Preface

MUHAMMAD, ‘alaihi’sh-shalatu wassalam.

With such a glorious name, millions of lips utter it every day, millions of hearts beat every moment, over and over again. Lips and hearts that have been moving and beating since one thousand three hundred and fifty years. With such a glorious name, millions of lips will continue to utter, millions of hearts will continue to beat, until the end of time.

Every day at the break of dawn, the white circles on the horizon begin to appear to dispel the darkness of the night, when a muezzin rises, calling out to every human being, that getting up to pray is better than continuing to sleep. He invites them to prostrate themselves to Allah, reciting selawat for the Messenger of Allah.

This call is greeted by thousands, by millions of human beings from all corners of the earth, enlivening it with prayers welcoming Allah’s reward and mercy as the new day dawns. And when it is noon, the sun goes home, now the muezzin rises to call people to pray lohor, then to pray asr, maghrib, isha. At each of these prayers they mention Muhammad, the servant of Allah, His Prophet and Messenger, with supplication, humility and shahdu. And as long as they are in the series of five daily prayers, their hearts tremble at the mention of Allah’s name and the name of the Messenger of Allah. That is how they are, and that is how they will be, after Allah reveals this true religion and bestows His favor upon all mankind.

Islam’s First Sphere of Power

It did not take Muhammad much time to convey the teachings of the religion, to spread its banner across the world. Before his death, Allah had perfected this religion for the Muslims. At the same time, he laid the foundation for the spread of the religion: he sent missions to Kisra, to Heraklius and to other kings and rulers, asking them to accept Islam. Less than a hundred and fifty years later, the flag of Islam had flown to Andalusia in western Europe, to India in Turkestan, to China in East Asia, as well as to the Levant (including present-day Syria, Lebanon, Jordan and Palestine), Iraq, Persia and Afghanistan, all of which had accepted Islam. Furthermore, Arab countries and Arab kingdoms, as far as Egypt, Syria, Tunisia, Algeria, Morocco, – around Europe and Africa – have been reached by the mission of Muhammad “peace be upon him”. And from that time until our own time the banner of Islam has been flying in all these areas, except Spain which was invaded by the Christians and its inhabitants tortured in various violent ways. They could no longer bear to live. Some of them returned to Africa, while others, because of fear and threats, converted from their original religion to the religion of the tyrants who tortured them.

However, what Islam had suffered in Andalusia in western Europe was also compensated for when the Ottomans (Turks) introduced and strengthened the religion of Muhammad in Constantinople. From there, the teachings of Islam spread to the Balkans and spread to Russia and Poland, so that the banner of Islam flew many times wider than in Spain.

From the time Islam spread to our time, no other religion has been able to defeat it. And if any of the Muslims were conquered, it was only because of various kinds of violence, cruelty and despotism, which actually increased the strength of their faith in Allah, in Islamic law, by asking for mercy and forgiveness from Him.

Islam and Christianity

It was this force that had caused Islam to spread, having been directly confronted by the Christians who faced it with fierce hostility. Muhammad had succeeded in fighting paganism and eradicating it from the Arab lands, just as his early successors later did against Byzantium under Justinian. Kisra II Parvez, son of Ormizd IV and grandson of Kisra I invaded Anatolia and Syria as far as the Bosporus. Shahvaraz conquered Damascus and Jerusalem and the True Cross was taken, then Heraklius defeated the Persians at Nineveh (626). Kisra fled to Ctesiphon (Mada’in). He was imprisoned by his son Kavadh II (Shiruya) and four days later was killed (628) in prison (A). Persia, in Afghanistan and not least in India. Muhammad’s successors had also been able to defeat the Christians at Hira, in Yemen, the Levant, Egypt and as far as the center of Christianity itself in Constantinople.

As with paganism, will Christianity also suffer the fate of disappearance as one of the religions of the Book which Muhammad also honored and which also received revelation through his Prophet? Will those Arabs, the inland Arabs who came wandering from the arid corners of the desert peninsula, also be destined to rule the gardens of Andalusia, Byzantium and other parts of Christendom? Better to die than that. For several centuries continuously between the followers of Isa and the followers of Muhammad there has been constant warfare. And that warfare was not confined to swords and cannons, rather it extended into the realm of theological debates and controversies carried on by the combatants, each in the name of Muhammad and each in the name of Isa, each seeking to influence the masses and agitate the fanaticism and fervor of the common people.

The Muslims and Isa

Islam, however, forbids Muslims to belittle the position of ‘Isa – for he was a servant of Allah whom He gave the Book and made a prophet, He made him a blessed man wherever he was, He commanded him to pray and give alms while he was alive, He made him a dutiful man to his mother, and He did not make him an arrogant and wretched man. He was happy when he was born, when he died and when he was brought back to life.

On the part of the Christians, many of them satirized Muhammad and characterized him in ways that no educated person could – in order to vent the hatred in their hearts and agitate people’s emotions. Although it is said that the crusades ended hundreds of years ago, the Christian church’s fanaticism towards Muhammad reached its peak in recent times. And it may still remain so if not to say increase, even if it is done in a covert missionary manner. This is not limited to the church alone but also extends to European and American writers and scholars, who can be said to have little to do with the church.

One may wonder that Christian fanaticism against Islam is still so strong in an age that is supposedly the age of light and science, which also means the age of tolerance and tolerance. And one would be even more astonished if one remembers the early Muslims, how much they rejoiced at the victory of the Christians over the Mussulmans (Mazdais. ma), at the victory of Heraklius’ troops in capturing the Persian banner and paralyzing Kisra’s army. At that time Persia was in charge of the entire southern Arabian peninsula, after Kisra had expelled the Abyssinians from Yemen. Then Kisra deployed his army – in 614 – under one of his commanders named Shahravaraz’ to invade the Romans, and was able to defeat them when they came face to face at Adhri’at? and dj Bushra,” not far from the Levant into Arabia. They were killed, their cities destroyed, their olive groves ravaged.

Fanatical Christians and Muhammad

At that time the Arabs – especially the inhabitants of Mecca – followed the news of the war with great interest. The two contending powers were the greatest event the world had ever known at that time. The Arab countries were then its neighbors. Some were under Persian rule, and some bordered the Romans. The pagans of Mecca rejoiced greatly at the defeat of the Christians, for they were People of the Book like the Muslims. They tried to attribute the Christian defeat to the religion of the Muslims.

On the other hand, the Muslims felt very sad because the Romans were also People of the Book like them. Muhammad and his companions did not expect the Magi to win against the Christians. This dispute between the Muslims and the pagans of Mecca led to mutual arguments on both sides. The disbelievers mocked the Muslims, until one of them expressed his joy in front of Abu Bakr, and Abu Bakr became angry by saying: Don’t get excited, the Romans will retaliate.

Abu Bakr was a man known for being calm and gentle. Hearing that answer the disbelievers responded with ridicule as well: You are a liar. Abu Bakr was angry: You are a lying enemy of God! This was accompanied by a bet of ten camels that the Romans would defeat the Magi within a year. Muhammad learned of this wager, so he advised Abu Bakr to increase the wager and extend the time. Abu Bakr increased the stake to one hundred camels with the stipulation that the Persians would be defeated in less than nine years.

Simple Basics in Both Religions

In 625 Heraklius was victorious against the Persians. He retook the Levant and the Great Cross was retrieved. In this gamble Abu Bakr also won. As a prophecy of this victory the word of God came down as in the beginning of Surah ar-Rum:

“Alif. Lam. Mim. The Rurmawi Kingdom has been defeated. In a nearby land. And they, after that defeat, will gain victory. In a few years. In God’s hands is the decision. In the past, and in the future. On that day the believers will rejoice. With the help of God: He helps whom He wills. Glorious is He in Power and Merciful. Such is the promise of Allah. Allah will not break His promise. But most people do not understand.”

Great was the joy of the Muslims at the victory of Heraclius and the Christians. The fraternal relationship between those who followed Muhammad and those who believed in Jesus during the Prophet’s lifetime was great, despite frequent disputes between the two. But this was not the case between the Muslims and the Jews, who were at first peaceful, but gradually became a protracted hostility that left bloody marks and led to the exodus of the Jews from the Arabian Peninsula. The truth of this incident is the word of God:

“Surely you will find that those who are most hostile to those who believe are the Jews and the polytheists, and surely you will find that those who are most friendly to those who believe are those who say: “I am a Christian”. For among them are priests and monks, and they do not boast.”

Then we see that these two religions have conceptions of life and morals that can be said to be the same. Both view human beings and their beginnings the same: Allah created Adam and Eve and placed them in Paradise, then revealed that they should not listen to the temptation of Satan. But they ate from the tree, so they left Paradise. Satan, who would not submit to Adam, was their enemy – as revealed by Allah to Muhammad – and who would not purify the word of Allah, according to the Christian scriptures. Satan tricked Eve and persuaded her. Then Eve also persuaded Adam and they both ate from the Eternal Tree. Because of this, their nakedness was exposed. They asked God for forgiveness and God sent them to the earth, which would become hostile among some of their descendants, and which would be deceived by Satan, so that some would go astray and some would resist the destruction.

To strengthen mankind’s struggle against the temptation of sin, God sent Noah, Abraham, Moses, Jesus and other prophets, and to each of these messengers was given a book (revelation) in the language of the people of the environment in order to strengthen what came from God and enlighten them. Just as the devil is on the side of those who defend evil desires, the angels also worship and sanctify the holiness of God. Each of them disputes with the other over life and nature until the Day of Resurrection, when each soul will one day obtain the results according to what it has done, and no intimate friend will ever question another friend.

Difference between Tawhid and Trinity

We will see in the Quran that it has mentioned Isa and Mariam with such respect and appreciation from God that we sympathize with them, carried away by a sense of brotherhood. But what is it that causes us to ask? The answer to this question is that there are fundamental differences between the teachings of Islam and Christianity which were a cause of great debate during the time of the Prophet, although such debate did not go beyond the limits of hostility and hatred. Christians do not recognize the prophethood of Muhammad as Islam recognizes the prophethood of Jesus: Christianity is based on the Trinity, which Islam rejects altogether, apart from Tawhid. Christians deify Jesus, and hold that he spoke from the cradle and performed miracles that no one else could do, something that only God can do.

In the early days of Islam they debated the Muslims about it using the Quran, saying: Did not the Quran revealed to Muhammad recognize our opinion when it said:

“And when the angels said: “O Mariam, God gives you glad tidings by the word of God: his name is Jesus Almasih son of Mariam, a man of honor in this world and in the Hereafter and one of those who are near (to God). He will talk with people when he is a child and when he grows up, and he is one of the good ones. She said: “Lord, from where will I get a child, when no one has touched me.” He (God) said: “So it is, God creates according to His will. If He decides something, He simply says: Let there be, and there is. And he taught him the Book, wisdom, the Torah and the Gospel. And he was sent as a Messenger to the house of Israel: “I have come to you with a Proof from your Lord. I created from clay the shape of a bird. I blew on it and it became a bird by the permission of God, and I can heal the blind and the lepers and bring the dead to life by the permission of God. I can also tell you what you eat and what you keep in your houses. That is a proof for you if you are believers.”

So the Quran confirms that he brought the dead to life, healed the blind from birth, cured leprosy, and from a clod of earth he made a bird and could make a profession (prophecy) and all these are divine attributes. This was the view of the Christians at the time of the Prophet, and they argued with him and persuaded him that Jesus was a god beside Allah. And there was another group of them who believed in deifying Mariam because Allah had revealed His word to her. Such Christians at that time considered Mariam one of the three in the Trinity: Father, Son and Holy Spirit. Those who held the view of deifying Jesus and his mother were only one sect of the many diverse and scattered sects of Christians.

The Christians Invite the Prophet to Debate

The Christians throughout the Arabian Peninsula with their various sects engaged Muhammad in an argument according to their school of thought. They said the Messiah was God, he was the son of God: they said he was one of the three in the Trinity. Those who argued for the deity of Jesus relied on the arguments mentioned above. The argument that he is the son of God, because his father is unknown, and he spoke in the cradle as a child, which never happened to any of the sons of Adam. The argument that he is one of the three in the Trinity, because Allah said: We command, We make and We determine. If there was only one, He would have said: I command, I make and I determine. Muhammad listened to all their responses, and engaged them in a better discussion. In the debate he was not as harsh as he was with the polytheists and idolaters. Rather, he presented the arguments based on revelation in a logical manner and as described in their books. Allah said:

“In truth they have committed an insult (against God), those who say that God is Jesus the son of Mariam. Say: Who can hinder if He wishes to destroy the Almasih son of Mariam, his mother, and all those who are on the earth? The kingdom of heaven and earth and all that is between them belongs to God. He created what is in between, and Allah is in control of everything. The Jews and Christians say: We are the children of Allah and His beloved. Say: Why does He torment you for your sins? In fact, you too are human beings, just as He created you. He forgives whom He wills and punishes whom He wills. The kingdom of heaven and earth, and all that is between them, belongs to God. And to Him is the final destination.”

“Actually, they have committed an insult (against God), those who say that God is the Messiah son of Mariam. Even the Messiah said: O children of Israel, worship Allah, my Lord and your Lord. Whoever associates partners with Allah, Allah will forbid Paradise for him and his place will be Hellfire. Those persecutors will have no defender. In fact, they have insulted those who say that God is one of the three in the Trinity. There is no god but the One God. If they do not cease (insulting God), surely those who have despised (God) will be subjected to a grievous torment.”‘

“And remember when Allah said: O Isa son of Mariam! Are you the one who told people to make me and my mother two gods besides Allah? He replied: Glory be to You, I will not say what is not mine. If I had said it, You would have known it. You know what is in my heart, but I do not know what is in Yourself. You know all that is unseen. I said nothing to them other than that which You commanded me, that they should worship Allah, my Lord and your Lord, and that I should be their witness while I was among them. But after You have passed away from me, You are their Overseer and You are also the witness of all things. If You punish them, they are Your servants; if You forgive them, You are the Glorious and Wise Ruler.”

The Christian view is the Trinity and Jesus is the son of God. Islam, on the other hand, rejects them outright, denying that God has a son.

“Say: God is One only. God is eternal and absolute. Begotten and not begotten. And there is none like Him.”? “It is not fitting that Allah should take a son. Most Holy is He.”‘ “As it was with Isa, so it is with Allah, as it was with Adam: He made him from the ground, and said, ‘Be,’ and he became.”

Islam is basically a religion of Tawheed, in the pure and strong sense of Tawheed, and in the simple and clear sense of Tawheed. Any possibility that would obscure the understanding and thought of Tawheed, Islam firmly rejects it and considers it kufr. “Allah will not forgive when He is associated with others. But other than that He will forgive whomever He wills.”

Whatever the Christian conception of the Trinity, which does have historical connections with some of the older religions, it was not the truth for Muhammad. The truth is that God is One, without partners, begotten and unborn, and there is nothing like Him. So it is no wonder that between Muhammad and the Christians of that time there were discussions in a good way, and revelation reinforced Muhammad as in the verse, verse.

The Problem of the Crucifixion of the Messiah

Another issue that caused differences of opinion between Muslims and Christians, and became the peak of debate between the two groups at the time of the Prophet, was the issue of the crucifixion of Jesus to atone for the sins of the people with his blood. The Quran has categorically denied that the Jews killed and crucified Jesus.

“And they said, ‘We have killed the Messiah Ishg son of Mariam, the Messenger of God’. But they neither killed him nor crucified him, but it was so imagined to them. And those who still dispute about it are in fact in doubt, because they have no knowledge of it, except on the basis of prejudice, and they are not sure that they killed him. In fact, Allah has raised him to Himself. Glorious is Allah’s Power and Wise.”

While the conception of the atonement of the sins of Adam’s children by the blood of Jesus is indeed a beautiful one, and what has been written about it is worthy of study in all its literary, ethical and psychological aspects, the principle laid down by Islam that one cannot bear the burden of another’s sins, and that each person will be rewarded on the Day of Judgment according to his deeds – if he did good, he will be rewarded with good, if he did evil, he will be rewarded with evil – makes a logical approach between these two teachings impossible. Here the logic of Islam is so concrete that there is no point in trying to find agreement, given the sharp line of difference between the conception of atonement and the conception of personal law.

“A father cannot help his son, nor can a son help his father.”

As for this new religion, did any of the Christians at the time want to think about it, and see the possibility of the concept of Tawhid meeting with the teachings brought by Isa? Yes, there were, and many of them came to believe in this teaching.

The Romans and the Muslims

But the Roman Empire – in which the Muslims had rejoiced and considered it a victory for the religions of the Book – did not bother to study the new religion. They looked at all possibilities from a purely political point of view and thought only of the fate of their empire if the new religion were to triumph. Therefore they conspired against it, sending a massive army – one source says one hundred thousand, another says two hundred thousand – which resulted in the battle of Tabuk. The Romans found themselves retreating against the Muslim army – with Muhammad in command – that was about to repel the unwanted enemy attack.

From then on, the Muslims and the Christians were in a position of political hostility, which for the next centuries prevailed in the hands of the Muslims. During this time their sphere of influence stretched to Andalusia in the west, to India and China in the east. Most of these regions accepted the new religion and Arabic as the prescribed language.

When the time came for history to circulate, the Christians expelled the Muslims from Andalusia, fighting them in a series of Crusades. They attacked the religion and the Prophet in the most heinous way, with lies and slander alone. So vicious were they that they forgot what Muhammad (peace be upon him) had said in the traditions and in the Quran through the revelations revealed to him, that Islam elevates the dignity of Jesus (peace be upon him) to the level that Allah gave him.

Christian writers and Muhammad

When describing the views of Christian writers up to the middle of the nineteenth century, with regard to those who were prejudiced against Muhammad, the Dictionaire Larousse puts it this way: “At that time Muhammad was still a sorcerer lost in moral decay, a camel robber, a cardinal who, unsuccessful in his bid to become Pope, invented a new religion to take revenge on his friends. Fanciful and obscene stories abound in the history of his life. The life history of Bahaume (Muhammad) consists almost entirely of such literature. The “Story of Muhammad” published by Reinaud and Francisgue Michel in 1831 gives us a glimpse of what people living in the Middle Ages thought of him. In the seventeenth century Bell gave a response to history that undermined the meaning of the Quran with a historical overview. Even so, he was still plagued by misconceptions about him. He admits, however, that his moral and social provisions do not differ from those of Christianity except for the laws of gishash (lex talionis?) and polygyny.”

Of the many Orientalists who have analyzed the life history of Muhammad, there is one who is rather honest, namely the French writer Emile Dermenghem. He warned his colleagues writing about this religion by saying: “After the outbreak of the Islamic-Christian war, the gulf of disagreement and misunderstanding naturally grew wider and sharper. The Cyrusians recognize that it was the Westerners who initiated the conflict to such an extent. Since the time of the Byzantine writers, without taking the trouble to study – with the exception of Jean Damascene – they have thrown all kinds of insults at Islam. Writers and poets attacked the Muslims of Andalusia in a very low manner. They accused Muhammad of being a camel robber, a man who indulged in extravagance, they accused him of being a sorcerer, a chief of bandits and robbers, they even accused him of being a Roman priest who was angry and vengeful at not being elected to the Papacy…. And some thought he was a false god, to whom his followers offered human sacrifices. Even Guibert de Nogent, a serious man himself, still states that Muhammad died of an obvious drunken crisis, and that his body was found washed up on a heap of animal dung and eaten by pigs. Therefore, it is then interpreted that this is why alcohol and animal flesh are forbidden.

In addition there are several songs that depict Muhammad as an idol of gold, and mosques as ancient temples full of statues and images. The composer of the “Antakia Chant” (Chanson d’Antioche) brings the story of a man who once saw the idol “Mahom” made of pure gold and silver and sitting on an elephant in a place made of mosaic paintings. While the “Song of Roland” (Chanson de Roland) describes Charlemagne’s heroes destroying Islamic idols, and supposes that the Muslims in Andalusia worshipped a trinity consisting of Tervagant, Mahom and Apollo. And the “Story of Muhammad” (LX Roman de Mahomet) assumes that Islam condones polygamy.

“This spiteful and legendary way of thinking still rules their lives. From the time of Rudolph de Ludheim, to our own time, there have been the likes of Nicolas de Cuse, Vives, Maracci, Hottinger, Bibliander, Prideaux and others. They portray Muhammad as a fraud, and Islam as a bunch of heretics. All this is the work of the devil. The Muslims are savages and the Quran is a meaningless composition. They did not talk about it seriously, because it was considered meaningless. However, Pierre le Venerable, the first author to write an anti-Islamic treatise in the West in the twelfth century, translated the Quran into Latin. In the fourteenth century Pierre Pascal was one of the first to delve into Islamic studies. Innocent III had described Muhammad as the enemy of Christ (Antichrist). While the Middle Ages considered Muhammad a heretic (violating the teachings of Christianity). People like Raymond Lulle in the fourteenth century, Guellaume Postel in the sixteenth century, Roland and Gagnier in the eighteenth century, Reverend de Broglie and Renan in the nineteenth century, had various responses. On the other hand, the likes of Comte Boulainvilliers, Scholl, Caussin de Perceval, Dozy, Sprenger, Barthelemy Saint-Hilaire, de Casteries, Carlyle and others, were generally honest about Islam and the Prophet, and sometimes respectful. Nevertheless, in 1876 Droughty spoke of Muhammad saying: “That dirty hypocritical Arab.” Before that, in 1822, Foster had also denounced him. To this day there are still zealous enemies of Islam.”

We’ve seen, haven’t we, those Western writers, so lowly in their attacks? We have also seen their persistence – over the centuries – to instill hostility and hatred among humanity. Yet there are those among them who have experienced the age of science, the age of research, the age of freedom of thought and the declaration of brotherhood among human beings.

The existence of honest people has to some extent reduced the misleading influence that Dermenghem hints at. Among them were those who recognized the truth of Muhammad’s faith in carrying the message that God had entrusted to him through revelation. There were also those who greatly appreciated the greatness of Muhammad in a spiritual sense, the height of his character, his dignity and his many services. There are those who describe all of this in a strong and beautiful style. Nevertheless, the West was still prejudiced against Islam and the Prophet, and they were so bold that missionaries in the Islamic world insulted the Muslims and tried to turn them away from their religion to Christianity.

Causes of Islamic-Christian Hostility

We must investigate the causes of the fierce hostility and the devastating war that the Christians have started against Islam. In our opinion, the lack of knowledge on the part of the West about the nature of Islam and the history of the Prophet is the first cause of this hostility. This lack of knowledge is, of course, the most serious and complex cause of rigidity and fanaticism. Over the centuries this lack of knowledge has accumulated and has transformed into statues and idols in the psyche of the next generation, which will require a great deal of mental strength to remove, just as it did at the birth of the power of Islam.

Christianity is Incompatible with Western Nature

But we see other reasons beyond this lack of knowledge alone that have led the West to become fanatical and to generate such fatal wars, intermittently waged against Islam and the Muslims. Nor do we think of what we commonly perceive as bad political relations and a desire to exploit other nations. We think that this is the result – not the cause – of the fanaticism that has penetrated so deeply into matters of science and scientific investigations. The reason for this, we believe, is that Christianity’s teachings of renunciation of worldly life, forgiveness and forgiveness, as well as its lofty notions of spiritual life, are incompatible with the temperament of the West, which for thousands of years has been in the sphere of religious polytheism, and whose geographical location requires a fierce struggle against cold climates, against hardships and difficult conditions. If the events of history require the West to embrace Christianity, then it cannot but be drawn into this struggle and forced to abandon its gentle and beautiful nature, abandoning the spiritual balance that should be the link in the chain of unity that Islam has perfected: the unity that makes harmony between the spiritual and the physical, between feeling and reason, emotion and reason, individually and universally together within the laws of nature, that is, both in harmony in infinite space and time.

In our opinion, this is the source of the Western fanaticism that is hostile to Islam, an attitude that caused the Abyssinian Christians to be disgusted with it – when the Muslims sought refuge during the Prophet’s early days of calling people to the religion of God.

This, in my opinion, is the cause of the excesses and exaggerations among Westerners, both in religion and in atheism, of excessive fanaticism and merciless and unforgiving struggle. If history has known the existence of saints who followed in the footsteps of Jesus and his followers, it has also known that the nations of the West have always lived in conflict, in struggle, in fierce battles, in the name of politics or religion, and it has also known that the popes or church leaders and those who hold temporal power are always in competition to defeat each other. Once this faction wins, later another will win.

Since the final victory in the nineteenth century was in the hands of the temporal power, it sought to eradicate spiritual life in the name of science. It thought that in the life of mankind science would be able to replace faith as in spiritual life. After a long struggle, they now know that such an opinion was utterly wrong, and that what they were aiming at was in reality impossible. Now in the West there are cries here and there for a return to the spiritual hold that they have lost. They look for it in theosophy and outside theosophy.? If the Christian doctrine is in accordance with the instinct of struggle that the natural law has brought about as part of the human race, then the Christian doctrine is not the only one.

‘ Az-Zamani, literally of the times, of the tempo, which terminologically means temporal. To avoid semantic differences, which can also mean “temporal, worldly” or “secular” here I use the term literally (A).

? Theosophy is a teaching inculcated by Madame Blavatsky from various religions, especially Buddhism and Brahma. This teaching founded an organization in America led by Madame Blavatsky herself, called The Theosophical Society, and its branches spread in several Western ways of life, after it turned out that their materialist conceptions did not succeed in providing spiritual consumption, of course we will see them, returning to find the handle of Christianity which is so beautiful, The religion of Isa, son of Mariam – even if God will not yet guide them to Islam – and there will be no need for them to travel to India or elsewhere, in search of spiritual sustenance, which man feels as much a need for as breathing, for it is part of his nature, even part of his physical soul.

Colonization and Anti-Islamic Propaganda

It turned out that Western imperialism provided assistance in continuing the attacks they launched against Islam and against Mohammed, and asked them to take the stand of the Meccans who wanted Christianity to suffer the humiliation of Heraclitus’ and the Romans’ defeat of Persia. They used to say – and many of them still do – that it was Islam that caused the retreat of the nations that followed it and caused them to submit to others. This is a lie that we reject by simply reminding those who say it, that the general civilization and world power that was well known for centuries was in the hands of the nations that comprised the Muslims. They are the center of science and the seat of scholars, and they are the pioneers of independence, which the West has only recently recognized. If it is possible to attribute the decline of some nations to their religion, it is certainly not Islam, the Islam that made the people of the Arabian Peninsula rise up and take over the world.

Islam and What’s Happening to Muslims

However, the decline of the nations that have become a burden to Islam is unfortunate when it will be attributed to a religion that is not, not what Allah and the Messenger wanted. But they think that this is the basis of religion and that anyone who opposes it will be considered an atheist.

Let’s leave talking about this religion, and look at the history of the man who brought it – Muhammad (peace be upon him).

Many historical books about the life of the Prophet have added things that are unacceptable to reason and which are not needed to strengthen his message. And what has been added is what the Orientalists and those who want to discredit Islam and the Prophet and those who want to criticize Muslims use as a pointing stick in their criticism which will be enough to heat the heart of any honest thinking person.

This kind of thing and what they have invented for themselves is what they rely on, and then they say that they are writing according to the modern scientific method, the method that describes events, people and heroes.

Then he gave it the judgment it deserved if he thought it was his place to make such a judgment. And if we read carefully what they write, we will see that it is actually full of hostility and abuse, wrapped in words that are no less beautiful, attracting those who agree with the assumption that the discussion is scientific, driven only by the search for truth, wanting to look at it from all angles. This is what these fanatical writers and historians are aiming for. It’s just that the presence of some more sober-minded people – whether writers or scholars – means that those who are free-minded can be more fair and honest, even on the Christian side.

In various fields several Islamic scholars have come forward and tried to counter the accusations of the fanatical Westerners. Shaykh Muhammad Abduh is certainly the most prominent in this field. But they have not resorted to scientific methods, as European writers and historians claim, because they are the only ones who use them. This is to make their arguments stronger in the face of their opponents. Furthermore, these Islamic scholars – and Shaykh Muhammad Abduh in particular – have been accused of being atheists and kufr. So their arguments became even weaker in the face of Islam’s opponents.

Stagnant Attitude among the Youth

Their accusations actually had a profound effect on the educated youth of Islam. The impression among the youth was that atheism and logic were compatible with ijtihad (active), while faith was the same as jumud (passive). Therefore, their souls were restless. They went to read Western books: they would search for the truth, believing that they could not find it in the books of the Muslims. By themselves, the books of Christian religion and history do not even occur to them: they are already absorbed in the books of philosophy, which in its scientific style is looking for a drop of water that will quench the thirst for truth in their souls, and with its logic it has become a sacred flame that is still hidden in the souls of mankind and is also a means of communication that will lead them to the highest realms and truths. In Western books, whether in philosophy, ethics or humanities in general, there is much that they will find very attractive, either because of their beautiful style, or because of their strong logic and what seems to show a good will and sincere intention to achieve knowledge for the sake of truth. Therefore the souls of these young men are far from thinking about all religions and about the message of Islam and its bearers.

Their attitude was to avoid conflict between them and religious rigidity because they were sure they could not overcome it, and because they did not realize the importance of relationships that would elevate human dignity to a more perfect level, so that their moral strength would be multiplied.

Western Science and Literature

These young people have avoided thinking about religions altogether, as well as about the message of Islam and its bearers. Moreover, they avoided it because of the positive science and positivist philosophy which they saw as saying that religious matters were beyond logic and did not belong to the sphere of scientific thought, and that anything related to it, in the form of metaphysical thinking, also did not belong to the scientific method. Then they saw the clear and sharp separation between church and state in the West, and saw the countries that had specified in their constitutions that the head of state should be a Protestant or Catholic patron, or specified that the official state religion should be Christianity, in order not to increase the number of holidays associated with it. As they become stronger in scientific thinking and all that goes with it, they will also become more attentive to matters of philosophy, science and culture.

When the time came for them to move from the world of study into the midst of practical life, that life kept them busier than ever thinking about the problems they had left behind. And so the direction of thought remained in the first stream: looking at the stagnation of thought with pity and cynicism. It continues to breathe in the air of Western thought and Western philosophy, which it finds so delicious, that the more it admires, the more it holds on to what it has acquired.

There is no denying that today the East desperately needs a breath of Western air in its way of thinking, in science and culture. The Islamic world in the East today has been cut off from the Islam of the past by centuries of frozen thinking and fanaticism. The healthy ways of thinking of the past have been so thickly buried by ignorance and prejudice against everything new. There is no other way, then, for those who wish to scrape away the layers of ignorance and prejudice, to rely on the newer forms of world thought and thereby attain the brilliant present and the glorious legacy of the past.

Attempts to Modernize the Islamic World

It is appropriate to say to the West that the valuable investigations carried out by Western scholars today into the history and studies of Islam and the Orient have opened up new avenues for the youth of Islam and the youth of the Orient to multiply the materials for these studies. And the hope of reaching the truth is also greater. It will be easier for them to understand the soul of Islam and the soul of the East. Since the new orientation has begun in the West, the youth must follow it and correct its mistakes and instill in it the spirit that has lived in history and continues to live in the present. It should not only be seen as a matter of study and investigation, but also as a spiritual and mental legacy that should be represented by its heirs, the light should be increased and multiplied, so that the hidden truth will appear more clearly.

Nowadays, many young people are conducting investigations using real scientific methods. The Orientalists themselves support their efforts and are very appreciative of them.

Evangelist Mission and the Frozen Minded Classes

While this scientific collaboration, which should have yielded good results, was taking place, the Christian church was suddenly engaged in a series of attacks against Islam and against Mohammed, no less than the ones we have just mentioned. In addition, Western imperialism also supported this activity, with all the means at its disposal, in the name of freedom of thought. Yet those who make these attacks and condemnations have left their own countries, they are separated from what they call the ‘establishment of faith’ in the souls of their religious brethren. Also, the advocates of lethargy among the Muslims themselves have received the support of imperialism as well. Furthermore, it is also the hand of imperialism that gives impetus to anything that can be smuggled into Islam – and not really from Islam – and into the life history of the Prophet, in the form of fables that are absurd and contrary to taste. He gives encouragement to the efforts of those who denounce Islam and criticize Muhammad with what is. cam Islam and criticize Muhammad with anything that can be inserted into Islam and into the history of the Messenger.

Thought of Writing This Book

My job allowed me to see what was happening in some of the eastern parts of Islam and even in the whole of Islam and to learn about the intentions of those who wanted to erode the moral life of those regions by eradicating the freedom of thought and the freedom to investigate for the sake of truth. I felt that I had a duty in this matter. The purpose of this plan, which would jeopardize all of humanity-not just Isiam and the Eastern world-must be broken. What greater calamity can befall mankind than the stupidity and stagnation of thought, which throughout history have more than half the time afflicted civilization.

So it occurred to me – and I thought about it for a long time – that this would eventually lead to a study of the life of Muhammad, the bearer of the message of Islam, the target of Christian criticism on the one hand, and the frozen thinking of the Muslims themselves on the other. But this study should be scientific, in line with modern methods in the West, for the sake of truth, and for truth alone.

 Quran The Most Authentic Source

I began by discussing the life history of Muhammad. I went through Sirat ibn Hisham, Tabagat by Ibn Sa’d, alMaghazi by al-Wagidi, as well as Syed Ameer Ali’s The Spirit of Islam. Then I read the books of several Orientalists, such as Dermenghem and Washington Irving. When I was in Luxor in the winter of 1932, I took the opportunity to start writing. At that time I was still hesitant about conducting the investigation that I was going to present to the readers as a result of my own work, because I was afraid that there would be an uproar from those who were still frozen in their thinking and still believed in various superstitions, so that my original purpose would be disturbed by this.

However, the welcome I received, the encouragement and the contribution of ideas given to me by the leaders of the institution were enough to show that there was interest in the investigation I was about to undertake. It has made me think more seriously about my intention to write a detailed history of Muhammad’s life in a scientific way. I am now thinking of the best way of researching this history, according to the abilities I have at my disposal.

It is clear to me that the most authentic source for writing this history is the Holy Quran. All the events connected with the life of the Prophet are indicated in the Quran so that it can be used as a guide in conducting this discussion. On this basis we can also examine what is found in the various books of hadith and history of the Prophet. I also endeavored to find out anything in the Quran that had to do with the life of the Prophet. A great help in this regard was given to me by Mr. Ahmad Lufti as-Sayyid, an official at the Egyptian (National) Library, in the form of reference books, chapter by chapter, of Quranic verses relating to the life of the one who had been given the Revelation of the Holy Book. I matched the verses, and apparently I also had to study the causes of their revelation, the time of their revelation and their relationship to each other. I have to admit that – try as I might – I haven’t found everything I was looking for. Sometimes the books of Quranic exegesis point in this direction, but sometimes they do not. Books such as Asbab’n-Nuzul by Al-Wahidi and An-Nasikh wal-Mansukh by Ibn Sallama only briefly discuss this very valuable issue, which deserves research and discussion.

However, what I found in these two books and in the commentaries on some issues, I can also use as research material for other books on the history of the Prophet: In these two books and in the commentaries, I found some things that should be corrected by scholars who have deepened their knowledge of the Quran and Hadith and reconciled them more thoroughly.

Proper Consultation

After I had made some inquiries, it appeared to me that I had been consulted by a number of people, especially – naturally – by teachers, professors and religious leaders. The greatest help I received was from the Egyptian (National) Library and its officials, who extended various kinds of assistance, for which I cannot thank them enough. It is also worth mentioning that Mr. Abd’r-Rahim Mahmud, the Collector of the Lector’s section of the Library, often relieved me of having to go to the library himself and lent me the books I wanted, with a friendly attitude. I should also mention that every time I visit the library in connection with an investigation I need to carry out, I always receive excellent service, whether from high-ranking officials or subordinate officials, whether I know them or not. When I sometimes ran into problems, friends would come and open the way, which was often a great help to me. I have often encountered such help from Shaykh Muhammad Mustafa al-Maraghi, the Rector of Al-Azhar, and from my close friend Ja’far (Pasya) Wali, who lent me books such as the Sahih Muslim and books on the history of Mecca. He also showed me some problems and took me where I needed to go. Likewise, my friend Makram “Obaid lent me Sir William Muir’s book The Life of Mohammad, Lammens’ book L’Islam, in addition to the help I received from valuable contemporary works such as Fajr’l-Islam by Ahmad Amin, Oishah’l-Anbia’ by ‘Abd’I-Wahhab an-Najjar, Fil-Adab’l-Jahili by Dr. Taha Husain, AlYahud fi Bilad’I-Arab by Israel Wolfenson. There are also many other books by contemporary authors, which I have mentioned in the bibliography of old and new books, which I used in preparing this book.

Every time I investigated this further, I found that there were some problems that needed further thought and investigation in order to overcome them. Just as the books of history and tafsir have guided me satisfactorily, so too have the books of the Orientalists. However, in dealing with these problems it seems that I have been forced to limit myself to investigating the life of Muhammad only, without prejudice to other issues that may have a bearing on this investigation. If I were to investigate everything connected with the life history of such a great and brilliant man, it would require the writing of several volumes of this size. I should mention that Caussin de Perceval wrote a three-volume book entitled Essai sur I’ Histoir des Arabes, the first and second volumes on the history and life of the Arab tribes, the third on Muhammad and his two caliphs, Abu Bakr and Umar. Likewise, Ibn Sa’d’s Tabagat consists of several volumes, the first of which is devoted to the life of Muhammad, while the remaining volumes are about the lives of his companions.

In conducting this investigation I did not initially intend to go beyond the historical life of Muhammad, as I did not want to let this become muddled, so that it would deviate from my intended purpose.

Within the Limits of Biography, No More

Another thing that holds me to the confines of this life history, is the beauty and magnitude of the event, so that everything else seems to be covered up. How great Abu Bakr was! How great Umar was! Both of them in their respective khilafat periods were such starlight that the others were covered by it. How great the companions of old were in the company of Muhammad, proven by generation after generation and who then became the pride of that generation!

But – during the Prophet’s lifetime – they were all still able to take shelter under his greatness, still get a spark of his light.

For one who investigates the life history of the Apostle. will not easily be able to leave it to move on to another matter. This is especially true if such a discussion is based on a new scientific method, such as the one I am about to attempt: by which method the greatness of Muhammad will be seen, a greatness that at once overwhelms the mind, conscience and feelings of mankind, and instills respect for it, reverence and belief in its greatness, in which case neither Muslims nor non-Muslims will differ.

If we leave aside those fanatics and apes, for whom it is customary to denigrate Muhammad’s greatness, such as the missionary evangelists and their ilk, then the reverence for his greatness and the belief in the strength of his greatness is evident in the books of Orientalist scholars. In Heroes and Hero Worship, Carlyle devotes a chapter to Muhammad, whom he describes as a spark of the holy divine nature that has been given to him, and then describes his reverence for the greatness that is so powerful. Similarly, Irving, Sprenger, Weil and other Orientalists have each described the greatness of Muhammad in a very strong way. If any of them, in entering into some matters, still think that there is some defect in the bearer of the message of Islam, it is only because they have not yet tested him and examined him more carefully scientifically, or because they have relied on some books of history or tafsir of doubtful provenance, forgetting that the first biographical books were written only two centuries after the time of Muhammad, by inserting – either in his history or in his teachings – Israiliat (Judaica tales) and thousands of false traditions. Although the Orientalists recognize this fact, they are unwilling to admit their own negligence in being able to determine what they consider to be true: when with a little research they would have been able to reject it. The issue of gharanig, for example, the issue of Zayd and Zainab, the issue of marriage or the wives of the Prophet will be examined and researched in this book.

I do not think, however, that I have reached the final destination in investigating the life history of Muhammad. In fact, perhaps it would be more accurate to say that I am only at the beginning of my investigation into this new scientific method in Arabic. All my efforts in this regard cannot be separated from the fact that this book is only the beginning of the scientific investigation of Islam. When there are already scholars and historians who specialize in investigating a period in history – such as Aulard who specialized in the history of the French revolution! and several other scholars who also investigated certain periods in the history of various nations – then it is only fitting that this biography of Muhammad should also be given a thorough scientific investigation, which can be carried out by scholars who are also specialized in their respective fields. I have no doubt that such a specialization and scientific investigation of the history of the Arab lands and their relations with the various peoples of the time would be very useful not only for Islam and Muslims, but also for the entire world. From the point of view of psychology and spiritual life this would be a very useful issue for science, in addition to the illumination that would be obtained from the aspects of social life, ethics and law. In dealing with this problem, science is still moving back and forth, influenced by the conflict between religions – Islam and Christianity – and the futile attempts to westernize the Orient or Christianize the Muslims, which have resulted in the failure and disappointment of generation after generation, and have everywhere had an adverse effect on human relations with each other.

Inquiry Useful for All Mankind

Looking beyond all this, I am of the opinion that such research should lead mankind to the path of modern civilization that it has been seeking. If the Christians in the West feel too great to find this new light from Islam and its Messenger, and expect it to come from Indian theosophy and from various other Far Eastern traditions, then the people of the East, whether Muslims, Jews or Christians, have every right to conduct this valuable research in a clean and honest manner – the only way that will reach the truth.

The Islamic way of thinking – which is basically scientific thinking according to modern methods in terms of man’s relationship with his environment, which is very realistic in this respect – turns into subjective, personal thinking when the issue becomes man’s relationship with the universe and the Creator of nature.

Thus, from a psychological and spiritual point of view, influences arise, which science itself is confused about, unable to acknowledge or negate, and thus does not consider them as scientific facts. Even so, this reality is integral to the happiness of human life and is a formative element in its behavior What is life? What is man’s relationship with the universe? What excites his life. What is the shared belief that gives society its moral strength, and when that shared belief is weakened, society is weakened as well? What is form? And what is the unity of being? What is man’s position in his solitude and existence?

Such problems are at the mercy of the logic of abstraction, which already has an abundant literature. However, in conveying man to his happiness, the solution will be closer to us in the life and teachings of Muhammad than in the logic of abstraction, which for centuries since the Abbasid dynasty the Muslims have spent their lives on. Likewise, people in the West, for three centuries from the 16th century to the 19th century, have spent their lives – except for modern science – which ended up bringing the West the fate of the Muslims of the past. Just as in the past, today too it is in danger of collapsing without being able to bring happiness to mankind.

So there is no other way to achieve happiness in life except to seek a subjective relationship with nature at its best and with the Creator of nature, Who is not bound by time and space, Who is absolute in unchanging unity, other than in a relative sense in relation to our short lives.

Certainly, the life history of Muhammad is the best example of conducting a study of subjective relationships in the theoretical, or practical sense, for those who have the capacity in that direction. Given the distance in terms of the divine relationship, which God has bestowed upon the Prophet, one can only attempt it at the beginning. In my opinion, these two kinds of study – if they can be adjusted – will be able to raise the dignity of our world today from the valley of paganism, according to their respective religious beliefs and knowledge, a paganism that has made wealth the only place of worship (mammonism), undermining the values of art, science, morals and human talent. Such an adjustment may be a long way off. But the signs of the demise of the paganism that now rules our world and drives our culture are obvious to anyone who follows the course of history and world events.

If the history of Muhammad’s life as a Prophet and his teachings, his time and the spiritual revolution he brought about which has spread throughout the world are studied in particular, perhaps it will become clearer to the world that these spiritual problems have arisen from the influence he left behind. If the scientific and subjective study of this stored energy of mankind can add to mankind’s connection with the higher nature of nature, then it will have already laid the first stone in the foundation of modern civilization.

This book is no more than a beginning in that direction, as I have already mentioned. It would be enough for me if this book could convince people, could convince scholars and experts of the importance of specialization and specialization in order to achieve the goal of investigating a field. If this endeavor results in one or both of these goals, this will be a considerable reward for my efforts. And it is Allah who will reward those who have done good.

MUHAMMAD HUSAIN HAEKAL

Introduction to the Second Mold

The first printing of this book sold out faster than expected. One-third of the 10,000 copies of this book were ordered while it was in print, and the rest were sold out within three months of publication. The response to this book shows the interest of the readers, especially in my investigation. Therefore, a reprint should be considered, and the contents should be reviewed. The reason for this response is, of course, the issues raised in the book. Perhaps the methods used to solve these problems have also influenced this response. But whatever the cause, I wondered to myself when I thought about the second printing: Will I just repeat what I did in the first printing, without adding or subtracting, or will I have to revise, add or make corrections wherever I find it necessary?

Some people whose opinions I value very much suggested that the second printing should be the same as the first, so that those who have the two printings are the same, and so that I would have enough time to make corrections and revisions after the second printing. I almost accepted this suggestion. If I had accepted this suggestion, the second printing would have been in the hands of readers a few months ago. But I was still back and forth about accepting this suggestion. Then, after some consideration, I finally decided that it was necessary to make revisions and additions.

The first consideration in this regard is due to some notes that Shaykh Muhammad Mustafa al-Maraghi, the Rector of Al-Azhar, gave me, when I showed him the printed part of this book. He also agreed to give me an introduction at the beginning of this book.

After this book was published, a number of authors and scholars gave me their favorable responses and opinions in newspapers, magazines and on the radio. All these responses were accompanied by many compliments on my endeavor, which I do not think I should have received. First and foremost, I hope that this book on the Prophet will not be mixed up with things that are not appropriate, while the author has succeeded with his work, so that it can be accepted and appreciated by people. Therefore, I am very concerned about this response.

This kind of appreciation and welcome has probably led to some opinions being expressed on supplementary matters, which have nothing to do with the sources – or the subject matter – of this book. For example, some have asked for further clarification of some issues that they believe need to be clarified, others have asked for more research into the use of conjunctions, or have suggested other substitutes that, in the opinion of the proposers, would be more appropriate in expressing the intended meaning. But there are other opinions which go to the heart of the book, and which have caused me to think and correct even more. It is my wish that this second printing will be closer to the wishes of these scholars and scholars, even though I myself consider this investigation – as I mentioned in the preface – to be only a first step in this field with Arabic treated according to new methods.

Another reason for my revisions and additions to the first printing is that I have re-read the book and studied some of the opinions I received, some of which I was already aware of when I was writing. I was also able to accept the reasons for the need to make more extensive observations as proposed in order to convince them of my opinions and arguments. The corrections I have made for this purpose have brought up some issues that every biographer of the Prophet should ponder and work on.

If I was delighted with the responses that reached me in the first printing, I am even more delighted this time, because I am still going to carry out these investigations more extensively. I consider this especially necessary since my preliminary study concerns the life history of one of the greatest human beings history has ever known, the last Prophet and Messenger – peace and blessings be upon him.

In the introduction to this second printing I have attempted to take stock of some of the responses to the method of investigation that I presented in the first printing. In the last part of the book I have added two chapters on some of the issues that were briefly touched upon in the concluding section of the first printing. Likewise, I have made some revisions and additions wherever I deemed it necessary to revise and add to the text of the book, in accordance with my own corrections and considerations, in order to complete the investigation and fulfill some of the responses that had already been made.

Orientalist Defenders

The first refutation I received was an essay sent to me by an Egyptian writer who said that it was an Arabic translation of an article he had sent to a German Orientalist magazine criticizing this book. I did not publish this article in the Arabic newspapers, because it contained only baseless criticisms. Therefore it is up to the author to publish it himself. I do not think it is necessary to mention his name in this introduction in the belief that he will recognize his own identity after reading his refutation published here. The short version of the article is that my investigation into the life of Muhammad is not a scientific investigation in the modern sense, because I have relied only on Arabic sources, not on the investigations of the Orientalists such as Weil, Goldziher, Noldeke and others, not on the results of their investigations, and because I have regarded the Quran as unquestionable historical documentation, whereas the studies of these Orientalists show that the Quran was altered and changed after the death of the Prophet and at the beginning of Islamic history, and that the name of the Prophet was changed. At first it was “Qutham” or “Quthama”. It was later changed to “Muhammad” to suit the verse, “And bring glad tidings of a messenger to come after me, whose name is Ahmad”, as a hint in the Gospel of the prophet who would come after Jesus. In his statement the author added that the Orientalist investigation also showed that the Prophet suffered from apoplexy, and that the so-called revelations that were revealed to him were nothing but the result of apoplexy that attacked him, and that the symptoms of apoplexy were seen in Muhammad when he was unconscious, his sweat flowed with convulsions, and foam came out of his mouth. When he regained consciousness he said that what he had received was a revelation, and then recited it to those who believed in the alleged revelation from God.

In fact, I would not have paid any attention to this essay or its rebuttal were it not for the fact that the author is an Egyptian and a Muslim. Had the author been an Orientalist or an evangelical missionary, I would have left him to his own devices. What I have mentioned in the preface and in the text of this book will suffice as an argument against their opinion. However, the author of this letter is an example of some young men and women of Islam who take everything the Orientalists say at face value and regard it as truly scientific and based on the truth. It is to them that I am addressing this letter as a reminder of the mistakes that have been made by the Orientalists. There were also Orientalists who were honest in their investigations, although they were certainly not free from mistakes. Causes of Orientalist Errors

Such errors in their investigations are sometimes due to a lack of understanding of the twists and turns of the Arabic language, and sometimes due to the ulterior motives of some of these scholars, whose aim is to destroy the foundations of one religion or all religions. This is an exaggeration that scholars should avoid. We see Christians who are so driven by this exaggeration that they deny that Jesus ever existed in history.

Others, we see, have even gone beyond the boundaries of exaggeration by writing about Isa being insane, for example.

The emergence of the conflict between church and state in Europe has also caused scholars on the one hand and religious people on the other to seek victory in seizing power.

Islam, on the other hand, is completely free from such contradictions. Those who investigate Islam should avoid this kind of lust, which has afflicted Westerners and often tainted the investigations of scholars. They should also be careful when studying the results that come from the West in relation to religious matters. Everything that has been described by scholars as true should be scrutinized more carefully. Many of them have been so far influenced that they have caused enmity between religious and scientific people for centuries.

Biography of Islamic Writers as a Handbook

What is mentioned in the Egyptian Muslim’s essay that I have summarized is proof of the need for caution. First of all, he blames me for relying on Arabic sources as the basis of my research, which I do not dispute. I have also used books by Orientals, as mentioned in my bibliography. However, I have always used Arabic sources as the first basis for this discussion. And these Arabic sources are also the first basis for all the Orientalist researches.

This is only natural. These sources – especially the Quran – are the first to speak about the Prophet’s life history. Of course, that is also the basis for anyone who wants to write a biography in the current style and method. Whether Noldeke, Goldziher, Weil, Sprenger, Muir or any other Orientalist all relied on these sources in their investigations, as I have done. In making observations and criticisms, they have taken a free hand, as have I. In this too I have not overlooked some observations and criticisms. I have not overlooked some of the older Christian sources that they consulted, even though they were still motivated by Christian fanaticism and not by scientific criticism.

If anyone blames me for not being bound by the conclusions reached by some of the Orientalists, or for disagreeing with them and criticizing them, then that is a very frozen position in the scientific field, no less frozen and conservative than any other position in the intellectual or spiritual field. I don’t think any of the Orientalists themselves would approve of such a frozen stance in the scientific field. If any of them could justify such a stance, he would certainly justify such a stance in the field of religion as well.

I do not want these two things to happen, either to myself or to anyone who wants to work in historical investigation on a truly scientific basis. What I do, and what I invite others to do, is to observe the results of others’ studies. If they are satisfied by convincing evidence, then of course that is what we hope for. If not, do it yourself so that he can reach the truth with the confidence that he has succeeded.

It is in this direction that I invite our youth and those who admire the results of the Orientalist investigations, and indeed this is what I am doing. I will be rewarded as a man who has succeeded, if I have done the right thing, and I will be forgiven as a man who has sought the truth with honest intentions in pursuing this path, if I have been wrong.

Orientalists and Religious Provisions

As a proof of the agitation of some Orientalists who want to destroy the provisions of religion by their exaggerated methods, is the assertion of the Egyptian Muslim who has written this essay, that the results of the Orientalists’ studies show that the Quran is not a historical document that cannot be doubted, and that the Quran was changed after the death of the Prophet and during the early history of Islam, in which case verses were added for religious or political purposes. I do not want to discuss or argue with the author of this essay from the point of view of his Islam as a Muslim – on what Islam has determined, that the Quran is the Book of Allah, which cannot be obscured by falsehood, either at the time of its revelation or afterwards. He agrees with the Orientalists that the Quran was composed by Muhammad, but he also believes that the Book is a revelation of God to Muhammad, as some Orientalists do, and in order to substantiate his claim, he says that the Quran, according to some, is indeed a revelation of God. So let me dialogue with him in his own words on the basis that he is a free-thinker who does not want to be bound by anything except what science has proven in a truly convincing way.

The Quran is Unchangeable

He trusted the Orientalists and their opinions. There are indeed some Orientalists who think as he does. But their opinion shows that they are motivated by motives that have nothing to do with science. This is no secret. As evidence, it is enough that they say that the version “And bring glad tidings of the coming of a Messenger after me, whose name will be Ahmad” mentioned in Sura Ash-Shaf (61) verse 6, was added after the Prophet’s death to prove Muhammad’s prophethood from the Scriptures before the Quran.

If the Orientalists were really honest for the sake of science, there would be no need for them to rely on such arguments, which also apply to the Bible. If they really wanted to seek knowledge for the sake of knowledge, they would have equated the Quran with the previous scriptures, i.e., they would have considered it a scripture as well, saying that the previous scriptures are natural and need not be disputed, or they would have considered them as scriptures in the same way as they considered the Quran. They would have the same opinion about both of them, determining that they were for certain religious or political purposes as well. If this is what they think, then this is the end of the logic. Their assertion that the Quran was changed for political and religious purposes is automatically invalidated.

For the Muslims there was no need to seek proof from the scriptures after their kings and the Christian empire as well as other nations of the world accepted them and after the Christians themselves in droves, even nations as a whole, embraced Islam. This is the logic that applies to purely scientific inquiry.

As for assuming that the Torah and Gospels are holy books and denying this attribute to the Quran, this is something that science does not accept. As for the idea that the Quran has been changed because of evidence from the Torah and Gospels, this is nonsense and is not accepted by logic.

Even among the most fanatical Orientalists, there are very few who think it is that bad. On the contrary, most of them agree that the Quran we read today is also the Quran that Muhammad recited to the Muslims during his lifetime, without any defects or changes. They are eager to mention this, even if – in the form of criticism – they attribute it to the way the Quran was collected and the arrangement of the Surahs, which is beyond the scope of this study.

The Muslims themselves, who have devoted their attention to the intricacies of Quranic science, have received various criticisms, which they have refuted. With regard to the issue at hand, it is sufficient to quote what the Orientalists themselves have to say in this regard, in case the Egyptian Muslim about whom we are speaking will be satisfied, and those who still think like him will also be satisfied.

Actually, what the Orientalists have explained in this regard is quite a lot. But let’s take what Sir William Muir wrote in The Life of Mohammad, so that those who have an exaggerated view of history and of themselves, who usually take for granted what people say about the forgery and alteration of the Quran, can see for themselves. Muir was a staunch Christian and preached for it. He was also eager not to leave any opportunity to criticize the Prophet and the Quran, and tried to strengthen his criticism. Muir’s opinion

When talking about the Quran and its accuracy in reaching us, Sir William Muir mentions:

“Divine revelation is the basis of the pillars of Islam. Reciting a few verses is a key part of daily prayers of a general or specific nature. Doing this recitation is both obligatory and sunnah, which in the religious sense is a good deed that will be rewarded to the one who does it. This is the first Sunnah that has been agreed upon. And it is also what has been included by revelation. That is why many, if not all, of the early Muslims memorized the Quran. To the extent that some of them, at the beginning of Islam’s reign, could recite it to its distinctive characteristics. Arab traditions helped make this job easier. Their love for it was immense. Since it was not easy to hunt down everything that came from the poets, just as in recording everything related to their lineage and tribes, it was common for them to record the poems in the pages of their own hearts. Hence their memory flourished. Then at that time they received the Quran prepared and with a living soul. So strong was the memory of the Prophet’s companions, accompanied by an extraordinary desire to memorize the Quran, that they, together with the Prophet, could repeat with convincing accuracy everything that the Prophet knew at the time they recited it.

Writing the Quran at the Time of the Prophet

“Even with the energy that characterizes his memory, we are also free not to give up our belief that the collection is the only source. But we have reason to believe that the companions of the Prophet wrote several manuscripts during his lifetime of various parts of the Quran. It was with these manuscripts that almost the entire Quran was written. In general writing in Mecca was practiced long before the time of Muhammad’s apostasy. Not only was one person asked by the Prophet to write down the books and letters, the prisoner of the battle of Badr who could teach writing in Mecca was known to people long before the time of Muhammad’s apostolate. It was not just one person who was asked by the Prophet to write down the books and letters. The Badr prisoners of war who could teach writing to the Ansar in Medina, in return for which they were freed. Although the people of Medina were not as good at education as the people of Mecca, many of them had been good at writing since before Islam. Given this writing skill, it is easy to conclude without error that the verses that were memorized according to meticulous memory were also written down with the same meticulousness.

“Then we also know that Muhammad sent one or more companions to the tribes that had already embraced Islam in order to teach them the Quran and to study the religion. We also read that there were messengers who went with written instructions on religious matters. Of course, they brought with them what was revealed by revelation, especially with regard to Islamic rites and regulations and what was to be recited during worship.

The Quran itself specifies it in written form. Likewise, the history books have also specified this, when describing Umar’s Islam, about the existence of a manuscript of the 20th Surah (Surah Taha) belonging to his sister and her family. Umar entered Islam three or four years before the Hijrah. If in the early days of Islam the revelation was written down and exchanged, when the Muslims were few in number and subjected to various kinds of torture, then it is certain that the manuscripts were numerous and widely circulated, when the Prophet had reached the height of his power and the book had become the law of the entire Arab nation.

When in Dispute Return to the Prophet

“Thus, the Quran during the Prophet’s lifetime, and also after his death, remained in the hearts of the believers. Various parts of it have been recorded in manuscripts which are increasing day by day. The two sources should have been perfectly compatible. Even at that time, the Quran was highly protected, even during the Prophet’s lifetime, with an overwhelming belief that it was the word of God. Therefore, whenever there was a dispute about its contents, in order to avoid such a dispute, it was always brought to the Prophet himself. In this regard we have some examples: “Amr bin Mas’ud and Ubayy bin Ka’b brought the matter to the Prophet. After the Prophet died, when there was a dispute, it was always referred back to the written text and to the memories of the Prophet’s closest companions and the writers of the revelation.

The slaughter of Yamama had left many of the Muslims dead, among whom were many who had memorized the Quran well. At that time Umar was worried about the fate of the Quran and its text, which might cause doubts in the future if those who had committed it to memory died in some way. So he went to Caliph Abu Bakr and said: “I am very much afraid that the killing of those who have memorized the Quran will happen again in another battlefield besides Yamama and many more of them will be lost. I think that you should act quickly by ordering the collection of the Quran.”

Quran Collection First Step

“Abu Bakr immediately agreed to that opinion. With this intention he said to Zaid bin Thabit, one of the Prophet’s great secretaries: “You are an intelligent young man and I do not doubt you. You are the author of the revelation to the Messenger of Allah s.a.w. and you follow the Quran, so now collect it.”

“Because this work was so sudden and unexpected, Zaid was nervous at first. He still doubted the point of doing so, nor did he ask anyone else to do so. But eventually he succumbed to the urgent demands of Abu Bakr and Umar. He began to try in earnest to collect the suras and their parts from all directions, until he was able to collect what had been on leaves, on white stones, and what people had memorized. Some added that he also collected them from those on sheets, sheets, shoulder bones and ribs of camels and goats. Zaid’s efforts were successful.

“he did so for two or three years continuously gathering all the materials and rearranging them as they are today, or as Zayd himself brought the Quran before Muhammad, so it is said. When the first manuscript was complete, Umar entrusted its preservation to Hafshah, his daughter and wife of the Prophet. The book that had been compiled by Zayd remained in force during Umar’s caliphate, as the authentic and valid text.

“But then there were disputes about the way of reading, arising either because of differences in the earlier Zayd manuscripts or because of changes introduced into those manuscripts copied from the Zayd manuscripts. The Islamic world was very worried about this. The revelation that came from heaven was “one”, so where is its unity now? Hudhaifa, who had fought in Armenia and Azerbaijan, also noticed the difference between the Surian and Iraqi Quran. Mushaf Usman

“Because of the number and extent of the differences, he felt very uneasy. At that time he asked Usman to intervene. “So that people may no longer dispute about their own books like the Jews and Christians.” The caliph accepted the suggestion. To avoid danger, Zaid bin Thabit was once again asked for his help, reinforced by three men from Quraysh. The first manuscript in the hands of Hafshah was brought, and the different ways of reading of the whole of the Isiamite commonwealth were brought forward, and then everything was checked again with great scrutiny, for the last time. Even if Zayd disagreed with his three companions from Quraysh, he preferred their voice since the revelation was revealed according to the Quraysh dialect, although it is said that it was revealed in seven different Arabic dialects.

“The Quranic texts were then sent to all the cities of the Commonwealth. The rest of the manuscripts were collected again by order of the Caliph and burned. The first manuscript was returned to Hafshah.

“So what has come down to us is the Mushaf of Uthman. So meticulous was the preservation of the Quran that we hardly find – indeed, we do not find – any discrepancies in the innumerable manuscripts that were scattered throughout the vast Islamic world. Although the killing of Uthman himself – a quarter of a century after Muhammad’s death – led to angry and rebellious groups that could have shaken the unity of the Islamic world – and it did – the one Quran has always remained the Quran for all. Thus, that Islam recognizes only one book is clear evidence that what is before us today is nothing but a text that was compiled at the behest of poor Uthman.

“It seems that in the whole world there is no book other than the Quran that has remained complete with such a pure and meticulous text for twelve centuries. The existence of different ways of reading is too little to cause astonishment. These differences are mostly confined to the pronunciation of the vowels or the places of the stop signs, which actually arose only later in history and have nothing to do with the Mushaf of Uthman. Islamic Unity in the Age of Uthman

“Now that we have established that the Quran we are reading is the unaltered text of the Mushaf of Uthman, let us discuss it again: Is this text in the exact form in which it was compiled by Zayd after the agreement to eliminate the few and insignificant differences in reading methods? All the evidence available to us is very convincing that this is the case. There is nothing in the old or reliable reports that casts the slightest doubt on Uthman that he intended to change the Quran in order to strengthen his cause. It is true that the Shi’ah later alleged that he omitted some verses that glorified ‘Ali. But this allegation cannot be accepted by reason. When this Mushaf was recognized, there was no disagreement between the Umawi and the Alawi (Mu’awiyah’s faction and Ali’s faction). Even the unity of Islam at that time was really strong without any danger threatening it. In addition Ali had not yet described his demands in their complete form. So it was not for any particular purpose that Uthman would commit the offense that would be so hated by the Muslims. The people who understood and memorized the Quran as they heard it recited by the Prophet themselves were still alive when Uthman collected the Mushaf. If the verses glorifying ‘Ali had existed there would have been texts of them in the hands of his numerous followers. These two reasons alone are sufficient to nullify any attempt to remove them. Moreover, the followers of ‘Ali had already established themselves after the death of ‘Uthman and they appointed ‘Ali as their successor.

“Is it plausible – when they were in power – that they would have accepted a Quran that had been cut into pieces, and cut deliberately to defeat the purpose of their leaders?! Yet they continued to read the same Quran that their opponents were reading. There was not the slightest thought that they would oppose it. Even Ali himself had ordered the manuscript to be distributed as widely as possible. In fact, it is reported that he wrote some of them with his own hand.

“It is true that the rebels had made the basis of their rebellion because Usman had collected the Quran and then ordered that all manuscripts be destroyed except Usman’s Mushat. So their challenge was directed against Usman’s action in that respect alone, which they thought should not be taken. But there was nothing behind it that indicated any attempt to change or alter the Quran. Such an accusation at that time was a blatant attempt at destruction. Only later did the Shi’ah say it was for their own benefit. Mushaf Usman Careful and Complete

“We can now confidently conclude that the Mushaf of Uthman remained in its exact form as compiled by Zayd b. Thabit, by further adapting the pre-existing material to the Quraysh dialect. He then set aside the rest of the recitations which at that time were scattered throughout the region.

“But even then another important question remains before us, namely: was what Zayd collected the actual and complete form as revealed to Muhammad? The following considerations are enough to convince us that it was the actual composition that was fully accomplished at that time:

“First – The first collection was completed under the supervision of Abu Bakr. Abu Bakr was an honest and loyal companion of Muhammad. He was also one who fully believed in the sanctity of the Quranic source, one whose relationship with the Prophet was so close during the last twenty years of his life, and whose conduct in the khilafat was so modest, prudent and free from any hint of ambition that there was no place for him to seek other interests. He firmly believed that what was revealed to his friend was a revelation from God, so his main aim was to keep the collection of revelations in a state of complete purity.

“This statement also applies to ‘Umar, who completed the collection during his caliphate. This was also true of all the Muslims at that time; there was no difference between the scribes who helped with the collection and a poor, ordinary believer who had revelations written on bones or leaves and brought them to Zayd. Their zeal was the same, wanting to show the words and phrases as recited by the Prophet, that it was a message from God. Their desire to preserve its purity was a feeling shared by all, for nothing was more deeply ingrained in their souls than the sense of the great sanctity of the Quran, which they fully believed to be the word of God. In the Quran there are warnings for those who tell lies about Allah or conceal something from His revelation. We cannot accept that the early Muslims, with their zeal for the religion they had so sanctified, would have entertained thoughts that would have led so far away from the faith.

Second – The collection was completed two or three years after Muhammad died. We have already seen some of his followers, who had memorized the revelation by heart, and every Muslim had memorized some of it, as well as a group of Quran experts who were appointed by the government and sent to all parts of Islam to perform ceremonies and teach people the religion. From all of them a link was established between the revelations that Muhammad recited at that time and those collected by Zayd. The Muslims not only had honest intentions in collecting the Quran in one Mushaf, but also had all the facilities to ensure the fulfillment of these intentions, ensuring the fulfillment of everything that had already been collected in the book, which was in their hands after being carefully and perfectly collected.

“Thirdly – We also have a more reliable guarantee of its accuracy and completeness, namely the written parts of the Quran, which date back to the time of Muhammad, and of which there were certainly many manuscripts before the collection of the Quran. These manuscripts were mostly in the hands of those who could read. We know that what Zayd collected was already in the hands of people and was read immediately after its collection. It is logical to conclude that everything contained in these passages was already included. Therefore, their decision is correct. There is no source that has come down to us that says that the compilers omitted a passage, or a verse, or words, or anything else that was different from what was in the collected Mushaf. If this is the case, then it cannot but be seen, and it must have been recorded in those meticulous old documents, that nothing was overlooked, no matter how insignificant.

“Fourthly – The content and organization of the Quran is very clear, showing the meticulousness of its compilation. The various parts are arranged with each other in a simple manner without being forced or contrived.

“There are no traces of hands that try to change or show their own skills. This shows the faith and honesty of the compiler in his task. He did not dare to do more than take the scriptures as they were and put one next to the other.

“So the conclusion we can confidently state is that the Mushaf of Zayd and Uthman was not only accurate, but – as several incidents show – complete, and that its compilation was not intended to leave out anything from the revelation. We can also be sure, on the basis of strong evidence, that every verse of the Quran was, indeed, meticulously matched as recited by Muhammad.”

We have also gone to the length of quoting Sir William Muir’s words as mentioned in the preface to The Life of Mohammad. With what we have quoted there is no need to mention the writings of Lammens or Von Hammer and other Orientalists of the same opinion. They positively confirmed the exact Quran we read today, and affirmed that everything recited by Mohammad was a true and perfect revelation received from God. If there is a small minority of Orientalists who are of the opposite opinion and think that the Quran has been changed, ignoring the logical reasons given by Muir and the majority of Orientalists, who have quoted from the history of Islam and from Islamic scholars, then it is an indictment that is only motivated by spite against Islam and the Prophet.

No matter how cleverly the accusers frame their accusations, they cannot negate the results of pure scientific investigation. In this way they will not be able to deceive the Muslims, except for a few young people who still think that free inquiry requires them to deny their own past, turning away from the truth because they have been seduced by beautiful falsehoods. They believe all those who criticize the past even if their criticism has no basis in scientific and historical truth.

We could have given the arguments of Sir Muir and other Orientalists, taken from Islamic history, and then returned them to their original sources. But we have deliberately favored the quotation from an Orientalist, since our youth are still eager for everything that comes from the West, without further scrutiny. Rigor in scientific investigation, with the good intention of seeking the truth, should lead one to the path of truth alone, free from all falsification. A person who wants to conduct research must investigate thoroughly so that he reaches the truth that is his goal, without being influenced by lust and without being hindered by tradition. Orientalists have sometimes succeeded in finding the truth in this way, but sometimes, for certain purposes, they have deviated. And for the most part they did. In matters relating to the history of the Prophet we have the opportunity in this book to do further research.

The True Way of Conducting an Inquiry

It is also good to mention at this point that the task of a researcher is not to accept or reject a problem a priori, until his research or investigation has convinced him that he is fully satisfied with the reality he has reached without any shortcomings. A historian in this respect is no different from a scholar in other sciences or in physics. The historian in this case should examine the books of Orientalists as well as those of Islamic scholars.

If in order to reach the truth and knowledge we are obliged to criticize and observe the works of the Arab writers and Islamic writers such as in the sciences of medicine, astronomy, chemistry and so on, then we reject what is not acceptable to scientific criticism, and accept what can be proven by such methods of criticism, then in order to reach the truth and knowledge in the field of history we also have an obligation to examine thoroughly, even if it relates to hearing the history of the Prophet s.a.w.. A writer of history is not just copying, but must also make criticism of what he copied. He must conduct research to find out the real truth. Criticism is a step towards that research.

Science and knowledge are the basis of criticism and research. Now that we have conducted the research cited about the Quran and its accuracy, let us leave the article of the Egyptian Muslim, who believed everything the Orientalists wrote about the verses they said were added to the Quran, as well as the name of the Prophet, which they said was Qutham or Quthama. These words are not motivated by a sense of truth, but by passion.

Let us now return to the last point in the Egyptian Muslim’s refutation. He mentions that the results of the Orientalist investigation showed that the Prophet suffered from apoplexy. Such symptoms appeared to him when he was unconscious, sweat poured out with convulsions and foam came out of his mouth. When he regained consciousness, he then recited what he said was God’s revelation to him – to those who believed him. But the revelation was nothing but the result of the attacks of apoplexy.

Slander Around Ayan

Describing what happened to Muhammad at the time of the revelation in this way is scientifically wrong. A seizure of apoplexy will not leave any trace that the sufferer can remember during the time of its occurrence. Even after he regains consciousness, he forgets what happened during that time. He does not remember anything anymore, what happened and what he did during that time. The reason is that all the work of his nerves and mind has become completely paralyzed. These are the symptoms of apoplexy proven by science. So that is not what the Prophet Muhammad experienced while receiving revelation. Even during that time his intellect was at the peak of his consciousness. With great care he remembered everything he received and afterwards recited it back to his companions.

With that great spiritual awareness, he was not at all accompanied by physical unconsciousness. In fact the opposite was the case, at that time the Prophet was at the peak of his ordinary consciousness. Suffice it if we just point to what we mentioned in this book about the revelation of Surah al-Fath (48) when the Muslims returned from Mecca to Medina after the Treaty of Hudaibiya.

So science in this case denies that Muhammad was afflicted with apoplexy. There are only a few Orientalists who say this. They are the ones who say that the Quran has been changed. They do not say this because they want to find out the truth, but they think that by doing so they want to dehumanize the Prophet in the eyes of some Muslims. Or do they think that by saying this they are casting doubt on the revelation that was sent down to Muhammad, because it was sent down – according to them – while he was suffering from an attack of apoplexy? If so, this is a grave mistake on their part, as we have already mentioned. It is this opinion of theirs that has been scientifically rejected.

Back to Science

If the Orientalists’ aim had been pure, they would not have brought in knowledge that contradicts it. They do this to deceive those who have not yet acquired knowledge about the symptoms of apoplexy, and those with simple minds who are satisfied with what the Orientalists have said, without asking medical experts or reading books about it. Had they done so, it would not have been difficult for them to discover the Orientalists’ errors – intentional or unintentional. They would have seen that the spiritual and intellectual activities of man are completely shut down during an apoplexy crisis. The sufferer is left in a purely mechanical state, moving around as before the attack, or thrashing about when the attack has become so violent that it can disturb others. In the meantime, he loses consciousness. He does not realize what he is doing and what is happening to him. He is like someone who is sleeping, not feeling his own movements. When it is over, he remembers nothing.

This is certainly different from a spiritual activity that is so powerful that it takes him deep into the divine realm, with full awareness and a convincing intellect. What is revealed to him can then be passed on. Apoplexy, on the other hand, paralyzes the entire human consciousness. It brings people to a mechanical level, during which their feelings and consciousness are lost. This is not the case with revelation, which is the pinnacle of spiritual heights, given exclusively by God to the prophets. To them the highest positive realities of nature are given, so that they can be conveyed to mankind. Sometimes science comes to understand some of these realities, to know their provisions and secrets – after many generations and many centuries. Even then it is a positive reality, which can be entered only by the consciences of believers, who believe in its truth. At the same time, there are some hearts that remain tightly closed and do not know or do not want to pay attention to it.

Sometimes Knowledge is Not Enough

We can understand when the Orientalists say that revelation is a separate psychological phenomenon in the assessment of science that has reached us until now. Thus, it is something that cannot possibly be interpreted by means of science. But in any case this opinion shows that our knowledge, with its vast scope, still feels limited in interpreting the largest part of the spiritual and psychological phenomena. For science this is not a defect, nor is it unusual. Our science is still limited in interpreting some natural phenomena that are close to us. The nature of the sun, moon, stars, solar system and others in science, are still hypotheses of discovery. All of these horizon objects are partly visible to the naked eye, and not a few are still hidden, which we will only be able to see if we use binoculars. Until the last century, many discoveries were thought to be imaginary creations, with no way of being realized before our eyes. But now they have become a reality. In fact, we take it for granted. The existence of spiritual and psychological phenomena is now being observed by scholars. But this has yet to be mastered by science, and a positive law has yet to be found.

We often read about some problems that scholars have recognized and accepted. But then it turns out that the natural laws that apply according to the methods of science have not yet been given a convincing meaning. Psychology, for example, in dealing with some problems, generally still does not have definite laws. If this is the case in ordinary life, then rushing to interpret the symptoms of the whole of life in a scientific way is a futile endeavor indeed, a reprehensible waste.

The revelations that some of the Muslims had witnessed during Muhammad’s lifetime – as well as the Quran – were recited to them each time, which increased the firmness of their faith. Among them were also Jews and Christians. After a long debate and discussion with the Prophet, they believed. Around the treatise and the issue of the time there was nothing they rejected. Indeed there was a group of the Quraysh who tried to accuse it of magic and madness. But they later admitted that he was neither a sorcerer nor a madman. They then became his followers and believed in his invitation. This is what is certain and convincing.

So now what is unacceptable to science, and contrary to scientific methods, is the attitude of denying the occurrence of revelation and demeaning the one who receives it with criticism in various ways. This is precisely what is contrary to science.

A scholar who genuinely seeks the truth cannot say anything other than that what science has achieved to date is very limited and has not been able to describe revelation in a scientific way. However, science cannot deny the occurrence of the phenomena of revelation as described by the companions of the Prophet and other writers at the beginning of Islamic history. Even if someone denies it, he tries to find excuses by using science as a weapon in vain with stubbornness. Stubbornness and knowledge will never meet.

Attacking Muhammad for Failing to Attack His Teachings

If this deplorable attitude must lead to anything, it is their violent desire to instill doubt in people’s hearts about Islam. They cannot attack this religion itself. They have witnessed how strong and noble the religion of Inj is with its simplicity and simplicity which is the basis of its strength.

Therefore, they resorted to the methods of the weak. They are unable to attack such a huge footprint, so they go and attack the person who left the footprint. This is a weakness that no scholar should have to deal with. It also goes against the laws of human nature. Human nature is to look at the trail itself, to enjoy its fruits without bothering to look for its origins or to find out what caused it to happen or grow. Thus they do not need to trouble themselves about the origin of the tree that has given them the fruits they like, or about the fertilizer that has made the tree fertile, as long as they do not think of planting another tree with more delicious fruit.

When people discuss the philosophy of Plato or the plays of Shakespeare or the works of Raphael, for example, there is no need to look for material to criticize in the lives of these great men – who are the epitome of humanity’s splendor and pride – if there is nothing in their works to criticize. If they look for material for criticism that has no basis in truth, they will not be able to achieve their goal. If they also show malice or envy, their arguments will fall and people will not listen. This will not change just by pouring the envy into the pattern of knowledge. It never recognizes the truth. It is sad, of course, that envy is also the source of truth. This is the basis of the Orientalists’ criticism of the Prophet, the Seal of the Apostles. But thus their criticism was completely canceled.

I now conclude my refutation of the Orientalist opinions that the Egyptian Muslim has used in writing his article. I have presented the arguments for the weakness of their opinions.

Let me now move on to another part of this review. After the first printing of this book was published, some Muslims who are active in the field of religious knowledge gave their opinions.

I think that such low criticisms, which are unacceptable to science, should not be repeated. The Orientalists can perhaps be forgiven, especially for their previous exaggerations. They felt that they were writing for European Christians:

Thus at that time they had undertaken a national or religious duty. They were driven by their beliefs, raping science as a tool in carrying out this task.

But now, with communication via telegram and radio, via the press and other mass media to all corners of the world, whatever is published or spoken in Europe or America can be caught that day or that very moment in other countries of the East. Those who wish to gain knowledge and the truth should have all national, racial and religious mists removed from before their eyes and from their hearts. They should expect that what they say or write will soon be known to all. In all corners of the earth people will test it and receive it with a critical attitude. Let the truth, which is not bound by anything, be our guide. We direct all our attention to a past and future bond of mankind, that it is a great family unit leading to the realization of the higher purpose for which all mankind has been waiting since its first growth, a bond of free brotherhood under the auspices of greatness and beauty. This is the only bond that will ensure the attainment of mankind’s goal in its rapid historical circulation towards happiness and perfection.

Considerations of Those Active in Islamic Matters

While there are those who believe in the Orientalists’ exaggerations and blame us for being so attached to Arabic sources, those who are active in the field of Islamic knowledge also blame us for being too attached to the Orientalists’ opinions: that we do not pay attention to what the hadith books tell us about the Prophet’s life and that we do not use the methods found in the old history books.

On this basis some of them have expressed opinions, most of which have been expressed in a very gentle and kind manner with the intention of seeking the truth. Others, because they are stubborn or ignorant, do not want to give in to those who are more knowledgeable. As for those who criticized us gently, they mostly focused on the fact that we did not mention what the books of history and the Prophetic traditions had to say about the miracles. In fact, we stated at the end of the first printing: “The history of Muhammad’s life is the history of a human being who has reached the highest peak ever attained by a human being. At that time Muhammad (s.a.w.) was pleased that the Muslims respected him as an ordinary man like themselves, only given revelation. He did not like that he would be linked to any miracle other than the Quran. This he declared to his companions.” In the chest-breaking part of the story we say:

“Thus, what the Orientalists have asked of Muslim thinkers in this regard is that the life of Muhammad was purely human and of a noble human nature. And in order to substantiate his prophethood, it is not necessary to rely on the usual practices of those who love the miraculous. Thus they have every reason to reject the Arab and Muslim writers’ response to the Prophet’s absurd life. They argue that what has been said is not in line with what the Quran asks us to do, which is to contemplate God’s creation, and that God’s laws will never change. So it does not fit with the Quranic expression about the polytheists who do not want to explore and do not want to understand either.”

Some of those who criticized me in a gentle way also blamed me for taking the Orientalists’ criticism of the Prophet as an introduction to refuting them, while the tone of the criticism, in their opinion, was not in keeping with the respect and reverence that they should give to the Prophet. As for those who are just cursing, they existed before the first printing of this book was published and before this discussion was compiled into a book.

Salutations to the Prophet

Their harshest criticism of me was that I titled my discussion the Life History of Muhammad without the words sallallahu “alaihi wassalama (s.a.w.), Salam and Selawat (peace be upon him), even though I mentioned them several times as I went along. I think they only stopped cursing me after I embellished the title of the first printing with a verse from the Quran: “Allah and the angels have mercy on the Prophet. Believers, give him peace and blessings” and after the book presented the Prophet’s life history in the method it is now.

But they persisted in their stance. In this way, their stubbornness and ignorance about the essence of Islam shows that they are satisfied with just following what they received from their ancestors.

Let us begin now by refuting this erroneous view in the hope that it will not be repeated, either by the above-mentioned party or by others in response to any published book. We begin this refutation by going back to the books of prominent Islamic scholars so that one may know the extent of Islam’s elevation, which in fact is not limited to words alone, but has been able to place value on hadith:

“That this religion is very strong. Instill it deeply with gentleness. Actually, the one who is cut off on the way will not reach the destination, even beasts of burden perish.”

In his Kulliat Abu’l-Baga’ explains that “the writing of asshalat (s.a.w.) in books dates back to the Abbasid rule. That is why what is in the books of Bukhari and others does not use these words.” The Imams are largely agreed that it is sufficient for a person to say the salutation to the Prophet only once during his lifetime. Ibn Nujaim in al-Bahru’rRa’ig states: “The command in God’s words “say peace and blessings upon him” is obligatory only once during life, whether in prayer or outside of it. There is no disagreement about this.”

The difference of opinion between Shafi’i and others about the obligation to say selawat to the Prophet applies during prayer, not outside of it. Selawat is a supplication, meaning that may Allah have mercy and peace on the Prophet.”

This is what the Imams and scholars of Islam say about this matter. The notion that it is obligatory to say selawat to the Prophet at every mention and writing of his name shows that they have gone to great lengths in this regard. As a result of their error, those who follow them will also be wrong if they know what we have mentioned. The leading traditionists did not write the words .selawat in their early books. Deflecting the Criticism

Those who argue that it is not appropriate to mention the criticisms of the Orientalists and evangelical missions against this noble Prophet as a prelude to refuting them have no basis other than the Islamic sentiment they cherish. What the polytheists say about the Prophet, the Quran mentions, then refutes with strong arguments. Thus, the Quranic morals are more appropriate and higher. The Quran mentions the accusations

Quraysh against Muhammad as a sorcerer and mad:

“We know well that they say: “It is only a man who taught it.” But the language of the one they accuse is a foreign language, while this is clearly Arabic.” This kind of thing happens very often. .

Furthermore, the reasons for their accusations cannot be scientifically refuted unless they are honestly and thoroughly mentioned and recorded. With this book I have attempted to present a scientific discussion in search of scientific reality. I also intend it to be read by Muslims and non-Muslims alike.

They should all be convinced of this scientific fact. This will only be achieved if the discussion is completely clean in its inclination to seek the truth, not bound by anything other than that inclination, and not hesitant to acknowledge the truth wherever it comes from.

History Books and Hadith Books

Now we return to the first point, to those active in the field of Islamic religious knowledge who criticized me in that gentle and kind way. They say that I have not followed the precepts of the books on the life of the Prophet and the books of hadith. In describing events I did not follow the established method.

In this regard, it is sufficient for me to say that I have adopted the scientific method and written in the style of today. I have done this because this is the best way to do it, according to the current state of science with its various branches, whether they are related to history or not. For me – and this is my position – there is no need to be bound by the old books. There is a big difference between the old ways and the current ways. To put it simply, the old books did not allow for criticism in the way they do now. Most of the old books were written for a religious purpose in the sense of worship, while today’s writers are bound by scientific methods and criticism. This alone is enough for me to fend off any challenges and at the same time justify the method I have used in this investigation. But I think it is also worth explaining a little in connection with the reasons that led the thinkers of the Islamic leaders of the past – and the present – as well as every careful investigator – not to take for granted what is in the history books and the hadith books. We are bound to such methods of scientific criticism in order to avoid mistakes wherever possible.

The first reason for the discrepancies found in these books is the many events and happenings attributed to the Prophet from his birth to his death. Those who study these books notice some miraculous reports, miracles and other such stories. Here and there they are added or subtracted for no good reason, except for the differences in time when the books were written. The older books have less of these strange stories than the later ones. The miraculous events found in the older books are less out of the realm of reason than those found in the books of later writers. Ibn Hisham’s Sirat, for example – the oldest biography known to date – does not mention much of what Abu’l-Fida’ mentions in his Tarikh, or what Oadzi Iyadz mentions in Ash-Shifa’, nor what later writers mention.

The same is true of the hadith books with all their differences: Some present one story while others omit it and still others add to it. In conducting a scholarly discussion of such books the investigator has to establish a criterion by which he can measure what fits and what does not. Anything that the criterion finds credible is recognized by the investigator. Anything that is not reliable will be put on the test list if it needs to be tested.

In some cases the ancients did use this method, and in others they did not. Regarding the story of Sharani, for example, which states that when the Prophet felt annoyed with the leaders of the Quraysh then he recited Surah “an-Najm” when he reached the verse:

“Have you noticed al-Lat and al-“Uzza, and the third Manat, the last?”

Read it too:

“And it is a sublime gharanig, the intercession of which can be expected.”

Then the recitation of the Surah continued until it was finished. The Prophet then prostrated himself followed by the Muslims and the polytheists who also prostrated themselves.

This story is carried by Ibn Sa’d in art-Tabaqar’I-Kubra and is not criticized. In some sahih hadith books this gharanig story is also mentioned with some differences. But Ibn Ishaq carries this story saying: “It comes from the fabrications of the Atheists.” Also in al-Bidaya wan-Nihaya fit-Tarikh Ibn Kathir mentions: “People talk about this gharanig story. But it is better to avoid talking about it, lest someone hears it and puts it out of place. But originally this story did appear in the Sahih.” Then he mentions a tradition about this through Bukhari saying: “Only Bukhari himself mentions it. Muslim – no.” I myself have no hesitation in rejecting this story from its very foundation. I agree with Ibn Ishaq that this story is a fabrication of the atheists. In refuting this I can draw on several arguments, not only because there is a contradiction in the story, given that the apostles were protected in conveying God’s message, but also because I rely on current methods of scientific criticism.

Time Factor, when the Story was Written

Another reason that still needs to be examined in connection with these old books by conducting a careful critique according to the scientific method is that the oldest book that people ever wrote was only a hundred years or so after the Prophet’s death and after the spread of issues – political and non-political – in the Islamic world, with the creation of stories and traditions as one of the means of dissemination. What more impression do we have of what was written by later people, who had already experienced a very chaotic and restless age.

The political controversies that had been experienced by those who collected the traditions – discarding those that were false and recording those that were considered authentic – caused them to be even more careful. They endeavored to be rigorous in their testing so as not to raise doubts. One would be quite aware of what Bukhari went through with his painstaking travel to various parts of the Islamic world in order to collect traditions and then test them. What he later told us was that out of the more than 600,000 traditions in circulation that he encountered, the ones that he considered to be authentic were no more than 4000. This means that out of every 150 traditions only one was considered correct. While with Abu Daud out of 500,000 traditions only 4800 were considered authentic by him. The same is the case with other compilers of traditions. A great many of these traditions which some scholars consider authentic are still subjected to scrutiny and criticism by other scholars and many are rejected. This is the same with the issue of gharanig.

So, if this is what has happened to the traditions, which the compilers of the traditions have struggled so much with, let alone the later books of the Prophet’s life history, how can we rely on them without conducting scientific research and testing!

The Influence of Political Conflict in the Islamic World

In fact the political conflicts that took place after the beginning of Islamic history had led to the creation of fabricated stories and traditions to support the cause. Until the last moments of the Banu Umayya period the writing of traditions was not done. Umar b. ‘Abd al-‘Aziz once ordered that the traditions be compiled. It was only during the time of Ma’mun that they were collected after “a valid tradition in a false tradition is like a white hair on a black buffalo” as Ad-Daraqutni says. And perhaps the traditions were not collected in the early days of Islam because it is reported that the Prophet said:

“Do not write anything about me other than the Quran. Whoever, writes anything other than the Quran, let it be erased.”

Hadith Collection

However at that time the traditions of the Prophet were already circulating by word of mouth and the narrations varied. ‘Umar ibn’I-Khattab when he became caliph took a step in this regard with the intention of writing down the traditions. He sought the opinion of the other companions of the Prophet. They also gave the same opinion. For a month he performed istikharah, after which he said:

“I intend to write hadith and sunnah, but I will not mix the Quran with anything.”

The writing of the traditions was not done. He wrote letters to other cities:

“Whoever has it, let it be abolished.”

After that the traditions continued to circulate and proliferate until finally the traditions that were considered authentic by the compilers were collected at the time of Ma’mun.

With all the research efforts that these hadith compilers must have made, there are still many traditions that have been declared authentic by some other scholars. In Sharh Muslim Nawawi states: “There are those who have made corrections to Bukhari and Muslim regarding the traditions so that their requirements are lessened and lessened the significance of what they rely on, i.e. those compilers who rely as their criterion only on the sanad (ascription) and on their belief in the source of the story as the basis for accepting or rejecting the tradition. This is indeed a valuable criterion. But it is certainly not enough.

For us a good criterion in measuring a hadith – and measuring any news related to the Prophet – is what people have told us about the Prophet (peace be upon him) when he stated:

“You will dispute after I am gone. So (therefore) what people say about me, match it with the Quran. What matches is from me, and what contradicts is not from me.”

The True Criterion of Hadith

This is a correct criterion, which has been held by Islamic leaders since the beginning of Islamic history. And until now they as scholars still hold to this. As Ibn Khaidun said: “I do not believe in the veracity of the sanad of a hadith nor do I believe in the word of a learned companion that contradicts the Quran even if there are those who corroborate it. Some tradition bearers are believed because they are deceptive on the outside while they are not good on the inside. If these sources were criticized in terms of the marn (text) as well as in terms of the sanad, many of them would be invalidated by the matn. It has been said that the sign of a maudzu’ (fabricated) hadith is that it contradicts the Quranic reality or the principles laid down by the Shari’ah or proven by reason or the senses and other axioms.”

It is this criterion that is found in the Prophetic tradition. And what Ibn Khaldun said is very much in line with the current modern method of scientific criticism.

In fact the disputes of the Muslims had reached their peak after the Prophet’s death giving rise to thousands of conflicting traditions and sources. After Abu Lu’lu’a, the footman of Al-Mughira, killed ‘Umar ibn’I-Khattab and after ‘Uthman ibn Affan assumed the office of caliph, the old enmity between the Banu Hashim and the Banu Umayya that existed before Islam began again.

After Uthman was killed, the civil war between the Muslims broke out. Aisha fought Ali and Ali had his supporters too.

Thus began the proliferation of fabricated traditions to the extent that ‘Ali b. Abi Talib himself rejected them. It is said that he said:

“There is no book with us that we can recite to you except what is in the Quran. And what is in the book I received from the Messenger of Allah, there are obligations of charity.”

However this did not prevent the traditionists from telling their stories nor did it prevent certain groups from fabricating traditions out of ambition or good intentions by inviting others. They thought that others would be happy to accept their traditions if they were attributed to the Prophet,

After the Umayyads’ situation stabilized the traditionists associated with the Umayyads tried to undermine all the traditions about ‘Ali b. Abi Talib and his merits. While the defenders of ‘Ali and the family of the Prophet added to them and tried to spread them by all means. On the contrary everything that came from ‘A’ishah Umm-I’Mu’minin was blocked by them. obstructed.

Stranger still in this regard is what Ibn ‘Asakir relates from Abu Sa’d Ismail b. Muthanna al-Astrabadhi. When he was giving a sermon in Damascus, one of those present asked him about the Prophetic tradition which reads: “I am the storehouse of knowledge and Ali is its door” Ismail looked down for a while and then raised his head and said: “Yes, no one knows this hadith from the Prophet except those who lived during the early days of Islam. But the Prophet said: “I am the storehouse of knowledge, Abu Bakr the foundation, Umar the walls, Usman the roof and Ali the door.” With this the audience was satisfied. But when he was asked to explain the chain of transmission, he was very upset because he was unable to do so.

That is how traditions are forged for political or other incidental purposes. Such were the number of fabricated traditions that the Muslims were surprised to find that many of them did not match those in the Book of God. Efforts were made to stop them during the time of Umayya but to no avail.

Hadith Collection during the Ma’mun Period

However by the time the Abbasid and Ma’mun dynasties came to power two centuries after the Prophet’s death tens or hundreds of thousands of such maudzu’ (fabricated) traditions had already been circulated among which there were many weak and contradictory ones that were not expected. It was at this time that the hadith compilers and biographers of the Prophet also wrote his biography. Al-Wagidi Ibn Hisham and Al-Mada’ini lived and wrote these books during the time of Ma’mun. Neither these or others at that time, for fear of repercussions, dared to oppose the caliph’s opinion. Therefore, in accordance with what should be scrutinized which criterion according to which a source comes from the Prophet a.s., i.e. by matching it to the Quran as it should be, they no longer use, viz: Anything that matches the Quran is from the Apostle and anything that does not is not from the Apostle.

If this criterion is used with proper research, everything that has been written by these figures will undoubtedly change. Scientific criticism according to modern methods is no different from this criterion. However, the circumstances of the time made it necessary for these scholars to adjust their criteria for one group and not for another. These methods of writing the history of the Prophet’s life by later writers have also been inherited from the ancients, with considerations other than their own. If people were honest with history they would have adapted the hadith to the Prophet’s life history both in outline and in detail without excluding other sources which did not match those in the Quran. What is not in line with the laws of nature and is not mentioned in the Book of Allah they do not take note of. What is not in line with the natural law is first scrutinized carefully, after which it is reinforced with what is available to them, accompanied by positive proof, and what cannot be proven should be abandoned.

This view was adopted by the leading Imams of the Muslims in the past, and other Imams have followed them to this day. In the introduction to this book, Shaykh Muhammad Mustafa al-Maraghi states: “The power of the miracle of Muhammad (s.a.w.) is only in the Quran, and this miracle is truly rational. The following poem by Bushiri is indeed beautiful:

“Not until we are tried

Which will be mind-numbing because of it

because of his affection for us

We don’t doubt, we don’t doubt.”

The late Sayid Muhammad Rashid Ridza, Editor of Al Manar magazine in response to the criticism of those who oppose our book wrote: “Al-Azhar and the followers of tarikat have the most objections to Haekal mostly regarding miracles, and miraculous things out of the ordinary. In chapter two part two and chapter five of the book Al-Wahy’I-Muhammadi, from all its aspects and issues regarding this matter, I have written that the Quran is the only positive proof of God specifically about the prophethood of Muhammad s.a.w. and the prophethood of the other Prophets. Their characteristics of our present age cannot be proven without this fact.

“Matters of the supernatural are matters of doubt, not conclusive proof according to experts. They are also found in our time, and in every age. Those who are still fascinated by such matters are people who are fond of the superstitions that are found in every sect. I have also explained the cause of this fascination and the differences between what is generally considered to be natural law, spiritual law and so on.” (Al-Manar Magazine, May 3, 1935).

Shaykh Muhammad Abduh in the first part of Al-Islam wan-Nashrania (Islam and Christianity) states: “With the teaching and demand for faith in Allah and His oneness, Islam needs nothing more than rational proof and human thought in line with reasonable provisions. One should not be confused by the unseen, should not close one’s eyes to unusual occurrences, should not be silenced by an explosion from the sky, nor should our thoughts be interrupted by the shrieking of a holy voice. Muslims are unanimous – with the exception of a few insignificant opinions – that belief in Allah precedes belief in prophets. It is not possible to believe in the messengers before believing in Allah, while believing in Aliah through the words of the messengers or through the scriptures is not justified. It is unreasonable to believe in the existence of a book sent down by Allah, if before that we did not believe in the existence of Allah. So it is He who must send down the book and send the messenger.”

Unreasonable and Unscientific Stories

I think those who have written about the Prophet’s life would have been more inclined to this view, had it not been for the circumstances of their time and had it not been for the assumption of those who came later that mentioning supernatural events and miracles not found in the Quran would instill a deeper sense of faith in people’s hearts. Therefore, they also thought that mentioning these miracles would be very useful and would not cause any harm. If they had lived in our time and witnessed how the enemies of Islam used what they mentioned as their arguments against Islam and Muslims, they would have adhered to what is in the Quran, they would have said like Imam Ghazali, Muhammad Abduh, Maraghi and other meticulous leaders. If they had lived in our time and seen how such stories mislead people’s hearts and beliefs – rather than instilling and strengthening faith – they would have simply mentioned the clear verses of the Quran, which are irrefutable.

As for the disadvantages of such stories that are neither reasonable nor scientific, it is obvious that anyone who wants to work on such matters should always adhere to scientific rigor in testing them in order to serve the truth, Islam and the history of the Prophet. The truths revealed by the investigation of this great history are the guiding light that will lead mankind to true civilization.

Quran and Miracles

If we compare some of the issues in the books on the Prophet’s life and the books of hadith with what is found in the Quran, we cannot but accept the opinions of these meticulous Imams. At that time the people of Mecca asked the Arabian Prophet that God should send down miracles upon him if he wanted them to believe in him. So the Quran came to mention what they had asked for and rejected it with some arguments:

“And they said: “We will not believe you until you bring forth a spring of water for us from the earth. Or you have an orchard of dates and grapes, in the midst of which rivers of water flow. Or as you told us you dropped the sky into pieces. Or you bring God and the angels face to face with us. Or you have a mahligai adorned with gold. Or you ascend to the heavens, and your ascension we will not believe, until you bring us a book that we will read?” Yes, say: Glory be to my Lord. Am I not only a human being sent?

“They swear by Allah that if a sign (miracle) were proved to them, they would believe it. Say: signs are only with Allah. But do you realize that even if it were proved to them, they would not believe it? We will also turn back their hearts and their eyes: for not believing it the first time. And We will let them wander in disobedience. Even if We send angels to them and dead bodies invite them to speak, and We gather everything before their noses, they will not believe unless Allah wills. But most of them do not understand.”?

In the Quran there is no mention of any miracle by which God intended that all men – according to their own times – should believe in Muhammad’s apostleship, apart from the Quran, Whereas, some miracles are mentioned with God’s permission to the apostles who came before Muhammad as well as what God has bestowed on Muhammad as well as from the conversations addressed to him. What is mentioned in the Quran about Muhammad does not contradict the laws of nature at all. The Greatest Miracle

If that is what the Quran prescribes and that is what happened to the Prophet, what else would prompt half of the Muslims – both then and now – to apply miracles to the Prophet? They are motivated to do so because they read in the Quran about the miracles of the messengers before Muhammad. They then believed that such material wonders (miracles) should complement Muhammad’s apostleship. They believed in them even though there is no mention of them in the Quran. They also assumed that the greater the number of miracles, the stronger the proof of the Prophet’s position, and the more it would stimulate people to believe in the apostle. Comparing the Prophet with the previous messengers, there is a difference. Muhammad is the last Prophet and Messenger. Even so he was the first Messenger sent by God to all mankind – not sent only to his nation – in order to give light.

Therefore, Allah wanted Muhammad’s miracle to be a rational, reasonable, human miracle that neither man nor jinn could imitate, even if they helped each other. That miracle is the Quran. It is the greatest miracle God has ever given. With it God wanted to strengthen the apostleship of His Prophet with clear arguments and irrefutable proofs. He wanted – with it – for this religion to gain victory during the lifetime of the Messenger, so that in that victory people would see His omnipotence. If God wanted a miracle that would make those who lived at the time of the Prophet satisfied, it would have been mentioned in the Quran. But there are people who do not want to believe unless it is proven by reason. Therefore, the verse that will convince all mankind of Muhammad’s apostleship is one that is closely related to their hearts and minds. So Allah has shown it in the form of the Quran, as the most obvious argument and as a miracle to them from the umrmni Prophet. He showed the victory of religion and the strength of faith in it through positive arguments and beliefs. It is the religion built on this basis that has more powerfully instilled faith into the hearts of mankind throughout the ages, to different nations and in different languages.

Faith According to Islamic Leaders

If some non-Muslims believe in this religion today, and as an argument to make them believe, there is no other miracle than the Quran, it will not diminish their faith, nor will it diminish their Islam. As long as the revelation is not meant to bring about such miracles, there is nothing wrong with a person who already believes in Allah and in His Messenger examining everything that has to do with miracles. What can be proven by positive reasoning can be accepted, and what cannot be proven is up to his own opinion. He was not wrong. Belief in the one and only God requires a miracle, and it is enough to contemplate the universe that God has created. Likewise, as proof of the apostleship of Muhammad, who by God’s command invites people to believe and saves them from turning away, there is no need for a miracle other than the Quran: nothing more is needed than to recite the Scripture that God has revealed to him.

If any non-Muslims were to believe in this religion today, and no other miracle than the Quran was needed to convince them of this, the people who would believe would be of two kinds: firstly, those who are unwavering: from the moment they were first invited, their hearts were already open to faith, as was the case with Aby Bakr. He believed and believed without hesitation. Secondly, the person who no longer needs to look for other miracles on the part of natural law for his faith, but rather looks for them in the vast creation of nature. Our range of perception is very limited. We cannot capture the borders of nature in terms of space and time. Nevertheless, these provisions operate according to laws that are neither changeable nor interchangeable. Through God’s laws that exist in this nature, he will be guided to his Creator.

For these two groups it is the same: either with miracles or without. In fact, neither of them ever thinks about miracles other than that they are proof of God’s grace. It is this kind of faith that a large number of Muslim leaders regard as the highest form of faith. Others are of the opinion that the source of true faith should not be fear of God’s punishment or expectation of His reward, but rather faith should be solely in God and total absorption into God’s Ego. It is to Him that all matters will return. We belong to God and to Him we will return. Believers at the Time of the Prophet

People today who have believed in Allah and the Messenger without being encouraged by miracles, just as they believed in Allah and the Messenger during the Prophet’s lifetime. History does not suggest that miracles ever made people believe. Rather, the greatest proof of God’s miracles is the revelation revealed through His Prophet, and it is the Prophet’s own life with his high character that invites people to believe. All the books of his life history mention that there was a group of people who had believed in Muhammad’s pre-Israel apostasy when the Prophet mentioned that God had traveled with him at night from the Holy Mosque to the Aqsa Mosque. When pursuing Muhammad who was migrating to care about luxury, did not feel at home with the tranquility of a settled life, nor was he interested in anything – such as the wealth that is the hope of city people – other than his absolute freedom. He only wanted to live in complete equality with the members of his tribe or other tribes of his neighbors. The basis of his life is like that of other creatures, wanting to survive, wanting to continue to survive so that it is in accordance with the rules of his honor that have been instilled in the free wandering life.

Therefore, the nomads did not like the injustice that was done to them. They would fight it tooth and nail, and if they could not fight it, they would leave their homes and wander again throughout the peninsula, if they had to.

That is also why war is the easiest way for these tribes when disputes arise that cannot be easily resolved in an honorable manner. It is also because of this innate trait that pride, courage, helpfulness, neighborliness, forgiveness wherever possible and the like have grown up among most of the tribes. These traits become stronger the closer one gets to rural life, and disappear the closer one gets to urban life.

As we mentioned, due to economic factors as well, both the Romans and Persians were only interested in Yemen out of the rest of the peninsula, which did not want to submit. They preferred to leave their homeland rather than submit to orders. Neither individuals nor tribes would obey any law or any institution in power.

The nature of wandering was enough to affect the small areas that grew up around the peninsula because of the caravan trade, as we have explained. These regions were used by the merchants as resting places after their exhausting journeys. There they met with places of worship of the gods in order to obtain salvation for them and keep away the dangers of the sahara desert and hope that their trade would arrive safely at its destination.

Cities such as Mecca, Ta’if, Yathrib and the like are like wahahs (oases) scattered in the cracks of mountains or deserts, affected also by the nature of such wanderings. In the organization of the tribe and its offshoots, the manner of life, the customs and the hatred of everything that restricts its freedom are closer to the ways of the countryside than to the ways of the city, even if they are forced by a settled way of life, which “Do you worship the water? They answered: Yes. Then the Prophet scolded them and said to them.” |

He said: Then they drew out the spring with their hands a little at a time until it was collected in a place. He said: The Messenger of Allah (s.a.w.) then washed his hands and face with it. Then he returned it to its place. Then the spring gushed forth abundantly – or he said swiftly – Abu Ali doubted which one it was – so that the people got the water. Then he said:

“Mu’adh, if you will still live long you will see here full of gardens.”!

While the books on the history of the Prophet’s life tell the story of Tabuk differently. In that story the matter of miracles is not mentioned. But the story goes very differently, not the same as that found in the Sahih Muslim. Among them is as told by Ibn Hisham with the mention:

“Ibn Ishaq said: When morning came and there was no water, they complained to the Messenger of Allah (s.a.w.). Then the Messenger of Allah (s.a.w.) prayed. So Allah sent clouds and the rain came. People could drink and could carry water according to their needs. Ibn Ishaq says: So “Ashim b. Umar b. Qatada related to me, through Mahmud b. Labid through the people of Banu Abd’1 Ashhal, saying, I said to Mahmud: Are there any among these people who are able to distinguish between brothers, fathers, uncles and their families. Then Mahmud said: Some of my people told me about a hypocrite who was known for his hypocrisy. He always went with the Messenger of Allah s.a.w. everywhere. So also about the matter of the water in Hijr and about the Messenger of Allah (s.a.w.) praying, so that Allah sent clouds, and rain fell. People were able to drink. They said we went to him and said: What more after that!? He said: Clouds then.”

