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The Second Phase: Open Preaching
"And warn your
tribe (O Muhammad [pbuh]) of near kindred." [Al-Qur'an 26:214].
This was the first verse to be revealed in this
concern. It is included in Sûrah Ash-Shu‘arâ (Chapter 26 – The
Poets) which relates the story of Moses [AWS] from his early days of Prophethood going
through his migration with the Children of Israel, their escape from the Pharaoh and his
folk, and the drowning Pharaoh and his hosts. This Chapter in fact narrates the different
stages that Moses [AWS] passed through in his struggle with Pharaoh and the mission of
calling his people unto Allâh. Moreover, it includes stories that speak about the
terrible end in store for those who belied the Messengers such as the people of Noah,
‘Ad, Thamud, Abraham, Lout and Ahlul-Aikah (Companions of the Wood). (A group
of people who used to worship a tree called Aikah)
Chronologically, this Chapter belongs to the middle
Makkan period, when the contact of the light of Prophecy with the cultural milieu of pagan
Makkah was testing the Makkans in their most arrogant mood. The Message that this Chapter
communicates is in brief: "The Truth is insurmountable. When the spirit of Prophecy
came to Makkah, it was resisted by the votaries of evil; but Truth, unlike falsehood, is
bound to stay, whereas falsehood is surely perishable."
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In obedience to Allâh’s Commands, Muhammad
[pbuh] rallied his kinsmen of Bani Hashim with a group of Bani Al-Muttalib bin ‘Abd
Munaf. The audience counted forty-five men.
Abu Lahab immediately took the initiative and
addressed the Prophet [pbuh]: "These are your uncles and cousins, speak on to the
point, but first of all you have got to know that your kinspeople are not in a position to
withstand all the Arabs. Another point you have got to bear in mind is that your relatives
are sufficient unto you. If you follow their tradition, it will be easier for them than to
face the other clans of Quraish supported by the other Arabs. Verily, I have never heard
of anyone who has incurred more harm on his kinspeople than you." The Messenger of
Allâh [pbuh] kept silent and said nothing in that meeting.
He invited them to another meeting and managed to
secure audience. He then stood up and delivered a short speech explaining quite cogently
what was at stake. He said: "I celebrate Allâh’s praise, I seek His help, I
believe in Him, I put my trust in Him, I bear witness that there is no god to be
worshipped but Allâh with no associate. A guide can never lie to his people. I swear by
Allâh, there is no god but He, that I have been sent as a Messenger to you, in particular
and to all the people, in general. I swear by Allâh you will die just as you sleep, you
will be resurrected just as you wake up. You will be called to account for your deeds. It
is then either Hell forever or the Garden (Paradise) forever."
Abu Talib replied: "We love to help you, accept
your advice and believe in your words. These are your kinspeople whom you have collected
and I am one of them but I am the fastest to do what you like. Do what you have been
ordered. I shall protect and defend you, but I can’t quit the religion of
‘Abdul-Muttalib."
Abu Lahab then said to Abu Talib: " I swear by
Allâh that this is a bad thing. You must stop him before the others do." Abu
Talib,
however, answered: "I swear by Allâh to protect him as long as I am alive." [Fiqh As-Seerah p.77,78]
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After the Messenger of Allâh [pbuh] became sure of
Abu Talib’s commitment to his protection while he called the people unto
Allâh, he
stood up on Mount As-Safa one day and called out loudly: "O Sabahah!
[This is an Arabic expression used when one appeals for help or
draws the attention of others to some dangers] " Septs of Quraish came
to him. He called them to testify to the Oneness of Allâh and believe in his
Messengership and the Day of Resurrection. Al-Bukhari reported part of this story on the
authority of Ibn ‘Abbas [R]. He said: "When the following verses were revealed:
"And warn your
tribe (O Muhammad [pbuh]) of near kindred." [Al-Qur'an 26:214]
The Messenger of Allâh [pbuh] ascended Mount
As-Safa and started to call: "O Bani Fahr! O Bani ‘Adi (two septs of
Quraish)." Many people gathered and those who couldn’t, sent somebody to report
to them. Abu Lahab was also present. The Prophet [pbuh] said: "You see, if I were to
tell you that there were some horsemen in the valley planning to raid you, will you
believe me?" They said: "Yes, we have never experienced any lie from you."
He said: "I am a warner to you before a severe torment." Abu Lahab promptly
replied: "Perish you all the day! Have you summoned us for such a thing?" The
verses were immediately revealed on that occasion [Bukhari 2/702;
Muslim 1/114]:
"Perish the two
hands of Abi Lahab..." [Al-Qur'an 111:1].
Muslim reported another part of this story on the
authority of Abu Hurairah [R] — He said: "When the following verses were
revealed:
"And warn your tribe (O Muhammad [pbuh]) of
near kindred." [26:214]
The Messenger of Allâh [pbuh] called all the people
of Quraish; so they gathered and he gave them a general warning. Then he made a particular
reference to certain tribes, and said: "O Quraish, rescue yourselves from the Fire; O
people of Bani Ka‘b, rescue yourselves from Fire; O Fatimah, daughter of Muhammad
[pbuh] , rescue yourself from the Fire, for I have no power to protect you from Allâh in
anything except that I would sustain relationship with you." [Muslim
1/114; Bukhari 1/385,2/702]
It was verily a loud suggestive Call stating
unequivocally to the closest people that belief in his Message constituted the
corner-stone of any future relation between him and them, and that the blood-relation on
which the whole Arabian life was based, had ceased to exist in the light of that Divine
ultimatum.
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The Prophet’s voice kept reverberating in
Makkah until the following verse was revealed:
"Therefore
proclaim openly (Allâh’s Message — Islamic Monotheism), that which you are
commanded, and turn away from Al-Mushrikûn (polytheists)."
[Al-Qur'an 15:94]
He then commenced discrediting the superstitious
practices of idolatry, revealing its worthless reality and utter impotence, and giving
concrete proofs that idolatry per se or taking it as the media through which an idolater
could come in contact with Allâh, is manifest falsehood.
The Makkans, on their part, burst into outrage and
disapproval. Muhammad’s [pbuh] words created a thunderbolt that turned the Makkan
time-honoured ideological life upside down. They could ill afford to hear someone
attaching to polytheists and idolaters, the description of straying people. They started
to rally their resources to settle down the affair, quell the onward marching revolution
and deal a pre-emptive strike to its votaries before it devours and crushes down their
consecrated traditions and long standing heritage. The Makkans had the deep conviction
that denying godship to anyone save Allâh and that belief in the Divine Message and the
Hereafter are interpreted in terms of complete compliance and absolute commitment, and
this in turn leaves no area at all for them to claim authority over themselves and over
their wealth, let alone their subordinates. In short, their arrogated religiously-based
supremacy and highhandedness would no longer be in effect; their pleasures would be
subordinated to the pleasures of Allâh and His Messenger and lastly they would have to
abstain from incurring injustices on those whom they falsely deemed to be weak, and
perpetrating dreadful sins in their everyday life. They had already been fully aware of
these meanings, that is why their souls would not condescend to accept this
‘disgraceful’ position not out of motives based on dignity and honour but rather
because:
"Nay! (Man denies
Resurrection and Reckoning. So) he desires to continue committing sins."
[Al-Qur'an 75:5]
They had been aware of all these consequences but
they could afford to do nothing before an honest truthful man who was the highest example
of good manners and human values. They had never known such an example in the history of
their folks or grandfathers. What would they do? They were baffled, and they had the right
to be so.
Following careful deliberations, they hit upon the
only target available, i.e. to contact the Messenger’s uncle, Abu Talib and request
him to intervene and advise his nephew to stop his activities. In order to attach a
serious and earnest stamp to their demand, they chose to touch the most sensitive area in
Arabian life, viz., ancestral pride. They addressed Abu Talib in the following manner:
"O Abu Talib! Your nephew curses our gods; finds faults with our way of life, mocks
at our religion and degrades our forefathers; either you must stop him, or you must let us
get at him. For you are in the same opposition as we are in opposition to him; and we will
rid you of him." Abu Talib tried to appease their wrath by giving them a polite
reply. The Prophet [pbuh] , however, continued on his way preaching Allâh’s religion
and calling men hitherto, heedless of all their desperate attempts and malicious
intentions. [Ibn Hisham 1/265]
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During those days, Quraish had another serious
concern; the proclamation of the Call had only been a few months old when the season of
pilgrimage was soon to come. Quraish knew that the Arab delegates were coming within a
short time. They agreed that it was necessary to contemplate a device that was bound to
alienate the Arab pilgrims from the new faith preached by Muhammad [pbuh] . They went to
see Al-Waleed bin Al-Mugheerah to deliberate on this issue. Al-Waleed invited them to
agree on a unanimous resolution that could enjoy the approbation of them all. However,
they were at variance. Some suggested that they describe him as Kahin, i.e.,
soothsayer; but this suggestion was turned down on grounds that his words were not so
rhymed. Others proposed Majnun, i.e., possessed by jinn; this was also rejected
because no insinuations peculiar to that state of mind ware detected, they claimed.
