Muhammad (pbuh) was born in Mecca ( Makkah), Arabia, on Monday,
12 Rabi' Al-Awal (2 August A.D. 570). His mother, Aminah, was the daughter of
Wahb Ibn Abdu Manaf of the Zahrah family. His father, 'Abdullah, was the son of
Abdul Muttalib. His genealogy has been traced to the noble house of Ishmael, the
son of Prophet Abraham in about the fortieth descend. Muhammad's father died
before his birth.
Before he was six years old his mother died, and the doubly
orphaned Muhammad was put under the charge of his grandfather Abdul Muttalib who
took the most tender care of him. But the old chief died two years afterwards.
On his deathbed he confided to his son Abu Talib the charge of the little
orphan.
When Muhammad was twelve years old, he accompanied his uncle Abu
Talib on a mercantile journey to Syria, and they proceeded as far as Busra. The
journey lasted for some months. It was at Busra that the Christian monk Bahira
met Muhammad. He is related to have said to Abu Talib: 'Return with this boy and
guard him against the hatred of the Jews, for a great career awaits your
nephew."
After this journey, the youth of Muhammad seems to have been
passed uneventfully, but all authorities agree in ascribing to him such
correctness of manners and purity of morals as were rare among the people of
Mecca. The fair character and the honorable bearing of the unobtrusive youth won
the approbation of the citizens of Mecca, and b y common consent he received the
title of "Al Ameen," The Faithful.
In his early years, Muhammad was not free from the cares of
life. He had to watch the flocks of his uncle, who, like the rest of the Bani
Hashim, had lost the greater part of his wealth.
From youth to manhood he led an almost solitary life. The
lawlessness rife among the Meccans, the sudden outbursts of causeless and bloody
quarrels among the tribes frequenting the Fair of Okadh (The Arabian Olympia),
and the immorality and skepticism of the Quraish, naturally caused feelings of
pity and sorrow in the heart of the sensitive youth. Such scenes of social
misery and religious degradation were characteristic of a depraved age.
When Muhammad was twenty five years old, he traveled once more
to Syria as a factor of a noble and rich Quraishi widow named Khadijah; and,
having proved himself faithful in the commercial interests of that lady, he was
soon rewarded with her hand in marriage. This marriage proved fortunate and
singularly happy. Khadijah was much the senior of her husband, but in spite of
the disparity of age between them, the most tender devotion on both sides
existed. This marriage gave him the loving heart of a woman who was ever ready
to console him in his despair and to keep alive within him the feeble,
flickering flame of hope when no man believed in him and the world appeared
gloomy in his eyes.
Until he reached thirty years of age, Muhammad was almost a
stranger to the outside world. Since the death of his grandfather, authority in
Mecca was divided among the ten senators who constituted the governing body of
the Arabian Commonwealth. There was no such accord among them as to ensure the
safety of individual rights and property. Though family relations afforded some
degree of protection to citizens, yet strangers were frequently exposed to
persecution and oppression. In many cases they were robbed, not only of their
goods, but even of their wives and daughters. At the instigation of the faithful
Muhammad, an old league called the Federation of Fudul, i.e., favors was revived
with the object of repressing lawlessness and defending every weak individual -
whether Meccan or stranger, free or slave - against any wrong or oppression to
which he might be the victim within the territories of Mecca.
When Muhammad reached thirty-five years, he settled by his
judgment a grave dispute, which threatened to plunge the whole of Arabia into a
fresh series of her oft-recurring wars. In rebuilding the Sacred House of the
Ka'ba in A.D. 605, the question arose as to who should have the honor of raising
the black stone, the most holy relic of that House, into its proper place. Each
tribe claimed that honor. The senior citizen advised the disputants to accept
for their arbitrator the first man to enter from a certain gate. The proposal
was agreed upon, and the first man who entered the gate was Muhammad "Al-Ameen."
His advice satisfied all the contending parties. He ordered the stone to be
placed on a piece of cloth and each tribe to share the honor of lifting it up by
taking hold of a part of the cloth. The stone was thus deposited in its place,
and the rebuilding of the House was completed without further interruption.
It is related that, about this time, a certain Usman, Ibn
Huwairith, supported by Byzantine gold, made an attempt to convert the territory
of Hijaz into a Roman dependency, but the attempt failed, chiefly through the
instrumentality of Muhammad.
These are nearly all the public acts related by historians in
which Muhammad took part in the first fifteen years of his marriage to Khadijah.