The existence of this difference in the eyes of science is not easy to ascertain. The person who wants to test this should not just stick to the larger and more influential opinion with two different sources, one of which cannot be corroborated and the other of which cannot be refuted. If they cannot corroborate the source, they should at least ignore it. If someone else comes up with positive evidence later, so be it, otherwise it remains unconfirmed in a scientific sense.

My method in this investigation

This was the method I used from the beginning when I was investigating the life of Muhammad, the bearer of the message of Islam. From the moment I set out to write this book, I intended it to be a scientific study in accordance with the methods of today’s science, for the sake of truth alone. This is also what I mentioned in the preface of this book, and what I hope for at the close of the first printing of this book. I hope that my intention will be fulfilled and that this endeavor will constitute a scientific investigation for the sake of scientific truth. I hope that I have paved the way for broader and deeper investigations in the same field, encompassing psychological and spiritual matters, which will essentially lead humanity to the modern civilization that we all seek. I am convinced that by delving into such investigations, many secrets will be discovered, which at first it was thought that there was no way that science could reveal them. But as it turns out, psychological investigations in this regard can provide analysis and clarity to all scholars. As the secrets of the universe in a spiritual and psychological sense become better known to mankind, his relationship with nature will become closer, and he will feel happier. He will feel more and more happy about everything in nature as he learns more about the secrets of motion and energy that were previously hidden, such as electricity and the movement of the ether, which are now also known.

Therefore, anyone who wants to undertake such an investigation should address it to the whole of humanity, not just to the Muslims. The purpose of this work is not purely religious – as some might think – but the real purpose is for mankind to recognize how it should travel the path that will lead to a more perfect life, which Muhammad has shown us. To understand this goal is not easy, if one has not found this path with an open heart and a broad chest. The source of all this is knowledge and true knowledge. Thoughts that are not based on knowledge, not based on scientific methods, will often lead to wrong and missed results. Because it is far from the real goal. Our human nature will make our thinking very much influenced by our own temperament. Often those with the same knowledge also have different thoughts. The reason is because of the difference in temperament, even though they are equally honest in achieving their goals and objectives. Some people have a high temperament, sharp thinking, quick to react Others have Sufi tendencies, innately stoic (calm), avoiding all material things and their influences. There are also those who have a materialistic tendency that is so great, affected by the material aspect only, that they can no longer think of the existence of other perceivable forces that are around them, which actually control the object (material).

There are many others. Because of their different temperaments, they have different views and judgments of things. In the field of culture and practical life, this difference is a great blessing for mankind, but in the field of science and the higher values of life, which seek the good of all mankind, it is a disaster. The aim of the study of history should be to seek the higher values of the nature of life, and to avoid the influences of emotion and temperament. There is no way to avoid this unless one is truly disciplined by the scientific method, and the study of history or non-history should not be used as a tool to reinforce one’s own passions and behavior. The Investigations of the Orientalists

Many of the Orientalists, whose investigations are structured in a scientific manner, are influenced by such behavior and temperament, as are many of the Muslim writers themselves. And strangely enough, both of them follow what is convenient for their own tastes and inclinations – taking the events that they use as the basis for their writing, which is said to be scientific, with a view to the truth. At the same time, he is still very much influenced by his own temperament and lustful inclinations. As evidence, no matter how honestly and rigorously each of them tries to test each other on what they write, what they inevitably come up with are events created by their own imaginations as well.

If one were to strive according to one’s ability, detach oneself from one’s passions, and adhere only to scientific methods, such writings would certainly have a stronger effect on the soul, unlike writings that are influenced by mere passions. In the introduction to this second printing, I have tried to explain each of their mistakes as concisely as possible, in accordance with the space available. I hope that I have succeeded in my search for honesty.

It is not easy for the Orientalists to investigate such matters of Islam or to conduct research in an honest manner, however well-intentioned and free they may be in their scientific research. It is not easy for them to master all the intricacies of the Arabic language, even if they have mastered it. In addition, they were still influenced by the European Christian way of life in such a way that most of them looked at these religions with a prejudiced view, while a few, who still adhered to their Christian teachings, were also influenced by the conflict between Christianity and science. So in their investigations into Islam, they are influenced just as they are in their investigations into Christianity or religion in general. I mean influenced by the destructive opposition. For honest Orientalists this is not a reprehensible thing. No man can free himself from the requirements of his environment according to place and time.

However, their investigations into Islamic matters are still shrouded in a haze of prejudice, which is far from the truth. For this reason too, a heavy and important burden should be placed on the shoulders of the scholars of the Muslim world, whether they are active in religious sciences or in other fields of study, namely the burden of conducting careful and honest discussions about Islam within the framework of scientific methods. If they do so, with the help of their knowledge of the intricacies of the Arabic language and the lives of the Arabs, then their investigations will be of such significance that they will make the Orientalists – or at least some of them – reconsider most of their opinions. They will be convinced by the results obtained by the Islamic scholars with satisfaction and pleasure.

The Muslims and the Investigation

To achieve such a result is not an easy matter. It requires patience and persistence in the investigation, comparisons and free thinking. But it is not impossible, nor is it too difficult. It is a matter of great importance and will have a great impact on the future of Islam and the future of all humanity.

In my opinion, to do this work we should first distinguish between two different periods in Islamic history: The first, from the beginning of Islam to the killing of Uthman. In the first period the Muslims were still fully united, not yet disrupted by stories of differences over the khilafat, nor by the Ridda war or by the Muslims’ conquest of some areas they already controlled.

But after Uthman was killed, dissension among the Muslims began to break out. Civil war between Ali and Muawiyah broke out and rebellions continued to rage, sometimes openly, sometimes clandestinely. Political ambition had taken a back seat to religious life. In order to assess the contradiction one can compare the principles contained in Abu Bakr’s speech after his inauguration (as caliph) when he said: “Then, brothers. I have been made ruler over you, and I am not the best among you. If I have misbehaved, set me straight. Truth is trust and lying is treachery. The weak among you is strong after I have given him his due, in sha Allah, and the strong for me is weak after I have taken his due, in sha Allah. If any group abandons the cause of Allah, Allah will bring disgrace upon them. If evil spreads among a group, Allah will spread calamity among them. Obey me as long as I obey Allah and His Messenger. But if I disobey Allah and His Messenger, then your allegiance to me is nullified. Perform your prayers, Allah will have mercy on you all”, – with the speech of Mansur of the Banu Abbas, who after he had reached the peak of his mahliga said: “Brothers, I am your ruler by His grace and support. I am the guardian of His treasure. I carry this out by His will and His desire, giving away wealth by His pleasure. God has made me the key. If He wishes to open me, then He opens me, so that I can give and distribute your sustenance. If He wishes to close me, then close me….”

Let people compare the two speeches for themselves in order to see the profound change in the principles of Islamic life over a period of less than two centuries, a change that shifted the Muslims’ way of deliberation, to absolute power taken in the name of that sacred right.

The occurrence of rebellions, which led to changes in the foundations of the law, is a fact that has led to the weakening and decline of Islamic sovereignty. In spite of the development of Islam and Islamic civilization during the two centuries that followed the death of Uthman, in spite of Islam’s foray into several kingdoms, conquering the Mongolian and Saljuq kings – after the former had fallen – the first period, ending with the death of Uthman, was the period that established the true principles of Islamic life in general. Only this can be taken as a definitive and positive account of all that has happened so that one may know the true principles.

After this period, in addition to the development of science and knowledge during the Umayya dynasty – especially during the Abbasid dynasty, dirty hands began to tarnish these basic principles, and replaced them with teachings that were often contrary to the spirit of Islam, and mostly for political purposes of shu’ubia’ (racism).

It was the foreigners, the Jews and Christians who pretended to be Muslims who helped spread these new ways and they did not hesitate to encourage the creation of traditions attributed to the Prophet (peace be upon him) or to attribute something to the early caliphs that was not in accordance with their life histories and characteristics.

What has been written about this period cannot be taken as a scientific guide without a thorough re-examination and criticism that is not influenced by personal passions or inclinations. The first thing we need to do is to reject all contradictions and inconsistencies in the Quran, even if they are attributed to the Prophet. What can be believed from what is directly narrated and can also be used as a basis for testing what came later, is the period from the beginning of Islam to the time of the killing of the third caliph. I think that if we do all this with all scientific rigor, we will be able to give a true picture of the pure teachings of Islam, and of the first Islamic life as well, that is, an intellectual and spiritual life that was so strong and sublime that the inland Arabs of the peninsula were able in a few tens of years to spread over the face of the earth, to establish – in various countries – the foundations of the most sublime humanity that history has ever known. If we succeed in this, we will certainly be able to reveal to mankind a new horizon that will lead us to know the intricacies of nature in a psychological and spiritual sense, and by knowing this, the relationship will become closer and will bring enjoyment and happiness to mankind. He will feel more and more happy about everything in nature when he gets to know all the secrets of motion and energy that were previously hidden, such as electricity and the movement of the ether, which people also know.

If we succeed in this, it will be a merit of Islam to mankind today, just as it was at the beginning of Islamic history, when the Arabs came out of their jazirah and spread the noble principles of Islam throughout the world.

The first step that we need to take in this regard – in the service of truth and humanity – is to really delve into the study of the life history of the Prophet, so as to open the way for humanity towards the civilization that has been its aspiration. The Quran is the most authentic source for this study, as it is a book that does not carry falsehoods nor is it mixed with anything that is doubtful. It has remained, and will remain so for thirteen centuries, a historical miracle in its purity of text, as confirmed by the words of Allah: “We have given this Quran and We have preserved it.”‘ As it has always been, it will remain as a miracle of the living Muhammad, from the time Allah revealed it to him until the end of this world with all its contents. Everything that relates to Muhammad’s life history must be confronted with the Quran, what fits is true, and what does not fit is simply not true.

In this initial study, that is what I tried to do, to the best of my ability. After I reviewed the first printing of this book, I thanked God for His guidance. I also hope that God will guide and help me and open the way for those who want to continue this kind of study scientifically in greater depth.

Lord, to you too we entrust ourselves, to you too we return and to you too the end.

Introduction to the Third Mold

This third printing does not differ from the second, except that some words have been changed or corrected to increase the accuracy according to Arabic taste, or to make the meaning clearer It is only a little, almost imperceptible, unless one wants to make a word-for-word comparison in these two printings. And those who would take the trouble to listen to this kind of work would certainly not find it worthwhile.

Even if I have not made any revisions or additions in this third printing, it is not because I feel that after the second printing the book is perfect. I am still repeating what I said in the introduction to the first printing, that this book cannot be separated from its nature as a preliminary study in terms of its importance in Islamic science, however, since I have already dealt with this issue in my book Fi Manzil’I-Wahy (“In the Valley of Revelation”) immediately after my Hajj pilgrimage and on my journey following the footsteps of the Prophet in Hijaz and Tihama, there is no need for me to summarize here what I have already presented in that book.

Then again, after “In the Valley of Revelation” was published, I was busy continuing the study of the Apostle’s life and teachings, of the life histories of his companions and successors, which has kept me very busy for the past eight years. I have not had the opportunity and time to elaborate more extensively on what I have summarized at the conclusion of this second printing. I hope that Allah will grant me the time to elaborate in a separate book. I think the reader will join me in this prayer after reading the two discussions that follow the conclusion of this book.

It gives me great pleasure to conclude this preface to the third printing with gratitude to God for the welcome and appreciation given to this book by those who have read it, whether they are Muslims or non-Muslims, and for all the hints mentioned by some writers and authors, in the East or in the West, either in the preface or in the content of the books. It is my sincere hope that God will grant relief to those who follow this study and who are willing to serve the truth until they reach the goal.

PART ONE: Pre-Islamic Arabia

First Sources of Civilization – Mediterranean and Red Sea – Christian and Magi Religions – Byzantine Heirs of the Romans – Christian Sects and their Conflicts – Persian Magi in the Arabian Peninsula – Between Two Powers – Unknown, Other than Yemen – Caravan Traffic -Yemen and its Civilization – Judaism and Christianity in Yemen – The Destruction of the Marrib Dam – The Structure of Society in the Arabian Peninsula – Arabian Paganism and its Causes – Christianity and Judaism – The Spread of Paganism – The Role of Idols – The Position of Mecca

First Source of Civilization

THE INVESTIGATION into the history of human civilization and where it came from is still relevant to our own times. Such investigations have long established that the source of civilization was Egypt more than six thousand years ago. The period before that was categorized as prehistoric. Therefore, it is very difficult to make a scientific discovery. Archaeologists are now again conducting excavations in Iraq and Syria with the aim of studying the problems of the Assyrian and Funisian civilizations and determining the epochs of their beginnings: did they precede the Egyptian civilization of the Pharaonic period and influence it at the same time, or did they follow it and influence it?

Whatever archaeological scholars have gained in the field of history, it will in no way change anything from the actual fact, which in the excavation of Chinese and Far Eastern antiquities has not shown any contradictory results. This fact is that the source of the first civilization – whether in Egypt, Funisia or Assyria – had something to do with the Mediterranean Sea, and that Egypt was the most prominent center bringing that first civilization to Greece or Rome, and that the civilization of the world today, our own time, is still very closely connected to that first civilization.

What the Far East has shown in its investigations into the history of civilization has not influenced the development of the Pharaonic, Assyrian or Greek civilizations, nor has it changed the purpose and development of these civilizations. This only happened after the acculturation and inter-relationship with the Islamic civilization. This is where the process of cross-influence took place, a process of assimilation that has been such that its influence is found in the world civilization that is the guide of mankind today.

Mediterranean and Red Sea

These civilizations were so developed and spread to the shores of the Mediterranean Sea or beyond, in Egypt, in Assyria and Greece thousands of years ago, that until today their development is still admired by the world: development in science and technology, in agriculture, trade, warfare and in all fields of human activity. However, the source of all these civilizations and their growth has always been religion. It is true that this source differed between the ancient Egyptian trinity depicted in Osiris, Isis and Horus, which showed the unity of the day of reincarnation in the land and the eternal connection of life from father to son, and between Greek paganism in depicting truth, goodness and beauty that originated and grew from natural phenomena based on the senses: so afterwards differences arose that with such depictions in various ages of decline it has led to worldly life. But the source of all civilizations continues to shape the course of world history, which has had such a strong influence on it up to our own time, even if such civilizations try to break away and fight against their own source from age to age. Who knows, something similar will come back to life one day.

In these societies, which have based their civilization for thousands of years on religious sources, the apostles who brought the religions we know today were born. In Egypt Moses was born, and in the bosom of the Pharaoh he was raised and nurtured, and in the hands of the priests and religious leaders of the kingdom he learned the oneness of God and the secrets of nature. Then God’s permission came to him to guide the people in the midst of Pharaoh, who said to his people: “I am your supreme god”, he was confronted by Pharaoh himself and his sorcerers, so that finally he was forced to move with other Israelites to Palestine. And it was here in Palestine that Isa was born. The spirit and word of God was blown into Mariam. After God took back Isa, the son of Mariam, his disciples then spread the Christianity that Isa advocated. They and their followers suffered various persecutions. Then, after the religion had spread by God’s will, the Roman Emperor, who ruled the world at that time, came with the banner of Christianity. The entire Roman Empire had now embraced the religion of Jesus. It spread to Egypt, the Levant (Syria, Lebanon and Palestine) and Greece, and from Egypt it spread to Ethiopia. After that for several centuries the power of this religion grew even stronger. All those who came under the banner of the Roman empire and who wanted to establish friendship and good relations with this empire, came under the banner of the Gregorian religion.

Christian and Magi religions

Against the spread of Christianity under the Roman banner and influence stood the Majusi religious power in Persia, which received moral support in the Far East and in India. For several centuries Assyria and Egypt, which stretched across Funisia, had prevented a direct clash between the beliefs and civilizations of the West and the East. But the entry of Egypt and Funisia into Christendom removed this obstacle. Christendom in the West and Mussulmanship in the East were now face to face. For several centuries in a row, both the West and the East, wanting to honor their respective religions, which had faced natural obstacles, had now faced moral obstacles, each felt the need to strive with all its might to defend its beliefs, and neither influenced the other’s beliefs or civilization, even though the war between them continued for a long time.

However, even though the Persians had defeated the Romans and were able to take control of Sham and Egypt and had reached the doorstep of the Byzantines, it did not occur to the Persian kings to spread the Magi religion or take the place of Christianity. In fact, those who now ruled respected the beliefs of the people they ruled. They helped rebuild the synagogues that had been destroyed in the war and left them free to perform their religious ceremonies. The only thing the Persians did in this regard was to take the Great Cross and bring it to their country. When the victory changed to the Roman side the Cross was taken back from Persian hands.

Thus the spiritual warfare in the West remains in the West and in the East remains in the East. Thus the moral obstacle was the same as the natural obstacle and the two forces did not clash spiritually. Byzantine Heir of the Roman Empire

This situation continued until the sixth century. The Roman Empire, whose flag had flown over the European continent as far as Gau and Kelt in Britain for generations and during the time of Julius Caesar, of whom the world was and remains proud, gradually began to decline in splendor, until finally Byzantium broke away and established itself as the heir to the world-ruling Roman Empire. The final straw for the Roman Empire was when the savage Vandals invaded it and took the reins of government into their hands. This event left a deep mark on the Christian religion that had grown up in the bosom of the Roman empire. Those who had believed in Jesus had suffered great sacrifices, being in fear under the Vandal rule. The Christian Sects and Their Controversies

These sects of the Gregorian religion began to divide. From time to time the sects have been divided into sects and factions. Each sect had its own views and religious foundations that conflicted with those of the other sects. The conflicts between the sects and each other because of their differing views have resulted in personal enmities which, due to weakened morals and psyche, have quickly led to fear, blind fanaticism and stupidity. In those days, among the Masebi factions were those who denied that ‘Isa had a body in addition to the visible image of a human being, others who made a spiritual link between his body and spirit in such a way that it required a complex imagination and mind to describe it, and still others who wanted to worship Mariam, while others rejected the idea that she remained a virgin after giving birth to the Messiah.

The conflict between the followers of ‘Isa is a common occurrence in every nation and age, when it is in decline: the problem is limited to the theory of words and numbers, and each word and each number is interpreted with various meanings, added with secrets, added with imaginary colors that are difficult for the mind to accept and can only be chewed by rigid sophistical debates.

One of the church pastors said: “The whole city is engulfed in debate. One can see it in the marketplaces, in the clothing vendors, money changers, food merchants. If someone wants to exchange a piece of gold, he will get involved in a debate about what is created and what is not created. If someone wants to haggle over the price of bread, he will answer: The Father is greater than the Son and the Son is subject to the Father. If someone asks about the bathing pool if the water is warm, the servant will immediately answer: “The Son was created from nothing.”

But the setbacks that had befallen Christendom, causing it to split into factions and sects, had little effect on the Roman Empire from a political point of view. It remained strong and powerful. The sects continued to exist under its auspices with some disagreements but not to the extent of engaging in theological polemics or entering into the kind of meetings that were once held to solve problems. A decision once taken by one faction did not become binding on another. And the monarchy had also protected all the sects and given them the freedom to hold polemics, which had actually increased the monarchy’s power in the administrative field without diminishing its respect for religion. Each faction became dependent on the mercy of the ruler, and there is even a suspicion that the faction depended on the recognition of the ruling party.

It was this mutual conformity under the auspices of the Empire that allowed the spread of Christianity to continue from Roman Egypt to independent Ethiopia, which was still in friendly relations with Rome. Thus it had as strong a position along the Red Sea as it did around the Mediterranean. From the Levant he crossed into Palestine. The inhabitants of Palestine and the Ghassan Arabs who migrated there had also adopted the religion, as far as the coast of Furat, the inhabitants of Hira, Lakhmid and Mundhir who migrated from the barren Saharan hinterland to fertile regions did likewise, where they remained for some time and then came under Persian Mussulman rule.

Persian Magi in the Arabian Peninsula

At the same time, the life of the Magi in Persia has also declined like the religion of Christ in the Roman Empire. If in the Majusi religion the worship of fire is the most prominent symptom, then with regard to the god of goodness and evil, his followers have also divided into groups. groups and sects as well. But this is not the place to elaborate on that. Even so, the political power of Persia remained strong and the religious polemics about the paintings of the gods and the free thinking that was reflected in the paintings, did not affect the different religious groups that all took refuge under the Persian king. And what strengthened the conflict even more was that it was deliberately used as a way of beating each other, based on the fear that if one of them became strong, the king or one of the groups would suffer the consequences.

The two forces that were now facing each other were the Christian and the Magi, the West facing the East. At the same time, the small powers that were under the influence of these two forces, at the beginning of the sixth century, were located around the Arabian Peninsula. Both powers had a desire for expansion and colonization. The leaders of the two religions each tried their hardest to spread their religion over the beliefs of the other religion that they already adhered to. Nevertheless, the peninsula remained like a solid oasis untouched by warfare, except in a few places on the periphery, nor was it touched by the spread of the Gregorian or Magi religions, except for a small part in some tribes. Such a phenomenon in history would seem strange if we did not look at the location and climate of the peninsula and the influence of both on the lives of its inhabitants, in their various differences and similarities and their respective life tendencies.

Between Two Forces

The Arabian Peninsula is elongated and not parallelogram. To the north Palestine and the Levant, to the east Hira, Dijla (Tigris), Furat (Euphrates) and the Persian Gulf, to the south the Indian Ocean and the Gulf of Aden, while to the west the Red Sea. So, to the west and south this area is encircled by the sea, to the north by the Sahara and to the east by the Sahara and the Persian Gulf. But it is not only these obstacles that have protected it from attacks and invasions of colonization and the spread of religion, but also because of its distance. The length of the peninsula exceeds a thousand kilometers, and its breadth is up to a thousand kilometers as well. And what protected it even more was that it was so barren that all invaders were reluctant to see it. In such a vast area there is not even a river. The rainy season that would be used as a guide in organizing a business is also uncertain. With the exception of Yemen in the south, where the soil is very fertile and it rains quite a lot, the rest of Arabia consists of mountains, plateaus, barren valleys and arid landscapes. It was not easy for people to settle down or make progress. There was nothing attractive about living in that region other than a life of constant wandering with camels as ships in the midst of the sea of desert, looking for green pastures to feed their cattle, resting for a while while while waiting for the cattle to finish their food, and then setting off again to look for new green pastures elsewhere. The places of raising livestock sought by the badwi jazirah are usually around springs that source from former rainwater, rainwater that falls from the cracks in the rock in the area. From there the growth of green fields scattered here and there in wahah-wahah which is around the spring.

Unknown, Other than Yemen

It is quite natural that in such a region, which is like the vast Sahara of Africa, no one can live permanently, and the usual way of human life is not known. It is also natural that the people who live in the area are not meant to do much more than roam around and save themselves, except in the few places where there is still grass and livestock. It was also natural for these places to remain unknown because there were few people willing to wander and explore the area. The ancients practically did not know the Arabian Peninsula, apart from Yemen. It is just that the location has been able to save from exile and its inhabitants can survive.

At that time people did not feel so safe sailing the seas to transport merchandise or make voyages. The Arabic proverbs that we see today show that people were as afraid of the sea as they were of death. However, there had to be a way to transport the merchandise other than wading through the danger of death. The most important trade transport at that time was between East and West: between Rkumawi and its surroundings, and India and its surroundings. The Arabian Peninsula at that time was an area of trade traffic that was crossed through Egypt or through the Persian Gulf, through the canal located in Muly, the Persian Yeluk. It was of course natural that the inhabitants of the interior of the Arabian Peninsula became kings of the sahara, just as sailors, in later times whose territory was more dominated by as Yari than land, became kings of the sea. And it is also natural that the king. the king of the desert knows the intricacies of the caravan’s path to dangerous places, just as the sailors, Brand, have known the lines of the ship’s journey as far as possible “The caravan’s path is not left unattended,” said Heeren, “but it has become a place that they continue to travel. In that vast desert region, through which the caravans used to pass, nature had given them certain places, scattered in the barren regions, where they would later rest. In that place, under the shade of date palms and by the fresh water that flowed nearby, a merchant with his beasts of burden could quench his thirst after a grueling journey. The resting place has also become the storehouse of their trade and partly used as a place of worship, a place to ask for protection for their merchandise or to ask for help from that place.”

Caravan Traffic

The neighborhood of the peninsula is full of caravan roads. There were two important ones. One bordered the Persian Gulf, the Dijla River, meeting the fields of Sham and Palestine. It is fitting that the border of the adjacent eastern regions was named the Eastern Road. The other bordered the Red Sea, and was therefore called the Western Road. Through these two roads, goods produced in the West were transported to the East and goods produced in the East were transported to the West. Thus the hinterland prospered.

But this did not increase the West’s knowledge of the countries through which they traded. Because of the difficulty of traveling through these areas, neither the West nor the East was willing to go through them – except for those who had been accustomed to it since their youth. Those who were brave enough to risk their lives were lost in vain in the midst of these barren lands. Those who were accustomed to the luxurious life in the city could not endure the barren mountains that separated Tihama from the shores of the Red Sea in a narrow area. Even if one did reach that place at that time – and camels were the only means of transportation – he would have to climb through the gaps in the mountains and eventually cross over to the desert highlands of Najd. A person accustomed to a well-ordered political system that guarantees him every satisfaction will find it very difficult to live in a rural setting where there is no state discipline. Each tribe, each family, and even each individual had no system of relationships other than the family or tribal ties or the oath of allegiance or the system of jiwar (neighborly protection) that the weaker party used to ask of the stronger.

In every age, the way of life of the people of the countryside is different from that of the cities. They were satisfied with a way of life of retaliating against each other, fighting hostility with hostility, oppressing the weak who had no protector. This kind of situation does not attract people to make a deeper investigation.

Hence the Peninsula remained unknown to the world at that time. It was only later – after Muhammad s.a.w. was born there – that people began to recognize its history from the news that people brought from that place, and the area that had been completely closed off now became known to the world.

Yemen and its Civilization

Nothing is known to the world about these Arab countries other than Yemen and its neighbors bordering the Persian Gulf. This is not only because of the border between the Persian Gulf and the Indian Ocean, but more so because it is unlike the rest of the peninsula – a barren sahara desert. The world was not interested, friendly countries had nothing to gain and the colonizers had no interest. Yemen, on the other hand, had fertile soil and regular rains in every season. It became a land of strong civilization, with prosperous cities and strong places of worship throughout the ages. The inhabitants of this peninsula consisted of the Himyar people, an intelligent and knowledgeable people. The rainwater that watered the land flowed down the steep land to the sea. They made the Ma’rrib Dam that can accommodate the flow of rainwater in accordance with the requirements of the prevailing civilization.

Before the construction of this dam, the heavy rainwater fell from the high mountains of Yemen, down into the valley. valley which lies to the east of the city of Ma’rib. At first the water came down through the cracks of two mountains on either side of the valley, separated from each other by about 400 meters. When it reached Marrib the water spread out into the valley in such a way that it was absorbed like in the dams of the Upper Nij River. Thanks to the knowledge and intelligence of the Yemeni people they built a dam, the Dam of Marrib, this dam was built of stone at the end of a narrow valley, the gaps were made to allow the distribution of water to the places they wanted and thus their land became more fertile.

The remains of the Himyar civilization in Yemen that have been investigated – and are still being investigated – show that their civilization at one time reached a very high level, and history also shows that Yemen has experienced disasters.

Judaism and Christianity in Yemen

However, the civilization that resulted from the fertility of the land and its sedentary population also caused disturbances within the peninsula. The kings of Yemen were sometimes of the hereditary Himyar family, sometimes of the Hinyar people until Dhu Nuwas al-Himyari came to power. Dhu Nuwas himself favored the religion of Moses (Judaism), and disliked the idolatry that had afflicted his people. He learned this religion from the Jews who moved and settled in Yemen. It is this Dhu Nuwas who is mentioned by historians, who is included in the story of “those who made the ditch”, and caused the revelation of the verse:

“Perish those who have made trenches. A fire full of fuel. When they sit in that place. And what the believers did they witnessed. They tortured those people only because they believed in Allah, the Glorious and Praiseworthy.”

The story in short is that a pious follower of the Prophet Jesus named Phemion had moved from the Roman kingdom to Ngyjran.

Because this man was so kind, many of the people of the city followed his lead, so that their numbers grew and grew. When the news reached Dhu Nuwas, he went to Najran and asked the people to convert to Judaism or be killed. When they refused, he dug a trench and set fire to it. They were put into the ditch and those who did not die from the fire were killed later with the sword or maimed. According to some history books the murder toll reached twenty thousand people. One of them was able to escape death and from the hands of Dhu Nuwas, he fled to Rome and asked Emperor Justinianus for help for Dhu Nuwas’s actions. Since the Roman Empire was far from Yemen, the Emperor wrote to Najashi (Negus) to take vengeance on the king of Yemen. At that time (6th century) Abyssinia led by Najashi was at the height of its splendor. Extensive trade by sea accompanied by a strong fleet! could establish its influence as far as possible. At that time it was an ally of the Eastern Roman Empire and held the Christian banner in the Red Sea, while the Eastern Roman Empire itself controlled the Mediterranean.

After the Emperor’s letter reached Najashi, he sent with the Yemenite – who had brought the letter – an army under Aryat (Harith) and Abraha al-Asyram one of his soldiers. Aryat invaded the kingdom of Yemen on behalf of the ruler of Abyssinia. He ruled this Yemen until he was killed by Abraha who then took his place. It was this Abraha who led the elephant army, and he who later invaded Mecca to destroy the Kaaba but failed, as will be seen later in the following chapter.

This story is found in several history books. The Encyclopedia Britannica also mentions it, and it is quoted by the authors of the Historian’s History of the World and also used by Emile Derminghem in La Vie de Mahomet. At-Tabari, however, relates through Hisham ibn Muhammad that after the Yemenite went to Najashi for help against Dhu Nuwas and explained what had been done to the Christians by the defender of Judaism and showed him a partially burned gospel, Nadashi said: “There is plenty of manpower here, but I have no ships. Now I am writing to Caesar to send ships and with them I will send my troops.” So he wrote a letter to Caesar enclosing the burnt gospel. And added: “Hisham ibn Muhammad surmised that after the ships reached Najashi’s place, his army was embarked and set out for the coast of Mandab.” See Tarikh’t-Tabari printed by Al-Husainia, Vol. 2, p. 106 and 108.

Abraha’s sons then ruled Yemen by force, arbitrarily. Seeing the disaster that had so long befallen the pen, sat, Saif bin Dhi Yazan went to see the Roman Emperor. he complained to him and asked him to send another ruler from Rome to Yemen. But because of the treaty of alliance between the Emperor Justinian and Najashi it was impossible for him to fulfill Said b. Dhi Yazan’s request. Sai therefore left the Emperor and went to Nu’man bin’I-Mundhir, the governor appointed by Kisra for the region of Hira and its surroundings in Iraq.’

Nu’man and Saif bin Dhi Yazan came together to Kisra Parvez. At that time he was sitting in the Reception Room (Iwan Kisra) which was magnificently decorated with paintings of the Milky Way on the throne. In the winter this part was surrounded by a veil. a veil of luxurious animal fur. In the center hung a jug lamp made of silver and gold and filled with fresh water. On the throne was his great crown adorned with rubies, crystals, and pearls of gold and silver, suspended on a chain of gold. He himself wore clothes of gold. Anyone who entered the place would feel awed by its splendor. This was also the case with Saif bin Dhi Yazan.

The Kisra asked him the purpose of his visit and Saif told him about the Abyssinian atrocities in Yemen. Kisra Parvez hesitated at first, but then he sent his army under Wahraz (Shahrvaraz?), one of Persia’s bravest noble families. Persia had won a victory and the Abyssinians were driven out of Yemen, which they had occupied for 72 years.

From then on Yemen was under Persian rule, and when Islam was born the whole of Arabia was under the auspices of this new religion.

However, the foreigners who had taken control of Yemen were not directly under the rule of the Persian king. Primarily it was after Shiravih (Shiruya Kavadh II) killed his father, Kisra Parvez, and he himself ascended the throne. He imagined – with his narrow-mindedness – that the world could be controlled as he wished and that his kingdom would help fulfill his pleasure-drenched desires. Many of the kingdom’s problems went unnoticed because he had followed his own lusts. He went hunting in an unprecedented luxury. He set out accompanied by noble youths dressed in red, yellow and mauve, surrounded by retinues carrying tamed and muzzled eagles and tigers, by slaves carrying perfumes, by fly-watchers and musicians. In order to make himself feel that he was in spring even though it was actually a hard winter, he and his entourage sat on wide tapestries painted with alleys, fields and gardens planted with flowers of various colors, and set against a backdrop of bushes, green forests and silver rivers.

But even though Shirawih went so far as to follow his pleasure, the Persian empire was able to maintain its splendor, and remained a strong opponent to Byzantine rule and the spread of Christianity. Although Shiravih’s accession to the throne had diminished the glory of his kingdom, he had given the Muslims the opportunity to enter his land and spread Islam.

The destruction of the Ma’rib Dam

Yemen, which had been the scene of conflict since the fourth century, had left a deep mark on the history of the Arabian Peninsula in terms of the division of its population. It is said that the Marrib Dam, which the Himyarites had used to their advantage, was destroyed by a great flood. As a result of the constant conflict, those who had to watch over it and maintain it were negligent. The dam broke and could no longer withstand the flood. It is also said that when Rome saw that Yemen was the center of conflict between her empire and Persia and that her trade was threatened by this conflict, she prepared her fleet to cross the Red Sea – between Egypt and the distant East – in order to attract the trade that her country needed. Thus there was no need for him to take the caravan route.

As to the event, historians agree, but as to the cause of the event they differ. The event is about the moving of the Adz tribe in Yemen to the north. They all agree on this move, though some attribute it to the desertion of some cities in Yemen due to the retreat of the commerce that used to pass through them. Others attributed it to the destruction of the Mar’rib dam, so that many of the tribes moved for fear of perishing. But whatever the case, this immigration brought Yemen into contact with the rest of Arabia, a relationship of descent and admixture that scholars are still trying to investigate.

Structure of the Arabian Peninsula Society

If the political system in Yemen had become as chaotic as we can see, due to the circumstances that befell it and the fact that it became a battleground, then such a political structure was unknown in other parts of the Arabian Peninsula at that time. Any kind of system that could be considered a political system as we understand it today or as the developed countries of that time understood it, in areas such as Tihama, Hijaz, Najd and across the vast plains that encompassed the Arab countries, such a system was unknown. The children of the land at that time – and still today – were rural dwellers who could not live in the cities. They did not feel at home in one place. All they knew was a life of constant wandering, moving from place to place looking for pastures and following their hearts’ desires. They knew no other way of life than wandering.

Here, too, as elsewhere, the basis of nomadic life was the tribe. The nomadic and wandering tribes did not know any rules or procedures as we do. They only knew personal freedom, family freedom and complete tribal freedom. Urbanites, on the other hand, in the name of order are willing to give up some of their freedom for the benefit of society and the ruler, in return for the tranquility and luxury of their lives. The nomad, on the other hand, does not care for luxuries, does not feel at home in the tranquility of a settled life, nor is he interested in anything – such as the wealth that is the hope of the townspeople – other than his absolute freedom. He only wants to live in complete equality with the members of his tribe or other tribes of his neighbors. The basis of his life is that like other creatures, he wants to survive, to continue to survive so that it is in accordance with the rules of his honor that have been instilled in the free wandering life.

Therefore, the nomads did not like the injustice that was done to them. They would fight it tooth and nail, and if they could not fight it, they would leave their homes and wander again throughout the peninsula, if they had to.

That is also why war is the easiest way for these tribes when disputes arise that cannot be easily resolved in an honorable manner. It is also because of this innate trait that pride, courage, helpfulness, neighborliness, forgiveness wherever possible and the like have grown up among most of the tribes. These traits become stronger the closer one gets to rural life, and disappear the closer one gets to urban life.

As we mentioned, due to economic factors as well, both the Romans and Persians were only interested in Yemen out of the rest of the peninsula, which did not want to submit. They preferred to leave their homeland rather than submit to orders. Neither individuals nor tribes would obey any law or any institution in power.

The nature of wandering was enough to affect the small areas that grew up around the peninsula because of the caravan trade, as we have explained. These regions were used by the merchants as resting places after their exhausting journeys. There they met with places of worship of the gods in order to obtain salvation for them and keep away the dangers of the sahara desert and hope that their trade would arrive safely at its destination.

Cities such as Mecca, Ta’if, Yathrib and the like, like wahahs (oases) scattered in the crevices of mountains or deserts, are also affected by such nomadic traits. In the organization of the tribes and their offshoots, their temperament, customs and hatred of anything that restricts their freedom are closer to the ways of the countryside than to the ways of the city, even if they are forced by a settled way of life, which is certainly not the same as that of the countryside. In the discussion of Mecca and Yathrib in the following chapter we will see a little more detail.

Arabian Paganism and its Causes

The environment of the people in such a setting, and the moral, political and social conditions that prevailed among them, had a similar influence on their way of religion. Looking at its relationship with Roman Christianity and Persian Mussulmanship, could Yemen be influenced by these two religions and at the same time influence them in the rest of the Arabian Peninsula? This is also what comes to mind, especially regarding Christianity. The Christian missions that existed then were as active as they are now in propagating religion, The influence of religious understanding on the psyche and way of life of nomads is not the same as that of urbanites. In the life of a nomad man is in contact with nature, he feels the existence of infinite forms in all their forms. He feels the need to organize a way of life between himself and nature with its infinity. The urbanite, on the other hand, is already limited by the busyness of his daily life, by the protection that society provides him in return for his freedom, which is partly granted to society, and his willingness to submit to the laws of the authorities in order to obtain guarantees and rights of protection. As a result, he does not feel the need to relate to those outside the authority, to the forces of nature that are so powerful for human life. The soul’s connection with the natural elements around it is diminished.

Under these circumstances, what has Christianity gained by the enormous effort it has made since the early centuries to spread its religion? Perhaps this would have been the case had it not been for other issues that caused the Arabian countries, including Yemen, to cling to the paganism of their ancestors, with only a few tribes accepting Christianity.

Christianity and Judaism

The most obvious manifestation of world civilization at that time – as we have seen – was centered around the Mediterranean and the Red Sea. The Christian and Jewish religions were very close neighbors in this area. If they did not show significant conflict, neither did they show significant friendship.

The Jews of that time – and to this very day – still make mention of the Prophet Isa’s defiance and opposition to their religion. They quietly worked to stem the tide of Christianity that had driven them out of Palestine, and which still took refuge under the banner of the sprawling Roman Empire.

The Jews in the Arab countries were a large immigrant population, mostly living in Yemen and Yathrib. In addition, the Persian religion of Majusi (Mazdaism) stood up to the Christian forces from crossing the Furat (Euphrates) into Persia, and such moral strength was supported by paganism wherever it existed. The fall of Rome and the loss of power in its hands, was after the transfer of the center of world civilization to Byzantium.

The next symptom of decline was the increase in the number of Christian sects, which led to conflicts and wars among themselves. This led to the degeneration of the high dignity of faith into a debate about form and speech, about the extent of Mariam’s sanctity: whether she was superior to her son Isa Almasih or the son superior to the mother – a debate that took place everywhere, an omen that would lead to the destruction of what had been customary.

This is of course because the contents are removed and the skin is taken away, and the skin continues to be piled on top of the contents so that eventually it will be impossible for anyone to see the contents or penetrate the pile of skin.

What had been the subject of debate among the Christians of the Levant was different from that of the Christians of Hira and Abyssinia. And the Jews, given their relationship with the Christians, would not have tried to minimize or pacify such debates. Therefore it was only natural that the Arabs who came into contact with the Christians of Sham and Yemen on their winter and summer journeys or with the Christians who came from Abyssinia, would still not be willing to take sides with either of these groups. They are content with the pagan religious life that has been with them since they were born, following the way of life of their ancestors.

Therefore, idolatry continued to flourish among them, and this influence reached their Christian neighbors in Najran and the Jews in Yathrib, who at first made concessions to them, then also accepted it. Their relations with the Arabs who worshipped idols to draw closer to Yuhan were good.

The spread of Paganism

What caused the Arabs to persist in their paganism was not only the conflict between the Christian groups. Paganism was still alive among the nations that had accepted Christianity. Egyptian and Greek paganism remained influential amidst the various sects and amongst the various Christian sects themselves. The Alexandrian school and Alexandrian philosophy were still influential, although much less so than during the Ptolemies and the early Christian era. However, it still penetrated their hearts. Its seemingly brilliant logic – though still essentially sophistic – could also appeal to the polytheistic beliefs of paganism, which by its love could be brought closer to human power.

I think this is what more strongly binds the weak soul to paganism, in every age, until our own time. The weak soul is unable to reach a higher level, one that will connect it to the universe so that it can understand the unity that manifests in all that is higher, the sublime of all that exists in this form, manifesting in the Supreme Being of God. Such belief only reaches a natural manifestation such as the sun, moon or fire for example. Then it is powerless to reach anything higher, which would reveal the existence of the manifestation of nature in its unity.

For this weak soul, only idols are enough. It will bring with it a vague and lowly image of the notion of being and its unity. In conjunction with the idol, it is then supplemented with all the holy images, which we can still see throughout the world, even in a world that claims to be modern in science and advanced in civilization. For example, those who have been on a pilgrimage to the church of St. Peter in Rome, they see that the feet of the statue of St. Peter erected in that place have streaked because they were kissed by their adherents, so that every time the church is forced to repair any damage.

Seeing all that we can understand. They had not received God’s guidance to the true faith. They see the opposition of the Christians who are their neighbors as well as the pagan ways of life that still exist among them, in the midst of their own idol worship as an inheritance from their ancestors. How we will not forgive them. This situation has taken root all over the world, is unbroken to this day, and I think will never end. The Muslims of today also tolerate this paganism in their religion, the religion that came to abolish paganism, that came to abolish all worship of anyone other than the One True God.

The Role of Idols

The methods of idolatry of the ancient Arabs were many. For those of us who conduct investigations today it is very difficult to know the intricacies. The Prophet himself destroyed these idols and encouraged the Companions to destroy them wherever they existed. The Muslims have ceased to speak of them after all that relates to their influence in history and literature has been eliminated. But what is mentioned in the Quran and what was brought by historians in the second century of the Hijrah – after the Muslims would no longer be tempted by it – shows that before Islam paganism in its various forms, had a high place.

It also shows that the holiness of the idols was stratified. Each tribe had its own statue as the center of worship. The worship of this ignorant age also varies between the designation shanam (statue), wathan (idol) and nushub. Shanam is in human form made of metal or wood. Wathan is also made of stone, while nushub is a rock without a particular shape. Some tribes have their own ways of worship. They ascribe the rock to the sky although it is more likely to be a crater rock or something similar. Among the well-made idols it is likely that the one from Yemen originated. This is not surprising. Their advanced civilization was not known in the Hijaz, Najd or Kinda. Unfortunately, these books on idols do not describe in detail the forms of the idols, except for Hubal being made of agate in the shape of a man, and that his arms were once broken and replaced by the Quraysh with arms of gold. This Hubal was the greatest god of the Arabs and was placed in the Kaaba in Mecca. People from all parts of the peninsula came on pilgrimage to that place.

It was not enough for the Arabs to worship and offer sacrifices but most of them also had statues and idols in their homes. They circumambulate their statues when going out or after returning home, they can also take them on trips if the statue allows them to travel. All these statues, whether in the Ka’bah or around it, as well as those in all parts of Arabia or the tribes, are considered to be intermediaries between their adherents and the great gods. They regarded their worship of those gods as an approach to God and worship of God they had forgotten because they had worshiped those idols. The position of Mecca

Although Yemen had the highest civilization of the entire Arabian peninsula, due to the fertility of its land as well as its good irrigation arrangements, it did not become the center of attention of the vast saharan countries, nor did it become their religious center. But the center was Mecca with the Ka’bah as the home of Ismail. To that place people visit and to that place people look away. The holy month is preserved more than any other place.

Therefore, and as the trade headquarters of the privileged Arabian peninsula, Mecca was considered the capital of the entire peninsula. Then fate also willed it to be the birthplace of the Prophet Muhammad, and as such – it became the object of the world’s gaze throughout the ages. The Kaaba remained sacred and the Quraysh tribe still occupied a high position, even though they had all remained as a people: rude Badwis for centuries.

PART TWO: Mecca, the Kaaba and the Quraysh

Location of Mecca – Ibrahim “Alaihissalam” – Ibrahim and Sarah in Egypt – Who was Slaughtered? – The Story of Redemption in the Quran – Such a Story in Historical Accounts – Ibrahim Departs with Ishmael and His Mother to the Valley of Mecca – The Well of Zamzam -The Marriage of Ishmael – The Children of Ishmael – A Discussion – The Building of the Kaaba – The Development of Religion in the Peninsula – The Victory of Quraysh – Qushayy bin Kilab (AD 400) – The Building of Houses in Mecca – The Children of Qushayy – The Family of “Abd Manaf – Hashim (AD 464) – The Developing Life in Mecca – Hashim Dies, Muttalib’s Successor – Abd’lMuttalib (495 A.D.) – The Digging of the Zamzam Well – The Vow – The Year of the Elephant (570 A.D.) – Abraha and the Kaaba – The Position of Mecca After the Elephant – The Houses of the People in Mecca – Abdullah ibn Abd’l-Muttalib

Location of Mecca

IN THE MIDDLE of the caravan road that runs along the Red Sea – between Yemen and Palestine – lies a line of hills about eighty kilometers from the coast. These hills surround a small valley, which would have been almost completely surrounded by them had it not been opened by three roads: one leading to Yemen, the other to the Red Sea at the port of Jedah, and the third to Palestine.

In a valley surrounded by hills lies Mecca. To know the history of the building of this city is very difficult. It may very well date back thousands of years. What is certain is that the valley was used as a stopping place for caravans while resting, because in that place there is a spring. Thus the caravan spread their tents, either coming from the direction of Yemen towards Palestine or coming from Palestine towards Yemen. It is possible that Ishmael the son of Abraham was the first person to make it a place of residence, which before that was only used as a place of passing caravans and a place of trade in exchange between those coming from the south of the peninsula and those departing from the north.

Ibrahim ‘Alaihissalam

If Ishmael was the first person to make Mecca his home, then the history of this place before that is very dark. It may also be said that this area was used as a place of worship also before Ishmael came and settled there. The story of his arrival to the place also forces us to bring the story of Ibrahim a.s. in brief.

Ibrahim was born in Iraq (Chaldea) to a carpenter father who made statues. The statues were then sold to the people. his own, then worshipped. After he grew up how he saw the statues made by his father then worshipped by the community and how they also gave respect and sanctity to the piece of wood that his father had worked on. Doubts began to arise in his heart. He asked his father how his handicraft could be worshipped by people?

Then Ibrahim told others about it. His father was very concerned about his son’s behavior, as he feared that this would destroy his trade. Ibrahim was a man who believed in reason. He wanted to prove the truth of his opinion with acceptable reasons. He took the opportunity when people were off guard. He went to the god, and the idols were destroyed, except for the biggest one. When people found out, they said to him:

“Was it you who did that to our gods, O Abraham?” He replied: “No. It was done by the greatest among them. Ask them, if they can speak.”

Ibrahim did that after he thought about how misguided they were in worshipping idols, instead of who they should be worshipping.

“When the night was dark, he saw a star. He says: This is my Lord. But when the star sets, he says: ‘I dislike that which sets’. And when he saw the moon rising, he said: “This is my Lord”. But when the moon set, he said: “If God had not guided me, I would have gone astray”. And when he saw the sun rise, he said: “This is my Lord; this is greater”. But when the sun also set, he said: “O my people. I take my hands off what you have fellowshiped. I turn my face only to the One who has created the heavens and the earth. I am not among those who associate partners with God.

Abraham and Sarah in Egypt

Ibrahim did not succeed in persuading his people. Instead, he was thrown into the fire. But God still saved him. He fled to Palestine with his wife Sarah. From Palestine they continued their journey to Egypt. At that time Egypt was under the rule of the Amalekite kings (Hyksosl|.

Sarah was a beautiful woman. At that time the Hyksos kings used to take beautiful married women. Ibrahim showed Sarah as if she was his sister. He was afraid of being killed and Sarah would be married to the king. And the king did intend to marry her. But in his sleep he dreamt that Sarah had a husband. Then he returned to Ibrahim and scolded him. He was given several gifts among which was a virgin girl named Hajar. Because Sarah, after many years with Ibrahim, had not yet had children, Sarah was told by Sarah to associate with Hajar, who soon had a child, Ishmael. After Ishmael grew up, Sarah also had a son, Ishaq.

Who is Slaughtered?

Some scholars disagree about the slaughter of Ishmael and the sacrifice offered by Abraham. Was it before the birth of Ishaq or afterward? Did it take place in Palestine or in the Hijaz? Jewish historians are of the opinion that it was Ishaq, not Ishmael, who was slaughtered. We will not examine the disagreement here. In Qishash’l-Anbia’ Shaykh Abd’l Wahhab an-Najjar argues that it was Ishmael who was slaughtered. He takes this argument from the Torah itself, which describes the slaughtered one as Abraham’s only son. At that time Ishmael was the only child before Ishaq was born. After Sarah gave birth, Abraham’s child was no longer single, but there were already Ishmael and Ishaq. By taking this story, the story of slaughter and redemption should have taken place in Palestine. This could indeed be the case if what was intended happened to Ishaq. During that time Ishaq and his mother only lived in Palestine, never going to the Hijaz. However, the story that says that the slaughter and atonement took place on the hill of Mina, then this certainly applies to Ishmael. Since the Quran does not mention the name of the person of the sacrifice, Muslim historians have different opinions.

Stories of Redemption in the Quran

The story of the sacrifice and atonement is that Abraham dreamed that God commanded him to offer his son as a sacrifice by slaughtering him, and one morning he went out with his son.

“When he was old enough to do business, he (Ibrahim) said: “O my son, in my sleep I dreamt that I slaughtered you. Look, what do you think?” He replied: “O my father. Do what you are told. If God wills, you will find me in patience.” When they had both surrendered and laid him down beside his forehead, We called him: “O Ibrahim. You have fulfilled the dream.” Thus, We reward those who do good. This is a real test. And We redeemed him with a great sacrifice.”‘

Such a Story in History

Some stories describe this story in such beautiful poetic form that we need to mention it here, even though it does not carry the story of Mecca. The story goes that after Ibrahim dreamt in his sleep that he had to slaughter his son and confirmed that it was God’s command, he said to his son: “My son, take the rope and the machete and let us go to the hills to find wood for our family. The son obeyed his father. Then Satan, in the form of a man, came to the boy’s mother and said: “Do you know where Ibrahim took your son?” “He went to look for wood from the hillside,” his mother replied. “No”, said the devil again, “he went to slaughter him.”‘ The mother answered again: “No. He loved his son more. He loves his son more.”‘ “He claimed that God had ordered it.

“If it is God’s command let him obey,” the mother replied. The demon left disappointed. He soon caught up with the boy who was following his father. He said the same thing to the boy as he did to his mother. But the answer was the same as his mother’s answer too. Then Satan came to Ibrahim and told him that his dream was just a trick of Satan to slaughter his son and that he would regret it. But Ibrahim abandoned him and cursed him. Exasperated, Iblis withdrew in an orderly manner, because his intention had not succeeded, either from Ibrahim, from his wife or from his son.

Ibrahim then told his son about his dream and asked for his opinion. “Father, do as you are told. Then he said again in the ballad: “Father, if you are going to slaughter me, strengthen the bond so that my blood will not get on you and will reduce my reward. I do not guarantee that I will not be disturbed if this is done. Sharpen the machete so that it can cut me at once. When you have laid me down to be slaughtered, lay me face down and do not tilt me. I am afraid that if you see my face you will become weak, which will hinder your intention to carry out God’s command. If you think you will bring my clothes to my mother for her amusement, do so, father.”

“My son,” said Ibrahim, “this is a great help in carrying out Allah’s command.”

Then he was ready to carry it out. He tied the boy’s hands tightly and laid him on his forehead to be slaughtered. But then he was called: “O Ibrahim! You have fulfilled the dream”. He then redeemed the boy with a large sheep that was not far away. Then he slaughtered it and burned it.

Such is the story of slaughter and redemption. It is a story of complete surrender to the will of God.

Abraham Departs with Ishmael and His Mother to the Valley of Mecca

Ishaq had grown up beside Ishmael. The father’s affection was the same for both of them. But Sarah was upset to see her son compared to the son of her maid Hajar. She vowed not to live with Hajar and her son when she saw Ishmael hit her sister. Ibrahim felt that his life would not be happy if the two women lived in the same place. So he went with Hajar and the boy towards the south. They came to a valley, where Mecca is today. As we mentioned above, this valley was where caravans would pitch their tents when they passed caravans from Sham to Yemen, or from Yemen to Sham. But it was the quietest time of the year. Ishmael and his mother were abandoned by Ibrahim and he left behind all his needs. Hajar made a hut where she took shelter with her son. And Ibrahim returned to his original place.

After running out of water and provisions, Hajar looked to both sides. She did not see anything. She continued to run and descended into the valley in search of water Running – according to the story – between Shafa and Marwa seven times, she returned to her son in despair. But then she saw her son scraping the ground with his foot, and water came out of the ground. She and Ishmael were able to quench their thirst. He blocked the spring so that it would not continue to flow and absorb into the sand.

The boy who was with his mother helped the traveling Arabs, and they were rewarded with enough to last them until the next caravan season.

Zam-zam Well

The spring water that gushed from the Zamzam well attracted several tribes to live near the place. Some accounts say that the Jurhum were the first to live there, before Hajar and her son came. Others argue that they settled there after the Zamzam well became available, enabling them to live in the arid valley.

Ismail’s marriage

Ishmael grew older, and then he married a girl from the Jurhum tribe. He and his wife lived with other Jurhum families. In that place the sacred house was built, and later Mecca was built around that place. It is also mentioned that one day Abraham asked Sarah for permission to visit Ismail and his mother. This request was granted and he went. After he searched and found Ismail’s house he asked his wife: “Where is your husband?”

“He is hunting for our lives,” she replied.

Then asked if he could serve food or drink, he replied that he had nothing to serve.

Ibrahim left, saying: “When your husband comes give him my greetings and tell him: “Change your threshold.”

After his father’s message was conveyed to Ismail, he immediately divorced his wife, and then remarried another Jurhum woman, the daughter of Mudzadz bin “Amr. This woman had welcomed Ibrahim well after he had come some time later: “Now the threshold of your house is strong,” (Ibrahim said).

Children of Ishmael

From this marriage Ishmael had twelve children, and it was these who became the originators of Arab al-Musta’-riba, the Arabs who met on the mother’s side of the Jurhum with Arab al’Ariba descended from Ya’rub ibn Oahtan. While their father, Ishmael son of Abraham, on his mother’s side was closely related to Egypt, and on his father’s side to Iraq (Mesopotamia) and Palestine, or wherever Abraham set foot.

A Discussion

This story is taken from a history that is almost a consensus in its outline about the departure of Abraham and Ishmael to Mecca, although there are differences in the details. Those who criticize the details argue that Hajar and Ishmael had gone to the valley in which Mecca now lies and that there was a spring in that place which was occupied by the Jurhum. Hajar was welcomed by them when she came with Abraham and her son to that place. After Ismail grew up he married a Jurhum woman and had several children. From the intermarriage of Ishmael with the Hebrew-Egyptian element on the one hand and the Arabian element on the other. caused his descendants to carry Arabian, Hebrew and Egyptian traits. Regarding the sources that tell about Hajar who was confused after seeing the water that had been absorbed and about her attempt to run seven times Jan Shafa and Marwa and about the well of Zamzam and how the water gushed, they are doubtful.

On the other hand, William Muir doubted the departure of Ibrahim and Ishmael to the Hijaz and he rejected the basis of the story. He said, that it was an Israiliat (Judaica) made up by the Jews several generations before Islam, in order to tie in with the Arabs who were of the same race as Ibrahim, if Ishaq was the ancestor of the Jews. So if his brother Ishmael was the ancestor of the Arabs, then they were cousins to whom the Arabs would also be obliged to accept the emigration of Jews into their midst, and would facilitate Jewish trade throughout the Arabian peninsula. This British author bases his opinion on the ways of worship in the Arab countries which have nothing to do with the Abrahamic religion, because they have completely drifted into paganism, while the Abrahamic religion is a pure religion.

We do not see that such arguments are strong enough to override historical reality. The many centuries of Arab paganism that followed Abraham and Ishmael do not indicate that they were already so when Abraham came to the Hijaz and when he and Ishmael together built the Ka’bah. If paganism had existed at that time, it would have strengthened the opinion of William Muir. Abraham’s own people at that time worshipped idols and he tried to invite them to the right path, but to no avail If he invited the Arab community as he invited his own community, then to no avail, and the Arabs continued to worship idols, of course it would not be in accordance with the departure of Abraham and Ishmael to Mecca. The historical account is logically even stronger. Ibrahin who had left Iraq because he wanted to avoid his family, is going to Palestine and Egypt, is a person who travels easily from used to wade through the sahara. The road between Palestine and Mecca had been an open route for caravans from time immemorial. Therefore, it is not out of place to doubt this consensus historical fact.

Sir William Muir and those who support his opinion say about the possibility of the existence of a group of children of Abraham and Ishmael afterwards who moved from Palestine to the Arab countries and their affinity in the sense of blood relations. We do not understand that the possibility of the sons of Abraham and Ishmael is acceptable to them, but the possibility of the two men themselves is not! How can it be said to be unconfirmed when historical events have confirmed it. How can it not be when the source is unquestionable and has been mentioned in the Quran and spoken of in other scriptures as well!

Building the Kaaba

Ibrahim and Ismail then lifted the joints of the Holy House and “That the first house made for mankind to worship is the one in Mecca, it has been given blessings and guidance for the universe. Therein are clear descriptions as the Maqam (place) of Ibrahim, whoever enters it becomes safe.”

“And remember, We made the House a gathering place for people and a place of safety. And make the Maqam of Ibrahim a place of worship, and We gave to Ibrahim and Ismail the sanctification of My House for those who circumambulate, those who stay, and those who bow and prostrate. And remember when Ibrahim said: “My Lord, make this place a secure City and give fruits to its inhabitants, those who believe in Allah and the Last Day”. He said: “And as for those who reject faith, I will also give them temporary pleasures, then I will draw them to the torment of the Fire, the most wretched destination. And remember when Abraham and Ishmael raised the joints of the Sacred House (they prayed): “Lord, accept this from us. Surely You are All-Hearing, All-Knowing.”

Religious Development in the Peninsula

How did Abraham establish the House as a destination and a place of safety, to lead people to believe in the One and Only God and then later become a place of idols and the center of worship? And how were the ways of worship practiced after Abraham and Ishmael, and in what form? And when did these ways change and become dominated by paganism? This is not told to us by the history we know. They are only conjectures that have been taken as fact. The star-worshipping Sabians had a great influence in Arabia. In the beginning they – according to some accounts – did not worship the stars themselves, but only Allah and they revered the stars as His creation and manifestation of His greatness. As more could not understand the meaning of higher descent, the stars were interpreted as gods. Some kinds of mountain rocks were fantasized as objects that fell from the sky, coming from some kind of star. From there the manifestations of god were first interpreted and sanctified, then the stones were worshipped, then the worship was considered so great, that it was not enough for an Arab to worship only the hajar aswad (black stone) in the Kaaba, rather on every journey he took any stone from the Kaaba to worship and asked for approval: whether to stay or to travel. They practiced the ways of worship that apply to the stars or to the creator of the star, the star. In these ways, the pagan beliefs were strengthened, statues were consecrated and offerings were brought to them as sacrifices.

This is a description of how the religion developed in Arabia from the time Abraham built the house to worship God, as described by some historians, and how it later turned into an idol center. Herodotus, the father of history, describes the worship of Lat in Arabia and Diodorus Siculus mentions the house in Mecca that was venerated. This shows the old paganism of the Arabian peninsula and that the religion of Abraham did not last long.

In these centuries prophets had also come to invite the tribes of the peninsula to worship Allah alone. But they refused and persisted in paganism. Hug came to invite the people of “Ad who lived in the north of Hadzramaut to worship only Allah: but only a few followed. The majority boasted and said: “O Hud, you have come with no clear information, and we will not abandon our gods because of your words. We do not believe you.”‘ Hud engaged them for many years. The result was that they became more savage and arrogant. Likewise Saleh came to invite the Thamud to believe. They lived in Hijr, which lies between Hijaz and Sham in Wadi’l-Oura to the south-east of Mad-yan (Midian) near the Gulf of ‘Aqaba. In the same way, the result of Saleh’s invitation was nothing more than Hud’s invitation too, Then came Shu’aib to the people of Mad-yan located in Hijaz, inviting them to add to Allah. This too fell on deaf ears. They were destroyed just as the “Ad and Thamud had been.

In addition to the Prophets, the Quran also tells us about their invitation to worship the One God. The attitude of that group was so arrogant. They insisted on worshipping idols and invoking the idols in the Kaaba. They made a pilgrimage to that place every year, coming from all corners of the Arabian Peninsula. In this case the word of God came down:

“And We will not inflict a punishment until We send a Messenger.”

Since the founding of Mecca there have been important positions such as that held by Qushayy bin Kilab in the middle of the fifth century CE. At that time the leaders of Mecca gathered. The positions of hijaba, sigaya” rifada, nadwa, liwa’ and giyada were all held by Qushayy. Hijaba is the keeper of the door of the Kaaba or the one who holds the key. Sigaya is to provide fresh water – which was very difficult at that time for those who came on pilgrimage and provide liquor made from dates. Rifada is to feed them all. Nadwa is the leader of the meeting at each year’s season. Liwa’ is a banner that is attached to a spear and then stuck as a symbol of an army that is facing an enemy, and giyada is the leader of the troops when going to war. Such positions in Mecca are very honorable. In matters of worship it is as if the eyes of the Arabs are all fixed on the Kaaba.

I think they came not all at once when the house was built, but one after another, on the one hand having nothing to do with the Ka’bah and its position in the religious sense, on the other hand in a way they do.

When the Kaaba was built – according to the image we have in our imagination – Mecca consisted of nothing more than the Amalekite and Jurhum tribes. It was only after Ishmael settled there and together with his father laid the foundations of the house that Mecca developed. For some considerable time afterwards it became a city or city-like. We say resembling a city, because Mecca with its inhabitants at that time still carried the nature of the remnants of backwardness in a very modest sense. Some chroniclers do not hesitate to mention that Mecca was still underdeveloped before everything came into Qushayy’s hands in the middle of the fifth century CE. It is hard for us to imagine that a region like Mecca with its sacred Ancient House would remain in an atmosphere of wandering life. Yet history proves that the matter of the Sacred House was in the hands of Ishmael within the Jurhum family for generations afterwards. They lived in the vicinity of the place, besides Mecca at that time was indeed a meeting place for caravans on their way to Yemen, Hira, Sham and Najd. Also, its proximity to the Red Sea was a direct link to world trade. It is hard to imagine a region in such circumstances remaining without the approach of the rest of the world in terms of its civilization. It is reasonable to assume that Mecca, which Abraham had prayed for and which God had decreed would be a secure region, had known a stable life for many generations before Qushayy. The victory of Quraysh

Despite being defeated by the Amalekites Mecca was still in the hands of the Jurhum until the time of Mudzadz bin “Amr ibn Harith. During this generation the trade of Mecca flourished so much under the rule of people who were accustomed to living in luxury, that they forgot that they were in a barren land and that, they needed to always strive and always be vigilant. Such was their negligence that the Zamzam dried up and the Khuza’a felt the need to think about taking the lead in the holy land.

Mudzadz’s warnings to his community about the consequences of a life of extravagance did not work. He was sure that this would sweep them all away. Then he tried to dig deeper into Zamzam. He took two golden saddles from the Ka’bah along with the treasures that people brought as offerings to the Sacred House, put them in the bottom of the well, while the sand that was still in it was removed, in the hope that one day he would find it again. He went out with the sons of Ishmael from Mecca, The power thereafter was held by Khuza’a. And so on down through the generations to Qushayy bin Kilab, the fifth grandmother (grandfather) of Prophet Muhammad.

Qushayy bin Kilab (Year 400)

Fatimah bint Sa’d bin Sahl married Kilab and had children named Zuhra and Qushayy. Kilab died when Qushayy was still a baby. Then Fatimah married again with Rabi’a bin Haram. Then they went to Sham and there Fatimah gave birth to Darraj. Qushayy grew up too and he only knew Rabi’a as his father. Gradually there was enmity between Qushayy and the Rabi’a tribe. He was insulted and said to be under their protection, even though he was not from their side. Qushayy complained about the insult to his mother.

“Your father is more noble than they”, his mother said to Qushayy. “You are the son of Kilab bin Murra, and your family in Mecca occupies the Holy House.”

Qushayy then went to Mecca, and settled there. Because of his good views and earnestness, the people of Mecca respected him greatly. At that time the supervision of the House of Sud was in the hands of Hulail bin Hubshia – a sharp-sighted man from the Khuza’a tribe. When Qushayy proposed to his daughter Hubba, she accepted his proposal and they married. Qushayy continued to advance in his business and trade, which made him rich, and his wealth and children were many. He became more and more respected among his people. Hulail died leaving the keys to the Holy House in the hands of his daughter Hubba. But Hubba refused and the keys were held by Abu Ghibshan from the Khuza’a tribe. But this Abu Ghibshan was a drunkard. When one day he ran out of liquor he sold the key to Qushayy in exchange for liquor.

The Khuza’a had already calculated what their position would be if the leadership of the Ka’ba was in the hands of Qushayy who was a man of great wealth and who was beginning to gain influence among the Quraysh. They objected to the leadership of the Holy House being in the hands of anyone other than themselves. At the time Qushayy asked Quraysh for help, some of the tribes were already of the opinion that he was the most powerful and highly respected resident of Mecca. They supported Qushayy and succeeded in getting the Khuza’a out of Mecca. Now the entire leadership of the Holy House was in Qushayy’s hands and he was recognized as their leader.

Building Houses in Mecca

As we have already mentioned, some people are of the opinion that until the time when the leadership of Mecca was in the hands of Qushayy, there was no building in the place other than the Kaaba. The reason for this is that neither the Khuza’a nor the Jurhum wanted to see any other structure around the House of God, nor did they stay there at night, but went out into the open. It is added that after Qushayy took charge of Mecca he assembled the Quraysh and told them to build on the spot. Qushayy himself spearheaded the construction of Dar’nNadwa as a meeting place for the princes of Mecca led by Qushayy himself. In this place they deliberated on the affairs of the country. According to their custom, every problem they faced was always resolved by mutual consent. Whether it was a woman or a man who was going to get married, it was also at this place.

With Qushayy’s order the Quraysh then built their dwellings around the Ka’bah, sparing enough space for circumambulation around the House and on every two houses a path was provided through to the circumambulation place.

Sons of Qushayy

Qushayy’s eldest son was Abd’d-Dar. His younger brother Abd’d-Dar, however, had already come into public view and had already found a place.

As he grew older and his strength diminished from the time when he could no longer take care of Mecca as he should, the keys of the House were handed over to Abd’d-Dar, as well as the aj, drinking, banners and food supplies. Every night the Quraysh made a contribution from their wealth which he handed over to Qushayy in order to make food during the pilgrimage season. This food was then given to those who came inadequately. Qushayy was the first to oblige the Quraysh to prepare food supplies. He gathered them together and was very proud of them when together they succeeded in expelling the Khuza’a from Mecca. When obliging them he said to them:

“Brothers of Quraysh! You are the neighbors of God, the family of His House and the Sacred Place. Those who come on pilgrimage are God’s guests and visitors to His House. They are the guests most worthy of respect. In the pilgrimage season provide food and drink until they return.”

The family of “Abd Manaf

Like his father, Abd’d-Dar had also assumed the leadership of the Ka’bah and was later succeeded by his sons. However, Abd Manaf’s sons were actually in a better position and were also respected among their people. Therefore, the sons of Abd Manaf, namely Hashim, Abd Shams, Muttalib and Naufal agreed to take the leadership that was in the hands of their cousins. But the Quraysh were at odds: one defending one faction and the other defending another.

The family of Abd Manaf entered into the Mutayyabun Covenant by putting their hands into the tib, (i.e. perfume) that was brought into the Ka’bah. They swore that they would not break their promise. Likewise, the family of Abd’d-Dar made the Treaty of Ahlaf. Between these two groups a war had almost broken out that would have annihilated Quraysh, had not peace been quickly made. The House of Abd Manaf was given the part of taking care of matters and food, while the key, the banner and the head of the meeting was in the hands of the House of Abd’d-Dar. Both sides agreed, and this remained the case until the advent of Islam.

Hashim (464 AD)

Hashim was one of the leaders of the community and a wealthy man. He was in charge of water and food. He urged his community to do as his grandfather Qushayy had done, that each of them should give of their wealth to feed the visitors during the pilgrimage season. It is the visitors to the Temple, the guests of God, who deserve the most respect. In fact, they were fed until they returned home.

The Thriving Life in Mecca

Hashim’s role was not limited to this, and his services extended throughout Mecca. Once there was a barren season, he came to bring food supplies, so that the people again faced their lives with a radiant face. Hashim was also the one who made provisions for seasonal travel, winter and summer. Winter travel to Yemen, and summer travel to Suria.

With all these facts the state of Mecca grew and gained importance throughout the peninsula, so that it was considered a recognized capital. With such developments the sons of Abd Manaf did not hesitate to make peace treaties with their neighbors. Hashim himself made treaties as a good and friendly neighbor with the Roman Empire and with the ruler of Ghassan. The Romans allowed the Quraysh to enter Syria in safety. Likewise Abd Shams also made a trade agreement with Najashi (Negus). Furthermore, Naufal and Muttalib also made agreements with Persia and trade agreements with the Himyars in Yemen.

Mecca now grew stronger and more prosperous. So skillful were the inhabitants of the city in trade that no other contemporaries could compete with them. Caravans came to the place from all directions and departed again in winter and summer. Markets were set up around the place to carry on the trade. That is why they were so skillful in debts and usury and everything connected with trade. No one thought of rivaling the now elderly Hashim in his position as ruler of Mecca. Only later did it occur to Umayya son of Abd Shams – his cousin – that the time had come for him to compete. But he was powerless, and the position remained with Hashim. In the meantime Umayya had left Mecca and for ten years lived in Syria.

Once on his way back from Syria, when Hashim was passing through Jathrib, he saw a fine and respected woman appearing among the people with whom he was trading. She was Salma, the daughter of “Amr of the Khazraj tribe, and Hashim was intrigued. He asked her if she was in a relationship with another man. When he found out that she was a widow and would not marry again unless she had her own freedom, Hashim proposed to her. And she accepted, for she knew of Hashim’s position in the community.

Hashim dies, Muttalib succeeds him

She lived for some time in Mecca with her husband, then returned to Jathrib. In this city she gave birth to a child who was named Shaiba.

A few years later on a summer trip to Ghazza (Gaza), Hashim passed away. He was succeeded by his younger brother, Muttalib. Muttalib was actually Abd Shams’ younger brother. But he was highly respected by the community. Because of his tolerant and generous attitude by the Quraysh he was nicknamed “Al-Faidz” (The bountiful one). With Muttalib in such a state in the midst of his community, it was certain that everything would run peacefully as it should.

One day Muttalib thought of his nephew, the son of Hashim. He went to Jathrib. And because the boy had grown up, he asked Salma to hand him over to him. Muttalib put him on his camel and entered Mecca. The Quraysh suspected that he was his slave. So they called him: Abd’l Muttalib (Muttalib’s slave). “Hi”, said Muttalib. “He is my nephew, the son of Hashim, whom I brought from Jathrib.” But the title was already attached to the young man. People already called him that and the name Shaiba that he was given when he was born had been forgotten.

Abd’l-Muttalib (495 AD)

At first Muttalib was eager to return Hashim’s property to his nephew. But Naufal refused and took possession of it. After Abd’I-Muttalib had gained strength, he asked his mother’s brothers in Jathrib for help against the actions of his father’s brother in order to have his property returned to him. The Khazrajites of Jathrib sent eighty men of war to help. Thus Naufal was forced to return the property.

Now Abd’I-Muttalib had taken Hashim’s place.

After his uncle Muttalib, it was he who took care of the distribution of water and food supplies. In taking care of these two positions – especially water – he encountered no small amount of difficulty. Until then, he had only one son, Harith. The water for the guests – since the Zamzam well had been absorbed – was brought in from several wells scattered around Mecca, which were then placed in a pool near the Ka’bah. Such a large number of children would have been a great help and facilitated this kind of work and its supervision at the same time. On the other hand, if Abd’l-Muttalib had to take on the task of providing water and food while Harith was the only child, this would have been very difficult. This too was a long time coming thought.

Zamzam Well Digging

The Arabs still remember the Zamzam well that Mudzadz bin Amr had started several centuries ago. It was always their hope that it would still exist. And in accordance with his position Abd’l-Muttalib certainly thought and wished for it even more. So strong was this desire that it was carried away in his sleep as if there was a supernatural voice telling him to re-dig the well that once gushed at the feet of Ismail his grandmother. Such was the urgency of the voice by showing once the location of the well. And he was indeed very persistent in wanting to find the location of Zamzam, until finally he found it too, which is located between two statues: Isaf and Na’ila.

He continued to dig, assisted by his son Harith. At that time water suddenly gushed out and the two bases of Mudzadz’s golden saddle and sword became visible. The people then wanted to interfere with Abd’I-Muttalib in the matter of the well and what was in it. But Abd’I-Muttalib said:

“No! But let us make a division, between me and you. We will play the game of gid-h (arrows). Two arrows for the Kaaba, two for me and two for you.

If the arrow comes out, he gets a share; if not, he gets nothing.”

This proposal was approved. Then the arrows were given to the jung gid-h who used to do so at the place of Hubal in the center of the Ka’bah The arrows of the Quraysh did not come out. Now the swords were for Abd’l-Muttalib and the two golden saddle-bases for the Ka’ba. The swords were set up by Abd’l-Muttalib at the door of the Ka’ba, while the two golden saddles were made into jewelry in the Holy House. Abdi Muttalib resumed his duties in charge of water for the guests after the Zamzam well was running smoothly. Vowed

Because he did not have many children, Abd’l-Muttalib in the midst of his own community felt a lack of energy that would be able to help him. He vowed that if he had ten sons and then after they grew up he would have no more children as he had when he dug the well of Zamzam, one of them would be slaughtered in the Ka’bah as a sacrifice to God. Sure enough, his sons eventually reached ten and fate decreed that after that he would have no more children.

He called all the children with the intention of fulfilling his vow. All obeyed. As a consequence of his obedience, each child wrote his name on the gid-h (arrow). Then Abd’l-Muttalib took them and brought them to the gid-h maker at the place of the idol Hubal in the center of the Ka’bah.

When faced with great confusion, the Arabs of that time would seek the help of the gid-h juru to ask the statue-god by way of (seeking fortune) through the gid-h. Abdullah bin Abd’l-Muttalib was his youngest son and the most beloved.

After the gid-h shook the arrow that had been inscribed with the names of all the children who would be chosen by the god Hubal to be slaughtered by the father, Abdullah came out. Abd’l-Muttalib took the young man and led him to be slaughtered in the usual place of the Arabs near Zamzam between the idols of Isaf and Na’ila.

But at that very moment the Quraysh were unanimous in forbidding him not to do so, and on his abstention to seek forgiveness from Hubal. In spite of their urgency, Abd’Muttalib still hesitated. He asked them what he should do to please the idol. Mughira bin Abdullah from the Makhzum tribe said: “If it can be redeemed with our wealth, we will redeem it.”

After some deliberation between them, they agreed that they would go to a witch doctor in Jathrib who was accustomed to giving opinions on such matters. When they met with the medicine woman, she told them to wait until tomorrow.

“How much ransom do you have?” the shaman asked.

“Ten camels.”

“Go back to your country,” said the witch doctor. “Provide a ransom of ten camels. Then draw lots with arrows. If the one that comes out is in the name of your son, increase the number of camels until the god is pleased.”

They agreed.

After this was done, the arrow came out in the name of Abdullah as well. He increased the number of camels until they reached one hundred. It was then that the arrow came out in the name of the camel. Meanwhile the Quraysh said to Abd’l-Mutalib – who was praying to his god: “God is pleased.”

“No,” said Abd’l-Muttalib. “I must do it three times.” But even after three shakes the arrow still came out in the name of the camel. Only then was Abd’l-Muttalib satisfied that the god was pleased. He slaughtered the camel and left it untouched by man or beast.

This is how biographical books are described. They describe the customs of the Arabs, their beliefs and the ways in which they perform their ceremonies. This shows at the same time how noble the position of Mecca with its Holy House was in the middle of the Arabian land. At-Tabari relates – in connection with this story of redemption – that once there was a Muslim woman who vowed that if her intention was accomplished in doing something, she would slaughter her child. It turned out later that her intention was fulfilled. She went to Abdullah bin Umar. This man gave no opinion. Then she went to Abdullah bin Abbas who gave a fatwa that she should slaughter one hundred camels, as was the case with the atonement of Abdullah son of Abd’l-Muttalib. But Marwan – the then ruler of Medina – was astonished to learn of this. “A vow does not apply to a sinful act,” he said.

The position of Mecca with its Holy House status caused some other far-flung regions to also establish their own houses of worship, with the intention of diverting people’s attention away from Mecca and its Holy House. In Hira the Ghassans built a holy house, Abraha al-Asyram built a holy house in Yemen. But for the Arabs it could not replace the Holy House in Mecca, nor could it turn them away from the Holy City. Even to this end, Abraha adorned his holy house in Yemen, bringing with him the most luxurious paraphernalia that was likely to attract the Arabs – even the Meccans themselves – to the place.

Year of the Elephant (570 AD)

But when it became clear that the goal of the Arabs was only the Ancient House, and the Yemenites themselves had abandoned the house he had built and considered their pilgrimage invalid without going to Mecca, there was now no other way for the ruler of the Negus but to destroy the house of Ibrahin and Ishmael. With a large army brought from Abyssinia in, already preparing for war and he himself at the very front on a large elephant.

When the Arabs heard of this, they were greatly concerned about the possible consequences. It was incredible to them that the arrival of an Abyssinian man would destroy their sacred house and the place of their idols, A man named Dhu-Nafar – one of the most prominent noblemen of the day in Yemen – came forward to mobilize his people and other Arabs who were willing to fight against Abraha and his intention to destroy the House of Allah. But he could not deter Abraha. Instead he himself was beaten and became a prisoner, Such a fate also befell Nufail bin Habib al. Khath’ami when he mobilized his people from the tribes of Shahran and Nahis, instead he himself was taken captive, who later became a member of his army and became a guide. When Abraha reached Taif the inhabitants of that place said that their holy house was not the holy house Abraha was referring to. It was the house of Lit. Then he was escorted by people who were willing to show him the way to Mecca.

When Abraha was near Mecca he sent out horsemen as couriers. From Tihama they were able to bring the property of the Quraysh and others, among them one hundred camels belonging to Abdl Muttalib bin Hashim. At first the Quraysh intended to put up a fight. But then they thought that they would not be able to. Meanwhile Abraha had sent one of his followers as an envoy named Hunata from Himyar to meet the leader of Mecca. He was escorted to Abd’l-Muttalib b. Hashim, and to him he conveyed Abraha’s message, that his coming was not to wage war but to destroy the Temple. If the Meccans did not resist there would be no need for bloodshed.

Abraha and the Kaaba

As soon as Abd’I-Muttalib heard that they did not intend to fight, he went to Abraha’s army headquarters with Hunata, his sons and some other Meccan leaders. The arrival of Abd’I-Muttalib’s delegation was welcomed by Abraha, promising to return Abd’I-Muttalib’s camel. But all talk of the Ka’bah and of retracting his intention to destroy the sanctuary was rejected. Also the offer of the Meccan delegation to yield up to one-third of the treasures of Tihama to him was rejected. Abd’I-Muttalib and his party returned to Mecca. He advised the people to leave the place and go to Jereng-the hillside, avoiding Abraha and his army who would enter the holy city and destroy the Ancient House.

It was a dark night when they were thinking of leaving the city and where to stay That night Abd’l-Muttalib went with some Ourassy. gathered around the door of the Ka’ba. He begged, they begged, for the idols’ help against the aggressors who were about to destroy the House of Allah.

When they had left and all of Mecca was quiet and the time had come for Abraha to mobilize his troops to destroy the Ka’ba and thereafter return to Yemen, it was then that the smallpox epidemic came raging upon Abraha’s troops and decimated them. This attack was so great, it had never been experienced before. Perhaps the germs of the plague had been carried by the wind from the sea, and had fallen on Abraha himself. He was terrified. His troops were ordered to return to Yemen, and those who had been guiding them fled, and some died. The plague grew more violent by the day and the number of dead men was incalculable.

Abraha reached Shan’a’ but his body was already infested with disease. It was not long before he too died like the rest of his army. And thus the Meccans recorded it as the Year of the Elephant. And this is what is immortalized in the Quran:

“Have you not seen how your Lord dealt with the armies of the elephants? Did He not frustrate their plans? And loosed over them armies of birds. Stoning them with stones that burned hard. So that they were like leaves. The dry leaves that perish are scattered.” The Position of Mecca After the Elephant Incident

This remarkable event further strengthened Mecca’s position in the religious sense, in addition to having strengthened its position in the commercial sense. It also caused its inhabitants to pay more attention to and maintain this high and special position and to defend it from any attempts to diminish its significance or to attack it. The Meccans were even more zealous in defending their city, given the life that they, as a result of it, lived in prosperity and luxury as far as we can imagine the luxury of their life in this desert, arid and barren region.

The great favorite of the people of this region was drinking nabidh (liquor). In that state of drunkenness they found an incomparable pleasure! A pleasure that would make it easier for them to indulge their lusts, would make the maids and slaves who were traded as merchandise more alluring to them. This encourages them to defend their personal liberty and the liberty of their cities, and to be conscious of defending their independence and repelling any attacks that may come from the enemy. The best place for them to enjoy themselves at night while drinking was in the center of the city around the Ka’bah. There – beside three hundred or more idols, each tribe with its idol – the Quraish princes and Meccan leaders sat around, each telling the other about the state of the interior, with Yemen, the Mundhirs in Hira and the Ghassans in Suria, about the coming caravans and the traffic of the people: the people of the interior.

Such events reached them in the form of stories, from one tribe to another. Each tribe had “transmitters” and “radio sets” that received news and broadcast it back. Each of them brought stories that had to do with the news of the hinterland, the stories of neighbors and handaitolan while drinking nabidh. And after they had spent the night in the Ka’ba they prepared themselves for more of the same in order to further satisfy their lustful desires. With the gemstone eyes of the idols the idols looked upon those who were trading, and they felt protected, for the Ka’bah was made a Sacred House and Mecca a city of safety. Likewise the idols had their assurance, that none of the People of the Book would enter Mecca except laborers who would not speak of their religion or book.

That is why there were no Jewish colonies like in Jathrib or Christians like in Najran. Even the Ka’bah which was made the most sacred place of paganism at that time they protected from all who would insult it, and they also took refuge there from all attacks. So onwards Mecca was free to stand on its own, just as the Arabian tribes were free to stand on their own. They did not want their freedom to be replaced, and they did not care for any other way of life than this freedom under the protection of idols. Neither were the individual tribes disturbed, nor did it occur to them to organize a strong national unity, as the Romans and Persians did in expanding their power and waging war.

Hence it remained that all the tribes had nothing but the ways of the countryside, where they sought pasture for their livestock, then lived in the midst of it in a rough way of life, attracted by all the freedom, independence, pride and heroism.

Houses in Mecca

Basically, the dwellings in Mecca surrounded the Kaaba. The proximity of the houses to the Ka’bah depended on the importance and position of a family or tribe. The Quraysh were the closest and had the most contact with the Holy House. It was they who held the keys and the stewardship of the Zamzam water, as well as all the titles of nobility according to paganism, which led to wars, alliances, or treaties of peace between the tribes, which remained in the Ka’bah, for the idol to witness and then bring down his wrath on those who violated them.

Behind the houses of the Quraysh followed the houses of the less important tribes, followed by the lesser ones, down to the dwellings of slaves and vagabonds. Including the Christians and Jews in Mecca, as we mentioned earlier – were also slaves. Their dwellings were far from the Ka’bah, even bordering the sahara.

Hence their conversations about religious stories, whether Christian or Jewish, did not reach the ears of the leaders, Quraysh and the people of Mecca in general. Their more distant location actually made them close their ears even more tightly They did not want to occupy themselves with it. On their way, they passed through monasteries and monks’ quarters where they were used to hearing such stories.

It is just that what people had begun to say about the root of the coming of a prophet among the Arabs at that time, was enough to cause a stir. Abu Sufyan was once angry with Umayya b. Abi’sh-Shalt because this man often repeated the stories of the rahites about such things. And perhaps it was in keeping with Aby Sufyan’s position at that time when he said to his friend: The rahih like to bring such stories because they do not understand the Soajy of their own religion. They are in dire need of a prophet who will guide them. But we who already have idols, which will bring us closer to God, do not need such things. We must oppose all such talk.

He could have said so. He, who was so fanatical about Mecca and its pagan life, never imagined that the time was at hand, that the prophethood of Muhammad a.s. was imminent and that from the diverse land of pagan Arabia the light of Tawhid and the rays of truth would shine throughout the world.

Abdullah bin Abd’I-Muttalib

Abdullah bin Abd’l-Muttalib was actually a handsome and attractive young man. Attracting the attention of the girls and women of Mecca. More so what attracted them was the story of the redemption, and the story of the hundred camels that Hubal would not accept less than that. But fate decreed that Abdullah would become the most noble father history has ever known. Likewise Aminah bint Wahab would become the mother of Abdullah’s son. He married that woman and a few months later she too died. No amount of redemption would release her from death. Only Aminah would later give birth to Muhammad and would die while he was still a baby.

On the following page is a genealogy of the Prophet’s descendants giving the approximate years of their respective births.

PART THREE: Muhammad: From His Birth to His Marriage

Abdullah’s Marriage to Aminah – Abdullah’s Death and Legacy – Muhammad’s Birth (570 AD) – The Nursemaid – Halimah bint AbiDhua’ib – The Story of the Chest Dissection – Muhammad in the Countryside – Under the Care of Abd’1-Muttalib, His Grandfather – Aminah Dies – Abd’l-Muttalib Dies – Under the Care of Abu Talib, His Uncle – The First Journey .to the Levant – The Battle of Fijar – Hilrl-Fudzul – Shepherding Goats -Khadijah – Muhammad Runs Khadijah’s Trade – His Marriage to Khadijah

Abdullah’s marriage to Aminah

Abd’l-Muttalib was almost seventy years old or more when Abraha tried to invade Mecca and destroy the Ancient House. At that time his son Abdullah was twenty-four years old, and was due for marriage. Abd’I-Muttalib’s choice fell on Aminah bint Wahab bin Abd Manaf bin Zuhra, – the leader of the Zuhra tribe at that time – who was also of suitable age and had an honorable position. So the children went to visit the Zuhra family. He went with his son to Wahab and proposed to his daughter. Some chroniclers argue that he went to Uhyab, Aminah’s uncle, because at that time her father had died and she was under the care of her uncle. On the day of Abdullah’s marriage to Aminah, Abd’l-Muttalib also married Hala, his uncle’s daughter. From this marriage was born Hamzah, the Prophet’s uncle and his contemporary.

Abdullah and Aminah stayed for three days in Aminah’s house, in accordance with the Arab custom of the marriage taking place in the house of the bride’s family. After that they moved together to the family of Abd’l-Muttalib. Not long afterwards ‘Abd’l-Muttalib left on a trade venture to Suria, leaving his pregnant wife behind. There are different accounts of this: did Abdullah remarry other than Aminah, did other women come to offer themselves to him! It seems pointless to delve into such details. What is certain is that Abdullah was a strapping and handsome young man. It is not unusual for other women to want to be his wife besides Aminah. But after his marriage to Aminah the hopes of others were temporarily dashed. Who knows, perhaps they were still waiting for him to return from his trip to the Levant to become his wife beside Aminah.

On that trip Abdullah stayed with him for a few months. He also went to Gaza and returned. Then he stopped by his mother’s relatives in Medina to rest after being tired during the journey. After that he was going to return home by caravan to Mecca. But then he became ill at the place of his mother’s brothers. His companions went home before him. And it was they who conveyed the news of his illness to his father after they reached Mecca.

Abdullah’s Death and Legacy

As soon as the news reached Abd’l-Muttalib he sent Harith – his eldest son – to Medina to bring him back when he had recovered. But when he arrived in Medina he learned that Abdullah had died and had been buried as well, a month after his caravan had left for Mecca. Harith returned to his family with the sadness of his brother’s death. Grief and sadness fell on Abd’l-Muttalib’s heart, on Aminah’s heart, because she lost a husband who had been the hope of happiness in her life. Likewise Abd’l-Muttalib was so fond of him that his redemption of the Idol in such a way had never happened among the Arabs before that.

Abdullah’s legacy after his death consisted of five camels, a herd of goats and a slave girl, Umm Ayman – who later became the Prophet’s governess. Perhaps such a legacy is not a sign of wealth, but neither is it a sign of poverty. Besides Abdullah’s young age, he was able to work and try to achieve wealth. In that case he did not inherit anything from his father who was still alive.

Birth of Muhammad (570 AD)

Aminah became pregnant, and then, like any other woman she gave birth. After her delivery she sent word to Abd’l-Muttalib at the Ka’bah that she had given birth to a son. How happy the old man was upon receiving the news. At once he remembered his son Abdullah. He was very happy, because it turned out that his son’s successor was already there. He quickly met his daughter-in-law, picked up the baby and brought it to the Ka’bah. He was given the name Muhammad. This name was not common among the Arabs, but it was well known. Then he returned the baby to his mother. Now they were waiting for someone to nurse him from the House of Sa’d (Banu Sa’d), to then hand over the child to one of them, as was the custom of the Arab nobility in Mecca.

Regarding the year when Muhammad was born, some scholars differ in opinion. Most say in the Year of the Elephant (570 AD). Ibn Abbas also says he was born in the Year of the Elephant. Others say he was born fifteen years before the elephant. Furthermore, some say he was born a few days or months or even years after the Year of the Elephant. Some estimate thirty years, and some estimate up to seventy years.

Scholars also differ on the month of his birth. Most say he was born in the month of Rabiul Awal. Some say he was born in the month of Muharram, others say in the month of Safar, some say in the month of Rajab, while others say in the month of Ramadan.

The difference of opinion is also regarding the day of the month he was born. One opinion says on the second night of Rabiul Awal, or the eighth, or ninth night. But it is generally said that he was born on the twelfth of Rabiul Awal. This is the opinion of Ibn Ishaq and others.

Furthermore, there are differences of opinion regarding the time of his birth, i.e. day or night, as well as the place of his birth in Mecca. Caussin de Perceval in his Essai sur IHistoire des Arabes states that Muhammad was born in August 570, the Year of the Elephant, and that he was born in Mecca in the house of his grandfather Abd’l-Muttalib.

On the seventh day of his birth Abd’l-Muttalib had a camel slaughtered. This was then done by inviting the people of Quraysh to a meal. After they learned that the child was named Muhammad, they wondered why he did not like to use the name of the ancestors. “I wanted him to be a praiseworthy person! To God in the heavens and to His creatures on earth,” replied Abd’l-Muttalib.

Who Suckles

Aminah is still waiting to hand over the child to, One of the Sa’d Family who will breastfeed the child, as has been the custom of the Arab nobles in Mecca This custom is still valid in the Meccan nobles On the eighth day after birth the child was sent to the interior and only returned to the city after he was eight or ten years old. Among the tribes in the countryside who were the most prominent in breastfeeding were the Banu Sa’d tribe. While still waiting for someone to breastfeed her, Aminah gave her son to Thuwaiba, the slave girl of her uncle Abu Lahah. For some time he was breastfed, as was Hamzah, whom she also later breastfed. So they were breastfeeding brothers.

Even though Thuwaiba only breastfed for a few days, he maintained a very good relationship throughout his life. After she died in the seventh year after he had migrated to Medina to continue the good relationship, he inquired about her son who was also a breastfeeding relative. But later he learned that the child had also died before his mother.

Finally, the women of the House of Sa’d who were to nurse came to Mecca. They were looking for babies to nurse. But they avoided the orphans. Actually they still expected some merit from the father. While from orphans there is little they can expect. Therefore among them no one wanted to come to Muhammad. They would get a good result if they went to a family that they could expect.

Halimah bint Abi-Dhua’ib

But Halimah bint Abi-Dhua’ib, who had initially rejected Muhammad, like the others, did not get another baby instead. Besides, because she was a poor woman, the other mothers ignored her. When it was agreed that they would leave Mecca, Halimah said to Harith bin Abd’l-“Uzza her husband: “I am not happy to go home with my friends without a baby. Let me go to the orphan and I will take him too.”

“All right,” her husband replied. “Hopefully because of that God will bless us.”

Halimah then took Muhammad and led him away with her friends in the countryside. She told him a story:

that since he took the child he felt blessed. Her goats were getting fat and her milk was increasing. God had blessed her with everything.

For two years Muhammad lived in the sahara, suckled by Halimah and nursed by Shima”, her daughter. The sahara air and the rough life of the countryside caused him to grow up very quickly, and added to his beautiful form and growth. When he was two years old enough to be weaned, Halimah took him to his mother and afterwards brought him back to the interior. This was done because of his mother’s will, says one account, and another account says because of Halimah’s own will. She was brought back so that he would be more mature, and also because of the fear of the Meccan plague.

Two more years the child lived in the sahara, enjoying the clear, free air of the countryside, not bound by any mental ties, nor by material ties.

Chest Dissection Story

It was at that time, before he had reached the age of three, that a story was told. Namely, that while he and his brother who was a fellow child were in the back of the house out of the custody of his family, suddenly the child from the House of Sa’d returned home running, and said to his parents: “My brother from Quraysh oru was taken by two men dressed in puuh. He was laid down, his abdomen dissected, while being turned upside down.”

And of IHlalimah ani it is also told, that concerning herself and her husband she said: “My Lulu went with her father to that place. We found her standing. Her face was pale. I looked at her, as well as her father. Then we asked: “What’s wrong with you, son?” He answered: “I was visited by Jua men dressed in white. I was laid down, then my stomach was cut open. They were looking for something inside. I don’t know what they were looking for.”

Halimah and her husband returned home. The man was very frightened, in case the child had gone into a trance. After that, he brought the child back to his mother in Mecca. On this occasion Ibn Ishaq brought a tradition of the Prophet after his prophethood. But in narrating this incident Ibn Ishaq seems to be very careful and says that the reason for his return to his mother was not because of the story of the two angels, but rather – as Halimah told Aminah – when he was brought home by Halimah after weaning, some Abyssinian Christians noticed Muhammad and asked Halimah about the child. She looked behind him and said:

“Let us take this child to our king in our land. This child will be an important person. We are the ones who know his circumstances” Halimah then quickly avoided them by taking the child with her. This is also the story related by Tabari, but it is doubtful, because he mentions Muhammad at that age and then goes on to say that it happened not long before his prophethood and that he was forty years old.

Neither the Orientalists nor some Muslims are satisfied with this story of the two angels and consider it a very weak source. Those who saw the two men (angels) in the stories of the chroniclers were only children who were just two years old or less. So was Muhammad’s age at that time. The sources agree, however, that Muhammad stayed in the midst of the House of Sa’d until he reached the age of five. If this had happened when he was two and a half years old, at which time Halimah and her husband returned him to his mother, there would have been a contradiction in the two sources that could not be accepted. Hence some writers are of the opinion that he returned with Halimah a third time.

In this case Sir William Muir did not want to mention the story of the two men in white, and only mentioned that if Halimah and her husband had realized that there was a problem with the child, then it was probably a nervous crisis, and if it did not interfere with his health it was because of his good shape. Perhaps others would have said: There is no need for anyone to cut open his stomach or chest, because God has prepared him from birth to carry out His message. Dermenghem is of the opinion that this story has no basis except what is known from the text of the verse which reads: “Have We not made your bosom wide, and taken away from you the burden that has burdened your back?”

What the Quran has hinted at is in a purely spiritual sense, which means to cleanse (purify) and wash the hearts of those who will receive the Holy Message, then carry it on sincerely, bearing all the burdens of the heavy Message.

Thus what the Orientalists and Muslim thinkers are asking in this regard is that Muhammad’s life story is that from the time he took the child he felt blessed. His goats were fat and his milk increased. God had blessed all that he had.

For two years Muhammad lived in the sahara, suckled by Halimah and nursed by Shima”, her daughter. The sahara air and the rough life of the countryside caused him to grow up very quickly, and added to his beautiful form and growth. When he was two years old enough to be weaned, Halimah took him to his mother and afterwards brought him back to the interior. This was done because of his mother’s will, says one account, and another account says because of Halimah’s own will. She was brought back so that he would be more mature, and also because of the fear of the Meccan plague.

Two more years the child lived in the sahara, enjoying the clear, free air of the countryside, not bound by any mental ties, nor by material ties.

Chest Dissection Story

It was at that time, before he had reached the age of three, that the story was told. Namely, that while he and his brother, who was a fellow child, were in the back of the house outside the supervision of his family, suddenly the boy from the House of Sa’d returned home with diamonds, and said to his parents: “My brother from OJurassy oru was taken by two men in white. He was laid down, his abdomen was dissected, and he was turned inside out.”

And about Halimah ani it is also narrated, that concerning herself and her husband she said: “Then I went with her father to that place. We found her standing. Her face was pale. I looked at her, as well as her father. Then we asked him: “What’s wrong with you, son?” He answered: “I was visited by two men dressed in white. I was laid down, then my stomach was cut open. They were looking for something inside. I don’t know what they were looking for.”

Halimah and her husband returned home. The man was very frightened, in case the child had gone into a trance. After that, he brought the child back to his mother in Mecca. On this occasion Ibn Ishaq brought a tradition of the Prophet after his prophethood. But in narrating this incident Ibn Ishaq seems to be very careful and says that the reason for his return to his mother was not because of the story of the two angels, but rather – as Halimah told Aminah – when he was brought home by Halimah after weaning, some Abyssinian Christians noticed Muhammad and asked Halimah about the child. She looked at the child’s back and they said:

“Let us take this child to our king in our land. This child will be an important person. We know his circumstances” Halimah then quickly avoided them by taking the child with her. This is also the story related by Tabari, but ir, it is doubtful, because he mentions Muhammad at that age and then goes on to say that it happened not long before his prophethood and he was forty years old.

Neither the Orientalists nor some Muslims themselves are satisfied with this story of the two angels and consider it a very weak source. Those who saw the two men (angels) in the stories of the chroniclers were only children who were just over two years old. So was Muhammad’s age at that time. However, the sources agree that Muhammad stayed in the midst of the House of Sa’d until he reached the age of five. If this had happened when he was two and a half years old, at which time Halimah and her husband returned him to his mother, there would be an unacceptable contradiction in the two sources. Hence some writers are of the opinion that he returned with Halimah a third time.

In this case Sir William Muir did not mention the story of the two men in white, and only mentioned that if Halimah and her husband had realized that there was a problem with the child, then it was probably a nervous crisis, and if it did not affect his health it was because of his good shape. Perhaps others would have said: There is no need for anyone to cut open his stomach or chest, because God has prepared him from birth to carry out His message. Dermenghem is of the opinion that this story has no basis except what is known from the text of the verse which reads: “Have We not made your bosom wide, and taken away from you the burden that has burdened your back?”

What the Quran has hinted at is in a purely spiritual sense, which means to cleanse (purify) and wash the hearts of those who will receive the Holy Message, then carry it on sincerely, bearing all the burdens of the heavy Message.

Thus what the Orientalists and Muslim thinkers are asking for in this regard is that Muhammad’s life was purely human and of a noble human nature. And to substantiate his prophethood it is not necessary that he should rely on what is usually done by those who love the miraculous. Thus they have every reason to reject the Arab and Muslim writers’ accounts of the Prophet’s unbelievable life. They argue that what has been said is not in line with the Quranic call to contemplate God’s creation, and that God’s laws are unchangeable. It is not in line with the Quranic expression about the polytheists who do not want to explore and do not want to understand either.

Muhammad in the Outback

Muhammad stayed with the House of Sa’d until he reached the age of five, breathing the spirit of freedom and independence in the free air of the sahara. From this tribe he learned to use pure Arabic, so that he once said to his companions later: “I am the most eloquent among you. I am from Quraysh but was brought up amidst the House of Sa’d bin Bakr.”

The five years that he spent there have left him with beautiful and lasting memories. As well as Ibn Halimah and her family, to whom she devoted her love and respect.

The people of the area had experienced a period of famine after Muhammad’s marriage to Khadija. Whenever Halimah then visited him, she was provided with Khadijah’s wealth in the form of a camel loaded with water and forty goats. And whenever he came she would spread out her most precious garment for him to sit on as a sign of respect. When his daughter Shima’ was taken captive with the Hawazin after the siege of Ta’if, and brought to Muhammad, he immediately recognized her. She was honored and returned to her family according to his wishes.

Under the Care of Abd’l-Muttalib, His Grandfather

After five years, Muhammad returned to his mother. It is also said, that Halimah had looked for him when she was taking him back to his family but did not find him. She went to Abd’l-Muttalib and told him that Muhammad had gone astray while in the upper reaches of Mecca. Then Abd’l-Muttalib sent for him, who was eventually returned by Waraga bin Naufal, so half the people said.

Then Abd’l-Muttalib took charge of his grandson, He took great care of him and lavished all his affection on him, Usually for the old man – the leader of all Quraysh and the leader of Mecca – he laid a bed on which he sat in the shade of the Ka’bah, and his sons then sat also around the bed as a tribute to the old man. But when Muhammad came, he sat beside him on the spread and stroked his back. Seeing how much he loved him, Muhammad’s uncles would not leave him behind where they sat.

The grandfather’s love for his grandson was even greater when Aminah brought him to Medina to be introduced to his grandfather’s brothers from the Najjar family.

He also took with him Umm Aiman, the slave girl whom his father had left behind. When they arrived in Medina, the boy was shown the house where his father had died and where he was buried. It was the first time he experienced being an orphan. And perhaps also his mother had told at length about his beloved father, who after some time living together, then died in the midst of his maternal uncle. After the Hijrah the Prophet also told his companions the story of his first trip to Medina with his mother. A story full of love for Medina, a story full of sorrow for the person left behind by his family.

Aminah passed away

After a month’s stay in Medina, Aminah was getting ready to go home. She and her entourage returned home on the two camels that had brought them from Mecca. But on the way, when they reached Abwa”, Aminah’s mother fell ill, who later died and was buried there as well.

Umm Aiman brought the child back to Mecca, crying with a sad heart, alone. He felt more and more lost, already destined to be an orphan. It felt to him that life was getting lonelier, sadder. Only a few days ago he had heard from his mother the sadness of losing his father while he was still in the womb. Now she sees before her, her mother gone and never to return, just like her father. The little body was now left to carry the heavy burden of life, as an orphan.

Even more so was Abd’l-Muttalib’s love for him. But even so, the sad memories of being an orphan were so deep in his soul that it is mentioned in the Quran, when Allah reminded the Prophet of the favors bestowed upon him: “Were you not an orphan? And found you bereft of guidance, and He showed you the way?”‘

Abd’I-Muttalib Passed Away

These heart-wrenching memories might have been alleviated a little, had Abd’I-Muttalib lived a little longer. But the old man also died, at the age of eighty, while Muhammad was then only eight years old. Once again Muhammad was saddened by the death of his grandfather, as he had been when his mother died. So sad was he, that he always wept as he drove the coffin to its final resting place.

Even after that, under the care of his uncle Abu Talib, he was well cared for and protected until the time of his prophethood, which continued until his uncle finally died.

In fact, Abd’l-Muttalib’s death was a heavy blow to the Hashimites. Among his sons there was no one like him: he had determination, authority, keen insight, honor and influence among the Arabs. He provided food and drink for those who came on pilgrimage, gave aid to the people of Mecca when they suffered calamities. Now it turned out that none of his children would be able to continue. Those who were poor were unable to do so, while those who were rich were miserly. So it was the Umayyads who came to the fore to take the reins, which they had always wanted, regardless of the threats from the Hashimites.

