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Boycott Ends (619 A.D.)
For three long years, from 616 to 619 A.D., Muhammad, his small band of followers, and Banu Hashim, tasted the bitterness of the boycott enforced by Quraish. During all those years of sufferings, Abu Talib had only one concern: how to keep the Prophet out of harm's way. Historians unanimously say that it was the habit of Abu Talib to awaken the Prophet after all people had gone to sleep and to take him to another place and order one of his own sons or brothers to sleep in the Prophet's bed instead. This was done so that if an enemy had seen where Muhammad was sleeping, and if an attack was made on him at night, his own son or brother would be killed while the Prophet would be saved. History is unable to produce another example of such devotion and loyalty. And imagine that this continued not for one or two days or weeks, but for three long years.
One day the Prophet said to Abu Talib: “I have been informed by Allah that the agreement of Quraish has been eaten up by insects, and no writing has been left therein except the Name of Allah.’
Abu Talib never had any doubt about anything Muhammad said.
Thus he came out of his place at once and went to Al-Masjid al-Haram where Quraish had gathered. As luck would have it, the subject of discussion was the same boycott. Hisham, son of ‘Amr, Zubayr, and a few others who were related to Khadija and the clans of Hashim and Muttalib and whose houses were near the Shi’b of Abu Talib used to hear the cries of the children day and night. So did Mut’im ibn ‘Adiy, Zam’ah ibn Aswad, Abul Bakhtari, and a number of other Quraishites. These had decided to persuade Quraish to abrogate the infamous agreement. The arguments became very heated and reached a climax when they saw Abu Talib approaching.
Abu Jahl and others who opposed the idea of abrogating the boycott said: “Abu Talib is coming! It seems that now he is tired and wants to hand over Muhammad to us. Thus, the boycott would end to the satisfaction of us all. Let us keep silent and hear what he wants to say.’ But Abu Talib had not gone there to surrender but to challenge them. He stood before the gathering and said: “My son says that the agreement which you had written has been eaten up by insects, and that nothing remains therein except the Name of Allah. Now look at that paper. If the news given by my son is correct, then you must end your injustice and high-handedness; and if the news is wrong, then we will admit that you were right and we were wrong.’
The agreement was taken out and opened, and lo! There was nothing left of it except the Name of Allah in one place!
Now Abu Talib's voice thundered on as he condemned them for their tyranny. Those who wanted that boycott ended said that now there was no agreement at all to adhere to. Abu Jahl and others tried to outwit them but failed, so the boycott ended with a total moral victory for Islam over the infidels.
Abu Talib and Khadija Die (620 A.D.)
The sufferings and privations of those three years took their toll. Within nine months, Abu Talib (533 - 620 A.D.) died at the age of 87 in the middle of Shawwal or Thul-Qi’dah, ten years after the bi’that and shortly after him Khadija (465 - 620 A.D.) also left this world. Muhammad wept bitterly at Khadija's and Abu Talib's graves and put on black clothes as is the custom of the Arabs. He was so grieved that he called that year “‘amul-Huzn’ (The Year of Sorrow).
With the disappearance of their protecting influence, the Meccans had a free-hand and redoubled their persecution. These two deaths, at a time when the Prophet was in dire need of both, left a very deep impression on him. How valuable their support was may be judged from the fact that Allah has counted them as two of His highest Graces and Favours upon the Prophet. He says in Surat 93: Did He not find thee an orphan and give thee shelter, and He found thee lost (in thy tribe) and guided (them towards thee), and found thee in need and made thee free from want? (Qur'an, 93:6-8)
All the commentators of the Qur'an say that the first ayat means: “Did He not find you an orphan and give you shelter with Abu Talib?’, and the last ayat means: “He found you poor and made you rich through Khadija.’ If we think about the early history of Islam, without the prestigious influence of Abu Talib, we cannot see how the life of the Prophet could have been saved. And if we were to take out the wealth of Khadija, we cannot think how the poor Muslims could have been sustained, and how the two hijras to Abyssinia could have been financed.
It is not the place here to fully explain the share of Abu Talib in the foundation of Islam. The best tribute, therefore, would be to quote some of his poetry lines which overflow with love for, and devotion to, Muhammad. Abu Talib has said these poetic lines: And you have called me and I know that you are truthful, and, in fact, you were truthful and trustworthy from the beginning. And I certainly know that the religion of Muhammad is the best of all the religions of the world… Did you not know that we have found Muhammad the Messenger of Allah the same as was Musa (Moses)? It is so written in the scriptures.
Compare this poetry with this ayat of the Qur'an: Verily, We have sent you a Messenger to be a witness over you as We had sent a Messenger to Pharaoh. (Qur'an, 73:15)
Somewhere else Abu Talib says these poetic lines: And the Lord of the world has strengthened him with His help, so he proclaimed the religion which is true, not false. Do not they know that our son is not doubted by us and that we do not care about the false sayings (of his foes)?
Abu al-Fida', in Kitabul-Mukhtasar fi Akhbaril-Bashar, states that some of the poetic verses composed by Abu Talib prove the fact that he had accepted the Prophethood of the Prophet from the core of his heart. A translation of a few poetic verses of his is given here: You have called me (to Islam) and I believe that you are truthful, straightforward and trustworthy. And there is no doubt in my belief that the religion of Muhammad is the best of all the religions of the world. By God! As long as I am alive, not a single person from among Quraish can harm you.
Abu Talib asked his son Ali once, “What is this religion which you are following?’ Ali said: “I believe in Allah and in His Messenger, and I pray with him.’ Abu Talib said: “Surely Muhammad will not call us but to a good thing. Never leave Muhammad; follow him faithfully.’
Once he saw the Prophet praying, with Khadija and Ali behind him. Ja’far was with Abu Talib. Abu Talib told Ja’far to go ahead and to join them in their prayer service.
When Hamzah accepted Islam in the sixth year of bi’that (inception of the Prophetic mission), Abu Talib was over-joyed and said these poetic lines: Be patient, O Abu Ya’li (Hamzah), on account of the religion of Ahmad. And proclaim the religion with courage, may Allah help you. I was glad when you said that you were a mu'min (believer). So help the Messenger of Allah in the cause of Allah. And announce to Quraish your decision, and tell them that Ahmad was never a sorcerer.
