This chapter will present a brief account of the life of the
Messenger of Allah (Allah's blessings and peace be upon him and the people of
his household) from the time of his call until his migration to Medina. It will
indicate the time when he was commanded to fight, and will present some of the
signs and miracles which were wrought at his hands during that period. It
consists of eight sections.
The Beginning Of His Call
'Ali
ibn Ibrahim [al-Qummi, who is one of our most respected traditionists, related
that when the Prophet was thirty-seven years of age, a person used to come to
him in his dreams, addressing him and saying: "O Apostle of Allah ! ", but he
used to ignore this. After a long time had passed, and as he was among the hills
grazing the sheep of his uncle Abu Talib, he saw and heard a person addressing
him: "O Messenger of Allah ! " He asked: "Who are you?" "I am Gabriel", the
person answered; "Allah has sent me to you so that He may take you for a
messenger." The Messenger of Allah told Khadijah of what happened. Khadijah had
already been informed of the accounts of the Jews and Bahira', and what
Muhammad's mother Aminah had also recounted. Thus, she answered: "O Muhammad, I
do hope that it is true!" The Prophet used to hide all this, until one day
Gabriel came to him with heavenly water and said: "O Muhammad, rise and perform
your ablutions for prayers! " Gabriel taught him the ablutions - washing the
face and the two hands from the elbows down, rubbing the head and the two feet
to the two heels. He also taught him prostration (sujud) and kneeling
(ruku'). When the Prophet attained his fortieth year, Gabriel commanded him
to perform the prayers and taught him their rites, except their prescribed
times. The Messenger of Allah used to pray two rak`ahs every time he
prayed.
'Ali ibn Abi Talib was very much attached to the Prophet,
accompanying him wherever he went. One day he saw him praying. He asked: "O Abu
'l-Qasim, what is this that you are doing?" The Prophet answered: "It is the
prayer which Allah commanded me to perform." He then called 'Ali to Islam; he
accepted, and used to pray with him. Khadijah also entered into Islam. Thus at
that time only the Messenger of Allah, 'Ali and Khadijah used to pray.
After a few days, Abu Talib came in to see the Messenger of
Allah, accompanied by Ja'far (the Prophet's cousin). He saw the Prophet and `Ali
standing beside him in prayer. Abu Talib said to Ja'far, "Stand by the side of
your cousin." As he stood at the other side of the Prophet, the Messenger of
Allah stepped forward and stood in front of the two men (as prayer leader).
Seeing them, Abu Talib recited the following verses:
In
truth, Ali and Ja`far are my trust,
In times of hardship and sorrow.
By Allah, I shall never abandon the Prophet,
Nor would any of my sons of high birth abandon him -
Do not abandon, but rather support your cousin,
The son of my brother from my mother as well as my father.
Al-Qummi related further that the Prophet used to trade for
Khadijah before he married her. When he was working for her, she sent him with a
caravan belonging to the people of Quraysh to Syria. He was accompanied by a
servant of hers called Maysarah. They encamped one day beneath a hermitage
belonging to one of the monks living in the area. The monk came down from his
cell and looked intently at the Messenger of Allah. He then asked: "Who is this
man?" The people answered: "He is the son of `Abdu'l-Muttalib." The monk
retorted: "His father could not be alive." Then looking at his eyes and between
his shoulders, he exclaimed: "This is the Prophet of the people! This is the
Prophet sent with the sword!" When Maysarah returned, he told Khadijah what
happened and what had convinced her to offer herself to the Prophet in
marriage. Khadijah gained a thousand dinars from that caravan.
One day the Prophet went into a market of the Arabs where he
saw Zayd [ibn al-Harithah]. Zayd was a smart youth; the Prophet thus bought him
for Khadijah. When, however, the Prophet married her, she gave him Zayd as a
gift. When the Messenger of Allah received the call to Prophethood, and 'Ali
accepted Islam, Zayd also became a Muslim after him. Thus `Ali, Ja'far, Zayd and
Khadijah used to pray behind the Messenger of Allah.
Ash-Shaykh Abu Bakr Ahmad ibn al-Hasan al-Bayhaqi reported in
his book
Dala'ilu'n-Nubuwwah on the authority of `Ali, who said: "We were with the
Messenger of Allah in Mecca when he went out into its suburbs. He did not pass
by a tree or mountain but that it met him with the greeting `Peace be upon you O
Apostle of Allah.' " [31] It is reported that 'Ali
said: "I remember when I used to go with the Prophet into the valley, how he did
not pass by a stone or tree but that it exclaimed, `Peace be upon you O Apostle
of Allah', while I stood and listened."
A man called `Afif [al-Kindi] related that, "I was a merchant;
I came to Mina one day during the hajj (pilgrimage) season. al-`Abbas ibn
`Abdi'l-Muttalib was also a merchant. I therefore came to trade with him.. As we
were thus occupied, a man came out of a tent to pray: He faced the Ka'bah, and
soon a woman came out and likewise stood in prayer. A youth also came out to
pray with them. I exclaimed, `O `Abbas, what is this religion? We do not know
what this religion is.' He answered, `This is Muhammad ibn `Abdillah, who claims
that Allah called him to be a messenger, and that the treasures of Kisra
(Khusraw, the Sasanid Persian Emperor) and Qaysar (Caesar, the Byzantine
Emperor) will be opened for him. This is his wife Khadijah, daughter of
Khuwaylid, who has believed in him. The youth is his cousin 'Ali ibn Abi Talib,
who also believed in him.' " `Afif then concluded: "Would that I had believed in
him on that day so that I would have been the second man to follow him." Ibn
Ishaq reported that when the Prophet came out of the tent he looked at the sky,
and when he saw the sun had inclined, he rose up to pray. Ibn Ishaq also
mentioned Khadijah's standing in prayer behind him.
It is related on the authority of Mujahid ibn Jabr ( a
well-known Qur'an interpreter and traditionist), who said: "Among the favors
which Allah bestowed upon 'Ali ibn Abi Talib and the great good He willed for
him, was this: The people of Quraysh suffered a great shortage of food. Abu
Talib had many children. Thus the Messenger of Allah said one day to his uncle
`Abbas, who was one of the wealthiest men among the sons of Hashim, `O `Abbas,
your brother Abu Talib is a man with many children, and you can see for yourself
how people are suffering as a result of this crisis. Come let us go and relieve
him and his children.' They thus went to him and discussed the matter. He
answered: `Leave `Aqil (a brother of 'Ali) .and take whomever you wish.' The
Messenger of Allah took . 'Ali into his home, and `Ali remained with the
Messenger of Allah until Allah called him to be a prophet. `Ali then followed
him, believed in him and assented to him."
'Ali ibn Ibrahim [al-Qummi] related that three years after
this, Allah revealed to the Apostle of Allah: Declare openly what you have
been commanded and be not concerned with the Associators [Quran S : 94] .
The Messenger of Allah therefore went out, stood up at al-Hijr [that space which
encompasses the Ka'bah on the north] and proclaimed: "O people of Quraysh and
you Arab people, I call you all to the worship of Allah alone, and call you to
reject all partners with Him, and all idols. I call you all to bear witness that
there is no god but Allah and that I am the Messenger of Allah. Heed my call
that you may through it have dominion over all the Arabs. Through it also would
non-Arabs submit to your authority. Through it you would be kings in Paradise."
But they mocked and laughed at him, exclaiming: "Muhammad son of `Abdullah has
gone mad!" They caused him much hurt with their tongues.
Abu Talib asked: "O son of my brother, what is this?" He
answered: "Uncle, this is Allah's religion which He chose for His angels and
prophets. It is the religion of Abraham and the prophets after him. Allah has
sent me also as a messenger to humankind." Abu Talib said: "O son of my brother,
surely your people will not accept this from you! Desist, therefore, from
proclaiming it to them." "I shall not do so", the Prophet answered, "because
Allah has commanded me to call (people to Islam)." Thus, Abu Talib left him
alone. The Messenger of Allah intensified his effort in calling the people and
warning them at all times.
Those among the People of the Book who heard the news accepted
Islam. When, however, the people of Quraysh saw people entering Islam, they were
alarmed. They thus went to Abu Talib and demanded: "Restrain your nephew from
us, for he has declared our mind to be foolish, and has insulted our gods! He
has corrupted our youths, and has dissolved our unity!" Abu Talib then called
him and said: "O my brother's son, the people have come to me asking that you
desist from insulting their gods." The Prophet answered: "O uncle, I cannot
disobey the command of my Lord." Thus he used to call them and warn them of the
impending divine punishment. The people of Quraysh gathered in assembly and
enquired: "To what does Muhammad call us?" He answered: "I call you to bear
witness that there is no god but Allah, and to reject all associates with Him."
They protested: "Shall we then abandon three hundred and sixty gods and worship
only one God?" Thus Allah mentions in the Qur'an their saying: They marvel
that a warner from among them came to them, and the rejecters of faith said, "He
is a magician, a liar. Does he wish to render all gods one? This, indeed is a
strange thing". . ., and so on to His saying, No! But they have not yet
tasted the torment [Qur'an 38: 4 - 8] .
The people then came together to Abu Talib and said: "O Abu
Talib, if poverty is the cause of your nephew's action, then we will gather so
much wealth for him that he would be the wealthiest man of Quraysh." Abu Talib
called him and informed him of their offer. The Messenger of Allah, however,
said: "Uncle, I have no need of wealth! Heed my call, so that you may be kings
in this world and in the world to come! Then will both Arabs and non-Arabs
submit to your authority." They dispersed, but soon returned to Abu Talib and
said: "O Abu Talib, you are one of our foremost notables! You see that your
nephew has declared us to be of foolish mind. He has cursed our gods and
dissolve our unity! Let us give you `Umarah ibn al-Walid, the most handsome and
bright youth of Quraysh, the freshest youth and the noblest of lineage to be
your son - on condition that you turn over Muhammad to us that we may kill him."
He answered: "You have not dealt justly with me! Would you give me your son that
I may bring him up, and yet take my son to kill him?" Finally, despairing of
convincing him, they desisted.
Al-Hafiz (al-Bayhaqi) related in his book
Dala'ilu'n-Nubuwwah on the authority of Ibrahim ibn Muhammad ibn Talhah,
that Talhah ibn `Ubaydillah said: "I was present one day at the market of Busra,
where I heard a monk who lived in a cell say: `Enquire of the people of this
fair if there is anyone among them of the people of the Sanctuary (that is,
Mecca). ' I replied: `Yes, I am.' He asked: `Has Ahmad come forth yet?' `Who is
Ahmad?' I asked. He replied: `The son of `Abdullah ibn `Abdi 'l-Muttalib. This
is the month in which he should come forth. He is the last of the prophets. The
place of his appearance is the Sanctuary, and that of his migration is a place
of date-palms and black stones (that is, Medina). Beware lest anyone accept him
before you do.' "
Talhah continued: "I kept what he said in my heart, and
.hastened to Mecca. I enquired if anything unusual had happened, and was told
that, 'Muhammad ibn `Abdillah al-Amin has declared himself a prophet. Ibn Abi
Quhafah (that is, Abu Bakr) has followed him.' I thus went to Abu Bakr and said:
`Have you really become a follower of this man?' `Yes', he answered. `You too go
to him and follow him, for he invites men to the truth.' "
Talhah then told Abu Bakr what the monk had said. Abu. Bakr
took Talhah to the Apostle of Allah, whereupon Talhah became a Muslim. He told
the Messenger of Allah what the monk had said, which gladdened the Apostle of
Allah. [32]
When both Abu Bakr and Talhah had accepted Islam, a man called
Nawfal ibn Khuwaylid ibn al-`Adawiyyah took them and tied them together with one
rope. The people of Taym (the tribe to which Abu Bakr belonged) did not protect
them. Nawfal ibn Khuwaylid was known as the harshest man of the Quraysh.
The Quraysh Admit The Miraculous Qualities Of The Qur'an
The Messenger
of Allah never ceased to insult the gods of the Associators, nor did he cease
reciting the Qur'an to them. But they used to say: "This is only the poetry of
Muhammad." Some of them also said: "It is rather oratory discourse."