Under the Care of Abu Talib, His Uncle

Muhammad’s upbringing was held by Abu Talib, even though he was not the oldest of his brothers. The eldest brother was Harith, but he was not very capable. Instead Abbas was capable, but he was miserly with his wealth. Therefore he only took care of sigaya (irrigation) without taking care of rifada (food). Despite his poverty, Abu Talib had the most refined and honorable feelings among the Quraysh. And it is not surprising that Abd’l-Muttalib handed over the upbringing of Muhammad later to Abu Talib.

First Trip to Syarn

Abu Talib loved his nephew as much as Abd’l-Muttalih did, because of this love he preferred his nephew to his own children. It was Muhammad’s noble character, intelligence, filial piety and kindness that attracted his uncle even more. Once upon a time he was about to go to Sham carrying merchandise – at that time Muhammad was only twelve years old – considering the difficulty of the journey across the desert, it was unthinkable for him to take Muhammad. However, Muhammad, who sincerely stated that he would accompany his uncle, was also the one who eliminated the doubts in Abu Talib’s heart.

The boy then joined the caravan, until it reached Bushra in the south of the Levant. In the books of Muhammad’s biography it is told that it was on this journey that he met the monk Bahira, and that the monk had seen signs of prophethood in him according to the indications of Christian stories. Some sources relate that the monk advised his family not to venture too deeply into the Levant, for fear that the Jews who knew the signs would do him harm.

It was on that journey that Muhammad’s beautiful eyes saw the vastness of the desert, gazing at the stars glittering in the brilliantly clear sky. He passed through the regions of Madyan, Wadi’lOura and the remains of the buildings of Thamud. He heard with his keen ears all the stories of the Arabs and the inhabitants of the hinterland about these buildings, about their past history. On his way to the Levant he stopped in gardens so thick with ripe fruit that he would forget the gardens of Ta’if and all the stories people told about them. The gardens he saw were compared to the arid sand plains and barren mountains surrounding Mecca. In this Levant also Muhammad learned news of the Roman Empire and its Christianity, heard news of their Scriptures as well as the Persian opposition of the fire-worshippers to them and its preparations for war with Persia.

Even though he was only twelve years old, he already had the preparation for greatness of soul, intelligence and sharpness of the brain, already had such deep insight and a strong enough memory and all such qualities that nature gave him as a preparation for accepting the great message (mission) that was waiting for him. He looked around. with a probing attitude. scrutinizing. He is not satisfied with everything he hears and sees. He asked himself: Where is the truth of it all?

It seems that Abu Talib did not bring much wealth from his journey. He no longer traveled in this way. In fact, he was content with what he had gained. He settled down in Mecca taking care of his many children even with little money. Muhammad also lived with his uncle, accepting what was available. He did the usual work done by those of his age. When the holy months came, he sometimes stayed in Mecca with his family, sometimes went with them to the neighboring weeks of Ukaz, Majanna and Dhu’-Majaz. listening to the rhymes performed by the poets Mudhahhabat and Murallagat.’ His hearing was enchanted by the eloquent rhymes describing love songs and poems of pride. describing their ancestors, their wars, their generosity and merit. He heard orators – among them Jews and Christians who hated Arab paganism. They spoke of the Scriptures of Jesus and Moses, and appealed to the truth according to their beliefs. He judged them by his conscience, seeing them as better than the paganism that had swept away his family. But he was not entirely forgotten.

Thus, from a young age, destiny had led him to a direction that would bring him to a historical moment, the first moment of revelation, when God commanded him to deliver His message. That is, the truth and guidance for all mankind. The Battle of Fijar If Muhammad had known the intricacies of the desert road with his uncle Abu Talib, had heard poets, orators reciting rhymes and speeches with his family back in the week around Mecca during the holy months, then he had also known the meaning of bearing arms, when he accompanied his uncles in the Battle of Fijar. And the Fijar War was among those that had given rise to and had something to do with warfare among the Arabian tribes. It is called al-fijar’ because it took place during the holy months, when the tribes should not be fighting. It was at this time that trade fairs were held in Ukaz, which lies between Ta’if and Nakhla and between Majanna heard Dhu’I-Majaz, not far from Arafat. There they exchanged, traded, competed and discussed, after which they made pilgrimages to their idols in the Ka’bah. The week of Ukaz is the most famous of all Arabian weeks. It was where the leading poets recited their best verses, where Quss (bin Sa’ida) made speeches and where the Jews, Christians and idolaters each expressed their views freely, for it was a holy month.

However, Barradz b. Oais of the Kinana tribe no longer honored the holy month by taking the opportunity to kill “Urwa ar-Rahhal b. “Utba of the Hawazin tribe. This incident was due to the fact that Nu’man b.’I-Mundhir annually sent a caravan from Hira to “Ukaz with muskus, and in return would return with animal skins, ropes, Yemeni embroidered woven cloth, Suddenly Barradz appeared alone and brought the caravan under the control of the Kinana. Likewise “Urwa then made his own appearance crossing the Najd road to the Hijaz.

Nu’man’s choice of “Urwa (Hawazin) had angered Barradz (Kinana), who followed him from behind, killed him and took the caravan. Thereupon Barradz informed Basyar b. Abi Hazim that the Hawazin would take revenge on Quraysh. The Hawazin immediately overtook Quraysh before the entry of the holy month. So there was war between them. The Quraysh retreated and joined the victorious party in Mecca. The Hawazin warned that next year the war would be fought at ‘Ukaz.

Such a war lasted between the two sides for four continuous years and ended with an inland model of peace, whereby the one who suffered lesser human casualties had to compensate the other side for the excess number of casualties. Thus the Quraysh had compensated twenty Hawazin. The name Barradz later became a proverb describing misfortune. History is not certain about Muhammad’s age at the time of the Battle of Fijar. Some say he was fifteen years old, others say twenty. Perhaps the reason for this difference is that the war lasted four years. In the starting year he was fifteen and by the end of the war he was already twenty.

There is also disagreement about the task Muhammad had in the war. Some say it was to collect the arrows that came from the Hawazin and then give them to his uncles to be turned back to the opposing side. Others are of the opinion that he himself threw the arrows. However, as long as the war had lasted for four years, both opinions can be accepted. Perhaps at first he collected the arrows for his uncle and then he himself threw them. A few years after his prophethood the Prophet mentioned the Battle of Fijar by saying: “I went along with my uncles, and I also threw arrows in that war: for I would not have liked it if I had not done so.”

Hilfl-Fudzul

After the Battle of Fijar the Quraysh felt the calamity that had befallen them and Mecca as a whole, which was caused by the division, after Hashim and Abd’-Muttalib died, and each side insisted on being in charge. Whereas before the Arabs had been aloof, now they were clamoring for power. At the suggestion of Zubair b. Abd’l-Muttalib, a meeting was held in the house of Abdullah b. Jud’an and a banquet was held, attended by the families of Hashim, Zuhra and Taym. They agreed and pledged in the name of God the Avenger, that God would be on the side of the persecuted until he was helped. Muhammad attended the gathering which they called Milf’l-Fudzul. He said: “I would not like to replace the pact I attended at Ibn Jud’an’s house with a good breed of camel. If I had been invited now I would have accepted.”

As we have seen, the Fijar War lasted only a few days each year. The rest of the time, the Arabs went back to their work. The bitterness of the war etched in their hearts would not deter them from trading, practicing usury, drinking alcohol and various kinds of pleasure and entertainment to their heart’s content.

Did Muhammad also join them in this? Or was it on the contrary that his refined feelings, his ability, his uncle’s boundaries and upbringing made him shun them, and look at all the luxuries with lustful eyes but not afford them? Those who lived on the outskirts of Mecca, who had no means of livelihood, lived in poverty and deprivation, were also drawn into the entertainment. Some of them were even crazier than the leaders of Mecca and the nobles of Quraysh in immersing themselves in such pleasures.

But Muhammad’s soul was one that wanted to see, wanted to hear, wanted to know. And it was as if his non-participation in learning as that of his fellow noble children caused him to desire knowledge even more. It was because of his great soul, whose influence later seemed to shimmer through the world, a great soul that always yearned for perfection, that also caused him to shun extravagance, which was the main target of the Meccans. He yearned for the light of life that would be born in all manifestations of life, and which would be achieved only on the basis of truth. This fact is evidenced by the nicknames people gave him and the innate qualities that were present in him. That is why, from the time he was a child the symptoms of perfection, maturity and honesty of heart were already apparent, so that the people of Mecca all called him Al-Amin,!

Goat Herding

What caused him to reflect and think more, was his work herding goats since his youth. He tended the goats of his family and those of the people of Mecca. With joy he mentions the moments he experienced while herding them. Among other things he said: “The prophets sent by Allah were shepherds.” And he said again: “Moses was sent, he was a shepherd of goats, David was sent, he was a shepherd of goats, I was sent, also shepherd of goats of my family in Ajyad.”

The light-hearted shepherd of the goats, in the carefree air of the day, in the glow of the stars when night has fallen, found a suitable place for his thoughts and musings. He looks out in such natural settings, because he wants to see something beyond them. In the various manifestations of nature he seeks an interpretation of the creation of the universe. He sees himself. Because of his bright heart, his living heart, he sees himself as not separate from the universe. Does it not also breathe its air, and is it not death? Is he not animated by the rays of the sun, bathed in the light of the moon and his presence connected with the stars and with the whole of nature? The stars and the universe that appeared stretched out before him, related to one another in a predetermined order, the sun could never catch up with the moon or the night would precede the day. If the group of sheep in front of Muhammad asked for his awareness and attention lest a wolf should pounce on the sheep, lest – during his task in the countryside – a sheep should go astray, then what awareness and power was it that guarded such a powerful natural structure?

Such thinking and contemplation makes him far removed from all thoughts of worldly human lust. He was higher than that so that the futility of a false life would be apparent to him. Hence, in his deeds and behavior Muhammad avoided any desecration of the name that had been given to him by the Meccans, and rightly so: Al-Amin.

All this is proven by the information he told later, that at that time he was herding goats with a friend. One day his heart told him that he wanted to play like other young men. He told his friend at dusk that he wanted to go down to Mecca and play like young men in the dark of night, and he asked his friend to look after his sheep. But as he reached the end of Mecca, his attention was drawn to a wedding feast and he attended. But suddenly he fell asleep. On the following night he came again to Mecca, with the same intention. He heard beautiful music, as if it had come down from the sky. He sat listening. Then he fell asleep again until morning.

So what was the effect of all the attractions of Mecca on a heart and soul that was so full of thought and contemplation? What is it about all these attractions that we describe that are also disliked by those whose dignity was far below Muhammad’s?

That is why he is free from defects. What he really enjoys is when he is thinking or contemplating. And a life of thought and contemplation and the simple pleasures of work such as herding goats, was not a way of life that brought him abundant wealth. And indeed Muhammad never cared for the bales. In his life he indeed distanced himself from all material influences. What was the point of pursuing it when it was innate that he was never interested? All he needed in life was to be able to survive.

Wasn’t he also the one who said: “We are a people who only eat when we are hungry, and when we have eaten, we do not get full”? Wasn’t he also the one who was known to live in constant deprivation and asked people to be happy in the face of life’s suffering? The way people greedily pursue wealth in order to fulfill their lusts, Muhammag never knew during his life. The greatest pleasure of the soul is to feel the beauty of nature and to invite people to contemplate it. It is a great pleasure, which few people recognize. The enjoyment that Muhammad felt from his earliest years that the world has shown him since his youth is a memory that is always alive in his soul, which invites people to live not only for the sake of the world. This began with the death of his father while he was still in the womb, then the death of his mother, then the death of his grandfather. This kind of enjoyment does not require great wealth, but it does require a strong wealth of the soul, so that one can know: how to take care of oneself and adapt to the inner life.

Had Muhammad been left alone at that time, he would not have been attracted to wealth. In that state he would have remained happy, as is the case with the thinking shepherds, who have incorporated nature into themselves and have found themselves in the embrace of the heart of nature.

Khadijah

But his uncle Abu Talib – as we mentioned earlier – was poor and had many children. From his nephew he expected to be able to derive additional sustenance from the sheep-owners whose goats he grazed. One day he heard news that Khadijah bint Khuwailid had hired Quraysh people to carry on her trade. Khadijah was a rich and respected merchant woman who hired people to trade her wealth. Hailing from the Banu Asad, she became even richer after she twice married into the Makhzum family, thus becoming one of the wealthiest residents of Mecca. He ran his trade with the help of his father Khuwailid and some of his confidants. Some of the Quraysh leaders had proposed to her, but she refused. She believed that they were only interested in her wealth. Nevertheless, she continued to expand her business.

When Abu Talib learned that Khadija was preparing the trade to be carried by caravan to the Levant, he called his nephew – who was then twenty-five years old.

“My son,” said Abu Talib, “I am not a man of means. Circumstances are pressing on us too. I heard that Khadija hired a man with two camels. But I don’t agree that I will get that kind of wage too. Do you agree that I should discuss this with her?”

“As you wish, uncle”, Muhammad replied.

Abu Talib went to visit Khadija.

“Khadija, do you agree to hiring Muhammad?” asked Abu Talib. “I heard that you hire people with two camels. But for Muhammad I do not agree to less than four.”

“If your request is for someone who is far away and I don’t like, I will grant it, let alone for someone who is near and I like.” Thus replied Khadijah.

The uncle returned to his nephew with the story. “This is the sustenance that God has bestowed on you,” he said.

Muhammad Runs Khadija’s Trade

After receiving the advice of his uncles Muhammad left with Maisara, Khadija’s slave. By taking the desert road the caravan set out for the Levant, by way of Wadi’-Oura, Madyan and Diar Thamud as well as the areas through which Muhammad had traveled with his uncle Abu Talib when he was only twelve years old.

This one trip had rekindled his memories of that first trip. It made him reflect more, think more about everything he had seen, heard before: about the worship and beliefs in the Levant or in the markets around Mecca.

After arriving in Bushra he met with the Christians of the Levant. He spoke with its monks and priests, and a Nestorian monk also engaged him in conversation. Perhaps he or other monks had also engaged Muhammad in a debate about the religion of Isa, a religion that at that time had already split into several factions and sects – as we have described above.

With his honesty and ability it turned out that Muhammad was able to properly trade Khadija’s goods, in a more profitable way of trading than anyone else had done before. Likewise with his sweet character and noble feelings he was able to attract Maisara’s love and respect for him. When it was time for them to return, they bought all the merchandise from the Levant that Khadija would like.

On the way back the caravan stopped at Marr’-z-Zahran when Maisara said: “Muhammad, hurry to Khadija and tell her about your experience. She will understand it.”

Muhammad set out and by midday had already arrived in Mecca. Khadija was then in the upper room. When she saw Muhammad on his camel and entering her courtyard, she dismounted and greeted him. She heard him tell in eloquent language about his journey and the profit he had made as well as the Sham goods he had brought with him. Khadijah was delighted and very interested in listening. After that Maisara also came and told him about Muhammad, how gentle his character was, how high his manners were. This added to Khadijah’s knowledge in addition to what she already knew of him as a Meccan youth of great merit.

In a short time Khadija’s excitement had turned to love, so that she – who was already forty years old, and who had previously rejected the proposals of the chiefs and princes of Quraysh – was drawn to marry this young man, whose words and eyes had penetrated her heart. She had discussed the matter with her sister, says one source, or with her friend Nufaisa bint Mun-ya, says another. Nufaisa went to Muhammad and said: “Why don’t you want to marry?”

“I have nothing in preparation for marriage”, Muhammad replied.

“If that was provided and your suitor was beautiful, wealthy, honorable and qualified, wouldn’t you accept?”

“Who is it?”

Nufaisa answered with just a word: “Khadijah”.

“In what way?” asked Muhammad. In fact, he himself favored Khadija even though his heart was not yet set on the matter of marriage, given that she had already refused the requests of the Quraysh tycoons and nobles.

After Nufaisa said: “Leave that to me,” she gave her consent. Shortly thereafter Khadija set a time when Muhammad’s uncles would be present in order to meet with Khadija’s family to determine the wedding day.

His marriage to Khadija

Later the marriage took place in the presence of Khadijah’s uncle Umar ibn Asad, since Khuwailid’s father had died before the Battle of Fijar. This in itself disproved what was commonly said, that her father was present but did not approve of the marriage and that Khadija had given him alcohol so that he became drunk and thus her marriage to Muhammad took place.

Here began a new chapter in Muhammad’s life. It began as a husband and father, a husband and wife who were harmonious and delicious from both sides, and as a mother and father who had felt the pain of losing a child as Muhammad had experienced losing his mother when he was a child.

PART FOUR: From Marriage to His Apostolic Age

Muhammad’s Stature and Attributes – Rebuilding the Kaaba – Remodeling and Building the Kaaba – Muhammad’s Decision on the Hajar Aswad “The Fall of Power in Mecca and its Effects – Quraish Thinkers and Paganism – Muhammad’s Daughters – Marriages of his Daughters – Retreat to the Cave of Hira – Muhammad’s Tendency to Solitude – Search for Truth – The Ultimate Dream – The First Revelation (610 A.D.) – Khadija The Symbol of Sincerity

WITH twenty young camels as dowry Muhammag entered into this marriage with Khadija. He moved into Khadijah’s house as he began his new life, the life of husband and wife and mother and father, loving each other – the love of a twenty-five year old young man. He did not know the unbridled passions of youth, nor did he know the blind love that begins like a surging flame only to be extinguished again. From his marriage he had several children, a boy and a girl. The death of her two sons, al-Oasim and Abdullah at-Tahir at-Tayyib!’ has caused her great sorrow. The surviving children were all girls. He was very wise with his children and very gentle. They too were very loyal and respectful to him. Stature and Attributes of Muhammad

His face was sweet and beautiful, medium in stature, neither too tall, nor too short, with a large head shape, very black hair between curly and straight. Her forehead was wide and flat above a pair of thickly arched and linked eyebrows, her pair of eyes were wide and black, at the edges the whites of her eyes were slightly reddish, looking more attractive and strong, her eyes were sharp, with lashes that were pitch black. His nose was smooth and even with a row of teeth that were gap-toothed. His sideburns were wide, with long, beautiful necks. His chest was broad with broad shoulders. His skin color was light and clear with both palms and feet thick, When walking his body leaned slightly forward, stepping quickly and surely. His face was thoughtful and reflective, and his eyes showed his authority, making people obey him.

With such a nature, it is not surprising that Khadija loved and obeyed him, and it is also not surprising that Muhammad was freed to manage his property and he himself held it as it was and allowed him to spend time thinking and contemplating.

Muhammad, who had been blessed by God in his marriage to Khadijah, was in a high position and had sufficient wealth. The entire population of Mecca looked upon him with joy and respect. They saw the bounty that God had bestowed upon him and the hope that he would have good offspring with Khadijah. But all this did not detract from his association with them. In his daily life with them his participation remained as before. In fact, he was even more respected in their midst. His very humble nature was even more evident. When someone spoke to him, he listened very carefully without turning to others. Not only did he listen to those who spoke to him, he even turned his whole body around. He spoke very little and listened more. When he spoke he was always serious, but even so he did not forget to make humor and joke, but what he said was always the truth. Sometimes he laughed until he could see his molars. When he was angry, his anger never showed, just a slight sweat on his forehead. This was because he held back his anger and did not want to let it out. All this was brought about by his nature, which was always open-minded, good-willed and respectful of others. He was wise, generous and sociable. But he was also purposeful, strong-willed, decisive and never wavered in his goals. These qualities combine in him and leave a profound influence on those who associate with him. For those who see him suddenly, at once there will be respect, and for those who associate with him there will be love for him.

How great was the influence of the life of love between him and his faithful wife Khadija in building the Ka’bah again?

Muhammad’s association with the Meccans was uninterrupted, as was his participation in the day-to-day life of the community. At that time the community was preoccupied because of the catastrophic flood that had come down from the mountain, which had struck and cracked the walls of the Kaaba, which were already fragile. Even before that, the Quraysh had thought about it. The roofless place was a target for thieves to take the valuables inside. It was just that the Quraysh were afraid that if the building was strengthened, the door elevated and given a roof, the god of the holy Ka’bah would send down terror upon them. Throughout the Jahiliyyah they were surrounded by various legends which threatened whoever dared to make any changes. Thus the act was considered uncommon.

A coincidental event occurred when a ship belonging to a Roman merchant named Baqum’, who had come from Egypt, crashed into the sea and broke apart. Baqum’ was actually a master builder who also knew about trade. After Quraysh learned of this haj, al-Walid bin’I-Mughira set out with some men from Quraysh for Jedah. He bought the mule from its owner, with whom he consulted to come to Mecca together in order to help them rebuild the Kaaba. Baqum agreed to the request. At that time in Mecca there was a Kopti who was a skilled carpenter. An agreement was reached that he too would work with Baqum’s help.

Remodeling and Building the Kaaba

The corners of the Ka’bah were divided by the Quraysh into four parts, each tribe getting one corner which had to be overhauled and rebuilt. Before acting on the remodeling they were still hesitant, worried that they would get disaster. Then al-Walid bin’I-Mughirah came forward a little timidly. After he prayed to his gods he began to remodel the southern corner.? All that remained was for people to wait and see what God would do to Walid. But when it turned out that nothing had happened until morning, they began to remodel it and move the stones. And Muhammad also carried the stone.

After they had tried unsuccessfully to pry up the green stone there with a pickaxe, they left it as the foundation of the building. From the mountains around the place the Quraysh now began to haul blue granite stones, and construction began immediately. When the building was as tall as a man could stand and it was time to place the sanctified Hajar Aswad in its original place in the eastern corner, a dispute arose among the Quraysh as to who should have the honor of placing the stone in its place. So intense was the dispute that civil war almost broke out over it. The family of ‘Abd’d-Dar and the family of ‘Adi agreed that they would not allow any other tribe to interfere with this great honor. To that end they took a joint oath. Abd’d-Dar’s family brought a tray of blood. They put their hands in the tray to strengthen their oath. Hence the name La’aqar’d-Damm, ‘the lick of blood’.

Muhammad’s decision about Hajar Aswad

Abu Umayya bin’I-Mughira of Banu Makhzum, was the oldest among them, respected and obeyed. Upon seeing such a situation he said to them:

“Leave your verdict in the hands of the first to enter this door of Shafa.”

When they saw that Muhammad was the first to enter the place, they exclaimed: “This is al-Amin: we can accept his decision.”

Then they told him about it. He listened and saw in their eyes the flames of hostility. He thought for a while, then he said: “Bring me a cloth”, he said. After the cloth was brought, he spread it out and took the stone and placed it in his own hand, then he said: “Let each chief of the tribe hold the end of this cloth.”

They together carried the cloth to the place where the stone was to be placed. Then Muhammad took the stone out of the cloth and put it in its place. Thus the dispute ended and disaster was averted.

Quraysh completed the building of the Ka’bah to a height of eighteen cubits (411 meters), and raised it from the ground in such a way that they could order or forbid people to enter. Inside they made six pillars in two rows and in the inner western Suduy a staircase was installed up to the terrace above and then placed Hubal inside the Ka’bah. Other valuables were also placed there, which before the building and roof were subject to theft.

As to the age of Muhammad when he built the Ka’bah and gave his decision about the stone, there is still a difference of opinion. Some say he was twenty-five years old. Ibn Ishaq argues that he was thirty-five years old. Both opinions, whether first or later, are the same, but what is clear is the speed with which the Quraysh accepted the ruling of the first person to enter the door of Shafa, followed by “by his action of taking the stone and placing it on the cloth laly taking it from the cloth and placing it in its place in the Ka’bah shows how high his position was in the eyes of the people of Mecca, how much they respected him as a man of great spirit.

The Fall of Power in Mecca and Its Effects

The existence of conflict between the tribes, the agreement of La’agar’d. Damm (The Lick of Blood), and leaving the verdict to whoever first entered the door of Shafa. showed that the power in Mecca had actually fallen. The power that once rested with Qushayy, Hashim and Abd’-Muttalib was now gone. The power struggle between the Hashimites and the Umayyads after the death of Abd’l-Muttalib had a great impact.

Such a fall of power would naturally have had an adverse effect on Mecca, had it not been for the sense of holiness in the hearts of all the Arabs towards the Ancient House. And the fall of power also had the natural consequence of increasing freedom of thought and freedom of expression, and of emboldening the Jews and Christians to denounce the idol-worshipping Arabs – something they would not have dared to do when they were in power. This led to the disappearance of idol worship in the hearts of the Meccans and the Owuraisy themselves, although the Meccan rulers and leaders still exhibited such veneration and worship. This attitude of theirs was well-founded, for they saw that the prevailing religion was one of the tools that would maintain order and avoid the chaos of thought. With idolatry in the Kaaba, this was a guarantee for Mecca as a center of religion and trade. And rightly so, behind this position Mecca could also enjoy prosperity and trade relations. But that would not change the loss of idol worship in the hearts of the Meccans.

Quraish Thinkers and Paganism

There is some information that the people of Quraysh were gathered at Nakhla one day to celebrate the idol “Uzza, and four of them secretly left the ceremony. They were: Zaid b. “Amr, Usman b.’l-Huwairith, “Ubaidullah b. Jahsh and Waraga b. Naufal.

They said to each other: “Know that your people have no purpose, they are in error. What does it mean for us to go around that stone: no hearing, no seeing, no harm, no benefit. Only the blood of the victim flows on the stone. Brothers, let us seek another religion, not this.”

From among them, Waraga later embraced Christianity. It is said that he copied the Gospels into Arabic. “Ubaidullah b. Jahsh still remained vague in his stance. Then he converted to Islam and joined the migration to Abyssinia. There he converted to Christianity until his death. But his wife ‘Umm Habiba bint Abi Sufyan – remained in Islam, until she became one of the wives of the Prophet and Umm’I-Mu’minin.

Zaid b. “Amr instead left his wife and al-Khattab his uncle. He traveled through the Levant and Iraq, then returned. But he did not want to embrace any of the religions, either Jewish or Christian. Nor did he leave the religion of his people and shun idols. It was he who said, leaning against the wall of the Ka’bah: “O Allah, if I knew in what way You prefer me to worship You, I would do so. But I do not know.”

Usman bin’I-Huwairith, who was related to Khadijah, went to Eastern Rome and converted to Christianity. He found favor with the Roman Emperor. It is also mentioned that he hoped that Mecca would come under Roman rule and he was ambitious to become its Governor. But the people of Mecca drove him away. He went to seek refuge with the Banu Ghassan in Sham. He intended to cut off trade with Mecca. But the gifts of the Meccans also reached Banu Ghassan. Finally he died in that place because he was poisoned.

Muhammad’s daughters

For many years Muhammad remained with the inhabitants of Mecca in the life of everyday society. He found in her, Khadija the best female role model, a fertile and loving woman who gave her whole self to him, and had given birth to children such as: al-Oasim and Abdullah who were nicknamed at-Tahir and at-Tayyih as well as daughters such as Zainab, Rugayya, Umm Kulthum and Fatimah About al-Oasim and Abdullah not much is known, except, it is mentioned that they died small in the days of Jahiliah and left nothing worthy of note. But it is certain that the death left a deep mark on their parents. Likewise, Khadija’s heart was deeply saddened.

At each of these deaths in the days of Jahiliah, Khadija would have gone to the idol to ask: why did the idol not give her love, why did the idol not bestow pity, so that she had misfortune, was afflicted with repeated grief? The sadness of the child’s death was certainly felt by her husband as well. This sadness always whipped his heart, which lived in the image of his wife, seen every time he returned home sitting beside her.

It is not so difficult for us to surmise the depth of such grief, in an age where girls were buried alive and preserving male offspring was as much a necessity of life as it was a necessity of life, if not more so. Suffice it to say that Muhammad could not bear the loss, so when Zaid b. Haritha was brought in he asked Khadija to buy him and then set him free. At that time people called him Zaid b. Muhammad. This remained the case until he became his chosen follower and companion. Muhammad was also very sad when his son Ibrahim died. This sadness also arose after Islam forbade burying daughters alive, and after determining that heaven is under the feet of the mother.

Certainly the calamity that befell Muhammad with the death of his two sons had an effect on his life and thinking. Certainly his thoughts and attention were drawn to the misfortunes that came one after the other, which Khadijah did by bringing offerings to the idols in the Ka’bah, slaughtering animals for Hubal, Lat. “Uzza and Manat, the last three. She wanted to atone for the calamity of grief that had befallen her. However, all those sacrifices and slaughter were of no use at all.

Marriages of his daughters

Muhammad also paid attention to his daughters by marrying them off to those he considered qualified (kufu”). The eldest Zainab was married to Abu’l “Ash b.’r-Rabi” b. “Abd Shams – her mother was related to Khadijah – a young man who was respected by the community for his honesty and success in trade. This marriage was harmonious too, though later on after the advent of Islam – when Zainab was about to migrate from Mecca to Medina – they were separated, as we will see in more detail later. Rugayya and Umm Kulthum were married to ‘Utba and “Utaiba the sons of Abu Lahab, his uncle. These two wives were separated from their husbands after Islam, because Abu Lahab had his sons divorce their wives, who later became Usman’s wives respectively!

Fatimah was still a child at that time and her marriage to Ali was only after the advent of Islam.

Muhammad’s life at that age was surprisingly peaceful. Had it not been for the loss of his two sons it would have been a truly enjoyable life with Khadijah, who was faithful and loving, a happy and willing father and mother. It was therefore only natural that Muhammad allowed himself to go on with his innate thinking and contemplation, listening to what his people had to say about idols, and what the Christians and Jews had to say about themselves. He thought and pondered. Among his people he was the one who thought and pondered the most. This strong and talented soul, a soul that was already prepared to one day convey God’s message to mankind and lead it to the true spiritual life, such a soul could not possibly stand idly by and watch mankind drift into the valley of misguidance. He should seek guidance in this universe, so that God will later determine him as the one who will receive His message. So great and strong was his spiritual inclination that he did not want to make himself into a shaman or set himself up as a scholar like Waraga b. Naufal and his countrymen did. All he sought was the truth. His mind was full of it, and he meditated a lot. The thoughts and reflections that raged in his heart were little expressed to others.

Fleeing Sin to the Cave of Hira

It was the custom of the Arabs at that time that their thinking classes would for a period of time each year retreat from the crowds, seclude themselves and draw near to their gods by meditating and praying, hoping for sustenance and knowledge. This seclusion for worship was called fahannuf and tahannuth.’

In this place apparently Muhammad found the best place to explore the thoughts and reflections that were raging within him. Also in this place he found peace within himself and an antidote to the desires of the heart that wanted to be alone, wanted to find a way to fulfill his ever-growing longing, wanted to achieve mar’rifat and know the secrets of the universe.

Muhammad’s tendency to be alone

On the top of Mount Hira” – two farsakhs north of Mecca – there is a cave that is very good for solitude and seclusion. During the month of Ramadan every year he would go there and dwell there, with only the little provisions he had brought with him. He persevered in meditation and worship, away from all the bustle of life and the noise of men. He sought the Truth, and the Truth alone.

So strongly did he contemplate seeking the essence of truth, that he forgot himself, forgot to eat, forgot everything in this life. Because, everything he saw in human life, around him, was not the truth. There he expresses in his inner consciousness all that he realizes. He dislikes even more all the prejudices that people have been chasing.

Seeking the Truth

He does not expect that the truth he seeks will be found in the old stories or in the writings of the priests, but rather in the nature around him: in the vastness of the sky and the stars, in the moon and the sun, in the desert when the heat burns in the glittering sun. Or in the clear and beautiful sky bathed in the delicious and soft light of the moon and stars, or in the sea and the crashing of the waves, and in everything beyond that which has to do with this form, and is pervaded by the entire unity of form. It is in that realm that he seeks the Supreme Essence. In trying to reach it, in such solitary moments his soul soars to reach a connection with this universe, penetrating the veil that holds all the secrets. He does not need long reflection to know that what his society practices in matters of life and what is presented as sacrifices to their gods, does not carry the truth at all Idols that are useless, neither create nor bring sustenance, cannot provide protection to anyone who is afflicted with danger. Hubal, Lat and “Uzza, and all the statues and idols set up in and around the Kaaba, have never created, not even a fly, or will bring any good to Mecca.

But! Ah, where is the truth! Where is the truth in this vast universe, vast with its earth, with its layers of sky and stars? Is it perhaps in the twinkling stars, which radiate light and warmth to man, from which rain is sent down, so that man and all creatures on earth live on water, on the light and warmth of the air? No! The stars are nothing but heavenly bodies like the earth. Or perhaps behind them is an infinite, endless ether But what is that ether? Is the life we are experiencing now, and will it end tomorrow? What is its origin, and what is its source? By what chance was the earth made and we made in it? But both the earth and life have definite, unchanging conditions, and there is no way they could have been made by chance. What man experiences, good or bad, comes of man’s own free will, or is it his own nature that he cannot choose otherwise?

Such psychological and spiritual problems were also what Muhammad thought about during his seclusion and perseverance in the Cave of Hira”. He wanted to see the Truth and see life in its entirety. His thoughts filled his soul, filled his heart, his person and his entire being. Day and night this plagued him constantly. When the month of Ramadan had passed and he returned to Khadija, the lingering influence of his thoughts made her ask about him, for she too wanted to be relieved when she knew he was in good health.

In performing worship while in tahannuth did Muhammad adhere to any particular Shari’ah? The scholars differed on this point. In his Tarikh Ibn Kathir tells us a little about their opinions regarding the Shari’ah by which he performed worship: Some say it was Noah’s, some say it was Abraham’s, others say it was Moses’, some say it was Isa’s and some say, more certainly, that he adopted a particular shari’a and practiced it. Perhaps the latter view is more correct than the former. It is in accordance with the basis of reflection and thought to which Muhammad was devoted.

The Ultimate Dream

The year has passed and now the month of Ramadan has arrived. He went to Hira’, he returned to contemplation, little by little he matured, his soul became fuller. After a few years the soul carried by the Supreme Truth in its sleep encountered the ultimate dream, which shone the light of truth that had been

he was looking for. At the same time, he saw a vain life, a life of deceit with all kinds of useless luxuries.

It was then that he believed that his people had gone astray from the right path, and that their spiritual life had been corrupted by submission to the delusion of idols and other beliefs no less heretical. All that has been mentioned by the Jews and the Christians cannot help them from this error. What each of them has mentioned is true, but still contains various superstitions and various ways of paganism, which cannot be in line with the real truth, the simple absolute truth, which does not know all the tigers of empty debate speculation, which is the center of attention of the two groups of People of the Book. And the Truth is Allah, the Creator of the worlds, there is no god but Him. The Truth is Allah, the Sustainer of the worlds. He is the Most Rahman and the Most Rahim. The truth is that man is judged by his deeds. “Whoever does an atom’s weight of good will be seen by Him. And whoever does an atom’s weight of evil will also be seen by Him.” And that heaven is true and hell is true. Those who worship gods other than Allah, they are the inhabitants of hell, the abode and residence of the most disobedient.

Muhammad was nearing the age of forty. He went to Hira to do tahannuth. His soul was full of faith in all that he had seen in the ultimate dream. He had freed himself from all falsehood. God had educated him, and his upbringing was good. With all his heart he turned to the straight path, to the Eternal Truth. He had presented himself to God with all his soul in order to provide guidance to his people who were drifting in the valley of misguidance.

In his desire to expose himself he woke up in the middle of the night, his heart and consciousness were ignited. For a long time he fasted, thereby awakening his reflection. Then he came down from the cave, stepping out into the sahara. Then he returned to his place of seclusion, in order to test what it was that raged in his emotions, what it was that was seen in the dream? This went on for six months, to the extent that he feared it might have other consequences for him. So he expressed his concern to Khadija and told her what he had seen. He feared that it was a jinn intrusion.

But the faithful wife was able to reassure him. She said that he was al-Amin, that there was no way the jinn would come near him, even if it did not cross the wife’s mind or the husband’s mind that Allah had prepared His chosen one by giving him spiritual training for the great moment, the great news, the first revelation. With that he was prepared to carry a great message and message.

First Revelation (610 AD)

While he was sleeping in the cave, an angel came with a sheet and said to him:   “Read!” In surprise Muhammad replied:   “I cannot read.” He felt as if the angel had strangled him, then released him again as he said: “Read!” Still in fear of being strangled again Muhammad answered:   “What I will read.” Then the angel said:

“Recite, in the name of your Lord, Who created. Created man from a clot of blood. Recite. And your Lord is the Most Gracious. Who teaches with the Pen. Teaches man what he does not know ………….

Then he recited the passage. The angel departed, after the words had been inscribed on his heart.?

But then he woke up terrified, wondering to himself: What on earth did he see?! He looked to his right and left, but saw nothing. He was silent for a while, trembling with fear. He was afraid of what might happen in the cave. He ran away from the place. Everything was confusing. He could not interpret what he had seen.

He hurriedly went along the mountain pass, asking himself: who could have told him to read that?! All he had ever seen up to that point while he was in tahannuth, was the ultimate dream that emanated from between his musings, filling his chest, making the path before him bright, showing him where the truth was. The dark curtain that had been plunging the people of Quraysh into the valley of paganism and idolatry was lifted.

The light that shines before him and the truth that has shown him the way, is the One and Only. But who has warned him of that, and that He created man, and that He is the Most Gracious, Who taught man with the pen, teaching him what he did not know?

He entered the mountain still in fear, still asking questions. Suddenly he heard a voice calling to him.It was so powerful. He looked up to the surface of the sky. Suddenly what he saw was an angel in human form. It was he who was calling him. She was so frightened that she was frozen in place. She looked away from what she saw. But he still saw it all over the horizon. He took a step forward, a step backward, but the beautiful form of the angel did not pass from in front of him. For a long time he was in this state. In the meantime Khadija had sent men to look for him in the cave but did not find him.

After the angel’s form disappeared Muhammad returned home with the revelation delivered to him. His heart was throbbing, his heart pounding with fear. He met Khadija as she said: “Cover me!” he was immediately covered. His body shivered as if in a fever. After the fear gradually subsided he looked at his wife with eyes wanting to gain strength.

“Khadija, why me?” he said. Then he told her what he had seen, and expressed his concern that he would be deceived by his heart or become like a necromancer. Khadijah The epitome of sincerity

Just as when in a state of trance and in fear of trance the loving Khadijah was the place where she poured peace and tranquility into that great heart, the heart that was worried and troubled. She showed no worry or suspicion. In fact, she looked at him with a respectful gaze, saying:

“O son of my uncle. Cheer up, and be steadfast. By Him Who holds Khadijah’s life, I hope that you will become the Prophet of this ummah. Allah will never scorn you, for you are the one who strengthens family ties, truthful in words, you who are willing to bear the burdens of others and honor guests and help those in trouble on the right path.”

Muhammad already felt calm again. He looked at Khadija with eyes full of gratitude and love. His whole body now felt very tired and he needed to sleep. He slept, slept and then woke up with a strong spiritual life, which was extremely powerful. It was a powerful and dazzling life. But a life full of sacrifice, which is sincere for God, for truth and for humanity. That is the Message of God that will be passed on and conveyed to mankind in a better way, so that the light of God is completed, even though the disbelievers dislike it.

FIFTH PART: From the Apostolic Period to Umar’s Islam

Khadija’s Conversation with Waraga b. Naufal – The Interrupted Revelation – The Revelation of Surah Adh-Dhuha – The Call for the Truth Alone – Prayers – The Islam of Abu Bakr – The Early Muslims – Quraysh and the Muslims – Close Families – Islam and Freedom – Quraysh Poets – Muhammad’s Request for a Miracle – Banu Hashim Keeps Quraysh Away from Quraysh – Quraysh’s Torment of the Muslims Ask for a Miracle – Muhammad Attacks the Idols – What is the Purpose of History – Banu Hashim Keeps Muhammad Away from Quraysh – Quraysh’s Torment of the Muslims – Enduring the Torment – Muhammad’s Da’wah and the Scientific Method Today – The Essence of Muhammad’s Da’wah – Hamzah Converts to Islam – “Utba b. Rabi’a Sent by Quraysh – Hijrah to Abyssinia – Two Envoys of Quraysh to Negus – Muslims’ Reply to Quraysh’s Envoys – The King and the Courtiers – Muslims and Abyssinian Christianity – The Spirit and Islam – The Islam of Umar Ibn’I-Khattab

MUHAMMAD was sleeping. Khadija looked at him with a heart full of love and hope, love and hope for the man who had spoken to her.

When she saw that he was sleeping soundly, soundly and peacefully, she left him slowly. He went out, with his mind still on that person, the person who had shaken his heart. Her thoughts were on tomorrow, on the day that would bring her good hope. She hoped that he would be a prophet to the people, who were now drifting in error. He would guide them with the correct religious teachings and would lead them to the straight path. But, even so, facing the future, she was very worried, worried about the fate of her faithful and loving husband. She pictured in her heart what had been told to her. She imagined the beautiful angel, who appeared in the sky, after delivering God’s revelation to her and who then filled the whole room. She saw the angel wherever she turned her face. Khadijah was still repeating the words that had been recited and that had become engraved in Muhammad’s chest.

All of this was unfolded again by Khadijah before the eyes of her heart. Sometimes there was a smile on her lips, out of hope, sometimes she felt wry, out of fear of the fate that might befall al-Amin in the future.

He could not bear to stay alone for long. His thoughts moved from sweet hope to doubt and anxious expectation. She thought of pouring out her heart to someone she knew was wise and would be able to give her advice.

For this purpose, he went to his cousin (uncle’s son), Waraga b. Naufal. As already mentioned, Waraga was a Christian who was familiar with the Bible and had also partially translated it into Arabic. He recounted what Muhammad had seen and heard and what Muhammad had said to him, mentioning also the love and hope that was in him. Waraga paused, then said: “Most Holy is He, Most Holy. By Him who holds Waraga’s life. Khadija, believe me, she has received the Great Namus’ as Moses had received. And indeed he is the Prophet of this ummah. Tell her to remain steadfast.”

Khadijah came home. She found Muhammad still sleeping. She looked at him with love and sincerity, mixed with hope and anxiety. In such sleep, he suddenly shivered, his breath felt tight with the sweat that had soaked his face. She woke up, when she heard the angel coming to bring revelation to her:

“O one who is covered! Get up and give a warning. And glorify your Lord. And clean your clothes. And avoid sinful deeds. Do not give, because you want to receive more. And for the sake of your Lord, be steadfast.”?

Khadija looked at him with greater love. She approached him gently and asked him to go back to sleep and rest.

“There is no more time for sleep and rest, Khadija”, he replied “Gabriel has brought orders for me to warn the Uma, the people, to invite them, and for them to worship only Allah. But who will I invite? And who will listen?”

Khadija tried to calm her heart. She quickly told him what she had heard from the Waraga. With great passion and enthusiasm he then declared himself a believer in his prophethood. It was only natural that Khadija quickly believed in him. She already knew him well. During his life he had always been honest, a man of great spirit and always did good with compassion. While in captivity, she saw how great his inclination towards the truth, and the truth alone, was. He sought the truth with a preparation of soul, heart and mind that was already so high, soaring beyond the reach of what man could imagine, man who worshipped images and brought sacrifices to them: those who thought that they were gods that could bring disaster and gain, They imagined, that they were worthy of worship and exaltation, The woman had seen how right he was in those years of tahannuth. She had also seen how right he was when he first returned from the cave of Hira”, after his apostolate. He was very confused. Khadija asked him, when the angel came, to tell her.

When later Muhammad saw the angel coming, he was seated by Khadija on her left thigh, then on her right thigh and in her lap. He still saw the angel. Khadija pushed him away and threw off her face covering. At that time Muhammad suddenly no longer saw him. Khadijah had no doubt that it was an angel, not a demon.

Khadija’s conversation with Waraqa b. Naufal

After that event, Muhammad went one day to circumambulate the Ka’ba. At that place Waraga b. Naufal met him. After Muhammad had related his situation, Waraga said:

“By Him Who holds the life of the Waraga. You are the Prophet of this people. You have received the Great Namus as it was once delivered to Moses. Surely you will be disbelieved, will be tortured, will be expelled and will be fought. If I were still alive at that time, I would have defended the one on God’s side with a defense that He already knows.”

Then the Waraga brought his head close and kissed the crown of Muhammad’s head. Muhammad immediately sensed the honesty in the Waraga’s words, and felt the weight of his burden.

Now he wondered how he was going to persuade the Quraysh to believe, knowing full well that they were very strong in their defense of falsehood. They were willing to fight and die for it. Plus they were still family and close relatives.

Even so, they are in error. But what he urged them to do was the right thing. He urges them to elevate their souls and consciences so that they can relate to Allah, Who created them and created their ancestors, so that they worship Him alone, sincerely, with a clean soul, for the sake of religion. He urged them to draw closer to Allah by good deeds, by giving to the neighboring people their rights, as well as to those on the way, so that they would abstain from worshipping the stones they made into idols, which they thought would forgive all their sins from the acts of violence they committed, from practicing usury and eating the property of orphans. He urged them to look at God’s creations in the heavens and the earth, so that they would become a parable to their souls and realize how great and majestic they are. With this realization, they will understand the greatness of the Divine laws that apply in the heavens and the earth, and with their worship, they will also understand the greatness of al-Khalik, the Creator of this universe, the One, without partner. Thus they will be higher, will be more sublime. They will be filled with compassion for those who have not received God’s guidance, and will strive towards it. They will be kind to all orphans, to all the poor and weak. Yes! It was in that direction that the Lord commanded him to take them.

However, it was the heart that had become so hard, the soul that had become so rigid, that had become dry in worshipping idols as their ancestors had done. In that place they traded, and made Mecca a visiting center for idolaters! Will they abandon the religion of their fathers and give up the position of their city which means a danger when there are no more people who will worship idols? Laly how will such souls be cleansed and rid of the stain of lust, lust that will lead them to their animalistic desires, when he has warned men to overcome their lusts, to place themselves above the idols? If they do not want to believe in him, what else is he to do? This is the big problem.

Disconnected Revelation

He was waiting for the guidance of revelation in dealing with his problems, waiting for a guide who would illuminate his path, But, that revelation was now cut off! Gabriel did not come to him anymore. The place around him became silent, mute. He felt alienated from people, and from himself. Again he felt in fear as before the revelation. It is said that Khadija once told him: “Perhaps God does not like you.”

He was still in fear. It was also this feeling that drove him again to go to the hills and be alone again in the cave of Hira”. He wanted to soar high with all his soul, to present himself to God, to ask: Why was she abandoned after He had chosen her? Khadijah’s anxiety was not lacking either.

He expects to die if not for the sense of command that has been given to him. He returned to himself, then to his Lord. It is said: He once thought of throwing himself from the top of Hira’ or from the top of Abu Oubais mountain. What would be the point of living if his great hopes were to dry up and end?

The Descent of Surah Adh-Dhuha

While he was in this state of worry – after a long hiatus – suddenly a revelation came with the word of God:

“For the sake of the glorious bright morning. And by the night when it is darkly silent. Your Lord has not forsaken you, nor has he abhorred you. And indeed, the latter day is better for you than the present. And soon there will be a gift from God to you. Then you will be glad. Did He not find you an orphan, and give you shelter? And He found you ignorant of the way, and He gave you guidance? Therefore, toward the orphan, do not be harsh. And of the one who asks, do not refuse. And of the gifts of your Lord, spread them.”

Glory be to God. How peaceful it is in the soul. What joy in the heart! The anxiety and fear in Muhammad were all gone. There was a smile on his face. His lips spoke words of gratitude, holy and solemn words. No longer did Khadijah fear that God had disfavored Muhammad and she no longer felt fear and anxiety. In fact God had protected them both with His grace. All fear and doubts were gone from her heart.

No more suicides.

What exists now is life and invitation to Allah, and to Allah alone. Only to Allah, the Greatest, bow the head. All that is in the heavens and the earth prostrates itself to Him alone. He alone is the Right, and all else is false. It is only to Him that the human heart is turned, the whole of life depends on Him, and it is to Him that the soul will return. “Indeed, the later day is better for you than the present one.”

A Call for Truth Alone

Yes, the next day will be the gathering of souls in all their full forms, which will no longer know space and time, and all these lowly first ways of life will be forgotten. A later day that will be illuminated by the light of the morning, glittering, and the darkness of the night. The stars in the sky, the earth and the mountains, will all be contacted by the surrendered soul. It is this life that will be the goal. This is the real truth. Beyond that is mere shadow, which is useless. It is this truth that Muhammad’s soul shines its light upon, and which will only be reflected back to think of how to call people to remember God. And in order to call people to God, he had to clean his clothes and abstain from wrongdoing. He must be steadfast in the face of all disturbances in order to maintain the preaching of the Truth. He must guide the people to knowledge they do not know, do not refuse people who ask, do not be cruel to orphans. It is enough that God has chosen him as a mandate bearer. Then say that. It is enough that God found him as an orphan and protected him under the care of his grandfather Abd’l-Muttalib and Uncle, hya, Abu Talib. He, who lived in poverty, was given riches to hear God’s mandate to him. It was also facilitated by Khadijah as a friend during his youth, a friend while in tahannuth, a friend during his apostolate, a loving friend, who gave advice, With her compassion. God had found him ignorant of the way and then gave him guidance in the form of a treatise. Enough of all that. Let him invite people to the Truth, trying his best.

Such is God’s provision for a prophet whom He has chosen. He is not forsaken, nor is he hated. Worship

God had taught the Prophet to pray, so he prayed, and Khadija also prayed. In addition to his daughter, daughter, lived with the family Ali bin Abi Talib as a young boy who had not yet reached puberty. At that time the Quraysh were going through a tremendous crisis. The Abu Talibs were a family of many children. Muhammad once said to Abbas, his uncle – who at that time was the most well-off of the Hashimites – “Abu Talib your brother has many children. As you see, many people are in crisis. Let us relieve him of his children, I will take one of them from you and take care of him.”

Because of this Abbas then took care of Ja’far and Muhammad took care of Ali, who remained together until the time of his apostasy.

As Muhammad and Khadija were praying, Ali suddenly burst in. He saw them bowing and prostrating and reciting some verses of the Quran that had been revealed to him up to that time. The boy was stunned to his feet: “To whom are you prostrating?” he asked after the prayer was over.

“We bow down to Allah”, Muhammad answered. “Who sent me as a prophet and commanded me to invite people to worship Allah.”

Muhammad then invited his cousin to worship Allah alone, with no partners, and to accept the religion of His messenger, abandoning idols such as Lat and Uzza. Muhammad then recited some verses of the Quran. Ali was fascinated because the verses were so beautiful.

He asked for time to confer with his father first. That night he felt uneasy. But the next day he told the husband and wife that he would follow them both, there was no need to ask Abu Talib’s opinion.

“God made me without me having to confer with Abu Talib. What’s the point of me having to confer with him to worship Allah.”

So Ali was the first child to accept Islam. Then Zaid b. Haritha, the Prophet’s former slave. Thus Islam was still limited to Muhammad’s family: himself, his wife, his cousin and his former slave. Still he wondered how he would invite the Quraysh. He knew very well, how hard they were and how strongly they held on to the idols that their ancestors worshipped.

Abu Bakr’s Islam

At that time Abu Bakr b. Abi Quhafa of the tribe of Taim was a close friend of Muhammad. He was very fond of him, for he knew him to be clean, honest and trustworthy. Therefore the first adult he invited to worship the One God and renounce idolatry, was him. He was also the first man to whom he opened his heart about everything he saw and the revelations he received. Abu Bakr did not hesitate to fulfill Muhammad’s invitation and believe in it as well. What other soul that yearns for the truth would hesitate to leave idolatry and worship the One God! Which other soul that is still called a great soul in addition to worshiping Allah still wants to worship stones of any kind! What clean soul would still hesitate to clean his clothes and soul, give to the needy and do good to orphans!

His faith in Allah and His Messenger was soon announced by Abu Bakr among his friends. He was indeed a handsome man. “The favorite of his people and very amical. From among the Quraysh he was among the Quraysh who were of high descent and who knew much about the intricacies of the nation, the good and the evil. As a merchant and a man of good character he was well known. His own prominent community knew him in one area only. They knew him for his knowledge, for his trade and for his good company.” ‘

From among his people whom Abu Bakr trusted, he invited them to Islam. Usman b. “Affan, Abdurrahman b. “Auf, Talha b. “Ubaidillah, Sa’d b. Abi Waggash and Zubair b.’I-“Awwam followed suit. Then followed Abu “Ubaida b. Djarrah, and many others from the people of Mecca. Those who were already Muslims then came to the Prophet to declare their Islam, who then received the teachings of the religion from the Prophet himself.

The Early Muslims

Knowing the violent hostility of the Quraysh towards anything that violated paganism, the early Muslims remained secretive. This state of affairs continued for three years, while Islam became more and more widespread among the Meccans. The revelations that came to Muhammad during this time further strengthened the faith of the Muslims.

What also added to the da’wah was the fact that Muhammad’s example was very good, he was devoted and compassionate, very humble and full of manliness, his speech was gentle and always fair, the rights of each person were fulfilled respectively. His view of the weak, the orphan, the miserable and the poor was that of a loving, gentle and affectionate father. Even at night, in his tahajj, he did not fall asleep quickly, reading the revelations that were delivered to him, his musings were always about the heavens and the earth, looking for omens from all this existence, his requests were always directed only to Allah. He, who absorbed the life of the universe into himself and into the heart of his own life, was an example that made those who already believed and declared themselves Muslims, the greater their love for Islam and the stronger their faith. They had resolved to leave the ways of their ancestors by enduring all the torments of the polytheists whose hearts had not yet been touched by faith.

The merchants and nobles of Mecca who already knew the meaning of purity, already realized the meaning of truth, forgiveness and the meaning of mercy, they believed in the teachings of Muhammad. All the weak, all the miserable and all those who had nothing, believed in him. Muhammad’s teachings had already spread in Mecca, people were already flocking to Islam, men and women alike. Quraysh and the Muslims

People talked a lot about Muhammad and about his teachings. But the cautious Meccans, who were still closed-minded, at first paid no heed. They assumed that his words would be no more than those of priests or scholars such as Ouss, Umayya, Waraga and others. The people would return to the beliefs of their ancestors, and Hubal, Lat and “Uzza, as well as Isaf and Na’ila would prevail in the end. They forgot that pure faith cannot be defeated, and that the truth will surely have the victory. Close Families

Three years after his apostleship, God’s command came for him to announce the hidden teaching, God’s command for it to be delivered. That’s when the revelation came:

“And warn your immediate families. Have compassion on the believers who follow you. Even if they do not follow you, say, “I am free from all your deeds.”! “Convey what you have been commanded, and pay no heed to the polytheists.”

Muhammad invited the families to his house for a meal, tried to talk to them and call them to Allah. But Abu Lahab, his uncle, then stopped the conversation. He asked the people to leave the place. The next day Muhammad once again invited them. After the meal, he said to them: “I do not see any man among these Arabs who can bring something to their midst better than what I have brought to you. I bring you the best of this world and the hereafter. God has told me to invite you all. Who among you will support me in this?”

They all refused, and were getting ready to leave him. But suddenly Ali got up – he was still a child, not yet pubescent.

“Messenger of Allah, I will help you,” he said. “I am the opponent of whomever you are against.”

Banu Hashim smiled, and some laughed out loud Their eyes moved from Abu Talib to his son. Then they all left him in mockery.

Thereafter Muhammad then turned his call from his immediate family to the entire population of Mecca One day he ascended to Shafa’ calling out: “O people of Quraish” But the Quraishites then replied: “Muhammad speaks from the top of Shafa’.” They then came in droves asking. “What is it?”

“What would you think if I told you that there are horsemen on the surface of this hill? Would you believe me?”

“Yes,” they replied. “You have never been doubted. We have never seen you lie.”

“I am warning you all, before facing a Severe punishment,” he said. “Banu Abd’l-Muttalib, Banu “Abd Manaf, Bany Zuhra, Banu Taim, Banu Makhzum and Banu Asad. Allah commanded me to warn my immediate family. Whether for the life of this world or the Hereafter. There is no share or benefit that I can give you, except that you say: There is no god but Allah.”

Or as reported: Abu Lahab – a fat man with a quick temper – stood up and shouted: “Woe to you today. What have you gathered us for?”

Muhammad could not speak. He looked at his uncle. But then after that came a revelation with the word of God:

“Woe to Abu Lahab’s two hands, and woe to him. There is no use for his wealth and efforts. The flaming fire will consume him.”

Islam and Freedom

Abu Lahab’s anger and the hostility of the other Quraysh could not prevent the spread of Islam among the people of Mecca. Every day there would be people who were Isiam – surrendering themselves to Allah. More so those who were not mesmerized by the influences of the commercial world to simply let go of reflecting on what had been called to them. They had seen Muhammad who was well off, whether from Khadijah’s wealth or his own. He did not care for that wealth, nor would he multiply it again. He invited people to live in love, with gentleness, in friendliness and tasamuh (tolerance). Yes, even he who received the revelation mentioned that the cultivation of wealth is a curse to the soul.

“You have been distracted by the race of multiplying each other. Until you go to the grave. Again, don’t! You will find out later. Don’t. If you know for sure. Undoubtedly you will see them. Then, of course, you will see it with convincing eyes. Only then will you be questioned about the pleasure.”

What could be better than what Muhammad advocated! Did he not advocate freedom? Absolute freedom with no limits. Freedom that was worth every Arab man’s life, as much as his own! Yes! Wouldn’t one want to break free from the shackles of any devotion other than his devotion to Allah? Is not every fetter to be broken? No Hubal, no Lat, “Uzza. No fire of the Magi, no sun of the Egyptians, no star worshippers, no hawariyin (followers of Isa), no human being, or angel or jinn will be the boundary between Allah and man. In the presence of Allah, the only One with no partners, man will be held accountable for his deeds, good and bad. It is man’s deeds alone that will be his medium. It is his little heart that will weigh all deeds. It is the only thing that has power over him. It is with it that every soul is accounted for when it is rewarded according to its deeds. What greater freedom is there than that which Muhammad taught? Did Abu Lahab and his companions teach anything of the sort – even a little? Or did they teach that people should remain in bondage, in slavery, already laden with beliefs of khurafat and superstition, which had veiled them from all the light of truth?

Poets of Quraysh

But Abu Lahab, Abu Sufyan and other prominent Quraysh nobles, pleasure-loving tycoons, began to sense that Muhammad’s teachings were a great danger to their position. So the first thing they had to do was to attack him by discrediting him, by denying his so-called prophethood. an

The first step they took in this regard was to persuade their poets: Abu Sufyan ibn’I-Harith, “Amr ibn’IAsh and Abdullah ibn’z-Ziba’ra, to mock and attack him. In the meantime the Muslim poets also appeared to counter their attacks without Muhammad himself having to serve.

Ask for a Miracle

Meanwhile, in addition to the poets, some people also appeared to ask Muhammad for some miracles that would prove his apostleship: miracles like those of Moses and Jesus, Why were not the hills of Shafa and Marwa turned into gold, and the book he spoke of in written form sent down from heaven? And why did not Gabriel, of whom Muhammad spoke so much, appear before them? Why didn’t he bring the dead to life, drive away the hills that had confined Mecca to them? Why did he not bring forth a spring of water more delicious than the Zamzam well, when he knew how much the people of his country needed water?

Not only did the polytheists want to mock him in matters of miracles, but their mockery became even more intense, asking: why did his Lord not give revelation about the prices of merchandise so that they could make speculations for the future?

Their debate was prolonged. But the revelation that came to Muhammad answered their debate:

“Say: “I have no power to bring good or ward off harm to myself, except by the will of Allah. And had I known the unseen, I would have multiplied the good deeds and the harm would not have touched me. But I only warn and bring glad tidings to those who believe.”

Yes. Muhammad only warned and brought good news. How would they charge him with unreasonable things. When he did not expect from them anything but what is reasonable, even what is demanded and required by reason?! How can they charge him with things that are contrary to the high nature of the soul when what he expects from them is that they will accept the voice that is in accordance with the high nature of the soul?!

How is it that they still demand some miracles from him, when the book revealed to him and showing him the right way is the miracle of all miracles? Why do they still demand that his apostleship be reinforced by unreasonable oddities, after which they will doubt whether to follow him or not?

And these, which they say are their gods, are no more than stones or logs propped up or idols erected in the midst of sand, which can neither bring good nor repel harm. Yet they worship them too, without demanding proof of their divine attributes. And even if that were required, it would still be stone or wood, lifeless, motionless, unable to repel harm or bring about good for itself. And if anyone came to destroy him he would not be able to defend himself.

Muhammad Attacks Idols

Muhammad had openly mentioned their idols, which he had not done before. He denounced them, which had never been done before. This became a big issue for Quraysh and was felt to pierce their hearts. About the man, and what he faced from them and they faced from him, now began to seriously concern them. They had gone so far as to make fun of his words. If they were sitting in Dar’n-Nadwa,’ or around the Ka’bah with its idols, they would boast with nothing more than a mocking smile and make fun. However, if it is now their gods whom they worship and whom their ancestors worshipped, including Hubal, Lat, “Uzza and all the idols, then it is no longer a matter of mockery and ridicule, but has become a serious and decisive matter. Or, if he could incite the Meccans against them and abandon their idols, what would he gain from the Meccan trade? And what would their position be in terms of religion?

Abu Talib, his uncle, had not yet embraced Islam. But he was still the protector and guardian of his nephew. He had already expressed his willingness to defend him. On that basis the noble leaders of Quraysh – with the knowledge of Abu Sufyan b. Harb – went to Abu Talib.

“Abu Talib”, they said, “your nephew has corrupted our idols, denounced our religion, disrespected our hopes, our expectations and perverted our ancestors. You must stop him now, otherwise we will deal with him ourselves. Since you, like us, are not on the same page, it is enough for you on our side to face him.”

However, Abu Talib answered them very well Meanwhile Muhammad also persisted in carrying out his missionary duties and the missionaries also gained more and more followers.

Quraysh immediately plotted against Muhammad. Once again they went to Abu Talib. This time accompanied by “Umara bin I-Waliq bin’I-Mughira, a plump and handsome young man, who was to be given to him as an adopted son, and in return so that Muhammad was handed over to them. But even this was rejected, Muhammad continued to preach, and Quraysh continued to plot.

For the third time they went to Abu Talib again.

“Abu Talib,” they said, “you are an honorable man, respected among us. We have asked you to stop your nephew, but you have not done so. We will not remain silent against one who abuses our ancestors, disrespects our hopes and denounces our idols – until you tell him to be quiet or we both fight him until one of us perishes.”

It was very hard for Abu Talib to part with his people. Nor did he want to give up or disappoint his nephew. What on earth should he do?

He asked Muhammad to come and told him the meaning of Quraysh’s call. Then he said: “Take care of me, as well as yourself. Do not burden me with things that I cannot bear.”

What is the Purpose of History

Muhammad looked down for a moment, looking up at a history of this realm, a history that was stunned and did not know where it was going. In the words that then flowed from the lips of the man was a decision for the world, was this world to be in error always and continue to be plunged, then came the Magi to suppress the already failed and chaotic Christianity, and thus paganism with its falsehood would raise its decayed and rotten head? Or should it continue to shine the light of truth, proclaiming the words of Tawhid, freeing the human mind from the shackles of slavery, freeing it from the chains of illusion and elevating it to a higher dignity, so that the human soul can reach the connection with the Supreme Being?

His uncle, this uncle seemed to be powerless to defend and nurture him. He already wanted to leave and release him. While the Muslims were still weak, they were helpless going to war, unable to fight Quraysh who had power, had wealth, had preparations and numbers of people. Instead he had nothing but the truth. And in the name of the truth as his defense he invited people. He had nothing but his faith in the truth as equipment. Whatever happens! The next day is better for him than this one. He will continue his mission, will invite people as the Lord has commanded him. He would rather die with the faith of the truth that had been revealed to him than give up or hesitate.

Therefore, with a soul full of strength and will, he turned to his uncle and said:

“Uncle, by Allah, even if they put the sun in my right hand and put the moon in my left, intending me to abandon this task, I will not abandon it, let Allah prove the victory: in my hands, or I perish from it.”

Yes, so great is the truth, so great is faith! The old man was stunned by Muhammad’s reply. He was standing in the presence of such holy energy and willpower, above all the powers of life.

Muhammad stood up. His tears were choked by his uncle’s sudden gesture, though there was not the slightest doubt in his heart about the path he was taking.

For a long time Abu Talib was still in a state of fascination. He was still confused between the pressure of his community and the attitude of his nephew. But then he asked Muhammad to come again, to which he said:

“My son, say what you will. I will not give you up at any cost!”

Banu Hashim Distances Muhammad from Quraysh

The attitude and words of his nephew were conveyed by Abu Talib to Banu Hashim and Banu al-Muttalib. His talk about Muhammad was influenced by the atmosphere he saw and felt at that time. He requested that Muhammad be protected from the actions of the Quraysh. They all accepted this proposal, except Abu Lahab. He openly expressed his hostility. He joined himself on their opposing side. Their request that he be protected was certainly due to being influenced by the fanaticism of the group and the old enmity between Banu Hashim and Banu Umayya. But it was not this fanaticism alone that prompted Quraysh to behave in this manner. Muhammad’s presence among them, his firm stand and his teaching on the virtue of worshipping only the One True God, which at that time was already widespread among the Arabian tribes, that the religion of God was not as it was with them today, allowed them to justify also the attitude of their nephew, Muhammad, in declaring his stand, as Umayya b. Abi’sh-Shalt and Waraga b. Naufal and others had done. If Muhammad had been right – and this they could not be sure of – then the truth would have appeared and they would have felt its splendor. On the other hand, if it is not based on truth, then people will abandon it as they have done before. Eventually such a teaching will leave no mark in removing them from the existing tradition and he himself will be handed over to the enemy to be killed.

Against the harassment of the Quraysh he could take refuge in his community, just as he could take refuge in Khadijah when he was distressed. For him – with his earnest faith and great love – Khadija was the epitome of honesty that could dispel all his grief, that could reaffirm any signs of weakness that might have arisen due to the torment of his enemies who so vehemently opposed him and carried out constant torture of his followers.

Quraysh’s torment of the Muslims

Before that, the Quraysh had never known peaceful life. In fact, every tribe immediately attacked the Muslims who were among them, tortured and forced to give up their religion, so that some of them threw their slaves,. Bilal, onto the sand under the scorching sun, his chest pressed against a rock and left to die. The problem was that he persisted in Islam! In such violence Bilal only said: “Ahad, Ahad – Only One!” He endured all these tortures for the sake of his religion.

When one day Abu Bakr saw Bilal suffering such abuse, he bought him and set him free. Not a few slaves who were subjected to similar violence were bought by Abu Bakr – among them the slave girl of Umar bin’l-Khattab, bought from Umar (before converting to Islam). There was also a woman who was tortured to death because she refused to leave Islam to return to her ancestral beliefs.

The Muslims outside of the slaves, were beaten and insulted in various ways. Muhammad was also no exception to the harassment – despite being protected by Banu Hashim and Banu al-Muttalib. Umm Jamil, the wife of Abu Jahl, threw an unclean thing in front of her house. But it was enough that Muhammad simply threw it away. And at prayer time, Abu Jahl threw at him the entrails of goats that had been slaughtered for offerings to idols. He endured such a nuisance and went to Fatimah, his daughter, to wash and clean it again. Plus, on top of all this, the Muslims had to put up with barbaric and vile words wherever they went.

This went on for a long time. But the Muslims grew steadfast in their religion. With open chests they accepted the torture and violence – for the sake of their creed and faith.

Enduring Torment

This period in the life of Muhammad ‘a.s. was the most devastating period that the history of mankind has ever experienced. Neither Muhammad nor those who followed him were people who sought wealth, position or power, but people who sought the truth and their belief in it. Muhammad was a man who sought guidance for those in distress, and liberated them from the shackles of lowly paganism, which infiltrated the human soul to the very depths of humiliation.

It was for that lofty spiritual purpose – for no other – that he endured torment. Poets abused him, the Quraysh conspired to kill him at the Ka’bah. His house was stoned, his family and followers threatened. But with all that he became even more steadfast, more persistent in continuing the da’wah. The souls of the believers who followed him were already solidified by his words:

“By Allah, even if they put the sun in my right hand and put the moon in my left, intending me to abandon this task, I will not abandon it, let Allah prove the victory, in my hands or I will perish from it.”

All those great sacrifices meant nothing to them, death was no longer a matter of course for the sake of the truth, and guided Quraysh in the direction of rtu. Sometimes people wonder that faith had so enchanted the souls of the Meccans at a time when the religion was incomplete, at a time when the Quranic verses that had been revealed were still few. People also sometimes think that Muhammad’s personality, his gentle nature, the beauty of his character and his honesty were well known, in addition to: his strong will and firm stand, were the cause of all this. Of course this also had its influence. However, there are other noteworthy causes that also played a part.

Muhammad lived in an independent region akin to a republic. In terms of descent he occupied a high peak. He had enough wealth as he wished. He was also from the House of Hashim, the caretaker of the Kaaba and the master of the water. They had high religious titles. So in that situation he no longer needed wealth, rank or any political or religious position. In this he differed from the previous apostles and prophets. Moses, who was born in Egypt, met Pharaoh, whom the people had deified, and Pharaoh also said: “I am your supreme god”, who was also assisted by religious leaders to pressure people with various kinds of cruelty, extortion and coercion. The revolution that Moses carried out at God’s command was a revolution in the political and religious structures at the same time. Wasn’t his wish that the Pharaoh and the man who drew water with a shaduf from the Nile were equal before God? So where was the divinity of the Pharaoh and where were the provisions that applied! They had to be destroyed and the revolution had to be political first.

Therefore, from the beginning, Moses’ teachings were met with great resistance from Pharaoh. So that the people would accept his call, he was strengthened by miracles. He threw his staff, and it became a moving serpent, swallowing up all the work of Pharaoh’s magicians. Even that didn’t do anything for Moses. He was forced to leave Egypt, his homeland. In his migration, he was also strengthened by a miracle, namely the splitting of the road in the middle of the sea.

Also Isa, who was born in Nazareth in Palestine, which at that time was a Roman territory under the rule of the emperors with all their cruelty as colonizers and the rule of the Roman gods, – invited people to be patient in the face of these cruelties and repentance for the penitent and various feelings of compassion again, which the authorities considered rebellion against their power. So Jesus was also strengthened with miracles: bringing the dead to life and healing the sick, and others were strengthened by the Holy Spirit. It is true that the core of their teachings essentially converged with the core of Muhammad’s teachings as well, apart from the details which it is not the place to go into here. But these various motives, and above all political motives, were the aim as well.

Muhammad, on the other hand, was as we mentioned above, the nature of his teachings being intellectual and spiritual. Its basis was an invitation to truth, goodness and beauty. It was a call that stood alone from beginning to end. Being far removed from any political controversy, the republican structure that already existed in Mecca never experienced any disruption.

Muhammad’s Da’wah and the Scientific Method Today

Perhaps the reader will be surprised if I say that there is a great deal of similarity between Muhammad’s preaching and the modern scientific method. The scientific method is that we must, if we wish to conduct an investigation, first rid ourselves of all prejudices, worldviews and beliefs that we already have in relation to the investigation. We start with observations and experiments, systematic comparisons, and then with syllogisms based on these premises. When all of that has been concluded, then the conclusion itself still needs to be discussed and investigated again. But in any case, this is already scientific data as long as the investigation has not revealed any errors. This scientific method is the best that mankind has ever achieved for freedom of thought. It is also this method and the foundations of da’wah that became the foundation of Muhammad.

How could those who became his followers be satisfied and truly believe in his teachings? All the old beliefs were eroded from their souls, and now they began to think about their future.

At that time, every Arabian tribe had its own idols, and which idols were true and which were false? There were already Sabians and Majusians who worshipped fire and some who worshipped the sun. Which of them were true and which were false?

The Essence of Muhammad’s Da’wah

Let’s put all this aside and erase its traces from our souls. Let’s free ourselves from all the old conceptions and beliefs. Let us reflect. Contemplating and reviewing are basically the same. What is certain is that the whole of nature is interconnected. Humans, tribes and nations are interconnected. Humans are also related to animals and objects, and our earth is related to the sun, moon and other heavens. And all of this is also related to the laws that have been established, which cannot be changed or altered. The sun cannot catch up with the moon, nor can the night precede the day. If any of the contents of this world were to change, everything in this world would also change. If the sun no longer shines and heats the earth, according to the laws that have been in place for millions of years, the earth and the heavens would have changed as well. And since this is not the case, there is certainly a substance that controls it. From it it grows, with it it develops and to it it returns. It is to this Substance alone that man surrenders. Likewise, everything in this world surrenders to this Substance, just like human beings. Man, nature, space and time are all one entity. So the Substance is the core and the source. So, it is only to that Substance that worship is done. It is only to that Substance that the heart and soul of man is directed. Into that realm we must also look and contemplate the eternal laws of nature. So all that man worships besides God in the form of idols, kings, pharaohs, fire and the sun, is only a false illusion, not in accordance with the dignity and honor of man, not in accordance with the mind of man and with the ability that exists in him, which can make conclusions about God’s laws towards His creation, by contemplating them.

This seems to be the essence of Muhammad’s teachings as known to the early Muslims. The teaching that revelation had conveyed to them through Muhammad was the culmination of a literary language that had been a miracle and would continue to be so. The unification of truth and the way it was portrayed with great beauty was now before them. Here their souls and hearts rose higher, in contact with the Most Glorious Being. Then came Muhammad guiding them that goodness is the path that will reach the goal. They would be rewarded for that goodness when they had diligently fulfilled their duties in life. Everyone will be rewarded according to his deeds. “Whoever does a zarah’s weight of good will see it, and: whoever does a zarah’s weight of evil will also see it.”

In elevating the human mind to greater heights there is nothing higher than this! And in breaking the shackles that have always bound him! It is up to man. If he wants to understand this, if he wants to believe in it, and if he wants to do the work to reach that pinnacle of human dignity! In order to achieve the goal, all sacrifices are light for the believer.

Hamzah converts to Islam

Because of the exalted position of Muhammad and his followers, Banu Hashim and Banu al-Muttalib guarded him from any interference. One day Abu Jahl met Muhammad, he harassed him, cursed him and uttered words unbecoming of this religion. But Muhammad did not serve him. He left him without being spoken to. Hamzah, his uncle and brother in law, who still held to the beliefs of the Quraysh, was a strong and feared man. He was fond of hunting. When he returned from hunting, he would first circumambulate the Ka’bah before going straight home.

That day, when he came and learned that his nephew was being harassed by Abu Jahl, he was furious. He went to the Ka’bah, no longer greeting those present there as usual, but went straight into the mosque to meet Abu Jahl. When he found him, he raised his bow and struck him hard on the head. Some people from Banu Makhzum tried to defend Abu Jahl. But they did not. They were afraid they would raise a stink and do great harm, by admitting that he had indeed reviled Muhammad unmercifully.

It was then that Hamzah declared his conversion to Islam. He promised Muhammad that he would defend him and sacrifice in the way of Allah until the end of his life.

“Utba b. Rabi’a Sent by Quraysh

The Quraysh were distressed to see Muhammad and his companions growing stronger by the day. In addition, the harassment and torture inflicted upon them could not diminish their faith and declaring it openly, could not prevent them from performing their religious duties. It occurred to the Quraysh to liberate themselves from Muhammad, in the way they envisioned, giving him everything he wanted. They apparently forgot that the majesty of the da’wah of Islam, the purity of its high spiritual essence, was above all conflicting political ambitions. “Utba b. Rabi’a, a prominent bang, sawan, tried to persuade the Quraysh when they were in a meeting place by saying that he would speak with Muhammad and would offer him things that he might be willing to accept. They were willing to give him whatever he wanted, provided he could be silenced.

It was then that “Utba spoke with Muhammad.

“My son,” he said, “as you know, in terms of bloodline, you have a place among us. You have brought great trouble into the midst of your people, so that they are divided over it. Now, listen, we will offer you a few things, in case some of them are acceptable to you – If in this case you want wealth, we are ready to pool our wealth, so that your wealth will be the greatest among us. If it is rank you desire, we will raise you above us all, and we will not decide a matter without your consent. If it is kingship you desire, we crown you our king. If you are afflicted with a ‘nervous disease’ that you cannot resist on your own, we will try to treat it with our wealth until you are cured.” When he had finished speaking, Muhammad recited Sura as-Sajda (32 -Ha Mim). “Utba was silent listening to those beautiful words.

Now he saw that the man standing before him was not a man driven by ambition for wealth, position or kingdom, nor was he a sick man, but one who wanted to show the truth, to call people to goodness. He defended things in a good way, with words full of miracles.

After Muhammad had finished reciting it “Utba went back to Quraysh. What he had seen and heard fascinated him greatly. He was mesmerized by the greatness of the man. His explanation was very interesting.

The issue of “Utba did not please the Quraysh, nor did his opinion that Muhammad should be left alone, not please them, on the contrary, if they followed him, then the pride would be for them.

So they again turned against Muhammad and his companions by inflicting various calamities, during which time he was in the protection of his group and in the care of Abu Talib, Banu Hashim and Banu al-Muttalib. Hijrah to Abyssinia

The harassment of the Muslims intensified, to the extent that some were killed, tortured and the like. At that time Muhammad advised them to scatter. When they asked him where they were going. they were advised to go to Abyssinia where the people were Christians. “That place is ruled by a king and no one is persecuted there. It was the honest earth, until God opened the way for all of us.”

Some of the Muslims then left for Abyssinia in order to avoid slander and take refuge in God by defending their religion. They left by making two hijrahs. The first consisted of eleven men and four women. They secretly went out of Mecca seeking refuge. Then they found a good place under Najashi!

When news spread that the Muslims in Mecca were safe from the Quraysh, they returned home, as will be told later. But when it turned out that they had suffered more violence from Quraysh than ever before, they returned again to Abyssinia. This time it consisted of eighty men without wives and children. They remained in Abyssinia until after the Prophet’s migration to Yathrib.

This migration to Abyssinia was the first migration in Islam.

Two Quraysh Messengers to the Negus

It is natural for any chronicler of Muhammad to ask: Was the purpose of the Hijra that the Muslims undertook at his suggestion and recommendation to escape from the Meccans and their harassment, or was it a political purpose of Islam, which Muhammad intended to serve a higher purpose? It is also appropriate that the history of Muhammad will ask about this, after it has been proven from the history of this Arabian Prophet in all phases of his life, that he was a far-sighted politician, a bearer of the message and morals of a soul so sublime, sublime and sublime that there is no equal, And the reason in this case is what is mentioned in history, that the inhabitants of Mecca did not like the Muslims going to Abyssinia. In fact, they sent two men to Najashi. They brought valuable gifts to convince the king to return the Muslims to their homeland. At that time the inhabitants of Abyssinia and its rulers were Christians. From a religious point of view the Quraysh were not worried that they would follow Muhammad.

It was because of this anxiety that they sent for the return of the Muslims? They thought that Najashi’s protection of them after hearing their testimony would influence the people of the Arabian Peninsula so that they would accept the religion of Muhammad and become his followers. Or did they fear that if the Muslims stayed in Abyssinia, they would grow stronger, so that when they returned to help Muhammad, they would return with strength, wealth and energy?

The two messengers were “Amr b.’l-‘Ash and ‘Abdullah b. Abi Rabi’a. They presented gifts to Najashi and to the princes of the court in order that they might return to them those who had migrated from Mecca.

“Your Majesty”, they said, “they came to your land as our slaves who have no shame. They left the religion of their people and did not follow the religion of your majesty, they brought a religion of their own creation, which we do not know and neither does your majesty. We were sent to you by the leaders of their communities, by their elders, their uncles and their own families, to ask you to return these people to them. They know better how much these people dishonor and abuse.”

In fact the two envoys had entered into an agreement with the princes of the royal court, after they had received gifts from the people of Mecca, that they would assist in returning the Muslims to the Quraysh. This conversation of theirs did not come to the king’s knowledge. But he refused until he had heard from the Muslims himself. So he asked them to come to him.

“What is this religion that makes you leave your own community, but you do not follow my religion, or any other?” asked Najashi when they arrived.

Muslims’ reply to Quraysh’s messenger

The one he spoke to at that time was Ja’far b. Abi Talib.

“Your Majesty”, he said, “we were a foolish people, we worshipped idols, we ate carrion, we did all kinds of evil, we broke off relations with relatives, we were not good to our neighbors: the strong oppressed the weak. This was our situation, until God sent an apostle from among us whom we knew by origin, he was honest, trustworthy and clean too. He invited us to worship only the One True God, and to abandon the stones and statues that we and our ancestors had been worshipping. He encouraged us not to lie, to be honest and to establish good family and neighborly relations, and to put an end to bloodshed and other forbidden acts. He forbade us to do any evil and to use false words, to eat the property of orphans or to dishonor clean women. He asked us to worship Allah and not associate partners with Him. Then he told us to pray, pay zakat and fast. (Then he mentioned some of the provisions of Islam). We confirmed them. We did all that Allah commanded us to do. Then we worshipped the One and Only Allah, not associating Him with anything or anyone else. All that is forbidden we avoid and all that is permitted we do. For this reason, our people antagonized us, tortured us and incited us to abandon our religion and return to idol worship, so that we would justify all the evil we had done in the past. Because they forced us, persecuted and oppressed us, they prevented us from our religion, so we left to go to this land of the lord. This, too, is our choice. We are glad to be in your country, hoping that there will be no persecution here.”

“Is there any teaching of the Lord that he brought that you can read to us?” the King asked again.

“Yes”, replied Ja’far: then he recited Surah Mariam from the First to the word of Allah:

“Then he gestured toward him. They said: How shall we speak to a child so young? He (Isa) said: “I am the servant of Allah, He has given me the Book and made me a Prophet. He has made me a bearer of blessings wherever I am, and He has commanded me to perform worship and zakar during my lifetime. And I was devoted to my mother, and He did not make me a wretched arrogant person. Happy am I when I am born, when I die and when I live again!”

The King and the Court

Upon hearing that the testimony confirmed what was stated in the Gospel, the nobles were surprised: “Words from the source of the words of Jesus Christ,” they said.

Najashi then said: “These words and those brought by Moses, come from the same source of light. Gentlemen (to the two Quraish messengers) go. We will not hand them over to you!”

The next day “Amr ibn ‘Ash returned to the King saying that the Muslims were making extraordinary accusations against ‘Isa son of Mariam. Call them and ask them what they are saying.

After they came, Ja’far said: About him our opinion is as our Prophet said: “He is the servant of Allah and His Messenger, His Spirit and His Word conveyed to the Virgin Mariam.

Najashi then took a stick and struck it on the ground. And with great joy he said:

“Between your religion and ours there is really no more than this line.”

When he had heard from both sides, Najashi found out that the Muslims acknowledged Jesus and recognized the existence of Jesus.

Christianity and worshipping God.

During this time in Abyssinia the Muslims felt safe and secure. When it was later conveyed to them that the hostility of the Quraysh had subsided, they returned to Mecca for the first time – and Muhammad was still in Mecca.

However, when it became clear that the Meccans were still harassing him and disturbing his companions, they returned to Abyssinia. They consisted of eighty men without women and children. Were the two migrations merely an escape from harassment or – despite Muhammad’s own planning – did they have a political purpose? The historian, on the other hand, will be able to reveal this.

Muslims and Abyssinian Christianity

It is only natural that the chronicler of Muhammad’s life would ask: how could Muhammad be content to let his companions go to Abyssinia, when the religion of the people was Christianity, the religion of the People of the Book. Their prophet Isa, whose apostleship Islam recognizes? And was he not worried that they would be tempted as the Quraysh had been by other means? How else would he have felt at ease against the temptation, given that Abyssinia was a prosperous country: not unlike Mecca, and more able to influence than Quraysh? In fact, one of the Muslims who went to Abyssinia had already converted to Christianity. This shows that this fear of temptation must have been ever-present with Muhammad given his weakened state and the fact that his followers still doubted his ability to protect themselves or defeat their enemies. It is highly probable that such a thing had already crossed Muhammad’s mind, given his high intellect with its sharpness of thought and far-sightedness, all of which was matched by his great soul, his spiritual purity, his noble character and his delicate feelings.

But even so, in this respect he was confident and at ease. At that time – and until the time of the messenger’s death – the essence of Islam was still very clean, its purity had not been tainted. Like the Christianity of Najran, Hira and Sham, the Christianity of Abyssinia had been plagued by the stain of the dispute between those who deified Mother Mariam and those who deified Jesus. In addition, there are those who differ from these two groups, those who still draw from a pure source of teaching, which is not to be worried about.

In fact, most of these religions, after only a few generations, had already been infected by a kind of paganism, though not of the lowly kind that was then prevalent in the Arab countries, but paganism nonetheless. ‘

The coming of Islam was a formidable enemy to paganism in all its forms and patterns. In addition, Christianity at that time already recognized a special class of religious leaders – which Islam did not recognize at all – which at that time was the highest and holiest class. Also at that time – and this basis remains valid – Islam was a religion that elevated the human spirit to the highest peak. There is no possibility of connecting man to his Lord other than his devotion and good deeds, and one must love his neighbor as he loves himself. There are no idols, no priests, no witch doctors and nothing that will hinder the human soul from connecting with the rest of existence with good deeds and behavior. God will also reward all such deeds manifold.

Ruh and Islam

And the spirit! The matter of the spirit is God’s business. It is the spirit that relates to the eternity and the eternity of time. All good deeds for this spirit have no veil that will cover it from God, and there is no power other than God. The rich, the strong or the wicked may torture this body, may deprive it of all pleasures and lusts and may destroy it, but the spirit or soul will never be overpowered by them as long as the person is willing to place it above all the powers of matter and time, and remain in contact with the whole of this world.

Man will be rewarded for all his deeds when one day every soul will be rewarded according to what it has done. At that time a father will not be able to help his son, and a son will not be able to help his father in the least. At that time the wealth of the rich will be of no use, nor the strong with their strength, nor the theologians with their divine knowledge. All that matters is their deeds, which will bear witness. It is then that the entire realm of existence will all come together in its eternity and immortality. God will not treat anyone unfairly. “And your reward will be according to what you have done.”

How would Muhammad worry about temptation to those who had been taught all these meanings, had them instilled into their souls and had the creed and faith engraved in their hearts! How would he have feared temptation, when his example was living before them, with a person so beloved that their love for him exceeded their love for themselves, for their children! The one, who has placed the creed above all kings on earth, in the heavens, with the sun and the moon, when he said to his uncle:

“By Allah, even if they put the sun in my right hand and put the moon in my left, intending me to abandon this task, I will not abandon it, let Allah prove the victory in my hands, or I will perish from it.”

This person, who has been illuminated by the light of faith, wisdom and justice, goodness, truth and beauty, is also a person full of humility, loyalty and intimacy and love.

For this reason, he did not waver in letting his companions leave for Abyssinia. The situation of those who had felt secure near Najashi, at ease with their religion in the midst of a community with no family or affinity, made the Quraysh realize even more, that their harassment of the Muslims – as a community of their fellow countrymen, of their family and descendants as well – was an unending persecution, an act of violence and demoralization. It was all a pressure with various kinds of torture on those who were already so strong in spirit to receive such torture. But they are now no longer subjected to such harassment. They have come to regard their steadfastness in the face of all these sufferings as an approach to God, and a forgiveness.

The Islam of Umar Ibn’l-Khartab

At that time Umar ibn’I-Khattab was a vigorous young man, aged between thirty and thirty-five. He was strong and well-built, full of emotion and quick to lose his temper. His pleasures were extravagance and drinking. But towards his family he was wise and gentle. From among the Quraysh he was the most vehemently hostile to the Muslims,

But when he learned that they had migrated to Abyssinia and that the king had given them refuge, he felt lonely parting with them. He felt the anguish of their hearts and the pain of their separation from their homeland.

At that time Muhammad was gathered with his companions, who had not joined the migration, in a house in Shafa. Among them were Hamzah his uncle, Ali bin Abi Talib his cousin, Abu Bak, b. Abi Ouhafa and other Muslims. This meeting of theirs was known to Umar. He too went to their place, he wanted to kill Muhammad. Thus the Quraysh were freed and they were again united, after having been divided, after having had their hopes and idols despised.

On the way he met Nu’aim b. Abdullah. Upon learning of his intention, Nu’aim said:

“Umar, you are deceiving yourself. Do you think the family of “Abd Manar will let you run rampant like this after you have killed Muhammad? Wouldn’t it be better for you to go home and fix your own family?!”

At that time Fatimah, her sister, and Sa’id b. Zaid Fatimah’s husband had already converted to Islam. But upon learning this from Nu’aim, Umar hurried home and went straight to them. At that place he heard someone reciting the Quran. When they sensed that someone was approaching, the reciter hid and Fatimah hid her book.

“I hear whispers!” asked Umar.

Since they did not admit, Umar snapped again in a loud voice. “I already know that you are a follower of Muhammad and have adopted his religion!” he said, striking Sa’id hard. Fatimah, who tried to protect her husband, was also hit hard. Both husband and wife became hot-headed.

“Yes, we are already Muslims! Now do whatever you want”, they say.

But Umar became uneasy when he saw the blood on his brother’s face. At that moment, compassion arose in his heart. He was sorry. He asked his brother to give him the book they were reading. After reading it, his face suddenly changed. He felt very sorry for what he had done. He trembled as he read the contents of the book. There was something extraordinary and sublime felt, there was a call that was so sublime. His attitude became wiser.

He came out with a softened heart and a calm soul. He went straight to where Muhammad and his companions were gathered at Shafa. He asked permission to enter, then declared himself a convert to Islam. With Umar and Hamzah in Islam, the Muslims had gained a stronger fortress and shield.

With Umar’s Islam, the Quraysh’s position became very weak. Once again they held a meeting to determine further steps. In fact this event had strengthened the position of the Muslims, had given a new element in the form of extraordinary strength which caused the position of the Quraysh towards the Muslims and their position towards the Quraysh to be no longer what it used to be. The situation on both sides was then continued by a new political development, full of events, with new sacrifices and violence, which led to the hijra and the emergence of Muhammad as a politician in addition to Muhammad as a Messenger.

SIXTH PART: Gharanig’s Story

The Return of Those Who Emigrated to Abyssinia – The Sublime Gharanig – Contradictions

The Muhajirin Return to Abyssinia – Reasoning with the Reversed Quranic Verses – A Story that is Scientific – The Context of Surah an-Najm Rejects – Semantic Aspects – Muhammad’s Honesty Does Not Justify This Story – Slandering the Tawheed of the Return of Those who Migrated to Abyssinia

THE Muslims who migrated to Abyssinia stayed there for three months. In the meantime Umar ibn’I-Khattab had also converted to Islam. After these refugees learned that the Quraysh had receded from harassing Muhammad and his followers – after Umar had converted to Islam – according to one source, many of them returned, and another source says all of them returned to Mecca. But after they arrived in Mecca, it turned out that the Quraysh were again tormenting the Muslims, even more harshly than the refugees had experienced in the past. Some of them returned to Abyssinia, while others entered Mecca or nearby in secret. It is said that those who returned brought with them a number of Muslims and that these stayed in Abyssinia until after the Hijrah and after the situation of the Muslims in Medina became more stable.

What was the motive that prompted the Muslims in Abyssinia to return after their three-month stay there? This is where the gharaniq story, which was reported by Ibn Sa’d in At-Tabagat’l-Kubra and by at-Tabari in Tarikh’r-Rusul wal-Muluk, which was also reported by Muslim commentators and writers on the Prophet’s history, was picked up by a group of Orientalists and retained by them for a long time.

The Sublime Gharaniq

As for the gharanig story, it arose after Muhammad saw the Quraysh shunning him and his companions being tortured.

hoping and saying: Try that I may not get any order that will keep them away from me. He gathered his people and they were together one day sitting in a meeting place in the vicinity of Mecca. He recited to them Surah An-Najm up to the words of Allah: “Have you noticed Lat and Uzza. And the third Manat, the last?” After that he also recited: “That is the sublime gharanig, whose intercession is to be hoped for.”

Then he continued to recite the whole Surah until he finally prostrated. At that time everyone prostrated, no one was left out. The Quraysh expressed satisfaction at what Muhammad had recited.

They said: “We know that Allah gives life and death, creates and provides. But this god of ours is our intermediary to Him. If you also give him a place, then we agree with you.”

Thus the dispute with them disappeared. The incident then became public and reached Abyssinia. The Muslims then said: There are our close relatives whom we love dearly. Then they returned home. When at midday they came near Mecca they met the caravan of the former Kinana and the caravan answered: He spoke well of their gods and they followed him. Then he turned back and denounced their gods and they became hostile to him again. The Muslims spoke of their actions. They could not bear to see their families any longer, so they entered Mecca.

The reason Muhammad turned away from mentioning the Quraysh gods properly – according to some of the sources that record this story – was because he could not bear the Quraysh saying: “If you give our gods a place too, then we agree with you,” and because while he was sitting in his house late in the afternoon Gabriel came and asked:

“Did I bring you these two sentences?” pointing to “That sublime gharanig, whose intercession can be expected.”

Muhammad replied:

“I said something that Allah did not say.” Then Allah revealed:

“And almost they tempted you about what We have revealed to you, so that you would forge something else in Our name.”

It was then that they took you for their friend. And if We had not strengthened your hearts, you would have been inclined to them a little. In this case, We will inflict upon you a double punishment, in life and in death. And then you will have no help against Us.”

By doing so he again vilified the Quraish gods, and the Quraish again became hostile to him and harassed his companions.

Contradictions in the Story

This is the story of gharanig, which not one of the biographers of the Prophet has told, and the commentators have also mentioned it, and not a few Orientalists who have long wanted to persist. There are obvious contradictions in this story. With just a little observation this can be dismissed.

Besides, this story also contradicts the holiness of every prophet in conveying God’s message. It is indeed astonishing that there are some writers on the history of the Prophet and exegetes from among the Muslims themselves who are still willing to accept it. Hence Ibn Ishaq had no hesitation in answering the question by saying that the story was made up by atheists.

Reasons to Support

But those who hold to this reasoning try to justify it by relying on the verses:

“And almost they tempted you …….” came the words of God: “And there was not an apostle or a prophet whom We sent before you, when he aspired, the devil then introduced a distraction into his aspiration. But Allah abolished what the devil inserted. Then Allah confirms His proofs. And Allah is All-Knowing and Wise. What the devil puts in is a test for those who have a sickness in their hearts and a heart of stone, and those who do wrong will be in endless conflict.”?

Some people interpret the word “aspire” to mean

“to read”, while others have interpreted it to mean “to aspire” as it is commonly known. These two are each of them of the opinion – followed by the Orientalists – that Quraysh had been

to the point of torturing the companions of the Prophet, some they killed, some were thrown into the desert, licked by the burning sun, crushed with stones as experienced by Bilal. Therefore he was forced to send them to migrate to Abyssinia. Likewise, his own people were so rude to him that they also boycotted him. But because he was so protective of their Islam which had been freed from idolatry, he then approached the polytheists and recited Surah an-Najm by adding another story of gharanig. After he prostrated himself they also prostrated themselves. They then showed an inclination to follow him, for he had given their gods a place beside Allah.

Sir William Muir considers this incident – which is also mentioned in several biographies and commentaries – to be a strong argument for the existence of the gharanig story. Furthermore, the Muslims who had set out for Abyssinia had not yet passed three months since they had fled, in which case they had been kindly hosted by the Najashis. Had it not been for the news that a compromise had been reached between Muhammad and the Quraysh, there would have been no other motive for them to return, to get in touch with their families and relatives. And from where would there have been a compromise between Muhammad and the Quraysh, if Muhammad had not also sought it. In Mecca he was a minority with weak energy. Also his companions were still too weak to be able to defend themselves from the harassment and torture of the Quraysh.

Why the Muhajirin Returned to Abyssinia

The reasons they give for saying that the gharanig story is true are very weak and do not stand up to scrutiny. Let us begin by rejecting Muir. The return of the Muslims to Mecca from Abyssinia was basically for two reasons:

Firstly, because Umar ibn’I-Khattab entered Islam not long after their hijrah. Umar entered Islam with the same fervor with which he had opposed this religion in the past. He did not enter Islam secretly. In fact, he openly announced it in front of the people and for that he was willing to fight them. He did not want the Muslims to hide and sneak into the crevices of the Mckah mountains to perform worship, keeping themselves away from the encroachments of Quraysh. In fact he continued to fight the Quraysh until he and the Muslims were able to worship in the Ka’bah.

It was here that the Quraysh realized that the sufferings of Muhammad and his companions were about to lead to civil war, the consequences of which cannot be imagined, and who would perish. There were people from the Quraish clans and from their noble families who had accepted Islam, who would then revolt if anyone from their clan was killed even if that person was of a different religion. So, in order to combat Muhammad, they had to adopt a method that would not have such dangerous consequences. In addition, so that this method could also be agreed upon by the Quraysh, they entered into a truce with the Muslims, so that none of them could be disturbed.

This is what had reached the refugees in Abyssinia, and made them think about returning to Mecca.

Second. Even so, they might still have gone back and forth, had it not been for a second reason that had strengthened their resolve, namely that at that time in Abyssinia there was a rebellion against Najashi, which was being waged because of an accusation against him. He fulfilled his promise and showed his affection for the Muslims. The Muslims themselves expressed the hope that God would favor the Negus against his opponent. But they themselves did not take part in the rebellion, for they were foreigners and had not been in Abyssinia very long. That news of the peace between Muhammad and the Quraysh had reached them, a peace that saved the Muslims from the harassment they had experienced, it seemed to them that it would be better to leave the present turmoil and rejoin their own families.

This is what they have all done, or some of them.

However, before they reached Mecca, the Quraysh had already plotted again against Muhammad and his companions. Their tribes had entered into a written agreement together, pledging a total boycott of Banu Hashim: they would not trade with each other.

With this treaty the endless war between the two sides was soon raging again. Now those who had returned from Abyssinia returned there. With them went those who were still able to travel together. This time they faced violence from Quraysh, who tried to prevent them from migrating.

So, it was not the compromise mentioned by Muir that caused the Muslims to return from Abyssinia, but the peace treaty as a result of Umar’s conversion to Islam and his zeal to defend this religion. So their support for the gharanig story on the grounds of compromise is completely baseless.

Reasoning with Quranic Verses Reversed

As for the reasons given by biographers and exegetes with the verses: “And almost they tempted you….” …….. ” and “And no apostle or prophet did We send before you, when he aspired, the shaytan then inserted a distraction into his aspiration …….. ” is even more muddled reasoning from Sir Muir’s argument. Let’s just mention that first verse in God’s word: “And if We had not strengthened your heart, you would have almost inclined to them a little,” for us to see that Satan had put a distraction into the Apostle’s aspirations, so that he almost inclined to them a little, but God strengthened his heart so that he did not, and if he had, God would have inflicted a double punishment in life and death.

So, by bringing these verses as an excuse, it is clear that the excuse is backwards.

The story of this gharanig is that Muhammad had actually sided with Quraysh and Quraysh had actually tempted him into saying something that God had not said. But the verses here confirm that God had strengthened his heart so that he would not do that. When it is said that the books of interpretation and the reasons for the revelation of the Quran make these verses able to change the issue of gharanig, we see that this reasoning is completely contrary to the sanctity of the apostles in delivering their commission, and contradicts the entire history of Muhammad. It is a muddled, even weak reasoning.

While the verses read: “And no messenger and no prophet did We send before you …….. ” has absolutely nothing to do with the gharanig story. Moreover, it mentions that God has abolished the distraction “which the devil has introduced and will make a temptation for those who have a sickness in their hearts and are bitter-hearted. then Allah strengthens His proofs. And Allah is All-Knowing and Wise.

A Scientifically Messed Up Story

When this story is scrutinized by scientific investigation, it turns out that it cannot be proven to be true. The first piece of evidence is the existence of several diverse sources. It has been told. As mentioned above – that the expression is “It is a sublime gharanig, the intercession of which can truly be expected.” Another source states: “The sublime gharaniga, its intercession can be expected.” A further source states: “Its intercession can be expected.” without mentioning gharaniga or gharanig. The fourth source states: “And actually that is the sublime gharanig.” The fifth source states: “And in fact they are the sublime gharanig, and their intercession for them is to be expected.”‘ In some hadith books there is mention of other sources besides these five. The diversity in these sources indicates that these traditions are false and fabricated by the atheists, as Ibn Ishaq says, and their purpose is to instill doubt about the truth of Muhammad’s invitation and God’s message.

Context of Surah an-Najm Rejecting

Another evidence that is stronger and more certain is the context or structure of Surah an-Najm, which does not mention gharanig at all. The context is as in God’s words:

“Indeed he has seen great revelations from God. Have you noticed Lat and ‘Uzza? And the third Manat, the last? Is it for you the male and for Him the female? Then this is an unequal division. These are but names of your own making, you and your fathers. God has not given them authority over them; they are mere prejudices and lustful desires. And to them the true guidance of God has already been given.”

This arrangement makes it clear that Lat and Uzza are names made up by the polytheists, themselves and their ancestors, and that Allah has not authorized them. How could the arrangement be as follows: Have you noticed Lat and Uzza. And the third Manat, the last. It is a sublime gharanig, the intercession of which can be expected. Is it for you the male and for Him the female? Then this is an unequal division. These are but names of your own making, you and your fathers. Allah has not given you authority over them.”

This arrangement is broken, chaotic and contradictory to each other. From the praise of Lat, “Uzza and Manat the last three and the reproach in four consecutive verses is unacceptable to reason and no one would argue so.

There is no doubt that the Hadith about the gharanig is false and has been fabricated by the atheists for certain purposes. People who are fond of the bizarre and do not think logically will certainly believe this hadith.

Semantics

Another argument is that the late Shaykh Muhammad Abduh in his writings clearly refutes this gharanig story, namely that the Arabs have never named their gods by gharanig, either in their rhymes or in their speeches. Nor is there any report that such a name was ever used in their speech. Instead, there is mention of ghurnug and ghirnig as names for a kind of water bird, either black or white, and for a white and handsome young man. None of these are suitable for a god, nor did the Arabs of old call him so.

Muhammad’s honesty does not justify this story

There is just one more argument that we can put forward to prove that this gharanig story could not have existed in Muhammad’s own life history. Since his childhood, as a child and during his youth, it has never been proven that he lied, so much so that he was given the title AlAmin, “the trustworthy one,” when he was no more than twenty-five years old. His honesty was so undisputed among the public that one day after his apostasy he asked Quraysh:

“What would you think if I told you that there was an army of horsemen on the surface of this hill? Would you believe me?”

They replied: “Yes, you have never been doubted. We have never seen you lie.”

So a man who has been known from childhood to old age to be so honest how can anyone believe that he is saying something that God has not said, he will fear people and not God! This is impossible. Those who have studied his soul which is so strong, so bright, a soul so stretched in defense of the truth and never seeking face in any matter, will know the impossibility of this story. How we saw Muhammad say: If Quraysh put the sun on his right hand, and put the moon on his left in order that he might relinquish his duty, he would die even if he would not do so – how would he say something that Allah had not revealed to him, and say it in order to undermine the pillars of the religion for which he was sent by Allah as a guide and glad tidings to all mankind!

And when did he return to Quraysh to praise their gods? Or was it after ten years or so of his apostleship, for the sake of that great task that he was able to endure all kinds of torments, all kinds of sacrifices, after Allah strengthened Islam with Hamzah and Umar and after the Muslims began to become strong in Mecca, with the news already spreading throughout the peninsula, to Abyssinia and all directions?! This opinion is a legend, a lie that is no longer valid.

Those who invented this story had already sensed that it would be easily exposed. They then tried to cover it up by saying that as soon as Muhammad heard the Quraysh’s words that their gods had found a place as intermediaries, it was too much for him, so he returned to God in repentance, and as soon as he returned home that evening Gabriel came. But this veil would also be lifted. If it was already overwhelming for Muhammad, when he heard the Quraysh’s words, how much more would he have corrected the revelation at that very moment.

Slandering Tawhid

So this issue of gharanig has no basis other than that it was invented by a group who wanted to deceive Islam, which happened after the beginning of Islamic history. What is even more astonishing is that the carelessness of those who committed these forgeries threw their forgeries into the very heart of Islam, namely into Tawheed! Which is precisely why Muhammad was sent, in order to pass it on to mankind from the beginning, and which has not known the meaning of relenting. Even all that was offered to him by the Quraysh of whatever he wanted in the form of wealth, even that he would be made king over them, did not make him turn away. All that was offered to him, at a time when the people of Mecca who were his followers were still very few in number. At that time, the Quraysh’s harassment of his companions did not make him recoil from the message that God had commanded him to transmit to mankind. So the target of those who have falsified the matter on which Muhammad was so firmly and incomparably committed, only shows an irrational carelessness, and at the same time shows that those who were still inclined to believe in it have been deceived, which is not necessary for anyone to be deceived by it.

So this issue of gharanig has no basis at all, and has nothing to do with the return of the Muslims from Abyssinia. As mentioned above, they returned because ‘Umar had converted to Islam and with the same zeal as before he defended Islam, causing the Quraysh to enter into a peace treaty with the Muslims. Also they returned home when there was a rebellion in Abyssinia. They feared the consequences. But when the Quraysh learned of their return, they were even more concerned about Muhammad’s influence among them. The Quraysh then made plans to organize their next move, which ended with a charter that stipulated among other things that they would not intermarry, trade and associate with Banu Hashim, and that they had also agreed among themselves that they would kill Muhammad if they could.

