When the Moon Split - Prophet Muhammad's Biography - PDF

14-164 When the Moon Split A biography of Prophet Muhammad Compiled by Safiur Rahman Mubarakpuri Edited and Translated by Tabassum Siraj - Michael Richardson Badr Azimabadi 1  CONTENTS Subject...

14-164 When the Moon Split A biography of Prophet Muhammad Compiled by Safiur Rahman Mubarakpuri Edited and Translated by Tabassum Siraj - Michael Richardson Badr Azimabadi 1  CONTENTS Subject Page Contents 4 From the Author 11 Preface 12 The Prophet Muhammad’s Ancestors 14 The Prophets Tribe 14 Lineage 15 Muhammad is born 18 Foster Brothers 19 In the care of Haleemah Sa’diya 20 Haleemah’s house is unexpectedly blessed 20 Haleemah asks to keep Muhammad longer 21 Muhammad’s chest is opened 21 Muhammad’s time with his mother 21 A grandfather’s affection 22 Under his uncle’s care 22 Bahira’s warning 22 The Battle of Fijar 23 Hilf Al-Fudool 24 Choosing a profession 25 Journey to Syria on business for Khadeejah 25 Marriage to Khadeejah 25 Dispute over the Black Stone 26 Muhammad’s character before Prophethood 28 Portents of Prophethood 29 The First Revelation 29 A hiatus 31 The mission begins 33 The first believers 33 Worship and training of the believers 36 Open propagation of Islam 37 A warning from atop Mount Safa 38 The Quraysh warn pilgrims 41 Various strategies against Islam 42 4 Ridicule, contempt and mockery 43 Diversions 44 Propaganda 44 Argument and quibbling 45 Persecution begins 55 Polytheists avoid openly abusing the Prophet 60 Talks between Abu Talib and the Quraysh 60 The Quraysh challenge Abu Talib 61 The Quraysh make Abu Talib a strange proposal 62 Persecution of the Prophet 62 Dar Al-Arqam 68 Migration to Abyssinia 68 Polytheists prostrate along with Muslims 69 Return of the immigrants 70 Second migration to Abyssinia 70 Quraysh attempt to extradite Muslims 71 Polytheists are outraged 73 More persecution of the Prophet 74 Hamzah bin Abdul Mutallib embraces Islam 78 Umar bin Khattab accepts Islam 79 The polytheists react to Umar’s conversion 82 Umar’s conversion strengthens Islam 83 An offer no ordinary man could refuse 84 Bargaining and renunciation 86 Hastening on the punishment 89 Total boycott 90 Boycott ends 91 The Quraysh petition Abu Talib 93 The year of sorrow 94 Khadeejah dies 94 Sorrow after sorrow 95 The Prophet marries Saudah and then ‘Aishah 95 The Prophet journeys to Ta’if 96 The polytheists demand a sign 99 The moon splits in half 102 5 The Night Journey and Ascension 102 Various tribes are invited to Islam 106 Seeds of faith sprout outside Makkah 107 Suwayd bin Samit 107 Ayas bin Mu’adh 107 Abu Dhar Ghifari 108 Tufayl bin Amr Dausi 108 Dhimad Azdi 109 Six pilgrims from Yathrib 109 First pledge of Aqabah 110 Islam speads in Yathrib 111 The second pledge of Aqabah 112 Twelve chiefs 115 The Muslims migrate to Madinah 116 The council of Dar Al-Nadwah 117 Jibreel brings the Prophet happy news 118 The Prophet leaves home 119 Three nights in the cave 120 On the way to Madinah 121 Arrival in Qubaa 124 The Prophet enters Madinah 125 Ali (RA) migrates 126 The Prophet’s family migrates 126 Suhayb migrates 126 Muslims in Makkah 127 Difficulties in Madinah 127 The Prophet’s Mosque 128 The call to prayer 128 Brotherhood between the Muhajireen and the Ansar 129 Islamic community 130 The Quraysh test the Muslim’s resolve 133 Permission to fight 134 Military expeditions (Saraya and Ghazawat) 135 A new Qiblah 137 The Battle of Badr 138 6 Challenge to single combat 141 The Battle of Badr begins 142 Abu Jahl killed 143 Day of Distinction 144 News of Badr reaches Makkah and Madinah 145 Return to Madinah 146 The captives 146 Ruqayya dies and Uthman marries Umm Kulthum 147 Events after Badr 147 Expedition against Banu Qaunuqa 148 Expedition of Saweeq 148 Ka’b bin Ashraf is killed 149 The Sariyya of Qardah 151 The Battle of Uhud 152 Fighting begins 154 The Prophet is rumoured dead 156 Plight of the encircled Muslims 158 In the ravine 159 Dialogue and resolution 161 The Muslims tend to their own 162 Back to Madinah 163 The expedition of Hamra Al-Asad 164 Incidents and expeditions 165 The incident of Raj’i 165 The tragedy at Bir Ma’una 167 Expedition against Banu Nadir 168 An appointment at Badr 171 The Battle of the Trench 172 Digging the trench 172 Across the trench 174 Banu Auraydha’s treachery 177 The coalition splits and the battle ends 178 The Battle of Banu Quraydha 181 Abu Rafi Sallam bin Abul Huqayq is killed 184 The chief of Yamamah is captured 186 7  14-164 The Prophet Muhammad’s Ancestors Lineage being an important consideration in Arab society, the Prophet’s family tree was well-documented. He was born into a family that traced its ancestry back to the Prophet Ibraheem (Abraham) through Isma’eel (Ishmael). The Prophet’s lineage is as follows: Muhammad bin Abdullah bin Abdul Muttalib bin Hashim bin Abdu Munaf bin Qusayy bin Kalib bin Murrah bin Ka’b bin Luayy bin Ghalib bin Fihr bin Malik bin Mudhr bin Nizar bin Ma’d bin Adnan. While the scholars agree that Adnan was the descendant of Isma’eel , there is much dispute about the number of generations between the two and the names of each descendant. The Prophet’s mother was Amina, the daughter of Wahb bin Abdu Munaf bin Zuhra bin Kilab, Kilab also appears as a paternal ancestor of the Prophet. It is said that his real name was Urwa or Hakim, but he was known as Kilab because of his passion for hunting with dogs (called “Kilab” in Arabic). The Prophet’s Tribe The Prophet belonged to the tribe known as Quraysh, the most respected tribe in Arabia. “Quraysh” was in fact, the surname of Fihr bin Malik or Nadir bin Kinana. Later, his progeny came to be known by the name Quraysh. The Quraysh enjoyed a position of honour in the peninsula. One member of this tribe, Qusayy, played an especially vital role in establishing the greatness of this tribe. His real name was Zayd, and upon his father’s death, his mother settled among the Azra tribe near Syria. It was there that Qusayy was brought up. He returned to Makkah during his youth, and assumed the trusteeship of the Ka’bah.1 Because of his prestigious position, he 1The Ka’bah was the first house of worship built for mankind. It was built by Adam, and later rebuilt by the Prophets Ibraheem and Isma’eel. 14 was at liberty to open the door of the Ka’bah whenever and to whomever he liked. He established the system of playing host to the pilgrims who journeyed to Makkah, preparing large quantities of food for them, and serving beverages made from honey, dates or raisins. Qusayy also built a house north of the Ka’bah which he named Dar Al-Nadwah, and in it were held many of the tribe’s official activities. Dar Al-Nadwah housed the tribal parliament, and marriages were also performed on it premises. Qusayy was entrusted with the standard and bow of the Quraysh. No one but he had the right to fasten on the battle standard. Gracious and wise, he was obeyed unhesitatingly by his tribesmen who, under his leadership, settled in Makkah, and grew from a scattered band of people into a homogeneous community. Lineage The Prophet’s lineage is called Hashmi after his great grandfather, Hashim. Hashim assumed the position of host to the pilgrims, a privilege which, after him, was transferred to his brother, Muttalic. After Muttalib’s death, the progeny of Hashim reclaimed this privilege and retained it until the advent of Islam. Hashim was very well-respected and earned the title Sayyed Bathaa (chief of Bathaa). He was called Hashim (one who mashes something) because he used to mash pieces of bread in meat and soup and distribute it for others to eat. The Quraysh were merchants by profession, and Hashim arranged trade journeys for them to Yemen each winter and to Syria each summer. He obtained security for them from the authorities in both these countries. In Surah Quraysh (a “Chapter” of the Qur’an is called a “Surah”), Allah reminds the Quraysh of their debt to Him for these important trade expeditions. 15  Hashim once passed by Yathrib (later known as Madinah) en route to Syria, and there he married Salma bint Amr, a lady from the tribe of Banu Adiy bin Najjar. He halted there for a few days and then left for Syria. He passed away in Gaza, a famous city in Palestine. At the time of his departure, Salma was pregnant. She gave birth to a son whose hair had white streaks. She therefore named him Shayba, which means “one with grey hair.” None of Hashim’s relatives in Makkah knew about the birth of Shayba. Eight years later however, Muttalib found out about his dead brother’s son and decided to bring Shayba to Makkah. When he entered Makkah with Shayba, the people thought the young boy was Muttalib’s slave and referred to Shayba as Abdul Muttalib, which means ‘Muttalib’s slave’. Thus, Shayba became known as Abdul Muttalib. Abdul Muttalib grew up to be a very handsome man and became a leading figure of the Quraysh tribe. He was the chieftain of the Quraysh and oversaw the tribe’s trade caravans. Famous for his generosity, he was called “the Generous.” He gave his leftovers to the needy, and even to animals and birds. For this reason, he was described as “the feeder of men on earth and of beasts and birds on the mountaintops.” Abdul Muttalib also had the honour of rediscovering the sacred well of Zamzam. This well had gushed forth when the infant Isma’eel kicked at the dry sand while his mother, Hajar (Hagar), searched for water. The location of the well had been forgotten ever since the tribe of Jurhum covered it when they were being exiled from Makkah. One night Abdul Muttalib had a dream in which he was shown where to dig the well. When he started digging next to the Ka’bah, the water of Zamzam began to flow again. It was also during Abdul Muttalib’s time that the Ka’bah was attacked by the Abyssinian conqueror Abraha and his men, whom the Qur’an refers to as the “Companions of the Elephant.” Abraha advanced with an army of sixty-thousand men, intent on 16 destroying the Ka’bah. By destroying the Ka’bah he hoped to divert Arab pilgrims to his church in Yemen. Abraha reached the valley of Muhassir, between Muzdalifah and Mina, ready to invade Makkah. As he advanced with his elephant, the beast that had terrified all of Makkah suddenly refused to move. As for the sixty-thousand soldiers, Allah, in defence of His Sacred House of worship, sent flocks of birds to pelt the invaders with stones. The soldiers were repulsed, and they lay felled by the stones, their bodies resembling “mashed corn.” Apart from the miraculous intervention of Allah in defence of the Ka’bah, this episode in Makkan history showed the strength of Abdul Muttalib’s character. He stood up to Arabia’s might in defence of his own property, unshakable in his faith that Allah would protect His Sacred House, the Ka’bah. Abdul Muttalib’s son, Abdullah, the father of the Prophet , was a handsome youth. He was called “Dhabih” (the sacrificed) in reference to the rediscovery of Zamzam. When Abdul Muttalib was digging beside the Ka’bah in search of the old well, the Quraysh watched him idly. Once he began to reach wet soil, they insisted on sharing in his discovery, and they raised a great clamour. Abdul Muttalib vowed to Allah that he would sacrifice one of his ten sons if he were allowed to uncover the well. In the end, Abdul Muttalib continued excavating and discovered the old well. Afterwards, he drew lots to determine which son he would sacrifice, and Abdullah was chosen. Abdul Muttalib took Abdullah to the Ka’bah and was prepared to sacrifice him, but the Quraysh, particularly Abdullah’s brothers and maternal uncles, were opposed to the sacrifice. Finally, it was decided that one hundred camels should be sacrificed in his place. Hence, the Prophet is called the descendant of the “two sacrificed ones” (Isma’eel and his own father Abdullah). Similarly, he is referred to as the descendant of “two elders held for ransom,” for Isma’eel was ransomed for a ram and his father for a hundred camels. 