Bakr (may Allah be pleased with him) sent Abdullah ibn Urayqit with them, giving him a letter addressed in the name of his son Abdullah, so that he would bring his mother and sisters. Zayd ibn Harithah (may Allah be pleased with him) brought Umm al-Mu’minin Sawdah (may Allah be pleased with her), the Prophet’s (peace be upon him) two daughters Fatimah (may Allah be pleased with her) and Umm Kulthum (may Allah be pleased with her), and his own wife, Umm Ayman (may Allah be pleased with her), and her son Usamah ibn Zayd (may Allah be pleased with him). But he could not bring Zaynab (may Allah be pleased with her), because her husband, Abul-‘As ibn al-Rabi‘, did not allow her to come. Abdullah ibn Abi Bakr (may Allah be pleased with him) brought Umm Ruman (may Allah be pleased with her), Asma (may Allah be pleased with her), and A’ishah (may Allah be pleased with her) with them (al-Tabarani, Ibn Sa‘d, al-Baladhuri, and Ibn Abd al-Barr).

Here the Meccan period of the Islamic movement comes to an end. In the following pages we shall review it.

Chapter Fourteen

A General Review of the Meccan Period

We should look back and review the history of the period from the beginning of the Meccan period until the Hijrah, in order to see with what resources the Islamic movement began, what kinds of growth occurred in those resources over thirteen years, and what resources it possessed when it entered the Medinan period, enabling it to advance toward its destination in an entirely different situation from that of the Meccan period.

The initial—or, more precisely, the foundational—capital of this movement was solely Muhammad ibn Abdullah (may Allah’s blessings and peace be upon him), his personality, and the forty years of his life before prophethood.

The Prophet’s Noble Lineage

As an individual, the Prophet (peace be upon him) belonged to an extremely noble family of Arabia, whose lineage was known to the Arabs. Most Arab tribes, who took pride in their ancestry, knew that through either their father’s or mother’s side they were connected somewhere to the Prophet’s (peace be upon him) lineage. Thus, his position was not that of an unknown, obscure, baseborn, or low-born person who suddenly appeared with a great claim, prompting people to say at once that such a person was wholly unsuited to make such a claim. No one throughout Arabia could make even the slightest criticism of the Prophet’s (peace be upon him) lineage and status. Even in Mecca itself, all the families who, in their pride of ancestry, acknowledged no one’s superiority were related by kinship to the Prophet (peace be upon him) and his family. None of them could say that he was in any way inferior to them in lineage or social status. He too was a member of the Quraysh, who possessed the distinction of leadership in Arabia. There was no doubt that the Quraysh were descendants of Ishmael (peace be upon him). Their commercial relations extended far and wide, within the country and beyond it. Because of their custodianship of the Ka‘bah and the attraction of the Hajj, people from distant parts of Arabia came into contact with them. For these reasons, this tribe held a position in Arabia higher than that of any other. Being born into the Quraysh in a central city like Mecca provided the leader of this movement with tremendous advantages in the environment of Arabia.

The Prophet’s Birth among the Ishmaelites

Along with the honor, respect, and status of the Ishmaelite family, it was especially significant that throughout the preceding two and a half thousand years, no person from this lineage had ever claimed prophethood after Ishmael (peace be upon him). A distinguished man of Banu Amir ibn Sa‘sa‘ah mentioned this when members of his tribe returned from the Hajj and told him about meeting and conversing with the Messenger of Allah (peace be upon him). They told him, “We met a man of the Quraysh who calls himself a prophet and expressed the wish that we take him to our territory so that we could help him convey Allah’s message. But we refused to accept his words.” The elderly gentleman sadly said, “An Ishmaelite has never made a false claim.” This was another blessing of the Prophet’s (peace be upon him) birth in the lineage of Ishmael. History also testified that the Prophet’s (peace be upon him) claim to prophethood was founded upon truth, because no one from this lineage had ever appeared with a false claim to prophethood.

