THE MESSAGE chapter3

 THE MESSAGE

Chapter3

Chapter 18

RUSTY WEAPONS

The ruling forces of idolatry were in a state of readiness throughout the Arabian Peninsula. Quraysh had organized their ranks to campaign against the worship of Allah the One. At the early stages they wished to make the Prophet abandon his mission by alluring him and offering him wealth and authority but were faced with his well-known reply: "By Allah! Even if you place the sun on my right hand and the moon on my left hand (i. e. give me authority over the entire world) I shall not abandon this mission". Then they started threatening humiliating and persecuting his friends and were never tired of harming and torturing them. However the heroism and steadfastness of his sincere friends made them succeed in this ordeal also so much so that they purchased their perseverance in the path of Islam by abandoning their homes and endeavoured to spread this sacred religion by migrating to Ethiopia. However the operations of the ruling forces of idolatry to uproot the sapling of Islam had not yet ended. Rather they now sought to use a sharper weapon.

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This weapon was that of anti-Muhammad propaganda. Evidently torture and oppression could prevent from adopting Islam only those persons who were residing in Makkah. It could not be effective in respect of those who came to Makkah in groups during the sacred months to perform the pilgrimage of the House of Allah. The pilgrims contacted the Prophet in an atmosphere of peace and tranquillity and even if they did not embrace his religion they at least became shaky about their own creed (idol-worship). And when they left Makkah after a few days and returned to their homes they carried the name of the Prophet and the story of the new religion to all the corners of Arabia. And this in itself was considered to be a severe blow to the rule of idolatry and was a wonderful factor leading to the expansion of Islam.

The elders of Quraysh therefore put another destructive programme into practice and wished to withhold by this means the expansion of the Prophet's religion and thus to cut off his contacts with the Arab society.

UNDUE CALUMNIES

The character of man can be understood best from under the veil of the abuses and calumnies of his enemy. In order to misguide the people the enemy always endeavours to make such accusations against his opponent as are palatable to the society to the extent of even one per thousand so that by spreading falsehoods and baseless things he may as far as possible diminish his honour and position. A wise enemy endeavours to impute such things to his opponent as are believed by some particular persons or are at least doubted by them. He does not however circulate about his opponent those things which do not at all apply to him and have no bearing on his well-known and obvious mentality and deeds because otherwise he would achieve results contrary to those desired by him.

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As such a proficient historian can study the real countenance of the other party from behind the falsehoods and calumnies and can learn about his social success and mentality even from behind the control tower of the enemy. It is so because a shamelessly fearless enemy does not avoid publishing a false charge which is to his advantage and derives maximum benefit from the sharp weapon of propaganda to the extent his thinking intelligence and knowledge of the situation permit him. If therefore he does not associate anything undue with the other party it is because that person is free from every such weakness and the society is not therefore prepared to accept that stuff.

The history of Islam shows that although Quraysh entertained unusual enmity and rancour against the Prophet and were keen to pull down the newly-built edifice of Islam at all costs and to diminish the personality and position of its founder they could not make full use of this weapon (i. e. calumny). They wondered what to say when the property of some of their own people was lying at his house (i. e. as trust) and his forty years' noble life had proved film to be an honest man.

Could they possibly accuse him of sensuality? But how could they bring this word on their tongue? He began his manhood with a comparatively old woman and was still spending his days with her when Quraysh met to organize propaganda against him! They then reflected as to what they should say so that it might apply to him and at least one per cent of the people might accept it to be probably true.

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The elders of Darun Nadwah were puzzled as to how they should use this weapon against him. They therefore decided to place the matter before one of the sages of Quraysh and to implement his advice. An assembly was formed. Walid turned to Quraysh and said: "The Haj season is near and during these days people come to this city in large numbers to perform various obligations and ceremonies attached to Haj. Muhammad will make use of the opportunity afforded by the freedom available during these days and will propagate his religion. It will be better if Quraysh express their final view about him and his new religion. Hence all should communicate only one opinion to the Arabs because diversity of opinions will make their words ineffective".

Having said this the sage of Arabia thought over the matter and said: "What should we say? " One of them suggested: "We should say that he is a soothsayer". Walid did not like this suggestion and said: "What Muhammad says is not like the words of the soothsayers". Another person proposed that they should call him insane. This proposal was also rejected by Walid who said: "No signs of insanity are found in him". After much discussion they decided unanimously thus: "We should say that he is a magician because his way of saying things is magical and the proof of this is that by means of his Qur'an he has created dissension amongst the Makkans whose harmonious relations were proverbial and has destroyed their unity. [1]

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While commenting on Surah al-Muddaththir the exegetes have given another version of this matter. Thev say: "When Walid heard some verses of Surah al-Fussilat from the Holy Prophet he was spell bound and it made his hair stand on end. He left for his house and did not come out again. Quraysh began ridiculing him and said that Walid had become a follower of the religion of Muhammad. They went to his house collectively and enquired from him about the reality of Muhammad's Qur'an. Whenever anyone of those present made a suggestion on the above lines he rejected it. Eventually he expressed the view that they should call the Holy Prophet a magician on account of the discord which he had created between them and should say that he has a magical way of saying things!

The exegetes believe that the verses (11-26) of Surah al-Muddaththir commencing with "Leave to Me the man whom I have created alone up to "I shall make him suffer the torment of Hell' have been revealed about Walid ibn Mughayrah. [2]

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[1] Seerah-i Ibn Hisham vol. I page 270.

[2] Majma'ul Bayan vol. X page 387.

PERSISTENCE IN ATTRIBUTING INSANITY

It is an admitted fact of history that from his early manhood the Prophet was known for his uprightness and truthfulness and even his enemies bent down their heads involuntarily before his high qualities. One of his outstanding attributes was that the people called him truthful and honest so much so that the idol-worshippers used to deposit their belongings with him till ten years after the general invitation. As the invitation of the Prophet was very unpleasant and indigestible for his enemies their only effort was that they should turn away the people from him by means of words which could completely contaminate their minds. As they knew that attributing falsehood and calumny to the Prophet would not impress the minds of the artless and simple idolaters they were compelled to deny his invitation by saying that the source of his views and thoughts was insanity which was incompatible with the qualities of piety and righteousness. They made many evil designs and practiced cunning and deceit in propagating this hypocritical imputation.

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On account of acute hypocrisy they pretended to be quite honest while making this imputation and expressed the matter in ambiguous terms and said: "Has he invented a lie

About Allah or is he mad? " (Surah Saba 34: 8). And this is the very devilish method which the enemies of reality adopt while denying great men and reformers of the society. The Holy Qur'an tells that this abominable method was not peculiar to the contemporaries of the Holy Prophet as the enemies of earlier Prophets had also used this weapon to contradict them. It says: Thus whenever an apostle came to those that flourished before them they cried: 'Sorcerer! ' or 'Madman! ' Have they handed down this cry from one generation to the next? Surely they are transgressors all". (Surah al-Zariyat 51: 52-53)

The present Injeel also tells that when 'Isa gave counsel to the Jews they said: 'There is satan in him and he talks incoherently. Why do you listen to him? ' (St. John chapter 10: 20 and chapter 7: 48 52)

No doubt if Quraysh had been in a position to slander the Prophet on any other account they would not have desisted from doing so. However for more than forty years the honourable life of the Prophet checked them from uttering any other calumny against his character although they were ready to use the smallest thing against him. For example he used to sit at times near Marwah with a Christian slave named Jabr. His enemies immediately took advantage of this practice of his and said: "Muhammad learns the Qur'an from this Christian slave". The Holy Qur'an replies thus to their baseless accusation: "We know that they say that a man teaches him the Qur'an. However the language of the man whom they mention is non-Arabic whereas this (the Qur'an) is in clear Arabic. " [1]

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[1] Seerah-i Ibn Hisham vol. I page 393.

IMPOSTURE OF NAZAR BIN HARITH

The rusty weapon of propaganda against the Prophet did not prove effective at all because people realized through their wisdom and intelligence that the Qur'an possesses a wonderful charm. They also felt that they had never before heard such sweet and meaningful words which immediately impressed one's mind. When the enemies did not profit by calumniating the Prophet they thought of another childish plan and hoped that by putting it into practice they would be able to deprive him of the attention and belief of the people.

Nazar bin Harith who was one of the intelligent and experienced men of Quraysh who had spent a part of his life in Hira and Iraq possessed knowledge about the status of the kings and warriors of Iran like Rustam and Asfand Yar and of the beliefs of the Iranians about good and evil was selected to campaign against the Prophet. Darun Nadwah approved the idea that by displaying his art in the streets and bazaars and relating the stories of the Iranians and the adventures of their kings Nazar should divert the attention of the people from the Prophet to himself. In order to diminish the status of the Prophet and to show his words and the verses of the Qur'an to be valueless he said repeatedly: "O people! What is the difference between my words and those of Muhammad? He tells you the tales of the people who were subjected to Divine wrath and fury and I tell you the story of those who were very much blessed and have been ruling on the face of the earth for long long years".

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This plan was so foolish that it did not last for more than a few days. So much so that Quraysh themselves got tired of Nazar's words and deserted him.

Some verses of the Qur'an were revealed in this regard: "They say: 'Fables of the ancients he has written: they are dictated to him morning and evening'. Say: 'It is revealed by Him Who knows the secrets of the heavens and the earth. He is Forgiving and Merciful'. (Surah al-Furqan 25: 5-6)

PERSISTENCE OF QURAYSH IN THEIR FAITH

The Prophet of Islam knew very well that most of the people practiced idol-worship in imitation of the chiefs of the tribe and this practice was not deeply rooted in their hearts. In case therefore a change was brought about in the chiefs and he was successful in guiding one or two of them most of the difficulties would be solved. He was therefore very keen to attract Walid bin Mughayrah (whose son Khalid later became a Muslim commander and conqueror) because he was the most aged and the most influential person amongst Quraysh and enjoyed respect and authority. He was called the sage of Arabia and his views were respected in various disputable matters.

One day when the Holy Prophet was conversing with him (Walid) Ibn Umme Muktum a blind man approached the Prophet and requested him to recite some verses of the Holy Qur'an for him. He insisted so much that the Prophet disliked it because it was not known as to when another opportunity to converse with the sage of Arabia in a peaceful atmosphere would come. He therefore turned away his face from Ibn Umme Mukrum and with a frown on his brow ignored him.

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This incident was over. However the Prophet was thinking about the matter when the first fourteen verses of Surah 'Abasa were revealed: He frowned and then turned away from a blind man who had come up to him. You never know. Perhaps he wanted to purify himself or receive some (Qur'anic) advice which would benefit him. Yet you pay attention to a rich man though you will not be questioned even if he never purifies himself. As for the one who comes to you earnestly (striving for guidance) and who has fear of God you ignore him. This is an admonition. These verses are a reminder so let those who want to follow its guidance do so. (Surah 'Abasa 80: 1-17)

Distinguished Ulema and research scholars amongst the Shi'ah consider this portion of the episode to be baseless and inconsistent with the good nature of the Holy Prophet and they say that the verses themselves do not indicate that it was he who frowned and turned away his face from the blind man.

It has been quoted from Imam al-Sadiq that the person meant was one who belonged to the family of Umayyah. When Ibn Umm Muktum approached the Prophet that man showed hatred for him and these verses were revealed to admonish him. [1]

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[1] Majma'ul Bayan vol. I page 437

THEY PROHIBIT HEARING OF THE QUR'AN

The idolatrous administration of Makkah had chalked out an extensive programme to check the expansion of Islam. They put their schemes into operation one after another but failed to achieve their purpose.

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They carried on extensive propaganda against the Prophet from time to time but did not meet with any success. They saw that he was steadfast in his mission and the rays of the light of Divine monotheism were penetrating further day after day.

The chiefs of Quraysh decided to prohibit the people from hearing the Qur'an and in order to ensure the success of their scheme they posted spies in all parts of Makkah so that they might restrain the pilgrims and tradesmen who visited Makkah from contacting Muhammad and might stop by all possible means their hearing of the Qur'an. The spokesman of the group circulated a declaration amongst the Makkans about which the Holy Qur'an says: The disbelievers say: 'Do not Iisten to this Qur'an but make a lot of unnecessary noise while it is being read so that perhaps you will defeat it'. (Surah al-Fussilat 41: 26)

The most effective weapon used by the Holy Prophet which created a strange awe and fear in the hearts of the enemies was the Qur'an itself. The chiefs of Quraysh could see that many sworn enemies of the Holy Prophet went to meet him just to ridicule or harm him but as soon as they heard a few verses of the Holy Book they became his sincere followers. To prevent such occurrences Quraysh decided to prohibit their subordinates and supporters from hearing the Qur'an and declared conversation with Muhammad to be unlawful.

THE LAW-BREAKING LEGISLATORS

The same people who strictly prohibited the hearing of the Qur'an and punished all those who defied the declaration came after a few days under the category of law- breakers and practically broke secretly the very law which they had themselves approved!

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One night Abu Sufyan Abu Jahl and Akhnas bin Shariq left their houses and proceeded to the residence of the Prophet without the knowledge of one another. Everyone of them concealed himself in a corner and their object was to hear the Qur'an of Muhammad which he used to recite at night with a pleasant voice while performing his prayers. All of them remained there till morning without being aware of the presence of others and heard the Qur'an. In the morning they had to return to their houses. They met on the way and reproached one another saying that if the simple-minded people came to know about their activities what would they think about them?

The same thing was repeated during the next night. It would seem that an inner urge and charm attracted them to the house of the Holy Prophet. At the time of their return they met again and exchanged mutual reproaches and decided not to repeat their action. However the attraction of the Qur'an was such that they again went to his house without the knowledge of one another and sat round it and heard the Qur'an till morning. When they heard the Qur'anic verses their fear increased every moment and they said to themselves: "In case the promises and the threats of Muhammad be true we have led sinful lives".

When it was dawn they left the house of the Prophet for the fear of the simple-minded people and again met one another. All of them admitted that they could not withstand the attraction of the 'call' and the law of the Qur'an. However to prevent any unpleasant occurrences they concluded a mutual agreement that they would not resort to this action again. [1]

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[1] Seerah-i Ibn Hisham vol. I page 337.

PREVENTING PEOPLE FROM EMBRACING ISLAM

After implementing the first programme of hearing the Qur'an to be unlawful they started the second one. People residing in near and far off palaces as and when they were inclined towards Islam proceeded to Makkah The spies of Quraysh contacted them on the way or at the time of their arrival in Makkah and prevented them under different pretexts from embracing Islam. Here are two clear examples:

1. A'asha was one of the great poets of the Age of Ignorance and his verses were quoted in the assemblies of Quraysh. He heard about the commandments of Allah and the splendid teachings of Islam at the time when he had grown old. He lived at a place which was at a far-off distance from Makkah. The 'call' of the Holy Prophet had not yet been extended fully to that area but even that which he had heard about Islam in brief terms created a great love for it in his heart. He composed a marvellous panegyric in praise of the Prophet and did not consider a gift better than that he should recite it in the presence of the Prophet. Although the number of the verses of this panegyric does not exceed twenty four these are the best and the most eloquent verses recited in the praise of the Holy Prophet during those times. The text of these verses may be seen in his poetical works. [1] The poet commends upon the sublime teachings of the Prophet which had illuminated his mind.

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A'asha had not yet been fortunate enough to come to the Prophet when the spies of the idol-worshippers contacted him and became aware of his feelings. They knew well that A'asha was a sensual person and was addicted to wine. They at once took advantage of his weak points and said: "O Abu Basir! The religion of Muhammad does not conform to your mentality and moral condition! " He said "Why not? " They replied: "He has declared adultery unlawful. " He said: "I have nothing to do with it and this thing does not stand in the way of my embracing Islam". They added: "He has also banned drinking of wine". On hearing this he became somewhat uneasy and said: "I am not yet satiated with wine. I shall return now and shall drink wine to my fill for a period of one year and shall come next year and embrace Islam at his hands". He then returned but death did not permit him to do what he had said for he died the same year. [2]

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[1] Diwan-i A'asha pp. 101-103.

[2] Seerah-i Ibn Hisham vol. I pp. 386 - 388.

ANOTHER EXAMPLE

Tufayl bin 'Amr who was a wise man and a melodious poet and enjoyed great respect in his tribe came to Makkah. It was very detestable and annoying for Quraysh that Tufayl should embrace Islam. The chiefs of Quraysh and the jugglers of diplomacy therefore gathered round him and groaned and said: "That man who is offering his prayers by the side of the Ka'bah has destroyed our unity and created dissensions amongst us by his magical narrations and we are afraid that he would create a similar discord in your tribe also. It will therefore be much better if you do not converse with him at all".

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Tufayl says: "Their words impressed me so much that fearing that Muhammad's magical narrations might affect me I decided not to speak with him or to hear what he said. In order to ward off the influence of his magic therefore I decided to put some cotton in my ears while performing 'tawaf' so that his voice should not reach me while he was reciting the Qur'an and offering his prayers. In the morning I entered the mosque after having put cotton in my ears and was not at all inclined to hear him speak. However I don't know how it happened that all of a sudden some extremely sweet and charming words reached my ears and I enjoyed them very much. Upon this I said to myself: "Curse upon you! You are an eloquent and intelligent person. What is the harm if you hear what this man says? If he says something good you should accept it otherwise you can very well reject it. I waited however so that I might not contact the Prophet openly. At last the Prophet proceeded to his house and entered it. I also obtained permission and entered his house. I told him the entire story and said: "Quraysh ascribe so many things to you and in the beginning I had no intention of seeing you. However the sweetness of the Qur'an has drawn me to you. I now request you kindly to explain the nature of your religion and recite a portion of the Qur'an to me".

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"The Holy Prophet made his religion known to me and recited some verses of the Qur'an".

Tufayl adds: "By Allah! I had never heard a narration more appealing and had never seen a law more moderate! "

Then Tufayl said to the Prophet: "I am an influential man in my tribe and shall take steps for the propagation of your religion".

Ibn Hisham writes [1] that he (Tufayl) was with his tribe till the Battle of Khayber and remained busy in propagating Islam and joined the Holy Prophet in that very battle along with seventy or eighty Muslim families. [2] He remained steadfast in Islam till he met his martyrdom in the Battle of Yamamah.

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[1] Seerah-i Ibn Hisham vol. I page 410.

[2] Dr Haykal says: "He joined the Prophet after the conquest of Makkah and we have not yet found any evidence for this statement.

Chapter 19

THE FICTION OF GHARANIQ

It is possible that some of the readers may like to know the origin of the myth of 'Gharaniq' which has been quoted by some Sunni historians and may incidentally become aware of the hands which have been busy in inventing and propagating falsehoods.

The Jews and especially their religious leaders have been and are sworn enemies of Islam. A group of theirs like Ka'b Ahbar who had ostensibly embraced Islam was continuously busy in concealing the realities of Islam by coining falsehoods and publicizing baseless things by ascribing them to the Prophet and some of the Muslim writers reposing confidence in all their co-religionists accepted most of their forgeries without proper scrutiny and compiled them in the shape of tradition and history.

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Nowadays however more opportunities are available to the scholars for scrutinizing such matters and particularly a set of rules and methods has come into existence as a result of the efforts of the Muslim research scholars for distinguishing historical facts from myths. In the circumstances it is not at all proper for a writer who is well- versed in religious matters to accept as final whatever he comes across in a book and to quote it without verification.

WHAT IS THE FICTION OF 'GHAYRANIQ'?

It is said that the chiefs of Quraysh like Walid 'As Aswad and Umayyah met the Prophet and proposed that in order to remove their mutual differences both the parties should acknowledge the gods of each other. At that moment 'Surah al-Kafirun' was revealed in reply to their proposal and the Prophet was ordered to speak thus: "I do not worship that which you worship nor do you worship Him whom I worship. "

Nevertheless the Prophet was fiery keen to reconcile with his people and wished that an order might be revealed which should lessen the gap between him and his kinsmen. One day he was sitting near the Ka'bah and reciting Surah al-Najm in a sonorous tone. When he reached these two verses. "Have you thought on al-Lat and al-Uzza and thirdly on Manat? " Satan suddenly made him utter another two sentences viz. "These are 'Gharaniq' [1] who are high in position and their intercession is acceptable" and then he recited the remaining verses. When he reached the verse of sajdah (the last verse of the surah) the Prophet himself as well as all others present whether Muslims or idolaters performed sajdah before the idols with the exception of Walid who was too old to do so.

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There was tumult and rejoicing amongst those who were present in the mosque and the idolaters said that Muhammad had spoken well of their gods. The news about the reconciliation of Muhammad with Quraysh reached those who had migrated to Ethiopia and consequently some of them returned from their place of residence (Ethiopia). However on their return they found that once again the conditions had undergone a change and the angel had brought revelation to the Prophet and had asked him again to oppose the idolaters and had told him that Satan had made him utter those words and he (the angel) had never spoken them!

This is the gist of the fiction of 'Gharaniq' which the orientalists are very keen to quote with much grandiloquence. [2]

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[1] 'Gharaniq' is the plural of Gharnuq or Gharniq which means a sort of aquaic bird or a handsome youth.

[2] Tarikh-i Tabari vol. II pp. 75-76.

A SIMPLE ACCOUNTABILITY OF THIS FICTION

You may suppose that Muhammad was not one of the chosen ones of the Almighty but his wisdom and intelligence cannot be denied in any case. Now how can a wise man resort to such an act? Is it possible that an intelligent person who observes that the number of his followers is becoming larger day by day and the split in the ranks of the enemy is increasing should at such a juncture do something which may lower down his position before his friends as well as of his enemies?

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Can you believe that the person who refused all offers of status and wealth by Quraysh for the sake of the Divine religion should once again introduce polytheism and idol-worship? Not to talk of the Holy Prophet we cannot expect any such thing even from a reformer or an ordinary statesman.

JUDGEMENT OF INTELLECT ON THIS MYTH

1. According to the verdict of intellect the Divine teachers are always immune from all sorts of errors on account of the strength of innocence they possess. But if it be agreed upon that they too are liable to commit mistakes and errors in religious matters the very basis of the confidence which people repose in their words crumbles down. Hence it is necessary that we should test such historical events with the touchstone of our rational beliefs and should solve these ambiguities of history with our firm faith. And it goes without saying that the uprightness of Muhammad in propagation of the Divine religion would not allow the occurrence of such events.

2. The myth rests on the assumption that the Prophet was tired of the responsibility which Allah had laid on his shoulders and was very much perturbed on account of the deviation and remoteness of his people. He was therefore anxious to find out ways and means to improve their condition. However wisdom ordains that the prophets should be very patient and forbearing their fortitude should be proverbial amongst all and they should never think of abandoning their mission.

If this myth be a true and confirmed incident it would mean that the hero of our narrative had lost his fortitude and patience and his spirit had become depressed and tired. This thing is not however in consonance with the verdict of wisdom and does not also accord with the Prophet's past and future life as we know it.

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The inventor of this story has ignored the fact that the Qur'an bears testimony to the falsehood of this story because Allah has given him good tidings that falsehood would not enter his path. This is a Mighty Scripture. Falsehood cannot reach it from before or behind. (Surah al-Fussilat 41: 42) Allah has also given an absolute promise that He would protect the Qur'an from every harm throughout human history. Surely we have revealed the Qur'an and We will most surely be its Guardian. (Surah Hijr 15: 9)

Hence could it be possible that an outcast (Satan) should overpower the chosen one of Allah insert falsehood in his Qur'an and make the Qur'an whose very foundation is laid on campaign against idol-worship a promoter of the system of idolatry.

