Life at Makkah PDF

Extracts from “The Sealed Nectar: Safi ur Rehman Mubarakpuri” 1 Biography of the Prophet (SAWW) _a brief overview (Life at Makkah) Lineage: Muhammad (SAWW) s/o Abdullah s/o Abdul Muttalib s/o Hashim s/o Abd Manaf s/o Qussay s/o Kilab s/o Mu...

Extracts from “The Sealed Nectar: Safi ur Rehman Mubarakpuri” 1 Biography of the Prophet (SAWW) _a brief overview (Life at Makkah) Lineage: Muhammad (SAWW) s/o Abdullah s/o Abdul Muttalib s/o Hashim s/o Abd Manaf s/o Qussay s/o Kilab s/o Murra s/o Ka’b 1. Hazrat Isma’il had twelve sons, mentioned in Torah, of them the descendant was Adnan. The Holy Prophet (SAWW) descended from him. 2. The tribe which the Holy Prophet belonged had always been honored and distinguished. 3. Nadr bin Kinana gave this tribe a name the Quraish. According to some historians Fihr gave this name for the first time and descendants of Fihr are known as the Quraish. 4. After Nadr it was Fihr who won fame and influence and next came Qussay. 5. Qussay got a council room constructed within the holy house known as Dar al Nadwa. It is reported that Qussay had brought together all the member of the Quraish and settled them round the Ka’ba, hence he was given the title of Quraish, which in Arabic means to collect. 6. After Qussay Abd al Dar hold these offices but due to his incompetence the leadership of Quraish passed into the hand of Abd Manaf. Who had six sons, out of them Hashim was the most influential and commanding personality. Hashim encouraged his brothers to take the custodianship of the Ka’ba from the house of Abd al Dar as they were not fit for that post of honor. The family of abd al Dar refused to comply with the wishes of Hashim; and prepared for war. Eventually peace was negotiated on condition that the two duties of RIFADA and SIQAYA should be given to Hashim. 7. Hashim introduced the trade routes / commercial visits to Yemen during winter and to Asia minor and Syria in Summer 8. Hashma in Arabic means to crush, and Hashim means one who crushes. 9. Hashim’s son was Shaiba. After Hashim’s death his brother Muttalib took him in his care and he called Abd-ul- Muttalib. Abd-ul- Muttalib vowed to sacrifice one of his son to God, should all his ten reach to adolescence in his life. The lot fell on Abd Allah. the sisters of Abd Allah broke into tears and asked their father to spare him and to sacrifice camels. The number of camel was raised from ten to twenty and from twenty to thirty and so on till it amounted to a hundred. 10. Five of the ten or twelve sons of Abd al-Muttalib are known to history, either as the staunch supporters of Islam or as its archenemies. Their names are: abu Lahab, Abu Talib, Abd allah, Hamza and Abbas. 11. After Abd Allah had been spared from being sacrificed, Abd al Muttalib thought of his marriage. In the tribe of Zuhra Wahb ibn abd Manaf had a daughter named amina highly reputed among the Quraish. Abd al Muttalib proposed the match and Abd Allah married Amina.He was around 17 years of age. At the same time Abd al Muttalib himself married the daughter of Whaib (Uncle of Amina) whose name was Hala. Hamza was born of this wife. The Hala was an aunt of the Prophet (SAWW) and so Hamza was related to the Prophet (SAWW) as a cousin also. 12. Once in connection with the business Abd Allah went to Syria; on his way back stayed at Madinah. Here he fell ill and had to prolong his stay. Abd al Muttalib heard of it and sent his son Harith to bring news from him. Before Haris reached Madina, Abd Allah had passed away. He left camels, goats and one slave girl whose name was Umme Aiman; and the Prophet inherited these from his father. The actual name of Umme Aiman was Baraka. 13. Birth: Muhammad (Peace be upon him), the Master of Prophets, was born in Bani Hashim lane in Makkah on Monday morning, the ninth of Rabi‘ Al-Awwal, the same year of the Elephant 1  Extracts from “The Sealed Nectar: Safi ur Rehman Mubarakpuri” 2 Event, and forty years of the reign of Kisra (Khosru Nushirwan), i.e. the twentieth or twenty- second of April, 571 A.D., according to the scholar Muhammad Sulaimân Al-Mansourpuri, and the astrologer Mahmûd Pasha. 14. It was but controversially reported that significant precursors accompanied his birth: fourteen galleries of Kisra’s palace cracked and rolled down, the Magians’ sacred fire died down and some churches on Lake Sawa sank down and collapsed. 15. His mother immediately sent someone to inform his grandfather ‘Abdul-Muttalib of the happy event. Happily he came to her, carried him to Al-Ka‘bah, prayed to Allâh and thanked Him. ‘Abdul-Muttalib called the baby Muhammad, a name not then common among the Arabs. He circumcised him on his seventh day as was the custom of the Arabs. 16. Fostering: The first woman who suckled him after his mother was Thuyebah, the concubine of Abu Lahab, with her son, Masrouh. She had suckled Hamzah bin ‘Abdul-Muttalib before and later Abu Salamah bin ‘Abd Al-Asad Al-Makhzumi. 17. It was the general custom of the Arabs living in towns to send their children away to bedouin wet nurses so that they might grow up in the free and healthy surroundings of the desert whereby they would develop a robust frame and acquire the pure speech and manners of the bedouins, who were noted both for chastity of their language and for being free from those vices which usually develop in sedentary societies. The Prophet (Peace be upon him) was later entrusted to Haleemah bint Abi Dhuaib from Bani Sa‘d bin Bakr. Her husband was Al-Harith bin ‘Abdul ‘Uzza called Abi Kabshah, from the same tribe. 