His Personality

Regarding his personality, the following may be said: from childhood, Arab physiognomists, observing his appearance, speech, manner, and good conduct, would say that an extraordinary being had been born into the family of Abd al-Muttalib. The responses of his mother, grandfather, uncles, and foster mother have all been preserved in history, showing that those who saw him closely in his early years felt a manifest greatness within him. There are even accounts of a complete stranger seeing him and exclaiming, “By Allah, this face cannot belong to a liar.” When he reached youth, his standing was already such that the people of the city and his family began to be influenced by his personality. People spontaneously respected him because they regarded him as far above ordinary men. His dignity, gravity, purity, generosity, humility, gentleness, and spotless character were so evident that no one who came into contact with him could help honoring and respecting him. This attractive personality remained influential even after the Quraysh became his enemies because he presented the Islamic call. Maddened by the blind passion of hostility, they sometimes treated him terribly. Yet when one considers the hatred burning like fire in their hearts, and the enmity that led them to deny even their sons, brothers, and close relatives relief from painful punishment, it becomes clear that there was a special attraction that rendered them helpless whenever they came face to face with him. After beginning the public call, he continued openly conveying the message even under extremely adverse circumstances. Despite being confined in the Valley of Abu Talib, he repeatedly left the confinement to carry out his mission. The final three years in Mecca were extremely severe, yet even then he met not only those arriving in Mecca but also the tribal chiefs at the gatherings of Ukaz, Majannah, Dhu’l-Majaz, and Mina, openly presenting the call of Islam. It must certainly be acknowledged that there was such tremendous strength in his personality that no one could prevent him from fulfilling his responsibility as Messenger. In the preceding pages you have also seen examples of the extent to which even his bitterest enemy, Abu Jahl, was influenced by him.

His Life before Prophethood

We must now consider what effect the life that the Prophet (peace be upon him) spent in Makkah for forty years before his prophethood had. This life was not merely spotless; it was a model of the noblest character. In the society where he lived from childhood to maturity, and with whose people he was connected in every way—through kinship, social intercourse, friendship, business dealings, neighbourly relations, and, in short, relationships of all kinds—there was no one who did not openly acknowledge his honesty, trustworthiness, courtesy, moral purity, good conduct, kindness, sympathy, and helpfulness. He was the very embodiment of goodness and welfare. No one had ever experienced, or even feared, any wrongdoing from him. People had such firm confidence in him that they called him “Al-Amin,” the Trustworthy. This confidence remained unshaken even after people became his enemies because he presented Islam’s message. Even then, friends and enemies alike entrusted their deposits to him; no one feared that he would betray them. When leaving the place of execution, he arranged for the deposits entrusted to him to be returned, thereby demonstrating his complete trustworthiness. His truthfulness was so universally acknowledged in society that, when he began presenting Islam’s message and the Quraysh vehemently rejected it, even his opponents did not dare call him a liar; rather, they called the message he presented false. Even in the midst of the bitterest hostility, no one could find fault with his character. Those who were most closely connected with him, from whom no fault could have remained hidden—God forbid, if he had possessed any fault—were the people most deeply influenced by his sublime character.

Lady Khadijah (may Allah be pleased with her) rejected marriage proposals from the great chiefs of Quraysh and willingly married him because she had been captivated by his noble character. Fifteen years of married life would be sufficient for a wife to know her husband’s qualities and faults, especially when she was older, wiser, and more intelligent than her husband and he conducted business with her wealth. Yet the result of Lady Khadijah’s (may Allah be pleased with her) long, direct observation and experience of the Messenger of Allah (peace be upon him) was that she found in him not merely a man of the highest calibre, but a person of such exalted rank that she did not hesitate for a moment to accept him as the Messenger of the Lord of the Worlds and believe in him. In contrast, however much the worldly wife of an impostor may benefit from her husband’s fraudulent activities, she can never truly trust him in her heart or believe in him.

Zayd ibn Harithah (may Allah be pleased with him) came into the company of the Messenger of Allah (peace be upon him) while he was a slave. Although a slave may love his master, their relationship is rarely pleasant. A slave is helpless, while a master has the right to demand any service from him, however difficult that service may be. Moreover, a slave has the opportunity to observe every aspect of his master’s life, and as a servant without authority he is more likely to see the bad side of his free-spirited master’s life. But the Prophet (peace be upon him) was such a master that the slave became increasingly devoted to him. When his father and uncle came to free him from slavery, he preferred to remain in the Prophet’s (peace be upon him) service rather than regain his freedom and go with his father. After serving the Prophet (peace be upon him) for fifteen years, this slave—whom the Prophet freed and adopted as a son—was so deeply influenced by his conduct and character that, when he learned that his master had been raised to the rank of prophethood, he did not hesitate for a moment to believe in him, just as Lady Khadijah (may Allah be pleased with her) had done. He was not an ignorant child but a thirty-year-old man, and he was so intelligent and capable that in the eighth year after the Hijrah he was sent as commander of an army in which men such as Ja‘far ibn Abi Talib (may Allah be pleased with him) and Khalid ibn al-Walid (may Allah be pleased with him) served under him. Therefore, one should not think that he was a foolish servant who did not understand the significance of prophethood and messengership and believed without understanding merely because he was influenced by his master’s personality. Rather, through his long experience of fifteen years, he found the Prophet (peace be upon him) to be a person of such exalted stature that no doubt arose in his mind about his being God’s Messenger. It was because of this greatness of character that he did not leave with his father.