There was an old man called al-Walid ibn al-Mughirah who was a
judge among the Arabs, whom they brought difficult cases. They likewise used to
recite their poems to him in order that he might judge among them. Whatever he
judged to be good, that was chosen by all. He had many sons, who never left
Mecca. He also possessed ten slaves, every one of whom had one thousand dinars
to use as capital in trade. At that time he alone owned a qintar, [the
skin of a bull filled with gold]. al-Walid was one of those who mocked the
Messenger of Allah and he was the uncle of Abu Jahl ibn Hisham.
The people went to al-Walid and asked: "O Abu `Abd ash-Shams,
what is this which Muhammad is uttering? Is it magic, soothsaying, or oratory?"
He replied: "Let me hear his words." He thus came to the Messenger of Allah
while he was sitting in the Ka'bah and said: "O Muhammad, recite for me some of
your poetry! " He answered: "It is not poetry, but rather the word of Allah,
with which He sent His prophets and apostles." al-Walid insisted: "Recite some
of it to me." The Messenger of Allah then recited: "In the name of Allah, the
All-merciful, the Compassionate. " When al-Walid heard the name ar-Rahman
(the All-merciful), he mockingly said: "Do you call us to follow a man of
Yamamah who is called ar-Rahman?" The Prophet answered: "No, rather I call men
to Allah, Who is the All-merciful, the Compassionate." He then recited the
beginning of "Ha mim: as-Sajdah ", (Surah 41) until he reached
verse (13)
But if they turn back, say: "I have warned you of a great
catastrophe like the catastrophe of Ad and Thamud. " When al-Walid heard
this, he trembled and every hair on his head and in his beard stood on end. He
then rose and went to his home, and did not return to the people of Quraysh. The
people said to Abu Jahl, "O Abu 'l-Hakam, (that is, al-Walid) has abandoned his
religion for the religion of Muhammad! Do you not see that he has not returned
to us? He must have, therefore, accepted his claim and gone to his home." The
people of Quraysh became exceedingly saddened by this. Abu Jahl went to al-Walid
the next day and said: "O uncle, you have brought low our heads and disgraced
us!" He answered: "How have I done that, O son of my brother?" "Have you turned
to the religion of Muhammad?" he asked. "No", answered al-Walid, "I did not do
so. Rather, I stand by the religion of my people and my forefathers. I have,
however, heard great words which cause skins to shudder." Abu Jahl asked: "Is it
poetry?" "No, it is not poetry", answered his uncle. Abu Jahl asked further: "Is
it oratory discourse?" al-Walid answered: "No, for oratory discourse is of
connected rhymed prose; yet this is free prose whose different parts do not
resemble one another. It is possessed of great beauty." Abu Jahl insisted: "So
it is oratory." "No", answered his uncle. Abu Jahl asked: "What is it then?" al-Walid
said: "Let me think about it for a while."
The next day, the people asked al-Walid: "O Abu `Abd ash-Shams,
what do you say?" He answered: "Say it is magic, for it has truly attracted the
hearts of the people." Thus, Allah sent down concerning him in the Qur'an -
Leave me to deal with him whom I have alone created, and whom I have granted
great wealth and sons, constantly present with him . . . and so on to
Allah's saying: Over it (that is, Hell) stand nineteen (angels)
[Qur.74:11-30].
In a tradition related by Hammad ibn Zayd on the authority of
`Ikrimah (a slave and pupil of Ibn `Abb5s and a well-known traditionist), he
reported that al-Walid ibn al-Mughirah came to the Messenger of Allah and asked
him to recite some verses of the Qur'an. He recited: "Allah surely commands
justice and doing good, and giving (of one's wealth) to near relatives.
He likewise forbids lewdness, indecency and insolence. He thus admonishes you,
that perhaps you may remember" [Qur'an. 16:90] . al-Walid said: "Recite the
verse once more!" He did, and al-Walid exclaimed: "By Allah, it indeed is
possessed of great sweetness and adorned with great beauty. Its top is indeed
fruitful, and its bottom is like a palm-tree laden with fruits! Nor can any
mortal utter such speech."
How Allah Protected Muhammad Against The Mockers
It is related that those who mocked the Messenger of Allah
were five: al-Walid ibn al-Mughirah, al-`As ibn Wail as-Sahmi, al-Aswad ibn
al-Muttalib, who was also known as Abu Zama'ah, al-Aswad ibn `Abd Yaghuth of the
tribe of Zuhrah and al-Harith ibn at-Tulatilah al-Khuza`i. It is said that
al-Walid ibn al-Mughirah passed one day by the Messenger of Allah, while the
angel Gabriel was with him. Gabriel addressed the Prophet, saying: "Here comes
al-Walid ibn al-Mughirah, who is one of the mockers." "Yes", he answered. Then
al-Walid passed by a man of the tribe of Khuza'ah, sharpening his arrows at the
door of the mosque. He accidentally stepped on some of them, a silver went into
the bottom of his foot, and blood gushed out. Gabriel pointed to that spot, and
blood continued to flow until it stained the bed of his daughter. Frightened,
the girl cried out: "O maid, the mouth of the water skin has come untied! "
"This is not the water of the water skin", said al-Walid, "it is the blood of
your father. Call together for me my sons and the sons of my brother, for I am
about to die." When they all gathered, he made his will, and immediately
breathed his last.
Al-Aswad ibn al-Muttalib passed one day by the Messenger of
Allah. Gabriel pointed to his eyes and he became blind, and soon after died.
al-Aswad ibn `Abd Yaghuth also passed by the Prophet one day; Gabriel pointed to
his stomach, and he drank so much water that his belly swelled until it burst.
al-`As ibn Wail passed also by the Prophet, and Gabriel pointed to his foot.
Soon a splinter went into the bottom of his foot and came out of the top. His
foot swelled up, and soon he died. at-Tulatilah passed by the Prophet, and
Gabriel spat in his face. The man then went out into the Tihamah mountains (in
the vicinity of Mecca), where he was hit by a burning sand storm. He was burnt
and turned black. When he returned home. his family would not let him in,
saying, "You are not of this family." He went away and was afflicted with great
thirst. He thus drank until his stomach burst, and he died. All this happened in
fulfilment of Allah's saying: We have surely protected you against the
mockers [Qur'an. 15:95].
The Migration To Abyssinia And
An-Naiashi's Assent To Muhammad's Prophethood
When the people of
Quraysh intensified their harsh treatment of the Messenger of Allah and his
Companions, he ordered some of his Companions to migrate to Abyssinia. He
delegated Ja'far son of Abu Talib to take charge of them, and he set out with
seventy men until they took to sea. When the people of Quraysh knew of their
departure, they sent `Amr ibn al-`As as-Sahmi and `Umarah ibn al-Walid to
an-Najashi (Negus) .of Abyssinia, requesting him to return the men to the people
of Quraysh. They were also instructed to tell the King that these men had gone
against the wishes and traditions of their people.
`Umarah was a handsome
and wealthy man. `Amr ibn al`As set out with his wife. When they boarded the
ship, they became intoxicated with wine. `Umarah then said to `Amr ibn al-`As :
"Tell your wife to kiss me!" The latter answered: "Glorified be Allah! Is this
possible?" `Umarah waited until `Amr got drunk, then he pushed him overboard.
`Amr was on the edge of the ship; thus he held on to the edge, and people rushed
to his rescue. When `Amr saw what `Umarah had done to him, he said to his wife,
"Kiss him! ", which she did.
When they reached Abyssinia, they went straight to an-Najashi
bearing presents for him. `Amr addressed him saying: "O King, these people have
gone against our religion and sought refuge with you. Return them, therefore, to
us! " The King sent for Ja'far and said to him: "These men are requesting that I
return you all to them." He answered: "O King, ask them, are we their slaves?"
"No", answered `Amr, "rather they are free and noble men." "Ask them," Ja'far
continued, "do we then owe them debts which they have come to claim from us?"
`Amr answered: "They owe us no debts which we have come to claim." Ja'far
continued:
"Have they come then to avenge any blood of theirs that we had
wrongfully shed?" `Amr answered: "They have shed no blood for which we come to
exact vengeance or blood money." Ja'far asked: "What then do you want from us?"
`Amr said: "They have opposed us in our religion and the religion of our
forefathers and insulted our gods. They have corrupted our youths and spread
dissension among us. Return them to us, therefore, that our unity might be
restored." Ja'far then addressed the King saying: "O King, we have opposed them
in order to follow a prophet whom Allah has raised among us. He commands us to
repudiate equals to Allah, and that we abandon chance games by means of arrows.
He enjoins prayers and almsgiving upon us. He has prohibited wrongdoing,
oppression and the unlawful shedding of blood. He has prohibited adultery,
usury, and eating the flesh of dead animals which have not been properly
slaughtered, as well as eating blood. He has enjoined decency and good works
upon us, and that we show kindness to near relatives. He forbids grave
immorality, indecency and insolence."
The King said: "It is with such (teachings) that Allah also
sent Jesus son of Mary! " Then addressing Ja`far, he continued: "Do you know by
heart any of the revelations which Allah sent down to your prophet?" "Yes", he
answered. "Recite then! " the King demanded. Ja'far recited the Surah of
Maryam (Surah 19). When he reached the words - Shake down towards you
the branch of the palm-tree, and it shall drop down before you ripened dates
ready to be picked. Eat and drink, therefore, and be of good cheer [Qur'an.
19 : 25 - 26 ] - an-Najashi wept and exclaimed: "By Allah this is the
truth!" `Amr protested: "O King, this man has abandoned our religion; give him
to us that we may take him back to our country! " an-Najashi lifted his hand and
slapped him saying: "If you utter any evil against him, I will kill you!" `Amr
finally said: "O King, if this is what you say, then we shall not interfere with
him."
A young maid stood by an-Najashi keeping flies away from him.
She kept her eyes on `Umarah ibn al-Walid, as he was a handsome young man. When
they went to their lodgings, `Amr said to him: "Why do you not send a message to
the King's maid?" `Umarah sent a message to her, and she answered him. `Amr
said: "Tell her to bring you with her some of the King's perfumes. She did so,
and `Amr ibn al`As took the perfume. He had kept in his heart what `Umarah had
done to him when he attempted to throw him overboard. Thus, he took the perfume
and went to an-Najashi, and said to him: "O King, it is fitting that we take
cognition of the King's honour and magnanimity toward us, and that we do not
betray him in his own realm. Yet, my companion who is with me has sent messages
to your maid and tempted her. She even brought him some of your perfumes." He
then showed the King the perfume. an-Najashi was exceedingly angry and was about
to kill `Umarah. But he changed his mind and said: "It is not right that I kill
him, for they entered our realm under a pledge of protection." He thus called
his magicians and said to them: "Do something to him that would be worse than
death! " They took him and injected mercury into his generative organ. He lost
his mind, so that he lived with the wild beasts and shunned human company.
[33]
The people of Quraysh sent men to bring `Umarah back home. The
men lay in wait for him until he came with wild beasts to drink at a spring.
Thus they caught him, but he continued to struggle and scream in their hands
until he expired. `Amr, however, returned to the people of Quraysh and recounted
to them his story.
As for Ja'far, he remained in Abyssinia enjoying the best of
hospitality and honour. He remained there until he heard that the Messenger of
Allah had established a truce with the people of Quraysh and that peace
had prevailed between them and the Muslims. He then returned with a large
company of people. He arrived to find that the Messenger of Allah had conquered
Khaybar (a Jewish settlement near Medina).
A son was born to Ja'far by Asma', daughter of `Umays.
an-Najashi also had a son, whom he called Muhammad. Asma' gave an-Najashi's son
of her own milk to drink (thus making him a nursing brother of her own son). Abu
Talib recited these verses urging an-Najashi to support the Prophet and his
followers:
Know, O King of the Ethiopians, that Muhammad
is a prophet like Moses and Jesus son of Mary.
He came with guidance such as they brought, for each of them was
by Allah's command well -protected.