18. Muhammad (Peace be upon him) had several foster brothers and sisters, ‘Abdullah bin Al-Harith, Aneesah bint Al-Harith, Hudhafah or Judhamah bint Al-Harith (known as Ash-Shayma’), and she used to nurse the Prophet (Peace be upon him) and Abu Sufyan bin Al-Harith bin ‘Abdul- Muttalib, the Prophet’s cousin. Hamzah bin ‘Abdul-Muttalib, the Prophet’s uncle, was suckled by the same two wet nurses, Thuyeba and Haleemah As-Sa‘diyah, who suckled the Prophet (Peace be upon him). Muhammad (Peace be upon him) stayed with Haleemah for two years until he was weaned as Haleemah said: We then took him back to his mother requesting her earnestly to have him stay with us and benefit by the good fortune and blessings he had brought us. At last, we were granted our wish and the Prophet (Peace be upon him) stayed with us until he was four or five years of age. The tribe of Hawazin was noted for its eloquence and purity of speech. 19. Haleemah returned him to his mother with whom he stayed until he was six. In respect of the memory of her late husband, Amina decided to visit his grave in Yathrib (Madinah). She set out to cover a journey of 500 kilometers with her orphan boy, woman servant Umm Ayman and her father-in-law ‘Abdul-Muttalib. She spent a month there and then took her way back to Makkah. On the way, she had a severe illness and died in Abwa on the road between Makkah and Madinah. 20. When Muhammad (Peace be upon him) was eight years, two months and ten days old, his grandfather ‘Abdul-Muttalib passed away in Makkah. The charge of the Prophet (Peace be upon him) was now passed on to his uncle Abu Talib, who was the brother of the Prophet’s father. 21. When the Messenger of Allâh (Peace be upon him) was twelve years old, he went with his uncle Abu Talib on a business journey to Syria. Historians generally relate the meeting with Bahira to have taken place during this journey. 22. Muhammad (Peace be upon him) was hardly fifteen when the ‘sacrilegious’ wars — which continued with varying fortunes and considerable loss of human life for a number of years — 2  Extracts from “The Sealed Nectar: Safi ur Rehman Mubarakpuri” 3 broke out between Quraish and Banu Kinana on the one side and Qais ‘Ailan tribe on the other. It was thus called because the inviolables were made violable, the prohibited months being included. Harb bin Omaiyah, on account of his outstanding position and honourable descent, used to be the leader of Quraish and their allies. In one of those battles, the Prophet (Peace be upon him) attended on his uncles but did not raise arms against their opponents. 23. Fuzul Covenant: At the conclusion of these wars, when peace was restored, people felt the need for forming confederacy at Makkah for suppressing violence and injustice, and vindicating the rights of the weak and the destitute. Representatives of Banu Hashim, Banu Al-Muttalib, Asad bin ‘Abd Al-‘Uzza, Zahrah bin Kilab and Taim bin Murra were called to meet in the habitation of an honourable elderly man called ‘Abdullah bin Jada‘an At-Taimy to enter into a confederacy that would provide for the above-mentioned items. 24. it was reported that he worked as a shepherd for Bani Sa‘d and in Makkah. At the age of 25, he went to Syria as a merchant for Khadijah (May Allah be pleased with her). 25. HIS MARRIEAGE TO KHADIJAH (R.A.): Khadijah bore all his children, except Ibrahim: Al- Qasim, Zainab, Ruqaiyah, Umm Kulthum, Fatimah and ‘Abdullah who was called Taiyib and Tahir. All his sons died in their childhood and all the daughters except Fatimah died during his lifetime. Fatimah died six months after his death. All his daughters witnessed Islam, embraced it, and emigrated to Madinah. 26. Social Role / Re-building of Ka’bah: When the Messenger of Allâh (Peace be upon him) was thirty five, Quraish started rebuilding Al-Ka‘bah. That was because it was a low building of white stones no more than 6.30 metres high, from the days of Ishmael. It was also roofless and that gave the thieves easy access to its treasures inside. The work went on in harmony till the time came to put the sacred Black Stone in its proper place. Then strife broke out among the chiefs, and lasted for four or five days, each contesting for the honour of placing the stone in its position. Daggers were on the point of being drawn and great bloodshed seemed imminent. Luckily, the oldest among the chiefs Abu Omaiyah bin Mugheerah Al- Makhzumi made a proposal which was accepted by all. He said: “Let him, who enters the Sanctuary first of all, decide on the point.” It was then Allâh’s Will that the Messenger of Allâh (Peace be upon him) should be the first to enter the Mosque. On seeing him, all the people on the scene, cried with one voice: “Al-Ameen (the trustworthy) has come. We are content to abide by his decision. 