The same was true of Abu Bakr (may Allah be pleased with him). For twenty years he was not merely the Prophet’s (peace be upon him) companion but also his intimate friend. The same was true of Ali (may Allah be pleased with him), who was brought up in the Prophet’s (peace be upon him) household; of Waraqah ibn Nawfal, who had observed the Prophet’s (peace be upon him) way of life from childhood and, being a close relative of Lady Khadijah (may Allah be pleased with her), had greater opportunities to know and understand him; and of Uthman (may Allah be pleased with him), who was the son of the Prophet’s (peace be upon him) paternal aunt’s sister. Zubayr (may Allah be pleased with him) was his cousin and Lady Khadijah’s (may Allah be pleased with her) nephew. Ja‘far ibn Abi Talib (may Allah be pleased with him) was his paternal cousin. Abd al-Rahman ibn Awf (may Allah be pleased with him) and Sa‘d ibn Abi Waqqas (may Allah be pleased with him) were related to him through his mother. None of these men had failed to observe his character closely, and these were the very people who accepted his prophethood before anyone else.

The Manifestation of His Noble Qualities after His Prophethood

If a movement begins under the leadership of such a sublime person, that is a great asset for the movement. But the additional growth in this initial capital during the thirteen years after its beginning was so valuable that human history has no parallel to offer. First, consider those qualities of the Messenger of Allah himself that became clearly visible during this period and that contributed most to the spread of this message.

The Prophet’s (peace be upon him) Financial Sacrifice

His foremost quality was the sacrifice he made for this great mission. At the beginning of his prophethood, he was a successful and prosperous merchant. On one side was the wealth of Lady Khadijah (may Allah be pleased with her), which was no less than the combined wealth of Quraysh’s other merchants; on the other was the Prophet’s (peace be upon him) wisdom, intelligence, sound management, and reputation for honesty, which no one could match. Imagine how prosperous a business would become when these two things were combined. Yet before his prophethood, the Prophet (peace be upon him) and his wife did not reserve this wealth for luxury. Rather, they spent it assisting the needy, supporting the helpless, and entertaining travellers. He took the leading role in every good work. Thus, at the beginning of his prophethood, he had no large store of accumulated wealth. Then, when the responsibility of prophethood was placed upon him, he gradually spent everything that came into his possession in Allah’s path. It was not possible for him to conduct business alongside conveying the religion. Matters reached such a stage that, when he went to Ta’if, he had to travel on foot because he could not obtain any conveyance. During the Hijrah, Abu Bakr (may Allah be pleased with him) bore all his expenses. To bring his family from Makkah to Madinah, he had to borrow 500 dirhams from Abu Bakr (may Allah be pleased with him). He had not a single dirham or dinar in his possession. It is evident that when someone conveying a message gives himself away in this manner for the work of that message, everyone who sees it becomes certain that he is utterly sincere and selfless in his purpose. Even a hostile enemy, whatever he may say aloud, acknowledges inwardly that he has no personal interest tied to the message. For those who accept his message and join him, their leader’s example is so instructive that they accept the truth simply because it is the truth; no personal interest is attached to their faith, and they follow their leader in sacrifice and devotion.

The Prophet’s (peace be upon him) Firm Resolve

The second quality was the firmness of his resolve, which no calamity, hardship, or storm of opposition could overcome, and which no fear could move from its place. No temptation could divert it from the path of truth. No difficult or life-threatening circumstance could make him despair or break his heart. His steadfastness was like a mountain; all opposing forces eventually became discouraged when they collided with it, realizing that no conspiracy, display of force, oppression, persecution, temptation, propaganda, or vile tactic could deter him from the work with which he had come. After observing this firm resolve year after year, people were compelled to conclude that no one could be so steadfast in his resolve unless he had a firm conviction that he stood upon the truth and was free from personal interests. This quality created firm faith and steadfastness upon the true path among his companions. It also created in all fair-minded people the firm conviction that the message he presented was founded upon pure devotion to the truth.