As for his private life he is described to have been ever helpful to the needy
and the helpless. His uncle Abu Talib had fallen into distress through his
endeavors to maintain the old position of his family. Muhammad, being rather
rich at this time by his alliance with Khadijah, tried to discharge part of the
debt of gratitude and obligation which he owed to his uncle by undertaking the
bringing up and education of his son 'Ali. A year later he adopted 'Akil,
another of his uncle's sons.
Khadijah bore Muhammad three sons and four daughters. All the
males died in childhood, but in loving 'Ali he found much consolation.
About this time, Muhammad set a good example of kindness, which
created a salutary effect upon his people. His wife Khadijah had made him a
present of young slave named Zaid Ibn Haritha, who had been brought as a captive
to Mecca and sold to Khadijah. When Haritha heard that Muhammad possessed Zaid,
he came to Mecca and offered a large sum for his ransom. Whereupon Muhammd said:
"Let Zaid come here, and if he chooses to go with you, take him without ransom;
but if it be his choice to stay with me, why should I not keep him?' Zaid, being
brought into Muhammad's presence, declared that he would stay with his master,
who treated him as if he was his only son. Muhammad no sooner heard this than he
took Zaid by the hand and led him to the black stone of Ka'ba, where he publicly
adopted him as his son, to which the father acquiesced and returned home well
satisfied. Henceforward Zaid was called the son of Muhammad.
Muhammd was now approaching his fortieth year, and his mind was
ever-engaged in profound contemplation and reflection. Before him lay his
country, bleeding and torn by fratricidal wars and intolerable dissension's; his
people, sunk in barbarism, addicted to the observation of rites and
superstitions, were, with all their desert virtues, lawless and cruel. His two
visits to Syria had opened to him a scene of unutterable moral and social
desolation, rival creeds and sects tearing each other to pieces, carrying their
hatred to the valleys and deserts of Hijaz, and rending the townships of Arabia
with their quarrels and bitterness.
For years after his marriage, Muhammad had been accustomed to
secluding himself in a cave in Mount Hira, a few miles from Mecca. To this cave
he used to go for prayer and meditation, sometimes alone and sometime with his
family. There, he often spent the whole nights in deep thought and profound
communion with the Unseen yet All-Knowing Allah of the Universe. It was during
one of those retirements and in the still hours of the night, when no human
sympathy was near, that an angel came to him to tell him that he was the
Messenger of Allah sent to reclaim a fallen people to the knowledge and service
of their Lord.
Renowned compilers of authentic traditions of Islam agree on the
following account of the first revelations received by the Prophet.
Muhammad would seclude himself in the cave of Mount Hira and
worship three days and nights. He would, whenever he wished, return to his
family at Mecca and then go back again, taking wihim the necessities of life.
Thus he continued to return to Khadijah from time to time until one day the
revelation came down to him and the Angel Gabriel (Jibreel) appeared to him and
said: "Read!" But as Muhammad was illiterate, having never received any
instruction in reading or writing, he said to the angel: "I am not a reader."
The angel took a hold of him and squeezed him as much as he could bear, and then
said again: "Read!" Then Prophet said: "I am not a reader." The Angel again
seized the Prophet and squeezed him and said: "Read! In the Name of Your
Lord, Who has created (all that exists), has created a man from a clot (a piece
of thick coagulated blood). Read! And your Lord is the Most Generous, Who has
taught (the writing) by the pen, has taught man that which he knew not." (Ch
96:1-4 Quran).
Then the Prophet repeated the words with a trembling heart. He
returned to Khadijah from Mount Hira and said: "Wrap me up! Wrap me up!" She
wrapped him in a garment until his fear was dispelled. He told Khadijah what had
occurred and that he was becoming either a soothsayer or one smitten with
madness. She replied: "Allah forbid! He will surely not let such a thing happen,
for you speak the truth, you are faithful in trust, you bear the afflictions of
the people, you spend in good works what you gain in trade, you are hospitable
and you assist your fellow men. Have you seen anything terrible?" Muhammad
replied: "Yes," and told her what he had seen. Whereupon, Khadijah said:
"Rejoice, O dear husband and be cheerful. He is Whose hands stands Khadijah's
life bears witness to the truth of this fact, that you will be the prophet to
this people." Then she arose and went to her cousin Waraqa Ibn Naufal, who was
old and blind and who knew the Scriptures of the Jews and Christians, and is
stated to have translated them into Arabic. When she told him of what she had
heard, he cried out: "Holy! Holy! Verily, this is the Namus (The Holy Spirit)
who came to Moses. He will be the prophet of his people. Tell him this and bid
him to be brave at heart." When the two men met subsequently in the street, the
blind old student of the Jewish and Christian Scriptures spoke of his faith and
trust: "I swear by Him in Who hand Waraqa's life is, Allah has chosen you to be
the prophet of this people. They will call you a liar, they will persecute you,
they will banish you, and they will fight against you. Oh, that I could live to
those days. I would fight for these." And he kissed him on the forehead.