27. Spiritual Life: When Prophet Muhammad (Peace be upon him) was nearly forty, he had been wont to pass long hours in retirement meditating and speculating over all aspects of creation around him One of these in particular was his favourite resort — a cave named Hira’, in the Mount An-Nour. It was only two miles from Makkah, a small cave 4 yards long and 1.75 yard wide. He would always go there and invite wayfarers to share him his modest provision. He used to devote most of his time, and Ramadan in particular, to worship and meditation on the universe around him. 28. Privacy and detachment from the impurities of life were two indispensable prerequisites for the Prophecy. The period of Prophethood was 23 years; so the period of these six months of true visions constituted an integral part of the forty-six parts of Prophethood. In Ramadan, in his third year of solitude in the cave of Hira’, Allâh’s Will desired His mercy to flow on earth and Muhammad (Peace be upon him) was honoured with Prophethood. Monday, 21st. Ramadan at night, i.e. Au, 10, 610 A.D. with Prophet Muhammad (Peace be upon him) exactly 40 years, 6 months and 12 days of age, i.e. 39 Gregorian years, 3 months and 22 days. 3  Extracts from “The Sealed Nectar: Safi ur Rehman Mubarakpuri” 4 29. Pause of Revelation: Ibn Sa‘d reported on the authority of Ibn ‘Abbas that the Revelation paused for a few days. Ibn Hajar said: ‘That (the pause of Allâh’s revelation for a few days) was to relieve the Messenger of Allâh (Peace be upon him) of the fear he experienced and to make him long for the Revelation. Al-Bukhari reported on the authority of Jabir bin ‘Abdullah that he had heard the Messenger of Allâh (Peace be upon him) speak about the period of pause as follows: “While I was walking, I heard a voice from the sky. I looked up, and surely enough, it was the same angel who had visited me in the cave of Hira’. He was sitting on a chair between the earth and the sky. I was very afraid of him and knelt on the ground. I went home saying: ‘Cover me …, Cover me …’. Allâh revealed to me the verses: · ‘O you [Muhammad (Peace be upon him)] enveloped (in garments)! Arise and warn! And your Lord (Allâh) magnify! And your garments purify! And keep away from Ar-Rujz (the idols)!’” [74:1-5]. After that the revelation started coming strongly, frequently and regularly. 30. The Makkan phase is nearly thirteen years. And the Madinese phase is fully ten years. 31. The Makkan phase can be divided into three stages: 1. The stage of the secret Call: three years. 2. The stage of the proclamation of the Call (open preaching) in Makkah: from the beginning of the fourth year of Prophethood to almost the end of the tenth year, second phase is the middle Makkan period. 3. The stage of the call to Islam and propagating it beyond Makkah: it lasted from the end of tenth year of the Prophethood until Muhammad’s (Peace be upon him) emigration to Madinah. 32. THE EARLY CONVERTS: Muslim predecessors belonged to various septs of Quraish. Ibn Hisham, a biographer, counted them to be more than forty. 33. OPEN PREACHING: "And warn your tribe [O Muhammad (Peace be upon him) ] of near kindred." [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) 34. CALLING THE CLOSET KINSPEOPLE: In obedience to Allâh's Commands, Muhammad (Peace be upon him) 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 (Peace be upon him). The Messenger of Allâh (Peace be upon him) kept silent and said nothing in that meeting. He invited them to another meeting and managed to secure audience. Abu Talib replied: "We love to help you, accept your advice and believe in your words. These are your kins people 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." 35. ON MOUNT AS-SAFA: After the Messenger of Allâh (Peace be upon him) 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! * " 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. "When the following verses were revealed: "And warn your tribe [O Muhammad (Peace be upon him) ] of near kindred." [26:214]. The Messenger of Allâh (Peace be upon him) 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 (Peace be upon him) 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: "Perish the two hands of Abi Lahab..." [111:1]. 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. 4  Extracts from “The Sealed Nectar: Safi ur Rehman Mubarakpuri” 5 36. SHOUTING THE TRUTH AND THE POLYTHEISTS' REACTION: 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)." [15:94]. The Makkans, on their part, burst into outrage and disapproval. 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, they chose to touch the most sensitive area in Arabian life, viz., ancestral pride. 37. AN ADVISORY COUNCIL TO DEBAR PILGRIMS FROM MUHAMMAD'S CALL: 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. They agreed that it was necessary to contemplate a device that was bound to alienate the Arab pilgrims from the new faith. They went to see Al-Waleed bin Al-Mugheerah to deliberate on this issue. Al-Waleed invited them to agree on a unanimous resolution: Some suggested that they describe him as Kahin, i.e., soothsayer. Others proposed Majnun, i.e., possessed by jinn. Other claimed. "Why not say he is a poet?” A fourth suggestion was, let us accuse him of practising witchcraft," Here also Al-Waleed showed some reluctance accepting these false charges. 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. 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!' “[74:18-25]. 