It is strange that the inventor of this myth has sung a tuneless song and has calumniated the Oneness of Allah at that spot where a few moments earlier the Holy Qur'an has itself contradicted this calumniation because in the second and third verses of the same Surah the Almighty Allah says: He (the Prophet) does not speak out of his own fancy. This is an inspired revelation. He is taught by One who is Powerful and Mighty. (Surah al-Najm 53: 3 - 5)

In spite of this positive tiding how could He leave His Prophet unprotected and allow that Satan should take possession of his mind and thoughts?

We are sorry to discuss this myth to a greater extent than it deserves. But the fact is that our remarks are based on rational arguments and are useful for those who believe in the prophethood of the Prophet. However these arguments are not sufficient for the orientalists whose hearts have not yet been illuminated by faith in the Prophet and who quote and explain such myths to prove this religion to be of no consequence. With them therefore we should discuss the matter in another manner.

CONTRADICTION OF THE STORY IN ANOTHER WAY

History tells us that when the Prophet was reciting Surah al-Najm the chiefs of Quraysh most of whom were great poets and men of letters were present in the mosque. One of them was Walid who was a sage and poet of Arabia and was well known for his wisdom and intelligence. And all of them heard the surah up to its end and performed sajdah when it ended with the verse necessitating sajdah.

The question therefore arises as to why these persons who were great poets and scholars were satisfied with only two sentences in praise of their gods when the verses preceding and succeeding these sentences consist totally of admonition and condemnation of their gods.

It is not known what opinion the inventor of this white lie had formed about those persons whose mother-tongue was Arabic who were considered to be the champions in the field of eloquence in the entire Arab society and who knew the allusions and metaphors (not to speak of explicit things) of their language better than anyone else. Was it proper for them to be satisfied with the two sentences in praise of their gods and ignore the preceding and succeeding sentences? Not to talk of others it is not possible to deceive even ordinary persons by fascinating sentences which are placed in a context which consists entirely of condemnation of their beliefs and conduct.

Now we write down the relevant verses and place dots instead of these two sentences. You can very well decide whether these two sentences can be accommodated in the verses which have been revealed in condemnation of the idols: Have you thought on Lat and Uzza and thirdly on Manat?....... [1] Is He to have daughters and you sons? This is indeed an unfair division! They (The idols) are but names which you and your fathers have invented. Allah has vested no authority in them.

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Can even a common man agree on the basis of such contradictory sentences to give up his enmity against and to come to terms with a man whose religion he has endeavoured to uproot for ten years and has placed his very existence in danger for that cause?

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[1] lf you fill in the blank by inserting the translation of the two sentences in question ('These are gharaniq who are high in position and their intercession is acceptable') you will certainly observe they will be contradictory to the verses preceding and succeeding them.

ARGUMENT AGAINST THE MYTH FROM THE POINT OF VIEW OF LANGUAGE

The distinguished Egyptian scholar Muhammad Abdoh says:

The word 'Gharaniq' has never been used for 'gods' in the Arabic language and poetry. The words 'Gharnuq' and 'Gharniq' are found in the lexicon and they mean a particular aquatic bird or a fair and handsome young man and neither of these conveys the meaning of 'gods'.

EVIDENCE PUT FORWARD BY SOME ORIENTALISTS

Sir Willian Muir has considered the myth of 'Gharaniq' as an established fact of history and the evidence relied upon by him is this: "More than three months had not yet passed since the migration of the Muslims to Ethiopia and they were leading a peaceful life under the protection of the Negus. They would not have returned to Makkah to see their kith and kin if they had not received news about the reconciliation of Muhammad with Quraysh. It was therefore necessary that Muhammad should provide a means for peace and that means was the very story of 'Gharaniq'.

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However one may very well ask this noted orientalist firstly as to why it should be necessary that the return of those people to Makkah was the result of a correct news. In every day life self-interested persons circulate thousands of false news amongst the people every now and then. It is therefore quite possible that some persons coined the news of reconciliation between Muhammad and Quraysh with a view to make the Muslims return to their own country from Ethiopia and consequently some of them believed in the news and returned whereas others were not deceived and stayed on in Ethiopia.

Secondly even if it is supposed that the Prophet wanted to make peace with Quraysh why should the foundation of that peace be laid on these two spurious sentences? As a matter of fact it would have been sufficient to win their hearts if he had made a solemn promise to keep absolutely quiet about their beliefs.

In short the return of the migrants is no proof of the correctness of this myth and peace and reconciliation do not also depend upon uttering these two sentences.

Chapter 20

ECONOMIC BLOCKADE

The easiest and the most convenient method of knocking down the minorities of a society is a negative campaign which is based on unity and concord.

A positive campaign necessitates various sources because it becomes necessary that the fighting group should use modern weapons and should achieve their end by making physical and financial sacrifices and by surmounting hundreds of obstacles. It is evident that this type of campaign is associated with innumerable pains and sufferings. The wise rulers resort to such a campaign after making necessary arrangements and full preparations and do not implement such a programme unless no alternative except war is left for them.

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A negative campaign does not however require all this. It needs only one factor and that is the unity and concord of the majority. It means that a group of persons whose object is to knock down the minority unite sincerely and make a pact and swear that they would cut off relations with the opposing minority disallow transactions with them discontinue matrimonial alliances with them would not permit them to partake in collective affairs and would not co-operate with them in personal matters. In such circumstances the earth with all its extensiveness becomes like a small and narrow prison for the minority and its pressure threatens them with annihilation every moment.

At times the opposing minority submits at this juncture and obeys the decisions of the majority. However such an opposing minority must consist of people whose opposition is not prompted by a spiritual aim. For example they might have been campaigning to acquire wealth important posts and official positions. When such persons sense danger and are faced with the hardships of blockade they on account of their having no spiritual stimulant and their motives being purely material prefer greater possible advantages to the transient pleasures and submit to the wishes of the majority.

However the people whose opposition is based on faith are not cowed down by such hardships. The pressure of blockade strengthens their faith and they face the blows and attacks of the enemy with the shield of patience and fortitude.

Pages of human history bear testimony to the fact that the strongest factor for the perseverance and steadfastness of the minorities against the aims of the majorities is their strength of faith and sometimes they sacrifice the last drop of their blood to achieve their object. And there are hundreds of evidences to prove the correctness of this statement.

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DECLARATION BY QURAYSH

The chiefs of Quraysh were very much disturbed due to the amazing advancement of Islam and were anxious to find a way out of this difficult situation. Embracing Islam by persons like Hamzah and inclination of the clear-sighted men of Quraysh towards it as well as the freedom enjoyed by the Muslims in Ethiopia had also added to the perplexity and astonishment of the rulers of the time. They were also very sad on account of the failure of their plans and therefore thought of a new one. They decided upon 'economic blockade' of the Muslims so as to withhold the penetration and expansion of Islam and restrain the founder and the followers of the Divine religion from activity. Hence the chiefs of the administration hung within the Ka'bah an agreement written by Mansur bin Akramah and endorsed by the grand council of Quraysh and they swore that the community of Quraysh would act till their death in the following manner:

1. Every sort of trade and business with the supporters of Muhammad shall be banned.

2. Association with them is strictly prohibited.

3. Nobody is entitled to establish matrimonial alliances with the Muslims.

4. Opponents of Muhammad should be supported in all circumstances.

The text of the covenant with the above contents was endorsed by all the prominent persons of Quraysh and was put into operation in letter and spirit. Abu Talib the distinguished supporter of the Prophet invited his kinsmen (descendants of Hashim and Abdul Muttalib) and made them responsible for the support of the Prophet. He also decided that all the families should quit Makkah and take up their abode in a valley known as the 'valley of Abu Talib' situated between the mountains of Makkah should set up small houses and tents there and be away from the environments of the idolaters. To forestall sudden attacks by Quraysh he also planned to construct watch towers there and to post there observers who should report upon every new development. [1]

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This blockade lasted for three years and the pressure and hardship suffered by them assumed unprecedented dimensions. The heart-rending cries of the children of Bani Hashim reached the ears of the stonehearted people of Makkah but had no effect on them. Young persons and men ate only one date per head and at times they divided a date into two parts. Throughout these three years Bani Hashim came out of the valley only during the prohibited months (of fighting) when peace prevailed throughout the Arabian Peninsula. During these periods they made small purchases and again went back to the valley. Their great leader the Prophet too could propagate his religion only during these months.

However the right hand men and agents of Quryash practiced economic pressure even during these months because they usually came to the shops and stores and as and when Muslims wished to purchase something they paid higher price for it and purchased it themselves making it beyond the means of the Muslims to acquire it.

Abu Lahab was especially active in this respect. He loudly addressed the people in the bazaar: "O people! Raise the prices and deprive the followers of Muhammad of their purchasing power".

Hence in order to ensure stabilization of the prices at a high level he himself purchased things at higher cost. For this reason the level of prices always remained high.

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[1] Seerah-i Ibn Hisham vol. I page 350 and Tarikh-i Tabari vol. II page 78.

THE PITIABLE CONDITION OF BANI HASHIM

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The pressure of hunger had reached such a stage that Sa'd Waqqas says: "One night I was coming out of the valley in such a condition that I was about to exhaust all my faculties. Suddenly I saw a dried hide of a camel. I picked it up washed baked and ground it. Thereafter I kneaded it with some water and used it for three days".

The spies of Quraysh kept vigil on all the paths leading to the valley so that no one might carry any provisions to Bani Hashim. However in spite of all this control Hakim bin Hizam nephew of Khadijah Abul 'As bin Rabi' and Hisham bin Umar loaded every now and then wheat and dates on camels at midnight and brought them near the valley. Then they wound the bridles of the camels round their necks and released them. At times rendering this assistance also created problems for them. One day Abu Jahl saw that Hakim had loaded a camel with provisions and was carrying it to the valley. He was very much annoyed with him and said: "I think I should take you before Quraysh and humiliate you". Their conflict was prolonged. Abul Bakhtari who was one of the enemies of Islam disapproved of the action of Abu Jahl and said: "He is carrying food for his aunt (Khadijah). You have no right to stop him from doing so". He did not content himself with this sentence only but also assaulted Abu Jahl.

The severity of the action of Quraysh in implementing their covenant did not diminish the patience and fortitude of the Muslims. Eventually the piteous clamouring of the infants and the children and the tragic condition of the Muslims aroused the sentiments of some persons. They very much regretted having endorsed the covenant and began to consider ways and means for the solution of the problem.

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One day Hisham bin Umar went to see Zuhayr bin Abi Umayyah who was the grandson (daughter's son) of Abdul Muttalib and said to him: "Is it proper that you should eat food and wear the best clothes whereas your kinsmen should remain hungry and naked? By Allah! If you had taken such a decision about the kinsmen of Abu Jahl and asked him to implement it he would never have agreed to do so". Zuhayr said: "I alone can't reverse the decision of Quraysh but if someone else joins me I will tear up the covenant. " Hisham said: "I am with you". He said: "Find out a third person also". Hisham stood up and went out to find Mut'am bin Adi. He met him and said to him: "I don't think you would like that two groups (viz. Bani Hashim and Bani Muttalib) of the descendants of Abd Munaf to which family you too have the honour to belong should die". He said: "What can I do? One person can't do anything in the matter". Hisham replied: "Two other persons are also with you and they are myself and Zuhayr". Mut'am said: "It is necessary that some other persons should also cooperate with us". Hisham then mentioned the matter to Abul Bakhtari and Zam'a also and asked them to co-operate. Consequently all of them agreed to meet in the mosque on the following day early in the morning.

The meeting of Quraysh took place and Zuhayr and his confidants participated in it. Zuhayr said It is only proper that today Quraysh should steer clear of this shameful stain. It is necessary that this cruel covenant should be torn up today, because the pitiable condition of the children of Hashim has made everyone uncomfortable.

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Abu Jahl interfered and said: "This proposal is not practicable at all and the covenant of Quraysh must be respected". From the other side Zam'a rose to support Zuhayr and said: "It must be torn up and we were not in favour of it from the very outset". From another corner some others who were keen that the covenant should come to an end supported Zuhayr. Abu Jahl realized that the matter was serious and prior consultations had taken place and those people had already taken a decision in his absence. He therefore did not press his point and sat quite. Mut'am availed of the opportunity and went to the place where the covenant was Iying so as to tear it down. He however observed that the entire sheet had been eaten up by termite and only the words: "In the name of the Lord" (with which Quraysh commenced their writings) had survived. "[1]

After observing the developments Abu Talib related the matter to his nephew and consequently those who had taken refuge in the valley returned to their houses.

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[1] Seerah-i Ibn Hisham vol. I page 375 and Tarikh-i Tabari vol. II page 79.

Chapter 21

DEATH OF ABU TALIB

Economic blockade of the Muslims by Quraysh ended in failure on account of the intervention by some good-natured persons. The Holy Prophet and his supporters came out of the "Valley of Abu Talib" and proceeded to their homes after three years of exile boycott and hardship. Their business and trade with the Muslims was restored and it could be hoped that their conditions would improve. However the Prophet was suddenly faced with a very painful event which left a very unwholesome effect on the morale of the helpless Muslims. The extent of the impact of this occurrence at that critical moment cannot be measured by any scale or balance because the growth of an idea and thought depends on two factors i. e. freedom of speech and necessary strength to defend oneself against the dastardly attacks of the enemy. Hence it so happened that when the Muslims were blessed with freedom of belief they lost the second factor because the distinguished supporter and defender of Islam breathed his last.

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On that day the Prophet lost a supporter and defender who had been responsible for his protection and safety from the time he was only eight years of age till the day when he was passing through his 50th year. It was he who hovered round his person in the same manner in which a moth hovers round a candle. It was he who provided the Prophet of Islam with means of his livelihood till he himself became a man of means and gave him priority over himself as well as over his offspring.

The Prophet lost a personality whom Abdul Muttalib (the grandfather of the Prophet) while breathing his last had made his guardian with the following words:

"O Abd-i Munaf! [1] "I am making you responsible for the protection of one who is the worshipper of One Allah like his father".

Abu Talib said: "Dear father! Muhammad does not stand in need of any recommendation because he is my own son as well as that of my brother".

SPECIMENS OF THE KINDNESSES AND LOVE OF ABU TALIB

Specimens of mutual love and kindness of different persons have been recorded in the pages of history. Usually however they are based on material and formal considerations and move round the pivot of wealth and beauty and the flame of love quenches within their selves in a very short time and is extirpated. However the sentiments which are based on ties of kinship or faith in the spiritual excellence of the loved one do not peter out so soon.

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It so happened that the love of Abu Talib for the Prophet was based on both these considerations that is he believed in him and considered him a perfect man and a unique specimen of humanity and he was also his nephew (real brother's son) whom he gave the position of brother and son in his heart.

Abu Talib believed so much in his spirituality and purity that at the time of drought he took him to musallah (the prayer carpet) with himself and invoked Allah in the name of his proximity to Him and requested for rains for the afflicted people and his prayer was granted by the Almighty. Many historians have quoted the following incident:

Once Quraysh were faced with a terrible drought and the earth and the heavens withheld their blessings from them. They came to Abu Talib with tears in their eyes and requested him earnestly to go to musallah and pray to Allah for rains. Abu Talib held the hand of the Prophet who was then a young boy and leaned on the wall of the Ka'bah and raising his head towards the sky said: "O Lord! Send rains for the sake of this young boy (pointing towards the Prophet) and favour us with your unlimited blessings".

The historians write unanimously: "He prayed to Allah for rains when there was not a single patch of cloud on the sky but a cloud then appeared immediately from the horizon. A part of the cloud spread in the sky above Makkah and the places round it. Thunder and lightening created great noise. All the places were flooded with water and everyone was happy. "[1]

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[1] Seerah-i Halabi vol. I page 125.

CHANGE IN THE PROGRAMME OF THE JOURNEY

The Prophet was not yet twelve years of age when Abu Talib decided to go to Syria with a trading caravan of Quraysh. When the camels had been loaded and were about to move and the bell for departure had been rung the nephew of Abu Talib suddenly held the bridle of his camel and said with tears in his eyes: "Dear uncle! To whom are you entrusting me? I must go with you". A tear in the eyes of Muhammad then brought a flood of tears in the eyes of Abu Talib.

At this critical time he decided without any prior planning to take his nephew with himself. Although Muhammad's place in the caravan had not been taken into account Abu Talib decided to bear the hardships involved in his accompanying him. He accommodated him on his own camel and was careful about him throughout. During that journey he observed some extraordinary things in Muhammad and composed verses about them. They are recorded in his poetical works. [1]

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[2] Diwan-i Abu Talib page 33.

DEFENCE OF HIS SACRED BELIEFS

From the point of view of stability no strength equals that of faith. The strength of faith in one's aim is the most powerful factor for the advancement of man in all walks of life. It prepares him to endure all inconveniences and hardships and makes him sacrifice his very life for the achievement of his sacred ideal.

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A soldier equipped with the strength of faith is totally successful. When he believes that to kill or to be killed in this path is a blessing his victory and success is ensured. Before a soldier is armed with modern material weapons he must be equipped with the strength of faith and his heart must be imbued with love for reality. His movements at the time of war and peace should be guided by faith. His going to war or his making peace are entirely for the defence of his faith.

The thoughts and beliefs are the offspring of one's spirit and intellect. Just as a man loves his children he also loves his ideas which issue from his intellect and spirit. Rather his love for his faith is even greater than that for his children. Hence he is prepared even to embrace death for the defence of his faith but does not go to that extremity for the protection of his children.

Man's love for wealth and position is limited. He goes after them only to that extent that he is not threatened with sure death. In the matter of his faith however he is prepared to court death and prefers honourable death to a life in which he is not allowed the freedom of faith. He observes that real life is that of a 'mujahid' (one who struggles) and repeatedly says:

"Real life consists of faith and jihad".

Just cast a glance at the life of Abu Talib the distinguished supporter and defender of Islam and Prophet Muhammad. What was the stimulant for him in this path and what was the factor which persuaded him to go up to the edge of the precipice of annihilation to forsake his life wealth position and tribe and to sacrifice all of these things for the sake of Muhammad? It is an established fact that he had no material motives and he was not at all anxious to obtain any worldly gain from his nephew because in those days the Prophet himself did not possess any wealth. He did not want to acquire any position or office because he already possessed the highest office in the society of those times and was the chief of Makkah and Batha. As a matter of fact it was possible that he might have lost even his prominent position and status on account of his defending the Prophet because his defence was the cause of the chiefs of Makkah rising against the family of Hashim and Abu Talib.

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A FALSE IDEA

It is possible that some shortsighted persons may think that the reason for the sacrifices made by Abu Talib was his close relationship with Muhammad and it was on this account that he was prepared to lay down his very life for his sake. However this idea is so baseless that a very brief reflection makes its stupidity evident because the tie of blood relationship is never so strong that a person should sacrifice his entire being for one of his relatives and should offer his own son (Ali) as a sacrifice for his nephew and be ready to see the one being cut to pieces for the sake of the other.

At times fraternal sentiments do pull a man to the precipice of annihilation but there is no sense in these sentiments being so acute for a particular person only whereas Abu Talib made all these sacrifices for a particular person from amongst his relatives (i. e. the Prophet) and did not do so with regard to other descendants of Abdul Muttalib and Hashim.

THE REAL STIMULANT FOR ABU TALIB

In view of what has been stated above the real stimulant for Abu Talib's sacrifices was spiritual and not material and he was prepared to face every pressure of the enemy for the sake of Muhammad. It was so because he considered him to be a perfect specimen of excellence and humanity and had found his religion to be the best programme for acquisition of prosperity and happiness. As he was a lover of reality he naturally defended reality.

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This fact becomes evident from the verses of Abu Talib as giving vent to his feelings he says that Muhammad is a Prophet like Prophets Musa and 'Isa. Here is the translation of his verses:

"Distinguished personalities should be aware that Muhammad is a Prophet and a guide like Prophets Musa and 'Isa and every Prophet takes responsibility for the guidance of the people under the command of Allah. You may read about his qualities in the Heavenly Books with perfect correctness and this is a true statement and not a calumny on the unseen''. [1]

In another laudatory poem about his nephew he says thus: "Don't you know that we consider Muhammad to be a Prophet of Allah like Musa bin Imran and read about him in the earlier Books? ''[2]

The above-mentioned verses as well as many others which are found in the poetical works of Abu Talib and also in the inner folds of history and the books of traditions and exegeses clearly testify that the real stimulant for Abu Talib's defending the Prophet was the defence of the true religion of Islam. We mention below some of the sacrifices made by him and you can very well decided after necessary scrutiny whether they could be motivated by anything other than true belief.

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[1] Majma'ul Bayan vol. VII page 37 and al-Hujjah pp. 56 - 57.

[2] Majma'ul Bayan vol. VII page 36. Ibn Hisham has quoted fifteen verses of the poem in his Seerah vol. I pp. 352 - 353.

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A SHORT ACCOUNT OF THE SACRIFICES MADE BY ABU TALIB

The chiefs of Quraysh held a meeting in the house of Abu Talib when the Prophet was also present. They conversed with one another. The chiefs got up without achieving any result and 'Uqbah bin Abi Mu'it began saying loudly: "Leave him alone. Advice is of no use. He should be assassinated; he should be finished off".

Abu Talib was very much disturbed on hearing these sentences but could not do anything because those people had come to his house as guests. It so happened that the Prophet went out of his house that day and did not return till evening. His uncles went to his house but did not find him there. Suddenly Abu Talib recollected the words of 'Uqbah which he had uttered a few hours earlier and said to himself: "They have certainly killed my nephew and have finished his life".

He thought that the die had been cast and it was necessary to protect Muhammad and take vengeance on the Pharaohs of Makkah. He called the descendants of Hashim and Abdul Muttalib and gave instructions that all of them should conceal sharp weapons under their clothes and arrive in Masjidul Haram collectively. Further that each one of them should sit by the side of one chief of Quraysh and as soon as he himself said loudly: "O chiefs of Quraysh! I want Muhammad from you" they should rise up at once and each of them should kill the man sitting by his side and thus all the chiefs should meet their fate.

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When Abu Talib was about to leave Zayd bin Harith entered the house all of a sudden and saw them in a state of readiness. He was wonder-struck on seeing this and said: "No harm has came to the Prophet. He is in the house of a Muslim at present and is busy propagating Islam". Having said this he immediately went to the Prophet and informed him of the dangerous decision taken by Abu Talib. The Prophet then proceeded hastily to his house. As soon as Abu Talib saw his nephew's face tears trickled from his eyes and he said: "My nephew! Where have you been? Were you quite happy and safe from every harm during this time? " The Prophet assured his uncle that no harm came to him from any quarters.

Throughout that night Abu Talib kept thinking. He pondered over the matter and said to himself: "My nephew has not become the target of the enemy today but Quraysh will not sit still until they kill him". He considered it expedient to got into the mosque along with the descendants of Hashim and Abdul Muttalib after sunrise when Quraysh had assembled there and to inform them about his decision so that they might possibly be over-awed and might not plan to kill Muhammad. The sun rose and the time arrived for Quraysh to leave their houses and to go and join their assemblies. They had not yet started conversing when the figure of Abu Talib appeared at a distance and they saw that some brave men were also accompany him. All became attentive and waited to see what Abu Talib had to say and with what aim he had come to the mosque along with all those men.