SEVENTH PART: The Abominable Deeds of Quraysh

Propaganda Tools – Muhammad Accused of Enchantment – An-Nadzr bin’l-Harith – Jabr the Christian – Tufail ad-Dausi – Abu Sufyan, Abu Jahl and Akhnas – Longing for Perfection – Envy and Competitiveness – The Dreaded Day of Resurrection and Day of Reckoning – Quraysh and Paradise – The Struggle between Good and Bad – For Salvation

Umar’s ISLAM had brought weakness to the Quraish for he converted with the same zeal with which he had opposed it. He did not convert to Islam secretly, rather he openly announced it in front of the people and for that he was willing to fight them. He did not want the Muslims to hide and sneak away in the crevices of the mountains of Mecca, to worship away from the encroachments of the Quraysh. In fact he continued to fight the Quraysh, until later he and the Muslims were able to worship in the Ka’bah. Here the Quraysh realized that the suffering that Muhammad and his companions had endured would not change the will of the people to accept the religion of Allah and take refuge in Umar and Hamzah or Abyssinia or anyone else who could protect them.

Quraysh then made another plan to organize their next move. Having agreed, they made a written stipulation by mutual consent establishing a total boycott of Banu Hashim and Banu Abd’l-Muttalib: not to intermarry with each other, not to buy and sell anything. This charter of agreement was then hung inside the Ka’bah as an endorsement and registration for the Ka’bah. In their estimation, this negative politics, this politics of letting people starve and boycotting would be more effective than the politics of violence and torture, even if they did not stop the violence and torture. The blockade by Quraysh against the Muslims and against Banu Hashim and Banu Abd’l-Muttalib had been going on for two or three years, in the hope that in the meantime Muhammad would be abandoned by his own people. Thus he and his teachings would no longer be dangerous.

However, it turned out that Muhammad himself was even more firmly adhering to Allah’s guidance, as well as his family, and those who had already believed were even more persistent in defending him and defending the religion of Allah. Spreading the call of Islam beyond the borders of Mecca could not be hindered. So the da’wah spread among the Arabs and the tribes, making this new religion, which had previously been confined to the center of the circle of the mountains of Mecca, now reverberate throughout the peninsula. The Quraishites became more and more diligent in thinking of how to combat this man who had violated their customs and desecrated their gods, how to stop the spread of his teachings among the Arabian tribes, tribes that could not live without Mecca and Mecca could not live without them in trade, in importing and exporting to and from the capital.

Propaganda Tool

Quraysh devoted all its activities in fighting those whom it considered to have broken their customs, violated their ancestral beliefs. Stoically and continuously over the years, what they did to destroy this new teaching is beyond our imagination. Muhammad was threatened, his family and elders were threatened. He was mocked, his teachings were mocked. He was mocked, and his followers were mocked. Their poets were brought in to mock him, to vilify him. He was harassed, and those who followed him were abused and tortured. He was bribed, offered kingdoms, offered all that people coveted. His comrades-in-arms were expelled from their homeland, their trade and means of sustenance were frozen. He and his friends were threatened with war and all its terrible consequences.

Finally a blockade, they will be left to starve to death if possible.

But, even so, Muhammad remained steadfast. In a very kind way he continued to invite people to accept the truth, for which alone he was sent by God to mankind, as a bearer of glad tidings, and warnings. Hadn’t the time come for Quraysh to lay down their weapons, and trust al-Amin, the man they had known since childhood, since their youth, as an honest man who never lied!? Or had they looked for another tool besides the weapons of war as mentioned, and then it occurred to them, that by doing so they would win the war, then the position of their idols, their idols would be able to be maintained as the center of their divinity as they thought, and Mecca would also be able to be maintained as a museum of idols and a sanctified place because the idols would remain in Mecca?!

No! The time had not yet come for the Quraysh to submit and surrender They were now at the height of their fears that Muhammad’s call would later spread among the tribes of Arah after it had first spread in Mecca.

There is only one weapon left to them now that has been their grip and strength since the beginning, namely the weapon of propaganda: propaganda with all its implications in the form of debate, argumentation, argumentation, reviling, spreading rumors and denigrating the arguments of opponents by considering their own opponents better. Propaganda against the faith and the bearer of the faith with accusations. accusations addressed to him. Propaganda that was not limited to Mecca alone – in fact for Mecca this was no longer necessary compared to the rest of the hinterland and its tribes, the peninsula and all its inhabitants. By making threats of persuasion, terror and torture, propaganda is no longer necessary for Mecca. But for the thousands of people who came to Mecca every year it was still necessary. They came on trade and pilgrimage. Mercka gathered in the bazaars of “Ukaz, Majanna and Dhul-Majaz, who then went on pilgrimage while slaughtering sacrifices, hoping for blessings and forgiveness.

Therefore, from the time the hostility between the Quraysh and Muhammad peaked, it occurred to them to devise an anti-Muhammad propaganda tool. They thought of this even more persistently after he had persuaded the pilgrims to worship only the one God and have no partners. This had been on his mind since the first years of his apostolate. In the beginning, from the time of his apostleship, he was a Prophet, until the revelation came that he should warn his immediate family. After he had warned the families of the Quraysh and some of them accepted Islam, in addition to many who were still stubborn and willing to think first, he was still obliged to invite his own people, the entire Arab community, to then continue his obligation to invite all mankind.

Muhammad Accused of Enchantment

After the thought of inviting the pilgrims from the various Arabian tribes to worship Allah, some of the Quraysh came together and held a meeting in the house of Walid binl-Mughira: That is, so that in dealing with the matter of Muhammad they might not contradict one another, and not contradict each other, as to what they should say to the Arabs who had come on pilgrimage. Some suggested that it should be said that Muhammad was a sorcerer. But al-Walid rejected this opinion, for what Muhammad said was not the ramblings of a sorcerer. Others suggested again, that Muhammad was a madman. Walid also rejected this opinion, because the symptoms of such a charge did not appear. There were others who suggested that Muhammad was a sorcerer. Walid also rejected this, because Muhammad did not work on the secrets of a soothsayer or the work of a sorcerer.

After some discussion Walid suggested that the Arab pilgrims should be told that he (Muhammad) was an enchanting enlightener, that what he said was an enchantment that would divide people from their parents, from their brothers, from their wives and families. And what the Arab immigrants were accused of was proof, for the people of Mecca were already afflicted with division and enmity. Whereas before that the people of Mecca were an example of solidarity and the strongest bonds.

The Quraysh during the pilgrimage season immediately greeted those who came on pilgrimage by warning them not to listen to the man and the charm of his language. Lest they suffer a calamity like that of the people of Mecca and become a fire of fitnah that would consume the entire Arabian peninsula.

An-Nadzr bin’I-Harith

But such propaganda cannot stand on its own, nor can it counter the dazzling illumination that people already believe. If it is the truth that the dazzling illumination brings, what is wrong with people believing it? Is it a powerful propaganda to admit one’s weakness at any time and declare one’s opposition? Besides this propaganda Quraysh had to have another propaganda. For that propaganda Quraysh would find it in Nadzr b. Harith This man Nadzr was the devil of Quraysh, the one who had gone to Hira’ and learned the stories of the Persian kings, the rules of the religion, its teachings about good and evil and about asaj, the origin of the universe. Whenever in a gathering Muhammad called people to Allah, and warned them of the consequences that had befallen previous nations who had opposed the worship of Allah, he came to take his place in the gathering. So he told Quraysh about his history and religion, and then he said: In what way does Muhammag tell his stories better than I do? Does Muhammag not recite the stories of the ancients as I recite them? Quraysh then spread the stories of Nadzr by telling them again as propaganda for Muhammad’s warning and invitation to them.

Jabr the Christian

At Marwa Muhammad often sat with a Christian slave who was said to be named Jabr. The Quraysh alleged that it was Jabr who taught him most of what Muhammad brought. If anyone wanted to abandon the beliefs of his ancestors, then this Christian religion was preferable. So it was this accusation that the Quraysh were pushing. For this reason the word of God came:

“We know full well that they say it is a man who teaches. The language of the one they accuse is a foreign language, while this is clearly Arabic.”

Tufail ad-Dausi

With such and such propaganda the Quraysh fought Muhammad again in the hope that it would be more potent than the harassment he experienced and the torment his followers endured. But the strength of the truth in the clear and simple form portrayed through Muhammad’s words, was higher than they could say. Day by day it spread among the Arabs. Tufail b. “Amr ad-Dausi, a nobleman and scholar poet, on arriving in Mecca was immediately contacted by Quraysh with a warning against Muhammad and his dazzling words, which were about to divide people from their families, from themselves even. They feared that something like Mecca would happen to them too. So it was best not to invite him and not to listen to him speak.

That day Tufail went to the Ka’ba. Muhammad was there. When he listened to Muhammad’s words, they turned out to be very good words. “Let me die, I am a scholar, a poet”, he said to himself. “I can recognize what is good and what is bad. What harm can it do for me to listen to what the man has to say! If it is good I will accept it, if it is bad I will leave it.”

He followed him home. Then he told him what had crossed his mind. Muhammad offered him Islam and recited verses from the Quran. The man immediately accepted Islam and declared the truth by saying the words of the Shahada.

When he returned to his own people he invited them to accept Islam. Some of them accepted immediately, but others were still slow to accept. In the following few years, most of them had already accepted Islam. After the liberation of Mecca and after a certain form of political organization had begun, they joined the Prophet.

This incident of Tufail ad-Dausi is nothing more than an example of many. Those who accepted Muhammad’s invitation did not consist of idolaters only. When he was in Mecca, twenty Christians came to him after they had heard the news. Then they questioned him, listening to his words. They accepted, they believed and trusted him. This also made Quraysh even more furious, so they were also cursed at.

“You are failed messengers. You were told by the people of your religion to look for news about that person. Before you really knew who he was, you abandoned your religion and just believed what he said.”

But the Quraysh’s words did not make the messenger retreat from following Muhammad, nor did he abandon Islam. In fact, their faith in God was stronger than when they were still Christians. They had already committed themselves to God before they listened to Muhammad.

Abu Sufyan, Abu Jahl and Akhnas

But what happened to Muhammad was even greater than that. The Quraysh who were the fiercest enemies of him had begun to ask themselves: was he really inviting people to the true religion? And what he had promised and warned them about was also true?

Abu Sufyan b. Harb, Abu Jahl b. Hisham and al-Akhnas b. Sharig that night went to listen to Muhammad while he was reciting the Quran in his house. They each took their own place, alone to listen, and the place of each other was not known. Muhammad, who usually woke up in the middle of the night, that very night was reciting the Quran quietly and peacefully. With his pleasant voice the holy verses resounded into the ears and heart.

But when dawn came, those who had listened scattered to their homes. On the way, when they met, each of them wanted to blame the other: Don’t do it again. If we are seen by people who are still ignorant, this will weaken our position and they will side with Muhammad.

But on the second night, each of them carried the same feeling as on the previous night. Unable to resist, it was as if his feet led him back to that very place that night, to listen again to Muhammad reciting the Quran. Near dawn, when they returned, they met each other again and blamed each other. But this attitude of theirs did not deter them from going again on the third night.

After they realized that they were weak in the face of Muhammad’s preaching, they promised not to repeat their actions to each other. What they had heard from Muhammad made an impression on their souls, so they asked each other about what they had heard. There was fear in their hearts. They feared that they would become weak, since each of them was the leader of the community, so they feared that the community would also become weak and become followers of Muhammad.

What was their objection to being followers of Muhammad? Whereas he did not expect wealth from them, did not want to be their leader, to be their king or ruler over them? Besides that he was a truly humble man, deeply in love with his people, loyal to them and eager to guide them. So delicate were his feelings, that even when reason harmed the poor or the weak he felt fear. Whenever he experienced suffering, his heart was at ease only when he felt forgiven. Wasn’t it when one day he was with al-Walid bin’I-Mughirah, one of the leaders of the Quraysh whose Islam he hoped for, suddenly the blind Ibn Umm Maktum passed by, and asked to be taught the Quran by him. So insistent was he, that Muhammad was annoyed by him, since he was busy with Walid. He left the blind man with a sour face.

But after he returned alone his little heart reckoned with what he had done and wondered to himself. Was I wrong? Suddenly there came a revelation with the following verses:

“He frowned and looked away. When the blind man came to him. And what does that tell you, perhaps he is a clean man? Or that he can receive reproof and that reproof is useful to him. But to the man who is all-sufficient. You present yourself. Though it is none of your business if he is not clean of heart. But the one who is in earnest comes to you. With a sense of fear. You ignore him. No, you don’t. It is a warning. Whoever is willing, let him heed the warning. In books that are honored. Honored and sanctified. Written by hand. Honorable people, clean people.”‘

If that was the case, what prevented the Quraysh from becoming his followers and supporting his preaching? Especially after their hearts had softened, after they had forgotten the past by clinging to the decaying heritage that had frozen their souls, and after they had seen that Muhammad’s teachings were perfect, and full of majesty?

Longing for Perfection

But! Is it true that so many years have made people forget the stagnation of their souls, the conservative attitude toward the decaying past? This can happen to special people, in whose hearts there is always a longing for perfection. In their lives, they are still willing to learn the truths they once believed and then discard any falsehoods that remain, no matter how high their cultural level. Their hearts and minds are like a boiling cauldron, receiving every new opinion that is thrown into it, then melted and filtered. They seek the truth about everything, everywhere and from everyone. Because in every nation, in every age, they are the chosen core, they are always few in number. They are always met with resistance, which comes mainly from the rich, the privileged and the powerful. Mecrekz feared that any pattern of reform would swallow up their wealth, would deprive them of their position and power. In addition to this way of life, they did not recognize other obvious facts. Everything is right for them if it adds to their power, and not right if it causes even the slightest doubt. The owner of property thinks that morals are right when they add to his property, and wrong when they detract from it. Religion is right when it opens the way for his lusts, and unrighteous when it is a hindrance to them. The one who has a position, the one who has power in this matter is the same as the owner of the property.

In their opposition to all the reforms they fear, they incite the laity, whose livelihood depends on them, to be hostile to the advocates of reform. They enlisted the help of the laity to purify ancient buildings that had become infested with vermin after the departure of the spirits within them. They turned the fortresses into stone temples, to give the innocent laity the impression that the holy spirit, which they had wrapped in white cloth, was still in its majesty in the confinement of the temples. In general the layman defends them, because what matters is that he sees his quest. It is not easy for him to understand that the truth cannot stand being confined within the walls of a temple, however beautiful and majestic it may be, and that the nature of truth will always be free to invade and fill people’s souls. For him, there is no difference between the soul of a master and the soul of a slave. Nor could any law, however harsh, stand in the way of that.

How could one expect that those who had come to hear the recitation of the Quran in secret would believe in him, since he rebuked those who had committed many offenses, since he made no distinction between the poor blind man and the man of great wealth, except for the cleanliness of his soul? To all mankind he called out that: “The most honorable among you in the sight of Allah is the one who is most self-controlled (the most pious).”

Envy and Competitiveness

Even if Abu Sufyan and his friends still clung to their ancestral beliefs, it was not because they were based on faith or the truth, but because they had become too attached to the old ways. Then fate helped them too. They survived only because of the position and wealth that was already abundant, and for that too they fought to the death.

In addition to this tendency, it was also because of jealousy and fierce rivalry that the Quraysh did not want to become followers of the prophet. Before the arrival of Muhammad, Umayya b. Abi’sh-Shalt was indeed one of those who had spoken of a prophet who would appear among the Arabs, and he himself was eager to become a prophet. The feeling of envy burned in his heart when it turned out later that the revelation did not come to him. So he did not want to be a follower of someone he considered his rival. Moreover, because (as a poet) his rhymes were full of thoughts, so that once the Prophet a.s. stated when his rhymes were recited in his presence: “Umayya has faith in his rhymes, but his heart is disbelieving.”

Or as al-Walid bin’-Mughirah said: “The revelation was brought to Muhammad, not to me, even though I am the head and leader of Quraysh. Nor to Abu Mas’ud “Amr b. “Umair ath-Thagatfi as the leader of Thagif. We are the princes of two cities.”

That’s what God’s word hints at:

“And they said: “Why has this Quran not been revealed to the great man of the two cities?” Have they shared the bounty of your Lord? It is we who share their livelihood, in the life of this world.”?

After Abu Sufyan, Abu Jahl and Akhnas had spent three consecutive nights listening to the recitation of the Quran, as in the story above, Akhnas then went to meet Abu Jahl in his house. “Abu’l-Hakam, what do you think of what we heard from Muhammad?” he asked Abu Jahl.

“What are you hearing?” said Abu Jahl. “We have fought over that honor with the Family of ‘Abd Manaf. They fed us, we fed them, they bore us, they bore us, they bore us, we bore them until we were equal and equally agile in the race. Suddenly they said, “Among us there is a prophet who receives “revelation from heaven” When will we find such a one? No! We are the same: we will not believe it and we will not confirm it.”

So the deepest influence on the souls of the Bedouins was envy, rivalry and conflict. In this case, it would be wrong for people to try to turn a blind eye or not judge them as they should. It is enough to mention that there is a great deal of lust in the soul of each person. To be able to overcome this influence requires a long training of the soul by prioritizing the law of reason over the impulses of the soul and our minds must be high enough so that he can see that the truth that comes from the opponent and even from the enemy, is also the truth that comes from his closest friend. He must be convinced that with the truth he has, his wealth is greater than treasure, than the greatness of Iskandar (the Great) and than the kingdom of an emperor. Not many people can reach this level unless God has opened their hearts to the truth.

Beyond that, to reach a higher level of understanding, people are already blinded by worldly possessions, by the momentary pleasures of life. For that worldly interest, to chase that fleeting moment, they wage war and battle. Nothing will stop them from driving their nails and teeth into the neck of truth, goodness and high moral sense. Then, that most sacred of perfections will be trampled under their filthy feet by them.

What do we think of those Quraish Arabs who saw Muhammad gaining more and more followers every day? They feared that the proclaimed truth would one day overtake them, overtake those who had been loyal to them, and then spread to the Arabs of the entire peninsula. Before doing that they had to cut the man’s throat first if they could. They must first carry out propaganda, boycotts, blockades, torture and violence against their great enemies.

The Dreaded Day of Resurrection and Day of Reckoning

The third reason for their objections to becoming followers of Muhammad was that they were very afraid of the Day of Resurrection and the punishment of Hell on the Day of Judgment. We have seen a society that was so immersed in living a life of pleasure in an extravagant way. They considered trade and usury to be normal. For the rich among them, there is nothing despicable that should be shunned. In addition, by bringing offerings all their crimes and sins can be atoned for. One has only to cast his fortune with a gidh (arrow) in front of Hubal, before he takes any action. The sign given by the arrow is the command coming from Hubal. In order to have his crimes and sins forgiven by the idols, it is enough that he slaughters animals for the idols. He can be justified in committing murder, robbery, committing crimes, he is not forbidden to practice prostitution as long as he is able to give bribes to the gods in the form of sacrifices and slaughter.

Now came Muhammad with verses so frightening that their hearts would burst with horror, for God was always watching over them. On the Day of Judgment they would be resurrected as new beings, and that their only help would be their own deeds.

“When there comes a great and deafening sound. When someone runs away from his brother. His mother and father. His wife and children. Every man that day with his own business. Some faces on that day are radiant. Laughing and happy. And there were also gray faces on that day. Covered in darkness. They are the ones who disbelieve, the ones who are corrupted.”!

And the great voice came. “When the heavens are like shattered metal. And the mountains are like clumps of feathers. And there will be no familiar friend asking for his friend. Yet they will appear to them. The wicked man will be able to redeem himself from the torment of that day by giving away his children. His wife, his brother. And his family that protects him. And all that is on the earth: then he wanted to save himself. Not once. It was a blazing fire. The layers of the head were ripped off. He called the one who had turned his back and turned away. Those who have stored up wealth and hidden it.”

“That is the day you will be judged. Your deeds will not be hidden. He whose letter is given to him with the right hand, he will say this is it! Read my letter. I have believed that I will meet the reckoning. Then he was in the enjoyment of life. In a high garden. The fruits are close at hand. Eat and drink to your heart’s content, according to your past deeds. But he whose letter is given with the left hand will say: Ah, if I had not been given a letter, And if I had not known how to count, Ah, if I had only died. My wealth cannot help me. My power is gone. Now take him and shackle him. After that, throw him into the fire of hell. Then put him in mat, a chain seventy cubits long. He had not believed in the Most High God. And did not encourage giving food to the poor. So, now here is no more his loyal friend. There was no food for him but dung. Which is only eaten by those who are sinful.”

Have people read it? Have they heard it? Don’t they cringe, feel fear? This is just a small part of what Muhammad warned his people about. We read it now, and before that we have read it, heard it, over and over again. All the images of hell found in the Quran come alive in our minds, when we read it again.

“When we asked the devil: – Is there any more?

“…… When their skins are ripe, We replace them with another skin, so that they may feel the torment.”

With that sense of horror, one can easily estimate how the Quraysh and especially their wealthy people must have felt when they heard such words, for before they were warned of the punishment, they already felt themselves far away and safe from it, in the protection of their gods and idols.

It is also easy to see afterwards how much they denied Muhammad, challenged him and insulted him. They had never known the meaning of the Day of Resurrection, nor had they ever acknowledged what they had heard. None of them imagined that after one leaves this life, he will be rewarded for all his deeds during his lifetime. But what they feared in their lives on that later day, was that they feared disease, feared disaster to their property, to their descendants, position and power. This present life is for them the whole purpose of life. All their attention is focused on cultivating all kinds of pleasures and rejecting all kinds of things they fear. For them, the hereafter is a supernatural matter that is still closed. In their hearts they already feel that if their deeds are evil the unseen world may bring disaster upon them. Then they wait for a good address or a bad address. So they waited for the good or bad news to come to them, played with arrows, shook pebbles, rejected birds, and sacrificed. All of this is an antidote to all that they fear in their future lives.

On the contrary, everything about the recompense after death, about the day of resurrection when the trumpet is blown, about the paradise reserved for the pious and the hell for the unjust, about all of that has never crossed their minds.

Basically they had already heard all that in Judaism and Christianity. But they had never heard such a strong and frightening image as the one they heard through the revelation to Muhammad, and which warned them – of eternal torment in the bowels of hell, which is so heart-stirring because of the fear of just hearing the image – if they were still in that state, rejoicing and competing to multiply wealth by oppressing the weak, eating the property of orphans, allowing poverty and excessive usury. Especially if one can see with his conscience the path that man takes with such a narrow step during his life towards death, after the resurrection with all its joys and sorrows.

Quraysh and Paradise

On the other hand, the heaven promised by God, which is as vast as the heavens and the earth, there will be no empty talk, nor will there be any sin. There will only be “congratulations”. All that is pleasing to the heart, pleasing to the eyes, is what is there. But Quraysh doubted all that. And what added to their skepticism was that they wanted everything immediately. They wanted to see these pleasures realized in the life of this world. They did not want to wait until the Day of Judgment, because they did not believe in the Day of Judgment.

The struggle between good and bad

One might wonder how the hearts of the Arabs could be so tightly closed and unwilling to accept the perception of the afterlife and its rewards. Yet the struggle between good and evil has been raging in human history since the world began, never stopping and never standing still. The ancient Egyptians, thousands of years before Muhammad’s apostolate equipped their corpses with all the provisions for the afterlife, in their shrouds were also placed the “Book of the Dead” complete with songs and warnings. On their temples were painted pictures of scales, reckoning, repentance and punishment. The Indians depicted the happy soul in Nirvana. While the atonement of evil spirits is depicted in the form of beings who for thousands and millions of years were tormented until they were swallowed up by the truth, in order to become pure. Then it returns to doing good, because it wants to reach Nirvana.

Nor did the Magi in Persia. They did not reject the struggle between good and evil, the God of Darkness and the God of Light. The religion of Moses, the religion of Christ, both depict eternal life, God’s favor and His wrath. Now the Arabs. Did none of this ever reach them? They are merchants who in their travels have come into contact with all these religions. How could they not be familiar with them? How could it not have created a special perception in them? They were people of the interior who had a lot of contact with the infinite beyond. It is easier for them to describe the spirits that exist in this form, manifesting in the bright light of day or in the twilight of the night. The spirits of good and evil, the spirits they thought resided in the idols that would bring them closer to that God.

So of course they also have a concept of the supernatural world around them. However, being a merchant community, their souls were more inclined to the tangible. Also, because of their penchant for living a life of pleasure and drinking alcohol, they completely rejected the idea of a reward in the afterlife. What people get in life, they think, whether good or bad, is a reward for their deeds. And there is no reward after this life. Hence the revelations containing warnings and glad tidings at the beginning of the apostolate were mostly revealed in Mecca: because he wanted to save their spirits, where Muhammad was sent. It was only fitting that he should remind them of the sin and error they had committed. It was only fitting that he wanted to lift them up from the valley of idolatry to the worship of the One, Almighty God. For Salvation

For the spiritual salvation of the family and mankind as a whole. Muhammad and his believers were willing to endure all kinds of torments and sacrifices, to endure spiritual and physical suffering, and then to leave their homeland, away from the enmity of relatives, which we have seen in passing above. And as Muhammad’s love for them deepened, his desire to save them grew, each time he experienced greater suffering and torment from them. The Day of Resurrection and the Day of Judgment were verses that he had to warn them about in order to rescue them from the disease of paganism and the plethora of sins that afflicted them. In those early years, the revelation never ceased to warn and open their eyes.

Even so, they persisted in refusing to recognize Islam, to the extent that they were driven to wage a deadly war. The danger and disaster of that war was only extinguished after Islam won victory, after Allah placed it above all religions.

PART EIGHT: From the Revocation of the Charter to Isra

Preaching in the Holy Months – Muslims Besieged – Canceling the Charter – Abi Talib and Khadija Die – Quraysh Become More Violent – Muhammad Goes to Ta’it – Muhammad Offers Himself to the Babylonians – Babylonians Reject His Appeal – Muhammad Proposes to Aisha – Muhammad’s Marriage to Sauda – Isra’ (621 A.D.) – Isra’ with the Spirit or with the Body – Isra’ and Wihdddah in the Books on the Life of the Prophet – Ibn Hisham’s Account of Isra’ Married to Sauda – Isra’ (621 A.D.) – Isra’ with the Spirit or with the Body – Descriptions of Isra’ in Books on the Prophet’s Life – Ibn Hisham’s Account of Isra’ – Isra’ and Wihdat “l-Wujud – Isra’ and Modern Science – The Quraysh Are Skeptical, Some Muslims Turned Back – Those Who Believe Isra’ with the Corpse Preach in the Sacred Months

FOR three consecutive years the charter made by the Quraysh to boycott Muhammad and besiege the Muslims remained in effect. In the meantime Muhammad and his family and companions had taken refuge in the mountain crevices outside the city of Mecca, enduring various kinds of suffering, so that even to get food to endure hunger was not available. Neither Muhammad nor the Muslims were given the opportunity to associate and converse with people, except during the holy months. At that time the Arabs came to Mecca on pilgrimage, all hostilities ceased – no killing, no persecution, no hostility, no revenge.

In those months Muhammad descended, calling the Arabs to the religion of Allah, telling them the meaning of reward and the meaning of punishment. All the suffering that Muhammad endured for the sake of preaching had actually become his helpers from among the people. Those who had heard about it sympathized with him more, preferring that they accept his invitation. The blockade that Quraysh put on him, his patience and fortitude in bearing all that for the sake of his message, had been able to captivate the hearts of the people, hearts that were not so petrified, not so rigid as the hearts of Abu Jahl, Abu Lahab and their countrymen.

Muslims Under Siege

However, such a long suffering, such a lot of suffering was experienced by the Muslims because of the violence of the Quraysh – even though they were family: brothers, sisters-in-law, cousins – many of them felt the severity of their violence and cruelty. And had it not been for the people who sympathized with the Muslims, bringing food to the crevices of the mountain’ where they had taken refuge, they would have starved to death. In this regard Hisham ibn “Amr was one of the Quraysh who was most sympathetic to the Muslims.

At midnight he came with a camel loaded with food or grain. When he came to the cleft in the mountain, he untied his camel and spurred it on to enter their place in the cleft.

Canceling the Charter

Upset at seeing Muhammad and his companions mistreated in such a way, he went to Zuhair b. Abi Umayya (Banu Makhzum). This Zuhair’s mother was Atika bint Abd “l-Muttalib (Banu Hashim).

“Zuhair,” said Hisham. “You are willing to enjoy food, clothing and women, when, as you know, your mother’s family is such that it is not allowed to deal with people, to buy and sell, to marry each other? I swear. that if they were my maternal family, the family of Abu’l-Hakam ibn Hisham, and I were invited as you are invited, I would certainly refuse.”

The two then agreed that they would both cancel the charter. But even then there had to be support from others, and in secret they had to be convinced. The stand of the two men was then agreed upon by Mut’im b. “Adi (Naufal), Abu’l-Bakhtari b. Hisham and Zam’a b.’I-Aswad (both from Asad). The five of them then agreed that they would resolve the issue of the charter and would cancel it.

With seven circumambulations of the Ka’ba the next morning Zuhair b. Umayya called out to the crowd: “People of Mecca! You are eating and dressing so well while Banu Hashim is destroyed and unable to establish trade relations! By Allah I will not sit down until this cruel charter is torn up!”

But Abu Jahl, upon hearing this, cried out:

“Lies! We won’t tear it up!”

At that very moment the voices of Zam’a, Abu’l-Bakhtari, Mut’im and “Amr ibn Hisham were heard denying Abu Jahl and supporting Zuhair,

Abu Jahl soon realized that this event would be resolved

also that night and people had already agreed. If he opposed them too, there would certainly be a disaster. Feeling worried, he quickly left. When Mut’im prepared to tear up the charter, he saw that it had already been eaten by termites, except for the preamble, which read: “In Your name O Allah ……”

Thus there was an opportunity for Muhammad and his companions to leave the steep cleft of the hill and return to Mecca. The opportunity to trade with the Quraysh, too, was open, even though the relationship between the two was as it had always been, each ready for the hostility to peak again at any time.

Some biographers in this regard are of the opinion that among those who acted to abolish the charter were those who still worshipped idols. In order to avert disaster, they came to Muhammad with the request that he would extend a hand to the Quraysh by, for example, paying homage to their gods even if it was sufficient to wrap his finger around it. He was somewhat inclined to the suggestion, in expectation of their kindness. In his heart he seemed to be saying: “It’s okay if I do that. God knows that I am still obedient.”

Or because those who had abolished the charter and some others, one night held a meeting with Muhammad until morning. In that conversation they honored him greatly, placed him as lord over them, invited him to compromise, as they said: “You are our leader ……..”

While they were still engaging him in this conversation he almost gave in to some things according to their will. These are the two sources of the hadith, the first of which is partly related by Sa’id b. Jubayr and the second by Oatada. They say then Allah protected Muhammad from error, saying:

“And almost they tempted you about that which We had revealed to you, so that you would forge another in Our name. It was then that they took you for their friend. And if We had not strengthened your heart, you would have been inclined to them a little. In this case, We will inflict upon you a double punishment, in life and in death. Then you will have no helper against Us.”

These verses were revealed – according to the supposition of those who brought the gharanig story – in connection with that false story as we have seen. While the two traditionists attribute it to the story of the annulment of the charter. On the other hand, according to the tradition of ‘Ata’ through Ibn ‘Abbas, these verses were revealed in connection with the delegation of Thagif, who came to ask Muhammad to make their valley as sacred as the trees, birds and animals of Mecca. In this case the Prophet was still back and forth before the verses were revealed.

Whatever the case may be, with regard to the event that led to the revelation of these verses, these sources do not differ in that they paint one aspect of Muhammad’s greatness of soul, in addition to his honesty and sincerity, in a very strong light. This aspect is also depicted by the verses we have quoted from Sura “Abasa” (80) and the entire history of Muhammad’s life attests to it as well. It is bluntly stated that he was an ordinary man like any other, but one who had received divine revelation in order to provide guidance, and that he, as an ordinary man, would not have been free from error had it not been for divine protection. He had erred when he became surly and turned away from Ibn Umm Maktum, and had almost erred in connection with the revelation of Sura “Isra” (17), and had almost been tempted in what had been revealed to him to forge something else.

When the revelation came down to him warning him of what he had done to the blind man, and of the temptation of Quraysh that had almost led him to his downfall, his honesty in conveying the revelation to the people was the same as when conveying God’s message. There was nothing that would prevent him from stating the truth about himself. There was no arrogance and haughtiness, no pride.

So it is the truth, and the truth alone, that is in his message. If in enduring the torment of others for the sake of the idea he believes in, the great man is still able to bear it, then the confession of the great man that he was almost tempted, is not customary, even by great men themselves. Such things are usually concealed by them and only their pride is taken into account, even if it is with great difficulty. This is peerless greatness, greater than a great man. It is actually the greatness of the soul that can reveal the truth in its entirety. That is also what is greater than all greatness, and greater than all that is great, namely the prophetic nature that accompanies the Messenger with all his sincerity and honesty to continue the Message of the Supreme Truth.

After the charter had been torn, Muhammad and his followers came out of the valley of the hills. His call was made again to the inhabitants of Mecca and to the tribes that had come on pilgrimage to Mecca during the holy month. Although Muhammag’s call had spread to all the Arabian tribes in addition to the many who had already become his followers, the companions were not safe from the torture of Quraysh, nor could he prevent it.

Abu Talib and Khadijah Passed Away

A few months later after the abrogation of the charter, as suddenly as once in a single year Muhammad experienced a very depressing sorrow, namely the consecutive deaths of Abu Talib and Khadijah. Abu Talib was then over eighty years old. After the Quraysh found out he was in a state of sickness that would be the end of his life, they were worried about what would happen later between them and Muhammad and his companions. Especially after the presence of Hamzah and Umar who were known to be fierce and harsh. Therefore the leaders of Quraysh immediately went to Abu ‘Talib, to say:

“Abu Talib, as you know, you are from our family too. The current situation as you yourself know, is very worrying for us. You also know our situation with your nephew. Call him. We will give and take. He lifts his hand from us, and so shall we. Let us have our religion and he his.” Muhammad came while they were still at his uncle’s place. When he knew the purpose of their coming, he said: “Just a word I ask, which will make them dominate all Arabs and non-Arabs.” “Yes, for your father’s sake”, Abu Jahl replied. “Even ten words please!” Muhammad said:

“Say, there is no god but Allah, and abandon all worship of anything other than Allah.”

“Muhammad, do you mean that the gods should be one God?” they said.

Then they said to each other: “This man will not give you anything as you wish. Go away!”

When Abu Talib died Muhammad’s relationship with the Quraysh was even worse than before.

And after Abu Talib, followed by the death of Khadija, Khadija on whom Muhammad had depended, Khadija who had poured out all her love and loyalty, with tender feelings, with a clean heart, with the strength of faith that was in her. Khadija, who used to comfort him when he got sad, got pressure and who took away the fear in his heart. She was an angel of love. In her eyes and on her lips Muhammad saw the meaning of trust in her, so that he himself grew to trust in her. Abu Talib died, the one who had been his protector and shield against the actions of the enemy. What was the effect that so sadly, so poignantly pierced the soul of Muhammad “peace be upon him”?! To be sure, the two events will leave a severe wound in the soul of a person – who no matter how strong – will thrust the poison of despair into his heart. He would be overwhelmed by feelings of sorrow and grief, would be afflicted with anguish and would make him weak, unable to think of anything other than those two very moving events.

Quraysh are getting more violent

After losing the two men who had always defended him, Muhammad saw the Quraysh harassing him more and more. The mildest of these was when a Quraysh panderer intercepted him in the middle of the road and poured earth over his head. Does anyone know what Muhammad did? He returned home with the earth still on his head. Fatimah his daughter then came to wash the soil on the head. she cleaned it while crying. There is nothing more sorrowful in the heart of a father than to hear the cry of his child, especially a daughter. A single tear of sorrow that flows from a daughter’s eyelid is a spark of fire that burns the heart, makes it stiff with grief, and because of her grief she will cry out in pain. Also a glimmer of sorrow that sneaks into the heart is a moan of the soul that is so loud, it feels strangling the neck and almost floods the eyes.

Muhammad was actually a very wise and loving father to his daughters. What do we see him doing to the crying daughter who had just lost her mother, who was crying only because of the calamity that had befallen her father? No. More than that he simply turned his heart to Allah in full faith of His help.

“Don’t cry my child,” he said to his teary-eyed daughter. “God will protect your father.”

Then he repeated: “Before the death of Abu Talib the Quraysh did not bother me much.”

Muhammad Went to Ta’if

After this incident the Quraysh’s harassment of Muhammad intensified. He felt very depressed.

Alone, he went to Ta’if,! with no one knowing about it. He went in search of support and asylum from Thagif against his own people, in the hope that they too would accept Islam. But it turned out that they too rejected him ruthlessly. Even then, he still hoped that they would not let him know that he had come for help, lest he be cheered by his own people. But even that request fell on deaf ears. Instead, they incited the ignorant people to cheer and abuse him.

He left again from there, taking refuge in a garden belonging to “Utba and Shaiba the sons of Rabi’a. The ignorant man returned home. He then sat down in the shade of a vine. At that time Rabi’a’s family was watching him and saw his misfortune. When it had subsided somewhat, he lifted his head up, he was absorbed in a prayer that contained a very moving complaint:

“Allahumma ya Allah, to You also I complain of my weakness. my lack of ability and my humiliation before men, O Lord of Mercy, Merciful. You are the one who protects the weak, and You are my protector. To whom shall I submit myself? To a distant person who has a gloomy face towards me, or to an enemy who will overpower me? As long as You are not angry with me, I do not care, because of the vast pleasures You have bestowed upon me. I seek refuge in the Nur of Your Face that shines in the darkness, and thus brings good for this world and the hereafter – from Your wrath that You will inflict upon me. You are the One who has the right to reprimand until it pleases You. And there is no effort except with You too.”

In looking at the situation the hearts of the two sons of Rabi’a were stricken. They felt pity and compassion for his plight. Their slave, a Christian named “Addas, was sent to him with grapes from the garden. Laying his hands on the fruit Muhammad said: “Bismillah!” Then he ate the fruit.

“Addas looked at him in astonishment.

“These words were never spoken by the people of this country”, said “Addas.

Then Muhammad asked the man’s country of origin and religion. It was discovered that the man was a Christian from Nineveh, he said:

“From the land of the good, Yunus son of Matta.”

“How do you know the name Yunus son of Matta?” asked “Addas.

“He is my brother. He is a prophet, and I am too”, Muhammad replied.

At that time “Addas then bent down to kiss Muhammad’s head, hands and feet. Naturally this incident caused the astonishment of the Rabi’a family who saw it. Even so they were not about to abandon their belief. And when “Addas returned they said:

“”Addas, don’t let that man turn you away from your religion which is still better than his.””

Muhammad Offers Himself to the Babaeans

The harassment Muhammad had experienced seemed to alleviate the bad deeds done by Thagif, although they remained rigid in their unwillingness to follow him. This situation was also known by Quraysh so that their interference with Muhammad became worse. But this did not reduce Muhammag’s willingness to preach Islam. To the Arab tribes during the pilgrimage season he introduced himself, inviting them to recognize the meaning of truth. He told them that he was the Prophet who was sent, and asked them to believe in him.

But even so, Abu Lahab his uncle did not let him go, rather he followed him wherever he went. He incited people not to listen.

The tribes rejected his call

It was not enough for Muhammad to introduce himself to the Arabian tribes during the pilgrimage season in Mecca, he even went to Banu Kinda! to their houses, to Bany Kalb,? also to their houses. Banu Hanifa? and Banu “Amir bin Sha’sha’a.” But none of them would listen, Banu Hanifa even refused in a very bad way. Banu “Amir, on the other hand, showed his ambition, that if Muhammad won the victory, then in his stead, all future matters should be in their hands. But when they were told that the matter was in the hands of God, they looked away and rejected him like the others.

Was the persistence of the tribes that organized opposition to Muhammad due to the same reasons as that of Quraysh? We have already seen that the Banu “Amir had the ambition to hold power if together with them he later won victory. The Thagifites, on the other hand, had a different view. Ta’if in addition to being a place of heat for the people of Mecca because of its cool air and sweet grapes, also this city is the center of Lat worship, to that place people make pilgrimages and worship idols. If these Thagifs were to become followers of Muhammad, then the position of Lat would be lost. Their enmity with the Quraysh would arise, which would certainly affect their economy in the winter. As with the others, each tribe had its own ills caused by local economic circumstances. In opposing Islam, this influence was greater on them than the influence of their beliefs and those of their ancestors, including the worship of idols….

Muhammad Proposes to Aisha

The greater the opposition by the tribes, the more Muhammad wanted to be alone. The more persistently the Quraysh harassed his companions, the more he felt the pain.

The period of mourning for Khadijah had also passed. He thought of taking a wife, in case she would be able to comfort him and heal his wounded heart, just as Khadijah had done. But in this case he saw that his ties with the early Muslims had to grow closer and needed to be strengthened. That is why he immediately proposed to Abu Bakr’s daughter, Aisha. Since she was only seven years old at the time, only the marriage contract was done, while the marriage took place two years later, when she was nine years old.

Married to Sauda

In the meantime he married Sauda, a widow whose husband had fled to Abyssinia and died after returning to Mecca. I think even the reader will be able to grasp the meaning of these two ties. The meaning of Muhammad’s marital and consanguineous relationships will become clearer later.

Isra’ (621 AD)

It was during this time that Isra’ and Mi’raj took place. That night Muhammad was in the house of his cousin, Hindun the daughter of Abu Talib who was called Umm Hani’. At that time Hindun said:

“That night the Messenger of Allah spent the night in my house. After the evening prayer, he slept and we slept. At the time before dawn the Messenger of Allah woke us up. After performing the morning prayer with us, he said: “Umm Hani”, I have prayed the late night prayer with you all as you saw in this valley. Then I went to the Temple of the Magdis (Jerusalem) and prayed there. Now I am praying the noon prayer with you as you see.”

I said: “Messenger of Allah, do not tell this to others, people will deny and disturb you again!

“But I have to tell them”, he replied.

Isra’ with the Spirit or with the Body

Those who say that the Isra’ and Mi’raj of Muhammad (peace be upon him) was with his spirit rely on this statement of Umm Hani’, and also on what ‘Aisha said: “The body of the Messenger of Allah (s.a.w) did not disappear, but Allah made the isra” with his spirit”: Also Mu’awiya b. Abi Sufyan when asked about the isra’ of the Messenger stated: It was a true dream from God. In addition to all of this the People held to the words of God: “None other than the dream which We have shown you is a test for man.”

On the other hand, those who are of the opinion that the ‘isra’ from Mecca to the House of Magdis was with the body are based on Muhammad’s statement that he was in the countryside during the ‘isra’, as will be mentioned later. While the mi’raj to the heavens was with the spirit. In addition to them, there is another opinion that the isra’ and mi’raj were both with the body. There are many polemics about this difference of opinion among the scholars of kalam, and thousands of articles have been written about it. We ourselves have our own opinion about the meaning of “isra'”, which we would like to express. We do not know whether anyone has expressed it before us or not. However, before we express this opinion – and so that we can express it – we need to tell the story of the isra’ and mi’raj as it appears in the books on the life of the Prophet. Description of Isra’ in the Books of the Prophet’s Life

Dermenghem beautifully describes this story which he extracted from various books on the life of the Prophet, which translates as follows:

“In the middle of a silent and still night, the birds of the night were silent, the wild animals had fallen silent, the splashing of the water and the whistling of the wind had also ceased to be heard, when Muhammad was awakened by a voice calling him: “O sleeper, awake!” And when he awoke, there stood before him the Archangel Gabriel with a face as white and radiant as snow, letting his blond hair down, dressed in a garment of pearls and gold. And all around him wings of many colors were fluttering. His hand held a marvelous animal, a burag with wings like those of a garuda. The animal bowed before the Apostle, and the Apostle rose.

“So the burag soared like an arrow over the mountains of Mecca, over the sands of the sahara toward the north. On the way he was accompanied by an angel. Then it stopped at Mount Sinai where God spoke with Moses. Then it stopped again in Bethlehem where Jesus was born. After that, it glided through the air.

“Meanwhile there were mysterious voices trying to stop the Prophet, the one who was so sincere in his message. He saw that only God could stop the animal wherever He wished.

“Next they came to the Temple of ‘I-Magdis. Muhammad tied up his riding animal. In the ruins of the temple of Solomon he prayed together with Abraham, Moses and Isa. Then a ladder was brought, which was then set up on the rock of Ya’gub. With the ladder Muhammad quickly ascended to the sky.

“The first heaven is made of pure silver with stars hung with golden chains. Each of these heavens was guarded by angels, lest demons should ascend or jinn should listen to the secrets of the heavens. It was in this heaven that Muhammad paid homage to Adam. It was also in this place that all creatures worshiped and praised God. In the next six heavens Muhammad met Noah, Aaron, Moses, Abraham, David, Solomon, Idris, Yahya and Isa. Also in that place he saw the Angel of Death Izrail, who because of the magnitude of the distance between his eyes was seven thousand days’ journey. And because of his power, those under his command were one hundred thousand groups. He was recording the names of those who were born and those who died, in a large book. he saw also the Angel of Tears, who wept over the sins of the people. The bronze-faced Angel of Vengeance who rules over the fire factor and is sitting on a throne of flames. And he also saw an angel who was unusually large.

half of fire and half of snow, surrounded by angels who are a group that incessantly chants the name of the Lord: O Lord, you have united snow with fire, have united all your faithful servants according to your terms.

“The seventh heaven is the place of the just, with angels greater than the whole earth. It has seventy thousand heads, each head seventy thousand mouths, each mouth seventy thousand tongues, each tongue able to speak seventy thousand languages, each language with seventy thousand dialects. All of them worship and praise and sanctify God.

“While he was contemplating the miraculous beings, suddenly he soared again until he reached Sidrat’l-Muntaha which is located on the right side of the “Arsh, sheltering millions of angelic spirits. After stepping, not even the blink of an eye he had crossed the ocean, the vast ocean and the brightly lit areas, then the dark parts accompanied by millions of veils of darkness, fire, water, air and space. Each kind is separated by a distance of 500 years of travel. It crosses the veils of beauty, perfection, mystery, majesty and unity. Behind it are seventy thousand groups of angels who prostrate neither moving nor allowed to leave the place.

“Then he felt himself soaring upwards to the Most High. He was mesmerized. Suddenly the earth and the sky became one, and he could hardly see them anymore, as if they had been swallowed up. Both appeared to be only the size of grains in the middle of a vast field.

“That is how man should be, before the King of the universe.

“Then again he is already before the ‘Arsh, very near. He was already able to see God with his perception, and saw everything that the tongue cannot describe, beyond the reach of the human brain would be able to grasp. The Great God stretched out one hand on Muhammad’s chest and the other on his shoulder. At that moment the Prophet felt a chill down his spine. Then a sense of calm, peace, and then fana into the Self of God that feels bringing pleasure.

“After speaking …….. God commanded His servant that every Muslim should pray fifty times every day. As soon as Muhammad came back down from heaven, he met Moses. Moses said to him:

“How do you expect your followers to be able to pray fifty times each day? Before you I had experience, I tried it on the children of Israel as far as I could go. Believe me and go back to God, asking for the number of prayers to be reduced.

“Muhammad returned. The number of prayers was then reduced to forty. But Moses considered it still beyond the ability of people. He told his successor Prophet to return to God many times until he ended up with a provision of five times.

“Now Gabriel took the Prophet to visit the paradise that has been prepared after the resurrection, for those who have firm faith. Then Muhammad returned with the ladder to earth. The Burag was released. Then he returned from the Temple of the Magdis to Mecca on a winged animal.”

Ibn Hisham’s account of Isra”

This is Dermenghem’s account of Isra’ and Mi’raj. We can also see that his account is widely spread in the books on the Prophet’s life, although we will also see that it varies. Here and there it is exaggerated or reduced.

One example is Ibn Hisham’s account through the Prophet’s words after meeting Adam in the first heaven, when he said: “Then I saw people with snouts like the snouts of camels, their hands holding a lump of fire like stones, which they threw into their mouths and out of their rectums. I asked: “Who are they, Gabriel?” “Those who eat the property of orphans unlawfully”, Gabriel replied. Then I saw people with bellies such as I had never seen in the way that the family of Pharaoh crossed over them like a camel with a disease in its head, when it was brought into the fire. They were trampled underfoot unable to move from their places. I asked: “Who are they, Gabriel?” “They are usurers”, he replied. Then I saw the people, before them was fat and good meat, beside which was bad and rotten meat They ate the bad and rotten meat and left the fat and good. I asked: “Who are they, Gabriel? They are the ones who abandon the permissible women of Tahan and seek the forbidden women”, he replied. Then I saw: women who were hung by their breasts. Then I asked, “Who are they, Gabriel?” “They are women who enter men and are not from their families….” Then I was taken to heaven, where I saw a slave girl with red lips. I asked her: “To whom do you belong?” – I was very interested when I saw her. “I belong to Zaid ibn Haritha,” she replied. So the Messenger of Allah S.a.w. then congratulated Zaid ibn Haritha.”

Apart from this book of Ibn Hisham, in other books on the history of the Prophet’s life and in books of tafsir one will find many other things. It is the right of every chronicler to wonder how much care and investigation they have put into these matters: which ones can be ascribed to the Prophet in accordance with authentic sources, and which ones are just the figments of the imagination of people, Sufis and the like.

If there is not enough space here to make any provisions or investigations in this area, and if it is not the place of Sing to state whether the ‘isra’ and mi’raj were both with the body, or whether the mi’raj was with the spirit and the ‘isra’ with the body, or whether the ‘isra’ and mi’raj were all with the spirit – then it is certain that each opinion will have its basis in the scholars of kalam, and there is nothing wrong with people stating their own positions, which will differ from one another.

So whoever wants to claim that ‘Isra’ and ‘Mi’raj’ are both with the spirit, then the basis for this is what we have just mentioned and what has been repeatedly mentioned in the Quran and said by the Prophet.

“Indeed I am a man like you, only I have been given revelation, But your Lord is One Lord,” and that Muhammad’s only miracle is the Quran and “That Allah will not forgive the sin of those who associate partners with Him, but He forgives all sins other than that (shirk), whomsoever He wills.”

Those who hold this view – more than others, in fact – will ask what exactly isra’ and mi’raj mean. This is the point we want to make. We do not know whether anyone has raised this issue before us or not.

Isra” and Wihdat’I-Wujud

This isra’ and mi’raj in Muhammad’s spiritual life had a very high and sublime meaning, a meaning greater than what they are used to describing, which is sometimes not a little messed up and corrupted by the imagination of the fertile kalam scholars. That powerful soul, at the time of the isra’ and mi’raj, was united by this unity of being, which had reached its peak of perfection. At that moment there was no veil of space and time or anything that could obstruct Muhammad’s intellect and soul, which would make our judgment of life relative, limited by our sensational powers, which can be directed according to reason: At that moment all boundaries were swept away before Muhammad’s conscience. The entire universe had merged into his soul, which he then realized, from the original beginning to the eternal end – from the time the world began to develop until the end of time. He described in his solitary progression the attainment of that perfection, by way of goodness and beauty and truth, in overcoming and defeating all evil, deficiency, ugliness and falsehood, with God’s grace and forgiveness as well. One would not attain such greatness, were it not for a power that is above the human nature one has ever known.

If, after that, there were followers of Muhammad who were unable to follow in the footsteps of his high-mindedness, his strong awareness of the unity of nature, his perfection and his striving for perfection, then this is neither surprising nor a disgrace, of course. Skilled and millennial people do come in stages. Even in our pursuit of the truth, we always run into these limits, and our energy is no longer able to overcome them.

If we were to mention as an example – with a slight difference of course, in relation to what we are dealing with today – the story of the blind men who wanted to know what an elephant was, then one of them would say that the elephant was a long rope, because it happened to be the tail, another will say that it is a tree, because it happens to be a foot; a third will say that it is pointed like an arrow, because it happens to be a fang; a fourth will say that it is long and crooked and moves a lot, because it happens to be a trunk.

This example is in line with the image that the non-blind man had when he saw the elephant for the first time. It is also possible to draw a comparison between Muhammad’s perception (consciousness) of the essence of the unity of this world and its depiction in the isra’ and mi’raj that relates to the first time from before Adam until the end of the resurrection and which will also eliminate the end of this space, when he looked with the inner eye from Sidrat’l Muntaha to this universe, which is now before him and is like a mist – with the perception (consciousness) of most people who can grasp the meaning of isra’ mi’raj. At that time he was confronted with parts that did not belong to the unity of nature, while his life was only like the particles of a body even like the particles attached to that body with its unaffected Yusunan. Where are the particles of the life of the body, from the beating of the heart, the senses, the soul, the mind that is full of boundless energy, because, from the form of life that he relates to all the life of this nature.

Isra’ with the spirit in this sense is like isra’ and mi’raj too which are all with the spirit. This is so sublime, so beautiful and majestic. It is a powerful image of spiritual unity from the beginning to the eternal end. It is an ascent up Mount Sinai, where God spoke with Moses, and to Bethlehem, where Jesus was born. Such a spiritual encounter already contains greetings to Muhammad, Isa, Moses and Abraham, a powerful manifestation of the unity of religious life as a joint unity of nature in its continuous circulation towards perfection.

The science of our time recognizes isra’ with the spirit and also recognizes mi’raj with the spirit. When these clean energies meet, the true light emanates. In a certain way it is the same with these natural energies, which opened the way for Marconi when he discovered a certain electric current from his ship at anchor in Venice. With the power of ether waves it was able to light up the city of Sydney in Australia.

Isra’ and Modern Science

The science of our time also confirms the theory of telepathy and other related knowledge. This includes the transmission of sound over ether waves by radio, telephotography (facsimile transmission) and other teleprinters, something that was once thought to be a mere figment of the imagination. The energies still stored in the universe are daily revealing new ones to our world. If the soul has reached such high powers and abilities as the soul of Muhammad has reached, then Allah travels him one night from Masjid’I-Haram to al-Masjid’l-Agsha, which has been blessed all around in order to show signs of His greatness, then that too can be justified by science. The meaning of all this is that these notions are so strong and lofty, so beautiful and sublime, and have also envisioned this spiritual unity and the unity of the universe so clearly and firmly in Muhammad’s soul. One will be able to understand the meaning of all this if he can try to place himself higher than the shadow of this short life. He seeks to reach the essence of that supreme truth in order to understand his true position and the position of nature as a whole.

Quraysh doubted, some who had become Muslims turned back

The Arab inhabitants of Mecca could not understand any of this. That is also why, when the matter of the isra’ was presented to them by Muhammad, they responded in a material way – whether or not the isra’ was possible. What he said then caused doubt in some of his followers, in those who had already believed. Many of them said: The matter is clear. Even a continuous caravan journey between Mecca and Sham takes a month to go and a month to return. How can it be that Muhammad only went back to Mecca for one night?!

Not a few of those who were already Muslim later turned apostate. Those who still doubted this then went to Abu Bakr and the information given by Muhammad was discussed.

“You are lying,” Abu Bakr said.

“Indeed,” they said. “He’s in the mosque talking to the people.”

“And if that is what he said,” Abu Bakr said again, “then he certainly spoke the truth. He told me that there is news from God, from heaven to earth, by night or by day, and I believe it. This is more than you wonder.”

Abu Bakr then went to the Prophet and listened to him describe the Temple of Magdis. Abu Bakr had already visited the city.

After the Prophet described the state of his mosque, Abu Bakr said:

“Messenger of Allah, I believe.”

From then on Muhammad called Abu Bakr “Ash-Shiddik.”‘ Who Argues Isra” with the Body

The reason for those who are of the opinion that ‘Isra’ was with the body is that when the Quraysh heard about the Suraga incident they asked about it and those who had already believed also asked about this extraordinary event. They had never heard of such a thing. Then he told them about a caravan that he had passed on the way. When a camel from the caravan got lost, he was the one who pointed it out. Once he drank from another caravan and after drinking he closed the vessel. The Ourary asked about it. Both caravans confirmed what Muhammad had told them.

I think that if one were to ask those who are of the opinion that there is an isra’ with the spirit, they would not be surprised to find that the science of our time is able to recognize the possibility of hyponotism in describing things that happen in distant places. Especially with a spirit that can gather spiritual life in this entire realm. With the energy given to him by God, he can communicate with the secrets of this life from the beginning of nature to its eternal end.

NINTH PART: Pledge’ “Agaba

Muhammad’s Steadfastness – Signs of Victory from Yathrib Aus’ Khazraj and Jews – The Influence of Roham – Suwad bim’sh ShamitBu’ath Incident – First “Agaba Pledge Mush’ab b “Umair Muhammad Thinks about Hijrah Second “Agaba Pledge Dialogue Before the Pledge – Pledge – Quraysh and the “Agaba Pledge – Position of Both Parties – Muslims Hijrah to Yathrib – Quraysh and the Prophet’s Hijrah

The people of Quraysh could not understand the meaning of isra’, nor did many of those who had become Muslims understand its meaning, as mentioned earlier. For this reason, there was a group that left Muhammad who had been his followers for a long time. The Quraysh’s hostility towards Muhammad and towards the Muslims grew even more intense, so that they were already feeling really upset about it. It seemed that there was no longer any hope for Muhammad to gain the support of the tribes after it turned out that Thagif of Ta’if rejected him in an unkind manner. Likewise later the tribes of Kinda, Kalb, Banu “Amir and. Banu Hanifa all rejected him, when he came to introduce himself to them during the pilgrimage season.

Thereafter Muhammad felt that none of the Quraysh could be expected to be persuaded to the truth. The other tribes outside Quraysh who were in the vicinity of Mecca and who came on pilgrimage to that place from all parts of Arabia, seeing his isolated situation and seeing the hostile attitude of Quraysh towards him in such a way, made everyone who supported him hostile towards them. Now the Quraysh’s attitude became even harsher against him. .

Although Muhammad had been heartened by the presence of Hamzah and Umar, and although he had been convinced that the Quraysh would not harm him more than they had in the past given the defense of his family from Banu Hashim and Banu Abd’l-Muttalib, he saw – up to that point – that the message of God would stop at a circle of followers. Those who were still weak and few in number would almost become extinct or be tempted to abandon the religion, unless victory and God’s help came soon. This went on for quite some time. Muhammad was increasingly ostracized in the midst of his family, the malice of the Quraysh also grew. Muhammad’s steadfastness

Has this exile weakened his soul and broken his spirit? Absolutely not! In fact, his belief in the truth that comes from God is greater than mere considerations that would weaken an ordinary soul. For a person with an extraordinary spirit, this will actually strengthen his belief.

In that state of isolation – with his friends around him – Muhammad was confident that God would help him and that his religion would overcome all religions. The storm of malice did not shake his heart. In fact, he remained in Mecca for several years. He did not care that Khadija’s wealth and his own wealth would be depleted. His poverty did not weaken his heart. His soul never clung to anything other than God’s help that would surely be given to him.

When the pilgrimage season arrived, people from all over the Arabian Peninsula had gathered again in Mecca, he began to meet the tribes. He invited them to understand the truth of the religion he had brought. It did not matter to him whether the tribes would not accept his invitation, or would drive him away violently. Some clever people from Quraysh tried to instigate him when it became known that he was continuing to convey God’s message to the people. They treated him with all kinds of evil. But all that did not change his peace of mind and he was sure of tomorrow. God the Great had sent him for the truth. He was certainly the defender and supporter of the truth. It was also God who had revealed to him that in arguing, it should be done in the best way possible.

“So that the enmity between you and him is like a close friendship.! And to speak to them with gentleness, lest they come to their senses and be dismayed. So, be steadfast in the face of their torment. God is with those who are steadfast. Signs of Victory from Yathrib

Not many years later Muhammad waited, suddenly there appeared the first sign of victory coming from the direction of Yathrib. For Muhammad Yathrib meant a relationship not a trade relationship, but a very close relationship. In that place there was a graveyard, and before dying, once a year his mother made a pilgrimage to that place. While his family, on the Banu Najjar side, was that of his maternal grandfather Abd’l-Muttalib. It was the grave of her father, Abdullah b. Abd’l-Muttalib. It was to this grave that Aminah as his faithful wife made her pilgrimage. In the past Abd’I-Muttalib too as a father who lost a young and strapping son, had made a pilgrimage. When he was six years old, Muhammad had also been to Yathrib accompanying his mother. So along with his mother he also made a pilgrimage to his father’s grave. Then they both returned home. Aminah fell ill on the way, until she died. Then she was buried in Abwa’ – midway between Yathrib and Mecca.

So it is not surprising that the signs of victory for Muhammad started from the direction of a city that had such a connection. It was in this direction too that he used to face, when in prayer the al-Masjid’I-Agsha in the Temple’I-Magdis was made his qibla, the place of his elders Moses and Isa It is not surprising that the good fortune would fall on Yathrib. In this place Muhammad will gain victory, in this place Islam will also gain success and flourish.

Aus, Khazraj and Jews

Good fortune had fallen on Yathrib, something that did not happen to any other city. At that time the two tribes of Aus and Khazraj were idolaters in Yathnb. They were neighbors of the Jews. There was often hatred between them and from this hatred there were wars: History shows that the Mohammedans in the Levant, who were under the influence of the Eastern Romans (Byzantines) hated the Jews because they believed that they were the ones who had tortured and crucified Jesus. They invaded Yathrib to fight the Jews. However to no avail they persuaded and enlisted the help of the Aus and Khazraj. Not a few of the Jews were later killed. Thus the position of the Jews as lords was overthrown, and the Arabs of the Aus and Khazraj tribes who had previously been limited only as kui had been raised. After that, the Arabs tried again to hit the Jews so that their power over the city that was prosperous and fertile with agriculture and water was even greater.

But the Jews themselves later realized the disaster that had befallen them. The enmity and hatred of the Jews of Yathrib toward the Aus and Khazraj deepened, and the Aus and Khazraj toward the Jews as well.

Now these followers of Moses saw that a battle fought with a battle would cost them dearly, especially if the Aus and Khazraj became good friends with the Arabs, who were of the same religion as the People of the Book. So in their tactics, they resorted not to victory in battle, but to divisive tactics. divide. They intrigued between the Aus and the Khazraj, spreading provocations of enmity and hatred among them, so that each side would always be prepared to fight each other.

Thus their propaganda was saved. They could now increase their trade and wealth. The power they had lost they could reclaim, including houses and other immovable property.

Spiritual Influence

Aside from the conflict over sovereignty and power in the Jewish-Arab neighborliness of Yathrib, there was another, deeper influence on the Aus and Khazraj – more than any other inhabitants of the Arabian peninsula – in the sense of spiritual influence.

The Jews as People of the Book and advocates of monotheism strongly denounced their pagan neighbors with idolatry as an approach to God.

They were warned that there would one day be a prophet who would consume them and support the Jews. But this propaganda did not convert the Arabs to Judaism. This was for two reasons: firstly because there were always wars between the Christians and the Jews, which meant that the Jews of Yathrib only lived for safety, which would ensure the smooth running of their trade. Secondly, the Jews thought that they were God’s chosen nation, and they did not want any other nation to hold this position. In addition, they never invited others to embrace their religion, nor did they leave the House of Israel. For these two reasons, the neighborly and trade relations between the Jews and the Arabs – the Aus and Khazraj – made them more knowledgeable about spiritual stories and other religious matters than the other Arab groups. This shows that no other group of Arabs could have accepted Muhammad’s invitation in the spiritual sense that the inhabitants of Yathrib did.

Suwaid bin ‘sh-Shamit

Suwaid bin’sh-Shamit was a prominent nobleman in Yathrib. Because of his steadfastness, knowledge, nobility and descent, his own people named him al-Kamil (the perfect one). At the time of this talk Suwaid was in Mecca on pilgrimage. Muhammad then met him and invited him to recognize God and embrace Islam.

“Perhaps what you have is the same as what I have,” Suwaid said.

“What have you got?” asked Muhammad.

“Words of mubara by Lugman”

Then Muhammad asked for this to be stated.

“Those are indeed good words,” Muhammad said after Suwaid had pointed them out. “But what I have is more important of course, which is the Quran as guidance and light.”

Then he recited the verses of the Quran to him along with an invitation for him to accept Islam. Suwaid was very happy to hear this.

“This is very good,” he said. Then he went away to think about it. There are some who say that when he was killed by the Khazraj, that he died a Muslim.

This incident of Suwaid b. Shamit is not the only example of Jewish and Arab influence in neighboring Yathrib, spiritually speaking.

The Aus and Khazraj, who were so hostile as a result of the provocation of the Jews as we know, sought allies among the Arab tribes to fight each other. In this case the coming of Abu’l-Haisar Ans b. Rafi” to Mecca accompanied by young men from Banu Abd’-Ashhal – including Iyas b. Mu’adh – was in order to seek alliances with the Quraysh and his own group and the Khazraj. Muhammad knew this. He met them, introduced Islam to them and recited verses of the Quran to them.

At that time, Iyas b. Mu’adh as a teenage youth said,

“Comrades, this is better than what we all have.”

They then returned to Yathrib. None of them converted to Islam except Iyas. They were all busy looking for allies in preparation for the Bu’ath incident which had drawn the Aus and Khazraj into the flames of the civil war, not long after Abu’l-Haisar and his entourage had returned from Mecca, but the words of Muhammad ‘alaihissalam had left a deep mark on their souls after the incident, which, in turn, made the Aus and Khazraj look forward to Muhammad as the Prophet, as the Messenger, as their representative and leader.

Bu’ath Incident

Indeed, the Bu’ath incident occurred not long after Abu’. Haisar returned to Yathrib. It was at this time that a fierce battle between the Aus and Khazraj took place, which led to deep-rooted animosity. Each faction then wondered if they were victorious: would they remain with their friends, their friends, or would they be eroded. Abu Usaid Hudzair, the leader of the Aus, was particularly vindictive towards the Khazraj.

When the battle had begun, the Aussies were in disarray. They ran headlong into Najd, which the Khazraj mocked. Hudzair, hearing the mockery, put the tip of his lernbing to his thigh, and dismounted, saying:

“That’s amazing! Will not remain silent until I am killed. O people of Aus, if you want to hand me over, do it!”

The Aussies were now willing to fight again. The bitter experience that had befallen them caused them to now fight desperately. They were able to destroy the Khazraj. The houses and date groves of the Khazraj were burnt down by the Aus. Then Sa’d b. Mu’adh al-Ashhali acted to protect the Khazraj. In the meantime Hudzair intended to go house by house, killing them one by one until there was no one left alive, unless Abu Oais ibn’I-Aslat soon came to prevent him in order to maintain the solidarity of their beliefs. “Neighboring with them is better than neighboring with foxes.”

Since then the Jews have been able to restore their position in Yathrib. Both the victors and the vanquished from among the Aus and Khazraj were of the same opinion about the bad consequences of what they had done. This was now on their minds, and they were already considering appointing a king over them. To this end they chose Abdullah b. Muhammad from the defeated Khazrajites, given his good standing and views. However, due to the rapid development of the situation, their wish was not realized. The reason was that some of the Khazraj went to Mecca during the pilgrimage season.

In this place Muhammad met them and inquired about them, from which he learned that they were friends of the Jews. At that time the Jews of Yathrib said when they disputed with each other:

“Now there will be a prophet of God whose time is near. We will be his followers and we with him will fight you as in the wars of ‘Ad and Iram.”

After the Prophet spoke with them and invited them to believe in Allah, they looked at each other.

“Surely this is the Prophet the Jews promised us,” they said. “Don’t let them get ahead of us.”

They welcomed Muhammad’s call and declared themselves Muslims. Then they said:

“We have left our faction – the Aus and Khazraj – and there is no longer any faction that is hostile and threatening to each other. May God unite them with you. If they can be reunited with you, then there is no one more honorable than you.”

The people then returned to Medina. Two of them were from the Banu’n-Najjar, the maternal family of Abd’I-Muttalib – Muhammad’s grandfather who had nurtured him from childhood. To his people they declared that they had embraced Islam. Apparently they also welcomed this religion, which would make them monotheists like the Jews. Even better than them. Thus there was not a single family, whether Aus or Khazraj, that did not mention the name of Muhammad ‘alaihissalam.

Pledge of “First Agaba

The following year, the holy months came again with the pilgrimage season to Mecca, and to that place came a group of twelve residents of Yathrib. These met the Prophet at ‘Agaba. It was at this place that they made a pledge or promise to the Prophet (later known as the first “Agaba Pledge). They pledged to him not to associate partners with God not to steal, not to commit adultery, not to kill children, not to swear and slander, either in front of him or behind him. Do not refuse to do good. Whoever obeys all of these will be rewarded with heaven, and if anyone deceives him, then the matter returns to God. God has the power to punish and the power to forgive all sins.

Mush ab b “Umair

In this case Muhammad commissioned Mush’ab bin “Umair to recite the Quran to them, teach them Islam and the intricacies of religious law.

After this pledge Islam spread further in Yathrib. Mush’ab was in charge of giving religious instruction among the Aus and Khazraj Muslims. It pleased him to see that the Ansar were becoming more firm in their belief in Allah and in the truth. As the month, the holy month, approached, he came again to Mecca and told Muhammad of the state of the Muslims in Yathrib: of their endurance and strength, and that in this year’s pilgrimage season they would come again to Mecca in greater numbers with a stronger faith in God.

These news relayed by Mush’ab made Muhammad think no longer. His followers in Yathrib were becoming more and more powerful by the day and growing stronger too. From the Jews and polytheists they did not suffer the harassment that his comrades in Mecca had suffered from the Quraysh. Besides, Yathrib was more prosperous than Mecca – there was agriculture, there were date groves, there were grapes. Wouldn’t it have been better if the Meccan Muslims had simply migrated to where their brothers and sisters were, where it would have been safer? They would be free from the Quraysh who were always slandering their religion.

Muhammad Thinks about Hijrah

While Muhammad was thinking about it he remembered the people of Yathrib, those who had first converted to Islam, and who told of the enmity between the Aus and Khazraj. If by his intercession they had been united by God, then there was no one more honorable than Muhammad. Now that they had been reunited by God with him, wouldn’t it be better if he too migrated? He did not want to avenge the Quraysh’s crimes. He also realized that he was weaker than them. Even if the House of Hashim and the House of Muttalib protected him from persecution, they would not defend him in persecution. And those who had become his followers would also not be able to protect themselves from the persecution of Quraysh and all kinds of evil.

If faith is the strongest foundation, which makes everything else insignificant, and for which one gladly sacrifices one’s possessions, pleasures, freedom and entire life, if persecution in itself makes one’s faith deepen, then persecution and constant sacrifice for a believer makes him ponder more deeply, gives him more room and a deeper and stronger understanding of the truth. In the past Muhammad had advised his followers to flee to the Christian region of Abyssinia, for there was truth, a just king. So it would be better if the Muslims now fled to Yathrib, where they could strengthen themselves with their fellow Muslims and help each other to withstand any danger that might befall them. That way they will have the freedom to contemplate religion and to be open about it in order to raise their dignity, as a guarantee of the success of this religious proselytization, a proselytization that knows no force, but is based on love, can convince and exchange ideas in a good way.

Pledge of “Second Agaba

This year – 622 CE. – The pilgrims from Yathrib were practically numerous, consisting of seventy-five people, seventy-three men and two women. Knowing of their arrival, it occurred to Muhammad to make another pledge, not limited to the call to Islam that he had been making for the past thirteen years, gently, patiently enduring all kinds of sacrifices and pain – but to go further than that. The pledge was to be a pact of alliance, by which the Muslims could defend themselves: blow for blow, attack for attack. Muhammad then held a secret meeting with their leaders.

After their willingness, he promised that the meeting would be held at “Agaba at midnight on the days of Tasyrig.”‘ This event was kept secret by the Yathrib Muslims from the polytheists who came with them. Waiting until a third of the way through the night of their appointment with the Prophet, they left the camp, going stealthily like chickadees, lest the secret be revealed.

Once they reached the mountain of “Agaba, they all climbed up the slope of the mountain, as did the two women. They stayed in this place awaiting the arrival of the Messenger.

Then Muhammad came, along with his uncle “Abbas b. Abd’l-Muttalib – who at that time still adhered to the beliefs of his own group. But since before that he had known from his nephew of an alliance pact, and sometimes this could lead to war. It is mentioned, too, that he had already entered into an agreement with the House of Muttalib and the House of Hashim to protect Muhammad. So he asked for the firmness of his nephew and the firmness of his own party, lest some disaster should befall the House of Hashim and the House of Muttalib, and thus the people of Yathrib would be without a defender. For this reason, “Abbas was the first to speak:

“Brothers of the Khazraj!” said ‘Abbas. “Muhammad’s position in our midst is well known to you. We and those who agree with us have protected him from the encroachments of our own people. He is an honorable man among his people and has power in his own land. But he wants to join the gentlemen as well. So if you feel that you can fulfill the promise you made to him and protect him from those who oppose him, then please do so. However, if you are going to give him up and leave him stranded after being in your place, then it is better to leave him for now.”

After hearing the statement of “Abbas the Yathribites replied:

“We have heard what you said. Now let the Prophet speak. Tell us what you like and what God likes.”

After reciting Quranic verses and encouraging Islam, Mubammad replied:

“I ask for a pledge that you will defend me as you would your own wives and children.”

Al-Bara’ b. Ma’rur was present. He was a community leader and the oldest among them. Since the first pledge of ‘Agaba he had been a Muslim, and practiced all the obligations of the religion, except that in prayer he was oriented towards the Ka’bah, while Muhammad and all the Muslims at that time were still oriented towards Al-Masjid’I-Agsha. Since he had a disagreement with his own people, as soon as they arrived in Mecca they immediately asked the Prophet to forbid Al-Bara’ from setting his Qiblah to the Ka’bah.

Dialogue Before Pledge

After Muhammad had asked the Muslims of Yathrib to defend him as they would defend their own wives and children, Al-Bara” immediately extended his hand in pledge and said:

“Messenger of Allah, we have made a pledge. We are warriors and experts in fighting which we have inherited from our ancestors.”

But before Al-Bara’ could finish speaking, Abu’l-Haitham ibn’t-Tayyihan interrupted:

“Our messenger and those people – the Jews – are bound by a covenant, which we are about to break. But what will happen if we do this and God gives you victory, and you return to your community and leave us?”

Muhammad smiled, and he said:

“No, I am life and death with you. You are me and I am you. I will fight whoever you fight, and I will make peace with whoever you make peace with.”

When they were ready to make the pledge, “Abbas b. “Ubada interrupted saying:

“Brothers of the Khazraj. To what do you give a pledge to this man? You pledge with him not to make war against the black and the red’ against the man, the man.? If you feel that if your property is destroyed and your leaders are killed, you will hand him over (to the enemy), then (it is better) and now leave him alone. Even if that is what you do, it is a despicable act in this world and the next. On the other hand, if you are able to keep the promise that you gave him, even if your property will be depleted and your nobles will be killed, then please accept him. That is a good deed, here and now.”

The crowd replied:

“We will accept, even if our property is gone. noble. our noble is killed. But. Messenger of Allah, if we get all this right, what will we get?”

“Paradise,” Muhammad replied calmly and surely.

Pledge

They then extended their hands and he also extended his. At that time they made a pledge to him.

After the pledge, the Prophet said to them:

“Choose twelve leaders from among the gentlemen who will be in charge of the community.”

They then selected nine men from Khazraj and three from Aus. Then to those leaders the Prophet said:

“You are responsible for your community just as the followers of Isa b. Mariam were responsible. For my community, I am responsible.”

In this second pledge they said:

“We pledge to listen and be faithful in times of joy and sorrow, in times of happiness and misery, we will only speak the truth wherever we are, and we fear no one’s criticism of this way of Allah.”

This was accomplished in the middle of the night in the cleft of Mount ‘Agaba, away from the public, in the belief that only Allah knew their plight. As soon as it was over, however, they suddenly heard a voice shouting addressed to Quraysh: “Muhammad and his converts have gathered to fight you!”

The voice came from someone who had gone out on his own business. Knowing their situation a little through his cursory hearing, he then intended to disrupt the plan and wanted to instill anxiety in their hearts, that their plans for the night were known. But the Khazraj and Aus remained true to their word. Even “Abbas b. “Ubada – upon hearing the voice of the Spy – said to Muhammad:

“By Allah who has sent you on the basis of truth, if you are willing, we will finish off the people of Mina tomorrow with our swords.”

At that time Muhammad replied:

“We were not instructed to do so. Go back to the ‘tuantuan camp.”

They went back to where they had spent the night and slept. They woke up early the next morning.

Quraysh and the Pledge of “Agaba

But that very morning Quraysh had learned of the pledge. They were greatly surprised. That morning the leaders of Quraysh went to the Khazraj to their respective places. They deplored the Khazraj and said, that they did not want to fight with the Khazraj. But why would they want to ally with Muhammad against them. At that very moment the polytheists from among the Khazraj swore that there was no such thing. The Muslims, on the other hand, remained silent after seeing that the Quraysh would believe the testimony of those who were of the same religion as them.

Now Quraysh returned without being able to confirm or deny the news. But they continued to investigate, in case they could reveal the true situation. Meanwhile the people of Yathrib had taken up their provisions and returned to their country before the Quraysh knew what they had done.

When the Quraysh later learned that the news was true, they set out in search of the Yathribites. But they found no one else but Sa’d b. “Ubada, whom they took and brought to Mecca. He was tortured. But then Jubair b. Mut’im b. “Adi and al-Harith b. Umayya came to his rescue. These men had helped them in the past when they were on a trade journey to the Levant via Yathrib.

Then the Quraysh’s concern was not exaggerated, nor was their pursuit of those who had pledged to Muhammad to fight them. They had known him for thirteen continuous years, since the beginning of his prophethood. They had tried desperately to wage passive war against him, and each of them had faced him. They knew it was because of his belief in God, because of his firm adherence to the true teachings. He could neither be softened nor persuaded. He never flinched in the face of harassment, in the face of torture, in the face of murder. After he and his followers had been subjected to various kinds of harassment, after he had been surrounded in the clefts of the hills, the entire population of Mecca terrorized with various fears not to become his followers, it occurred to the Quraysh that they were close to defeating him, his activities would be confined to the narrow circle of his followers who still adhered to the religion. He and his companions would soon tire of exile, and would again submit to their rule.

Position of Both Parties

But now, with this new treaty of alliance, the door of hope for victory was opened before Muhammad and his followers. At least the hope of freedom to spread the religion, and to attack idols and their worshippers. Who knows what will happen in the future to the people of the entire Arabian peninsula, when it has received the help of Yathrib and its Aus and Khazraj, and after receiving protection from enemy attacks, along with the freedom to perform religious ceremonies and invite others to join in. If the Quraysh could not eradicate this movement in their own land then their fears of a later day remained ever looming, and Muhammad’s victory over them still disturbed them.

Hence they were seriously thinking of what they should do in order to thwart Muhammad’s endeavors and destroy his new movement. Likewise he himself was no less than the Quraysh in thinking about this. The door that God had opened before him was a door of honor for the religion of God, a door that would give place to the meaning of truth. The struggle that was now raging between him and the Quraysh was one of the most intense that had occurred since his apostolic age, a life or death struggle for both sides. Of course, the victory was on the side of the righteous. His mind was made up. He could ask for God’s help. Let it be, all the tricks that the Quraysh had played would be more humiliating to themselves than ever. He would go ahead, but in a wise, calm and cautious manner. The issue was one of political dexterity and the ingenuity of a careful leader.

Muslims Hijrah to Yathrib

He asked his companions to follow the Ansar to Yathrib. However, in leaving Mecca they were to be scattered, lest the Quraysh should panic against them.

The Muslims began to migrate individually or in small groups. However, this was already known to the Quraysh. They immediately took action, trying to return those who could still be returned to Mecca and then persuaded to return to their beliefs, otherwise they would be tortured and persecuted. To the extent that the action was to separate the husband from the wife, if the wife was from the Quraysh side she was not allowed to go with the husband. Those who did not obey, the wife they could still lock up.

But they could do no more than that. They feared that civil war would break out between the tribes if they tried to kill one of them.

Successively the Muslims migrated to Yathrib, while Muhammad remained at his post. No one knew whether he would remain where he was or whether he had made up his mind to migrate as well. They did not know, either, when his companions were allowed to migrate to Abyssinia, while he himself remained in Mecca calling the other members of his family to Islam. Even Abu Bakr, when he asked permission to migrate to Yathrib, only said: “Do not be hasty, in case God includes a companion.” And no more than that.

Quraysh and the Prophet’s Hijrah

Even so, the Quraysh themselves had calculated the Prophet’s migration to Yathrib a thousand times. The number of Muslims there was already so large that they were almost the decisive party. Now that those who had migrated from Mecca had joined them, they became even stronger. At the same time, if Muhammad – a man whom they knew to be firm in his opinions and far-sighted – were to follow them to Yathrib, they feared that the inhabitants of Yathrib would invade Mecca, or that they would block their trade routes to the Levant, or that they would starve them to death as they had done to Muhammad and his companions when they made a boycott charter and forced them to live in the clefts of the mountains for thirty months.

If Muhammad – still living in Mecca and trying to leave the place, then they still felt threatened by the actions of the Yathribites in defense of the Prophet and Messenger. So there was no way out for them but to kill him. That way they would escape the constant calamities. But if they also killed him, of course the Hashimites and the Muttalibs would retaliate. Thus a civil war broke out in Mecca, and a calamity that they feared would also come from the Yathrib side.

Now they are meeting in Dar’n-Nadwa to discuss all these issues and ways to prevent them. One of them proposed:

“Put him in an iron cage and close the door tightly then keep an eye on him to let him suffer the fate of such poets before him: like Zuhair and Nabigha.”

But this opinion did not receive a vote.

“Let’s get him out of our neighborhood, let’s get him out of our country. After that we need not concern ourselves with his affairs”, said another voice. But they feared he would follow them to Medina and what they feared would happen to them.

Finally they decided: from each tribe a sturdy young man would be taken, and each young man would be armed with a sharp sword, with which together they would strike him down, and his blood could be spread among the tribes. Thus Banu “Abd Manaf would not be able to fight them all. They would redeem the blood later with treasure. Thus the Quraysh were delivered from the one who had ravaged and scattered their tribes.

They agreed with this opinion and were quite satisfied. They organized a selection among their young men. They considered that the matter of Muhammad would be finished. In a few days he would be buried in the ground, along with his teachings, and those who had migrated to Yathrib would return to society, to their beliefs and to their gods. The Quraysh and the divided Arab country, whose position had begun to weaken, would thus be united again.

TENTH PART: Hijrah

Order of Hijrah – Ali in the Prophet’s Bed – At the Cave of Thaur -The Miracle of the Cave – Some History Books Don’t Mention – Departure to Yathrib – Story of Suraga – Burning Heat – Muslims of Yathrib Await the Arrival of the Messenger – Spread of Islam in Yathrib – Muhammad Enters Medina Order of Hijrah

The plan of the Quraysh to kill Muhammad by night, for fear that he would migrate to Medina and strengthen himself there and all the disasters that might befall Mecca and befall their trade with the Levant as a result, had already reached Muhammad. Indeed, no one doubted that Muhammad would use the opportunity to migrate. However, because he was so strong in keeping the secret that no one else knew about it, even Abu Bakr, the man who had prepared two camels when he asked the Prophet for permission to migrate, which was then deferred, knew little about the matter. Muhammad himself had remained in Mecca when he had learned of the Quraysh situation and when the Muslims were no longer there except for a few. As he waited for the command of God that would reveal to him to migrate, he went to Abu Bakr’s house and told him that God had authorized him to migrate. Abu Bakr was eager to accompany him on his migration: and his request was granted.

Here begins the most brilliant and beautiful story ever known to man in the history of the dangerous pursuit of truth, conviction and faith. Before that Abu Bakr had already prepared two camels which he left in the care of Abdullah b. Uraiqiz until they were needed. When the two men were ready to leave Mecca they were certain that Quraysh would follow them. Muhammad therefore decided to take a different path than the usual one. Nor would he set out at the usual time.

Ali in the Prophet’s Bed

The young men whom the Quraysh had prepared to kill him that night had surrounded his house, for it was feared that he would flee On the night of the hijrah, Muhammad whispered to Aji hb Abi Talib to put on his green coat from Hadzramaut and lie down on his bed. He asked that after leaving, only later he stayed first in Mecca finishing the goods of the people entrusted to him. In the meantime the young men who had been prepared by Quraysh, from an opening peered into the bed of the Prophet. They saw a figure on the bed and were satisfied that he had not run away.

However, towards the end of the night, unbeknownst to them Muhammad had gone out to Abu Bakr’s house. The two men then went out of the window of the back door, and continued southward toward the cave of Thaur. That the destination of the two men was by the right-hand side was unexpected.

In the Thaur Cave

No one knew of their hiding place in the cave except Abdullah b. Abu Bakr, and his two daughters Aisha and Asma’ and their servant Amir b. Fuhaira. Abdullah’s job was to stay in the midst of the Quraysh and listen to their plots against Muhammad, which he would later convey to the Prophet and to his father. While “Amir was tasked with herding Abu Bakr’s goats, in the afternoon they were rested, then they milked and prepared the meat. When Abdullah b. Abu Bakr came back from their place, “Amir’s maid followed him with his goat in order to erase his tracks.

The two men stayed in the cave for three days. Meanwhile, the Quraysh tried to find them tirelessly. How could they not. They saw the danger they were in if they did not catch up with Muhammad and prevent him from making contact with the Yathribites. As long as the two men were in the cave, Muhammad never ceased to mention the name of Allah. To Him he committed his fate and indeed to Him also all matters would return. In the meantime Abu Bakr strained his ears. He wanted to know whether the people who were following in their footsteps had succeeded.

Then the Quraysh youths – from each group one was taken – came. They carried swords and sticks as they searched in all directions. Not far from the cave of Thaur they met a shepherd, whom they asked. “They may be in the cave, but I don’t see anyone heading there.”

When Abu Bakr heard the shepherd’s reply, he broke out in a sweat. He was worried that they would storm into the cave. He held his breath motionless, and just left his fate to God. Then the people of Quraysh came up the cave, but then some came down again.

“Why don’t you visit the cave?” his friends asked.

“There are cobwebs in that place, which have been there since before Muhammad was born,” he replied. “I saw two forest pigeons in the hole of the cave. So I knew there was no one there.”

Muhammad prayed even more fervently and Abu Bakr was even more frightened. He drew close to his friend and Muhammad whispered in his ear:

“Don’t be sad. God is with us.”

In the hadith books there are also sources that mention that after it was felt by Abu Bakr that the seekers were approaching he said in a whisper:

“If they look down, they will definitely see us.”

“Abu Bakr, if you suspect that there are only two of us, all three are God,” Muhammad said.

The Quraysh grew more convinced that there was no man in the cave when they saw a tree branch drooping at the mouth of the cave. There was no way anyone would be able to get into it without pushing the branches away. It was then that they retreated. The two hiding men heard their voices and returned to their original places. Abu Bakr’s trust and faith grew in Allah and in the Messenger.

The Miracle of the Cave “Alhamdulillah, Allahuakbar!” Muhammad said later.

A spider’s nest, two pigeons and a tree. This is the miracle told by the books of the Prophet’s life history regarding the issue of hiding in the cave of Thaur. And the point of the miracle is because everything was not there before. But after the Prophet and his companions hid in the cave, then quickly spiders weave their nests to close the person in the cave from sight. Two pigeons also came and laid their eggs at the entrance. A tree grew where there had been none. In connection with this miracle Dermenghem said:

“These three events are the only miracles that the history of Islam truly recounts: the spider’s nest, the landing of the virgin bird and the growth of trees. And these three miracles exist every single day on earth.”

Some History Books Don’t Mention

However, this miracle is not mentioned in Ibn Hisham’s Sirat when mentioning the story of the cave. At most this historian mentions the following:

“They both went to a cave on Mount Thaur – a mountain below Mecca – and entered it. Abu Bakr asked his son Abdullah to listen to what people said about them during the day, then in the evening to return with news of what had happened that day. While “Amir b. Fuhaira was to tend his sheep during the day and be rested when he returned to the cave in the evening. At that time, when it was evening Asma’ came to bring suitable food for them. ….. Rasulullah S.a.w. stayed in the cave for three days and nights. When she disappeared the Quraysh provided one hundred camels for whoever could return her to them. While Abdullah b. Abi Bakr was in the midst of the Quraysh listening to their discussions and what they were saying about the Messenger of Allah (s.a.w.) and Abu Bakr, in the afternoon he returned and conveyed the news to them.

“Amir b. Fuhaira – Abu Bakr’s servant – at that time grazed his cattle in the midst of the Meccan shepherds, in the evening Abu Bakr’s goats were rested, then they milked and prepared meat. When in the morning Abdullah b. Abi Bakr departed from that place to Mecca, “Amir b. Fuhaira followed him with the goat so that the trail would be erased. When three days had passed and the people were calm and secure, the hired man came with the camels of the two men and his own camel….and so on.”

This is how Ibn Hisham describes the story of the cave which we narrated up to the time when Muhammad and his companions came out of it.

About the Quraysh’s pursuit of Muhammad to be killed and about the story of this cave came the following words of God:

“Remember when the disbelievers (Quraysh) plotted against you, to capture you, or kill you, or expel you. They made a plan and Allah made a plan. Allah is the best of planners.”

“If you cannot help him, then Allah also helped him when he was expelled by the disbelievers (Quraysh). He was one of the two, when both were in the cave. At that time he said to his friend: Do not grieve, God is with us! So God then gave him peace and strengthened him with an army that you did not see. And Allah made the cry of the disbelievers low and the word of Allah high. And Allah is All-powerful and Wise.”

Departure to Yathrib

On the third day, when they both knew that the people had calmed down about them, the hired man came with their camels and his own. Also Asma’ the daughter of Abu Bakr came with food. Since there was nothing to hang the food and drink on the saddle when they were about to set out, Asma’ tore her belt and hung the food on one side and tied the other. Because of this she was named “dhat’n-nitagain” (the two-belted one).

They set off. Each man rode his own camel with food. Abu Bakr took five thousand dirhams and that was all he had. They hid in the cave very tightly. Because they knew the Quraysh were very persistent and very careful to follow, they took a road that was not usually taken on the way to Yathrib. Abdullah b. “Uraigit – from Banu Du’il – as their guide, led them carefully southward under Mecca, then toward Tihama near the shore of the Red Sea. Since they were traveling by a road that people were not accustomed to, he took them to the north on the other side of that coast, a little further away from it, taking a path less traveled by people.

The two men and their guide were on the vehicle all night and during the day. No longer did they care for hardship, no longer did they recognize fatigue. Yes, what hardship could they have feared more than the actions of Quraysh that would have prevented them from reaching the goal they set out to achieve in the cause of Allah and the truth! Indeed, Muhammad himself never doubted that God would help him, but “let us not throw ourselves into disaster.” God helps His servant as long as the servant helps himself and helps his neighbor. They had walked safely through the cave.

However, what Quraysh did for whoever could bring them back or show them where they were, would naturally appeal to people who were only interested in material results even if they were to be obtained through evil means. Especially if we remember that the Quraish Arabs already considered Muhammad their enemy. There was a deceitful disposition in their souls, that killing an unarmed person and attacking a party that could not defend itself was not a despicable thing. So, the two men had to be really vigilant, had to keep their eyes open, their ears perked up and be mindful at all times.

Suraga Story

The guesses of the two men were not wrong. Already someone had come to the Quraysh with the news, that he saw a group of three camel vehicles passing by. They were certain it was Muhammad and some of his companions. At that time Suraga b. Malik b. Ju’syum was present. .

“Ah, they’re so-and-so’s family”, he said with the intention of deceiving the man, because he himself wanted to get the prize of one hundred camels. He stayed with them for a while. But then he went back to his house. He prepared his weapons and told the man to bring his horse to the middle of the wadi so that no one would see him when he came out. Then he mounted his horse and rode in the direction mentioned by the man.

Meanwhile Muhammad and his two companions had retired in the shade of a large boulder, simply to rest and relieve fatigue while eating and drinking, and simply to restore energy and renewed vigor.

The sun had already begun to slip, Muhammad and Abu Bakr were already thinking about mounting their camels given that the distance to Suraga was getting closer. And before that Suray’s horse had twice been knocked down because it was too exerted. But when the rider saw that he was close to catching up with the two men – and would either take them back to Mecca or kill them if they tried to defend themselves – he forgot about his twice-fallen horse, for the moment of victory seemed to be at hand. But the horse went down once more with such force that the rider was thrown from the animal’s back and fell staggering with his weapon. Latu was divined by Suraga that this was a bad address and he believed that the gods had forbidden him to pursue his target and that he would be in great danger if he continued to try a fourth time.

At that point he stopped and just called out:

“I am Suraga bin Ju’shum! Wait, I want to speak. By Allah, you should not doubt me. I will not do anything that will harm you.”

After the two men had stopped looking at him, he asked Muhammad to write a letter to him as proof for both parties. With the Prophet’s request, Abu Bakr then wrote the letter on a bone or pottery which he then threw to Suraga.

After Suraga had taken the letter, he returned home. Now, if anyone wanted to chase Muhajir Besar, he obscured it, after he himself had chased him.

Heat Burn

Muhammad and his companion now set out again through the interior of Tihama in the scorching heat burned by the sands of the sahara. They crossed rocks and steep valleys. And often they found nothing that would shade them from the midday heat, no shelter from the violence of the surrounding nature, no security from what they feared or from what would suddenly rush at them, other than steadfastness of heart and a deep faith in God. Their confidence was great in the truth that God had given to His Messenger.

For seven days they continued in this state. Retiring under the burning heat of the dry season and walking again all night across the desert sea. It was only because of the peace of mind in God and the flickering stars that glittered in the darkness of the night, that their hearts and feelings felt more secure.

When the two men entered the area of the Banu Sahm tribe and Buraida, the head of the tribe, came to greet them, then the worry in his heart began to disappear. They were sure that God’s help was there.

They were now very close to Yathrib.

Muslims of Yathrib Await the Coming of the Apostle

While they were on that harrowing journey, news of the Prophet’s migration and that of his companions who were to follow the others, had already spread in Yathrib. The inhabitants of this city already knew how these two men were subjected to violence from the Quraysh who were constantly following them. Therefore all the Muslims remained in that place waiting for the arrival of the Messenger of Allah with hearts full of longing to see him, wanting to listen to his words. Many of them had never seen him, although they had heard about his situation and knew the charm of his language and the firmness of his stance. All this made them long to meet him and to see him. One would already be able to estimate, how deeply their hearts were aroused when they learned, that the leading men of Yathrib who had never before seen Muhammad had become his followers just by hearing from his companions, the Muslims who were persistent in preaching Islam and loved the Prophet very much.

The spread of Islam in Yathrib

Sa’id b. Zurara and Mush’ab b. “Umair were sitting in one of the gardens of Banu Zafar. Some people who had already embraced Islam were also gathered there. The news then reached Sa’d b. Mu’adh and “Usaid b. Hudzair, who at that time were the leaders of their respective groups.

“Meet those two men,” Sa’d said to “Usaid, “who have come to our region with the intention that the lowly among us may despise our family. Rebuke them and prevent them. Actually Sa’d b. Zurara is my maternal cousin, so I cannot go to him.”

“Usaid went to rebuke the two men. But Mush’ab replied:

“Will you sit down and listen?” he said. “If you agree with this, you can accept it, but if you don’t like it, will you let go?”

“Fair you”, said “Usaid, as he stuck his spear in the ground. He sat with them and listened to Mush’ab, who was now a Muslim. When he returned to Sa’d his face was no longer as it had been when he left. This made Sa’d angry. He himself then went to meet the two men But in fact he was like his friend too. |

Because of the influence of this incident Sa’d then went to meet his people, and said to them:

“O Banu “Abd’l-Ashhal. What do you know about me among you?”

“Our leader, who is closest to us, with commendable views and experience”, they replied.

“So your word, whether woman or man is to me a sug as long as you believe in Allah and His Messenger.”

From then on the entire tribe of “Abd’l-Ashhal, men and women converted to Islam,

The spread of Islam in Yathrib and the boldness of the Muslims in that city before the Prophet’s migration to that place was totally unexpected by the Meccan Muslims. Some Muslim youths did not hesitate to play with the idols of the mushrikeen there. A man named “Amr bin’I-Jamuh had a wooden idol named Manat, placed in his neighborhood as was the custom of the nobility. This “Amr was a leader of Banu Salima and from among their nobles as well. After the young men of his community had converted to Islam at night they came to the idol and brought it and cupped its head in a hole which the people of Yathrib used to relieve themselves.

When in the morning the idol was not there “Amr searched for it until he found it again, then washed and cleaned it and put it back in its original place, while he accused and threatened. But the young men repeated their mockery of “Anr’s Manat, and he washed and cleaned it every day. When he had had enough of it, he took his sword and hung it on the idol, saying: “If you are useful, endure, and this sword with you.”

But the next day he lost it again, only to find it in a well mixed with dog carcasses. His sword was gone.

After he had been spoken to by some of the leaders of his community and had seen with his own eyes how misguided a life of shirk and paganism was, which would in fact throw the human soul into an abyss unworthy of a human being, he converted to Islam.

Seeing that Islam had reached such high dignity in Yathrib,

It will be easy to see how eager the people of the city were to welcome Muhammad after they learned that he had migrated from Mecca. Every day after Fajr prayer they went out of the city to await his arrival until sunset in the hot summer days of July.

At that time he was already at Ouba’ – two farsakhs away from Medina. He stayed there for four days, accompanied by Abu Bakr. During those four days he built the mosque of Uuba’. In the meantime Ali b. Abi Talib came to the place after returning the trust goods – which had been entrusted to Muhammad – to their owners in Mecca. After that he himself left Mecca, making his way to Yathrib on foot. By night he walked, by day he hid. It was a grueling struggle that he endured for two full weeks, in order to catch up with his religious brothers.

Muhammad Enters Medina

While the Muslims of Yathrib were waiting one day as usual, a Jew who knew what they were doing suddenly shouted at them.

“Hi, Banu Oaila’ here comes your friend?”

It was Friday and Muhammad was praying Jum’ah in Medina. It was to this place, to this mosque that lay in the bowels of the Wadi Ranuna, that the Muslims came, each seeking to see and approach him. They wanted to satisfy their hearts for the one whom they had never seen, hearts that were already full of love and summarized faith in his message, and whose name was mentioned at every prayer.

The leading men of Medina offered to let him stay with them with all the supplies and preparations available. But he apologized to them. He got back on his camel, harnessed it, and set off through the streets of Yathrib, amidst the Muslims who crowded around him and made way for him along the way. All the inhabitants of Yathrib, Jews and pagans alike, witnessed the new life that had sprung up in their city, witnessed the presence of a newcomer, a great man who had united the Aus and Khazraj, who had been enemies, at war with each other. It did not occur to them – at this moment, the moment of historical transition that would determine its new purpose – that it would bring splendor and greatness to their city, and that it would remain alive as long as history unfolded.

He let the camel walk. When it came to a drying place for dates belonging to two orphans from Banu’n-Najjar, the camel knelt down (stopped). It was then that the Apostle dismounted from his camel and asked:

“Who does this place belong to?” he asked.

“It belongs to Sahl and Suhail b. “Amr”, replied Ma’adh b. “Afra’. He is the guardian of the two orphans. He would discuss the matter with them so that they would be satisfied. He asked Muhammad to build a mosque on the spot.

Muhammad granted the request and asked that a mosque and dwelling be built on the spot.

ELEVENTH PART: The First Year in Yathrib’

The Causes for the People of Yathrib to Welcome the Prophet – The Construction of the Mosque and the Apostle’s Residence – The Building of the Mosque – Religious Freedom Guaranteed Muhammad Did Not Want War – Considerations of the People of Yathrib Brotherhood among the Muslims – Those who Trade – Those who Farm – Muhammad’s Friendship with the Jews – The Content of the Treaty with the Jews – New Doors in Political Life – The Prophet’s Marriage to Aisha – Zakat and Fasting – The Beginning of the Prayer – The Prophet’s Marriage to Aisha – Zakat and Fasting – The Beginning of the Prayer – The Prophet’s Marriage to Aisha – The Beginning of the PrayerBrotherhood is the Basis of Islamic Civilization – His Manners and Ethics – His Affection for Animals – Brotherhood Based on Justice and Compassion – Refraining from Food and Clothing – Muhammad’s Sunnah – The Jews Begin to Worry – The Islam of Abdullah ibn Sallam – The Polemical War between Muhammad and the Jews – The Attempt to Seduce the Aus and Khazraj – The Story of Finhash – Switching the Qibla to the Kaaba – The Christian Delegation of Najran – The Meeting of the Three Religions – The Quraysh in Mecca Become Troubled

The Causes for the People of Yathrib to Welcome the Prophet

THE people of Yathrib came out in droves to welcome Muhammad, men and women alike. They set out after news had spread of his migration, of the Quraysh who wanted to kill him, of his endurance in the searing heat of a grueling journey across sand dunes and rocks in the middle of the plain of Tihama, which reflected the hot, burning sun. They came out because they wanted to find out about the news of his invitation that had spread throughout the peninsula. This invitation had also eroded the old beliefs inherited from their ancestors, which had been considered so sacred.

However, they did not leave for these two reasons alone, but rather because the people who migrated from Mecca were going to settle in Yathrib. Each group, each tribe of the people of Yathrib, was politically and socially affected in different ways. This is what drew them out more than just wanting to see this person. They also wanted to know whether it would strengthen their suspicions, or whether they should withdraw.

Hence, the response of the polytheists and Jews to the Prophet’s arrival was no less than that of the Muslims, both from the Muhajirin and the Anshar. They all gathered around him. In accordance with the feelings that raged in their hearts towards the arrival of the great man, the beating of their hearts was not the same as each other. They all followed him as he let go of the bridle of his camel and let it go at its own pace, somewhat disorganized because each wanted to see his face. All wanted to surround him with the eyes of the one whose image had been painted in their souls, the one who had made the second “Agaba Pledge, together with the people of this city – to wage a desperate war against the Quraysh, the one who had migrated from his homeland, separated from his family and endured all the pressures of their hostility and violence for thirteen continuous years. This was all for the sake of belief in the monotheism of Allah, a monotheism whose basis is contemplating this universe and revealing its essence in that way.

Construction of Mosque and Apostle’s Quarters

The camel on which the Prophet (peace be upon him) was riding knelt at the drying place of dates belonging to Sahl and Suhail b. ‘Amr. Then he bought the place in order to build a mosque. While it was being built he stayed with the family of Abu Ayyub Khalid b. Zaid al-Anshari. In building the mosque Muhammad also worked with his own hands. Muslims from among the Muhajirin and Anshar also joined in the construction. After the mosque was built, the Apostle’s dwelling was also built around it. Neither the construction of the mosque nor the dwellings were to the point of forcing anyone, because everything was simple, adapted to Muhammad’s instructions.

Mosque Building

The mosque was a large open space, the four walls of which were made of bricks and earth. The roof was partly made up of date leaves and partly left open, with one part used as a place for the homeless poor. There is no lighting in the mosque during the night. Only at the time of the Isha prayer was light provided by burning straw. This went on for nine years After that, lamps were installed on the date trunks that supported the roof. Actually, the Prophet’s own residence was not more luxurious than the mosque, although it was supposed to be more closed.

When Muhammad had finished building the mosque and living quarters, he moved from Abu Ayyub’s house to this place. It now occurred to him the roots of the new life that had to begin, which had taken him and his preaching a new step wider. He saw the conflicting tribes in this city, which Mecca did not recognize. But also he saw that the tribes and tribes all longed for a life of peace and tranquility, away from all the conflicts and hatred, which in the past had divided them. This city would bring security in the future, which was expected to be richer and more honorable than Mecca. However, it was not the wealth and honor of Yathrib that was Muhammad’s first aim, although these were present as well. All his aims and efforts, first and last, were to continue the message, the transmission of which God had entrusted to him, by invitation and warning. However, the Meccans themselves violently resisted this message from the very beginning of his apostolate until the time of the Hijra. For fear of persecution and violence on the part of the Quraysh, the message and faith did not enter every heart. All this persecution and violence became a barrier between the faith and the hearts of people who had not yet accepted the faith.

Freedom of Religion Guaranteed

Both Muslims and others should believe that whoever accepts God’s guidance and enters the religion of God will be protected from harm; those who already have faith will become stronger in their faith, while those who are hesitant or timid or weak will soon accept it.