The Prophet’s (peace be upon him) Unparalleled Courage

The third quality was the Prophet’s (peace be upon him) fearlessness and courage. He knew neither what it meant to be overpowered by a great force nor what it meant to fear great danger. An enraged mob of Quraysh disbelievers surrounded him in the Sacred Mosque and asked, “Are you the one who says this? Are you the one who says such things?” He replied without hesitation, “Yes, I say this, and I also say that.” Even when he found himself surrounded by enemies of his life, he was not alarmed in the least. The enemy was approaching the very mouth of the Cave of Thawr while he was calmly praying. Abu Bakr (may Allah be pleased with him) said, “If these wicked men merely look at their feet, they will see us.” Without any anxiety, he calmly said, “O Abu Bakr, what do you think of two people, one of whom has Allah with him? Do not be distressed; Allah is with us.” The enemy had announced a reward for his sacred head, and people were rushing everywhere in hope of claiming it. He continued along the road calmly reciting the Qur’an, without even turning to see whether anyone was following him. Courageous people rally around such a brave leader. Seeing his courage, their own courage increases further. However blinded an enemy may be by hatred, he cannot help respecting this quality in him. The enemy loses heart when it realizes that it is confronting a man who knows no fear. For any movement, especially an Islamic movement, the fearlessness and courage of its leader are vital qualities. A leader’s cowardice—or even the slightest weakness in his courage—causes the entire movement to fail at the time of trial.

The Prophet’s (peace be upon him) Magnanimity

The Prophet’s (peace be upon him) fourth important quality was patience, forbearance, control of desire, and nobility of aspiration. Even after the enemy’s most atrocious attacks, he did not become impatient with anger. He did not answer abuse with abuse. In response to harsh words and baseless accusations, no word contrary to decency ever came from his mouth. The enemy repeatedly behaved in ways that were deeply painful, insulting, and provocative. Yet he bore everything silently with extraordinary magnanimity. He answered evil with good rather than evil. During the long period of hardship in Makkah, no example can be found of his abandoning courtesy and decency. This was the noble quality that continued to raise his moral standing in the surrounding society and to degrade his opponents in the eyes of anyone who possessed even the slightest virtue of morality and civility. He encountered no situation more severe than that of Ta’if. Yet even then, supplications came from his lips, and he would not agree that any punishment should descend upon the oppressors. Before the battle began on the physical field, he defeated his opponents on the moral field. The final seal was placed upon this defeat when, while leaving the place of execution, he thought of returning the deposits belonging to the people of Makkah. Anyone who sees this conduct and role of his and does not acknowledge in his heart that the people of ignorance were confronting the noblest man not merely of their own nation but of the entire world must have a completely dead conscience. For the moral training of those who joined the Islamic movement, this practical example of their leader was more influential than a thousand sermons and exhortations. Its effect was such that everyone who pledged allegiance to him rose so high in character within his society that anyone could openly see the difference between an idolater and a worshipper of God.

Complete Harmony between His Words and Deeds

The fifth and most important quality was that there was not even the slightest discrepancy between his words and deeds. He did whatever he said. Whatever he called evil and forbade people to do, not the slightest trace of it could be found in his character or conduct. The people of Makkah could observe not only his life outside his home but also his life within it, for many of them were related to his father, mother, and wife. Yet no one could say that he possessed the slightest trace of an evil act from which he told others to abstain. Similarly, he himself performed most abundantly the good deeds to which he invited people. His life was their living example. No one could ever identify even the slightest shortcoming in his performance of those good deeds. For the success of any movement, especially an Islamic movement, the greatest guarantee is that its leader be free from any disparity between word and deed, and that his teaching not be mere words but that his practical life be the embodiment of that teaching. This leader’s example deeply affects those who follow him. Nor can it fail to influence those who observe him with an impartial eye in search of the truth. Even among hostile opponents, a great number were subdued by him.