17  Abdullah was married to Amina, the daughter of Wahb. Wahb was a chieftain of Banu Zahra. Shortly after the marriage, Amina became pregnant, but before she could give birth to their child, Abdullah was sent by his father to Yathrib or Syria on business. Tragically, he passed away in Yathrib on the return journey and was buried in the house of Nabgha Dhabyani. Muhammad was born Muhammad was born She’eb Banu Hashim in Makkah. It was a Monday morning in spring, the ninth day of Rabi’ Al- Awwal (according to some sources it was the twelfth of Rabi’ Al- Awwal), fifty to fifty-five days after the Abraha’s failed attack on the Ka’bah. In Arabic, the word for an elephant is “Feel,” and hence the year came to be known as ‘Amm Al-Feel, (the year of the elephant). In the Gregorian calendar, the date corresponds to April 22, 571 C.E. While Amina was pregnant, she had a dream that a light was emitted from her lower body that illuminated the places of Syria. When she went into labour, Shifa bint Amr, the mother of Abdul Rahman bin Auf, served as midwife. Abdul Muttalib received the news of his grandson’s birth with joy. He took the new-born to the Ka’bah and invoked Allah’s blessings and gave thanks. Believing his grandson would grow up to be highly praised, Abdul Muttalib named him Muhammad, which means “he who is praised.” In keeping with Arab tradition, he then shaved the baby’s head and circumcised him on the seventh day. Afterwards, he invited his fellow-Makkans to a feast. Muhammad was first nursed by his mother, and then by Umm Ayman, his father’s slave. An Abyssinian whose name was Barakah, she embraced Islam and migrated to Madinah, where she died six months after the Prophet’s death. 18 Foster Brothers Thuwaybah, the slave of Muhammad’s uncle Abu Lahab, also nursed the infant. At that time, Thuwaybah was also nursing her own child, Masrooh, as well as Hamzah bin Abdul Muttalib and Abu Salamah bin Abdul Asad Makhzoomi. Hence, these three men became foster brothers because they were nursed at the same breast. In the care of Haleemah Sa’diya It was customary among the citizens of Makkah to put their new-borns in the care of Bedouin women who would raise them for a couple of years in the desert. The Makkans believed that the unspoiled, rugged desert environment would make their children strong and hardy. Furthermore, an upbringing among the Bedouin ensured that the children would learn the purest form of Arabic language spoken throughout Arabia. Abdul Muttalib was looking for one such Bedouin woman who would serve as a wet nurse and take his grandson to the desert. Some women from the Banu Sa’d bin Bakr bin Hawazen came to Makkah to offer their services to local families. Abdul Muttalib asked each of them to take his grandson Muhammad , but all of them declined the offer when they were told the child’s father was dead. They felt the family of a fatherless child would not be able to reward them handsomely. Haleemah bint Abu Dhuwayb had also come to Makkah that day. While all the other Bedouin women had found children to nurse, she was not so fortunate. She saw Abdul Muttalib with an infant in his arms and took pity on the child who had been rejected by the other women. She and her husband took the infant Muhammad back to the desert. Haleemah was happy she was not returning empty-handed. Haleemah and her husband, Harith bin Abdul Uzzah, both belonged to the tribe of Sa’d bin Bakr bin Hawazen. Their 19 children became the Prophet’s foster brothers and sisters. Their names were Abdullah, Anisa, and Judhama, who was better known as Shayma. Judhama also nursed the Prophet. Haleemah’s house is unexpectedly blessed Haleemah and her husband found their lives changed the moment they took Muhammad home. They had travelled to Makkah on a frail she-ass that could barely keep up with their caravan. On the return journey, however, as Haleemah rode with the infant in her arms, the same animal moved so swiftly that it left the caravan behind. While Muhammad stayed with Haleemah’s family, the house overflowed with blessings. Haleemah herself narrated that she brought Muhammad to her home during a drought. Her she-camel would not give a drop of milk. Haleemah’s child would cry the whole night out of hunger. With the child so distraught Haleemah and Harith found it hard to sleep at night. Things changed, however, when Haleemah brought Muhammad home and placed him in her lap. Her breasts overflowed with milk so that both Muhammad and her own child drank their fill of milk and fell fast asleep. When Harith went to the she-camel, he was amazed at what he saw. The she-camel’s udders were full of milk and ready to overflow. It gave so much milk that Haleemah’s family was able to sleep that night on full stomachs. Haleemah’s household suddenly appeared to be untouched by the drought-stricken spot in the region. The family’s goats would return from grazing with their stomachs full of grass and their udders bursting with milk. Husband and wife would milk their goats often while others failed to get even a single drop of milk. Haleemah’s household continued to be blessed for the next two years, after which she weaned Muhammad. Although he grew up during a great drought, he had developed into a strong, healthy child. 20 Haleemah asks to keep Muhammad longer Every six months Haleemah would take Muhammad back to Makkah to be with his mother and other family members. She would then return with him to Dayar Banu Sa’d. After Muhammad was weaned, it was time for him to go back to his family for good. When Haleemah took him back to his mother, she begged Amina to let her keep the boy longer because he had brought her good fortune. She pleaded he would grow stronger and healthier in the desert, far away from the frequent epidemics that raged in Makkah. Amina consented, and Haleemah returned home with Muhammad , happy at her extended good fortune. Two years later, however, a strange event occurred that frightened Haleemah and her husband, prompting them to return Muhammad to his family in Makkah. Muhammad’s chest is opened Anas bin Malik (RA) relates that one day as Muhammad was playing with some children near Haleemah’s house; Jibreel (the angel Gabriel) appeared and made Muhammad lie down. He then opened up the boys chest, took out his heart, and extracted a lump of flesh from it, saying: “This is the portion of Satan in you.” Then he put Muhammad’s heart in a golden tray filled with Zamzam water, washed it and replaced it in his chest. The other children ran to Haleemah in terror crying that Muhammad had been killed. When they reached Muhammad they found him alive, his face pale from shock. Anas later said that he saw the scar on the Prophet’s chest where it had been sewn back together. Muhammad’s time with his mother In the wake of this supernatural event, Muhammad was carried back to Makkah, where for the next two years he grew up under his mother’s care. When Muhammad was six, he accompanied his grandfather, mother and Umm Ayman on a 21 journey to Yathrib, where his mother’s family lived. It was also where his father lay buried. After a month in Yathrib, they began the long journey back to Makkah, but Amina fell ill on the way. She died at Abwa and was buried there. Muhammad was left orphaned. A Grandfather’s affection Abdul Muttalib, himself growing old, carried Muhammad back to Makkah. His heart was heavy, and he could not bear to see his young grandson suffer. He suddenly felt tenderness in his heart that he had never even felt for his own sons. When Abdul Muttalib sat with his friends, Muhammad sat on a carpet next to him, a position no one else was allowed to occupy. He used to stroke his back and observe his every movement. Abdul Muttalib was sure the future would bring Muhammad rare greatness. Tragically, Abdul Muttalib’s time with his grandson was short, for he died when Muhammad was only eight years, two months and ten days old. Under his uncle’s care After the death of Abdul Muttalib, his son Abu Talib took Muhammad under his care. Abu Talib and Abdullah, the Prophet’s father, were brothers, both born of the same mother. Abu Talib was not a wealthy man, but Muhammad brought Allah’s blessings with him, and suddenly Abu Talib found that he could support his family easily with a small sum of money. Bahira’s warning When Muhammad was twelve years old (some sources specify that he was twelve years, two months and ten days old), Abu Talib planned to accompany a trade caravan to Syria. Both Muhammad and Abu Talib dreaded the long separation, so Abu Talib decided to take Muhammad with him. 22  Once the caravan reached Basra on the border of Syria, the travellers broke for a short stay. A Christian monk by the name of Bahira lived in this city, and he came to welcome the caravan. He walked past all the travellers and approached the young Muhammad. Holding Muhammad’s hand, he said: “This is the chief of the world and the Messenger of the Lord. God has sent him as a mercy for all mankind.” “Why do you say this?” the people inquired of him. Bahira explained: “When he came this side of the pass, stones and trees bowed in prostration. They do not prostrate for anyone other than a Prophet. Moreover, I recognised him from the Seal of Prophethood, which lies like an apple on the soft bone below his shoulders. It is mentioned in our Scriptures.” Bahira then held a feast in honour of the caravan. Later he took Abu Talib aside and pleaded with him not to take Muhammad any further. He urged him to send the boy back. He feared that the Jews and Romans might recognise him as the Promised Messenger, in which case, he felt, Muhammad’s life would be endangered. Abu Tablib heeded the monk’s warnings and concerned for his nephew’s safety, sent Muhammad back to Makkah. Coming of age in Makkah, Muhammad played an active role in his society and participated in some significant events in the community, two of which are recounted below. The battle of Fajar When Muhammad was twenty years old, a battle broke out at the Fair of ‘Okaz in the month of Dhul Qa’dah. The warring tribes were Quraysh and Kinana on one side and the Qays Ghilan on the other. The fighting was fierce, and several people on both sides were killed. At last they made peace on condition that whichever side had suffered the most casualties would get blood money (recompense 23 for unlawful killing). This battle was the fourth and most deadly in a series of skirmishes that had erupted each of the previous years. It would, however, be the last. It came to be known as the Battle of Fajar (Arabic for immorality) as it took place in a sacred month when fighting was prohibited and violated the sanctity of a sacred month with bloodshed. As a member of the Quraysh, Muhammad was also present in the battle. His role was to collect the enemy’s arrows and hand them over to his uncles. Hilf Al-Fudool In the wake of the Battle of Fajar, later that month a covenant was agreed upon among the five tribes of the Quraysh. It was known as Hilf Al-Fudool and its signatories were Banu Hashim, Banu Abdul Muttalib, Banu Asad, Banu Zahra and Banu Taym. The covenant was born in response to a shameful denial of justice to a stranger. A man came from Zabid to sell his merchandise in Makkah. A local resident by the name of Aas ibn Wayel took all of the stranger’s goods, but refused to pay for them. The helpless stranger approached the people of Banu Abdul Dar, Banu Makhzoom, Banu Jamah, Banu Sham and Banu Adiy, all of whom ignored his cry for redress. In desperation, he climbed atop a hill called Jabal Abu Qays and informed everyone of how all his goods had been stolen. Then he implored his listeners to come forward to help him. His plea was answered by Zubayr bin Abdul Muttalib, who volunteered to help the unfortunate stranger. Zubayr called on representatives of all the clans to assemble in the house of Abdullah bin Jad’an of Banu Taym. At this assembly, the tribal leaders agreed that henceforth they would stand up for anyone who had suffered injustice, regardless of his tribal affiliation. Then they forced Aas bin Wayel to return the merchandise he had taken. 