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In Shawwal [Tareekh-e-Islam
1/122] (in the last of May or in the beginning of June 619 A.D.), ten years after
receiving his mission from his Lord, the Prophet [pbuh] set out towards At-Ta’if,
about 60 kilometres from Makkah, in the company of his freed slave Zaid bin Haritha
inviting people to Islam. But contrary to his expectations, the general atmosphere was
terribly hostile. He approached the family of ‘Umair, who were reckoned amongst the
nobility of the town. But, to his disappointment, all of them turned deaf ear to his
message and used abusive language as regards the noble cause he had been striving for.
Three brothers from the chieftains of Thaqeef —‘Abd Yaleel, Mas‘ud and
Habeeb — sons of ‘Amr bin ‘Umair Ath-Thaqafy met the Prophet [pbuh], who
invited them to embrace Islam and worship Allâh, but they impudently jeered at him and
refused his invitation. "He is tearing the cloths of Al-Ka‘bah; is it true that
Allâh has sent you as a Messenger?" said one of them. "Has not Allâh found
someone else to entrust him with His Message?" said the second. "I swear by
Allâh that I will never have any contact with you. If you are really the Messenger of
Allâh, then you are too serious to retort back; and if you are belying Allâh, then I
feel it is imperative not to speak to." said the third. The Messenger of Allâh
[pbuh], finding that they were hopeless cases, stood up and left them saying: "Should
you indulge in these practices of yours, never divulge them to me."
For ten days he stayed there delivering his message
to several people, one after another, but all to no purpose. Stirred up to hasten the
departure of the unwelcome visitor, the people hooted him through the alley-ways, pelted
him with stones and obliged him to flee from the city pursued by a relentless rabble.
Blood flowed down both his legs; and Zaid, endeavouring to shield him, was wounded in the
head. The mob did not desist until they had chased him two or three miles across the sandy
plains to the foot of the surrounding hills. There, wearied and exhausted, he took refuge
in one of the numerous orchards, and rested against the wall of a vineyard. At a time when
the whole world seemed to have turned against him, Muhammad [pbuh] turned to his Lord and
betook himself to prayer and the following touching words are still preserved as those
through which his oppressed soul gave vent to its distress. He was weary and wounded but
confident of the help of his Lord:
"O Allâh! To You alone
I make complaint of my helplessness, the paucity of my resources and my insignificance
before mankind. You are the most Merciful of the mercifuls. You are the Lord of the
helpless and the weak, O Lord of mine! Into whose hands would You abandon me: into the
hands of an unsympathetic distant relative who would sullenly frown at me, or to the enemy
who has been given control over my affairs? But if Your wrath does not fall on me, there
is nothing for me to worry about."
"I seek protection in
the light of Your Countenance, which illuminates the heavens and dispels darkness, and
which controls all affairs in this world as well as in the Hereafter. May it never be that
I should incur Your wrath, or that You should be wrathful to me. And there is no power nor
resource, but Yours alone."
Seeing him in this helpless situation,
Rabi‘a’s two sons, wealthy Makkans, were moved on grounds of kinship and
compassion, and sent to him one of their Christian servants with a tray of grapes. The
Prophet [pbuh] accepted the fruit with pious invocation: "In the Name of the
Allâh." The Christian servant ‘Addas was greatly impressed by these words and
said: "These are words which people in this land do not generally use." The
Prophet [pbuh] inquired of him whence he came and what religion he professed. ‘Addas
replied: "I am a Christian by faith and come from Nineveh." The Prophet
[pbuh]
then said: "You belong to the city of the righteous Jonah, son of Matta."
‘Addas asked him anxiously if he knew anything about Jonah. The Prophet [pbuh]
significantly remarked: "He is my brother. He was a Prophet and so am I."
Thereupon ‘Addas paid homage to Muhammad [pbuh] and kissed his hands. His masters
admonished him at this act but he replied: "None on the earth is better than he is.
He has revealed to me a truth which only a Prophet can do." They again reprimanded
him and said: "We forewarn you against the consequences of abandoning the faith of
your forefathers. The religion which you profess is far better than the one you feel
inclined to."