If any reader wishes to examine these poetry lines, one of the references is al-Majlisi's Bihar al-Anwar.
It was Abu Talib's policy to keep Quraish guessing and in suspense about his true belief: Had he announced that he had accepted the religion of Muhammad, his position as a respected leader of the tribe would have been undermined, and then he could not extend his protection to the Prophet. Thus, while always declaring his firm belief that Muhammad could not tell anything but the truth, exhorting his children and brothers to follow Muhammad's religion, he assiduously refrained from declaring in so many words that he himself was a Muslim. Thus, he maintained his position with the hierarchy of Quraish, protecting the Prophet through his influence.
Even on his death-bed, while there was still a chance that he might recover, he very diplomatically announced his faith in such a way that Quraish could not understand what he meant. When they asked him on which religion he was dying, he replied: “On the religion of my forefathers.’ As explained before, ‘Abdul-Muttalib and all his ancestors were followers of the Divine religion; hence, one cannot but admire Abu Talib's prudence and wisdom in that difficult situation.
During the last moments of his life, the Prophet advised him to recite the kalima loudly (as is the custom of the Muslims). ‘Abbas, who had not accepted Islam yet, saw Abu Talib's lips moving. He put his ears near Abu Talib then said to the Prophet: “O nephew! Abu Talib is saying what you wanted him to say!’
‘Allamah ibn Abil-Hadid, the Mu’tazilite scholar, has said the following poetic lines: If it were not for Abu Talib and his son (Ali), the religion of Islam could not take any shape, nor could it find its feet. Thus, Abu Talib in Mecca gave shelter and protected (him), and Ali in Medina rubbed shoulders with death.
Imam Ja’far al-Sadiq said: “The ancestors of the Prophet will be in Paradise and ‘Abdul-Muttalib will enter Paradise having upon him the light of the Prophets and the dignity of kings, and Abu Talib will be in the same group.’
There are some ignorant writers the extent of whose knowledge is very limited (“Little knowledge is a dangerous thing[29]‘) and who cast doubt about Abu Talib's faith, citing a mass of fabricated ahadith. Abu Talib certainly did not do anything for them to warrant such vicious and uncalled for publicity; so, in my view, their real target is not Abu Talib but his son Ali who exposed their hypocrisy to the world. Such writers are the remnant of the followers of Abu Sufyan, Mu’awiyah, and Yazid, bitter enemies of Ahl al-Bayt, the Prophet's pure and holy family. Unfortunately, there are many of them living among us even today, and most likely they will always remain so…
As for Khadija, she was so much respected that the Meccans called her tahira (the pure one). All the children of the Prophet were born by Khadija except Ibrahim who was the son of Muhammad and Maria (Mary) the Copt[30]. Khadija was the first person to testify to the truth of the Prophet. She spent all her wealth in the cause of Islam. And she was a source of comfort and consolation to the Prophet.
The Prophet said: “Four women are the supreme-most among the women of Paradise: Maryam mother of ‘Isa (May mother of Jesus), Asiya wife of Pharaoh, Khadija bint Khuwaylid, and Fatima bint Muhammad.’
‘Ayisha said: “I never envied any woman as much as I envied Khadija. The Prophet always remembered her. Whenever any sheep or goat was slaughtered, the choicest parts were sent to Khadija's relatives and friends. I used to say, ‘It appears that Khadija was the only woman in the world.' Hearing this, the Prophet was very much annoyed and said: “Khadija had many virtues which others do not have.’
She also said: “Once the Prophet remembered her and I said, ‘How long will you go on remembering a woman so old that she had no teeth in her mouth? Allah has given you a woman better than her (meaning herself).' The Prophet was so crossed that the hair of his head was raised. He said: 'By Allah, I do not have better than Khadija. She believed in me when others were steeped into infidelity. She testified to my truth when others rejected my claim. She helped me with her wealth when others deprived me. And Allah gave me children by her.’ ‘Ayisha says that from then on she decided not to say any unkind word about Khadija, as we are told in Vol. 3 of al-Bukhari's Sahih.
Khadija was buried at Hajun. Her grave was demolished by the Wahhabi rulers of Saudi Arabia in 1925 like those of ‘Abdul-Muttalib, Abu Talib and others.
Muhammad Visits Taif (620 A.D.)
After the death of Abu Talib and Khadija, finding that the Meccans had turned a deaf ear to his preaching, the Prophet decided to go to Taif accompanied by Zayd ibn Harithah, perhaps its people would be more responsive. But a big disappointment was in store for him. Located about seventy miles east of Mecca, Taif was a stronghold of idolatry where the stony statue of al-Lat goddess, whom the pagans regarded as God's wife, covered with gems and jewels, was believed to be inspired with life. Muhammad spent a month in Taif only to be scoffed and ridiculed. When he persisted in his preaching, the people of Taif drove him out of their city pelting him with stones, causing him to be bruised and wounded. In this desperate situation, he prayed to God thus as his wounds kept bleeding: Allah! I make my complaint to You regarding the feebleness of my strength, the insignificance of my devices, and my humiliation in the sight of people. O Most Merciful One! You are the Lord of the oppressed, You are my Lord. To whom would You entrust my affairs? To a stranger who would scowl at me? Or to an enemy who would control me?
If you are not displeased with me, then I do not care (about any hardship), but an ease bestowed by You will be more accommodating to me. I seek refuge in the light of Your countenance (by which all darkness is dispersed and all affairs of this world and of the hereafter are kept straight) from pouncing Your anger or the coming of Your wrath. I seek your pardon in order that you may be pleased with me. There is no power nor strength except in You.
Grief-stricken, the Prophet returned to Mecca.
Jinns Accept Islam (620 A.D.)
Jinns are surely hidden from human eyes, but not from the eyes of prophets and friends of God, and certainly not from the eyes of the master of the prophets of God, Muhammad. We have written about the jinns earlier in this book; so, the reader may refer to that part.
