A Brief Biography of the
Holy Prophet of Islam (S.A.W.)
The State of the World before Islam
When Almighty Allah sent His last and greatest Prophet, Muhammad [s],
mankind was immersed in a state of degeneration. The messages of the
past prophets had been distorted and ignored, civilisation was on the
decline and humanity had slumped into an age of darkness, with
disbelief, oppression and corruption rife everywhere. The whole world
presented the gloomiest picture ever of human history. Hence, the
Qur'an's terming of this chaotic state of affairs as 'Ignorance', or to
put it exactly in the words the Holy Book has used 'Jahiliyah'.
Consequently it is incorrect to view 'Jahiliyah' as something of the
remote past, for it is quite clear from the Qur'an's terminology that
any people rejecting Divine Messengers, turning a deaf ear to the
Almighty's revelations and overcome with carnal desires, can aptly be
termed an ignorant lot. Therefore broadly speaking, the term 'Jahiliyah'
is not limited to any particular era cut can also be applied to all
similar societies irrespective of whether they existed in the past or
are still found in our contemporary era, the so-called, Space Age.
Accordingly, it is easy to recognise the symptoms of 'Jahiliyah', there
is oppression and corruption, because the salient features of such a
society are disbelief, deviation, breach of divine commandments, spread
of injustice and vices such as usury, drinking alcohol, adultery,
gambling, bloodshed, moral decadence, etc. Thus any society in which
such perversions prevail is without doubt 'Jahiliyah'.
Such was the sad state of affairs in which mankind lived, before Allah
sent them a Prophet, describing him as a 'Mercy for the creation'. The
Arabs among whom Muhammad [s] was born were fragmented into a number of
heterogeneous tribes constantly engaged in internecine bloodshed. They
had replaced Abraham's monotheism with the worship of idols, stars,
angels and demons, turning the Ka'aba built for the One and Only
Creator, into a pantheon of idols. Tribal rivalries and blood feuds,
fuelled among them like the burning desert sands of Arabia.
Ignorance was not confined to the Arabs alone, for on the fringes of
Arabia where the desert gives way to hospitable lands, met the ever
changing borders of 'World Arrogance', the two superpowers of the age;
the Persian and the Byzantine Empires. Both bidding for hegemony over
the known world had bled white with wars, and despite their massive
territories, it was obvious they were in their death throes.
The fire-worshipping Persians with their strange concept of dualism were
further plagued by the still weirder Mazdakite doctrine which advocated
communal ownership and went to such an extent as to rule women to be the
common property of all men. Like Mani a few centuries earlier, who had
claimed a new religion by combining the teachings of Jesus and
Zoroaster, Mazdak's movement was also a reaction to the corruption of
the traditional priestly class. Both creeds had flattered to deceive and
died away after the execution of their proponents, who more or less
depended on royal patronage. On the other hand the Sassanian aristocracy
aligned with the Zoroastrian clergy was steeped in pleasures burdening
the downtrodden masses with heavy taxes and oppression.
At the other end was the Byzantine World, which though claiming to
profess a divinely revealed religion had in fact polluted the monotheist
message of Prophet Jesus [a] with the sediments of ancient Greek and
Roman pagan thoughts, resulting in the birth of a strange creed called
Christianity. Way back in 381 A.D., the Greco-Roman Church council had
declared as heresy, the doctrine of Arius of Alexandria, to which most
of the eastern provinces of the empire adhered, and in its place the
council had coined the absurd belief that God and Jesus are of one
substance and therefore co-existent. Arius and his followers had held
the belief in the uniqueness and majesty of God, Who alone, they said
has existed since eternity, while Jesus was created in time.
Throughout the 5th and 6th centuries the church continued to be racked
by a myriad of controversies over its illogical attempts to define the
alleged dual (divine and human) nature of Jesus in the light of Greek
mythology and Persian Mithraism, the influence of both of which was
quite visible on the Christian church. In addition, weirder beliefs like
Holy Ghost, Mother of God (Mary) and Trinity cropped up which caused
trouble in Syria, Egypt and North Africa, where the Monophysite
Christians held 'god the father' to be infinitely superior to 'god the
son'. In short, terror, oppression and sectarian persecution were the
order of the day in Christendom.
Scattered here and there across West Asia and North Africa were colonies
of Jews, to whom several outstanding Messengers had been sent by the
Almighty. But these divine favours had failed to reform the crime
hardened Jews, whose very name had become synonymous for treachery. They
had long deviated from the commandments of Allah, distorting the laws
brought by Prophet Moses [a], tampering with divine scriptures, slaying
prophets and in the end coining the chauvinist creed called Judaism. It
was more a racial sedition rather than a set of beliefs and the
Israelites' vehement opposition to the last great reformer, Prophet
Jesus Christ [a], was still fresh in the minds of the people.
Further to the east lay the once flourishing cultures of China and India
which were now groping in the dark. Confucianism had confused the
Chinese, robbing their minds of any positive thinking.
The Sui dynasty (581-618) espousing the cause of Buddhism had plunged
China into a blood bath. If Buddhism was never intelligible to the
masses, Taoism the religion of the former court was even more remote and
expensive to practice looking like a huge complex of rites, cults and
strange rituals. The victims of these feuds were of course the poor
masses, bewildered as ever and seething under oppression.
In the subcontinent, the fabric of the Indian society was in even more
shambles. Hinduism and the absurd philosophy of the caste system it
preached, had created water-tight compartments between the human race
reducing the so-called lower classes to the ranks of mere beasts of
burden.
Hinduism had no universal pretensions whatsoever, and had evolved and
was peculiar to the geographical confines of India, or more properly
Northern India and its Aryan invaders. Conversion of foreigners was
difficult because one had to be born in a particular caste and it was
the mystery of 'Karma' that determined one's fate.
In addition, India presented a confusion of castes and creeds and a
pantheon of idols more weird and in erotic postures than found anywhere
else. Tantric rites including demon-worship, sacrifice of humans and
possibly cannibalism were the order of the day. No intermarriage, no
inter-living, burning of the widows on the dead husband's pyre,
exploitation of the so-called lower class women dedicated to temples as
devdasis but whose actual work was to satisfy the carnal desires of the
priests, were some of the sordid affairs in practice.
Outside the periphery of the civilised world, beyond the River Jexartes
in the endless steppes of Central Asia, dwelt the marauding Turks and
other related tribes. They adhered to the magical rites of Shamanism and
ancestor worship.
Africa, beyond the Sahara was steeped in animism while in Europe bands
of barbarians such as Avars, Bulgars, Germans, Franks etc. wandered
around pillaging what remained of the Roman civilisation.
In short, wars, bloodshed, slavery, oppression of women and the deprived
held sway everywhere. Might ruled right. The world was in dire distress
but no one seemed around to deliver it from darkness. No religion,
ideology, creed or cult could offer any hope to the agonies and
frustrations of humankind.
None of the religions in currency had any universal outlook or even
pretensions and were limited to insurmountable geographical and
psychological barriers, preaching discrimination and the narrow-minded
superiority of a particular race.
Thus it was in such a chaotic state of depression that Almighty Allah
sent His last great Prophet, with the universal Message of Islam to save
mankind from disbelief, oppression, corruption, ignorance and moral
decadence that was dragging humanity towards self-annihilation.
The Makkan Society
The society at obscure Makkah where Prophet Muhammad [s] opened his
eyes, was rife with vices and oppression. It was as barren as the harsh
Arabian landscape, with declining morals, rising perversion, ignorance
and poverty. Like the rest of Arabia it was polytheist in nature, deeply
engrossed in the worship of a multitude of idols.
The Makkan society roughly speaking was divided into three classes as
follows:
1.The Arrogant Wealthy:
In their hands was vested the wealth, authority and leadership of Makkah,
and it was this class which vehemently opposed the Messenger of Allah
and his call to Islam. They terrorised and forbade people from believing
him, for fear of losing their unjust hegemony over Makkah. To this class
belonged Abu Jahal, Abu Sufyan, Abu Lahab, Walid bin Mughira, Uqba bin
Abi Moayyit, Aas bin Wael Sahm and others, who had built up large
fortunes by oppression and foul means.
2. The Deprived (slaves and the oppressed):
This class was composed of the downtrodden like Ammar and his parents
Yaser and Sumaiyya, Bilal the Abyssinian, Suhaib the Roman, Khabbab bin
Arat etc., who all eagerly hastened towards the call of Islam, because
they found it to be the truth and a way of deliverance from oppression,
slavery and disbelief.
3. The General Public:
These were neither part of the landed oligarchy nor were subjected to
slavery. They could well be termed the middle class. Affiliated to their
respective tribal chiefs or clan heads they blindly followed the path
chosen by their leaders.
Thus since the Islamic Da'wah (call) strives for justice and equality
among the human race, removing the artificial barriers of class set up
by 'Jahiliyyah', the tyrants and oppressors did all they could to stop
its eventual spread. Sensing that its Monotheist message, preaching
submission to the One and Only Creator and forsaking the worship of
idols and man-made images, would bring an end to their domination over
Makkah, the pagan Quraish, decided to gang up against Prophet Muhammad
[s].