Concerning him, you recite verses in your own scriptures; a true
account it is, not a fantastic tale.
Do not, therefore, set up equals with Allah; rather become
Muslims, for the way of truth is not obscured in darkness.
The
traditionist Abu `Abdillah (al-Bayhaqi) transmitted on the authority of Muhammad
ibn Ishaq that the Messenger of Allah sent `Amr ibn Umayyah ad-Damri to
an-Najashi regarding Ja'far ibn Abi Talib and his Companions. He sent a letter
with him which read thus:
"In the name of Allah, the All-merciful, the Compassionate -
From Muhammad, the Messenger of Allah to the Negus, the King of Abyssinia - I
convey to you the praises of Allah the King, the Holy, the Accepter of Faith,
the Guardian [Qur.59:23]. I furthermore bear witness that Jesus son of Mary
is the Spirit of Allah and His Word, which He sent down to Mary [Qur'an.
4 : 171) , the pure and chaste virgin who then conceived Jesus, whom Allah
created of His Spirit which he breathed into him -just as he created Adam with
His Hand and breathed of His Spirit into him. I thus call you to the worship of
the One and only Allah alone Who has no associate, and that you obey Him, follow
me and believe in me and the message which was vouchsafed me. For I indeed am
the Messenger of Allah. I have, moreover, sent to you my cousin Ja'far with a
company of the Muslims. When they come to you, show hospitality to them and do
not be arrogant. I call you and your hosts to Allah! I have conveyed my message
to you and given good counsel. Peace be with those who follow true guidance."
An-Najashi wrote in answer to the Messenger of Allah:
"In the name of Allah, the All-merciful, the Compassionate - to
Muhammad, the Messenger of Allah - from the Negus al-Ashamah ibn Abhar: peace be
upon you O Prophet of Allah and Allah's mercy and blessings - there is no god
but He Who guided me to Islam. I have received your letter, O Messenger of
Allah, concerning the importance you give in the case of Jesus. By the Lord of
the heaven and earth, Jesus does not exceed what you have mentioned concerning
him. We acknowledge what you have written to us, and have thus shown hospitality
to your cousin and Companions. I bear witness that you are the Messenger of
Allah truly and that you tell the truth. I have, therefore, given allegiance
(bay `ah) to you and your cousin. I have accepted Islam to Allah, the Lord
of all beings at his hands. I have sent to you, O Messenger of Allah, Arijan ibn
Ashamah ibn Abhar, I have-indeed no authority except over myself alone. If,
therefore, you wish that I come to you, I would come, O Messenger of Allah. For
I bear witness that what you say is the truth."
An-Najashi then sent presents to the Prophet. He sent him also
Mariyah the Copt, the mother of the Prophet's son Ibrahim. He sent him much
clothing and aromatics, and a mare. He also sent him thirty learned men to hear
his words and observe his conduct. When they arrived in Medina, the Messenger of
Allah called them to. Islam, and they accepted Islam and returned to the Negus.
Jabir ibn `Abdillah al-Ansari reported that, "When an-Najashi died, the
Messenger of Allah prayed over Ashamah, the Negus."
The Prophet Is
Persecuted By The Associators And Hamzah Accepts Islam
The people of
Quraysh redoubled their efforts in troubling the Messenger of Allah. The
harshest of men toward him was his uncle Abu Lahab. One day the Prophet was
sitting in the precincts of the Ka'bah, when the people sent for a birth sack of
a sheep and threw it at him.[ According to al-Jazari, the well-known
lexicographer and traditionist, this happened while the Prophet was praying.
(ed. )]
The Messenger of Allah was greatly saddened by this, and went
to Abu Talib to complain, saying: "O uncle, how is my status among you?" Abu
Talib asked: "What is the matter O son of my brother?" He replied: "The people
of Quraysh threw a birth sack at me." Abu Talib then said to Hamzah: "Take up
the sword!" The people of Quraysh were assembled in the Mosque. Both Hamzah and
Abu Talib went in with their swords. Abu Talib ordered Hamzah, saying: "Rub the
birth sack over their moustaches, and if anyone resists, cut off his head!" But
no one moved while he rubbed the birth sack over their moustaches.. He then
turned to the Messenger of Allah, and said: "O son of my brother, this is your
status among us!"
In the book Dala'ilu'n-Nubuwwah (of al-Bayhaqi)
[34], it is reported on the authority of Abu Dawud who
reported from Shu'bah who reported from Abu Ishaq (as-Sabi`i), who heard `Amr
ibn Maymun relate on the authority of `Abdullah (ibn Mas'ud), who said: "While
the Messenger of Allah was prostrating in prayer one day, with some men of
Quraysh sitting all around him, and the birth sack of a she-camel lying around,
some dared others men saying: `Who would take this birth sack and throw it at
his back?' A man called `Uqbah ibn Abi Mu'ayt took up the birth sack and threw
it at the Prophet's back. Fatimah (the Prophet's daughter) came and took the
camel's birth sack off the Prophet's back, and cursed those who did that to
him." `Abdullah continued: "I never saw the Messenger of Allah invoke Allah
against them except on that day. He said: "O Allah, I leave to you the people of
Quraysh! O Allah to you do I leave Abu Jahl ibn Hisham, `Utbah ibn Rabi `ah,
Shaybah ibn Rabi `ah, `Uqbah ibn Abi Mu'ayt, Umayyah ibn Khalaf or Ubayy ibn
Khalaf (Shu'bah was confused). The Prophet enumerated seven men in all."
`Abdullah went on: "I saw them all slain in the Battle of Badr and thrown into a
well. Umayyah ibn Khalaf, however, was a very fat man. His body disintegrated as
it was dragged along before reaching the well.' " [35]
It is related on the authority of Khabbab (a well-known
Companion), who said: "I came one day to the Messenger of Allah, while he lay in
the shade of the Ka` bah using his mantle as a pillow. We had endured much
suffering at the hands of the people of Quraysh. Thus I asked: `O Messenger of
Allah, would you not invoke Allah on our behalf?' He sat up, red in the safe,
and said: `Those who were before you -often were their flesh and nerves scraped
with sharp iron combs. Yet they did not turn away from their faith. A man would
be sawed in half from his head down, yet he would not be turned away from his
faith. But Allah shall indeed bring this affair to fruition, so that a horseman
would travel all the way between San'a and Hadramawt fearing no one but Allah,
or the wolf that may attack his sheep.' " [36]
It is also related on the authority of Jabir (son of the famous
Companion, `Abdullah al-Ansari) that the Messenger of Allah passed one day by
`Ammar ibn Yasir and his family while they were being tortured for Allah's sake.
He said: "Be of good cheer, O family of `Ammar, for you shall soon enter
Paradise! " It is reported on the authority of Mujahid [ ibn Jabr] (a well-known
traditionist of the second generation) that the first martyr in Islam was
Sumayyah, the mother of `Ammar, whom Abu Jahl stabbed in the heart.
'Ali ibn Ibrahim al-Qummi reported that Abu Jahl met the
Messenger of Allah one day and spoke harsh words to him. All the men of the
Hashimite clan angrily assembled. Hamzah had just returned from hunting, when he
saw the crowd and enquired about the commotion. A woman called down to him from
one of the roof-tops saying: "O Abu Ya'la, `Amr ibn Hisham (i.e., Abu Jahl)
confronted Muhammad and insulted him." Hamzah enraged, went to Abu Jahl hit him
with his bow on the head and picked him up and beat him hard against the ground.
People crowded around them, and it was feared that great conflict might ensue.
People then asked Hamzah: "O Abu Ya'la, have you then turned to the religion of
your nephew?" "Yes", he answered: "I bear witness that there is no god but Allah
and that Muhammad is the Apostle of Allah." He said this only as a result of
anger and feeling of support for his nephew. When, however, he returned to his
home, he regretted his decision. Thus he went to the Messenger of Allah and
asked: "O son of my brother, is what you say the truth?" The Messenger of Allah
recited to him a Surah of the Qur'an, and Hamzah saw the truth and stood
firm in the faith of Islam. The Messenger of Allah was exceedingly happy. Abu
Talib also was glad to learn of Hamzah's Islam, and recited the following
verses:
Be steadfast, O Abu Ya`la in the faith of Ahmad;
Show forth your faith; may you be strengthened in
your resolve!
Follow the footsteps of him who came with true' faith
from his Lord; Do not, O Hamzah, be a rejecter of faith!
It made me glad when you said that you are a man of faith; Be
then a true supporter of the Messenger of Allah in Allah's cause.
Call openly the people of Quraysh to that which you
yourself have been given; Proclaim to them that Ahmad is indeed
not a magician!
The Prophet's Night Journey To Jerusalem And His
Hiding In A Ravine Belonging To Abu Talib
The Messenger of Allah was
transported by Allah from Mecca to Jerusalem, (see Qur'an. 17 :1) . Gabriel
carried him thither on al-Buraq (a celestial horse), and showed him the prayer
chambers of the prophets before him. After the Prophet had led them all in
prayer, Gabriel brought him back to Mecca. On his way back, the Prophet passed
by a caravan belonging to the people of Quraysh. They had with them water in a
vessel, from which he drank, and poured out the rest. They also lost one of
their camels and went out in search of it.
Next morning Muhammad recounted to the people of Quraysh:
"Allah transported me by night to Jerusalem where He showed me the signs and
stations of the prophets. I have also passed by a caravan in such and such a
place, where they lost one of their camels. I drank from a vessel of water which
they had, and poured out the rest of the water." Abu Jahl said: "You have now an
opportune moment; ask him, therefore, how many columns and lamps are in
Jerusalem! " They thus said to him: "O Muhammad, here is someone who has been to
Jerusalem! " Describe for us its columns, lamps, and prayer chambers! " Gabriel
came and suspended an image of Jerusalem before the Prophet's eyes, and he told
them whatever they wished to know about the holy city. When he had informed
them, they said: "Let us wait until the caravan returns and we question the
people about what you have told us:" "The sign of the truth of what I have said
is that the caravan will appear at sunrise led by a red camel carrying two white
sacks", the Prophet said.
Next morning, they went out looking towards the hill outside
the city and saying: "The sun shall soon rise." As they were thus wondering, the
caravan appeared, led by a red camel, just as the disk of the sun was becoming
visible. They asked the men with the caravan about the things which the
Messenger of Allah had told them. The men answered: "It is true, it was as he
said. We lost a camel in such and such a place; we left water by night, but when
we woke up next morning, the water was all poured out." Yet, all this only
increased the people of Quraysh in their stubbornness.
They then all gathered in their assembly hall and prepared a
written pledge neither to share food with the sons of Hashim, nor to speak to
them. Nor would they transact any trade with them, or intermarry with them. They
would not even socialize with them in any way, until they turned Muhammad over
to them that they might kill him. They agreed to be as one hand against
Muhammad, either to assassinate him, or kill him openly.
When Abu Talib learned of all this, he gathered the sons of
Hashim, forty men in all, and went into a secret ravine. Abu Talib swore to them
by the Ka'bah, the haram,
the rukn and the station (maqam of Abraham) that if
even a thorn was to prick Muhammad, "I will steadfastly fight against you all, 0
sons of Hashim." Abu Talib fortified the ravine and set up guards over it night
and day. At night he kept guard himself with his sword, while the Messenger of
Allah slept. Then he had him get up and sleep in another spot, guarded by his
own sons and the sons of his brother. They watched over the Prophet during the
day as well.
In the end, they endured much hardship. Thus it was that no one
of the Arabs entering Mecca dared buy from or sell anything to the family of
Hashim, for fear that his wealth would be seized. To that end, Abu Jahl, al-`As
ibn Wail as-Sahmi, an-Nadr ibn al-Harith ibn Kaladah and `Uqbah ibn Abi Mu'ayt
used to go out to the roads leading to Mecca, and anyone they saw carrying
goods, they forbade to trade with the sons of Hashim. Otherwise they threatened
to seize his wealth. Khadijah, however, had much wealth, which she spent in
caring for the Messenger of Allah while he was in the ravine. Mut'im ibn `Adiyy
ibn Nawfal ibn `Abdi'lMuttalib refused to sign the pledge, saying: "This is
wrongdoing." The document was, nonetheless, sealed with forty seals,
representing all the notables of Quraysh. They then hung it in the Ka'bah. Abu
Lahab also concurred with them in this action.