24  Muhammad was also present with his uncles during the institution of the covenant, which he regarded as an honourable pact. Long after Allah had made him a Prophet, he was to declare: “I was present when a covenant was agreed upon in the house of Abdullah bin Jad’an, and I would not accept even a red camel in lieu of it. Had I been asked to uphold it even in the days of Islam, I would have agreed.” Choosing a Profession Having lost his parents and his grandfather, Muhammad , who was in the care of his uncle Abu Talib, came of age with practically no inheritance. At first, he tried to make a living tending goats for Banu Sa’d, but then upon his return to Makkah he tended goats for the Quraysh for a small sum. The choice of occupation was significant. Later, after becoming a prophet, Muhammad remarked, “There has been no prophet who has not tended sheep.” Noted for his trustworthiness, honesty and piety, he came to be called “Al-Ameen” (the Trustworthy). The journey to Syria on business for Khadeejah Mohammad’s reputation led Khadeejah bint Khuwaylid to entrust him with her merchandise to sell in Syria. As a wealthy business woman from a noble family of the Quraysh, she would hire men to conduct business on her behalf. And so it happened that the young Muhammad journeyed to Syria with her slave Maysarah. The trip was extremely successful and profitable, and upon his return to Makkah, Muhammad gave Khadeejah her profit. Marriage to Khadeejah Khadeejah was twice-widowed, having been married to Ateeq bin Ayed and then to Abu Hala. While married to Abu Hala, she bore a son. Following her second husband’s death, she received several proposals from various chiefs of the Quraysh, all of which she refused. Now, however, impressed by Maysarah’s description 25 of Muhammad’s character, she broached the topic of marriage to Muhammad through her friend, Nafeesah. Being open to the idea, he consulted his uncles, who sent the proposal to Amr bin Asad, Khadeejah’s uncle. Amr accepted on his niece’s behalf, and Muhammad gave twenty camels as dowry (some sources mention that he gave her six camels). They were married in the presence of the Banu Hashim and the chiefs of the Quraysh. Praising and glorifying Allah, Abu Talib recited the wedding sermon and formalised the union. Thus within two months and some days within Muhammad’s return from Syria, he and Khadeejah were married. He was twenty-five and she was either twenty-eight or forty. Khadeejah was Muhammad’s first wife. He married none other during her lifetime. She bore all his children except for Ibraheem, who was born to Maria Qibtiya (Mary the Copt). They were named (in order of birth) Qasim, Zaynab, Ruqayyah, Umm Kulthoom, Fatimah, Abdullah and Ibraheem (scholars however disagree about the exact number and order of births). All the sons of their father passed away during childhood, but all the daughters lived to see their father become a prophet. Each daughter embraced Islam and migrated to Madinah, and all but Fatimah died during the lifetime of the Prophet. Fatimah died six months after her father’s death. Dispute over the Black Stone When Muhammad was thirty-five years old, a devastating flood damaged the Ka’bah. The walls of the Ka’bah had been weakened by a fire earlier, and the flood caused additional cracks to form. The structure revered by the Quraysh was in danger of collapse. Seeing their house of worship under threat of ruin, the Quraysh decided to rebuild the Ka’bah. They resolved not to taint the project with resources gained through usury, prostitution, or larceny. 26  As the walls of the Ka’bah had to be torn down before they could be rebuilt, the Quraysh feared Allah would punish anyone who raised his hand against the Sacred House. Waleed bin Mugheera was the first to approach the Ka’bah. Declaring, “Allah will not destroy reformers,” he began to dismantle the walls of the Ka’bah. When others saw that he had done so untouched by divine wrath, they joined in the work. They demolished the Ka’bah down to the original foundation laid by Ibraheem (Abraham). Then the construction started with each tribe being allocated specific duties. The nobles among them carried pieces of stone and piled them up in one place. Muhammad and his uncle Abbas were among those carrying stones. A Roman mason named Baqoom reconstructed the walls. However, the tribes were unable to collect enough money to rebuild the Ka’bah completely, so a small wall was built showing the boundaries of the original foundation laid by Ibraheem This small wall enclosed an area of about six cubits on the northern side of the Ka’bah and is called Hijr Isma’eel. When the wall was completed up to the spot where the Black Stone (Al-Hajr Al-Aswad) was located, a dispute arose. Each chieftain claimed the honour of putting the Black Stone in place. The crisis continued for four or five days, and bloodshed was imminent. At that time, Abu Umayya – the oldest among them – found a solution to the problem. He suggested that the next man who entered the gate of the Ka’bah should be given the authority to settle the dispute. Everyone agreed to this suggestion, and it was by the will of Allah that the next man to enter the gate was Muhammad. “It’s Muhammad,” they said as soon as they saw him coming. “Since he is trustworthy, we all agree to abide by his decision.” When Muhammad learned the details of the dispute, he asked them to bring him a sheet. He then took the Black Stone, and placing it on the sheet, asked each clan to take hold of an edge of 27 the sheet and lift it in unison. When the Black Stone was lifted up by the tribal chieftains, Muhammad pushed it into place with his own hands. Everyone was satisfied with Muhammad’s decision, and a great conflict was averted. The Black Stone rests about one and a half meters above the ground, with the Ka’bah door about half a meter above the Black Stone, The Quraysh did not lower the position of the door because they did not want anyone to enter the Ka’bah without their permission. They also doubled the height of the walls from nine to eighteen cubits, added a roof (fifteen cubits in height), and six pillars in two rows inside the Ka’bah to support it. Muhammad’s character before Prophethood From childhood, Muhammad was exceptionally intelligent and chaste, and was highly regarded for his honesty, valour, justice, piety, patience, modesty, loyalty and hospitality. Abu Talib described his beloved nephew in the following words: He is fair and handsome. From his visage, mercy falls like rain. He is a shelter for the orphan and protector of widows. Muhammad maintained good relations with his family, bore other’s burdens, and guided the destitute towards self- sufficiency. In keeping with his future role as Allah’s Messenger, one who was to outlaw all aspects of idolatry and polytheism, Muhammad had an inherent hatred for the prevailing paganism of his time. Thus although he was an integral part of his society, Muhammad never attended any of the important festivals and fairs that revolved round idol worship and drinking. He was also careful not to eat the flesh of any animal slaughtered in the name of someone other than Allah, and avoided touching or even coming close to idols. He especially detested hearing oaths sworn upon the pagan’s two most famous idols, Lat and Uzza. 28 Portents of Prophethood With his aversion to some of the most cohesive social ties in Makkan society, it was inevitable that Muhammad would grow apart from his fellow Makkans and their depraved way of life that included public drunkenness and female infanticide. He began to long for solitude, and preferred to spend his time alone, away from the noisy festivals and crowded markets. At the same time, he felt the need to save his people from the destruction he felt was imminent. His discontentment grew, and he began to seek refuge in the cave of Hira2. Here he would spend long periods alone, and it was here that he worshipped not idols or imagined gods, but the one true God – Allah. Following the monotheistic practice of his forefather, Ibraheem , every year, for three consecutive years, he spent the month of Ramadan in the cave. He would then return to Makkah, circumambulate the Ka’bah and then go back home. When Muhammad reached forty years of age, he began to experience what could be called portents of Prophethood. He would have visions, and whatever appeared to him in these visions and dreams would come true. The first revelation Late one Monday night, just before sunrise on the twenty- first of Ramadan (August 10, 610 C.E.), an event transformed the life of the man chosen to deliver Allah’s Message, just as it would change the lives of countless beings, most of whom were yet to be born. According to the lunar calendar, Muhammad was forty years, six months and twelve days old, and according to the 2 Mount Hira is now known as Jabal Al-Noor (Mountain of Light). It is located about two miles from Makkah, and its peak is visible from a distance. It is a little less than four meters in length and a little more than one and a half meters in width. 