"Why not say he is a poet?" Some said. Here again they could not reach a common
consent, alleging that his words were totally outside the lexicon of poetry. "OK
then; let us accuse him of practising witchcraft," was a fourth suggestion. Here also
Al-Waleed showed some reluctance saying that the Prophet [pbuh] was known to have never
involved himself in the practice of blowing on the knots, and admitted that his speech was
sweet tasting root and branch. He, however, found that the most plausible charge to be
levelled against Muhammad [pbuh] was witchcraft. The ungodly company adopted this opinion
and agreed to propagate one uniform formula to the effect that he was a magician so
powerful and commanding in his art that he would successfully alienate son from father,
man from his brother, wife from her husband and man from his clan. [Ibn
Hisham 1/271; Fi Zilal Al-Qur'an 29/188]
It is noteworthy in this regard to say that Allâh
revealed sixteen verses as regards Al-Waleed and the cunning method he contemplated to
manipulate the people expected to arrive in Makkah for pilgrimage. Allâh says:
"Verily, he
thought and plotted; so let him be cursed! How he plotted! And once more let him be
cursed, how he plotted! Then he thought; then he frowned and he looked in a bad tempered
way; then he turned back and was proud; then he said: ‘This is nothing but magic from
that of old; this is nothing but the word of a human being!’"
[Al-Qur'an 74:18-25]
The most wicked of them was the sworn enemy of Islam
and Muhammad [pbuh] , Abu Lahab, who would shadow the Prophet’s steps crying aloud,
"O men, do not listen to him for he is a liar; he is an apostate." Nevertheless,
Muhammad [pbuh] managed to create a stir in the whole area, and even to convince a few
people to accept his Call. [At-Tirmidhi; Masud Ahmad, 3/492,4/341]
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Having fully perceived that Muhammad [pbuh] could
never be desisted from his Call, Quraish, in a desperate attempt to quell the tidal wave
of the Call, resorted to other cheap means acting from base motives:
- Scoffing, degrading, ridiculing, belying and laughter-instigating
cheap manners, all of which levelled at the new converts in general, and the person of
Muhammad [pbuh] in particular, with the aim of dragging the spirit of despair into their
morale, and slackening their ardent zealotry. They used to denounce the Prophet
[pbuh] as
a man possessed by a jinn, or an insane person:
"And they say: O you (Muhammad
[pbuh]) to whom the Dhikr (the
Qur’ân) has been sent down! Verily, you are a mad man."
[Al-Qur'an 15:6]
or a liar practising witchcraft,
"And they (Arab
pagans) wonder that a warner (Prophet Muhammad [pbuh]) has come to them from among
themselves! And the disbelievers say: "This (Prophet Muhammad [pbuh]) is a sorcerer,
a liar." [Al-Qur'an 38:4].
Their eyes would also look at the good man as if
they would ‘eat him up’, or trip him up, or disturb him from the position of
stability or firmness. They used all sorts of terms of abuse ‘madman’ or
‘one possessed by an evil spirit’, and so on:
"And verily,
those who disbelieve would almost make you slip with their eyes through hatreds when they
hear the Reminder (the Qur’ân), and they say: Verily, he (Muhammad [pbuh]) is a
madman!" [Al-Qur'an 68:51]
Amongst the early converts, there was a group who
had unfortunately no strong clan at their back to support them. These innocent souls were
ridiculed and jeered in season and out of season. Referring to such people, the highbrow
Quraish aristocrats used repeatedly to ask the Prophet [pbuh], with jest and scorn:
"Allâh has
favoured from amongst us?" [Al-Qur'an 6:53]
And Allâh said:
"Does not Allâh
know best those who are grateful?" [Al-Qur'an 6:53]
The wicked used to laugh at the righteous in many
ways:
- They would inwardly laugh at their Faith, because they felt
themselves so superior.
- In public places, when the righteous passed, they used to insult and
wink at them,
- In their own houses, they would run them down.
- Whenever and wherever they saw them, they reproached and called them
fools who had lost their way. In the Hereafter, all these tricks and falsehoods will be
shown for what they are, and the tables will be reversed. Allâh had said:
"Verily! (During
the worldly life) those who committed crimes used to laugh at those who believed; and
whenever they passed by them, used to wink one to another (in mockery); and when they
returned to their own people, they would return jesting; and when they saw them, they
said: ‘Verily! These have indeed gone astry!’ But they (disbelievers, sinners)
had not been sent as watchers over them (the believers)." [Al-Qur'an
83:29-33]
- Distorting Muhammad’s teachings, evoking ambiguities,
circulating false propaganda; forging groundless allegations concerning his doctrines,
person and character, and going to excess in such a manner in order to screen off any
scope of sound contemplation from the public. With respect to the Qur’ân, they used
to allege that it was:
"Tales of the
ancients, which he (Muhammad [pbuh]) has written down, and they are dictated to him
morning and afternoon." [Al-Qur'an 25:5]
The iniquitous went on ceaselessly inculcating in
people’s ears that the Qur’ân was not a true Revelation:
"This (the
Qur’ân) is nothing but a lie that he (Muhammad [pbuh]) has invented, and others have
helped him at it." [Al-Qur'an 25:4]
The wicked would also attribute to men of Allâh
just such motives and springs of action as they themselves would be guilty of in such
circumstances. The pagans and those who were hostile to the revelation of Allâh and
Islam, could not understand how such wonderful verses could flow from the tongue of the
Prophet [pbuh] without having someone to teach, and claimed:
"It is only a
human being who teaches him." [Al-Qur'an 16:103]
They also raised another baseless and superficial
objection:
"Why does this
Messenger (Muhammad [pbuh]) eat food and walk about in the markets (like ourselves)?"
[Al-Qur'an 25:7]
They were sadly ignorant and painfully at fault for
they could not perceive that a teacher for mankind is one who shares their nature, mingles
in their life, is acquainted with their doings, and sympathises with their joys and
sorrows.
The Noble Qur’ân has vehemently refuted their
charges and allegations and has explained that the utterances of the Prophet
[pbuh] are
the Revelations of the Lord and their nature and contents provide a bold challenge to
those who attribute his Prophetic expressions to some base origin, at times to the mental
throes of a dreaming reformer, at others to the effusion of a frenzied poet or the
incoherent drivelling of an insane man.
- Contrasting the Qur’ân with the mythology of the ancients in
order to distract people’s interests from Allâh’s Words. Once An-Nadr bin
Harith addressed the Quraishites in the following manner: "O Quraish! You have
experienced an unprecedented phenomenon before which you have so far been desperately
helpless. Muhammad [pbuh] grew up here among you and always proved to be highly obliging,
the most truthful and trustworthy young man. However, later on when he reached manhood, he
began to preach a new faith alien to your society, and opposed to your liking so you began
to denounce him at a time as a sorcerer, at another as a soothsayer, a poet, or even an
insane man. I swear by Allâh he is not anyone of those. He is not interested in blowing
on knots as magicians are, nor do his words belong to the world of soothsaying; he is not
a poet either, for his mentality is not that of a rambler, nor is he insane because he has
never been witnessed to develop any sort of hallucinations or insinuations peculiar to
madmen. O people of Quraish, it is really a serious issue and I recommend that you
reconsider your attitude."