During the special seasons (when fighting was banned), the
Messenger of Allah would go around the Arab tribes and plead with them: "If you
would protect me, I would recite to you the Book of my Lord, and your reward
with Allah shall be Paradise." Abu Lahab would follow close behind him and say:
"Do not accept his offer! He is my brother's son. He is a magician and a liar."
Thus it went on, and the sons of Hashim remained in the ravine for four years,
having no security except during special seasons, nor could they buy or sell
anything except during these seasons. There were two seasons held in Mecca every
year: that of the `umrah (lesser pilgrimage) during Rajab, and the pilgrimage
season in Dhi'l-Hijjah (the 7th and 12th months respectively). Hence, only when
either of these two special seasons come did the sons of Hashim leave their
ravine to buy and sell. Then no one of them dared venture out till the next
season. They therefore suffered much hardship and hunger.
The people of Quraysh sent a message to Abu Talib, saying:
"Turn Muhammad over to us that we may kill him; then we would make you king over
us." In response, Abu Talib recited a long poem, in which he says:
When I saw that these people had no love,
having cut off all ties and means of friendship;
(I said): Do you not know that we do not regard our son as a
liar,
Nor does he utter vain words.
Pure is he, that for the sake of his face prayers for rain are
answered;
Generous towards orphans is he, and a protection for widows.
The errant of the clan of Hashim crowd around him;
For with him they find bounty and generous gifts.
You lie, by Allah's house! We shall never abandon Muhammad;
Rather we shall wield the sword and strive to protect him.
We shall never betray him, until we fall slain before him;
For his sake we shall neglect our sons and wives.
By my life! I have been charged with great affection for Ahmad!
I loved him with the love of a faithful lover.
I have sacrificed willingly my soul for him and protected him;
I have defended him with all that is precious,
Even the bones of my breast!
He remains an object of beauty in this world for its
inhabitants;
A harsh match to anyone showing enmity toward him is he, and the
ornament of every assembly.
He is clement, wise, unwavering and not foolish;
Friend of the Lord of Truth, never indulging in vain
disputation.
Thus the Lord of human servants has strengthened him with His
victory;
He caused a religion to prevail whose truth knows no falsehood.
When they heard this poem, they despaired of convincing Abu Talib.
Abu 'l-`As ibn Rabi', who was the Messenger of Allah's
son-in-law, used to bring by night camels laden with wheat and dates to the
entrance of the ravine and call out loudly to them, so that they would rush in,
and the sons of Hashim would have provisions. The Messenger of Allah used to
say: "Abu 'l-`As has established a tie of marriage with us and has honoured well
this marriage relation. He brought laden camels to us when we were besieged and
delivered them to our ravine by night."
When the Messenger of Allah had spent four years in the ravine,
Allah sent against the hostile document of the Quraysh an earthworm which licked
clean all words of unkindness to next of kin, and all wrongdoing and oppression.
It only spared the name of Allah.
Gabriel came down to the Messenger of Allah and told him about
it. The Messenger of Allah then told Abu Talib, who went to the men of Quraysh
as they assembled in the mosque. When they saw him they said: "Abu Talib has
finally given in; he has now come to turn his nephew in." He drew near and
greeted them with the salutation of peace. They all rose up and received him
with deference. They then said: "O Abu Talib, we know that you wish our
friendship and return to our society! You will turn your nephew over to us." He
answered: "No, by Allah, it is not for this that I have come to you. Rather my
nephew tells me - and he utters no lies - that Allah has told him that He sent
an earthworm against your hostile document, which ate every word of unkindness
to next of kin, of wrongdoing and oppression. It only spared the name of Allah.
Bring your document, and if what he says is true, then fear Allah and abandon
your wrongdoing, oppression and unkindness toward blood relations. If, on the
other hand, what he says is false, I will turn him over to you. If you wish, you
may kill him, or if you wish you may spare his life." They brought the document
down from the Ka'bah, still bearing forty seals. When it was brought before
them, every man saw his seal. When, however, they .opened it, they found no
letters except the phrase: `in your name, O Allah.' Abu Talib then pleaded with
them saying: "O people, fear Allah and desist from what you are doing! " But the
people dispersed, and no one spoke a word. Abu Talib then returned to the ravine
and recited his poem rhyming with the letter `b' and which begins as follows:
Who shall endure standing on guard till night's end,
Or the retreat which your divided people have decreed.
In the document there was indeed a lesson;
Anyone knowing about it would surely marvel.
Allah had Himself erased from it their rejection of faith and
insolence,
As well as their hostility toward him who proclaimed the truth
openly.
Thus what they said came to nought,
For anyone inventing falsehood only tells lies.
Yet the son of Abdullah has been truthful among us,
in spite of our people's wrath.
Do not
think that we shall betray Muhammad; For neither our honour nor fidelity
would permit it!
A strong Hashimite hand shall protect him;
He whose deeds among men are the best of deeds.
Then
some of the sons of `Abd Manaf and the sons of Qusayy, as well as other men of
Quraysh who were born to women of the sons of Hashim - among whom was Mut'im ibn
`Adiyy ibn `Amir ibn Lu'ayy, an old man of great wealth and many children, and
Abu 'l-Bakhtari ibn Hisham and Zuhayr ibn (Abi) Umayyah al-Makhzumi and other of
their notables - said: "We dissociate ourselves from this document." Abu Jahl
likewise said: "This is a matter which was decided in the dark." Thus the
Prophet and those who were with him were able to leave the ravine.
Two months later, Abu Talib died. Khadijah also died soon
after. These were two grave occurrences which the Messenger of Allah had to
endure, and he was greatly saddened. He went in to see Abu Talib while he was
breathing his last. He said: "O uncle, you cared for a child until he grew up.
You supported him when he was a grown man, and cared for him as an orphan. May
Allah, therefore, reward you on my behalf with the best reward. Give me a word
(that is, the shahadah) that I may intercede with it on your behalf with
my Lord." Abu Talib replied: "O son of my brother, were I not to fear the
reproach of people after me, I would have gladdened your heart." Saying this he
died.
Muhammad ibn Ishaq reported that Khadijah daughter of
Khuwaylid, and Abu Talib died in the same year. [37]
Thus afflictions followed one another for the Messenger of Allah after the death
of Khadijah and Abu Talib - for she was a true helper (wazir) to him in
Islam, and he found comfort in her. Abu `Abdillah ibn Mandah reported in the
Kitabu'l-Ma`rifah that Khadijah died three days after Abu Talib.
[38] al-Waqidi claimed that they all left the ravine three years before the
Migration. In that year Khadijah and Abu Talib died within the space of
thirty-five nights.
The Prophet Offers Himself To Neighboring Arab
Tribes. The Allegiance Of The Ansar To Him, And The Event Of Al-`Aqabah
It is reported in the book entitled Dala'ilu'n-Nubuwwah
[39]
on the authority of az-Zuhri (a well-known traditionist), that the Messenger of
Allah used to offer himself as a prophet to the Arab tribes every year during
the pilgrimage season. He used to speak to the chief of every tribe, requesting
only that they give him shelter and protection. He said: "I shall not ask anyone
of you to do anything he does not wish to do. For anyone of you who accepts what
I have come to call you to, it is well. But I shall not compel anyone who would
refuse. I only ask that you protect me from those who wish to kill me, so that I
might convey the messages of my Lord - and Allah decrees what He wills for me
and those who will follow him." Yet no one of them accepted him. Everyone he
spoke to of these tribes would say: "The people of this man know best his
claims. Do you think that a man can reform us when he has corrupted his own
people, and who have therefore, abandoned him? "
When Abu Talib died, trials increased greatly as never before
for the Messenger of Allah. He thus turned to the tribe of Thaqif in the city of
at-Ta'if in the hope that they might give him shelter. He sought three men, who
were the notables of Thaqif in those days. They were brothers: `Abd Yalayl ibn
`Amr, Habib ibn `Amr and Mas'ud ibn `Amr. He offered himself to them and told
them of the trials that had afflicted him at the hands of his people. One of
them exclaimed: "I swear that I would even steal the curtains of the Ka'bah, if
Allah had truly sent you with anything! " The other said: "Could not Allah send
someone other than you?" The third exclaimed: "By Allah, I shall never speak to
you henceforth. By Allah, if you are truly the Messenger of Allah, you would be
of too great honour for me even to speak to you. If, on the other hand, you lie
concerning Allah, you would be too evil for me to speak to you." They mocked him
and revealed to their people their conversation with him.
The men then placed people in two lines in his way. When the
Messenger of Allah passed between the two lines, he did not lift his feet or put
them down but that they pelted them with stones. They repeated this until his
feet bled. He escaped from them with his feet gushing blood, and ran to one of
their gardens and took shelter under a tree, sad and suffering much pain.
`Utbah ibn Rabi `ah and Shaybah ibn Rabi `ah were in the
garden. He therefore did not wish to remain with them, as he knew their great
hostility to Allah and His Messenger. When they saw him, they sent to him a
servant of theirs called `Addas who was of the people of Naynawa (Nineveh), with
grapes. When `Addas came to him, the Messenger of Allah asked: "From which land
are you?" He answered: "I am of the people of Nineveh." He said to him: "So you
are from the city of the righteous man Yunus (Jonah) son of Mitts (Matthew)."
`Addas asked him: "How do you know who Yunus was? " The Messenger of Allah, who
never looked down at anyone so much as not to convey to him the message of his
Lord, answered: "I am the Messenger of Allah. Allah, exalted be He, informed me
of the account of Yunus ibn Mitts." When he had told him what Allah had revealed
to him concerning Yunus ibn Mitts, `Addas fell prostrate before Allah and began
to kiss the Prophet's feet while they continued to gush blood. When `Utbah and
Shaybah saw what their servant was doing, they kept silent. But when he returned
to them they asked: "Why did you prostrate yourself before Muhammad and kiss his
feet, while we never saw you do so to any of us?" He answered: "He is a
righteous man who told me things which I recognized concerning a messenger whom
Allah had sent to us, whose name was Yunus ibn Mitts." They laughed and said
"Let him not tempt you away from your Christianity, for he is a deceitful man."
The Messenger of Allah then returned to Mecca.
`Ali ibn Ibrahim ibn Hashim
(al-Qummi) reports that when the Messenger. of Allah returned from the city of
at-Ta'if and approached Mecca with the intention of performing the `umrah
(lesser pilgrimage), he did not wish to enter Mecca where he had no protector.
He saw a man of the Quraysh who had secretly embraced Islam and said to him: "Go
to al-Akhnas ibn Shurayq and tell him that Muhammad asks you to protect him
until he performs the circumambulations ( tawaf , around the Ka'bah) and
the running (sa`i) between the two hills of as-Safa and al-Marwa, for he has
come to perform the `umrah."
The man went to al-Akhnas and conveyed to him what the Messenger of Allah
had said. al-Akhnas answered: "I am not of the Quraysh, but only an ally, and an
ally cannot offer protection. I fear that they would violate my protection, and
that would be an insult. " The man returned to the Messenger of Allah and told
him. The Messenger of Allah was hiding in the ravine of Harra' with Zayd ibn
al-Harithah. He said to the man: "Go to Suhayl ibn `Amr and ask him to protect
me only until I circumambulate the House (that is, the Ka'bah) and perform the
sa`i (running between as-Safa and al-Marwa). " The man went and told Suhayl, but
he answered: "No, I will not." The Messenger of Allah sent the man to Mut'im ibn
`Adiyy (ibn `Amir) to make the same request. When the man went to him he asked:
"Where is Muhammad?" The man, however, did not wish to tell him where the
Prophet was. He rather answered: "He is nearby." Mut'im said: "Go to him and say
that I shall give you protection. Come, therefore, and circumambulate and run as
you wish."
