Alarmed at the bold part which the Prophet and his followers
were not able to assume, and roused by the return of the deputies from Abyssinia
and the announcement of their unsuccessful mission, the Quraish determined to
check by a decisive blow any further progress of Islam. Towards this end, in the
seventh year of the mission, they made a solemn covenant against the descendants
of Hashim and Muttalib, engaging themselves to contract no marriage with any of
them and to have no communication with them. Upon this, the Quraish became
divided into two factions, and the two families of Hashim and Muttalib all
repaired to Abu Talib as their chief. Abu Lahab, the Prophet's uncle, however,
out of his inveterate hatred of his nephew and his doctrine, went over to the
opposite party, whose chief was Abu Sufyan Ibn Harb, of the family of Umayya.
The persecuted party, Muslims as well as idolaters betook themselves to a defile
on the eastern skirts of Mecca. They lived in this defensive position for three
years. The provisions, which they had carried with them, were soon exhausted.
Probably they would have entirely perished but for the sympathy and occasional
help received from less bigoted compatriots.
Towards the beginning of the tenth year of the mission,
reconciliation was concluded between the Quraish and the two families of Hashim
and Abdul Muttalib through the intermediation of Hisham, Ibn Umar, and Zobeir,
Ibn Abu Umayya. Thus, the alliance against the two families was abolished, and
they were able to return to Mecca.
During the period the Prophet and his kinspeople passed in their
defensive position, Islam made no progress outside; but in the sacred months,
when violence was considered sacrilege, the Prophet used to come out of his
temporary prison to preach Islam to the pilgrims. In the following year, both
Abu Talib and Khadijah died. Thus the Prophet lost in Abu Talib the kind
guardian of his youth who had hitherto protected him against his enemies, and in
Khadijah his most encouraging companion. She was ever his angel of hope and
consolation. The Prophet, weighed down by the loss of his amiable protector and
his beloved wife, without hope of turning the Quraish from idolatry, with a
saddened heart, yet full of trust, resolved to exercise his ministry in some of
her field. He chose Taif, a town about sixty miles east of Mecca, where he went
accompanied by a faithful servant Zaid. The tribe of Thakif, who were the
inhabitants of Taif, received Muhammad very coldly. However, he stayed there for
one month. Though the more considerate and better sort of men treated him with a
little respect, the slaves and common people refused to listen to his teachings;
they were outrageously indignant at his invitation to abandon the gods they
worshipped with such freedom of morals and lightness of heart. At length they
rose against him, and bringing him to the wall of the city, obliged him to
depart and return to Mecca.
The repulse greatly discouraged his followers; however, the
Prophet boldly continued to preach to the public assemblies at the pilgrimage
and gained several new converts, among whom were six of the city of Yahtrib
(later called Medina), of the Jewish tribe of Khazraj. When these Yathribites
returned home, they spread the news among their people that a prophet had arisen
among the Arabs who was to call them to Allah and put an end to their inquiries.
In the twelfth year of his mission, the Prophet made his night
journey from Mecca to Jerusalem, and thence to heaven. His journey, known in
history as Miraj (Ascension) was a real bodily one and not only a vision. It was
at this time that Allah ordered the Muslims to pray the five daily prayers.
Almighty Allah had said: Glorified (and Exalted) be He
(Allah) (above all that evil they associate with Him), Who took His slave
Muhammad for a journey by night from AL Masjid al Haram (at Makka) to the
farthest mosque (in Jerusalem), the neighborhood whereof We have blessed, order
that We might show him (Muhammad) of Our Ayat (proofs, evidences, lessons,
signs, etc.). Verily, He is the All Hearer, the All Seer." (Ch 17:1 Quran)
Abbas Ibn Malik reported that Malik Ibn Sasaa said that Allah's
Messenger described to them his Night Journey saying: "While I was lying in
Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here
to here." I asked Al-Jarud, who was by my side, "What does he mean?" He said:
"It means from his throat to his public area," or said, "From the top of the
chest." The Prophet further said, "He then took out my heart. Then a gold tray
of Belief was brought to me and my heart was washed and was filled (with Belief)
and then returned to its original place. Then a white animal which was smaller
than a mule and bigger than a donkey was brought to me." (On this Al-Jarud
asked: "Was it in the Buraq, O Abu Hamza?" I (Anas) replied in the affirmative.