It is
narrated that An-Nadr, at a later stage, headed for Heerah where he got conversant with
the traditions of the kings of Persia and the accounts of people like Rustum and
Asphandiar, and then returned to Makkah. Here he would always shadow the Messenger’s
steps in whatever audiences the later held to preach the new faith and to caution people
against Allâh’s wrath. An-Nadr would directly follow the Prophet [pbuh] and narrate
to the same audience long tales about those people of Persia. He would then always append
his talk with a question cunningly inquiring if he did not outdo Muhammad [pbuh].[Ibn Hisham 1/299,300,358; Tafheem-ul-Qur'an 4/8,9]. Ibn
‘Abbas [R] related that An-Nadr used to purchase songstresses who would through their
bodily charms and songs entice away from Islam anyone developing the least attachment to
the Prophet [pbuh]; in this regard, Allâh says:
"And of mankind
is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the Path
of Allâh." [Al-Qur'an 31:6] [Tafheem-ul-Qur'an
4/9]
- In a fresh attempt to dissuade Muhammad [pbuh] from his principled
stand, Quraish invited him to compromise on his teachings and come to terms with their
pre-Islamic practices in such a way that he quits some of his religion and the polytheists
do the same. Allâh, the All-High says:
-
"They wish that
you should compromise (in religion out of courtesy) with them, so they (too) would
compromise with you." [Al-Qur'an 68:9].
On the authority of Ibn Jareer and At-Tabarani, the
idolaters offered that Muhammad [pbuh] worship their gods for a year, and they worship his
Lord for a year. In another version, they said: "If you accept our gods, we would
worship yours." Ibn Ishaq related that Al-Aswad bin Al-Muttalib, Al-Waleed bin
Al-Mugheerah, Omaiyah bin Khalaf and Al-‘As bin Wa’il As-Sahmy, a constellation
of influential polytheists, intercepted the Prophet [pbuh] while he was circumambulating
in the Holy Sanctuary, and offered him to worship that they worshipped, and they worship
that he worshipped so that, according to them, both parties would reach a common
denominator. They added "Should the Lord you worship prove to be better than ours,
then it will be so much better for us, but if our gods proved to be better than yours,
then you would have benefit from it." Allâh, the Exalted, was decisive on the spot
and revealed the following Chapter:
"Say: "O Al-Kâfirûn
(disbelievers in Allâh, in His Oneness, in His Angels, in His Books, in His Messengers,
in the Day of Resurrection, in Al-Qadar, etc.)! I worship not that which you
worship, nor will you worship that which I worship. And I shall not worship that which you
are worshipping, nor will you worship that which I worship. To you be your religion, and
to me my religion (Islamic Monotheism). [Al-Qur'an 109] [Ibn Hisham 1/362]
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At the beginning of the fourth year of the Call, and
for a period of some months, the polytheists confined their harassment tactics to the
above-mentioned ones. But on realizing the futility of these procedures, they decided to
organize a full-scale opposition campaign. They called for a general meeting and elected a
committee of twenty-five men of Quraish notables with Abu Lahab, the Prophet’s uncle,
as a chairman. Following some lengthy deliberations, they reached a decisive decision to
take measures deemed to stop the tidal wave of Islam through different channels. They were
determined to spare no effort, in combatting the new faith. They decided to malign the
Messenger of Allâh [pbuh] and put the new converts to different sorts of torture using
all available resources. It was easy to put the resolutions relating to the new converts
who were deemed weak into effect. As for the Prophet [pbuh] , it was not easy to malign
him because he had such gravity, magnanimity and matchless perfection of character that
deterred even his enemies from committing any act of folly against him. He had, as well,
Abu Talib, his uncle, who came from a noble descent and had an awe-inspiring clan to
support him. This situation was a source of great worry to the infidels, but they felt
that they could no longer exercise patience or show any tolerance before a formidable
power marching steadily to annul their religious office and temporal authority.
Abu Lahab himself took the initiative in the new
series of persecutions, and started to mete out countless aspects of harmful deeds, hatred
and spite against Muhammad [pbuh] . Starting with flinging stones at him, forcing his two
sons to divorce their wives Ruqaiya and Umm Kulthum, the Prophet’s daughters [Fi Zilal Al-Qur'an 30/282; Tafheem-ul-Qur'an 6/522], gloating over
him on his second son’s death calling him ‘the man cut off with offspring’,
and then shadowing his step during the pilgrimage and forums seasons to belie him and
entice the bedouins against him and his Call [At-Tirmidhi].
His wife, Umm Jameel bint Harb, the sister of Abu Sufyan had also her share in this
ruthless campaign. She proved that she was not less than her husband in the enmity and
hatred she harboured for the Prophet [pbuh] . She used to tie bundles of thorns with ropes
of twisted palm-leaf fibre and strew them about in the paths which the Prophet [pbuh] was
expected to take, in order to cause him bodily injury. She was a real shrew, bad-tempered
with abusive language, highly skilled in the art of hatching intrigues, and enkindling the
fire of discord and sedition. She was deservedly stained as ‘the carrier of
firewood’ in the Noble Qur’ân. On receiving this news, she directly
proceeded to the Mosque with a handful of pebbles to hurl at the Prophet [pbuh] .
Allâh,
the Great, took away her sight and she saw only Abu Bakr who was sitting immediately next
to the Prophet [pbuh]. She then addressed Abu Bakr most audaciously threatening to break
his Companion’s mouth with her handful of pebbles, and recited a line of verse
pregnant with impudent defiance: "We have disobeyed the dispraised one, rejected his
Call, and alienated ourselves from his religion." When she had left, Abu Bakr turned
to the Prophet [pbuh] and inquired about the matter. The Prophet [pbuh] assured him that
she did not see him because Allâh had taken away her sight.[Ibn
Hisham 1/335]
Abu Lahab and his household used to inflict those
shameful examples of torture and harassment in spite of the blood relation that tied them
for he was the Prophet’s uncle and both lived in two contiguous houses. Actually, few
of the Prophet’s neighbours abstained from maligning him. They even threw the
entrails of a goat on his back while he was performing his prayers. He always used to
complain about that unbecoming neighbourliness but to no avail for they were deeply
indulged in error.
Al-Bukhari, on the authority of Ibn Mas‘ud,
narrated that once when the Prophet [pbuh] was prostrating himself while praying in
Al-Ka‘bah, Abu Jahl asked his companions to bring the dirty foetus of a she-camel and
place it on his back. ‘Uqbah bin Abi Mu‘ait was the unfortunate man who hastened
to do this ignoble act. A peal of laughter rose amongst the infidels. In the meanwhile,
Fatimah, the daughter of the Prophet [pbuh], happened to pass that way. She removed the
filth from her father’s back. The Prophet [pbuh] invoked the wrath of Allâh upon
them, especially upon Abu Jahl, ‘Utbah bin Rabi‘a, Shaibah bin Rabi‘a,
Al-Waleed bin ‘Utbah, Omaiyah bin Khalaf and ‘Uqbah bin Mu‘ait. It is
recorded that all of them were killed in the battle of Badr. [Bukhari 1/37]
Scandal-mongering and backbiting were also amongst
the means of oppression that the chiefs of Makkah, in general, and Omaiyah bin
Khalaf, in
particular, resorted to in their overall process of evil-doing. In this regard, Allâh
says:
"Woe to every
slanderer and backbiter." [Al-Qur'an 104:1]
‘Uqbah bin Al-Mu‘ait once attended an
audience of the Prophet [pbuh] and listened to him preaching Islam. A close friend of his,
Ubai bin Khalaf, heard of this. He could not tolerate any act of this sort, so he
reproached ‘Uqbah and ordered him to spit in the Prophet’s holy face, and he
shamelessly did it. Ubai did not spare any thinkable way to malign the Prophet [pbuh] ; he
even ground old decomposed bones and blew the powder on him. Al-Akhnas bin Shuraique
Ath-Thaqafi used to detract from the character of the Prophet [pbuh] in season and out of
season. The Noble Qur’ân, in direct reference to this man’s ignominious deeds,
attached to him nine abominable traits:
"And obey not
everyone who swears much, — and is considered worthless, a slanderer, going about
with calumnies, hinderer of the good, transgressor, sinful, cruel — after all that
base-born (of illegitimate birth)." [Al-Qur'an 68:10-13] [Ibn Hisham 1/356]
Abu Jahl’s arrogance and haughtiness blocked
all avenues that could produce the least light of belief in his heart:
"So he (the
disbeliever) neither believed (in this Qur’ân, in the Message of Muhammad
[pbuh])
nor prayed!" [Al-Qur'an 75:31]
He, moreover, wanted to debar the Prophet [pbuh]
from the Noble Sanctuary. It happened once that the Prophet [pbuh] was praying within the
precinct of the Sacred House, when Abu Jahl proceeded threateningly and uttering abusive
language. The Prophet [pbuh] chided him severely to which Abu Jahl answered back defiantly
claiming that he was the mightiest in Makkah; Allâh then revealed:
"Then, let him
call upon his council (of helpers)." [Al-Qur'an 96:17]
In another version of the same incident, the Prophet
[pbuh] took Abu Jahl by his neck, rocked him severely saying:
"Woe to you [O
man (disbeliever)]! And then (again) woe to you! Again, woe to you [O man (disbeliever)]!