29 solar calendar, he was thirty-nine years, three months and twenty- two days old. He was alone in the cave of Hira, engaged in worshipping Allah just like he had done the previous two Ramadans. Aishah, who has narrated so many of the Prophet’s words and deeds, relates Muhammad’s transition from an ordinary man to someone who would forever be known simply as “the Prophet”. The Prophet first began to have revelations in the form of good dreams which came true. Then he began to like solitude. He would go to the cave of Hira and meditate there in solitude for a number of days and nights. He would take provisions with him to stay an extended period, and then he returned to Khadeejah. He would stock up again and go back to the cave. This was his practice until ‘Truth’ was revealed to him by an angel while he was in the cave of Hira. The angel said to him, “Read!” “I cannot read,” Muhammad replied. The angel then took hold of him and pressed him until he could not endure it any longer. The angel let him go and said once again, “Read!” “I cannot read,” Muhammad replied. The angel took hold of him a second time and pressed him until he could not endure it any longer. After letting him go, the angel said, “Read!” I cannot read Muhammad repeated. For a third time, the angel took hold of him and said, “Read in the name of your Lord, the Creator. He Who created man from a clot. Read! And your Lord is the Most Bounteous.” The Prophet was terrified and his heart was pounding hard. He returned home to Khadeejah and said, “Cover me! Cover me!” Khadeejah covered him and helped him calm down. He related what had happened in the cave, and said, “I fear that something has happened to me.” “Never,” Khadeejah replied. “I swear by Allah, Allah would never disgrace you. You keep good relations with your family, 30 help the feeble and destitute, serve your guests generously, and assist those who deserve help.” Khadeejah then took the Prophet to her cousin, the old venerable Warqa bin Naufal. He knew Hebrew and was familiar with the Gospels, having left paganism for Christianity. “O my cousin,” Khadeejah began. “Listen to your nephew.” “What have you seen my nephew?” asked the old man. The Prophet told Waraqa what had happened in the cave. “The angel that was sent to you is the same angel that Allah sent to Musa. I wish I were young and could live to see the day your own people will drive you out of this city.” “Will they drive me out?” the Prophet asked. “Yes,” replied Naufal. “Never has a man brought something such as what you have without meeting with hostility. If I live to see the day you are expelled, I will support you with all my might.” A few days later, however, Waraqa died, and a long time passed before the Prophet received a second revelation. The Qur’an tells us that the first revelation descended in Ramadan on the “Night of Power.” “The month of Ramadan is the month in which the Qur’an was revealed.” (2: 185) And: “We have indeed revealed this Message during the Night of Power.” (97: 1) A hiatus After Jibreel first appeared before Muhammad at the cave of Hira, a long time passed without any further revelation. A distressed Muhammad feared Allah had abandoned him. Why had his Lord abandoned him? In moments of despair, he would want to throw himself off a mountain, but then he would sense Jibreel’s presence and become calm again. This interim period was a time of contemplation, a time for Muhammad to prepare himself for what lay ahead. 31  One day Muhammad returned to the cave of Hira to worship in solitude. As he left the cave and began to descend the mountain another strange event took place. The Prophet described the event as follows: When I descended the mountain and came to the valley, I heard a voice saying “Muhammad! You are the Prophet of Allah, and I am Jibreel!” Then I raised my head and on the horizon, I saw the angel who had come to me in the cave of Hira. I was filled with awe and bowed towards the earth. I hurried home to Khadeejah and asked her to wrap me up. She put a blanket around me and sprinkled water on me. It was at this time that Prophet received the second revelation. It comprised of the first five verses of Surah Al- Muddaththir: “O you wrapped up in garments! Arise and warn! Magnify your Lord, and your clothing purify! Shun idols and false worship! And give not a thing in order to have more (or consider not your deeds of obedience to Allah as a favour to Him). And be patient for the sake of your Lord (i.e. perform your duty to Allah)” (74: 1-7) This revelation with its instructions regarding worship came before Muhammad was instructed to perform regular prayers (Salah). It marked the resumption of visitations by Jibreel, and subsequent revelations came in quick succession. Muhammad had been appointed as a prophet with the first revelation. With the second revelation, he was made Allah’s Messenger, entrusted with two tasks. The first task was to “arise and warn.” He was ordered to teach his people about Allah and to warn them about the consequences of their sins. The Prophet’s second task was to obey the commands of Allah and act as a model for others. The Surah contains a series of instructions to the Prophet , and a line by line examination reveals the basic religious practices ordered in Islam. In the original Arabic, the phrase fakabbir in the first verse means: Worship Allah alone without associating any partners with Him. 32  In the second verse, the expression thyaabaka fathhir literally means: Purify your clothing; but according to Muslim scholars, it also means: Purify your conduct. The next verse, warrujza fahjur enjoins the Prophet to: Abstain from the pagan customs of the Arabs. The verse, la tamnun tastakthir means: Do not expect to be rewarded in this world for your efforts. Finally, wa lirabbika fasbir means: Be patient for your Lords sake. The mission begins Muhammad accepted his duties as Prophet and Messenger with resolute obedience. He answered his Lord’s call by inviting members of his household to worship Allah in keeping with His commandments. They were to be Muslims, those who had surrendered to Allah, and their religion was Islam, the religion of peace. However, the Prophet’s compatriots were a rough people accustomed to settling their disputes with swords. They clung to idol worship because it had been the practice of their ancestors who had strayed far from pure the monotheism of Ibraheem and Isma’eel. Sensing their antagonism, The Prophet began to quietly teach those closest to him, those whose hearts he felt would be open to the truth. The first believers Khadeejah was the first person who believed that the husband had been chosen as Allah’s Messenger and Prophet. As his wife, she knew more than anyone else did that Muhammad was no ordinary man: his sublime character and innate morality set him apart from those he lived among. She had also heard about Allah’s final prophet who was yet to appear. She had also heard about some of the strange and miraculous events that others had witnessed concerning Muhammad. Furthermore, she had heard Waraqa say that the angel who had come to the cave of Hira was none other than Jibreel , and that this angel had brought Muhammad a revelation from Allah. Lastly, she was present at the moment Surah Al-Muddaththir was revealed. It 33 was therefore only natural that she was the first to believe in Muhammad and his appointment as Allah’s final Messenger. Abur Bakr was also among the first people to become Muslim. When the verses of Surah Al-Muddaththir were revealed, the Prophet went to Abu Bakr, who was a leading Makkan trader and a prominent figure in his own right, and told him what had happened. Two years younger than the Prophet , he was thoroughly familiar with his friend’s character and the reputation he enjoyed in the community for truthfulness. Abu Bakr did not doubt Muhammad’s declaration of his Prophethood, just as he did not refuse his invitation to Islam. With his declaration of faith, he became one of the first Muslims. Ali bin Abu Talib was only a child when the Prophet’s mission began, and some sources indicate that he was ten years old when he became Muslim. He was living under the Prophet’s guardianship since his father, Abu Talib, was unable to provide for all his children, Muhammad was like a second father to the boy, who believed without a doubt that his guardian was indeed a prophet, and that he had brought the truth. Among the first to accept the faith was also the Prophet’s freedman, Zayd bin Muhammad, but following the prohibition of giving adopted children the names of their foster parents, he was referred to by his actual name as mentioned above. Notwithstanding the change of name, Zayd’s love for the Prophet was deep and the bond between the two was enduring. These four (Khadeejah, Abu Bakr, Ali and Zayd ) accepted Islam the same day the opening verses of Surah Al-Muddaththir were revealed. Some sources hold that they accepted Islam in the same order as given above. Life changed for the new Muslims who desired to reform the religious practice of their families and friends. After his conversion, Abu Bakr began to encourage others to abandon idol worship and follow Allah’s Messenger. A well-respected 34 merchant, known for his generosity and intelligence, Abu Bakr was the foremost authority on Arab genealogy. His reputation and his character ensured that people gravitated to him, and if he deemed a person was sincere in finding the truth, he would talk to him about his new faith. Many people were interested in what he told them about Islam, and they went with him to the Prophet. Among those who became Muslim in this way were Uthman bin Affan Umwi, Zubayr bin Awwam Asadi, Abdul Rahman bin Auf Zuhri, Sa’d bin Abi Waqqas Zuhri and Talha bin Ubaydullah Tayim. Many others from the Quraysh later became Muslims: Abu Ubaydah Amir bin Jarrah; Abu Salamah bin Abdul Asad and his wife, Umm Salamah; Arqam bin Al-Arqam; Uthman bin Madh’un and his brothers Qadam bin Madh’un and Abdullah bin Madh’un; Ubaydah bin Harith bin Muttalib bin Abdu Munaf; Sa’eed bin Zayd bin Amr bin Nafil and his wife (the sister of Umar), Fatimah bint Khattab; Khabbab bin Aratt, Ja’far bin Abi Talib and his wife, Asmaa bint Umays; Khalid bin Sa’eed bin As and his wife, Amina bint Khalaf, his brother, Amr bin Sa’eed bin As; Hatib bin Harith, his wife, Fakiha bint Yasir, and his other brother, Muammar bin Harith; Muttalib bin Azhar and his wife, Ramla bint Auf; and Na’im bin Abdullah bin Naham. More believers came from other tribes to embrace Islam: Abdullah bin Mas’ood Hadhli; Mas’ood bin Rabi’a Qari; Abdullah bin Jahsh and his brother, Abu Ahad bin Jahsh; Suhayb bin Sinan Rumi; Ammar bin Yasir Ansi and his parents, Yasir and Sumayya; and Amir bin Fuhayrah. Umm Ayman Barakah, the Prophet’s father’s Abyssinian slave who had looked after the Prophet during his childhood, also became Muslim, as did Ummul Fadal Lababatul Kubra bint Harith Hilalya, and Asmaa bint Abu Bakr Siddeeq. These and others who embraced Islam in the early days of Islam are called the “Earliest Believers.” Scholars put their 35 number at 130, but the exact time of their declaration of faith cannot be determined. Such a list includes those Companions also who embraced Islam after the Prophet began preaching his message openly. Worship and training of the believers Despite the long gap between the first and second revelations, subsequent revelations came in quick succession after Surah Al-Muddaththir. The next Surah to be revealed was Surah Al- Fatihah. Surah Al-Muddaththir was not a set of instructions for the Prophet alone. Its message was explicit for the believers as well. In its verses they were given a set of rules to live by, rules that still bind Muslims to the laws of Allah. The Surah teaches the believers how to praise and invoke Allah, some of whose principal attributes are also mentioned in the verses. We learn through it that each person will reap what good or bad he sows in this world, and that he will receive the recompense for it in the next world. It guides one to the way of true success. Other duties and acts of worship were instituted with subsequent revelations. Once the bedrock of faith in Allah and His Messenger had been firmly established, the believers were instructed to build on their faith with acts of worship. The first duty ordained at the beginning of the Prophet’s mission was Salah (prayer). Jibreel taught the Prophet how to perform prayers and wudu (ablution), and asked him to offer two Rak’ah (units of prayer) morning and evening. Since Wudu was made a prerequisite of prayer, perfect purity became the sign of a believer. Salah was based on Surah Al- Fatihah, the opening Surah of the Quran, and praise and glorification of Allah punctuated each movement made during prayer. Salah was now established as the mainstay of the