The Prophet said: "The animal's step (was so wide that it) reached the farthest
point within the reach of the animals' sight. I was carried on it, and Gabriel
set out with me till we reached the nearest heaven.
"When he asked for the gate to be opened, it was asked, 'Who is
it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompany you?' Gabriel
replied, 'Muhammad.' It was asked, 'Has Muhammad been called?' Gabriel replied
in the affirmative. Then it was said. 'He is welcomed. What an excellent visit
his is!' The gate was opened, and when I went over the first heaven, I saw Adam
there. Gabriel said to me: 'This is your father, Adam; pay him your greetings.'
So I greeted him and he returned the greetings to me and said: 'You are
welcomed, O pious son and pious Prophet.' Then Gabriel ascended with me till we
reached the second heaven. Gabriel asked for the gate to be opened. It was
asked: 'Who is it?' Gabriel answered: 'Gabriel.' It was asked: 'Who is accompany
you?' Gabriel replied, 'Muhammad.' It was asked: 'Has he been called?' Gabriel
answered in the affirmative. Then it was said: 'He is welcomed. What an
excellent visit his is!' The gate was opened.
"When I went over the second heaven, here I saw John (Yahya) and
Jesus (Isa), who were cousins of each other. Gabriel said to me: "These are John
and Jesus; pay them your greetings.' So I greeted them and both of them returned
my greetings to me and said, 'You are welcomed, O pious brother and pious
Prophet.' Then Gabriel ascended with me to the third heaven and asked for its
gate to be opened. IT was asked 'Who is it?' And Gabriel replied: 'Gabriel.' It
was asked, 'Who is accompany you?' Gabriel replied, 'Muhammad.' It was asked,
'Has he been called?' Gabriel replied in the affirmative. Then it was said: 'He
is welcomed, what an excellent visit his is!' The gate was opened, and when I
went over the third heaven there I saw Joseph (Yusuf), Gabriel said to me: 'This
is Joseph, pay him your greetings.' So I greeted him and he returned the
greetings to me and said: 'You are welcomed, O pious brother and pious Prophet.'
Then Gabriel ascended with me to the fourth heaven and asked for its gate to be
opened. IT was asked 'Who is it?' Gabriel replied, 'Gabriel' It was asked: 'Who
is accompany you?' Gabriel replied: 'Muhammad.' It was asked: 'Has he been
called?' Gabriel replied in the affirmative. Then it was said: 'He is welcomed,
what an excellent visit his is!'
"The gate was opened, and when I went over the fourth heaven,
there I saw Enoch (Idris), Gabriel said to me: 'This is Enoch; pay him your
greetings.' So I greeted him and he returned the greetings to me and said: 'You
are welcomed O pious brother and pious Prophet.' Then Gabriel ascended with me
to the fifth heaven and asked for its gate to be opened. It was asked: 'Who is
it?' Gabriel replied: 'Gabriel.' It was asked: 'Who is accompany you?' Gabriel
replied 'Muhammad.' It was asked: 'Has he been called?' Gabriel replied in the
affirmative. Then it was said: 'He is welcomed, what an excellent visit his is!'
So when I went over the fifth heaven, there I saw Aaron (Harun), Gabriel said to
me: "This is Aaron; pay hyour greetings.' So I greeted him and he returned the
greetings to me and said: "You are welcomed, O pious brother and pious Prophet."
The Gabriel ascended with me to the sixth heaven and asked for its gate to be
opened. It was asked: 'Who is it?' Gabriel replied: 'Gabriel.' It was asked:
'Who is accompanying you?' Gabriel replied: 'Muhammad.' It was said: 'Has he
been called?' Gabriel replied in the affirmative. It was said: 'He is welcomed.
What an excellent visit his is!'
"When I went over the sixth heaven, there I saw Moses (Musa).
Gabriel said to me: "This is Moses; pay him your greeting. So I greeted him and
he returned the greetings to me and said: "You are welcomed, O pious brother and
pious Prophet." When I left him (Moses) he wept. Someone asked him: 'What makes
you weep?' Moses said: 'I weep because after me there has been sent (as Prophet)
a young man whose followers will enter Paradise in greater numbers than my
followers.' Then Gabriel ascended with me to the seventh heaven and asked for
its gate to be opened. It was asked: 'Who is it?' Gabriel replied: 'Gabriel.' It
was asked: 'Who is accompanying you?' Gabriel replied: 'Muhammad.' It was asked:
'Has he been called?' Gabriel replied in the affirmative. Then it said: 'He is
welcomed. What an excellent visit his is!'