Birth and Ancestry
Muhammad [s] was born at Makkah in the year 570 AC. known in the annals
of Arabian history as the 'Year of the Elephant' because of a miraculous
event. That year Abraha the Christian governor of the Abyssinian King,
who had already subdued Yemen, marched upon Makkah with a huge army of
elephants. His intention was to destroy the Ka'aba and shift the centre
of pilgrimage to San'aa, where he had built an imposing church. But the
very moment Abraha's awesome army was poised for the attack, the
Almighty sent a swarm of flying creatures, who blackened the sky pelting
the mighty force with pebbles, and within minutes destroyed elephants
and warriors alike. Thus Almighty Allah humbled the arrogantly ignorant
by means of an obscure creature.
Muhammad [s] was born on the eve of 17th of the lunar month of Rabi-ul-awwal
and according to some versions on the 12th of the same month. His father
was Abdullah the son of Abdul Muttalib the son of Hashim and his mother,
Amina, was the daughter of Wahab. His grandfather Abdul Muttalib had
many wives and children, out of whom Abdullah and Abu Talib were from
the same mother. Thus Prophet Muhammad [s] was a scion of the noble Bani
Hashim clan a sub-division of the large Quraish tribe, descended from
Prophet Ishmael [a] the elder son of Prophet Abraham [a].
He was a posthumous child, as his father Abdullah had died three months
before his birth, while on a visit to Yathrib (Madina). The birth of the
orphan turned the grief of the bereaved family into unbounded joy, and
none were more happy than his mother, Amina and grandfather Abdul
Muttalib, who were in a state of shock at Abdullah's untimely death. The
family burst into happiness, slaughtering sheep and throwing a grand
banquet for the Quraish, to celebrate the auspicious occasion. Makkah
overflowed with joy as throngs of people flocked to Abdul Muttalib's
house to congratulate him on the birth of his grandchild.
The Upbringing of the Prophet
As was the custom in those days, babies of noble families were normally
entrusted to the care of strong and healthy wet nurses, who not only
gave suck but taught their wards manners and etiquette. The young
Muhammad [s] was accordingly put under the care of a noble wet-nurse
called Halima bint Hareth As-Saadiyah, who brought him up along with her
own children; Abdullah, Eisa and daughter Shaima.[1]
After four years Halima brought back the child to his mother and
grandfather. Everyone was happy as the toddler started to grow up into a
pretty, sober and intelligent boy, marked out from the rest of the
children by his suave manners and loved and admired by all.
Mother and Grandfather Die
At the age of six, his mother took him to Yathrib to visit her family.
Umm Ayman their maid accompanied them on the journey. At Yathrib, the
young boy saw the grave of his father, whom he had never seen in life.
What a moving scene it may have been when mother and son, set eyes on
Abdullah's grave!
After a short stay in Yathrib they started back, but on the way Amina
became seriously ill. The party stopped to nurse her but her condition
became worse and finally she breathed her last and was buried at a place
called Abwa, situated between Makkah and Madina. The child was naturally
sad at loosing his only surviving parent, at the tender age of 6. Now he
was an orphan on both sides and alone in this wide world. But Almighty
Allah is Great and Omnipresent and He alone decrees destinies. Umm Ayman
escorted Muhammad [s] to Abdul Muttalib, who was shocked on hearing news
of his daughter-in-law's sudden death. The doting grandfather took upon
himself the task of bringing up the young orphan, never letting him feel
the slightest discomfort. But there was yet another shock in store for
Muhammad [s], for when he reached the age of 8, he lost his loving
grandfather too.
Abu Talib Assumes Guardianship
Before his death, Abdul Muttalib instructed his son Abu Talib to see his
orphaned grandson's upbringing. Accordingly, Abu Talib gladly assumed
guardianship of his nephew and took young Muhammad [s] under his roof.
Abu Talib and his wife Fatimah bint Asad raised the orphan as their own
child, never making him feel the slightest thought of being a destitute.
They loved him dearly and he loved them in turn. In later years he was
often heard saying that Fatimah bint Asad, (the mother of Imam Ali) was
like a mother to him.
Notes:
[1] A deep affinity developed between the Prophet and his foster
brothers and sister, and later in life they also accepted Islam.
The Prophet's Marriage
Muhammad [s] grew up in his loving uncle's house, blossoming into a
handsome youth of exceptionally good character, which marked him out
from rest of the young Makkans. He soon began to assist Abu Talib in
trade and commerce and once accompanied his uncle's trading caravan to
Syria, ably revealing his talents and integrity. His honesty and
reputation preceded him and sometime after his return to Makkah he took
up a trading job with one of the wealthiest and noblest Quraishite
women, Khadija bint Khuwailid. He accepted to work for Khadija and was
entrusted with some money, with which he busied himself in commerce. He
again travelled to Syria and made great profits for Khadija during the
trip.
Naturally Khadija was pleased and soon came to admire Muhammad's [s]
intelligence and honesty. Eventually she offered her hand in marriage
which was accepted by him. Muhammad [s] thus married Khadija and they
lived a harmonious life full of love, co-operation and sincerity,
sharing each other's joys and sorrows. They formed a perfect husband and
wife pair, the likeness of which is something rare in human history.
When finally the Divine Message was revealed to Muhammad [s], the devout
Khadija at once believed in her husband without ever expressing the
slightest doubt. She was the first among women to accept Islam and
subsequently put all her vast wealth and property at the Prophet's
disposal for the spread of truth and justice.
Khadija bint Khuwailid was from the Quraish tribe and was born and bred
in Makkah. Even in the days of Jahiliyyah she was known among the
Quraish women for her nobleness of character and virtue, that is why she
was called by the Makkans as Tahera 'the pure'. She married Muhammad
[s], 15 years before revelation came to him from Allah. As long as she
was alive the Prophet never took a second wife and even in later years
of his life after numerous marriages, he used to cherish her loving
memory and refer to her as the most beloved of his spouses. She endured
with him hunger, poverty and calamities inflicted by the Makkan
polytheists. She bore Muhammad [s] many children, all of whom except for
Fatima [a] died in infancy, including son Qasim[2] from whom the
Prophet's kunya (agnomen) 'Abul Qasim' is derived.
Finally in the tenth year of the Prophetic mission, shortly after the
small Muslim community quarantined by the heathens in Shaib Abi Talib
had come out of the valley, Khadija breathed her last. It was a great
tragedy for the Prophet. The year is known as the 'Year of Grief' in
history because the Prophet suffered a further blow that year losing
that other great benefactor, his uncle Abu Talib.
[2] Khadija bore the Prophet one more son named Taher; who also died in
infancy. Later in life Prophet Muhammad [s] had another son named
Ibrahim, through his Egyptian wife Maria Qibtia, who also died in
infancy. Hence, the Prophet's progeny survives today through his
daughter Fatima and her two sons Hasan and Husayn who are the ancestors
of all 'Seyyids' (descendants of the Prophet).
Truthful and Honest
Muhammad [s], right from his childhood was known for his virtue and
lofty conduct and was far removed from the prevalent vices of the day
like idolatry, dishonesty, drinking, gambling, cowardice etc., which
were the hallmarks of the Makkan society. His noble character stood him
out as the most impeccable one ever, to the point that his people called
him 'as-Sadiq' (the Truthful) and 'al-Amin' (the Honest). They put their
complete trust in him and always turned to him as an impartial judge in
their frequent disputes.
He was a born believer whose heart was free from the filth of disbelief
and polytheism. Never had the boy been near idols let alone worship
them. The All-Knowing Allah, Who had singled out the child for the
greatest task and blessings that lay ahead, had inspired Muhammad's [s]
young heart with His Greatness, Power and Majesty. His pristine purity
was indicative of his future greatness, for how could people believe in
him and put their trust in him if they see him prostrating before
manmade objects and indulging in vices like any ordinary Arab of the
day. Surely, none would have responded to his call to Islam, towards
virtue and towards deliverance from oppression, and none would have
believed him if they were not sure of vouchsafing his truthfulness and
honesty.
Thus Divine providence was at work, right from the beginning in his
case, grooming, inspiring and educating the young Muhammad [s] and
finally introducing him as a model of emulation and messenger for all of
mankind.
Muhammad [s] The Good News of the Prophets
It is now clear that both Judaism and Christianity had completed their
historical missions, for the process of abrogation and perfection is a
natural matter with respect to the divine laws. It was known that
humanity should resort to another divine law in accordance with the
divine will. In addition to that, both religions had been distorted and
tampered with. So, logically and with respect to following the revealed
path, it is irrelevant to adopt them as ways of life. The substitute is
Islam, the promised divine faith for all mankind. It is the faith about
which the prophets Ibrahim (Abraham), Musa (Moses) and Isa (Jesus) [a]
gave good news.
Should seekers of truth be certain of the fact that Muhammad [s] was the
Prophet promised by Musa, and Isa [a], and that he was mentioned in the
Old and New Testaments, this would constitute a miracle pertaining to
him and be confirmation of his prophethood. It rests as a proof on the
Jews and Christians who believe in the Pentateuch, the Bible and
Pre-Islamic history.
Humanity was waiting for the advent of a new prophet. The Qur'an argues
with the Jews and Christians on this point and reminds them of this
fact:
"When there came to them a Book from Allah, confirming what was with
them - and aforetimes they prayed for victory over those who disbelieve
- When there came to them the truth which they recognised, they
disbelieved therein. The curse of Allah is on the disbelievers."