believer’s faith, and act of worship to be offered twice a day. Trying to keep their worship pristine, far from the idolatrous practices of 36 Makkah, the believers would perform Salah in secluded places like vales and passes. At this stage the Prophet’s revelations focused mainly on the articles of faith and the different aspects of Tawheed (Oneness of Allah). These early revelations exhorted the Prophet’s Companions to purify their souls, aroused in them a sense of morality, and vividly described Paradise and Hell. With their themes of transience of life, the permanence of the Hereafter, eternal joy and everlasting punishment, the verses of the Qur’an offered much in the way of inspiration and admonition. The Prophet taught his followers the meanings of the verses revealed to him, and he offered them a perfect model of how to live by the teachings of the Qur’an. He led them from the darkness of unbelief into the light of faith by showing them the Straight Path and counselling them to hold fast to the Religion of Allah. Although the Prophet had not yet preached his message in public, the Quraysh came to know of his activities. Some of the believers openly practiced their new faith, but the Quraysh in general paid no attention to it. Similarly, the Prophet did not oppose them or their gods. Open propagation of Islam The first years of the Prophet’s mission had focused on bringing the message of Islam to individuals, a discerning few among the Quraysh and other tribes had embraced Islam, but their numbers were hardly overwhelming. Now Allah ordered his Messenger to warn his kinsmen about idolatry. He was also asked to keep in his fold those who believed in the Message and to renounce ties with those who rejected his mission. After receiving this order, the Prophet assembled his nearest kindred, the tribe of Banu Hashim, including a few people from Banu Muttalib. Addressing the gathering, he first praised 37 and glorified Allah and bore witness to His Oneness. Then he told them: “I am the Messenger of Allah, and have been sent to you in particular, and to all mankind in general. I swear by Allah that you will die in the same way you sleep at night, and that you will be resurrected similar to how you rise from sleep in the morning. Following this, your account will be taken from you and then your good will be paid with good, and bad with bad.” The Prophet’s audience let him have his say. His uncle Abu Lahab was alone in saying, “Stop him before all Arabia unties against him. If you hand him over to them then, you will be put to disgrace. And if you try to save him, you will be killed.” The Prophet’s other uncle, Abu Talib, said, “I swear by Allah that we will protect him as long as we live.” Abu Talib then told his nephew, “You try to fulfil what you have been ordered to do. By Allah, I shall always defend you, even though I prefer not to abandon the religion of Abdul Muttalib.” A warning from atop Mount Safa During the same period Allah told the Prophet : “Announce openly what you are commanded, and withdraw from the idolaters.” In compliance with Allah’s order, he ascended the heights of Mount Safa, a small rocky hill near the Ka’bah, and cried out from the highest point: “Ya Sabahah!” The cry “Ya Sabahah” was normally used to warn citizens of impending doom, surprise attacks or other great calamities. Once he had altered his fellow Makkans that something terrible was upon them, the Prophet then called every family and every household by name: “O sons of Fiher! O sons of Adiy! O sons of Abdu Munaf! O sons of Abdul Muttalib! O sons of….: The people heard their names being called, and they rushed to Mount Safa. Those who were unable to go themselves, sent someone on their behalf to see what had happened. When they 38 were all assembled, the Prophet said: “If I told you that the horsemen were advancing to attack you from the valley or the other side of this hill, would you believe me?” “Yes,” they replied, bewildered at his question. “We have always found you honest.” Then he said to them: “I am here to warn you before a severe chastisement reaches you. I see the enemy charging toward you, and I want to protect you from his sword, but I fear he will strike you before I can give you warning. This is why I have cried out to you from atop this hill.” After this vivid analogy the Prophet asked them to save themselves by declaring that Allah was one, and that he, Muhammad, was His Messenger: La ilaaha illallah, Muhammad Rasoolullah. He also explained to them that this testimony (Shahadah) was the only source of salvation in this world and the Hereafter. He tried to make them understand that if they clung to polytheism and rejected the message he had brought to them, they would face Allah’s punishment, and that he (the Prophet) would not be able to save them despite his status as Allah’s Messenger. Addressing all segments of Makkan society, he further said: “O people of Quraysh, ransom yourselves from Allah and save yourselves from the Fire of Hell, for I am not the master of your gain and loss, nor can I be of any help in saving you from Allah. O Banu Ka’bin Lu’ayy, save yourselves from Hell, for I am not the master of your gain and loss. “O Banu Qusayy! Save yourselves from Hell. O Banu Abdu Munaf! Save yourselves from Hell, for I am not the master of your gain and loss. O Banu Hashim! Save yourselves from Hell. O Banu Abdul Muttalib! Save yourselves from Hell, for I am not the master of your gain and loss, and cannot save you from Allah. Take from my property as much as you desire, but I have no power to save you from Allah. 39  “O Abbas bin Abdul Muttalib! I can be of no help to you in saving you from Allah. O Aunt of the Messenger, Safiyah bint Abdul Muttalib! I can be of no help to you in saving you from Allah. O Fatimah, daughter of the Messenger! Ask for whatever you want from my property, but save yourself from Hell. I cannot be of any help to you, and I will fulfil my obligations accordingly.” After listening to this warning from the Prophet , the assembly dispersed. There is no record of their immediate support or opposition. However, Abu Lahab is reported to have said, enraged, “May you be cursed! Is it for this you have brought us here?” Generally, the Prophet’s audience seems to have been somewhat amazed at the Prophet’s outpourings and could not decide just then as to what they should do. Once they returned to their homes, however, their arrogance reasserted itself, and they disdained the Prophet’s warning and exhortation. Thus when the Prophet passed by their elders, they would jeer, “Is this the one who has been appointed a Messenger by Allah? Is this the boy of Abu Kabshah who is addressed from the sky?” Abu Kabshah was an ancestor of the Prophet on his mother’s side. He had abandoned the paganism of the Quraysh and embraced Christianity. Hence, when the Prophet began proclaiming the monotheistic message of Islam, the Quraysh were quick to link him with another so-called renegade of their society. Despite the taunts of his tribesmen and their increasing hostility, the Prophet remained firm in his mission and began to invite people to Islam. He would recite verses from the Book of Allah, giving his people the same message that previous prophets had given to their people. He would say, “O my people! Worship Allah without any partners or intermediaries, for none is your god except Allah.” 40  He also began to pray to Allah in public, offering prayers in the courtyard surrounding the Ka’bah. The Prophet’s preaching gradually gained ground. As more people, one by one, came to Islam, a gap started widening between the believers and non- believers even in the same house. Of course, this only increased the resentment and hostility of the Quraysh who found it unforgivable that the new Muslims would chose Islam over family, tribe, and culture – ties they deemed sacrosanct. The Quraysh warn pilgrims With the Muslims growing in number, the Quraysh became increasingly perturbed. It was close to the time of the annual pilgrimage (Hajj) to the Ka’bah, and people from all over the peninsula were expected in Makkah before long. The Quraysh feared the Muslims would attract and influence the visitors. They also worried about the loss of face that would ensue if a rival religion flourished in the stronghold of their gods. A delegation of the Quraysh called on Waleed bin Mugheera, who was old and a man of standing. He said, “O people of Quraysh, the time of Hajj has come, and people from all sides will come to you. They have all heard about Muhammad, so agree upon what to say about him lest you contradict one another.” The people said, “You say something and decide on that course for us.” He said, “No, you speak and I shall listen to you.” The People said, “Well, we will say he is a soothsayer.” “He is not a soothsayer,” said Waleed. “He neither speaks nor versifies like them.” “Then we will say he is mad,” someone suggested. “He is not mad,” Waleed said. “We all know the signs of madness. He does not behave erratically, nor is his speech confused.” “Then we shall say that he is a poet.” “But he is not a poet,” Waleed pointed out. “We know the different kinds of poetry, and his words can’t be compared to any of them. He is therefore not a poet.” “Well, we will say he is a sorcerer,” another pointed out. “We have seen sorcery and sorcerers. He practices 41 neither the art of exorcism nor the tying of knots.” Waleed explained. The people said, “What shall we say then?” Waleed thought for a moment and said, “By God, his words are sweet and fresh and attractive. His root is firm and his branches are fruitful. Hence, whatever you claim about him will not be believed. However, it is more convincing, in my opinion, if you were to present him as a sorcerer. You should say that he has brought a message by which he creates a rift between father and son, brother and brother, husband and wife. Under his influence, families break because of him.” Having agreed upon this line of defence, the Quraysh formed small groups to spread the propaganda. They waited along the different paths leading the pilgrims to their destination and caution every passer-by about the Prophet , with the result that almost everyone formed an impression of the Prophet without having seen or heard him. When the days of Hajj came, the Prophet rose to meet the pilgrims in gatherings. He also called on them at their camps to invite them to Islam. He would say: “O people! Say La ilaaha illallah and you will attain success.” Abu Lahab, meanwhile, would walk behind the Prophet , belittling him. Thus, by the time the pilgrims returned from Hajj that year, all of Arabia knew of Muhammad and his mission, either through his own efforts or those of his detractors. Various strategies against Islam After performing Hajj the pilgrims returned home to face the disquieting issue of a new, rival religion. Having lapsed into polytheism for so long, the Arabs saw Islam as a new religion, one they had to stamp out. They refused to acknowledge that it was simply a return to the pristine monotheism preached by their forefathers, Ibraheem and Isma’eel. 42  The outraged pagans devised various ways to deal with the current situation, confident that these plans, when put into action, would vanquish the threat of Islam. Their tactics included ridicule, abuse, slander, debate, and open harassment of the Prophet and his followers. Ridicule, contempt and mockery To demoralise and demean the Messenger of Allah , the pagan Arabs began to vilify him: “This is a poet, a madman, a soothsayer … Satan comes to him and teaches him … He is a sorcerer, a liar.” When they encountered the Prophet , they would glare at him and say scornfully: “This is the man who decries our gods!” The idolaters would taunt the Muslims as they passed by them: “Look! The rulers of the earth come to you. Has Allah entrusted us to them?” This was a contemptuous reference to the weak social stature of the Muslim minority who had dared to confront the powerful minority. The unjust ridicule and condemnation deeply hurt even the Prophet. Allah says: “We know that your breast is distressed by what they say.” (15: 97) Allah then revealed the verses of inspiration and comfort to help the Prophet remain steadfast: “Therefore, magnify the praises of your Lord, and be among those who prostrate themselves before Him.” (15: 98) In other verses, the Prophet was told that Allah alone would judge the evildoers and polytheists, and that they would soon reap the fruit of their evil deeds. Consoling himself and his followers, the Prophet said, “The messengers who came before me have also been laughed at and condemned, but the mockers found themselves surrounded on all sides by their own disdain.” 