"So when I went (over the seventh heaven), there I saw Abraham
(Ibrahim). Gabriel said to me: 'This is your father; pay your greetings to him.'
So I greeted him and he returned the greetings to me and said: 'You are
welcomed, O pious son and pious Prophet.' Then I was made to ascend to
Sidrat-ul-Muntaha (the Lote Tree of the utmost boundary). Behold! Its fruits
were like the jars of Hajr (a place near Medina) and its leaves were as big as
the ears of elephants. Gabriel said: "This is the Lote Tree of the utmost and
boundary.' Behold! There ran four rivers, two were hidden and two were visible,
I asked: 'What are these two kinds of rivers, O Gabriel?' He replied: 'As for
the hidden rivers, they are two rivers in Paradise and the visible rivers are
the Nile and the Euphrates.'
"Then Al-Bait-ul-Ma'mur (the Sacred House) was shown to me and a
container full of wine and another full of milk and a third full of honey were
brought to me. I took the milk. Gabriel remarked: 'This is the Islamic religion
which you and your followers are following.' Then the prayers were enjoined on
me: they were fifty prayers a day. When I returned, I passed by Moses, who asked
me; 'What have you been ordered to do?' I replied: 'I have been ordered to offer
fifty prayers a day.' Moses said: 'Your followers cannot bear fifty prayers a
day, and by Allah I have tested people before you, and I have tried my level
best with Bani Israel in vain. Go back to your Lord and ask for reduction to
lessen your followers'' burden.' So I went back, and Allah reduced ten prayers
for me. Then again I came to Moses, but he repeated the same as he had said
before. Then again I went back to Allah, and He reduced ten more prayers. When I
came to Moses he said the same. I went back to Allah, and He ordered m to
observe ten prayers a day. When I came back to Moses, he repeated the same
advice, so I went back to Allah and was ordered to observe five prayers a day.
"When I came back to Moses, he said: 'What have you been
ordered?' I replied: 'I have been ordered to observe five prayers a day.' He
said: 'Your followers cannot bear fear prayers a day, and no doubt, I have got
an experience of the people before you, and I have tried my level best with Bani
Israel, so go back to your Lord and ask for reduction to lesson your followers'
burden.' I said: 'I have requested so much of my Lord that I feel ashamed, but I
am satisfied now and surrender to Allah's Order.' When I left, I heard a voice
saying: 'I have passed My order and have lessened the burden of My
worshippers.'"
In this year, twelve men of Yathrib, of whom ten were of the
Jewish tribe of Khazraj and the other two of Aws, came to Meccan and took an
oath of fidelity to the Prophet at Al-Aqaba, a hill on the north of that city.
This oath was called the Women's' Oath, not that any women were present at this
time, but because a man was not thereby obliged to take up arms in defense of
the Prophet or his religion, it being the same oath that was afterwards exacted
of the women. This oath was as follows: "We will not associate anything with
Allah; we will not steal nor commit adultery or fornication, nor kill our
children (as the pagan Arabs used to do when they apprehended that they would
not be able to maintain them), nor forge calumnies; we will obey the Prophet in
everything that is reasonable, and we will be faithful to him in well and
sorrow." When they had solemnly engaged to do all this, the Prophet sent one of
his disciples, Mus'ab Ibn Umair, home with them to teach them the fundamental
doctrines and ceremonies of the religion. Mus'ab, having arrived at Yathrib by
the assistance of those who had been formerly converted, gained several new
converts, particularly Usaid Ibn Khudair, a chief of man of the city, and Sa'd
Ibn Mu'adh, prince of the tribe of Aws. Islam spread so fast that there was a
scarce a house that did not have some Muslims in it.