On his way back home, Muhammad halted one night at a grove at Nakhla, where he recited some verses of the Holy Qur'an after having finished his prayers, as was his habit. A party of seven or nine jinns happened to pass by as they were en route to Yemen. They were deeply impressed by the melodious tone of the Prophet, the excellence of the language of the recitaiton, and the depth of the meaning in those verses. Appearing before the Prophet, they accepted his doctrines, and when they reached their destination, they disseminated them among their folks who also embraced Islam. Let us shed more light on this incident by referring to the books of exegesis (tafsir) of the Holy Qur'an where we read the following in Tafsir al-Qummi: The Messenger of Allah was reciting the Qur'an in the depth of the night when a group of jinns happened to be passing by. When they heard the recitation by the Messenger of Allah, peace and blessings of Allah be upon him and his progeny, they listened to it attentively. Having seen that he finished his recitation, they came to the Messenger of Allah, accepted Islam, believing in him. The Messenger of Allah taught them Islam's legislative code (the Shari’a), whereupon the entire Chapter (titled “al-Jinn,’ the jinns) was revealed. They used to always return to the Messenger of Allah from time to time; therefore, the Messenger of Allah ordered the Commander of the Faithful (Ali) to teach them and to explain everything to them[31].
Da'wah Beyond Mecca
After his return from Taif, Muhammad reached the cave of Hira where he stopped, sending Zayd to negotiate with a number of sympathetic Meccans for protection. He could not venture to enter the city where he knew fully well that his pagan opponents would not welcome his return. After prolonged negotiations, Zayd successfully secured the help of Mut’im ibn ‘Adiy, one of those who had sided with Abu Talib in demanding an end to the sanctions against the Hashemites. He personally went to Muhammad, offered him security and escorted him to his house in Mecca. Now the Prophet could appear in public only during the months of Rajab and Thul-Hijjah to preach the doctrines of Islam to the pilgrims and to the stubborn Meccans.
Yet despite all these disappointments and persecutions, Islam was spreading in other tribes too, although very slowly and not on a grand scale. Its simplicity and rationality were such that it only needed to reach the ears of the people to stir their souls. For thirteen years, Quraish did their very best to stifle the new religion, but their opposition itself provided the necessary publicity. Tribes from all corners of Arabia flocked to Medina during the time of the annual pilgrimage.
Lest they should be influenced by Muhammad's message, Quraish, particularly Abu Lahab and Abu Jahl, used to post themselves outside the city to warn the pilgrims that: “An infidel has been born in our city who dishonours our idols; he even speaks ill of Lat and ‘Uzza; do not listen to him.’ People naturally became curious and wanted to know more about this man. A disciple of the Prophet, recalling his earlier days, stated: “When I was young, I used to hear from the people going to Mecca that a person claiming Prophethood had been born there.’
When the news spread, most people laughed and jeered at Muhammad, yet there were a few seekers of the truth who listened to his message and were influenced by it. Hafiz Ibn Hajar, in his book Al-Isabah, mentions the names of several companions who had come from Yemen and other distant places and, after secretly accepting Islam, had gone back to work among their tribes. The clan of Abu Musa al-Ash’ari of Yemen accepted Islam in this manner.
Tufail ibn ‘Amr, of the tribe of Daws, was a famous poet who could by his poetic fervor sway the feelings and attitudes of the Arabs. He had come into contact with the Prophet and was so enthralled by the marvelous diction of the Qur'an recited to him that he accepted Islam instantly. He was able to win some converts in his tribe, but in general the tribe did not listen to him. He came back to the Prophet and requested him to curse the Daws, but the Prophet prayed thus: “O God! Guide the Daws and send them to me (as Muslims)!’ It was not long before the entire tribe had accepted Islam.
Dhamad ibn Tha’labah was a chief of the Azd tribe and a childhood friend of the Prophet. He came to Mecca and was told that Muhammad had gone mad. He approached the Prophet and said that he could cure him. The Prophet replied, “All praise be to God; I praise Him and seek His forgiveness. If God were to guide anyone, he cannot go astray, and if He leaves anyone to stray, none can guide him. I declare that there is no god but Allah. He is one and has no partner, and further (I declare) that Muhammad is His Servant and Messenger.’
It is almost impossible to reproduce the vibrating force and captivating charm of the Arabic text which so much impressed Dhamad that he accepted Islam immediately and through him his entire tribe submitted to it. Another physician, namely al-Harith ibn Kildah al-Thaqafi, the most skilled physician of the Thaqif tribe, attempted to likewise “cure’ the Prophet of his alleged madness. The reader will come across what went on between him and the Prophet later in this book Insha-Allah.
Abu Tharr of the tribe of Ghifar was one of those who were disgusted with idol-worship. When he heard about the Prophet, he went to Mecca and incidentally met Ali with whom he stayed for three days. Ali introduced him to the Prophet and Abu Tharr accepted Islam. The Prophet advised him to go back home, but in his zeal he publicly announced in the Ka’ba: “There is no god but Allah and Muhammad is His Prophet.’
He was given a sound thrashing by Quraish and was rescued by ‘Abbas who reminded Quraish that their trade caravans passed through routes under the control of Abu Tharr's tribe. Returning to his tribe, he invited it to accept Islam. About half of his tribesmen accepted Islam and the rest followed suit after the Prophet's migration to Medina. Since the Ghifars were on very friendly terms with the tribe of Aslam, the latter were influenced by the former and also accepted Islam.
Quite a number of persons had incidentally heard the Qur'an being recited and were captivated by it. Jubayr ibn Mut’im had come to Medina to pay ransom for the prisoners of the Battle of Badr. He happened to hear the Prophet reciting the following verses: Or were they created out of naught? Or are they the creators? Or did they create the heavens and the Earth? Nay, but they have no certainty. (Qur'an, 52:35-36)
Jubayr later stated that when he heard these verses, he felt that his heart was about to soar.
‘Ayisha Engaged to Muhammad (621 A.D.)
Abu Bakr could sense the impact of the great loss the Prophet suffered at the death of his first loving and supportive wife Khadija. He noticed how his friend Muhammad looked forlon and depressed, and he was awaiting an opportunity to cheer him up and to cement his friendship with him. Abu Bakr, therefore, offered to marry his daughter ‘Ayisha, who was born in 613 A.D., to Muhammad, an offer which Muhammad first politely declined. But Abu Bakr was not to give up easily.
He kept persuading him till he consented on the condition that the wedding should be postponed for the time being. ‘Ayisha was thus formally engaged to Muhammad in 621 A.D. and the wedding took place two to three years later in 2 A.H./623 A.D. Having seen how his friend Abu Bakr succeeded in marrying his daughter to Muhammad, ‘’Omar ibn al-Khattab now expressed his desire that the Prophet should marry his daughter Hafsa, a desire which was fulfilled a few years later: in 624 A.D. to be exact, as it will be discussed later.