And then (again) woe to you!" [Al-Qur'an 75:34, 35].
Notwithstanding this reproach, Abu Jahl would never
wake up to himself nor did he realize his foolish practices. On the contrary, he was
determined to go to extremes, and swore he would dust the Messenger’s face and tread
on his neck. No sooner had he proceeded to fulfill his wicked intention than he was seen
turning back shielding himself with his hands (as if something horrible in his pursuit).
His companions asked him what the matter was. He said: "I perceived a ditch of
burning fire and some wings flying." Later on, the Messenger commented saying,
"If he had proceeded further, the angels would have plucked off his limbs one after
another." [Fi Zilal Al-Qur'an 29/312; Muslim]
Such was the disgraceful treatment meted out to the
Prophet [pbuh], the great man, respected as he was by his compatriots, with an influential
man, his uncle Abu Talib, at his back to support him. If the matters were so with the
Prophet [pbuh], what about those people deemed weak with no clan to support them? Let us
consider their situation in some detail. Whenever Abu Jahl heard of the conversion of a
man of high birth with powerful friends, he would degrade his prudence and intellect,
undermine his judgement; and threaten him with dire consequences if he was a merchant. If
the new convert was socially weak, he would beat him ruthlessly and put him to unspeakable
tortures. [Ibn Hisham 1/320]
The uncle of ‘Uthman bin ‘Affan used to
wrap ‘Uthman in a mat of palm leaves, and set fire under him. When Umm Mus‘ab
bin ‘Umair heard of her son’s conversion, she put him to starvation and then
expelled him from her house. He used to enjoy full luxurious easy life, but in the
aftermath of the tortures he sustained, his skin got wizened, and he assumed a horrible
physical appearance. [Rahmat-ul-lil'alameen 1/57; Talqeeh
Ahl-al-Athar p.60]
Bilal, the slave of Omaiyah bin Khalaf, was severely
beaten by his master when the latter came to know of his conversion to Islam. Sometimes a
rope was put around his neck and street boys were made to drag him through the streets and
even across the hillocks of Makkah. At times he was subjected to prolonged deprivation of
food and drink; at others he was bound up, made to lie down on the burning sand and under
the crushing burden of heavy stones. Similar other measures were resorted to in order to
force him to recant. All this proved in vain. He persisted in his belief in the Oneness of
Allâh. On one such occasion, Abu Bakr was passing by; moved by pity, he purchased and
emancipated him from slavery. [Ibn Hisham 1/317-318;
Rahmat-ul-lil'alameen 1/57]
Another victim of the highhandedness of Quraish was
‘Ammar bin Yasir, a freed slave of Bani Makhzoum. He, along with his mother and
father, embraced Islam in its early phase. They were repeatedly made to lie on the burning
sand and were beaten severely. ‘Ammar was at times tossed up on embers. The Prophet
[pbuh] was greatly moved by the atrocities which were being perpetrated upon ‘Ammar
and his family. He always comforted them and raised his hand in prayer and said: "Be
patient, you will verily find your abode in the Paradise." Yasir, the father, died
because of repeated tortures. Sumaiyah, ‘Ammar’s mother was bayoneted to death
by Abu Jahl himself, and thus merited the title of the first woman martyr in Islam.
‘Ammar himself was subjected to various modes of torture and was always threatened to
sustain severe suffering unless he abused Muhammad [pbuh] and recanted to Al-Lat and
‘Uzza. In a weak moment, he uttered a word construed as recantation though his heart
never wavered and he came back once to the Prophet [pbuh] , who consoled him for his pain
and confirmed his faith. Immediately afterwards the following verse was revealed:
"Whoever
disbelieved in Allâh after his belief, except him who is forced thereto and whose heart
is at rest with Faith —." [Al-Qur'an 16:106]
Abu Fakeeh, Aflah, a freed slave of Bani ‘Abd
Ad-Dar was the third of those helpless victims. The oppressors used to fasten his feet
with a rope and drag him in the streets of Makkah. [Eijaz At-Tanzil
p.53]
Khabbab bin Al-Aratt was also an easy victim to
similar outrages on every possible occasion. He experienced exemplary torture and
maltreatment. The Makkan polytheists used to pull his hair and twist his neck, and made
him lie on burning coal with a big rock on his chest to prevent him from escaping. Some
Muslims of rank and position were wrapped in the raw skins of camels and thrown away, and
others were put in armours and cast on burning sand in the scorching sun of Arabia. [Talqeeh Fuhoom Ahl-al-Athar p.60; Rahmat-ul-lil'alameen 1/57]
Even the women converts were not spared, and the
list is too long to include all of them. Zanirah, An-Nahdiyah and her daughter, Umm
‘Ubais and many others had their full share of persecution at the hand of the
oppressors — ‘Umar bin Al-Khattab included — of course before his
conversion to Islam. [Ibn Hisham 1/319]
Abu Bakr, a wealthy believer, purchased and freed
some of those she-slaves, just as he did with regard to Bilal and ‘Amir bin
Fuheirah.
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In the light of these inhuman persecutions, the
Prophet [pbuh] deemed it wise to advise his followers to conceal their conversion, in both
word and deed. He took the decision to meet them secretly lest Quraish should get to know
of his designs, and so take measures that might foil his goals. He also had in mind to
avoid any sort of open confrontation with the polytheists because such a thing at this
early stage would not be in the interest of the newly-born Call, still vulnerable and not
fully fledged. Once, in the fourth year of Prophethood, the Muslims were on their way to
the hillocks of Makkah to hold a clandestine meeting with the Prophet [pbuh], when a group
of polytheists did observe their suspicious movement and began to abuse and fight them.
Sa‘d bin Abi Waqqas beat a polytheist and shed his blood and thus recorded the first
instance of bloodshed in the history of Islam. [Ibn Hisham 1/263]
The Prophet [pbuh], on the other hand, used to
proclaim the Islamic Faith and preach it openly with deep devotion and studious pursuit,
but for the general welfare of the new converts and in consideration of the strategic
interest of Islam, he took Dar Al-Arqam, in As-Safa mountain, in the fifth year of his
mission, as a temporary centre to meet his followers secretly and instruct them in the
Qur’ân and in the Islamic wisdom.
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The series of persecutions started late in the
fourth year of Prophethood, slowly at first, but steadily accelerated and worsened day by
day and month by month until the situation got so extremely grave and no longer tolerable
in the middle of the fifth year, that the Muslims began to seriously think of feasible
ways liable to avert the painful tortures meted out to them. It was at that gloomy and
desperate time that Sûrah Al-Kahf (Chapter 18 — The Cave) was revealed
comprising definite answers to the questions with which the polytheists of Makkah
constantly pestered the Prophet [pbuh] . It comprises three stories that include highly
suggestive parables for the true believers to assimilate. The story of the Companions of
the Cave implies implicit guidance for the believers to evacuate the hot spots of
disbelief and aggression pregnant with the peril of enticement away from the true
religion:
"(The young men
said to one another): "And when you withdraw from them, and that which they worship,
except Allâh, then seek refuge in the Cave, your Lord will open a way for you from His
Mercy and will make easy for you your affair (i.e. will give you what you will need of
provision, dwelling, etc.)" [Al-Qur'an 18:16].
Next, there is the story of Al-Khidr (The Teacher of
Arabia) and Moses [AWS] in a clear and delicate reference to the vicissitudes of life.
Future circumstances of life are not necessarily the products of the prevalent conditions,
they might be categorically the opposite. In other words, the war waged against the
Muslims would in the future assume a different turn, and the tyrannous oppressors would
one day come to suffer and be subjected to the same tortures to which the Muslims were
then put. Furthermore, there is the story of Dhul-Qarnain (The Two Horned One), the
powerful ruler of west and east. This story says explicitly that Allâh takes His
righteous servants to inherit the earth and whatever in it. It also speaks that Allâh
raises a righteous man every now and then to protect the weak against the strong.
Sûrah Az-Zumar (Chapter 39 — The Crowds)
was then revealed pointing directly to migration and stating that the earth is spacious
enough and the believers must not consider themselves constrained by the forces of tyranny and evil:
"Good is (the
reward) for those who do good in this world, and Allâh’s earth is spacious (so if
you cannot worship Allâh at a place, then go to another)! Only those who are patient
shall receive their rewards in full without reckoning." [Al-Qur'an
39:10].