The next year, being the thirteenth of the mission (A.D. 622)
Mus'ab returned from Yathrib accompanied by seventy-three men and two women of
that city who had adopted Islam, besides others who were as yet unbelievers. On
their arrival, these Yathribites immediately sent to the Prophet and invited him
to their city. The Prophet was not in great need of such assistance, for his
opponents had by this time grown so powerful in Mecca that he could not stay
there much longer without imminent danger. He therefore accepted their proposal
and met them one night by appointment at Al Aqaba attended by his uncle
Al-Abbas, who, though he as not then a convert, wished his nephew well. Al Abbas
made a speech to those of Yathrib wherein he told them that, as the Prophet
Muhammad was obliged to quit his native city and seek shelter elsewhere, and
they had offered him their protection, they would do well not to deceive him;
and that if they were not firmly resolved to defend and not to betray him, they
had better declare their minds and let him provide for his safety in some other
manner. Upon their professing their sincerity, the Prophet swore to be faithful
to them, on condition that they should worship none but Allah observe the
precepts of Islam, obey the Prophet in all that was right, and protect him
against all insults as heartily as they would their wives and families. They
then asked him what would be their return, if they should happen to be killed in
the cause of Allah; he answered: "Paradise," whereupon they pledged their faith
to him and his cause. The Prophet then selected twelve men out of their number
to act as his delegates. Thus was concluded the second covenant of Al Aqaba. The
Yathribites returned home leaving the Prophet to arrange for the journey to
their city. The Prophet directed his followers to seek immediate safety at
Yathrib, which they accordingly did. About one hundred families silently
disappeared from Mecca and proceeded to Yathrib, where they were received with
enthusiasm and much hospitality. Finally, all the disciples had gone to Yathrib.
The Prophet alone remained at Mecca, keeping with him only his young cousin,
'Ali, and his devoted friend Abu Bakr.
The Meccans, fearing the consequence of this new alliance, began
to think seriously of preventing Muhammad from escaping to Yathrib. They met in
all haste. After several milder expedients had been rejected, they decided that
he should be killed. They agreed that one man should be chosen out of every
tribe and that each man should strike a blow at him with his sword so that
responsibility of the guilt would rest equally on all tribes. The Bani Hashim,
Muhammad's own tribe, were much inferior and therefore would not be able to
revenge their kinsman's death.
A number of noble youths were selected for the bloody deed. As
the night advanced, the assassins posted themselves round the Prophet's
dwelling. They watched all night long, waiting to murder Muhammad when he should
leave his house at the early dawn. By some the Prophet had warned of the danger,
and he directed 'Ali to lie down in his place and wrap himself up in his green
clock, which he did. The Prophet miraculously escaped through the window and he
repaired to the house of Abu Bakr, unperceived by door. These, in the meantime,
looking through a crevice and seeing 'Ali, whom they mistook for Muhammad
himself, asleep, continued watching there until morning. When 'Ali arose, they
found themselves deceived. The fury of the Quraish was now unbounded. The news
that the would be assassins had returned unsuccessful and that Muhammad had
escaped aroused their whole energy. A price of a hundred camels was set upon
Muhammad's head.
Narrated 'Aisha Bint Abu Bakr (the wife of the Prophet): "I
never remembered my parents believing in any religion other than the true
religion (Islam), and (I don't remember) a single day passing without our being
visited by Allah's Messenger in the morning and in the evening. When the Muslims
were put to test (troubled by the pagans), Abu Bakr set out migrating to the
land of Abyssinia (Ethiopia), and when he reached Bark-al-Ghimad, Ibn
Ad-Daghina, the chief of the tribe of Qara, met him and said, 'O Abu Bakr! Where
are you going?' Abu Bakr replied: 'My people have turned me out (of my country),
so I want to wander on the earth and worship my Lord.' Ibn Ad-Dhagina said: 'O
Abu Bakr! A man like you should not leave his homeland, nor should he be driven
out, because you help the destitute, earn their living, and you keep good
relations with your kith and kin, help the weak and the poor, entertain guests
generously, and help the calamity-stricken persons. Therefore, I am your
protector. Go back and worship your Lord in your town.'
"So Abu Bakr returned and Ibn Ad-Daghina accompanied him. In the
evening Ibn Ad-Dhagina visited the nobles of Quraish and said to them. 'A man
like Abu Bakr should not leave his homeland, nor should he be driven out. Do you
(Quraish) drive out a man who helps the destitute, earns their living, keeps
good relations with his kith and kin, helps the weak and poor, entertain guests
generously and helps the calamity-stricken persons?' So the people of Quraish
could not refuse Ibn Ad-Dhagina's protection, and they said to Ibn Ad-Daghina:
'Let Abu Bakr worship his Lord in his house. He can pray and recite there
whatever he likes, but he should not hurt us with it, and should not do it
publicly, because we are afraid that he may affect our women and children." Ibn
Ad-Dhagina told Abu Bakr all of that. Abu Bakr stayed in that state, worshipping
his Lord in his house. He did not pray publicly, nor did he recite Quran outside
his house.