Abu Talib stood before their gathering and said: "Yesterday Muhammad disappeared from us for some time. I thought that you had acted upon what 'Uqbah had said and had killed him. Hence I decided to come to Masjidul Haram along with these men. I had also instructed them that each one of them should sit by the side of each one of you and as soon as they heard me speak aloud they should get up and attack you with their concealed weapons. However luckily I found Muhammad alive and safe from any harm from you". Then he asked his men to take out their concealed weapons and ended his speech with these words: "By Allah! If you had killed him I would not have spared even one of you and would have fought with you to the last............. "[1]

If you look into the biography of Abu Talib you will find that he supported the Prophet for full forty two years and peculiarly displayed great bravery and sacrifice during the last ten years of his life which were significant because of the appointment of the Prophet to the prophetic mission and to his 'call' during that time. The only factor which kept him so steadfast was his strong faith and his pure belief in the sacred mission of the Prophet of Islam. And if the sacrifices of his son Imam Ali are also added to his own the meaning of the verses of Ibn Abil Hadid as translated below becomes quite clear:

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"If Abu Talib and his son had not been there the religion would not have been successful. He supported and protected him (the Prophet) in Makkah and his son dived in the whirlpools of death in Yathrib for him. "

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[1] Tara'if page 85 and al-Hujjah page 61.

THE WILL OF ABU TALIB AT THE TIME OF HIS DEATH

At the time of his death Abu Talib said to his children: "I recommend Muhammad to you because he is the trusted one of Quraysh and the truthful one of Arabia and possesses all the virtues. He has brought a religion which has been accepted by the hearts but the tongues have chosen to deny it on account of fear of taunts. I can see that the weak and the helpless of Arabia have got up to support Muhammad and believe in him and he has also risen to help them breaking the ranks of Quraysh. He has humiliated the chiefs of Quraysh and devastated their homes and has made the helpless strong and given them status". He concluded his remarks with these words: "O my kinsmen! Become the friends and supporters of his faith (Islam). Whoever follows him becomes prosperous. If death had given me some more time I would have warded off all the dangers that came to him". [1]

We have no doubt about it that he was quite sincere in expressing this wish because his services and sacrifices especially during the last ten years of his life bear testimony to his truthfulness. Another evidence of his truthfulness is the promise he made to Muhammad at the commencement of the latter's prophethood because when the Holy Prophet gathered all his uncles and kinsmen round himself and presented Islam to them Abu Talib said to him: "Arise O' my nephew! You enjoy a high position. Your religion is the noblest of all religions. You are the son of a great man. If a tongue harms you severer tongues will come forth to defend you and sharp swords will cut off the tongues of your enemies. By Allah! The Arabs will be as meek before you as the off-spring of an animal is before its mother".

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[1] Seerah-i Halabi vol. I page 390.

THE LAST JOURNEY

It would be better if we enquire about the sincerity of faith of Abu Talib from his honest near ones because the owner of a house knows better what is within it.

1. When Ali informed the Prophet about the death of Abu Talib the latter wept bitterly. He directed Ali to arrange for his bathing shrouding and burial ceremonies and prayed to Allah for the salvation of the departed soul. [1]

2. A mention was made about Abu Talib before Imam Zaynul Abidin the fourth Imam. He said: "I wonder why people doubt the faith of Abu Talib when a woman cannot continue her matrimonial alliance with a non-Muslim husband after she has embraced Islam and Fatimah daughter of Asad was amongst those women who embraced Islam at a very early stage and still remained his wife till he breathed his last".

3. Imam Muhammad Baqir says: "The faith of Abu Talib was superior to the faith of many people and Ali the Commander of the Faithful ordered that Haj should be performed on his behalf. " [2]

4. Imam Ja'far Sadiq says: "Abu Talib was like the People of the Cave. They had faith in their hearts but pretended to be polytheists. For this reason they will be rewarded twice". [3]

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[1] Sharh-i Nahjul Balaghah by Ibn Abil Hadid vol. XIV page 76.

[2] Sharh-i Nahjul Balaghah vol. XIV page 68.

[3] Usulul Kafi page 244.

THE VIEWPOINT OF SHI'AH SCHOLARS

Following the people of the Prophet's household the Imamiyah Ulema are unanimous about the fact that Abu Talib was one of the distinguished personalities of Islam and when he breathed his last he possessed a heart which had perfect faith in Islam and was very sincere to the Muslims. These scholars have written many books and treatises on this subject.

Chapter 22

ME'RAJ - THE HEAVENLY ASCENSION

ME'RAJ ACCORDING TO THE QUR'AN HADITH AND HISTORY

The darkness of night had spread in the horizon and silence reigned over the face of nature. The time had arrived when the living creatures take rest and sleep so that they might recuperate for their activities on the following day.

The Prophet was also not an exception to this law of nature and he wished to take rest after offering his prayers. However he suddenly heard a voice. It was the voice of the Archangel Jibreel who said to him: "This night you have to perform a very unique journey and I have been ordered to remain with you. You will have to traverse different parts of the world mounted on an animal named 'Buraq'. "

The Prophet commenced his grand journey from the house of Umme Hani (sister of the Commander of the Faithful) and mounted on Buraq proceeded to Baytul Maqdis situated in Jerusalem which is also called Masjidul Aqsa. After a very short time he dismounted there and visited different parts of the mosque as well as Bethlehem which is the birth place of 'Isa and also saw various other places associated with different Prophets. At some of these places he also performed two rak'ats of prayers.

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Thereafter he commenced the second part of his journey and proceeded from that place to the skies. He then observed the stars and the system of the world and conversed with the souls of the previous Prophets and also with the angels of the heavens. He saw the centres of blessing and torture (Paradise and Hell) and also saw the places of the dwellers of Hell and Paradise[1] from close quarters and a consequently became fully aware of the secrets of creation the extent of the Universe and the signs of the Omnipotent Allah. Then he continued his journey and reached 'Sidratul-Muntaha'[2] and found it fully covered with splendour magnificence and grandeur. At this time his journey came to an end he returned through the way he had gone. During his return journey also he first came to Baytul Maqdis and then proceeded to Makkah. On the way he met a trading caravan of Quraysh who had lost a camel and were making a search for it. He drank some water from a container of theirs and threw the remainder on the ground and according to another narrative placed a cover on it. It was before daybreak when he dismounted in the house of Umme Hani from the animal which had taken him to the heavens. She was the first person to whom he related this matter and on the day following that night he made it known to the assemblies of Quraysh as well. The story of his 'ascension' and grand journey which was considered by Quraysh to be something impossible spread from mouth to mouth in all centres and made the chiefs of Quraysh all the more perplexed.

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According to their old habit Quraysh decided to refute him and said: "Even now there are some persons in Makkah who have seen Baytul Maqdis. If what you say is correct then give an account of its structure". The Prophet not only described the structure of Baytul Maqdis but also mentioned the incidents which had occurred between Makkah and Baytul Maqdis and said: "On my way I met the caravan of such and such tribe who had lost a camel. They had a container full of water which was a part of their equipment. I drank some water from it and then covered it. [3] At another place I met a group of persons whose camel had run away and had broken its leg". Quraysh said: "Tell us about the caravan of Quraysh". The Prophet replied:

"I saw them at Tan'im (a place from where the 'Haram' commences). A brown camel was going ahead of them and they had placed a litter on it and are now entering Makkah". Quraysh became very much excited on account of these definite news and said: "We shall now come to know about your truth or falsehood". However it was not long before Abu Sufyan the leader of the caravan appeared and people made known to him in detail what the Prophet had said.

The above account is a gist of what has been stated in the books of exegeses and traditions. [4]

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[1] Majma'ul Bayan Surah Bani Isra'il 17: 1 vol. III page 395.

[2] For understanding fully the meaning of 'Sidratul Muntaha' refer to books of exegeses.

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[3] Some narrators have quoted thus: "I dropped the remainder". Possibly the difference between the two versions is due to the action having been repeated.

[4] For further details the readers are advised to refer to the chapters on 'Ascension' of Biharul Anwar vol. XVIII pp 282 - 410 and of Tafsir-i Burhan vol. II pp. 390 - 404.

DOES ME'RAJ HAVE A QUR'ANIC ORIGIN?

The event of me'raj' of the Prophet in the heavens has been mentioned clearly in two surahs of the Qur'an and has also been alluded to in other surah (s). We give here briefly the verses which clearly make a mention of me'raj.

In Surah al-lsra' it has been said: Glory be to Him Who made His servant go by night from Masjidul Haram to Masjidul Aqsa whose surroundings We have blessed that We might show him some of Our signs. He alone hears all and observes all.

This verse apparently mentions the following points:

1. In order to tell us that the Prophet travelled through these worlds in a short time not with human strength but through Divine strength the Almighty commences His statement with "Glory be to Him! " which points to the fact that Allah is free from all defects and needs. He has also not contented Himself with this and has introduced Himself as the Agent of the journey by saying 'Asra' (Allah made him perform the journey). This favour was bestowed upon him so that the people might not think that the journey was performed according to natural laws and with usual means and might therefore deny its possibility. It has therefore been clarified that it was undertaken through Divine Will and special favour of the Almighty.

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2. This journey was undertaken at night.

3. Notwithstanding the fact that this journey commenced from the house of Umme Hani daughter of Abu Talib the Almighty has mentioned its starting-place to be Masjidul Haram. This is perhaps due to the fact that the Arabs consider entire Makkah to be the House of Allah and as such all its places are treated to be 'Masjid' and 'Haram'.

Hence Allah's saying that: "He made him journey from Masjidul Haram" is perfectly in order. According to some narratives however the journey started from Masjidul Haram itself.

Although this verse states the starting point of the journey to be 'Masjidul Haram' and the end to be Masjidul Aqsa' there is nothing in it which may be inconsistent with the Prophet's performing another journey to the heavens because this verse mentions one part of the journey and the verses of Surah al-Najm deal with the another part of the schedule of the journey.

4. The Prophet performed the journey with his body and soul together and not with his soul only. The words 'to His servant bear testimony to this because the word 'servant' applies to 'body with soul'. In case me'raj had been only spiritual the proper words to be used would have been 'to His servant's soul'.

5. The object of this grand journey was to make known to the Prophet the various aspects of the existence of the great Universe. We shall elaborate this point later.

The other surah which clearly mentions the event of me'raj is 'Surah al-Najm' and the verses which you will read below were revealed in this connection. When the Prophet told Quraysh that he had seen physically the Archangel Jibreel when he brought the first revelation they disputed with him. The Holy Qur'an replies thus to their objection:

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"Why do you contend with the Prophet about his having seen Jibreel? He beheld him once again near Sidratul Muntaha which is in the proximity of Paradise which is the abode of good ones. It was when Sidratul Muntaha was covered with grandeur. His eyes did not wander nor did they turn aside for he saw some of his Lord's greatest signs".

REPORTS ABOUT ME'RAJ

The exegetes and the traditionalists have quoted many things about me'raj and the things observed by the Prophet but all of them are not final and indisputable. The great Shi'ah commentator and expert exegete the late Allamah Tabrasi has divided these narratives into four groups:

1. One group of the narratives is final and indisputable for example the fact of me'raj and some of its particulars.

2. The reports which have been quoted in a correct manner but have not reached the stage of finality although they conform to the principles and verdict of wisdom for example survey of Paradise and Hell journey in the skies and conversation with the souls of the Prophets.

3. The reports which are not apparently acceptable but are capable of interpretation for example the Prophet's conversation during the night of me'raj with the dwellers of Paradise and Hell which can be explained away by saying that he observed their phantoms figures and qualities.

4. Exaggerated reports coined and circulated by the liars. For example it is said at times that the Prophet sat that night with the Almighty or that he heard the sound of His pen. [1]

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[1] Majma'ul Bayan vol. III page 395.

HISTORY OF THIS EVENT

Though it was appropriate that this grand event should have been properly recorded in all respects yet for some reasons differences have risen about it and one of them is about the date of its occurrence. Two great historians of Islam (Ibn Ishaq and Ibn Hisham) say that this event occurred in the tenth year of the Prophet's prophethood. The renowned historian Bayhaqi believes that it took place in the twelfth year of his prophethood. Some say that it occurred in the early days of his prophetic mission whereas others say that the time of its occurrence was the middle period of the prophethood. And at times in order to add up all these statements it has been said that the me'raj of the Prophet took place more than once. However we are of the view that the me'raj in which daily prayers were made compulsory took place after the death of Abu Talib which occurred in the tenth year of the prophethood of the Prophet. We conclude this because it is one of the brestablished facts of history and tradition that during the night of me'raj the Almighty ordered that the Prophet's followers should offer prayers five times a day and it is also learnt from history that prayers had not been made obligatory till the death of Abu Talib because when he was on his death-bed the chiefs of Quraysh approached him to settle the dispute between them and his nephew and to prevent him from his activities and to take whatever he wanted as a recompense for it. The Prophet who was present there addressed the chiefs thus: "I don't want anything from you except that you should confirm that there is no god but Allah and give up worshipping the idols". [1] He uttered these words and did not at all mention 'salat' (prayers) or other articles of faith. This in itself shows that prayers had not been made obligatory till then for otherwise mere declaration of faith devoid of a compulsory action like prayers would have been useless. And as regards the fact that he did not mention his own prophethood it was because witnessing of monotheism implicitly means confirming of his prophethood.

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Besides this the historians have also mentioned the embracement of Islam by persons like Tufayl bin 'Amr Dosi which took place a little earlier than migration (to Madina). At that time too the Prophet contented himself with giving them instructions to acknowledge monotheism and his own prophethood but did not mention 'prayers'. Such incidents go to show that the time of the occurrence of the event in which prayers were made compulsory was only a little earlier than migration.

Those who think that me'raj took place earlier than the tenth year of the prophethood of the Prophet are very much mistaken because from the eighth up to the tenth year he was besieged in the 'Valley' and the pitiable condition of the Muslims did not make it expedient that they should have been subjected to an additional responsibility like 'prayers'. And as regards the years before the eighth besides the fact that the pressure of Quraysh was so hard on the Muslims that they could not bear additional responsibilities their number was also very small. At such a time therefore when the light of faith and its principles had not been infused in the hearts of an appreciable number of persons it appears very unlikely that an unusual responsibility like prayers should have been imposed on them.

As regards the mention made in a number of narratives that Imam Ali the Commander of the Faithful performed prayers along with the Prophet for three years before the appointment of the latter to the prophetic mission and continued them later it may be said that it meant special and unlimited prayers and not limited and conditional prayers with a fixed time. [2] It is also possible that they might have been 'recommended' and 'nonobligatory' prayers.

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[1] Seerah-i Ibn Hisham vol. II page 27.

[2] For further information regarding the time when wuzu prayers and call to prayers were made obligatory please refer to Furu'-i Kafi vol. I p. 135.

WAS ME'RAJ OF THE PROPHET PHYSICAL?

The quality of me'raj of the Prophet has been a subject of discussion for long and much has been said about its being physical or spiritual although the Qur'an and the traditions clearly state that it was physical. [1] However some scientific notions have prevented a group of persons from accepting this reality. Consequently they have resorted to their own interpretations and considered the me'raj of the Prophet to be purely spiritual and have said that only his spirit travelled through all the worlds and then returned to his sacred body. Some have gone a step further and say that all these events were a vision and the Prophet saw different places and travelled through them in a dream.

The statement of the last group is so much distant from logic and reality that it should not at all be considered as a part of the traditions and opinions relating to me'raj. The reason for this is that when Quraysh heard that Muhammad had claimed that he had travelled through all these places during a night they became very uneasy and got up seriously to give him the lie so much so that his me'raj became the subject of discussion in all the assemblies of Quraysh. In case his travelling through these worlds had been only a vision there was no point in Quraysh rising up to refute him and to create all the tumult. This is so because if a person says that one night while asleep he has dreamt this and that it cannot become an object of dispute and strife for a dream is after all a dream and many impossible things can be seen in it. For this reason therefore this view is not worth further scrutiny. Unfortunately however some Egyptain scholars like Farid Wajdi have adopted this idea and supported it with baseless statements. In spite of all this however it is only proper to pass it over.

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[1] The great Shi'ah jurist the late Shaykh Tabrasi has stated in Tafsir-i Majma'ul Bayan that all Shi'ah scholars are unanimous that the 'Me'raj' was physical vol. III page 395.

WHAT IS SPIRITUAL ME'RAJ?

Those people who have not been able to solve some minute points related to physical me'raj have been compelled to resort to interpretation and have considered the Prophet's me'raj to have been a spiritual one.

Spiritual me'raj means meditation about the things created by the Almighty and observation of His Grandeur and Beauty and absorption in thoughts about Him and glorifying His name and eventual freedom from material ties and worldly interests and crossing through all possibilities and entering into internal and non-material stages. And after going through all this process a special proximity to Allah is acquired and it is not possible to define it.

If spiritual me'raj means meditation about the Grandeur of the Almighty and the extent of the creation such a me'raj is undoubtedly not peculiar to the Prophet of Islam as many Prophets and other enlightened and pure-hearted persons have also enjoyed this position whereas the Qurtan mentions his me'raj as something peculiar to him and an extraordinary distinction for him. Furthermore the Prophet had been in the aforesaid condition during many nights[1] whereas me'raj has been proved to be related to a particular night.

The thing which has obliged these persons to hold the said view (i. e. the me'raj was spiritual only) is the hypothesis of the well-known Greek astronomer Ptolemy which has enjoyed great value in the scientists' circles of East and West for a period of two thousand years and hundreds of books have been written about it and it was considered till recently to be one of the established laws of natural sciences. It may be summarized as under:

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There are two types of bodies in the world elemental and celestial. An elemental body consists of the four well-known elements (water earth air and fire). The first sphere which we observe is the sphere of earth which is the centre of the world. Then come the spheres of water air and fire and everyone of them surrounds the other. Here the spheres come to an end and the celestial bodies begin. Celestial bodies means the nine skies which are connected with one another like the layers of an onion and are not at all capable of rending and conciliation and separation and union and no creature can move straight through them because this would necessitate separation of the components of the sky from one another.

The Prophet's me'raj being physical necessitates that he should ascend from the centre of the world in a straight line and should cross the four spheres and also rend the skies one after the other and the rending and conciliation of the skies is not possible and practicable according to Greek astronomy the said thinkers have been obliged to consider the Prophet's me'raj to be only spiritual as nobody can restrain a spirit from performing a journey.

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[1] Wasa'il Book of Fasting chapter-prohibition of fasting.

REPLY TO THE ABOVE CRITICISM

These statements had some worth in those days when Ptolemy's astronomy had not yet lost its value in scientific circles and some persons sincerely liked it and were inclined to it. In such circumstances it was possible that we might have played with the intricacies of the Qur'an and had explained away the clear verses of the Qur'an as well as the traditions. These hypotheses have however lost their all-pervasive value and their baselessness has become evident. Only at times a mention of Ptolemy's astronomy is made in connection with the history of science. Furthermore in view of the invention of various astronomical implements and powerful telescopes and descending of Apollos and Lunas on the surface of the moon Venus and Mars and journeys of the astronauts on the moon have left no ground for these imaginary hypotheses. Nowadays the scientists consider the existence of four elemental spheres and nine inter-connected skies to be a mere myth and have not have not succeeded in seeing with the help of scientific implements astronomical tools and well-equipped eyes the worlds which Ptolemy had created with his imagination and they consider to be valueless even view which is founded on his wrong hypothesis.

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AN UNRHYTHMICAL SONG

The leader of the Shaykhiyah sect (Shaykh Ahmad Ehsai) has sung another song in the pamphlet entitled 'Qatifiyah' and has tried to satisfy both the groups in a new manner. He says that the Prophet went for me'raj with a 'barzakhi'[1] (Herculian) body. In this way according to his own thinking he has satisfied those who believe in physical me'raj because he has admitted that the me'raj took place along with body and has also removed the difficulty with regard to the skies because in order to penetrate through the skies it is not necessary for a 'barzakhi' body to rend them. [2]

Nevertheless the enlightened truth-seeking and unbiased persons consider this view also to be worthless and opposed to the Qur'an and clear text of the traditions just like the previous view (the me'raj being spiritual) because as has already been said when you place the verse of the Qur'an relating to me'raj before a linguist he will say that the speaker means the worldly elemental body for which the word 'abd' (servant) has been used in the Qur'an and not the word 'Herculian' because the Arab society was not at all conversant with this and other similar words and in Surah al-Isra' only the common groups and individuals have been addressed.

Now the factor which has prompted him to adopt this forced interpretation is that very Greek myth about the system of existence according to which it is firm like Lawh-i Mehfooz (The Protected Tablet). But now that all the scientists refute this view it is not at all proper that we should continue to follow it blindly. If the scholars of the past have said something on account of their being optimistic about the old astronomy they can be excused and are not much to blame but it is not proper for us during the present times to ignore the Qur'anic realities on account of a hypothesis which has been refuted by the body of scientists.

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[1] Barzakhi body is like the body with which man performs all deeds in a dream.

[2] The pamphlet entitled 'Qatifiyah' is one of his 92 pamphlets which were published collectively in 1273 with the name of "Jawame'ul Kalim". The text of his remarks is as under: In the event of ascension as the body goes above it abandons the elements connected with every one of the spheres at that very place and moves on. For example, it leaves the element of air in the sphere of air and that of fire in the sphere of fire. And at the time of its return it regains all that it had abandoned. Hence at the time of 'Me'raj' the Prophet abandoned everyone of the four elements of his body (in the past the basic elements were considered to be four) in their respective spheres and went for me'raj with a body which was devoid of these elements. Such a body cannot be an elemental body and can be nothing else than 'barzakhi' (according to his terminology a 'Herculian' body). In the book entitled 'Sharh-i Ziarat (pages 28 - 29) the Shaykh states that the nine skies are not capable of rending and conciliation.

ME'RAJ AND MODERN SCIENTIFIC LAWS

Some of those interested in natural sciences who are anxious to fix a natural cause for every event and a physical agent for every phenomenon have chosen to deny the very basis of me'raj and think that modern natural and scientific laws do not confirm to the me'raj of the Prophet. For example they say:

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1. Modern science says: In order to get away from the earth it is necessary to neutralize its gravity. If you fling a ball in the air the power of gravity brings it back to the earth. With whatever force you fling it it will come back to the earth again. If we wish to neutralize the gravity of the earth fully so that the ball should move on and should not return to the earth it will be necessary to fling at the minimum speed of 25 000 miles per hour.

Hence the Prophet went out of the zone of gravity and became weight-less. But here the question arises as to how he performed the journey at this speed without necessary facilities.

2. The atmosphere in which one may breathe does not exist beyond a few kilometers of the earth. Thereafter as we go higher air becomes thinner and still more unfit for breathing and occasionally we reach a point where there is no air at all. How did the Prophet manage to live without oxygen while performing his journey in the aforesaid regions?

3. The mortal rays and celestial stones destroy every terrestrial body which is touched by them. They do not however reach the earth on account of their collision with the regions of air and in fact these regions serve as a coat-of-mail for the inhabitants of earth. In the circumstances by what means did the Prophet remain safe from these mortal rays?

4. Human life is deranged as and when the pressure of air increases or decreases and man can live in only a particular pressure of the air which does not exist in the upper regions.