It was that thought that first convinced Muhammad he was living in Yathrib, towards which his politics were directed and with which the history of his life should be written. He never thought of kingdoms, possessions or commerce. His whole aim was to give peace of mind to those who embraced his teachings by guaranteeing them the freedom to follow their own religious beliefs. Whether a Muslim, a Jew or a Christian, each has the same freedom of belief, the same freedom of expression and the same freedom of religious propaganda. It is only freedom that will ensure that the world reaches the truth and progresses towards an integral and honorable unity. Any action against freedom means strengthening falsehood, means spreading darkness that will eventually erode the spark of light that flickers in the human conscience. It is this spark of light that will connect the human conscience with the universe, from its beginning to its eternal end, a connection that establishes compassion and unity, not hatred and destruction. Muhammad Did Not Want War

It was with this in mind that the revelation was delivered to Muhammad from the time of his migration. And it was for this reason that he yearned for peace, and disliked war. In this respect he was very careful throughout his life. He did not go down that road, unless it was in defense of freedom, in defense of religion and belief. Didn’t the people of Yathrib who took part in the second “Agaba pledge” say to him when they heard spies calling out to Quraysh, warning them about them?

“By Allah who has sent you on the basis of truth, if you are willing, we will finish off the inhabitants of Mina tomorrow with our merchants.”

He answered:

“We were not ordered to.”

Didn’t the first verse that came regarding war read: “Permitted (to fight) to those who are being fought against, because they are being defended, and surely Allah is able to help them.”‘ And doesn’t the next verse regarding the matter of war say: “And fight them so that there may be no more fitnah, and religion is entirely for Allah.”

So Muhammad’s reasoning in this regard has only one lofty goal, which is to ensure freedom of religion and expression. It is only in defense of that that war is justified, and only in defense of that that it is justified to repel the attacks of the aggressor, so that no one can be disturbed from his religion and no one can be oppressed because of his beliefs or opinions.

Considerations of the People of Yathrib

If this was Muhammad’s aim in his consideration of the matter of Yathrib as well as having to guarantee freedom, then the city’s inhabitants welcomed him with similar thoughts, even though each faction’s considerations contradicted each other The population of Yathrib at that time consisted of the Muslims – Muhajirin and Anshar – the polytheists from the remnants of Aus and Khazraj – the relationship between these two factions is well known, then the Jews: Banu Qainuqa on the inside, Banu Quraiza dj Fadak, Banu’n-Nadzir not far from there and the Jews of Khaibar in the North,

As for the Muhajirin and Anshar, because of the solidarity of the new religion, they were already closely united. Even so, the worry in Muhammad’s heart had not disappeared completely, lest at some time the old hatreds among them might be rekindled. It now occurred to him that any such doubts should be removed, This effort would also have its effect.

On the other hand, the polytheists from the remnants of Aus and Khazraj, as a result of past wars, felt very weak in the midst of the Muslims and Jews. They were looking for a way to cause an incident between the two. Furthermore, the Jews, without hesitation, welcomed the arrival of Muhammad with the assumption that they would be able to persuade him and at the same time embrace him to their side, and could also be asked for help in forming an Arabian peninsula. Thus they would also be able to stem the Christians, who had expelled the Jews, – God’s chosen people – from Palestine, the Promised Land in their homeland.

It was with that in mind that they each set out. They opened the way for their respective goals to be easily achieved.

Here began a new phase in Muhammad’s life that no prophet or apostle had ever experienced before. Here began a political phase that Muhammad had displayed with all his prowess, ability and experience, which would make people stand in awe, then bow their heads in respect and admiration. His main aim in reaching Yathrib – his new homeland – was to lay the foundations of a political and organizational unity, which had not been known in the entire Hijaz before, even though it had existed in Yemen long before.

Brotherhood among Muslims

Now he consulted with his two viziers, Abu Bakr and Umar – as they were called. Naturally, his first thought was to organize the ranks of the Muslims and strengthen their unity, in order to remove any shadows that would stir up the flames of old enmities among them. To this end he invited the Muslims to become brothers, for the sake of Allah. He himself was brother to Ali b. Abi Talib. Hamzah his uncle was brother to Zaid his former slave. Abu Bakr was brother to Kharija b. Zaid, Umar ibn’-Khattab, brother to “Itban b. Malik al-Khazraji. Likewise, everyone from among the Muhajirin who were now numerous in Yathrib – after those who had previously remained in Mecca followed to Medina after the Apostle migrated – was also fraternized with everyone from the Ansar, whom the Apostle then made the law of blood brothers. With such brotherhood the brotherhood of the Muslims was strengthened.

It turned out that the Ansar showed great hospitality towards their Muhajirin brothers, whom they had welcomed with great joy from the beginning. The reason

That is, they had left Mecca, and with it all that they had, possessions and wealth. Most of them, when they entered Medina, had almost nothing to eat and were no more wealthy than ‘Uthman b. ‘Affan. The others had very little that they could bring back from Mecca. “

Those who Trade

One day Hamzah the Apostle’s uncle went to him with a request that he might have something to eat. Abdur-Rahman b. “Auf who had become brothers with Sa’d bin’r-Rabi’, when in Yathrib he had nothing left. When Sa’d offered to share his wealth, Abdur-Rahman refused. He only asked to be shown the way to the market. And it was there that he began trading in butter and cheese. In no time at all, with his trading prowess he had been able to achieve wealth again, and could also give a dowry to one of the women of Medina. He even had a caravan, a caravan that went out and returned with trade. In addition to Abdur Rahman, many others from among the Muhajirin had performed similar hajj. Actually because of the Meccans’ cleverness in the field of trade until someone said: with trade, it can turn the sands of the Sahara into gold.

Those Who Dare

As for those who did not engage in trade, among them were Abu Bakr, Umar, Ali b. Abi Talib and others. Families, their families were engaged in agriculture, working the land of the people, the Ansar together with the owners. But besides them there were also those who had to face the difficulties and hardships of life. Even so, these people did not want to live as a burden to others. They worked hard, and in their work they felt a sense of inner peace, which they had never felt in Mecca.

In addition there was another group of Arabs who came to Medina and converted to Islam, poor and destitute, to the point that some of them were homeless. For these Muhammad provided a place in the large mosque, the shuffa (roofed part of the mosque) as their residence. Hence they were named Ahl’sh-Shuffa (Dwellers of the Shuffa). Their expenses were provided from the wealth of the Muslims, both from among the Muhajirin and the well-to-do Anshar.

Muhammad’s Friendship with the Jews

With the Muslims united in a brotherly manner, Muhammad felt more at ease. This was certainly a very wise political move and shows a correct calculation and foresight. The meaning of this only becomes clear to us when we see all the efforts of the hypocrites who wanted to corrupt and plunge the Muslims into wars between the Aus and the Khazraj and between the Muhajirin and the Anshar. However, a political operation of such a high order, and one that shows extraordinary ability, is what Muhammad achieved by bringing about the unity of Yathrib and laying the foundation of its political organization by entering into an agreement with the Jews on the basis of freedom and strong alliance. One already saw how they welcomed his arrival in the hope that he would be persuaded to their side. He immediately reciprocated this honor and established ties of friendship with them. He spoke with their chiefs, brought their rulers close to him, and formed a bond of friendship with them, taking into consideration that they were also People of the Book and monotheists. Moreover, he fasted with them when they fasted. At that time his Qibla in prayer was still facing the Temple of the Magdis, their focal point, the place where all the House of Israel was gathered. His friendship with the Jews and the Jews’ friendship with him grew closer and closer day by day.

Such a noble man, so humble, such a compassionate man, always fulfilling promises, his generous nature, always open to the poor, to those who live in suffering, this also gave him authority over the people of Yathrib. And all this led to a covenant of friendship and fellowship and the establishment of religious freedom. This treaty is, in our opinion, a political document to be admired throughout history. And this phase experienced in the life history of the Apostle has never been experienced by any other prophet or apostle. There was Isa, there was Moses, there were other prophets before that. They were limited to religious preaching only. They conveyed it to people by arguing, by means of miracles. After that they left it in the hands of later rulers, and in order to spread their message it had to be done with political power and defend the freedom of those who already believed in them with the power of weapons accompanied by warfare as well. Christianity was preached by his disciples who came after Isa. They and their followers were still being persecuted. It was not until a king was inclined to this religion that it was protected and promoted. This is also the case with other religions, in the East and in the West.

Instead of Muhammad, the spread of Islam and the victory of the musi of truth had to be in his hands. He became an Apostle, a statesman, a warrior and a conqueror. All for the sake of Allah, for the mission of truth for which he was sent. In all of this, he was in fact a great man, the epitome of human perfection par excellence in the truest sense of the word.

Contents of the Covenant with the Jews

Between the Muhajirin and Anshar and the Jews Muhammad made a written treaty recognizing their religion and their property, with reciprocal conditions, as it reads:

“In the name of Allah, the Compassionate and Merciful. This Letter of Covenant from Muhammad, the Prophet, between the believers and the Muslims from among the Quraysh and Yathrib and those who followed them and overtook them and fought alongside them, that they are one people, outside of any other group.”

“The Muhajireen from among the Quraysh remained according to the good custom that prevailed ‘among them, jointly accepting or paying blood ransom? among their fellows and they redeemed their own captives in a good and just manner among their fellow believers.”

“That the Banu “Auf are to remain according to their prevailing good customs, jointly paying blood ransom as before. And each group shall redeem their own captives in a good and just manner among their fellow believers.”

Then he named each tribe of the Ansar and the families of each tribe: Banu’l-Harith, Banu Sa’ida, Banu Jusyam, Banu’n-Najjar, Banu ‘Amr b. “Auf and Banu’n-Nabit. Further mentioned.

“That the believers should not leave anyone to bear the burdens of life and heavy debts among their neighbors. They should be helped in a good way in paying the ransom of captives or paying the diat.

“It is not permissible for a believer to make a promise to another believer.

“That the believers and the pious should oppose the one who does evil among themselves, or the one who likes to do wrong, evil, enmity or mischief among the believers themselves, and they should all oppose him together even against their own children.

“It is not permissible for a believer to kill a fellow believer because of a disbeliever fighting a believer.

“That God’s guarantee is one: He protects the weak among them.

“That those who believe should help one another.

“That whoever from among the Jews becomes our follower is entitled to help and equality: not to persecute or fight them.

“The peace agreement of the believers is one; it is not permissible for one believer to make his own peace and leave another believer in a state of war in the cause of Allah. They must be equal and just.

“That everyone who fights with us should take turns with each other.

“The believers should defend each other against those who have died in the cause of Allah.

“That those who believe and fear should be under good and upright leadership.

“That it is not permissible to protect the property or souls of the Quraysh and it is not permissible to hinder the believers.

“That whoever kills an innocent believer with sufficient evidence, then he shall have his just reward, unless the family of the killed volunteers (accepts ransom).

“That the believers should oppose it all and it is not permissible for them to remain silent.

“That a believer who has acknowledged the contents of this charter and believes in Allah and the Hereafter, is not allowed to help the evildoer or defend him, and that whoever helps him or protects him, he will receive the curse and wrath of Allah on the Day of Resurrection, and no ransom will be accepted.

“That whenever a dispute arises between you about any matter, refer it to Allah and to Muhammad (peace be upon him).

“That the Jews should spend together with the believers as long as they are in a state of war,

“That the Jews of Banu ‘Auf are one people with the believers. The Jews should adhere to their religion, and the Muslims should adhere to their religion as well, including their followers and themselves, except for the one who commits wrongdoing and disobedience. Such a person will only destroy himself and his family.

“That against the Jews of Banu’n-Najjar, the Jews of Banu’. Harith, the Jews of Banu Sa’ida, the Jews of Banu-Jusyam, the Jews of Banu Aus, the Jews of Banu Tha’laba, Jafna and Banu Shutaiba,! apply the same as to themselves.

“That none of them should go out except with the permission of Muhammad (s.a.w).

“That a person should not be prevented from asserting his right by being harmed, and that whoever is attacked should guard himself and his family, unless he is a persecutor. That God also determines this.

“That the Jews shall provide for themselves and the Muslims shall provide for themselves. Between them there shall be mutual assistance in dealing with those who would attack the parties to this covenant charter.

“That they are equally obligated, advise each other and do good to each other and avoid all sinful deeds.

“That one is not justified in doing wrong to one’s allies, and that the oppressed should be helped.

“That the Jews are obligated to spend with the believers as long as there is a state of war.

“That the city of Yathrib is a city of honor for those who recognize this covenant.

“Neighbors are like our own souls, they should not be harassed and treated with evil deeds.

“That a respected place should not be inhabited by people without the permission of its inhabitants.

“That if there is any dispute among the confessors of this covenant, which it is feared may lead to mischief, the place of recourse shall be to Allah and to Muhammad, the Messenger of Allah (s.a.w.), and that Allah is with those who are firm and faithful to this covenant.

“That protecting the Quraysh or helping them is not justified.

“That they should help each other against those who would attack Yathrib. But if they have been invited to make peace, then welcome the invitation to peace.

“That if they are invited to make peace, then the believers are obliged to accept, except for those who fight against the religion. For each person, from his own side, has his own share.

“That the Jews of Aus, either themselves or their followers, are obligated like those who have agreed to the text of this covenant with all the full obligations of those who have agreed to the text of this covenant.

“That good is not evil and that those who do it will only bear the consequences. And that God is with those who are righteous and abide by this covenant.

“That a man will not violate this covenant if he is not a violent and wicked man.

“That whoever goes out or stays in this city of Medina, his safety is guaranteed, except for those who do wrong and commit crimes.

“Verily, Allah protects those who do good and fear.”

A New Door in Political Life

This was the political document that Muhammad had laid down one thousand three hundred and fifty years ago and which had established freedom of religion, freedom of expression: the safety of property and the prohibition of committing crimes. It opened a new door in the political life and civilization of the world at that time. The world, which had been the plaything of tyranny, was ruled by cruelty and destruction. While the Jews of Banu Quraiza, Banu’nNadzir and Banu Qainuqa’ did not participate in the signing of this document, it was not long before they entered into a similar agreement with the Prophet.

Thus, the entire city of Medina: and its surroundings have truly become honorable to the entire population. They are obliged to defend this city and repel any attack coming from outside. They are to cooperate among themselves in order to respect: all the rights and all the freedoms that have been agreed upon in this document.

The Prophet’s marriage to Aisha

Muhammad was sufficiently relieved by this outcome. The Muslims were at ease in performing their religious duties, whether in congregation or individually. They no longer feared interference or would be afraid of being slandered. It was then that Muhammad consummated his marriage with Aisha bt. Abu Bakr, who was then only ten or eleven years old. She was a gentle girl with a sweet face and was well-liked in company. At that time she was a young girl, fond of play and merriment. Her growth was very good.

When she first moved to her present place beside Sauda’s at the side of the mosque, she saw in Muhammad a loving father, a loving husband. She did not mind playing with his toys. By doing so she had also comforted him from the heavy thoughts that had always been weighing on him because of the political atmosphere of Yathrib that had now begun to be properly directed.

Zakat and Fasting

In the atmosphere of the Muslims who had begun to peacefully carry out their religious duties, at that time the obligations of zakat and fasting also began to be carried out legally. It was in Yathrib that Islam began to find its strength. When Muhammad arrived in Medina, when it was prayer time, people gathered together without being called. Then he thought of calling people to prayer with a trumpet like the Jews. But he did not like the trumpet. So he recommended the use of a clapper, which would be struck during prayer, as the Christians did.

The Beginning of the Prayer

But later after the suggestion of Umar and a group of Muslims according to one source – or by the command of God through revelation according to another source – the use of the clapper was canceled and replaced by the call to prayer. It was then entrusted to Abdullah b. Zaid b. Tha’laba:

“You go with Bilal and read to him – meaning the text of the call to prayer – and tell him to call the call to prayer, for his voice is more melodious than yours.”

Next to the mosque was a house belonging to a woman from Banu’n-Najjar that was higher than the mosque. Bilal climbed to the top of the house and called out the call to prayer. Thus, every day at dawn all the inhabitants of Yathrib heard the call to prayer uttered in a beautiful and gentle voice, which Bilal directed in all directions, and echoed in the ears of the listeners:

“Allahu Akbar! Allahu Akbar! Ashhadu an la ilaha illa Allah, Ashhadu anna Muhammadar Rasulullah. Hayy ‘ala’ sh-shala hayy ‘ala’l-falah. Allahu Akbar. Allahu Akbar. La ilaha illa Allah.” (Allah is great! Allah is great! I testify that there is no god but Allah. I testify that Muhammad is the Messenger of Allah. Let us pray. Let us achieve victory. Allah is great. Allah is great. There is no god but Allah).

Thus, the fear that had been looming over the Muslims had turned into security and tranquility. Yathrib had now become Madinat-‘r-Rasul – the City of the Messenger of Allah. The non-Muslim inhabitants of this city have also felt the strength of the Muslims – a strength that comes from a heart that has known sacrifice, that has experienced various kinds of suffering, in defense of the faith. Now they are reaping the fruits of patience and steadfastness. They felt the freedom of religion that Islam had prescribed and that there was no authority of one man over another, and that religion was for God alone, to whom alone there was devotion. All people are equal before God. They will be rewarded according to the deeds they have done and the intentions that prompted them.

Now the way was open for Muhammad to spread his teachings. And let his person and his behavior be the supreme example of his teachings.

And let this also be the first stone in the construction of Islamic civilization.

Brotherhood is the Foundation of Islamic Civilization

This first stone is the brotherhood of mankind: a brotherhood in which a person’s faith will not be complete until he can love his brother as he loves himself and until such brotherhood can achieve kindness and compassion without an attitude of weakness and submission.

Someone asked Muhammad, “What is the good deed in Islam?” He replied:

“Be willing to feed and greet those whom you know and those whom you do not know.” In the first sermon he delivered in Medina he said:

“Whoever can protect his face from Hellfire even with a single date, do so. If that is not available, then with a kind word. If that is not available, then with a kind word, for the good will be rewarded tenfold.”

And in his second sermon he said:

“Worship Allah and associate nothing with Him. Indeed, fear Him. Be truthful to Allah about what you say is good, and by the spirit of Allah let you all love one another. Allah is very angry with the one who breaks his own promise.”

With these and similar words he spoke to his companions, he preached in the mosque to the people, leaning on the trunk of a date palm tree that supported the roof of the mosque, which was then made into a pulpit consisting of three steps. When delivering the sermon he stood on the first step, and on the second step when he sat down.

Manners and Ethics

Not only were his words the foundation of such brotherhood, which is a very important part of Islamic civilization, but also his actions and the example he set were an example of brotherhood in its most perfect form. He was the Messenger of God: but he did not want to appear in the style of a powerful man, or as a king or holder of worldly power. To his companions he said:

“Do not worship me, as the Christians worship the son of Mariam. I am a servant of Allah. Mention only the servants of Allah and His Messenger.”

Once he came to a group of his friends leaning on a stick. They stood up to greet him. But he said:

“Do not stand like strangers who want to honor each other.”

When he visited his friends he sat wherever there was room. He joked with his friends, mingled with them, conversed with them, played with their children, and sat them on his lap. He honored the invitations of the free and the slave and the poor. He visited those who were sick, who lived far away, at the other end of the city. He forgave the one who came to apologize. And he was the first to greet those he met. He was the first to extend his hand to shake the sahabar, his Companion. If someone was waiting for him in prayer, he would hasten his prayers and then ask the person about his needs, After which he would resume his worship. He was kind to everyone and always smiled. In the household, she took on the burden of the family: she washed the clothes, patched them and milked the goats. She also sewed her trunks, helped herself and took care of the camels. She sits down to eat with the servants, she also takes care of the needs of the weak, the afflicted and the poor. If he saw someone in need he and his family relented, even though they themselves were in need, he had nothing saved for tomorrow, so that when he died his armor was in the hands of a Jew – because it was for his family’s expenses. Very humble he was, always fulfilling promises. When a delegation from the Najasi came, he himself served them, so the companions rebuked him:

“Enough is enough,” his friends said.

“They have great respect for our friends,” he says. “I want to repay their kindness myself.”

So devoted was she that whenever anyone mentioned Khadija’s name, it always brought back fond memories for her. This is where Aisha said: “I have never envied a woman as much as I do Khadijah, whenever I hear her reminisce about her.” When a woman came, he welcomed her with joy and asked her questions. When she left, he said:

“When Khadija was around she used to visit us. Remembering the good relationships of the past is part of faith.”

So delicate were his feelings, so soft was his heart, that he let his granddaughter play with him when he prayed. He even prayed with Umama, his daughter Zainab’s daughter, while being carried on his shoulder, when he prostrated he put her down, when he stood up he brought her up again.

His affection for animals

That brotherly kindness and love, which in today’s modern world civilization is also the basis for all mankind, is not limited to that, but extends to animals as well. He alone got up to open the door for a cat that was taking shelter there. He himself tended a sick cockerel, his horse was stroked with his sleeve. When he saw her riding a camel, finding it difficult and pulling it, he rebuked her:

“You should be gentle.”

His love is all-encompassing, and always provides protection to anyone who needs it.

Brotherhood Based on Justice and Compassion

But this was not an affectionate attitude of weakness or submission, nor was it devoid of any sense of merit or self-importance. It was brotherhood in God between Muhammad and all those who came into contact with him. This is the basis of Islamic civilization which differs from most other civilizations. Islam emphasizes justice in addition to brotherhood, and argues that without this justice brotherhood cannot exist.

“Whoever attacks you, attack them equally, just as they attacked you.”‘

“By the law of gishash is meant survival for you, O people of understanding.”

It must be for the sole defense of the soul with complete free will and to seek God’s pleasure without any other intention. That is the source of brotherhood that encompasses all kindness and compassion. It must also come from a strong soul, which knows no surrender except to God, and by obedience to Him it does not feel weak. No fear will creep into his heart except from his sinful deeds or sins. Muhammad and his companions had emigrated from Mecca so as not to be under the rule of the Quraysh and so that none of their souls would be weakened by it. The soul will succumb to the power of lust when it is the body that has the power over the spirit and reason can be overcome by the will of lust. In the end, this material life can also rule our lives even though we no longer need it, because it is already under our control.

Refrain from Food and Clothing

Here Muhammad is an ideal example of the power of the soul over this life, a power that made him no longer care about giving everything he had to others. That is why there are people who say: In giving Muham. mad was not afraid of lack. And lest anything in this life should overpower him, but he should overpower it, he is as hard on himself as he is on material life, as hard as he is on his desire to know all the secrets of material life, to know the true nature of it all. So far was he from restraining himself that the bed he slept in consisted only of leather filled with fibers. His food was never full. Never did he eat bread made from sha’ir’ flour two days in a row. Most of his meals were porridge.? On other days he ate dates. Rarely did he and his family get soup bread. Not once did he have to endure hunger. Once his stomach had to be propped up with a stone to stop the screaming of his digestive cavity.

That’s how he was known to eat, although this doesn’t mean he abstained from eating delicious food once in a while. He was also known to eat goat’s feet, pumpkin, honey and sweets.

Likewise, his simplicity in clothing was the same as in food. One day a woman gave him a piece of clothing that was needed. But then he was asked for it by another person who also needed it to shroud a dead body. He gave her the clothes. His known clothing consisted of an undergarment and an outer garment, made of wool, cotton or some other fiber. But once in a while he would not refuse to wear a garment of Yemeni weave as a fancy garment according to the occasion when it called for it. His footwear was also very simple. He never wore shoes except when he received a gift of a pair of shoes and trousers from Najashi.

However, restraint and avoidance of worldly matters does not mean a life of self-torture. This is also not in accordance with religious teachings. In the Quran we read:

“Eat of the good food We have given you.

“And pursue the happiness of the Hereafter as Allah has bestowed upon you, but do not forget the happiness of the worldly life. And do good to others as Allah has done good to you.”? And in the hadith:

“Do for your world as if you were going to live forever, and do for your hereafter as if you were going to die tomorrow.”

But Muhammad wanted to set a very high example to mankind of the meaning of strength in the face of life, a strength that cannot be influenced by feelings of weakness, cannot be enslaved by wealth, by possessions, by power or by anything that would dominate it, other than Allah. The brotherhood based on strength, whose manifestation Muhammad has given as the highest example as we have seen, is a pure brotherhood that is truly sincere and noble, a brotherhood that is completely clean. The reason for this is because of the sense of justice that is interwoven in love and because those concerned are only motivated by their own absolute free will. However, because Islam includes justice alongside love, it also includes forgiveness alongside justice, forgiveness that can be given when able. Such compassion should be with an open and true heart, and should be with the aim of achieving genuine improvement.

The Sunnah of Muhammad

This was the foundation that Muhammad had laid in building the new civilization, which is clearly summed up in the story taken from Ali bin Abi Talib when he asked the Messenger of Allah about his sunnah, to which he replied:

“Ma’rifat is my capital, reason is the source of my religion, love is the basis of my life, longing is my vehicle, remembrance of Allah is my close friend, firmness my treasury, sorrow is my companion, knowledge is my weapon, fortitude is my clothing, willingness my goal, fagr is my pride, restraint is my work, confidence my food, honesty my medium, obedience is my measure, striving my war and my entertainment is in prayer.”

Jews Start to Worry

The teachings of Muhammad and his example and guidance had left such a profound impact on people’s souls that not a few people came forward to convert to Islam, and the Muslims grew stronger in Medina. It was then that the Jews began to rethink their position towards Muhammad and his companions. They had entered into an agreement with him. They intended to bring him over to their side and to increase their resistance to the Christians. And he was stronger than all of them, his teachings grew stronger. Even now he thought of the Quraysh who had expelled him and driven the Muhajirs from Mecca and their temptation of the Muslims whom they could seduce from their religion. Would the Jews allow his preaching to continue to spread and his spiritual power to expand, quite content to stand by him in safety and security which would mean more profit and wealth in their trade? Perhaps they would have done so if they had been sure that his message would not reach the Jews themselves and would not extend to the common people, while their prevailing doctrine was not to recognize a prophet who was not of the House of Israel.

The Islam of Abdullah ibn Sallam

But there was a clever rabbi, Abdullah b. Sallam, who had been in contact with the Prophet, and he embraced Islam, and he encouraged his family. Then they embraced Islam together.

But Abdullah b. Sallam was still worried about the unusual words the Jews would say if they found out he had embraced Islam. So he asked the Prophet to ask them about him before they learned that he had embraced Islam. They said: He is our leader, our priest and our clever man. After Abdullah had confronted them and now made his attitude clear, even inviting them to embrace the teachings of Islam, they were worried about his fate later. So throughout the Jewish village he began to be slandered and cursed with obscene words. In this case they then agreed to plot against Muhammad to reject his prophethood. Immediately the remaining polytheists from among the Aus and Khazraj and those who pretended to be Muslims joined them, either in pursuit of material gain or to please their group or influential party. “

The Polemical War between Muhammad and the Jews

Now there began a polemical war between Muhammad and the Jews, which turned out to be more ruthless and more cunning than the polemical war that had previously taken place between him and the Quraish in Mecca. In this war that took place in Yathrib all the Jews stood in one line against Muhammad and his message, against his companions, the Muhajirun and the Ansar, with intrigues, actions that made a mockery of the knowledge they had of the history and past events of the prophets and messengers.

They intrigued through their priests who pretended to be Muslims and who were able to mingle among the Muslims with the pretense of great piety, only to later show their doubts and misgivings. They asked Muhammad questions, which they thought would shake the faith of the Muslims in him and in the teaching of truth that he had brought. Then the Ausites and Khazrajites, who were also pretenders to Islam, joined the Jews in raising questions and in stirring up discord among the Muslims. So stubborn were they that some of the Jews themselves denied the contents of the Torah – even though they believed in God, both the House of Israel and the polytheists who used idols to draw closer to God. For example, they asked Muhammad: If God has created this creature, then who created God? Muhammad simply answered them with the word of God:

“Say: Allah is One only. God is Eternal and Absolute. He has no son. And is not begotten. And there is nothing that resembles Him.”!

The Attempt to Plunge the Aus and Khazraj

The Muslims were now aware of their enemy’s situation and knew the purpose of their efforts. They were seen one day in the mosque talking among themselves in whispers. Muhammad had them removed from the mosque by force. But this did not deter them from their trickery and they still continued to try to deceive the Muslims. While some of the Aus and Khazraj were sitting together one of them (Shas b. Oais) passed by. He was angered to see these two tribes getting along so well. In his heart he said: the people of Banu Oaila in this land are already united. We won’t amount to anything if their leaders are in agreement. He asked a young Jewish man who had been with them in the past to take this opportunity to recount the Bu’ath incident and how the Ausites had defeated the Khazrajites. The young man then spoke. It turned out that this did indeed evoke memories of the past in the two tribes. They then argued, prided themselves on each other and drifted into quarrels. “If you want we can go back to the way things were,” they said to each other.

This incident also reached Muhammad. He went to meet them with some companions, and reminded them that Islam had united them and made them truly brothers, loving one another. While he was still in their midst, they wept, they embraced each other. They all prayed to God for forgiveness.

The polemic between Muhammad and the Jews had reached its peak, as the Quran has also shown. The beginning of Surah al-Bagarah (2) up to verse 81, and most of Surah an-Nisa’ (4) all mention the People of the Book and how they denied the contents of their own Scriptures. They have been severely cursed for their defiance and denial:

“And indeed We brought the Book (Torah) to Moses, and after that We followed with the messengers, and We gave proofs of the truth to Isa son of Mary, and We strengthened him with the Holy Spirit. Does every time a messenger comes to you with something that is not to your liking, then you become arrogant? Some you deny and some you kill? And they say: “our hearts are closed”. But God has cursed them for their denial as well. Therefore, very few of them believed. And when the Book was brought to them from God, confirming what was with them, for before that they had asked for victory over those who still disbelieved, then when what they knew was among them, they did not believe it either. Therefore, the curse of Allah fell upon those who disbelieved.”

Finhash Story

So intense was the polemic between the Jews and the Muslims, that often – despite the agreement between them – the hostility went as far as playing foul. As an example – just for good measure – we already know Abu Bakr, who was so mild-mannered, with great patience. He was talking to a Jew named Finhash, whom he invited to embrace Islam. But Finhash replied: “Abu Bakr, it is not we who need God, but He who needs us. It is not we who beg Him, but He who begs us. We don’t need Him, but He needs us. If He were rich, He wouldn’t ask us to lend Him our money, as your leader claims. He forbids you to practice usury, but we will be rewarded. If He were rich, He would not do this.” Finhash’s point is addressed to the Lord’s words: “Whoever lends to God a good loan, God will always repay him manifold.

But in this case Abu Bakr could not bear to hear that answer. He was angry. He slapped Finhash hard across the face.

“By Allah,” said Abu Bakr, “had it not been for the covenant between us and you, I would have struck your head. You are the enemy of God.”

Then Finhash complained about this incident to the Prophet, but what he said about God to Abu Bakr was not recognized by him In this case the word of God mentions: |

“God has heard the words of those who say: God is poor, and we are rich. We will write down their words, as well as their unjust killing of the prophets, and taste this burning torment!”

It was not enough to want to cause incidents between Muhajirin and Anshar and between Aus and Khazraj and it was not enough to persuade the Muslims to abandon their religion and return to shirk without trying to get them to embrace Judaism, even more than that the Jews now tried to deceive Muhammad himself. Their warriors, chiefs and leaders came to him saying: “God already knows our situation, our position. If we follow you, the Jews will also follow and they will not oppose us. In fact, there is enmity between us and some of our factions. So we have come to ask for your decision. Give us a decision. We will follow you and trust you.”

This is where God’s word mentions:

“And judge between them according to what Allah has sent down, and do not follow their lusts. Beware of them. Let them not deceive you from some of the ordinances which God has prescribed for you. But if they deviate, know that God will bring calamity upon them for some of their own sins as well. Verily, most of the people are wicked. Is what they desire the law of ignorance? And whose law is better than the law of God for those who believe?”?

The Jews felt breathless for Muhammad. It occurred to them that they would play tricks on him, would convince him until he left Medina just as the Quraysh had interfered until he and his companions had left Mecca.

Shifting the Qibla to the Kaaba

Then they told him that the apostles before him had all gone to the House of ‘I-Magdis and that was where they lived. If he too was truly an apostle, he would do as they did, and this city of Medina would be considered an intermediary city in his earlier migration between Mecca and Al-Masjid’I-Agsha. However, it did not take long for Muhammad to realize that they were playing a trick on him. At that moment God revealed to him, about seventeen months into his stay in Medina, to turn his qibla to al-Masjid’I-Haram, the House of Ibrahim and Ismail:

“We actually see your face looking up to the sky. We will turn your face towards the Qiblah that you like. Turn your face towards al-Masjid’l-Hfaram. Wherever you are turn your face towards that direction.”

The Jews apparently regretted what had happened. Once again they tried to deceive him, saying that they would follow him if he returned to the original qibla. Here the word of God states:

“Those who are still ignorant will say: What caused them to turn away from their former Qiblah? Say: The East and the West belong to Allah. He leads whom He likes to the straight path. And We have made you a middle nation, that you may bear witness to mankind, and the Messenger may bear witness to you. And We have made the Qibla which you used to use, but only to test whoever turns back. And it is indeed hard, except for those who have been guided by Allah.”

Najran Christian Delegation

While the polemic between Muhammad and the Jews was in full swing, a delegation of Christians from Najran arrived in Medina, consisting of sixty vehicles. Among them were prominent men, men who had studied and mastered the intricacies of their religion. At that time, the Roman rulers, who were also Christians, had given them positions, given them money, given them energy, and built churches and prospered the Christians of Najran. Perhaps this delegation came to Medina. only because they already knew of the conflict between the Prophet and the Jews, in the hope that they would be able to inflame the conflict more intensely until it became open hostility. Thus the Christians on the borders of Sham and Yemen could free themselves from the intrigues of the Jews and the hostility of the Arabs.

With the arrival of this delegation and its polemic with the Prophet and the opening of a fierce theological battle between the Jews, Christians and Muslims, the three religions of the Book now came together. On the Jewish side, they rejected the teachings of Jesus and Muhammad outright, basically because of their stubbornness as we have seen. They claim that ‘Uzzair is the son of Allah. The Christians, on the other hand, understood the Trinity and deified Jesus: Muhammad, on the other hand, called people to the oneness of God and to the spiritual unity that nature has ordained, from the beginning of time to the end of time – from the time the world came into being to the end of time. The Jews and Christians asked him in whom of the messengers he believed. He replied:

“We believe in Allah and what He has sent down to us, and what was sent down to Abraham, Isrnail, Ishaq, Ya’gub and their sons, and what was given to Moses and Jesus and what God has given to the prophets. We make no distinction between any of them, and we obey Him.”

Ja deplored their attitude of wanting to cast doubt in any way on the oneness of God. He reminded them that they had changed the words of their books from the originals and that they had gone in a different direction from that taken by the prophets and messengers whose prophethood they had acknowledged, and that what was taught by Jesus, by Moses and by those who had gone before them did not differ in the slightest from what was taught now. What they have taught is an Eternal Truth that will appear clear and simple to anyone with a soul that does not submit to anything other than God Almighty. He will see this Nature as an indivisible unity. He will see it with a higher view of conscience above all temporal desires and goals, above all material impulses, free from blind submission to all the illusions and wishful thinking of the common people, to what they have received from their ancestors.

Meeting of the Three Religions

Where was there a meeting greater in essence than the meeting that Yathrib is now experiencing? Three religions met in this place, which until now have influenced the development of the world. In this place the three met for a high and noble purpose and ideal. This was not an economic meeting, nor was it with a material goal, which the world has hitherto pursued to no avail – rather the goal was purely spiritual. In the case of these Christians and Jews, behind them stood the political ambitions and desires of the moneyed and powerful. Muhammad, on the other hand, had a purely spiritual and humanitarian goal, the path of which God had shown him in the form of a word addressed to the Jews and Christians and all mankind. He said to them:

“Say: “People of the Book! Let us accept a common term between us and you, that we will worship none but Allah, and that we will associate nothing with Him, nor will we deify one another, other than Allah.” But if they deviate also, say: ‘Bear witness that we are Muslims.”

What will the Jews, the Christians or anyone else be able to say about this invitation: Do not worship anything and anyone other than Allah, do not associate partners with Him and do not deify one another other than Allah! For a truly honest soul, a human soul that has been honored with the existence of reason and feeling, it cannot but believe in this, without anything else. However, in the sense of human life, besides the spiritual aspect, there is also the material aspect. It is this weakness that allows us to accept others to control us, by buying our lives, our souls, our hearts. This illusion has killed the honor, feelings and light of human conscience. It is this material aspect, reflected in the form of wealth and riches, in the falsity of titles and ranks, that has made Abu Haritha – one of the most knowledgeable Najran Christians – once confided to a friend that he believed in what Muhammad said. After his friend asked:

“What’s stopping you from accepting his teachings, now that you know this?”

“What still prevents me is what people have given us,” he replied. “We have been given a position, given wealth and honor. And they want us to oppose them.

If I accept his invitation, everything you see will be taken away from us.”

It was to this teaching that the Jews and Christians were invited by Muhammad. The Christians he invited to pray to each other, while with the Jews there was already a peace treaty. At the same time the Christians had also held consultations among themselves, the result of which was then told to him, that they would not pray for each other and would leave him to his religion and they returned to their religion. But they also saw how inclined Muhammad was to practice justice, which his companions also followed in his footsteps. Therefore they asked that one might be sent with them to adjudicate on matters about which they themselves were still in disagreement. In this case Muhammad sent Abu “Ubaida ibn’|-Jarrah to decide the disputed matters.

Quraysh in Mecca Becomes a Problem

The civilization whose first stone had been laid by Muhammad with his teachings and example, had now been further strengthened. It occurred to him now, and to his companions among the Muhajireen, how they should deal with the Quraysh – a thought they had not forgotten since their migration from Mecca. The motives that prompted them to think this were many. Here in Mecca was the Kaaba, the House of Abraham, to which they and all Arabs made a pilgrimage. Could they break away from this sacred obligation that they had practiced up until the time they were expelled from Mecca? There remained their families whom they loved and whom they regretted if they remained in shirk. There was their property and trade left behind, which had been confiscated by the Quraysh when they migrated. Then again, when they entered Medina, they were attacked by a fever, so that their suffering was unbelievable. They prayed while sitting. The harder they longed for Mecca. They had been forcibly expelled from Mecca, as if they had come out as the defeated party. And it was not the custom of the Quraysh to tolerate such injustice or to surrender without retaliation. Alongside all these impulses, an instinctual urge also stimulated them, namely nostalgia – homesickness, the homeland where they were born, where they grew up. It was with this earth, with its vast land, its mountains, its waters, that they first spoke, that they first became friends. It is on this piece of land that they are nurtured when they are young and it is also where they live when they grow up. It is to it that a man’s heart and feelings are bound, and to it he defends with all his strength and treasure. He sacrifices all his energy and life. When he dies, that is where he hopes to be buried. He wants to return to the land where he was made.

It was this instinct that drove the hearts of the Muhajirin harder than any other motive. It always occurred to them what their attitude towards Quraysh should be. But what was clear was that it was not an attitude of surrender or servility. They had already endured thirteen years of constant suffering. Religion does not condone weakness, despair or surrender for those who have endured suffering and have migrated because of it.

If hostility is indeed hated and not justified, on the contrary, what is strengthened and encouraged is the attitude of brotherhood, but in addition what is also required is self-defense, defense of honor, defense of religious freedom and defense of the homeland. It was in defense of this that Muhammad made the second Pledge of “Agaba with the people of Yathrib. But how were the Muhajirs going to fulfill their duty to God, to the Holy House, to the land, to their beloved Mecca? It was in this direction that the politics of Muhammad and the Muslims were directed, until he had conquered Mecca, and the religion of God and the call of truth would be upheld.

SECTION TWELVE: ‘Units’ and the First Clashes

Muslim Politics in Mecca – The First Units – The Prophet Departs Alone – The Historians’ Opinion of the First War – Our Opinion of These Units – Cornering Quraysh’s Trade – Ansar and Aggression – The Disposition of the People of Medina – Scaring the Jews – Jewish Intrigues – Islam and War – Abdullah ibn Jahsh’s Units – Fitnah Greater than Murder – Quran and War – Fighting for Allah -Man and His Creed -Christianity and War – Saints in Islam and Christianity – Islam the Nature Religion Muslim Politics in Mecca

A few months after the Hijrah, the situation of the Muslims living in Medina had stabilized. Now the Muhajirin’s longing for Mecca grew. They thought of who and what they had left behind, and how the Quraysh had tortured them in the past. But even so, what should they do? Many chroniclers are of the opinion that they – and especially Muhammad – had already thought of taking revenge against Quraysh and had begun to open hostilities and to wage war. Some have even argued that they had been thinking of war ever since they arrived in Medina. However, what delayed them from starting the war was that they were still busy preparing their homes and organizing all the necessities of life. Some of them argued that the reason for this was because Muhammad had already made the second “Agaba Pledge which was precisely to fight anyone. And it was only natural that he and his companions should make the Quraysh the first target, something which had made the Quraysh immediately realize the consequences of the “Agaba agreement. In that fear they went to ask the Aus and Khazraj about him.

First Units

They substantiate this opinion with what happened eight months after the Apostle and the Muhajirs had settled in Medina, when Muhammad sent his uncle Hamzah b. Abd’I-Muttalib to the shore of the sea (Red Sea) at the number “Ish with a 30-man army consisting of the Muhajirs without the Ansar. At this place he met Abu Jahl b. Hisham with 300 men from the people of Mecca, and that Hamzah was ready to fight Quraysh but was then interrupted by Majdi b. “Amr who acted as a reconciler between the two parties. The respective groups then dispersed without any fighting taking place. Also when Muhammad sent “Ubaida b.’l-Harith with a 60-man army consisting of Muhajirs without Ansar. They went to a place of water dj Hijaz, called Wadi Rabigh. Here they met a Quraysh group of 200 men led by Abu Sufyan. But they also dispersed without a battle, except what people tell us, that Sa’d b. Abi Waggash had then released his arrow, “and it was the first arrow released in Islam.” Thus it was when Sa’d b. Abi Waggash was sent to the region of Hijaz with eight Muhajirs according to one source or twenty according to another. Then they returned to find no one.

The Prophet Departs Alone

Their reasoning is further strengthened by mentioning that the Prophet had set out on his own after twelve months in Medina, leaving the leadership of the city to Sa’d b. “Ubada. He went to Abwa’. Arriving at Waddan he intended to look for Quraysh and Banu Dzamra. But he did not find Quraysh. Then he entered into an alliance with the Banu Dzamra, that a month later he went again at the head of 200 men from Muhajirin and Anshar – towards Buwat targeting a caravan led by Umayya b. Khalaf consisting of 2,500 camels escorted by 100 warriors. But he did not meet them again, for they had taken another direction, not the caravan road that had been paved, and that two or three months after he returned from Buwat in the Radzwa after the leadership of Medina had been handed over to Abu Salama b. Abd’l-Asad, he departed again leading the Muslims of more than two hundred men to “Usyaira in the interior of Yanbu’. He stayed there during the month of Jumada al-Fitr and a few nights in Jumada al-Fitr al-Fitr of the second year of Hijrah (October 623 CE) while waiting for the Quraysh caravan headed by Abu Sufyan to pass by. But it turned out that they were gone. On this journey he managed to conclude a peace treaty with Banu Mudlij as well as his allies from Banu Dzamra: and that as soon as he returned and was about to stay for another ten days in Medina, suddenly Kurz b. Jabir al-Fihri, a person who had connections with the Meccans and. Quraysh, came to Medina robbing some camels and goats. The Prophet went in search of him and the leadership of Medina was handed over to Zaid b. Haritha. He followed him until he reached a valley called Safawan in the Badr area but Kurz had disappeared.

This is what the Prophet’s chroniclers call the First Battle of Badr.

Historians’ Opinions on the First War

Doesn’t all this prove that the Muhajireen – and especially Muhammad – were already thinking about taking revenge against Quraysh and starting hostilities and waging war? At the very least – according to the minds of the historians – this proves that by sending out these units and preliminary expeditions their aim was twofold:

Firstly, intercepting Quraysh caravans on their way to the Levant or on their return from there on their summer journeys, by seizing as far as possible the treasures that were being carried away or the merchandise that the caravans would bring back.

Secondly, taking the route of the Quraysh caravan on its way to the Levant by entering into peace treaties and alliances with the tribes along the Medina-Red Sea coast road. This would have made it easier for the Muhajirin to attack the Quraish caravans, without any protection from Muhammad and his companions, the neighbors of these tribes, which would have prevented the Muslims – as the powerful and strong party – from acting against their people and property. The existence of the Units of which the Prophet had entrusted the leadership to Hamzah, ‘Ubaida b.’l-Harith and Sa’d b. Abi Waqqash respectively, as well as the alliances that had been made with Banu Dzamra, Banu Mudlij and others, reinforced this second objective, as did the taking of the Meccan road to Levant proving the Muslims’ objective.

Our Opinion on These Units

That there were units (sariyas) which began six months after their stay in Medina and which were joined only by the Muhajireen for the purpose of fighting the Quraysh and raiding their caravans, this would make one doubt and have to think again. Hamzah’s troop was no more than 30 men from the Muhajirs, ‘Ubaida’s was no more than 60, and Sa’g’s was according to one source 8, and according to another 29. While the officers escorting the caravans of the Quraysh were usually double in number. From the time Muhammad took up residence in Medina and began to make alliances with the local tribes and neighboring regions, the Quraysh increased the number of men and equipment. Whether it was Hamzah, “Ubaida or Sa’d, however courageous they may have been at the head of the Muhajirin units, the preparations available to them were not enough to energize them for war. For all of them, it was enough to frighten the Quraysh, without waging war, except for what people did about the arrow, which Sa’d had released.

Cornering Quraysh’s Trade

In addition these Quraysh caravans were escorted by Meccans who were related by blood and kinship to most of the Muhajireen. So it was not likely that they would kill each other, or take revenge on each other, or would involve Mecca and Medina together in a civil war, something that for thirteen continuous years, from the time of Muhammad’s apostasy until the time of his hijrah, the Muslims and the pagans of Mecca had been able to avoid. The Muslims already knew that the Pledge of “Agaba was a defensive pledge, the Aus and Khazraj both promising to protect Muhammad. They had never promised him or any of his companions that they would commit an act of aggression.

In spite of this, it is not easy to give in to the historians, who in writing the history of the Prophet’s life, which began almost two centuries after his death, say that the initial units and journeys were deliberately aimed at waging war. Therefore, in this case there should be an interpretation that is closer to reason and in accordance with the politics of the Muslims in their early period in Medina, as well as in line with the wisdom of the Prophet who at that time was based on the principles of agreement and mutual understanding with various tribes, on the one hand to ensure the freedom to preach religion, on the other hand to ensure good cooperation and good neighborliness.

In my opinion, the existence of these early units was not intended to make the Quraysh understand that their interests depended on a mutual understanding with the Muslims, who had been forced out of Mecca due to pressures. This understanding meant that both sides should avoid the scourge of hostility and hatred and ensure for the Muslims the freedom to proselytize, and for the Meccans the safety and security of their trade on their way to Sham.

In fact the trade that was sent from Mecca and Ta’if and that which was brought to Mecca from the South, was considerable. A caravan sometimes set out with 2,000 camels with a cargo worth more than 50,000 dinars. According to Sprenger’s estimate Meccan exports annually amounted to 250,000 dinars or approximately 160,000 pounds. When it became clear to the Quraysh that the danger to their trade came from their own people who had now fled to Medina, this gave them pause for thought in terms of establishing a mutual understanding with them, an understanding which the Muslims had been hoping for, namely the guarantee of freedom to proselytize and freedom to enter Mecca and circumambulate the Ka’bah. But such an understanding would not have existed if Quraysh had not taken into account the strength of the Muhajirin from their own country, who would now intercept and block their trade routes.

It was this, according to my interpretation, that caused Hamzah and his party of Muhajirs to return, after encountering Abu Jahl b. Hisham on the coast of the Jazirah, once they had been driven off by Majdi b. ‘Amr. Furthermore, the frequent movement of Muslim units onto the trade routes of the Meccans in such numbers that it is hard to imagine that they were heading for war can be interpreted in this way. It also means that the Prophet, having seen the arrogance of Quraysh and its attitude in the face of the Muhajirin’s strength, wanted to make peace with the tribes living along the trade routes and make an alliance with them, the news of which would certainly reach Quraysh. This was in case they would come to their senses and think again about the need for mutual understanding and agreement.

Ansar and Aggression

This opinion has a very strong basis, namely that in the Prophet’s journey to Buwat and “Usyaira it was not a few Ansar from the residents of Medina who accompanied him. Yet the Ansar had only pledged to defend it, not to attack it together. This will be clearly seen in the Great Battle of Badr, when Muhammad then returned without fighting, which the people of Medina also agreed to. If the Ansar did not see any violation of their pledge if Muhammad entered into a treaty with another party, this did not mean that they too had to join in fighting the Meccans. For both of them there was no reason for war that would be justified by Arab ethics or by their relations with each other. Although in the peace treaties that Muhammad entered into in order to strengthen the position of Medina in addition to weakening the mercantile aims of Quraysh it constituted a protection, yet this in no way amounted to the same thing as a declaration of war or an attempt in that direction.

So the suggestion that the departure of the units of Hamzah, ‘Ubaida b.’I-Harith and Sa’d b. Abi Waggash was only to fight Quraysh, and to call it a raid, is difficult to digest. Also the suggestion that Muhammad’s going to Abwa’, Buwat and “Usyaira was nothing other than an invasion, is highly far-fetched, which is already fundamentally refuted by the objections we have raised. The biographers of Muhammad who have taken this view have shown nothing but that they wrote about Muhammad’s life only at the end of the second century of the Hijrah, and that they were greatly influenced by the wars that followed the Battle of Badr. All the clashes that took place before that, which were not for the purpose of fighting, were then regarded as wars, which were also attributed to the events of the Muslims of the Prophet’s time.

Apparently, many Orientalists were aware of this refutation, although they did not mention it in their books. What makes us suspect that they were aware of this – in addition to their attempt to conform to the Muslim historians regarding the aims of the Muhajireen and especially Muhammad in dealing with the Meccans from the very beginning of their stay in Medina – is that they have mentioned that these early units had no other purpose than to rob caravans of their merchandise and that robbery was the nature of the people of the interior and that the inhabitants of Medina were only interested in booty in following Muhammad in breaking their promise at ‘Agaba.

The Character of the People of Medina

This is the opposite opinion, because the people of Medina – like the people of Mecca – were not rural people who lived from looting and robbery. Moreover, in keeping with the nature of people who live off agricultural produce, they also preferred to settle down and were not interested in waging war unless there was an exceptional reason.

The Muhajirin, on the other hand, were entitled to free their property from the hands of Quraysh. But even so they were not the ones who had preceded the Badr incident, nor were they the ones who had prompted the sending of the initial units and expeditions. Furthermore, the issue of this war had not yet been legislated in Islam, and Muhammad and his companions were not acting with the intention of the Bedouin style as alleged by the Orientalists, but what Muhammad and his companions had already implemented and carried out was to prevent anyone from being deceived from their religion and to allow freedom of preaching as it should be. We will see the explanation and proof later. There it will become clearer to us that Muhammad’s aim with these treaties was to strengthen Medina, so that there would be no way for the Quraysh to pursue their will, or to try to use violence against the Muslims as they had tried to do in the past when they wanted to return the Muslims from Abyssinia. In that regard, he had no objection to entering into a treaty with the Quraysh provided that the freedom to preach the religion of Allah was guaranteed, and there was no more hatred. Religion is only for Allah.

Scaring the Jews

Behind these armed units and expeditions may have been another purpose intended by Muhammad. Perhaps it was to frighten the Jews who lived in Medina and its surroundings. We have already seen that when Muhammad arrived in Medina, the Jews were eager to embrace him. But after they entered into a peace treaty and agreed to the freedom to preach religion and carry out religious ceremonies and obligations, once they saw Muhammad’s stable condition and the majestic and towering banner of Islam, they began to turn hostile to the Prophet and tried to plunge him. Even if in committing this hostility they were not open because they feared that their trade interests would be disrupted if there was a civil war between the inhabitants of Medina, or because they still maintained a peace treaty with them, then they have taken all kinds of ways to spread slander among the Muslims and stir up hatred between the Muhajirin and Anshar, reawakening the old enmity between the Aus and Khazraj by mentioning the history of Bu’ath and stories contained in poetry.

Jewish intrigues

The Muslims were well aware of their plotting and their exaggerated ways, to the extent that they were included in the group of hypocrites, considered even more dangerous. They were once forcibly removed from a mosque. People would not sit or talk with them. And finally the Prophet rejected them after he tried to convince them with reasons and evidence. It is certain that if the Jews of Medina are allowed to do as they wish, they will continue to be and continue to try to stir up slander. In terms of diplomatic sophistication, it was not enough to warn and alert them to their cunning, but it was also necessary to make them feel that the Muslims also had the power to crush any slander, to eradicate the networks of slander and to erode them to their roots. The best way to make them feel this was to send units and expose them to clashes of arms in several places, but not to destroy the Muslims’ strength, which the Jews wanted, and the Quraysh also wanted.

This deception is what has happened. And it happens to people like Hamzah, people who are quick to anger. It was not enough to stop the fighting by having a divider call for peace when there had been no contact. Then the cessation of fighting was honorable, with an organized strategy, with clear tactics intended to achieve certain goals, namely as we have mentioned from one aspect to frighten the Jews, and from another aspect an attempt towards an agreement with the Quraysh to give full freedom in carrying out religious propagation and religious ceremonies, which actually did not need to lead to war.

Islam and War

This does not mean, however, that Islam rejects war in self-defense and defense of the faith against those who would deceive it. Absolutely not. In fact, Islam requires this kind of defense. But what it does mean is that Islam was then, is now, and will continue to be, averse to hostile wars.

“And do not commit offense (aggression) for Allah does not love those who commit offense.”

If to the Muhajirin at that time it was justified to demand their property that had been withheld by the Quraysh when they migrated, then defending the believers who were about to be deceived from their religion was even more justified. It was for this purpose that the law of war was first enacted.

Unit of Abdullah ibn Jahsh

Proof of this is the verses that were revealed in connection with the unit of Abdullah ibn Jahsh. In the month of Rajab that year he was sent by the Messenger of Allah along with some Muhajirin, and a letter was given to him with the order not to be opened before reaching two days’ journey. He carried out the order. None of his companions forced him. Two days later Abdullah opened the letter, which read: “When you have read this letter, continue your journey to Nakhla, (between Mecca and Tarif and keep an eye on them. Then inform us.”

He told this to his companions and that he had not forced anyone. Then they all set out on their journey, except Sa’d b. Abi Waqqash (Banu Zuhra) and “Utba b. Ghazwan who had gone in search of a stray camel but were taken captive by the Quraysh.

Now Abdullah and his entourage continued their journey to Nakhla. It was at this place that they met the Quraysh caravan led by “Amr bin’l-Hadzrami with merchandise. It was the end of Rajab. Abdullah b. Jahsh and his party from among the Muhajirin remembered what the Quraysh had done and what they had taken from them. They deliberated. “If we leave them alone tonight they will arrive in Mecca happy. But if we attack them we will be attacking in the holy month,” they said.

They went back and forth, still timid about going forward. But then they took courage and agreed that they would fight, whoever was able and take whatever was available to them. One member of the group released his arrow and hit “Amr bin’. Hadzrami who was killed. The Muslims took two men from Quraysh prisoner.

Fimah is Bigger than Murder

Arriving in Medina Abdullah b. Jahsh brought the caravan and the two captives to the Apostle, and the five spoils they handed over to Muhammad. But upon seeing them he said: “I do not command you to fight in the holy month.”

He refused the caravan and the two captives. He did not accept them at all. Abdullah b. Jahsh and his companions were very confused. Their fellow Muslims also strongly disapproved of their action.

Quraysh now seized this opportunity. They spread the provocation everywhere, that Muhammad and his companions had violated the holy month, shed blood, seized property and taken people captive. So the Muslims in Mecca replied that their religious brothers who had migrated to Medina had done so in the month of Sha’ban. Then the Jews came and fanned the flames of calumny. That’s when the word of God came:

“They ask you about war in the holy month. Say: “War during that time is a great matter (offense). But to prevent people from the path of Allah and to deny Him, to prevent people from entering the Sacred Mosque and to expel people from it, is to Allah a greater offense. Fitnah is greater than murder. And they will continue to fight you, until they succeed in turning you away from your religion, if they are able.”

With the Quranic explanation in this matter the hearts of the Muslims were relieved. The settlement of the caravan and the two captives was now in the hands of the Prophet, whom the Quraysh would later redeem. But the Prophet said:

“We will not accept your redemption until our two companions return – Sa’d b. Abi Waggash and ‘Utba ibn Ghazwan. We fear they are in your hands. If you kill them, we will kill your friends too.”

After Sa’d and “Utba returned, the Prophet was willing to accept the ransom of the two captives. But one of them, Al-Hakam b. Kaisan converted to Islam and stayed in Medina, while the other returned to the beliefs of his ancestors.

This army of Abdullah b. Jahsh and the holy verse that was revealed because of it, deserve our study. In our opinion, this was a crossroads in Islamic politics. It was a new event that showed the existence of a strong and noble spirit, a power that was human in nature, encompassing the intricacies of material, moral and spiritual life. It was powerful and sublime in its aim to achieve perfection. The Quran gives an answer to those who join in asking about war in the holy month: It is one of the major offenses, which is admittedly a big deal. But there is something greater than that. Obstructing people from the path of Allah and denying Him is greater than war and killing in the holy month, and forcing people to leave their religion by threat, by persuasion or force is greater than killing people in the holy month or not in the holy month. The polytheists and Quraysh who have blamed the Muslims for waging war in their holy month will always fight the Muslims to turn away from their religion when they can. When the Quraysh and the polytheists all commit these offenses, obstructing people from the path of Allah and denying Him, when they are found to be expelling people from the Holy Mosque, deceiving people from their religion, then no blame should be laid on the one who is the victim of such oppression and offenses if he also fights them in the holy month. But for those who do not experience the burden of this suffering, it is indeed an offense to wage war in the holy month.

Quran and War

Slander is greater than murder. Indeed it is. In fact, whoever sees others trying to persuade or slander people from their religion or deter them from the way of Allah must fight for Allah’s sake against the slander until religion can be saved. This is where the Orientalists and evangelical missions raise a loud, loud voice: Look, gentlemen! Muhammad and his religion encouraged people to fight and struggle for the sake of Allah (aljihad fi sabilillah) or to force people to convert to Islam by the sword. Isn’t this the name of fanaticism? While Christianity does not recognize the existence of pepe, hands and hates war. On the contrary, it advocates tolerance to strengthen the bonds of brotherhood between fellow human beings, for God and for Jesus.

Actually, I don’t want to argue with them, if I quote a sentence from the Gospel: “I have not come with safety, but with a sword….” and so on, not about the meaning of that sentence. Muslims recognize the religion of Isa as mentioned in the Quran. But what I mainly need to say is to answer their words: Muhammad and his religion advocated war and forced people to convert to Islam by the sword. This is a lie that is rejected by the Quran:

“There is no coercion in religion. It’s clear which way is right, which way is wrong.”‘

“Fight ye for Allah against those who fight you. But do not commit offense (aggression) for Allah does not love those who commit offense.”

And there are many other verses apart from these two scriptures.

Fighting for Allah

In the true sense, fighting for the sake of Allah, is as mentioned in the verses we quoted earlier and which were revealed in connection with the army of ‘Abd Allah b. Jahsh, i.e. fighting those who slander and entice the Muslim from his religion or deter him from the path of Allah. War in the sense of freedom to preach religion. Or in other words according to today’s language: Defending ideas with the weapons used by those who fight against them. If someone wants to persuade another person by means of propaganda and logic without forcing him with or without violence by means of bribery or torture with the intention of making him abandon his ideas – then of course he will confront that person with a way to nullify his arguments and logic.

Man and his Faith

However, if in his efforts to deal with people and ideas, he uses force of arms, then the force of arms must also be countered with force of arms, if he is able to do so. This is because the dignity of man is wrapped up in one word only, viz: his faith. The creed is more valuable – to a person who knows the meaning of humanity – than possessions, than wealth, power and than his own life, the material life that is shared by humans and animals, equally eating and drinking, experiencing bodily growth and energy. It is a moral communication between man and man, and a spiritual communication between man and God. It is this fate that has given man an advantage over the other creatures in this life, which makes him love his neighbor as he loves himself. he prefers people who are living in misery, living in poverty and having nothing, over his own family, even though his family is in need. He communicates with the universe to work diligently, so that it can lead him to the perfection of life that God has given him.

If this is the kind of belief that a person has, and someone wants to slander him or divorce him, and he cannot defend himself, he must do what the Muslims did before they migrated to Medina. He suffered all the cruelty and violence, faced all the humiliation and injustice, with a stoic heart. His hunger and deprivation did not deter him from fighting for his faith.

This is what the Muslims have done, and this is what the Christians have done.

However, those who steadfastly defend their faith are not the average people. They are made up of chosen men, who have been given the strength of faith by God, so that by it all the torments and cruelties he experiences will seem small, so that he can level the mountains, and what he says to the mountain To move from its place, it will move – as the gospel also says. But if a man repels slander with the very weapon with which it is made and can repel those who would hinder him from the way of God by the very means he uses, then he should do so. Otherwise his creed is shaky and his faith is weak.

This is what Muhammad and his companions did after the situation in Medina had stabilized. And this is also what the Christians did after their rule in Rome and Eastern Rome had stabilized, and after the hearts of the Roman emperors began to soften towards Christianity.

Christianity and War

The evangelist missions say: But the Christian soul absolutely abstains from war. I do not intend here to discuss whether these words are true or not. But before us Christian history is an honest witness, just as before us the history of Islam is an honest witness. From the time of the beginning of Christianity to our own time all corners of the earth have been stained with blood in the name of the Messiah. It has been smeared by the Romans, smeared by all European nations. The Crusades were waged by people, Christians, not by Muslims. The flow of armies since hundreds of years from Europe to the Islamic regions of the East, is in the name of the Cross: wars, killings, bloodshed. And each time, the popes, in place of Jesus, gave their blessings to those armies, which moved forward to take over the Temple of the Magdis (Jerusalem) and other Christian holy places.

Is it possible that these popes are all heretics or that their Christianity is false? Or is it also because they are ignorant boasters, not knowing that Christianity absolutely abstains from war? Or will they say: It was the Middle Ages, the dark ages: let not Christianity be protested against. If that is what they sometimes say, then even the twentieth century, in which we live today, the so-called century of progress and humanism – the world has also suffered the fate of the dark Middle Ages. As the representative of the Allies – Britain, France, Italy, Romania and America – Lord Allenby said in Jerusalem, at the close of the First World War, when the city was occupied in 1918: “Now the Crusades are over.”

Saints in Islam and Christianity

If among the Christians there are saints who have in various epochs rejected war and in the sense of human brotherhood they have reached their peak, even brotherhood with the elements of the universe, then among the Muslims there are also saints, whose souls have become so sublime. They communicated in the sense of brotherhood, love and emanation with this universe, with souls already laden with the notion of unity of being. But those saints – whether Christian or Muslim – even if they have reflected the lofty Ideals, they have not translated human life in its continuous development and in its struggle for perfection, the perfection that we are trying to reflect. Then our minds stop, our imaginations stop, without us being able to understand it thoroughly, even though in describing it we have taken enough risks as a prelude to our efforts in that direction.

And now the period of one thousand three hundred and fifty-seven years since the Prophet’s migration from Mecca to Yathrib has passed. But in spite of this, in various epochs mankind has been competing with each other in waging wars, making evil and fatal weapons. The words of preventing war, eliminating weapons and appointing an arbitration body, are nothing more than words that are usually spoken at the end of every war, when nations are experiencing destruction. Or is this just a series of propaganda thrown into the midst of life by people who until now have not been able – and who knows perhaps never will be able – to realize this, to realize real peace, peace with a sense of brotherhood and a sense of justice, instead of armed peace, instead of war that will lead us to destruction.

Islam is the religion of nature

Islam is not a religion of illusions and fantasies, nor is it a religion limited to bringing individuals to perfection, but it is the religion of nature, by which all of humanity, in the sense of individuals and society, is constituted. It is a religion based on truth, freedom and order. And since war is a human trait as well, cleansing or correcting the thoughts of war in our souls and placing them within the limits of our maximum human capabilities is the way in which human nature can possibly achieve this, and which will lead to the continuation of the evolution of humanity in its pursuit of goodness and perfection.

The best correction to this conception of war is that there should be no war except for self-defense, defense of beliefs and freedom of thought and striving towards it. The integral sense of human dignity should be preserved.

This is what Islam has prescribed as we have seen and will see later. This is also what is outlined by the Quran as we have and will tell the reader about the events and their connections that the Quran was revealed.

THIRTEENTH PART: The Battle of Badr’

Abu Sufyan’s Trade – Muslims Depart to Badr – Abu Sufyan’s Envoy to Quraysh – Quraysh’s Revenge and Kinana – Journey of the Muslim Army – Quraysh Depart Medina – Ansar – Observing the News – Abu Sufyan Escapes – Muslims Head to Badr – First Strike – Face to Face – Muhammad’s Prayer – Morale Strength – Muhammad in the Middle of the Rumble – Muslims Do Not Just Kill – Ansar – Observing the News – Abu Sufyan Escapes – Muslims Head to Badr – First Strike – Face to Face – Muhammad’s Prayer – Morale Strength – Muhammad in the Middle of the Rumble – Muslims Do Not Kill – Muslims Do Not KillDisagreement over the Booty – Equal Distribution – Two Captives Killed – News of Victory in Medina – Jews and Polytheists in Medina – Captives of Badr – Opinions of Abu Bakr and Umar – Orientalist Polemics – Revolution against Paganism – The Slaughter of Saint Bartholomew – News in Mecca – Death of Abu Lahab – Redemption of Captives – Quraysh Weep over His Dead Body – Hindun and Abu Sufyan

Abdullah b. Jahsh’s unit was a crossroads in Islamic political strategy. It was then that Wagid b. Abdullah at-Tamimi released his arrow and hit “Amr b.’I-Hadzrami and killed him. This was the first blood shed by the Muslims. It was because of this that the verse we mentioned was revealed. Following this, war was declared against those who wanted to slander and divert the Muslims from their religion and prevent them from the path of Allah. This unit was also a crossroads in the Muslims’ political strategy towards Quraysh, as it allowed them to face each other with equal strength. After that the Muslims became even more serious about freeing their possessions against the Quraysh. In addition, the Quraysh tried to incite the entire Arabian Peninsula that Muhammad and his companions had committed murder during the holy month. Muhammad was convinced that there was no longer any hope of a good agreement with them.

Abu Sufyan’s trade

At the beginning of the fall of the second year of Hijrah, Abu Sufyan set out with a considerable trade, heading for the Levant. It was this trade journey that the Muslims wanted to intercept when the Prophet (s.a.w.) used to go to ‘Usyaira. But when they arrived Abu Sufyan’s caravan had already passed two days before he arrived at the place. Now the Muslims were determined to wait for their return. While Muhammad waited for their return from the Levant, he sent Talha b. “Ubaidillah and Sa’id b. Zaid to await news, They both set out, and when they reached the place of Kashd al-Juhani in the Haura”, they hid, waiting until the caravan passed by. Then they both hurried to Muhammad to inform him of their situation.

Muslims Depart for Badr

But no sooner had Muhammad finished waiting for the arrival of the two messengers from Haura’ with news of the caravan he was to bring, than news spread of a large caravan, and that the entire population of Mecca had a share in it. There was not a man or woman who could give his or her share who did not participate, so the total amounted to 50,000 dinars. He feared that if he waited any longer for the caravan to return to Mecca, they would disappear like they had when they left for the Levant. Therefore. he immediately sent out the Muslims saying:

“This is the caravan of Quraysh. Set out for it. May God give you the advantage.”

Some people welcomed him immediately and some still felt heavy. And there were others who were not yet Muslims who wanted to join in because they only wanted to get their hands on the spoils. But Muhammad refused their incorporation before they believed in Allah and His Messenger.

Abu Sufyan’s messenger to Quraysh

Meanwhile Abu Sufyan had also learned of Muhammad’s departure to intercept his caravan on the way to Sham. He feared that the Muslims would intercept him when he returned with the trade profits. Now he waited for news of them, including Kashd Juhani, whom the two messengers of Muhammad had visited in Jaura’, among those whom he questioned. Although Juhani did not yet believe the news, the news about Muhammad, the Muhajireen and the Ansar had reached him just as it had spread to Muhammad. He feared also that the Quraysh escort of the caravan would consist of only thirty or forty men.

It was then that he hired Dzamdzam b. Amr al-Ghifari to hasten to Mecca in order to mobilize the Quraysh to help with their possessions, telling them, too, that Muhammad and his companions were being threatened.

When he arrived in Mecca, when he was in the middle of a valley, he cut off the ears and nose of his camel, turned the saddle upside down and himself stopped at the spot shouting out a proclamation, wearing a shirt that had been torn in the front and back:

“O people of Quraysh! Caravan, caravan! Your treasures in the hands of Abu Sufyan have been intercepted by Muhammad and his companions. All of you must follow immediately. Need help! Help!”

Hearing this Abu Jahl immediately called the people around the Kaaba. They were mobilized. Abu Jahl was a small, hard-faced man with a sharp tongue and eyes. Actually, there was no need to mobilize the Quraysh because everyone had their own share in the caravan.

The grudge of Quraysh and Kinana

Even so, there were some of the Meccans who had felt the Quraysh’s cruelty towards the Muslims, so that they were forced to emigrate to Abyssinia and then emigrate to Medina. They were still vacillating between whether to fight for their possessions, or whether to remain silent in the hope that the caravan would not be harmed. They still remembered that in the past there had been blood feuds between the Quraish and the Kinana. If they hastened to confront Muhammad in defense of the caravan, they feared that Banu Bakr (from Kinana) would attack them from behind. Such a reason would almost have strengthened the opinion of those who wanted to remain silent, had not Malik b Ju’shum (Mudlij), a leader of the Banu Kinana, come along.

“I am your guarantee that Kinana will not do anything behind your back that will harm you.”

Thus the likes of Abu Jahl, “Amir al-Hadzrami and other advocates of war against Muhammad and his followers, received strong support. his followers, received strong support. There was no reason why those who were able to fight would stay behind or would substitute them for others. None of the Quraysh leaders were left behind, except Abu Lahab who was represented by “Ash b. Hisyamb. Mughira. This man had a debt to him (Abu Lahab) of 4000 dirhams which was not paid so he went bankrupt because of it. While Umayya b. Khalaf was determined to remain silent. He was a very old man, very fat and heavy.

At that time he was visited by “Ugba b. Abi Mu’ait and Abu Jahl at the mosque. “Ugba brought a fire with incense while Abu Jahl brought his kohl and pencil. “Ugba placed the fire in front of him and said:

“Abu Ali, ‘use this hearth and incense, for you are a woman.”

“Wear this kohl, Abu Ali, for you are a woman,” said Abu Jahl.

“Buy me the best camel in this valley,” Umayya replied.

Then he left with them. Now no one capable of fighting remained in Mecca. The Journey of the Muslim Army

On the eighth day of Ramadan in the second year of Hijrah, the Prophet (s.a.w.) set out with his companions to leave Medina. The leadership of the prayer was given to “Amr b. Umm Maktum, and the leadership of Medina to Abu Lubaba of Rauha’. On this journey the Muslims were preceded by two black flags. They had seventy camels with them, which they rode in turn. Every two men, every three men and every four men took turns riding a camel. In this Muhammad also got the same share as his other companions. He, Ali b. Abi Talib and Marthad b. Marthad al-Ghanawi took turns riding a camel. Abu Bakr, Umar and Abdur-Rahman b. “Auf also took turns on a camel. The number of those who set out with Muhammad on this expedition consisted of three hundred and five men, eighty-three of whom were Muhajirin, sixty-one Aus and the rest Khazraj.

Fearing that Abu Sufyan would disappear again, they quickly set out, trying to follow news of him wherever they could. When they reached “Irgz-Zubya they met a mountain Arab who, when asked about the group, turned out to have no news. They continued their journey until they came to a wadi called Dhafiran, at which place they dismounted. It was at this place that they received news that the Quraysh had set out from Mecca to protect their caravan.

Quraysh Depart Medina

By then the atmosphere had changed. Now the Muslims from among the Muhajirin and Anshar were no longer dealing with Abu Sufyan with his caravan and thirty or forty men of his entourage alone, who would not be able to resist Muhammad and his companions, but Mecca with all its contents now came out led by their own leaders in defense of their trade.

If the Muslims had been able to catch up with Abu Sufyan, and some of the men of the group had been taken prisoner, the camels and their cargo had been seized, the Quraysh would have soon caught up with them. The problem was that they were motivated by their love for wealth and wanted to defend it. They felt that they had been supported by a number of people with considerable equipment. They were determined to fight and take back their treasure, or were willing to die for it.

On the other hand, if Muhammad were to return to his original location, the Quraysh and Medinan Jews would have the wind at their backs. He himself would have been forced into a contrived situation, his Companions would have been forced to endure all the pressure and harassment of the Medinan Jews, just as they had experienced from the Quraysh in Mecca. Yes, if he succumbs to such a situation, it is highly unlikely that the truth will be established and God will provide help in establishing the religion.

Now he consulted with his companions. He informed them of the situation of the Quraysh according to the news he had received. Abu Bakr and Umar also gave their opinions Then Migdad b. “Amr appeared and said:

“Messenger of Allah, continue with what Allah has shown you. We will be with you. We will not say like the Banu Israel who said to Moses: “Go you with your Lord, and fight. lah. We will stay here and wait. Rather, go you and your Lord, and fight, and we will fight with you.”

Everyone was silent.

“Give me your opinion,” said the Apostle again. These words were actually addressed to the Ansar who had pledged the “Agaba Pledge, that they would protect him as they would their own relatives, but they did not make the pledge to attack outside Medina.

Anshar

When the Ansar felt that it was indeed them, Sa’d b. Mu’adh who was at their head turned to Muhammad.

“Presumably the Prophet meant us,” he said.

“Yes,” the Apostle replied.

“We have believed in the Messenger and confirmed,” Sa’d also said. “We have also witnessed that what you have brought is true. We have given our pledge and our assurance, that we will remain faithfully obedient. Carry out your will, we are beside you. For the sake of the one who sent you, if you spread the sea before us and you plunge across it, we will plunge with you, and none of us will stay behind. We will not hesitate to face our enemies tomorrow. We are stoic enough in war, loyal enough to fight. May God prove everything from us that will please you. Take us along, with God’s blessing.”

As soon as Sa’d finished speaking, Muhammad’s face lit up. He seemed to be very satisfied, as he said:

“Set out, and be glad! Allah has promised me one of the two groups. It is as if now their destruction appears before me.”

They then all set out. When it came to a place near Badr, Muhammad set out again on his own camel. He met an old Arab. To this man he inquired about Quraysh and asked about Muhammad and his companions, from whom it became known that the caravan of Quraysh was not far away.

Observing the News

Then he returned to his companions. Ali b. Abi Talib, Zubair b.’I-Awwam, Sa’d b. Abi Waggash and several other companions were immediately commissioned to gather news from a place in Badr. This courier soon returned with two children. From these two Muhammad learned that the Quraysh were now behind the sand dunes at the end of the Wadi.? When they replied that they did not know the number of the Quraysh, Muhammad asked them again:

“How many cattle do they slaughter every day?”

“Sometimes nine a day, sometimes ten a day,” they replied.

Thus the Prophet could conclude that they consisted of between 900 and 1000 men. Also from the two children it could be known that the nobles of Quraysh participated in strengthening themselves.

Then he said to his friends:

“Look. Now Mecca has exposed all the flowers of its people to us.”

Inevitably, now he and his friends had to face a group that was three times as large. They had to mobilize all their energies, they had to mentally prepare for the violence. They had to be ready for a fierce and devastating battle, which could not be won except by a strong faith that filled their hearts, faith and belief in victory.

When Ali had returned with the two children who had brought the news of the Quraysh, two other Muslims then set out for the Badr valley. They halted on a hill not far from a watering place, took out their water supply, and here they filled the water.

While they were at the watering place, the voice of a slave girl was heard, who seemed to be collecting a debt from another woman, which was answered:

“The trade caravan will come tomorrow or the day after. I’ll get the work done with them and the debt will be paid soon.” …….. “

The two men returned. They told Muhammad what they had heard.

Abu Sufyan Escapes

But, in the meantime Abu Sufyan had already preceded his caravan in search of news. He feared Muhammad would already be on the way. Arriving at the watering place he met Majdi b. “Amr.

“Did you see that guy?” he asked.

Majdi replied that he had seen two men stopping on the hill as he pointed to the place where the two Muslim men had stopped. Abu Sufyan went to the place where they had stopped. He saw the dung of two camels and upon examination, he found that it was from the fodder of Yathrib.

He quickly went back to his friends and canceled his journey via the original road. In great haste he now turned back by the sea coast road. He was already far away from Muhammad, and he could escape.

Until the next day the Muslims were still waiting for the caravan to pass by. But after the news that it had escaped and that all that remained near them now was the Quraysh army, some of those who had once had full hopes of gaining booty, were turned upside down. Some brainstormed with the Prophet with the intention of just returning to Medina, not having to deal with those who had come from Mecca to fight. At that time the word of God came:

“Remember, God promised you one of the two groups (of enemies) for you. While you desire that the unarmed one be for you. But God will prove the truth according to His verses, and will pull out the roots of those who do not believe.”

Could War Be on the Horizon

The Quraysh were the same. What was the need for them to fight, their trade was already safe? Wouldn’t it be better for them to go back to where they were, and let the Muslims go back to where they were. Abu Sufyan thought so too. That is why he sent a messenger to Quraysh saying: You have set out to guard the trade caravan. Our people and our treasures. Now we have been saved by God. Go back. Not a few of the Quraysh themselves also supported this opinion.

But Abu Jahl, upon hearing these words, suddenly cried out:

“We will not return until we reach Badr. We will stay three nights in that place. We will slaughter livestock, we will eat, we will drink alcohol, we will ask girls to sing. Let the Arabs hear and know of our journey and preparations. Let them no longer want to frighten us.”

The problem was that at that time Badr was the site of an annual feast. If the Quraysh withdrew from the place after their trade had been saved, it might be interpreted by the Arabs – according to Abu Jahl’s opinion – that they feared Muhammad and his companions. And this would have meant that Muhammad’s power would have been more pronounced, his teachings more widespread, more powerful. Especially after the unit of Abdullah b. Jahsh, the killing of Ibn’I-Hadzrami, the seizure and captivity of the Quraysh.

They were undecided: either to follow Abu Jahl for fear of being accused of cowardice, or to return only after their trade caravan was safe. But it turned out that only Banu Zuhra returned home, after they listened to the advice of Akhnas b. Sharig, a man they obeyed.

The other Quraish party followed Abu Jahl. They set out to a halting place, where they made preparations for war, then held negotiations. Then they set out on the lap: to the edge of the end of the wadi, taking refuge behind a sand dune.

Muslims Head to Badr

On the other hand, the Muslims, who had already lost their chance of the spoils, had agreed to defend themselves against the enemy if they were attacked in the future. Therefore, they hastened to the spring at Badr, and this journey was made easier by the fact that it was raining. When they were near the spring, Muhammad stopped. There was a man by the name of Hubab b. Mundhir b. Jamuh, who knew the place best, when he saw the Prophet descending at the place, he asked:

“Messenger of Allah, what do you think of stopping at this place? If this is God’s revelation, we will not advance or retreat a step from this place. Or is this just your own opinion, a mere tactic of war?”

“Just an opinion and as a tactic of war,” Muhammad replied.

“Messenger of Allah,” he said again. “Then it is not right for us to stop at this place. Let us move as far as the nearest spring to them, then we will fill up the dry wells at the back. Then we’ll make a pond and fill it up completely. Then we will face them in battle. We’ll have water to drink, they won’t.”

Seeing Hubab’s suggestion which was so appropriate, Muhammad and his companions immediately got ready and followed the opinion of his friend, while telling his companions, that he was also human like them, and that any opinion could be discussed together and he would not use his own opinion outside of them. He needed to get good advice from his own people.

When the pool was finished, Sa’d b. Mu’adh proposed:

“Messenger of Allah,” he said, “we will make a dangau for you to live in, we will provide your vehicle. Then let us face the enemy. If God gives us victory over our enemies, that is what we hope for. But even if the opposite happens, with that vehicle you can catch up with the friends who are behind us…. Messenger of Allah”, there are still many of our companions left behind, and their love for you is no less than our love for you. If they could have guessed that you would be confronted with war, they would not have separated from you. With them God is watching over you. They are truly devoted to you, fighting alongside you.”

Muhammad appreciated and accepted Sa’d’s suggestion. A guesthouse for the Prophet was then built. Should victory not be in the hands of the Muslims, he would not fall into the hands of the enemy, and would still be able to join his companions in Yathrib.

Here one needs to pause in awe, marveling at the Muslims’ deep loyalty, their great love for Muhammad, and their complete trust in his teachings. All of them knew that the strength of the Quraysh was far greater than theirs, being three times as many in number. But, even so, they were able to face. they were able to resist. And they were the ones who had lost the chance of getting the booty. But even so because it was not the material influence that drove them to fight, they were always ready beside the Prophet, providing support, providing strength. And it was these who were also doubtful, between the hope of winning, and the anxiety of losing. But even so, their thoughts were always on protecting the Prophet, on saving him from the hands of the enemy. They prepared the way for him to contact the people still living in Medina. What other atmosphere could be more admirable than this? What other faith could be more guaranteed to give victory than this?

Now the Quraysh had taken to the battlefield. – They sent someone who would report on the state of the Muslims: They then learned that the Muslims numbered approximately three hundred men, with no scouts, no reinforcements. But they were men who took refuge only in their own swords. Not one of them would be willing to be killed, before he could kill his opponent.

Given that the kingpins of Quraysh had also joined the army, some of their scholars feared that many of them would be killed and that Mecca itself would be rendered meaningless. They were still afraid of the harsh Abu Jahl, and they were afraid of being accused of cowardice and cowardice. But suddenly “Utba b. Rabi’a appeared before them saying:

“Brothers of the Quraysh, what you are doing to fight Muhammad and his companions is useless. If he were to perish because of you, there would still be others from among yourselves who would see that the one killed was his cousin, on the father’s or mother’s side, or anyone from his family. Just go back and leave Muhammad with his friends. If he perishes because of the other party, then that is what you want. But if that is not the case, we need not involve ourselves in things we do not want.”

Hearing “Utba’s words, Abu Jahl became angry. He immediately called “Amir bin’l-Hadzrami saying:

“Your allies want people to go home. You have seen with your own eyes who should be prosecuted. Now, prosecute the murder of your brother!”!

“Amir immediately got up and shouted:

First Spark

“O brother! There is no other way but war!”

With the acceleration of the battle Aswad b. “Abd’l-Asad (Makhzum) came out of the Quraysh ranks and rushed into the middle of the Muslim ranks with the intention of destroying the completed pool of water. But at that very moment Hamzah b. Abdi-Muttalib met him with a blow that struck him on the leg, so that he fell down with his leg already covered in blood. Hamzah gave him another blow, and he died behind the pool. To the eye of the sword nothing seems sharper than blood. There is also nothing that burns more fiercely in the soul of a man than the sight of someone dying at the hands of the enemy while his friends stand by and watch.

Upon seeing Aswad fall, “Utba b. Rabi’a appeared, accompanied by his brother Shaiba and his son Walid b. “Utba, calling for a duel. The young men of Medina responded to his call. But upon seeing them he said again:

“We do not need you. We are talking about our own people.”

Then one of them called out:

“O Muhammad! Make those who are authoritative from among us appear!”

Face to face

At that very moment it was Hamzah b. Abd’l-Muttalib, Ali b. Abi Talib and ‘Ubaida b.’I-Harith who stood up to them. Hamzah no longer gave Shiba a chance, nor did Ali give Walid a chance, they were killed. Then both of them rushed to the aid of “Ubaida who was now being pounced upon by “Utba. After the Quraysh now saw this fact they all came forward to attack.

It was on the morning of Friday 17 Ramadan that the two armies came face to face.

Now Muhammad himself came forward to lead the Muslims, organizing the ranks. But when he saw that the Quraysh army was so large, while his men were so few, in addition to the equipment being very weak compared to the Quraysh equipment, he returned to his hut accompanied by Abu Bakr. He was anxious about the events that would take place that day, and he was saddened by the fate that would befall Islam if the Muslims did not achieve victory.

Muhammad’s Prayer

Muhammad now turned his face to the qiblah, with his whole soul he presented himself to God,-he appealed to God for all that had been promised to him, he whispered a plea in his heart for God to provide help. So deeply was he absorbed in prayer, in supplication, saying:

“Allahumma O Allah. These Quraysh are now coming with all their arrogance, seeking to disbelieve Your Messenger. O Allah, Your help is also what You promised me. O Allah, if this army now perishes there will be no more worship of You.”

While he was still immersed in prayer to God while stretching his arms toward the Qibla, his coat fell off. At that moment Aby Bakr put the coat back on his shoulders, as he supplicated:

“Messenger of Allah, with your prayer God will fulfill what has been promised to you.”

But even so, Muhammad was getting more and more carried away in prayer, in tawajuh to God, with great solemnity and solemnity he continued to offer prayers, asking for God’s inayat and help in the face of events, which the Muslims did not expect at all, and for which they had no preparation. It was because of this that he finally fell asleep. At that point it seemed to him that God’s help was there. he regained consciousness, then he got up with a sense of joy.

Now he went out to his friends: he mustered them, saying:

“By Him Who holds the life of Muhammad.’ Anyone who now fights steadfastly, endures desperately, forges ahead and never backs down, and dies, Allah will place him in Paradise.”

His powerful soul, which God has given so high above all powers, has been embedded with his teachings into the souls of the believers. And their strength has surpassed their own spirit, so that every one of them is equal to two, even to ten.

Moral Strength

It will be easier for people to understand this if they remember the moral force that has so much influence on a person’s psyche, and this will be even greater if this moral force also has a basis. The spirit of nationalism can also add to this. A soldier who is defending an endangered homeland, his soul

nuh with the spirit of patriotism, will increase its moral strength in accordance with the great love for the homeland and its concern for the roots of the danger that threatens the homeland from the enemy.

Therefore, the spirit of patriotism and sacrifice for the motherland by the nations of the world has been instilled in their citizens since their childhood. The belief in truth, justice, freedom and high human values adds to the moral strength of the people. This means multiplying the material strength. And anyone who remembers the anti-German propaganda that was so widely spread by the Allies in World War I, when they fought against the German armed forces for the sake of defending freedom and truth and preparing for a peace treaty, will realize how much this propaganda actually multiplied the morale of the Allied soldiers, as well as aroused the sympathy of most of the nations of the world.

What is nationalism and the question of peace, compared to the goal that Muhammad called for! The purpose of man’s communication with the whole of existence, a communication that will merge him and come out as one of the forces of the universe, which will direct him towards the goodness of life, enjoyment and integral perfection.

Yes! What does nationalism and the question of peace mean beside one’s duty in the sight of God, defending the believers from the grasp of those who want to make slander and temptation, from those who obstruct the path of truth, those who want to plunge mankind into the abyss of paganism and shirk. If with the love of one’s homeland the soul is strengthened, in accordance with all the strengths of one’s homeland, and with the love of peace for all mankind the soul is strengthened, in accordance with the strengths of all mankind, then how much more powerful is the strength of the soul brought about by faith in the universe of being and the Creator of all being! It is faith that will make man’s energy capable of moving mountains, moving the contents of the world. He can oversee – with his moral capacity – everything that is still below that level. And this moral capacity will multiply its power.

If this integral moral ability has not yet reached its goal due to the differences of opinion among Muslims before the war, has not yet achieved material strength as expected, then with the power of faith it is also Your help that You promised me. O Allah, if this army now perishes there will be no worship of You.”

While he was still immersed in prayer to God while stretching his hands toward the qiblah, his coat fell off. At that moment Aby Bakr put the coat back on his shoulders, as he supplicated:

“Messenger of Allah, with your prayer God will fulfill what has been promised to you.”

But even so, Muhammad was getting more and more carried away in prayer, in tawajuh to God, with great solemnity and solemnity he continued to offer dga, asking for God’s inayat and help in the face of events, which the Muslims had not expected at all, and for which they had no preparation. It was because of this that he finally fell asleep. At that moment it seemed to him that God’s help was there. He regained consciousness and got up with great joy.

Now he went out to meet his companions, and he mustered them, saying:

“By Him Who holds the life of Muhammad.’ Anyone who now fights steadfastly, endures desperately, forges ahead and never retreats, and dies, Allah will place him in Paradise.”

His powerful soul, which God has given so high above all powers, has been embedded with his teachings into the souls of the believers. And their strength has exceeded their own spirit, so that each one of them is equal to two, even equal to ten. Moral Strength

It will be easier for people to understand this if they remember the moral force that has so much influence on a person’s psyche, and this will be even greater if this moral force also has a basis. The spirit of nationalism can also add to this. A soldier defending an endangered homeland, whose soul is filled with the spirit of patriotism, will increase his moral strength in accordance with his great love for his homeland and his concern about the danger threatening it from the enemy.

Therefore, the spirit of patriotism and sacrifice for the motherland by the nations of the world has been instilled in their citizens since their childhood. The belief in truth, justice, freedom and high human values adds to the moral strength of the people. This means multiplying the material strength. And anyone who remembers the anti-German propaganda that was so widely spread by the Allies in World War I, when they fought against the German armed forces for the sake of defending freedom and truth and preparing for a peace treaty, will realize how much this propaganda actually multiplied the morale of the Allied soldiers, as well as aroused the sympathy of most of the nations of the world.

What is nationalism and the question of peace, compared to the goal that Muhammad called for! The purpose of man’s communication with the whole of existence, a communication that will merge him and come out as one of the forces of the universe, which will direct him towards the goodness of life, enjoyment and integral perfection.

Yes! What does nationalism and the question of peace mean beside one’s duty in the sight of God, defending the believers from the grasp of those who want to make slander and temptation, from those who obstruct the path of truth, those who want to plunge mankind into the abyss of paganism and shirk. If with the love of one’s homeland the soul is strengthened, in accordance with all the strengths of one’s homeland, and with the love of peace for all mankind the soul is strengthened, in accordance with the strengths of all mankind, then how much more powerful is the strength of the soul brought about by faith in the universe of being and the Creator of all being! It is faith that will make man’s energy capable of moving mountains, moving the contents of the world. He can oversee – with his moral capacity – everything that is still below that level. And this moral capacity will multiply its power.

If this integral moral capacity had not yet reached its goal due to the differences of opinion among the Muslims prior to the war and the lack of material strength as expected, then the power of faith had its advantages. This became even stronger when Muhammad and his companions were able to mobilize them. Thus, the very small number of people and equipment has been compensated. It was in this situation of the Prophet and his companions that these two verses were revealed:

“O Prophet! Awaken the spirit of those believers in the face of war. When you number twenty steadfast men, these will defeat two hundred. If there are a hundred of you, they will surely defeat a thousand disbelievers, for they are people who do not understand. Now God has made it easy for you, knowing that there is weakness in you; so, if you are a hundred steadfast men, you will be able to defeat two hundred, and if you are a thousand, you will be able to defeat two thousand with the permission of God. And Allah is with the steadfast.”

The situation of the Muslims turned out to be stronger after Muhammad roused their spirits, was present among them, encouraged them to take up the fight against the enemy. He told them that heaven was for those who had stood the test of time and gone straight into the midst of the enemy. In this regard the Muslims directed their attention to the leaders and chiefs of Quraysh. They were to be wiped out as an equal recompense for the torture they had endured in Mecca, being prevented from entering the Holy Mosque and fighting for Allah. Bilal saw Umayya b. Khalaf and his son, and some of the Muslims saw those he had known in Mecca. This Umayya was the one who had tortured Bilal in the past, when he was brought to the middle of the hottest desert in Mecca. He stretched him out on the spot and pressed a large stone against his chest, intending to make him renounce Islam. But Bilal only said: “Ahad, Ahad.? The One, the One”.

When he saw Umayya, Bilal said:

“Umayya, ancestor of the infidels. I will not be saved if you escape!”

Some of the Muslims surrounded Umayya with the intention of not killing him and taking him prisoner.

But Bilal in the midst of the crowd cried out loudly:

“All you soldiers of God! This is Umayya b. Khalaf the head of the infidels. It will not save me if he escapes.”

The crowd gathered. But Bilai could no longer be pacified, and he killed Umayya. At that time Mu’adh b. “Amr b. Jamuh was also able to kill Abu Jahl b. Hisham. Then Hamzah, Ali and other heroes of Islam rushed into the midst of the fierce battle. They had forgotten themselves and the small number of their comrades against such a large enemy.

Fine dust and sand rose up and filled the air. Heads were already falling off the bodies of the Quraysh. Thanks to their unwavering faith, the Muslims also grew stronger. With joy they cried out: Ahad, Ahad. Before them was now the veil of space and time opened, as God helped them with angels who gave them glad tidings, which made their faith stronger, so that when one of them raised his sword and swung it at the neck of the enemy, it was as if his hand was moved by the power of God.

Muhammad in the Center of the Rink

In the midst of the battlefield where the grim reaper was busy picking the necks of the unbelievers, Muhammad stood up. He picked up a handful of sand and held it out to the Quraysh. “Woe to their faces!” he said as he scattered the sand toward them. His companions were then given the command:

“Charge!”

Simultaneously the Muslims charged forward, still smaller in number than the Quraysh. But their souls were already filled with the spirit of God. No longer were they the ones killing the enemy, no longer were they the ones taking prisoners of war. It was only because of the spirit of God embedded in their souls that their moral strength increased, so that their material strength also increased. In this case the word of God came down:

“Remember, when your Lord revealed to the angels: “I am with you”. Make firm the stand of the believers. I will put fear into the hearts of the disbelievers. Strike the top of their necks and strike each of their fingertips.”

“It was not you who killed them, but God also killed them. Also when you threw it, it was not you who did that, but God too.”

When the Apostle saw that God had fulfilled His promise and that victory was on the side of the Muslims, he returned to his hut. The Quraysh fled. By the Muslims they were pursued. Those who were not killed and did not manage to escape were taken prisoner.

This was the battle of Badr, which gave Muslims a stable foothold in all of Arabia, and was a prelude to the unification of the entire peninsula under Islam, as well as a prelude to the sprawling Islamic commonwealth. He had planted a great civilization in the world, which still has and will continue to have a deep influence in the heart of world life.

Muslims Do Not Kill

It is not impossible that one would be amazed to learn that, although Muhammad had mobilized his companions and hoped for the defeat of the enemy of God and his enemy, from the very beginning of the battle he had asked the Muslims not to kill the Banu Hashim and not to kill certain people from among the Quraish leaders, even though they would kill every person from the side of Islam that they could kill. And let no one think that he did so because he wanted to defend his family or anyone who was related to him. Muhammad’s soul was far greater than to be swayed by such things. What he took into consideration was that he still remembered Banu Hashim, who had tried to protect him for thirteen years from the beginning of his apostolate to the time of his hijrah, to the extent that his uncle Abbas accompanied him on the night of the pledge of ‘Agaba. Also the merit of others who were still disbelievers among the Quraysh outside the Banu Hashim who demanded the annulment of the boycott charter, by which the Quraysh forced him and his companions to live in the clefts of the mountains, after all relations by them had been severed. All the kindness that each of them had given Muhammad was regarded as a merit that should be rewarded, should be rewarded tenfold. Hence he was regarded by the Muslims as an intercessor for each of them during the fighting, although there were still those among the Quraysh who refused the pardon, such as Abu’l-Bakhtari – one of those who had participated in the revocation of the charter. He refused and was killed.

The people of Mecca ran away in disgust. They could no longer look away. When their eyes fell on one of their own comrades, out of shame he immediately looked away, remembering the bad luck that had befallen them all.

Until that afternoon the Muslims remained at Badr. Then they collected the bodies of the Quraysh and after making a large pit they were all buried. In the evening Muhammad and his companions were busy at the front settling the spoils of war and keeping watch over the captives. As the night darkened Muhammad began to reflect on the God-given help of the Muslims who with such a small number had been able to destroy the polytheists who had no shield of strength of faith but boasted of their great numbers alone. As he pondered this, late in the night his companions heard him say:

“O dwellers of the jail! O ‘Utba b. Rabi’a! Shaiba b. Rabi’a! Umayya b. Khalaf! O Abu Jahl b. Hisham! …….”

He went on to mention the names of the people in the cave one by one. “…… O dwellers of the pit! Is what your god promised really there. I have met what my Lord has promised.”

“Messenger of Allah, why talk to people who are already bangar?” the Muslims then asked.

“What I do they hear better than you,” said the Apostle. “But they cannot answer.”

At that time the Messenger of Allah looked into the face of Abu Hudhaifa ibn

“Utba. She looked sad and her face changed.

“Perhaps there is something in your heart about your father, Abu Hudhaifa?” he asked.

“Never, Messenger of Allah,” Abu Hudhaifa replied. “About my father, I have no doubt, nor about his death. It’s just that I know his mind is good, wise and meritorious. So I hoped that he would be guided to become a Muslim. But after I saw what happened, and remembered his former life in disbelief, after what I had hoped for from him became more distant, that is what saddened me.”

But the Messenger of Allah mentioned good things about him and prayed for him.

Difference of opinion on spoils

The next day early in the morning, when the Muslims were getting ready to leave for Medina, the question arose about the booty, to whom it should go. Those who carried out the attack said: We collected it, so it is for us. Then said those who pursued the enemy until the time of their destruction: had it not been for us, you would not have gotten it. And said those who escorted Muhammad for fear of being attacked by the enemy from behind: You gentlemen have no more right than we. We could have fought the enemy and taken their wealth, when no one would have protected them. But we feared an enemy attack on the Messenger of Allah. So we took care of him.

But then Muhammad commanded the return of all the booty that was in their hands, and asked that it be brought so that he could give his opinion or there would be a divine decree.

Muhammad sent Abdullah b. Rawaha and Zaid b. Haritha to Medina to bring the people the glad tidings of the victory the Muslims had achieved. While he himself with his companions also set out for Medina with the captives and booty he had obtained from the polytheists, and handed over the leadership to Abdullah b. Ka’b.

Equitable Distribution

They set out. After crossing the strait of Shafra”, on a sand dune Muhammad stopped. At this place the spoils of war that Allah had determined for the Muslims were divided equally. Some historians say, that the distribution to them was after deducting one-fifth, in accordance with the word of Allah:

“And let it be known to you that of the spoils of war which you gain, one-fifth is for God, for the Messenger, for the relatives and orphans, the poor and the wayfarer, if you truly believe in God and in what We have revealed to Our servants on that fateful day, the day when two groups face each other. And over all things Allah is All-Powerful.”

Most of the chroniclers of the Prophet are of the opinion, especially the older generation – that the verse was revealed after the events of Badr and after the spoils of war had been divided, and that Muhammad divided them equally among the Muslims, and that for the horses he equated what was due to the rider, the share of those who died at Badr was given to their heirs, those who stayed in Medina and did not go to Badr because they were in charge of the Muslims’ needs, and those who were mobilized to go to Badr but left behind for some reason acceptable to the Messenger, also got a share. Thus the spoils of war were divided fairly. It was not only those who fought in the war and won the victory, but those who fought in the war and won the victory were those who worked towards it, whether they were at the front or far away.

Two Captives Killed

While the Muslims were on their way to Medina, two captives had been killed, one Nadzr b.’IHarith and the other Ugba b. Abi Mu’ait. Up to that time neither Muhammad nor his companions had made a specific rule in dealing with the captives that would require them to be killed, ransomed or made slaves. But Nadzr and “Ugba were both a constant danger to the Muslims during their time in Mecca. Every chance they got, these two men would harass them.

The killing of this Nadzr was that when they reached Uthail the captives were shown to the Prophet. He gazed at this Nadzr with such eyes that this captive trembled and said to someone beside him:

“Muhammad will surely kill me”, he said. “He looked at me with death in his eyes.”

“It’s just because you’re scared,” replied the person next to him.

Now Nadzr said to Mush’ab b. “Umair – the most compassionate person in the place.

“Tell your friend to consider me as one of his friends. If you don’t do this, he will kill me.”

“But you used to say this and that about the Book of Allah and about the person of the Prophet,” said Mush’ab. “You used to torture his companions.”

“If you had been taken captive by Quraysh, you would not have been killed as long as I was alive,” Nadzr said again.

“You cannot be trusted,” said Mush’ab. “And yet I am not like you. The promise of Islam with you is broken.”

Nadzr was actually Migdad’s prisoner, for which he wanted to obtain a substantial ransom from his family. Hearing the conversation about him being killed, he immediately said:

“Nadzr my prisoner”, he shouted.

“Strike his neck”, said the Prophet a.s. “O Allah. May Migdad receive Your bounty.

With a sword blow he was later killed by Ali b. Abi Talib.

While they were on their way to “Irg’z-Zubya the Prophet ordered that “Ugba b. Abi Mur’ait also be killed. “Muhammad”, he said, “who will take care of the children?” “Ap”, he replied. Then he was either killed by Ali b. Abi Talib or by “Ashim b. Thabit, sources vary. News of Victory in Medina The day before the Prophet and the Muslims reached Medina, his two messengers Zaid b. Haritha and Abdullah b. Rawaha had already arrived. They each entered the city from different directions. From the camel on which he was riding Abdullah announced and gave the Ansar the good news of the victory of the Messenger of Allah and the companions, while mentioning who from the polytheists had been killed. Zaid b. Haritha did the same as he waited for Al-Oashwa’, the Prophet’s camel. The Muslims rejoiced. They gathered, and those who were still at home came out in droves and set out to welcome the news of this great victory.

Jews and Polytheists in Medina

On the contrary, the polytheists and the Jews were devastated by the news. They tried to convince themselves and the Muslims living in Medina that the news was not true.

“Muhammad has been killed and his companions conquered”, they shouted. “This is his camel as we all know it. If he had won, this camel would still be there. What Zaid said was just delirium on his part, because he was nervous and frightened.”

But the Muslims would have been even happier had it not been for the death of Rugayya, the Prophet’s daughter, who was left behind to look after her. When she was left to go to Badr she was ill, and her husband, Usman b. “Affan, was also left behind to look after her.

When it later turned out that Muhammad had won, they were shocked. Their position towards the Muslims became so low and contemptible that one of the Jewish leaders said:

“For us now it is better to be on the ground than to live on this earth after the nobles, leaders and prominent Arabs and the inhabitants of the holy land have been afflicted.” The captives of Badr

The Muslims entered Medina the day before the prisoners of war arrived. After they had been taken and Sauda bt. Zam’a, the Prophet’s wife, had just returned from passing the dead to the Banu “Afra” tribe, where she came from, she saw Abu Yazid Suhail b. “Amr, one of the captives, whose hands were tied with a rope to the nape of his neck. He approached him and said:

“Oh Abu Yazid! You have surrendered yourself. Better die with honor!”

“Sauda!” Muhammad called out to her from inside the house. “You mem, arouse his spirit against Allah and His Messenger!”

“Messenger of Allah”, he said. “By Allah who has sent you with ‘all truth. I could not help myself when I saw Aby Yazid with his hands tied at the nape of his neck, so I said so.”

Thereupon Muhammad separated the captives among his companions, saying to them:

“Treat them well.”

This then became a thought for him, what to do with them. Should he kill them, or should he demand a ransom from them? They were hard men of war, strong men of battle. Their hearts were full of envy and resentment after they had experienced the destruction at Badr, and the aftermath that had brought them as prisoners of war. If he were to accept a ransom, this would mean that they would plot and return to fight him again: if he were to kill them, it would stir up something in the hearts of the Quraysh, which if redeemed might be pacified.

The opinions of Abu Bakr and Umar

He left the matter in the hands of the companions of the Muslims. He invited them to deliberate and the choice was up to them. The Muslims themselves saw that these captives still wanted to live and would be willing to pay a high ransom.

“We had better send for Abu Bakr”, they said. “Of our relatives he is the first Quraishite, and the most gentle and merciful. We do not see Muhammad favoring another more than him.”

Then they sent for Abu Bakr.

“Abu Bakr,” they said. “Some of us were once our fathers, brothers, uncles or mamak and cousins. People who are far away from us are still our relatives. Talk to your friend to be generous to us or accept our redemption.”

In this regard Abu Bakr promised to try. But they feared that Umar ibn’I-Khattab would complicate matters for them. So they sent some more men to him, stating what they had told Abu Bakr. But Umar looked at them suspiciously. Then these two great companions of Muhammad set out to meet him. Abu Bakr tried to soften and assuage his anger.

“Messenger of Allah”, he said. “By my father and mother. They are still our relatives, whether they are fathers, sons or uncles, cousins or brothers. Even people who are far from us are still our relatives. Be generous to them. May God be gracious to us. Or we accept ransom from them, hopefully God will save them from hellfire. Then what we take from them will strengthen the Muslims as well. May Allah turn their hearts one day.”