The Prophet [pbuh] had already known that Ashamah
Negus, king of Abyssinia (Ethiopia), was a fair ruler who would not wrong any of his
subordinates, so he permitted some of his followers to seek asylum there in Abyssinia
(Ethiopia).
In Rajab of the fifth year of Prophethood, a group
of twelve men and four women left for Abyssinia (Ethiopia). Among the emigrants were
‘Uthman bin ‘Affan and his wife Ruqaiyah (the daughter of the Prophet
[pbuh]).
With respect to these two emigrants, the Prophet [pbuh] said:
"They are the first people to migrate in the
cause of Allâh after Abraham and Lot [AWS]."
They sneaked out of Makkah under the heavy curtain
of a dark night and headed for the sea where two boats happened to be sailing for
Abyssinia (Ethiopia), their destination. News of their intended departure reached the ears
of Quraish, so some men were despatched in their pursuit, but the believers had already
left Shuaibah Port towards their secure haven where they were received warmly and accorded
due hospitality.
In Ramadan of the same year, the Prophet [pbuh] went
into the Holy Sanctuary where there was a large host of Quraish polytheists, including
some notables and celebrities. Suddenly he began reciting Sûrah An-Najm (Chapter
41 — The Star). The awe-inspiring Words of Allâh descended unawares upon them and
they immediately got stunned by them. It was the first time for them to be shocked by the
truthful Revelation. It had formerly been the favourite trick of those people who wished
to dishonour Revelation, not only not to listen to it themselves but also to talk loudly
and insolently when it was being read, so that even the true listeners may not be able to
hear. They used to think that they were drowning the Voice of Allâh; in fact, they were
piling up misery for themselves, for Allâh’s Voice can never be silenced, "And
those who disbelieve say:
"Listen not to
this Qur’ân, and make noise in the midst of its (recitation) that you may
overcome." [Al-Qur'an 41:26].
When the unspeakably fascinating Words of Allâh
came into direct contact with their hearts, they were entranced and got oblivious of the
materialistic world around them and were caught in a state of full attentiveness to the
Divine Words to such an extent that when the Prophet [pbuh] reached the stormy
heart-beating ending:
"So fall you down
in prostration to Allâh and worship Him (Alone)." [Al-Qur'an 53:62]
The idolaters, unconsciously and with full
compliance, prostrated themselves in absolute god-fearing and stainless devotion. It was
in fact the wonderful moment of the Truth that cleaved through the obdurate souls of the
haughty and the attitude of the scoffers. They stood aghast when they perceived that
Allâh’s Words had conquered their hearts and done the same thing that they had been
trying hard to annihilate and exterminate. Their co-polytheists who had not been present
on the scene reproached and blamed them severely; consequently they began to fabricate
lies and calumniate the Prophet [pbuh] alleging that he had attached to their idols great
veneration and ascribed to them the power of desirable intercession. All of these were
desperate attempts made to establish an excusable justification for their prostrating
themselves with the Prophet [pbuh] on that day. Of course, this foolish and iniquitous
slanderous behaviour was in line with their life-consecrated practice of telling lies and
plot hatching.
News of this incident was misreported to the Muslim
emigrants in Abyssinia (Ethiopia). They were informed that the whole of Quraish had
embraced Islam so they made their way back home. They arrived in Makkah in Shawwal of the
same year. When they were only an hour’s travel from Makkah, the reality of the
situation was discovered. Some of them returned to Abyssinia (Ethiopia), others sneaked
secretly into the city or went in publicly but under the tutelage of a local notable.
However, due to the news that transpired to the Makkans about the good hospitality and
warm welcome that the Muslims were accorded in Abyssinia (Ethiopia), the polytheists got
terribly indignant and started to mete out severer and more horrible maltreatment and
tortures to the Muslims. Thereupon the Messenger of Allâh [pbuh] deemed it imperative to
permit the helpless creatures to seek asylum in Abyssinia (Ethiopia) for the second time.
Migration this time was not as easy as it was the previous time, for Quraish was on the
alert to the least suspicious moves of the Muslims. In due course, however, the Muslims
managed their affairs too fast for the Quraishites to thwart their attempt of escape. The
group of emigrants this time comprised eighty three men and nineteen or, in some versions,
eighteen women. Whether or not ‘Ammar was included is still a matter of doubt. [Tafheem-ul-Qur'an 5/188; Za'd Al-Ma'ad 1/24; Ibn Hisham 1/364;
Rahmat-ul-lil'alameen 1/61]
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Quraish could not tolerate the prospect of a secure
haven available for the Muslims in Abyssinia (Ethiopia), so they despatched two staunch
envoys to demand their extradition. They were ‘Amr bin Al-‘As and ‘Abdullah
bin Abi Rabi‘a — before embracing Islam. They had taken with them valuable gifts
to the king and his clergy, and had been able to win some of the courtiers over to their
side. The pagan envoys claimed that the Muslim refugees should be expelled from Abyssinia
(Ethiopia) and made over to them, on the ground that they had abandoned the religion of
their forefathers, and their leader was preaching a religion different from theirs and
from that of the king.
The king summoned the Muslims to the court and asked
them to explain the teachings of their religion. The Muslim emigrants had decided to tell
the whole truth whatever the consequences were. Ja‘far bin Abi Talib stood up and
addressed the king in the following words: "O king! we were plunged in the depth of
ignorance and barbarism; we adored idols, we lived in unchastity, we ate the dead bodies,
and we spoke abominations, we disregarded every feeling of humanity, and the duties of
hospitality and neighbourhood were neglected; we knew no law but that of the strong, when
Allâh raised among us a man, of whose birth, truthfulness, honesty, and purity we were
aware; and he called to the Oneness of Allâh, and taught us not to associate anything
with Him. He forbade us the worship of idols; and he enjoined us to speak the truth, to be
faithful to our trusts, to be merciful and to regard the rights of the neighbours and kith
and kin; he forbade us to speak evil of women, or to eat the substance of orphans; he
ordered us to fly from the vices, and to abstain from evil; to offer prayers, to render
alms, and to observe fast. We have believed in him, we have accepted his teachings and his
injunctions to worship Allâh, and not to associate anything with Him, and we have allowed
what He has allowed, and prohibited what He has prohibited. For this reason, our people
have risen against us, have persecuted us in order to make us forsake the worship of
Allâh and return to the worship of idols and other abominations. They have tortured and
injured us, until finding no safety among them, we have come to your country, and hope you
will protect us from oppression."
The king was very much impressed by these words and
asked the Muslims to recite some of Allâh’s Revelation. Ja‘far recited the
opening verses of Sûrah Maryam (Chapter 19 — Mary) wherein is told the story
of the birth of both John and Jesus Christ, down to the account of Mary having been fed
with the food miraculously. Thereupon the king, along with the bishops of his realm, was
moved to tears that rolled down his cheeks and even wet his beard. Here, the Negus
exclaimed: "It seems as if these words and those which were revealed to Jesus are the
rays of the light which have radiated from the same source." Turning to the
crest-fallen envoys of Quraish, he said, "I am afraid, I cannot give you back these
refugees. They are free to live and worship in my realm as they please."
On the morrow, the two envoys again went to the king
and said that Muhammad [pbuh] and his followers blasphemed Jesus Christ. Again the Muslims
were summoned and asked what they thought of Jesus. Ja‘far again stood up and
replied: "We speak about Jesus as we have been taught by our Prophet [pbuh] , that
is, he is the servant of Allâh, His Messenger, His spirit and His Word breathed into
Virgin Mary." The king at once remarked, "Even so do we believe. Blessed be you,
and blessed be your master." Then turning to the frowning envoys and to his bishops
who got angry, he said: "You may fret and fume as you like but Jesus is nothing more
than what Ja‘far has said about him." He then assured the Muslims of full
protection. He returned to the envoys of Quraish, the gifts they had brought with them and
sent them away. The Muslims lived in Abyssinia (Ethiopia) unmolested for a number of years
till they returned to Madinah. [Ibn Hisham 1/334-338]
In this way Quraish’s malicious intentions
recoiled on them and their machination met with utter failure. They came to fully realize
that the grudge they nursed against he Muslims would not operate but within their realm of
Makkah. They consequently began to entertain a horrible idea of silencing the advocate of
the new Call once and for all, through various channels of brutality, or else killing him.