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5. The speed at which the Prophet performed his journey was decidedly more than the speed of light. Light travels at the speed of 300 000 kilometers per second and modern science has proved that no body can travel at a higher speed than that of light. Keeping this scientific law in view how did the Prophet commence his journey at a speed higher than that of light and then returned safe and sound?

REPLY TO THE ABOVE OBJECTIONS

When we stretch the natural laws to this extent the number of difficulties crosses the limit of those enumerated above.

However we enquire from these gentlemen the purpose of explaining these natural laws. Do they mean to say that journey in the upper worlds is impossible? It should be said in reply that fortunately the scientific research by the astronomers of Eastern and Western blocs has made this matter something usual and possible because by their sending into space the first artificial satellite in 1957 which was given the name of 'Sputnic' it became clear that the power of gravity can be neutralized by means of a rocket. Similarly by their sending space-ships carrying astronauts by means of rockets it became clear that the thing which man considered to be an obstacle in the way of his journeying in the upper worlds is remediable with the help of science and technology and with these industrial and scientific tools available to him man can solve the problems of mortal rays and the difficulty about the lack of air in which one could breathe. And even now the sciences relating to space are in a state of expansion and the scientists are confident that after some time it will be possible for them to lead their lives in one of the celestial spheres and they will travel quite easily to the moon and to Mars. [1]

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These scientific and technical developments clearly show that such an activity is hundred per cent possible and is not something beyond reason.

It is possible that some persons may argue that such a journey cannot be undertaken without scientific and mechanical implements and as the Prophet did not possess these resources during the night of me'raj how could he travel in such worlds without them?

Reply to this statement becomes quite clear from our foregoing discussions about the miracles of the Prophets and especially from the detailed narrative which we have penned earlier about the events of the 'Year of the Elephant' and the incident of Abrahah's army being killed with small stones for it is an established fact that the things which ordinary persons do with implements and scientific tools can be done by the Prophets with the blessings of Allah and without any apparent and external means.

The Prophet of Islam went to me'raj with the blessing of Almighty Allah to Whom the entire creation belongs and Who is the Creator of this wonderful system. It is He who has given gravity to the earth and cosmic rays to the sun and has created different layers in the atmosphere. And He can take these things back and control them whenever He likes.

In case the schedule of the historical journey of the Prophet was accomplished under the command of Allah all these laws decidedly surrender before His absolute Will and are in the grip of His power every moment. In the circumstances what difficulty should there be if the Lord who has given gravity to the earth and cosmic rays to the heavenly bodies should take His chosen servant out of the centre of gravity with His unlimited power and without any apparent means? Allah who has created oxygen can certainly create air for His chosen Prophet in the areas where air does not exist.

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The efficacy of a miracle is basically different from that of the natural causes and the strength of man. We should not consider the strength of Allah limited like our own. If we cannot perform a job without means we should not say that the Omnipotent Allah cannot also perform it. From the point of view of difficulty and its solution the bringing to life of the dead the transformation of a rod into a boa and keeping Prophet Yunus alive in the belly of a fish in the depth of the sea-the events which have been confirmed by the Heavenly Books and have been narrated for us-are not unlike the me'raj of the Prophet of Islam.

In short all the natural causes and external impediments are controlled and conquered by the Will of Allah. His Will does not concern only that which is an impossibility but besides that He can do whatever He likes whether or not man possesses strength for it or not.

No doubt we are addressing here those people who recognize Allah with the qualities and attributes which are peculiar to Him and who believe that He is Omnipotent and can do whatever He wills.

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[1] After artificial moons had been sent in the space a twenty seven year-old Russian named Major Gagarin first commenced his journey into space in a space ship on Wednesday 12th April 1961. He was the first human being to undertake such a journey. His spaceship went 302 kilometers above the earth and he travelled round the earth for one hour and thirty minutes. Thereafter spaceships were sent into space by America as well as by the Soviet Union. Eventually Apollo-12 with all its occupants landed on the moon and it was for the first time that man set his foot on it. This schedule has been put to test a number of times thereafter and has been usually successful. All these activities go to show that landing of man on the surface of the spheres is possible. And the thing which man does by scientific methods is done by his Creator by means of His Great Will.

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THE OBJECT OF ME'RAJ

A person asked the fourth Imam: "Is there a particular place for Allah? " He replied: "No". The man said: "Then why did He make His Prophet journey through the skies? " The Holy Imam replied: "He made him ascend so that he might become aware of the expanse of the Universe and see and hear wonderful things the like of which had not been seen and heard by the eyes and ears before".

It is no doubt necessary that the last Prophet should enjoy such a position that he should rely on his vast information and should be able to send a message to the people of the 20th century who are still thinking of travelling to the moon and to Mars that he did this performance without any means and his Creator was kind to him and made him fully aware of the system of creation.

Chapter 23

JOURNEY TO TA'IF

The tenth year of the prophetic mission came to an end with all its agreeable and disagreeable events. During this year the Prophet lost two great defenders and supporters. In the first instance the chief of the family of Abdul Muttalib the distinguished defender of the Prophet and the prominent personality of Quraysh viz. Abu Talib breathed his last. The pangs of this tragedy were still fresh in the heart of the Prophet when the death of his dear wife Khadijah[1] aggravated his pain. Abu Talib was the protector of the life and honour of the Prophet and Khadijah served Islam with her immense wealth.

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From the commencement of the eleventh year of the prophetic mission the Prophet was spending his time in an atmosphere which was replete with enmity and grudge against him. His life was in constant danger and he was deprived of all the possibilities of the propagation of Islam.

Ibn Hisham writes[1] that after a few days of the death of Abu Talib a Qurayshite threw some dust on the head of the Prophet and he entered his house in the same condition. The eyes of one of his daughters fell on his pitiable condition. Crying loudly and with tears trickling from her eyes she rose brought some water and washed the head and face of her dear father. The Prophet consoled her and said: "Don't cry. Allah is the Protector of your father". then he said: "While Abu Talib was alive Quraysh did not succeed in doing anything unpleasant against me".

On account of the biting atmosphere of Makkah the Prophet decided to go to some other environments. In those days Ta'if was a thriving centre. He therefore decided to go there alone and contact the chiefs of 'Saqif' tribe and invite them to Islam so that he might possibly achieve success in this manner. After arriving at Ta'if he met the chief and elders of that tribe and explained to them the religion of monotheism and asked for their support and assistance. However his words had not the least effect on them and they said: "In case you are the chosen one of Allah it will be inviting torture to refute you and if your claim is false you are not fit to be talked to".

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The Prophet understood from this flimsy and childish logic of theirs that they wanted to avoid him. He therefore rose and took a promise from them that they would not say anything about the matter to others because it was possible that the low and mean elements of 'Saqif' tribe might make it a pretext to harm him and might take undue advantage of his being alone and away from his home town. However the elders of the tribe did not keep their promise and instigated the loafers and simpletons against him. Suddenly the Prophet found himself encircled by a group of person who wanted to use all methods to tease him. He saw no alternative but to take refuge in a garden which belonged to two persons named 'Atbah and Shibah. The Prophet entered the garden with great difficulty and then the said persons ceased to pursue him. 'Atbah and Shibah were wealthy Qurayshites who also possessed a garden in Ta'if. When the Prophet entered the garden sweat was flowing down his head and face and some parts of his sacred body had also been hurt. He sat down involuntarily under the vine which rested on the trellis and began to utter the following supplication:

"O Lord! I present my weakness and lack of strength before You. You are the kind Nourisher. You are the helper of the weak. To whom are You abandoning me?

These and many other invocations which we have briefly quoted strongly impress the hearts because they are supplications by a person who has spent fifty years of his life with great honour and dignity under the protection of self-sacrificing supporters but now his circumstances have undergone such change that he has taken refuge in the enemy's garden and is waiting for his fate with an exhausted and wounded body.

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The sons of Rabiyyah though idol-worshippers and enemies of Islam were very much touched to see the pitiable condition of the Prophet They therefore ordered a Christian slave of theirs named Adas to take to him a receptacle full of grapes. 'Adas took the grapes to the Prophet and placed the same before him and looked at his face somewhat intently. In the meantime an interesting incident took place. The Christian slave observed that while eating the grapes the Prophet said: "In the name of Allah the Compassionate the Merciful". He was very much surprised to hear this and breaking the seal of silence said: "The people of the Peninsula are not acquainted with these words and I have not so far heard anyone of them uttering them. People of this area begin their work with the names of 'Lat' and 'Uzza'.

The Prophet enquired from him about his birth-place and his religion. He stated that he belonged to Naynavah and was a Christian. The Prophet then said: "Do you hail from the place to which the pious man Yunus (Jonah) son of Mata (Mathew) belonged? " He was all the more surprised to hear this and again enquired: "How do you know Yunus son of Mata? " The Prophet replied: "My brother Yunus was Allah's Prophet like myself". The Prophet's words which showed signs of truthfulness made a strange impression on 'Adas and he was attracted towards him involuntarily. He prostrated himself kissed the Prophet's hands and feet and expressed faith in his religion. Thereafter he took leave of him and returned to the owners of the garden.

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The sons of Rabiyyah were very much surprised to observe the spiritual revolution which had taken place in the Christian slave. They enquired from him: "What conversation did you have with this stranger and why did you show so much humility before him? " The slave replied: "This person who has now taken refuge in your garden is the chief of the entire humanity.

He has told me things which only Prophets know and he is the very Promised Prophet". The sons of Rabiyyah were very much annoyed to hear the slave's words. Apparently however they said benevolently: "This man should not estrange you from your old faith. And the religion of 'Isa (Christ) which you follow at present is better than his".

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[1] Ibn Said says that the death of Khadijah took place one month and five days after that of Abu Talib. (Tabaqat vol. I page 106). Others like Ibn Athir however believe that she died earlier than him. (Tarikh-i Kamil vol. II page 63).

[2] Seerah-i Ibn Hisham vol. I page 25.

THE PROPHET RETURNS TO MAKKAH

The intensity with which the people pursued the Prophet ended with his taking refuge in the garden of the sons of Rabiyyah. However he had to return to Makkah now and even this return was not free from difficulties because his only defender had since departed from the world and it was possible that at the time of his arrival in Makkah he might have been captured and killed.

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The Prophet decided to spend a few days in Nakhlah (a place situated between Makkah and Ta'if). His idea was to send some one from there to one of the chiefs of Quraysh so that he might procure 'security' for him and then he might enter his birth-place under the protection of some such person. However he could not find at Nakhlah anyone who might go to Makkah on his behalf. Later he left Nakhlah for Mount Hira. There he met a Khaza'i Arab and asked him to go to Makkah and speak to Mut'am bin Adi who was one of the towering personalities of Makkah for his (i. e. the Prophet's) 'security'. The man went to Makkah and conveyed the message of the Prophet to Mut'am. Although Mut'am was an idol-worshipper he accepted the request of the Prophet and said: "Muhammad should come straight to my house. My sons and I shall protect his life". The Prophet entered Makkah at night and went direct to the house of Mut'am and spent the night there. Next morning Mut'am said to the Prophet: "Now that you are under my protection it will be in the fitness of things if Quraysh should also know about it. Hence to proclaim this it is necessary that you should accompany me to Masjidul Haram". The Prophet accepted the idea and got ready to go there. Mut'am ordered his sons to arm themselves and encircle the Prophet. Then they entered the mosque. Their arrival in Masjidul Haram was very impressive. Abu Sufyan who had been lying in wait for the Prophet since long was very much annoyed to observe this scene and abandoned the idea of molesting him. Mut'am and his sons sat down and the Prophet started performing 'tawaf'. After performing 'tawaf' he left for his house. [1]

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Soon afterwards the Prophet left Makkah for Madina and the beginning of the year of 'migration' Mut'am passed away in Makkah. The news of his death reached Madina and the Prophet remembered him for his goodness. The poet of Islam Hassan bin Thabit recited some verses in memory of his services. The great Prophet remembered him on various occasions. So much so that when after the Battle of Badr Quraysh were returning to Makkah after having sustained great loss and leaving behind a number of persons who were captured by the Muslims the Prophet remembered Mut'am and said: "If Mut'am had been alive and had asked me to release all the captives or to gift them to him I would not have rejected his request".

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[1] Tabaqat Ibn Sa'd vol. I pp. 210-212 and al-Bidayah wan Nihayah vol. III page 137.

A POINT WHICH DESERVES ATTENTION

The tedious journey to Tatif undertaken by the Prophet makes abundantly clear his steadfastness and forbearance and the fact that he never forgot the services rendered by Mut'am at a particular time tells us about his sublime habits and high morals. However over and above these two qualities of the Prophet we can well imagine how appreciative he must have been for the valuable services rendered him by Abu Talib. Mut'am lent support to the Prophet for a few hours or for a few days but his noble uncle defended him throughout his life. Mut'am did not suffer even one-thousandth part of the hardships and tribulations which Abu Talib suffered. And when the Prophet was willing to release all the captives of Badr or to gift them away to Mut'am for the sake of services rendered by him for a few hours what would he do in lieu of the services rendered by his dear uncle? It is necessary that the person who supported the Prophet for full forty two years and risked his own life during the last ten years to protect him should enjoy a very high position in the eyes of Muhammad the leader of humanity. And then there is a clear difference between these two persons. Mut'am was a polytheist and an idol-worshipper whereas Abu Talib was considered to be one of the great personalities of the world of Islam.

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SPEECHES IN THE FAMOUS BAZAARS OF ARABIA

During Haj season the Arabs assembled at various places like 'Ukaz' 'Majannah' and 'Zil-Majaz'. Great poets and speakers sat at elevated places and entertained the people with their verses and speeches which depicted bravery self-praise and love The Prophet availed of this opportunity like the Prophets of the past. And on account of being secure from molestation by the idol-worshippers owing to fighting being unlawful during the prohibited months he mounted a high place turned to the people and addressed them thus:

"Acknowledge the Oneness of Allah so that you may attain deliverance. With the strength of faith you can control the entire world can make the people obey your orders and can find place in Paradise in the next world".

INVITATION TO THE HEADS OF THE TRIBES DURING HAJ SEASON

During Haj season the Prophet contacted the chiefs of Arabia and saw all of them in their respective lodgings and presented the reality of his religion before them. At times when the Prophet was busy conversing with them Abu Lahab appeared on the scene and said: "O people! Don't believe in what he says because he is campaigning against the religion of your ancestors and his words are baseless". The opposition of the Prophet's uncle reduced the effect of his sermons amongst the heads of the tribes and they said to themselves "If his religion were true and profitable members of his own family would not have opposed him''. [1]

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[1] Tabaqat Ibn Sa'd vol. I page 216 and Seerah-i Ibn Hisham vol. I pp. 422 -442.

Chapter 24

THE AGREEMENT OF AQABAH

During the past times 'Wadiul Qura' (the Valley of Qura) was the trade route from Yemen to Syria. After passing by the side of Makkah the trading caravans of Yemen entered this long valley and along with it there were some green and pleasant regions one of them being the old city of Yathrib which became known later as 'Madinatur Rasul' (the city of the Prophet). Two famous tribes known as 'Aws' and 'Khazraj' who were Yemenite Arab migrants (Qehtani) had settled in this region since the well known tribes of the Jews (Bani Qurayzah Bani Nuzayr and Bani Qaynqa') who had migrated from the northern areas of the Peninsula had also settled there. Every year a group of Yathrib Arabs went to Makkah to perform Haj ceremonies and the Prophet contacted them. These contacts provided the preliminaries for 'migration' and centralized the scattered strength of Islam at that point. Many of these contacts did not prove fruitful. Notwithstanding this however the pilgrims from Yathrib on their return to their homeland mentioned the appearance of the new Prophet as the most important news and attracted the attention of the people of that area to this great event. We therefore mention here some of these meetings which took place during the eleventh twelfth and thirteenth years of the prophetic mission. From a deep study of these events the reasons for the migration of the Prophet from Makkah to Yathrib (Madina) and the centralization of the strength of the Muslims at that place become quite clear:

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1. As and when the Prophet learned that an important person from amongst the Arabs had arrived in Makkah he contacted him immediately and presented his religion to him. One day he heard that Suwayd bin Samit had come to Makkah. He met him at once and explained the realities of his sacred religion to him. Suwayd thought that these realities were perhaps the wise sayings of Luqman which he had already with himself. The Prophet however said: "The sayings of Luqman are good but what Allah has revealed to me is better and sublimer because it is the torch of guidance which sheds light everywhere. Thereafter the Prophet read out some verses to him and he embraced Islam. Then he returned to Madina. He was killed by Khazrajites before the Battle of 'Bu'ath'. He breathed his last while reciting 'Shahadatain' (i. e. acknowledging that there is no god but Allah and Muhammad is His servant and Prophet). [1]

2. A group of persons belonging to the tribe of 'Bani 'Amir' met the Prophet and said: "We shall believe in your prophethood on the condition that you make us your successors (caliphs) ". The Prophet replied: "This thing concerns Allah and I do not possess any authority in the matter. They then declined to embrace Islam and returned to their tribe saying that it meant that they should take up the cudgels for it and others should enjoy the profit. On reaching home they mentioned the matter to an old man of their tribe who had not been able to perform Haj on account of infirmity. The enlightened old man blamed them and said: "It is the very luminous star which has risen from the horizon of reality". [2]

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3. Anas bin Rafe' came to Makkah along with a group of persons belonging to the tribe of Abdul Ashhal and Ayas bin Ma'az was also amongst them. Their object was to seek military assistance from Quraysh to fight against the Khazrajites. The Prophet joined their meeting and explained his religion to them and also recited some verses of the Qur'an for them. Ayas who was a courageous man stood up and embraced Islam and said: "This religion is better than the assistance of Quraysh for which you have come here". (He meant that Islam is a surety for all-round prosperity because it roots out homicide and all factors of destruction and deceit). Acceptance of Islam by this man without the inclination of the head of the tribe made Anas very angry. To quench his uneasiness he took sand in both of his hands threw it on the face of Ayas and said: "Keep quiet. We have come here to seek assistance from Quraysh and not to embrace the religion of Islam". The Prophet then got up and later the said group returned to Madina. The Battle of Bu'ath took place between Aws and Khazraj. Ayas who remained steadfast in his faith till the last moment of his life was killed in this battle. [3]

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[1] Seerah-i Ibn Hisham vol. I page 425.

[2] Seerah-i Ibn Hisham vol. I page 426.

[3] Seerah-i Ibn Hisham vol. I page 427.

THE BATTLE OF BU'ATH

The Battle of Bu'ath is one of the historical battles which took place between the two tribes of Aws and Khazraj. Bani Aws were victorious in this battle and they burned the palm grove of the enemy. Thereafter war and peace took place alternately. Abdullah bin Ubay who was one of the chiefs of Bani Khazraj did not participate in this battle and had therefore held in respect by both the tribes. It appeared that the two parties had got fully exhausted and therefore became very much inclined towards peace. Both the tribes insisted that Abdullah should become the ruler after compromise. They even prepared a crown for him so that he might wear at the appropriate time. However this scheme failed on account of the inclination of a group of Khazrajites towards Islam. And in the meantime the Prophet met six Khazrajites at Makkah and they accepted his invitation.

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THE DETAILS OF THIS EVENT

During Haj season the Prophet met six persons belonging to the tribe of Khazraj and asked them whether they had concluded a pact with the Jews. They replied in the affirmative. Thereupon he said to them: "Please sit down so that I may tell you something". They sat down and heard his words. The Prophet read out some verses of the Qur'an to them. This had a good effect on them and they embraced Islam immediately. The thing which made them inclined to Islam was that they had heard from the Jews that a Prophet of Arabian descent who would introduce the religion of the Oneness of Allah and would wipe out idol-worship would be appointed by the Almighty soon and they therefore thought that before the Jews stole a march on them they themselves should assist him and thereby become victorious over their enemies.

The said group of persons turned to the Prophet and said:

"The fire of war constantly kindles between us. We hope that Almighty Allah will quench it by means of your sacred religion. We are now returning to Yathrib and shall present your religion to the people. If all of them accept it there will be no one else who should be more respectable for us than you".

These six persons made continuous efforts to propagate Islam in Yathrib. So much so that there was no house left there where the Prophet was not talked about. [1]

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[1] Tarikh-i Tabari vol. II page 86.

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THE FIRST AGREEMENT AT 'AQABAH

The continuous propagation by those six persons proved fruitful and a group of the residents of Yathrib embraced Islam. In the twelfth year of the prophetic mission another group consisting of twelve persons came from Yathrib and met the Prophet at 'Aqabah and concluded the first Islamic agreement. The most famous out of these persons were As'ad bin Zurarah and 'Ubadah bin Samit. The text of the agreement concluded after their embracing Islam was this: "We have concluded an agreement with the Prophet that we shall be duty-bound to act thus: "We shall not associate anyone with Allah We shall neither steal nor commit adultery. We shall not kill our children. We shall not slander one another and shall not fail to perform good deeds".

The Prophet promised that if they acted according to the agreement their place would be in Paradise but if they were disobedient it was for Allah to forgive them or torture them. In the terminology of the historians this 'Bay'at' (Oath of allegiance) is called 'Bay'atun Nisa' (Bay'at of the women) because at the time of the conquest of Makkah the Prophet took a similar 'Bay'at' from women.

These twelve persons returned to Yathrib with their hearts abounding with faith and became very active in propagating Islam. They also wrote a letter to the Prophet requesting him to send a missionary for them so that he might teach them the Holy Qur'an. The Prophet sent Mus'ab bin Umayr for their guidance. Under the guidance of this able missionary the Muslims used to assemble round him in the absence of the Prophet and to perform congregational prayers. [1]

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[1] Seerah-i Ibn Hisham vol. I page 131.

THE SECOND AGREEMENT AT 'AQABAH

There was a great tumult amongst the Muslims of Yathrib. They were anxiously waiting for the arrival of Haj season so that besides performing Haj ceremonies they should see the Prophet from near and declare their readiness to render every service to Islam and to enlarge the range of the agreement from the point of view of quantity as well as quality. A Haj caravan of Yathrib consisting of more than five hundred persons left for Makkah. It included seventy three Muslims out of whom two were women and the remaining persons were either indifferent or half inclined towards Islam. The said group met the Prophet in Makkah and requested that a time might be appointed for them for the performance of the ceremonies of 'Bay'at'. The Prophet said: "We shall meet at Mina in the night of the 13th of Zil-Haj when the people are asleep in the Valley of 'Aqabah" (It is a defile near Mina).

The 13th night of Zil-Haj arrived. The Prophet was the first to reach 'Aqabah along with his uncle Abbas. A part of the night passed. The polytheists of Arabia went to sleep. The Muslims got up from their places one after the other and came to 'Aqabah secretly. Abbas the Prophet's uncle was the first to speak out thus: "O Khazarajites! You have expressed your support for the religion of Muhammad! You should be aware that he is the most dignified person of his tribe. All Bani Hashim whether they believe in his religion or not are responsible for his defence. However Muhammad is now inclined towards you and desires to be amongst you. If you are confident that you will abide by your agreement and will protect him from every harm from his enemies we are prepared to let him go with you. However if you are not capable of defending him in difficult circumstances you are free to forsake him here and let him spend his life amongst his kinsmen with great dignity and respect ".