"Then a thought occurred to Abu Bakr to build a mosque in front
of his house, and there he used to pray and recite the Quran. The women and
children of the pagans began to gather around him in great number. They used to
wonder at him and look at him. Abu Bakr was a man who used to weep too much, and
he could not help weeping or reciting the Quran. That situation scared the
nobles of the pagans of Quraish, so they sent for Ibn Ad-Daghina. When he came
to them, they said: 'We accepted your protection of Abu Bakr on condition that
he should worship his Lord in his house, but he has violated the conditions and
he has built a mosque in front of his house where he prays and recites the Quran
publicly. We are not afraid that he may affect our women and children
unfavorably. So, prevent him from that. If he likes to confine the worship of
his Lord to his house, he may do so, but if he insists on doing that openly, ask
him to release you from your obligation to protect him, for we dislike to break
our pact with you, but we deny Abu Bakr the right to announce his act publicly.'
Ibn Ad-Dhagina went to Abu Bakr and said: 'O Abu Bakr! You know well what
contract I have made on your behalf; now, you are either to abide by it, or else
release me from my obligation of protecting you, because I do not want the Arabs
hear that my people have dishonored a contract I have made on behalf of another
man.' Abu Bakr replied: 'I release you from your pact to protect me and am
pleased with the protection from Allah.' Aisha's narration's continues: "At that
time the Prophet was in Mecca, and he said to the Muslims: 'In a dream I have
been shown your migration place, a land of date palm trees, between two
mountains, the two stony tracts.' So, some people migrated to Medina, and most
of those people who had previously migrated to the land of Ethiopia, returned to
Medina. Abu Bakr also prepared to leave for Medina, but Allah's Messenger said
to him: 'Wait for awhile, because I hope that I will be allowed to migrate
also.' Abu Bakr replied: 'Do you indeed expect this? Let my father be sacrificed
for you!' The Prophet said: 'Yes.' So Abu Bakr did not migrate for the sake of
Allah's Messenger in order to accompany him. He fed two she camels he possessed
with the leaves of As-Samur tree that fell on being struck by a stick for four
months.
"One day, while we were sitting in Abu Bakr's house at noon,
someone said to Abu Bakr: 'This is Allah's Messenger with his head covered
coming at a time at which he never used to visit us before.' Abu Bakr said: 'May
my parents be sacrificed for him. By Allah he has not come at this hour except
for a great necessity.' So Allah's Messenger came and asked permission to enter,
and he was allowed to enter. When he entered, he said to Abu Bakr: "Tell
everyone who is present with you to go away.' Abu Bakr replied: 'There are none
but your family, May my father be sacrificed for you, O Allah's Messenger!' The
Prophet said: 'I have been given permission to migrate.' Abu Bakr said: 'Shall I
accompany you? May my father be sacrificed for you, O Allah's Messenger!'
Allah's Messenger said: 'Yes.' Abu Bakr said, 'O Allah's Messenger! May my
father be sacrificed for you, take one of these two she-camels of mine.' Allah's
Messenger replied: 'I will accept it with payment.' So we prepared the baggage
quickly and put some journey food in a leather bag for them. Asma, Abu Bakr's
daughter, cut a piece from her waist belt and tied the mouth of the leather bag
with it, and for that reason she was named 'Dhat-un-Nitaqain' (the owner of two
belts).
"Then Allah's Messenger and Abu Bakr reached a cave on the
mountain of Thaur and stayed there for three nights. Abdullah Ibn Abi Bakr who
was an intelligent and sagacious youth, used to stay with them overnight. He
used to leave them before daybreak so that in the morning he would be with
Quraish as if he had spent the night in Mecca. He would keep in mind any plot
made against them and when it became dark he would go and inform them of it.
'Amir Ibn Fuhaira, the freed slave of Abu Bakr, used to bring the milch sheep
(of his master, Abu Bakr) to them a little while after nightfall in order to
rest the sheep there. So they always had fresh milk at night, the milk of their
sheep, and the milk which they warmed by throwing heated stones in it. 'Amir Ibn
Fuhaira would then call the herd away when it was still dark (before daybreak).