The Messenger of Allah entered the city. Mut'im said to his
sons, his sister, and to his brother, who was called Tu'aymah ibn `Adiyy: "Take
up your arms, for I have offered Muhammad protection! Stay around the Ka'bah
until he performs the circumambulation and running." There were ten men in all
who took up arms. Muhammad, the Messenger of Allah, then came in to the mosque.
Abu Jahl saw him and said: "O people of Quraysh, here is Muhammad alone. His
supporter has died; do with him, therefore, as you please." Tu'aymah ibn `Adiyy
said to him: "O uncle, do not speak, for Abu Wahb (that is, Mut'im) has offered
Muhammad protection." Abu Jahl went to Mut`im and asked: "Are you a protector,
or one who has abandoned his religion for another?" He answered: "I am only a
protector." Abu Jahl said: "In that case your protection will not be violated."
When the Messenger of Allah had finished his circumambulation
and running, he came to Mut'im and said: "O Abu Wahb, you have protected and
done well! Release me now from your protection." Mut'im replied: "What would
prevent you from remaining in my protection?" He answered: "I detest remaining
in the protection of an Associator for more than one day." Mut'im then
exclaimed: "O people of Quraysh, Muhammad has released himself from my
protection! "
'Ali ibn Ibrahim (al-Qummi) reported that As'ad ibn Zurarah and
Dhakwan ibn `Abd Qays, both of whom were of the Khazraj tribe of Medina, came to
Mecca during one of the pilgrimage seasons. At that time a state of war, which
had already lasted for a long time, existed between the Aws and Khazraj (both of
which were Medinan tribes). The people did not lay down their arms by day or
night. In the last engagement between them on the day of Bu'ath
[40], the Aws tribe had prevailed over the Khazraj. As'ad ibn Zurarah and
Dhakwan came to Mecca for the `umrah of the sacred month of Rajab seeking an
alliance against the Aws tribe. As'ad ibn Zurarah was a friend of `Utbah ibn
Rabi `ah. He thus came to him as a guest and said: "A long period of war has
prevailed between us and our people. We have come, therefore, seeking alliance
against them." `Utbah answered: "Your dwellings are far from ours, and we have
an important preoccupation which prevents us from undertaking any other." As'ad
asked: "What is your preoccupation, when you live securely in your sacred city?
" "A man has appeared among us who claims that he is the Messenger of Allah",
answered `Utbah. He continued: "This man has declared our minds foolish, and
insulted our gods. He has also corrupted our youths and dissolved our unity."
"Who is he?" As'ad asked. `Utbah replied: "He is the son of `Abdullah son of
`Abdu 'l-Muttalib. He is of a family that is of high honour and status among
us." As'ad and Dhakwan as well as all the people of the Aws and Khazraj tribes
used to hear from the Jews of an-Nadir, Qurayzah and Qaynuqa' - who lived among
them - that: "The time has come when a prophet shall appear in Mecca, whose
migration shall be to Medina. With him we shall slay you all, O people of the
Arabs! "
When As'ad heard all this from `Utbah, the things which he had
heard from the Jews came back into his mind. He thus asked: "Where is he?"
`Utbah answered: "He is sitting in the Ka'bah. They do not come out of their
ravine except during the pilgrimage season. As for you, do not listen to him or
speak to him, for he is a sorcerer who would bewitch you with his words." All
this took place at the time when the men of Hashim were besieged in the ravine.
As'ad said: "What shall I do when I have come for the `umrah and it is necessary
for me to circumambulate the House? " He answered: "Plug your ears up with
cotton."
As'ad then went into the sanctuary, having stuffed his ears
with cotton. He circumambulated the House while the Messenger of Allah was
sitting in the sanctuary with some of the men of Hashim. He looked at the
Prophet and passed him by. As he passed by, however, performing the second
circumambulation, he said to himself: "Truly, there is no one more foolish than
I ! Should all this occur in Mecca, and I know not what it is so that I might go
back to my people and tell them? " He thus took the cotton out of his ears,
threw it away and addressed the Messenger of Allah, saying: "Have a happy
morning!" This was the greeting of the Arabs before Islam. The Messenger of
Allah turned to him and said: "Allah has given us another greeting instead which
is better than this one; it is the greeting of the people of Paradise:
`as-Salamu `alaykum' [peace be upon you] ." As'ad said: "You must have come
recently to this! What do you call men to, O Muhammad?" He replied: "To the
witness (shahadah) that there is no god but Allah, and that I am the
Messenger of Allah! I enjoin upon you that: `You associate nothing with Him,
and that you act kindly towards your parents. Do not kill your children for fear
of poverty, for We shall provide both for you and them. Do not come near vile
transgressions, be they disclosed or hidden, and do not kill a soul, which Allah
has made unlawful except with justice. With all this you have been charged that
perhaps you may understand. Do not come near the wealth of an orphan except in
the fairest manner, until he reaches the age of discretion. Give full and just
measure and weight. Yet We do not charge a soul except in accordance with its
capacity. When you speak, speak justly, even if it be against one who is nearest
of kin. Fulfil Allah's covenant. You are enjoined to all this, that perhaps you
may recollect.' "
[41]
When As'ad heard this, he exclaimed: "I bear witness that there
is no god but Allah alone, having no associate, and that you are the Messenger
of Allah! O Messenger of Allah, may my father and my mother be a ransom for you!
I am of the city of Yathrib (Medina), of the Khazraj tribe. All relations
between us and our brothers of the Aws tribe are cut off. If Allah were to
re-establish them by means of you, I would find no one more honoured than you.
Another man of my people is accompanying me. I trust that he too will enter into
this matter, and that Allah will set our affairs right through you. By Allah, 0
Messenger of Allah, we often heard reports of you from the Jews. They used to
announce to us your coming forth and inform us of your characteristics. I trust
that our abode shall be the abode of your migration, and that with us shall be
your dwelling. The Jews have informed us of this. Praise be to Allah Who led me
to you! By Allah, I came only to seek some alliance against our opponents. Yet
Allah has given us something better than the purpose for which I came."
Dhakwan then came, and As'ad told him: "This is the Messenger
of Allah whom the Jews announced and of whose characteristics they informed us.
Come, therefore, and declare your Islam." Dhakwan thus accepted Islam and said:
"O Messenger of Allah, send with us a man who would teach us the Qur'an and call
the people to your message." The Messenger of Allah sent Mus'ab ibn `Umayr, a
youth who had lived in luxury with his parents, who preferred him over all their
other children, and who had never left Mecca. But when Mus'ab became a Muslim,
his parents disowned him, and he remained with the Messenger of Allah in the
ravine until the signs of exhaustion were visible on his changed face. The
Messenger of Allah ordered him to go with As'ad, as he had learned much of the
Qur'an. Dhakwan then left for Medina with As'ad accompanied by Mus'ab ibn
`Umayr.
When As'ad and Dhakwan came to their people, they told them
about the Messenger of Allah and his message. From every family one or two men
accepted Islam. Mus'ab lived with As'ad ibn Zurarah, and every day he would go
around the assemblies of the men of Khazraj calling them to Islam, but only the
youths would accept his call. There was a man called `Abdullah ibn Ubayy who was
a notable of the Khazraj tribe. They all agreed to appoint him as king over them
because of his honourable status and generosity. They had made a crown for him
which they then presented to him, seeking by this mediation in their long
hostilities, for he had not fought on the side of his people of the Khazraj in
the war of Bu'ath, nor had he supported them against the Aws tribe. He had said,
rather, "You commit wrongdoing towards the Aws tribe, and I will not support
wrongdoing." Thus both the Aws and Khazraj accepted him.
When As'ad returned, `Abdullah ibn Ubayy did not like what he
and Dhakwan brought back with them. He was, for this reason, indifferent. As'ad
then said to Mus'ab: "My maternal uncle Sa'd ibn Mu'adh is one of the chiefs of
the Aws tribe. He is a wise and honourable man, and is well respected among the
people of `Amr ibn `Awf. If he were to enter into Islam, our cause would
triumph. Let us, therefore, go to their dwellings." Thus, Mus'ab went with As'ad
to the quarter of Sa'd ibn Mu'adh and sat at one of their wells. A number of
their youths gathered around him (Mus'ab), while he recited the Qur'an to them.
When Sa'd ibn Mu'adh learnt of this, he said to Usayd ibn Hudayr, who was also
one of their notables: "I have heard that Abu Umamah, As'ad ibn Zurarah has
returned with a man of Quraysh to corrupt our youths. Go, therefore, to him and
order him to desist." Usayd ibn Hudayr went to them, and As'ad, looking at him,
said to Mus'ab: "This is an honourable man, and if he joins our cause, I have
hope that it will be strengthened. Exert yourself with him in the cause of
Allah."
When Usayd came near them, he said: "O Abu Umamah, your uncle
says that you should not come to our assembly, nor should you corrupt our
youths. Beware of the men of the Aws, for your own safety! " Mus'ab said: "Would
you not sit down that we may put before you a cause, which you may join if you
so wish; otherwise, we shall remove from you anything you may dislike." He sat
down, and Mus'ab recited to him a Surah of the Qur'an. Usayd asked: "What do you
do when you join this cause? " Mus`ab answered, "We purify ourselves, wear two
clean garments, proclaim the profession of faith (shahadah) and pray two
rak'ahs. Usayd threw himself with his clothes into the well; he came out, he
wrung his garments and said: "Put it before me!" Mus'ab thus taught him the
profession of faith that, "There is no god but Allah, and Muhammad is the
Messenger of Allah." Usayd repeated the shahadah and offered two
rak'ahs of prayers. He then said to As'ad: "O Abu Umamah, I shall now send
your uncle to you; I shall use every persuasion to make him come to you." Usayd
then went back to Sa'd ibn Mu'adh, and when the latter looked at him, he said:
"I swear that Usayd has returned to us with a different face from that with
which he left us."
Sa'd ibn Mu'adh then went to them, and Mus'ab recited to him:
Ha mim, a revelation from the All-merciful, the Compassionate [Qur'an
41:1- 2] . "By Allah," the two men exclaimed, "we saw Islam in his face even
before he uttered a word! " He sent for two clean garments from his home; he
proclaimed the two shahadahs and offered two rak'ahs of prayer. He
then rose, took Mus'ab by the hand and took him to his home. He said to him:
"Declare your cause and do not fear anyone!" Then Sa'd went and stood before the
people of `Amr ibn `Awf and exclaimed: "O people of `Amr ibn `Awf, let there be
Do man, woman, virgin or married woman, neither old man, nor youth but that they
should come forth; this is not a day of hiding or seclusion! " When they had all
gathered, he said: "What is my status with you?" With one voice they said: "You
are our master who is obeyed among us, nor shall we-oppose you in anything!
Command us then to do whatever you wish." He said: "It shall be unlawful for me
to speak to your men, women or children until you bear witness that, `There is
no god but Allah, and Muhammad is the Messenger of Allah.' Praise be to Allah
Who has honoured us with that (faith). He (Muhammad) is the one of whom the Jews
informed us." There was not a house of the people of `Amr ibn `Awf but that a
man or woman of its inhabitants then accepted Islam. He then said to Mus'ab ibn
`Umayr: "Declare your cause and call the people openly to it." Thus, Islam
spread widely in Medina. All the notables of the two tribes (that is, the Aws
and Khazraj) entered into Islam, because of what they remembered of the reports
of the Jews.
The Messenger of Allah was then informed of the coming of the
Aws and Khazraj into Islam, for Mus'ab had written to him concerning this
matter. But anyone of the Quraysh who had accepted Islam was beaten and tortured
by his people. For this reason the Messenger of Allah ordered all such people to
migrate to Medina. They used to escape secretly one man at a time and when they
arrived in Medina, the people of the Aws and Khazraj opened their homes to them
and received them with hospitality and kindness.