Holy Qur'an (2:89)
The Pentateuch and the Bible did mention the characteristics of the
Prophet Muhammad [s], the place of his appearance and his message. A
great number of Jewish and Christian religious scholars, at the time,
embraced Islam, and believed in the Prophet [s], because they found his
name and attribute in the Pentateuch and the Bible. The Qur'an drew
their attention to this fact and called on them to return to the
Pentateuch and the Bible:
"...the Prophet, the Ummi, whom they find written down with them in the
Torah and Injeel..."
Holy Qur'an (7:157)
Let us, then, read the Old and New Testaments, and the works authored by
the researchers and thinkers, particularly the Christian intellectuals
like Professor David Benjamin Kildani,[3] concerning the coming of the
Prophet Muhammad [s].
When emphasising the character of the promised Prophet, the other
prophecy, attributed to Musa (Moses), is, in any case, conducive when it
speaks of the 'the bright light of God which comes from Faran'[4] which
is the wilderness of Makkah.
In chapter 33, of the Pentateuch, the second sentence states:
"The Lord came from Sinai, and shined to them from Saer, and gleamed
from the mountain of Faran. And ten thousand saints came with him. From
his right hand the fire of a law for them appeared. So the brightness of
the Lord is likened to the light of the sun, 'The Lord came from Sinai,
and shined to them from Saer.' He gleamed with glory from Faran. He
appeared with ten thousand of his followers, carrying a divine law for
them in his right hand. None of the Israelites had anything to do,
Christ included, with Faran. Hajar (Hagar) and Isma'il (Ismael), her
son, wondered in the wilderness of Beersheba. Then, they settled in the
wilderness of Faran.[5]
We read in another text, page 33:
"The other prophecy is mentioned in the Book of Isaiah, chapter 21,
verses 13-17. It says: 'This is a message about Arabia. You people of
Dedan, whose caravans camp in the barren country of Arabia, give water
to the thirsty people who come to you. You people of the land of Tema,
give food to the refugees. People are fleeing to escape from swords that
are ready to kill them, from bows that are ready to shoot, from all the
dangers of wars.' Then the Lord of Kedar will be at an end. The bow-men
are the bravest men of Kedar, but few of them will be left.'"[6]
In another text, we openly and self-evidently read about the good news
of the coming of the Prophet Muhammad [s]:
"During that rare chance, God sent His servant, the Prophet Haggai to
console those sad people. He carried with him this important message:
"I will overthrow all the nations, and Hamada will come to all nations.
I will fill this temple with wealth. Such the Lord of the soldiers said.
All the silver and gold of the world is mine. And there I will give my
people prosperity and peace. The Lord of the soldiers had spoken."
"I had translated this paragraph from the only copy which was in my
possession which was borrowed from a lady who is a cousin of mine. This
copy was written in the national language."
Let us return to the English translation of the Bible, which we believe
to have changed the word 'Hamada' from the Hebrew origin to 'Amniya',
and the word 'Shalom' to 'Islam'.
The priest-professor Abdul-Ahad, who later on embraced Islam, said:
"... therefore we should view this prophecy truthful beyond question. It
is identified with the character of Ahmad and his message Islam. That is
because both the words Hamada and Shalom or Shalama give precisely the
same meaning and have the same importance of Ahmad and Islam[7] ... in
many of Christ's statements we read the good news of the Prophethood of
Muhammad [s] and the mentioning of his name.
Jesus' Prophecy about Muhammad [s]:
"And when Jesus son of Mary said: O Children of Israel! Surely I am the
Apostle of Allah to you, verifying that which was (revealed) before me
of the Torah, and giving the glad tidings of an Apostle who will come
after me, whose name is Ahmad..."
Holy Qur'an (61:6)
"Those who follow the Apostle - Prophet, the Ummi whom they find
ordained for them in the Torah and the Evangel, he enjoins them good and
forbids them evil..."
Holy Qur'an (7:157)
The Gospel of Jesus [a] brought into sharper focus the identity of the
one who would fulfil the promise to make the line of Ishmael [a] a great
nation. In the Gospel of John - a New Testament book which is not the
Gospel of Jesus [a] and which may be considered as representing only in
general terms portions of his teachings. Christ informs his close
companions that his work among them was drawing to conclusion, but God
would send someone else after a time to carry forward the prophetic
movement. This someone, however, would be the last of the prophets.
The following passages of the New Testament lend further proof to the
Prophethood of Muhammad [s]:
"And this is the record of John (the Baptist) when the Jews sent priests
and levites from Jerusalem to ask him, who art thou?
And he confessed, and denied not; but confessed I am not the Christ.
And they asked him, "what then? Art thou Elias?" And he said: "I am
not." "Art thou That Prophet?" And he answered, "No."
And they asked him, and said unto him, "why baptizest thou then, if thou
be not that Christ, nor Elias, neither That Prophet."
John (1: 19-21, 25)
"If ye love me, keep my commandments.
And I will pray to the Father and He shall give you another Comforter,
that he may abide with you forever.
But the Comforter, which is the Holy Ghost, whom the Father will send in
my name, he shall teach you all things, and bring all things to your
remembrance, whatsoever I have said unto you.
Hereafter I will not talk much with you: for the prince of this world
cometh, and hath nothing in me.
John (14: 15-16-26-30)
"But when the Comforter is come, whom I shall send unto you from the
Father, even the Spirit of truth, which proceedeth from the Father, he
shall testify of me."
John (15:26)
"Nevertheless I tell you the truth; it is expedient for you that I go
away: for if I go not away, the Comforter will not come unto you.
And when he is come, he will reprove the world of sin, and of
righteousness, and of judgement:
Of sin, because they believe not on me;
Of righteousness, because I go to my Father, and ye see me no more;
Of judgement because the prince of this world is judged.
I have yet many things to say unto you, but ye cannot bear them now.
Howbeit when he, the Spirit of truth is come, he will guide you into all
truth: for he shall not speak of himself; but whatsoever he shall hear,
that shall he speak: and he will shew you things to come.
He shall glorify me: for he shall receive of mine, and shall shew it
unto you."
John (16:7-14)
A careful study of these passages brings to light the following facts:
Jesus Christ [a] prophesies the coming of a Comforter after him.
The coming of the Comforter depends on Christ's departure.
He is sent by Almighty Allah.
He will teach everything.
He will draw attention towards what the Christ had foretold.
He will testify and glorify Christ.
He will not speak by himself but what he divinely hears.
He will foretell future events.
The world will follow his religion.
He will stay forever.
In view of these glaring facts if we cast a glimpse at the life of
Prophet Muhammad [s] we will discover the amazing truth that these
points perfectly tally with his mission and confirm beyond doubt that he
is the Comforter Promised by Jesus.
[3] *Father David Benjamin Kildani embraced Islam and changed his name
to Professor Abdul Ahad Dawood. He was from the Kildani sect related to
the Roman-Catholic Church, holding a bachelor's degree in Theology.
After embracing Islam he wrote a book under the name of 'Muhammad in the
Holy Qur'an'.
[4] Faran is the wilderness of Makkah. It is a reference to the place
where the Prophet Muhammad [s] was chosen to prophethood. He came to
Madina at the head of ten thousand warriors to conquer Makkah. This is
widely known as recorded by historians.
[5] Abdul-Ahad Dawood, Muhammad fi al-Kitab al-Muqqaddas
(Muhammad in the Holy Bible), 3rd ed, pp.31-33.
[6] Ibid, p.33.
[7] Ibid, p.50.
The Beginning of the Prophetic Mission
Muhammad [s], though endeared and respected by Makkans for his wisdom
and virtues, preferred solitude and kept his distance from the
polytheist society. Disgusted with the corruption all around, he used to
retire to the Cave of Hira, in a mountain a few kilometres from Makkah,
meditating Allah's Majesty and worshipping Him. Initially he used to
remain in the cave for a day or two and sometimes even 10 nights or more
but the next few years saw him spending a whole month in that cave,
praying to Allah and contemplating guidance for the deviated people.
Finally the day dawned which was change the history of the world. When
he had reached the age of 40 and was engrossed as usual in praying to
Allah at his retreat of cave Hira, suddenly that harbinger of Divine
tidings, the Archangel Gabriel, appeared with the first verses of the
Holy Qur'an:
"Recite in the name of your Lord Who created. Created man from a clot.
Recite and your Lord is most Generous. Who taught (to write) with the
pen. Taught man what he knew not."
Holy Qur'an (96:1-5)
With these verses, Gabriel [a] announced to Muhammad [s] that Almighty
Allah had formally chosen him to be His last and final Messenger to
humankind.
Muhammad's [s] heart was filled with joy, and he thanked Almighty Allah
for bestowing this great honour upon him. He hurried to his house to
tell his wife Khadija about his appointment to Prophethood.
Khadija on hearing the event at once believed in her husband's
Prophethood and so did his young cousin Ali [a]. Consequently Ali and
Khadija became the first ever male and female Muslims respectively. Thus
started the beginning of a divine mission which was destined not only to
cleanse the Arabian Peninsula of the filth of polytheism but whose
radiance would eventually dispel darkness from all over the world.