An obstinate difficulty, however, used to curtail any move in this direction embodied by
the Prophet’s uncle Abu Talib and the powerful social standing he used to enjoy as
well as the full protection and support he used to lend to his nephew. The pagans of
Makkah therefore decided to approach Abu Talib for the second time and insisted that he
put a stop to his nephew’s activities, which if allowed unchecked, they said, would
involve him into severe hostility. Abu Talib was deeply distressed at this open threat and
the breach with his people and their enmity, but he could not afford to desert the
Messenger too. He sent for his nephew and told him what the people had said, "Spare
me and yourself and put not burden on me that I can’t bear." Upon this the
Prophet [pbuh] thought that his uncle would let him down and would no longer support him,
so he replied:
"O my uncle! by Allâh
if they put the sun in my right hand and the moon in my left on condition that I abandon
this course, until Allâh has made me victorious, or I perish therein, I would not abandon
it." The Prophet [pbuh] got up, and as he turned away, his uncle called him and said,
"Come back, my nephew," and when he came back, he said, "Go and preach what
you please, for by Allâh I will never forsake you."
He then recited two lines of verse pregnant with
meanings of full support to the Prophet [pbuh] and absolute gratification by the course
that his nephew had chalked out in Arabia. [Ibn Hisham 1/265]
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Quraish, seeing that the Messenger of Allâh [pbuh]
was still intent on his Call, realized that Abu Talib would never forsake his nephew even
if this incurred their enmity. Some of them then went to see him once more taking with
them a youth called ‘Amarah bin Al-Waleed bin Al-Mugheerah, and said, "O Abu
Talib! we have brought you a smart boy still in the bloom of his youth, to make use of his
mind and strength and take him as your son in exchange for your nephew, who has run
counter to your religion, brought about social discord, found fault with your way of life,
so that we kill him and rid you of his endless troubles; just man for man." Abu
Talib’s reply was, "It is really an unfair bargain. You give me your son to
bring him up and I give you my son to kill him! By Allâh, it is something
incredible!!" Al-Mut‘im bin ‘Adi, a member of the delegation, interrupted
saying that Quraish had been fair in that bargain because "they meant only to rid you
of that source of hateful trouble, but as I see you are determined to refuse their
favours." Abu Talib, of course, turned down all their offers and challenged them to
do whatever they pleased.[Ibn Hisham 1/266] Historical
resources do not give the exact date of these two meetings with Abu Talib. They, however,
seem more likely to have taken place in the sixth year of Prophethood with a brief lapse
of time in between.
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Now that all the schemes and conspiracies of Quraish
had failed, they resorted to their old practices of persecution and inflicting tortures on
the Muslims in a more serious and brutal manner than ever before. They also began to nurse
the idea of killing the Prophet [pbuh] . In fact, contrary to their expectations, this new
method and this very idea served indirectly to consolidate the Call to Islam and support
it with the conversion of two staunch and mighty heroes of Makkah, i.e. Hamzah bin
‘Abdul-Muttalib and ‘Umar bin Al-Khattab[R] .
‘Utaibah bin Abi Lahab once approached the
Prophet [pbuh] and most defiantly and brazenly shouted at him, "I disbelieve in:
"By the star when it goes down." [53:1] and in "Then he (Gabriel)
approached and came closer." [53:8] In other words: "I do not believe in any of
the Qur’ân." He then started to deal highhandedly with Muhammad [pbuh] and laid
violent hand on him, tore his shirt and spat into his face but his saliva missed the Holy
face of the Prophet [pbuh] . Thereupon, the Prophet [pbuh] invoked Allâh’s wrath on
‘Utaibah and supplicated:
"O Allâh! Set one of
Your dogs on him."
Allâh responded positively to Muhammad’s
supplication, and it happened in the following manner: Once ‘Utaibah with some of his
compatriots from Quraish set out for Syria and took accommodation in Az-Zarqa’. There
a lion approached the group to the great fear of ‘Utbah, who at once recalled
Muhammad’s words in supplication, and said: "Woe to my brother! This lion will
surely devour me just as Muhammad [pbuh] supplicated. He has really killed me in Syria
while he is in Makkah." The lion did really rush like lightning, snatched ‘Utbah
from amongst his people and crushed his head. [Tafheem-ul-Qur'an
6/522; Quoted from Al-Isti'ab, Al-Isaba, Dala'il An-Nubuwwah, etc]
It is also reported that a wretched idolater from
Quraish, named ‘Uqbah bin ‘Abi Mu‘ait once trod on the Prophet’s neck
while he was prostrating himself in prayer until his eyes protruded. [Mukhtasar
Seerat Ar-Rasool p.113]
More details reported by Ibn Ishaq testify to the
tyrants’ deeply-established intentions of killing the Prophet [pbuh] . Abu
Jahl, the
archenemy of Islam, once addressed some of his accomplices: "O people of
Quraish! It
seems that Muhammad [pbuh] is determined to go on finding fault with our religion,
degrading our forefathers, discrediting our way of life and abusing our gods. I bear
witness to our god that I will carry a too heavy rock and drop it on Muhammad’s head
while he is in prostration to rid you of him, once and for all. I am not afraid of
whatever his sept, Banu ‘Abd Munaf, might do." The terrible unfortunate audience
endorsed his plan and encouraged him to translate it into a decisive deed.
In the morning of the following day, Abu Jahl lay
waiting for the arrival of the Messenger of Allâh [pbuh] to offer prayer. The people of
Quraish were in their assembly rooms waiting for news. When the Prophet [pbuh] prostrated
himself, Abu Jahl proceeded carrying the big rock to fulfill his wicked intention. No
sooner had he approached closer to the Prophet [pbuh] than he withdraw pale-faced,
shuddering with his hands strained the rock falling off. Thereupon, the people watching
hurried forward asking him what the matter was. He replied: "When I approached, a
male-camel unusual in figure with fearful canines intercepted and almost devoured
me." Ibn Ishaq reported that the Prophet [pbuh], in the context of his comment on the
incident, said "It was Gabriel[AWS] , if Abu Jahl had approached closer, he would
have killed him.[Ibn Hisham 1/298]" Even so the tyrants
of Quraish would not be admonished, contrariwise, the idea of killing the Prophet
[pbuh]
was still being nourished in their iniquitous hearts. On the authority of ‘Abdullah
bin ‘Amr bin Al-‘As, some people of Quraish were in a place called Al-Hijr
complaining that they had been too patient with the Prophet [pbuh] , who suddenly appeared
and began his usual circumambulation. They started to wink at him and utter sarcastic
remarks but he remained silent for two times, then on the third, he stopped and addressed
the infidels saying:
"O people of Quraish! Hearken, I swear by Allâh in Whose Hand is my soul, that
you will one day be slaughtered to pieces." As soon as the Prophet [pbuh] uttered his
word of slaughter, they all stood aghast and switched off to a new style of language
smacking of fear and even horror trying to soothe his anger and comfort him saying:
"You can leave Abul Qasim, for you have never been foolish." [Ibn Hisham 1/289]
‘Urwa bin Az-Zubair narrated: I asked Abdullah
bin ‘Amr bin Al-‘As to tell me of the worst thing that the pagans did to the
Prophet [pbuh] . He said: "While the Prophet [pbuh] was praying in Al-Hijr of
Al-Ka‘bah, ‘Uqbah bin Al-Mu‘ait came and put his garment around the
Prophet’s neck and throttled him violently. Abu Bakr came and caught him by his
shoulder and pushed him away from the Prophet [pbuh] and said: "Do you want to kill a
man just because he says, My Lord is Allâh?" [Bukhari 1/544]
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In a gloomy atmosphere infested with dark clouds of
iniquity and tyranny, there shone on the horizon a promising light for the oppressed, i.e.
the conversion of Hamzah bin ‘Abdul-Muttalib in Dhul Hijjah, the sixth year of
Prophethood. It is recorded that the Prophet [pbuh] was one day seated on the hillock of
Safa when Abu Jahl happened to pass by and accused the religion preached by him. Muhammad
[pbuh] , however, kept silent and did not utter a single word.