It is reported that when the people of the Aws and Khazraj came
to Mecca (for the pilgrimage), the Messenger of Allah came to them and
pleaded: "Would you protect me so that I may recite to you the Book of your
Lord, and that your reward with Allah be Paradise? " "Yes, O Messenger of
Allah", they answered. "You shall have whatever you wish for yourself and your
Lord." He then said to them: "Your appointment with me shall be at the `Aqabah
(a place outside Mecca) on the middle night of the nights of tashriq
(that is, the three days following the Day of Sacrifice, which concludes the
pilgrimage rites)." After they had performed the pilgrimage rites, they returned
to Mina (one of the stations of the pilgrimage), many of them having accepted
Islam, but the majority still adherents of their old religion. Among them on
that journey was `Abdullah ibn Ubayy. The Messenger of Allah said to them on the
second day of the days of tashriq, "Gather all of you in the house of
`Abdu 'l-Muttalib, which is in the `Aqabah. Let each one come alone stealthily
so that you wake up no one who is asleep."
The Messenger of Allah was staying in the house of `Abdu
'l-Muttalib along with Hamzah, `Ali and al-`Abbas. Forty men of the people of
the Aws and Khazraj gathered together with him at the house of `Abdu
'l-Muttalib. When they had all settled down, the Messenger of Allah repeated his
former plea: "Would you protect me so that I may recite to you the Book of your
Lord, and that your reward with Allah be Paradise?" As'ad ibn Zurarah, al-Bard'
ibn Ma'rur and `Abdullah ibn Hizam all answered: "Yes, O Messenger of Allah, lay
upon us whatever conditions you wish for yourself and your Lord." The Messenger
of Allah went on: "You shall protect me as you would protect yourselves, and
protect my family as you would your families and children." They enquired: "What
shall be our benefit from all this?" He answered: "You shall have Paradise. You
shall also rule over the Arabs and non-Arabs in this world, and you shall be
kings." "We accept", they all concurred.
Then al-`Abbas ibn Nadlah of the Aws tribe arose and spoke to
the people thus: "O people of the Aws and Khazraj, do you know full well where
are you going? You are indeed headed for warfare with peoples both red and white
(an expression indicating great scope and variety), as well as with the kings of
this world! If you think that you will abandon him whenever calamity befalls
you, then do not imperil him. For even though the people of the Messenger of
Allah have opposed him, still he lives here in security and honour." `Abdullah
ibn Hizam, As'ad ibn Zurarah and Abu 'l-Haytham ibn at-Tayyihan said: "Why
should you be dismayed by such words, O Messenger of Allah? Rather, we shall
ransom your blood with our blood and your soul with our souls. Lay down,
therefore, whatever conditions you wish both for yourself and for your Lord! "
The Messenger of Allah demanded: "Appoint for me twelve chiefs
from among you who would guarantee all this for me, just as Moses took from
among the Children of Israel twelve chiefs. [42] They
said: "Rather, choose them yourself if you so wish." Gabriel pointed them out to
him. Thus the Prophet, chose nine -of the Khazraj pointing to each man: As'ad
ibn Zurarah, al-Bard' ibn Ma'rur, `Abdullah ibn Hizam, Abu Jabir ibn `Abdillah,
Rafi` ibn Malik, Sa'd ibn `Ubadah, al-Mundhir ibn `Amr, `Abdullah ibn Rawdhah,
Sa'd ibn ar-Rabi` and `Ubadah ibn as-Samit. Of the Aws tribe, he chose:
Abu'lHaytham ibn at-Tayyihan - who was a man from Yemen and an ally of the
people of `Amr ibn `Awf - Usayd ibn Hudayr and Sad ibn Khaythamah.
When they had all come together to pledge allegiance to the
Messenger of Allah, Satan cried out among the people of Quraysh saying: "O
people of Quraysh and all you Arabs, behold Muhammad and the apostates with him
at `Aqabah pledging their allegiance to him that they may wage war against you!
" His voice was so loud that it was heard by all the pilgrims who were in Mina.
The people of Quraysh were greatly stirred up so that they rushed to arms. The
Messenger of Allah heard the clamour, and ordered the Helpers (al-Ansar) :
"Disperse!" But they all said: "O Messenger of Allah, if you were to command us
to rush at them with our swords, we would do so." The Messenger of Allah
replied: "I was not commanded to do this. Allah has not permitted me to wage war
against them." They persisted, saying: "O Messenger of Allah, would you then
come out with us? " "I must wait for Allah's Command", he answered.
All the people of Quraysh to the last one came forth, heavily
armed. Hamzah went out with his sword, accompanied by 'Ali ibn Abi Talib, and
stood at the `Aqabah. When they saw Hamzah, they asked: "To what purpose have
you all gathered together?" He answered: "No, we have not gathered together; nor
is there anyone here. By Allah, no one shall go through this `Aqabah, but that I
shall smite him with my sword! " They thus turned back and went to `Abdullah ibn
Ubayy and said: "It has reached us that your people have pledged allegiance to
Muhammad that they will wage war with him against us! " But `Abdullah swore to
them that his people had done nothing of the sort, that he had no knowledge of
it and that they had not informed him of any such intention. The people of
Quraysh believed him; the Ansar went their way, and the Messenger of Allah
returned to Mecca.
The Associators Plot Against The Prophet; The
Prophet Migrates To Medina; And The Jubilation Of The Ansar At His Arrival.
The Signs Which were Revealed Concerning His Prophethood, and Other Events of
His Life Until He was Commanded to Fight.
Following these events, the
people of Quraysh assembled in the House of Assembly (Daru'n-Nadwah),
where forty of their notables were present. It was the custom that no one was
allowed to enter that house until he was over forty years of age, except `Utbah
ibn Rabi `ah, even though he was less than forty years old.
The accursed Satan came to them in the image of an old man. The
door-keeper asked him: "Who are you?" "I am an old man of Najd", Satan replied.
He asked permission to enter, and was permitted to do so. He then addressed the
people saying: "I have come to know about your meeting regarding that man (that
is, Muhammad) and have therefore come to advise you, so that you should not lose
the opportunity of having my sound advice."
When they had all taken their seats, Abu Jahl spoke and said:
"O people of Quraysh, there was once no one among the Arabs with more honour
than we had - living as we were in the safety of Allah's sanctuary. The Arabs
came to us from far and wide twice a year. No one coveted our fortunes until
Muhammad grew up among us. Because of his goodness, we called him `al-Amin' (the
Trustworthy). Then he claimed to be the Messenger of the Lord of all beings. He
insulted our gods and mocked us as men of foolish mind. He corrupted our youth,
and dissolved our unity. My opinion is that we should send a man secretly to
assassinate him. If the people of Hashim demand the price of his blood, we will
give them the blood price of ten men." Satan retorted: "This is bad advice, for
the sons of Hashim would never allow Muhammad's assassin to walk on the earth.
Wars would then be waged between you and them in your sanctuary."
Another man said: "We should rather imprison him in a house,
which he would not be allowed to leave. We would provide him with essential food
until he dies, as did Zuhayr and an-Nabighah. [43]
Satan rejected this view: "The sons of Hashim would never agree to this course
of action", he objected. He went on: "When the pilgrimage season of the Arabs
comes, they would all gather against you until they release him. Then he would
surely deceive them with his sorcery."
Another man suggested: "We should rather expel him from our
lands, and thus be free to serve our gods." Satan again said: "This view is even
worse than the two preceding. This is because you are dealing with one who is of
the fairest countenance, and the most eloquent of the Arabs. You shall only be
sending him out to the desert dwellings of the Arabs that he may deceive them
with his magic and eloquence. You will not have long to wait until he overwhelms
you with men and horses." Thus were they all bewildered.
Finally they asked Satan: "What do you advise?" He answered:
"The only way is that you bring one notable from every clan of the Quraysh; one
man of the sons of Hashim should also be included. They should each take an iron
bar or a sword and rush at him, dealing him altogether one single blow! Then
would the responsibility of his blood fall on all the people of Quraysh. The
sons of Hashim would be unable to demand revenge for his blood, since they
themselves would share in shedding it. Their only recourse would be to accept
the blood price. Give them blood money for three - or even ten - men, if they so
wish." Then with one voice, they all said: "The right opinion is that of the old
man of Najd! "
They thus chose fifteen men, among whom was Abu Lahab (the
uncle of the Prophet), and agreed that they would enter into the house of the
Messenger of Allah and kill him. Allah then sent down to His Apostle:
Remember when those who rejected faith plotted against you: to imprison, kill or
drive you out. . . [Qur'an 8:30] . Thus agreed, they dispersed with the plan
to attack the Prophet by night, keeping their plan secret. Abu Lahab suggested:
"We should rather keep watch over him till the morning, then go in to attack
him! " They thus spent the night around the Messenger of Allah's house.
The Messenger of Allah asked that a bed be spread out for him.
Then he said to `Ali: "O 'Ali, would you defend me with your own soul?" "Yes, O
Messenger of Allah", he readily agreed. The Prophet continued: "Sleep in my bed,
and use my mantle as cover." 'Ali then slept in the bed of the Messenger of
Allah and covered himself with his mantle. Gabriel came and said to the
Messenger of Allah, "Depart!". The people gathered around the house, and seeing
someone sleeping in his bed, they surmised that it was the Messenger of Allah.
The Messenger of Allah went away reciting Surah Yasin till Allah's
saying: thus have We enveloped them, so that they do not see [Qur'an
36:1-9]. He took a handful of dust and threw it at them while they slept, and
went on his way. Then Gabriel (directing the Messenger of Allah) said to him: "O
Muhammad, take the route of Thawr - a mountain located on the way to Mina, the
shape of which resembles the hump of a bull (in Arabic: `thawr' ). Thus the
Messenger of Allah continued on; Abu Bakr met him on the way and the Prophet
took hold of his hand and went with him. Then when he reached the mountain of
Thawr he entered the Cave.
Next morning, at the break of dawn, the people of Quraysh
rushed into the room and went for the bed. `Ali jumped up, and facing them,
asked: "What do you want?" They demanded: "Where is your cousin Muhammad?" He
answered: "Did you set me as a guard over him! Did you not tell him to depart
your town? He is gone; what more do you want? " They rushed at `Ali, beating and
reviling him. Abu Lahab, however, restrained them, saying: "It is you (`Ali) who
have been deceiving us since last night."
They thus scattered themselves in the mountains (in search of
the Prophet). There was a man among them called Abu Kurz, of the tribe of
Khuza'ah, who was known for his ability in tracking. They said to him: "Today is
your day!" He continued to track the Messenger of Allah until he stood with them
at the door of his room. He said: "This is the footprint of Muhammad, for it is,
by Allah, a match of his footprint which is in the Ka'bah. These also are the
footprints of Abu Quhafah (that is, Abu Bakr's father) and his son. He then
said: "The son of Abu Quhafah (that is, Abu Bakr) went this way!" He then went
on with them until they came to the entrance of the Cave, whereupon he said to
them: "They did not go beyond this spot. Either they went up to heaven, or went
into the ground."
Allah, however, sent a spider which wove its web at the Cave's
entrance (as we have already mentioned). It is reported that an angel came down
in the image of a horseman and stood at the entrance of the Cave. He said to
them: "Look for him around these ravines, for he is not here." They began to
search around in the countryside, while the Messenger of Allah remained in the
Cave for three days. Finally, Allah permitted him to migrate.
It was revealed to the Messenger of Allah: "O Muhammad, depart
from Mecca, for there is no longer a supporter in it after Abu Talib." When the
Messenger of Allah left the Cave, he met a shepherd who worked for a man of the
Quraysh called `Abdullah ibn Urayqit. The Messenger of Allah called him and
said: "O Ibn Urayqit, can I trust you with my life?" He answered: "If you do, I
would guard you, keep your trust and never tell anyone of your whereabouts.