Muhammad was silent, not answering. Then he stood up and went off by himself. Umar approached him and sat down next to him.

“Messenger of Allah”, he said. “They are the enemies of God. They have denied you, fought you and expelled you. Cut their throats. These are the heads of the disbelievers, the leaders of the misguided. Those polytheists are those whom God has humiliated.”

Nor did Muhammad answer.

Now Abu Bakr returned to his original seat. He was so gentle that he expected a more lenient attitude. He mentioned family and kinship, and if the captives were still alive, he hoped they would receive God’s guidance. Umar, on the other hand, again showed his fairness and severity. For him there was no gentleness or mercy.

When Abu Bakr and Umar had finished speaking, Muhammad stood up. He returned to his room. He stayed there for a while. Then he came back out. The people immediately involved themselves in this matter. One side supported Abu Bakr’s opinion, the other sided with Umar. The Prophet invited them to deliberate on what to do. Then he made a parable about Abu Bakr and Umar. Abu Bakr was like Mikail, sent down by God with a forgiving nature towards His servant. And from among the prophets like Ibrahim. He was very gentle with his people. By his own people he was taken and thrown into the fire. But no more. he just said:

“Why do you worship something other than Allah? Don’t you have any sense?”‘ Or as he said:

“He who follows me is on my side. But as for those who disobey me, You are Forgiving and Merciful.”

Another example is among the prophets like Jesus when he said:

“Even if you punish them, they are all your servants, and if you forgive them, you are almighty and wise. 

Umar, on the other hand, in the case of angels such as Jibril, was sent down with wrath from God and calamity against the enemies. Him. In the neighborhood of the prophets he is like Noah when he said:

“Lord, do not let those who disbelieve have a place on earth.”

Or like Moses when he said:

“O Lord! Destroy their possessions, and close their day. They will not believe until they taste the painful punishment.”

Then he said:

“You all have dependents. No one escapes them, they must be redeemed or have their throats cut.”

Then they conferred again with each other. Among them was a poet, Abu “Azza “Amr b. Abdullah b. “Umair alJumahi. Seeing the disagreement he quickly wanted to save himself.

“Muhammad”, he said. “I have five daughters and they have nothing. So donate me to them. I promise and give assurance, that I will not fight you again, nor will I ever curse you again.”

This man received the Prophet’s assurance and was released without paying a ransom. He was the only prisoner who had been granted such a guarantee. But then he broke his promise and returned a year later to fight at Uhud. He was taken prisoner again and killed.

The Muslims, after much deliberation, decided that they could grant this method of redemption. With that decision, this verse was revealed.

“It is not fitting that a prophet should have prisoners of war, before he has finished fighting in the world. You desire the treasures of this world, while Allah desires the Hereafter. Allah is All-powerful and Wise. 

Orientalist Polemic

In response to this issue of the Badr captives and the killing of Nadzr and “Ugba there are some Orientalists who still ask: doesn’t this prove that the new religion is bloodthirsty? Otherwise the two men would not have been killed. Wouldn’t it have been more honorable for the Muslims to return the captives after winning the battle, and they would have had enough booty?

The purpose of this question is to arouse sympathy in the hearts of people, which has not been a problem so far, so that a thousand years later after the battle of Badr and subsequent wars will be used as a tool to discredit this religion and its proponents.

But it turns out that this question becomes self-evident when we compare the killing of Nadzr and “Ugba with what is happening today and will always happen, as long as Western civilization, dressed in Christian robes, continues to rule the world. To what has happened in the countries that were forcibly occupied by the colonizers in the name of quelling rebellion, can the above events – just a little bit – be compared? Can we compare it – even a little bit – with the slaughter that took place in the World Wars? And can we compare it – even a little bit – with what happened during the French Revolution, in the various revolutions that have taken place and will always take place in other European nations?

Revolution against Paganism

It is undeniable that what Muhammad and his companions experienced was a violent revolution of the God-sent Muhammad, vis-à-vis paganism and the polytheists as its worshippers. A revolution, which initially raged in Mecca, and because of which, various tigers of torment and suffering were endured by Muhammad and his companions for thirteen continuous years. Then the Muslims moved to Medina. In this place they gathered strength and vigor while the seeds of revolution continued to grow in their hearts, as well as in the hearts of all the Quraysh.

The Muslims’ move to Medina, their dealings with the local Jews, the clashes that preceded Badr, and then the Battle of Badr itself – these were all tactics of the revolution, not principles. The wisdom that the leader of the revolution and his companions had determined would be followed by the provision of the lofty principles that the Messenger had brought. So, the tactics of the revolution are different and the principles of the revolution are different, Also the conditions that follow are sometimes completely different from the main purpose of these conditions. In the event that Islam has made a sense of brotherhood the basis of Islamic civilization, then to achieve success this path must be pursued, even if it must apply a violence if it is unavoidable. The slaughter of Saint Bartholomew

The Muslims’ treatment of the prisoners of Badr was an example of kindness and compassion, compared to what happens in some revolutions whose originators glorify justice and compassion. And this, too, is only one part of the many slaughters that took place in the name of Christ, such as the slaughter of Saint Bartholomew (Saint Barthelemy), a slaughter that can be considered a great disgrace in Christian history, of which no such example exists in Islamic history. This slaughter was organized at night. The Catholics in Paris slaughtered the Protestants by trickery and treachery, a picture of trickery and treachery that is truly low and filthy.

So if only two of the fifty captives of Badr were killed by the Muslims, because they had been so cruel to the Muslims for thirteen years, who had suffered various injuries, then the Muslims would have been killed.

torture while in Mecca, it was also due to excessive pity and considered an untimely gain as mentioned in the verse:

“It is not fitting that a prophet should have prisoners of war, before he has finished fighting in the world. You desire worldly wealth, while Allah desires the Hereafter. Allah is All-powerful and Wise.”

News in Mecca

While the Muslims were rejoicing that by God’s grace they had won the victory and the booty, Haisuman b. Abdullah al-Khuza’i hastily set out for Mecca. He was the first to enter Mecca and informed the people of the destruction of the Quraysh army and the calamity that had befallen their princes, leaders and nobles. At first Mecca was shocked, and did not believe the news. How could it not be surprised to hear the news of their destruction and the killing of their leaders and nobles! But it seemed that Haisuman was not delirious, he was very sure of what he was saying. From the Quraysh’s side he himself was indeed the hardest hit by the disaster.

Death of Abu Lahab

When it turned out that the news was true, it was as if they fell unconscious. Abu Lahab fell into a fever, and seven days later he died. Now the people deliberated as to what they should do. It was agreed not to mourn their deaths, for if this were to be heard by Muhammad and his companions, they would be ridiculed. Nor would they send men to ransom the captives, lest Muhammad and his companions later tighten the screws on them and demand too high a ransom.

Redemption of the Captives

Another day passed. The Quraysh were enduring the ordeal while waiting for an opportunity to redeem their captives. That day it was Mikraz b. Hafz, who came to redeem Suhail b. “Amr. Apparently Umar b.’I-Khattab objected to the man being free without any interference. So he said:

“Messenger of Allah. Let me remove these two incisors of Suhail b. “Amr, so that his tongue will stick out and he will no longer make speeches reviling you everywhere.”

But this was answered by the Prophet with a truly great answer:

“I will not treat him cruelly, lest God should treat me so, though I am a prophet.” Zainab the Prophet’s daughter also sent a ransom to free her husband, Abu’l-“Ash b. Rabi. Among the things used in the ransom was a necklace given by Khadija when she was to be married to Abu’l-Ash. Seeing the necklace, the Prophet was deeply moved. “If you want to release a prisoner and return the ransom to the owner, go ahead”, said the Prophet. Then he came to an agreement with Abu’l-‘Ash to divorce Zainab, who according to Islamic law was already divorced. In the meantime Muhammad sent Zaid b. Haritha and another companion to fetch Zainab and bring her to Medina.

But after a long time Abu’l-‘Ash was released as a prisoner, he set out for the Levant carrying Quraysh merchandise. Arriving near Medina, he met a unit of Muslims. They took his luggage. He traveled on in the darkness of the night until he reached Zainab. She asked Zainab for protection and Zainab protected her as well. At that time his merchandise was returned to him by the Muslims and he safely returned to Mecca. After the goods were returned to their respective owners from among the Quraysh, he said:

“People of Quraish! Are there still any of you who have not taken their goods?”

“Nothing”, they replied. “May God reward you for your kindness. You are an honest and generous person.”

“I bear witness”, he said later, “that there is no god but Allah and that Muhammad is His servant and Messenger. I could have converted to Islam in that town, but I was afraid that you would suspect that I only wanted to eat your wealth. After all this I returned to you and my task was completed, so now I convert to Islam.”

Then he returned to Medina. Zainab was also returned to him by the Prophet.

In the meantime the Quraysh continued to ransom their captives. The ransom value at that time ranged from one thousand to four thousand dirhams for each person. Except for the one who had nothing with generosity: Muhammad set him free. Quraysh Wept over His Dead Body

It was not a light fate that befell the Quraysh, nor did they want to cease hostilities with Muhammad or forget the defeat they had suffered. Even afterwards the women of Quraysh were busy for a whole month crying over their dead bodies. They cut off the hair of their own heads. The vehicle or horse of the dead man was brought, then they wept around it.

Hindun and Abu Sufyan

In this case no one was left out, except Hindun bt. “Utba, the wife of Abu Sufyan. When one day she was approached by women saying: “Do you not weep for your father, your brother, your uncle and your family?”

He replied:

“I weep for them? So that when Muhammad and his friends hear about it, they will cheer for us? And the women of Khazraj will also cheer for us? No! I must take revenge on Muhammad and his friends! It is forbidden to use oil before we can fight Muhammad. Indeed, if I could have known that this sadness would disappear from my heart, I would have wept. But it will only go away when I have seen with my own eyes the prey that killed my loved ones!”

Indeed, he no longer used oil or went near Abu Sufyan’s bed. He continued to mobilize people until the outbreak of the battle of Uhud. As for Abu Sufyan, after Badr, he vowed not to wash his head with water before he fought Muhammad.

FOURTEENTH PART: Between Badr and Uhud

The Impression of Badr in Medina – The Jews Plot – The Killing of Abu ‘Afak and Ashma’ – The Death of Ka’b b. Asyraf – Anxiety and Hostility of the Jews – Banu Qainuqa Besieged – Abdullah b. Ubayy b. Salul – Desertion of Medina – Political Unity in Medina – Sawig Expedition – Threatened Coast Road to the Levant – Arab Fear of the Muslims – Jewish Fear – Quraysh Take the Iraqi Road to the Levant – Muhammad’s Marriage to Hafsha Impressions of Badr in Medina

The Badr event had made a deep impression on Mecca, as we have seen. The desire for revenge against Muhammad and the Muslims was great when the opportunity arose. But the effects in Medina were more pronounced and more closely connected to the lives of Muhammad and the Muslims together. After the Badr incident, the Jews, polytheists and hypocrites had already sensed the growing strength of the Muslims. They saw that this stranger, who had come to them less than two years ago to migrate from Mecca, had now increased in authority and strength, and had almost become the master of the entire population of Medina, not just his own group. The Jews Conspire

As we have seen, the Jews had already begun to grumble and clash with the Muslims before Badr, resulting in many incidents that otherwise would have erupted, if only because there was still a peace treaty between the two sides. That is also why, as soon as the Muslims returned from Badr victorious, some groups around Medina began to plot against each other. They began to be incited and made up rhymes to stir them up. Thus, the arena of revolution now moved from Mecca to Medina, and from the religious to the political sphere. So it wasn’t just Muhammad’s religious proselytizing that was at stake now, but his authority and influence also made their hearts faint. This factor caused them to conspire and make plans to kill him.

But all these secrets were not unknown to Muhammad; in fact, he already knew all the news and every plan that was directed against him. On both the Muslim and Jewish sides, day by day, little by little, their hearts were filled with hatred. Each one was just waiting for a disaster to befall the other.

Until the Muslims won the victory at Badr, they were still afraid of the people of Medina. They had not yet dared to counterattack if a Muslim was attacked. When they had returned with the victory a man by the name of Salim b. “Umair had taken matters into his own hands against Abu “Afak (of Banu (Amr b. “Auf)), for this man had made verses attacking Muhammad and the Muslims. It was also this man who had incited his people to fight the Muslims. Until the time of the Badr incident he continued to incite people.

The Killing of Abu ‘Afak and Ashma’

One night when the wind was strong Salim went to Abu “Afak. He was sleeping on the veranda of his house. By Salim he plunged his sword into his heart until it penetrated to the aisle. Likewise “Ashma’ bt. Marwan (from Banu Umayya b. Zaid). This woman always abused Islam, hurt people and mobilized people against it. She continued to do this until after the battle of Badr. One blind night she was visited by “Umair b. “Auf who entered her house. He was surrounded by his sleeping children, some of whom were being breastfed. Actually, “Umair’s vision was very weak. He groped with his hand and grabbed the baby who was being breastfed. He drove the baby from its mother’s side, then he centered his sword on the woman’s chest until it pierced her back.

When “Umair returned from the Prophet’s place after delivering the news, he saw his sons and some people burying the woman. They came to him and asked:

“Umair, did you kill that woman?”

“Yes,” he replied. “Execute your deceit against me and delay no longer. I swear by Him who holds my life! If you all speak words like that woman, I will strike you with this sword of mine. Either I die, or I kill you all.

“Umair’s courageous attitude had led to the birth of Islam among the Banu Khatma. Ashma”s husband was also from this tribe. From this group who had previously embraced Islam in secret, now they had the courage to be open and join the ranks and together with other Muslims.

Death of Ka’b b. Asyraf

It will suffice if we add to these two events the death of Ka’b b. Asyraf. When he heard of the death of some of the leading men of Mecca, he was the one who said: “They were Arab nobles and leaders. Indeed, if Muhammad were to defeat them, it would be better to be in the ground than to remain on the earth.” He was also the one, who had set out for Mecca – having received definite news – to mobilize men against Muhammad, singing rhymes and weeping for those buried in the pit. He was also the one who later after returning to Medina attempted to seduce the women of Islam. One knows how disposed and tempered the Arabs are in this regard, how much they value this sense of honor. For this reason their spirits rose. The Muslims were furious. They had agreed to kill Ka’b. Some of them had gathered. One of them came up to him and baited him by badmouthing Muhammad.

“This man’s arrival here brings disaster,” said one. “It has made the Arabs hostile and divided. Our family ties are broken, relatives are lost and it is difficult for people to travel long distances.”

After exchanging pleasantries with Ka’b, he and his friend asked Ka’b for money by pawning his armor. Ka’b agreed as long as it was brought to him later. While he was in his house some distance from Medina, in the evening Abu Na’ila (one of the plotters) called out to him. He went out to him, even though his wife had warned him not to go out at that time of night. The two men continued walking until they met Abu Na’ila’s friends. Ka’b was not afraid. They walked together until they were some distance from where Ka’b was staying, while continuing to talk. They told him about themselves and how they were having a hard time. Ka’b felt calmer and calmer.

While they were walking Abu Na’ila placed his hand on Ka’b’s head, and he kissed it. “Never have I experienced such a sweet night,” he said.

When he saw that Ka’b was no longer suspicious of them, Abu Na’ila again put his hand in Ka’b’s hair, then grasped the man’s temples and said:

“Strike down this enemy of God!”

. They struck him with their swords, and he died. Jewish Anxiety and Hostility

This incident made the Jews even more anxious. They all feared for their own fate. But even when their lives were lost, they would not stop criticizing Muhammad and the Muslims. An Arab woman came to the marketplace of the Jews of Banu Qainuqa’ with jewelry. She was sitting facing the goldsmith. They tried to get her to show her face. But she refused. Suddenly a Jew came quietly from behind. He pinned the hem of her dress with a pin to her back, and when she stood up, her nakedness was revealed. They all laughed at her. The woman screamed. Just then a Muslim man pounced on the goldsmith – a Jew, and killed him. Other Jews came and tied up the Muslim man and killed him too.

Now this Muslim family asked the Muslims for help in dealing with the Jews, which led to a great disaster between them and the Banu Qainuqa’ Jews.

Banu Qainuqa Besieged

Muhammad then asked these people to stop harassing the Muslims and to maintain the existing peace treaty and existence. Otherwise they would suffer the fate of the Quraysh. However, they took this warning lightly. Instead they replied:

“Muhammad, do not be deceived because you have been dealing with a group that has no knowledge of warfare that you have a chance of defeating them. But if it had been us who fought you, you would have known that we were the ones.”

If that was the case, then there was no other way but to fight them too. Otherwise, the Muslims and their position in Medina would collapse, and would henceforth become the story of the Quraysh, after the Quraysh had previously become the story of the Arabs.

The Muslims now acted and surrounded the Banu Qainuqa’ Jews consecutively for fifteen days in their own place. No one could get out of them, nor could anyone come in with food. There was no other way they now had to submit to Muhammad’s legislation, surrendering to his terms. So they surrendered. After consulting with the leaders of the Muslims, Muhammad determined to kill them all.

Abdullah b. Ubayy b. Salul

But then came Abdullah b. Ubayy b. Salul – a man who was in league with both the Jews and the Muslims.

“Muhammad”, he said. “Be kind to my followers.”

The Prophet did not answer immediately. Then he repeated his request. But the Prophet refused. The man put his hand into Muhammad’s armor pocket. Muhammad changed his face. Then he said:

“Let go!” He was angry. His anger was reflected on his face. Then he repeated it again in a tone of voice that still conjured up anger. “Let go! You wretch!”

“I will not let you go until you are kind to my followers. Four hundred men without armor and three hundred with armor have prevented me from waging all-out war, and you cut them down in one day! Indeed, I fear disaster.”

Until that time Abdullah was the one who still had power over the polytheists from among the Aus and Khazraj, although this power, with the strength of the Muslims had become weak.

Seeing the man’s insistence, the Prophet again became calm. Especially after “Ubada bin’sh-Shamit came to him talking like Ibn Ubayy’s talk. At that time he was of the opinion that he would give his mercy to ‘Abdullah b. Ubayy, and to the polytheists of the Jewish followers so that by his kindness and compassion they would feel indebted to him. However, as a result of their own actions Banu Qainuqa” had to vacate Medina.

Emptying Medina

Ibn Ubayy wanted to speak once more with Muhammad about the situation of those who still wanted to settle there. But one of the Muslims managed to prevent Ibn Ubayy from meeting with Muhammad. They then quarreled so that Abdullah was hit on the head. At that time Banu Qainuqa’ said: “We swear that we will not stay in this city after Ibn Ubayy’s head has been struck while we cannot defend him.”

Thus, after they had submitted and surrendered in order to leave Medina, “Ubada took them to Wadi’l-Oura leaving behind their armor and goldsmith’s tools. In this place they stayed for a long time, and from here they took all their belongings with them. They headed north until they reached Adhri’at on the border of the Levant. It was in this place that they settled. Or perhaps they were drawn further north to the Promised Land (Palestine) which had always been the dream of the Jews.

Political Unity in Medina

The Jewish rule in Medina became very weak after Banu Qainuqa’ left the city. Most of the Jews who were mentioned from Medina, they lived far away in Khaibar and Wadr’l-Oura. It was this result that Muhammad aimed for by emptying them out. This was a truly brilliant political move that showed wisdom and foresight. It was also a prelude that would inevitably have political repercussions that would later run along the lines that Muhammad had determined. In uniting a city, the most dangerous thing is the conflict of factions. If this conflict of factions should occur, it must also end in the victory of one faction over another, which also means that it will end with the control of the city.

Some historians have condemned the actions of the Muslims against the Jews, saying that the story of the Muslim woman who went to the goldsmith would be easily resolved as long as one Muslim and one Jew were killed. In fact, we could have rejected this opinion by saying that the killing of a Jew and a Muslim would not have erased the stain of humiliation on the Muslims caused by the woman who had been played with by the Jews. For the Arabs, more than any other nation, such a matter can lead to riots, can lead to wars between two tribes or two groups for years – just because of such a matter. In Arab history such examples are well known especially to those who have studied it.

However, in addition to these considerations there are other considerations that are even more important. The incident of a woman causing the confinement of Banu Qainuqa’ and their expulsion from Medina, is like the killing of the Austrian crown prince in Sarayevo in 1914 that led to the outbreak of the World War and involved the entire European continent. The issue was just a spark that ignited, which then burned in the hearts of the Muslims and Jews together in such a way that it eventually led to the eruption and all the consequences that came with it.

In fact, the presence of Jews, polytheists and hypocrites in Medina, in addition to the Muslims, reinforced the divisions. Politically, Medina was a crater that was bound to erupt. Thus, the siege of Banu Qainuqa’ and their expulsion from Medina was the first symptom towards the eruption.

It was only natural that the inhabitants of Medina outside of the Muslims should be discouraged after the Banu Qainuqa’ had been expelled from the city, which appeared safe and secure from the outside, but was actually to be followed later by the onset of stormy winds and typhoons. This state of security and tranquillity had prevailed for a month, and would have continued to do so for several months, had it not been for Abu Sufyan who could no longer bear to remain in Mecca for long, languishing under the humiliation of his defeat at Badr, without instilling in the minds of the Arabs throughout the Peninsula that the Quraysh were still strong, still energetic and still capable of war and battle.

Sawig Expedition

So he gathered two hundred men – some say forty – from the population together with him, When they had reached near Medina, in the morning they set out again to an area called ‘Uraidz. In this place they met an Ansar man and a fellow worker in their own garden. They killed both men and burned two houses and a date palm tree in ‘Uraidz. According to Abu Sufyan, his vow to fight Muhammad had been fulfilled. Now he again fled, fearing that he would be pursued by the Prophet and his companions.

Muhammad asked for some companions. Led by themselves they set out after him until they reached Oargarat’I-Kudr. Abu Sufyan and his entourage were fleeing faster and faster. They became more and more frightened. They threw their foodstuffs consisting of sawig’, which were then picked up by the Muslims who passed by the place. “

Seeing that they were continuing to flee, Muhammad and his companions then returned to Medina. Abu Sufyan’s escape was a blow to himself, for he had previously thought that Quraysh would be able to make a face again after the disaster experienced at Badr.

Because of the sawig that was thrown away by Quraysh, this expedition was named “Sawig Expedition”.

Coastal Road to the Levant Threatened

This news of Muhammad was now widespread throughout Arabia. The distant tribes remained content in their places, paying little attention to the state of the Muslims, who until then – still a weak people, still seeking refuge in Medina – had now been able to hold off Quraysh, able to expel Banu Qainuqa’, able to make Abdullah b. Ubayy fearful and able to drive away Abu Sufyan. They could present themselves in an uncharacteristic manner.

On the other hand, the tribes adjacent to Medina began to see what would threaten their fate with the power of Muhammad and his companions. Likewise, there was a balance between this power and the power of the Quraysh in Mecca, a balance whose consequences they feared greatly. The reason for this was that the coastal road to the Levant was the only known flat road. The trade of Mecca via this road was economically beneficial to the tribes as well. There was already a treaty between Muhammad and the tribes on the coastal border. But this road was now jeopardized and the summer journey was in danger as well, in which case the Quraysh would probably be forced to leave the coastal border. What would be the fate of these tribes if Quraysh’s trade were to be cut off? How could one imagine that they would be able to endure the hardships of life in such a difficult and barren region? So it was only fitting that they should think about their fate and what the consequences might be of a new situation that they had never known before Muhammad and his companions migrated to Medina, for before the Muslim victory at Badr the lives of the tribes had never been threatened in the way that they now imagined.

The Arabs’ Fear of the Muslims

The events of the battle of Badr had struck fear into the hearts of the tribes. Were they perhaps jealous of Medina and would attack the Muslims, or what should they do?

Since news had already reached Muhammad that some groups from Ghatafan and Banu Sulaim intended to attack the Muslims, he immediately set out for Oargarat’I-Kudr in order to cut their way. At this place he saw traces of cattle but no one was in the field. He sent some of his companions up the wadi and himself waited below. He met a boy named Yasar. From his questioning of the boy he learned that the group had gone up to the top of the spring. By the Muslims the cattle in that place were gathered and divided among themselves after one-fifth had been taken by Muhammad, as prescribed by the Quranic text. It is said that the booty amounted to five hundred camels. After one-fifth was separated by the Prophet, the rest was distributed. Each man got a share of two camels.

News had also reached Muhammad that some groups from Banu Tha’laba and Banu Muharib in Dhu Amar had gathered. They were preparing for an attack The Prophet immediately set out with 450 Muslims. He met one of these Tha’laba, and when he asked him about the group he showed him their place.

“Muhammad, when they hear of your departure, they flee to the mountain tops,” the man said. “I am willing to walk with you and show you their hiding places.”

But the envious ones, when they heard that Muhammad was near them, quickly fled to the mountains.

Then news reached him that a large group from the Banu Sulaim in Bahran was getting ready to attack. Early in the morning he set out with 300 men, and one night before reaching Bahran encountered a man from the Banu Sulaim tribe. When Muhammad asked about them, he said that they had scattered and were returning home.

Likewise with the Badwi Arabs, they were fearful of Muhammad, anxious about their own fate. Once it occurred to them to plot against Muhammad, to set out against him, but just hearing that he had set out to confront them, their hearts were already faint with fear.

Jewish Fear

It was at this time that the murder of Ka’b b. Asyraf took place, as we have mentioned above. From then on the Jews were terrified. They lived in their own neighborhoods, none of them daring to go out. They feared they would suffer the same fate as Ka’b. They were even more afraid, after Muhammad had legalized their blood after the Banu Qainuqa” incident that led to the blockade.

Therefore they came to Muhammad with their complaint. They said that the killing of Ka’b was an illicit killing, that he was innocent and that the matter had not been told. But he answered them: He annoys us greatly, taunting us with rhymes. If he had remained like the others who agreed with him, he would not have suffered calamity.

After a long conversation with them, he asked them to make a treaty with him and to honor it. But the Jews were already self-contempt and fearful, even though what they harbored in their hearts against Muhammad would also show itself later. Duraisy Took the Iraqi Road to the Levant

What were Quraysh to do with their trade now that Muhammad was in control of the road?

Mecca lives by trade. If the road to it did not exist, then this was a danger that no other city would ever experience. Now Muhammad would make a blockade of the road, and its position would be destroyed from the souls of the Arabs.

In this regard Shafwan b. Umayya said in the presence of the Quraysh:

“Our trade has now been ruined by Muhammad and his followers. We do not know what to do with his followers, while they do not want to leave the coast. And the people of the coast have also made a peace treaty with them and the common people have also become their followers. We don’t know where we should stay. If we stay where we are, we will be eating our own capital, and this will not last. Our life here in Mecca depends only on trade, summer to the Levant and winter to Abyssinia.”

Aswad b. Abd’l-Muttalib replied:

“The road to the coast has been detoured. Just take the Iraqi road.”

Then he showed them Furat b. Hayyan from the Banu Bakr b. Wa’il tribe to be their guide.

“Muhammad’s friends never set foot on the Iraqi road”, says Furat. “This road is a plateau and a desert.”

But Shafwan was not afraid of the desert. During the journey, in the winter, they would not need much water. For that Shafwan had provided silver and other goods worth 100,000 dirhams. While Quraysh was busy organizing the journey that would carry its trade, Nu’aim b. Mas’ud al-Ashja’i was in Mecca. He returned back to Medina. What the Quraysh were talking and doing rolled off his tongue and reached one of the Muslims. The latter quickly conveyed the news to Muhammad. At once the Prophet commissioned Zaid b. Haritha with a hundred mounted men, They intercepted the trade at Oarda, (a watering hole in Najd. The Quraysh fled and the trade caravan was seized by the Muslims. This was the first valuable booty to be acquired by the Muslims.

Then Zaid and his men returned. After the fifth had been separated by Muhammad the rest was distributed to the others. Next Furat b. Hayyan was brought, and for his safety asked to convert to Islam, which he did.

After all this was Muhammad then satisfied that things had stabilized? Or had he been mesmerized by that day and forgotten about tomorrow? Or did it also occur to him, that the fear of the tribes and the acquisition of booty from the Quraysh had shown, that the command of Allah and the command of His Messenger could be secured and there was no longer any need to worry? Or did his belief in God’s help mean that he could do as he pleased, knowing that all matters of decision were in God’s hands? No! It is true, all matters of decision are in God’s hands. But there will be no change in God’s law. There is no way that one will deny the existence of the instinct that God has instilled in him. Quraysh being the leaders of the Arabs, there was no way they would recede from taking revenge. The caravan of Shafwan b. Umayya that had been captured would also increase their desire for revenge, would increase their will to attack again.

With his sound tactics and far-sightedness such a thing would not have been overlooked by Muhammad. So naturally he had to increase the Muslims’ love for him, and strengthen the bond. Although Islam had already given them determination and made them like a solid building, mutually reinforcing each other, the wisdom of the leader towards them would further strengthen their cooperation and determination. Muhammad’s marriage to Hafsha

It was precisely because of the wisdom of this leader that Muhammad’s relationship with them grew closer. It was also in this connection that he contracted his marriage with Hafsha, the daughter of Umar ibn’I-Khattab, as he had before with Aisha, the daughter of Abu Bakr. Hafsha had previously been the wife of Khunais – one of the early converts to Islam – who had died seven months before her marriage to Muhammad. With this marriage to Hafsha, Umar ibn’I-Khattab’s love for her grew. He also married his daughter Fatimah to his cousin Ali b. Abi Talib, a man who had loved and been sincere to the Prophet since his childhood. Since Rugayya, his daughter, had passed away, he later married Usman b. ‘Affan to his other daughter, Umm Kulthum.

Thus, he was further strengthened by being related to Abu Bakr, Umar, Usman and Ali. This was a combination of four strong men in Islam who now stood by him, even stronger. With this the strength of the Muslims was further assured. In addition, the booty they gained in the battle added to their courage to fight, which was also a combination of fighting in the cause of Allah and gaining booty from the polytheists.

In the meantime, the Quraysh’s news and preparations were being followed closely and meticulously. The Quraysh themselves had indeed made preparations to retaliate, and to open up their trade routes to the Levant, so that from a trade and religious point of view the position of Mecca would not slide down and no longer be able to defend itself.

PART FIFTEEN: The Battle of Uhud!

Quraysh’s Preparations in Mecca – Quraysh’s Preparations for War – Quraysh’s Departure to Medina – “Abbas'” Envoy to the Prophet – The Prophet Conferring and the Voices of Those Who Want to Remain in Medina – Voices of Those Who Want to Attack the Enemy – Voices of Courage and Heroism – Voices of Those Who Want to Attack More – How to Live by Deliberation – Muslims Departing – Jews and Ibn Ubayy Returning to Medina – The Prophet Organizing the Ranks – Abu Dujana and the Red Ribbon – Heroic Attitude of Hamzah, Abu Dujana and Ali – The Killing of Hamzah, the Father of the Martyrs – The Strength of Faith and Belief – Busy with the War Booty – The Archers Violate the Prophet’s Order and Khalid bin’I-Walid Takes Their Position – The Calamity that Befell the Muslims – That Befell the Messenger – Willing to Die in Defense of the Messenger – The Bodies of the Muslims Persecuted – Muhammad’s Sorrow for Hamzah – The Burial and Return to Medina – Facing the Enemy Again

Quraysh’s preparations in Mecca

SINCE the battle of Badr the Quraysh had never been at ease. Nor had the Sawig incident brought them any benefit. More so because Zaid b. Haritha’s unit had succeeded in taking their trade when they were about to go to the Levant by way of Iraq. This reminded them of the victims of Badr and increased their desire for revenge. How would the Quraysh ever be able to forget that event, when they were the nobles and leaders of Mecca, the proud and honorable rulers? How would they be able to forget it, when the women of Mecca always remembered the victims consisting of children, or brothers, fathers, husbands or friends? They are always mourning, always crying and lamenting.

Such was the situation. The Quraysh since Abu Sufyan b. Harb came with his caravan from the Levant, which had caused the battle of Badr, as well as those who had survived the return from Badr, had stopped the caravan at Dar’n-Nadwa. Their leaders consisting of Jubair b. Mut’im, Shafwan b. Umayya, “Ikrima b. Abi Jahl, Harith b. Hisham, Huaitib b. Abd’l-“Uzza and others, had come to an agreement, that the trade caravan was to be sold, the profits to be set aside and to be used to prepare an army to fight Muhammad, by increasing its numbers and equipment. Furthermore, the energy of the tribes was to be mobilized and to participate together with the Quraysh in retaliating against the Muslims. Also mobilized among them was Abu “Azza the poet who had been pardoned by the Prophet from among the captives of the battle of Badr. Likewise, the Ahabisy’ tribe who wanted to join them was also mobilized. Women were also urged to go to war.

They conferred again. Some thought that the women should also participate.

“Let them serve to stimulate your anger, and remind you of the victims of Badr. We are a people determined to die, not to return until we have seen our prey, or died ourselves.”

“Brothers of Quraysh,” said another. “Releasing our women to the enemy is not a good idea. If you suffer defeat, our women will also be defiled.”

While they were in this negotiation Hindun bt. “Utba, the wife of Abu Sufyan cried out to those who opposed the participation of the women:

“You who survived the battle of Badr you return to your wife. Yes. We went and witnessed the battle. No one should tell you to go back, like our girls on the way to Badr were told to go back when they reached Juhfa.? Then our favorite people were killed, because there was no one to encourage them.”

Quraysh’s preparations for war

Finally the Quraysh set out with their women too, led by Hindun. She was the one who was most hot-hearted in wanting revenge, for in the Badr incident her father, her brother and her loved ones had been killed. The Quraish departure for Medina prepared from Dar’n-Nadwa consisted of three brigades. The largest brigade led by Talha b. Abj Talha consisted of 3000 men. Except for 100 men from Thagif, all the rest were from Mecca, including its leaders, allies and Alhabis. They were well equipped and armed, with 200 horsemen and 3000 camels, of whom 700 were armored.

Now that there was an agreement, they were ready to take up their position. Meanwhile “Abbas b. Abd’I-Muttalib, the Prophet’s uncle, who was also in their midst, was carefully and intently watching all these events. In addition to his affection for the religion of his ancestors and the religion of his own group, Abbas also had a sense of solidarity and greatly admired Muhammad. It was probably because of his admiration and solidarity that he joined Muhammad in witnessing the Pledge of “Agaba and spoke to the Aus and Khazraj that if they could not defend his nephew as they would their own wives and children, let his own family protect him, as they had done in the past.

It was this that prompted him – when he learned of the Quraysh’s decision to set out with such a large force – that he wrote a letter describing all their actions, preparations and equipment. He handed it over to a man from the tribe of Ghifar to be delivered to the Prophet. And this man reached Medina in three days and the letter was handed over.

Departure of Quraysh to Medina

In the meantime the Quraysh army had also set out for Abwa’. When passing by the grave of Aminah bt. Wahb’s grave, some short-sighted people were angered. They thought of dismantling it. But their leaders refused to do so, lest it should become an Arab custom.

“Don’t mention this,” they said. “If we do, Banu Bakr and Banu Khuza’a will uncover the graves of our dead as well.”

The messenger of “Abbas to the Prophet of Quraysh traveled as far as “Agig, then they stopped at the foot of Mount Uhud, within five miles of Medina.

The man from Ghifar sent by ‘Abbas b. Abd’l-Muttalib

carrying the letter to Medina had arrived. When he learned that it was in Ouba’, he immediately went there and found Muhammad at the door of the mosque riding a donkey. He handed him the letter, which was then read by Ubayy b. Ka’b. Muhammad asked for the contents of the letter to be kept secret, and he returned to Medina immediately to Sa’d ibn’I-Rabi’ in his house. He told him what ‘Abbas had told him and also asked that it be kept secret. Sa’d’s wife, however, who was in the house at the time, overheard their conversation, and thus it was no longer a secret.

Two of Fudzala’s sons, Anas and Mu’nis, were commissioned by Muhammad to investigate the situation of Quraysh. According to their observations it later turned out that Quraysh had already approached Medina. Their horses and camels were let loose in the meadows around Medina. In addition to the two men Muhammad then sent again Hubab ibn’I-Mundhir ibn’I-Jamuh. After their situation was conveyed to him as reported by “Abbas, the Prophet was greatly surprised. When Salama b. Salama went out, he saw the vanguard of the Quraysh horsemen approaching Medina and almost entering the city. He immediately returned and what he saw he conveyed to his people. Certainly the Aus and Khazraj, as well as all the inhabitants of Medina were very worried about the consequences of this invasion, for which the Quraysh had never in the history of war made such preparations. The Muslim leaders of the inhabitants of Medina that night stood guard with weapons in the mosque to safeguard the Prophet’s safety. Throughout the night the entire city was heavily guarded.

The Prophet deliberates and the Voices that Want to Survive in Medina

The next day the leading men of the Muslims and those who pretended to be Muslims – or hypocrites as they were called at the time and as described in the Quran – were called together by the Prophet and they deliberated on how to deal with the enemy The Prophet (peace be upon him) was of the opinion that he would stay in the city and leave the Quraysh outside. If they tried to invade the city then the people of this city would be better able to fend them off and defeat them. Abdullah b. Ubay b. Salul supported the Prophet’s opinion by saying:

“Messenger of Allah, we used to fight in this place, the women and children as a fortress we equipped with stones. Our city has been interwoven with buildings so that it is a fortress from all directions. When the enemy appears, the women and children throw stones at them. We ourselves face them in the streets with the sword. Messenger of Allah, our city is still virgin and has never been breached. Whenever an enemy invades us into this city we can always overcome it, and whenever we invade the enemy out, we are always overpowered. Let them be, Messenger of Allah, follow my opinion in this matter. I inherited this opinion from the leaders and scholars of our group.”

What Abdullah b. Ubay said was the opinion of the majority of the companions of the Messenger of Allah – both Muhajireen and Ansar, they agreed with the Messenger. But the energetic young men who had not yet experienced the battle of Badr – as well as those who had participated and won victory and who were full of faith that no force could defeat them – preferred to go out to face the enemy where they were. They feared that they would be perceived as reluctant to leave and would stay in Medina for fear of facing the enemy. Furthermore, if they were on the outskirts and near the city, they would be stronger than the enemy. When they were at Badr the people did not recognize them at all.

Voices that Want to Strike Against the Enemy

One of them said:

“I do not wish to see Quraysh return to the midst of their group and say: We have surrounded Muhammad in the fortresses and strongholds of Yathrib. This will make Quraysh bolder. They have now trampled on our palm leaves. Unless we drive them out of our gardens, they will no longer be cultivated. The Quraysh who had stayed for a year were able to gather people, able to attract Arabs, from the Badwinya to the Ahabisynya. Then, bringing horses and riding camels, they have now come to our courtyard. They will confine us in our own homes? In our own fortresses? Then they will return home richly unharmed. If we give in, they will be bolder. They will attack us and conquer our regions. Our cities will be under their control. Then they will cut off our roads.”

Then the advocates of going out to meet the enemy have each spoken successively. They all say that if God gives them victory over the enemy, that is what they expect, and that is also the truth that God has promised His Messenger. Even if they suffered defeat and were martyred, they would be rewarded with Paradise.

Voices of Courage and Heroism

These words, which instilled a spirit of courage and martyrdom, deeply stirred their hearts. Their souls were all stirred to go with the flow, to speak in the same tone. At that time, for those who were now confronting Muhammad, those whose hearts were filled with faith in Allah and His Messenger, in the Quran and the Last Day, all that appeared before them was the face of victory over the enemy aggressor. Their swords will scatter the enemy, they will scatter them, and they will take the spoils of war. The picture of heaven is for those who are killed in the cause of religion. In that place there will be everything that pleases the heart and eyes, will meet with lovers who have also fought and died martyrs.

“Vain speeches they did not hear in that place, nor those that would lead to sin. There was only “Peace! Peace!”

“May God grant us victory, or else we will be martyred,” said Khaithama Abu Sa’d b. Khaithama. “In the battle of Badr I had missed out. I yearned for it so much, so much so that I took part in the battle with my son. But he was the lucky one, he died a martyr’s death. Last night I dreamed of meeting my son, and he said: Come with us, we will meet in heaven. I have accepted what God has promised me. O Messenger of Allah, how I long to meet him in heaven. I am old, my bones are brittle. I want to meet God.”

Voices that Want to Attack More

When it became clear that the majority of votes were in favor of attacking and confronting the enemy outside the city, Muhammad said to them:

“I’m afraid you will lose.”

But they wanted to go too. There was no other way, so he gave in to their opinions. This way of deliberation has become a law in his life. In a matter he may not act alone, except for what God has revealed to him.

It was Friday. The Prophet led the congregational prayers, and told them that because of their steadfastness they would be victorious. Then he asked them to get ready to face the enemy.

How to Live with Deliberation

After the Asr prayer Muhammad went into his house followed by Abu Bakr and Umar. These two men put on his turban and armor and he also put on his sword. While he was absent the people outside were busy exchanging ideas. Usaid b. Hudzair and Sa’d b. Mu’adh – both of whom were of the opinion to stay within the city – said to those who were of the opinion to attack the enemy outside:

“You know that the Messenger of Allah was of the opinion that he wanted to stay in the city, then you argued otherwise, and forced him to fight outside. He himself was reluctant to do so. Leave this matter in his hands. What you are commanded to do, do it. If there is something he likes or has an opinion on, obey.”

Hearing this, those who had called for an attack became more lenient. They considered that they had defied the Apostle about something that might have come from God. After the Prophet came back to their midst, wearing armor and already wearing his sword, those who had wanted to attack said:

“Messenger of Allah, it is not our intention to oppose you. Do as you wish. Nor do we intend to force you. The question is with God, then with you.”

“It was to this kind of talk that I invited you, but you refused,” Muhammad said. “It is unworthy of a prophet that when he has put on his armor he should take it off again, before God has given judgment between him and his enemy. Take heed to what I command you, and follow it. For your steadfastness, victory will be yours.”

Muslims Depart

Thus the principle of deliberation was made a law by Muhammad in his life. When a matter under discussion has been accepted by a majority vote, it cannot be overturned by a whim or because there are certain intentions. Instead it must be implemented, but the person who will carry it out must also be in the best possible way and directed towards a target that will achieve success.

Now Muhammad set out leading the Muslims toward Uhud. At Shikhan’ he stopped. He saw in that place an army whose identity was not yet known. When asked, it was later learned that they were Jews allied to Abdullah b. Ubay. Then the Prophet said: “Do not seek the help of the polytheists against the polytheists, – until they convert to Islam.”

Jews and Ibn Ubayy Return to Medina

Then the Jews returned to Medina. Then Ibn Ubayy’s ally said:

“You’ve advised him and you’ve given your opinion based on the experience of the ancients. He actually agreed with you. Then he refused and obeyed the will of the young men who were his followers.”

Their conversation pleased Ibn Ubayy greatly. The next day he turned back to join the army of his friends. There remained for the Prophet with the true believers, who numbered 700, to fight against 3,000 men of the Meccan Quraysh, all of whom were already carrying the unfulfilled grudge of Badr. All of them wanted revenge.

The Prophet Organizes a Row

Early in the morning the Muslims set out for Uhud, Then they cut the road in such a way that the enemy was behind them. Next Muhammad organized the ranks of the companions. Fifty archers were placed on the slopes of the mountain, and they were commanded:

“Cover us from behind, for we fear they will come upon us from behind. And hold your ground, and don’t leave it. If you see that we are able to destroy them, so that we enter their defense, you shall not leave your place. And if you see that we are attacked, do not help us, nor defend us. But your task is to shower their horses with arrows, for with arrows the horses will not be able to advance.”

Apart from the archers, the others were not allowed to attack anyone, until he gave the order to attack.

As for the Quraysh, they had also organized their ranks. The right wing was led by Khalid bin’I-Walid while the left wing was led by “Ikrima b. Abi Jahl. The flag was handed over to Abd!Uzza Talha b. Abi Talha. The women of Quraysh beating drums and beating drums walked in the middle of the march. Sometimes they were in front of the line, sometimes behind it. They were led by Hindun bt. “Utba, the wife of Abu Sufyan, shouting:

Come on, Banu Abd’d-Dar

Hayo, hayo back row guardians

Strike with everything that is sharp.

You go forward we hug

And we spread a soft mattress

Or you back out and we go our separate ways

Parting without love.

Both sides were ready for battle. Each had mobilized its troops. What the Quraysh always remembered was the Badr incident and its victims. What the Muslims remembered was God and His help. Muhammad made an encouraging speech in the face of the battle. He promised his troops victory if they were steadfast. He held his sword as he said:

“Who will hold this sword to suit their duties?”

Some people appeared. But the sword was not given to them. Then Abu Dujana Simak b. Kharasya from Banu Sa’ida came forward and said:

“What is the task, Messenger of Allah?”

“His job is to strike the enemy with his sword until it bends,” he replied.

Abu Dujana and Red Tape

Abu Dujana was a very brave man. He wore a red ribbon (cloth). When the red ribbon was tied people knew that he was ready to fight and at that time he had taken out his deadly ribbon.

He took out his sword, took out his ribbon and tied it around his head. Then he acted in the middle of the two lines as he normally would when he was ready for battle. |

“This way of walking is hated by Allah, except in this area,” Muhammad said after he saw the man acting.

The first person to initiate war between the two parties: it was Abu “Amir “Abd “Amr b. Shaifi al-Ausi (from Aus). This man had deliberately moved from Medina to Mecca in order to inflame the Quraysh into fighting Muhammad. He had never participated in the battle of Badr. Now he threw himself into the battle of Uhud with fifteen men from the Aus. There were also slaves from the Meccans that he had brought with him. According to his conjecture, if he later called out to the Muslims of the Ausites who were fighting on Muhammad’s side, they would undoubtedly heed his call, would side with him and help Quraysh.

“Brothers of Aus! I am Abu “Amir!” he shouted.

But the Muslims from among the Aus replied:

“God will not give you pleasure, you wretch!”

War then broke out. The slaves of Quraysh as well as “Ikrima b. Abi Jahl who were on the left flank, tried to attack the Muslims from the other side, but the Muslims showered stones on them so that Abu “Amir and his followers fled. Just then Hamzah b. Abd’l-Muttalib shouted, carrying the battle cry of Uhud:

The heroic behavior of Hamzah, Abu Dujana and Ali

“Die, die!” Then he plunged into the midst of the Quraish army, at which time Talha b. Abi Talha, who was carrying the flag of the Meccan army shouted as well:

“Who will duel?”

Then Ali b. Abi Talib appeared before him. Two men from the two ranks met. Ali quickly delivered a blow, which split his opponent’s head in two. The Prophet was relieved by that. At once the Muslims raised their voices and launched their attack. With the Prophet’s sword in hand and a death ribbon tied around his head, Abu Dujana plunged forward. He killed everyone he met. The ranks of the polytheists were in disarray. Then he saw someone tightening a human body very hard. He raised his sword and swung at the man. But it turned out to be Hindun bt. “Utba. She retreated. It was too noble for the Apostle’s sword to be struck at a woman.

The Quraysh stormed violently into the fray. Their blood was boiling to avenge their leaders and chiefs who had perished a year ago at Badr. The two unequal forces, both in numbers and equipment, were now face to face. The larger force was motivated by revenge, which had not subsided since the battle of Badr. The smaller force was motivated by: firstly to defend the creed, to defend the faith and religion of Allah, and secondly to defend the homeland and all its interests. Those who demanded defense consisted of stronger men and a larger number of troops. Behind them, women were also energized. Not a few of those who brought slaves promised great rewards if they could avenge the death of a father, brother, husband or other loved one, who had been killed at Badr. Hamzah b. Abd’I-Muttalib was one of the greatest and bravest Arab heroes. At the battle of Badr it was he who killed Hindun’s father and brother, as well as many of her loved ones. Just as in the battle of Badr, in this battle of Uhud too Hamzah was a lion and the sharp sword of God. He killed Arta b. “Abd Shurahbil, Siba’ b. “Abd’I-“Uzza al-Ghubshani, and every enemy he encountered whose lives were not spared by his sword. The Killing of Hamzah, the Father of the Martyrs

Meanwhile Hindun bt. “Utba had also promised Wahshi, the Abyssinian and slave of Jubair (b. Mut’im) a large reward if he succeeded in killing Hamzah. As for Jubair b. Mut’im himself, his master, whose uncle had been killed at Badr, told him:

“If you kill Hamzah the uncle of Muhammad, then I will set you free.” Wahshi himself in this case told the following story:

“Then I set out with the company. I was an Abyssinian who, when he threw a spear the Abyssinian way, rarely missed. When there was a battle, I looked for Hamzah and targeted him. Then I saw him in the midst of the crowd like a gray camel cutting people with his sword. Then I swung my spear, and after a certainty I threw it. It hit the mark under his belly, and came out from between his legs. I left the spear there until he was dead. After that I went to him and took my spear, then I went back to the headquarters and I stayed there, because I had nothing else to do. I killed him only that I might be freed from bondage. And when I returned to Mecca, I was freed.”

As for those who fought to defend the homeland, an example is found in Ouzman, one of the hypocrites, who only pretended to be Muslim. When the Muslims set out for Uhud he stayed behind. The next day, he was insulted by the women of Banu Zafar.

“Ouzman,” the women said. “You are not ashamed of your behavior. You’re just like a woman. The people are all leaving to stay in the house.”

With a furious attitude Ouzman returned to his house. He took out his horse, quiver and sword. He was known as a brave man. He rode his horse to the place of the army. Meanwhile the Prophet was organizing the Muslim ranks. He pushed his way to the front of the line. He was the first of the Muslims to jump in, releasing arrow after arrow, like a spear.

It was nearing dusk. It seemed that he would rather die than run. He himself then took his own life after having killed seven Quraysh at Suway’a – in addition to those he had killed at the start of the battle. While he was dying, Abu’I-Khaidag passed by the place.

“Ouzman, you’re lucky to be martyred”, he said.

“Abu “Amr”, said Ouzman. “Indeed I fought not on religious grounds. I fought only to keep Quraysh from entering our place and striking our honor, trampling our gardens. I fought only to preserve the name of the descendants of our community. Otherwise I would not have fought.”

Those who truly believed, on the other hand, numbered no more than 700. They fought against 3000 men. We have already seen that the actions of Hamzah and Abu Dujana had shown an example in the sense of high moral strength in those men, a strength that had made the Quraysh ranks go limp like rattan, making the heroes of Quraysh, who had previously among the Arabs been exemplary in courage, retreat and recede, Every time their banner fell from the hands of one it was received by another behind him. After Talha b. Abi Talha died at the hands of Ali came “Uthman b. Abi Talha to receive the flag, who also later met his death at the hands of Hamzah. Subsequently it was carried by Abu Sa’d b. Abi Talha saying:

“You claim that your sacrifices are in heaven and our sacrifices are in hell! You are lying! If you are true believers come forward whoever wants to fight me”:

Either Ali or Sa’d b. Abi Waggash then struck his sword with one blow until the man’s head was split open.

In succession the flag-bearers appeared from Banu Abd’d-Dar. The number of those killed had reached nine, the last being Shu’ab the Abyssinian, the slave of Banu Abd’d-Dar. The man’s right hand had been struck by Ouzman, so he carried the flag with his left. This left hand too Ouzman struck again with his sword. Now Shu’ab held the flag with his arms to his chest, then he bowed and said: O Banu Abd’dDar, have you forgiven? Then he was killed either by Ouzman or by Sa’d b. Abi Waggash, the sources still vary.

After those carrying the flag were all killed, the army of the polytheists was destroyed. They no longer knew that they were being mobbed by women, that the idol they had sought blessings from had fallen from the camel and its bearer.

Strength of Faith and Belief

The victory of the Muslims in the battle of Uhud in the morning was in fact a miracle. It is sometimes interpreted that the victory was due to Muhammad’s skill in organizing a line of archers on the hillside, blocking the cavalry with arrows so that they could not advance, nor could they ambush the Muslims from behind. This is indeed true. But it is also not wrong that the 600 Muslims who stormed five times that number, similarly equipped, were motivated by faith, real faith that they were in the truth.

This is what brings the miracle of heroism beyond the intelligence of the leader. Whoever has faith in the truth will not be shaken by material forces, no matter how great. All the false forces combined will not be able to shake his determination. Can we consider it enough with the intelligence of the leader alone, when the line of archers that the Prophet placed on the hillside was not more than 50 people? Even if they consisted of 200 people or 300 people, getting an invasion from those who were determined to die, surely they would not be able to survive. But the greatest power, is the power of conception, the power of creed, the power of real faith in the existence of the Supreme Truth. It is this power that cannot be conquered as long as people hold firmly to the truth.

Because of this, 3000 Quraish cavalrymen were decimated by the attack of 60 Muslims. And their women were about to become despicable prisoners of war. Busy with the spoils of war

The Muslims now pursued the enemy until they laid down their arms anywhere away from their former base. The Muslims now began to fight over the spoils of war. What a huge amount of booty! This made them forget to follow the enemy’s footsteps, because they were expecting worldly riches.

They were apparently seen by the archers whom the Apostle had asked not to leave the mountain, even if they saw their comrades being attacked. Unable to contain their salivation at the sight of the spoils of war, they said to one another:

“Why are we still living here too with nothing. God has destroyed our enemy. They, our brothers, have taken the enemy base. That’s where we’re going, too, to take the spoils.”

The other one of course replied:

“Didn’t the Messenger of Allah tell us not to leave our place? Even if we are attacked, let us not be helped.”

The first one said again:

“The Messenger of Allah does not want us to stay here continuously after God destroys the polytheists.” The Archers Violate the Prophet’s Order and Khalid bin’-Walid Takes Their Position

Then they had a dispute. At that time, Abdullah bin Jubair made a speech so that they would not violate the command of the Messenger. But they mostly disobeyed. They departed too. Those who remained were only a few people, less than ten. Like the other busy Muslims, those who rushed were also busy with the booty. It was at this time that Khalid bin’I-Walid took the opportunity – he was the commander of the Meccan cavalry – his troops were deployed to the place of the archers, and these too were taken out. The Disaster that Befell the Muslims

This action went unnoticed by the Muslims. They were too busy to pay any attention to this or any other matter, for they were dealing with the spoils of war which they had so thoroughly siphoned off, that no one left anything to be taken. While they were in such a state, Khalid bin’-Walid suddenly called out at the top of his voice, and at once the Quraysh understood that he had been able to turn his men behind the Muslim army. Those who had been beaten back were now coming forward again and striking the Muslims a deadly blow. It was here that the turn of disaster was reversed. Every Muslim had thrown back the spoils that were already in hand, and again they drew their swords to fight again.

But alas, alas! The ranks had been scattered, the unity had been broken, the exemplary heroes of the Muslims had been struck down by the Quraysh. Those who once fought with God’s command to defend the faith, now fought to save themselves from the clutches of death, from the valley of humiliation. Those who had fought in unity, now they fought in disunity. They no longer know where they are going. They used to fight under one strong and firm leader, now they fight without a leader.

So, it is not surprising that a Muslim would slash his sword at a fellow Muslim without realizing it.

In the meantime, there was also the sound of people shouting that Muhammad had been killed. The situation became more frantic, more chaotic. The Muslims became disputing, killing each other, hitting each other, without realizing it because they were in a hurry, in confusion. The Muslims have killed fellow Muslims, Husail b. Jabir killed Abu Hudhaifa because he no longer knew him. The most important thing for every Muslim was to save himself, except those who had God’s protection, like Ali b. Abi Talib for example.

What Happened to the Messenger of Allah

But once the Quraysh heard that Muhammad had been killed, like a flood they plunged into the direction where he had been. Each of them wanted to be the one to kill him or play a part in it, something that later generations would be proud of. It was then that the Muslims who were close to the Prophet acted around him, guarding and protecting him. Their faith had been reawakened to fill their souls, they again yearned for death, and this worldly life was no longer meaningful. Their faith grew, their courage increased when they saw that the stone thrown by the Quraysh had hit the Prophet. One of his molars was knocked out, his face was chapped and his lips were injured. Two pieces of the chain ring of the iron hat that covered his face had pierced his cheeks. The stones that hit him were thrown by “Utba b. Abi Waggash.

Now the Apostle was able to control himself. He walked on surrounded by his companions. But suddenly he fell into a pit that Abu “Amir had deliberately dug to entrap the Muslims. Quickly Ali b. Abi Talib went to him, took him by the hand, and Talha b. “Ubaidillah lifted him to his feet. He continued on with his companions, climbed Mount Uhud, and thus escaped the pursuit of the enemy.

Willing to Die in Defense of the Apostle

At that very moment the Muslims gathered around them. In defense of the Apostle and preserving his safety, they were willing to die. As the day approached noon, Umm “Umara – an Ansar woman set out with water to distribute to the struggling Muslims. When she saw the Muslims being beaten back, she threw down the water container and, drawing her sword, she plunged into the fight, protecting Muhammag with her sword and by firing arrows, so that she herself was wounded. Meanwhile Abu Dujana made himself a shield to protect the Messenger of Allah, by bending his back, so that the enemy’s arrows hit him. While beside Muhammad Sa’d b. Abi Waggash also released his arrow and Muhammad gave him the arrow saying: “Release (the arrow). I risk my mother and father for you.”?

Before that Muhammad released his own arrow, until the tip of his bow broke.

As for those who thought Muhammad was dead – among them Abu Bakr and Umar – they went towards the mountain and these had already resigned themselves. This was noticed by Anas bin’n-Nadzr who then said to them:

“Why are you sitting here?”

“The Messenger of Allah has been killed,” they replied.

“What need have we to live after that? Get up! And let us also die for the same cause.”

Then he went forward to face the enemy. He fought desperately, fighting like no other. At last he met his end after suffering seventy blows from the enemy, so that at that time people could no longer recognize him, had it not been for his sister who came and could recognize him by his fingertips.

Because he already believed in Muhammad’s death, the Quraysh were not overjoyed at that time, Abu Sufyan was also busy looking for him in the midst of the victims. The problem was that those who had guarded the safety of the Messenger of Allah did not deny the news of his death, because it was ordered so by the Messenger, with the intention that the Quraysh would not increase the number of their troops which would mean giving them victory.

But when Ka’b b. Malik came near Abu Dujana and his men, he immediately recognized Muhammad when he saw the gleam of his eyes from under his iron cap. He called out in a loud voice:

“Brothers of the Muslims! Congratulations, congratulations! This is the Messenger of Allah!”

At that time the Prophet signaled him to be quiet. But as soon as the Muslims found out about it, they immediately picked up the Prophet and he also walked with them towards the cleft of the hill accompanied by Aby Bakr, Umar, Ali b. Abi Talib, Zubair bin’I-Awwam and others The shout of Ka’b on the part of the Quraysh also had an effect. It is true, that most of them did not believe the cry because they thought it was only to strengthen the spirit of the Muslims. But some of them immediately followed Muhammad and his entourage from behind. Ubayy b. Khalaf was then able to catch up with them, and asked:

“Where is Muhammad?! I won’t survive if he does,” he said.

At that very moment the Apostle struck him with the spear of Harith bin’sh. Shimma in such a way that he staggered on his horse and returned home to die on the way.

When the Muslims reached the end of the hill, Ali went again to fill water into his leather shield. The blood on Muhammad’s face he washed away and doused his head with water. The two broken pieces of the iron chain of the faceplate that pierced the face of the Apostle were by Abu “Ubaida bin’I-Jarrah pulled out until two of his serrated teeth fell out.

While they were in this state, Khalid bin’I-Walid with his cavalry was suddenly on the hill. But Umar bin’l. Khattab with some of the companions of the Apostle immediately attacked and succeeded in driving them away. Meanwhile the Muslims had climbed higher up the mountain. But their condition was so bad, so exhausted it seemed, that the Prophet prayed the lohor prayer sitting down – also because of the wounds he had sustained, – and the other Muslims prayed the makmum prayer behind him, sitting down too.

On the other hand, the Quraysh were overjoyed with their victory. Against the events of the battle of Badr they felt they had really been able to take revenge. As Abu Sufyan said: “This one is for the battle of Badr. See you again next year!”

Bodies of Muslims Persecuted

But his wife Hindun bint “Utba was not content with victory, nor with the death of Hamzah b. Abd’lMuttalib, but together with the other women in her entourage she went out again to molest the dead bodies of the Muslims, cutting off their ears and noses, which Hindun then used as necklaces and earrings. Then she continued, dissecting Hamzah’s stomach, removing his heart, and chewing it with her teeth: but she could not swallow it, So cruel was her deed, as well as the deeds of the women of her entourage, even the men also committed similar crimes, so that Abu Sufyan himself claimed to be free of it. He stated that he had not ordered anyone to do such a thing, even though he had been involved in it. In fact he once said, addressed to one of the Muslims. “Your dead bodies have suffered persecution. But I am neither pleased, nor hateful: I neither forbid, nor command.” Muhammad’s Sorrow for Hamzah

Having finished burying their own dead bodies, Quraysh left. Now the Muslims returned to the front in order to bury their dead bodies as well. Then Muhammad went to look for Hamzah, his uncle. When later he saw that he had been tortured and his stomach had been cut open, he felt very sad, so he said:

“No one has ever suffered such a catastrophe as you. Never have I witnessed an event that has so angered me as this.” Then he said again:

“By Allah, if at any time God gives us victory against them, I will certainly persecute them in a way that no Arab has ever done.”

It was on this occasion that God’s words came down.

“And when you retaliate, retaliate as they have retaliated against you. But if you are steadfast, that is best for those who are steadfast. And be steadfast, and your steadfastness is only in clinging to God. Do not grieve for them, nor be distressed at what they plan to do.”

Then the Messenger of Allah forgave them, he was encouraged and he forbade people to commit persecution. He covered Hamzah’s body with his coat and then prayed over it. At that time Shafia bt Abd’l-Muttalib – his sister – also came. She looked at her brother, then she prayed for his forgiveness.

Burial and Return to Medina

The Prophet commanded that the victims be buried where they had died and that Hamzah also be buried. Thereafter the Muslims set out for Medina, under the leadership of Muhammad, leaving behind 70 victims. A great deal of pain was felt in their hearts, because of the destruction they had experienced after their victory, because of the humiliation and inferiority that had befallen them, after their glorious success. All these events were because the archers had disobeyed the Prophet’s orders. The Muslims had been too busy taking care of the spoils of war from the enemy.

The Prophet entered his house full of thoughts. The Jews, hypocrites and polytheists of Yathrib were overjoyed at the destruction he and his companions had experienced. The authority of the Muslims in Medina which had begun to stabilize, and there was no longer anyone to undermine it, was now about to be shaken and shaken.

Abdullah b. Ubayy b. Salul had already turned his back on the group, returning from Uhud, not taking part in the battle, on the grounds that it was because Muhammad would not accept his opinion, or because Muhammad was angry with the Jews of his men. If the defeat of Uhud had been the final decision in the relationship between the Muslims and the Quraysh that would have determined the standing of Muhammad and his companions among the Arabs, surely their authority in Yathrib would have faltered and would have been subject to Quraysh’s ridicule. Everywhere throughout the Arabian peninsula such ridicule would have been spread. If this were also the case it would certainly give courage to the polytheists and idolaters against the religion of Allah. This would mean a great calamity.

Therefore there had to be a truly courageous blow, which would reduce the burden of the defeat at Uhud, would restore the Muslims’ moral strength and at the same time would cause the Jews and hypocrites to fear. Thus the authority of Muhammad and his companions in Yathrib would return to its former strength.

Dealing with the Enemy Again

The next day after the Uhud incident – which occurred on the night of the 16th of Shawwal (5th year of Hijrah) – one of the Prophet’s muezzins called out to the Muslims and mobilized them to get ready to face the enemy and launch a pursuit. But he asked only those who had participated in the battle. After the Muslims had departed, Abu Sufyan’s party was terrified that his Medinan enemy was now coming with fresh reinforcements. He dared not face them.

Meanwhile Muhammad had also arrived at Hamra’ I-Asad.! While Abu Sufyan and his companions were in Rauha’. At that time Ma’bad al-Khuza’i passed by and he had previously also passed by the place of Muhammad and his party. He was asked by Abu Sufyan about their situation, to which Ma’bad – then still in shirk – replied:

“Muhammad and his companions have set out in search of you, in numbers such as I have never seen. People. people who did not come before, now they have joined him. They all consist of people who are very angry with you, people who want revenge.”

It would also occur to Abu Sufyan how it would be if he ran away from Muhammad and did not come to face him after he had won a victory?! Wouldn’t Quraysh then be scorned by the Arabs as he had once wished would happen to Muhammad and his companions?! Well, suppose he came back to face Muhammad and he was defeated by the Muslims, would that not mean that for Quraysh its history was finished and it would never wake up again!?!! Then he looked for a stratagem, he arranged for a caravan from the tribe of Abd’l-Oais to go to Medina and inform Muhammad that he (Abu Sufyan) had decided to go on the offensive, that he and his companions would be attacked and reduced to nothing. After the message was conveyed to Muhammad at Hamra’ ‘I-Asad, his spirit and fortitude did not waver in the slightest. In fact, throughout the night for three days he continuously built a bonfire, as if to show the Quraysh that he was still ready and waiting for their arrival. Eventually, the spirit of Abu Sufyan and the Quraysh was broken. They preferred to hold on to the victory at Uhud. Then they returned home towards Mecca.

Muhammad too then returned to Medina. Many positions had been regained after being shaken by the Uhud incident, although the hypocrites began to raise their heads and laugh at the Muslims, asking: If the Badr incident was a sign from God for Muhammad’s apostolate, then with the Uhud incident what is also said to be the sign and what will be the address?!!!

SIXTEENTH PART: The influence of Uhud

Muhammad’s Politics After Uhud – Abu Salama’s Army – Abdullah b. “Unais’ Army – The ar-Raji’ Incident (625 A.D.) – Zaid b. Khubaib Killed – Orientalists Keep Silent – The Bi’ir Ma’una Incident (625 A.D.) – Jews and Hypocrites in Medina – Jews Plot against Muhammad – Abdullah b. Ubayy Fires Up the Jews – Banu Nadzir Besieged -Exodus -Secretary of the Prophet – Last Badr – Dhat’r-Riga’ Expedition – Dumat’i-Jandal Expedition

ABU SUFYAN had returned from Uhud to Mecca. News of his victory had already arrived, which was greeted by the people with joy, as it was thought to have wiped out the disgrace that the Quraysh had suffered at Badr. As soon as he arrived in Mecca, he went straight to the Kaaba before he went home. To Hubal the greatest god he expressed praise and gratitude. He shaved off the hair below his ears first, then he went home as one who had fulfilled the promise that he would not approach his wife before he could defeat Muhammad.

The Muslims, on the other hand, found the city of Medina very strange, even though the enemy was still pursuing them. For three days straight they remained steadfast in the face of an enemy who still had no courage to face them. Yet not even twenty-four hours ago the enemy had felt victorious.

Muhammad’s Politics After Uhud

The Muslims saw that the situation in Medina had changed a lot, although Muhammad’s authority in the city remained at the top. At that time the Prophet (peace be upon him) felt that the situation was indeed very precarious and very serious, not only in the city of Medina, but also had extended to other Arabian tribes, who were already feeling frightened. The events of Uhud had brought them a sense of relief, so that they thought of opposing him again and putting up a fight. He was therefore eager to follow the news about the inhabitants of Medina and the Arabs in general, which might provide a possibility of putting the Muslims’ position, strength and authority back into their hearts.

The first news that reached him after the events of Uhud, was that Tulaiha and Salama b. Khuailid, two brothers – both of whom at that time led the Banu Asad – were mobilizing their people and those who would obey them, to attack Medina and invade Muhammad into his own house with the intention of gaining advantage and seizing the cattle of the Muslims that were kept in the fields around the city. What caused them to dare to do so was the assumption that Muhammad and his companions were still suffering from having been severely beaten at Uhud.

Abu Salama’s Army

The news also reached the Prophet. He immediately summoned Abu Salama b. Abd’I-Asad who was then put at the head of a force of 150 men, including Abu ‘Ubaida b.’I-Jarrah, Sa’d b. Abi Waggash and Usaid b. Hudzair. They were ordered to travel by night and by day to hide by taking roads not usually traveled by people, so that no one would recognize their tracks. Thus they would be able to ambush the enemy in a very sudden manner. This order was carried out by Abu Salama. He succeeded in attacking the enemy in an unprepared state. In the early morning they were surrounded. He mobilized his men in the face of the struggle. But the polytheists were no longer able to hold out. Two troops were immediately sent after them and seized the spoils of war. he and his men waited in that place while waiting for the pursuing troops to return with the spoils of war.

After one-fifth of the booty had been spent on God, the Apostle, the poor and the traveler, and the rest on their neighbors, they returned to Medina victorious. The authority that had been somewhat diminished by the Uhud incident now began to return. Only Abu Salama himself did not live long after the expedition. He had sustained wounds from the battle of Uhud and they had not healed completely except for the outward appearance. But after he had worked hard the wounds opened up and began to bleed again, which he continued to suffer until his death.

The army of Abdullah b. “Unais

Afterwards news also reached Muhammad that Khalid b. Sufyan b. Nubaih al-Hudhali who lived in Nakhla or dj “Urana had gathered men to attack him. Hearing this Muhammad immediately sent Abdullah b. Unais to investigate and check the truth of the news. Abdullah made his way to Khalid, whom he found at home with his wives.

“Who are you”, Khalid asked after Abdullah arrived.

“I am an Arab too,” he replied. “I heard that you were gathering people to attack Muhammad so I came here.”

Khalid was frank that he was indeed gathering men to attack Medina. When Abdullah saw that he was now alone away from his children – except for his wives – he looked for a way to get him to walk with him. As soon as he got the chance he struck the man with his sword and he met his death. He was left in the hands of his wives who gathered around to mourn him. On his return to Medina he brought the news to the Apostle. .

After the death of their leader, Banu Lihyan, a branch of Hudhail that had been quiet for some time, now began to think of retaliating with a trick.

It was at that time that the neighboring tribe sent a party to Muhammad saying: We have some Muslims among us. Send some of your companions with us, who will be able to teach us the religious law and the Quran.

The events of Ar-Raji’ (625)

In order to fulfill this noble religious duty, whenever the need arose at that time Muhammad was always ready to send his companions to guide people in the knowledge of God and the true religion, as well as to become followers of Muhammad and his companions in the face of opposition, as we have seen, when they were sent to Medina after the second Pledge of Agaba. Therefore six great companions were then sent out with the delegation. But when they arrived at Hudhail’s water base in the Hijaz, in an area called Ar-Raji’, they were betrayed by the group’s actions, which of course involved asking Hudhail for help. But this did not make the six Muslims nervous, for they had only swords with them. The Muslims immediately drew their swords to defend themselves, but Hudhail said to them:

“By Allah, we do not want to kill you. But with you we want to gain an advantage over the people of Mecca. We promise in the name of God that we do not intend to kill you.”

The six Muslims looked around. They realized that taking them one by one to Mecca would be an insult worse than murder. They refused Hudhail’s promise, and they would still fight, even though they realized that in such small numbers they were helpless. Three of them were killed by Hudhail, while the rest became even more helpless. They were all captured and taken as prisoners, who were then taken to Mecca and sold. Abdullah b. Tarig, one of the three Muslims, managed on the way to remove the shackles from his hands and drew his sword. As the rest of the group was behind him, they pelted him with stones and he died.

The other two captives were taken by Hudhail to Mecca and sold. Zaid b.’d-Dathinna was sold to Shafwan b. Umayya who had bought him to kill. He was handed over to Nastas, his slave to kill him in retaliation for the death of his father Umayya b. Khalaf. When brought, he was asked by Abu Sufyan:

“Zaid, I am very much in need. Will you give your place to Muhammad? It is he who must have his throat cut, while you can return to your family.”

“No,” Zaid replied. “If Muhammad in his present place would suffer even the prick of a thorn, and I in my family’s place, I would not be willing.”

Abu Sufyan was amazed, as he said:

“Never have I seen anyone love his friend in such a way as the companions of Muhammad love Muhammad.”

Zaid b. Khubaib Killed Zaid was then killed by Nastas. So he died as a martyr who upheld the religion and the Prophet’s mandate. As for Khubaib at that time in prison, who was then brought out to be crucified. But he said to them:

“Can you let me just pray two rak’ahs?”

Such a request was granted. He prayed two raka’ats well and perfectly. Then he faced them again:

“If it weren’t for the fact that you would think I’m deliberately being slow, for fear of being killed, I would still pray more.”

After he had been lifted up and tied to a pole, he looked at them with sad eyes and said:

“O Allah, number them, destroy them in scattering and leave none of them alone.”

At the sound of his voice they trembled and fell down, fearing his curse. Then he was killed. Like Zaig who had fallen as a martyr. Khubaib also later died as a martyr for religion and for the Prophet. The two sacred souls were now lost as well. In fact, they would have been able to save themselves from being killed if only they would have apostatized from their religion. But for the sake of their belief in God, in spiritual nobility and the hereafter – when every soul will only be rewarded according to its deeds and no one will carry the burden of another – they saw death – as the goal of life – as the best goal in life for the sake of creed, for the sake of faith and for the sake of truth. They were also convinced that their blood, now shed on the earth of Mecca, would call their Muslim brothers to enter the city as the victorious party, who would destroy the idols, would cleanse all stains of paganism and shirk. And the sanctity of the Ka’bah as the House of Allah will be restored to its rightful place, cleansed of all mention of names other than the name of Allah. Orientalists keep quiet

In the face of this event, the Orientalists are as silent as they were about the captives of Badr who were killed by the Muslims. They do not seek to disdain the treachery of the Banu Hudhail towards those two innocent men, who were not taken captive from the battlefield, but were taken by deceit, who set out on the Apostle’s command with the intention of teaching religion to those who betrayed them, those who handed them over to the Quraysh, after their other comrades had also been murdered darkly and treacherously. The Orientalists do not take offense at what the Quraysh did to the two unarmed men, even though what they did was an act of cowardice and a very low act of hostility. Basically, the principle of honesty that should guide Orientalists, who find it unacceptable what the Muslims did to the two captives of the battle of Badr, is that they would be disgusted with the treachery of the Quraysh who accepted the surrender of the two men to be killed, after four others who had been brought in at their request to teach them the religion, had already been killed.

All the Muslims were saddened, Muhammad was also deeply saddened by the calamity that had befallen the six men who had fallen as martyrs in the cause of God because of Hudhail’s treachery. It was then that Hassan b. Thabit sent his verses as a profound elegy for Khubaib and Zaid.

In the meantime Muhammad thought more and more about the state of the Muslims. He was worried that something like that would happen again. The Arabs would despise them greatly.

While he was thinking about this, Abu Bara” Amir b. Malik suddenly arrived. Muhammad offered to convert him to Islam, but he refused. Even so he showed no hostility toward Islam. In fact he said: “Muhammad, if any of your companions can be sent to Najd and invite them to accept your teaching I hope they will accept.”

But Muhammad was still worried about releasing his companions to Najd and he feared that the inhabitants of the region would later betray them as Hudhail had done to Khubaib and company. He was not convinced and could not grant Abu Bara”‘s request.

“I guarantee them,” he said again. “Send messengers there to persuade them to accept your teachings.”

Abu Bara’ was a man whom people obeyed and listened to. Whoever he gave protection to did not worry about being attacked by others.

Bi’ir Ma’una Incident (625)

Thus Muhammad sent Al-Mundhir b. “Amr from Banu Sa’ida at the head of 40 chosen Muslims. They set out. As far as Bi’ir Ma’una – between the regions of Banu “Amir and Banu Sulaim – they stopped. From there they sent Haram b. Milhan with Muhammad’s letter to “Amir bin’t-Tufail. But “Amir did not read the letter, rather the man who brought it was killed, and he asked the Banu “Amir for help in killing the Muslims. But After they refused to commit the offense of the accountability and protection that had been given by Abu Bara”, “Amir asked for the help of other tribes. This request was fulfilled by them and then together with him they set out and surrounded the Muslims in that place. Seeing this situation the Muslims immediately drew their swords. They fought back desperately until they were all killed.

Only Ka’b b. Zaid survived, whom Ibn’t-Tufail had left alone. It turned out that he was not dead. Then he went back to Medina. Likewise “Amr b. Umayya, whom “Amir Ibn’t-Tufail had freed because he thought he was still bound by an intention of his mother. On his way home on the way “Amr met two men whom he thought had joined in attacking his companions. He let them sleep first, then attacked and killed them. After that he resumed his journey. When he reached Medina, he told the Apostle (peace be upon him) what he had done. It turned out that the two men were from Banu “Amir, from the Abu Bara” group, and who were also bound by a Jiwar (good neighbor) agreement with the Messenger of Allah, and this meant that it had to be settled with diat.

Muhammad could not help feeling sad because of the murder at Bi’ir Ma’una. It was hard for him to bear the sorrow for his companions. He said: “This is Abu Bara’s doing”. From the beginning I have been heavy-hearted and very worried.”

Abu Bara’ was also devastated by “Amir bin’t-Tufail’s offense against him. Therefore, his son Rabi’a then acted to strike “Amir with a spear in retaliation for what he had done to his father. So deep was Muhammad’s sorrow that for a whole month after every Fajr prayer he prayed that God would take vengeance on those who had killed his companions. Likewise, all the Muslims were grieved by the calamity that had befallen their religious brothers, even though they had fully believed that they had all died as martyrs, and that they would all receive paradise.

Jews and Hypocrites in Medina

The calamities that had befallen the Muslims at Raji’ and at Bi’ir Ma’una reminded the hypocrites and Jews of Medina of the Quraysh victory at Uhud, and made them forget the Muslim victory over Banu Asad, as well as diminishing their view of the authority of Muhammad and his companions. In the face of this now the Prophet (peace be upon him) thought with a very careful political mind and far-sightedness. At that time the greatest danger to the Muslims was the attitude of the people of Medina who were likely to undermine their authority. The Arab tribes also hoped that they would be able to instill internal divisions, which would lead to civil war3 if any of their neighbors invaded Medina. In addition, the Jews and hypocrites seemed to be looking forward to the impending disaster. Therefore, he saw no better way than to leave them alone, so that their intentions would be uncovered.

Since the Jews of Banu Nadzir were allies of Banu ‘Amir, the Prophet himself went to their place – which was not far from Ouba’ – with ten prominent Muslims including Abu Bakr, Umar and Ali. He asked the Banu Nadzir for help in paying the dues of the two men who had been unintentionally killed by “Amr b. Umayya and did not know that the Prophet had given them protection.

After explaining the purpose of his visit, they showed a joyful attitude and were happy to oblige. However, while some of them were engrossed in conversation with him, he saw others plotting. One of them went aside to a place and it seemed that they were recalling the death of Ka’b b. Asyraf. One of them (“Amr b. Jihasy b. Ka’b) appeared to enter the house where Muhammad was sitting leaning against the wall. It was then that he felt very suspicious, all the more so since their conspiracy and their conversation had been overheard by him.

Jews plot against Muhammad

Thus, he quietly withdrew from the place, leaving his companions behind. They assumed he had gone on some business.

The Jews, on the other hand, were confused. They did not know what to say or what to do about Muhammad’s companions. If they were the ones they were going to plot against, Muhammad would surely take strong retaliation. If they left them alone, in case their plot against Muhammad and his companions remained uncovered. Thus their agreement with the Muslims remained in force. So now they were trying to convince the Muslim guests that perhaps this would allay their suspicions without even mentioning it.

But the companions of Muhammad, after waiting for him for a long time, also went looking for him. When a man coming from Medina was met, they knew that Muhammad had reached the city and went straight to the mosque. They also went there. He told them about what had aroused the suspicion of the Jews and their intention to betray him. Only then did they realize what they had seen. They believed in the Apostle’s keen eyesight and in what had been revealed to him.

Then the Prophet called Muhammad b. Maslama, and he said:

“Go to the Jews of Banu Nadzir and tell them that the Messenger of Allah has sent me to you to get you out of this land. You have broken the covenant I made with you in order to betray me. I give you ten days. Whoever is still visible after that will have his neck cut.”

The Banu Nadzir Jews now felt desperate and confused. To this they could not defend themselves any longer, they answered nothing more, except to say to Ibn Maslama:

“Muhammad, we did not expect this to come from the Ausites.” This was a hint of their former alliance with the Aus in the war with the Khazraj. But Ibn Maslama only replied:

“People’s hearts have changed.”

Abdullah b. Ubayy Burns the Zeal of the Jews

For several days this group had been preparing. But in the meantime two men sent by Abdullah b. Ubayy suddenly arrived, saying: “Let no one leave your houses and possessions. Remain in your fortifications. Two thousand of my own people and the rest of the Arabs will join us in the fortress and they will hold out until the end, before anyone touches you.”

Banu Nadzir deliberated on Ibn Ubayy’s statement. They were even more confused. Some did not believe Ibn Ubayy at all. Hadn’t he once promised Banu Qainuqa’ what he was promising Banu Nadzir now, but when the time came he washed his hands of them and disappeared? Also they knew, that Banu Ouraidza would not be able to defend them in view of an agreement with Muhammad’s side. Besides, if they went out of their village to Khaibar or some other nearby place they would still be able to return to Yathrib when their dates became fruitful: they would pick the dates and then return to their original place. They would not suffer much loss.

“No”, said Huyayy b. Akhtab their leader. “Instead we should send a message to Muhammad: that we will not leave our village and our possessions. It is up to us what to do. We have only to repair our strongholds, we will enter this place as we please. We will familiarize ourselves with our roads, we will move the stones to the place. Our food supply is enough for a year, the water is never cut off. Muhammad will not besiege us for a whole year.”

But ten days had passed. They did not come out of the village.

Armed with weapons the Muslims fought against them for twelve nights. At that time when the Muslims were seen in the streets or in the houses, they retreated to the next house after the houses had been torn down. Then Muhammad commanded his companions to cut down the date palms belonging to the Jews and burn them. Thus the Jews would not be so attached to their possessions anymore and would not be so eager for war.

Banu Nadzir Under Siege

Impatiently the Jews shouted:

“Muhammad! You forbid people to do mischief. You condemn those who do so. But why are date palms cut down and burned?!”

In this case the word of God came down:

“Whichever date palm tree you cut down or leave standing with its trunk, it is with God’s permission also, and because He wants to scorn those who break the law.”

Exodus

In vain, the Jews waited for Abdullah b. Ubayy’s help or for help that might come from one of the Arabs. They were now convinced that they would only have bad luck if they continued to fight. Yet having found themselves in despair and fear, they asked Muhammad for peace, asking for security for their blood property and their offspring, until they were out of Medina. Muhammad granted their request, provided they left the city: Every third person was given a camel with a load of possessions, a supply of food and drink to their heart’s content. Beyond that nothing. The Jews accepted. They were led by Huyayy b. Akhtab.

Some of them stopped at Khaibar, while others continued their journey as far as Adhri’at in the Levant. The property they left behind became Muslim booty consisting of crops, weapons in the form of 50 pieces of armor, 340 swords, in addition to the land belonging to the Jews. But this land could not be considered as booty: therefore it could not be distributed to the Muslims, but was exclusively in the hands of the Messenger of Allah who would later determine it according to his own discretion. And the land was then distributed to the first group of Muhajirin outside of the Ansar, after a special portion of the proceeds had been allocated to the poor. Thus the Muhajirs no longer needed to accept the help of the Anshar and this had become their wealth. Only Abu Dujana and Sahl b. Hunaif, who were already registered as poor, received a share from the Anshar.

Muhammad gave a share to these as to the Muhajireen.

None of the Banu Nadzir Jews converted to Islam except two. They entered Islam because of their wealth, which they later regained.

It is not difficult to see the significance of the Muslim victory and the removal of Banu Nadzir from Medina after we have shown how the Prophet (peace be upon him) calculated that their presence in that place would encourage the seeds of slander, would make the hypocrites raise their heads whenever they saw the Muslims in distress, and would threaten civil war whenever an enemy attacked the Muslims.

It was about the departure of Banu Nadzir that this Surah Hasyr (59) was revealed:

“Have you not noticed those hypocrites who say to their unbelieving brothers from among the People of the Book: If you are driven out, we will surely go out with you, and we will not be influenced by anyone in this matter of yours, and if you are influenced, we will surely defend you. But God knows that they are liars. If they are driven out, they will not go out with them, and if they are fought, they will not help them, and if they do help them, they will flee, and then they will not be helped. Indeed in their hearts you are feared more than Allah. This is so, for they are the ignorant.”

Then the Surah continues by giving information about faith and its power. Faith is in God alone. For the human soul, which knows its pride and honor, its self, all it knows is the power of God.

“He is Allah. There is no god but Him. He knows all that is unseen and manifest. He is Compassionate and Merciful. He is Allah. There is no god but Him. The King, the Holy, the Bringer of Salvation, Security, the Guardian of all, the Almighty, the Mighty, the Great. Glory be to Allah from all that they associate. He is Allah. Creator, Ruler, Shaper, in Whom is the Beautiful Asma. All that is in the heavens and the earth is devoted to Him. And He is the Almighty, the Wise.

Secretary of the Prophet

Until the time when Medina was emptied of the Banu Nadzir, the Prophet’s secretary was a Jew. This was intended to facilitate the delivery of letters in Hebrew and Assyrian. But after the Jews left, the Prophet became concerned that the position that held his secret was not in the hands of Muslims. From among the Muslim youth in Medina he asked Zayd b. Thabit to learn the two languages, in which case he would become the Prophet’s secretary. And it was this Zayd b. Thabit who had collected the Quran during the caliphate of Abu Bakr, and it was he who went back and supervised the collection of the Quran when there were differences in the way of reading during the reign of Uthman. Then only Uthman’s Mushaf was used, the others were burned.

Medina became peaceful after the Banu Nadzir Jews left. The Muslims were no longer afraid of the hypocrites. Even the Muhajireen were happy to acquire the land the Jews had used. The Ansar were also happy that the Muhajirin were no longer dependent on their help. Their hearts were all relieved. In such a calm, secure and serene atmosphere, both Muhajirin and Anshar were happy. While they were in this state, after a year had passed since Uhud, Muhammad (peace be upon him) remembered Abu Sufyan’s words: “This one is for the battle of Badr. See you next year!” and his invitation to Muhammad to hold another battle of Badr. But that year there was a drought. Abu Sufyan’s wish was that the war should be held at another time.

To this end, Nu’aim (b. Mas’ud) was sent to Medina, telling the Muslims that the Quraysh had mobilized an army so large that it was unparalleled in Arab history: it was ready to fight them, to crush them to the ground so that there would be nothing left. It seemed that even the Muslims wanted to avoid that danger. Many among them showed reluctance to go to Badr. But Muhammad became angry at this weak and retiring attitude. He vowed to tell them that he would also go to Badr even if alone.

At the sight of such overwhelming aggravation all reticence and timidity immediately vanished. The Muslims were now ready to take up arms and set out for Badr. In this case the leadership of Medina was given by the Prophet to Abdullah b. Abdullah b. Ubayy b. Salul.

The Muslims, who had reached Badr, now awaited the arrival of the Quraysh. They were ready for battle. Likewise, the Quraysh, led by Abu Sufyan, had also set out from Mecca with a force of 2000 men. But after two days of travel it seemed that Abu Sufyan wanted to return home. He called out to his friends as he said:

“Brothers of Quraysh, it is actually only in the fertile season that we are suitable, while now we are in the dry season. I myself want to return home. So go home, all of you.”

They went back home.

Last Badr

Muhammad remained with the Muslim army for eight days continuously waiting for them, during which time they traded at Badr. And in that trade they made a profit. They returned to Medina later with joy, having received bounty from God. It was during the Last Badr that this word of God was revealed:

“Those who say to their companions, and themselves stay behind: “If they had followed us, they would not have been killed.”‘ Say: “Try to avoid death, if you are the righteous. Do not think that those who are killed in the cause of Allah are dead. They are not! They are alive with a portion from God. They are in a joyful mood because of the bounty given by God as well, they are excited about those who did not go and stayed behind, that they neither fear nor mourn. They are elated because of God’s bounty and favor and God will not take away the merit of the believers, those who have fulfilled the call of God and the Messenger even though they have suffered calamity, those who do good and can keep themselves from evil, those are the ones who will have a great reward. The one who had said to them: “The people have gathered against you. Therefore, be afraid of them”. But this only strengthened their faith, and they answered: God is with us and He is the best of protectors. They again received favors and bounties from God. They experienced no calamity, and they followed the favor of Allah. And Allah is the Bestower of great bounty. That is but the devil frightening his followers. Do not fear them, but fear Me, if you are truly believers.”

Thus the last battle of Badr had completely erased the influence of the battle of Uhud. For Quraysh there remained only the waiting for another opportunity, while they continued to wallow in the filth of cowardice that was no less filthy than the defeat they had suffered in the first battle of Badr.

With God’s help, Muhammad felt relieved to be living in Medina, feeling at peace that the authority of the Muslims had now returned. Even so, he was always alert to all the tricks of the enemy, always on the lookout in all directions.

Dhat’r-Riga’ Expedition

While he was in this state, news suddenly came to him that a group from Ghatafan in Najd had agreed to attack him. And his tactic always in this case was to ambush the enemy suddenly before it had time to make preparations to defend itself. Therefore, with a force of four hundred men he set out for Dhat’r-Riga’. Here the Banu Muharib and Banu Tha’laba of Ghatafan had gathered. As soon as he was seen by them, he made a raid on their place. Leaving their women and wealth behind, they fled. What the Muslims could carry he took with him, and they returned home to Medina.

However, as it was feared that the enemy would return to attack them, day and night they took turns keeping watch. Muhammad also led the prayers with the prayer of khauf’. In this case some of them were facing the direction of the enemy, for fear that the enemy might overtake them while they were praying two raka’ats together with Muhammad. But during that time no shadow of the enemy was seen. Then the Prophet and his companions returned to Medina after 15 days away. With such success they returned with great joy. The Dumat’I-Jandal Expedition

“Not long after that the Prophet set out again on an expedition, the Dumat ‘I-Jandal expedition. This Dumat’I-Jandal was a wahah (oasis) on the Hijaz-Sham border, located midway between the Red Sea and the Persian Gulf. Muhammad himself did not meet the tribes he wanted to confront and who liked to attack the caravans there, because just before they heard his name, they were frightened and had fled first, leaving behind treasures which the Muslims later took as ghanima (spoils of war). Based on the geographical boundaries of Dumat’l-Jandal we can already see how widespread the influence of Muhammad and his companions was, how far-reaching their power was and how fearful the entire peninsula was. Likewise, we see how the Muslims bore all kinds of burdens in these expeditions, not caring about the scorching heat, the dry and arid land, the water that was difficult to obtain, not even death itself. Only one thing moved them to victory and success, which gave them moral strength, viz: Firm faith, faith in God alone.

It was now time for Muhammad to rest in ‘Medina for the next few months, while waiting for the Quraysh until the next year – the fifth year of the Hijrah – and carrying out God’s command to complete a societal structure for the fledgling Muslim community, an organization that at that time included a few thousand people and that would later include millions if not hundreds of millions of Muslims. In structuring that society, he acted with great care and skill, in line with the revelation of God given to him, and determined for himself what was in accordance with the commands and teachings of that revelation, with detailed provisions that the companions at the time gave sacred place to, and which would henceforth remain so throughout all times and generations, a revelation to which no falsity has entered from anywhere, either initially or subsequently.

SEVENTEENTH PART: The Prophet’s Wives

The Orientalist Scream – Zainab as Portrayed by the Orientalists – Great Men Are Not Subject to the Law – Orientalist Misrepresentations – Until the Age of 50 Only Married Khadija – Only Khadija Brought Offspring -Her Marriage to Sauda bt. Zam’a – Historical Research and its Results – The Story of Zainab bt. Jahsh – Muhammad’s Relation to Zainab – Proposed to Zaid and Rejected – Zaid Complained and Divorced – How Muhammad Married Zainab – What Orientalists Now Think of Zainab – Muhammad Raised the Dignity of Women

Orientalist cry

WHILE the events in the two sections above were taking place, Muhammad married Zainab bt. Khuzaima, then married Umm Salama bt. Abi Umayya bin’l-Mughira, then remarried Zainab bt. Jahsh after being divorced by Zayd b. Haritha. It was this Zaid who had been adopted as a son by Muhammad after being freed as a slave since he was bought by Yasar for Khadija. This is where the Orientalists and evangelical missions then cried out loud: Look! Muhammad has changed. Previously, when he was in Mecca as a teacher who lived a simple life, who could restrain himself and teach monotheism, strictly avoiding worldly lust, now he has become a man who is hunted by lust, his saliva flows when he sees a woman. Not only did he have three wives in the house, he even married three more women as mentioned above. After that he married three more women, besides Raihana. It was not enough to marry unmarried women, he even fell in love with Zainab bt. Jahsh who was still bound as the wife of Zaid b. Haritha his former slave. The reason for this was none other than the fact that he had stopped by Zayd’s house when he was absent, and he was welcomed by Zainab. At that time she was wearing clothes that showed her beauty, and this beauty greatly affected her heart. At that time he said “Glory be to Him who can turn the hearts of men!” He repeated these words as he left the place. Zainab heard these words and she saw the fire of love shining from his eyes.

Jainab felt proud of herself and she told Zayd what she had heard. Immediately Zayd went to the Prophet and said that he was willing to divorce her. Then the Prophet said to him:

“Take good care of your wife, do not divorce her. You should fear Allah.”

But Zainab’s association with Zayd was no longer good. Then she was divorced. Muhammad refrained from marrying her immediately though his heart was restless. At that time the word of God came:

“Remember, when you said to the one to whom Allah has given gifts and you have also been kind to him: Take good care of your wife. You should fear God. And you concealed in your heart what God had made clear. You feared men, when it is God whom you should have feared more. So after Zayd had fulfilled the woman’s will, We married her to you, so that there may be no obstacle for the believers to marry the (former) wives of their adopted sons, when their (the women’s) wills have been fulfilled. The command of Allah must be carried out.”

It was then that he married her. With this marriage the fervor of his lustful love and the flames of his burning romance were extinguished. What prophet is that!? How can he justify it for himself and not for others?! How can he not abide by the laws that he says God revealed to him?! How was this “harem” created, which reminds people of kings who lived in luxury, not of prophets who were pious and improved the lives of the people?! Furthermore, how did he succumb to the power of love in his relationship with Zainab so that he contacted his former slave Zayd to divorce her, then he appeared to marry her! This kind of thing was forbidden in the days of jahiliyyah, but the Prophet of the Muslims allowed it, because he wanted to fulfill his lustful desires, wanted to fulfill the impulses of his love.

Zainab as Painted by the Orientalists

Whenever Orientalists and evangelical missionaries speak of this issue in the history of Muhammad, they let their imaginations run free: so that some of them describe Zainab – when seen by the Prophet – as half-naked or almost naked, with her long black hair flowing out to touch her delicate body, which would translate all the meanings of lustful love. Others say that when she opened the door of Zayd’s house, the wind blew open the veil of Zainab’s room. She was lying on the bed in her nightgown. This sight stirred the heart of a man who was crazy about women with their beauty. He hid his feelings even though he couldn’t stand it for long!

The images created by such fantasies are numerous We will find this in the works of Muir, Dermenghem, Washington Irving, Lammens and others, whether they are Orientalists or missionaries. mission evangelists. And what is really unfortunate is that in making these stories, all of them did take their sources from the books of the Prophet’s history and not a few from the hadith. Then with what they described, they built ivory palaces out of their own fantasies about Muhammad and his relationship with women. Their reasoning is that his wives were many, up to nine according to the more correct opinion, or more than that according to other sources.

Great Men Are Not Subject to the Law

We could have refuted all their words with words: Assume that they are true, but then what would discredit the greatness of Muhammad or his prophethood and apostleship. The law, which usually applies to the general public, does not work against great people, especially against apostles and prophets. Was it not the case that when Moses (a.s.) saw a dispute between two men, one of his own party and the other of his enemy, he punched the enemy to death, even though such killing is forbidden, whether in war or semi-war? This would be breaking the law. So Moses was not subject to the law, but this does not discredit his prophethood or apostleship, nor does it diminish his greatness. And in the case of Isa, breaking the law is even greater than the problem of Muhammad, of all the prophets and apostles. And the problem is not only limited to the magnitude of his power and will, even his birth and life have violated the laws and nature. Before his mother the angel appeared as a perfect human being, who would deliver a pure and clean child to her. The woman was astonished, saying: “How can I have a son, when I have not been touched by a human being, nor am I a prostitute?” The angel said that God wanted her to be a sign to mankind.

After the pain of giving birth, she said: “Alas, if only I had died before this, then I would have been forgotten by people. Then a voice called to her from below: Do not mourn, the Lord has caused a brook to flow beneath you. He brought the child to his family. They said: “Maryam, you have come with great trouble. In his cradle (such a young age) Isa said to them: “I am the servant of Allah……..” and so on. Orientalist Misrepresentation

However much the Jews reject all this, and they attribute Isa to Yusuf an-Najjar (Joseph son of Heli), some scholars like Renan even today do so. The greatness of Isa, his prophethood and apostleship, and his deviation from the laws and nature of nature are all signs of God’s miracles upon him. But strangely, the Christian evangelical missions ask people to believe in things that are outside the laws of nature regarding Jesus, while regarding Muhammad they have already condemned themselves. Yet what he did was nothing more than that Muhammad was too high up to be subject to the laws of society that apply to every great man, to kings, to heads of state who are generally preceded by a constitution that makes them inviolable.

In fact, we could have refuted all of their words with an answer that would have undermined the arguments of the evangelical missionaries and the Orientalists who followed their ways. But in this case we would then be raping history and raping the greatness of Muhammad and his apostleship. He was not the man they describe him to be: a man whose mind was influenced by lust. None of his wives were married only because he was driven by lust or passion. Even if some Muslim writers in certain periods arbitrarily said so and presented the reason to the opponents of Islam with good intentions, the problem was that the prevailing tradition had led them to a material understanding. They wanted to portray Muhammad as great in everything, as well as great in his life of lust. Of course, this is a completely false portrayal. The history of Muhammad’s life is completely unacceptable, and his entire personal life is automatically rejected.

He married Khadija at the age of twenty-three, a young teenager, with a beautiful physique and a face that was handsome, stout and well-built. Yet Khadija remained his only wife for twenty-eight years, until well into her fifties. Though the issue of polygamy was a very common problem among the Arabs at that time. In addition, Muhammad was also free to marry Khadija or another, in the event that he and his wife did not have a living son, while daughters at that time were buried alive and only sons could be considered as replacement offspring.

Only married Khadija until the age of 50

Muhammad lived only with Khadija for seventeen years before his apostleship and eleven years afterwards: and in all that time it did not even cross his mind to marry another woman. Neither when Khadija was alive, nor when he was unmarried to Khadija, was it ever heard that he was one of those who were easily seduced by the beauty of women who at that time were uncovered women. In fact, they liked to show themselves off and display all kinds of jewelry, which was later prohibited by Islam. Of course, it is very unusual to see that after fifty years, he suddenly changed in such a way that when he saw Zainab bt. Jahsh – even though he already had five wives at that time, including his beloved Aisha – he was suddenly so attracted to her that he would spend days and nights thinking about her. It is also unnatural to see, after fifty years of age, a man who had taken more than seven wives in five years, and nine in seven years. All that, the motive was simply that he was driven by lust for women, so that some Muslim writers – and Western writers have followed in his footsteps – portrayed him in such a way, in such a degrading way, that even a materialist is not worthy, let alone a great man, whose teachings changed the world and changed the course of history, and are still going to change the world once again, and will change the course of history once again.

Only Khadija brought offspring

If this is strange and unnatural, then it is also strange to see that Muhammad’s marriage to Khadija produced offspring, male and female, before he reached the age of fifty, and that Mary gave birth to Ibrahim after Muhammad was sixty years old and that these two alone produced offspring. Whereas some of the wives were young enough to conceive and give birth, either on the husband’s side or the wife’s side, and some were old enough to be over thirty years old, and had had children before that. How is this strange phenomenon in the Prophet’s life to be interpreted, a phenomenon that is not subject to the usual laws, which were also applied to the nine women?! As a human being, Muhammad was naturally inclined to want a son, even though – in his position as Prophet and Messenger – he was already spiritually the father of all Muslims.

His marriage to Sauda bt. Zam’a

Then historical events and logic also bear honest witness to the denial of the evangelists’ and Orientalists’ missionary stories regarding the Prophet’s polygamy. As we mentioned earlier, for 28 years he was married to only Khadija, no one else. After Khadija died, he married Sauda bint Zam’a, the widow of Sakran b. “Amr b. “Abd Shams. There is no source to suggest that Sauda was a woman of beauty, or wealth, or position that would have influenced her marriage by worldly desires. Rather the point is that Sauda was the wife of one of the earliest converts to Islam, one of those who, in defense of the religion, endured various kinds of suffering and emigrated to Abyssinia after being encouraged by the Prophet to emigrate across the sea. Sauda was also already a Muslim and joined the migration together, she also suffered. If after that Muhammad then married her to provide protection of life and to provide a place on an equal footing with Umm’I-Mu’minin, then this is very commendable and deserves high appreciation.

Aisha and Hafsha were the daughters of his two close helpers, Abu Bakr and Umar. It was this aspect that led Muhammad to bind himself to these two men by marrying their daughters. Similarly, he bound himself to Usman and Ali by marrying their daughters to them. If it is true what people say about ‘Aisha and Muhammad’s love for her, then this love arose after the marriage, not during it. He took her to his parents when she was nine years old and left her two years before the marriage took place. Logic would not accept that he loved her at such a young age. This is reinforced by his marriage to Hafsha bt. Umar which was also not out of lustful love, with her own father as a witness.

“Indeed”, said Umar, “when we were in the age of ignorance, women were not valued. It was only after God made provisions for them and gave them their rights.” And he said: “When I was engaged in some business, my wife suddenly said: “You should do this or that.” I replied: “What business do you have here, and what need do you have for my business!” She replied: “How strange you are, Omar. You do not want to be opposed when your daughter opposes the Messenger of Allah (s.a.w.) so that he is upset all day long.” Umar said further: “I took my coat and went out to meet Hafsha. “My son”, I said to her. “Do you oppose the Messenger of Allah (s.a.w.) so that he is upset all day long?” Hafsha replied: “Indeed we are against him.” “You should know” I said. “I warn you of God’s punishment and the wrath of His Messenger. My child, do not be deceived by the love of one who has been mesmerized by her own beauty with the love of the Messenger of Allah s.a.w. ……” He said: “You already know that the Messenger of Allah does not love you, and if it were not for me you would have been divorced.”

We have seen that Muhammad married Aisha or Hafsha not out of love or lust, but because he wanted to strengthen the bonds of the nascent Islamic community in these two close servants. Similarly, when he married Sauda, it was so that the Muslim warriors would know that if they died for the religion of Allah, their wives and children would not be left in poverty.

His marriages with Zainab bt. Khuzaima and with Umm Salama emphasized that. Zainab was the wife of “Ubaida bin’I-Harith bin’I-Muttalib who had been martyred in the battle of Badr. She was not beautiful, just famous for her kindness and helpfulness to people, to the extent that she was given the title Umm’l-Masakin (Mother of the poor). She was no longer young. It was only a year or two later that she died. After Khadija she was the only wife of the Prophet who had passed away before him.

While Umm Salama had many children as the wife of Abu Salama, as mentioned above, that in the battle of Uhud he suffered wounds, then recovered. By the Prophet he was entrusted with the leadership to face Banu Asad who were successfully scattered and he returned to Medina with the spoils of war. But his wound at Uhud was open and he bled again and continued to do so until his death. When he was on his deathbed, the Prophet was also present and kept him company while praying for his good, until he passed away. Four months after her death Muhammad asked for the hand of Umm Salama. But this woman refused gently because she had many children and was no longer young. Only then did he finally marry her and she herself took charge of managing and caring for his children.

Will all these missionary evangelists and Orientalists still claim that it was because of Umm Salama’s beauty that Muhammad was compelled to marry her? If it was only because of that, there were many other girls of the Muhajirin and Anshar, who were far more beautiful, younger, richer and lively, and he would not have been burdened with his children. But on the contrary, he married her for this noble consideration, just as he married Zainab bt. Khuzaima, which made the Muslims love him even more and made them look up to him even more as the Prophet and Messenger of Allah. Besides the fact that they all already regarded him as their father. Father to all the poor, the distressed, the weak, the miserable and helpless. Father to everyone who lost a father, who died defending the religion of Allah.

Historical Research and its Results

From what has been described above, what can pure historical research conclude? What can be deduced is that Muhammad encouraged people to have one wife in ordinary life. He advocated this as the example he had set during the time of Khadija. For this reason, the word of God in the Quran states:

“And if you fear that you will not be able to deal justly with the orphans, then marry whatever women you like: two, three and (up to) four. But if you fear that you will not be able to do justice, let only one, or the one you already have, be yours.”

“And (even then) you will not be able to do justice to women, however much you may desire it. Therefore, do not favor one over another and leave her hanging.””