The first vision was followed by a considerable period, during
which Muhammad suffered much mental depression. The angel spoke to the grieved
heart of hope and trust and of the bright future when he would see the people of
the earth crowding into the one true faith. His destiny was unfolded to him,
when, wrapped in profound meditation, melancholy and sad, he felt himself called
by a voice from heaven to arise and preach. O you (Muhammad) enveloped (in
garments)! Arise and warn! And your Lord (Allah) magnify! (Ch 74:1-3 Quran)
He arose and engaged himself in the work to which he was called. Khadijah was
the first to accept his mission. She was to believe in the revelations, to
abandon the idolatry of her people and to join him in purity of heart and in
offering up prayers to Allah the Almighty.
At the beginning of his mission, Muhammad - hereinafter called
the Prophet - opened his soul only to those who were attached to him and tried
to free them from the gross practices of their forefathers. After Khadijah, his
cousin' Ali was the next companion. The Prophet used often to go into the desert
around Mecca with his wife and young cousin that they might together offer their
heart felt thanks to the Lord of all nations for His manifold blessings. Once
they were surprised by Abu Talib, the father of 'Ali. He said to the Prophet: "O
son of my brother, what is this religion you are following?" "It is the religion
of Allah of His Angels, of His Messengers and of our ancestor Abraham," answered
the Prophet. "Allah has sent me to His servants, to direct them towards the
truth, and you, O my uncle, are the most worthy of all. It is meet that I should
thus call upon you and it is meet that you should accept the truth and help in
spreading it."
Abu Talib replied: "Son of my brother, I cannot abjure the
religion of my fathers; but by the Supreme Lord, while I am alive, none shall
dare to injure you." Then turning towards 'Ali, the venerable chief asked what
religion was his. Ali answered: "O father, I believe in Allah and His Prophet
and go with him." Abu Talib replied: "Well my son, he will not call you to
anything except what is good, therefore you are free to go with him."
After 'Ali, Muhammad's adopted son Zaid became a convert to the
new faith. He was followed by Abu Bakr, a leading member of the Quraish tribe
and an honest, wealthy merchant who enjoyed great consideration among his
compatriots. He was but two years younger than the Prophet. His adoption of the
new faith was of great moral effect. Soon after, five notables presented
themselves before the Prophet and accepted Islam. Several converts also came
from lower classes of the Arabs to adopt the new religion.
For three weary long years, the Prophet labored very quietly to
deliver his people from the worship of idols. Polytheism was deeply rooted among
the people. It offered attractions, which the new faith in its purity did not
possess. The Quraish had personal material interests in the old worship, and
their prestige was dependent upon its maintenance. The Prophet had to contend
with the idolatrous worship of its followers and to oppose the ruling oligarchy,
which governed its destinies.
After three years of constant but quiet struggle, only thirty
followers were secured. An important change now occurred in the relations of the
Prophet with the citizens of Mecca. His compatriots had begun to doubt his
sanity, thinking him crazy or possessed by an evil spirit. Hitherto he preached
quietly and unobtrusively. He now decided to appeal publicly to the Meccans,
requesting them to abandon their idolatry. For this he arranged a gathering on a
neighboring hill and there spoke to them of their folly in the sight of Allah in
worshipping pieces of stone which they called their gods. He invited them to
abandon their old impious worship and adopt the faith of love, truth and purity.
He warned them of the fate that had overtaken past races who had not heeded the
preaching of former prophets. But the gathering departed without listening to
the warning given them by the Prophet.
Having thus failed to induce his fellow citizens to listen to
him, he turned his attention to the strangers arriving in the city on commerce
or pilgrimage. But the Quraish made attempts to frustrate his efforts. They
hastened themselves to meet the strangers first on different routes, to warn
them against holding any communication with the Prophet, whom they represented
as a dangerous magician. When the pilgrims or traders returned to their homes,
they carried with them the news of the advent of the bold preacher who was
inviting the Arabs loudly - at the risk of his own life - to abandon the worship
of their dear idols.