38. THE FIRST & SECOND MIGRATION TO ABYSSINIA (ETHIOPIA): 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. The Prophet (Peace be upon him) 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 (Peace be upon him)]. In Ramadan of the same year, the Prophet (Peace be upon him) 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 idolaters, unconsciously and with full compliance, prostrated themselves in absolute god-fearing and stainless devotion. 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. The group of emigrants this time comprised eighty three men and nineteen or, in some versions, eighteen women. 39. QURAISH'S MACHINATION AGAINSTN THE EMIGRANTS: 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. 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 5  Extracts from “The Sealed Nectar: Safi ur Rehman Mubarakpuri” 6 religion of their forefathers, and their leader was preaching a religion different from theirs and from that of the king. Ja'far bin Abi Talib addressed the king on behalf of Muslims. 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 (Peace be upon him) and his followers blasphemed Jesus Christ. Again the Muslims were summoned and asked what they thought of Jesus. 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. 40. In this way Quraish's malicious intentions recoiled on them and their machination met with utter failure. 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. 41. ONECE MORE QURAISH APPROACHES ABU TALIB: Quraish, seeing that the Messenger of Allâh (Peace be upon him) 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. 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! Abu Talib, of course, turned down all their offers and challenged them to do whatever they pleased. 42. THE TYRANTS' DECISION TO KILL THE PROPHET: They also began to nurse the idea of killing the Prophet (Peace be upon him). 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 (May Allah be pleased with him). 43. THE CONVERSION OF HAMZAH BIN 'ABDUL-MUTTALIB: the conversion of Hamzah bin 'Abdul-Muttalib took place in Dhul Hijjah, the sixth year of Prophethood. 44. THE CONVERSION OF 'UMAR BIN AL-KHATTAB: 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. ] 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 (Peace be upon him) 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. 45. QURAISH'S REPRESENTATIVE NEGOTIATES WITH THE MESSENGER OF ALLAH: Shortly afterthe conversion of these two powerful heroes, Hamzah bin 'Abdul-Muttalib and 'Umar bin Al-Khattab (May Allah be pleased with him), 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 (Peace be upon him) show that it had occurred to the Makkan leaders to credit Muhammad (Peace be upon him) 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 (Peace be upon him) 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 6  Extracts from “The Sealed Nectar: Safi ur Rehman Mubarakpuri” 7 came closer to Muhammad (Peace be upon him) 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………………..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 (Peace be upon him); 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. [41: 1-5]….. The Messenger of Allâh (Peace be upon him) 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." ……….. 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. 46. ABU TALIB ASSEMBLES BANI HASHIM ND BANI AL-MUTTALIB: 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 (Peace be upon him) , and finally 'Umar's (before conversion) intention to kill Muhammad (Peace be upon him). 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. 47. ATTEMPTS MADE TO CHECK THE ONWARD MARCH OF ISLAM: Having fully perceived that Muhammad (Peace be upon him) 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: 1. Scoffing, degrading, ridiculing, belying and laughter-instigating cheap manners, all of which levelled at the new converts in general, and the person of Muhammad (Peace be upon him) in particular, with the aim of dragging the spirit of despair into their morale, and slackening their ardent zealotry. 2. 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'an, they used to allege that it was: Tales of the ancients, which he [Muhammad (Peace be upon him) ] has written down, and they are dictated to him morning and afternoon. [25:5] 3. Contrasting the Qur'an with the mythology of the ancients in order to distract people's interests from Allâh's Words. 4. In a fresh attempt to dissuade Muhammad (Peace be upon him) 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…… On the authority of Ibn Jareer 7  Extracts from “The Sealed Nectar: Safi ur Rehman Mubarakpuri” 8 and At-Tabarani, the idolaters offered that Muhammad (Peace be upon him) 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 (Peace be upon him) 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….. Allâh, the Exalted, was decisive on the spot and revealed Chapter: 109 (Al-Kâfirûn) 48. PERSECUTIONS: 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. 49. THE HOUSE OF AL-ARQAM: In the light of these inhuman persecutions, the Prophet (Peace be upon him) deemed it wise to advise his followers to conceal their conversion, in both word and deed. The Prophet (Peace be upon him), 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'an and in the Islamic wisdom. 