The news that a Prophet had arisen was spreading. A deputation of about twenty Christians from Nazareth came to meet him and embraced Islam. In the same year, that is, 621 A.D., when the Prophet was preaching at Aqaba, a place between Mina and ‘Arafat, six men belonging to the tribe of al-Khazraj and residing in Yathrib happened to come to Mecca to perform the pilgrimage. They listened to him attentively. Hearing the fundamental principles of his faith and discerning his own sentiments, they were captivated by the truth of his words and immediately embraced Islam. Upon their return to Yathrib, they disseminated the doctrines of Islam among their people and announced their conversion to the Islamic creed, praising Muhammad greatly for his truth, character, affectionate nature, high moral conduct and attractive personality.
First Pledge of ‘Aqaba (622 A.D.)
Similarly, in the next year (622 A.D.), at the time of the annual pilgrimage, twelve Yathribites, who were drawn by curiosity at the reports given by those six Yathribite converts, came along with five of the same six Yathribites and undertook a pledge known as the First Pledge of ‘Aqaba (mountain-pass), so named because it was done in an out of the way mountain-pass outside Mecca. The pledge was: “We will not associate anything with God; we will neither steal nor commit adultery nor fornication; we will not kill our children; we will abstain from calumny and slander; we will obey the Prophet in everything, and we will be faithful to him in weal and sorrow.’
Mus’ab ibn ‘Omayr, a grandson of Hashim, and ‘Abdullah ibn Umm Maktum, who were two of the Prophet's disciples, were sent along with them to teach them the Qur'an and the fundamentals of Islam. These men were required to inform the Prophet of their success in their efforts at the same place in the following pilgrimage season. It is worth mentioning here that before accepting Islam, Mus’ab ibn ‘Omayr used to enjoy a life of luxury with his family, being the favourite of his parents. But when he accepted Islam, his parents and the rest of his family severed all ties with him, rendering him in all reality without a family. This is a typical case of most of the early converts to Islam. They were disowned by their families and tribes and deprived of the most basic needs from the latter who treated them as though they were now enemies.
On the same day after having accepted Islam at the hands of Mus’ab ibn ‘Omayr, Sa’d ibn Ma’ath, a Meccan dignitary, went to the quarters inhabited by the offspring of ‘Amr ibn ‘Awf and shouted as loudly as he could: “O Banu ‘Amr! O Banu ‘Awf! Let no man or woman or a virgin or a married woman or an old man or a young one stay without coming out! This day is not the day of a veil or a curtain! Come out!’ When they all came out of their houses to see what he had to say, he asked their crowd the following question: “What is my status among you?!’
They said, “You are our master and the one whose word is obeyed among us; we shall never disobey you; so, order us whatever you please.’ Sa’d ibn Ma’ath then said, “I shall never speak one word to your men or women or children unless you testify that: There is no god except Allah, and that Muhammad is the Messenger of Allah. Praise be to Allah Who has bestowed upon us such a blessing. It is a blessing about which the Jews used to talk to us.’ Not a single person in the crowd hesitated to pronounce this sacred testimony, becoming Muslims, each and every one of them. Holding and turning Mus’ab ibn ‘Omayr to face him, he said to him, “Manifest your affair, and invite people to Islam publicly.’[32]
The period between the First and the Second Pledges was one of anxious waiting. The Meccans were sternly adamant, the people of Taif had rejected Muhammad, and the mission was making a slow progress. Yet hope had been engendered by its diffusion to the distant city of Yathrib and the conviction was very much there that the truth would ultimately prevail.
Describing this period, Muir says: “Mahomet, thus holding his people at bay, waiting, in the still expectation of victory, to outward appearance defenseless, and with his little band, as it were, in the lion's mouth, yet trusting in his Almighty's power whose messenger he believed himself to be, resolute and unmoved, presents a spectacle of sublimity paralleled only in the sacred records by such scenes as that of the prophet of Israel, when he complained to his Master, ‘I, even I only, am left.’
Mi'raj: Ascension of The Prophet (622 A.D.)
The date is the 27th of Rajab, twelve years after the inception of the Prophetic mission. It was then that God Almighty, in His infinite Mercy and Benevolence, bestowed upon the Prophet the unique distinction of being lifted to the furthest limit of heaven and of being shown the gorgeous splendor of the heavens and the universe: Glory to (Him) Who took His servant for a journey by night from the Sacred Mosque (Ka’ba) to the Furthest Mosque (Jerusalem) whose precincts We have blessed, in order that We might show him some of Our signs, for He is the Hearer and the Seer.’(Qur'an, 17:1)
There has been a good deal of controversy over the question whether the ascension (mi’raj) was only a vision or an actual bodily journey. The majority of the traditionists agree that it was a real physical journey, much like the bodily ascension of Jesus to heaven and the descent of Adam to earth.
The fact is that this controversy was created by Banu Umayyah whose interest in Islam was based not on faith but on politics and who did not like the idea of any miracle of the Prophet gaining ground in the Muslims' minds. Their department of forgery obliged them in this respect also. Both Abu Bakr and his daughter ‘Ayisha did not believe in the Prophet's bodily ascent to heavens, and the Umayyads' department of fabrication coined ahadith casting doubt about such a physical ascension. The cadre of this department of fabrication forgot that ‘Ayisha was not married to the Prophet when the ascension took place; she was still living with her family; the Prophet did not marry her except two years later.
Two “traditions’ from that department are repeatedly cited by the Christians, the Ahmadis, and a group of Sunnis; these are: ‘Ayisha is supposed to have said that during the whole night of the Ascension, the body of the Prophet was on the bed.
Mu’awiyah said that the mi’raj was a “true dream.’
Now the fact is that the mi’raj (whatever its interpretation) took place in Mecca before the Hijra.
‘Ayisha did not enter the house of the Prophet till one year after the hijra. How could she say that she did not miss the body of the Prophet at that time?!
There is only one possible explanation: This “tradition’ was forged by someone who did not know the chronology of Islamic history. Otherwise, he could not have attributed this “tradition’ to ‘Ayisha.