Where do you wish to go, O Muhammad?" He answered: "To Yathrib." The shepherd
exclaimed: "By Allah, I shall take you through a way that no one will ever be
able to find." The Messenger of Allah said: "Go to 'Ali and tell him that Allah
has permitted me to migrate, and that he should prepare for me provisions and a
mount." Abu Bakr also said: "Go to my daughter Asma' and tell her to make ready
for me provisions and two mounts. Also, inform `Amir ibn Fuhayrah of our
decision." `Amir was one of Abu Bakr's clients who had accepted Islam. "Tell
him", Abu Bakr directed, "to bring us, the provisions and two mounts." Ibn
Urayqit went to 'Ali and told him what the Prophet had requested. 'Ali thus sent
to the Messenger of Allah provisions and a mount, and `Amir ibn Fuhayrah sent
provisions and two mounts.
The Messenger of Allah finally left the Cave and Ibn Urayqit
took the road to Nakhlah, a tortuous road between mountains. They did not join
the main road until they reached Qudayd, a place near Mecca. They came as guests
to Umm Ma'bad, the story of whose ewe and its miracle has already been related.
Likewise, the account of Suraqah ibn Malik ibn Ju'shum al-Mudliji and the
sinking of the legs of his horse in the ground has been related; hence there is
no need to repeat them.
After Suraqah had, however, left the Prophet, the people of
Quraysh saw him. They asked if he knew where Muhammad was, and he answered: "I
came to know that he had departed from you, and I combed this whole area for
you, and saw no trace of anyone. Return, therefore; he is not here."
News of the coming of the Messenger of Allah reached the Ansar,
who continued to expect his arrival. Men and women would go out every morning to
meet him, but when the heat grew stronger, they would return. It is related on
the authority of Ibn Shihab az-Zuhri that between the night of al-`Aqabah and
the Migration of the Messenger of Allah there were three months. The pledge of
allegiance (bay `ah) of the Ansar to the Messenger of Allah took place on
the night of al-`Aqabah in the month of Dhi'l-Hijjah, and he arrived in Medina
on the 12th of Rabi`u'l-Awwal, on Monday.
The Ansar used to go out seeking news of him. When, however,
they despaired of his arrival, they returned to their homes. Finally, the
Apostle of Allah did arrive. When he reached Dhu'l-Hulayfah [a small village
around six miles distance from Medina], he asked the way to the quarters of the
people of `Amr ibn `Awf, and people directed him. The sun's glare showed his
shadow clearly. A Jewish man sitting on a hillock in his land, when he saw three
riders coming towards the quarter of Banu `Amr ibn `Awf, cried out: "O Muslims,
here is your companion; he has arrived." A great clamour arose in Medina, and
men, women and children came out to meet him, overtaking one another in their
haste.
As soon as he arrived, the Messenger of Allah went straightway
to the Mosque of Quba, where he dismounted. The people of `Amr ibn `Awf gathered
around him rejoicing. He went as guest to the home of Kulthum ibn al-Hidm, an
old and pious blind man. All the families of the Aws tribe gathered, but because
there were old hostilities between the Aws and Khazraj tribes, they did not dare
come to the Messenger of Allah. The Messenger of Allah looked carefully at the
faces of the assembled people, but did not see among them any men of the
Khazraj. A few men of the Immigrants (muhajirun) had already come to
Medina and settled at the quarter of `Amr ibn `Awf. It is reported that when the
Prophet arrived in Medina, women and children met him chanting:
The full moon has arisen over us from Thaniyyatu'l- Wada`.
Gratitude is due from us so long as there is someone who invites
to Allah.
[44]
Salman, the Persian [a well-known Companion and an important
personality in Shi'i piety] was a slave of one of the Jews. He had left his home
in Persia in search of the pure (hanif) religion of which the people of
the scriptures (Jews and Christians) had informed him. He came one day upon a
Christian monk in Syria with whom he stayed for a while and whom he questioned
concerning this religion. The monk said: "Go look for him! In Mecca shall be his
appearance, and to Yathrib (Medina) shall be his migration; seek him out there."
Salman thus set out for Yathrib, where some Bedouins captured him and sold him
to a Jew. He set him to work on his date-palm. As he was one day in the tree
pruning it, another Jew came to his master and said: "O father of so-and-so, are
you aware that the Prophet of these Muslims has come to them?" Salman exclaimed:
"May I be a ransom for you what is it that you say?" "What is it to you" - his
master retorted, "that you ask concerning this? Go on with your work!"
Salman climbed down and filled a tray with the dates of that
palm and took it to the Messenger of Allah. The Messenger of Allah asked: "What
is this?" "It is only a freewill gift (sadaqah) of our dates", Salman
answered. He continued: "We heard that you people are strangers who have come to
these lands. I wish, therefore, that you eat of our charitable gift." The
Messenger of Allah said to his Companions: "Go ahead and eat." Salman said to
himself in Persian and counted on his fingers, "This is one (test)." Later, he
brought the Prophet another tray of dates. The Messenger of Allah again asked:
"What is this?" Salman answered: "I see that you do not eat of a freewill gift.
This is, therefore, a gift (hadiyyah), which I present to you." The
Prophet said to his Companions: "Mention the name of Allah and eat." He too ate.
Salman counted again on his fingers saying: "This is a second (test)", again
muttering to himself in Persian.
Salman then went around to the back of the Prophet. The
Messenger of Allah took down his shirt off his shoulders, and Salman saw the
seal of Prophethood and the mole, which he began to kiss fervently. The
Messenger of Allah asked: "Who are you?" He answered: "I am a man of the
Persians. I left my home since such and such a time." He then recounted to him
his long story.
Salman entered into Islam, and the Messenger of Allah gave him
the glad tidings: "Be patient and of good cheer, for Allah shall find a way of
relief from the yoke of this Jewish man."
That evening, Abu Bakr left the Prophet and went to Medina
where he stayed with one of the Ansar. The Messenger of Allah, however, remained
in Quba, in the house of Kulthum ibn al-Hidm. After the Messenger of Allah had
offered the sunset and night prayers, As'ad ibn Zurarah came to him masked. He
greeted the Messenger of Allah and was glad at his coming. As'ad then said: "O
Messenger of Allah, I would not hear that you are in a place and stay so long
away from you. It is rather because of the things you know which exist between
us and our brothers of the Aws. For this reason, I did not wish to come to them.
But I could no longer bear to stay away from you." The Messenger of Allah cried
out to the people of Aws: "Who among you would give him protection?" They all
answered: "O Messenger of Allah, our protection is yours to grant; you grant him
protection! " "No", he replied, "rather let some of you take him into their
protection." Then `Uwaym ibn Sa'idah and Sa'd ibn Khaythamah said: "We shall do
so, O Messenger of Allah." They thus took As'ad into their protection, and he
used to come daily to the Messenger of Allah, listening to his words and praying
behind him.
The Messenger of Allah remained there fifteen days. Abu Bakr
then came to him and said: "O Messenger of Allah, enter Medina, for the people
are eager for you to dwell among them." He answered: "I shall not leave this
place until my brother 'Ali joins me." The Messenger of Allah had already sent
to him saying: "Bring the family and come." Abu Bakr said: "I do not think that
`All would join you." "Yes", the Prophet said, "soon he shall come, if Allah
wills."
After these fifteen days had passed, `Ali came with his family.
When he arrived, Sa'd ibn ar-Rabi` and `Abdullah ibn Rawahah were busy smashing
the idols of the Khazraj. Every man of high status had an idol in his house,
which he cleaned and perfumed. As well, every clan of the Aws and Khazraj had
their special idol in their house of assembly. They honored such idols, covering
them with a special cloth and offering to them animal sacrifices. When, however,
the twelve men of the Ansar (whom the Prophet had chosen) came to the city, they
cast out the idols from their homes and the homes of those who heeded them. When
later the seventy (chosen men) came, Islam spread rapidly among the people, who
then began to break their own idols.
After `Ali's arrival, the Messenger of Allah remained (in Quba)
for one or two days, after which he mounted his she-camel and prepared to
depart. All the people of `Amr ibn `Awf came to him saying: "O Messenger of
Allah, stay with us, for we are indeed a people of serious purpose and constant
striving. We are a people of true alliance and protection." He answered: "Rather
she (his mount) has been so commanded."
The tribes of the Aws and Khazraj heard of the coming of the
Messenger of Allah, and they took up arms and came running around him and his
she-camel. He did not pass by any quarter of the Ansar but that they jumped up
before him and, taking hold of the rope of his she-camel, beseeched him to stay
with them. All the while the Messenger of Allah would say: "Let her go, for she
is so commanded." He went on until he arrived at the quarter of the tribe of
Salim.
The Messenger of Allah left Quba on Friday, and arrived at the
quarter of Banu Salim around noon. The men of the tribe of Salim came to him and
exclaimed: "Come O Messenger of Allah to men of serious purpose,
steadfastness, true allegiance and protection." His she-camel knelt down at the
door of their mosque - they had in fact built a mosque before the arrival of the
Messenger of Allah. He dismounted at their mosque and offered the noon prayer
and delivered a sermon. This was the first mosque in which the Messenger of
Allah delivered a Friday sermon. He prayed towards Jerusalem, and the number of
those who prayed behind him on that day was around one hundred.
The Messenger of Allah rode his she-camel and let loose her
rope, and she roamed freely until she halted at the dwelling of `Abdullah ibn
Ubayy. The Prophet stopped, thinking that the latter would offer him
hospitality. As dust rose, `Abdullah ibn Ubayy placed his sleeve over his nose
and said: "Go you to those who have beguiled and deceived you, and brought you
here. Go enjoy their hospitality, but do not impose yourself on us in our
homes." Allah then sent against the people of Banu l-Hubla small ants which
destroyed their houses, so that they had to beg hospitality of others. The
people of Banul-Hubla were so called because the grandfather of `Abdullah ibn
Ubayy was nicknamed `Ibnu'l-Hubla' (son of the pregnant woman).
Sa'd ibn `Ubadah (a well-known Companion of the Ansar) said: "O
Messenger of Allah, let not your heart be troubled by anything which this man
may say. For we had all agreed to set him up as king over us, but now he sees
that you have despoiled him of an opportunity which was close at hand. Come and
be my guest, O Messenger of Allah, for there is no one in the Aws or Khazraj who
owns as many wells as I do. We are people of steadfastness and honour. Do not,
therefore, bypass us, O Messenger of Allah."
The Messenger of Allah, however, let loose his she camel's
rope, and she trotted until she halted in the spot of the Mosque of Medina,
which was then not a mosque but a resting ground for animals, belong to two
orphans called Sahl and Suhayl. The two boys were in the protection of As'ad ibn
Zurarah. The she-camel knelt down at the door of Abu Ayyub Khalid ibn Yazid. The
Messenger of Allah dismounted and immediately people gathered around him
offering their hospitality. The mother of Abu Ayyub, however, quickly ran and
removed the she-camel's saddle and took it into her home. As the men continued
to insist, the Messenger of Allah asked: "Where is the saddle?", and was told
that Abu Ayyub's mother had taken it into her home. The Prophet said: "A man
should always be with his goods." As'ad took hold of the she-camel's rope and
led her into his home. Abu Ayyub had a room over his house, and he did not wish
to be higher than the Messenger of Allah. Thus he asked: "O Apostle of Allah,
which is preferable to you, an elevated house, or one at ground level?" He
answered: "Ground level is more suitable for us on account of the people who
will come to see us." Abu Ayyub later recounted: "Thus my mother and I lived in
the upper room. But I was afraid any time I brought in a pail full of water that
a drop may fall on the Messenger of Allah. My mother and I, moreover, used to go
up to the room carefully in order that he might not notice us, and we spoke in
whispers. When he slept, we made no movement. Whenever we cooked in our room, we
used to close the door for fear that the Messenger of Allah might be affected by
the smoke. An earthenware jug of water fell one day so that the water was
spilled. The mother of Abu Ayyub took a velvet garment which, by Allah, was the
only one we had, and used it to mop the water for fear that it might drip down
over the Messenger of Allah."