43 Diversions Not content with slandering and humiliating the Prophet , the pagans also attempted to keep others from hearing the Prophet’s message. Whenever he tried to preach to a group of people, the pagans would disperse the crowd before he had a chance to convey his message. The first opportunity to preach in public came in Ramadan of the fifth year of the Prophet’s mission. It was then that he recited Surah Al-Najm before a large gathering. Whenever the Prophet recited the Qur’an (which was usually during the latter part of the night in voluntary prayer), the polytheists would make profane remarks about the Qur’an, the One Who had revealed it and the one who brought it to the people. Hence, Allah ordered the Prophet to lower his voice when reciting: “Recite your prayers neither in a very loud voice nor silently: follow a middle course.” (17: 10) To divert people’s attention away from the Qur’an, Nadir bin Harith went to Hira and Syria and came back with the legends of Dara (Darius), Sikandar, (Alexander) and Isfandyar (a Persian king). Whenever he learned that the Prophet was addressing an assembly, he would rush there and begin narrating these tales. He would then ask listeners how the orations of Muhammad could possibly be superior to his. Allah, then revealed the following verse: “There are, among men, those who ignorantly purchase meaningless tales to mislead men from the path of Allah, and they take the Words of Allah as a mockery. They will certainly endure a humiliating punishment.” (31:6) Propaganda When the pagans did not succeed in stamping out Islam by mocking the Prophet or by diverting people’s attention from the teachings, they then attempted to discredit him. 44  First, they claimed that the Qur’an was nothing but a bundle of confused dreams which Muhammad had at night and then recited during the day. Next, they claimed that he had concocted the Qur’an line for line all by himself, while at other times they said that a certain man composed the Qur’an for him, and Muhammad then simply memorised and recited the verses. On other occasions the pagans said that the Qur’an was all lies he had fabricated with the help of others. They also asserted that the Qur’an was a collection of folk tales and ancient stories which Muhammad recited morning and evening. They even went so far as to say that an evil jinn or demon taught the verses of the Qur’an to Muhammad. Thereupon Allah said: “Shall I inform you about those upon whom demons descend? They descend upon every sinful liar!” (26: 221-222) The pagans also spread the rumour that the Prophet suffered from fits and seizures. These frenzied fits, the pagans claimed, were the source of Muhammad’s poetic inspiration! In reply to this claim, Allah said: “As for poets, only those who are astray follow them. They ramble aimlessly about every subject, claiming to have done things that they have not done.” (26: 224-225) In this verse, Allah challenges the pagans’ claim that Muhammad was a poet. Three characteristics of poets are mentioned: their followers are deviants; they expound about subjects without direction; and they boast about deeds they did not perform. When we scrutinise the Prophet’s character and those of his followers, however, we find that they were upright; Muhammad’s teachings focused calling people to worship Allah, the One God; and that Muhammad put his teachings into action and lived by the precepts he taught his followers. Argument and quibbling There were three tenets of the Prophet’s teachings that the pagans found unacceptable. In fact, these three concepts were the 45 sources of much of the discord between them and the Muslims. The notion of resurrection on the Day of Judgment, the idea of a mortal prophet and the concept of the unity of Allah (Tawheed), were, in their eyes, incredible and absurd. The concept of resurrection, they believed, was no more than a fanciful idea. They would say, “How can we be raised again after being reduced to dust and bone? How can our ancestors be brought back to life?” Talking among themselves, they would mock the Prophet’s teaching regarding the resurrection and the Hereafter. “Come. I will show you someone who claims that you will be raised anew after being torn into pieces. Who knows whether he is inventing stories about God or has gone mad?” Allah himself explains the notion of resurrection in several verses of the Qur’an. Whereas the pagans found it illogical, the Qur’an appeals to our sense of justice and presents resurrection as an essential, natural component of the life cycle. The Qur’an asks us to imagine the case of an oppressor who dies without having been punished for the suffering he inflicted. In addition, what about the case of someone who dies having suffered unjustly at the hands of an oppressor? Alternatively, we may even consider the case of a virtuous person who dies without having been rewarded for his virtue, or an evil person who was never punished for his unjust deeds. If nothing happens to a person after death, and if death is indeed the final chapter of our lives, then each person mentioned above would merely lie in a grave for eternity. In this case, the oppressors and wrong-doers, in fact, would emerge victorious because death would protect them from being held accountable for their actions, while those who suffered unjustly in this life would never be rewarded. However, our sense of justice rejects the idea that such an unfair system could have been created by Allah, Who is more just than any of His creations. Such a corrupt system would encourage people to do as 46 they pleased without fear of retribution. Allah says in the Qur’an: “Shall We treat those who believe the same as those who are corrupt? What has happened to you? How can you believe such a thing?” (68: 35-36) “Or do those who spread evil think that We shall consider them equal to the virtuous believers, both in this world and the next? How corrupt is their judgment!” (45: 21) Is it rational to believe that Allah can give life to that which is dead? Allah says: “What is more difficult to create: you, or the heavens that He placed above your heads?” (79: 27) “Do they not understand that Allah, He Who created the heavens and earth effortlessly, is able to resurrect the dead? Indeed, Allah has power over all things.” (46: 33) He also says: “Just as We began creation, We shall repeat it once again. This is a promise that We have made, and We shall certainly carry it out.” (21: 104) Others argued that although Allah is the creator of the universe, it is impossible to reconstruct something once it has been destroyed. Allah refutes this argument, pointing out that it is easier to reconstruct and revive something than to create it from nothing: “Have We become exhausted after creating the universe once? Verily, they are confused about the next act of creation.” (50: 15) Although the Quraysh considered Muhammad to be a truthful man, they had difficulty accepting him as a prophet and messenger of Allah. They believed that a mere man could not be entrusted with such a lofty office. When Muhammad proclaimed his Prophethood and Messengership, the Quraysh responded by saying: “What kind of Messenger is this that eats food and walks through the markets?” (25: 7) 47  Allah describes the confusion of the Quraysh in the next verse: “They marvel that a warner has arisen from among them.” (50: 2) “Ask them: Who then revealed the Book that Moses brought, a source of light and guidance for mankind?” (6: 91) Numerous parallels are mentioned in the Qur’an in which a nation refused to follow a prophet because he was of flesh and blood: “You are no more than a man like us.” (14: 10) “True, we are men like you, but Allah gives His blessings to whomever He pleases.” (14: 11) All of Allah’s prophets and messengers, then, were mere mortals, and Muhammad was no exception. Allah did not send angels as messengers because mortal would not be able to follow in the footsteps of a supernatural being. The role of Allah’s messengers was not only to communicate Allah’s message to mankind, but also to show mortals how to apply this divine message in an earthly, human setting. Who could perform such a task better than a mortal messenger could? If Allah had sent angels as messengers, the polytheists would have been justified in asking, “How can we imitate supernatural beings?” This divine wisdom is expressed in the following verse as well: “And had we sent him an angel, We would have given him the form of man. This would have confused them even more.” (6: 9) Now, since the polytheists admitted that Ibraheem, Isma’eel and Musa (Peace be upon them all), were all prophets as well as men, they could no longer challenge Muhammad’s Prophethood arguing that he was human. Therefore, they then ridiculed the idea that Allah would appoint a once-destitute orphan as His prophet. Why would Allah pass over more dignified men of the Quraysh or Thaqf tribes? “Why was not this Qur’an revealed to someone of great importance from either (Makkah or Ta’if)?” (43: 31) 48  Allah’s reply to their question was succinct: “Will they determine how to distribute the Mercy of your Lord?” (43: 32) The Qur’an, Prophethood, inspiration – all are part of Allah’s Mercy, and He alone decides how it should be distributed: “Allah knows best who should receive His Message.” (6: 124) Unable to question Allah’s right to bless whomever He wished with Prophethood, the polytheists now developed a different argument to discredit Muhammad. Kings, they pointed out, are surrounded by splendour and vast wealth, and only the most honourable dignitaries are allowed in their presence. Such kings are aided by the wisest advisors, and have hundreds of servants, bodyguards, and wives. How was it, they asked, that Muhammad , the emissary of Allah, was forced to wander about in the market place in order to earn his bread? “They say: ‘…Why doesn’t an angel descend from the heavens to accompany him while he admonishes us? Or, ‘Why hasn’t a great treasure been bestowed upon him, or a garden that he can eat from?’ The unjust among them say, ‘You follow none but a man who is possessed!” (25: 7-8) The polytheists argued that Muhammad , if he were indeed a prophet sent by Allah, should resemble a royal dignitary. Where were his palaces? His wealth? His royal entourage? He did not have even the companionship of a single angel to help him with his preaching! The Prophet however, saw his mission in quite different terms. He was sent to deliver Allah’s message to all people – rich and poor, strong and weak, free and enslaved. If he put on the airs of a king, he would not be able to reach the majority of his audience. The objectives of his mission required him to live as an ordinary human being, to show people that Islam was compatible with everyday life, and that it was not merely a tool to entertain kings, theologians and philosophers. The Qur’an refuted the 49 expectations of the polytheists by using one word to describe his status that Muhammad was a Messenger. It might seem a little strange to us that the Quraysh would turn so viciously on one of their own. What was so unacceptable about what Muhammad preached? At the root of all the conflicts between Muhammad and the polytheists was the concept of monotheism (Tawheed), which the polytheists had corrupted into its antithesis, idolatry. At the same time they accepted the fact that Allah is One in His person self, attributes and actions. The polytheists also agreed with the Prophet on the following points: Allah is the sole Creator of the universe, He is the Lord and Provider of all living beings, He alone gives and takes life, and it is He Who makes independent decisions which no one can challenge. However, hand in hand with their belief in Allah’s supremacy was their belief that certain individuals held special powers granted by Allah. These individuals, the polytheists claimed, could perform many miraculous feats, such as healing the sick and causing barren women to conceive. Some were believed to act as intermediaries – when people prayed to them, these beings supposedly relayed the prayers to Allah! The polytheists, then, strove to please such people who supposedly held high-ranking stations close to Allah. By pleasing their demigods, they reasoned, one could please Allah. The people conceived many ways to please these “friends of Allah.” For example, it was a common practice to build shrines over the graves of “saints” and “holy men.” People would visit these monuments with the belief that rubbing the walls of the shrine, or by walking around it several times, they would earn the favour of the person in whose honour it had been built. Some even made offerings of produce, goods, gold and animal sacrifice. Their offerings would be given to the shrine attendants, who would then place the objects before the graves or idols. Generally, 50 nothing could be offered directly without the aid of the attendants. However, animals were presented as offerings in a number of ways. Sometimes worshippers would leave the animals free in the name of the “holy man” in order to seek his pleasure. There, animals would graze ad roam around at will, revered by the people. Sometimes they carried the animal to the home of the “holy man” and had it slaughtered there. This however, was done in the name of the “holy man.” The polytheists would also organise a fair once or twice a year at shrines dedicated to certain individuals at which people gathered and performed the acts of worship and adoration mentioned above. Such fairs were often scheduled around the death anniversaries of these saints, and people would journey long distances to attend these gatherings. All these acts of worship and adoration were performed in hopes of pleasing the dead “holy men,” and winning their intercession. The Pagans would address certain saints saying: “O father! Answer my request, and remove such and such hardship.” The polytheists believed that the dead people that they prayed to could not only hear them, but could also answer their prayers with powers given to them by Allah, or by interceding with Allah. Such were the practices of the pagans – associating partners with Allah by deifying human beings and inanimate objects even as they denied His power to resurrect His creation. It was in this citadel of polytheism that the Prophet was sent to preach the message of the One God, and to teach people of His Oneness. Many of the polytheists, however, viewed the message as unreasonable and untrue, and they clung to their own flawed beliefs about the nature of God. “Has he made all of the gods into one god? This is something strange!... We have not heard of any religion that has only one god. Surely, this is nothing but an innovation!” (38: 5-7) 51  Allah engages in debate with the pagans through verses of the Qur’an. The pagans were asked how they could tell whether or not a person had been chosen by Allah and actually possessed the power of intercession. For example, how could one be sure that a person who claimed to be “close” to Allah was telling the truth? Essentially, there are only two ways to determine whether or not such an individual was telling the truth: by possessing knowledge of the unseen, or by having access to a divine book. Allah addresses this point in the Qur’an when He asks: “Does the unseen appear before them so that they can record it in their own books?” (68: 47) “If you speak the truth, bring to Me a book revealed before this one, or some traces of knowledge to support your claim.” (46:4) And: “Say: Do you have any proof that you can bring before Us? No, because you follow nothing but conjecture and your words are only lies.” (6:148) The polytheists admitted that they did not have knowledge of the unseen, nor could they produce a divinely inspired book. Tradition and the wisdom of their ancestors were their sources of truth. The Qur’an quotes them as saying: “We found our fathers following a certain religion, and we are following in their footsteps.” (43: 23) These verses highlight the ignorance and helplessness of the polytheists, and Allah makes the matter clear when He says in the Qur’an: “Truly, Allah knows, but you know not.” (16: 74) Referring to their saints and intercessors, Allah leaves no doubt about their status: “Verily, those whom you pray to besides Allah are servants like you. So call upon them and let them answer, if you speak the truth.” (7: 194) Allah challenges those who still insist there are individuals with special powers who can answer prayers. In verse after verse, 52 Allah emphasizes the futility of praying to anyone other than Him: “Those whom you pray to other than Allah do not even possess a Qitmeer [the thin membrane that covers a date stone].” (35: 13) “If you pray to them, they will not hear you. Moreover, even if they did hear you, they could not answer your prayers. Then, on the Day of Judgment, they will deny that they asked you to worship them. Who can inform you of those things better than Allah, He Who knows all things?” (35: 14) “Those whom they pray to other than Allah have not created a single thing. In fact, they themselves were created. Dead, utterly lifeless, they know not when they will be raised up.” (16: 20-21) And: “Do they associate partners with Allah that cannot create anything, partners that were created themselves? These partners cannot help those who pray to them, nor can they even help themselves!” (7: 191-192) The polytheists who lived during the time of the Prophet Muhammad agreed with him that Allah created everything and that the gods they worshiped created nothing. How it then, Allah asks them in the Qur’an, that they worshipped something that had been created instead of worshipping the Creator who created everything? The polytheists answered this by claiming that their ancestors had all prayed to other gods besides Allah. These ancestors and the Prophet Muhammad’s ancestors were among them, who had believed in the power of such gods. In addition, was it not true, they asked, that their ancestors were known for their wisdom and intelligence? How then, could one question their religion? Allah answers their argument in the Qur’an by challenging their ancestors’ wisdom in matters of religion. He characterises 53 them as misguided and incapable of understanding, as seen in the following verses: “They found their fathers on the wrong path, so they hastily followed their footsteps.” (37: 69-70) Besides insisting on the wisdom of their polytheistic forefathers, the polytheists acccused the Prophet and the Muslims of disrespect to their gods and threatened them with the wrath of these false dieties. “We say that some of our gods have inflicted you with madness!” (11. 54) In answer to these weak threats, Allah reminds the idolators of the absolute powerlessness of their gods. Motionless, mute and defenseless, how could these effigies harm the Muslims or destroy them? “Have they feet to walk with? Hands to grasp with? Eyes to see with? Ears to hear with? Say: Call upon those you claim to be Allah’s partners and then plot against Me, and give me no respite!” (7: 195) Allah sets forth a parable, saying: “O people! A parable will be set before you, so listen to it carefully. Those whom you call upon and pray to besides Allah cannot create even a fly, even if they all gathered for this purpose. And if a fly should snatch anything from them, they would not be able to recover what the fly had taken from them. How feeble is the petitioner! How feeble the petitioned!” (22: 73) Some of the Muslims, tired of the insults of their faith, derided the helplessness of the pagan gods, as in this taunt about an idol that could not defend itself against animal excrement: “A god that lets foxes urinate over its head is certainly weak and base.” Incensed, the polytheists heaped abuse on the Muslims as well as their Lord. The degeneration of a profound spiritual conflict into purile name-calling was stopped when Allah forbade 54 the Muslims to indulge in petty slurs, saying: “Do not insult those who worship false gods lest they ignorantly insult Allah in return.” (6: 108) As we have seen, every argument forwarded by the polytheists was refuted by Allah himself, while His Prophet besides insisting on the wisdom of their polytheistic forefathers, the polytheists acccused the Prophet went about preaching his message undeterred by their ridicule and abuse. Realising the futility of verbal debates and disputes, the polytheists considered using force against Islam to deter people from the path of Allah. The notables and chieftians of each tribe began to ill-treat the Muslims among them, and a delegation of theirs approached Abu Talib. They demanded that he stop the Prophet from preaching. Persecution had begun in earnest, and several Muslim lives would be lost to the wrath of the Quraysh. Torture, exile and poverty were what the Quraysh promised, while Paradise and Allah’s Grace were the rewards promised by Allah and His Prophet. Was it surprising that despite physical limitations, the early Muslims chose to trade their earthly lots for the Hereafter? Persecution begins The persecution of the Muslims was a terrible phase in early Islam. There were numerous heart-rending incidents in which Muslims were tortured and often killed by the Quraysh. The collective memories of the early Muslim community catalogued the injuries and casualties suffered by its members, and in this biography of the Prophet of Islam it is fitting that we mention the lives and deaths of his most ardent followers, those who recognised the truth of his message and died believing in Allah and His Messenger. Bilal bin Rabah was the slave of Umayya bin Khalaf. Incensed at his slave’s assertion of spiritual independence, 55 Umayya would