He Was Above All Forms of Bigotry

The sixth quality, no less important than the others, was that he was free from all bigotry. He had no bigotry regarding tribe, nation, homeland, language, colour, lineage—in short, regarding anything. He did not distinguish between people on the basis of wealth or poverty. To him, the distinction between people of high and low social status was meaningless. He regarded people simply as human beings, and whoever among them accepted the truth received exactly the same status in his community—whether Qurayshi or non-Qurayshi, Arab, Abyssinian, or Roman, black or white, poor or rich, respectable or base according to the social order of the Age of Ignorance. This was what laid the foundation, from the very beginning of the Islamic movement, for its becoming a universal movement. The Muslim community was given the status of an international community. He removed from among those who accepted Islam every basis of distinction between people except Islam and unbelief; in his community, slaves and free people, poor and wealthy, high and low, Arabs and non-Arabs all participated with exactly equal status. They could participate if they believed in Allah and His Messenger. For the common people, apart from a handful of arrogant Arabs, this possessed a natural attraction within itself, which ultimately proved effective.

These were the qualities of the Holy Prophet (peace be upon him) that manifested themselves during his thirteen-year life in Makkah, under whose influence the Islamic movement advanced despite all the enemies’ efforts. Other qualities lay concealed within him and required different circumstances for their manifestation—circumstances that arose when the Islamic movement advanced and spread in Madinah.

The Qur’an’s Power to Win Hearts

Another great capital of this movement was the Noble Qur’an. Slightly less than two-thirds of it was revealed in Makkah. The Arabs loved ornate language and eloquence. This love drew them to fairs such as Ukaz to listen to poets and orators. But after hearing the Qur’an, the great linguists no longer held any status in their eyes. Poets and orators stood speechless before it. In literary terms, its language was of such a high order that no one could imagine literature superior to it, or even of equal excellence. Its recital was so melodious that people continued to ponder it after hearing it. The opponents called it magic. Impartial people said, “This cannot be the speech of a human being.” Its magical influence was such that it softened even the heart of a staunch enemy of Islam like Umar (may Allah be pleased with him) and brought him to surrender at the feet of the Noble Messenger (peace be upon him). After the Battle of Badr, Jubayr ibn Mut‘im, a prominent chief of Quraysh, went to Madinah to discuss the release of the prisoners of war. The Prophet (peace be upon him) was then leading the Maghrib prayer and reciting Surah al-Tur. Bukhari and Muslim quote Jubayr ibn Mut‘im’s own account as follows: “When the Prophet (peace be upon him) recited verses 35 to 39, my heart seemed ready to fly from my breast.”

His later acceptance of Islam was largely due to the fact that, after hearing these verses that day, the foundation of Islam was laid in his heart. For this reason, the enemies tried to prevent people from hearing it. Yet he himself could not refrain; he listened to it secretly. Through this profoundly influential message, every aspect of polytheism and the Age of Ignorance was criticized so rationally that no sensible person could utter a word in support of those beliefs, customs, and moral abuses upon which Arab religion and culture were founded. Then, through this message, the beliefs of Islam, the principles of its civilization and culture, and its moral teachings were presented in an extremely moving manner, leaving even the fiercest opponent no room to open his mouth in criticism. The disbelievers were then forced to use beatings, oppression, persecution, abuse, fabricating false accusations, uproar, and similar weapons to harm Islam. But this was an acknowledgement on their own part of their defeat in argument, morality, and civility. Everyone possessing even the slightest sense of reason, after observing both sides in this struggle, began to feel that the deniers and opponents had no answer to the Qur’an’s arguments and its noble teachings except evasive tricks and inhuman subterfuge. This open conflict was not taking place only before the people of Makkah. The whole of Arabia was watching it. In Makkah, people of every class heard the Qur’an in one way or another day and night, and they also saw what the Quraysh chiefs and those under them were doing in response to it. For ten years, moreover, every year the Messenger of Allah (peace be upon him) attended all the gatherings held at places from Ukaz to Mina and continued to recite the Qur’an to people arriving from every region of Arabia. On the other hand, men like Abu Jahl and Abu Lahab publicly stoned the Prophet (peace be upon him) and threw dust upon him, telling the people what answer they had to this message. The result was that Islam continued to advance in Makkah despite every obstacle, and in the Arabian Peninsula there was no tribe in which at least someone had not become attracted to Islam. During the Makkan period, the situation was such that the number of those who openly accepted Islam was small. But twenty times as many people had developed in their hearts respect for the Qur’an’s teachings and the Messenger (peace be upon him), sympathy for his oppressed companions, and hatred for the injustice and persecution of Quraysh. For this work of the Makkan period to bear full fruit, it awaited a Madinah, which in due time came forward, unveiling itself.