Heart-broken and depressed, Muhammad [pbuh] set out
on the way back to Makkah. When he reached Qarn Al-Manazil, Allâh, the Almighty sent him
Gabriel together with the angel of mountains. The latter asked the Prophet [pbuh] for
permission to bury Makkah between Al–Akhshabain —Abu Qubais and
Qu‘ayqa‘an mountains. Full narration of this event was given by ‘Aishah
[R] (the Prophet’s spouse). She said: "I asked the Prophet [pbuh] if he had ever experienced a worse day than
Uhud. He answered that he had suffered
a lot from those people (the idolaters) but the most painful was on the day of
‘Aqabah. I went seeking support from Ibn ‘Abd Yalil bin ‘Abd
Kalal, but he
spurned me. I set out wearied and grieved heedless of anything around me until I suddenly
realized I was in Qarn Ath-Tha‘alib, called Qarn Al-Manazil. There, I looked up and
saw a cloud casting its shade on me, and Gabriel addressing me: Allâh has heard your
people’s words and sent you the angel of mountains to your aid. The latter called and
gave me his greetings and asked for my permission to bury Makkah between Al-Akhshabain,
the two mountains flanking Makkah. I said in reply that I would rather have someone from
their loins who will worship Allâh, the All–Mighty with no associate." A
concise meaningful answer fully indicative of the Prophet’s matchless character and
the fathomless magnanimous manners. [Bukhari 1/458; Muslim 2/109]
The Messenger of Allâh [pbuh] then came back to
wakefulness and his heart was set at rest in the light of that invisible Divinely provided
aid. He proceeded to Wadi Nakhlah where he stayed for a few days.
During his stay there, Allâh sent him a company of
jinns who listened to him reciting the Noble Qur’ân:
"And (remember)
when We sent towards you (Muhammad [pbuh]) Nafran (three to ten persons) of the
jinns, (quietly) listening to the Qur’ân, when they stood in the presence thereof,
they said: ‘Listen in silence!’ And when it was finished, they returned to their
people, as warners. They said: ‘O our people! Verily! We have heard a Book (this
Qur’ân) sent down after Moses, confirming what came before it, it guides to the
Truth and to a Straight Path (i.e. Islam). O our people! Respond (with obedience) to
Allâh’s Caller (i.e. Allâh’s Messenger Muhammad [pbuh]), and believe in him
(i.e. believe in that which Muhammad [pbuh] has brought from Allâh and follow him). He
(Allâh) will forgive you of your sins, and will save you from a painful torment (i.e.
Hell-fire).’" [Al-Qur'an 46:29-31]
The same incident is referred to in Sűrah Al-Jinn:
"Say (O Muhammad
[pbuh]): "It has been revealed to me that a group (from three to ten in number) of
jinns listened (to this Qur’ân). They said: ‘Verily! We have heard a wonderful
Recital (this Qur’ân)! It guides to the Right Path, and we have believed therein,
and we shall never join (in worship) anything with our Lord (Allâh).’"
[Al-Qur'an 72:1,2] … Till the end of the 15th verse.
From the context of these verses and their relevant
interpretation, we can safely establish it that the Prophet [pbuh] was not aware of the
presence of that group of jinns. It was only when Allâh revealed those verses that he
came to know of it. The verses also confirm that it was the first time they came. However,
the context of the different versions suggests that the jinns repeated their visits later
on. The presence of that company of jinns comes in the context of the Divine support given
to His Messenger, and constitutes a propitious sign of ultimate victory and success for
the Call of Islam. It provides an unshakable proof that no power however mighty could
alter what is wrought by Allâh:
"And whosoever
does not respond to Allâh’s Caller, he cannot escape on earth, and there will be no Auliyâ
(protectors) from him besides Allâh (from Allâh’s punishment). Those are in
manifest error." [Al-Qur'an 46:32]
"And we think
that we cannot escape (from the punishment of) Allâ h in the earth, nor can we escape
(from the punishment) by flight." [Al-Qur'an 72:12]
Given this support and auspicious start, depression,
dismay and sadness that used to beset him since he was driven out of At-Ta’if, he
turned his face towards Makkah with fresh determination to resume his earlier plan to
expose people to Islam and communicate his Message in a great spirit of zeal and matchless
enthusiasm.
Zaid bin Harithah, his companion, addressing the
Prophet [pbuh] said, "How dare you step into Makkah after they (Quraish) have
expatriated you?" The Prophet [pbuh] answered: "Hearken Zaid, Allâh will surely
provide relief and He will verily support His religion and Prophet."