Now the Prophet and his followers became subject to some
persecution and indignity. The hostile Quraish prevented the Prophet from
offering his prayers at the Sacred House of the Ka'ba; they pursued him wherever
he went; they covered him and his disciples with dirt and filth when engaged in
their devotions; they scattered thorns in the places which he frequented for
devotion and meditation. Amidst all these trials the Prophet did not waver. He
was full of confidence in his mission, even when on several occasions he was put
in imminent danger of losing his life.
At this time Hamza, the youngest son of Abdul Muttalib, adopted
Islam. Hamza was a man of distinguished bravery, an intrepid warrior, generous
and true, whose heroism earned for him the title of the "Lion of Allah." He
became a devoted adherent of Islam and everlost his life in the cause.
The Prophet continued preaching to the Arabs in a most gentle
and reasonable manner. He called thepeople, so accustomed to iniquity and wrong
doings, to abandon their abominations. In burning words which excited the hearts
of his hearers, he warned them of the punishment which Allah had inflicted upon
the ancient tribes of 'Ad and Thamud who had obstinately disobeyed the teachings
of Allah's messengers to them. He adjured them by the wonderful sights of
nature, by the noon day brightness, by the night when it spreads its veil, by
the day when it appears in glory to listen to his warning before a similar
destruction befell them. He spoke to them of the Day of Reckoning, when their
deeds in this world will be weighed before the Eternal Judge, when the children
who had been buried alive will be asked for what crime they were put to death.
Almighty Allah said: Nay, they wonder that there has come to
them a Warner (Muhammad) from among themselves. So the disbeliveers say: "This
is a strange thing! When we are dead and have become dust (shall we be
resurrected)? That is a far return." We know that which the earth takes of them
(their dead bodies), and with Us is a Book preserved (i.e., the Book of
Decrees).
Nay, but, they have denied the truth (this Qur'an) when it has
come to them, so they are in a confused state (can not differentiate between
right and wrong). Have they not looked at the heaven above them, how We have
made it and adorned it, and there are no rifts in it? And the earth! We have
spread it out, and set thereon mountains standing firm, and have produced
therein every kind of lovely growth (plants).
An insight and a reminder for every slave turning to Allah
(i.e., the one who believes in Allah and performs deeds of His obedience, and
always begs His pardon). And We send down blessed water (rain) from the sky,
then we produce therewith gardens and grain (every kind of harvests that are
reaped). And tall date palms, with ranged clusters; a provision for (Allah's)
slaves. And We give life therewith to a dead land. Thus will be the resurrection
(of the dead). Denied before them (i.e. these pagans of Makka who denied you, O
Muhammad) the people of Noah, and the dwellers of Rass, and the Thamud, and 'Ad,
and Pharaoh, and the brethren of Lot, and the dwellers of the Wood, and the
people of Tubba, everyone of them denied their Messengers, so My Threat took
effect." (Ch 50: 2-14 Quran)
Almighty Allah also declared: All praises and thanks be to
Allah Who Alone created the heavens and the earth, and originated the darkness
and the light, yet those who disbelieve hold others as equal with their Lord. He
it is Who has created you from clay, and then has decreed a stated term (for you
to die). And there is with Him another determined term (for you to be
resurrected), yet you doubt (in the Resurrection).
And He is Allah (to be worshipped Alone) in the heavens and on
the earth, He knows what you conceal and what you reveal, and He knows what you
earn (good or bad). And never an Ayah (sign) comes to them from the Ayat
(proofs, evidences, lessons, signs, revelations, etc.) of their Lord, but that
they have been turning away from it.
Indeed, they rejected the truth (The Qur'an and Muhammad) when
it came to them, but there will come to them the news of that (the torment)
which they used to mock at. Have they not seen how many a generation before them
We have destroyed whom We had established on the earth such as We have not
established you? And We poured out on them rain from the sky in abundance, and
made the rivers flow under them. Yet We destroyed them for their sins, and
created after them other generations." (Ch 6:1-6 Quran)
As the number of believers increased and the cause of the
Prophet was strengthened by the conversions of many powerful citizens, the
Prophet's preaching alarmed the Quraish. Their power and prestige were at stake.