The Qualities of Those Who Believed in the Prophet (peace be upon him)

The third great capital was the select group of believing Muslims whom the movement acquired over thirteen years. They were people of clear and purified minds and thought who, despite having been raised in the dark environment of polytheism and the Age of Ignorance, listened to the Qur’an’s message, accepted the religion of their forefathers as false and Islam as the truth, and allowed no bigotry to obstruct their belief. They knew what it meant to accept Islam and obey Muhammad (peace be upon him) against the opinions of their families, tribes, and townspeople. They saw with their own eyes the punishments inflicted upon those who accepted faith. Yet they were so fearless that no fear could prevent them from rejecting falsehood and accepting the truth. They endured every kind of persecution because they could never accept following what they believed to be false, while they were unwilling to abandon what they had recognized as true. They were brutally beaten, hung upside down, tormented with hunger and thirst, chained and imprisoned, held against blazing fire, dragged over burning sand, deprived of their businesses, and their respected people were publicly humiliated. Yet they endured all this solely for the truth, and no woman or man among them could be led from faith into unbelief. To preserve their faith, they migrated twice to Abyssinia and finally to Madinah. Abandoning their homes, fields, wealth, and relatives, they set out in the path of God. Many among them could take nothing with them except the clothes they wore. Their conduct proves that the Islamic movement found exceptionally sincere and devoted people who, though few in number, were so fearless that they could make any sacrifice for their religion, welcome every hardship with a smile, endure every sorrow and difficulty, and confront any great power. Alongside these qualities, such a tremendous moral revolution took shape in their lives through the Qur’an’s teachings and the training of the Holy Prophet (peace be upon him) that, in honesty, trustworthiness, piety, purity, God-fearing devotion, worship of God, spotless character, courtesy, civility, and a firm, dependable way of life, they had no parallel not only in Arabia but in the entire world. Just as the Prophet Muhammad (peace be upon him) was like a beacon of light in that society, the moral revolution in the lives of his Companions was so evident that everyone could clearly see the difference between the moral condition of the disbelievers and theirs. Out of bigotry and hostility, the opponents might not acknowledge it with their mouths, but their hearts knew what character the ancient Age of Ignorance produced and what kind of people this new religion was producing.

The Qualities of the Ansar of Madinah

The fourth great and valuable capital that the Islamic movement gained during the final three years of the Makkan period was the sincerity of faith of the Ansar of Madinah. They had not had the opportunity to accompany and receive training from the Holy Prophet (peace be upon him), nor had they seen his and his Companions’ pure way of life. Nor had they acquired as much knowledge of the Noble Qur’an as the believers of Makkah. Yet they were people of such truthfulness and sound minds that, at the first glimpse of the truth, they swept away the dust and refuse of centuries of entrenched polytheistic ignorance. They began falling into Islam’s fold like ripe fruit, so that in three years many more men, women, young people, and elderly people accepted faith in Madinah than had accepted faith in Makkah during thirteen years. They did not stop there; rather, they believed with such sincerity that they invited the Messenger of Allah (peace be upon him) and all the Muslims accompanying him to migrate to their land. Yet when extending this invitation, they knew well that it would result in their purchasing the enmity of the whole of Arabia, as is evident from their speech at the time of the final pledge at Aqabah. It was not merely that they offered their city as the abode of migration for the Prophet (peace be upon him) and his Makkan Companions; they went further and willingly accepted him as their ruler. They became his loyal subjects and devoted army. They gave the Muslims who migrated with the Prophet (peace be upon him) equal rights with themselves in their city, and offered them their homes, wealth, and even their land.

This very thing changed the course of history. It raised Islam from the status of a call and a movement to that of a society and a state. At the same time, it gave the Prophet (peace be upon him) the opportunity to implement every aspect of Islam in an independent, sovereign Dar al-Islam and present before the world an example of what kind of people the religion sent by Allah, Who has no partner, produces; what kind of society it builds; what type of civilization and culture it gives birth to; and what kind of moral vitality it infuses throughout society. What kind of systems it establishes for the economy, social order, education, politics, law, and the judiciary; what its policy is in war; how it treats the defeated after achieving victory; how it honors its agreements after making them; and what its outlook is on international relations—what the components of its model were and what benefits resulted when it was presented in practice—these matters will be discussed in the third volume.

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