50. GENERAL SOCIAL BOYCOTT: The pagans of Makkah held a meeting in a place called Wadi Al-Muhassab, and formed a confederation hostile to both Bani Hashim and Bani Al-Muttalib. They decided not to have any business dealings with them nor any sort of inter-marriage. Social relations, visits and even verbal contacts with Muhammad (Peace be upon him) and his supporters would discontinue until the Prophet (Peace be upon him) was given up to them to be killed. The articles of their proclamation, which had provided for merciless measures against Bani Hashim, were committed to writing by an idolater, Bagheed bin ‘Amir bin Hashim and then suspended in Al-Ka‘bah. The Prophet (Peace be upon him) invoked Allâh’s imprecations upon Bagheed, whose hand was later paralysed. Abu Talib wisely and quietly took stock of the situation and decided to withdraw to a valley on the eastern outskirts of Makkah. Banu Hashim and Banu Al-Muttalib, who followed suit, were thus confined within a narrow pass (Shi‘b of Abu Talib), from the beginning of Muharram, the seventh year of Muhammad’s mission till the tenth year, viz., a period of three years. It was a stifling siege. The supply of food was almost stopped and the people in confinement faced great hardships. The idolaters used to buy whatever food commodities entered Makkah lest they should leak to the people in Ash-Shi‘b, who were so overstrained that they had to eat leaves of trees and skins of animals. Cries of little children suffering from hunger used to be heard clearly. Nothing to eat reached them except, on few occasions, some meagre quantities of food were smuggled by some compassionate Makkans. During ‘the prohibited months’ — when hostilities traditionally ceased, they would leave their confinement and buy food coming from outside Makkah. Even then, the food stuff was unjustly overpriced so that their financial situation would fall short of finding access to it. Abu Talib was so much concerned about the personal safety of his nephew. Whenever people retired to sleep, he would ask the Prophet (Peace be upon him) to lie in his place, but when all the 8  Extracts from “The Sealed Nectar: Safi ur Rehman Mubarakpuri” 9 others fell asleep, he would order him to change his place and take another, all of which in an attempt to trick a potential assassin. Despite all odds, Muhammad (Peace be upon him) persisted in his line and his determination and courage never weakened. He continued to go to Al-Ka‘bah and to pray publicly. He used every opportunity to preach to outsiders who visited Makkah for business or on pilgrimage during the sacred months and special seasons of assemblies. This situation ultimately created dissension amongst the various Makkan factions, who were tied with the besieged people by blood relations. After three years of blockade and in Muharram, the tenth year of Muhammad’s mission, the pact was broken. Hisham bin ‘Amr, who used to smuggle some food to Bani Hashim secretly at night, went to see Zuhair bin Abi Omaiyah Al-Makhzoumy and reproached him for resigning to that intolerable treatment meted out to his uncles in exile. The latter pleaded impotence, but agreed to work with Hisham and form a pressure group that would secure the extrication of the exiles. On the ground of motivation by uterine relations, there emerged a group of five people who set out to abrogate the pact and declare all relevant clauses null and void. They were Hisham bin ‘Amr, Zuhair bin Abi Omaiya, Al-Mut‘im bin ‘Adi, Abu Al-Bukhtari and Zam‘a bin Al-Aswad. They swore they would never relent until the parchment of boycott was torn to piece and the pact broken at once. Abu Talib communicate to them that a Revelation had been sent to his nephew, the Prophet (Peace be upon him) to the effect that ants had eaten away all their proclamation that smacked of injustice and aggression except those parts that bore the Name of Allâh. He contended that he would be ready to give Muhammad (Peace be upon him) up to them if his words proved untrue, otherwise, they would have to recant and repeal their boycott. The Makkans agreed to the soundness of his proposition. Al-Mut‘im went to see the parchment and there he did discover that it was eaten away by ants and nothing was left save the part bearing (in the Name of Allâh). The proclamation was thus abrogated, and Muhammad (Peace be upon him) and the other people were permitted to leave Ash-Sh‘ib and return home. 51. THE FINAL PHASE OF THE DIPLOMACY OF NEGOTIATION: The Messenger of Allâh (Peace be upon him) left his confinement and went on preaching his Faith as usual. Quraish, likewise, repealed the boycott but went on in their atrocities and oppression on the Muslims. Abu Talib, the octogenarian notable, was still keen on shielding his nephew but by that time, and on account of the series of tremendous events and continual pains, he began to develop certain fits of weakness. Ibn Ishaq and others related: “When a serious illness caught Abu Talib, the people of Quraish began to deliberate on the situation and reviewed the main features that characterized that period. They then deemed it imperative to see Abu Talib before he died to pressure his nephew to negotiate a compromise on the various disputed points. The delegation of Quraish comprised 25 men including notables like ‘Utbah bin Rabi‘a, Shaibah bin Rabi‘a, Abu Jahl bin Hisham, Omaiyah bin Khalaf, Abu Sufyan bin Harb. They first paid tribute to him and confirmed their high esteem of his person and position among them. They then shifted to the new give-and-take policy that they claimed they wanted to follow. In another version, the Prophet (Peace be upon him) addressed Abu Talib in the following words: “O uncle! Why don’t you call them unto something better?” Abu Talib asked him, “What is it that you invite them to?” The Prophet (Peace be upon him) replied, “I invite them to hold fast to a Message that is bound to give them access to kingship over the Arabs and non-Arabs.” 