He did the same in each of those three nights. Allah's Messenger and Abu Bakr
had hired a man from the tribe of Bani Ad-Dail from the family of Bani Abd Ibn
Adi as an expert guide, and he was in alliance with the family of Al-As Ibn Wail
As-Sahmi and he was in the religion of the infidels of Quraish. The Prophet and
Abu Bakr trusted him and gave him their two she-camels and took his promise to
bring their two she-camels to the cave of the mountain of Thaur in the morning
after three nights later. And when they set out, Amir Ibn Futhaira and the guide
went along with them and the guide led them, along the seashore." (Sahih
Al-Bukhari).
The nephew of Suraqa Ibn Ju'sham said that his father informed
him that he heard Suraqa Ibn Jusham saying: "The messengers of the pagans of
Quraish came to us declaring that they had assigned for the persons who would
kill or arrest Allah's Messenger and Abu Bakr, a reward equal to their
bloodmoney. While I was sitting in one of the gatherings of my tribe, Bani
Mudlij, a man from them came to us and stood up while we were sitting and said:
'O Suraqa! No , I have just seen some people far away on the seashore, and I
think they are Muhammad and his companions.' I, too, realized that it must have
been they. But I said: 'No, it is not they, but you have seen so-and-so and
so-and-so, whom we saw set out.' I stayed in the gathering for a while and then
got up and left for my home, and ordered my slave-girl to get my horse, which
was behind a hillock, and keep it ready for me.
"Then I took my spear and left by the back door of my house
dragging the lower end of the spear on the ground and keeping it low. Then I
reached my horse, mounted it and made it gallop. When I approached them
(Muhammad and Abu Bakr), my horse stumbled and I fell down from it. Then I stood
up, gold hold of my quiver and took out the divining arrows and drew lots as to
whether I should harm them or not, and the lot which I disliked came out. But I
remounted my horse and let it gallop, giving no importance to the divining
arrows. When I heard the recitation of the Qur'an by Allah's Messenger who did
not look hither and thither while Abu Bakr was doing it often, suddenly the
forelegs of my horse sank into the ground up to the knees, and I fell down from
it. Then I rebuked it, and it got up but could hardly take out its forelegs from
the ground, and when it stood up straight again, its forelegs caused dust to
rise up in the sky like smoke. Then again I drew lots with the divining arrows,
and the lot which I disliked came out. So I called upon them to feel secure.
They stopped, and I remounted my horse and went to them. When I saw how I had
been hampered from harming them, it came to my mind that the cause of Allah's
Messenger (Islam) would become victorious. So I said to them: 'Your people have
assigned a reward equal to bloodmoney for your head.' Then I told them all the
plans the people of Mecca had made concerning them. Then I offered them some
journey food and goods, but they refused to take anything and did not ask for
anything, but the Prophet said: 'Do not tell others about us.' Then I requested
him to write for me a statement of security and peace. He ordered 'Amir Ibn
Fuhaira, who wrote it for me on a parchment, and then Allah's Messenger
proceeded on his way." (Sahih Al-Bukhari)
"Narrated 'Urwa Ibn Az-Zubair: "Allah's Messenger met Az Zubair
in a caravan of Muslim merchants who were returning from Sham. Az -Zubair
provided Allah's Messenger and Abu Bakr with white clothes to wear. When the
Muslims of Medina heard the new of the departure of Allah's Messenger from Mecca
(towards Medina), they started going to the Harra every morning,. They would
wait for him till the heat of the noon forced them to return. One day, after
waiting for a long while, they returned home, and when they went into their
houses, a Jew climbed up to the roof of one of the forts of his people to look
for something, and he saw Allah's Messenger and his companions, dressed in white
clothes, emerging out of the desert mirage.
"The Jew could not help shouting at the top of his voice: 'O you
Arabs! Here is your great man whom you have been waiting for!' So all the
Muslims rushed to their arms and received Allah's Messenger on the summit of
Harra. The Prophet turned with them to the right and alighted at the quarters of
Bani Amr Ibn Auf, and this was on Monday in the month of Rabi ul Awal. Abu Bakr
stood up, receiving the people, while Allah's Messenger sat down and kept
silent. Some of the Ansar who came and had not seen Allah's Messenger before
began greeting Abu Bakr, but when the sunshine fell on Allah's Messenger and Abu
Bakr came forward and shaded him with his sheet, only then the people came to
know Allah's Messenger. Allah's Messenger stayed with Bani Amr Ibn Auf for ten
nights and established the mosque (Mosque of Quba) which was founded on piety.