Muhammad's [s] formal announcement of his Prophethood had a mixed
reaction on Makkan society. While the oppressed classes hastened towards
the call of Islam, happy that the day of deliverance had finally dawned,
the Makkan oligarchy and those who felt a danger to their vested
interests and hegemony; ganged up to ridicule the Prophet, in their
desperate bid to nip in the bud the final revelation to the human race.
Undeterred by Jahiliyah's arrogant attempts, Muhammad [s] continued to
propagate the great divine mission entrusted to him, and the next 23
years of his lifetime saw the gradual unfolding of the grand miraculous
event; the Holy Qur'an, Allah's own words sent down through the
Archangel Gabriel.[8]
[8] Even today after 14 centuries, Allah's book the Holy Qur'an stands
as a living miracle for humanity. Its revelation was completed a couple
of months before the Messenger's passing away, and besides containing
the 'Shariah' (canonical laws) for the Muslims, it is a source of
knowledge goading man to contemplate and discover the mysteries of
science, inspiring high ethical values and morals in its readers and
showing the perfect path for mankind's happiness both in this world and
the hereafter.
The Making of Early Muslims
Despite the feverish attempts of the Arab infidels to suppress the call
of truth, the young Muslim community began to grow in numbers, as more
and more people flocked to the call of Islam.
The Prophet's mission in Makkah can thus be classified under the
following two periods:
The Secret Call
At first the Messenger of Allah called people to Islam secretly. He
began with his immediate kinsmen, the Bani Hashim, explaining to them
his divine mission. For three consecutive days he discoursed with them,
without much success, and only his young cousin Ali [a], stood up every
time saying 'I bear witness Muhammad is the Messenger of Allah.' The
other members of his clan either mocked at him or remained silent,
perhaps needing time to ponder over his words.
Without feeling the least discouraged, Muhammad [s] continued his work,
encountering individuals and inviting them to Islam. By and large, the
devoted group of Muslims increased around him, and he selected a secret
secluded spot, to assemble the faithful and teach them the principles of
Islam and the verses of Qur'an as they were gradually revealed. When the
number of Muslims had reached 40, Almighty Allah ordered His Messenger
to shun the garment of secrecy and make public the invitation to Islam.
The Public Call
As the number of committed Muslims began to grow, Almighty Allah
commanded His Prophet to publicly announce the call to Islam. Some of
the notable converts at this stage included Muhammad's [s] kinsmen such
as Ja'far bin Abi Talib, Ubaidah bin Hareth bin Abdul Muttalib and
etc...
The growing presence of such a strong Muslim community in their midst
naturally annoyed the obstinate polytheists, who felt increasing danger
to their hegemony. The infidels, who had no logic to defend their
worship of manmade objects and stop the awakened masses from flocking
toward the light of Islam, resorted to torture and other methods of
oppression against the fledgling Muslim society. Bilal the Abyssinian,
Suhaib the Roman, Khabab bin Art, and others underwent the most rigorous
forms of torture at the hands of arrogant Jahiliyah.
The Mission Continues
Despite the hardships, the infant community of Islam stood steadfast in
its beliefs. The Prophet's wife Khadija bint Khwailid who was blessed
with a large fortune, put all her wealth and property at her husband's
disposal, to help the spread of Islam. The personality of Abu Talib,
Muhammad's [s] uncle, who was respected and admired by the Quraish, was
instrumental in keeping the polytheist Arabs at a distance, and they
were afraid of doing any bodily harm to the Prophet. The Prophet
continued to teach the young Muslim community, the divine revelations
and the basic tenets of Islam. His most enthusiastic disciple and
student was none other than his young cousin, Ali, who was the closest
personality to Muhammad [s].
A point to note is that while all the early Muslims were mature people
and had experienced the fruits and bitterness of growing up among the
idols of Arabia, it was only Ali, who entrusted to his cousin's
guardianship years before the call of Islam, was like Muhammad [s] - of
a pristine pure personality and far removed from contemporary
corruption. Perhaps it was divine providence that Ali should be groomed
personally by the last and greatest Messenger to mankind. Hence, the
young Ali imbibed all the knowledge directly from the Prophet himself.
Consequently the Da'wah (Islamic Call) of the Prophet falls into two
clearly discernible periods as follows:
1. The period in Makkah, beginning with the age of 40 till his
emigration to Madina 13 years later.
2. The period at Madina, beginning with the Prophet's historical arrival
till his sad demise 10 years later at the age of 63.
The Makkan Period
If the Prophet's emigration to Madina opened new vistas for the message
of Islam and its eventual expansion over the Arabian peninsula,
nonetheless the Makkah period despite the persecution and hardships, was
instrumental in laying the firm foundations of Monotheism, which were to
flower in Madina later on.
Briefly speaking, the major landmarks of the Islamic call in this period
are explained underneath for our readers:
1. The First Revelation
The coming of the Archangel Gabriel with the tidings of Prophethood and
the first revelation, as we have already explained.
2. Da'wat Dhul-Ashira
The invitation to his kinsmen the Bani Hashim to accept Islam. The event
known as Da'wat Dhul-Ashira was a formal announcement of Muhammad's [s]
mission and a turning point in the history of the divine message and its
spread. Undeterred it set the tone for the making of the first group of
dedicated Muslims, who despite severe persecution and hardships gathered
around the Prophet to assimilate the teachings and principles of Islam.
3. Isra
The night journey Isra as described by the glorious verses of the Holy
Qur'an.
"Glory be to Him Who made His servant to go on a night from the Sacred
Mosque to the Remote Mosque of which We have blessed the precinct..."
Holy Qur'an (17:1)
What is meant by Isra is the bodily ascension of Prophet Muhammad [s]
from the Sacred Mosque (Ka'aba) to the Remote Mosque in Jerusalem[9] and
thence to the heavens to the very presence of Almighty Allah, and back
to earth in a very short span of the same night. It is related that
Gabriel descended one night with the heavenly mount Buraq whose speed as
the name suggests is far greater than the speed of light, and took the
Prophet to the highest and furthest point of the heavens where no
creature has ever set foot, and thence the wonder-struck Muhammad [s]
proceeded alone to the very presence of the 'Magnificent Light', that
only a curtain divided him from the Omnipotent Almighty. Then Allah
spoke with his servant and showed him the signs of His Majesty. The
event also known as Me'raj confirms that no creature ever, not even the
past prophets or any heavenly being either, like the Archangel Gabriel,
had been so near to the Almighty's proximity, as the Habibullah (beloved
of Allah) was summoned by Allah that night.
4. The First Martyrs
The idolaters maddened at Bani Hashim and other Makkans for accepting
Islam, singled out some Muslims like Bilal the Abyssinian, Ichabab bin
Art and Yasir, his wife Sumaiyya and their son Ammar for severe torture.
Despite the barbarities inflicted, the new Muslims refused to forego
their faith in monotheism and eventually Yasir and his wife Sumaiyya
were savagely martyred at the hands of the infidels.
5. The Emigration to Abyssinia
When the Messenger of Allah felt the growing danger threatening the very
lives of the infant Muslim community and its helplessness against the
infidels, he instructed some of them to migrate to Abyssinia. The
immigrants were led by the Prophet's cousin Ja'far bin Abu Talib, and
upon arrival there, were allowed to settle and practice their faith by
the Abyssinian ruler Negus.
6. Siege and Social Boycott
Alarmed at the growing number of Muslims and fearing to do bodily harm
to the Prophet, because of Abu Talib's towering personality, the Makkan
Jahiliyah devised a plan of social boycott of the whole Bani Hashim
clan.
Hence a total boycott was imposed on the Bani Hashim and the new Muslims
to such an extent that all links or contacts whether commercial or
social, including buying or selling of goods and even matrimonial
alliances were severed. But the faithful Abu Talib was determined to
protect his nephew the Prophet, and together with all his clan members
as well as the other Muslims retired to the valley known as Shi'b Abi
Talib on the outskirts of Makkah, where together, they could easily
override the difficulties and also protect themselves from any
incursions. Steadfastly, the Muslims bore the consequences of the siege,
enduring pain, hunger and other difficulties for three long years, and
ultimately frustrated the infidel's efforts, which forced the Makkan
Jahiliyah to lift up the social boycott.
7. The Year of Great Grief
Shortly after the Bani Hashim and other Muslims emerged from Shi'b Abi
Talib, a double calamity struck the Prophet. Umm al-Mu'mineen (mother of
believers) Khadija al-Kubra who had given her husband unflinching
support, sacrificing her great wealth and property for the cause of
Islam, finally succumbed to the hardships and breathed her last. It was
a great blow to the Prophet to lose his faithful beloved companion and
the mother of his illustrious progeny. But another calamity was in store
for Muhammad [s], and three days later that another great benefactor and
sincere guardian, his uncle Abu Talib passed away from this mortal
world.
These sad events occurred in the holy month of fasting, Ramadhan, three
years before the Prophet's historic migration to Madina. Accordingly the
year is known in the annals of Islamic History as the 'Year of Grief'.
8. The Retirement to Ta'if
Aggrieved by the double loss of his loving wife and doting uncle, and
faced with the prospect of renewed hostility from the Makkan idolaters,
who were emboldened by Abu Talib's death, the Prophet set out for the
oasis town of Ta'if. But in Ta'if the call to Islam fell on deaf ears.