52. THE YEAR OF GRIEF: In Rajab, the tenth year of the Prophet hood, Abu Talib fell ill and passed away, six months after leaving the confinement at Ash-Sh‘ib. In another version, Abu Talib breathed his last in Ramadan, three days prior to the death of Khadijah (May Allah be pleased with her). Only two months after the death of his uncle, did the Messenger of Allâh (Peace be upon him) experience another great personal loss viz., the Mother of believers, his wife Khadijah passed away in Ramadan of the tenth year of his Prophet hood, when she was sixty-five years old, and he was fifty. 9  Extracts from “The Sealed Nectar: Safi ur Rehman Mubarakpuri” 10 53. THE THIRD PHASE CALLING UNTO ISLAM BEYOND MAKKAH: In Shawwal (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 (Peace be upon him) set out towards At-Ta’if, about 60 kilometers 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. 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, endeavoring to shield him, was wounded in the head. Seeing him in this helpless situation, Rabia’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 (Peace be upon him) accepted the fruit with pious invocation: “In the Name of the Allah.” The Christian servant ‘Addas was greatly impressed by these words and said: “These are words which people in this land do not generally use. Heart-broken and depressed, Muhammad (Peace be upon him) 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 Messenger of Allah (Peace be upon him) 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: [46:29-31] 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 (Peace be upon him) to enter into the town and directly into the Holy Sanctuary. The Prophet (Peace be upon him) observed a two Rak‘a prayer and left for his house guarded by the heavily-armed vigilant ‘Adi’s. 54. ISLAM BEING INTRODUCED TO ARABIAN TRIBES AND INDIVIDUALS: In Dhul Qa‘dah, the tenth year of Prophethood, i.e. July 619, the Prophet (Peace be upon him) , returned to Makkah to resume his activities. The time for pilgrimage to Makkah was approaching so he hastened to introduce people b oth 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. 55. HOPE INSPIRING BREEZES FROM THE MADINESE (first Aqabah Pledge): It was during the pilgrimage season, in the eleventh year of Prophet hood, that the Islamic Call found the 10  Extracts from “The Sealed Nectar: Safi ur Rehman Mubarakpuri” 11 righteous seeds through which it would grow up to constitute tall trees. 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. 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. 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. “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.” When the Prophet (Peace be upon him) 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. 56. AL-ISRA’ AND Al-MI‘RAJ (The Miraculous Night Journey from Makkah to the Farthest Mosque in Jerusalem, and the Ascent through the Spheres of Heavens). The last days of the Makkan phase of the Prophet’s life are noted for alternate fortunes ranging between two extremes: gradual success and continual persecution. However, glimpses of propitious lights were looming on the distant horizon, to ultimately materialize in the event of the Prophet’s Night Journey to Jerusalem and then Ascension through the spheres of the heavens. As for its exact date, it is still controversial and no common consent has been reached. However, the majority of jurists is in favour of a date between 16-12 months prior to migration to Madinah. The following is a epitome of the details of that miraculous event narrated on the authority of Ibn Al- Qayyim: “The Messenger of Allâh (Peace be upon him) was carried in body from the Sacred Mosque in Makkah to the Distant Mosque in Jerusalem on a horse called Al-Buraq in the company of Gabriel, the archangel. There he alighted, tethered the horse to a ring in the gate of the Mosque and led the Prophets in prayer. After that Gabriel took him to the heavens on the same horse. When they reached the first heaven Gabriel asked the guardian angel to open the door of heaven. It was opened and he saw Adam, the progenitor of mankind. The Prophet (Peace be upon him) saluted him and the other welcomed him and expressed his faith in Muhammad’s Prophethood. He saw the souls of martyrs on his right and those of the wretched on his left. Gabriel then ascended with the Prophet to the second heaven, asked for opening the gate and there he saw and saluted John, son of Zachariya (Yahya bin Zakariya) and Jesus, son of Mary. They returned the salutation, welcomed him and expressed their faith in his Prophet hood. Then they reached the third heaven where they saw Joseph (Yusuf) and saluted him. The latter welcomed the Prophet