hand him over to the street urchins after tying a rope around his neck. As they would drag him, Bilal would reiterate “One! One!” in reference to the Oneness of God. Umayya would also bring Bilal out at noon and throw him on his back on the burning sand or stone with a heavy rock on his chest. Then he would say to Bilal, “Now, by God, you will lie here till you either die or deny Muhammad and worship Lat and Uzza.” Bilal endured the affliction, reaffirming his faith in Allah by calling out “One! One!” Finally, the torture ended when Abu Bakr saw Bilal as he was passing by. His wealth was now a tool with which to earn Allah’s pleasure, and he purchased Bilal and freed him. Amir bin Fuhayrah , was another early believer who endured beatings so merciless that he lost his senses and did not know what he was saying. Aflah, also known as Abu Faqih, was the slave of Banu Abdul Dar. He was usually taken out in the scorching heat at noon in fetters and forced to lie naked, with a heavy stone on his chest. Often the agony rendered him insensible. On one occasion, the pagans tied a rope around his feet and neck and dragged him about until he nearly died. He was finally rescued by Abu Bakr , who, unable to see a fellow Muslim suffer so, bought him out of bondage. Aflah was among the early Muslims who later migrated to Abyssinia. Khabbab ibn Al-Aratt , a well known Companion of the Prophet , was bought by a woman of Banu Khuzaa named Umm Anmar bint Sabaa’. He was a blacksmith, and to make Khabbab renounce his belief in the Prophet , Umm Anmar would brand him on the back with his own tools. Others would also join in the torture. They would twist his neck, pull out his hair, and even throw him on the burning coals. A rock would be placed on him so that he could not move. Miraculously, 56 Khabbab’s faith grew stronger with each attempt to drive him back to disbelief. Zinira (may Allah have mercy upon her), was a Roman slave girl who embraced Islam. When the pagans found out that she had become Muslim, they tortured her until she went blind, and gloated that the wrath of their gods Lat and Uzza had caused her to go blind. It was Allah Who had blinded her, she told them; and if He so willed, He could restore her eyesight. The next morning she awoke to find her vision completely restored. Her tormentors, however, were not convinced of the miracle and claimed this was nothing more than Muhammad’s sorcery. Umm Abis (may Allah have mercy upon her), was a slave of Banu Zahra. She suffered at the hands of her master, Malik Aswad bin Abd Yaghuth, who began to torture her when she accepted Islam. Malik was a sworn enemy of the Prophet and used to ridicule him relentlessly. A slave of Amr bin Mu’mil from Banu Adiy embraced Islam. Her torturer was none other than Umar bin Khattab, who at that point was still an unbeliever. Umar, famous for his strength, would beat her until she was exhausted. Then he would stop, informing her that he was stopping not out of mercy, but out of fatigue. “Your Lord will also treat you accordingly,” retorted the slave girl. Among the slaves who embraced Islam were also Nahdiya and her daughter. These two were the slaves of a woman of Banu Abdul Dar. Mother and daughter suffered punishment on account of their faith until Abu Bakr bought them from their mistress and set them free, just as he had done with Bilal, Amir bin Fuhayrah and Abu Faqih. His use of his wealth in this manner earned him reproof with his father, Abu Quhafa, who told him, “I notice that you are freeing weak heads. Had you freed strong men, they would stand you in good stead.” In reply, Abu Bakr said, “I seek but the pleasure of Allah.” Through the 57 following verses that were revealed, Allah indicated that Abu Bakr had succeeded in his undertaking: “I warn you all of a fire blazing fiercely. None shall enter it except the most wretched, those who deny and turn away. However, the God-fearing will be saved from the fire, those who spend their wealth in order to purify themselves, who spend without seeking a reward in return. They seek only the counternance of their Lord, the Most High. Verily, soon they will be pleased.” (92: 14-21) Not all the salves who became Muslim were ransomed. Some succumbed to their injuries, while others were forced to recant in public although they remained believers at heart. Ammar bin Yasir and his parents belonged to the Banu Makhzoom tribe, of which Abu Jahl was a chieftian. Led by Abu Jahl, various people from the tribe would take Ammar and his family to Abtah and leave them in the scorching sun. The Prophet saw their plight and exhorted them to stand fast in faith, saying, “Patience, O family of Yasir, patience. Your destination is Paradise. O Allah! Forgive my family of Yasir.” And stand fast they did. Yasir, Ammar’s father, bore the torture until his death. Summayah bint Khayyat (may Allah have mercy upon her) the mother of Ammar, was a slave of Abu Hudhayfah Makhzoomi. This frail old woman died and attaied the honour of being the first martyr in Islam when Abu Jahl struck a lance at her genitals. As for Ammar, the torture became unbarable for him. The polytheists would make him wear a coat of mail and put a heavy red stone on his chest. Overpowered by distress, he uttered whatever the polytheists bade him say. However, at heart he remained full of faith. Ammar was remorseful at his bodies betrayal of his heart and soul. With the revelation of the following verse, however, Ammar and all the believers were heartened, for Allah assured them that He looked at believing hearts, not at 58 tongues weakened by torture: “Those who renounce faith in Allah and open their hearts to disbelief – except for those believers who were forced to recant outwardly – will earn Allah’s wrath and a great punishment.” (16: 106) While some form of hostility from the community at large was only to be expected, it was strange that even the immediate families of the new Muslims joined in the persecution. Love vanished in the face of allegience to their idols. When Mus’ab bin Umayr accepted Islam, his privileged lifestyle ended. His mother refused to give him food and drink and turned him out of her house. Defenseless and shunned by the one who had given birth to him, he was brutally tortured, and his skin was peeled off like the slough of a snake by his tormentors. Suhayb bin Sinin Rumi was another Muslim who was tortured to the extent that he lost control over what he said, and babbled anything his tormentors had him utter. In the eyes of the Quraysh, slaves who became Muslim were rebels to be tortured to death. Their low social status left them vulnerable to all kinds of abuse. Nevertheless, not even wealth or social standing guaranteed complete immunity to anyone who became Muslim. Uthman bin Affan was a well-to-do person in the community, but he too was tortured in various ways. Once his uncle wrapped him up tightly in a mat and burned incense from below. Abu Bakr and Talha bin Ubaydullah were also harrassed. Naufal bin Khuwaylid, and it is said, Uthman bin Ubaydullah, trussed both of them with the same rope so that they could not pray and practice their new faith. However, both Abu Bakr and Talha were found praying, the rope having been mysteriously untied. Since both of them had been fastened with the same rope, they came to be called Qarayn, which means “joined together.” Abu Jahl, who is referred to several times in the Qur’an for his implacable hatred of Islam and his arrogance, was one of the 59 prominent Makkans who had made it his mission to fight Islam and its followers. His hate and ire grew every time he heard of someone becoming Muslim. If the new Muslim held a high position in society, Abu Jahl would rebuke him and threaten him with the loss of his property and honour. If someone from a lower station accepted Islam, Abu Jahl would beat him severely and incite others to do the same. As a general policy, the polytheists persecuted any new Muslim, often to the point of death, especially if the new convert belonged to a weaker section of tribal society. If, however, they saw a prominent person accept Islam, the proceeded more cautiously, as only polytheists of the same social status could challenge the convert. Polytheists avoid openly abusing the Prophet Because the Prophet had enjoyed great prestige and belonged to a highly respected tribe, his opponents did not dare mistreat him the way they did the slave converts to Islam. In addition to being from a noble tribe, he also enjoyed the protection of his uncle, Abu Talib, who was venerated as a great chieftian. Abu Talib was a towering personality from Banu Abdu Munaf, a family that had gained the respect of not only the Quraysh, but also the whole of Arabia. The people of Makkah held him in high esteem and no one would even think of dishonouring him by harming his nephew. For these reasons, the pagans had to be quite careful in how they opposed the Prophet. They decided to hold talks with Abu Talib – talks in which they would hint at what might befall Muhammad if he continued opposing their religion. Talks between Abu Talib and the Quraysh After considerable thought as to strategy, some nobles of the Quraysh came to Abu Talib and said to him, “Your nephew speaks ill of our gods, casts blame on our religion, calls us ignorant and frivolous, and denounces our fathers as depraved 60 and misguided. Either you stop him, or cut him off so that we can deal with him.” Abu Talib answered them mildly and let them leave without an altercation. Muhammad , however, continued to proclaim himself Allah’s Prophet, and continued to call on all to embrace Islam. The Quraysh challenge Abu Talib Soon the Quraysh relised that Abu Talib was not going to ask his nephew to stop his rebellious preaching. They could no longer keep silent, and eventually they all came together to plan their response to the situation. Aterwards, they again met with Abu Talib, and this time their words were not so honeyed. They warned him sternly, “O Abu Talib, you are old and we hold you in high esteem. We asked you to restrain your nephew, but you did nothing. By God, we cannot tolerate this any longer – our fathers are denounced, we are called ignorant, and our gods are insulted. Either you stop him, or we will fight you both until one side perishes.” Abu Talib felt the sting of these belligerent words. The polytheists of Makkah had challenged him, and he took the threats seriously. He sent for the Prophet and told him of what the men of the Quraysh had said. “Have mercy on me and yourself,” he told his nephew, “and do not impose on me a burden greater than I can bear.” When the Prophet heard what Abu Talib had to say, he replied, “O my uncle, I swear by Allah, if they were to place the sun in my right hand and the moon in my left and ask me to abandon this mission, I would not turn from it until Allah made me victorious or I perish therein.” Witnessing Muhammad’s resolve, Abu Talib unhesitatingly offered his nephew his full support. “Come back, my nephew! Go 61 where you please and say what you will. By God, I will never turn away from you, come what may.” The Quraysh make Abu Talib a strange proposal The Quraysh saw that their threats and challenges had been ignored. Muhammad was still preaching a doctrine that defamed their gods and the customs of their ancestors. They also found out that Abu Talib was not about to abandon his nephew in the face of threats. Instead, he seemed to be prepared to fight the entire tribe in order to protect him.