No one believed in Muhammad's [s] invitation except an old Christian
farmer called 'Adhasu' who embraced Islam. The Arabs of Ta'if ridiculed
the Prophet, encouraging simpletons and ignorant children to pelt him
with stones and obstruct his path, wherever he moved. The Messenger
convinced that his divine mission would not make much progress with the
stonehearted people of Ta'if, returned back to his birthplace Makkah.
9. Meeting with a Yathrib Delegation
Even though the arrogantly ignorant Quraishites and other tribes of
Makkah and Ta'if had scoffed at the message, divine providence was
already at work facilitating help and the spread of Islam from hitherto
unknown quarters. In the eleventh year of the Prophetic mission,
Muhammad [s] started contacts with delegations. He came across a group
of people from Yathrib led by As'ad bin Zurara of the Khazraj tribe and
invited them to Islam. His words received an attentive response, and the
group believing in the truthfulness of this great monotheistic call
became very happy. The leader asked the Prophet to send a Muslim with
him to Yathrib to preach Islam, and hoped that the divine call would
unite his tribe with the rival tribe of Aws, knitting them into a single
Muslim people.
10. The First Allegiance of Aqaba
On returning to Yathrib the group started preaching Islam among the
local people and made some progress. The next year a 12-member
delegation of Yathrib Arabs came to Makkah and met the Messenger of
Allah at a place called 'Aqaba' and swore allegiance to him as Muslims.
On returning to their city they started inviting people towards truth.
Thus Islam began to take roots and spread in Yathrib which was destined
to be the Prophet's seat of power and would eventually become famous as
Madina - the shortened form of Madinat-an-Nabi (city of the Prophet).
11. The Second Allegiance of Aqaba
During the next year of pilgrimage following the first allegiance, 10
men and 2 women from Yathrib called on the Prophet at the same place of
Aqaba and swore allegiance to him, promising to defend and spread Islam.
The historic meeting was attended by the Prophet's uncle Abbas bin Abdul
Muttalib as a witness to the allegiance. The event was instrumental in
spreading belief among a greater part of Yathrib citizens, who rallied
to the cause of Islam as 'Ansar' (Helpers). Makkan Muslims to protect
their beliefs now gradually started migrating towards Yathrib.
12. Conspiracy to Assassinate the Prophet
The Makkan Jahiliyah alarmed at the growing impact of Islam and their
abject helplessness to contain its radiant rays conspired to assassinate
the Prophet. Moreover, the death of Abu Talib that devoted guardian of
infant Islam had removed an obstacle from their path, emboldening the
haughty ignorants to plot Muhammad's [s] murder. But Makkan arrogance
had reckoned the whole thing without taking into account the Omnipotent
Creator Who is always watching over peoples' words and deeds and is even
aware of the thoughts they entertain.
The Almighty Allah sent Gabriel to inform the Prophet of the dirty plot.
As commanded, the Prophet asked his faithful cousin Ali [a] to sleep in
his bed that night, and himself set out for Yathrib taking along one of
his companions, the aged Abu Bakr, whom for some reasons he considered
it unwise to leave behind at Makkah. That epoch-making night which
marked a turning point in the message of Islam, Imam Ali [a] lay on the
Prophet's bed as calm and composed as ever, that even the scores of
infidels besieging the house and peeping through the windows, not the
least suspected the real identity of the sleeper.
It is related that each Makkan tribe or clan was represented in the gang
of conspirators hovering around the abode of divine revelation in their
vain bid to extinguish the eternal light, even Muhammad's [s] own
infidel uncle Abu Lahab was there claiming to represent the Bani Hashim.
At last before the break of dawn, the unholy gang burst into the
Prophet's house, full of confidence to accomplish their dirty deed. But
their all-night vigil proved as worthless as their stone-made gods, for
to their utter surprise, the figure which calmly emerged from the covers
and stood facing them was the Lion of Allah, Ali [a], and not whom they
were seeking.
Frustrated in their ungodly efforts, the infidels asked Ali the
Prophet's whereabouts, to which they received the crisp and to the point
reply: "Did you entrust him to me?" Thus Almighty Allah protected His
Prophet from the evil of the idolaters, and escorted him safely away
from their very midst, without the blind-hearted Arabs perceiving the
least.
The event has another significance, for it brings into sharper focus the
personality of Imam Ali [a] and his selfless devotion to the cause of
Islam and to his cousin's life. He dauntlessly agreed to sleep on the
Prophet's bed risking his life and limbs, If the late Abu Talib's
personality had been until recently, a deterring factor for the Makkan
polytheists from harming the Prophet, now his son the brave Ali had ably
filled up the vacuum, showing readiness to sacrifice his own life for
Muhammad's [s] sake. Almighty Allah rewarded Ali's selfless spirit of
devotion by revealing the following verse of the Qur'an:
"And among people is he who sells himself to seek the pleasure of
Allah..."
Holy Qur'an (2:207)
Thus the Almighty brought the stratagem of the plotters to nought. By
the time the Makkan infidels recovered from their shock, the Prophet was
safely out of Makkah and on his way to Yathrib. Cautious, not to be
overtaken by the conspirators lest they start the chase, the Prophet
along with his companion Abu Bakr, took refuge in a cave of a mountain
called Thawr, three miles south of Makkah. The Quraish hastily set out
to trace the Prophet, and a party of unbelievers arrived at the very
cave of Thawr. Strangely, just as the idolaters neared the place, Abu
Bakr, perhaps sensing danger suddenly started crying. His unwarranted
cries, had not Almighty Allah descended tranquillity on him that very
moment making him tight-lipped, would have been enough to lead the
Quraish party to the Prophet's hide-out, periling the whole brave
selfless episode. The polytheists arrived at the cave's mouth with an
expert tracker and looked everywhere around, but by Allah's command a
spider had spun a cobweb over its entrance and a bird had come and laid
eggs, presenting the semblance of an undisturbed virgin spot, where no
soul had ventured of late.
Satisfied that no one was in the cave, the unbelievers turned back
giving up all hope of finding the Prophet. Thus the Prophet safely
proceeded to Madina. The Hijra (Migration) to Madina also marks the
start of the Muslim Lunar Calendar and according to historians it took
place on the 1st of Rabi-al-Awwal.
Yathrib - A Brief Description
It was an old oasis town with plenty of springs and wells and the brush
surroundings abounded with date palms, vineyards and orchards of
pomegranates and other fruits. Situated 450 kilometres north of Makkah
it was inhabited by the idol worshipping Arab tribes of Aws and Khazraj.
Certain Jewish tribes like Bani Quradha, and Bani Mugheer and Bani
Qainqa'e also dwelt in Madina and had migrated to the town centuries
before, to await the last Messenger of Allah, whom they found foretold
in their Scriptures. Deep enmity and a constant state of internecine
warfare had sapped the energies of the two idolatrous Arab tribes, who
had devastated each others' wealth and properties, in their blind
hatred. In addition there was no love lost between the Arab and Jewish
tribes. The Jews flaunting their sacred books used to mock the pagan
Arabs, saying that soon a Prophet will emerge in Arabia and come to
Yathrib and will put an end to their wicked ways.
But strangely enough when Prophet Muhammad [s] did finally proclaim his
Prophethood and emigrate to Yathrib, it were the Arab tribes of Aws and
Khazraj who renounced idolatry and accepted Islam, while the
chauvinistic Jews, whose forefathers had come to Arabia, for this very
occasion, rejected the Prophet. Their pretext was he was an Arab
descended from Prophet Abraham's [a] elder son Ishmael [a], rather than
Isaac [a] and therefore unacceptable to the racist Jews.
On the other hand, on Prophet Muhammad's [s] historic entrance into
Yathrib, the Aws and Khazraj recalling the Jews' prophecy hastened
towards him and accepted Islam, burying once and for all the bloody
hatchet of tribal rivalry. Almighty Allah filled their hearts with
unity, which Arabia had never known before, and gathered them under
Islam's majestic banner. The Jews, treacherous as ever, turned away from
Prophet Muhammad [s] as they had rejected and betrayed Prophet Jesus [a]
6 centuries ago.
[9] Beit-ul-Maqdis or simply Al-Qods in today's Zionist occupied
Jerusalem.
Important Events of Madina
The Prophet's entry into Madina ushers in a new phase for the divine
message. Islam gaining fresh followers began to assert its strength and
soon started to spread out over the four corners of the Arabian
Peninsula.
In the previous chapters we have already noted that the Prophet was 53
years of age at the time of his auspicious migration. In Madina he spent
the remaining 10 years of his life and it was here that other brilliant
aspects of his immaculate personality became fully manifest. The divine
call now entered a decisive stage and many important events took place
in Madina, which eventually laid a firm foundation for the spread of
Islam to the furthest reaches of the globe. Here we shall study some of
the major landmarks in the life of Prophet Muhammad [s] and Islam at
Madina.
1. The Building of the First Mosque
The entry into Madina was followed by the building of the mosque, the
first-ever for the Muslims who had just emerged from years of oppression
in Makkah. It was one of the most important landmarks for Muslims who
now had a centre of their own for open uninhibited gatherings, a school
for learning the Qur'an and a headquarters for receiving necessary
instructions from their leader. Gone were the days of secret underground
meetings in Makkah, where the fear of persecution had always weighed
heavily for the faithful. Yathrib which from now onwards was
Madinat-an-Nabi (city of the Prophet) or Al-Madina al Munawwara
(illuminated city), provided a free open atmosphere for the growth of
the true faith.