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At this time Bura' bin Ma'rur stood up and said: "By Allah! Had there been anything in our hearts other than that which we have said with our tongues we would have expressed it. We have no other intention than sincere compliance with the agreement and sacrifice in the path of the Prophet". Then the Khazrajites turned towards the Prophet and requested him to say something. The Prophet recited some verses and stirred their inclination towards Islam. Thereafter he said: "I take this oath from you that you will defend me in the same manner in which you defend your children and the members of your family". Upon this Bura' rose up again and said: "We are the children of campaign and combat and have been trained as warriors. We have inherited these qualities from our ancestors". In the meantime when the entire gathering had been filled with excitement the voice of Khazrajites which was a sign of their unusual fervour became louder. Abbas while holding the hand of the Prophet said: "Spies have been appointed upon us and it is therefore necessary that you should speak in a low voice". Bura' bin Ma'rur Abul Haytham bin Tayhan and As'ad bin Zurarah then rose from their places and put their hands on the hand of the Prophet by way of 'Bay'at'. Thereafter all those present performed 'Bay'at one after the other.

While taking the oath Abul Haytham said: "O Prophet of Allah! We have concluded pacts with the Jews and now there is no alternative but to ignore them. It would not therefore be appropriate that you should leave us one day and return to your own people". The Prophet replied: "If you have made an agreement of peace with someone I consider it respectable". Then he added "Select twelve persons from amongst you as your representatives in the same manner in which Prophet Musa bin Imran selected twelve leaders out of Bani Israel so that in difficult circumstances you may reply to their views". Thereafter twelve representatives of the Ansar (nine from Khazraj and three from Aws) were introduced to the Prophet. Their names and particulars are recorded in history. The performance of 'Bay'at' was finalized in this assembly and the Prophet promised that he would leave Makkah at an appropriate time and go to Yathrib. Then the gathering dispersed. [1]

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[1] Seerah-i Ibn Hisham vol. I pp. 438-444 and Tabaqat Ibn Sa'd vol. l pp. 221-223.

CONDITIONS OF MUSLIMS AFTER THE AGREEMENT OF 'AQABAH

Now the question arises as to why the people of Yathrib who were at a distance from the centre of the propagation of Islam submitted to the authority of the Prophet more readily than the Makkans (with all their proximity to him) and why a few short meetings between him and the people of Yathrib had a greater impact than his thirteen years propagation in Makkah. It may be said that the following two things were the cause of the advancement of Islam in Yathrib:

1. People of Yathrib were the neighbours of the Jews since long and every now and then a mention was made in their meetings and assemblies about the appointment of an Arabian Prophet to the prophetic mission. So much so that the Jews used to tell the idol-worshippers of Yathrib that the expected Arabian Prophet would promote Judaism arid destroy idolworship. These discourses created a strange readiness in the minds of the people of Yathrib for accepting the faith for which the Jews were waiting so that when six Khazrajites met the Prophet for the first time they embraced Islam at once and said to one another: "It is the same Prophet whom the Jews are awaiting and it is therefore necessary that we should express belief in him earlier than them".

Hence one of the objections raised by the Holy Qur'an against the Jews is this: "You used to threaten the idol-worshippers with the appointment to prophethood of the Arabian Prophet and gave good tidings of his arrival to the people and quoted his signs from the Taurat. Why do you turn away your face from him now? " It says: Now that a Book confirming their own has come to them from Allah they deny it although they know it to be the truth and have long prayed for help against the unbelievers. May Allah's curse be upon the infidels! (Surah al-Baqarah 2: 89)

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2. Another factor which might have prompted the people of Yathrib to embrace Islam was their mental and physical exhaustion. The harassment caused by disputes spreading over a period of one hundred and twenty years had exhausted their patience. They were well-nigh fed up with their lives and found all doors of hope and salvation closed before them. Only a study of the Battle of Bu'ath which was one of the battles fought by the people of Yathrib against one another provides a clear view of their condition. In this battle Bani Aws who were defeated initially ran away to Najd. The victorious adversaries (Khazrajites) taunted them. The chief of Bani Aws (Huzayr) felt it very much. He thrust his spear in his thing dismounted his horse called out to his people in a loud voice and said: "I shall not rise from my place until I am killed". The steadfastness of Huzayr stirred the spirit of dignity valour and defence among the defeated warriors. They decided to return at any cost and defend their interests. Having lost all hope of life they began a desperate fight. When a self-sacrificing army fights with firm faith it is always victorious. Hence the defeated Bani Aws were again successful. They defeated Bani Khazraj and burned their palm-groves. Thereafter war and peace continued for long and they had to face hundreds of unpleasant depressing and tiring events. Both the groups were unhappy about their condition and wanted to find a solution for it and wished for a gleam of hope. It was for this reason that when the six Khazrajites heard the words of the Prophet they felt that they had found what they had lost and said: "Maybe Allah may relieve us of this discord through you".

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These were some of the reasons which induced the people of Yathrib to welcome the invitation of Islam with open arms.

THE REACTION OF QURAYSH TO THE AGREEMENT AT 'AQABAH

Quraysh now assumed an attitude of apathy and as Islam had not made any appreciable advancement in Makkah they were under the impression that its decline had started and its edifice would soon crumble down. Suddenly the news of the second agreement at 'Aqabah fell amongst them like a bomb-shell. The heads of the idolatrous administration came to know that in the darkness of the preceding night seventy three persons belonging to Yathrib had concluded an agreement with the Prophet that they would defend him in the same manner in which they defended their children. This news created a strange fear in their hearts and they said to themselves: "Now the Muslims have acquired a base in the heart of the Arabian Peninsula and it is possible that they will collect their scattered forces and will begin preaching the religion of the Oneness of Allah and will by this means threaten the central government of idolatry in Makkah with war and danger".

To investigate the matter further the chiefs of Quraysh contacted the Khazrajites in the morning and said: "It has been reported to us that last night you concluded a defence pact with Muhammad and have promised him that you will fight against us". They however swore that they did not desire to wage war against them.

The caravan of the pilgrims from Yathrib consisted of about 500 persons. Out of them only seventy three had performed 'Bay'at' in 'Aqabah at midnight whereas others were asleep at that time and knew nothing of the matter. Hence those who were not Muslims swore that nothing of the sort had happened and the entire story (of the pact) was a mere fiction. The Khazrajite Abdullah bin Obay the preliminaries of whose chiefship of entire Yathrib had already been provided said: "No such thing has been done and the people of Khazraj tribe don't do anything without consulting me". Then the chiefs of Quraysh rose up so that they might make further investigations in the matter. The Muslims who were present in the meeting realized that their secret had been divulged. They therefore decided to make the best use of the available time and said to themselves: "Before the persons concerned are identified it will be better if we return home and get out of Makkan influence".

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The haste which was observed in some persons of Yathrib intensified the doubts of Quraysh about the agreement and they concluded that the report received by them was correct. They therefore pursued all those persons who belonged to Yathrib. Fortunately however they commenced their pursuit when it was too late and the Haj caravan had already crossed the reach of Makkans. They could lay their hands on only one Muslim and he was Sa'd bin 'Ubadah.

According to Ibn Hisham Quraysh captured two persons out of whom one was Sa'd and the other was Manzar bin 'Umar. The second one escaped from their hands. As regards Sa'd however they caught him by the hair of his head with great harshness and dragged him on the ground. A man from amongst Quraysh was very much moved to see Sa'd in this pitiable condition and said to him: "Do you have a pact with someone in Makkah? " Said replied: "Yes. I do have a pact with Mut'am bin Adi because I protected his trade from larceny and provided him asylum when he crossed through Yathrib".

The Qurayshite who wanted to rescue him from this impasse approached Mut'am and said to him: "A Khazrajite has been captured and is being subjected to severe torture by Quraysh. He now wants your support and is waiting for your help. Mut'am came and saw that it was Sa'd bin 'Ubadah-the same man under whose protection his trading caravan used to reach its destination safely every year. He secured his release and sent him to Yathrib. The friends of Sa'd and the Muslims who came to know about his arrest decided to get him released. They were thinking on these lines when Sa'd suddenly appeared from a distance. After joining them he related his woeful story to them. [1]

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[1] Seerah-i Ibn Hisham vol. I pp. 448-450.

SPIRITUAL INFLUENCE OF ISLAM

The orientalists are keen to insist that the advancement of Islam took place through sword. In this regard they say things which will be replied to one by one when we describe the battles of Islam against the unbelievers. At present however we wish to invite the attention of the readers to an incident which took place at Yathrib before 'migration'. It proves clearly that in the beginning the penetration and advancement of Islam took place only by means of its sweetness and the clearness of its rules and regulations which captivated the hearts of the people. Here are the details of the incident:

Mus'ab bin Umayr was a missionary and a great orator of Islam who had been sent by the Prophet to Yathrib on the request of As'ad bin Zurarah. These two persons decided to invite the chiefs of Yathrib to Islam by means of logical argument. One day they entered a garden where some Muslims were present and Sa'd bin Ma'az and Usayd bin Huzayr who were the chiefs of Bani Abdul Ashhal could also be seen there. Sa'd turned towards Usayd and said: "Unsheathe your sword and go to these two men and tell them to desist from propagating the religion of Islam and not to deceive our simple-minded people with their speeches and narrations. As As'ad bin Zurarah is my cousin (maternal aunt's son) I feel shy of facing him with a naked weapon". Usayd stood in the way of the two men with an angry face and a naked sword and uttered the above-mentioned words with a harsh voice. The great orator Mus'ab bin Umayr who had learnt the method of propagation from the Prophet addressed Usayd thus: "Is it possible that you should sit with us for a while so that we may have mutual conversation. If what we say is disagreeable to your mind we shall return the way we have come". Usayd said: "You have said something reasonable". He therefore sat down for a moment and sheathed his sword. Mus'ab recited a few verses of the Qur'an. The luminous realities of the Qur'an and their attraction and sweetness coupled with the forceful logic of Mus'ab overpowered him. He lost all control over himself and asked: "How can one become a Muslim? " They replied: "Confess the Oneness of Allah wash your body and dress with water and offer prayers". Usayd who had come to shed the blood of these two persons acknowledged with an open mind the Oneness of Allah and the prophethood of the Prophet. He took bath washed his dress and then returned to Sa'd humming the 'Shahadatain' (Acknowledgement of the Oneness of Allah and Prophethood of Muhammad) Sa'd bin Ma'az was waiting for him very anxiously. Suddenly Usayd appeared with a happy and glowing face. Sa'd bin Ma'az turned to those present and said: "By Allah! Usayd has changed his faith and has not achieved the object for which he went". Usayd came up and explained the matter. Sa'd bin Ma'az got up in extreme anger so as to check the two persons from propagating Islam and shed their blood. However the same thing which had happened to Usayd happened to him. He too had to surrender before the strong logic and the attractive and sweet words of Mus'ab. Signs of remorse appeared on his face for what he had decided upon and now he declared his allegiance to Islam. He bathed then and there and purified his clothes. Thereafter he turned to his people and said to them: "What position do I enjoy amongst you? " They replied: "You are the head and chief of our tribe". Then he said: "I shall not speak with any man or woman of my tribe unless they embrace Islam".

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The words of the chief were passed on from mouth to mouth to all the members of the tribe and within a short time and before even seeing the Prophet the entire tribe of Bani Abdul Ashhal embraced Islam and became defenders of this sacred religion. [1]

We find many specimens of such incidents in the inner folds of history. They clearly prove the baselessness of the remarks of the orientalists about the causes of the advancement of Islam because in these incidents force or money were not at work and the persons concerned had neither seen the Prophet nor had they any contact with him. There was no other factor at work in these cases except the rational conduct of a Muslim orator which brought about a wonderful spiritual revolution within the tribe.

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[1] A'lamul Wara' page 37 and Biharul Anwar vol. XIX pp. 10-11.

FEAR OVERTAKES QURAYSH

Support rendered by the people of Yathrib to the Muslims awakened Quraysh once again from their carelessness. They renewed their persecution and torture and got ready once again to check the influence and advancement of Islam.

The companions of the Prophet complained about the pressure and torture by the unbelievers and sought permission to migrate to some other place. The Prophet asked them to give him some time (to take a decision). After a few days he said to them: "The best place for you is Yathrib. You can very easily migrate to that place one by one".

After orders had been given to the Muslims to migrate they left Makkah on one pretext or the other and proceeded to Yathrib. However at the very early stage of 'migration' Quraysh came to know about the secret of these journeys. They therefore prevented all sorts of travelling and decided to bring back all those who were on their way (to Yathrib). They also decided that in case a person migrated along with his wife and children and his wife was a Qurayshite they would not permit him to take her with him. In spite of all this they refrained from shedding blood and continued persecuting and torturing the Muslims. Fortunately however their activities did not prove fruitful. [1]

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However a large number of Muslims escaped from the grip of Quraysh and joined the people of Yathrib-so much so that except the Prophet and Ali and the 

Muslims who had been detained or were sick no other Muslim was left in Makkah. The coming together of Muslims in Yathrib alarmed Quraysh all the more. In order therefore to destroy Islam all the heads of the tribe assembled in Darun Nadwah and deliberated over the situation. All their proposals were however frustrated by the special policies of the Prophet. Eventually he also migrated to Yathrib in the month of Rabiul Awwal in the fourteenth year of his appointment to the prophetic mission.

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[1] Tabaqat-i Ibn Sa'd vol. VII page 210.

Chapter 25

THE EVENT OF MIGRATION

The government of the Makkans resembled a constitutional government. Their Darun Nadwah was like a national consultative assembly where the heads of the tribes met at the time of crisis and exchanged views on complicated matters and took collective decision.

In the thirteenth year of the Prophet's prophetic mission the people of Makkah were faced with a great danger from the Muslims. It threatened their very existence and freedom. The great base which the Muslims set up in Yathrib and the responsibility taken by the residents of Yathrib for the protection of the Prophet were clear signs of this threat.

In the month of Rabiul Awwal of the thirteenth year of the prophetic mission when the Prophet's migration took place none of the Muslims was left in Makkah except the Prophet Ali Abu Bakr and a few other Muslims who had been detained by Quraysh or those who were old or sick. There was however every possibility of these persons also leaving Makkah for Yathrib. In the meantime Quraysh suddenly took a categorical and dangerous decision.

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A consultative meeting of the chiefs took place in Darun Nadwah. A man from among them spoke at the outset about the centralization of the forces of Muhammad at Yathrib and the agreement made by Bani Aws and Bani Khazraj. Thereafter he added: "We the people of the Haram were respected by all tribes. However Muhammad sowed the seeds of discord and thus posed a great danger for us. Now we have lost all patience. The only path of safety for us is that a brave man should be selected from among us and he should put an end to his life secretly. And in case Bani Hashim stand up to quarrel and dispute with us we may pay the blood-money to them.

An unidentified old man who introduced himself as 'Najdi' rejected this idea and said: "This plan is not at all practicable because Bani Hashim will not spare the life of the murderer of Muhammad and the payment of blood-money will not satisfy them. Hence whoever volunteers to execute this plan should first part with his own life and no such person is found amongst you".

One of the chiefs named Abul Bakhtari said: "The best thing would be to imprison Muhammad and to provide him food and water through a hole and thus prevent the spreading of his religion". The old Najdi spoke again: "This scheme is also not very much different from the first one because in that event Bani Hashim will wage war against you to get him released. And even if they themselves are not successful in achieving this object they will seek help from other tribes at the time of Haj and will get him released with their assistance".

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A third man put forward another suggestion and said: "It will be better if we make Muhammad mount a refractory camel and tie both of his feet and make the camel run so that it may strike him on hills and stones and thus shatter his body. And if by chance his life is saved and he alights in the land of some other tribe and wants to propagate his religion amongst them they themselves who are zealous idolaters will settle their accounts with him and will save us and themselves from his mischief".

The old Najdi once again disapproved of this plan and said: "You are aware of Muhammad's attractive and fascinating way of speaking. By his sweet speeches and oratory he will make the other tribes his allies and will then swoop down on you".

Perfect calmness prevailed over the whole assembly. Suddenly Abu Jahl and according to another version the old Najdi himself expressed his view and said: "The only proper and easy way is that some persons should be selected from all the families and they should jointly attack his house at night and cut him into pieces so that all the families might be held responsible for the murder. It is evident that in that case Bani Hashim will not be in a position to take revenge on all the families". This proposal was endorsed unanimously and the would-be assassins were selected. It was then decided that when night fell those persons should carry out their mission. [1]

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[1] Tabaqatul Kubra vol. I pp. 227-228 and Seerah-i Ibn Hisham vol. I pp. 480-482.

DIVINE ASSISTANCE

These muddle-headed persons were under the impression that like other mundane affairs the institution of prophethood too could be destroyed with such schemes. They could not conceive that like other Prophets the Prophet of Islam was also blessed with Divine assistance and the hand that had protected this luminous torch from the hurricanes of accidents for thirteen years could also frustrate the present plan of his enemies.

According to the exegetes the Archangel Jibreel came and informed the Prophet of the nefarious designs of the polytheists. The Qur'an makes a reference to this incident in these words: Remember how the unbelievers plotted against you. They sought to take you captive or kill you or banish you. They devised plans-but Allah too made a plan and Allah is the best planner. (Surah al-Anfal 8: 30).

The Prophet was ordered by Allah to proceed to Yathrib. However it was not an easy task to get rid of the cruel hands of the idolaters especially when they were on the look-out for him and the distance between Makkah and Yathrib was also long. In case he had not left Makkah after proper planning it was probable that the Makkans might have overtaken and arrested him and had shed his blood before he could join his friends.

The historians and biographers have given different versions about the migration of the Prophet and the differences between them about the particulars of the incident are unusual. The writer of Seerah-i Halabi has succeeded to some extent in making the different narratives compatible with one another but has failed to eliminate the contradictions in some cases.

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The thing which deserves attention is that most of the Sunni and Shi'ah traditionalists have put the Prophet's migration in such a way that one concludes that it was a miraculous feat to get rid of the enemy whereas a careful study of the incident reveals that the Prophet's escape was the result of his foresight careful planning and the precautionary measures taken by him; and Allah had willed to provide him safety through natural channels and not by means of miraculous acts. The thing which bears testmony to this view is that the Prophet availed of natural causes and rational means (like making Ali sleep in his own bed and concealing himself in the cave etc. and thus ensured his safety.

THE ARCHANGEL JIBREEL INFORMS THE PROPHET

The Archangel Jibreel informed the Prophet about the wicked plan of the unbelievers and asked him to migrate. The Prophet ordered Ali to sleep in his bed and pass through the terrible ordeal for the safety of Islam so that the unbelievers might not think that the Prophet had left but should remain under the impression that he was in the house. Thus Ali remained contented with remaining in the house so that he himself could move freely through the streets of Makkah and in its precincts.

The advantage underlying this plan was that the enemies kept guarding the Prophet's house only and he himself gained time to move to a place of safety.

Now we should see as to who offers to sleep in the Prophet's bed and to sacrifice his own life for him? You will naturally say: "He who believed in him first and whirled round him from the day of his appointment to the prophetic mission just as a moth whirls round a candle". It is he who should make sacrifice in this path and that self-sacrificing person is Ali. The Prophet therefore turned to Ali and said: "Sleep in my bed tonight and cover yourself with the green sheet which I use during sleep because the enemies have conspired to kill me and it is therefore necessary that I should migrate to Yathrib".

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Ali occupied the bed of the Prophet early in the night. When three-fourth of the night had passed forty persons encircled the house and peeped into it through a hole. They saw the condition of the house to be as usual and thought that the man who was sleeping in the bedroom was the Prophet himself.

The Prophet decided to leave the house when the enemies had surrounded it from all sides and were keeping perfect vigil. Almighty Allah willed to save the great leader of Islam from the clutches of these mean people. The Prophet recited those verses of Surah Yasin which suited his condition at that time and after having read up to the verse: "so that they cannot see" he came out of the house immediately and went to the appointed place. It is not clear as to how the Prophet succeeded in crossing the blockade and why the besiegers could not see him. It is learnt from the tradition quoted by the renowned Shi'ah traditionalist the late Ali bin Ibrahim while commenting on the verse: Remember how the unbelievers plotted against you........... They devised plans -but Allah too has made a plan. Allah is the best planner. (Surah al-Anfal 8: 30) that when the Prophet left the house all of them had gone to sleep and wanted to attack the house in the morning and did not imagine that the Prophet was aware of their plot.

However other historians clearly narrate[1] that the enemies remained awake till the time they attacked the Prophet's house and he came out of the house miraculously and they could not see him.

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There is no doubt about the fact that such a miracle is possible. But the question is: Was such a miracle necessary on this occasion? Complete scrutiny of the circumstances of migration proves positively that the Prophet was aware of the plot of the enemies before they besieged his house and the plan which he chalked out for his escape was perfectly natural and had nothing supernatural about it. By making Ali sleep in his bed he wanted to free himself from the idol-worshippers by natural means and not through miracle. Hence he could very well leave the house before it was besieged and did not need any miracle for the purpose.

It is however possible that the Prophet's stay in the house till the siege took place was due to reasons which are not known to us at present. Hence the discussion about this matter (Prophet's leaving the house at night) is not final in the eyes of all historians because according to some of them the Prophet left his house before it was besieged and before sunset. [2]

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[1] Tabaqat-i Kubra page 228 and Tarikh-i Tabari vol. II page 100.

[2] Seerah-i Halabi vol. II page 32.

ENEMIES ATTACK THE HOUSE OF THE PROPHET

The forces of infidelity surrounded the house of the Prophet and were awaiting orders to make a rush and to cut the Prophet into pieces in his bedroom. Some of them insisted that they should attack at midnight and implement their scheme. However Abu Lahab stood up and said: "Women and children of Bani Hashim are within the house and it is possible that they may be hurt during the course of attack". Some say that the reason for their delay was that they wanted to kill the Prophet in broad daylight before the very eyes of Bani Hashim so that they (Bani Hashim) might see that his murderer was not a particular person. Evenutally they decided to execute their plan at dawn when there was light. [1]

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It was now dawn. A great zeal and enthusiasm was visible amongst the unbelievers. They were under the impression that they would soon achieve their desired object. With their hands on the hilts of the swords they entered the bedroom of the Prophet making a great noise. Simultaneously Ali raised his head from the pillow threw aside the green sheet and said very calmly: "What is the matter? " They replied "We want Muhammad. Where is he? " Ali said: "Did you hand him over to me so that I may deliver him back to you? Anyway he is not in the house at present".

The faces of the agents flushed with anger and their throats were choked on this account. They regretted having waited till morning and blamed Abu Lahab who had restrained them from making an attack at night.

Quraysh became very much excited owing to the frustration of their plan and the defeat which they had to suffer. They began thinking that Muhammad could not manage to go out of the environments of Makkah within such a short time and concluded that he had either concealed himself within Makkah or was on his way to Yathrib. They therefore planned to capture him.

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[1] A'lamul Wara' page 39 and Biharul Anwar vol. XIX page 50.

THE PROPHET IN THE CAVE OF THAUR

It is an established fact that the Prophet spent the night of migration along with Abu Bakr in the cave of Thaur which is situated in the south of Makkah (a spot opposite Madina). It is not however clear as to how this companionship took place and this point is perfectly ambiguous in history. Some believe that this companionship was a mere chance and the Prophet having seen Abu Bakr on the way took him along with himself Others say that the Prophet went to Abu Bakr's house that night and at midnight both of them left the house for the cave of Thaur. Still others say that Abu Bakr came in quest of the Prophet and Ali guided him to his hiding place. [1]

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In any case many biographers of the Prophet consider this companionship to be a proof of the Abu Bakr's greatness and quote this incident prominently in connection with his virtues.