They were the custodians of the idols, which the Prophet had threatened to
destroy; they were the ministers of the worship, which he denounced; in fact
their existence and living wholly depended upon the maintenance of the old
institutions. The Prophet taught that in the sight of his Lord all human were
equal, the only distinction recognized among them being the weight of their
piety.
Allah the Exalted said: O mankind! We have created you from a
male and a female, and made you into nations and tribes, that you may know one
another. Verily, the most honorable of you in the Sight of Allah is that
believer who has At Taqwa (one of the Muttaqun, pious and righteous persons who
fear Allah much, abstain from all kinds of sins and evil deeds which He has
forbidden), and love Allah much (perform all kinds of good deeds which He has
ordained. Verily! Allah is All-Knowing, All-Aware." (Ch 49:13 Quran).
The Quraish would have none of this leveling of distinctions, as
it reflected upon their long inherited privileges. Accordingly, they organized a
system of persecution in order to suppress the movement before it became firmly
established. They decided that each family should take upon itself the task of
stamping out the new faith on the spot. Each household tortured its own members
or adherents or slaves who were supposed to have connected themselves with the
new religion. With the exception of the Prophet, who was protected by Abu Talib
and his kinsmen, and Abu Bakr, and a few others who were either distinguished by
their rank or possessed some influence among the Quraish, all other converts
were subjected to different sorts of torture. Some of them were thrown into
prison, starved, and then flogged. The hill of Ramada and the place called Bata
thus became scenes of cruel torture.
One day the Quraish tried to induce the Prophet to discontinue
his teachings of the new religion, which had sown discord among their people.
'Utba Ibn Rabi'a, was delegated to see the Prophet and speak to him. 'Utba said:
"O son of my brother, you are distinguished by your qualities; yet you have sown
discord among our people and cast dissension in our families; you denounced our
gods and goddesses and you charge our ancestors with impiety. Now we are come to
make a proposition to you, and I ask you to think well before you reject it." "I
am listening to you, O father of Walid," said the Prophet. "O son of my brother,
if by this affair you intend to acquire riches, honors, and dignity, we are
willing to collect for you a fortune larger than is possessed by any one of us;
we shall make you our chief and will do nothing without you. If you desire
dominion, we shall make you our king; and if the demon which possesses you
cannot be subdued, we will bring you doctors and give them riches until they
cure you." When 'Utba had finished his discourse, the Prophet said: "Now listen
to me, O father of Walid." "I listen." He replied. The Prophet, recited to him
the first thirteen verses of Surah Fussilat, which maybe interpreted as follows:
In the Name of Allah The Most Beneficent, The Most Merciful.
Ha Mim (These letters are one of the miracles of the Quran, and
none but Allah Alone knows their meanings). A revelation from Allah the Most
Beneficent, the Most Merciful. A Book whereof the Verses are explained in
detail; - a Quran in Arabic for people who know. Giving glad tidings (of
Paradise to the one who believes in the Oneness of Allah, Islamic Monotheism)
and fears Allah much (abstains from all kinds of sins and evil deeds) and loves
Allah much (performing all kinds of good deeds which He has ordained), and
warning (of punishment in the Hellfire to be the one who disbelieves in the
Oneness of Allah), but most of them turn away, so they listen not.
And they say: "Our hearts are under coverings (screened) from
that to which you invite us, and in our ears is deafness, and between us and you
is a screen, so work you (on your way); verily we are working (on our way).
Say (O Muhammad): "I am only a human being like you. It is
inspired in me that your Ilah (God) is One Ilah (God - Allah), therefore take
the Straight Path to Him (with true Faith - Islamic Monotheism) and obedience to
Him, and seek forgiveness of Him. And woe to Al-Mushrikeen; (polytheists,
pagans, idolaters, and disbeliveers in the Oneness of Allah, etc, those who
worship others along with or set up rivals or partners to Allah etc.) Those who
give not the Zakat and they are disbeliveers in the Hereafter. Truly, those who
believe (in the Oneness of Allah and in His Messenger Muhammad - Islamic
Monotheism) and do righteous good deeds for them will be an endless reward that
will never stop (Paradise).
Say (O Muhammad): "Do you verily disbelieve in Him Who created
the earth in two Days and you set up rivals (in worship) with Him? That is the
Lord of the Alamin (mankind, jinn and all that exists).