Makkan immigrants mixed with the local populace, the 'Ansar' (Helpers),
and cheerfully started giving shape to Islam's first-ever mosque which
would be known as Masjid-an-Nabi (Prophet's Mosque). The building was
soon constructed of clay and tree trunks with palm leaves serving as a
thatched roof. The Messenger of Allah himself took part in the
construction and the following year he enlarged its precincts to cover
an area of 2475 square meters.
All Muslims enthusiastically assembled there for the daily prayers,
which were led by the Prophet himself. He used to deliver sermons there,
teach the Qur'an and the laws of Islam to the faithful, discourse with
his companions, prepare them for 'Jihad' (holy struggle) and would look
into their problems and other relevant issues. Thus, the Mosque was
actually the headquarters of the first-ever Islamic State established by
the Messenger. It still stands majestically today, frequently enlarged
and beautified throughout the last fourteen centuries. The tomb of
Prophet Muhammad [s] is situated within its enclosure, and draws
millions of Muslims from all over the world.
2. Fraternisation
The second important step taken by the Prophet in Madina was the
fraternising of 'Muhajireen' (Makkan Immigrants) with the 'Ansar' (Madinite
Helpers) in the bonds of Islamic brotherhood. He fraternised each
Muhajir with an Ansar, joining them together as brothers in faith. And
he himself clasped the hand of his beloved cousin Ali bin Abi Talib [a]
as the supreme symbol of brotherhood, fraternity and solidarity in the
Islamic society.
Before proceeding further let us say a few words about the Muhajireen
and the Ansar, who formed the pillars of the Islamic State. Allah, the
Exalted describes them in the Qur'an as follows:
"And as for the first and foremost of the Muhajireen (emigrants) and the
Ansar (helpers), and those who followed suit in good deeds; Allah is
pleased with them and they are pleased with Him; and He has prepared for
them gardens watered by running streams, therein dwelling forever; that
is a supreme triumph."
Holy Qur'an (9:100)
The Muhajireen as the name suggests were the Muslim emigrants from
Makkah who had followed the Prophet of Madina to safeguard their faith
and to escape persecution from the infidels. They had embraced Islam in
its early formative years and most of them had steadfastly endured
severe pain and hardship in the way of liberty, truth and justice.
On the other hand, the Ansar were the indigenous inhabitants of Madina,
who believed in the Message of Islam and rallied to the help of the
Prophet. They welcomed him to their city, and fought alongside him
against the pagans of Arabia. It was their faith and selfless devotion
which cemented Islamic unity and brought many a glorious victory for
Islam.
At the time of the H4ra most of the Muhajireen were poor and possessed
nothing, but the Ansar displaying the finest example of Islamic
brotherhood, provided them with their needs such as houses, money and
food. They lodged them in their own houses, shared their wealth with
them and gave their daughters in marriage to the Makkan Muslims.
Such were the Muhajireen and the Ansar - brothers sharing food, clothing
and residence, and defending and helping each other as ordered by the
Almighty. From them we learn patience, self-sacrifice, fraternity, piety
and devoted zeal to spread the call of Islam to less fortunate people
around the world.
3. The Islamic State
The other important event after the Hijra was the establishment of the
Islamic State and Government by the Prophet, who by applying the gradual
unfolding of divine commandments, moulded the hitherto ignorant Arabs
into a real Islamic society. Expounding the eternal miracle of the Holy
Qur'an and setting his own divinely inspired personality as a practical
example, he firmly erected the pillars of justice and virtue. In short,
Prophet Muhammad [s] presented to the dark world seething under tyranny
and oppression, the most perfect ever constitution - spiritual, social
and political and a key to their salvation both in this mortal life and
the hereafter.
4. Jihad
The next stage was Jihad or holy struggle, a thing not known in Makkah.
It was the natural consequence to the setting up of a state.
Unbelievers, ever-intent to stamp out the divine call but seeing Islam
finely knit unto a secure state, resorted to arms, and the Muslims had
to follow suit to defend their faith, and according to Allah's
injunctions went out to do battle with the aggressors.
The first ever battle between Islam and blasphemy occurred in the second
year of the Hijra at a place called 'Badr' in which the new-found
Islamic State, assembling a modest force of only 313 Muslims defeated a
vastly outnumbering army of disbelievers. The victory led to many other
battles and skirmishes with the Makkan infidels, who each time came out
in larger numbers to avenge their previous setbacks, but by Allah's
Grace suffered defeat after defeat at the hands of the faithful.
The victories brought strength and courage to the Muslims and helped
facilitate the spread of Islam and monotheism to the farthest reaches of
polytheist Arabia.
5. End of Jewish Plots and Treacheries
Ever since the Prophet's entry into Madina, the treacherous Jews had
vehemently opposed him and his Islamic call, evoking memories of their
hostility to the previous Prophet, Jesus Christ (a), half a millennium
ago. The crafty Jews entered into an alliance with the polytheist
Quraish in a bid to stamp out Islam. They conspired to kill Prophet
Muhammad [s] despite the fact that he was lenient towards them and had
treated them kindly, hoping to convince them of Islam's truth. But
eventually as Jewish plots and aggressions increased, he had no choice
other than to take up arms against them, in order to protect Islam and
the Muslims. At the battle of Khaiber which is famous for Imam Ali's [a]
heroic exploits, the Prophet defeated them ending Jewish intrigues and
conspiracies in Arabia.
The Treaty of Hudaibiyah
Another important landmark in the Prophet's life and progress of the
Islamic call was the treaty of Hudaibiyah.
One night Prophet Muhammad [s] had a dream in which he saw that he and
his companions were entering the precincts of the Holy Ka'aba in Makkah
to perform the 'Tawaf' (circumambulation), but the infidel Arabs were
trying to obstruct their entrance. Following the dream, he decided to go
to Makkah with some 1,500 Muslims to perform the pilgrimage. It was in
the sixth year of the Hijra, and when the party arrived at a place
called Hudaibiyah, the infidels confronted them and blocked all routes
to Makkah. After some deliberations the infidels and the Prophet
concluded a treaty, stipulating that the Muslim party would for the
moment go back to Madina, but would return the next year for performing
the pilgrimage. There were some other terms too.
As per the treaty the Messenger and his companions turned back to Madina,
but the next year the Prophet along with a group of Muslims entered
Makkah - 7 years after his historical migration - to perform the Umrah
ritual (the lesser pilgrimage). Thus, his dream came true, and it was
another undeniable proof of his Prophethood.
7. The Conquest of Makkah
Next followed the great event in the history of Islam, that was the
conquest of Makkah, the then bastion of ignorance and disbelief. With
it, idolatry was purged from the greater part of Arabia once and for
all, and Allah's Sacred House the Ka'aba was cleansed of the filth of
man-made objects. The event took place during the month of Ramadhan, in
the year 8 A.H. and Makkah was liberated without a fight. Almighty Allah
instilled the hearts of the idolaters with such fear that when Abu
Sufyan, the leader of the infidels, and his men, saw the Muslim forces
they were struck with awe and meekly surrendered. Thus the Messenger and
his companions entered Makkah triumphantly, smashed the idols, performed
the Tawaf, and returned to Madina.
The conquest of Makkah and the purging of idols from Holy Ka'aba proved
a great victory for Islam. Following the event which is famous for
Muhammad's [s] magnanimity towards his archenemies, the Makkan pagans,
who all accepted Islam, people started embracing the true faith in
multitudes.
8. Monarchs, Heads of State and Tribal Chiefs Invited to Islam
Allah bestowed victory upon His Prophet in his many battles, and the
Muslims were now strong. Since the light of Islam had expelled ignorance
from the greater part of the Arabian Peninsula, the Messenger of Allah
now felt it his duty to enlighten neighbouring people about the truth of
Islam. Accordingly he sent envoys to the Emperors of Persia, Byzantine
and Abyssinia (Ethiopia) and to other heads of state and tribes inviting
them towards guidance and reform. Some accepted, some gave polite
'diplomatic replies', while some others such as Chosroes of Persia were
arrogant enough to betray their ignorance, by haughtily tearing the
letters from the 'Mercy to the Worlds'.
Event of Mubahala[10]
Among the messages which the Prophet [s] sent to kings and heads of
state inviting them to Islam, was the one addressed to the Christians of
Najran in Yemen. On receiving the letter the Christians refused to
accept Islam but however decided to come to Madina to challenge the
Prophet and to defend their deviated belief in the divinity and
purification of Prophet Jesus [a].
In Madina, the Prophet presented them with proof and facts about Islam's
eternal truth, citing references from the previously revealed
Scriptures, but the Christians' irrational obstinacy prevented them from
seeing the manifest truth. In the end the two parties decided to meet at
an open place and invoke divine curse and punishment upon the lying
side. Allah thereby ordered His Prophet to take along with him his
immediate family to the meeting ground for the Mubahala.