Mu’awiyah was such an enemy of the Prophet that 8 years after the hijra, Mecca was conquered without bloodshed and Abu Sufyan, his father, seeing no alternative, pretended to have accepted Islam. Mu’awiyah fled to Bahrain and wrote a very nasty letter to his father condemning him for his acceptance of Islam. It was not till the 9th year of Hijra that Mu’awiyah brought himself to profess Islam, yet his deeds belied his words. And the mi’raj took place several years before then. How could he know what the facts of the Mi’raj were?! He does not mention his source of information, and the inference is that there was no such source.
If you want to witness how politics controlled the version of Islam professed by the Umayyads, read one more ‘tradition' invented in their laboratory: The king on the throne of Damascus is ‘Abdul-Malik ibn Marwan. Iraq and Hijaz are in the hands of ‘Abdullah ibn Zubayr. ‘Abdul-Malik does not like the idea of the pilgrims of his domain being obliged to go to Mecca (which is in the enemy's hands); so, he wants to enhance the prestige of Baitul Maqdis (Jerusalem), which lies within his domain and plans to establish “hajj’ to Baitul Maqdis. As part of that plan, all previous declarations that the Mi’raj was a dream are forgotten, and a tradition is forged that the final destination of the journey of the mi’raj was Baitul Maqdis.
Soon thereafter, ‘Abdullah ibn al-Zubayr is defeated and Hijaz comes under Syrian control; otherwise, we would surely have seen two centers of hajj in the Muslim world!
The footprint of the Prophet is still visible on the stone of a rock at Jerusalem where the Prophet ascended to heaven. A mosque was built by caliph ‘’Omar to preserve the memory of the footprint on the stone which still stands at the same place.
Second Pledge of ‘Aqaba (622/623 A.D.)
On their return to Yathrib, the converts to the faith spread the doctrines of Islam and a large number of Yathribites became adherents to the faith. In the following year, seventy-three men and two women from among the converts of Yathrib's Aws and Khazraj tribes, including the twelve who took the first pledge, accompanied Mus’ab ibn ‘Omayr to the Prophet together with a Jewish caravan of three to five hundred men headed by Ibn Ubay in order to accept Islam and to invite the Prophet to their city. They all swore allegiance to him. This pledge is known as the Second Pledge of ‘Aqaba. The Prophet took with him his uncle ‘Abbas, now the head of the family and formally his protector, although not a Muslim yet. ‘Abbas exhorted the Yathribites to protect the Prophet.
In the Spring of the same year, 13 years after the inception of the Prophetic mission, an exodus of the believers to Yathrib had already started. This immigration went on quietly. Within two months, about one hundred and fifty Meccan Muslims succeeded in reaching Yathrib. Finally, the open departure of ‘’Omar ibn al-Khattab in the company of twenty other converts alarmed Quraish a great deal. Fearing none in Mecca, ‘’Omar departed in broad daylight. Both Ali and Abu Bakr, however, remained with the Prophet in Mecca to keep him company.
Another Attempt to Assassinate The Prophet
When the Meccans realized how Islam had struck roots in Yathrib and was fast spreading there, their animosity knew no bounds. Their chiefs, such as Abu Jahl, Abu Lahab, Abu Sufyan, and ‘Otbah, gathered at Dar al-Nadwa and, after rejecting suggestions to imprison or banish Muhammad, they planned to assassinate him.
And remember when the unbelievers plotted against you to imprison you, or to kill you, or to drive you out, they plotted and planned and Allah, too, planned.(Qur'an, 8:30)
In order to escape the vendetta of Banu Hashim, it was decided that every clan should provide one man, and that they should collectively assault the Prophet as soon as he came out of his house. But God had apprised His Prophet of this plan well in advance through arch-angel Gabriel who revealed to him these verses: And when those who disbelieved devised plans against you that they might confine you or slay you or drive you out (of their city), and they devised plans and Allah, too, had arranged a plan, and Allah is the best of planners.(Qur'an, 8:30)
Gabriel conveyed the Almighty's order to Muhammad to leave Mecca and to go to Yathrib where the Almighty, as the verse above implies, had already had a plan for him; surely Allah is the best of planners. Muhammad informed Ali of this divine command, ordering him to sleep in his (Prophet's) bed. When Ali heard that his life was to be the ransom for the Prophet's, he prostrated before Allah to thank Him for this unique honour. It was the first sajda of “shukr’ (prostration of gratitude) in Islam. The Prophet covered Ali with his own green sheet. Thus, Ali slept soundly on the Prophet's bed as the Prophet walked out of the house under the infidels' very noses.
The moment Muhammad stood at his house door, he heard the infidels saying, “Muhammad claims that if you swear the oath of allegiance to him, you will rule the Arabs and the non-Arabs. Then, after your death, you will be resurrected to reside in gardens like the earthly gardens. And if you do not swear it, you will be slaughtered, then, after your death, you will be resurrected where there will be a fire for you to burn you!’ The Prophet responded by saying, “Yes, I say so,’ but they did not hear him, being busy chatting with each other. Then he took hold of a handful of dust as he recited the first eight verses of Surat Ya-Sin. He threw the dust over their heads. None of the enemies saw him going out. The verses he recited are: In the Name of Allah, the Most Gracious, the Most Merciful
Ya-Sin. I swear by the Qur'an (which is) full of wisdom, (that) most surely you are one of the prophets, on a right course. (This is) a revelation of the Mighty, the most Merciful. So that you may warn people whose fathers were not warned, so they are heedles. Certainly the word has proved true of most of them, so they do not believe. Surely We have placed chains on their necks, and these reach up to their chins, so they have their heads raised aloft.(Qur'an, 36:1-8)
Muhammad had also ordered Ali to return the things which people had entrusted to him for safe keeping (since burglaries were quite common) to their respective owners.
The polytheists of Quraishite clans all the time thought that it was the Prophet who was sleeping and were anxiously waiting to kill him.
According to Usudul Ghabah of Ibn Athir al-Jazri, Ihya' ul ‘Oloom (of al-Ghazali) and Tarikhul Khamis of qadi Husain al-Diyarbakri, when Ali slept in Muhammad's bed, God said to arch-angels Gabriel and Michael, “I establish brotherhood between you two and increase the life of one of you over that of the other. Having done so, I ask which of you is prepared to sacrifice his life for his brother?’ Both Gabriel and Michael heard this address from the Lord but each held his life dearer than the other's and was not prepared to help his brother by sacrificing his own life.