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[1] Tarikh-i Tabari vol. II page 100.

QURAYSH DO NOT HESITATE IN SEARCHING OUT THE PROPHET

The defeat suffered by Quraysh made them change their strategy They therefore decided to block the roads to post watchmen on all the paths leading to Yathrib and also to procure the services of those who could locate a person by his foot-prints so that by this means they might trace him out at any cost. They also declared that whoever gave correct information about the hiding place of Muhammad would be rewarded with one hundred camels. The Qurayshites became active and proceeded towards north of Makkah to the road which leads to Madina whereas the Prophet in order to frustrate their plan had hidden himself in the cave of Thaur. Abu Karz a famous physiognomist of Makkah was acquainted with the foot-prints of the Prophet. On this account he came near the cave and said: "It appears that the Prophet intended to come to this place. It is possible that he is hidden in the cave". He therefore deputed someone to enter the cave. When that man came near the cave he saw that a very thick web had been woven on the mouth of the cave and the wild pigeons had laid eggs there. [1] He returned without entering the cave and said: "There are cobwebs on the mouth of the cave which show that there is no one inside it". These activities continued for three days and three nights and then Quraysh lost all hope and abandoned the quest.

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[1] Tabaqat-i Kubra vol. I page 229 etc. Most of the biographers have quoted this miracle. In view of what we have said regarding miracles in connection with the narrative about Abraha it does not appear appropriate that we should unnecessarily explain away or amend this series of miracles.

SELF-SACRIFICE IN THE PATH OF REALITY

The most important point in regard to this event is the self-sacrifice of Ali in the path of reality. Self-sacrifice in the path of reality is the quality of those who are wedded to it- persons who ignore their lives property and position and spend their entire spiritual and material capital for the revival of truth. Such persons are decidedly the lovers of reality and the perfection and auspiciousness which they observe in their pursuit for it make them surrender their temporary life and to embrace the eternal one. Ali's sleeping in the Prophet's bed during that tumultuous night is an outstanding specimen of this love for reality. There was no other stimulant for this hazardous feat except love for the survival of Islam which is a surety for the prosperity of the society.

This kind of sacrifice is so valuable that the Almighty Allah has called it sacrifice made to acquire the pleasure of Allah and as quoted by many commentators the following verse was revealed in this behalf: Among men there are those who sacrifice their lives to seek Allah's pleasure. Allah is Compassionate to His servants. (Surah al-Baqarah 2: 207)

The greatness and importance of this act has made the great sages of Islam consider it to be one of the greatest virtues of Ali the Commander of the Faithful and they have introduced him as a brave and self-sacrificing person. And wherever this event has been mentioned in exegetes and history it has been admitted that the said verse was revealed about him. This truth can never be forgotten. The face of reality always shines through the inner folds of superstition and the scattered patches of a cloud cannot diminish the light of the sun.

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The enmity of Mu'awiyyah with the family of the Prophet and especially with the Commander of the Faithful needs no mention. He planned to bribe some of the companions of the Prophet so as to get falsehoods forged with a view to stain the luminous pages of history but he could not succeed.

Samrah bin Jundab who lived during the time of the Prophet and later attached himself to the court of Mu'awiyah used to tamper with facts and was paid for doing so. One day while he was present before Mu'awiyah the latter asked him earnestly to mount the pulpit and refute that the said verse was revealed about Ali. He also asked him to tell the people that this verse was in fact revealed for the assassin of Ali (i. e. Abdur Rahman bin Muljam). As a reward for this act which would have ruined Samrah's faith Mu'awiyah offered him one hundred thousand dirhams. Samrah did not agree. Thereupon Mu'awiyah raised the amount and the deal was finally settled for four hundred thousand dirhams. The greedy old man began falsifying the facts of history and worsened his guilt-stained reputation. He said before a gathering that the said verse had been revealed about Abdur Rahman bin Muljam and not about Ali.

The stupid and simple-minded people believed in what he said and it did not occur to them that at the time of the revelation of the said verse Abdur Rahman was not in Hijaz and was not perhaps born. The face of reality did not however remain concealed with these fabrications. Mu'awiyah and his family fell victims to vicissitudes of time. The signs of those who fabricated lies during his time were obliterated. Once again truth prevailed. Great and renowned exegetes[1] and traditionalists of all times have admitted that the verse: Among men there are those who sacrifice their lives to seek Allah's pleasure (Surah al-Baqarah 2: 207) was revealed during the 'night's stay' about the self-sacrifice of Ali. [2]

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[1] In Sharh-i Nahjul Balaghah of Ibn Abil Hadid this distinction of Ali has been mentioned in suitable words (vide vol. XIII page 262).

[2] Samrah bin Jundab was one of the criminal elements of the Umayyad period. He did not only tamper with facts to the extent mentioned above but as quoted by Ibn Abil Hadid he also added something to it and said that what was actually revealed about Ali was this verse: And among men is he whose speech about the life of this world causes you to wonder and be calls on Allah to witness as to what is in his heart yet he is the most violent of adversaries. (Surah al-Baqarah 2: 204) During the period of the governor-generalship of Ziyad bin Abih in Iraq Samrah was the Governor of Basrah. One of the crimes of this man was that he killed eight thousand Muslims and devotees of the family of the Prophet. When Ziyad called for his explanation and said: "How did you pick up courage to kill all these people? Did it not cross your mind that possibly there might be some innocent persons amongst them? " He replied: "I won't mind killing even more than these". His shameful acts are too many to be inserted in these pages. This obstinate man was the very person who rejected the recommendation of the Prophet about respecting rights of a neighbour and the Prophet said to him: "You are a harmful person and Islam does not allow that one should do harm to others or tolerate harm from them".

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STATEMENT OF IBN TAYMIYAH

Ahmad bin Abdul Halim Harani Hanbali who died in the prison of Morocco in 728 A. H. was one of the Sunni scholars and most of the beliefs of Wahabis originate from him. He held special views about the Holy Prophet Ali the Commander of the Faithful and other members of the Prophet's family and has recorded most of his beliefs in his book entitled "Minhajus Sunnah". Owing to his deviated beliefs most of his contemporary ulema accused him of heresy and showed disgust for him. However discussion of these matters is beyond our aim. He has said something about this distinction[1] which may be placed before you with minor amendments. It is seen at times that some incapable persons with scant or superficial knowledge are influenced by his words and they propagate his view among common people without any investigation and without consulting those learned in the field and the irony is that people may consider them to be research scholars. They are however oblivious of the fact that these words are those of a heretic who has been refuted by his co-religionists and has been charged with heresy.

He says "Ali's sleeping in the Prophet's bed is not a matter of distinction for him because Ali was aware for two reasons that he would not meet any harm that night. Firstly it was the remark of the Prophet which was absolutely true for he said to him that night: "Sleep in my bed and you will not meet any harm". And secondly the Prophet handed over to him the things which the people had kept with him for safe custody and naturally knew that his representative would not be killed for otherwise he would have entrusted those things to some other person. And on account of this recommendation Ali himself also understood that he would not meet any harm and would be successful in discharging the responsibility which had been entrusted to him by the Prophet.

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[1] Before him Jahiz partly mentioned this objection in his book entitled 'al-Usmaniyah'. Please refer in this connection to Sharh-i Nahjul Balaghah by Ibn Abil Hadid vol. XIII page 262.

REPLY TO THE FALSE INTERPRETATION

Before giving detailed replies to the abovementioned two points we may say briefly: "By denying one distinction Ibn Taymiyah has proved a still greater distinction for Ali because his faith about the truthfulness of the Prophet was either an ordinary faith or it was a strong and extraordinary faith and all the words of the Prophet were clear before him.

According to the first assumption (i. e. in case his faith was ordinary) Ali did not at all possess any definite knowledge of his remaining immune from any harm. This is so because the words of the Prophet do not create a definite knowledge in the hearts of such people (and Ali was decidedly not one of them). Even if they apparently accept his words to be true they entertain anguish in their hearts. And in case they sleep in his place at times of danger their disturbance of mind increases all the more and the monster of death appears before their eyes every moment. According to this assumption therefore Ali undertook this task with the possibility of being killed and not with the knowledge that he would remain safe.

According to the second assumption Ibn Taymiyah has proved a greater distinction for Ali because if the faith of a man is so firm that the words of the Prophet are crystal clear to him and the excellence of such a faith surpasses everything else. The result of such a faith is that when the Prophet tells him: "Sleep in my bed and you will not meet any harm from the enemies". He walks with perfect peace of mind and occupies his bed and does not feel the least fear in his heart. And if the view expressed by Ibn Taymiyah (that Ali had knowledge of his safety because the truthful Prophet had told him so) be a proof of the highest degree of faith he should know that he has unconsciously proved this greatest distinction for Ali.

DETAILED REPLY

As regards the first argument it may be said that the sentence Sleep in my bed and you will not suffer any harm has not been quoted by any reliable historian. [1] No doubt Ibn Athir (d. 630 A. H. ) [2] and Tabari (d. 310 A. H. ) [3] have quoted this sentence but it appears that their source is Seerah-i Ibn Hisham[4] who has quoted the matter in this way-especially because the text of these historians in this regard is exactly the same as that of Ibn Hisham. Besides this so far as we are aware this matter is not found in the writings of Shiiah scholars.

Shaykh Muhammad bin Hasan Tusi (d. 460 A. H. ) has quoted the event of migration in his 'Amali' in great detail and has also mentioned the said sentence with a minor alteration. However what he says is different from that quoted in the writings of Sunni scholars for he clearly quotes that when the night of migration had passed Ali and Hind bin Abi Hala (son of Khadijah and step-son of the Prophet met him [the Prophet]) during the following nights. During one of those nights the Prophet said to Ali: "O Ali! Henceforth these people will never be able to overpower you".

As will be observed this is almost the same sentence which has been quoted by Ibn Hisham Tabari and Ibn Athir.

However according to the quotation of Shaykh Tusi the Prophet gave this assurance to Ali in the second or third night and not in the first night. Besides all this the words of Ali himself are the best testimony on the subject. As is evident from his couplets (translated below) he himself has treated this act to be a sort of self-sacrifice in the path ot truth:

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"I have protected with my life the best man who has laid his feet on earth and the noblest man who has performed 'Tawaf' of the 'House of Allah' and 'Hajar-i Isma'il'. That dignified person is Muhammad bin Abdullah. And I acted in this way when the unbelievers were plotting against him. At that time the Great Allah protected him from their plot. I remained in his bed from night till morning and kept waiting for the enemy and prepared myself for captivity and death". (Suyuti has quoted these lines from Ali in his exegesis entitled 'Durre Manthur').

In the presence of these expressive sentences and clear explanations there remains no justification to rely upon the words of lbn Hisham because there are more chances of his committing mistake. And there is a great probability that as Ibn Hisham desired to narrate things in a compressed manner he contented himself with quoting only the actual sentence. And as it was immaterial for him as to when this sentence was uttered (which was actually uttered during the second night) he ignored to quote the time and narrated things in a way as if all these incidents occurred during the very night of migration.

Another evidence which confirms this statement is the well-known tradition which has been quoted by many Sunni and Shi'ah scholars. According to this report Allah addressed the Archangels Jibreel and Mika'il that night and said: "If I decide to grant one of you life and the other death which of you would be ready to accept death and leave life for the other? " Neither of them agreed to this proposal. The Almighty then said: "Now Ali has preferred death for himself and sacrificed his life for the Prophet". Then He ordered them to descend to earth and undertake the safety and protection of Ali.

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The second argument advanced by Ibn Taymiyah about Ali's being aware of his eventual safety is the order given to him by the Prophet to return to their owners the things which they had entrusted to him for safe custody. According to him this would go to show that the Prophet knew that Ali would not suffer any harm and therefore asked him to return those things. However we think that if the trail of events is studied properly this difficulty may also be solved. And here is the trail of the events of migration.

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[1] For example this sentence has not been mentioned in Tabaqat-i Kubra pp. 227 - 228. Its author was born in 168 A. H. and passed away in 238. A. H. Maqrizi too has not mentioned it in al-Imta'a.

[2] Tarikh-i Kamil vol. II page 72.

[3] Tarikh-i Tabari vol. II page 99.

[4] Seerah-i Ibn Hisham vol. I page 483.

TRAIL OF EVENTS OF THE MIGRATION OF THE PROPHET

The initial stages of the escape of the Prophet assumed a practical shape with the help of proper planning. The Prophet took refuge at night in the Cave of Thaur and foiled the plan of the conspirators. He did not feel any disturbance of mind. So much so that at critical moments he consoled his companion with the words: "Don't worry. Allah is with us". For three days and three nights they enjoyed the blessing of Allah. According to Shaykh Tusi (in 'Amali') Ali and Hind bin Abi Hala (the son of Khadijah) and according to many historians Abdullah bin Abu Bakr and 'Amr bin Fuhayrah (the shepherd of Abu Bakr) used to go and meet the Prophet.

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Ibn Athir writes: [1] "During nights Abu Bakr's son informed his father and the Prophet about the decisions taken by Quraysh and his shepherd made the sheep pass by the cave on their way to Makkah so that the Prophet and his companion might use their milk. At the time of his return Abdullah walked before the sheep so that his footprints might be obliterated.

Shaykh says in 'Amali: "During one of the nights (after the night of migration) when Ali and Hind had the honour to reach in the presence of the Prophet he ordered Ali to arrange two camels for them (i. e. for the Prophet and his companion). At that time Abu Bakr said: "I have already arranged two camels for you and myself". The Prophet replied: "I am preapred to accept this offer on payment". He then ordered Ali to pay the price of the camel.

Among the directions given by the Prophet that night in the Cave of Thaur some were that Ali should declare on the following day in broad daylight with a loud voice that in case someone had kept something with Muhammad for safe custody or if he (Muhammad) was indebted to any person the persons concerned should receive their property back.

Then he gave directions about the departure of 'Fawatim' (which means his own dear daughter Fatimah and Fatimah daughter of Asad and Fatimah daughter of Zubayr) and ordered Ali to make arrangements for their journey as well as for such other members of the family of Hashim as were inclined to migrate. And he pronounced on this occasion the sentence which has been relied upon by Ibn Taymiyah for his first argument. He said: "Henceforth these people will never be able to overpower you".

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As you can observe the Prophet ordered Ali to return the things entrusted to him by the people when the 'night of stay' had already passed. These orders were given by him to Ali when he himself was getting ready to leave the cave.

Halabi writes: "When one night Ali presented himself before the Prophet in the Cave of Thaur the latter told him inter alia to return to the people the things which they had entrusted to him (the Prophet) and also pay off his debts". Then he turns to the statement that Ali did not meet the Prophet after the 'night of stay' but does not accept it himself and quotes from the author of the book 'ad-Durr' that Ali did meet the Prophet again after the night of 'migration'. [2]

In short Shaykh Tusi quotes reliable authorities saying that orders regarding the return of things entrusted to the Prophet by their owners were given by him after the 'night of stay' we need not refute this authentic version and get busy in amusing the people And as regards the Sunni historians having quoted the matter in a manner which apparently gives the impression that all directions were given by the Prophet during one and the same night viz. the night of migration it needs explanation and it is not improbable that their object was to quote the original facts and they did not attach any importance to the determination of time at which these recommendations were made and directions given to Ali.

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[1] Tarikh-i Kamil lbn Athir vol. II page 73.

[2] Seerah-i Halabi vol. II page 37.

COMING OUT OF THE CAVE

As directed by the Prophet Ali sent three camels to the cave during the fourth night along with a reliable guide named 'Urayqit'. The Prophet heard the bellowing of the camels and came out of the cave along with his companion. They mounted the camels and proceeded to Yathrib (Madina) from the lower side of Makkah along the coastal route. The details of this journey are recorded in books. [1]

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[1] Seerah-i Ibn Hisham vol. I page 491; Tarikh-i Kamil vol. II page 75 and in the footnote of the Tarikh-i Ibn Athir.

THE FIRST PAGE OF HISTORY

The darkness of night commenced. The Qurayshites who had been roaming about in the city of Makkah and its environments to find out the Prophet returned to their homes extremely tired and had lost all hope of the big reward (100 camels) which had been fixed for capturing the Prophet. The roads leading to Yathrib which had been blocked by the watchmen posted by Quraysh were also reopened. [1]

At this moment the low voice of the guide who had three camels and some food with him reached the ears of the Prophet and his companion. He was saying with a calm voice: "It is necessary to take advantage of the darkness of night and get beyond the reach of the Makkans as early as possible and to select an unfrequented path".

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The history of the Muslim era commenced from that very night. Hence they determine the dates of all events according to the Hegira calendar and record them in history accordingly.

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[1] Tarikh-i Tabari vol. II page 104.

WHY THE YEAR OF MIGRATION BECAME THE ERA OF ISLAMIC HISTORY?

Islam is the most perfect heavenly religion and adapts the religions of Musa and 'Isa in a more perfect form suited to all the conditions and situations. It has brought blessing for mankind. Although Jesus and his birth are respectable in the eyes of the Muslims they did not adopt his birth as the origin of their era because they are an independent and distinguished nation and it is not appropriate that they should follow others in adopting their era. For quite some time the 'Year of the Elephant' (the year in which Abraha came to Makkah with an army of elephants and wished to demolish the Ka'bah) was treated by the Arabs to be the origin of history and the birth of the Prophet also took place in the same year. However the Muslims did not treat it to be the first page of the history of Islam.

The year of Be'that (appointment to the prophetic mission) was also not treated to be the starting point of the history of the Muslims because at that time there was no trace of Islam and the Islamic faith and the number of the Muslims in those days did not exceed three. However in the first year of migration Islam and the Muslims were blessed with a great success. An independent government came into existence in Madina. The Muslims got rid of homelessness and freely gathered at a central place. On account of this very success and victory therefore they decided to treat that year to be the starting point of their history[1] and till today they reckon the date of everything; good and evil in accordance with it.

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[1] lbn Wazeh Akhbari writes in his history entiitled 'Tarikh-i Ya'qubi' that in the 16th year of 'migration' the second caliph determined to fix a starting point of the history of the Muslims. He wished that it should be the date of the birth of the Prophet or the date of his appointment to the prophetic mission but Ali did not endorse his views and said that 'migration' should be the origin of Islamic history. (Tarikh-i Ya'qubi vol. II page 135).

SCHEDULE OF THE JOURNEY

The journey which the Prophet had to perform consisted of a distance of about 400 kilometers and covering this distance in the scorching heat of summer necessitated correct planning. Furthermore they (i. e the Prophet and his companions) were also afraid of the Arabs who met them on the way for they might report their whereabouts to Quraysh. They therefore performed the journey at night and rested during day-time.

It seems that a camel-rider having seen the Prophet and his companions from a distance went to Quraysh at once and informed them of the itinerary of the Prophet. In order to earn the prize alone Saraqah bin Malik bin Ja'sham Madlaji dissuaded others from pursuing the matter and told them that they (i. e. the persons seen by the said camel-driver) were some other persons. Then he came to his house armed himself rode a swift horse and reached as quickly as possible the spot where the Prophet and his companions were resting.

Ibn Athir writes: [1] "This state of affairs made the Prophet's companion very sad and the Prophet had to console him once again with the words: 'Don't worry. Allah is with us'. Saraqah was very proud of his physical strength and sharp weapons and was quite ready to shed the blood of the Prophet to earn the biggest prize offered by the Arabs.

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In the meantime the Prophet prayed for himself and his companions with a heart overflowing with faith and confidence and said "O Allah! Save us from the mischief of this man". Suddenly Saraqah's horse got startled and threw him violently on the ground. Saraqah realized that a Divine hand was at work and these developments were due to the bad intention which he had against Muhammad. [2] He therefore turned to the Prophet in a beseeching manner and said: "I surrender my slave and camel to you and am prepared to do whatever you like". The Prophet then replied: "I want nothing from you".

However the late Allamah Majlisi says that the Prophet said to him: "Return and dissuade others from pursuing us". Hence Saraqah told whomsoever he met: "There is no trace of Muhammad on this route". [3]

The Sunni and Shi'ah writers have quoted miracles which were performed by the Prophet during his journey from Makkah to Madina. For brevity's sake however we refrain from narrating them.

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[1] Tarikh-i Kamil vol. II page 74.

[2] Most of the biographers of the Prophet like Ibn Athir (Tarikh-i Kamil vol. II page 74) and Majlisi (Bihar vol. IX page 88) have quoted this incident as narrated above from the sixth Imam with reliable sources. However the author of 'Hayat-i Muhammad' says: "Saraqah considered these occurrences to be a bad omen and thought that the gods wished to prevent him from this task".

[3] Biharul Anwar vol. XIX page 75.

ARRIVAL IN THE VILLAGE OF QUBA

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Quba which is situated at a distance of two leagues from Madina was the seat of the tribe of 'Bani 'Amr bin 'Auf'. The Prophet and his companions reached there on Monday the 12th of Rabiul Awwal and stayed at the house of Kulsum ibnul Hadam the chief of the tribe. A number of 'Muhajirs' (migrants) and 'Ansar' (helpers) were then awaiting the arrival of the Prophet.

The Prophet stayed there till the end of the week and during this time he laid the foundation of a mosque for the tribe of Bani 'Awf. Some persons insisted upon his proceeding to Madina as early as possible. He was however waiting tor the arrival of his cousin Ali.

After the migration of the Prophet Ali stood up at a place in Makkah and said: "Whoever has entrusted anything to Muhammad should come and take it back from me". Those concerned came and took back their things after mentioning the marks of identification. Thereafter according to the directions given by the Prophet Ali had to take to Madina along with himself the Hashmite women including Fatimah the daughter of the Prophet and his own mother Fatimah binte Asad and also those Muslims who had not till then been able to migrate. Ali adopted the route of 'Zi Tuwa' and proceeded to Madina at night.

Shaykh Tusi writes: [1]"The spies of Quraysh came to know about the migration of Ali and his party. They therefore pursued him and came face to face with him in the area of 'Zajnan'. Hot words were exchanged between them. During that time the cries of women were reaching the sky. Ali realized that he had no alternative left but to defend the honour of Islam and the Muslims. He therefore turned to the opponents and said: "Whoever wishes that his body should be cut into pieces and his blood should be shed should come forward". Signs of wrath were visible on his face. The agents of Quraysh felt that the matter had become serious. They therefore adopted a conciliatory attitude and took to the way they had come".

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Ibn Athir writes: "When Ali reached Quba his feet were bleeding. The Prophet was informed that Ali had arrived but was not in a position to come up before him. The Prophet immediately went to the place where Ali was and took him in his lap and when he saw the swollen feet of Ali tears began to flow from his eyes". [2]The Prophet arrived at Quba on the twelfth of Rabiul Awwal and Ali joined him there in the middle of the same month. [3] This view is supported by Tabari: "Ali stayed in Makkah for three days after the migration of the Prophet and during this period he returned to their owners the things which they had entrusted (to the Prophet) ". [4]

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[1] 'Amali page 300.

[2] Tarikh-i Kamil vol. II page 75.

[3] Imta'ul Asma page 48.

[4] Tarikh-i Tabari vol. I page 106.