He placed therein (the earth) firm mountains from above it, and
He blessed it, and measured therein its sustenance (for its dwellers) in four
Days equal (all these four days were equal in the length of time), for all those
who ask (about its creation). Then He Istawa (rose over) towards the heaven when
it was smoke, and said to it and to the earth: "Come both of you willingly or
unwillingly." They both said: "We come, willingly." Then He completed and
finished from their creation as seven heavens in two days and he made in each
heaven with lamps (stars) to b e an adornment as well as to guard (from the
devils by using them as missiles against the devils). Such is the Decree of Him
the All Mighty, The All Knower.
But if they turn away, then say (O Muhammad): "I have warned you
of a Sa'iqa (a destruction awful cry, torment, hit, a thunder bolt) like the
Sa'iqa which overtook 'Ad and Thamud (people)." (Ch 41:1-13 Quran).
When the Prophet had finished his recitation, he said to 'Utba:
"This is my reply to your proposition; now take what course you find best."
Persecution by the Quraish grew fiercer every day and the
sufferings of the Prophet's disciples became unbearable. He had heard of the
righteousness, tolerance, and hospitality of the neighboring Christian king of
Abyssinia. He recommended such of his companions who were without protection to
seek refuge in the kingdom of that pious king, Al Najashi (Negus). Some fifteen
of the unprotected adherents of Islam promptly availed themselves of the advice
and sailed to Abyssinia. Here they met with a very kind reception from the
Negus. This is called the first hijrah (migration) in the history of Islam and
occurred in the fifth year of the Prophet Muhammad's mission, A.D. 615. These
emigrants were soon followed by many of their fellow sufferers, until the number
reached eighty-three men and eighteen women.
The hostile Quraish, furious at the escape of their victims,
sent deputes to the king of Abyssinia to request him to deliver up the refugees,
that they might be put to death for adjuring their old religion and embracing a
new one. The king summoned the poor fugitives and inquired of them what was the
religion, which they had adopted in preference to their old faith. Ja'far, son
of Abu Talib and brother of 'Ali, acted as spokesman for the exiles. He spoke
thus: "O king, we were plunged in the depth of ignorance and barbarism, we
adored idols, we lived in unchastity, and we ate dead bodies, and we spoke
abomination, we disregarded every feeling of humanity and sense of duty towards
our neighbors, and we knew no law but that of the strong, when Allah raised
among us a man, of whose birth, truthfulness, honesty, and purity we were aware.
He called us to profess the Unity of Allah and taught us to associate nothing
with Him; he forbade us the worship of idols and enjoined us to speak the truth,
to be faithful to our trusts, to be merciful, and to regard the rights of
neighbors; he forbade us to speak evil of the worship of Allah and not to return
to the worship of idols of woos and stone and to abstain from evil, to offer
prayers, to give alms, to observe the fast. We have believed in him, we have
accepted his teachings and his injunctions to worship Allah alone and to
associate nothing with Him. Hence our people have persecuted us, trying to make
us forego the worship of Allah and return to the worship of idols of wood and
stone and other abominations. They have tortured us and injured us until,
finding no safety among them, we have come to your kingdom trusting you will
give us protection against their persecution."
After hearing the above speech, the hospitable king ordered the
deputies to return to their people in safety and not to interfere with their
fugitives. Thus the emigrants passed the period of exile in peace and comfort.
While the followers of the Prophet sought safety in foreign
lands against the persecution of their people, he continued his warnings to the
Quraish more strenuously than ever. Again they came to him with offers of riches
and honor, which he firmly and utterly refused. But they mocked at him and urged
him for miracles to prove his mission. He used to answer: "Allah has not sent me
to work wonders; He has sent me to preach to you."
Thus disclaiming all power of wonder working, the Prophet ever
rested the truth of his divine mission upon his wise teachings. He addressed
himself to the inner consciousness of man, to his common sense and to his own
better judgement. Say (O Muhammad): "I am only a human being like you. It is
inspired in me that your Ilah (God) is One Ilah (God- Allah), therefore take the
Straight Path to Him (with true Faith - Islamic Monotheism) and obedience to Him
and seek forgiveness of Him. And woe to Al Mushrikeen; (polytheists, pagans,
idolaters, and disbeliveers in the Oneness of Allah etc., those who worship
others along with Allah or set up rivals or partners to Allah etc. (Ch 41:6
Quran)
Despite all the exhortation of the Prophet, the Quraish
persisted in asking him for a sign. They insisted that unless some sign be sent
down to him from his Lord, they would not believe. The disbeliveers used to ask:
"Why has Muhammad not been sent with miracles like previous prophets?" T he
Prophet replied: "Because miracles had proved inadequate to convince. Noah was
sent with signs, and with what effect? Where was the lost tribe of Thamud? They
had refused to receive the preaching of the Prophet Salih, unless he showed them
a sign and caused the rock to bring forth a living camel. He did what they
asked. In scorn they cut the camel's feet and then daring the prophet to fulfill
his threats of judgment, were found dead in their beds the next morning,
stricken by the angel of the Lord."