Allah's Messenger prayed in it and then mounted his she-camel and proceeded on,
accompanied by the people till his she-camel knelt down at the place of the
Mosque of Allah's Messenger at Medina. Some Muslims used to pray there in those
days, and that place was a yard for drying dates belonging to Suhail and Sahl,
the orphan boys who were under the guardianship of Asad In Zurara. When his
she-camel knelt down, Allah's Messenger said: 'This place, Allah willing, will
be our abiding place.' Allah's Messenger then called the two boys and told them
to suggest a price for that yard so that he might take it as a mosque. The two
boys said: 'No, but we will give it as a gift, O Allah's Messenger!' Allah's
Messenger then built a mosque there. The Prophet himself started carrying
unburned bricks for its building and while doing so, he was saying: 'This load
is better than the load of Khaibar, for it is more pious in the Sight of Allah
and purer and better rewardable.' He was also saying: 'O Allah! The actual
reward is the reward in the Hereafter, so bestow Your Mercy on the Ansar and the
Emigrants.' Thus the Prophet recited (by way of proverb) the poem of some Muslim
poet whose name is unknown to me." (Ibn Shibab said, 'In the hadiths, it does
not occur that Allah's Messenger recited a complete poetic verse other than this
one.') (Sahih Al-Bukhari)
Thus was accomplished the hijrah, or the flight of Muhammad as
called in European annals, from which the Islamic calendar dates.
When the Prophet Muhammad and his companions settled at Yathrib,
this city changed its name, and henceforth was called, Al-Medina, Al-Munawara,
the Illuminated City, or more shortly, Medina, the City. It is situated about
eleven-day's journey to the north of Mecca. At that time it was ruled by two
Kahtanite tribes, Aws and Khazraj. These two tribes, however, were constantly
quarreling among themselves. It was only about that time when the Prophet
announced his mission at Mecca that these tribes, after long years of continuous
warfare, entered on a period of comparative peace. When the Prophet settled at
Medina, the tribes of Aws and Khazraj forgot entirely their old feuds and were
united together in the bond of Islam. Their old divisions were soon effaced and
the Ansar", the Helpers of the Prophet, became the common designation of all
Medinites who had helped the Prophet in his cause. Those who emigrated with him
from Mecca received the title of "Muhajereen" or the Emigrants. The Prophet, in
order to unite both classes in closer bonds, established between them a
brotherhood, which linked them together as children of the same parents, with
the Prophet as their guardian.
The first step the Prophet took, after his settlement at Medina,
was to built a mosque for the worship of Allah according to principles of Islam.
Also, houses for the accommodation of the emigrants were soon erected.
Medina and its suburb were at this time inhabited by three
distinct parties, the Emigrants, the Helpers, and the Jews. In order to weld
them together into an orderly federation, the Prophet granted a charter to the
people, clearly defining their rights and obligations. This charter represented
the framework of the first commonwealth organized by the Prophet. It started
thus: 'In the name of he Most Merciful and Compassionate Lord, this charter is
given by Muhammad, the Messenger of Allah to all believers, whether of Quraish
or Medina, and all individuals of whatever origin who have made common cause
with them, who shall all constitute one nation."
The following are some extracts from the charter: The state of
peace and war shall be common to all Muslims; no one among them shall have the
right of concluding peace with, or declaring war against, the enemies of his
co-religionists. The Jews who attach themselves to our commonwealth shall be
protected from all insults and vexations; they shall have an equal right with
our people to our assistance and good offices. The Jews of the various branches
and all others doiciled in Medina shall form with the Muslims one composite
nation; they shall practice their religion as freely as the Muslims. The allies
of the Jews shall enjoy the same security and freedom. The guilty shall be
pursued and punished. The Jews shall join the Muslims in defending Medina all
enemies. The interior of Medina shall be a sacred place for all who accept this
charter. All true Muslims shall hold in abhorrence every man guilty of crime,
injustice or disorder; no one shall uphold the culpable, though he be his
nearest kin.