God then addressed them again, “Can you not be like Ali ibn Abu Talib? See, I created brotherhood between Muhammad and Ali, and now Ali is sleeping in Muhammad's bed determined to sacrifice his own life for his brother. Now you both go to earth and guard Ali from the mischief of the enemies.’ Then the two nearest-to-God angels came down and took their positions near the head and the feet of Ali. Gabriel said: “Hail to thee! Hail to thee! Who can be like thee, O son of Abu Talib, so that the Lord is proud of thee and exalts thy virtue before the angels?!’ And so it happened. When the Prophet was on his way to Yathrib, God revealed to him the following verse in praise of Ali: And amongst men there is one who sells his life seeking the pleasure of Allah. And Allah is most benevolent to His slaves.(Qur'an, 2:207)
The Prophet went to the mountain of Thawr in the dead of night accompanied by Abu Bakr and hid in a cave near its summit. This place is about 5 miles from Mecca.
There are two versions as to how Abu Bakr came to accompany the Prophet. One narrative says that the Prophet himself went to the house of Abu Bakr and told him to accompany him.
The other narrative says that when the Prophet went away, Abu Bakr came there and asked Ali as to where the Prophet was. Ali told him that he had already left for Yathrib. Abu Bakr went out looking for the Prophet. The night was dark; therefore, when he came nearer, the Prophet thought that an infidel was pursuing him. He started going faster and faster, till his shoe-lace was broken and his toes were badly wounded. Then Abu Bakr called him. Recognizing his voice, the Prophet stopped. Abu Bakr caught up with him and asked permission to accompany him. Thus, they went together till they reached Thawr.
At dawn, the infidels, including Meccan dignitaries such as Abu Jahl, al-Hakam ibn Abul-’as, ‘Oqbah ibn Mu’eet, al-Nadir ibn al-Harith, Umayyah ibn Khalaf, Ibn al-Ghaytalah, Zam’ah ibn al-Aswad, Tu’mah ibn ‘Adiy, Abu Lahab, Ubayy ibn Khalaf, and both Nabeeh and Munbih sons of al-Hajjaj, broke into the Prophet's house.
They were flabbergasted upon finding Ali in the bed instead of the Prophet. “Where is Muhammad?’ they asked Ali who told them that he did not know. It is said that they beat and confined Ali for about an hour then released him. At once they started looking for Muhammad, tracking him right up to the mouth of the cave. The searching party was headed by one Suraqah ibn Malik who was motivated by greed rather than by zeal for paganism and its man-made gods.
Still, they never thought of looking into the cave. Why?
As soon as the fugitives entered the cave, a spider wove cobweb at the entrance and a pair of pigeons built their nest at the mouth of the very cave in the darkness of the night and laid eggs at once. It was that cobweb and the nest with the eggs that made the blood-thirsty enemies believe that Muhammad could not be in that cave; otherwise, the cobweb would have been destroyed and the nest and the eggs broken! It was at this moment that they got so near to the cave that Abu Bakr started weeping, being afraid of the possible discovery. But the Prophet consoled him saying,
“Grieve not; surely Allah is with us’ (Qur'an, 9:40).
Having seen how the pigeons and the spider helped save his life, the Messenger of God supplicated to the Almighty for them, praying that He reward them on his behalf. As a token of his appreciation, Muhammad prohibited Muslims ever since from killing spiders or pigeons.
Both men[33] left Mecca on the first night of Rabi’ul-Awwal, reaching the cave of Thawr before dawn and remaining therein up to the 4th of Rabi’ul-Awwal. On the 5th, they started their journey to Yathrib. ‘Abdullah ibn ‘Orayqit al-Daylami was hired to show them the way. Abu Bakr offered one of his she-camels to the Prophet for the journey. The Prophet accepted it on the condition that Abu Bakr accepted its price. Thus, Abu Bakr sold one she-camel (which had cost him 200 dirhams) to the Prophet for 900 dirhams.
Seeing how they missed the opportunity to kill Muhammad, Abu Jahl announced a prize of one hundred camels for anyone who brought Muhammad to them alive or dead. He hired a crier to cry out throughout the city saying, “O Meccans! Whoever brings Muhammad or leads us to his hiding place will receive one hundred camels! And whoever brings us the son of Abu Quhafah (Abu Bakr) or leads us to his hiding place will receive one hundred camels!’
Lured by the promise of such a generous reward, “Abu Sahl’ Buraydah ibn al-Hasib al-Aslami rode in command of seventy of his tribesmen seeking to capture Muhammad. Having left the cave a short while ago, Muhammad found himself face-to-face with Buraydah! “Who are you?’ asked Muhammad. “I am Buraydah,’ the man answered without asking about the identity of the inquirer. Muhammad turned to Abu Bakr and said, “Our affair is made easy (barada[34]) and is amended!’ Then the Prophet asked Buraydah, “Who do you belong to?’ Buraydah said, “From Aslam (Banu Aslam, the offspring of Aslam[35]).’
The Messenger of Allah then said, “We sure are now safe (salimna)!’ “From whom?’ asked Buraydah. “From Banu Sahm! Your arrow (sahm) is now out[36]!’ “And who are you?!’ asked Buraydah. “I am Muhammad son of ‘Abdullah, the Messenger of Allah,’ answered the Prophet. “I testify,’ responded Buraydah, “that there is no god except Allah and that Muhammad is His Servant and Messenger.’ All those who were in Buraydah's company embraced Islam there and then, having been impressed and captivated by the Messenger of Allah.
In the morning, Buraydah advised the Prophet thus: “Do not enter Yathrib without carrying a standard.’ Buraydah took off his own turban, tied it to a post and carried it in front of the Prophet. Since they were still in the outskirts of Mecca, Buraydah asked the Prophet, “O Prophet of Allah! Would you like to be my guest?’ Muhammad said, “My she-camel receives her own orders [as to where the Prophet should spend the night].’ Buraydah said, “Praise be to Allah! The Banu Sahm have submitted to the will of Allah willingly, not unwillingly!’[37]
During the first day of the trip to Yathrib, the Prophet halted for a short while at a place called Qadid where he and his companions met a virtuous lady named Umm Ma’bad of the tribe of Khuza’ah. Her tribe is actually an ally of Quraish. The men asked her as she sat in the shade of her tent to sell them some dates and meat, but she did not have any. The Messenger of Allah saw a she-camel tied next to the tent. “What is this she-camel, O Umm Ma’bid?’ asked the Prophet. She told him that was a worn-out she-camel that could not produce any milk. “Do you permit me to milk her?’ was the Prophet's next question.