"And whosoever disputes with you concerning this after the knowledge
that has come to you, say: 'Come now, let us call our sons and your
sons, our women and your women, ourselves and yourselves, then let us
earnestly pray for Allah's curse upon the ones who lie.'"
Holy Qur'an (3:61)
The Christian elders came to the venue with their whole flock, and the
Prophet as ordered by Allah came with his immediate family members,
namely: daughter Fatimah, son in-law Ali and their two children, Hasan
and Husayn. Never had the Christians seen such enlightened visages
before. The moment the Chief Priest beheld Prophet Muhammad [s] and his
noble family, he was filled with awe. He realised that without doubt
truth was with this blessed group of five and most surely Allah will
respond to Muhammad [s] and his family's invocation if they choose to
curse and destroy the Christians of Najran. Thus the Christians backed
away from the challenge of Mubahala, and wisely came to terms with the
Prophet, pledging to pay an annual tribute to the Muslims.
10. The Farewell Pilgrimage
In the tenth year of the Hijra, the Messenger of Allah [s] performed the
Hajj (pilgrimage), with all his wives and a fairly large number of his
Companions.
He reached Makkah on the 4th of Dhul Hijja and was soon joined by Ali
[a], who hastened back from his successful missionary deputation to
Yemen. During the Hajj ceremonies, the Prophet addressed a great
multitude from Mount Arafat, in words which are eternal to this day in
the hearts of believers. After praising the Almighty, he expounded the
laws and tenets of Islam and abolished all existing practices of the
days of Jahiliyah, charging the gathering to inform those not present
and also to convey to posterity his eternal message.
The famous tradition called 'Thaqalain' was part of this sermon and we
reproduce it below from 'Sahih Tirmidhi' for the benefit of our readers.
"I have been summoned (by Allah) and the moment is near for me to answer
(to die). I leave among you the 'Thaqalain' (two precious things): the
Book of Allah and my progeny; Allah's Book is like a rope extending from
heaven to earth, and my progeny are the Ahlul-Bayt. The Merciful
informed me that the two will not part with each other until they meet
me at the pool (of Kawther in Paradise). I warn you against deserting
them."
11. Ghadir Khum
After performing the Hajj, he bade farewell to his native Makkah and set
out for Madina. When the great procession reached the place from where
the routes of the different caravans coming from various points of
Arabia normally parted, suddenly the signs of divine revelation appeared
and he stopped at a place called al-Juhfa near the spring (ghadir) of
Khum. The Archangel Gabriel came with the following verse in order to
impress the urgency of the divine command:
"O Prophet proclaim what has been revealed to you from your Lord, for if
you do it not, you have not conveyed His message; and Allah will protect
you from the (evil designs of) people..."
Holy Qur'an (5: 67)
At once the Prophet ordered the whole party to be assembled, even
summoning back those who had already left, for he had an important
message to be delivered.
A pulpit made of camel saddles was hastily set-up. Ascending it, he
delivered a sermon asking the people to be witness that he had
faithfully performed the task of Prophethood entrusted to him by the
Almighty.
The multitude cried in one: "We bear witness O Messenger of Allah."
He asked, who in their opinion was more worthy of obedience than their
souls, to which they replied that Allah and His Prophet know better.
Then he said: "O people! Allah is my Maula (Master) and I am the Maula
(master) of believers."
"Verily O Prophet of Allah", came the unanimous reply.
Prophet Muhammad [s] then bent down and lifting up Ali bin Abi Talib [a]
in his hands, showed him to the vast crowd and proclaimed those famous
words, which guaranteed the continuation of divine leadership:
"For whomsoever I am Maula (master), this Ali is his Maula (master)..."
Thrice he proclaimed these words before descending the pulpit, relieved
by having performed the great task which would save the Ummah from going
astray.
The great multitude of Muslims surged towards Ali bin Abi Talib [a],
felicitating him on his divine appointment. According to such famous
scholars as Zamakhshari and Nasai, the first one to congratulate and
swear allegiance (bai'ah) to Imam Ali [a] was Umar bin Khattab, who
later became the second Caliph.
Gabriel descended again with another revelation, showing that the
Almighty was pleased with His Prophet for having excellently performed
the great final mission to mankind.
"...Today have I perfected unto you your religion and completed upon you
My blessings and approved for you Islam as your religion..."
Holy Qur'an (5:3)
This most important task ensured the continuity of divine guidance.
Since the Prophets were divinely appointed, so should be the successors
or trustees of the Prophets, especially so in the case of Islam, which
is the final message to the human race.
All scholars and historians have testified that the event of Ghadir
Khum[11] did take place, and moreover books of Hadith are witness that
on many and occasion, the Prophet had emphasised his cousin's
pre-eminence, over all other Muslims.
12. The Prophet's Death
Two months after his return to Madina, the Messenger of Allah fell ill,
Madina wore a look of gloom, because for a fortnight, the Prophet of
Islam was confined in bed. The dawning of 28th of the lunar month of
Safar proved to be fateful, for on that day the 'Mercy to the worlds'
although weak with fever made his way to the mosque to lead the prayers,
which also proved to be for the last time. Following a brief speech he
returned to the house and after giving necessary instructions to his
divinely ordained successor Imam Ali [a], he breathed no more. The sad
day marked the end of final Prophethood.
Allah, through His last and greatest Messenger has revealed the perfect
and the most comprehensive set of laws for the entire human race, a
constitution, which is capable of catering to the needs of all
generations till doomsday. Now the need for further revelations will no
more arise, for the Almighty in His Eternal Wisdom has embodied each and
everything in the Holy Qur'an and taken upon Himself the responsibility
of guarding it from interpolation. Moreover the Prophet practically
showed the implementation of divine laws. The Qur'an together with the
Prophet's Sunnah (traditions) is to remain a guiding light for all
mankind, and to ensure their correct meaning and application, Allah
granted the leadership of the Ummah to the Prophet's infallible
household, the Ahlul-Bayt, who are the torch bearers of guidance for all
Muslims.
Prophet Muhammad [s] was laid to rest in his mosque, and an aggrieved
Imam Ali [a] performed the last rites of his noble cousin and
father-in-law. He was survived by his daughter Fatimah and her two sons.
Today the grave of the Prophet is the site of pilgrimage and veneration
for Muslims from all over the globe.
[10] Mubahala means to invoke Allah's curse upon the lying side when two
parties are contesting for truth.
[11] For more details on the historic event of Ghadir Khum refer to such
famous books as: Musnad Ahmad bin Hanbal, Part 1, page 118 & 119, part
4, page 281-370-372-373, part 5, page 347-370. Sunan bin Maja, Chapter
'Merits of Ali'. Mustadrik al-Hakim, part 3, page 109. Bin Kathir's
History, part 5, page 210.
Glimpses of the Prophet's Conduct
Prophet Muhammad [s] is the finest example of a perfect man in every
sense of the term. He was a paragon of virtue and is the best exemplar
for the human race. The Almighty distinguished him from all and sundry
by instilling in his sublime personality such fine qualities as modesty,
truthfulness, kindness, patience, loyalty, honesty, courage, bravery,
generosity, magnanimity, wisdom and the like. By studying his lofty
character and the amazingly simple life he led with his household,
companions, wives and others, we are apt to learn valuable lessons from
his conduct and accordingly mould our own lifestyle.
Our society could never be an Islamic one unless we sincerely tread the
footsteps of Allah's final Messenger to mankind, heed his sayings,
observe his glorious actions and attitudes, and most important of all
follow them, as the faithful among his companions did.
In short, Allah the most Glorious enjoins upon us to take the Prophet's
behaviour as an example, because he guides us to virtue and
righteousness:
"Certainly you have in the Messenger of Allah an excellent exemplar for
him who hopes in Allah and the latter day and remembers Allah much."
Holy Qur'an (33:21)
Now, we shall study some aspects of his admirable character:
Contemplation and Wisdom
Prophet Muhammad [s] always used to contemplate the Greatness and
Majesty of Allah, the Glorious and the welfare of the human race. He
closely followed the affairs of his people and the spreading of the
light of Islam. He talked only when necessary and when he did, his
speech was devoid of any rhetoric and unnecessary words. It was precise,
to the point and full of great meanings.
Punctuality and Daily Schedule
He was punctual, active and energetic, and led an orderly life in the
strict sense of the word. His day was divided into four periods:
A time for worship.
A time for his household (Ahlul-Bayt) and wives, during which he behaved
like any ordinary family-man giving the finest example of social
behaviour.
A time for rest and contemplation.
A time for public affairs such as receiving Muslims, looking into their
needs and requirements, answering their questions, teaching them the
tenets of Islam and expounding to them the glorious verses of the Holy
Qur'an.
Following are some of his wise sayings on the importance of time:
Blessed be my people for their early rising up.
Too much sleep does away with both religion and the world.
O People, you have certain (special) characteristics, so get to (emphasise)
them and you have an end, so get to (be prepared for) it..., a servant
of Allah should take (make provisions) for himself from his self: from
his world (life) for his hereafter, during his youth before his old age,
and in life before death. By the One in whose hand is Muhammad's soul,
after death there will be no blaming and after this world there is
nothing except Paradise or Hell.[12]
Modesty and Simplicity
He was the finest embodiment of modesty, and deeply abhorred arrogance
and haughtiness. Almost all of his companions in the early days were
poor and oppressed people, as he was the champion of the downtrodden and
the defender of the deprived masses.