These verses were revealed at the end of the eighth year of Hijrah, after the Prophet had married all of his wives, in order to limit the number of wives to four, whereas before the verse was revealed there was no restriction. This is also what has invalidated people’s words: Muhammad allowed for himself and forbade for others. Then the verse was revealed which reinforces the preference for one wife and recommends it because it is feared that one will not be fair, emphasizing that fairness will not be possible. It is only in the exceptional circumstances of community life that he sees a pressing need to marry up to four on the condition of being just. He has done so by the example he gave when the Muslims were engaged in warfare and many of them were martyred.

Please mention it! At a time when wars are raging, contagious diseases are rife and rebellions are raging claiming thousands and even millions of human beings, can one be sure that limiting oneself to one wife is better than polygamy, which is allowed with exceptions? Can Europeans – at this time, after the end of the World War – say that monogamy is the most appropriate system in practice, because they have already said that it is appropriate in law? Wasn’t the economic and social chaos after the war caused by the absence of regular cooperation between men and women in marriage, a cooperation that would have brought about economic equilibrium to some extent? I do not intend by this to make a legal decision. I leave this matter to the experts, to the authorities, to think about and plan, always keeping in mind that when life becomes normal again, the best way to ensure the happiness of society is to limit a man to one wife.

Story of Zainab bt. Jahsh

With regard to the story of Zainab bt. Jahsh and what has been added to it by some hadith scholars, Orientalists and evangelical missions with various imaginary veils so that it has been turned into a romance story, history can actually record that the example set by Muhammad and to be proud of, and as an example of perfect faith, was that he had applied the hadith which means: A man’s faith is not complete until he loves his brother as he loves himself.’ He set the first example when he enacted a law that was to essentially abolish the traditions and customs of the jahiliyyah and at the same time establish a new law that God had sent down as guidance and mercy for the universe.

Muhammad’s Relative Relationship with Zainab

In order to remove the basis for all the stories we read about them, it is sufficient to mention that Zainab bt. Jahsh was the daughter of Umaima bt. Abd’I-Muttalib, the aunt of the Messenger of Allah. She was brought up under her own care and with her help. She was thus like his daughter or like his own sister. He already knew Zainab and knew whether she was beautiful or not, before she was married to Zayd. He had seen her from the time of her growth, as a crawling baby to a teenage girl and adult, and he also proposed her to Zayd, his former slave.

So, if one knows all this, then all sorts of fantasies and stories are destroyed that he went to Zayd’s house and this man was not at home, then he saw Zainab, and he was mesmerized to see her so beautiful that he said: “Glory be to God, who turns the hearts of men!” Or when he opened the door to Zayd’s house, the wind happened to blow the curtains of Zainab’s room, and he saw her in her dress lying down – like Madame Recamier – and suddenly his heart changed. He forgot about Sauda, Aisha, Hafsha, Zainab bt. Khuzaima and Umm Salama. He had also forgotten Khadija, who, as Aisha said, had never been as jealous of the Prophet’s wives as he was of Khadija when she was mentioned. If the feeling of love had been more or less in her heart, she would have proposed to her family for herself, not for Zaid. With this relationship between Zainab and Muhammad and the description we have given above, all kinds of imaginary stories that people have brought up are no longer tenable and in fact have no true basis.

Proposed to Zaid and Rejected

And what has history recorded? History records that Muhammad had proposed Zainab, his aunt’s daughter, to his former slave Zaid. Abdullah b. Jahsh, Zainab’s brother, refused that his sister – a member of the Quraysh tribe and the Hashimite family, not to mention a maternal cousin of the Prophet – would be under a slave bought by Khadijah and freed by Muhammad. This was considered a great disgrace to Zainab. And indeed it was a great disgrace among the Arabs at that time. Indeed, no respectable noble girl would marry a former slave even if she had been freed. But Muhammad wanted to remove any consideration that still reigned in their souls on the basis of ashabia (fanaticism). He wanted people to understand that Arabs are not superior to non-Arabs, except by piety.

“That the noblest among you in the sight of God is the one who is more pious.”

Even so, she felt no need to force other women to do so outside her family. Let Zainab bt. Jahsh, his own cousin, who, because of her departure from tradition and her destruction of Arab customs, had become the target of people’s mouths about her, something she did not want to hear. Also let Zayd, his former slave whom he had adopted, and who according to Arab custom and tradition was entitled to inherit the same as his own children, marry him. So he was also willing to make the sacrifice, because it was determined by God for the adopted children who had been made his children. Let Muhammad demonstrate his insistence so that Zainab and her brother Abdullah b. Jahsh would also accept Zayd as a husband. And for that let the word of God also come:

“As for believing men and women, when Allah and His Messenger have made a decree, they are not to take matters into their own hands. And whoever disobeys Allah and His Messenger, they have gone very far astray.”?

After the revelation of this verse, there was no other way for Abdullah and his sister Zainab, but to submit to acceptance. “We accept the Messenger of Allah”, they said. Then Zaid was married to Zainab after his dowry by the Prophet was delivered. And after Zainab became his wife, it turned out that she was not easy to control and did not want to submit. In fact, she harassed Zayd a lot. She prided herself on her ancestry and that she said she would not be subjugated by a slave.

Zaid complains and divorces

Zainab’s unkind attitude towards him was not infrequently complained about by Zayd to the Prophet, and not once did he ask permission from him to divorce her. But the Prophet answered him:

“Take good care of your wife, do not divorce her. Fear Allah.”

But Zayd could not stand Zainab’s long association with him and her haughty attitude towards him. So he divorced her.

God’s will is also presumably the one who wants to abolish the relationship of the adopted child with the family concerned and the origin of the family, which has been the practice of the Arab community, as well as the granting of all the rights of biological children to adopted children, all legal implementation including inheritance and nasab law, and so that adopted children and followers only have rights as followers and as religious brothers. Thus the word of God came down:

“Neither has he made your adopted children your children. It is only your words with your mouth. God speaks the truth and He shows the right way.”

This means that the adopted son can marry the former wife of his adopted father, and the father can marry the former wife of his adopted son. But how was this to be done? Who among the Arabs would be able to break the customs that had been passed down through the generations. Muhammad himself, despite his strong will and understanding of the meaning of God’s command, still felt unable to carry out the stipulation by marrying Zainab after being divorced by Zaid, still thinking about what people would say, because he had broken the decaying customs that were deeply rooted in the soul of the Arab community. That is what God intended in His words:

“And you hide something in your heart that the Lord has made clear. You fear men when God is the one you should fear more.”

How Muhammad Married Zainab

But Muhammad was an example in all that God had commanded and charged him to convey to mankind. He was not afraid of what people would say about his marriage to his former slave wife. Fear of man is nothing compared to his fear of God in carrying out all His commands. Let him marry Zainab alone so as to be an example of what God has abolished regarding the rights set forth in the law of foster father and foster son. This is where the word of the Lord came down:

“So when Zayd had fulfilled the will of the woman, We married her to you, so that there may be no obstacle for the believers to marry the (former) wives of their adopted sons, when their (the women’s) wills have been fulfilled. The command of Allah must be carried out.”

This is the actual historical event in connection with the matter of Zainab bt. Jahsh and her marriage to Muhammad. She was his aunt’s daughter, he had seen her and had known the extent of her beauty before her marriage to Zayd, and he had proposed to her, and he had seen her after her marriage to Zayd, because at that time covering one’s face was not yet known.

However, from Zainab’s own side, in accordance with the provisions of the family relationship on the one hand, and as the wife of Zayd’s adopted son on the other, Zainab contacted him for some matters in her own affairs and also because of Zayd’s frequent complaints. All these legal provisions have been revealed. Then it was reinforced by the events of Zayd’s marriage to Zainab and her subsequent divorce, and Muhammad’s subsequent marriage to her. All these legal provisions, which elevate the dignity of the freedman to the level of an honorable freeman, and which extinguish the rights of adopted children by means of a practice that cannot be obscured or interpreted.

Now what do the Orientalists think about Zainab

After all that, is there still an influence of the stories repeated by the Orientalists and by the evangelical missions, by Muir, Irving, Sprenger, Weil, Dermenghem, Lammens and others, who like to write the life history of Muhammad? Yes, sometimes it is an overtly evangelical missionary passion, sometimes it is an evangelical missionary way in the name of science.

The old hostility towards Islam is a hostility that has been entrenched in their souls since the Crusades. That is what inspired all of them in their writing, which in the case of marriage, especially the marriage of Muhammad to Zainab bt. Jahsh, led them to the point of raping history, looking for even the weakest stories as long as they could be included and connected to it.

If what they say were true, we would still be able to reject it by saying that greatness is not subject to laws. That before that, Moses, Jesus and Jonah, they were above the laws of nature, above the rules of society. Some because of their prowess, others during their lifetime, but that did not discredit their greatness. Muhammad, on the other hand, laid down the best possible provisions of society with God’s revelation, and was implemented by God’s command, which in this case is a very high example, a very good example of implementing what God has commanded. Or was it perhaps the wish of the evangelical missions that he should divorce his wives and have no more than four as was later prescribed for the Muslims, after his marriages with all of them?

Muhammad Raising the Dignity of Women Would he also have survived their criticism at that time?

In fact, Muhammad’s relationship with his wives was a truly honorable and great relationship, as we have seen in the testimony of Umar bin’l-Khattab that we have already mentioned, such examples will be found in many parts of this book. They will be examples that speak for themselves, that no one has ever been able to honor women as Muhammad did, no one has ever been able to elevate the dignity of women to their rightful place as Muhammad did.

EIGHTEENTH PART: The Battle of Khandag’ and Banu Quraiza

Arabs’ Instincts and Muhammad’s Vigilance – Fierce Jewish Enmity – Jewish Envoy to Quraysh – Jews Prefer Paganism to Islam – A Jew’s Opinion – Jews Incite All Arabs – Muslims Fearful – Digging a Trench Around Medina – Quraysh Surprised to See the Trench – An Unusually Cold Winter – Huyayy Worried about the Ahzab Party Withdrawing – Quraiza Breach the Treaty – Muhammad’s Envoy to Quraiza – Those Who Stormed the Trench Quraiza Breach the Treaty – Muhammad’s Messenger to Quraiza – Those Who Stormed the Trench – Muslims Taken Lightly by Quraiza – Nu’aim’s Intrigue Among Ahzab and Quraiza – A Cyclone Destroys Ahzab’s Camp – Ahzab Depart for Home – Quraiza’s War – Asking Abu Lubaba’s Opinion – Decision of Sa’d b. Mu’adh – Tenacity of the Jews in War – Death of Quraiza at the Responsibility of Huyayy b. Akhtab – Dividing the Property of Banu Quraiza

AFTER Medina had been emptied of the Banu Nadzir, after the last Badr and after the expeditions of Ghatafan and Dumat’I-Jandal, it was time for the Muslims to settle down in Medina. They had been able to organize their lives, had experienced less hardship thanks to the booty they had gained from the wars, although in many ways this had made them forget about matters of agriculture and trade. But despite this tranquility Muhammad was always on the lookout for the tricks and moves of the enemy. Spies were always deployed throughout the peninsula, gathering news about the activities of Arabs who wanted to plot against him. Thus he was always on the alert, so that the Muslims could always defend themselves.

The Instincts of the Arabs and Muhammad’s Vigilance

It is not difficult to see the need for constant vigilance and caution after we have seen all the tricks of the Quraysh and non-Quraysh against the Muslims, as well as the fact that the countries at that time – and for the most part thereafter in their historical development – were a collection of small republics, each independent of the other. They each used a system of organization that was closer to the ways of the tribes. This forced them to take refuge in existing customs and traditions, which we cannot easily imagine being the case with organized nations. Muhammad, as an Arab, was very wary of this as the Arab instinct for revenge was very strong. Both Quraysh and the Jews of Banu Qainuqa” and the Jews of Banu Nadzir, as well as the Arab tribes of Ghatafan, Hudhail and the tribes bordering Sham, were waiting for each other that Muhammad and his companions would perish. Even if they would get the chance, each of them hoped that they would be able to take revenge on the man who had now come to divide the Arab community with their beliefs. The man who had gone out of Mecca, seeking refuge in a helpless state, with no power, other than the faith that had filled his great soul, within five years was now strong, capable, so that even the strongest of the Arab cities and tribes were afraid of him.

Fierce Jewish Hostility

The Jews were the enemies of Muhammad who paid the most attention to his teachings and his way of preaching. With his victory they were the ones who took the most account of the fate that had befallen them. They were the advocates of monotheism in the Arab countries. In this field they were in great competition with the Christians. They always hoped that they would be able to defeat this opponent. And perhaps they were right to remember that the Jews were Semites who were naturally inclined towards monotheism. While the Christian trinity idea was something that the Semites could not easily digest. And now Muhammad, a man from the center of Arabia and from the center of the Semitic people themselves, advocated the doctrine of monotheism in a way that was so powerful and so compelling, it could penetrate to the very core of people’s hearts, and elevate human dignity to a higher level. Now he had been able to expel Banu Qainuqa’ from Medina, expel Banu N dar from their colony. Could they leave it at that, and themselves go to the Levant or return to their first homeland, to Bait’l-Magdis (Jerusalem) in the Promised Land (Palestine), or should they try to incite the Arabs to take revenge on Muhammad? Jewish Envoy to Quraysh

The plan to incite the Arabs was what primarily occupied the minds of the Banu Nadzir leaders. In order to carry out this plan, some of their number went to meet Quraysh in Mecca. They consisted of Huyayy Akhtab, Sallam b. Abi’I-Hugaig and Kinana b.’I-Hugaig, together with some men from Banu Wa’il Hawadha b. Oais and Aby’Ammar.

When the Meccans asked Huyayy about his class he replied:

“I let them go back and forth to Khaibar and to Medina until you come to their place and set out together against Muhammad and his companions.”

When asked by them about Quraiza, he replied:

“They are staying in Medina just to trick Muhammad. When the gentlemen come they will be together with the helpers.”

Jews Favor Paganism over Islam

The Quraysh were hesitant to move forward, or to retreat. They had no disagreement with Muhammad other than his teaching about God. Could it not be that he was also the right one, for the more he taught, the stronger and higher he became?

“Gentlemen of the Jews,” said the Quraish, “you are the first People of the Book and already know what is the conflict between us and Muhammad. The question is: which is better, our religion or his?”

The Jews replied:

“Of course your religion is better, because you are more righteous than he is.”

In this regard, God’s word in the Quran states:

“Have you not considered those to whom a portion of the Book has been given? They believe in magic and idols and they say to the disbelievers: “Their way is more righteous than those who believe.” They are those whom God has cursed. And whoever is cursed by God, there will be no helper for him.” A Jewish Opinion

In this position of the Jews vis-à-vis Quraysh, hearing the preference of their paganism over Muhammad’s monotheism, Dr. Israel Wolfinson states in Tarikh’l-Yahudi fi Bilad’I-‘Arab: “They should not have fallen into such a gross error, nor should they have said openly in front of the Quraish leaders, that the way of worshiping idols was better than the monotheism that Islam teaches, even though it would have resulted in their request not being fulfilled. Since the Israelites had for centuries in the name of their ancient ancestors been the bearers of the banner of monotheism among the nations of the world, and had also experienced various kinds of suffering, murder and oppression just because of their faith in the One God, which they had experienced in various times during the development of history, it was only right that they should be willing to sacrifice their lives, sacrifice everything they loved in facing and conquering the polytheists. Moreover, by seeking refuge with the idolaters, they were fighting against themselves and against the teachings of the Torah, which demanded that they avoid the idolaters and behave like enemies in dealing with them.” Jews Incite Arabs

Huyayy b. Akhtab and the Jews who agreed with him, who had told Quraysh that their paganism was better than Muhammad’s monotheism with the intention that they would fight him, and which they would do after months of preparation, apparently did not stop there. Instead, the Jews went again to the Ghatafan tribe, which consisted of Oais “Ailan, Banu Fazara, Ashja” Sulaim, Banu Sa’d and Asad, and all those who wanted to take revenge on the Muslims. These were very active in mobilizing people for retaliation by mentioning that Quraysh had also participated in fighting Muhammad. They praised the paganism of Quraysh and promised that they would surely win.

The groups that had been organized by the Jews now set out to fight Muhammad and his companions. On the part of the Quraysh, led by Abu Sufyan, 4000 soldiers, three hundred horses and 1500 men on camels were prepared. The leadership of the brigade organized at Dar’n-Nadwa was given to “Uthman b. Talha. This man’s father had been killed leading the troops at Uhud. Banu Fazara led by ‘Uyaina b. Hishn b. Hudhaifa was ready with a large number of troops and 100 camels. Asyja’ and Murra each brought 400 soldiers. The Murra side was led .by Al-Harith b. “Auf and the Asyja’ side by Mis’ar ibn Rukhaila. Sulaim, the ringleader of the Bi’ir Ma’una incident, followed with 700 men. They were all gathered together, after which the Banu Sa’d and Asad joined them. They numbered approximately 10,000 in all. All of them set out for Medina under the leadership of Abu Sufyan.

After they arrived, during the war, the leaders of the tribe took turns at the helm, each taking a turn for a day.

Muslims Fear

News of their departure also reached Muhammad and the Muslims in Medina. They were alarmed. Yes, now all the Arabian tribes had united in agreement to crush and annihilate them, had come with equipment and large numbers of people, something that had never happened in the history of Arab warfare as a whole. If in the battle of Uhud the Quraysh had gained victory over them, when they came out to march on Medina, even though both equipment and manpower were far below that of this allied army, what else could the Muslims do now in the face of such an army of thousands of men – horsemen, camels, weapons and other equipment! There was no other way but to hold out in this virgin Yathrib, as Abdullah b. Ubayy had said.

Digging Trenches Around Medina

But was it enough just to survive against the might of the giant? Salman al-Farisi was a man who knew much about the intricacies of warfare, which were not yet known in the Arabian regions. He suggested that a trench be dug around Medina and the city strengthened from within. This suggestion was immediately implemented by the Muslims. While digging the trench the Prophet also worked with his own hands. He lifted the soil and, while encouraging them, he urged them to redouble their efforts. The Muslims had brought the necessary tools, consisting of shovels, hoes and baskets to lift the soil from the place of the Quraiza Jews who were still under the Muslims. By working diligently, the digging of the trench was completed in six days. In addition, the walls of the houses facing the enemy, which were about two farsakhs away from the trench, were strengthened. The houses behind the trench were emptied. Women and children were placed in the houses .which had been strengthened, and beside the trench from the direction of Medina stones were placed so that in time of need they could be thrown as weapons.

When the Quraysh and their party came expecting to meet Muhammad at Uhud, it was found to be empty. They continued on to Medina:, but they were surprised by the trench. Unexpectedly, they were astonished to see this type of defense that was still unfamiliar to them. Exasperated, they considered taking refuge behind such a trench an unprecedented act of cowardice among the Arabs. The Quraysh army and its allies then took up camp at Mujtama'” I’-As-yal in Ruma, and the Ghatafan army and its followers from Najd, took up camp at Dhanab Nagama. Muhammad, on the other hand, now set out with three thousand Muslims, with his back to the hill of Sal” and made the moat the boundary with the enemy. It was at this place that he set up camp and pitched his red tent.

Quraysh surprised to see a trench

The Quraysh and other Arabian tribes saw that there was no way they could break through the trench. Thus for several days they only threw arrows at each other. Abu Sufyan himself and his followers were convinced that it would be futile for them to face the city of Yathrib with its moat, for they would not be able to break through it.

An Incredible Winter

At that time there was a severe winter with strong stormy winds, so that at any moment there was fear of heavy rain. If the Meccans and Ghatafanites could easily take refuge in their houses in Mecca or Ghatafan, then the tents they had now pitched in front of Yathrib would not be able to protect them. Besides, they had hoped for an easier victory, with no need to struggle as they had at Uhud. They would return home singing songs of victory and enjoying the distribution of booty and spoils. So what’s to stop Ghatafan from returning home?! They only got involved in the war because the Jews had promised them the fruits of Khaibar’s farms and plantations if they won the victory. But now they saw that victory was not going to be easy, or at least out of the question. In such a severe winter it would take a tremendous amount of hard work that they would forget all about the fruits and the buns!

On the other hand, the Quraysh, who wanted to take revenge for the Badr incident and other defeats after Badr, would at some time still be able to catch up with Muhammad in the hope that the trench would not remain in Muhammad’s grasp forever and as long as the Banu Quraiza were still willing to provide assistance to the inhabitants of Yathrib, which would prolong their resistance for months. Would it not have been better for the Ahzab party to have returned home? Yes! But regrouping the groups later to fight Muhammad again was not an easy matter. In fact the Jews, especially Huyayy b. Akhtab as their leader, had once succeeded in gathering the tribes to avenge his group and that of the Banu Qainuqa” against Muhammad and his companions. When the opportunity had passed it was not to be expected that he would return, and if Muhammad gained victory with the withdrawal of the Ahzab party, then danger would threaten the Jews.

Huyay Fears Ahzab Party Withdraws

Huyayy b. Akhtab had taken all this into account. He was worried that there was no other way. He had to risk his ultimate fate. He whispered to the Ahzabites that he had been able to convince the Banu Quraiza to cancel their treaty of friendship with Muhammad and the Muslims and to join forces with them, and that once the Banu Quraiza had done this, from one point of view all supplies and reinforcements to Muhammad would be cut off, and from another point of view the entrance to Yathrib would be opened. Quraysh and Ghatafan were delighted at Huyayy’s information. Huyayy himself hastened off to meet Ka’b b. Asad, the person concerned with the Banu Quraiza agreement. But upon learning of his arrival Ka’b had already closed the door of his fortress, calculating that the defection of Banu Quraiza against Muhammad and the unilateral breaking of the covenant and joining forces with the enemy, would sometimes indeed benefit the Jews even if the Muslims could be destroyed. But on the other hand, they should have been completely wiped out if it was the Ahzab party that suffered defeat and their power was lost from Medina. Even so Huyayy continued to try, until finally the door of the fortress was opened. .

“Ka’b, how wretched,” he said later. “I came at the right time and with the right energy. I came with Quraysh and Ghatafan with their leaders and chiefs. They have promised me that they will not depart until they have completely eradicated Muhammad and his companions.”

But Ka’b still went back and forth. He called Muhammad’s honesty and faithfulness to the covenant. He feared the consequences of what Huyayy had asked. But: Huyayy still continued to mention the calamity that the Jews had suffered because of Muhammad, and also the calamity that they themselves would experience later if Ahzab did not succeed in eroding it. He also described the strength of the Ahzabites and their equipment and number of men. All that now stood in their way to wipe out all the Muslims in the blink of an eye was the trench. Now Ka’b was beginning to soften.

Quraiza Breach the Treaty

“If the army of Ahzab turns back?” he asked later. Here Huyayy gave the assurance, that if Quraysh and Ghatafan were to return and not succeed in striking Muhammad he too would stay in the fortress and would remain together in arms. In Ka’b’s heart his Jewish passions had begun to stir. Huyayy’s request was accepted, the covenant with Muhammad and the Muslims began to be broken and he had gone beyond his neutrality. Muhammad’s messenger to Quraiza

The news of Quraiza’s joining the Ahzab party also reached Muhammad and his companions. They were greatly alarmed and worried too about the possible consequences. Muhammad immediately sent Sa’d b. Mu’adh, the leader of the Aus and Sa’d b. “Ubada, the leader of the Khazraj, accompanied by Abdullah b. Rawaha and Khawat b. Jubair with the aim of learning the real situation. When they returned home, they should be able to give a signal if it was true, so as not to discourage the people.

But when the messengers arrived, they found Quraysh even worse than what they had originally heard. The messengers tried to get them to honor the treaty. But Ka’b told them to return the Jews of Banu Nadzir to their homes. At that time Sa’d b. Mu’adh – who was also on good terms with the Quraysh – tried to convince them not to suffer the fate of the Banu Nadzir, or worse. The Jews now wanted to continue attacking Muhammad a.s.

“Who is the Messenger of Allah?” said Ka’b. “We heard that Muhammad is not bound by any friendship or treaty!”

The two sides then argued with each other.

Muhammad’s messengers returned home. They reported what they had witnessed. A great disaster now threatened. Anxiety was growing. The people of Medina now saw that the Quraiza had opened the way for the Ahzab, who would enter the city and exterminate them. This was not just a fantasy and illusion. It was evident that Banu Quraiza had now cut off all aid and foodstuffs to them. It was also evident – upon the return of Huyayy b. Akhtab who informed them that Quraiza had joined forces with Quraysh and Ghatafan – that their spirits had changed and they were ready for war. Moreover, the Quraysh had extended ten more days for the Ahzab to make preparations, provided the Ahzab during those ten days really wanted to attack the Muslims. And that is exactly what they did. They had organized three large armies to fight the Prophet. An army under the leadership of Ibn’I-A’war as-Sulami was brought in from the upper side of the wadi, an army led by Uyayna b Hishn came from the side, and an army pinned by Abu Sufyan was placed in the trench. In the event the following hayat was revealed:

When they come to you from above and below, andi

When your eyes become blurred, your heart rises up and you have a prejudice against God, a prejudice that is simply wrong. It is then that the believers are tempted and they experience a great shock. And it is when the hypocrites and those who believe in the day say: What Allah and His Messenger promised us is mere deceit. Also when a group among them said: “O people of Yathrib! There is no place for your boasting. Go back home.” And some of them asked the Prophet for permission and said: “Our houses are open”. But they were not open. It was just that they wanted to escape.”

But for the inhabitants of Yathrib it would have been excusable if they had been so frightened and their hearts shaken. Those who could still be forgiven were of the opinion: Muhammad used to promise us that we would have the wealth of Kisra and the Roman Emperor. But now people feel insecure even if they only go to the garden. The blurring of their eyes can be forgiven. Likewise, those who feel very uneasy in fear can also be forgiven. Was it not also death that was now dancing before his eyes, licking the flames out of the blade in the hands of Quraysh and Ghatafan, infiltrating his heart as a threat, and also coming from the houses of the treacherous Banu Quraiza? How wretched are the Jews. It would have been well for Muhammad to have wiped out the Banu Nadzir rather than simply letting them go on their merry way, and allowing Huyayy et al. to incite the people and tribes of Arabia against the Muslims. Yes, what a disaster, what a threat. “There is no effort if not with Allah too.”

Those Who Stormed the Trench

The morale of the Ahzabites was already so high that a few warriors from the Quraysh dared to come forward, such as “Amr b. “Abd Wudd, “Ikrima b. Abi Jahl and Dzirar bin’I-Khattab.

They immediately stormed the moat. They went into a narrow part of it. They spurred their horses on so that they could cross the trench and come to Sabkha, which lies between the pari and the hill of Sal”. Just then Ali b. Abi Talib came out with some men from among the Muslims, quickly seizing a cavity in the trench that had been overrun by their horsemen When “Amr b. “Abd. Wudd called out:

“Who dares to compete?!”

After his invitation was accepted by Ali b. Abi Talib, he said again with great arrogance:

“Oh my nephew! I don’t want to kill you.”

“But I want to kill you”, said Ali.

Then the duel took place, and Ali succeeded in killing him. At that moment, the horsemen of Ahzab ran away in disarray, so that they stumbled once again into the trench while running away without looking to their right or left anymore. 

When the sun had set, Naufal b. Abdullah bin’-Mughira came riding his horse to cross the trench, but at that moment he was hit so hard that he and his horse died and were crushed on the spot. In this case Abu Sufyan made an offer to redeem the body of his friend with one hundred camels. But he was rejected by the Prophet saying:

“Take the corpse. Dirty things are dirty ransom too.”

In an exaggerated manner the Ahzabites now began again to fan the flames of hostility with the intention of frightening and weakening the souls of the Muslims. The zealous Quraysh began to descend from their fortresses and strongholds. They entered the houses in Medina that were nearest to them. Their intention was to frighten the people.

Muslims Taken Lightly by Quraiza

At that time Shafia bt. Abd’l-Muttalib was in Fari’, the fortress of Hassan b. Thabit. Hassan was also there with women and children. At that time there was a Jew who was wandering around the fortress.

“You see, don’t you?” said Shafia to Hassan, “The Jew is wandering around our fort. I really don’t trust him. He will reveal our secret to the Jews. The Messenger of Allah and his companions are busy. Go down and kill him.”

“May God forgive you, Shafia,” Hassan replied. “You know. I’m not the one who would do that.”

Shafia grabbed a stick, went down to the fort and beat the Jew until he met his end.

“Hassan, go down and strip him. It’s a shame he’s a boy, otherwise I would have done it myself.”

“Shafia, there is no need for me to disarm him”, Hassan replied. The people of Medina were still in fear, their hearts still restless. In the meantime, Muhammad’s mind was always on how to find a way out. And of course facing the enemy just like that was not the way. There had to be a tactic. He sent a messenger to the Ghatafan, promising one-third of Medina’s fruits to them as long as they would leave the place.

Nu’aim’s Intrigue among the Ahzab and Quraiza

The Ghatafan themselves were already getting fed up. They had already shown their disgust, for they had held the siege for so long with all the hardships they had faced during that time. The only problem was that they wanted to fulfill the invitation of Huyayy b. Akhtab and the Jews who were his followers. In addition, Nu’aim b. Mas’ud, on the Apostle’s command, had gone to meet the Quraiza, who at that time did not know that he had converted to Islam. In the days of ignorance he had been closely associated with the Quraish. He reminded them of their past relationship and friendship. Then he also mentioned that they had supported Quraysh and Ghatafan against Muhammad, while neither Quraysh nor Ghatafan would probably be able to stay long in that place. Both of these tribes would certainly depart for home, and they would be left alone to face Muhammad who would certainly beat them up as well. Therefore he advised them not to join the group until they were guaranteed some hostages from both groups. Thus Quraysh and Ghatafan would not abandon them. Quraiza was satisfied with Nu’aim’s statement.

Then he went again to Quraysh and whispered that the Quraysh were very sorry for breaking the covenant with Muhammad and that they were now trying to win him over and establish friendship again by handing over the leaders of Quraysh to him to be killed. He therefore suggested that if the Jews should send for a guarantee in the form of their leaders, it should not be granted. As with Quraysh, Nu’aim did the same with Ghatafan. Nu’aim’s statement had caused doubts in the hearts of Quraysh and Ghatafan.

Their leaders conferred immediately. Abu Sufyan then sent for Ka’b, the leader of Banu Quraiza with the message: “We have stayed in place long enough and surrounded the man. We think that by tomorrow you should have already attacked Muhammad and we are behind you.”

But Abu Sufyan’s messenger returned with the Quraiza leader’s reply: “Tomorrow is Saturday, and on that Saturday we cannot fight or do any work.”

Hearing that, Abu Sufyan became furious. Nu’aim was right. He sent the messenger back by saying to the Quraiza: “Find another Saturday instead of tomorrow, for tomorrow Muhammad must be attacked. If we have already begun to attack Muhammad and you do not join us, then our alliance will automatically break up, and it will be you whom we will attack first before Muhammad.”

Abu Sufyan’s statement was answered by Quraiza by repeating that they would not violate Saturday. There was a group of them who had received God’s wrath for breaking Saturday so that they became monkeys and pigs. Then he also mentioned the guarantees they asked for as hostages, so that they would be more certain of their struggle.

Hearing such a request Abu Sufyan was even more convinced of the information that Nu’aim had given. It occurred to him now what he should do. When this was discussed with the Ghatafan it turned out that they too were still back and forth about fighting Muhammad. They were influenced by the promise that had been given to them, that one-third of the fruits of Medina would be for them, but this promise had not been fulfilled because they were still challenged by Sa’d b. Mu’adh and the leaders of Medina, both among the Aus and Khazraj and from the companions of the Messenger of Allah. Typhoon Destroys Ahzab’s Camp

In the evening, the typhoon winds blew fiercely, accompanied by a heavy downpour of rain. The sound of roaring thunder was punctuated by lightning. Suddenly, the typhoon blew so hard that the cauldrons in which they were cooking tipped over. Now there was fear in their hearts. They imagined that the Muslims would take this opportunity to attack and strike them down. Just then Tulaiha b. Khuailid came forward and cried out: “Muhammad has preceded to attack us. Save yourself! Save yourself!”

“Brothers of Quraysh”, said Abu Sufyan. “It is no longer appropriate for us to stay long in this place. Our troops of horses and camels have perished, Banu Quraiza have not kept their word with us, and we have even heard things from them that are not pleasing. Plus we are facing such a fierce wind. So it is better to go home. I will also leave for home.”

Ahzab Departing Home

Amidst the still strong winds, the group set off with as light a load of provisions as possible, followed by Ghatafan and other groups.

The next day Muhammad found no one in that place. He then returned to Medina with the rest of the Muslims. They together expressed their deepest gratitude to God, for they had been spared any harm, the believers not having been involved in the battle. 

After the Ahzab party had departed for home, Muhammad again thought about his situation. God had saved him from the enemy that had been threatening him. But even so the Jews could have repeated such an event, could have sought another opportunity, no longer in such a severe winter as in this year, which had been God’s help in destroying the enemy. Besides, had it not been for the fact that Ahzab had left, and that there had been a schism on their own side, the Banu Quraiza would have been ready to descend on Medina, would have struck and would have given all kinds of assistance in destroying the Muslims.

The Battle of Quraiza

So, do not leave the tail of the snake that has been cut off. For their actions Banu Quraiza should be exterminated. In this regard the Prophet a.s.

commanded that it be proclaimed to all the people, viz: Whoever remains faithful should pray the ‘Asr prayer in the village of Banu Quraiza. Then Ali was dispatched first with the flag to that place. Even though the Muslims were already weakened by the long siege of Quraysh and Ghatafan, they hastened to the battlefield again. They were confident that they would be victorious. It was true that the Banyu: Quraiza lived in fortifications as strong as those of Banu Nadzir, but even if they could protect them, they would not be able to withstand the Muslims. The food supplies were now in the hands of the people of Medina, after the Ahzabites had left the place, therefore, the Muslims also hurriedly set out behind Ali, towards the Banu Quraiza.

It turned out that they – also Huyayy b. Akhtab from Banu Nadzir was there – hurled obscene words at Muhammad. They denied him and cursed him and wanted to defame his wife. After the defeat of the army of Ahzab in Medina, it was as if they had already sensed what would happen to them.

When the Apostle then reached the place Ali immediately met him and asked him not to approach the Jewish fort.

“Why?” asked Muhammad. “Apparently you heard them cursing at me.”

“Yes” Ali replied.

“If they had seen me,” said the Prophet, “they would not have uttered those words.”

When they were close to the fort, they were called out:

“O ye apes. God has humiliated you, and has sent down His wrath upon you!”

“Abu’-Oasim”, they said. “Surely you are not ignorant.”

Throughout the day the Muslims kept coming to the place of Banu Quraiza, so that they could assemble there. Then Muhammad commanded the place to be surrounded.

Such a siege lasted for twenty five nights. During the siege Banu Quraiza did not dare to come out of their strongholds at all. When they were tired and convinced that they would not be saved from disaster and that they would certainly fall into the hands of the Muslims if the siege went on for a long time, they sent someone to the Messenger of Allah with the request “to send Abu Lubaba to us so that we can ask his opinion regarding our problem.” In fact, Abu Lubaba was an Ausite who was among their good friends.

Ask Abu Lubaba for his opinion

As soon as they saw Abu Lubaba coming, they gave him a tremendous welcome. The women and children immediately roared la, welcoming him with tears. He felt very sorry to see them.

Abu Lubaba”, they said later. “Do we have to submit to Muhammad’s decision?”

“Yes” she replied as she gestured with her hand to her neck.

Otherwise it’s a neck cut.”

Some books on the history of the Prophet say that Abu Lubaba felt very sorry for giving such a signal.

After Abu Lubaba left, Ka’b b. Asad suggested to them that they accept the religion of Muhammad and become Muslims. They and their possessions and children would then live more securely. But the suggestion was rejected by Ka’b’s friend: “We will not abandon the teaching of the Torah, nor will we replace it with something else

Then he suggested that the women and children be killed, and they could fight Muhammad and his companions with drawn swords without leaving a burden behind. Let God decide later, lose or win against Muhammad. If they were destroyed, there would be no future descendants to worry about. On the other hand, if they win, they will gain more women and children.

Pity we killed them. Then there is no other way we must submit to Muhammad’s decision. We have heard, what exactly is waiting for us.” Thus said Ka’b later to them.

They are now conferring amongst themselves.

Their fate will be no worse than that of the Banu Nadzir,” said one of them. “Their representatives from the Aus will defend them. If they propose that they be allowed to go to the hrrat in the region of the Levant, Muhammad will be forced to grant it.”

Banu Ouraza sent a messenger to Muhammad suggesting that they would go to Adhri’at leaving their possessions behind. But apparently this suggestion was rejected. They had to submit to the decree. In this regard they then sent to the Aus with the message: Gentlemen should be able to help your brothers, as Khazra once did for his brothers.

A party from among the Aus immediately set out to meet Muhammad.

“O Messenger of Allah”, they began, “can the request of our ‘allies’ be granted like the request of the Khazraj allies who had also been granted?”

“Brothers of the Aus”, said Muhammad, “would you accept if I asked one of you to mediate with your allies?”

“Absolutely”, they replied.

“Then”, he said again, “tell them to choose whomever they want.”

Decision of Sa’d b. Mu’adh

In this case the Jews then chose Sa’d b. Mu’adh. It was as if their eyes had been closed to their predetermined fate, so that they had completely forgotten Sa’d’s arrival when they first broke the covenant and were warned, as well as when they cursed Muhammad in front of him and reviled the Muslims out of place.

Sa’d then made an agreement with both parties. Each was to accept the decision he would make. After such an agreement was given, the Banu Quraiza were ordered to come down and lay down their arms. This decision they carried out. Sa’d next decided that those who had committed war crimes should be sentenced to death, property should be divided, and women and children should be taken captive.

Hearing the decision Muhammad said:

“By the one who rules over me. Your decision is accepted by God and by the believers, and with it I am commanded.”

After that he went out to a marketplace in Medina. He ordered some trenches to be dug in that place. The Jews were brought and there their throats were cut, and in the trenches they were buried. Actually, Banu Quraiza did not expect to receive such punishment from Sa’d b. Mu’adh, their ally. In fact, they thought he would act like Abdullah b. Ubayy had done with the Banu Qainuqa’. Perhaps Sa’d remembered that if the Ahzabites had won because of the treachery of Banu Guraiza, the Muslims would have been wiped out, killed and persecuted. So the retaliation was like that which was threatening the Muslims themselves.

Tenacity of the Jews in War

The tenacity of the Jews in the face of death can be seen in this conversation of Huyayy b. Akhtab when he was faced with the sentence of cutting the neck. The Prophet had looked at him and said:

“Huyayy, didn’t God make you so despicable?”

“Everyone tastes death”, said Huyayy. “I won’t be able to surpass my age either. I will not blame myself for antagonizing you.” Then he turned to the crowd and said: “Brothers. It is all right for us to fulfill the command of God, who has destined the Banu Israel for this struggle.”

Then there was the incident with Zubari b. Bata from Banu Quraiza. He had done a favor to Thabit b. Oais during the battle of Bu’ath, for he had freed him from enemy captivity. Now Thabit wanted to repay the favor with his own hand, after Sa’d ibn Mu’radh had passed his decree against the Jews. He told the Messenger of Allah about Zubayr’s services to him in the past and he risked asking for his approval to save Zubayr’s life. The Messenger of Allah granted his request. But after Zubayr learned of Thabit’s efforts he said: “Someone who is as old as I am, no longer has a wife, no longer has children, why else would I live?”

Once again Thabit risked himself to ask for the release of his wife and children. This too was granted. Next he asked for his property to be saved. This was also granted.

After Zubayr was satisfied about his wife, children and property, he inquired again about Ka’b. Asad, about Huyayy b. Akhtab and “Azzal b. Samu’al and the other leaders of the Quraiza. When he found out that they had been put to death, he said:

“Thabit, I ask you with all my heart to send me to them. After they are gone, it will be useless for me to live any longer; I don’t feel like living any longer. Let me soon meet those whom I love!”

Thus the sentence of cutting the neck was carried out also at his own request.

Basically, in this war, the Muslims would not kill women or children. But at that time they came to kill a woman too who had earlier killed a Muslim with a millstone. In this regard Aisha said:

“I will never forget the strange thing about him. He was a jolly man and laughed a lot, even though he knew he would be killed.”

At that time there were four Jews who converted to Islam. They were spared from death.

The Death of Quraiza on the Responsibility of Huyayy b. Akhtab

In our opinion the killing of Banu Quraiza was at the hands of Huyayy b. Akhtab, although he himself was also killed. He had broken the promise made by his own people, by the Banu Nadzir, whom Muhammad had expelled from Medina with no one killed, after his decree was accepted by them. But by his action of inciting the Quraysh and Ghatafan, and then organizing all the Arab communities and tribes against Muhammad, this had increased the enmity between the Jews and the Muslims, so that they were convinced that the Israelites would not be satisfied until they had eradicated Muhammad and his companions. He was also the one who encouraged the Banu Quraiza to break the covenant and abandon their neutrality. Had the Banu Quraiza remained steadfast, they would not have suffered such a fate. It was also he who later came to the fort of Banu Quraiza – after the departure of the Ahzab party – and invited them to fight the Muslims. Had they been willing from the start to accept Muhammad’s decision and recognize his mistake in breaking his own promise, the bloodshed and slitting of throats would not have occurred. However, the enmity was so deeply rooted in the souls of the Huyayy and later spread to the hearts of the Quraiza, that Sa’d b. Mu’adh himself as their allies was convinced that if they were left alive, there would never be peace. They would incite the Ahzabites again, would mobilize the tribes and Arabs against the Muslims, and would cut them down to the roots if they could defeat them. The decision he had taken so harshly was only motivated by self-preservation, considering that the existence or disappearance of the Jews meant the life or death of the Muslims.

Dividing the Property of Banu Quraiza

The women, children and property of Banu Quraiza were distributed by Nabj to the Muslims, after one-fifth had been expended, Each man of the cavalry got two arrows, for his horse one arrow. The foot soldiers got one arrow. j The number of horses in the Quraiza incident was thirty-six.

After that, Sa’d b. Zaid sent the Banu Quraiza captives to Najd. Thus he bought some horses and weapons to further strengthen the Muslim army.

Raihana was one of the captives of Banu Quraiza. She fell in with Muhammad. It was offered to her if she would become a Muslim. But she persisted in her Jewish religion. It was also offered to her if she would marry him. But he replied: “Let me be under the master. It will be easier for me, as well as for you.”

Perhaps, too, her adherence to Judaism and her refusal to be married off, stemmed from the fanaticism of the group, as well as the remnants of hatred that still lingered in her heart against the Muslims and against the Prophet. But no one ever spoke of Raihana’s beauty in the way that people spoke of Zainab bt. Jahsh, though some have mentioned that she was also beautiful. History books differ on this point: Did she also wear a veil like the wives of the Prophet, or was she still like other Arab women of that time, who did not wear a veil. Until the time Raihana died in the Prophet’s place, she remained as his property.

The Ahzab invasion and the punishment inflicted on san Quraiza had strengthened the Muslims’ position in Medina. The hypocrites had become completely silent. All Arab societies and tribes had begun to speak of the Muslims’ teachings and power, in addition to Muhammad’s existing position and authority. But the teaching was not just for Medina alone. but for the whole world. So the Prophet and his companions still had to continue to pave the way in carrying out God’s commands, salon inviting people to embrace the true religion, by continuing to block any attempts to violate it. And indeed this is what they did.

NINETEENTH SECTION: From the Two Wars to Hudaibiya

Structuring Arab Society – Relations of Men and Women – Love Affairs and the Spirit of War – Women, in Arabia and Europe of the Time – Women in Roman Law -Muhammad and Social Reform – Islam Prohibits Self-Display – The Prophet’s Household – Preparation of Social Life for Islamic Society – The Banu Lihyan Expedition – The Cleansing of Dhu Oarad – The Expedition Against Banu’I-Mushtaliq – The Slander of Abdullah b. Ubayy – Ibn Ubayy’s Envy of the Prophet – An Intense Inner Struggle – The Prophet Forgives Ibn Ubayy – Left Behind – Juwairia bint’I-Harith – Her Marriage to the Prophet – False News – Aisha Falls Sick – News Reaches Aisha – Muhammad Seeks the Opinion of Usama and Ali – Muhammad Seeks Aisha – Revelation Releases Aisha – A Beautiful Forgiveness

AFTER the battle of Khandag and after the punishment had been carried out against Banu Quraiza, the situation of Muhammad and the Muslims had become more stable. They were greatly feared by the Arabs. Many of the Quraysh themselves began to wonder whether it would not be better for the Quraysh themselves if they made peace with Muhammad, as one of their own and vice versa, as well as the Muhajireen, as their leaders and chiefs.

Structuring Arab Society

The Muslims were now relieved that the Jews in the vicinity of Medina had been cleared out so that they were no longer of any significance. They remained in Medina for another six months after the incident. They continued their trade, living in peace and prosperity. Their faith in Muhammad’s message deepened the more obediently they practiced his teachings. Walking together with him they organized an Arab society, in a way that had not been usual for them before. Somehow an organized society had to exist, one that had an existence and was united, like the society that gradually took shape under the auspices of Islam.

In the days of ignorance the Arabs never knew the meaning of a fixed organization, other than what was already in place according to custom. They did not have a family code, a marriage law and conditions of divorce. The only relationship between husband and wife and children was that which was given by the climatic forces, which sometimes exaggerated the freedom, and sometimes led people to become frozen and bound, to the point of slavery with all its oppression. So now Islam came to organize a fledgling Islamic society that had no traditions. In a short period of time it opened the way in laying the seeds of a culture, which was then composed of Persian, Roman and Egyptian civilizations, and colored with the patterns of Islamic civilization, which developed step by step until it reached its perfection when this word of Allah came:

“Today I have perfected for you your religion, and I have made it complete for you, and I have made Islam the religion of men and women.” (Koran)

Whatever one may think of the civilization of the Arabian land and its hinterland, have cities like Mecca and Medina acquired a civilization unknown to the hinterland, or is it still in its infancy? Basically, the relationship between men and women in Arabian society was entirely

Based on the Quranic evidence and historical remains, it was nothing more than a male-female relationship, with slight differences, according to the level of each group and tribe, which in general was not far from a way of life that still resembled the level of primitive man. In this case the women in the early days of ignorance4 flaunted themselves, showing off their beauty with various adornments that were no longer limited to their husbands, They went out individually or in groups for purposes that they held in the middle of the sahara. Here other young men and boys greeted them, and they were reunited with their respective groups. The two sides of the mergka no longer care, exchanging glances, flirting with each other with sweet words, which make the male so happy and the female so peaceful. It has been so attached to this way of relationship in their hearts, that Hindun, Aby Sufyan’s wife, did not hesitate to say, in the midst of a very critical and serious event in the battle of Uhud, when she burned the spirit of the Quraysh army:

You go forward we hug

And we spread a soft mattress

Or you back out and we go our separate ways

Parting without love.

In some tribes at that time adultery was not a crime that deserved attention. The matter of flirting was one of the habits of all people. The historical sources mention the incidents of romance committed by Hindun – considering the position of Abu Sufyan who was so powerful and important – did not change the position of the woman, either among her community or in the midst of her family. If a woman gave birth to a child, and it was not known who the father of the child was, she would not hesitate to mention which man had touched her and then attribute the child to the person she considered most similar.

Love Affair and the Spirit of War

Also at that time the issue of polygamy and slavery was without any limits or strings attached. Men could marry as they pleased, they could take concubines as they pleased. They could all have as many children as they liked. This matter was not important at that time, unless it was considered a secret that would be revealed and was feared to bring shame and what sometimes led to mockery. No one knew of the hostilities or wars that might arise from it. That’s when things changed completely. Where once the spirit of love and romance had overshadowed the sense of intimacy, now it has been shattered by the presence of hostility that can lead to the flames of war and the spirit of battle. And when this hostility is already raging, then each side will spread rumors at will and will accuse each other at will. The imagination of the Arab is usually very fertile, carried by his way of life under the open sky and his wanderings in search of sustenance. He is driven by exaggeration, and sometimes lies in matters of trade.

An Arab loves his free time and fills it with lovemaking. In this case his imagination flourishes, both in times of peace and in times of war. If in times of peace the great-grandfather meets the young lady, speaking in amorous language, with pleasant words, with sweet compliments, then in times of war and in a state of hostility one will see this great-grandfather also opening his voice loudly addressed to the young lady, whom he sees in front of him naked, While saying, for example, about her neck, about her breasts, about her waist, about her buttocks and so on in a multifaceted hostile manner, his imagination is aroused, which knows women only as females and who will spread the bed.

Although Islam has eradicated such a mentality, its influence is still there as we read in the poems of Umar b. Abi Rabi’a and other erotic poems in literature that were still influenced by him, in certain ages. Even though it is only a very small amount, his influence in literature is still felt in our own time.

Women, in Arabia and in Europe of the Time

For readers who admire Arabs and their civilization, even those who admire ignorant Arabs, this description may seem a bit exaggerated. Such a reader can certainly be forgiven. He is comparing the picture we have presented with what is happening today, with all the relationships between men and women in marriage and divorce and the relationship between husband and wife and their children. But this is a very wrong comparison, which would be very misleading. Rather, the comparison should be between the Arabian society, of which we have described one segment, and other civilized societies of that time.

Vamta in Roman Law It would not be an exaggeration to say that the Arab societies of that time, with all that we have described, were far better than their contemporaries in Asia and Europe. We will not talk about the situation in China or India. We don’t have enough material on that yet. We know very little about it, not enough. But Northern Europe and Western Europe at that time were in darkness, as we can see from their family structure, which was very similar to primitive man. The Romans as the lawgiver, as the mighty and powerful, the only empire to rival Persia, placed the position of women compared to men, still below the position of Arab women even in the interior. According to the Roman law of the jry period women were the property of men, could be treated at will, he was in charge of matters of life and death, viewed exactly like slaves. In the view of Roman law women were no different, With slaves. She belonged to her father, then to her husband, then to her children. This kind of ownership is exactly like owning a roof slave like owning animals and inanimate objects. He sees women only as lust generators. He had no control over his own sexuality, so he had to pretend to be as polite as possible, and this remained the case for centuries, centuries later than what we have described about the situation in the Arabian Peninsula. Yet Jesus Almasih a.s. was quite respectful and weak, gentle with women. Some of his followers were surprised to see him so kind to Maryam Magdalene, when he said: “Whosoever of you is without sin, stone him.”

But Christianized Europe remained, like pagan Europe, very demeaning to women. Her relationship with a man was not only seen as that of male and female, it was even seen as a relationship of slavery and was so despicable, that at certain times her religious scholars still wondered: Does woman have a soul that can be judged, or is she just like an animal without a soul and there is no God’s judgment on her and no place in God’s kingdom. Muhammad and Social Reform

With the revelation he received Muhammad was able to determine that there would be no improvement in society without the cooperation of men and women, in the sense of helping each other as loving brothers. The rights and duties of women are the same, in a respectful manner, only men have an advantage over them. But implementing it all at once is not easy. No matter how thick the faith of the Arabs who became his followers, but inviting them slowly and without offending, will further strengthen their faith and increase supporters. The same is true in every social reform that God has enjoined upon the Muslims. Even in the obligations of religion itself: in prayer, fasting, zakat and hajj, as well as in its prohibitions, such as intoxicants, gambling, pork and so on.

With regard to this social reform and the regulation of the relationship between men and women, Muhammad had started with the example he set through himself with his wives which was witnessed by all Muslims. The issue of hijab (veil) for the Prophet’s wives for example, before the battle of Ahzab (Khandag) was not compulsory. Likewise, the limitation to four oran: ‘ tri with fair conditions was determined only after the war of Ahzab, more than a year after the war of Khaibar. How was the Prophet able to foster a strong relationship between men and women on a healthy basis, as a prelude to the equality that is the goal of Islam? Yes, an equality that makes the rights and duties of women equal, in a polite way, while men have advantages over them.

In the beginning, the relationship between men and women among the Muslims, as among other Arabs – as we have already mentioned – was limited to that of male and female. Exposing oneself and displaying one’s adornment in a way that would make the man aroused by the woman at every opportunity, would mean mutual increase in lust between the man and the woman. On the other hand, what would be more restrictive between the two parties would bring people closer to the higher basis of humanity, the basis of equality of spirit in worship, which is to Allah alone.

Islam Forbids Self-Exposure

With the presence of Jewish groups and hypocrites in the city, and their hostility towards Muhammad and the Muslims, they even dared to tempt Muslim women, which eventually led to the siege of Banu Qainuqa’ as we have seen. The increasing harassment of Muslim women had created new problems that did not need to exist. If the Muslim women had not gone to the extent of dressing themselves up when they went out, they would have been more easily recognized and thus would not have been harassed. The problems would have been reduced and the equality between the two sexes that Islam seeks would have been a good start, without the Muslims – men and women alike – having to go through a transitional period in this unaccustomed conception.

It is in such situations that these words of God come:

“And those who harass men and women who have believed, without any wrongdoing on their part, those people have in fact committed blatant lies and sins. O Prophet, say to your wives and daughters and the wives of the believers, let them cover their bodies with their garments, so that they will be more easily recognized, and because they will not be harassed. Indeed, God is Forgiving and Merciful. Even if the hypocrites, the dalan, the diseased in heart and the seditious in the city do not cease (from attacking you) We will surely urge you to attack them, then they will be your neighbors in the throws only temporarily. They are already cursed. Wherever they are, they are seized, and killed unmercifully. Such is God’s decree against them that is past, and there will be no change in God’s decree.”

With such an introduction, it was not difficult for the Muslims to abandon the customs of the Arabs of old. Similarly, the aim of Islamic law, which is to organize society on the basis of a family that is free from all pests, so that adultery is considered a major crime, has made it easier for every Muslim to judge that a woman showing herself to a man is reprehensible, because the relationship between a man and a woman does not permit such a thing. In this regard God says:

“Tell the believing men to restrain their eyesight and guard their honor. That will be cleaner for them. Indeed, God knows best what you do. Also say to the believing women that they should restrain their eyesight and guard their honor, and that they should not display their adornment except that which is clearly visible. And say to the believing women, that they should restrain their eyesight, and preserve their honor, and not display their adornment except that which is evidently visible; and that they should cover their breasts, and not display their adornment except to their husbands, or to their fathers, or to their husbands’ fathers, or to their brothers’ sons, or to their brothers’ sons, or to their husbands’ sons, or to their brothers’ sons, or to their brothers’ sons, or to their sisters’ sons, or to their fellow women who are their own, or to male servants who have no desire, or to children who have not yet understood women’s private parts; and that they should not move their feet so that their hidden adornment may be discovered. Believers, let you all repent to Allah in case you succeed.”

This is the practice in Islam. The male-female relationship develops step by step leaving the old one behind. So the male-female relationship that is feared to cause fitnah, no longer Moderate regarding other necessities of daily life and which is related to all male-female relationships, then in all of them are all servants of God, all working together for good and for piety to God. If anyone has already aroused sexual desire, whether male or female, then that person must repent to God. God is merciful and forgiving. But to change all that, to shift the mentality of A from all the old standpoints – such as the standpoint of faith in the One True God and renouncing shirk beliefs – into a new mentality, will not be enough in such a short time. This is only natural. An object that has been referred to in a certain way, for example, will not be easy to change, if not little by little. And no matter how much effort is put into changing it, it will not change much. Such is the case with human life, which is a materialistic life. He is shaped by the customs that have been passed down from generation to generation, by the traditions of the environment in matters of his life. If there is to be a change, it must be gradual, and this gradual change cannot take place without changing oneself. Sometimes it is possible to make a mental change in one aspect by removing obstacles that may be in the way. Islam has been able to do this for the Muslims with regard to monotheism and faith in Allah, the Messenger and the Last Day. However, there are still many aspects of the Arab mentality that have not yet been penetrated, especially in matters of material life. Therefore, the situation of the Muslims at that time remained not so far from the atmosphere before Islam. They were sluggish, because it was innate to the way of life of the desert, and were also accustomed to talking to women.

Household of the Prophet

So what we have mentioned about the changes that the new religion brought to their outlook on the relationship between men and women, but other than that they were still like before, or similar. Many of them would simply enter the Prophet’s house and sit and chat with him and his wives. Whereas the prophetic issues that were so great were more important than letting Muhammad be busy with the talks of those who came to visit him, as well as those who wanted to chat with his wives and then their conversations were brought to him. Hence Allah wanted the Prophet to be spared from such petty matters hence the following verses:

“Believers! Do not enter the Prophet’s house, except when permitted in the face of a meal that you do not intend to peek at. But when you are invited, enter. Then when you have finished, leave, and do not indulge in conversation. Verily, such a thing annoys the Prophet, but he is ashamed of you, and Allah will not be ashamed of the truth. And if there is anything you ask of them (the Prophet’s wives), ask from behind the curtain. It will be cleaner in your hearts and theirs. Neither should you harass the Messenger of Allah, nor should you marry his widows after his death: for such is in the sight of God a great (sin).”

Just as these verses were revealed to the believers and as guidance to them regarding their obligations towards the Prophet and his wives, the following two verses were also revealed to the Prophet’s wives in the same manner:

“O wives of the Prophet. You are not like other women. If you are devoted (to Allah), do not be soft in your words, lest the greed of those whose hearts are diseased (evil) should arise. But speak only good words. Stay in your houses. Do not show yourselves like the people of the pre-Islamic era. Pray, give alms, and obey Allah and His Messenger. Verily Allah wants to remove the stain from you – the family of the Prophet, and cleanse you thoroughly.”

Preparation of Social Life for Islamic Society

This is the preparation for the new social life that Islam wants for human society. The foundation is to completely change the society’s view of the relationship between men and women. It wants to eradicate all responses to sex (libido) that have dominated the human mind so far, and in all respects regard it as the only one in control. What he wants is to bring society into line with the higher aims of mankind, without compromising the pleasures of life, that is, the pleasures of life which will not compromise his freedom of will – let alone deprive him of this freedom of will – and which will bring about man’s relationship with the universe. From the life of tilling the soil, from the life of industry and commerce, which is, however, to a higher level, equal to the life of the saints, and will communicate with the angels. Fasting, prayer, and zakat, which are prescribed by Islam, are the means to reach this level, which will prevent the commission of abominations, sins, and transgressions. Fasting, prayer and zakat, which Islam has prescribed, are the means to reach this level, which will prevent abominable deeds, evil deeds and transgressions. At the same time, they will cleanse the soul and heart of people and all diseases of servitude other than to Allah, in addition to strengthening the bonds of brotherhood between fellow believers, strengthening the relationship between humans and everything in this universe.

The gradual establishment of a social life as a preparation for this great transition that Islam had provided for mankind, did not diminish the Quraysh and other Arabian tribes in waiting for an opportunity to destroy Muhammad. But Muhammad was no less vigilant. He moved quickly to instill fear in the hearts of the enemy, if necessary.

Banu Lihyan Expedition

That is why, six months later after the Banu Quraiza had been destroyed, he already sensed another movement around Mecca. It occurred to him to avenge the death of Khubaib b. “Adi and his companions who had been killed by Banu Lihyan at Raji” two years earlier. However, he did not announce his intention, fearing that the enemy would be on the alert. In order to ambush the enemy he pretended to go to the Levant. With his war gear he set off towards the north.

When he was certain that the Quraysh and their nearby allies were unaware of his intentions, he turned toward Mecca, walking even faster. But by the time he reached the Banu Lihyan village of “Uran, the local people had seen him when he first traveled south. It was from this that Banu Lihyan knew that he was heading towards them. They immediately took refuge on the hilltops with their possessions. The Prophet did not succeed in ambushing them.

At that time he then commissioned Abu Bakr with a hundred troops to ‘Usfan’ not far from Mecca. The Prophet himself then returned to Medina.

At that time the heat of the season was at its peak, so the Prophet said:

“The returnee and the repentant – if it be God’s will – may we also give thanks to God. I seek refuge in Allah from this very wearisome journey, as well as the sorrow of returning from the journey,’ with the apparent disgrace of family and possessions.”

It was only a few nights before Muhammad returned to Medina, when suddenly “Uyaina b. Hishn attacked the outskirts of the city. There were some camels grazing there, guarded by a man and his wife. The man was killed by “Uyaina and his companions, the camels taken and the woman taken. They quickly left thinking that they had been able to save themselves from pursuit. But in fact Salama b. “Amr b.’I-Akwa’ who had already spurred his horse into the forest armed with arrows and a bow, when crossing Thaniat’I-Wada’ and looking down from the direction of the hill of Sal” the group that was herding camels and carrying the woman saw him. At that moment he cried out for help as he continued to follow their trail. He released his arrows at them, once he was a little closer. In the meantime he cried out incessantly. And Salama’s cry finally reached Muhammad. So then he called out to the people of Medina: There is danger! There is danger! The Cleansing of Dhu Oarad At once the heroes of the city came from all directions. After receiving orders they set out to follow the horde. He himself prepared his troops and set out after them. He stopped at a mountain in Dhu Oarad. Meanwhile “Uyaina and his men had quickened their pace, eager to join Ghatafan and release him from the pursuit of the Muslims. But the Medinan troops managed to reach their rearguard. Some of the camels were saved from their hands. Then Muhammad came after and rendered his assistance. The believing woman that the Arabs had brought with them was also saved.

There were some of the companions of the Prophet, motivated by hot-heartedness, who wanted to continue pursuing “Uyaina. But the Prophet was forbidden to do so, because he knew that “Uyaina and his men had reached the Ghatafan and had taken refuge with them.

When the Muslims returned to Medina, the guard’s wife came along on a camel belonging to the Muslims. She had vowed that if the camel could be saved, she would slaughter one as a sacrifice to God. But when she mentioned her vow to the Prophet, he said: “What a terrible recompense, God has delivered you and saved you with that camel, then you will slaughter that camel. The vow of sinning against God does not apply to anything good you have.”

Expedition against Banu’l-Mushtaliq

After that Muhammad stayed in Medina for almost two months. Then came an expedition against the Banu Mushtaliq at Muraisi’ – an expedition that has been made the subject of study by every historian and chronicler of the Prophet’s life. The point is not that the expedition was very important, or that both sides – the Muslims and the enemy – fought desperately to the limit, but because of the fact of the catastrophe that would have spread to the Muslims themselves had not the Apostle taken a very good, firm and convincing step, also because the Apostle later married Juwairiah bt. al-Harith, and because this expedition had also given rise to the hadirh’t-ifk – the incident of the lie – about Aisha. This incident had put her in a position of faith and strength of heart – while she was still only sixteen years old – that everything else would be powerless, only because of the greatness of her faith and strength of heart as well.

That the activities of the Banu Musthaliq – who were part of the Khuza’a – who had made an agreement in their village near Mecca, news had also reached Muhammad. They were mobilizing all their potential with the intention of killing Muhammad under the leadership of their commander AlHarith b. Abi Dzirar. This secret Muhammad obtained from one of the badwis. So he quickly set out while they were off guard, as he usually did when he faced an enemy. The leader of the Muhajirin army was Abu Bakr and the leader of the Ansar army was Sa’d b. “Ubada. The Muslims were already at a waterhole called Muraisi’, not far from the territory of the Banu Mushtaliq. Then Banu Mushtaliq was besieged. Those who had come to help had now fled. Of the Banu Mushtaliq ten were killed, of the Muslims one is said to have been named Hisham b. Shubaba, killed by one of the darj Anshar, who was mistaken for the enemy.

After a few exchanges with arrows, there was no way around the Banu Mushtaliq as they had to surrender under the pressure of the strong and fast-moving Muslims. They were taken as prisoners of war, as were their women, camels and other livestock. In the army Umar ibn’l-Khattab had a hired man to guide his horse. After the battle this man had a dispute with one of the Khazraj over water. They got into a fight and both shouted. The Khazraj said: “Brothers of Anshar!” While Umar’s hired man said: “Brothers of Muhajirin!”

Fitnah of Abdullah b. Ubayy

Such cries were also heard by Abdullah b. Ubayy, who at that time together with the hypocrites had also gone down in the expedition in the hope of gaining a share of the booty. His grudge against the Muslims and against Muhammad immediately arose. In this regard he said to his companions:

“There are already many Muhajirs in our city. Our merging with them will be like the proverb: “Raising a tiger cub! Indeed, when we return to Medina, the powerful will drive out the inferior.”

Then to his group who were present at that time he said:

“This is what you yourself have done. You allowed them to live in your land, and you shared your wealth with them.

By Allah, if you keep what you have, they will turn elsewhere.”

The conversation was brought to the Prophet, who had just finished confronting the enemy. Umar ibn’i-Khattab was present. Upon hearing this, Umar was furious.

“Order Bilal to kill him”, he said.

As usual, here the Prophet displayed the demeanor of a mature, wise and far-sighted leader. Turning to Umar he said:

“Umar, what if people talk and say that Muhammad killed his own companions?”

But at the same time he had considered that the matter would become very complicated if no decisive action was taken immediately. He therefore ordered that it be announced that the Muslims would leave the place at an unusually early time. The news that was conveyed to the Prophet also reached Ibn Ubayy. He hurried to the Prophet to refute the news attributed to him. He swore in the name of God that he had not said and had never spoken. But this did not change Muhammad’s decision to leave the place. In fact throughout the day into the evening and through the night into the morning again he continued to lead the way until the middle of the second day when the heat of the sun became too much.

When they arrived, being very tired, as soon as their bodies touched the ground, they immediately fell asleep. So tired were they that they forgot Ibn Ubayy’s speech. After that they returned to Medina with the spoils of war and the captives of Banu Mushtaliq, among them Juwairiah bint’I-Harith b. Abi Dzirar, the leader and commander of the defeated region.

Ibn Ubayy’s malice toward the Prophet

The Muslims had reached Medina. Abdullah ibn Ubayy was already there. he had never been at ease, his heart was always restless, carried away by envy for Muhammad and for the Muslims. He pretended to be a Muslim, even a believer, although he still persistently denied the news that came from him addressed to the Messenger of Allah in Muraisi’. It was at this time that this Surah Munafiqin was revealed:

“They are the ones who said: Do not give any help to those around the Messenger of Allah, so that they may be separated.” Yet all the treasures of the heavens and the earth belong to Allah. But the hypocrites do not understand. They said: When we return to Medina, the powerful will drive out the inferior.” But the truth is that power belongs to Allah and His Messenger and those who believe, but the hypocrites do not know.”

Thus then there were those who thought that the verses, were a punishment against Abdullah b. Ubayy, and that Muhammad would certainly order him to be killed. At that time Abdullah b. Ubayy, who had become a good Muslim, came saying:

“Messenger of Allah, I heard that you want Abdullah b. Ubayy to be killed. If that is so, assign the job to me I will bring his head to you. The Khazrajites already know that no one is so devoted to his father as I am. I am afraid you will hand over this task to someone else. If it is someone else who kills him, then I will not be able to resist letting the man who killed my father walk free. Of course I will kill him and that means I have killed a believer who killed a disbeliever. Then I will go to hell.”

An Inner Struggle

Such were the words of Abdullah b. Abdullah b. Ubayy to Muhammad. I can think of no words more profound than these – so powerful in spite of their brevity – in describing the mood of a troubled mind, a mind carried by the influence of a tremendous upheaval in his soul: troubled by the influence of filial piety and earnest faith in addition to his sense of Arab pride and his love for the welfare of the Muslims lest a lingering grudge arise.

This is the feeling of a child who sees his father about to be killed. He did not ask the Prophet not to kill his father, because he was the Prophet, he would submit to God’s command, and he was sure of his father’s disobedience. But because of the fear of avenging himself on the one who would kill his father – necessitated by his devotion to his father and by his sense of honor and dignity – he himself would bear the burden, he himself would kill his father, his head would be brought to the Prophet himself, however much it would hurt his heart and feelings.

With his faith he felt some consolation also in the face of the extraordinary thing that suppressed his feelings. He feared that he would go to hell if he killed a believer who had received orders from the Prophet to kill his father. What a tremendous struggle between on the one hand with feelings and morals on the other hand An inner struggle that is really fatal piercing into the heart is really tragic! But do we know how the Prophet replied to Abdullah after hearing that?

“We will not kill him. In fact, we must be kind to her, must keep her company as long as she is with us.”

The Prophet Forgave Ibn Ubayy

Forgive. How beautiful and great is forgiveness. Muhammad was so kind to the man who had incited the people of Medina against him and against his companions. Let his kindness and forgiveness leave a deeper mark than if he had punished him.

Since then whenever Abdullah b. Ubayy tried to play with fire, his own party rebuked him. blamed him and made him feel that the rest of his life was from the gift of Muhammad. When one day the Prophet was talking with Umar about the problems of the Muslims, he also mentioned Abdullah b. Ubayy, as well as his own faction who rebuked him and blamed him.

“Umar, what do you think”, Muhammad said. “Yes, if you had killed him when you told me to kill him, there would have been an uproar over it. If I tell you to kill him now, you will kill him.”

“It is well known to me that the order of the Messenger of Allah is greater than mine.”

All these events took place after the Muslims – with captives and spoils of war – had returned to Medina. But then there was an event that at first made no impression, but later became a long discussion as well. The matter was that the Prophet drew lots for his wives when going on an expedition. Whoever’s name came out was the one who participated. The next afternoon when he wanted to organize an expedition against the Banu Musthaliq, the name Aisha came out. So she was taken, Aisha was a woman of small stature, nngan. When they brought her to the doorstep of her house, she got on. Then they carried her on the camel’s back. Because of her lightness, they could hardly feel her.

When the Prophet finished his journey, he set out with his entourage on another long and tiring journey. It is as we have mentioned. After that he headed towards Medina. Arriving at a place near the city he stopped and spent the night there. Then it was announced to the group that the journey would continue again.

Lagging Unfelt

She had gone out of the Prophet’s tent to fulfill some business, and the pelangkin was waiting in front of the tent for her to come back in. ‘Ā’ishah was wearing a necklace and as she was finishing her business, the necklace fell off her neck. When she was ready to leave again, she felt that the necklace was gone. She went back down the road looking for it. And perhaps she looked for a long time, and then she found it again. Maybe he was temporarily distracted because he was so tired after the trip. When he returned to the headquarters to climb onto the saddle, it was found that the saddle had been put back on the camel’s back with the assumption that he was already on it: then they set off jupa on the assumption that they were bringing Ummi’Mukminin, the wife of the Prophet, very close to the Prophet’s hau. He was not afraid, rather he was sure that if the group found out that he was not there, they would return to their original place. So it was better that he did not leave the place, rather than wading through the desert without guidance, he would go astray. Fearlessly, wrapped in his outer garments he lay there, waiting for the one who would come looking for him.

While she was lying down, Shafwan bin’I-Mu’attal passed by, who was also late from the army because he had to attend to his business. He had seen her before the hijab was imposed on the Prophet’s wives. Upon seeing her, he was very surprised and receded, saying: “Inna lillahi wainna ilaihi raji’un! The Prophet’s wife? Why are they left behind? May God have mercy on her too.” Aisha did not answer. She brought the camel closer and herself stepped back, saying: “Get on.”

After ‘Ā’ishah had mounted the camel, she set off on it in a hurry to catch up with the rest of the group. It turned out that they were speeding up their journey, wanting to reach Medina as soon as possible, so that they could rest after a tiring journey, which was also ordered by the Messenger of Allah to avoid the fitnah that was about to occur as a result of Ibn Ubayy’s actions.

” Shafwan entered Medina at noon witnessed by the crowd while Aisha was on her camel. When he reached the front of his house in the series of houses of the Prophet’s wives, he entered. It did not cross people’s minds that this would become a byword, or that there would be any doubt because he was late from the group, nor did the Apostle have any prejudice against Shafwan, a firm believer.

He entered Medina in full view of the people, behind an army that was also arriving at about the same time, so there was no need for any prejudice. He came in front of the crowd with a clean and radiant face, no signs that would raise suspicion. Let the city of Medina go on as usual. Let the spoils of war and the Banu Mushtaliq prisoners of war be divided among the Muslims, let them enjoy a prosperous life, which was becoming more and more pronounced by the day. Their faith had also deepened to instill a sense of self-worth in the face of enemies, in addition to the determination, courage to face death for the sake of Allah, for religion and for the freedom of others to follow their religious beliefs, a freedom that was previously unknown to Arab society.

Juwairia bint’I-Harith

Juwairia bint’-Harith was one of the Banu Mushtaliq prisoners of war. She was indeed a beautiful and sweet woman. She fell into the share of one of the Ansar. In this case she wanted to redeem herself, but knowing that she was the daughter of a leader of Banu Mushtaliq, and that her father would be able to redeem whatever was asked, the ransom demanded was quite high. Fearing that this would lead to unreasonable consequences, Juwairia herself immediately went to the Prophet, who was at the house of Aisha.

“I am Juwairia the daughter of Al-Harith bin Abi Dzirar, the leader of the community”, she said. “I have suffered a calamity, as you know of course. But since I have become the property of so-and-so, I have made an offer to free myself. I have come here to get your help regarding my offer.”

“Would you like something better than that?” asked the Prophet.

“What?”

“I fulfill your offer and I marry you.”

After the news spread, as a tribute to the Prophet’s semenda with Banu Mushtaliq. the prisoners of war who were in their hands were immediately released, so that regarding Juwairia inj Aisyah once said: I have never seen a woman bring more benefit to her group than this one. Her marriage to the Prophet

This is what one source says. Another source says that Al-Harith b. Abi Dhirar came to the Prophet to redeem his daughter, and that he himself converted to Islam after he believed in the Prophet’s teachings, and that he took Juwairia his daughter who also converted to Islam like her father. Then Muhammad proposed to her and married her, with a dowry of 400 dirhams.

A third source mentions that her father was not pleased with the marriage, in fact he disapproved of it, and that it was one of his relatives who married her to the Prophet against her father’s wishes.

After Muhammad had married Juwairia, he built her a house next to his other wives’ houses near the mosque. Thus she became the Mother of the Muslims as well.

Meanwhile, people outside also began to whisper why ‘Aisha was late behind the army and came with Shafwan on his camel, while Shafwan was a handsome and well-built young man.

Fake news

Zainab bt. Jahsh’s sister Hamna, already knew that Aisha had a place in Muhammad’s heart above her sister. She immediately spread the rumors about her. She had the support of Hassan b. Thabit, and Ali b. Abi Talib also welcomed her.

Thus Abdullah b. Ubay felt he had found fertile ground in his efforts to spread the seeds of the news, which was also an antidote to the fire of hatred in his heart. He desperately tried to spread the news. However, the Ausites were determined to defend ‘Aisha. Aisha was the epitome of purity and a woman of high character, who should be a role model. This incident almost became a slander in Medina.

This news then reached Muhammad. He became agitated What? Aisha was going to betray him? No way! That would be a heinous and contradictory act. With his love and affection for Aisha such a thing based solely on prejudice was a grave sin. Yes. But a woman! Who could have guessed the depths of their hearts. Aisha was still a young girl after all. What kind of necklace was she really missing and looking for on such a blind night? Why was it not mentioned when they were still at the base? The Prophet himself was still in confusion, not knowing whether to believe her or not.

No one dared to bring the rumors to Aisyah’s attention, even though she herself had felt strange seeing her husband’s stiff demeanor, which she had never seen and did not match his always gentle, always loving manner. Arsyah fell ill

Then Aisha fell ill, quite seriously. When he came to see her and she was there tending to him, he would say nothing more than: “How is it?” It broke Aisha’s heart to see the Prophet’s attitude toward her. She spoke to her own heart, was it not because Juwairia had now taken her place in her husband’s heart? So tight was her chest because of Muhammad’s rigid attitude towards her, that once she said:

“If you let me, I’ll move into mom’s house, so she can take care of me.”

He moved to his mother’s place. His excessive behavior caused pain in his own heart. He was sick for more than twenty days, and then he recovered. All the talk people had about him, he didn’t know.

Muhammad, on the other hand, was deeply disturbed by the news that the man was spreading. Once he uttered this speech in front of a crowd.

Brothers and sisters, why are people bothering me about my family. They say things about me that are not true, even though I know they are good people. Then they say something against someone, who I know, by Allah, is also a good person: he never comes to one of my houses only when he is with me.”

Then Usaid b. Hudzair stood up and said:

Messenger of Allah, if they are from our brothers of Au let us finish, and if they are from our brothers of Khazraj command us also. They deserve to have their throats cut.”

But Sa’d b. “Ubada then replied that he dared to say that because he knew that they were from the Khazraj. If they were from Aus they would not have said it. The people then entered into negotiations, and there would have been a catastrophic fitnah, had not the Apostle immediately intervened with great wisdom.

News Reached Aisha

Eventually the news reached Aisha, told by a woman from the Muhajirin. She was so shocked to hear the news that she almost fainted. She wept bitterly, unable to hold back the tears that flowed so much that it felt as if her heart would burst. He went to see his mother, carrying a heavy burden of feelings, almost stumbling.

“Mercy, Mother,” she said, her voice choked with tears. “People have talked so much outside, but you didn’t say anything to me.”

Seeing the sadness that was so pressing, his mother tried to relieve him.

“My child,” he said, “do not be too distressed. A beautiful woman who is widowed, who is loved by her husband, is often the talk of her husband and the talk of others.”

But with these words Aisyah was not comforted. She felt even more pained when she remembered the Prophet’s attitude towards her, which seemed stiff, whereas before he had been very gentle. She felt that the news seemed to have impressed the Prophet’s heart, and so she became suspicious. But what could he do? Would he begin to speak and mention the news, and would swear that he was innocent? So then he would accuse himself, and then refute the accusation with an oath and a plea. Or would he have looked away like him, and also responded to him like him? But he was the Messenger of Allah, he had chosen her over his other wives. It was not her fault that people were spreading rumors about her, for she had been late from the army and returned home with Shafwan. O Allah! Give her a way out in such a complicated situation, so that the truth about her may be revealed to Muhammad, so that he may return to the way he was before, loving, compassionate and always gentle with her.

Muhammad asked Usama and Ali for their opinions

But Muhammad’s situation was no better than Aisha’s, he was so tormented by the talk about him that he was forced to ask his closest friends what he should do. He went to the house of Abu Bakr. He called Ali and Usama bin Zaid for their opinion. Usama apparently rejected all the accusations that people threw at Aisha. It was a lie and had no basis. As the Prophet knew her, others also knew her as a very good woman. Ali, on the other hand. He said: “Messenger of Allah, there are many other women.” Then he suggested asking Aisha’s maid servant if she could be trusted. The maid was called. Ali stood up to him and struck him enough to cause him pain, saying: “Tell the truth to the Messenger of Allah!”

“By Allah, all I know is that she is good,” the maid replied. She denied all the evil accusations against her.

Muhammad Meets Aisha

Finally there was no other way Muhammad had to go to his wife himself and ask her to confess. He went in to see Aisha, where her father and a woman from Anshar were. Aisha was weeping and the woman was also weeping. He could not realize how deeply her grief tore at his heart, how he trembled when he learned that he was suspected by Muhammad. Suspected by that man whom she loved so much, adored so much, trusted so much, that she was willing to die for him.

Seeing him coming, she wiped away her tears, and heard him say:

“Aisha, you already know what people are talking about. You should fear Allah if you have committed a crime as people say. Repent to Allah, for Allah will accept any repentance that comes from His servant.”

After the words were spoken, Aisyah felt her blood boil. Her tears became dry. She turned to her mother and to her father. She waited to see how they would respond. But they were silent, not a word came out of them. Aisha’s heart grew hotter, as she said:

“Why aren’t you answering?”

“We really don’t know how to answer”, they said.

Then they both fell silent again. That’s when she couldn’t help herself. She burst into tears again. Her tears had calmed the flames of anger that were burning as if they were about to burn her heart. While crying he then spoke, addressed to the Prophet:

“By God, I will not repent to God as you say. I know that if I said what that man said, and God knew that I had not sinned, I would be saying something that does not exist. But even if I denied it, you wouldn’t believe me.” He paused. Then he continued: “I can only say what Joseph’s father said: “So patience is good, and Allah is the only place to seek help for all that you have told!”

It was quiet for a while, after the upheaval. One does not know for sure how long it lasted. But just as Muhammad was about to leave the place he was suddenly lulled to sleep by the arrival of a revelation, as usual. His clothes were immediately wrapped around him and a leather pillow was placed under his head.

In this regard Aisha said: “I myself felt no fear and no concern after seeing this incident. I knew that I had not sinned and that Allah would not be unjust to me. My parents, on the other hand, after the Messenger of Allah (s.a.w.) awoke, I think their lives would have flown away out of fear, had not the revelation from Allah confirmed what people were saying.” Revelation Liberates Aisha

After Muhammad had awoken, he sat down again, covered in sweat. Wiping the sweat from his forehead he said:

“Cheer up, Aisha! God has acquitted you of the charges.”

“Alhamdulillah,” Aisyah said.

Then Muhammad went to the mosque, and recited the following verses to the Muslims:

“Those who come with false news are from your own ranks. Do not think that this is a calamity for you, but on the contrary, a good thing for you. Every one of them will be punished for the sin they have committed. And the one who presides over its broadcasting among them will be severely punished. Why did the believers, men and women, when they heard the news, not take a good opinion of their neighbors and say: This is an obvious falsehood? Why did they not bring four witnesses, and if they could not bring them, then they are liars in the sight of Allah. And had it not been for the mercy of God and His compassion for you – in this world and in the Hereafter – surely a great punishment from God would have befallen you, because of the slander you committed. When you receive the news by word of mouth, and you say with your own mouth what you do not know with certainty, and you think it is a small matter, whereas with Allah it is a great matter. And when you hear it, why do you not say: We should not speak of this matter. Glory be to God. This is a great lie. Allah warns you that such a thing will never happen again if you are believers. Allah has explained these things to you. And Allah is All-Knowing, All-Wise. Those who like to see the spread of evil deeds among the believers, will experience a painful torment in this world and in the Hereafter. And Allah knows, while you do not know.”

In this connection also comes the provision of punishment for those who hurl blind accusations at good women.

“And those who speak evil of good women and cannot bring four witnesses, then strike them eighty stripes, and never accept their testimony again. These are the evil ones. “?

To fulfill the Quranic requirement, those who had spread the vile news – Mistah b. Uthatha, Hassan b. Thabit and Hamna bt. Jahsh, each received eighty lashes.

Now Aisha was back in her original state, in the household and in Muhammad’s heart.

Sir William Muir comments on this incident as follows: “The history of Aisha, both before and after the event, requires us to make a definite decision that she is clear of all the accusations and requires us not to hesitate to drop all prejudices against her.”

Beautiful Sorry

But even after that Hassan b. Thabit was again accepted and won Muhammad’s affection again. Likewise Muhammad asked Abu Bakr not to diminish his affection for Mistah as in the past. Since then the incident was over and no longer left its mark on the whole of Medina. Aisha also quickly recovered from her illness, then returned to her home in the place of the Apostle, and also returned to the heart of the Apostle, back in his high position in the hearts of his friends throughout the Muslims. Thus the Prophet could again devote himself to his teachings and to the direction of the Muslims as a preparation for the treaty of Hudaibiya. May Allah grant the Muslims a clear victory.

TWENTIETH PART: The Treaty of Hudaibiya

Muslims Hindered to the Holy Mosque – Muslims Longing for Mecca – Arabs and the Kaaba – Muslims and the Kaaba – Muhammad Proclaims to Go on Hajj – The Two Camps Meet – Muhammad Proclaims the Hajj Two Camps Meet – Muhammad Maintains Peace – Quraysh’s Envoy to Muhammad – The Mission of “Urwa ibn Mas’ud – Muhammad’s Envoy to Quraysh – Ridzwan’s Pledge – Quraysh’s Mission to Muhammad – Negotiations between the Two Parties -Abu Bakr and Umar -The Treaty of Hudaibiya (March 628) -The Treaty Comes into Effect – Hudaibiya: A Real Victory – The Story of Abu Bashir – The Muslim Women who Migrated – What Muhammad Did

SIX years have passed since the Prophet and his companions migrated from Mecca to Medina. As we have seen, during that time they were constantly working hard, constantly faced with war, sometimes with the Quraysh, sometimes with the Jews. Meanwhile, Islam became more widespread, stronger and more powerful.

Since the first year of the Hijrah, Muhammad had changed his Qibla from Al-Masjid’l-Agsha to Al-Masjid’I-Haram. Now the Muslims faced the Temple Mount that Abraham had built in Mecca, and which was later refurbished when Muhammad was still a young man. At that time he also helped carry the black stone to its place at the end of the wall. It did not cross his mind or anyone else’s at the time that God would reveal the message to him. Muslims prevented from entering the Holy Mosque

Since hundreds of years ago, this Al-Masjid’I-Haram (Holy Mosque) has been the destination of the Arabs for worship. In the holy months of every year they come to that place. Everyone who comes is guaranteed safety. If one encountered even the most hardened enemy, in this place he could not draw his sword or engage in bloodshed. However, since Muhammad and the Muslims had migrated, the Quraysh had taken the responsibility of forbidding them to enter the Holy Mosque, forbidding them to approach it outside of other Arabs, In this regard the word of God was revealed in that first year of Hijrah:

“They ask you about the holy month, is it permissible to fight” Say: Fighting in that month is a great sin. But to obstruct people from the way of Allah and to disobey Him, to obstruct people from entering the Sacred Mosque and to expel people from the neighborhood, is a greater sin in the sight of Allah.”

And after the battle of Badr also this word of God came:

“And why will Allah not torment them when they prevent people from entering the Sacred Mosque, and they are not responsible for it. Those who are responsible for its management are the pious. But they are mostly ignorant. And their worship around the Sacred House is nothing but whistling and clapping their hands. Therefore feel the torment caused by your disbelief. Those disbelievers spent their wealth to forbid people from the way of Allah, so they will still spend their wealth. Then they will regret, then they will lose. And those who disbelieved will be gathered in hell.”

During those six years many verses were revealed in succession concerning the Sacred Mosque, which God had made a gathering place for people and a place of safety. However, the Quraysh considered Muhammad and his followers to have denied the gods of the Sacred House: Hubal, Isaf, Na’ila and other idols. Therefore fighting them and forbidding them to visit the Ka’bah was a duty for Quraysh, if they did not want to return to the gods of their ancestors.

Muslims Longing for Mecca

In the meantime, the Muslims were suffering from the inability to perform their religious duties, which had been incumbent upon them and upon their ancestors. In addition, the Muhajirin themselves were already tormented and distressed – tormented in exile, distressed by the loss of their homeland and family. However, they were all convinced of God’s help to the Prophet and to them and the elevation of their religion above other religions. They firmly believed that the time would soon come when God would open the doors of Mecca to them, and they would circumambulate the Ancient House (Ka’bah), fulfilling the religious obligations that God had enjoined upon all mankind. If all that time, year after year, there had been only wars, from the battle of Badr to Uhud, then Khandag, then other wars and preoccupations, then the day they had been hoping for would now surely come. They were longing for that day. Muhammad was no less like them, longing for it and certain that the time was near!

Arabs and the Kaaba

By forbidding the pilgrimage to Mecca and the fulfillment of the obligatory Hajj and Umrah, the Quraysh had actually committed atrocities against Muhammad and his companions. This Ancient House did not belong to the Quraysh, but to all Arabs. It was only that the Quraysh were obliged to look after the Ka’bah and take care of the water for the visitors, i.e. that included all sorts of management of the Holy House and the care of its visitors. The purpose of a tribe to worship idols is not to justify the Quraysh’s action of forbidding people to make pilgrimages and circumambulate the Ka’bah and perform all ceremonies and idolatry. Muhammad came to call people away from idolatry and to cleanse themselves from all stains of paganism and shirk. He called people to a higher level of the soul, which is to worship only the One and only God. It will place him above all shortcomings, will bring the spiritual life to a place that can grasp the meaning of the unity of nature and the oneness of God. So since performing Hajj and Umrah is a religious duty, forbidding the adherents of these new religions from performing their religious duties is an act of hostility.

However, if Muhammad then came with people who had already believed in Allah and in his teachings, who were actually natives of Mecca, then the Quraysh feared that the commoners of Mecca would join him and feel that separating them from their relatives was an act of cruelty. This would thus be the seed that could spark a civil war.

In addition, the leaders of Quraysh and the leaders of Mecca had not forgotten that Muhammad and his followers had destroyed their trade and obstructed their level road to the Levant. Therefore, in their souls there was a sense of resentment and enmity, even though it was well known that the House belonged to Allah and to the entire Arab community, and that their duty was only to protect it and to take care of those who came on pilgrimage.

Muslims and the Kaaba

Six years had passed since the hijrah, and the Muslims were anxious to make the pilgrimage to the Ka’bah and to perform the Hajj and Umrah. One morning when they were gathered in the mosque, the Prophet suddenly informed them that he had received inspiration in a true dream, that God willing they would enter the Holy Mosque in peace, with their heads shaved or cut off without fear.

As soon as they heard the news about the Prophet’s dream, they simultaneously said, Alhamdulillah. In a flash, the news had spread throughout Medina. But how to enter the Holy Mosque? With a step? Or were the Quraysh to be forcibly emptied? Or perhaps Quraysh would submissively give way?

Muhammad Announces the Hajj Narcotics

No, no, no. There was no fighting, no war. In fact Muhammad announced to the people to go for Hajj in the holy month of Dhu al-Hijja. He sent messengers to the non-Muslim tribes, encouraging them to join him in going to the House of Allah, safely, without any fighting. It was Muhammad’s desire that as many Muslims as possible should go. The good purpose of this was to let all the Arabs know that he was going during the holy month for the pilgrimage, not for war. He only wanted to fulfill an obligation in Islamic law, which was also required in the religions of the Arabs before that. To that end he invited those Arabs who were not of the same religion to also perform this obligation. After all that, even if Quraysh still insisted on fighting him in the holy month, wanting to forbid the Arabs from what was already a belief even if it was different, then there would be no Arab who would support Quraysh’s stance or would help them against the Muslims. With this harsh attitude they wanted to stop people from going to the Holy Mosque, to turn people away from the religion of Ishmael and from the religion of Abraham, their ancestor.

Therefore, the Muslims also felt safe if the Arabs could join themselves like the Ahzab group. His religion would be more respected in the eyes of the unbelieving Arabs. What would the Quraysh say to those who came to the holy land, armed with nothing but a sheathed sword, preceded by the sacrificial animals they were about to slaughter. For them there was no other concern than to fulfill the religious duty of circumambulating the House of Allah, which was the duty of all Arabs.

Muhammad announced to everyone to go for the pilgrimage. He also asked the tribes outside the Muslims to go together. But many of them still delayed. In the month of Dhu al-Qa’im, one of the holy months, he set out with a group from the Muhajirin and Anshar, as well as some Arab tribes who wanted to join him, preceded by his camel, Al-Oashwa. The number of those who set out at that time was one thousand four hundred. Muhammad brought with him a sacrifice of seventy camels’ wearing the ihram garment, so that people would know that he had not come for war, but specifically for pilgrimage and the glorification of the House of Allah.

When the group reached Dzul’l-Hulaifa, they prepared the sacrifice and said the talbiah. The sacrificial animals were released and on the right side of each animal was a mark, among which was the camel of Abu Jahl who was captured in the battle of Badr. None of the pilgrims carried weapons other than the sheathed sword that people usually carry on the journey. The Prophet’s wife who participated in this journey was Umm Salama.

The news of Muhammad and his entourage and the purpose of his departure for the pilgrimage had also reached the Quraysh. However, in their hearts there was a sense of worry. The problem for them was the opposite. They suspected that his arrival was only a ruse. In this way Muhammad wanted to deceive them into entering Mecca, for they and the Ahzabites had also been forbidden from entering Medina. What they knew of their opponents who were about to enter the Holy Land to perform the Umrah and what had been announced throughout the peninsula that they were in fact only motivated by a religious sense of fulfilling an obligation that had also been recognized by all the Arahants would not change the Quraysh’s decision to prevent Muhammad from entering Mecca: no matter how great the sacrifices they had to make in order to carry out their decision.

Therefore an army of 200 horsemen alone was immediately mobilized by the Quraysh and its leadership handed over to Khalid bin’I-Walid and “Ikrima bin Abi Jahl. This force went forward in order to prevent Muhammad from entering the capital (Mecca). They advanced until they were able to base themselves at Dhu Tuwa. Two Camps Meet

Instead of Muhammad he continued his journey. Arriving at ‘Usfan!’ he met a person from the Banu Ka’b tribe. The Prophet asked him if he knew any news about the Quraysh.

“They have heard about the master’s journey,” he replied. “Then they set out dressed in tiger skins. They stopped at Dhu Tuwa and have sworn that you shall not enter that place. Now Khalid bin’l-Walid with his cavalry has advanced to Kira’l-Ghamim.”?

“O, poor Quraysh!” said Muhammad. “They have been crippled by war. What would be wrong if they left me alone with the other Arabs. Even if they destroy me, that is what they hope for, and if God gives me victory, they will convert to Islam en masse. But even if they do not do that, they will definitely fight, for they have the power. Quraysh thought what. I will continue to fight, by Allah, on the basis of what Allah has sent me to do until Allah gives me victory or until this neck is severed.”

Then he wondered what he would do. His departure from Medina was not for war. He wanted to enter the Holy Land only to make a pilgrimage to the House of Allah, to fulfill his duty to God. He made no preparations for war. It is also possible that even if he fought and was defeated, this would have been a point of pride for Quraysh. Or perhaps Khalid and “Ikrima were sent with the deliberate intention of accomplishing that, after it became known that he had not set out with the intention of fighting Muhammad Keeping the Peace

While Muhammad was thinking about it, the Quraysh army was as far as the eye could see. It seemed that there was no way the Muslims would reach their destination unless they broke through the ranks. And even if there was a battle the Quraysh would defend their honor and homeland. A battle that Muhammad did not want. However, the Quraysh wanted to force him to fight as well and to involve himself in the battle.

Even so, the Muslims did not lack the spirit of defense. Sometimes a drawn sword was enough.

for them to fend off enemy attacks. But by doing so his purpose was lost, and would be used as an excuse by Quraysh among the other Arabs. His view was further than that, his stratagem deeper and more mature…. So, he called out to the crowd, saying:

“Who can lead us to another path than where they are now?”

Thus he still adhered to his opinion of pursuing peaceful channels that he had outlined since he departed from Medina and intended to go on pilgrimage to Mecca…. .

There was then a man who was willing to take them to another place by a winding road between steep rocks that was very difficult to traverse. The Muslims were very tired of traveling that way. But eventually they came to a level path at the end of the wadi. This road they took on the right hand side eventually came out at Thaniat’I-Murar, the road down to Hudaibiya below the city of Mecca.

After the Quraish troops saw what Muhammad and his companions had done, they quickly spurred their horses back to their original place with the intention of defending Mecca if it was invaded by the Muslims.

When the Muslims reached Hudaibiya, Al-Oashwa’ (the Prophet’s camel) knelt down. The Muslims thought it was too tired. But the Prophet said:

“No. He was held back by the one who held back the elephant from Mecca. Any invitation from Quraysh with the aim of establishing family relations, of course I welcome.”

Then he asked the men to dismount. But they said:

“Messenger of Allah, even if we go down, there is no water in this valley.”

Hearing this, he took an arrow out of his quiver and gave it to someone to take down to one of the many wells scattered about the place. When the arrow was stuck into the sand at the bottom of the well the water gushed out, The new people were satisfied and they went down.

They got off the vehicle. But the Quraysh in Mecca were always on the lookout. It was better for them to die than to allow Muham. mad to enter their territory – even by force. It seems that they had already made preparations and war equipment to face Quraysh, then God would decide their respective fates and God would also decide the matter if it had to happen?!

It was in this direction that some of them thought, and it was also in this direction that the Quraysh thought. If this were to happen and the Muslims were to win, the Quraysh would be finished in the eyes of the people, once and for all. The Quraysh’s position would be threatened then. The position of guarding the Ka’bah and taking care of the visitors’ water and all sorts of religious ceremonies that the Arab community was proud of, would be out of their hands. So what should they do then? Both groups were now thinking about their next move. As for Muhammad himself he stuck to the course he had outlined from the beginning, making preparations for the ‘umrah, i.e. a peaceful course and avoiding any fighting, unless the Quraysh attacked him or betrayed him: there was no other way he would have to draw the sword.

The Quraysh, on the other hand, were still back and forth. Then it occurred to them to send some of the leading men from among themselves, on the one hand to explore his strength and on the other to prevent him from entering Mecca. In this case it was Budail b. Warga’ who came to meet him in a group from the Khuza’a tribe. They asked him what had prompted him to come. When they were satisfied that he had not come to fight, but to make a pilgrimage and to honor the Holy House, they returned to Quraysh. They also wanted to convince Quraysh to let him and his companions visit the Holy House. But they were accused and not welcomed by Quraysh. He said to them: If he had not come for war, he would not have entered here forcibly and we would not have become the talk of the people.

Quraysh’s persecution of Muhammad

Then Quraysh sent another person who already knew their situation from the one who had been sent before. He would not be haphazard lest he should be accused by Quraysh. In their intention to fight Muhammad, Quraysh relied a lot on their allies from the Ahabisy.’ It occurred to Quraysh that this gathering of theirs was to be sent, in case when it became known that Muhammad did not understand and there was no mutual understanding with him Quraysh would feel more supported and they would be stronger against Muhammad. To that end Hulais the Ahabisyite leader set out for the camp of the Muslims.

When the Prophet saw him coming, he asked him to release the sacrificial animals before his eyes, so that he could see with his own eyes a clear proof that the people whom the Quraysh wanted to fight were none other than those who had come on pilgrimage to the Holy House. Hulais was able to see for himself the seventy sacrificial animals, flowing from the middle of the wadi with their hair falling out. He was deeply moved by the sight. In his heart his religious feelings were aroused. He was convinced that in this case it was the Quraysh who were being cruel to them, who had not come to fight or seek enmity.

Now he returned to Quraysh without seeing Muhammad again. He told them what he had seen. But upon hearing his story, Quraysh became furious.

“Sit down,” they said to Hulais. “You are a bad Arab who knows nothing.”

Hearing this Hulais also became angry. He reminded him that his alliance with the Quraysh was not to hinder people from the Holy House, whoever came on pilgrimage, and that they would not necessarily hinder Muhammad and some Ahabisy who came with him to Mecca. Fearing the consequences of his anger, the Uuraysh tried to talk him back and asked him to delay until they could think it over.

The mission of “Urwa ibn Mas’ud

Then it occurred to them to send someone who was wise and of whose wisdom they could be sure. This they discussed with ‘Urwa ibn Mas’ud ath-Thagafi. In response to his opinion of their harshness and mistreatment of the previous messenger, they apologized to ‘Urwa. After they apologized and at the same time affirmed that they placed great trust in him and were convinced of his wisdom and good judgment, he set out to meet Muhammad and told him that Mecca was also his homeland, which had to be defended. If this were to be tampered with, which would be suffered by the inhabitants of the place, who consisted of a mixed multitude, then he would be abandoned by the multitude, then it would be the Quraysh who would suffer the most damage, something that Muhammad did not want either, even if there was open warfare between him and the Quraysh.

At that time Abu Bakr said to “Urwa in strong denial, that people would abandon the Messenger of Allah. “Urwa engaged him in conversation while holding Muhammad’s beard. While Musghira b. Shu’ba who was standing at the head of the Messenger struck ‘Urwa’s hand every time he grabbed Muhammad’s beard even though he was aware that before he converted to Islam, “Urwa had redeemed thirteen blood money for some people who had been killed by Mughira.

Now ‘Urwa returned after he had been told by Muhammad just as he had been told by those who had come before him, that he had not come to fight, but to venerate the Holy House, to fulfill his duty to God.

“Brothers”, he said after he was again in the midst of the Quraish community. “I have met with Kisra, with the Emperor and with the Negus in their respective kingdoms. But never have I seen a king with his people like Muhammad with his companions. As soon as he was about to take ablution, his companions were already hurrying. As soon as they saw that a hair of his had fallen, they quickly picked it up. They would not have given it up anyway. Think about it carefully.”

Muhammad’s messenger to Quraysh

The conversation as we have described it went on for a long time too. It occurred to Muhammad that perhaps the Quraish envoys would not dare to express an opinion that would convince the Quraish. Therefore he sent someone from his side to convey his opinion. But here the camel of the messenger was stabbed by them. In fact, they would have killed the messenger had not the Ahabisyites intervened and the messenger was released. This shows that the Meccans were already possessed by a spirit of hatred and enmity, which made the Muslims restless and impatient, to the extent that some of them were already thinking of war.

While they were trying to reach an agreement by exchanging envoys, some irresponsible people from the Quraysh came out at night and threw stones at the Prophet’s camp. The number of these people at one time reached forty or fifty, with the intention of attacking the Prophet’s companions. But they were caught red-handed and brought to the Prophet. Do we know what he did? He forgave them all and released them, as a sign that he wanted to take the path of peace and wanted to honor the holy month, so that there would be no bloodshed in Hudaibiya, which also belonged to the holy area of Mecca. Knowing this, the Quraysh were shocked. All the evidence that Muhammad had wanted to accuse them of intending to fight them was completely nullified. They were now convinced that any hostile action on their part against Muhammad would be regarded by the Arabs as nothing more than a gross betrayal. So Muhammad had every right to defend himself with all available force.

Then the Prophet once again tried to test the patience of the Quraysh by sending a messenger who would hold negotiations with them. Umar bin’l-Khattab was called and asked to convey the intention of his arrival to the leaders of Quraysh.

“Messenger of Allah”, Umar said, “I fear that Quraysh will take action against me, given that in Mecca there is no Banu “Adi b Ka’b party to protect me. Quraysh already know enough of my hostility and my firm action against them. I would like to suggest a better person in this regard than me, namely Usman b. “Affan.”

The Prophet immediately summoned Uthman b. “Affan – his son-in-law – and sent him to Abu Sufyan and other leaders of the Quraysh. When Usman set out with the message, on entering Mecca he first went to Aban b. Sa’id who gave him jiwar (protection) while he carried out the task until its completion. Now Usman set out to meet the Quraish leaders and deliver his message. But they said to him:

“Usman, if you want to circumambulate the Ka’bah, circumambulate it.”

“I will not do this before the Messenger of Allah circumambulates”, Usman replied. “We have come here only to make a pilgrimage to the Holy House, to honor it, we want to fulfill our religious obligations in this place. We have come with sacrificial animals, after slaughtering them we will return home safely.”

Quraysh replied that they had sworn that Muhammad should not enter Mecca by force. The talk became long, and for a long time Usman disappeared from the Muslims. Rumors soon arose among them that the Quraysh had killed him in the dark and by trickery. It may be that the leaders of Quraysh and Uthman were both searching for a formula for a middle ground between their vow that Muhammad should not come to Mecca this year by force, and the desire of the Muslims to circumambulate the Ka’ba and fulfill their duty to God. It may also be that they were already familiar with Uthman and were thus looking for a way that would regulate their relationship with Muhammad and his relationship with them.

Ikrar Ridzwan

However, the Muslims in Hudaibiya were already anxious about the fate of Uthman. They envisioned the cunning of the Quraysh and their act of killing Uthman in the holy month. All Arab religions do not condone an enemy killing another enemy in the vicinity of the Ka’bah or in the vicinity of holy Mecca. They also envisioned the cunning of the Quraysh towards the one who had come to visit them with a message of peace and not to attack each other. Hence they put their hands on the quivers of their swords, a threatening sign, a sign of violence and anger. Also the Prophet (peace be upon him) was already worried that Quraysh had betrayed and killed Uthman during the holy month. Then he said:

“We will not leave this place before we can face them.”

He called out to his friends as he stood under a tree in the valley. They all pledged to him that they would not leave until death. They all pledged to him with firm faith, with a strong will. Their spirits were burning to avenge the betrayal and murder. They pledged to him (which came to be known as) Bai’arr Ridzwan (The Pledge of Ridzwan). It was for this reason that these words of God were revealed:

“God was very pleased with the believers when they pledged to you under the tree. God knew their hearts, so He sent them a sense of tranquility and rewarded them with victory in the near future.”

After the Muslims made the pledge the Prophet clapped one hand on the other as a sign of pledge for Usman as if he was also present in Ridzwan’s pledge. With this pledge the swords that were still sheathed in their sheaths seemed to have been shaken. It seemed to the Muslims that the war was bound to break out. Each of them was just waiting for the moment of victory or to fall as a martyr willingly.