TUMULT AND GLAMOUR OF JOY IN MADINA

There was a great excitement and jubilation among the people who had expressed faith in the Prophet three years ago and sent their representatives to him every year and used his sacred name every day in their prayers when they learned that their great leader had arrived at a distance of only two leagues and was likely to enter their city soon. What their feelings and emotions were cannot be described in words.

The Ansar had thirst for Islam and its sublime and invigorative programme and in order to purify Madina of all traces of polytheism and idol-worship they had burnt the idols and had removed all signs of idolatry from the homes the streets and the bazaars of the city. It will be appropriate if we quote here an example of the interest taken by the Ansar in Islam.

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'Arnr bin Jumuh who was one of the chiefs of Banu Salmah tribe had placed an idol in his house. In order to make him realize that the wooden idol was a useless thing the men of his tribe took it away and threw it upside down in a pit which was used in those days for easing nature. He got up in the morning and after making a good deal of search found the idol in that pit. He picked it up washed it and restored it to its place. This drama was repeated many times. Eventually 'Amr tied a sword round the neck of the idol and said: "If you are the origin of any strength in this world defend yourself". One day however he found the idol in a well tied to the dead body of a dog and without the sword. Observing these events he realized that the status of man was much higher than that he should bow his head before every stone wood or mud. Then he recited some verses whose purport is this: "By Allah! If you had been a true god you would not have been lying in a well tied to a dead dog. Praise be to Allah Who owns all blessings. It is He Who is Merciful and Who nourishes and gives reward. It is He Who grants us salvation before we are consigned to the grave". [1]

The Prophet proceeded to Madina. When his mount descended at Thaniyatul Wida' and set its foot on the land of Yathrib the people warmly welcomed and greeted him and began singing mirthful songs to this effect:

"The moon rose from Thaniyatul Wida'. It is our duty to be thankful for this blessing till the day when even one person on the face of the earth prays to Allah and worships Him".

"O you who hate been sent by Allah for our guidance! It is necessary for all of us to obey your orders".

The tribe of Bani 'Amr bin 'Awf insisted that the Prophet might stay on in Quba and said: "We are assiduous steadfast and brave people". The Prophet did not however agree to this. When the people of the tribes of Aws and Khazraj came to know about the migration of the Prophet they armed themselves and hurried to welcome him. While he was proceeding on his way the people encircled his camel and the chiefs of the tribes held its bridle. Every one of them insisted that the Prophet might stay in his area but he replied to all of them: "Don't obstruct the camel. I shall dismount wherever it kneels down". The camel stopped and bent its knees in a spacious piece of land which belonged to two orphan boys named Sahl and Suhayl who lived under the protection and guardianship of As'ad bin Zurarah. [2] This land was used for drying palm-dates and for agriculture. The house of Abu Ayub was situated nearby. His mother therefore availed of the opportunity and took the belongings of the Prophet to her own house. Hence competition and solicitations began for taking the Prophet. He however cut the argument short and said Where are my belongings?

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He was told that Abu Ayub's mother had taken them to her house. Thereupon he said: "Let somebody go to the place where my belongings are". And As'ad bin Zurarah took the camel of the Prophet to his own house.

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[1] Usudul Ghabah vol. IV page 99.

[2] Biharul Anwar vol. XIX page 108; but according to some books including Tarikh-i Kamil they were under the guardianship of Mu'az bin 'Afra'.

SEEDS OF DISSENSION

Abdullah bin Ubay is considered the chief of the hierarchy of hypocrites. Before the people of Madina concluded an agreement with the Prophet they had decided to select Ubay as their absolute ruler. However on account of the relationship which Aws and Khazraj developed with the Prophet this decision was automatically dropped and from this very moment he nursed a grudge against the great leader of Islam and did not believe in him till the last moment of his life. On observing the welcome accorded by the people of Aws and Khazraj to the Prophet he was very much disturbed and could not help uttering a sentence which fully indicates his envy and enmity against him. He turned his face to the Prophet and said: "Go to the people who have deceived you and don't deceive us here". [1]

Said bin Ubadah fearing that the Prophet might treat his words to be true (i. e. indicative of the sentiments of the Ansar or take them to heart apologized for his remark and said to the Prophet: "He has said these words on account of grudge and enmity because it had been decided that he should be the absolute ruler of Aws and Khazraj and now by your arrival his rulership has become out of question.

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The historians generally say that the Prophet arrived in Madina on Friday and offered Friday prayers along with his companions at a spot which was situated in the area of Bani Salim tribe. Here he delivered an eloquent sermon which made deep impression on the hearts of the people who had never heard such words before. The text of this sermon has been quoted by Ibn Hisham [2] Miqrizi in Amta'ul Asma' and by Allamah Majlisi. [3] However the wording and contents of the sermon as quoted by the first two are different from those quoted by Allamah Majlisi.

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[1] Biharul Anwar vol. XIX page 108.

[2] Seerah vol. I pp. 500 - 501.

[3] Biharul Anwar vol. XIX page 126.

Chapter26

THE EVENTS OF THE FIRST YEAR OF MIGRATION

The glowing and fervent faces of the Ansar and the hearty welcome which the people of Aws and Khazraj had accorded to the Prophet prompted him to construct before doing anything else a public centre for the Muslims with the name of 'masjid' so that matters relating to instruction development politics and justice might be accomplished there. And as invitation to the worship of the One Lord and Nourisher was the first item in his programme he considered it necessary first of all to build a place of worship where the Muslims should engage themselves in remembering Allah and glorify His name at the time of offering prayers.

It was also necessary that he should create a centre where the common members of the Islamic party (the party of Allah) should assemble every week on a fixed day and conduct discussions and consultations regarding the interests of Islam and of the Muslims and should besides meeting every day offer Eid prayers there twice a year.

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The mosque was not only a central place for worship. It was a place where all types of Islamic instructions and orders were given and every sort of religious and scientific education was imparted including reading and writing. Till the commencement of the fourth Islamic century the mosques served as schools which functioned at all times except those fixed for offering prayers. Thereafter the educational centres assumed a special shape. Most of the great scholars graduated from the educational circles which had been set up in the mosques.

At times the Mosque of Madina assumed the shape of a

literary centre also. Great poets of Arabia whose compositions conformed with the moral and educational spirit of Islam recited their verses before the Prophet. Ka'b bin Zuhayr read out his famous laudatory poem in praise of the Prophet before him in the mosque and received a large prize and robe of honour from him. Hassan bin Thabit who defended the honour of Islam by means of his verses used to read out his poems in the Mosque of the Prophet.

Educational meetings in the Mosque of Madina during the time of the Prophet were so impressive that the representatives of the tribe of 'Saqif' were very much impressed by the scene; they wondered at the interest taken by the Muslims in acquiring knowledge. Judicial matters and law-suits were settled and punishments were awarded to the offenders in the mosque and it was for all intents and purposes a court of law where the complaints of the people were settled. Furthermore the Prophet used to deliver his stirring speeches there to make the people perform jihad and campaign against infidelity. Possibly one of the secrets of combination of religious and educational matters in the mosque was that the great leader of Islam desired to show it practically that knowledge and faith are complementary to each other and if a place is a centre of faith it must also be a centre of knowledge and wisdom. And if the judicial and other affairs including matters relating to jihad were decided in the mosque it was for the reason that he wanted to make it clear that his religion is not only spiritual which should have nothing to do with material matters it is a religion which while inviting people to piety and faith does not also ignore the worldly matters and social welfare.

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This harmony (between knowledge and faith) is the motto of the Muslims even today. When educational centres with a special shape were set up later the schools and universities were always established by the side of Jami' Masjids (central mosques) so as to prove to the world that these two factors of prosperity are not separate from each other.

THE STORY OF 'AMMAR

The place where the Prophet's camel bent its knees was purchased for ten diners for the construction of the mosque.

All the Muslims participated in its construction and in providing materials for it and even the Prophet collected stones along with others. Usayd bin Huzayr went forward and said: "O Prophet of Allah! Permit me to carry it (the stone) ". The Prophet said: "Go and bring another''. In this manner he showed a glimpse of his sublime character. He said: "I am a practical man. I am a man of action and not of words only". On that occasion Muslim read out a couplet meaning: "If we sit and the Prophet works it will be a source of deviation and adversity for us".

While engaged in work the Prophet and the Muslims uttered these sentences: "Real life is the life of the Hereafter. O Allah! Be kind to the Ansar and the Muhajirs".

Uthman bin Maz'un was very particular about the neatness of his dress and wished to keep it clean. He did not therefore participate in the construction of the mosque lest his dress should become soiled. Ali criticized him in these words: "A person who constructs a mosque whether sitting or standing constantly endeavours for its progress is not like him who keeps away from dust and is not prepared to stain his clothes for constructing the mosque''. [1]

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'Ammar Yasir who was a strong man collected some stones and carried them for the construction of the mosque. Some persons took undue advantage of his simplicity and loaded on him stones which were too heavy for him. He was heard saying: "I am carrying one stone on my own behalf and the other on behalf of the Prophet". One day the Prophet saw him bearing a heavy burden when three stones had been loaded on him. 'Ammar complained: "Your companions nurse ill-will against me and want to kill me. They themselves bring one stone each but load as many as three on me".

The Prophet held him by the hand cleansed the dust on his back and uttered this historical sentence: "They are not your murderers. You will be killed by a group of oppressors while you will be inviting them to truth and reality". [2]

This prediction is one of the proofs of the prophethood and truthfulness of the Prophet. Eventually the same thing which he had predicted happened because 'Ammar who was with Imam Ali the Commander of the Faithful in the Battle of Siffin and was 90 at that time was killed at the hands of the supporters of Mu'awiyah. This occult news continued to have a wonderful effect on 'Ammar throughout his lifetime. After this event Muslims considered him to be the pivot of truth and every rightfulness was measured by its association with him.

When 'Ammar was killed in the battle a strange tumult appeared in the ranks of the Syrians. People who entertained doubts about the rightfulness of Ali on account of the venomous propaganda of Mu'awiyah and 'Amr 'As became enlightened. Huzaymah bin Thabit Ansari had gone to the battlefield with Imam Ali but was double- minded about taking part in the battle. However when he heard that 'Ammar had been killed he drew his sword and attacked the Syrians.

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Zul Kala' Himyari accompanied by twenty thousand men of his tribe came to fight against Ali. This was the man on whose support Mu'awiyah mainly relied and did not decide to wage war until he was sure of his co-operation. When this misguided chief came to know that 'Ammar Yasir was with Ali he was very much upset. The agents of Mu'awiyah endeavoured to make matters doubtful for him and said: "There is no question of 'Ammar being in Siffin. The Iraqis do not mind coining such lies". Zul Kala' was not however convinced. He turned to 'Amr As and said: "Has the Prophet said such and such words about 'Ammar? Ibn As said: "Yes he has said so but 'Ammar is definitely not in Ali's army". He said: "I shall investigate the matter personally". Then he deputed some persons to verify the position. Mu'awiyah and 'Amr As realized at this critical moment that if Zul Kala' became aware of 'Ammar's presence in Ali's army or about his martyrdom in the service of Ali a split might take place in the Syrian army. On this account therefore this famous Syrian chief was killed mysteriously. [3]

This tradition is so well known amongst the common as well as the distinguished traditionalists that it does not require the production of a documentary evidence. Ahmad bin Hanbal quotes thus: "When 'Ammar was killed in the Battle of Siffin 'Amr bin Hazm came to 'Amr As and said: "Ammar has been killed and the Prophet has said about him that a group of oppressors will kill him". 'Amr As cried and recited the verse: "We are from Allah and we have to return to Him" and conveyed the news to Mu'awiyah. Mu'awiyah said: "We are not the murderers of 'Ammar. He has been killed by Ali and his friends who brought him with them and exposed him to our swords''. [4]

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However it is evident that this false interpretation which was put forward by Mu'awiyah the son of Abu Sufyan to stupefy the senses of the Syrian soldiers cannot at all be acceptable in the court of the Almighty Allah and every intelligent person can well understand that his argument is baseless.

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[1] Seerah-i Halabi vol. II pp. 76-77.

[2] lbid.

[3] Mustadrak-i Hakim vol. III page 385.

[4] Musnad Ibn Hanbal vol. II page 199.

NURSE KINDER TO THE CHILD THAN ITS MOTHER

We have not been able to find a better sentence than this to indicate the character of the historian[1] of the 8th A. H. has chosen to support Mu'awiyah and writes: "It is not necessary that because the Prophet had declared the murderers of 'Ammar to be oppressors that they should in fact be infidels because though they chose the wrong path and rose against Ali yet as they took this step on account of their faith in the correctness of their action (ijtihad) it is not possible to refute them or to call them infidels". He adds: "What is meant by the Prophet's sentence: 'Ammar invites them to Paradise but the murderers of 'Ammar invite him to Hell is that 'Ammar invites them to acknowledge the Oneness of Allah and to unite (and this is the very Paradise) but the murderers of 'Ammar endeavour to give Mu'awiyah priority over Ali who is most suited for the office of caliph and thus they create a ruler in each one of the Islamic regions and consequently a deep fissure comes into existence amongst the Muslims although they themselves might not have taken notice of such a result (and that is the very Hell) ".

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Howmuchsoever we ponder as to what name to give to this interpretation we cannot think of any appropriate name for it except that of falsification of facts. Inspite of all the skill which this rebellious group of persons possessed in the matter of falsification and alteration of facts they could not deny the prediction which had been made about them by the Prophet and a historian like Ibn Kathir has played the part of a nurse kinder to the child than the mother and has resorted to an alteration of fact of which they themselves were not aware.

Ahmad bin Hanbal says: "Two men came to Mu'awiyah and each one of them claimed that he had killed 'Ammar. The son of 'Amr As (Abdullah) said: "One of you should spare the other for I have heard the Prophet saying that Ammar would be killed by a group of oppressors". Mu'awiyah said to Abdullah: "If we are a group of oppressors why have you joined our circle? " He replied: "One day my father 'Amr complained against me to the Prophet and the Prophet ordered me to obey my father. I am therefore with you but do not fight''. [2]

The apology of Abdullah is like the interpretation of Ibn Kathir who says that Mu'awiyah fought this battle on the basis of ijtihad and faith notwithstanding the fact that he erred in his ijtihad because obedience to one's father is necessary only when it does not result in disobedience to a religious law. The Qur'an says: If they (your parents) bid you to associate (others) with Me of which you have no knowledge do not obey them". (Surah al-Ankabut 29: 8)

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Similarly ijtihad (expression of one's view) is correct only when a clear version of the Prophet is not found otherwise ijtihad of people like Mu'awiyah and 'Amr As opposed to the clear tradition of the Prophet is wrong and void. And if the door of ijtihad is opened in such a manner it will be necessary for us to excuse all the polytheists and hypocrites for having campaigned against the Prophet and Islam and we shall also have to say that persons like Yazid and Hajjaj were justified in shedding the blood of the pious and innocent people of the nation and were also entitled to a good recompense for their action.

The construction of the mosque was completed and its area was expanded every year. A terrace was also erected by the side of the mosque for the helpless and the indigent Muhajirs so that they might stay there and 'Ubadah bin Samit was directed to teach them reading and writing of the Qur'an.

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[1] al-Bidayah wan Nihayah vol. III page 218.

[2] Musnad Ibn Hanbal vol. II page 162.

BROTHERHOOD-THE GREATEST GLEAM OF FAITH

The centralization of Muslims in Madina opened a new chapter is the life of the Prophet. Before his arrival there he had been engaged in attracting the hearts and in propagating his religion but from that day onwards it was necessary that he should protect his own existence as well as that of his followers like an experienced statesman and should not permit the internal and external enemies to penetrate into the Muslim society. At this juncture he was faced with three main difficulties:

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1. Danger from Quraysh and other idol-worshippers of the Arabian Peninsula.

2. The Jews of Yathrib who lived within and outside the city and possessed enormous wealth and resources.

3. The differences which existed between his own supporters.

As the Muhajirs and the Ansar had been brought up in two different environments there was a vast difference between their ways of thinking and culture. And then there were the two components of Ansar (viz. Bani Aws and Bani Khazraj) who had been fighting for one hundred and twenty years and were the sworn enemies of each other. With all these dangers and differences there was no possibility of their continuing to lead a peaceful religious and political life. However the Prophet overcame these difficulties in a perfectly wise manner. As regards the first two problems he took measures the details of which will be recorded later and as regards the differences between his followers he removed them with perfect wisdom and ingenuity.

He was ordered by Allah to establish brotherhood between the Muhajirs and the Ansar. One day he turned to his followers in a general meeting and said: "Now you should become brothers in faith in pairs". The particulars of persons who became brothers of each other have been recorded by the Muslim historians including Ibn Hisham. [1]

Hence by this method the Prophet ensured the political and spiritual unity of the Muslims and this unity enabled him to think about ways and means of solving the other two difficulties as well.

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[1] Seerah-i Ibn Hisham vol. I pp. 123 - 126.

TWO GREAT DISTINCTIONS OF ALI

Most of the Shi'ah and Sunni historians and traditionalists have mentioned two great distinctions of Ali which we record here briefly: The Prophet established brotherhood between a pair of two among three hundred persons out of the Muhajirs and Ansar and told every one of them that he was the brother of such and such person.

When the establishment of brotherhood was completed Ali with tears in his eyes said to the Prophet: "You have established brotherhood amongst your companions but have not made me the brother of anyone". Thereupon the Prophet turned to Ali and said: "You are my brother in this world as well as in the Hereafter".

Qandozi has quoted this incident in a more comprehensive manner and says that the Prophet replied to Ali: "By the Almighty (who has appointed me to guide the people) I postponed the question of your brotherhood for the reason that I desired to become your brother when brotherhood among all others had been completed. Your position vis-a-vis myself is similar to that of Harun and Musa except that there will be no Prophet after me. You are my brother and my successor". [1]

Ibn Kathir has however doubted the authenticity of this incident. [2] But as his doubts are the product of his special mentality and are nothing short of the apology which he has tendered on behalf of Mu'awiyah and his supporters we refrain from quoting his remarks and refuting them.

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[1] Yanabi'ul Muwwadah vol. I page 55.

[2] al-Bidayah wan Nihayah vol. II page 226.

ANOTHER DISTINCTION OF ALI

The construction of the mosque was completed. Around the mosque there were the houses of the Prophet and his companions. There were also the houses whose doors opened into the mosque and whose inmates entered the mosque through those doors. Suddenly an order was received from Allah that all the doors which opened into the mosque except the door of the house of Ali should be closed. Thereupon some persons became fussy about the matter and thought that this exception had been made on sentimental grounds. In order to enlighten the people on the subject the Prophet delivered a sermon and said inter alia: "I have not given orders about the closing or otherwise of the doors on my own account. In fact it was an order from Allah and I had no alternative but to implement it".

In short by establishing Islamic brotherhood the Prophet removed the differences between his followers which had existed for some years and consequently one of the difficulties was solved.

The second problem was that of the Jews of Madina. They lived within and outside Madina and had assumed control of the economy and trade of the city.

The Prophet was fully aware that until the internal affairs were settled and he had obtained the co-operation of the Jews and consequently created a political unity in the seat of his government the sapling of Islam would not grow up and he would not be able to think about any measures with regard to the idol-worshippers of the Peninsula especially Quraysh (i. e. the first difficulty). He also knew that until peace and tranquillity prevailed within the seat of government it would not be possible to defend it from external enemies.

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In the early days of the arrival of the Prophet in Madina an understanding existed between the Muslims and the Jews in some respects because both the communities worshipped Allah and were opposed to idolatry and the Jews thought that if Islam gained strength they themselves might become immune from the attacks of the Byzantine Christians. Furthermore old relations and pacts existed between them on the one hand and between Bani Aws and Bani Khazraj on the other.

On these accounts the Prophet wrote an agreement for the establishment of unity between the Muhajirs and the Ansar and the Jews of Madina (of the tribes of Aws and Khazraj) also signed it and the Prophet agreed to respect their religion and property on mutually settled conditions. The biographers of the Prophet have recorded complete text of this agreement. [1]

Since this agreement is a living historical document and clearly shows how the Prophet respected the principles of freedom order and justice in life and created by means of this agreement a united front against external attacks we mention here some of its essential points as an evidence of the political victory in that age of the newly- formed Government of Islam.

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[1] Seerah-i Ibn Hisham vol. II page 501.

THE GREATEST DOCUMENTARY AGREEMENT OF HISTORY

THE GREATEST DOCUMENTARY AGREEMENT OF HISTORY

In the name of Allah the Compassionate the Merciful.

This is the agreement which has been concluded by Muhammad the Prophet of Allah between the Muslims of Quraysh and of Yathrib and those persons who have followed them and risen up along with them for jihad.

PART ONE

1. The signatories to the agreement form one nation. In the matter of blood-money the Qurayshite Muhajirs are allowed to follow their old custom which prevailed before Islam. If one of them kills someone else or becomes a captive they should pay the blood-money by mutual help and purchase the captive.

2. Bani 'Awf (a tribe of Ansar) can also safeguard their ways of life like the Qurayshite Muhajirs and can pay collectively the ransom for the release of their men who have been captured. Thereafter other tribes of Ansar namely Bani Sa'idah Bani Harth Bani Jasham Bani Najjar Bani 'Amr bin 'Awf Bani Nabit and Bani Aws have been reminded and made incumbent on everyone of them that they should collectively pay the blood-money and get their captives released on payment of ransom.

3. Muslims should support indigent persons and should help a believer in the matter of heavy expenses to be incurred by him on account of payment of blood- money or for the release of a captive.

4. Pious Muslims should unite against a person who rebels or commits cruelty and injustice even though the offender is the son of one of them.

5. No one is authorized to conclude an agreement with a Muslim slave or a Muslim child without the permission of his master and father respectively.

6. A believer does not have a right to kill another believer who has killed an unbeliever. He is also not at all entitled to assist an unbeliever against a Muslim.

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7. Allah's agreement and promise with all the Muslims is one. As such even the lowest of them is entitled to take responsibility for an agreement with the unbelievers.

8. The Muslims are the friends and supporters of one another.

9. Everyone from amongst the Jews who follows us and embraces Islam shall be entitled to our help and assistance and there will be no difference between him and other Muslims and none shall be entitled to oppress him or to instigate anyone else to oppress him or to help his enemy.

10. The Muslims should be united in concluding a peace agreement and no Muslim can conclude peace without consulting another Muslim except on the basis of justice and equality.

11. Groups of the Muslims should go for jihad alternately so that their blood which is shed in the path of Allah is divided equally.

12. The Muslims possess the best religion and the most firm law.

13. None of the polytheists (of Madina) has a right to protect the lives and property of the polytheists of Quraysh or to conclude an agreement with them or to prevent a Muslim from overpowering them.

14. If a Muslim kills another Muslim without a just cause and his crime is proved legally he shall be executed unless the heirs of the murdered person forgive him and in either case it is the duty of the Muslims to be united against the murderer.

15. Whoever acknowledges the contents of this agreement and believes in Allah and in His Prophet is not entitled to assist a heretic or a criminal or to give him asylum and whoever assists him or provides him asylum shall become subjected to the wrath of Allah and compensation and damages shall not be acceptable from him.

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16. The authority for resolving the differences shall always rest with Allah and Muhammad.