After dealing with the interior management of the State, the
charter concluded as follows: "All future disputes arising among those who
accept this charter shall be referred, under Allah to the Prophet."
Thus this charter put an end to the state of anarchy that
prevailed among the Arabs. It constituted the Prophet Muhammad as chief
magistrate of the nation.
The party of the Ansars, or Helpers, included some lukewarm
converts who retained an ill-concealed predilection for idolatry. These were
headed by Abdullah Ibn Ubai, a man with some claims to distinction. They
ostensibly joined Islam, but in secret were disaffected. They often were a
source of considerable danger to the newborn commonwealth and required unceasing
watchfulness on the part of the Prophet. Towards them he always showed the
greatest patience and forbearance, hoping in the end to win them over to the
faith, which expectations were fully justified by the result. While the death of
Abdullah Ibn Ubai, his party which were known as the party of the "Munafiqeen"
(the Hypocrites) disappeared.
The Jews who constituted the third party of the Medinites were,
however, the most serious element of danger. No kindness or generous treatment
on the part of the Prophet would seem to satisfy them. They soon broke off and
ranged themselves with the enemies of the new faith. They did not hesitate to
declare openly that they preferred idolatry, with its attendant evils, to the
faith of Islam. Thus, the Prophet had to keep an eye on his enemies outside
Medina, on the one hand, and those within the city on the other. The Meccans who
had sworn Muhammad's death were well acquainted, thanks to the party of the
Hypocrites and of the Jews at Medina, with the real forces of the Muslims. They
also knew that the Jews had accepted Muhammad's alliance only from motives of
temporary expedience and that they would break away from him to join the
idolaters as soon as the latter showed themselves in the vicinity of Medina. The
safety of the state required the proscription of the traitors who were secretly
giving information to the common enemy. About six men were executed for high
treason of this nature.
Towards the second year of the hijrah, the idolaters of Mecca
began a series of hostile acts against the Muslims of Medina. They sent men in
parties to commit depredations on the fruit trees of the Muslims of Medina and
to carry away their flocks. Now came the moment of severest trial to Islam. It
became the duty of the Prophet to take serious measures to guard against any
plot rising from within or a sudden attack from without. He put Medina in a
state of military discipline. He had to send frequent reconnoitering parties to
guard against any sudden onslaught. No sooner did the Prophet organize hi state
than a large well-equipped army of the Meccans was afield. A force constituting
of one thousand men marched under Abu Jahl, a great enemy of Islam, towards
Medina to attack the city. The Muslims received timely notice of their enemies'
intention. A body of three hundred adherents, of whom two thirds were citizens
of Medina, was gathered to forestall the idolaters by occupying the valley of
Badr, situated near the sea between Mecca and Medina. When the Prophet saw the
army of the infidels approaching the valley, he prayed that the little band of
Muslims might not be destroyed.
The army of the Meccans advanced into the open space which
separated the Muslims from the idolaters. According to Arab usage, the battle
was began by simple combats. The engagement that became general. The result of
the battle was that the Meccans were driven back with great loss. Several of
their chiefs were slain, including Abu Jahl. A large number of idolaters
remained prisoners in the hands of the Muslims. They were, contrary to all usage
and traditions of the Arabs, treated with the greatest humanity. The Prophet
gave strict orders that sympathy should be shown to them in their misfortune and
that they should be treated with kindness. These instructions were faithfully
obeyed by the Muslims to whose care the prisoners were confided. Dealing with
this event, Sir William Muir, in his book Life of Muhammad, quotes one of the
prisoners saying: "Blessing be on the men of Medina; they made us ride, while
they themselves walked; they gave us wheaten bread to eat, when there was little
of it, contenting themselves with dates."
Almighty Allah said: And Allah has already made you
victorious at Badr, when you were a weak little force. So 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) that you may
be grateful. (Remember) when you (Muhammad) said to the believers, "is it not
enough for you that your Lord (Allah) should help you with three thousand
angels; sent down? Yes, if you hold on to patience and piety, and the enemy
comes rushing at you; your Lord will help you with five thousand angels having
marks of distinction. Allah made it not but as a message of good news for you
and as an assurance to your hearts. And there is no victory except from Allah
the All Mighty, the All Wise. That He might cut off a part of those who
disbelieve, or expose them to infamy, so that they retire frustrated." (Ch
3:123-127 Quran).
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