When he was a short distance from Makkah, he retired
to Hira’ Cave. Whence he despatched a man from Khuza‘ah tribe to Al-Akhnas bin
Shuraiq seeking his protection. The latter answered that he was Quraish’s ally and in
no position to offer protection. He despatched the messenger to Suhail bin ‘Amr, but
to no avail, either. Al-Mut‘im bin ‘Adi, a notable in Makkah, however,
volunteered to respond to the Prophet’s appeal for shelter. He asked his people to
prepare themselves fully armed and then asked Muhammad [pbuh] to enter into the town and
directly into the Holy Sanctuary. The Prophet [pbuh] observed a two-Rak‘a
prayer and left for his house guarded by the heavily-armed vigilant ‘Adi’s.
It has been reported that later Abu Jahl, the
archenemy of Islam, asked Mut‘im if his behaviour suggested protection or conversion,
the latter replied it was merely protection. Abu Jahl was relieved and said that he would
give Muhammad protection for his sake.
The Messenger of Allâh [pbuh] never forgot
Mut‘im’s favour. At the conclusion of the battle of Badr, he declared publicly
that if Mut‘im had been still alive and asked for the release of the Quraishite
captives, he would not deny him his request. [Ibn Hisham 1/419-422;
Za'd Al-Ma'ad 2/46; Mukhtasar Seerat Ar-Rasool p.14; Rahmat-al-lil'alameen 1/71-74;
Tareekh-e-Islam 1/123]
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In Dhul Qa‘dah, the tenth year of
Prophethood, i.e. July 619, the Prophet [pbuh], returned to Makkah to resume his
activities. The time for pilgrimage to Makkah was approaching so he hastened to
introduce people both tribes and individuals to Islam and call upon them to
embrace it, just as it was his practice since the fourth year of his Prophethood.
On the authority of Az-Zuhri, of the tribes
that Islam was introduced to, we could speak of Banu ‘Amir bin Sa‘sa‘ah,
Muharib bin Khasfa, Fazarah, Ghassan, Murrah, Haneefah, Saleem, ‘Abs, Banu
Nasr, Banu Al-Buka’, Kindah, Kalb, Al-Harith bin Ka‘b, Udhrah and people of
Hadrmout. Islam was not introduced to them in one single year but rather
repeatedly from the fourth year till the last pre-migration season of
pilgrimage. They however, remained obdurate and none of them responded
positively. [At-Tirmidhi; Mukhtasar Seerat
Ar-Rasool p.149; Tareekh-e-Islam 1/125]
The following is a resume of aspects relating
to the Prophet’s appeals as regards the new faith he was preaching:
- He visited a sept of Banu Kalb known as Banu ‘Abdullah.
He called them to Allâh’s Message and entreated them to accept it for the
sake of Allâh Who had chosen a beautiful name for their father, but without
avail.
- He called on Bani Haneefah in their habitation, but
received very repugnant treatment.
- He addressed Bani ‘Amir bin Sa‘sa‘ah in their
encampment, calling them to abandon idolatry and join him. One of them
called Buhairah bin Firras, answered him back: "Should we give you
allegiance and Allâh give you power over your opponents, will you give us
right to inheritance and succeed you in power?" The Prophet replied:
"The whole affair lies in Allâh’s Hands. He gives the power to
whomever He desires." The man commented: "Do you expect us to
incur the wrath and vengeance of the Arabs without the least hope of
leadership? We can in fact readily dispense with your offers."
When Banu ‘Amir returned to their
habitations, they narrated the story to an elderly man who had lingered behind
because he was too old. They told him, "A young man of Quraish of Bani
‘Abdul Muttalib, claiming that he is a Prophet, contacted us, asked for
support and invited us to embrace his religion." The old sheikh was struck
by the news, and wondered if there was no way of making amends for the loss of
that opportunity and swore, "He is really Ishmaelite (he descends from
Ishmael). He is the Truth (he is a real Prophet). How did it happen that you
misjudged his words?"