His house was simple and modest, built of clay bricks, palm leaves and
trunks. His food was simple like that of the poor, consisting mostly of
barley bread. There were occasions when he might skip that meagre meal
too. He socialised with his companions as one of them: talking,
listening, smiling and displaying a sense of humour. Sometimes he might
join in their laughter to cheer their sprits up. He would visit them
when they fell sick or accept an invitation for a meal irrespective of
whether the person concerned was poor, a slave or any other. In case a
companion of his died, he used to participate in the funeral procession,
walking alongside the bier.
Owing to his great modesty, he normally preferred riding a mule while
moving around, using a saddle made of date-palm fibre. Sometimes he also
rode his she-camel. If he was riding and somebody wished to accompany
him on foot, he would ask him either to mount behind, and if the man
declined out of respect, he would ask him to go ahead and await him at
the fixed place, because he did not like the sight of people following
him on foot, while he himself was mounted.
So modest was he that he hated to see people rising to their feet when
he entered an assembly. And on entering he used to sit at the nearest
vacant spot, so that his companions might not think that he was sporting
an air of superiority over them. His magnetic personality drew love and
respect from all. He used to sit on the ground, even while eating, and
slept on the ground with a simple mat serving as his bed. He greeted
even small boys, as well as women. If some man shook hands with him, he
would not unclasp his hand till the other did it first.
Once, a Christian chieftain named Adi bin Hatim al-Ta'i, came for an
audience with the Prophet of Islam, who happened to be sitting on a
cushion. On seeing the visitor he took the cushion from underneath and
offered it to his Christian guest, himself preferring to sit on the
ground. This admirable display of modesty by the great Prophet so deeply
affected Adi bin Hatim al-Ta'i, that the Christian chief immediately
embraced Islam.
This is how Prophet Muhammad [s] taught us best of morals and excellent
manners. By living a simple and ordinary life and treating everybody
alike with courtesy and respect, he was able to spread the light of
Islam. His immaculate personality and lofty character, coupled with his
honesty and wisdom, attracted multitudes of people towards truth and
justice.
Kindness and Generosity
The Messenger's social ties with his companions portrays the most
wonderful picture of Islamic brotherhood ever heard of. The following
narratives give us a glimpse of his firm ties with the society in which
he lived:
Anas bin Malik, who used to frequent the Prophet's assembly, says that
whenever the Prophet missed any one of his companions for a period of
three days, he used to inquire about that person, would pray for him and
if he happened to be ill, would pay him a visit.
Another companion Jarir bin Abdullah, says that once the Prophet entered
a house, and soon it was full of people. When Jarir went in, he found no
vacant spot and therefore sat outside. The Prophet observing Jarir took
a piece of his clothing, rolled it up and threw it, indicating him to
spread it underneath him. Jarir says he caught hold of the clothing, put
it on his face and kissed it.
The above actions of the Prophet provide us the finest example of a
leader unaffected by power and position whereas when we look at the
lives of despots and other petty potentates, we see them sporting
arrogant airs, trying to humiliate people, and always keeping a distance
from the oppressed and the downtrodden.
It will not be out of context here to cite another example from the
Prophet's life. Once a man came to the Messenger of Allah but on
entering his presence, started trembling with fear. Prophet Muhammad [s]
seeing the visitor terribly shaken and nervous, smiled and comforted him
with utmost tenderness, saying: "Be at ease. I am no king but the son of
a Quraishite woman who used to eat dried meat"
How wonderfully he comforts a frightened Arab nomad, who accustomed to
the days of Jahiliyah was scared to death on entering the Prophet's
presence. This is one of the many instances which prove that he is the
Mercy for the human race and not one of those power-drunk despots who
kill and terrorise Allah's creatures.
Such supreme examples of kindness and generosity helped build a strong
and coherent society and spread love and affection among the believers.
Therefore it is obligatory for Muslims to learn a lesson from these
admirable manners and tread the brilliant path blazed by Prophet
Muhammad [s]. All Muslims should endeavour to acquire these lofty
morals; especially those invested with power and authority, so that
peace, love and harmony may prevail all around. If it is a real Islamic
society, it will naturally be just and free, where everyone can defend
their right and even advise those in authority if they happen to err.
Courage and Valour
Prophet Muhammad [s] was second to none in Allah's creation, beginning
from Adam till eternity. He was an excellent exemplar of the noblest
manners and merits including courage and bravery. His valour was a
byword among his contemporaries, for he stood up gallantly against the
heaviest odds, endured pain and injuries and victoriously fought,
overcame and showed mercy to the stone-hearted infidels of ignorant
Arabia. Magnanimity is the finest form of valour and the Prophet
excelled in this particular field, forgiving enemies and freeing
multitudes from injustice, oppression, servitude and ignorance.
Following are some of the glimpses of his many gallant deeds:
He endured pain and sufferings for thirteen long years in Makkah,
inviting people to Islam, without once being over-awed by the sheer
force and numbers of arrogant Jahiliyah. And all these single-handedly
without any group or supporters except his few weak but devoted
followers.
After migrating to Madina he organised an army to defend against the
idolaters and he himself led the faithful in many a battle against
overwhelming odds, always coming out victorious. The Battles of Badr,
Khandaq, Uhud, Khaibar, Hunayn and the conquest of Makkah were some of
the epoch-making events.
His faithful and equally brave cousin Imam Ali [a], who was the standard
bearer in several decisive battles and who while defending Islam and the
Prophet, sent many obstinate bullies of ignorant Arabia to the eternal
fire, describes the Messenger's bravery as follows:
"You have beheld me on the day of Badr, all of us took refuge with the
Prophet [s], and he was the nearest one to the enemy ranks. He was on
that day, the bravest of us all."
Anas bin Malik, a companion, describes the Prophet as the bravest and
the most generous of all men. Anas citing an example says that one night
Muslims heard loud noises coming from outside the town. Thinking it to
be enemy forces they rushed out to the place from where the noises were
coming but to their surprise found the Prophet of Islam at the spot well
ahead of them. The incident indicates Prophet Muhammad's [s] valour and
courage; how he sallied forth in the dark night alone to trace the
source of those strange sounds, without once being scared of the enemy
or whatever that lurked around.
A Perfect Family-Man
Prophet Muhammad [s] is the supreme example of a family man. He was a
loving husband, an affectionate father and a doting grandfather. As long
as the faithful Khadija was alive, he never took another wife. Even
later on in life, when he had married several women, he used to cherish
the loving memory of the faithful Khadija.
His marriages were not for pleasure, but were a humanitarian means to
further the cause of Islam, as is evident from the women he married. In
the case of Sawda, Umm Salama and Zainab bint Khuzaima, it was to take
care of poor and helpless widows well in their middle-ages, while the
marriage to Juwairiyah was to grant her freedom from captivity. Still
others such as those to Umm Habiba, Safiya, A'isha, Hafsa and Maimoona
were meant for uniting some prominent Arab tribes, who were often at
loggerheads with each other, and also to safeguard the internal
political status of the new-found Islamic State.
And the marriage to Zainab bint Jahsh was for the sake of enacting a new
law, because she was the divorcee of his adopted son Zaid bin Hareth. As
the Holy Qur'an testifies, the Prophet married her in order to put an
end to the then prevalent belief that adopted sons were like real sons
and that wives or widows of adopted sons were like daughter-in-laws. In
short, the philosophy behind his marriages was entirely revolutionary
and ushered in positive changes in ignorant Arabia.
He was an affectionate father and his only surviving child, daughter
Fatimah [a], was dearer to him than life. His famous Hadith: "Fatimah is
a part of me, and whoever annoys her (in fact) annoys me,"[13] stands as
a firm testimony to this fact. History is a witness that he used to
stand up to greet his daughter. Many prominent and wealthy Arabs had
approached him for Fatimah's hand, but he politely refused them, and
according to divine commandment married her to his faithful cousin, Ali
[a].
Hence Fatimah and Ali were the parents of his two grandsons Hasan and
Husayn; through whom the continuity of the Prophet's noble progeny has
been ensured. Hasan and Husain were the apple of his eyes and he
affectionately doted on them. They used to play with him and accompany
him to the mosque. Once when the two grandsons were seated on his
shoulders, a companion remarked: "What an excellent mount." to which the
Prophet retorted: "What excellent riders too." [14]
Thus, Prophet Muhammad's [s] behaviour with his illustrious Ahlul Bayt
(household) is a lesson for us. It was not blind love of a doting father
or grandfather as some may misinterpret but was something divinely
ordained as is clear from several verses of the Holy Qur'an. Therefore,
it is obligatory for all Muslims to love and respect his chosen family,
and adhere to their radiant path, which is the only way to save the
Ummah from pitfalls.
Praise be to Allah, Lord of the Worlds.
[12] Refer to our booklet 'Do not Waste Time', for the importance of
time in Islam.
[13] Refer to: Sahih Bukhari: Fadha'il as-Sahaba; vol. 5. Sahih Muslim:
Fadha'il as-Sahaba. Sunan Abu Daud: Kitab-an-Nikah.
[14] Refer to Mustadrak as-Sahihayn, Dhakha'ir al-Uqba etc. |