Muslims of the Aws, Khazraj and the Immigrants (muhajirin)
used to come to have audience with the Messenger of Allah. Abu Umamah (the
agnomen of) As'ad ibn Zurarah used to send every day to the Prophet a large dish
of tharid (that is, of sopped bread with broth), covered by a large chunk
of meat. All present would eat to satiation, but the dish would be returned as
though untouched. Likewise, Sa'd ibn `Ubadah used to send to the Prophet supper
every day which he would share with whomever was present. The dish was also
returned full as it was brought. As'ad ibn Zurarah, Sa'd ibn Khaythamah,
al-Mundhir ibn `Amr, Sa'd ibn ar-Rabi ` and Usayd ibn Hudayr used to take turns
in sending lunch and supper to the Prophet. It is reported that one day Usayd
cooked for him a large earthenware pot full of food, which he himself carried to
him because he found no one else to do so. He was a noble man, chieftain.
He came to the Messenger of Allah just as the latter had
returned from offering prayers. "Did you yourself carry it?" asked the Prophet.
"Yes", answered Usayd, "I found no one else to carry it." The Prophet exclaimed:
"Allah's blessings be upon such a household! "
It is reported in the book entitled Dala'ilu'n-Nubuwwah
[45] on the authority of Anas ibn Malik who said: "The
Messenger of Allah came to Medina; as soon as he entered it, the men and women
of the Ansar came to him begging, `Come stay with us, O Messenger of Allah!' He
answered: `Let the she-camel go, for she is so commanded." The she camel finally
knelt down at the door of Abu Ayyub. Thereupon, a few maidens of the tribe of
Banu'n-Najjar came forth with tambourines which they beat as they chanted: `We
are maidens of Banu'n-Najjar! How we would love to have Muhammad as a guest in
our protection.' The Messenger of Allah came out to them and asked, `Do you love
me?' They answered: `Yes, by Allah, O Messenger of Allah!' He repeated three
times: `I too love you O Banu'n-Najjar.' "
'Ali ibn Ibrahim ibn Hashim reported that the Jews of the
Qurayzah, an-Nadir and Qaynuqa` tribes came to the Prophet and asked: "O
Muhammad, to what are you inviting people?" He answered: "I call men to bear
witness that there is no god but Allah and that I am the Apostle of Allah, whom
you find described in the Torah [46] and of whom your
own learned men have already informed you - my appearance shall be in Mecca, and
my migration shall be to this land. One of your own learned men who came from
Syria also spoke to you saying: `I left both wine and leavened bread and came to
privation and a diet of dates, seeking a prophet who shall be sent forth in this
plain (that is, Medina). His appearance shall be in Mecca and his migration to
this city. He is the last of the prophets and the most excellent of them. He
shall ride a donkey, wrap himself in an outer garment, and will be satisfied
with a piece of dry bread. In his eyes there is redness, and between his
shoulders is the seal of Prophethood. He shall carry his sword upon his
shoulder, and will not be dismayed by anyone he confronts. He shall be a smiling
man, but also a slayer. His authority shall spread to the furthest regions that
can be reached by the hoof of a camel or that of a horse.' "
They answered: "We have heard what you have to say, and have
come to ask for a truce between us, that we shall be neither with you, nor
against you. We would not support anyone against you. In return, you shall
neither trouble us, nor anyone of our coreligionists until we see how it shall
be with you and your people." The Messenger of Allah. agreed with them on these
conditions. Thus, they drew up a written agreement that they would not support
anyone against the Messenger of Allah or anyone of his Companions, be it with
the tongue or hand, with arms or horses, neither openly nor in secret, neither
by night nor by day. "To all this, Allah shall be an All-knowing Witness. If
they revoke this covenant, then it shall be lawful for the Messenger of Allah to
shed their blood, capture their children and women and seize their wealth." The
Messenger of Allah then wrote a pledge to each tribe separately.
The man who represented the tribe of Banu'n-Nadir was Huyayy
ibn Akhtab. When he returned to his home, his brothers Judayy ibn Akhtab and Abu
Yasir ibn Akhtab asked: "What do you say?" He answered: "He is indeed the one
whom we find described in the Torah, and of whom our learned men had informed
us. Yet I shall continue to be his enemy, because Prophethood has ceased to be
in the progeny of Isaac and has instead been established in the line of Ishmael.
Nor should we ever become followers of the descendants of Ishmael."
The man who represented the tribe of Qurayzah was Ka'b ibn
Asad. A man called Mukhayriq represented the tribe of Banu Qaynuqa`. He-was the
wealthiest man among them, possessing much wealth and orchards. He said to his
people: "If you know for certain that he is the Prophet sent by Allah, then let
us believe in him. In this way, we would possess both scriptures." But the tribe
of Qaynuqa` did not agree with him on the matter.
It is reported that the Messenger of Allah continued to pray
with his Companions in the animal fold. He said one day to As'ad ibn Zurarah:
"Go and buy this animal fold from its owners!" He thus went to purchase it from
the two orphans, .but they said: "Rather, we give 'it to the Messenger of
Allah." The Messenger of Allah objected saying: "No, only if you accept its
price." He bought it for ten dinars. There was a swamp . of stagnant water in it
which the Messenger of Allah ordered drained. Then the Messenger of Allah had
baked mud bricks prepared, which he used to build it into a mosque. He dug the
foundations and had stones carried from al-Harrah (at the outskirts of Medina).
As the Muslims were carrying them, the Messenger of Allah came carrying a stone
on his chest. Usayd ibn Hudayr met him and said: "O Messenger of Allah, give it
to me that I may carry it for you! " "No", he answered, "go and carry another
one."
In this way, they carried the stones which they used to build
the foundations, until they reached ground level. The Prophet first used regular
mud bricks, one over the other. He then used samit, that is, bricks equalling
one and a half bricks each. Finally, he used two alternate bricks at a time
which fit into one another. Thus he raised up the walls to the height of a man.
The width of the Mosque in the back was 100 cubits.
As the heat became intolerable, the people made a request of
the Prophet, saying: "O Messenger of Allah, would that you raise up some shade
over us! " He thus raised up columns of wood as far as the vestibule, over which
he laid palm branches. They were then able to stay in it. The people again
suggested: "O Apostle of Allah, would that you build an actual roof!" "No", he
replied, "rather an awning made of branches like the booths of Moses. Matters
are too urgent for all that."
The Messenger of Allah then built his houses and those of his
Companions around the mosque. He plotted a space for his Companions wherein they
built their houses. Every one of them opened a door of his house into the
mosque. He plotted a space for Hamzah and had the door of his house opened into
the mosque. He plotted a similar space for `All ibn Abi Talib. They were all
able to come out of their homes directly into the mosque. Gabriel, however, came
down to him and said: "O Muhammad, Allah commands you to order everyone whose
house opens out into the mosque to close that door. Let no one have a door which
opens out into the mosque except you and `All. This is because whatever is made
lawful for you in this matter, is also made lawful for `Ali."
The Prophet's Companions became angry because of this. Hamzah
angrily complained: "I am his uncle, yet he orders that my door be closed, and
leaves open the door of my nephew who is younger than me." The Prophet came to
him and said: "O uncle, be not dismayed because your door was closed, while
'Ali's door was left open. By Allah, it was not I who ordered that; rather Allah
commanded that all your doors be closed but that `All's door be left open."
Hamzah answered: "O Apostle of Allah, I accept and willingly submit to Allah and
His Apostle."
It is reported that when the Messenger of Allah built his
houses Fatimah was with him; and that Abu Bakr asked for her hand in marriage,
upon which the Messenger of Allah said to him, "Wait for the command of Allah,
glorified and exalted be He." Then `Umar asked for her hand, and the Prophet
replied in a similar manner. It was asked of 'Ali, "Why do you not ask for
Fatimah's hand? ", he answered, "By Allah, I have nothing! " He was told, "The
Messenger of Allah will not ask for anything." He then came to the Prophet, but
found himself shy to ask him and thus left. He came another time the next day,
but again was too shy and left. Again he came a third day, and the Messenger of
Allah said to him, " 'Ali, is there something you want?" "Yes, O Messenger of
Allah", he answered. The Messenger of Allah said: "Perhaps you come as a
suitor?", and 'Ali replied, "Yes, O Messenger of Allah." The Prophet then asked,
"Do you have anything, `All?" "I have nothing", 'Ali replied,
"save my armour."
Thus the Messenger of Allah married him for twelve and one-half
awqiyyahs (that is, two hundred and fifty dirhams), for which `All sold his
armour. Then the Messenger of Allah said to him, "Prepare a house so that
Fatimah can move into it", to which 'Ali replied, "O Messenger of Allah, there
is no house here except a house of Harithah ibn an-Nu'man. And on the day the
Commander of the Faithful consummated his marriage with Fatimah she was nine
years of age. But the Messenger of Allah said, "By Allah, we are ashamed before
Harithah, for we have already taken almost all of his houses!" News of this
reached Harithah, and he came to the Messenger of Allah and said, "O Messenger
of Allah, I and my wealth belong to Allah and His Messenger, and by Allah there
is nothing which I would like more than that you take it (the house), for what
you take from me is then more dear than that which you leave." The Messenger of
Allah thus blessed him and sent Fatimah to 'Ali in the house of Harithah. And
their bed was of the skin of a ram, the fleece of which they placed facing up
under them.
It is reported that the Messenger of Allah used to pray toward
Jerusalem during his stay in Mecca, and also during his Migration (to Medina)
for a period of seven months. When he had passed seven months there, however,
the Jews reproached him, saying, "You are our follower, praying toward our
qiblah (direction of pray) and we precede you in prayer!"
The Messenger of Allah was greatly troubled by this, and wished
that Allah would change his qiblah to the Ka'bah. He went out in the
middle of the night and gazed at the horizons of heaven, awaiting the command of
Allah. The next day he went to the Mosque of the Banu Salim, in which the first
commual Friday prayers in Medina had been held, and there he prayed the
afternoon
(zuhr) prayers with them, two rak'ahs toward Jerusalem and two
toward Mecca. Thus was sent down: We have seen you turning your face to the
heavens, and We shall surely give you a qiblah with which you shall be
pleased [Qur'an 2 :144] . Then the Verse of Fighting (ayatu'l-qital)
was sent down to the Messenger of Allah permitting him to fight against the
Quraysh, as He says: Sanction is given to those who fight because they have
been wronged, and Allah is well able to give them victory [Qur'an 22:39] ,
and to those who have been driven unjustly from their homes only because they
say, "Our Lord is Allah". . . [Qur'an 22:40].
Notes:
[31] See al-Bayhaqi, vol. 1, p. 409.
[32] ibid., vol.1, pp. 418 - 9.
[33] See for a detailed account of the migration to
Abyssinia, Ibn Hisham, vol.1, pp. 343 - 63, and Guillaume, pp. 146 - 55.
[34] See al-Bayhaqi, vol. 2, pp. 53 - 54.
[35] See the previous footnote. See also al-Bukhari, vol. 5, pp. 8- 9.
[36] See al-Bukhari, vol. 4, pp. 238 - 9.
[37] See Ibn Hisham, vol. 1, p. 25, and Guillaume, p.191.
[38] That is, the Kitab Ma`rifatu's-Sahabah of the
traditionist Ibn Mandah, Abu `Abdillah Muhammad ibn Ishaq ibn Muhammad ibn Yahya al-`Abdi
al-Isfahani (d. 395/ 1005). The work remains in manuscript. See Sezgin, Band I, pp. 214 - 5.
[39] See al-Bayhaqi, vol. 2, p. 158.
[40] Bu'ath was a fortress belonging to the Aws tribe.
The Battle of Bu'ath took place between the warring tribes of al-Aws and al-Khazraj some years
before the Migration.
[41] See Qur'an 6 :151 - 2.
[42] See Qur'an 5:12.
[43] This apparently refers to the two well-known poets:
an-Nabighah adh-Dhubyani and Zuhayr as-Sulami. Kitabu'l-Aghani of al-Isfahani, and other
sources consulted, do not corroborate the incident alluded to in this account.
[44] This poem has become a favorite chant in Muslim piety.
Two more lines have been added, which read:
You who have been sent as a Messenger from God to us, you come with a command
worthy of obedience! You have come honoring Medina, welcome to you, O best of those who invite to God!
[45] See al-Bayhaqi, vol. 2, p. 234.
[46] See Qur'an 7:157.