The Prophet [pbuh] was not dismayed at all. He
persisted in his mission for the fulfillment of which he had been commissioned
to strive despite all odds. He did not confine his efforts to the tribes but
also conducted contacts with individuals from some of whom he was able to
receive a favourable response. Moreover, later in the same season, some of them
did believe in his Prophethood and entered the fold of Islam. The following list
included some of those early converts:
- Swaid bin Samit
. He was an
intelligent discreet poet from Yathrib (Madinah). During his stay in Makkah
for pilgrimage (or lesser pilgrimage), he encountered the Prophet [pbuh] who
invited him to embrace Islam. At this invitation, Swaid imparted to the
Prophet some sound words from Luqman’s wisdom. The Prophet approved of that
wisdom but told the man that he had something far better. He recited some
verses from the Qur’ân, the man listened meditatively and the words
appealed to his originally pure nature and accepted Islam as his faith at
once. He was killed in the battle of Bu‘ath. That was in the eleventh year
of the Prophethood. [Ibn Hisham 1/425;
Rahmat-al-lil'alameen 1/74]
- Eyas bin Mu‘adh.
He was still
a youth from Aws tribe. He came as a member of delegation seeking alliance
with Quraish against another rival tribe dwelling in Madinah, Al-Khazraj. The
Prophet [pbuh] met them and advised them to follow a better course than that
they had in mind. He introduced himself and Islam to them, apprised them of
his mission and narrated some verses from the Noble Qur’ân. Eyas’s heart
immediately absorbed the Divine Message and agreed with the Prophet [pbuh].
Abul Haisar Anas bin Rafi‘, a member of the delegation disapproved of the
boy’s behaviour and silenced him by hurling some dust into his face. The
people then left Madinah after having failed in establishing alliance with
Quraish. Shortly after arrival in Madinah, the boy breathed his last
acclaiming Allâh’s Name and celebrating His Glory.[Ibn Hisham 1/424; Tareekh-e-Islam 1/126]
- Abu Dhar Al-Ghifari.
He used to
live in the suburbs of Yathrib. News of the Islamization of Swaid bin Samit
and Eyas bin Mu‘adh reached him and constituted a turning point in his life
per se. He sent his brother to Makkah for more details about the Prophet’s
intentions. The man came back and reported to Abu Dhar that the ‘said man’
enjoined good and forbade evil. Abu Dhar was not satisfied and decided that he
himself should go out and probe the real situation. After some attempts to
identify the person of the Prophet [pbuh], he managed to meet him though not
without some difficulties due to the antagonistic atmosphere within which the
proponents of the new faith were trying to work their way. No sooner than Abu
Dhar was exposed to the real nature of Islam, he embraced it. Despite the
Prophet’s earnest plea not to divulge his new move, Abu Dhar went directly
to the Holy Sanctuary where he publicly declared that he had testified to the
Oneness of Allâh and Prophethood of Muhammad. The heathens all around hurried
and began beating him. He almost died when Al-‘Abbas intervened warning
against killing someone whose tribe was in full command of the strategic
commercial caravan routes leading to Makkah. The event recurred in the
following morning with the same man to come to the scene and rescue him.[Bukhari
1/449-544]
- Tufail bin ‘Amr Ad-Dausi.
He
was an honest poet and chief of Ad-Daus tribe inhabiting an area close to
Yemen in South Arabia. He arrived in Makkah in the eleventh year of
Prophethood. Great reception ceremonies were accorded to him on his advent.
The Makkans soon started to inculcate in his ears all sorts of antipathy
against the Prophet [pbuh]. They even alleged that he had caused the most
horrible societal schism, dividing all sorts of social life even the family
ties were subject to his schemes and plans of dissension. They even warned him
against speaking or even listening to him. The man overpowered by these pleas,
complied by their requests. He even stuffed his ears with a piece of cotton in
order not to hear any word of his. However, when this tribesman entered the
mosque, he saw Muhammad [pbuh] observing his prayer and out of curiosity, he
approached him for it was a Divine Will to hear the Prophet’s sound and
appealing words. The temptation to hear more was irresistible so he followed
the Prophet [pbuh] into his house, briefed him on his advent and all the story
of the people of Quraish. The Messenger of Allâh [pbuh] recited some verses
of the Noble Qur’ân and the man managed to taste something exceptionally
beautiful and discern the truth latent within. He embraced Islam and testified
that there was no god but Allâh and that Muhammad was His Messenger. He then
said that he was an influential man among his people and that he would call
them to profess Islam, yet he wanted the Prophet [pbuh] to equip him with a
supportive sign that would ease his future task. It was in fact a Divinely
bestowed light in his whip. He called his father and wife to embrace Islam and
they did respond. His people lagged a little but he exhorted them fervently
and was fully successful. He and seventy or eighty of his followers emigrated
to Madinah after the Trench Battle. He was a perfect fighter in the cause of
Allâh and was martyred in Al-Yamama events.[Ibn Hisham 1/385; Mukhtasar Seerat Ar-Rasool p.144]
- Dhumad Al-Azdi.