There are some seventeen places in the Quran, in which the
Prophet Muhammad is challenged to work a sign, and he answered them all to the
same or similar effect: Allah has the power of working miracles, and has not
been believed; there were greater miracles in nature than any which could be
wrought outside of it; and the Quran itself was a great, everlasting miracle.
The Quran, the Prophet used to assert to the disbeliveers, is a book of
blessings which is a warning for the whole world; it is a complete guidance and
explains everything necessary; it is a reminder of what is imprinted on human
nature and is free from every discrepancy and from error and falsehood. It is a
book of true guidance and a light to all.
As to the sacred idols, so much honored and esteemed by the
pagan Arabs, the Prophet openly recited: They are but names which you have
named - you and your fathers - for which Allah has sent down no authority. (CH
53:23 Quran)
When the Prophet thus spoke reproachfully of the sacred gods of
the Quraish, the latter redoubled their persecution. But the Prophet,
nevertheless, continued his preaching undaunted but the hostility of his enemies
or by their bitter persecution of him. And despite all opposition and increased
persecution, the new faith gained ground. The national fair at Okadh near Mecca
attracted many desert Bedouins and trading citizen of distant towns. These
listened to the teachings of the Prophet, to his admonitions, and to his
denunciations of their sacred idols and of their superstitions. They carried
back all that they had heard to their distant homes, and thus the advent of the
Prophet was made know to almost all parts of the peninsula.
The Meccans, however, were more than ever furious at the
Prophet's increasing preaching against their religion. They asked his uncle Abu
Talib to stop him, but he could not do anything. At , as the Prophet persisted
in his ardent denunciations against their ungodliness and impiety, they turned
him out from the Ka'ba where he used to sit and preach, and subsequently went in
a body to Abu Talib. They urged the venerable chief to prevent his nephew from
abusing their gods any longer or uttering any ill words against their ancestors.
They warned Abu Talib that if he would not do that, he would be excluded from
the communion of his people and driven to side with Muhammad; the matter would
then be settled by fight until one of the two parties were exterminated.
Abu Talib neither wished to separate himself from his people,
nor forsake his nephew for the idolaters to revenge themselves upon. He spoke to
the Prophet very softly and begged him to abandon his affair. To this suggestion
the Prophet firmly replied: "O my uncle, if they placed the sun in my right hand
and the moon in my left hand to cause me to renounce my task, verily I would not
desist therefrom until Allah made manifest His cause or I perished in the
attempt." The Prophet, overcome by the thought that his uncle and protector was
willing to desert him, turned to depart. But Abu Talib called him loudly to come
back, and he came. "Say whatever you please; for by the Lord I shall not desert
you ever."
The Quraish again attempted in vain to cause Abu Talib to
abandon his nephew. The venerable chief declared his intention to protect his
nephew against any menace or violence. He appealed to the sense of honor of the
two families of the Bani Hashim and the Bani Muttalib, both families being
kinsmen of the Prophet, to protect their member from falling a victim to the
hatred of rival parties. All the members of the two families nobly responded to
the appeal of Abu Talib except Abu Lahab, one of the Prophet's uncles, who took
part with the persecutors.
During this period, 'Umar Al-Khattab adopted Islam. In him the
new faith gained a valuable adherent and an important factor in the future
development and propagation of Islam. Hitherto he had been a violent opposer of
the Prophet and a bitter enemy of Islam. His conversion is said to have been
worked by the miraculous effect on his mind of a Surah of the Quran which his
sister was reading in her house, where he had gone with the intention of killing
her for adopting Islam. Thus the party of the Prophet had been strengthened by
the conversation by his uncle Hamza, a man of great valor and merit; and of Abu
Bakr and 'Umar, both men of great energy and reputation. The Muslims now
ventured to perform their devotions in public.
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