Abu Jahl went on unchecked, took a stone and cracked the Prophet’s head which began
to bleed. The aggressor then went to join the Quraishites in their assembly place. It so
happened that shortly after that, Hamzah, while returning from a hunting expedition,
passed by the same way, his bow hanging by his shoulder. A slave-girl belonging to
‘Abdullah bin Jada‘an, who had noted the impertinence of Abu Jahl, told him the
whole story of the attack on the Prophet [pbuh] . On hearing that, Hamzah was deeply
offended and hurried to Al-Ka‘bah and there, in the courtyard of the Holy Sanctuary,
found Abu Jahl sitting with a company of Quraishites. Hamzah rushed upon him and struck
his bow upon his head violently and said: "Ah! You have been abusing Muhammad
[pbuh]
; I too follow his religion and profess what he preaches." The men of Bani Makhzum
came to his help, and men of Bani Hashim wanted to render help, but Abu Jahl sent them
away saying: "Let Abu ‘Ummarah alone, by Allâh I did revile his nephew
shamelessly.[Ibn Hisham 1/291; Rahmat-ul-lil'alameen 1/68; Mukhtasar
Seerat Ar-Rasool p.66]" In fact, Hamzah’s conversion derived initially
from the pride of a man who would not accept the notion of others humiliating his
relative. Later on, however, Allâh purified his nature and he managed to grasp the most
trustworthy hand-hold (Faith in Allâh). He proved to be a source of great strength to the
Islamic Faith and its followers. [Mushtasar Seerat Ar-Rasool p.101]
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Another significant addition to the strength of
Islam was the conversion of ‘Umar bin Al-Khattab in Dhul-Hijjah, the sixth year of
Prophethood, three days following the conversion of Hamzah.[Tareekh
'Umar bin Al-Kattab, p.11] He was a man of dauntless courage and resolution, feared
and respected in Makkah, and hitherto a bitter opponent of the new religion. The
traditional account reveals that the Prophet [pbuh] once raised his hands in prayer and
said:
"O Allâh! Give
strength to Islam especially through either of two men you love more: ‘Umar bin
Al-Khattab or Abu Jahl bin Hisham."
‘Umar, obviously, was the one who merited that
privilege. [At-Tirmidhi 2/209]
When we scrutinize the several
versions that speak of ‘Umar’s conversion, we can safely conclude that various
contradictory emotions used to conflict with one another within his soul. On the one hand,
he used to highly regard the traditions of his people, and was habituated to the practice
of indulgence in wine orgies; on the other hand, he greatly admired the stamina of the
Muslims and their relentless dedication to their faith. These two extreme views created a
sort of skepticism in his mind and made him at times tend to believe that the doctrines of
Islam could bear better and more sacred seeds of life, that is why he would always
experience fits of outrage directly followed by unexpected enervation.[Fiqh As-Seerah, p92,93] On the whole, the account of his
conversion is very interesting and requires us to go into some details.
One day, ‘Umar bin Al-Khattab set out from his
house, and headed for the Holy Sanctuary where he saw the Prophet [pbuh] offering prayer
and overheard him reciting the Sûrah Al-Hâqqah (Chapter 69 — The Reality) of
the Noble Qur’ân. The Words of Allâh appealed to him and touched the innermost
cells of his heart. He felt that they derived from unusual composition, and he began to
question his people’s allegations as regards the man-composed poetry or words of a
soothsayer that they used to attach to the Noble Qur’ân. The Prophet [pbuh] went on
to recite:
"That this is
verily the word of an honoured Messenger (i.e. Gabriel or Muhammad [pbuh] which he has
brought from Allâh). It is not the word of a poet, little is that you believe! Nor is it
the word of a soothsayer (or a foreteller), little is that you remember! This is the
Revelation sent down from the Lord of the ‘Alamin (mankind, jinns and all that
exists)." [Al-Qur'an 69:40-43]
At that very moment, Islam permeated his heart.[Tareekh 'Umar bin Al-Khattab p.6] However, the dark layer of
pre-Islamic tendencies, the deep-seated traditional bigotry as well as the blind pride in
his forefathers overshadowed the essence of the great Truth that began to feel its way
reluctantly into his heart. He, therefore, persisted in his atrocities against Islam and
its adherents unmindful of the pure and true-to-man’s nature feeling that lay behind
that fragile cover of pre-Islamic ignorance and mentality. His sharp temper and excessive
enmity towards the Prophet [pbuh] led him one day to leave his house, sword in hand, with
the intention of killing the Prophet [pbuh] . He was in a fit of anger and was fretting
and fuming. Nu‘aim bin ‘Abdullah, a friend of ‘Umar’s, met him
accidentally half way. What had caused so much excitement in him and on whom was the fury
to burst, he inquired casually. ‘Umar said furiously: "To destroy the man
Muhammad ([pbuh]) this apostate, who has shattered the unity of Quraish, picked holes in
their religion, found folly with their wise men and blasphemed their gods."
"‘Umar, I am sure, your soul has deceived you, do you think that Banu ‘Abd
Munaf would let you walk on earth if you slain Muhammad [pbuh]? Why don’t you take
care of your own family first and set them right?"
"Which of the folk of my house?" asked
‘Umar angrily. "Your brother-in-law and your sister have apostatized (meaning to
say: They have become followers of Muhammad [pbuh]) and abandoned your religion."
‘Umar directed his footsteps to his
sister’s house. As he drew near, he heard the voice of Khabbab bin Aratt, who was
reading the Qur’ânic Chapter Tâ-Hâ (mystic letters, T. H.) to both of them.
Khabbab, perceiving the noise of his footsteps retired to a closet. Fatimah,
‘Umar’s sister, took hold of the leaf and hid it. But ‘Umar had already
heard the voice. "What sound was that I have heard just now?" shouted the son of
Khattab, entering angrily. Both his sister and her husband replied, "You heard
nothing." "Nay," said he swearing fiercely, "I have heard that you
have apostatized." He plunged forward towards his brother-in-law and beat him
severely, but Fatimah rushed to the rescue of her husband. Thereupon, ‘Umar fell upon
his sister and struck upon her head. The husband and wife could not contain themselves and
cried aloud: "Yes, we are Muslims, we believe in Allâh and His Messenger Muhammad
[pbuh] so do what you will." When ‘Umar saw the face of his dear sister
besmeared with blood, he was softened and said: "Let me see what you were reading, so
that I may see what Muhammad [pbuh] has brought." Fatimah was satisfied with the
assurance, but said: "O brother, you are unclean on account of your idolatry, none
but the pure may touch it. So go and wash first." He did so, and took the page and
read the opening verses of the Chapter Tâ-Hâ until he reached:
"Verily! I am
Allâh! Lâ ilâha illa Ana (none has the right to be worshipped but I), so worship
Me and offer prayers perfectly (Iqâmat-as-Salât), for My Remembrance."
[Al-Qur'an 20:14].
‘Umar read the verses with great interest and
was much entranced with them. "How excellent it is, and how graceful! Please guide me
to Muhammad [pbuh] ." said he. And when he heard that, Khabbab came out of
concealment and said, "O ‘Umar, I hope that Allâh has answered the prayer of
the Prophet [pbuh] , for I heard him say: ‘O Allâh! Strengthen Islam through either
‘Umar bin Al-Khattab or Abu Jahl bin Hisham.’" ‘Umar then left for a
house in Safa where Muhammad [pbuh] had been holding secret meetings along with his
Companions. ‘Umar reached that place with the sword swinging by his arm. He knocked
at the door. The Companions of the Prophet [pbuh] turned to see who the intruder was. One
of them peeped through a chink in the door and reeled back exclaiming: "It is
‘Umar with his sword." Hamzah, dispelling the fears of his friends, said:
"Let him in. As a friend he is welcome. As a foe, he will have his head cut off with
his own sword." The Prophet [pbuh] asked his Companions to open the door. In came the
son of Khattab. The Prophet [pbuh] advanced to receive the dreadful visitor, caught him by
his garment and scabbard, and asked him the reason of his visit. At that ‘Umar
replied: "O Messenger of Allâh [pbuh] , I come to you in order to believe in Allâh
and his Messenger and that which he has brought from his Lord." Filled with delight,
Muhammad [pbuh] together with his Companions, cried aloud: ‘Allâhu Akbar’
(Allâh is Great). [Tareekh 'Umar bin Al-Khattab, p7-11; Ibn Hisham
1/343]
The conversion of ‘Umar was a real triumph for
the cause of Islam. So great and instant was the effect of his conversion on the situation
that the believers who had hitherto worshipped Allâh within their four walls in secret
now assembled and performed their rites of worship openly in the Holy Sanctuary itself.
This raised their spirits, and dread and uneasiness began to seize Quraish.