He came from Azd
Shanu’a in Yemen, specialist in incantation. He arrived in Makkah to hear
the fools there say that Muhammad [pbuh] was out of his mind. He decided to
practise his craft on the Prophet [pbuh], who on seeing him said: "Praise
is to Allâh, we entertain His praise and seek His help. Whomsoever Allâh
guides, none will lead astray, and whomsoever Allâh leads astray, none will
guide. I testify there is no god but Allâh and Muhammad is His servant and
Messenger." Dhumad heard the words and requested the Prophet [pbuh] to
echo them again, and he was granted his wish thrice. Here he said: "I
have heard the soothsayers, sorcerers and poets, but never have I experienced
the sweetness of your words." He then gave a pledge of a sincere convert. [Mishkat
Al-Masabeeh 2/525]
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It was during the pilgrimage season, in the eleventh
year of Prophethood, that the Islamic Call found the righteous seeds through which it
would grow up to constitute tall trees whose leaves would foster the new faith and shelter
the new vulnerable converts from the blows of injustices and high-handness of
Quraish. It
was the Prophet’s wise practice to meet the delegates of the Arabian tribes by night
so that the hostile Makkans would not debar him from achieving his objectives.[Tareekh-e-Islam p.129] In the company of his two truthful
Companions ‘Ali and Abu Bakr, he had an interesting talk regarding Islamization with
Bani Dhuhal, but the latter suspended their conversion.[Mukhtasar
Seerat Ar-Rasool p.150] In pursuit of the same objective, the Prophet and his
Companions passed by ‘Aqabat Mina where they heard people talking. They went at their
heels until they encountered six men from Yathrib, all of whom from Khazraj tribe:
As‘ad bin Zurarah, ‘Awf bin Harith, Rafi‘ bin Malik, Qutbah bin ‘Amir,
‘Uqbah bin ‘Amir and Jabir bin ‘Abdullah. The last two being from Aws and
the former four from Khazraj.
The Madinese always heard the Jews say that a
Prophet was about to rise, for the time for a new dispensation had arrived. Him they would
follow and then smite their enemies as the children of ‘Ad and Iram had been smitten.
[Rahmat-al-lil'alameen 1/84; Ibn Hisham 1/429; Za'd Al-Ma'ad 2/50]
"Of what tribe are you?" asked the
Prophet. "Of the tribe of Khazraj," they replied. "Are you the allies of
the Jews?" The Prophet enquired. They said: "Yes." "Then why not sit
down for a little and I will speak to you." The offer was readily accepted for the
fame of Muhammad [pbuh] had spread to Madinah and the strangers were curious to see more
of the man who had created a stir in the whole area. The Prophet [pbuh] presented to them
an expose of Islam, explained its implications, and the responsibilities that fell upon
the men who accepted it. When the Prophet [pbuh] concluded his talk, they exchanged among
themselves ideas to the following effect: "Know surely, this is the Prophet with whom
the Jews are ever threatening us; wherefore let us make haste and be the first to join
him."
They, therefore, embraced Islam, and said to the
Prophet, "We have left our community for no tribe is so divided by hatred and rancour
as they are. Allâh may cement our ties through you. So let us go and invite them to this
religion of yours; and if Allâh unites them in it, no man will be dearer than you."
The handful of Madinese converts remained steady to
the cause and they preached the Islam with full zeal and devotion with the result that
they succeeded in winning adherents for Islam from amongst their fellow citizens and
hardly was there a house in Madinah not talking curiously and enthusiastically about the
Messenger of Allâh [pbuh]. [Ibn Hisham 1/428-430]
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In Shawwal of the same year, the Prophet [pbuh]
concluded a marriage contract with ‘Aishah [R], ‘the
truth verifier’, when she was six of age and consummated his marriage with her in
Shawwal, the year 1 A.H. in Madinah when she was nine. [Bukhari
1/551; Talqeeh Fuhoom Ahl-al-Athar, p.10]
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