The old woman told Muhammad that he was welcome to milk the she-camel only if he could find any milk in her udders at all. Muhammad supplicated to his Lord then passed his holy hands on the she-camel's udders. He asked for the largest container with which the woman could provide him. He milked the she-camel till the container was completely full. First he let the old woman drink of that milk, then he let Abu Bakr and his slave drink, then the road guide. He was the last to drink of it… Such humbleness is typical only of the prophets of God. Before leaving, he milked the she-camel again and left the container full with the old woman.
When Abu Ma’bad, the old woman's husband, came back from the pasture with his animals suddenly fattened, another miracle, he listened to his wife describing the person of the Prophet, whereupon he was very excited and wished he had been at home to pay him homage. He then spontaneously composed verses of poetry describing both miracles: the milking of the she-camel that had no milk at all before Muhammad touched her udders, and that of his own herd suddenly becoming healthy and fat. These poetic verses can be reviewed on pp. 42-43 of Vol. 19 of al-Majlisi's work Bihar al-Anwar. As a matter of fact, when the great poet Hassan ibn Thabit came to know about these miracles and about the poetry composed by Abu Ma’bad, he was inspired to compose poetry of his own on the same theme, using the same rhyme and meter employed by Abu Ma’bad. His poetic lines are cited on the same page…
When the Prophet got up to resume his journey, he performed the ablution in preparation for his afternoon prayers, throwing some water over a plant near the tent. The plant was found the next day to have miracuously grown into a tree laden with fruits. Its leaves were larger than they had ever been. People who tasted its fruit found it very delicious and aromatic. The tree was henceforth considered blessed, and soon the sick from various parts of Arabia went there to be cured by its fruit and leaves. It soon acquired fame all over the Arabian Peninsula. People from distant places thronged around it. Exactly ten years later (in 11 A.H./632 A.D.), it suddenly shed all its fruit.
The incident coincided with the day when the Messenger of Allah died. About thirty years later (42 A.H./662 A.D.), on the day of Imam Ali's martyrdom in Kufa, Iraq, the fruits of the tree again fell down all at once. It never produced any fruit ever since, yet people kept going there in order to be cured by its leaves. Finally, on the day of the martyrdom of Imam Husain, grandson of the Prophet, in Kerbala, Iraq, a red fluid was found flowing profusely from its trunk and the tree dried up. Reference to this tree and to its miraculous benefits is recorded in al-Hakim's book titled Al-amali and also on p. 41, Vol. 18, of al-Majlisi's work Bihar al-Anwar.
As a matter of fact, a voluminous book can be written about the miracles performed by the Prophet of Islam, and there are books already written about this subject. If the reader wishes that I write one such book, then I request him/her to supplicate to Allah to enable me to do so; his/her supplication will Insha-Allah be answered. If you thus supplicate, I plead to the Almighty to grant you a handsome share of the rewards of writing it, one that will last as long as you live and beyond that till the Day of Judgment; He is the most Generous of the generous ones; nobody can ever surpass Him in His generosity; He surely can do anything at all; He hears the supplication, and He responds…
On the second day of the trip to Yathrib undertaken by Muhammad, Abu Bakr and the two other men, and just when they thought that they were out of danger, they saw in the distance behind them a man in hot pursuit of them. It was Suraqah ibn Malik who was tempted by the one hundred camels' prize; he had not yet given up the search. At the sight, Abu Bakr again began to tremble for fear of being captured. “We are lost!’ he cried out.
Muhammad comforted him again by repeating what he had said to him when they were inside the cave: “Do not be afraid; Allah is with us.’ Saying so, the Prophet prayed God for protection. As the pursuer advanced, his charger reared and sank motionless in the sands. Both the rider and his mount were now helpless. Bewildered and astounded, Suraqah became convinced of the interference of Divine Providence on behalf of Muhammad, so he entreated the forgiveness of the Messenger of God, promising never to betray him again. The Prophet prayed for him, and his charger got up. He rode back home to Mecca, and Muhammad was once again free to pursue his course along the sea coast.
Journeying by unfrequented routes, the men safely reached Quba (2 miles south of Yathrib) one
week later, on the 12th of Rabi’ul-Awwal, 1 A.H. (September 27, 622 A.D.). The Prophet's camel sat down on its own at the place called Al-Taqwa where the Prophet alighted and was hosted by Sa’d ibn Khath’amah. Abu Bakr proceeded to Yathrib and became the guest of Zayd ibn Kharj who lived at Sonh, a suburb of Yathrib.
There, the Prophet, now 53 years old, halted at Quba for four days waiting for his right hand Ali to join him before proceeding to Yathrib. He did not want to triumphantly enter the city without Ali, his main supporter and confidant. There, he laid the foundations of the first mosque in Islam, the mosque of Quba which has been mentioned in the Qur'an as “the Mosque founded on piety (taqwa),’ hence it is also referred to as “Masjid al-Taqwa.’ After four days, Ali joined the Prophet and his party at Quba after having journeyed, all by himself and on foot, travelling at night and hiding during daytime, the entire distance of about 250 miles. His feet were sorely lacerated and bleeding. Upon his arrival, the Prophet expressed his thrill to see him, received him with open arms and, finding him tired, exhausted and his feet bleeding, he shed tears out of his affection for him. Muhammad subsequently applied the moisture of his mouth to Ali's wounds and prayed for him. That was sufficeint to bring him an instant relief by the power of God.
Then the Prophet and his band of faithfuls proceeded to Yathrib shortly before noon, entering it on Friday the 16th of Rabi’ul-Awwal corresponding to October 1, 622 A.D. with a group of followers who had come from Yathrib to welcome the Prophet. This was the Hijra from which dates the Islamic (hijri) calendar.
Whoever obeys the Prophet surely obeys Allah.’ (Qur'an, 4:80)
Why the Persecution?
Let us stop here for a minute to analyze the reasons behind the persecution to which Prophet Muhammad and his followers were exposed.