and expressed faith in his Prophethood. The Prophet, in the company of Gabriel, then reached the fourth heaven where he met the Prophet (Idris) and saluted him. Prophet Enoch returned the salutation and expressed faith in his Prophet Hood. 11  Extracts from “The Sealed Nectar: Safi ur Rehman Mubarakpuri” 12 Then he was carried to the fifth heaven where he met the Prophet Aaron (Harun) and saluted him. The latter returned the salutation and expressed faith in his Prophet Hood. In the sixth heaven he met Moses (Musa) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. Muhammad (Peace be upon him) on leaving, saw that Moses began to weep. He asked about the reason. Moses answered that he was weeping because he witnessed a man sent after him as a Messenger (Muhammad) who was able to lead more of his people to the Paradise than he himself did. Then Prophet Muhammad (Peace be upon him) reached the seventh heaven and met Abraham (Ibrahim) (Peace be upon him) and saluted him. The latter returned the salutation and expressed faith in his Prophet hood. Then he was carried to Sidrat-al-Muntaha (the remotest lote tree) and was shown Al-Bait-al-Ma‘mûr [(the much frequented house) which is like the Ka‘bah (Sacred House) encompassed daily by seventy thousand angels, so that the angels who once encompassed it would not have their turn again till the Resurrection]. He was then presented to the Divine Presence and experienced the thrill of witnessing the Divine Glory and Manifestation at the closest possible propinquity. There the Lord revealed unto His servant that which He revealed, and ordained fifty daily prayers for him. On his return, he spoke to Moses that his followers had been enjoined to pray fifty times a day. Moses addressing the Prophet (Peace be upon him) said: “Your followers cannot perform so many prayers. Go back to your Lord and ask for a remission in number.” The Prophet (Peace be upon him) turned to Gabriel as if holding counsel with him. Gabriel nodded, “Yes, if you desire,” and ascended with him to the Presence of Allâh. The All-Mighty Allâh, Glory is to Him, made a reduction of ten prayers. He then descended and reported that to Moses, who again urged him to request for a further reduction. Muhammad (Peace be upon him) once more begged his Lord to reduce the number still further. He went again and again in the Presence of Allâh at the suggestion of Moses for reduction in the number of prayers till these were reduced to five only. Moses again asked him to implore for more reduction, but he said: “I feel ashamed now of repeatedly asking my Lord for reduction. I accept and resign to His Will.” When Muhammad (Peace be upon him) went farther, a Caller was heard saying: “I have imposed My Ordinance and alleviated the burden of My servants.” There is however some difference as regards the issue whether the Prophet saw Allâh with his physical eye or not. Some significant suggestive incidents featured the ‘Night Journey’ of the Prophet, of which we could mention: 1. The Prophet’s breast was cleft by Gabriel, his heart extracted and washed with the water of Zamzam — a sacred spring in Makkah. 2. In the same context, there were brought to him two gold vessels. There was milk in one, while the other was full of wine. He was asked to choose either of them, so he selected the vessel containing milk and drank it. He (the angel) said: “You have been guided on Al-Fitrah or you have attained Al-Fitrah. Had you selected wine, your nation would have been misled.” 3. The Prophet told that he saw two manifest rivers, — the Nile and the Euphrates — and two hidden ones. It appears that the two manifest rivers, the Nile and the Euphrates, symbolically describe the area in whose fertile valleys, Muhammad’s Message will settle, and the people whereof will always remain the adherent bearers of Islam that will be passed on from generation to another. 4. He had the opportunity to see Malik, the guardian of Hel. Therein, he saw the Hell dwellers. 5. The ‘Night Journey’ raised a good deal of stir among the people and the sceptical audience plied Muhammad with all sorts of questions. He told them that he saw the camels of Makkan merchants to and fro. He also guided them to some of their animals that went astray. He informed them that he had drunk some of their water while they were fast asleep and left the container covered. 12  Extracts from “The Sealed Nectar: Safi ur Rehman Mubarakpuri” 13 The disbelievers, however, found it a suitable opportunity to jeer at the Muslims and their creed. 57. THE FIRST ‘AQABAH PLEDGE (second Aqabah Pledge): We have already spoken about six Madinese who embraced Islam in the pilgrimage season in the eleventh year of Prophethood. They promised to communicate the Message of Islam to their townsfolk. The following year, on the occasion of the pilgrimage, there came a group of twelve disciples ready to acknowledge Muhammad as their Prophet. The group of men comprised five of the six who had met the Prophet (Peace be upon him) the year before, the sixth who stayed away was Jabir bin ‘Abdullah bin Reyab. 