Ibn Ishaq narrated on the authority of ‘Umar
[R], "When I embraced Islam, I remembered the archenemy of Muhammad [pbuh] , i.e. Abu
Jahl. I set out, and knocked at his door. When he came out to see me, I told him directly
that I had embraced Islam. He immediately slammed the door repulsively denouncing my move
as infamous and my face as ugly." In fact, ‘Umar’s conversion created a
great deal of stir in Makkah that some people denounced him as an apostate, yet he would
never waver in Faith, on the contrary, he persisted in his stance even at the peril of his
life. The polytheists of Quraish marched towards his house with the intention of killing
him. ‘Abdullah bin ‘Umar [R] narrated: While ‘Umar was at home in a state
of fear, there came Al-‘As bin Wa’il As-Sahmy Abu ‘Amr, wearing an
embroidered cloak and a shirt having silk hems. He was from the tribe of Bani Sahm who
were our allies during the pre-Islamic period of ignorance. Al-‘As said to
‘Umar: What’s wrong with you? He said: Your people claim that they will kill me
if I become a Muslim. Al-‘As said: Nobody will harm you after I have given protection
to you. So Al-‘As went out and met the people streaming in the whole valley. He said:
Where are you going? They replied: We want son of Al-Khattab who has embraced Islam.
Al-‘As said: There is no way for anybody to touch him. So the people retreated. [Bukhari 1/545; Ibn Hisham 1/349]
With respect to the Muslims in Makkah,
‘Umar’s conversion had a different tremendous impact. Mujahid, on the authority
of Ibn Al-‘Abbas [R], related that he had asked ‘Umar bin Al-Khattab why he had
been given the epithet of Al-Farouque (he who distinguishes truth from falsehood),
he replied: After I had embraced Islam, I asked the Prophet [pbuh]: ‘Aren’t we
on the right path here and Hereafter?’ The Prophet [pbuh] answered: ‘Of course
you are! I swear by Allâh in Whose Hand my soul is, that you are right in this world and
in the hereafter.’ I, therefore, asked the Prophet [pbuh] ‘Why we then had to
conduct clandestine activism. I swear by Allâh Who has sent you with the Truth, that we
will leave our concealment and proclaim our noble cause publicly.’ We then went out
in two groups, Hamzah leading one and I the other. We headed for the Mosque in broad
daylight when the polytheists of Quraish saw us, their faces went pale and got incredibly
depressed and resentful. On that very occasion, the Prophet [pbuh] attached to me the
epithet of Al-Farouque. Ibn Mas‘ud [R] related that they (the Muslims) had never been
able to observe their religious rites inside the Holy Sanctuary except when ‘Umar
embraced Islam. [Ibn Hisham; Tareekh 'Umar bin Al-Khattab, p.13;
Mukhtasar As-Seerah p.103]
Suhaib bin Sinan [R], in the same context, said that
it was only after ‘Umar’s conversion, that we started to proclaim our Call,
assemble around and circumambulate the Sacred House freely. We even dared retaliate
against some of the injustices done to harm us. In the same context, Ibn Mas‘ud said:
We have been strengthened a lot since ‘Umar embraced Islam.
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Shortly after the conversion of these two powerful
heroes, Hamzah bin ‘Abdul-Muttalib and ‘Umar bin Al-Khattab[R] , the clouds of
tyranny and oppression started to clear away and the polytheists realized that it was no
use meting out torture to the Muslims. They consequently began to direct their campaign to
a different course. The authentic records of the biography of the Prophet [pbuh] show that
it had occurred to the Makkan leaders to credit Muhammad [pbuh] with ambition. They,
therefore, time and again plied him with temptation. One day some of the important men of
Makkah gathered in the enclosure of Al-Ka‘bah, and ‘Utbah bin Rabi‘a, a
chief among them, offered to approach the Prophet [pbuh] and contract a bargain with him
whereby they give him whatever worldly wealth he asks for, on condition that he keep
silent and no longer proclaim his new faith. The people of Quraish endorsed his proposal
and requested him to undertake that task. ‘Utbah came closer to Muhammad [pbuh] and
addressed him in the following words:
We have seen no other man of Arabia, who has brought
so great a calamity to a nation, as you have done. You have outraged our gods and religion
and taxed our forefathers and wise men with impiety and error and created strife amongst
us. You have left no stone unturned to estrange the relations with us. If you are doing
all this with a view to getting wealth, we will join together to give you greater riches
than any Quraishite has possessed. If ambition moves you, we will make you our chief. If
you desire kingship we will readily offer you that. If you are under the power of an evil
spirit which seems to haunt and dominate you so that you cannot shake off its yoke, then
we shall call in skilful physicians to cure you.
"Have you said all?" asked Muhammad
[pbuh]; and then hearing that all had been said, he spoke forth, and said:
"In the Name of
Allâh, the Most Beneficent, the Most Merciful. Hâ-Mîm. [These letters are one of
the miracles of the Qur’ân, and none but Allâh (Alone) knows their meanings]. A
revelation from Allâh, the Most Beneficent, the Most Merciful. A Book whereof the verses
are explained in detail; — a Qur’ân in Arabic for people who know. Giving glad
tidings [of Paradise to the one who believes in the Oneness of Allâh (i.e. Islamic
Monotheism) and fears Allâh much (abstains from all kinds of sins and evil deeds.) and
loves Allâh much (performing all kinds of good deeds which He has ordained)], and warning
(of punishment in the Hell-fire to the one who disbelieves in the Oneness of
Allâh), but
most of them turn away, so they listen not. And they say: Our hearts are under coverings
(screened) from that to which you invite us …" [Al-Qur'an 41:
1-5]
The Messenger of Allâh [pbuh] went on reciting the
Chapter while ‘Utbah sitting and listening attentively with his hand behind his back
to support him. When the Messenger reached the verse that required prostration, he
immediately prostrated himself. After that, he turned to ‘Utbah saying: "Well
Abu Al-Waleed! You have heard my reply, you are now free to do whatever you please."
‘Utbah then retired to his company to apprise them of the Prophet’s attitude.
When his compatriots saw him, they swore that he had returned to them with a countenance
unlike the one he had before meeting the Prophet [pbuh] . He immediately communicated to
them the details of the talk he gave and the reply he received, and appended saying:
"I have never heard words similar to those ones he recited. They definitely relate
neither to poetry nor to witchcraft nor do they derive from soothsaying. O people of
Quraish! I request you to heed my advice and grant the man full freedom to pursue his
goals, in which case you could safely detach yourselves from him. I swear that his words
bear a supreme Message. Should the other Arabs rid you of him, they will then spare you
the trouble, on the other hand if he accedes to power over the Arabs, then you will bask
in his kingship and share him his might." These words of course fell on deaf ears,
and did not appeal to the infidels, who jeered at ‘Utbah and claimed that the Prophet
[pbuh] had bewitched him. [Ibn Hisham 1/293,294]
In another version of the same event, it is related
that ‘Utbah went on attentively listening to the Prophet [pbuh] until the latter
began to recite Allâh’s Words:
"But if they turn
away, they say (O Muhammad [pbuh] ): "I have warned you of a Sa‘iqa (a
destructive awful cry, torment, hit, a thunder-bolt) like the Sa‘iqa which
overtook ‘Ad and Thamûd (people)." [Al-Qur'an 41:13]
Here ‘Utbah stood up panicked and stunned
putting his hand on the Prophet’s mouth beseeching him: "I beg you in the Name
of Allâh and uterine ties to stop lest the calamity should befall the people of
Quraish." He then hurriedly returned to his compatriots and informed them of what he
had heard. [Tafseer Ibn Kathir 6/159-161]
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The new and welcome changes notwithstanding, Abu
Talib still had a deep sensation of fear over his nephew. He deliberated on the previous
series of incidents including the barter affair of ‘Amarah bin Al-Waleed, Abu
Jahl’s rock, ‘Uqbah’s attempt to choke the Prophet [pbuh] , and finally
‘Umar’s (before conversion) intention to kill Muhammad [pbuh] . The wise man
understood that all of these unequivocally smacked of a serious plot being hatched to
disregard his status as a custodian of the Prophet [pbuh] , and kill the latter publicly.
In the event of such a thing, Abu Talib deeply believed, neither ‘Umar nor Hamzah
would be of any avail, socially powerful though they were. [Ibn
Hisham 1/269; Mukhtasar Seerat Ar-Rasool p.106]
Abu Talib was right. The polytheists had laid a
carefully-studied plan to kill the Prophet [pbuh] , and banded together to put their plan
into effect. He, therefore, assembled his kinsfolk of Bani Hashim and Bani Al-Muttalib,
sons of ‘Abd Munaf and exhorted them to immunize and defend his nephew. All of them,
whether believers or disbelievers, responded positively except his brother Abu
Lahab, who
sided with the idolaters.
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