The Prophet of Islam and his devoted band of followers had patiently endured untold hardships, tyranny and oppression for thirteen years and ultimately had to abandon their hearths and homes, sacrificing whatever worldly possessions they had. They did not pursue any worldly gains, nor had they aspired for any position of worldly eminence or share in any authority.
The Prophet had unequivocally told the Meccans, “I desire neither riches nor eminence nor dominion. I am sent by God Who has ordered me to announce glad tidings to you. I convey to you the words of my Lord. I admonish you. If you accept the message I bring you, God will be favourable to you both in this world and in the next. If you reject my admonition, I shall be patient and leave God to judge between you and me.’
The early Muslims were harassed and persecuted simply because they believed in One and the Only God, the Lord of the universe, and worshipped Him without ascribing to Him any partner or colleague. They had not exercised any compulsion, for the Qur'an had said: There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the rebels (false deities) and believes in Allah, he indeed has laid hold of the strongest handle which shall not break off. (Qur'an, 2:256)
The Qur'an only appealed to the inner consciousness of man, to his reason and intellect. Nevertheless, the new religion was in sharp contrast with the cults practiced by Quraish which ages of observance and belief had sanctified for them. The Prophet preached the equality of man and stressed that in righteousness alone lay the superiority of one over the other. Quraish saw in this leveling of distinctions the end of their authority and privileges as the guardians of the Ka’ba, of their political and social hegemony, and of their vested interests at large.
The new religion placed restraints upon the promiscuous and unbridled license wherein the society indulged. It heralded the end of licentious ways, of sensual pleasures and drunken orgies to which Quraish were, by and large, espoused. It imposed spiritual discipline in the form of prayers, fasting and charity and frowned upon avarice, greed, slander, falsehood, indecency and other vices with which the society was permeated. In short, it meant the giving up of old ways and the taking to a new life of austere piety and chastity. The opposition of the Meccans was, therefore, sharp and violent.
They relentlessly persecuted the followers of the new faith and made life so difficult for them that ultimately the Prophet and his followers had to abandon their hearths and homes for more congenial surroundings. The Prophet did not even invoke the wrath of God on them. When once he was requested by Khabbab son of ‘Arrat[38] to curse Quraish, the Prophet pulled him up saying, “People have gone by who were sawn and torn to pieces in the cause of God, but they did not desist from their duties. God will accomplish His plan till a rider will go from Sinai to Hadramaut fearing none except God.’ What a true prophecy!
Notes:
[20] Yasir's son, `Ammar, is very well known in the history of Islam. His full name is “Abul-Yaqzan” `Ammar ibn Yasir al-`Ansi, one of the foremost to accept Islam at the house of al-Arqam ibn Abu al-Arqam al-Makhzumi, “the house of Islam” where those who wished to embrace Islam would then go. `Ammar was martyred during the Battle of Siffeen at the age of 94 after having participated in both migrations to Ethiopia. He also participated with great courage in the Battle of Badr and was one of those who took part in “Bay`at al-Ridwan” to be discussed later in this book.
[21] This boycott reminds me of the suffering of my people in Iraq at the hands of “Muslims” and non-Muslims who joined ranks in their satanic effort to starve and kill our people.
[22] al-Majlisi, Bihar al-Anwar, Vol. 19, p. 2. According to this reference, the boycott continued not for three but for four years.
[23] Ibid., p. 3.
[24] A Magi is a Zoroastrian priest, a possessor of magic powers.
[25] Prophet Muhammed was legendary for his passion for perfume! He would prefer to buy perform when he went to the marketplace rather than food, opting to fast instead. Once he said, “I have enjoyed of your life only three (pleasures): prayers, perfume, and women!”
[26] Actually, it did not become cool at his (Abraham's) command; rather, the Almighty ordered it, as the Holy Qur'an tells us, “We [Allah] said: O fire! Be a comfort and peace to Abraham” (Qur'an, 21:69). Habib did not know any better!
[27] al-Majlisi, Bihar al-Anwar, Vol. 17, pp. 316-317.
[28] al-Majlisi, Bihar al-Anwar, Vol. 17, pp. 307-311. The pages following these ones narrate numerous other miracles of the Prophet.
[29] Alexander Pope, Essay on Man.
[30] Mary the Copt was one of two Christian bondmaids, the other being her sister Sirin, presented to Muhammed, who freed her then married her, by the Roman governor of Egypt who had received a letter from Muhammed inviting him to accept Islam. The Prophet gifted Sirin to Hassan ibn Thabit, the famous poet and companion of the Prophet.
[31] Abul-Hasan Ali ibn Ibrahim al-Qummi, Tafsir al-Qummi, Vol. 2, pp. 274-275 (Beirut, Lebanon: Al-A`lami Foundation for Publications, 1412 A.H./1991 A.D.). The original text is, of course, written in Arabic.
[32] al-Majlisi, Bihar al-Anwar, Vol. 19, p. 11.
[33] According to al-Majlisi, they were not two but four men: The Prophet, Abu Bakr, the latter's slave `Amir ibn Faheerah, and their road guide `Abdullah ibn al-`Urayqat.
[34] The name “Buraydah” spurred the Prophet to be optimistic. Literally, it means “easy” or “cool.” It is a noun derived from the verb barada (past), yabradu (present); barid, easy, cool or cold, is the adjective. The reader can easily sense the Prophet's confidence in his Maker's protection as well as his courage and sense of humor even in the most critical of situations.
[35] 2The word “aslama” means “became Muslim.”
[36] 3This is a figure of speech in Arabic meaning: “You have now won.”
[37] These details and many more can be reviewed on p. 40, Vol. 19, of al-Majlisi's voluminous book Bihar al-Anwar.
[38] The reader remembers Khabbab from the incident detailing the conversion of `Omer ibn al-Khattab. His nickname is Abu `Abdullah, and he was one of those who were persecuted by Quraish for accepting Islam. He participated in the Battle of Badr then went to reside in Kufa where he died in 37 A.H. (some say in 39 A.H.). The Commander of the Faithful Ali ibn Abu Talib praised him at the time of his death saying, “May Allah have mercy upon Khabbab; he willingly accepted Islam, obediently migrated, lived as a mujahid, and supported Islam with his might. Surely Allah rewards the doers of good.”
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