PART TWO

17. When the Muslims fight for the defence of Madina the Jews must pay the former's share of the expenses of war.

18. The Jews of Bani 'Awf (a tribe of Ansar) are allies of the Muslims and they are tantamount to one nation. The Muslims and the Jews are free in the matter of their law and religion. Their slaves are not exempt from this clause i. e. they too are free in the matter of their law except the sinners and the oppressors who only ruin themselves and the members of their family (because usually the members of the family of a tyrant follow him). (The intention of this exemption is that relations and unity exist between those Jews and Muslims who are not tyrants and oppressors).

19. The Jews of Bani Najjar Bani Harith Bani Sa'adah Bani Jasham Bani Aws Bani Tha'labah and Bani Shatibah are like the Jews of Bani 'Awf and there is no distinction between them in the matter of rights and privileges. The tribe of Jafnah is a branch of the tribe of Tha'labah and the orders applicable to the Jews of Bani 'Awf are also applicable to the branch of Bani Shatibah.

20. The signatories to this agreements should make their virtues triumph over their sins.

21. Those who have made agreements with Bani Tha'labah are at par with them.

22. Those who are on friendly terms with and confidants of the Jews are at par with them.

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23. No one enjoys the right to abandon this agreement without the permission of Muhammad.

24. From amongst these persons the blood of everyone who is wounded (not to speak of one who is killed) is respectable. Whoever kills anyone is liable to pay blood-money and eventually ruins himself and the members of his family except when the murderer happens to be an oppressed person.

25. The respective expenses of wars which are fought by the Jews and the Muslims jointly are the responsibility of each one of them and when anyone else fights against the parties to this agreement it is their duty to fight with him jointly.

26. The relations of the parties of the agreement are based on goodness and it is necessary that they should refrain from evil.

27. None should oppress anyone who has made the agreement with him otherwise the oppressed one should be helped.

28. The interior of Madina is declared to be 'haram' for the signatories of the agreement.

29. Lives of neighbours and of those who have been granted asylum are like our own lives and should not be molested.

30. No woman can be granted asylum without the permission of her people.

31. Muhammad is the arbiter to decide the differences between the signatories of the agreement -whether they be Muslims or non-Muslims. Allah is with him who accords more respect to this agreement.

32. Asylum shall not be granted to Quraysh and to those with whom they have concluded pacts.

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PART THREE

33. The signatories to this agreement take joint responsibility for the defence of Yathrib.

34. When the Muslims invite the Jews to conclude peace with the enemy they should accept the proposal and the Muslims should also accept any such proposal made by the Jews except the fact that the enemy is opposed to the religion of Islam and its propagation.

35. The Jews of Aws whether slaves or masters are also covered by this agreement.

PART FOUR

36. This agreement does not support a tyrant or a criminal.

37. Whoever remains in Madina is protected and whoever leaves it is protected provided that he is not an oppressor and a criminal.

This agreement was concluded with the following sentence:

"Allah is the Protector of the good and the pious and Muhammad is the Prophet of Allah''. [1]

This political agreement and the basic law of Islam of that time briefly mentioned is a perfect specimen of the spirit of freedom of faith social welfare and necessity of co- operation in collective matters in Islam and has above all things clarified the limits and the authority of the leader and the responsibilities of all its signatories.

The Jews of the tribes of Bani Qurayzah Bani Nuzayr and Bani Qaynqa' did not participate in the conclusion of this agreement and only the Jews of Aws and Khazraj tribes became parties to it. However these people concluded agreements with the Prophet later and the following sentences have been taken from the contents of those agreements:

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"The Prophet makes this agreement with the three groups to the effect that they will not harm him and his friends with their tongues and hands and will not supply arms and mounts to his enemies. In case they act against the contents of this agreement the Prophet would be at liberty to shed their blood confiscate their properties and make their women and children captives. Then Hay bin Akhtab signed on behalf of Bani Nuzayr Ka'b bin Asad on behalf of Bani Qurayzah and Mukhayriq on behalf of Bani Qaynqa'. [2]

By this means Yathrib and the dependencies lying near it were declared to be an area of peace and security and a 'sanctuary'. Now the time had arrived that the Prophet should consider ways and means of tackling the first problem viz. that of Quraysh because so long as this enemy stood in his way he could not succeed in spreading Islam and enforcing its laws.

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[1] Seerah-i Ibn Hisham vol. I pp. 503-504 and al-Amwal pp. 125 & 202.

[2] Biharul Anwar vol. XIX pp. 110 - 111.

OBSTRUCTIONS OF THE JEWS

The sublime teachings of Islam and the high morals and manners of the Prophet became the cause of daily increase in the number of the Muslims. Their military economic and political conditions also improved considerably. This continuous advancement of Islam created a strange agitation and unrest in the religious circles of the Jews because they had been thinking that with their strength they would be able to attract the Prophet of Islam to themselves and had never imagined that one day his own strength would surpass even that of the Jews and the Christians. In the circumstances they began to indulge in disruptive activities. By asking knotty religious questions they endeavoured to shake the faith of the Muslims in the Prophet but these blunt weapons did not have any effect on the compressed ranks of the Muslims. A large part of these debates has been narrated by the Holy Qur'an in Surah al-Baqarah and Surah al-Nisa.

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By studying the said two surahs the dear readers can very well understand the enmity and the obstinacy of the Jews. They received a clear reply to every question asked by them but in order to avoid shouldering the burden of Islam they replied very obstinately to the Prophet's invitation to Islam: "Our hearts are sealed and we do not consider what you say to be correct".

ABDULLAH BIN SALAM EMBRACES ISLAM

These debates increased the enmity and the grudge of the Jews but at times they became the cause of some persons embracing Islam. Abdullah bin Salam was one of the priests and scholars of the Jews. He embraced Islam after having detailed discussions with the Prophet of Islam. [1] Soon afterwards another scholar of theirs named Mukhayriq also joined him.

Abdullah thought that if his kinsmen came to know about his embracing Islam they would abuse and slander him. He therefore requested the Prophet that until an acknowledgement of his learning and piety had been obtained from his tribe he might not make public the fact of his embracing Islam. The Prophet therefore asked the Jews: "What is your opinion about Abdullah? " All of them replied "He is our religious leader and the son of our religious leader and an eminent scholar". Then Abdullah proceeded to his own area and informed the people of his tribe about his embracing Islam. As soon as the news of his becoming a Muslim spread amongst the Jews they got excited with anger. Though they had collectively acknowledged his learning and piety only a few hours ago yet now all of them began calling him a characterless and ignorant person. [2]

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[1] For the text of his discussions with the Prophet vide Biharul Anwar vol. XIX page 131.

[2] Seerah-i Ibn Hisham vol. I page 516.

ANOTHER PLAN TO OVERTHROW THE GOVERNMENT OF ISLAM

Debates and knotty questions of the Jews not only strengthened the faith of the Muslims in the Prophet but also became the cause of his sublime personality and Divine knowledge becoming clearly known to everyone. As a result of these very discussions different groups of the idolaters and the Jews inclined to him. To achieve their ends therefore the Jews formed another plan and resorting to their method of 'divide and rule' thought of reviving the 120-year-old feud of Bani Aws and Bani Khazraj which had petered out under the auspices of faith Islam brotherhood and equality. They wished that fighting and bloodshed might start within the ranks of the Muslims and they might be consumed by the flames of internal strife.

One day some men of Bani Aws and Bani Khazraj were sitting together. The unity and brotherhood of the members of this group who had been till a few days back the bloodthirsty enemies of one another was very much disliked by a mischievous Jew who had joined them with a view to starting the evil plot of creating dissension and discord among the Muslims. He reminded the men of Bani Aws and Bani Khazraj of the bitter memories of the past wars between the two tribes and narrated in detail the events of the Battle of Bu'ath in which Bani Aws had eventually emerged victorious. He dilated upon these old and long-forgotten events so much that strife and self glorification started between the two groups of Muslims (Aws and Khazraj). It was quite possible that a regular battle might have commenced but in the meantime the news reached the Prophet and he became aware of the nefarious plot of the Jews. He therefore reached the spot with some of his companions and reminding the two groups of the aim of Islam and his own sublime programme said: "Islam has made you brothers of each other and has made all the enmities and the grudges a forgotten thing of the past". He counselled them for some time and reminded them of the result of their discord. Suddenly all of them began to cry and weep and embraced one another to strengthen their brotherhood and prayed to Allah for forgiveness.

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The schemes of the Jews did not end here but they extended the scope of their treachery crime and breach of promise and established special contacts with the unbelievers of Aws and Khazraj and also with those persons who were doubleminded in the matter of their Islam and faith. They openly intervened in the battles fought by the Muslims against Quraysh and were very active in promoting the interests of the idol-worshippers.

The open and secret collaboration of the Jews with the polytheists of Quraysh resulted in bloody wars between the Muslims and the Jews which eventually ended with the extirpation of the Jews from Madina. The details of these occurrences will be given later with the events of the third and fourth years of migration and it will become clear as to how the Jews rewarded the Prophet for his good treatment (which is evident from the two agreements concluded with them) by the breach of promises open activities against Islam and the Muslims conspiracies against the Prophet and lending support to his enemies and thus compelled the Prophet by their actions to ignore the above-mentioned agreements.

Chapter 27

SOME EVENTS OF THE FIRST AND SECOND YEARS OF MIGRATION

It is proposed to explain here the secrets of a chain of warlike demonstrations which continued from the eighth month of the first year of migration till the month of Ramadan of the second year and were in fact the first military demonstrations and war manoeuvres by the Muslims.

The correct interpretation and narration of the secrets of these events is possible for us only when we obtain the text of the events from history books[1] without any addition or subtraction and place the decisive view of research scholars of history before the readers. Here is a gist of these events:

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1. Not more than eight months had yet passed since the arrival of the Prophet in Madina when he gave the first standard to his brave commander named Hamzah bin Abdul Muttalib and sent under his command thirty mounted soldiers from amongst the Muhajirs up to the coast of Red Sea which was the route adopted by the caravans of Quraysh. At a place named 'Ais he came across a caravan of Quraysh which was being managed by three hundred men under the leadership of Abu Jahl. However through the mediation of Majdi bin 'Arnr who had good relations with both the parties they kept away from each other and the Muslim soldiers returned to Madina.

2. Simultaneously with the despatch of this body of men 'Ubaydah bin Harith bin Abdul Muttalib was sent towards the caravan of Quraysh along with sixty or eighty mounted soldiers from amongst the Muhajirs. He went up to the waters lying below Thaniyatul Murrah and met the caravan of Quraysh which consisted of two hundred men led by Abu Sufyan. However the two parties kept away from each other without anyone of them striking the other. Only Sa'd Abi Waqqas shot an arrow. Moreover two Muslims who were in the caravan of Abu Sufyan joined the party sent on the mission.

3. Once again Sa'd Abi Waqqas was sent to the Hijaz with eight other men. He also returned without confronting anyone.

In the terminology of the historians the campaigns in which the Prophet did not participate are called Sariyyah and those in which he participated personally are called 'Ghazwah'.

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4. In the tenth month of 'Migration' the Prophet entrusted the religious affairs of Madina to Sa'd bin Ma'az and himself went up to Abwa' with a group of Muhajirs and Ansar to pursue the caravan of Quraysh and also to conclude a treaty with the tribe of Bani Hamzah. He did not meet the caravan of Quraysh but concluded a treaty with the said tribe.

5. In the first month of the second year he nominated Sa'ib bin Uthman or Sa'd bin Ma'az to be his representative in Madina and himself went up to Bawat along with two hundred men to pursue the caravan of Quraysh. He did not however find the caravan manned by one hundred persons and led by Umayyah bin Khalaf and returned to Madina.

6. In the middle of Jamadiul Awwal a report was received that a caravan of Quraysh was proceeding from Makkah to Syria under the supervision of Abu Sufyan The Prophet appointed Aba Salmah to be his representative and himself went up to 'Zatul 'Ashirah' along with a group of persons. He waited there for the caravan till the beginning of Jamadiul Akhir but could not lay hands on it. During his stay there he concluded a treaty with the tribe of Bani Madlaj. A description of this treaty is recorded in history books.

Ibn Athir says: "At this place where the Prophet and his companions were then staying the Prophet came one day to the bed-side of Ali and 'Ammar and found them asleep. Later he woke both of them up. At that moment he observed that particles of fine dust were resting on the head and face of Ali. He turned to him and said: "O Abu Turab! What is the matter with you? " From that day onwards Ali became known amongst the Muslims as 'Abu Turab' (father of earth). Then be turned to both of them and said: "Would you like me to tell you as to who are the most vicious persons on earth? " They replied: "O Prophet of Allah! Yes". He said: "The most vicious persons on the face of earth are two. One was he who cut off the feet of the she-camel of Saleh. And the other is he who will strike a sword on your skull (pointing to Ali) and will colour your beard with the blood of your head". [2]

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7. After having lost hope of the caravan the Prophet returned to Madina. However ten days had not yet passed since his arrival there when it was reported that Karz bin Jabir had raided and taken away camels and sheep of Madina. In order to pursue this plunderer the Prophet accompanied by a group of persons went up to the area of 'Badr' but had to return without achieving any success. Thereafter he stayed on in Madina till the end of Sha'ban.

8. During the month of Rajab of the second year of migration the Prophet despatched eighty men out of the Muhajirs under the command of Abdullah bin Jahash. At the time of their departure he gave a letter to the commander and said: "Open this letter after you have performed your journey for two days and act according to its contents[3] and don't compel anyone of your companions to do a job". After journeying for two days he opened the letter and found that the Prophet had given these orders: "When you look at my letter proceed on your way and camp in the land of 'Nakhlah' which is situated between Makkah and Ta'if and wait there for Quraysh and inform me about their activities".

He acted according to the contents of the letter and all his companions followed him and alighted at that place.

In the meantime there came up suddenly a caravan of Quraysh which was going from Ta'if to Makkah under the supervision of 'Amr Khazrami. The Muslims had also camped near them. To ensure that the enemy might not become aware of their secret they cut the hair of their heads to give the impression that they were proceeding to Makkah to perform the pilgrimage of the House of Allah. Their appearance satisfied Quraysh and they said to one another: "These Muslims are going to perform 'Umra' and have nothing to do with us".

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At this moment the Muslims assembled for war consultations and began exchanging views. Eventually they realized that in case they waited on that day which was the last day of Rajab the sacred month would no doubt come to an end but if in the meantime Quraysh moved away from that spot they would enter the area of 'haram' and fighting in that area was also prohibited. They therefore concluded that it was preferable to fight in the sacred month than to do so in the area of 'haram'. Thus taking the enemy by surprise they killed Amr Khazrami [4] the head of the caravan with an arrow. As regards his subordinates all of them fled except Uthman bin Abdullah and Hakam bin Kaysan who were captured by the Muslims. Abdullah bin Jahash brought the merchandise and the two captives to Madina.

The Prophet was annoyed to find that the commander of the group had transgressed his orders and had fought in the sacred month instead of performing his duty. He said: "I had not at all ordered you to fight in the sacred month".

Quraysh used this incident as a propaganda weapon and spread the news that Muhammad had violated the respect of the sacred month. The Jews took this incident to be a bad omen and wanted to create trouble. The Muslims rebuked Abdullah and his companions. The Prophet did not take possession of the booty of war and was awaiting Divine revelation. All of a sudden the Archangel Jibreel brought this verse: (O Prophet! ) They ask you about fighting in the sacred month. Tell them it is a great sin and amounts to obstruction of the path of Allah. However it is a greater sin before Allah to turn out the residents of Masjidul Haram and disbelief in Allah is worse than committing murder. (Surah al-Baqarah 2: 219).

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By means of this verse Quraysh have been told that if Muslims have waged war in the sacred month and have thus done something unlawful but they (Quraysh) have committed a greater crime because they turned out the residents of Masjidul Haram (the Muslims) from their homes and created mischief by persecuting and torturing them. In view of these big crimes of theirs they have no right to object to the steps taken by the Muslims.

The revelation of this verse infused a fresh spirit into the body of the Muslims. The Prophet distributed the war booty. Quraysh desired to purchase the two persons captured by the Muslims. In reply to their request the Prophet said: "You should return two Muslim soldiers who were captured by you as a consequence of their being at a distance from others so that I may also release your captives. And if you kill them we shall also kill your men". They were obliged to return the Muslim captives and with their return orders were also given for the return of the Quraysh captives. However one of them embraced Islam and the other returned to Makkah.

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[1] Seerah-i Ibn Hisham vol. II page 222 onwards; Biharul Anwar vol. XIX pp. 186-190; Imta'ul Asma'; page 51;Tarikh-i Kamil vol. lI pp. 77-78 and Mughazi- i Waqidi vol. I pp. 9-19.

[2] Tarikh-i Kamil vol. III page 78.

[3] It is said that till the Second World War the soldiers who completed their military service were given along with a certificate a sealed letter by way of a military trust and were instructed to open it only at the time of general mobilization and to act according to its contents.

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[4] Some historians have mentioned his name as Waqid bin Abdullah and others 'Amr bin Abdullah.

WHAT WAS THE OBJECT OF WAR MANOEUVRES?

The real object of dispatching these groups and concluding military pacts with the tribes who lived near the trade route of Makkan's was to inform Quraysh of the military strength and power of the Muslims-especially when the Prophet himself participated in these maneuvers and stayed on the trade route of Quraysh accompanied by large groups of men. The illustrious leader of Islam wished to make the Makkan Government realize that all their trade routes had come under the control of the Muslims and they could stop their trade as and when they liked.

Trade was something very vital for the people of Makkah and the merchandise which was transported from there to Ta'if and Syria constituted the very basis of their economic life. And if these routes were threatened by the forces of a vigorous enemy and his allies like Bani Zumrah and Bani Madlaj the very foundation of their life would topple down.

The object of dispatching these military missions and groups towards the routes of the enemy was that Quraysh might know that their trade routes had fallen in the hands of the Muslims and if they persisted in their obstinacy and prevented the propagation of Islam and presecuted the Muslims residing in Makkah their vital arteries would be cut off with the strength of Islam. In short the object was that Quraysh should ponder over the matter and by taking all these facts into account they should allow the Muslims to preach Islam freely and should open the path for them to perform pilgrimage of the House of Allah and to propagate the Divine religion so that Islam might influence the hearts by means of its rational and sublime teachings and the light of this religion might spread throughout the Peninsula and the centre of Arabia under the auspices of freedom.

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A speaker may be very eloquent and forceful and a tutor may be very sincere and persevering but unless they find free environments and unless the principles of freedom and democracy are established they cannot achieve proper success in guiding others and in propagating their points of view.

The greatest impediment in the path of advancement of Islam was the lack of absolute freedom and the distressed conditions of environments which had been created by Quraysh. Hence the only way to remove this impediment was to threaten the routes of their economy which were the very arteries of their life and this plan was given a practical shape by means of war maneuvers and military pacts.

VIEWPOINT OF ORIENTALISTS ABOUT THESE EVENTS

The orientalists have been gravely mistaken in the analysis of these events and have said things which are completely opposed to the principles of Islam and the aims and objects of this sublime religion. They say that the aim of the Prophet was to increase his own strength by plundering and confiscating the properties of Quraysh.

This view does not however conform to the spirit of the people of Yathrib because plundering and robbery are the activities of nomadic tribes who dwell in deserts far away from civilization and the Muslims of Yathrib were usually agriculturists who had never attacked any caravan throughout their lives and had never plundered the properties of tribes residing beyond their own environments. The fighting between Aws and Khazraj was a local affair and its fire had been kindled by the Jews to promote their own interests and to weaken the strength of the Arabs.

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Now as regards the Muhajir Muslims who were associated with the Prophet although their properties had been confiscated by the Makkans they were not planning to recover their loss. This is proved by the fact that they did not attack any caravan of Quraysh after the Battle of Badr. Moreover most of the groups had been despatched to collect information and to furnish necessary reports. Groups of eighty or sixty eight persons were evidently not strong enough to plunder when the number of those who guarded the caravans was much larger than this.

Sometimes they say: "The object was to take revenge on Quraysh because when the Prophet and his companions thought of the persecution and torture to which they had been subjected their sense of revenge and tribal honour was stirred and they determined to draw their swords take revenge and shed blood".

This view is also as feeble and baseless as the first one because a good deal of evidence is available in the texts of history which contradicts it and shows that the real aim of dispatching these groups was certainly not to engage in battles or to shed blood or take revenge. Here are some points which refute this view of the orientalists:

1. If the Prophet's aim in dispatching these groups had been war and acquisition of booty it was necessary that he should have increased their number and sent a well- equipped army to the coastal areas. The fact however is that he sent only thirty pesons with Hamzah bin Abdul Muttalib sixty persons with 'Ubaydah bin Harith and a negligible number with Sa'd bin Abi Waqqas and the number of persons who had been appointed to guard the caravans was many times larger than these. Hamzah and 'Ubaydah were confronted with three hundred and two hundred men of Quraysh respectively. And especially when Quraysh came to know that the Muslims had concluded treaties with various tribes they increased the number of the guards of their caravans. If therefore the Muslim Commanders had been dispatched to wage war why did it so happen that in most of these expeditions not a drop of blood was shed and at one time both the parties did not want to confront each other on account of intervention by Majdi bin 'Amr?

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2. The letter which the Prophet gave to Abdullah bin Jahash clearly shows that warfare was not the aim at all because in that letter he gave him the following instructions:

"Camp in the land of Nakhlah which is situated between Makkah and Ta'if and wait there for Quraysh and inform me about their intentions".

This letter clearly shows that Abdullah was not at all dispatched to be engaged in fighting for his only assignment was to collect information and the fight in Nakhlah as a consequence of which 'Amr Khazrami was killed was the result of his consultations with his companions about war. Hence when the Prophet became aware of bloodshed which had taken place he sternly rebuked and reproached Abdullah and his companions and said: "I did not order you to wage war".

It is evident that the aim of all or most of these expeditions was simply to seek information and it cannot at all be said that Hamzah bin Abdul Muttalib was dispatched along with thirty persons to wage war. As regards Abdullah bin Jahash he was sent with eighty persons to collect information and the position is that the party which was sent to collect information was about three times as big as that which according to the orientalists was dispatched to wage war. And the reason for usually selecting Muhajirs to form these parties was that at 'Aqabah the Ansar had concluded only a defence pact with the Prophet and had promised to safeguard his life in the event of an attack by the enemy. He did not therefore like to make them responsible for such expeditions at the very outset and to stay on in Madina himself. Later however when he went out of Madina himself he also took some Ansar with him to strengthen the ties between them and the Muhajirs. It was for this reason that the Muhajirs and the Ansar had the honour of accompanying him jointly during his journeys to Bawat and Zatul Ashirah.

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In view of these arguments the baselessness of the view of the orientalists about the dispatch of these parties becomes crystal clear and by honestly studying what has been said above their view about the expeditions in which the Prophet participated personally is also falsified because those who accompanied him to Bawat and Zatul Ashirah were not Muhajirs only but a group of Ansar also went with him. And when the Ansar had not concluded a military pact with him how could he invite them to war and bloodshed?

The Battle of Badr a description of which will be given later bears testimony to our statement. The Prophet did not decide to fight this battle until Ansar consented to participate in it. And the reason why the Muslim historians have given these expeditions the name of 'Ghazwa' is that they wanted to collect all these incidents under one heading-otherwise the real aim of these manoeuvres was neither plundering nor war booty.