58. THE MUSLIM’s ENVOY IN MADINAH: After the Pledge (in the form of an oath had been taken) the Prophet (Peace be upon him) sent to Yathrib (Madinah) Mus‘ab bin ‘Umair Al- ‘Abdari, (May Allah be pleased with him) the first Muslim ‘ambassador’ to teach the people there the doctrines of Islam, give them practical guidance and make attempts at propagating the Islam among those who still professed polytheism. As‘ad bin Zurarah hosted him in Madinah. So prepared was the ground, and so zealous the propagation that the Islam spread rapidly from house to house and from tribe to tribe. Mus‘ab stayed in Madinah carrying out his mission diligently and successfully until all the houses of Al-Ansar (the future Helpers) had Muslims elements, men and women. Shortly before the approach of the following pilgrimage season, i.e. the thirteenth year of Prophethood, Mus‘ab bin ‘Umair returned to Makkah carrying to the Prophet (Peace be upon him) glad tidings about the new fertile soil ofIslam in Madinah, and its environment rich in the prospects of good, and the power and immunity that that city was bound to provide to the cause of Islam. 59. THE SECOND ‘AQABAH PLEDGE (Third Aqaba Pledge): The next year, thirteenth of Prophethood, June 622 A.D., during the pilgrimage season, over seventy converts from Madinah came in the trail of their polytheist people to perform the rituals of pilgrimage in Makkah. The oft-repeated question amongst them was “Isn’t it high time we protect Muhammad instead of leaving him forsaken, deserted and stumbling in the hillocks of Makkah?” Shortly after arrival, they conducted clandestine contacts with the Prophet (Peace be upon him) and agreed to meet him secretly at night in mid Tashreeq Days (the 11th, 12th and 13th days of Dhul Hijja) in a hillock at Al ‘Aqabah, the last year’s meeting place. One of the leaders of the Ansâr (Helpers), Ka‘b bin Malik Al-Ansari (May Allah be pleased with him), gave an account of the historic meeting which changed the whole course of the struggle between Islam and paganism. The Messenger of Allâh then preached the Faith, and the pledge was taken. Al-Imam Ahmad, on the authority of Jabir, gave the following details: That very night we slept with our people in our camps. After a third of the night had elapsed, we began to leave stealthily and met in a hillock nearby. We were seventy three men and two women Nusaibah bint Ka‘b from the Najjars and Asma’ bint ‘Amr from Bani Salamah. We waited for the Messenger of Allâh (Peace be upon him) until he came in the company of his uncle Al-‘Abbas bin ‘Abdul Muttalib who (though himself not a Muslim), adjured us not to draw his nephew away from the protection of his own kindred unless we were fully prepared to defend him even at the risk of our lives….. The Ansâr (Helpers) asked the Messenger of Allâh about the principles over which they would take a pledge. The Prophet answered: 1. To listen and obey in all sets of circumstances. 2. To spend in plenty as well as in scarcity. 3. To enjoin good and forbid evil. 4. In Allâh’s service, you will fear the censure of none. 5. To defend me in case I seek your help, and debar me from anything you debar yourself, your spouses and children from. And if you observe those precepts, Paradise is in store for you. 13  Extracts from “The Sealed Nectar: Safi ur Rehman Mubarakpuri” 14 The Prophet (Peace be upon him) then asked the group to appoint twelve deputies to preach Islam to their people in Madinah, to shoulder the responsibility of implementing the articles of this pledge and to guide the respective men of their own tribes in matters relating to the propagation of Islam. The deputies elected were nine from Al-Khazraj, three others were from Al-Aws. 60. THE VANGUAD OF MIGRATION (in the Cause of Allâh): After the endorsement of the Second ‘Aqabah Pledge and the establishment of a petite Muslim state in a vast desert surging with disbelief and ignorance — the most serious gain in terms of Islam —, the Prophet (Peace be upon him) gave his leave for the Muslims to migrate to Madinah, the nascent Muslim state. Almost all the followers of Muhammad had migrated to their new abode, except Abu Bakr, ‘Ali, the Prophet (Peace be upon him) himself, and those helpless noble souls who had been detained in confinement or were unable to escape. 61. IN AN-NADWAH (COUNCIL) HOUSE THE PARLIAMENT OF QURAISH: The polytheists convened a meeting on Thursday, 26th Safar, the year fourteen of Prophethood / 12th September 622 A.D., i.e. two and a half months after the Great ‘Aqabah Pledge. On that day, “the Parliament of Makkah” held the most serious meeting ever, with one item on the agenda: How to take effective measures with a view to stopping that tidal wave. Delegates representing all the Quraishite tribes attended the meeting. There was a lengthy debate and several proposals were put forward. The arch-criminal of Makkah, Abu Jahl bin Hisham suggested that they assassinate him. But assassination by one man would have exposed him and his family to the vengeance of blood. The difficulty was at last solved by Abu Jahl himself, who suggested that a band of young men, one from each tribe, should strike Muhammad simultaneously with their swords so that the blood- money would be spread over them all and therefore could not be exacted, and his people would seek a mind-based recourse for settlement. The sinful proposal was unanimously accepted, and the representatives broke up the meeting and went back home with full determination for immediate implementation. 14