While they were in such a state suddenly the news spread that Usman had not been killed. This was soon followed by the arrival of Usman himself in their midst. But, even so, Ridzwan’s pledge remained in effect, as did

with the Second Pledge of Agaba, as a mark in the history of Muslims. The Prophet himself was very happy to mention it, because it shows the close bond between him and his companions, and also shows how brave they were, willing to face death, without fear. Whoever dares to face death, death fears him. He will instead live and gain victory. Quraysh’s mission to Muhammad

Usman returned. What Quraysh said he conveyed to Muhammad. They had no doubt that his coming with his companions was only to perform the pilgrimage. They also realized that they had not forbidden anyone from among the Arabs who would come on pilgrimage and perform Umrah in those holy months. But they had already set out under the banner of Khalid bin’I-Wahd with the intention of fighting him and preventing him from entering Mecca. And indeed there had already been clashes between their men and Muhammad’s men. If after that incident they had allowed him to enter Mecca, the Arabs would have said that they had surrendered to him. Their position and authority in the eyes of the Arabs would have fallen. Therefore, in order to maintain their authority and position, for this year they stuck to their stance and attitude. It was good that he thought like them. He and they, each with their own attitude. This is the stance and this is the way out of their respective stances and attitudes. Otherwise, inevitably only war could be pursued. But actually in the holy months they do not want to, from one point of view they respect the sanctity of religion, and from another point of view, if this holy month is now not respected and there is a war, then for the future the Arabs already feel insecure about coming to Mecca or to the market of the city, for fear that the holy months will be violated again. This was a rape of Mecca’s trade and the livelihood of its inhabitants. Negotiations between the two sides

The talks continued. The negotiations between the two sides had begun again. The Quraysh sent Suhail b. “Amr with a message:

“Go to Muhammad and make an agreement with him. In that agreement “for this year he must go home. Let no Arab say, that he has succeeded in entering this place by force.”

Upon Suhail’s arrival at the Apostle’s place, the peace negotiations and their conditions were immediately discussed at length. At times the conversation was almost interrupted which was then resumed, given that both parties were equally anxious to achieve results. The Muslims around the Prophet also listened to the conversation.

There were some of them who had grown impatient with Suhail who was so strict in some matters while the Prophet accepted him with considerable leniency. Had it not been for the Muslims’ absolute trust in the Prophet, had it not been for their firm faith in him, they would not have accepted the agreement. They would have fought a war to get into Mecca or vice versa.

Abu Bakr and Umar At the end of the negotiations Umar bin’I-Khattab went to Abu Bakr and the following conversation took place:

Umar: – Abu Bakr, is he not the Messenger of Allah?

Abu Bakr: – Yes, indeed!

Umar: – Are we not Muslims?’

Abu Bakr: – Yes, indeed!

Umar: – Why would we want to be humiliated in matters of our religion?

Abu Bakr: – Umar, sit in your place. I testify that he is the Messenger of Allah.

After that Umar went back to Muhammad. He repeated the conversation to Muhammad with anger and resentment. But this did not change the patience and determination of the Prophet. The most he said at the end of his conversation with Umar was:

“I am a servant of Allah and His Messenger. I will not disobey. I will not disobey His commands, and He will not lead me astray.”

Treaty of Hudaibiya (March 628)

Moreover, Muhammad’s patience was also seen during the writing of the agreement, which made some Muslims even more upset. He called Ali b. Abi Talib and said:

“Write: Bismillahir-Rahmanir-Rahim (In the name of Allah, the Compassionate and Merciful).”

“Stop!” said Suhail. “The names Rahman and Rahim are unknown to me. But write them down: Bismmikallahuma (In Your name, O Allah).”

The Prophet also said:

“Write: In Your name, O Allah”. Then he continued: “Write: This is what Muhammad the Messenger of Allah and Suhail b. “Arr.”

“Stop,” Suhail interrupted again. “If I had recognized you as the Messenger of Allah, I would not have fought you. But write your name and your father’s name.”

Agreement entered into

Then the Prophet said:

“Write: This is what Muhammad b. Abdullah has approved.”

And then the treaty between the two sides was written, that the two sides were to observe a truce for ten years – according to the opinion of most of the chroniclers of the Prophet – or two years according to Al-Waqidi – that whoever of the Quraish crossed over to Muhammad without the permission of his guardian, was to be returned to them, and whoever of the followers of Muhammad crossed over to the Quraish, was not to be returned, that whosoever of the Arabs favored an alliance with Muhammad was to be allowed, and whosoever favored an alliance with Quraysh was also to be allowed, that for this year Muhammad and his companions were to leave Mecca again, with the provision that they would return the following year, that they could enter the city and stay three days in Mecca and that the only weapon they could carry was a sheathed sword and no other weapons.

As soon as this treaty was signed, the Khuza’a immediately allied themselves with Muhammad and Banu Bakr allied themselves with Quraysh. Furthermore, as soon as this treaty was signed, Abu Jandal b. Suhail b. “Amr came and continued to join the Muslims, and was about to leave together as well. But Suhail himself seeing his son thus struck him in the face and seized him by the neck and returned him to Quraysh. In the meantime Abu Jandal himself cried out with all his might:

“Muslim brothers. I will be returned to the polytheists who will torture me for my religion!”

With that the Muslims became more and more agitated, more and more displeased with the outcome of the agreement made between the Apostle and Suhail. But Muhammad then directed his words to Abu Jandal:

“Abu Jandal, be steadfast. May Allah make you and the oppressed Muslims with you a way out. We have signed an agreement with that faction, and this we have given to them and they have given to us, in the name of Allah. We will not betray them.”

Now Abu Jandal returned to Quraysh, in accordance with the contents of the agreement and the Prophet’s promise. Suhail too then left for Mecca.

Muhammad stayed behind. He was troubled by the state of the people around him. Then he prayed, and things began to calm down again. He stood up, the animal sacrifice began to be slaughtered. he sat down again, the hair of his head was shaved as a sign that the Umrah had begun. His heart was already feeling calm, feeling serene. Seeing the Prophet do so, and seeing his calmness, they also hurried to slaughter the animal and shave their heads – some shaved and some just trimmed their hair:

“May Allah bestow mercy on those who shave their heads”, said Muhammad.

People were agitated and asking questions:

“And those who cut their hair, O Messenger of Allah?”

“May Allah bestow mercy on those who shave their heads,” he said.

People are still nervous and asking questions:

“And those who cut their hair, O Messenger of Allah?”

“And those with haircuts,” he says again.

“Messenger of Allah,” said the other half, “why is the supplication for those who shave stated and not for those who cut their hair?”

“Because they are no longer hesitant.”

There was no other way for their Muslims to return to Medina in the hope of returning to Mecca next year. Most of them carried this thought with a heavy heart. Were it not for the Apostle’s command, they would not have been able to bear it. Never would they have accepted defeat or surrendered without fighting. Because of their faith in Allah’s help to the Apostle and the religion, they would not have hesitated to invade Mecca, had Muhammad so commanded.

They stayed in Hudaibiya for a few more days. Some of them wondered about the wisdom of the covenant made by the Prophet: others in their little hearts still doubted the existence of such wisdom.

Finally, they left for home.

While they were traveling between Mecca and Medina, a revelation was suddenly revealed to the Prophet with Surah al-Fat-h. The word of God was then recited by the Prophet to the sahabatsah:

“We have given you a clear victory, that God may forgive you your past and future wrongs, and that God may bestow His bounty upon you and guide you to the straight path.”‘ And so on until the end of Surah. Hudaibiya: A Real Victory

There is no doubt then that this Treaty of Hudaibiya was a real victory. And indeed it was. History also records that the contents of this treaty were the result of political wisdom and foresight, which had a profound effect on the future of Islam and the future of the Arabs as a whole. This was the first time the Quraysh recognized Muhammad, not as a rebel against them, but as a man who stood as high as he sat as low. It also recognized the establishment and sovereignty of Islam. Then also an acknowledgement that the Muslims also have the right to make a pilgrimage to the Kaaba and perform the ceremonies of the pilgrimage, an acknowledgement also from them, that Islam is a religion that is legitimately recognized as one of the religions on the peninsula. Furthermore, the truce, which lasted for two years or ten years, made the Muslims feel safer from the south without fear of Quraysh attack, which also meant a way for Islam to spread further. Had not the Quraysh, who were Islam’s staunchest enemies and fiercest opponents, now submitted, whereas before they never would have?

In fact after the armistice agreement Islam did spread widely, multiplying faster than ever before. The number of those who came to Hudaibiya at that time was 1400. But two years later, when Muhammad was about to open Mecca, there were already ten thousand of them. Those who still doubted the wisdom of this treaty of Hudaibiya strongly objected to a clause in the treaty which stated that whoever from the Quraysh crossed over to Muhammad without the permission of his guardian should be returned to them, and whoever from Muhammad’s followers crossed over to the Quraysh would not be returned to Muhammad. Muhammad’s response to this was that if anyone apostatized from Islam and sought the protection of the Quraysh, such a person would no longer need to return to the Muslim community, and whoever converted to Islam and sought to join Muhammad would hopefully have God open a way out.

Abu Bashir’s Story

The events that followed proved Muhammad’s point even sooner than his companions had expected. It also showed that Islam had gained an enormous advantage with the Hudaibiya agreement, and that two months later it had opened the way for Muhammad to start sending letters to foreign kings and heads of state inviting them to Islam.

The events that took place indeed proved the truth of Muhammad’s opinion sooner than his companions expected. Abu Bashir! had come from Mecca to Medina as a Muslim. In accordance with the terms of the agreement he was to be returned to Quraysh because he had gone without the permission of his master. To this end Azhar b. “Auf and Akhnas b. Sharig wrote to the Prophet to have him returned. The letters were carried by a man from Banu “Amir who came with a slave.

“Abu Bashir”, said the Prophet, “We have made a treaty with them, as you know. A betrayal according to our religion is not justified. May Allah make you and the oppressed Muslims with you a respite and a way out. You may go back to your community.”

“Messenger of Allah”, said Abu Bashir. “I will be returned to the polytheists who will torture me for my religion.”

Then the Prophet repeated these words. And the two men departed.

When he arrived at Dhu’l-Hulaifa, he asked his traveling companion from the Banu “Amir to show his sword. He grasped the sword tightly in his hand and swung it at the man from Banu ‘Amir and killed him. Now the slave ran towards Medina, straight to the Prophet.

“This man seems to be in fear”, said the Prophet after seeing the man. Then he said to the person, “He! What’s wrong?”

“Your friend killed my friend”, the man said.

It was not long before Abu Bashir appeared with a drawn sword and spoke with his words directed at Muhammad.

“Messenger of Allah,” he said. “Your guarantee has been fulfilled, and God has carried out for you. You have delivered me into their hands, and I shall persist in my religion, lest I be persecuted or mocked for my religious beliefs.”

In fact the Apostle could not hide his admiration and his wish that he had men.

After that Abu Bashir set out as well. He stopped at Al-Ish, dj the sea coast along the Quraysh route to Sham. In Muhammad’s agreement with Quraysh was to leave this road as a trade route, which neither he nor Quraysh were to interfere with. But after Abu Bashir had gone into the area and this was heard by the Muslims living in Mecca and about the Apostle’s admiration for him, about seventy men of these also ran to meet him and joined themselves at that place, and he made him their leader. Now together they intercepted Quraysh on the way. Every person they captured, they killed and every trade caravan they plundered. It was then that Quraysh realized that it would be a great loss to them if the Muslims remained in Mecca. They calculated that it would be more dangerous to confine a person who was truly firm in his faith than to release him. Of course he would look for an opportunity to escape. He would wage an unending war against those who confined him, and they too would lose. Quraysh seemed to remember when Muhammad migrated to Medina. He intercepted their caravan. Such an act they feared would be repeated by Abu Bashir.

In this connection they sent to the Prophet. He asked him to take in the Muslims, and to allow the traffic to return to safety. The Quraysh had thus retreated a step from what Suhail b. “Amr had stubbornly demanded that Quraysh Muslims who went across to Muhammad without the permission of their guardians should be returned to Mecca. The condition was thereby dropped, which had once made Umar b’lKhattab furious and which had caused him to become angry with Abu Bakr.

Muslim women who made Hijrah

Subsequently Muhammad had accommodated his companions and the road to the Levant had again become safe.

With regard to the women of Quraysh who migrated to Medina, Muhammad had a different opinion.

After the ceasefire agreement Umm Kulthum bt. “Ugba p. Mu’ait left Mecca. Her brothers, “Umara and Walid, who followed later, demanded from the Prophet that she be returned to them in accordance with the Treaty of Hudaibiya. But the Prophet refused. He argued that according to the law, women were not included in the agreement. If a woman asked for protection, she should be protected. In addition, if the woman had converted to Islam, then her polytheist husband was no longer valid. They must separate. This is where God’s words come in:

“Believers. When the believing women emigrate to you, test them. Allah knows better about their faith. When you have found out that they are believing women, do not return them to those who disbelieve. They are not lawful for the wives of unbelievers, nor are the unbelievers lawful for their husbands. And pay to their husbands what they have spent. There is nothing wrong with you marrying them if you have paid the dowry. And do not cling to the marriage of unbelieving women, and ask for what you have spent, and let them also ask for what they have spent. This is how He decides between you. Allah is All-knowing and All-wise.”

Once again the events that had transpired proved the truth of Muhammad’s wisdom. They justify his far-sightedness and political correctness. It also proved that when he made the Treaty of Hudaibiya he had laid a very solid foundation for the political policy and spread of Islam. And this was the real victory.

What Muhammad Did

With the Treaty of Hudaibiya, all relations between Quraysh and Muhammad had become very calm. Each side felt secure as well. Now Quraysh was all devoted to the expansion of its trade, hoping that in case all the losses it had incurred during the war between the Muslims and Quraysh could be recouped, likewise when the road to the Levant was closed its trade was threatened with ruin.

Muhammad, on the other hand, devoted his attention to the matter of continuing to convey his teachings to all the people of the world. His sights were set on achieving success for the peace of the Muslims throughout the peninsula. This he did by sending emissaries to the kings of several countries, in addition to expelling the Jews from the entire Arabian Peninsula, all of which was completed after the battle of Khaibar.

TWENTY-FIRST PART: Khaibar and the Messenger to the Kings

Maturity of Islamic Teachings – Prohibition of Drugs – Roman and Persian Empires – Muhammad’s Messengers to Kings and Rulers – Persia and Byzantium – Islam: Spiritual and Physical Balance – The Final Extermination of the Jews of the Whole Peninsula – The Jewish Plan – The Strength of Both Sides – The Fortresses of Khaibar Besieged – The Jews Desperately

The Jews of Futus Asa – The Peace of Khaibar – The Jews of Fadak – The Surrender of Wadi’l-Oura – Submission to Muslim Rule – The Marriage of Shafia to Muhammad – The Prophet’s Message to Heraklius – Heraklius’ Answer – Kisra and the Prophet’s Letter – Mugaugis’ Answer – Najashi’s Answer – What Is the Reason for Most of the Answers to be Gentle? – Muslims Return from Abyssinia – Waiting for the Substitute Umrah

MUHAMMAD and the Muslims returned again from Hudaibiya to Medina, three weeks after the agreement between them and the Quraysh had been finalized – the agreement that they would not enter Mecca this year, and only the following year would they be allowed to enter. They returned with a feeling in their hearts. There were some of them who still thought that the contents of the agreement were not in keeping with the dignity of the Muslims, until Surah al-Fath came while they were on the journey and the Prophet had also recited it to them. Now what came to Muhammad’s mind during his stay in Hudaibiya and after returning home, was what he should do in increasing the steadfastness of his companions in addition to expanding the spread of the da’wah. Eventually he came to the opinion that he would send men to Heraclius, Kisra, Mugaugis,’ Najashi (Negus) in Abyssinia, to Harith al-Ghassani and to the Kisraic ruler in Yemen. At the same time it was deemed necessary to completely eradicate Jewish rule from the entire Arabian peninsula.

Maturity of Islamic Teachings

At that time the teachings of Islam had actually reached its maturity, so that it became a religion for all mankind, which was no longer limited to the problem of monotheism and all its consequences, such as in matters of worship, but had also expanded and covered all kinds of social life. This is in accordance with the greatness of the concept of monotheism and allows its bearers to achieve the maturity of human life and the implementation of higher ideals of life. Therefore, regulations relating to social issues were revealed.

Prohibition of Khamr (Liquor)

The writers of the Prophet’s biography differ on when the prohibition of khamr (alcohol) was revealed. Some say in the fourth year of Hijrah. But most say during the Hudaibiya period. The idea of prohibition of khamr is social in nature, which has nothing to do with tawhid in terms of tawhid an sich. A clearer proof of this is that the prohibition was mentioned in the Quran only about twenty years after the Prophet’s apostolate, during which time the Muslims continued to drink alcohol until the prohibition came. And even clearer proof of this is that the prohibition did not come down all at once, but gradually so that the Muslims could reduce the habit little by little. When the prohibition came, they stopped drinking. In a source about ‘Umar ibn ‘I-Khattab it is mentioned that when he was asked about khamr he said: “O Allah, give us an explanation.” Then this verse was revealed:

“They ask you about wine and gambling. Say, there is great sin in both of them and much benefit to people, but the sin is greater than the benefit.”

Since after the revelation of this verse the Muslims did not want to stop, and some of them drank so much all night that when they went to prayer they did not know what they were reciting, Umar again said: “O Allah, explain to us the ruling on alcohol, for it leads astray the mind and wealth”, so this verse was revealed:

“Believers. Do not pray while you are drunk, so that you may know what you are reciting.”

At that time the Rasul’s muezzin at prayer time called out:

“Drunk people don’t come to prayers!”

Although this led to a reduction in drinking and in this respect it also had a considerable effect, so that many of them had reduced drinking alcohol wherever possible, but some time later Umar said again:

“O Allah, explain to us the ruling on khamr, make it clear, for it leads the mind and wealth astray.” Umar was right to say that, as the Arabs – and his Muslims – had become chaotic, quarreling with each other, pulling each other’s beards and hitting each other on the head.

There was once a man from among them who held a drinking party. After they had gotten drunk, the Muhajirin and Anshar started arguing with each other. One of them showed his fanaticism towards the Muhajirin while the other, who was a fan of the Ansar, took a bone from the head of the camel they were eating and smashed it into the nose of one of the Muhajirin. There were also two groups of tribesmen who were drunk. They quarreled with each other, then stabbed each other. There was hatred between them, whereas before they had lived in harmony and loved each other. That’s when these words of God came down:

“Believers! That wine, gambling, idols, casting lots with arrows, are abominable deeds of the devil. Avoid them so that you may be fortunate. Surely the devil intends to cause enmity and hatred among you by means of alcohol and gambling, and to prevent you from remembering Allah and from praying. So will you stop that?”

At the time of the prohibition of alcohol, Anas was serving as a waiter. When he heard someone saying that it was forbidden, he quickly threw it away. But there were those for whom this prohibition was unclear, and they said: Is it possible that wine is abominable when it is in the stomachs of so-and-so and so-and-so, who were killed in the battle of Uhud, and in the stomachs of so-and-so and so-and-so, who were killed in the battle of Badr? So this word of God was revealed:

“There is no sin on those who believe and do good deeds, because of the food they have eaten in the past, so long as they continue to keep themselves from evil, let them believe and do good deeds. Then they will continue to fear and believe and then fear and do good. God loves those who do good.”‘

All the good deeds and compassion that Islam encourages, the encouragement to do good deeds, the training of the soul and character found in worship, the function of bowing and prostration in prayer that removes arrogance from the heart, all of these are a natural complement to the previous religions and cause the teaching to be addressed to all mankind.

Roman and Persian Empire

At that time Heraclius and Kisra were the heads of the Roman and Persian empires respectively, two of the most powerful empires of their time – two men who had determined the course of world politics and the fate of all its inhabitants. The war between these two empires raged on with alternating victories as we have seen. At first Persia was the victorious party. It ruled Palestine and Egypt, conquered the Temple Mount (Jerusalem) and carried off the True Cross. Then it was Persia’s turn to suffer defeat again. The Byzantine banner was raised again in Egypt, in Syria and in Palestine, and Heraklius managed to return the cross – after he had vowed – that when he had achieved victory, he would make a pilgrimage to Jerusalem on foot and return the cross to its place.

If only one remembers the position of the two kingdoms, one can estimate how much the two names have been able to cause fear and trepidation in the hearts. No kingdom had ever thought of fighting them. The only thing that came to mind was to cultivate friendship with them. If this was the case with the world’s most famous empires at that time, then it was no wonder that the Arabian countries would be the same. Yemen and Iraq were at that time under the influence of Persia, while Egypt up to the Levant was under the influence of Heraklius. At that time the Hijaz and the entire peninsula of the peninsula were confined within the circle of influence of these two empires. The lives of the Arabs at that time depended solely on trade with Yemen and Sham. In this regard, it was necessary for them to ingratiate themselves with Kisra and Heraklius so that their rule would not damage their trade. In addition, the Arabs were no more than tribes, who were at odds with each other, sometimes harshly, sometimes leniently. There was no bond among them that would constitute a political unity, which they could think of in the face of the influence of the two great empires.

It is therefore surprising that at that time Muhammad thought of sending envoys to these two great rulers – also to Ghassan. Yemen, Egypt and Abyssinia. He invited them to embrace his religion without fearing the consequences of his action, which might have brought the whole of Arabia under the grip of Persia and Byzantium.

Muhammad’s Messenger to Kings and Rulers

But in fact Muhammad did not “hesitate to invite all these kings to the true religion. In fact, one day he went to his companions and said:

“Brothers, God sent me as a mercy to all mankind. Let you not dispute about me, as the Hawariyun (followers of the Messiah) did about Jesus son of Mariam.”

“Messenger of Allah”, said his companions. “How do the followers of Jesus disagree?”

“He invited them to what I invited the brothers to. He whom he sends to a near place receives it gladly. But the one he sent to a distant place, his face was forced and he was reluctant.”

Then he told them that he would send men to Jeraklius, to Kisra, Mugaugis, Harith alGhassani king of Hira, Harith al-Hiryari king of Yemen and to Najashi in Abyssinia. He would invite them to Islam. His companions declared that they were willing to do so. Then he made a ring of silver inscribed: “Muhammad the Messenger of Allah”.

The content of the letters sent was like the example we have given the reader, namely his letter to Heraclius which reads:

“In the name of Allah, the Compassionate and Merciful. From Muhammad the servant of Allah to Heraclius the Roman ruler. Peace be upon those who are willing to follow the right guidance.

Further to that. I hereby invite you to follow the teachings of Islam. Accept the teachings of Islam, and you will be saved. God will reward you twice. If you evade, then the sins of the ‘arisiyin’ will be your responsibility. O people of the Book. Let us both hold to the same word between us and you that we worship none but Allah and we will not associate Him with anything, that one will not take the other as a god besides Allah. But if they are evasive, say to them, bear witness that we are Muslims.”

The letter to Heraklius was carried by Dihya b. Khalifa, the letter to Kisra by Abdullah b. Hudhafa, the letter to Najashi by “Amr b. Umayya, the letter to Mugaugis by Hatib b. Abi Balta’a, the letter to the ruler of Oman by “Amr b.’I “Ash, the letter to the ruler of Yamama by Salit b. “Amr, the letter to the king of Bahrain by Al “Ala b.’I-Hadzrami, the letter to Harith al-Ghassani, the king of the Sham border, by Shuja’ b. Wahb, the letter to Harith al-Himyari, the king of Yemen, by Muhajir b. Umayya. “

They all set out on their own to the place assigned to them by the Prophet. They set out at the same time according to the opinion of most of the chroniclers, while some say they set out at different times.

Persia and Byzantium

Muhammad’s act of sending these messengers was indeed amazing. How could it not be! Not thirty years later, the areas where Muhammad had sent his envoys had been entered by the Muslims and most of them had become Muslims. But the amazement soon wears off when we remember that these two giant empires, which had steered the course of the world at that time, with their civilizations that had dominated the whole world, were fighting each other for material victory, while their spiritual strength had already fallen and disappeared. Persia itself was already divided between paganism and Mazdaism. Likewise, Christianity in Byzantium was already very shaky because of the various sects and factions: It had ceased to be a unified doctrine, capable of moving and energizing the human spirit. Instead, it had turned into mere ceremonies and traditions that the religious leaders had hailed into the minds of the common people so that they could be dominated and enslaved. The new teaching brought by Muhammad, on the other hand, is pure spiritual power. It could elevate the dignity of man to a higher level in accordance with his human nature. When the material and the spiritual meet, and the temporal conflicts with the eternal, the material and the temporal lose out.

In addition to all this, both Persia and Byzantium, with all the power at their disposal, had actually lost their initiative and creative power. In the field of thought, in developing tastes and work they simply copied and continued what existed. All kinds of reforms were considered heresy (deviating from religion) and every deviation was heretical.

Human society is like the human person and like every living thing, it develops every day. If it is still young, then its development is shaping, building and adding vitality to its own life. In doing so, it will constantly shrink, sliding down to its last base. The human society that has slid down to the bottom will have its fate shaped in a completely new form by an external element with all its vitality. This external element, full of vibrant life energy, besides Persia and Byzantium, is not in China or India, nor is it in the middle of Europe, but it is Muhammad himself.

Islam: Spiritual and Physical Balance

It was only natural that his fresh and vibrant teachings would be able to restore a new pulse of life full of vitality to the soul that was experiencing destruction from within, caused by the influence of religious traditions and superstitions, which had taken root in place of faith and creed. The flicker of new faith that had illuminated the Apostle’s heart, the strength of his soul that had surpassed all strength, was what inspired him to send messengers to invite the princes of the world to recognize the teachings of Islam, as the true religion, the perfect religion, the religion of Allah the Great. Inviting them to know the religion that will free the human mind so that it can judge, will free the heart of people so that they can realize, can think. In the system of faith and society, he has laid down general rules for mankind that will constitute a balance between spiritual abilities and material forces that will be able to control the soul. By means of this balance man will be able to achieve the goal of strength in facing life, a strength that is free from all weakness and arrogance. With such a system of society man will reach a better place as expected, after he has gone through the various processes of his evolution in the midst of all the creatures of nature.

The Final Extermination of the Jews of the Whole Peninsula

Would Muhammad have sent his messengers to the king if he still feared the betrayal of the Jews who lived to the north of Medina? Indeed, he had already made the treaty of Hudaibiya. From the Quraysh he was safe, from the south he was safe. But from the north he would not feel safe in case Heraclius or Kisra came to the aid of the Jews of Khaibar, or else the old grudge in their hearts would revive, reminding them of Banu Quraiza, Banu Nadzir and Banu Qainuqa, their religious brothers. Their villages had been emptied by Muhammad after sieges and battles and bloodshed. The Jews fought him even more fiercely than the Quraysh, for they were more resistant to their religion than the Quraysh. There were also more clever people among them than among the Quraysh. It was not easy to make a peace treaty with them like the peace of Hudaibiya, nor would he feel at ease with them in view of the hostilities that had taken place in the past, they being the side that had never won. Naturally, they would retaliate if they received reinforcements from Heraclius. So then the power of the Jews must also be crushed to the end, so that they will no longer be able to fight in the Arab countries. And this had to be done quickly, before there was enough time left for them to ask for help from the Ghatafan or other tribes that were helping them and were hostile to Muhammad.

This is what must be done.

Upon his return from Hudaibiya – according to one source he stayed only fifteen nights, another source states one month. He told the people to prepare for the invasion of Khaybar, on the condition that only those who had gone to Hudaibiya would be allowed to invade, and that it would be voluntary with no booty to be distributed.

One thousand six hundred men with one hundred Muslim cavalrymen now set out again. They all believed in God’s help, they still remembered God’s words in Surah alFath which was revealed during Hudaibiya.

“Those who stay behind will say when you go out to take the spoils of war: Let us go with you. They want to change the commandment of the Lord. Say: You will not go with us. So God has declared long ago. Later they will say again: But you are envious of us. They will not. Those who understand are few.”

They covered the distance between Khaybar and Medina in three days. Little did they know that by nightfall they would be in front of the fortifications of Khaibar. The next day when the workers of Khaibar went out to work in the fields with shovels and baskets, upon seeing the Muslim army, they ran away shouting:

“Muhammad with his army!”

When he heard their voice the Apostle said:

“Khaibar is destroyed. When we reach the courtyard of this group, then the Morning is very bad for those who have been warned.”

The Jewish Plan

The Jews of Khaibar, however, were already expecting Muhammad to attack them. They wanted to find a way to free themselves. Some of them suggested that a bloc be quickly formed, consisting of them and the Jews of Wadi’l-Qura and Taima’ that would directly invade Yathrib (Medina) without depending on the other Arab tribes. Others were of the opinion to enter into an alliance with the Apostle, in case hatred towards them could be erased from the hearts of the Muslims – especially from the Ansar – after the fact that Huyayy b. Akhtab and a group of other Jews were involved in inciting the Arab tribes to attack Medina and violently wage war in the Trench. However, the spirit of both sides was already high, so that before the war broke out the Muslims had already succeeded in killing the Khaibar leaders Sallam b. Abi’l-Hugaig and Yasir ibn Razzam respectively. Since the Jews had always been in contact with the Ghatafan when the news first broke that Muhammad was going to attack them, they quickly sought the help of these tribes. Regarding the Ghatafan, scholars still differ: Did this tribe provide reinforcements, or had the Muslims already broken off relations with Khaibar?

Magnitude of Power of Both Parties

Regardless of whether the Ghatafan helped the Jews or stayed away after Muhammad promised to give them the spoils of war, the fact remains that this was the biggest war ever fought, considering that the Jewish colony in Khaibar was the strongest, richest and most heavily armed of the Israeli colonies. In addition, the Muslims were certain that as long as the Jews remained a thorn in the flesh of the entire peninsula, the rivalry between the religion of Moses and this new religion would continue without reaching a settlement. Thus they plunged for their lives without hesitation.

On the other hand, the Quraysh and the entire Arabian peninsula were lined up to watch this battle. Some of the Quraysh even bet on the outcome of the war and who would win. Most of the Quraysh expected the Muslims to be crushed, given the strength of the famous Khaibar fortress and its location on the rocks and mountains, in addition to their long experience in battle.

Armed to the teeth, the Muslims were now in front of the Khaibar fortifications. The Jews were also conferring with their neighbors. Their leader Sallam b. Misykam suggested that their possessions and relatives be put into the fortresses of Watih and Sulaim, foodstuffs and supplies be put into the fortress of Na’im. The soldiers and ranks of the besiegers were put into the fortress of Natat and Sallam b. Misykam himself was with them, mobilizing them in battle.

Now the two sides were facing each other in the vicinity of the Natat fortress and the desperate battle had already begun. At this point someone said: “There are fifty wounded on the Muslim side. Let alone the number of Jewish wounded.”

Fortresses of Khaibar Besieged

After Sallam b. Misykam was killed, the commander of the army was Harith b. Abi Zainab. He came out of the Na’im fortress with the intention of attacking the Muslims. But he was repelled by the Khazraj and forced back to his fort. The Muslims then tightened their siege on the fortress of Khaibar while the Jews desperately defended it in the belief that their defeat of Muhammad would mean a final suppression of the Banu Israel in the Arab lands.

This went on for a few days. Then the Apostle handed over the flag to Abu Bakr to enter the fortress of Na’im. But after a battle he returned without succeeding in conquering the fortress. Early the next morning the Apostle commissioned Umar bin’lKhattab. But he too suffered the same fate as Abu Bakr. Now it was Ali b. Abi Talib whom he called as he said:

“Hold this flag and carry it until God gives you victory.”

Ali set out with the flag. When he was near the fort, the occupants of the fort came out to meet him and immediately a battle ensued. One of the Jews was able to hit him and the shield in his hand was thrown. But Ali immediately grabbed a door leaf from the fortress and with the door leaf still in his hand he continued to fight. The fortress was finally broken down. Then he used the door leaf as a bridge and with this “bridge” the Muslims were able to cross into the fortress. However, this Na’im fortress only fell after its commander, Harith b. Abi Zainab was killed. This shows how desperately the Jews fought and how desperately the Muslims besieged and invaded.

After the fortress of Na’im had fallen, the Muslims now conquered the fortress of Oamush after a fierce battle. Since the Muslims had no longer enough food to eat, some people came to Muhammad complaining and asking for something to live on, and since he had nothing to give them, they were allowed to eat horse meat. In the meantime one of the Muslims saw a herd of goats enter one of the Jewish fortresses. They caught two of them, slaughtered them and ate them together.

Jews are desperate

However, after they had conquered the fortress of Sha’b b. Mu’adh, their need was now no longer so urgent, for it was found that there was an ample supply of food in this place, which would enable them to continue the struggle against the Jews and besiege the other fortresses. In the meantime, not an inch of land or a fortress would be surrendered to the Jews until they had heroically defended it and had done their utmost to stem the Muslim attack. Armed and equipped for battle, Marhab the Jew suddenly emerged from one of the forts as he recited these verses:

Khaibar has recognized

I am Marhab

Shouldering the weapon of the tested hero.

Occasionally beats once

When the lion has appeared

So he snarled angrily

My defense

This is the invincible defense

All attacks were paralyzed by the warrior.

Hearing this Muhammad called out to his companions:

“Who will answer this.”

At that very moment Muhammad b. Maslama replied:

“I am the Messenger of Allah. I am the one who must fight back. My brother was killed yesterday.”

Then after receiving permission from the Prophet he came forward and they began to attack each other so that he himself was almost killed by Marhab. But his sword was held back with a shield by Ibn Maslama and the sword was caught and held. Thus the man was struck down by Muhammad Ibn Maslama to his death.

Thus, the war between the Jews and the Muslims was very exciting, plus the resistance of the Jewish fortresses at that time was very strong and hard.

The reason the Jews gave up

Now the Muslims surrounded Zubayr’s fortress. This siege seemed to be a long one with fierce fighting. Even so they did not succeed in conquering it. It was only when the water line to the fortress was finally cut that the Jews were forced out and they fought the Muslims tooth and nail even though they eventually fled. Thus the fortresses fell to the Muslims one by one, ending with the fortresses of Watih and Sulalim in the Katiba group of fortresses, the last two of which were solid and strong.

Since then a feeling of despair has crept into their hearts. Now they asked for peace. All their possessions in the fortresses of ash-Shigg, Natat and Katiba were handed over to the Prophet for confiscation, provided their lives were spared. This request was accepted by Muhammad. He let them stay in their homes, which according to the law of conquest were already under his control.

They would get half of the region’s fruit in return for their labor.

Peace of Khaibar

Muhammad did not treat the Jews of Khaibar in the same way as he had treated the Jews of Banu Qainuqa and Banu Nadzir when they were expelled from their homes, for with the fall of Khaibar he was assured of the danger of the Jews and confident that they would no longer be able to resist. In addition, there were several plantations, fields and date groves in Khaibar. All of this still required a considerable number of skilled workers to cultivate it and who would also be able to manage the cultivation in the best possible way. Although the followers of Medina consisted of people who cultivated, their land also needed their labor, but considering, that the Prophet also needed soldiers for his army, he did not like to leave them all in cultivation. In that the Jews of Khaibar continued to work even though their political power had collapsed in such a way that it also affected their activities, so that in terms of agriculture and plantations Khaibar quickly experienced decline and destruction, even though the Prophet treated the inhabitants of the area so well, in addition to Abdullah b. Rawaha the Prophet’s envoy to them who was quite fair, every year held a division of the produce with them. So well did the Prophet treat the Jewish inhabitants of Khaibar that when the Muslims invaded them, and among the spoils of war there were also some Torah books, when the Jews asked for them, the Prophet ordered that the books be returned to them. He did not do what the Romans did when they conquered Jerusalem. They burned the holy books and trampled them underfoot. Nor did he do what the Christians did in their war against the Jews of Andalusia (Spain). They also burned the Torah.

Fadak Jews

After the Jews of Khaibar asked for peace – while the Muslims were besieging them in the fortresses of Watih and Sulalim, the Prophet had sent to the people of Fadak’ with the intention that they would accept his invitation or surrender their property. Knowing what had happened in Khaibar, the people of Fadak’ were very frightened. An agreement was made to surrender half of their property without fighting. If Khaibar belonged to the Muslims because they had fought to liberate it, then Fadak to Muhammad because the Muslims had not gained it by battle. Surrendering Wadi’l-Oura

After all that the Apostle was packing up to return to Medina via Wadi’-Oura.? However, the Jews of this area had prepared themselves to attack the Muslims. And the battle soon broke out. But they were also forced to surrender and ask for peace as was the case with the Khaibar party. On the other hand, the Jews of Taima” were willing to pay the jizya (tax) without war or battle.

Thus all the Jews submitted to the authority of the Prophet, and so ended all their power in the entire peninsula. From the north to the Levant Muhammad was now no longer worried, just as he had been, from the south too he was no longer worried after the Treaty of Hudaibiya.

With the end of Jewish rule, the hatred of the Muslims – especially the Ansar – towards them was greatly reduced. They even turned a blind eye to some of the Jews who returned to Yathrib. And the Prophet stood with the Jews who were mourning the death of Abdullah b. Ubayy and expressed his sorrow for his son. He ordered Mu’adh b. Jabal not to persuade the Jews from Judaism. Also the jizya tax was not imposed on the Jews of Bahrain even though they adhered to their religious beliefs. With the Jews of Banu Ghazia and Banu ‘Aridz an agreement was also made that they would receive dhimma (protection) and a tax would be imposed on them.

Submission to Muslim Rule

In short, the Jews were now subject to Muslim rule. Their position in the Arab lands has been shattered and they have been forced to leave the region. They had been in that place as a superior group, until they were expelled, which according to one opinion was during the lifetime of the Apostle, another opinion said after the Apostle died.

But the submission of the people of Khaybar and other Jewish groups throughout the peninsula did not happen at once after they fell. In fact, as a result of their fall, their hearts were still full of filthy hatred and vengeance. Zainab bint’l-Harith, wife of Sallam b. Misykam, once presented a gift of lamb to Muhammad – after he felt safe and after a peace treaty with the Khaibarites. When he and his companions were sitting down to eat the meat, the Prophet took the leg and was about to start chewing, but he did not swallow it. In the meantime Bisyr bin’l-Bara” who was sitting at the table with him had also taken a piece of the meat. But Bisyr then swallowed it all at once. While the Apostle regurgitated it as he said:

“There are signs that the bones are poisonous.”

Then Zainab was called, and she confessed. Then she said:

“You have taken action against my faction as you already know.” Then I said: “If he were a king, I would have been relieved: if he were a Prophet he would have been told!”

As a result of eating the meat, Bisyr later died.

Historians differ on this point. But most state that the Prophet had forgiven Zainab, and was very appreciative of her reasons considering the disaster that had befallen her father and husband. In addition there are also those who say that he was also killed because of Bisyr who had died poisoned.

In fact, Zainab’s action had made a deep impression on the hearts of the Muslims. The events that followed Khaibar had made them distrust the Jews. In fact, they feared the consequences of their individual deceptions after they had been destroyed en masse. Shafia bt. Huyayy b. Akhtab from Banu Nadzir was one of the captives the Muslims took from the Khaibar fortress. She was the wife of Kinana bin’I-Rabi’. As far as the Muslims knew, it was in Kinana’s hands that the treasures of Banu Nadzir were kept. When the Prophet asked her about the treasure, she swore that she did not know its place.

“If we find you in your place, will you be killed?” asked Muhammad.

“Yes,” Kinana replied.

One of them had seen Kinana wandering on a rubble, and this was brought to the Prophet’s attention. The Prophet ordered the rubble to be dug up and the treasure to be taken out. Kinana was eventually killed for his actions.

Shafia’s marriage to Muhammad

Now Shafia was in Muslim hands as a prisoner of war.

“Shafia is the mother of Banu Ouraidza and Banu Nadzir. She is only fit for the master”, it was said to the Prophet.

After the woman was freed, she was married to the Prophet as is usually done by great men who win wars. They married the daughters of great men in order to alleviate the distress of their calamity and maintain their honorable position.

Fearing that a grudge against the Apostle might arise in the heart of the woman – whose father, husband or clan had been killed – so that night on his way back from Khaibar Abu Ayyub Khalid al-Anshari with drawn sword stood guard around the camp where the marriage of Muhammad to Shafia was taking place. In the morning, when the Apostle saw him, he was asked: “What is the matter?”

“I fear for your safety from what she has done,” he said, “for her father, her husband and her clan have been killed and she is still a heathen.”

However, until Muhammad died, Shafia was very faithful to him. When suffering from the last illness his wives were around him, Shafia said:

“Yes Prophetullah. If only I were suffering from this illness.”

The Prophet’s wives winked at him.

“Clean your mouths”, the Prophet told them.

“From what, Prophetullah?” they also said.

“From the blink of your eye to that fellow. By Allah, he is honest.”

After the Prophet died, Shafia still experienced the caliphate of Mu’awiyah. It was during this time that he died and was buried in Baqi’. 

Now what happened to the messengers that Muhammad had sent to Heraklius, to Kisra, Najashi and the kings of the surrounding Arab lands? Did they depart before the battle of Khaybar or did they also experience it and only after the victory was on the side of the Muslims did they depart to their respective destinations? The opinions of historians differ greatly on this matter, so it is difficult to come to a definite conclusion. But we think that they did not all depart at the same time, and that some of their departures were before and some were after Khaybar.

Messenger of the Prophet to Heraklius

Not only does one source mention that Dihya b. Khalifa al-Kalbi had experienced the battle of Khaibar, but he had also gone with a letter to Heraclius, who was returning home in triumph after defeating the Persians and saving the Great Cross that they had taken from Jerusalem. And the time had come when he would fulfill his vow to make a pilgrimage to Jerusalem on foot to return the cross to its rightful place.

When the letter was delivered he was already in the city of Himsh.’ Did the people themselves deliver the letter to Heraclius after it had been handed over by Dihya to the ruler of Bostra, or did Dihya lead the group of Arab savages who – after being introduced – handed the letter to him? Also on this point the source is confused.

Heraclius’ answer

The letter was then read and translated in the presence of the Maharaja. His Majesty was not angry or furious, nor did he plan to send his army to invade the Arab countries. On the contrary, the letter was very kindly replied to. This is also the reason why some historians have mistakenly assumed that he had converted to Islam.

At the same time Harith al-Ghassani had also informed Heraklius that a messenger of Muhammad had come to him with a letter. Heraklius saw that the contents of the letter were the same as those sent to him, inviting him to embrace Islam. Harith asked for the king’s approval to lead an army that would chastise the man who claimed to be the Prophet. But Heraklius thought it better for Harith to be in Jerusalem when the king went on pilgrimage, so that the celebration of restoring the cross would be more lively, and the person who called for a new religion would not be ignored. It did not occur to him that it would not be many years before Jerusalem and the Levant would also be under the banner of Islam, that the capital of Islam would move to Damascus and that the conflict between the Islamic countries and the Roman empire would only subside after Constantinople in 1453 was captured by the Turks, The great church was converted into a mosque, so that the Prophet, whom Heraclius tried to conquer by ignoring him, had his name inscribed on the building, and for centuries it remained a mosque, until the Turkish Muslims converted it into a museum of Roman art.

Kisra and the Prophet’s Letter

As for Kisra Maharaja of Persia, when Muhammad’s letter inviting him to embrace Islam was read out, he was furious and tore up the letter. A letter was immediately sent to Bazan, his ruler in Yemen with the order that the head of the men in the Hijaz be brought to him immediately. Perhaps he thought this would ease the impact of his defeat against Heraklius.

After Kisra’s words and his act of tearing up the letter were conveyed to the Prophet, he said:

“God has torn his kingdom apart.”

It turned out that this Bazan had also sent a messenger with a letter to Muhammad and at that time Kisra had also been replaced by his son Shiruya (Kavadh II). This incident was known to the Prophet so that he could at once inform the Bazan messengers of this incident. He also asked them to be his envoys to Bazan by inviting him to embrace Islam. In fact, the inhabitants of Yemen already knew of the calamity that had befallen Persia and already felt the destruction of the kingdom. Also the news of Muhammad’s victory over Quraysh and the destruction of Jewish power had also reached them.

After the Bazanese messengers returned and the Prophet’s message was conveyed to the ruler, he gladly became a Muslim and remained as Muhammad’s ruler in Yemen. Presumably what would Muhammad have asked of his ruler given that Mecca was still in dispute with him? In fact, after the shadow of Persia had disappeared, he had the advantage of taking refuge in a nascent power in Arabia, asking for nothing at risk. And it may be that Bazan himself did not at the time calculate that his allegiance to Muhammad already constituted a very strong bulwark on the side of Islam in the southern part of the peninsula, as the events of the next two years proved.

Muqauqis’s Answer

But the answer of Mugaugis, a Kopti ruler in Egypt, was not the same as that of Kisra, but even more beautiful than that of Heraklius. He told Muhammad that he did believe that a Prophet would come, but that his coming would be in the Levant. He welcomed the messenger with all due honor. Then he sent gifts in the hands of the messenger in the form of two maids, a white mule, a himar, a quantity of treasure and various other Egyptian produce. Mary of the two maids, the maid was accepted for the Prophet himself and who later gave birth to Ibrahim, and Sirin he presented to Hassan b. Thabit. As for the mule, the Prophet named it “Duldul” and its white color was unique compared to the mules in the Arab countries, while the donkey was named “Ufair” or “Ya’fur”. The gift was well received by Muhammad, and it is mentioned, that Mugaugis did not embrace Islam, because he was afraid that the kingdom of Egypt would be taken away by the Romans. Had it not been for that he would have already believed and would have been among those who had been guided.

Najashi’s answer

Now that we know that Najashi in Abyssinia had such good relations with the Muslims, it was only natural that his response would also be very good, so that some sources mention that he had converted to Islam, although there are also some Orientalists who still doubt his Islam. However, in addition to the letter of invitation to Islam, there was also another letter requesting that the Muslims in Abyssinia be returned to Medina. For this purpose Najashi had prepared two ships to transport them, led by Ja’far b. Abi Talib. Umm Habiba (Ramla) bt. Abi Sufyan after the death of her husband, Ubaidillah ibn Jahsh, who came to Abyssinia as a Muslim and then became a Christian and remained a Christian until her death.

Upon her return from Abyssinia Umm Habiba became one of the wives of the Prophet and Umm’l-Mukminin. Some historians say that the Prophet married this Umm Habiba with the intention of establishing a blood relationship with Abu Sufyan as a stronger confirmation of the treaty of Hudaibiya. Others argue that the marriage of Umm Habiba to Muhammad with Abu Sufyan who still remained in paganism – would only cause resentment and sadness in his heart.

On the other hand the Arab emirs, whether they were from Yemen or Omman had replied to the Prophet’s letter very harshly, while the emir of Bahrain replied favorably and he also converted to Islam. The amir of Yamama, on the other hand, showed his willingness to convert to Islam provided he was appointed governor. Because of his ambition he was cursed by the Prophet. The chroniclers mention that not a year later he died.

What is the reason why most answers are soft?

The reader will note the gentleness and kindly outlook contained in the answers of most of these kings and rulers. Not one of Muhammad’s messengers was killed or imprisoned. In fact, they all returned with mostly gentle replies, though two of them were harsh. How exactly did the kings accept the invitation to this new religion without acting to incite the messenger, or to suppress him en masse? The reason is because the world at that time was like our world today, material influences had taken over spiritual life, the goal of life was luxury. Nations fought each other for the sake of victory, wanting to fulfill and satisfy the ambitions and passions of kings and rulers who wanted to live more luxuriously. In such a world all notions of creed or belief will fall under the feet of ceremonies that are demonstrative in nature, while what is carried out is without a heart full of faith. The only concern is that it be in the hands of those in power who can feed, clothe and ensure the welfare and prosperity of life with all the confidence of possessions. The ceremonies are maintained only to fulfill these material interests. When these interests are no longer there, their morale is crushed and the desire for resistance is greatly weakened.

One hears a new call around a doctrine of faith – one that is simple and strong, that makes all human beings equal before the One True God, to whom one worships and turns for help. Who determines what is useful and what is not for him. With the light emanating from God’s will, he will despise all the threats of the kings of the earth. The one who only fears God’s wrath will be able to shake the hearts of kings who are drifting in the victory of life. Only those who repent, those who truly believe and do good can expect God’s forgiveness.

Therefore, when one hears about the new call, and sees its bearer so steadfastly facing all kinds of oppression, facing cruelty, torture and all the forces of material life, with his growing strength, even though he is an orphan, poor and has nothing, It is then that one cranes one’s neck, one lends one’s ear, one’s soul is thirsty, one’s heart wants to fly to the source of the spring, but there is still fear, doubt that prevents one from seeing the reality. That is why some of these kings responded very gently, and thus the faith and confidence of the Muslims was strengthened.

Muslims Return from Abyssinia

Muhammad had already returned from Khaibar. Ja’far together with the Muslims had returned from Abyssinia, and Muhammad’s messengers had also returned from their respective places of assignment. They all met again in Medina. They met to stay together for the duration of the year, eagerly looking forward to the coming year, to make the pilgrimage to Mecca, to enter the city in peace, with their heads shaved or cut off without fear. So excited was Muhammad to meet Ja’far that he said, which pleased him more: his victory over Khaibar or his meeting with Ja’far. It was at this time that the story arose that the Jews had bewitched Muhammad with the deed of Labid, so that he thought he was doing something when he was not. The sources of this story are in fact very confused and this strengthens the opinion of those who say that this story is just made up and has no basis at all.

Looking forward to a substitute Umrah

The Muslims lived in Medina safely and serenely, and enjoyed life and enjoyed God’s bounty and favor. The issue of war was not on their minds. Nothing more was done than to send out troops to take action against anyone who intended to violate people’s rights, or to seize people’s property.

After a year – it was Zulkaidah – the Prophet set out with two thousand people to perform a substitute Umrah in accordance with the stipulations of Hudaibiya, as well as to quench the thirst of the souls who were thirsting to worship the Ancient House.

TWENTY-SECOND PART: Umrat’I-Oadza”

Muslims Departure to Mecca – Quraysh Displaced from Mecca – Muslims in front of the Ka’bah – circumambulation of the Ka’bah – Three Days in Mecca – Muslims to Medina – Islam of Khalid bin’I-Walid – Islam of ‘Amr bin’I-‘Ash and ‘Uthman b. Talha

AFTER a year had passed since the entry into force of the treaty of Hudaibiya Muhammad and his companions were free to carry out the contents of the treaty with the Quraysh in order to enter Mecca and make a pilgrimage to the Ka’bah. On that basis Muhammad then called for people to get ready to set out for the ‘umrar’I-gadza” (substitute umrah) that had previously been prevented. Muslims Depart for Mecca

It is easy to see how the Muslims responded to this call. Among them were the Muhajireen who had been away from Mecca for seven years, the Ansar who had already had trade relations with Mecca and were eager to make the pilgrimage to the Ka’bah. Hence the group had grown to two thousand people from the 1400 of the previous year. In accordance with the treaty of Hudaibiya none of them were allowed to carry weapons other than sheathed swords. But Muhammad was still always fearful of treachery. One hundred horsemen under the command of Muhammad ibn Maslama were prepared to set out first under the condition that they should not go beyond Mecca, and when they reached Marr’z-Zahran that they should follow it to a wadi not far from there.

The sacrificial cattle were led by the Muslims ahead of them, consisting of sixty camels, preceded by Muhammad on his own camel Al-Oashwa”. They set out from Medina with hearts yearning to enter Umm’l-Oura (Mecca) and circumambulate the House of Allah. Every Muhajirin waited to see the area where he was born, to see the house where he grew up, the friends he left behind. He wanted to breathe in the fragrant air of his holy homeland, with reverence and serenity, wanting to touch the blessed earth of that holy and sacred region, which had given birth to the Messenger, and where revelation was first revealed.

One would be able to imagine the atmosphere of excitement that had just taken place, which moved because it was driven by faith, carried by the House that God had made a place for people to gather and a place of safety. With the eyes of the heart one can see how great their joy was. The people who had been prevented from fulfilling their sacred duty set out with great joy, about to enter Mecca in safety, with shaved heads or shaved heads without fear.

Quraysh Displaced from Mecca

When the Quraysh learned of the arrival of Muhammad and his companions, they immediately left Mecca, in accordance with the terms of the Hudaibiya agreement. They went to the nearby hills and there they pitched their tents and others took shelter under the trees. From the top of the hill of Abu Oubais and from the top of Hira” or from all the heights that could see into Mecca, the Meccans looked on, with curious eyes, wanting to see the man who with his companions had been expelled, when they now came into the Holy House, with no one to hinder them.

Muslims in front of the Kaaba

By now the Muslims had begun to make their way from the north of Mecca. Abdullah b. Rawaha was holding the reins of Al-Oashwa’ while the other great companions were around the Prophet (peace be upon him). The line that walked behind them consisted of people on foot and those sitting on camels. As soon as the Holy House was seen before them simultaneously the Muslims all echoed in one voice exclaiming: Labbaika, labbaika! with their hearts and souls directed solely to Allah the Almighty, going around in a circle with hope and respect for the Messenger whom Allah had sent with guidance and the true religion, which will overcome all religions. In fact this was a truly unique sight in history, which could have electrified the whole place, and which could have captured the hearts of the polytheists into Islam, no matter how hard they clung to paganism.

It was to this unique sight that the eyes of the people of Mecca were drawn. While the sound that came out of the heart echoed: Labbaika, labbaika! kept penetrating their ears and stirring their hearts.

Tawaf at the Kaaba

When the Apostle arrived at the mosque he connected and draped his robe over his body leaving his right arm open while saying:

(“O Allah, have mercy on the one, who today has shown himself capable.”)

Then he touched the corner of the hajar aswad (black stone) and ran around, followed by the Companions, also by running around. After touching ar-rukn’iI-yamani (the southern corner) he walked normally until he touched the hajar aswad, then ran around three times and the rest of the time he walked normally. Every time he ran the two thousand Muslims also ran, and every time he walked they also walked. In the meantime the Quraysh watched all this from the hill of Abu Oubais. This sight fascinated them greatly. Previously people had spoken of Muhammad and his companions as being in trouble, in a state of distress. But what they saw now turned out to erase any notion of the weakness of Muhammad and his companions.

Being excited at such a time, Abdullah b. Rawaha intended to utter a war-cry in the face of Quraysh. But he was immediately forbidden by Umar, and the Apostle also said to him:

“Be patient Ibn Rawaha, or just say: La ilaha illa Allah wahdah, wanashara abdah wa’a’azza jundah, wakhadhala’l-ah-zaba Wahdahk.”

(“There is no god but Allah, the Only-begotten, who has helped His servant, strengthened His army and destroyed the enemy Himself.”)

who are partners.”)

Abdullah ibn Rawaha then uttered it in a loud voice which the Muslims responded to. The sound echoed, echoed and echoed to the edges of the wadi with great force, its fierceness soaring and infiltrating the hearts of people, people who were on the mountains around that place.

After the Muslims had circumambulated the Ka’bah, Muhammad moved on to lead them to the hills of Shafa and Marwa which he passed from his vehicle seven times, just as the Arabs did, Then the sacrificial animals were slaughtered and he shaved. Thus the Umrah service was completed.

The next day Muhammad entered the Ka’ba and remained there until the time of the lohor prayer. At that time idols still filled the place. But in spite of this Bilal also climbed up to the roof of the Ka’ba and called the call to prayer at that place. Then the Prophet prayed, acting as imam, over two thousand Muslims in the Holy House. For the previous seven years they had been prevented from praying according to the Islamic leadership in that place.

Three Days in Mecca

The Muslims stayed three days in Mecca as prescribed in the Treaty of Hudaibiya, after the city had been emptied of its inhabitants. During their stay the Muslims did not experience any disturbance. The Muhajirin took the opportunity to look at their houses and invited their friends from the Ansar to look at them as well. It was as if they were all residents of the safe city. They all acted according to the guidance of Islam, daily performing their duty to God by praying and completely eliminating the attitude of self-righteousness, the strong guiding the weak, the rich helping the poor. The Prophet himself was in their midst as a loving and beloved father. One he would laugh with, the other he would joke with. But everything he said was always the truth.

In the meantime the Quraysh and other inhabitants of Mecca, from their places on the hillsides, witnessed this remarkable scene in history. They saw people of such character – not drinking alcohol, not committing immoral acts, not easily tempted by food and drink. Worldly life did not affect them. They did not violate what was forbidden, they practiced what God commanded. What a great influence such a scene leaves behind, which has actually raised the dignity of mankind to the highest level!

It is not too difficult for people to judge when they know that a few months later Muhammad returned and was able to liberate Mecca with a force of 10,000 Muslims.

Umm’l-Fadzl the wife of Abbas b. Abd’l-Muttalib the Prophet’s uncle, had represented Maimunah her sister when her marriage took place. Maimunah was then twenty-six years old, and she was Khalid b.’1-Walid’s maternal aunt. Umm’l-Fadzl asked Abbas her husband to act on her behalf in marrying her sister. Maimunah herself after seeing the state of the Muslims in ‘umrar’I-gadza’ her heart was attracted to Islam. Then came Abbas who proposed to his niece that she should marry him. Muhammad accepted this offer and gave her a dowry of 400 dirhams.

The three-day period prescribed by the Treaty of Hudaibiya had expired. However, with his marriage to Maimunah, Muhammad wanted to extend the time in order to find a better way to establish mutual understanding with the Quraysh.

However, at the same time from the Quraysh Suhail b. “Amr and Huwaitib b. “Abd’l-“Uzza came to Muhammad saying:

“Your time is up, please come out.”

“What is wrong with you letting me be among you during the marriage? We will make a feast and you will be present”, Muhammad replied to them, realizing how deeply the ‘umrat’I-gadza’ had left an impression on the Meccans, how much it had enchanted them, making their hostility subside. He knew that if they would accept his invitation to the banquet and engage in a dialog, the doors of Mecca would easily open before him. And this was also what Suhail and Huwaitib feared, and so they said again:

“We don’t need your banquet. Just get out.” Muslims to Medina With no hesitation Muhammad yielded to their request in accordance with the agreement to be carried out. The Muslims were announced to be ready to leave the place. Thereupon he departed with the Muslims following. At that time the only one left was Abu Rafi’, his former slave who later suckled brought Maimunah to Sarif’ and the marriage took place there And Maimunah as Umm’l-Mu’minin was the last wife of the Prophet, who was still alive fifty years later after the Prophet died. She asked to be buried where the Prophet had his marriage. Salma, the widow of his uncle Hamzah and Maimunah’s sister and “Ammara (Hamzah’s daughter) who was an unmarried virgin, had become Muhammad’s dependents as well.

The Muslims had arrived back and had settled again in Medina. In the meantime Muhammad was convinced that the ‘umrar I-gada’ had left a considerable impact on the hearts of Quraysh and the entire population of Mecca. He was also convinced that as a result of it all there would be important events that would come about very quickly. The Islam of Khalid bin’l-Walid

History has confirmed his prediction. As soon as he departed back to Medina, Khalid bin’I-Walid – the proud Cavalry General of the Quraysh and hero of the battle of Uhud – had stood in the midst of his own public assembly saying:

“It is now evident to every fair-minded person that Muhammad was not a magician, nor was he a poet. What he said is the word of the Lord of this universe. Everyone with a conscience is obliged to be his follower.”

“Ikrima b. Abi Jahl was horrified at his words.

“Khalid”, said “Ikrima later, “you have converted.”

The following conversation took place between them:

Khalid'” – I did not change religions, but I followed Islam.

‘Ikrima, – No one will say so among the Quraysh Ikrima except you.

Khalid – Why?

‘Ikrima – Yes, because Muhammad has already brought down the degree of your father when he was wounded. Your uncle and your cousin he killed at Badr. By Allah, I will not convert to Islam and will not utter words like yours, Khalid. You do not see the Quraysh who have tried to kill him?

Khalid – That was just ignorant zeal and fanaticism. But now that the truth is clear to me, by Allah I follow Islam.

After that Khalid then sent his cavalry to the Prophet declaring himself a convert to Islam and confessing it.

Khalid embraced Islam and the news reached Abu Sufyan. Khalid was summoned.

“Is what I heard about you true?” asked Abu Sufyan. After Khalid answered that it was true, Abu Sufyan became angry and said:

“By Latta and “Uzza. If I had known what you say to be true, it would have been you whom I would have faced, before I faced Muhammad.”

“And that’s the right thing to do, no matter what happens.”

Carried away by his anger at that moment Abu Sufyan came forward to attack him. But “Ikrima who was also present at that time immediately acted to block him, saying:

“Abu Sufyan, be patient. Like you, I also fear that one day I will say something like Khalid’s words, and join his religion. You will kill Khalid because of his views, even though all Owuraisy agree with him. Indeed I fear, lest before we meet next year the whole population of Mecca will have become his followers.”

The Islam of ‘Amr b.’lAsh and ‘Uthman b. Talha

Khalid had now left Mecca for Medina. He joined the ranks of the Muslims.

After Khalid, “Amr b.’l-‘Ash and “Uthman b. Talha, the guardian of the Kaaba, also converted to Islam. With their conversion to Islam, many of the inhabitants of Mecca also became followers of this religion. Thus the position of Islam grew stronger, and the opening of the doors of Mecca to Muhammad was no longer in doubt.

TWENTY-THIRD PART: Mu’ta Expedition

Minor Clashes – Da’wah Route – Mu’ta Expedition – Roman Preparations -Zaid b. Haritha Felled – Ja’far Fell – Rawaha Fell – Khalid bin’I-Walid’s Plot – Withdrawal – Muhammad Mourns the Martyrs – Dhat’s-Salasil Expedition

Minor Clashes

MUHAMMAD did not yet feel the need to rush to liberate Mecca. He knew very well that it was only a matter of time. The Treaty of Hudaibiya was only a year old. Nor was it his intention to breach it. Muhammad was a very loyal person, no word ever spoken or agreement ever made, he would break. Therefore when he returned to Medina for a few months there were no clashes, except small ones, such as sending SO people to Banu Sulaim with the task of proselytizing to invite them to embrace Islam, who were then killed by Banu Sulaim in the dark and arbitrarily, so that the leader managed to escape only by chance. The same applies to Banu Laith and Zafar, who attacked and seized them. The same punishment was inflicted on the Banu Murra for their earlier treachery. Likewise, the fifteen men who had been sent to Dhat’t-Talh on the border of the Levant with the task of preaching to them to invite them to Islam were also killed, so that no one survived except their leader. The Path of Da’wah

Indeed, the Prophet’s attention was drawn to the Levant and these northern parts after a security agreement with the Quraysh in the south and after the ruler of Yemen was willing to accept his call. He had already envisioned the first path of spreading the message of Islam after leaving the Arabian Peninsula. He saw that the Levant and the regions near it were the first port of call. Therefore a few months later on his return from Umrah he had mobilized three thousand men who then at Mu’ta faced a hundred thousand opposing troops. The Mu’ta Expedition

Scholars still differ on the causes of the Mu’ta expedition. Some say that it was the killing of the Prophet’s companion at Dhat’t-Talh that led to the invasion as punishment for those who had betrayed him, others are of the opinion that when the Prophet sent a messenger to the governor Heraclius in Bushra (Bostra), the messenger was killed by a Bedouin, from Ghassan, on behalf of Heraclius. Then Muhammad sent those who were at war in Mu’ta to punish the ruler and those who helped him.

If the Treaty of Hudaibiya was a prelude to ‘umrar’I-gadza’, the liberation of Mecca, then this Mu’ta expedition was also a prelude to Tabuk: and after the Prophet’s death the liberation of the Levant followed. The issue would be the same whether the cause of the Mu’ta expedition was the killing of the Prophet’s envoy to the ruler of Bushra or the fifteen companions who were also killed at Dhat’t-Talh.

In Jumadilawal of the eighth year of Hijrah (629 A.D.) the Prophet summoned three thousand chosen men, from among his companions, and handed over the leadership to Zaid b. Haritha saying:

“If Zayd falls, then Ja’far b. Abi Talib takes the lead, and if Ja’far falls, then Abdullah b. Rawaha takes the lead.

When this army set out Khalid bin’l-Walid volunteered to join it. With his sincerity and willingness to fight he wanted to show his good faith as a Muslim. The people bid farewell to the commanders and their troops, and Muhammad also escorted them out of the city, giving them the message: Do not kill women, babies, blind people or children, do not destroy houses or cut down trees. The Prophet prayed for them and the Muslims also prayed for them, saying: God be with you and protect you. May you return safely.

The commanders of the troops all planned to ambush the Shamites suddenly, as they had done in previous expeditions. That way victory would be gained more quickly and return with a victory. They set out for Ma’an in the Levant, not knowing what they would encounter there.

Roman Preparation

However, news of their departure had already arrived. Shurahbil, Heraclius’ ruler in the Levant, had already gathered the surrounding tribes. An army consisting of Greeks and Arabs as aid from Heraklius was also brought in. Some information states, that Heraklius himself appeared to lead his army until it was headquartered at Ma’ab in the Balga”, consisting of one hundred thousand Romans, plus another hundred thousand from Lakhm, Judham, Oain, Bahra’ and Bali. It is also said that it was Theodore the brother of Heraclius who led the army, not Heraclius himself.

When the Muslims were in Ma’an, the presence of the group was known to them. They stayed there for two nights looking around to see what they should do in the face of such a large number. One of them said: We write a letter to the Messenger of Allah (s.a.w.) informing him of the number of enemy troops. We could be given reinforcements, or we could get lan’s orders and move forward. This suggestion would almost have been accepted by the majority had not Abdullah ibn Rawaha, who was known to be a warrior as well as a poet, said:

“Brothers, what we dislike is precisely what we seek today, which is martyrdom. We fight the enemy not because of equipment, not because of strength, nor because of large numbers of people. But we fight them only because of religion too, with which Allah has honored us. Let us therefore advance. We will gain one of these two rewards: victory or martyrdom.”

The pride of this brave poet soon rubbed off on the other members of the army. They said: Ibn Rawaha was right!

They then pushed on. When they reached the border of Balga”, at a village called Masarif, they met Heraklius’ army, which consisted of Romans and Arabs. Whenever the enemy position was close the Muslims immediately evaded to Mu’ta, which they saw as a better stronghold than Masarif. It was at Mu’ta that a fierce battle – between a hundred or two hundred thousand Heraclius’ soldiers and three thousand Muslim soldiers – began to rage.

Zaid b. Haritha Fallen

How great is faith, how strong! The Prophet’s flag was carried by Zaid b. Haritha and he continued to advance into the midst of the enemy. He was sure that his death would be inevitable. But death here meant martyrdom in the cause of Allah. Apart from victory, there was only one option, which was martyrdom. And it was here that Zaid fought so desperately that he was finally crushed by an enemy spear. At that very moment his flag was welcomed by Ja’far b. Abi Talib from his hand. At that time he was only thirty-three years old, a handsome and courageous young man, Ja’far continued to fight with the flag. Whenever his horse was surrounded by the enemy, he broke through and laid it down, and he himself plunged into the midst of the enemy, rushing in with his sword swinging at the neck of any who fell. Ja’far Fallen

The flag was then held in Ja’far’s right hand, when this hand was severed, he held it with his left, and when this left hand was also severed, he embraced the flag with the base of both arms until he died. It is said that it was a Roman who struck him with one blow and he was split in two.

After Ja’far was killed the flag was taken by Abdullah ibn Rawaha. He rode out on his horse with it. In the meantime it occurred to him to dismount. He was still a little hesitant. Then he said:

O myself, I swear

Will you come down, will you come down

Or still forced too

If people are already at war

and the drums are beating

Why do I see you still hate heaven?

Then he picked up his sword and continued to fight until he finally died.

Rawaha Fall

They were Zayd, Ja’far and Ibn Rawaha. All three of them had been martyred in the cause of Allah, on one occasion. But when this news came to the Prophet, he was deeply moved, especially by Zayd and Ja’far. Then he said: They have been raised to me in Paradise – like a sleeping man’s dream – on a golden bed. Then I saw that ‘Abdullah b. Rawaha’s bed was a little more slanted than that of his two companions. Then he asked: Why is that? He replied: The two went forward, but Abdullah hesitated. Then he went forward too.

People have seen this good example and advice! This means nothing less than that a believer should not hesitate or fear death in the cause of Allah. On the contrary, every time he faces a problem he must be sure that it is for God and the motherland, he must hold his life in his hands, ready to throw it in the face of anyone who would obstruct him from that path. Either he won and succeeded in achieving the righteousness of God and fatherland, as was his conviction, or he died as a martyr. This is a living example for later generations, and a lasting memory for the great soul who can understand that the price of life is a life sacrificed for the cause of his ideals, that maintaining life in contempt is like wasting life. Such a person does not need to be remembered later in our lives. There are people who throw themselves into danger when they feel their lives are threatened in such a way that they become victims of worthless goals. Similarly, he is a self-sacrifice if he still defends his life even though God Almighty has asked him to throw his life in the face of falsehood, so that he can destroy it. But he then hides behind the veil, he is already afraid of facing death, a fear that is actually more wretched than death.

So, if Ibn Rawaha’s hesitation was only a little, and afterwards he fought again with great courage to the point of martyrdom, then he is not the same as Zayd and Ja’far, who stormed the death ranks with joy and faced martyrdom, let alone someone who turned back just because he wanted position or wealth or some other worldly goal! Then he is nothing more than a lowly insect, even though his position before the people is high and his wealth is beyond treasure. It is true that the human soul is only happy when it can make sacrifices for something that it believes to be true, until it finally dies in defense of the truth, or the truth can rule its life!

Ibn Rawaha died after a brief hesitation and then came out again with great courage. This time the flag was taken by Thabit b. Argam (Banu “Ajlan), who then said:

“Brothers of the Muslims. Let us nominate one of our own.”

They immediately replied: “You alone.”

“No, I won’t be able to.”

Muslihat Khalid bin’I-Walid

Then their choice fell on Khalid bin’l-Walid. Khalid took up the flag after he saw that the Muslim ranks were beginning to fall apart, and their morale was sagging. Khalid himself was quite an accomplished general, a military man of few equals. Thus he began to give command, the Muslim ranks could be reorganized. Now, in confronting the enemy, he deliberately stalled small incidents until the evening. By nightfall both armies would have laid down their arms and waited until morning.

It was at this moment that Khalid took the opportunity to organize his war strategy. His men were scattered in no small number, in an elongated line, which was deployed forward from the rear. Early in the morning, when people were awake, he felt that there was such a bustle and cacophony that it was enough to cause a feeling of trepidation among the enemy, assuming that reinforcements had been brought from the Prophet’s side. If the three thousand men on the first day had made such a great impact on the Roman army and not a few of them had been killed – though they could not be sure – what more could they have done with the newly-arrived reinforcements, no one knew!

Withdrawal

The Romans therefore distanced themselves from Khalid’s attack and were glad that he had not attacked them. But Khalid was actually even happier. He was able to withdraw his army, back to Medina, after a battle that was not a victory for the Muslims, and equally not a victory for their opponents.

When Khalid and his troops had almost reached Medina, Muhammad and the rest of the Muslims were already with them. At Muhammad’s request then Abdullah b. Ja’far was brought and lifted up in front of him. The crowd came and sprinkled the army with earth, saying:

“He people are runaways! You are running away from the path of Allah!”

But the Apostle immediately said:

“They are not runaways. But they are people who will come back, God willing.”

In spite of all this Muhammad comforted the men who had just returned from Mu’ta, yet the Muslims did not want to forgive them for their withdrawal and return: so much so that Salama ibn Hisham did not want to pray with the other Muslims, fearing that there would still be a sound. The sound of people seeing him:

“He people are fleeing! You are running away from the path of Allah.”

Were it not for the significant actions of those who returned from Mu’ta, especially those of Khalid himself, Mu’ta would still be considered a blight because of the escape that the brothers had branded on their foreheads.

So painful was the feeling of grief that it pierced Muhammad’s heart after he found out that Zayd and Ja’far had died. So sad he bore his sorrow because of them.

After Ja’far’s misfortune, Muhammad went alone to his house, found his wife Asma bt. “Umais at which time she had already made bread dough, her children had been bathed, oiled and cleaned.

“Bring here the children of Ja’far”, Muhammad said to him.

Muhammad Weeps for the Martyrs

After they were brought, he kissed the children, with tears in his eyes.

“Messenger of Allah”, said Asma’ anxiously: she already felt what was happening. “By my father and mother, why are you crying, Messenger of Allah! Perhaps something has happened to Ja’far and his companions?”

“Yes,” he replied. “Today they died.” Saying that, her tears became more and more unbearable, pouring out in torrents. Asma” also cried so loudly that many women gathered around.

When Muhammad returned home he said to his family:

“Ja’far’s family should not be forgotten. Make food for them.

They are now in distress.” When he saw Zayd’s daughter – his former slave – coming, he caressed her shoulder as she wept. There were companions who were surprised to see the Apostle weeping over the martyr. Then he said, which means: But these are the tears of a friend who has lost a friend.

There are sources that state that Ja’far’s body was taken to Medina and buried there three days later after Khalid and his army arrived. From that day on the Apostle told people not to cry anymore. Ja’far’s two severed hands had been replaced by God with a pair of wings that flew him to heaven.

Dhat’s-Salasil Expedition

A few weeks later after Khalid’s return, Muhammad intended to restore the authority of the Muslims in the northern part of the peninsula as well. In this regard he commissioned “Amr ibn’l-‘Ash to mobilize the Arabs to the Levant. This was so, because ibn ‘Amr was from the tribe of that region. Of course it would be easier for him to get along with them. But after he reached a water base in the area of the Judham tribe called Silsil, he began to feel worried. Immediately he sent a courier to the Prophet (peace be upon him) asking for help. And the Prophet immediately sent Abu ‘Ubaida bin’l-Jarrah from among the early Muhajirin, including Abu Bakr and Umar. As a newcomer to Islam, Muhammad feared that “Amr would dispute with Abu “Ubaida as an early member of the Muhajirin, so he ordered Abu “Ubaida when he was released not to dispute.

“You have come here as my servant. The leadership of the army is in my hands”, said “Amr later to Abu “Ubaida.

Abu “”Ubaida was a very gentle man, and was easy-going in worldly matters.

“The Messenger of Allah has said”, he said to “Amr. “We should not disagree. If you disobey me, I will obey you.”

And in performing the congregational prayer, “Amr is also the imam.

Now he began to move forward leading his troops. The Shamites who had intended to attack him had been driven back. Thus the authority of the Muslims in the area had been restored.

In that case Muhammad still remembered Mecca and everything about it. However, as already mentioned, he was very strict about the Treaty of Hudaibiya. He had to wait until the expiration of two years. In the meantime units were sent out to guard against the rebellion of the tribes, which were rebellious in spirit. But this did not take much effort. Messengers had come to him from all over, declaring their full obedience and loyalty to him. This had been the prelude to the liberation of Mecca and to the firm establishment of Islam in this place, as the most sanctified place for all time.

TWENTY-FOURTH PART: The Liberation of Mecca

Mu’ta’s Different Impressions – The Spread of Islam in the North – Quraysh Breach the Treaty of Hudaibiya – Khuza’a Seeks the Prophet’s Help – The Wise Men of Quraysh Worry – Abu Sufyan in Medina – Failure of Abu Sufyan’s Mission – Muslim Preparations to Liberate Mecca – Ibn Abi Balta’a’s Letter to Quraysh – Muslim Army’s Journey – Banu Hashim Convert to Islam – Abbas Hb. Abd’I-Muttalib – Abu Sufyan Lurks – His Meeting with Abbas – Abu Sufyan in the Presence of the Apostle – Because of What Really Happened? – Preparations for Entering Mecca – Division of Troops – Entering Mecca – An Amnesty – Images in the Kaaba – Kaaba Cleansed of Idols – Pardon for those Sentenced to Death – Mecca, the Holy City for All – Khalid at Jadhima

UNDER the leadership of Khalid bin’1-Walid the Muslim army now returned home after the Mu’ta incident. They returned with neither victory nor defeat. They returned home happy.

Different Impressions of Mu’ta

This withdrawal – after Zaid b. Haritha, Ja’far b. Abi Talib and Abdullah b. Rawaha had been killed – had left very different impressions on the Roman side, on the Muslims living in Medina and on the Quraysh in Mecca. The Romans were delighted with the Muslims’ withdrawal. They were already grateful that the battle did not last long, even though the Roman army consisted of one hundred thousand according to one source, – or two hundred thousand according to another source, – while the Muslim army consisted of three thousand men. The excitement of the Romans – whether due to Khalid bin’l-Walid’s dexterity in holding out with all his strength in the attack, so that he spent nine broken swords in his hand while fighting after the death of three of his companions, or due to his ingenuity in organizing and dividing his troops on the second day and which had caused such a frenzy that the Romans thought that reinforcements had been brought from Medina – but the Arab tribes living on the border with Sham were amazed at the actions of the Muslims at that time.

It was because of this incident that one of their leaders (Farwa b. ‘Amr al-Judhami, a commander of the Roman army| immediately converted to Islam. However, on Heraklius’ orders he was later arrested on charges of treason. Even so Heraklius was still willing to release him if only he would return to the fold of Christianity, and he was even willing to restore him to his former position as commander of the army. But Farwa refused and continued to refuse by persisting in his Islam, so that in the end he was also killed. But because of this, Islam spread more and more among the tribes of Najd that bordered Iraq and Sham. At that time the Romans were at the height of their power.

The spread of Islam in the North

As more and more people converted to this new religion, the Byzantine Empire became more and more unstable, so that the ruler Heraclius, who was in charge of paying military salaries, said out loud to the Arabs of Sham who were participating in the war, “It is better for you to withdraw. It is only with great difficulty that the kingdom can pay the salaries of its army. There is no food for the dogs.”

No wonder they left their kingdoms and abandoned their armies. On the contrary, this new religion shone more and more brightly before them, which would lead them to a higher truth, which would be the goal of mankind. That is why, during that time alone, thousands of people had converted to Islam, including the tribe of Sulaim with its leader Al “Abbas ibn Mirdas, the tribes of Ashja’ and Ghatafan who had been allied with the Jews until the destruction of the Jews in Khaibar, as well as the tribes of “Abs, Dhubyan and Fazara. The Mu’ta incident had also eased matters for the Muslims north of Medina to the borders of the Levant, and it had made Islam more prominent and stronger.

But for the Muslims living in Medina the effect was different. When they saw Khalid and his troops returning from the Sham border with no victory over Heraclius’ troops, they cheered saying: “He people are fleeing! You ran away from the path of Allah!” Some of the soldiers were so ashamed that they did not dare to go out of their houses, lest the children and youths of the Muslims should make fun of them by accusing them of running away.

In the eyes of the Quraysh, on the other hand, the result of Mu’ta was seen by them as a devastation and a severe blow to the Muslims, so that no one would pay any attention to them or attach any importance to any dealings with them. Let things return to the way they were before the ‘umrat’I-gadza’. Let things return to the way they were before the Treaty of Hudaibiya. Let the Quraysh go back to attacking the Muslims and anyone else with whom they have a treaty without fear of legal action from Muhammad.

Quraysh Breach the Treaty of Hudaibiya

The peace of Hudaibiya, among other things, had stipulated that whoever wanted to enter into alliance with Muhammad could do so, and whoever wanted to enter into alliance with the Quraysh could also do so. At that time Khuza’a entered into alliance with Muhammad while Banu Bakr with the Quraysh. Actually between the Khuza’a and Banu Bakr there had been a long-standing enmity which only subsided after the treaty of Hudaibiya, each tribe joining itself to the party that made the peace.

With the events that had taken place at Mu’ta, it was now envisioned by Quraysh that the Muslims were doomed to destruction. It was already envisioned by Banu’d-Dil. as part of Banu Bakr b. “Abd Manat, that the time had now come to avenge his old grudge against Khuza’a, plus there was indeed a group of people from the Quraysh who were encouraging, among them “Ikrima b. Abi Jahl and several other leaders of the Quraysh who were also providing arms.

Khuza’a Seeks Prophet’s Help

That night the Khuza’a were at their own water station called Al-Watir, when the Banu Bakr attacked them very suddenly and killed some of the Khuza’a. Now the Khuza’a fled to Mecca, taking refuge with the family of Budail b. Warga’ and complaining about the actions of Quraysh and Banu Bakr who had broken the covenant of the Messenger of Allah. Now the Khuza’a fled to Mecca, taking refuge with the family of Budail b. Warga’ by complaining about the actions of Quraysh and Banu Bakr who had broken the agreement with the Messenger of Allah. To that end “Amr Hb. Salim of Khuza’a hastened to Medina as well. And when he had come to Muhammad who was then in the mosque with some people, he told him what had happened and he asked for his help.

“Amr b. Salim, you must be defended”, said the Prophet.

Thereafter Budail b. Warga’ along with some people from the Khuza’a left for Medina. They reported to the Prophet about their fate and the support of Quraysh to Banu Bakr. Seeing what Quraysh had done by breaking the treaty, there was no other way according to the Prophet, Mecca should be liberated. To that end he intended to send word to the Muslims throughout the peninsula to be ready for the call which they did not yet know the purpose of.

The Wise Men of Quraysh Worry

The more sensible among the Quraysh, on the other hand, could already foresee the danger that would result from the actions of “Ikrima and his fellow youths. Now the Hudaibiya agreement had been broken, and Muhammad’s influence throughout the peninsula had now grown stronger. If what had happened was thought of, that the Khuza’a would retaliate against the people of Mecca, surely the Holy City would be in great danger. So what were they to do now?

They sent Abu Sufyan to Medina, with the intention that the agreement be reinforced and extended. Perhaps it had been for two years, but now they wanted it to be for ten years.

Abu Sufyan, as their leader and the wisest among them now set out for Medina. When he reached “Usfan on his way he met Budail b. Warga’ and his party. He feared that Budail had already met Muhammad and reported what had happened. This would further complicate his task. But Budail denied that he had met Muhammad. Nevertheless, he knew from the dung of Budail’s mount that the man was from Medina. Therefore, he would not go to Muhammad first, but would go to the house of his daughter, Umm Habiba, the Prophet’s wife.

Abu Sufyan in Medina

Perhaps she (Umm Habiba) already knew of the Prophet’s affection for Quraysh even though she did not yet know what had been his decision regarding Mecca. And perhaps all the Muslims in Medina as well.

At that time Abu Sufyan was about to sit on the cloth that the Prophet used to sit on, but Umm Habiba folded the cloth immediately. Then by his father he was asked, folding the cloth because he loved his father, or because he loved the cloth.

“This is the cloth of the Messenger of Allah, s.a.w.”, he replied. “You are a dirty polytheist. I don’t want you to sit in that place.”

“Indeed you will be harmed, my son”, said Abu Sufyan. Then he went out angrily.

Abu Sufyan’s Mission Failure

After that he went to Muhammad, talked about the covenant and its extension. But the Prophet gave no answer. Then he went to Abu Bakr to discuss his intention with the Prophet. But Abu Bakr also refused. Now it was Umar bin’l-Khattab whom he went to. But Umar gave a fairly harsh answer: “I want to be your intermediary to the Messenger of Allah? Indeed, if all I had was a crumb, I would have fought you with it.” Next he went to Ali b. Abi Talib, and Fatimah was there. He told her the purpose of his visit and asked her to be his intermediary to the Apostle. But Ali said meekly that no one would be able to tell Muhammad to take back something that had already been decided. Then the Quraish envoy asked Fatimah to help Hasan – her son – to seek protection among the people.

“No one would do that with the intention of being confronted by the Messenger of Allah”, Fatimah replied.

Now the situation became more serious for Abu Sufyan. He asked Ali for his opinion.

“I really don’t know what would be useful to you,” Ali replied. “But you are the leader of Banu Kinana. Try to seek refuge with the people: after that, return to your country. I do not think this is satisfactory. But that is all I can suggest to you.”

Abu Sufyan then went to the mosque and there announced that he had sought public protection. Then he mounted his camel and set out for Mecca with the disappointment of the humiliation he had faced from his own son and from the people – who before they migrated – had expected his mercy.

Abu Sufyan returned to Mecca. To his people he reported all that he had experienced in Medina as well as the protection he had sought from the people at Ali’s suggestion, and that Muhammad had not yet given his approval.

“Damn!” they said. “That guy is playing you even more.”

Muslims’ Preparation to Liberate Mecca

Then they went back to the negotiations.

Muhammad, on the other hand, was of the opinion that he would not give them the opportunity to make preparations to fight him. Therefore already trusting in his own strength and in God’s help to him, he hoped to ambush them suddenly, so that they would no longer have time to put up a fight and thus surrender without bloodshed.

Ibn Balta’a’s letter to Quraysh

Therefore he commanded the people to make ready. And when the preparations were completed, he told them that he was now ready to leave for Mecca, and commanded them to hurry. In the meantime he prayed to God that the Quraysh would not learn of the Muslims’ journey.

When the Muslim army was ready to set out, Hatib b. Abi Balta’a placed a letter in the hands of a woman from Mecca, the slave of one Banu “Abd’l-Muttalib named Sarah, for a fee, that it should be delivered to the Quraysh, informing them that Muhammad was making preparations to confront them. Hatib was actually a great man in Islam. But as a human being, in terms of his psyche he had some weaknesses, which were sometimes enough to depress his own soul and draw him into a problem that he did not want. This problem was soon recognized by Muhammad.

He quickly sent Ali b. Abi Talib and Zubair bin’I-‘Awwam after Sarah. The woman was told to come down, she searched for the letter but could not find it. She was warned that if the letter was not produced, they would uncover it. Seeing the gravity of the situation, the woman said: Never mind.

Then he untied his hair and the letter was taken out, which the two men carried back to Medina.

Now Hatib was summoned by Muhammad and asked why he had done this.

“Messenger of Allah”, said Hatib. “By Allah, I still believe in Allah and in the Messenger of Allah. There is not the slightest change in me. But I, who have no family or kinship with them, have a child and a family among them. That is why I want to tolerate them.”

“Messenger of Allah”, interrupted Umar bin’I-Khattab. “Give him to me, I will cut his throat. This man is two-faced.”

“How do you know that, Umar”, said the Prophet.

“May Allah have placed him among the people of Badr during the Battle of Badr.” Then he said:

“Do as you please. I forgive you.”

And Hatib was indeed a participant in the Battle of Badr. That’s when the word of God came:

“Believers! Do not make My enemies and your enemies your friends, showing them your affection.”

Now the Muslim army had begun to move from Medina towards Mecca, with the aim of liberating the city and taking control of the Holy House, which God had made a gathering place for people and a place of safety.

The Journey of the Muslim Army

This army moved in a number that the city of Medina had never before experienced. They consisted of the tribes of Sulaim, Muzaina, Ghatafan and others, who had joined themselves either to the Muhajireen or to the Ansar. They set out together wearing iron clothing. They circled in the middle of the vast expanse of the sahara, so that when their tents were pitched, they were covered with the dust of the sahara sand, so that no one could see them. These thousands of men were moving at a rapid pace. Every time they moved forward, other tribes joined them, increasing their numbers and strength. All of them were armed with a heart full of faith, that with the help of Allah they would be victorious. This journey was led by Muhammad with his mind and attention set on entering the Holy House without shedding a drop of blood.

When this army had reached Marr’z-Zahran’ and the number of men had reached ten thousand, the Quraysh had not yet received news. They were still in dispute as to how they would repel the attack of Muhammad.

By Abbas b. “Abd’I-Muttalib – the Prophet’s uncle – he left them in debate and himself and his family went to meet Muhammad in Juhfa.? It may be that there were already people from the Banu Hashim who had received news or some kind of news about the truthfulness of the Prophet. Then they intended to join themselves without any interference.

Banu Hashim Converted to Islam

Besides Abbas, also on the way were Abu Sufyan b.’I-Harith b. “Abd’I-Muttalib, the Prophet’s cousin, Abdullah b. Abi Umayya b.’I-Mughira, his aunt’s son. They joined the Muslim army at Nig’l-‘Ugab. They both asked permission to meet the Prophet but he refused.

“There is no need for me to go to them”, he said to Umm Salama, his wife, when he tried to discuss the matter of the two men. “I have suffered much because of my uncle’s son. As for my aunt’s son, and my brother-in-law as well, he has spoken nonsense when he was in Mecca.”

This information was conveyed to Abu Sufyan, and he said:

“By Allah, for me only I want to be allowed to meet, or, with the help of this child of mine, we will go anywhere, Until we die of thirst and hunger.”

The Prophet felt sorry for them. Then they were allowed to go in to see him, and they declared their acceptance of Islam.

Abbas b. Abd’I-Muttalib

Witnessing the Muslim army and its strength, Abbas b. “Abd’l-Muttalib was now anxious and shocked. Even though he had converted to Islam, his heart was always fearful of the disaster that would befall Mecca if the unrivaled strength of the army in the entire Arabian peninsula were to invade the city. Hadn’t he just left Mecca, leaving behind his family and friends, whose ties had not yet been severed by his newfound Islam? Perhaps he expressed his concern to the Messenger, and he asked what he would do if the Quraysh asked for peace. Or it could have been his cousin who gladly opened talks with Abbas on this hajj, and he hoped that he would be a messenger who would give a frightening impression to a group of people among the Quraysh, so that one day they could enter Mecca without any bloodshed and Mecca would remain in its sanctity as it was and as it should be.

Seated on a white mule belonging to the Prophet, Abbas set out for the Arak region, hoping that he would encounter a woodsman, or a milkman or any other human being traveling to Mecca. He would send a message to the people of the city about the true strength of the Muslim army so that they would meet the Prophet and ask for peace before the army entered the city by force.

Since the Muslims had anchored at Marr’z-Zahran, the Quraysh had begun to sense the danger that was approaching them. So they sent Abu Sufyan b. Harb, Budail b. Warga’ and Hakim b. Hizam – still relatives of Khadija – to seek news and to ask how far the danger might reach them.

Abu Sufyan Lurks

While Abbas was on the Prophet’s white mule, he suddenly heard a conversation between Abu Sufyan b. Harb and Budail b. Warga’ as follows:

Abu Sufyan: “I have never seen such bonfires and armies as we see tonight.”

Budail: “Surely it is the bonfire of Khuza’a that has been stimulated by war.”

His meeting with Abbas

Abbas recognized Abu Sufyan’s voice, so he called him by his nickname:

“Abu Hanzala!”

“Abu’l-Fadzl!” it was Abu Sufyan’s turn to say.

“Abu Sufyan, you poor thing!” said Abbas. “The Messenger of Allah was in the midst of that group. What will become of Quraysh if they enter Mecca by force.”

“What shall we do!” said Abu Sufyan. “I risked my mother and father for you.”‘

Abbas put him on the back of the mule and took him along, while he sent his two companions back to Mecca. For when they saw the mule they recognized it, so he left it with its passengers before them, in the midst of ten thousand men who were setting up a bonfire, which had been deliberately set up to strike fear into the hearts of the Meccans.

But when the mule passed in front of the campfire of Umar b.’lKhattab, and Umar saw it, at once he recognized Abu Sufyan and he also knew that Abbas wanted to protect him. He quickly went to the Prophet’s camp and asked the Prophet to cut the man’s neck.

“Messenger of Allah”, said Abbas. “I have protected him.”

Faced with such a situation and it being late, and after a sometimes heated debate between Umar and Abbas, Muhammad said:

“Take him to your place first, Abbas. Bring him here early tomorrow morning.” ,

Abu Sufyan in the Presence of the Apostle

The next day when Abu Sufyan was again brought before the Prophet and witnessed by the great men of Muhajirin and Anshar – this dialog took place:

The Prophet: “Poor you Abu Sufyan! Hasn’t the time come now that you should know that there is no God but Allah?”

Abu Sufyan: “By my mothers! How wise you are! How generous you are and like to maintain family relationships! I have already surmised that there is no god but Allah, and that is enough.”

The Prophet: “You poor Abu Sufyan! Hasn’t the time come when you should know that I am the Messenger of Allah?”

Abu Sufyan: “By my mothers! How wise you are! How generous you are and like to maintain family relationships! But regarding this matter, there is still something in my heart.”

Now Abbas intervened. He talked Abu Sufyan into accepting Islam and testifying that there is no god but Allah and that Muhammad is His messenger – before his neck was cut. Faced with this for Abu Sufyan there was no other way he could accept. Abbas now addressed the Prophet (peace be upon him):

“Messenger of Allah”, he said. “Abu Sufyan is a respect-crazed man. Give him something.”

“Yes”, said the Prophet.

“Whoever comes to Abu Sufyan’s house is safe, whoever closes the door of his house is safe and whoever enters the mosque is safe.”

Because of what actually happened?

The historians and biographers of the Prophet all agree on the occurrence of these events. Only some of them still wonder: Did it all happen by chance? The departure of Abbas to the Prophet with the intention of going to Medina, suddenly met the Muslim army at Juhfa, as well as the departure of Budail b. Warga’ and Abu Sufyan b. Harb who just wanted to scout, whereas before that Budail himself had gone to Medina and reported to the Prophet what had happened to Khuza’a and from the Prophet he knew that the Prophet would defend him. Was Abu Sufyan unaware in his departure that Muhammad had also set out to invade Mecca? Or was it that the matter was – in a sense – by a pre-arranged arrangement and that it was this arrangement that had brought Abbas and Abu Sufyan together and that Abu Sufyan had been convinced – ever since he had gone to Medina to ask for an extension of the Treaty of Hudaibiya and returned empty-handed – that there was no way the Quraysh would be able to hold Muhammad back and that he was convinced that if he opened the way for the deliverance he would remain at the helm and: maintain his important position in Mecca, and that what had been their agreement had not reached Muhammad and those concerned with the matter, with the fact that Umar himself had intended to kill Abu Sufyan? There is a great risk that we will reach a verdict. But it is likely that we will be able to ascertain – to our satisfaction – that it was either a coincidence that led to all this, or that there was some sort of agreement, but either way it shows how carefully and skillfully Muhammad was able to master one of the greatest battles in Islamic history without fighting and without bloodshed. Preparations for Entering Mecca

Abu Sufyan’s Islam would not diminish Muhammad’s vigilance and preparedness in preparing to enter Mecca. If victory is in God’s hands, it is indeed given to whomever He wills, but God will give help only to the one who has made preparations, and is in every way and at all times on guard against all possibilities. He therefore ordered Abu Sufyan to be detained between the wadis, at a mountain entrance to Mecca, so that when the Muslim army passed by, he would see it for himself, and he could clearly report it to his people, lest any form of resistance should arise, if he could hasten back to them later.

When later the tribes passed before Abu Sufyan, what fascinated him most was the green battalion that surrounded Muhammad, which consisted of the Muhajirin and Anshar, and all that was visible was the armor. Upon learning this Abu Sufyan said: | “Abbas, it is unlikely that anyone will be able to face them. Abu’l-Fadzl, the kingdom of your nephew will one day become great!”

Then he was released to his people and shouted to them in a loud voice:

“Brothers of Quraysh! Muhammad is now coming with a force that you will not be able to resist. But whoever comes to Abu Sufyan’s house is safe, whoever closes the door of his house is safe and whoever enters the mosque is safe!”

Muhammad had set out with his troops as far as Dhu. Tuwa. When he saw from that place that there was no resistance on the part of the Meccans, his army was halted. He bowed down to express Gratitude to God, who had opened the door of the Valley of Revelation and the place of the Holy House to him and to the Muslims, so that they could enter safely, in peace.

At that time Abu Ouhafa (Abu Bakr’s father) – who had not yet converted to Islam at that time – asked his granddaughter to take him up Mount Abu Oubais. Arriving at the top of the mountain, the old blind man asked his granddaughter what she saw, By her granddaughter replied that she saw something all black in groups. “It was an army on horseback”, said the old man.

“Now the black ones are scattered,” said his grandson again.

“Then the horsemen are leaving for Mecca, hurry and bring me back home.”

Division of Troops

But before he could get to his house the cavalry had already arrived.

Muhammad felt grateful to God that the doors of Mecca were now open. But even so he remained ever vigilant and cautious. He ordered his army to be divided into four parts. He ordered all of them not to fight, not to shed blood, unless it was absolutely necessary. Zubair bin’I-‘Awwam at the head of the army was placed on the left wing and ordered to enter Mecca from the north. Khalid b.’I-Walid was placed on the right wing and ordered to enter Mecca from the lower direction. Sa’d b. “Ubada was to lead the Medinese into Mecca from the west, while Abu “Ubaida b.’l-Jarrah was placed by Muhammad into the ranks of the Muhajireen and together entered Mecca from the upper part, at the foot of Mount Hind.

While they were making such preparations, suddenly Sa’d b. “Ubada was heard saying:

“Today is the day of war. The day when everything that is forbidden is allowed.” ……… ?

In this he had violated the Prophet’s command that the Muslims should not kill the Meccans. Therefore when the Prophet learned of Sa’d’s words, it occurred to him to take the flag that was in his hand and hand it over to his son Oais. Oais was a big man, but he was calmer than his father. When the army entered the city, there was no one from the Meccan side.

They consisted of those Quraish who were the most vehemently hostile to Muhammad and who had joined Banu Bakr in breaking the Treaty of Hudaibiya by launching an attack on Khuza’a. They did not want to fulfill Abu Sufyan’s call. They did not want to fulfill Abu Sufyan’s call. In fact they had prepared themselves to fight, while others from their group had also prepared themselves to flee. They were led by Safwan, Suhail and “Ikrima b. Abi Jahl. When Khalid’s troops came, they showered him with arrows. But just as quickly Khalid managed to scatter them. Even so two of his men were killed, as they had gone astray and separated from the main body of the army, while the Quraysh lost thirteen men, according to one source, or twenty-eight, according to another.

Seeing this calamity that was now befalling them, Shafwan, Suhail and “Ikrima hastened to flee, leaving behind the men they had mobilized to put up a fight against Khalid’s heroic strength and blows. In the meantime Muhammad with the Muhajirin army, now on a plateau, was making his way down to Mecca, confident of liberating it in safety and peace. He saw the city with all its contents, the flash of swords at the bottom of the city and Khalid’s troops pursuing those who had attacked him. Here he felt very sad and cried out angrily, recalling his order not to fight. When he later found out what had happened, he remembered that what he had wanted

God is the good one.

Entering Mecca

Now Muhammad stopped at the upper reaches of the city of Mecca, in the presence of the

Hind Hill. In that place he built a dome (arched tent). not far from the graves of Abu Talib and Khadijah. When he was asked. would he like to rest in his house, he replied:

“No, they didn’t. There is no house they left for me in Mecca,” he says.

Then he entered the arched tent, resting with a heart full of gratitude to the Lord, for he had returned honorably, triumphantly into the city, the city that had troubled him, tormented him and driven him from his family and home. He looked around the place, at the wadi valley and the surrounding mountains. The mountains, where he used to dwell in their crevices, when the actions of the Quraysh had been so intense, so harsh in exiling him. It was in those mountains, which also included the Cave of Hira, where he practiced tahannuth when revelation came to him:

“Recite, in the name of your Lord, Who created. Created man from a clot of blood. Recite. And your Lord is the Most Gracious. Who teaches with the Pen. Teaches man what he does not know….”

Around the mountains he looked out, into the valleys, with the houses of Mecca scattered about, and in the center was the Holy House. So humble was he to God, that tears fell from his eyes, tears of Islam and gratitude for the Absolute Truth, to which in all matters He will return.

At that moment, he felt that his duty as commander was complete. Not staying in the camp for long, he went out again. He mounted his camel Al-Oashwa” and went on his way to the Ka’bah. He circumambulated the Ka’bah seven times and touched the corner (hajar aswad) with a stick in hand. When he had finished his tawaaf, he called Uthman b. Talha and the door of the Ka’ba was opened. Now Muhammad stood at the door, people began to gather in the mosque. He preached before them and recited the word of God: “O people. We created you nations and tribes that you may know one another. But the noblest among you in the sight of Allah is the most pious (guarding against evil). Allah knows best and understands best.”

An Amnesty

Then he asked them:

“People of Quraysh. What do you think I will do to you now?”

“A good one. A generous brother, a generous cousin”, they replied.

“Go away, all of you. You are now free!” he said.

With these words he had granted a general pardon (amnesty) to Quraysh and all the people of Mecca.

How beautiful is that forgiveness when it is able! How great is this soul, a soul that has transcended all greatness, transcended all envy and resentment in the heart! A soul that has been able to keep away from all worldly feelings, has achieved all that is above human ability! It was the Quraysh, whom Muhammad knew well, who were those who had conspired to kill him, who had persecuted him and mistreated his companions in the past, who had fought him at Badr and at Uhud, who had besieged him in the battle of Khandag? And who had incited all the Arabs against him, and who, if successful, would have killed him, would have torn him to pieces whenever the opportunity arose!? They, the Quraysh were now in Muhammad’s hands, under the soles of his feet. His orders would soon be carried out against them. Their lives all now depended only on the tip of his lips and on his authority over thousands of well-armed armies, which would be able to wipe out Mecca with its entire population in the blink of an eye

Images in the Kaaba

But Muhammad, but the Prophet, but the Messenger of Allah, was not a man who knew enmity, or who would stir up enmity among mankind! He was not a tyrant, nor would he show himself to be a man of power. God had granted him leniency in the face of enemies, and in that leniency he granted forgiveness. Thus, to the whole world and all generations he has set an example of kindness and steadfastness of promise, of freedom of soul that no one has ever achieved!

When Muhammad then entered the Ka’bah, he saw that the walls were painted with pictures of angels and prophets. He saw Abraham depicted holding an enchanted azlam; he saw a wooden statue of a pigeon. He smashed it with his own hands and threw it to the ground. When he saw the image of Ibrahim, Muhammad looked at it for a while and then said: May God destroy them! Our parents are described as casting lots with azlam! What does Ibrahim have to do with azlam!? Ibrahim was neither a Jew, nor a Christian. But he was a hanif (pure in faith), who submitted himself to Allah and was not among those who associated partners with God. As for the angels who were depicted as beautiful women, these images were completely denied by Muhammad, because the angels were neither male nor female. He ordered the images to be destroyed. The idols around the Ka’bah that the Quraysh worshipped besides Allah, had been attached with lead around the Ka’bah. So was the idol of Hubal that was inside it. With his staff in hand Muhammad pointed to all these idols and said:

“And say: The true one has come, and the false one is fading away, for falsehood will surely pass away.”!

Kaaba Cleansed of Idols

The idols were then thrown down and thus the Holy House could be cleansed. On the first day of their release Muhammad was able to accomplish what he had been advocating for twenty years, and which the Meccans had desperately opposed. The destruction of the idols and the abolition of paganism in the Holy House was witnessed by the Quraysh themselves. They saw that the idols which they had worshipped and which their ancestors had worshipped could do them no good or harm.

The Ansar from Medina had witnessed the whole incident. They saw Muhammad praying on Mount Shafa. It occurred to them now that he would surely leave Medina and return to his original homeland which God had now opened up. They said to each other: “Do you think the Messenger of Allah (s.a.w.) will stay in his own country?” Perhaps their concern was well founded. This is the Messenger of Allah, and in Mecca is the Holy House of Baitullah and in Mecca is the Holy Mosque.

But when he had finished praying Muhammad asked them: What did they say. When he learned of their worries, which they had expressed back and forth, he said: “Take refuge in Allah; my life and death will be with you.” With that he had set an example to the people of his firm adherence to the pledge of “Agaba as well as his loyalty to his companions who were with him in times of suffering, an example that will never be forgotten, neither by the homeland, by the people nor by Mecca as the Holy Land.

After the idols had been cleared from the Kaaba, the Prophet had Bilal call the call to prayer from the Kaaba. Thereafter the people prayed together with Muhammad as the imam. From then on, until our own time, for fourteen centuries, there was no break in Bilal and his successors continuing to call the adhan, five times every day, from the top of the Meccan mosque. Since then, for fourteen centuries, Muslims have been performing the obligatory salat to Allah and selawat to the Messenger, with their faces, hearts and minds turned to Allah alone, by facing this Holy House, which on the day of its liberation Muhammad had cleansed of images and idols.

Only now were the Quraysh receptive to what had happened, and they were also convinced of the forgiveness Muhammad had given them. They looked at Muhammad and the Muslims around him now with eyes full of amazement mixed with anxiety and caution. Yet even so there was a group of seventeen men whom Muhammad had excluded from his forgiveness. Ever since he had entered Mecca, orders had been issued for these men to be killed, even though they had taken refuge in the curtain of the Ka’ba. Some of them were hiding and some had fled. Muhammad’s decision to have them killed was not motivated by envy or anger towards them, but because of the great crimes they had committed. He never knew envy. Among them was Abdullah b. Abi’s-Sarh, who had converted to Islam and written down the revelation, then turned back to polytheism on the side of the Quraysh by boasting that he had forged the revelation when he wrote it down. Also Abdullah b. Khatal, who had first converted to Islam then after he had killed one of his former slaves turned polytheist and had his two female slaves – Fartana and her friend – sing mockingly of Muhammad. He and the two men were also sentenced to death. In addition to this “Ikrimah b. Abi Jahl, who was the most vehemently hostile to Muhammad and the Muslims and until the time Khalid b.’l-Walid came into Mecca from the lower direction was unrelenting in his hostility.

Pardons for those already sentenced to death

Even after entering Mecca, Muhammad had issued orders that there should be no bloodshed and that no one should be killed, except for that group. Therefore, they husband and wife then hid themselves, some ran away. But after the situation returned to safety and tranquillity, and people saw how the Messenger of Allah was lenient and gave such great forgiveness to them, there were some companions who asked that those who had been sentenced to death also be pardoned. Usman b. ‘Affan – who was related to Abdullah b. Abi’s-Sarh – also came to the Prophet, asking for a pardon. For a long time the Prophet was silent. Then he said: “Yes”. And he was forgiven.

While Umm Hakim (bint’I-Harith b. Hisham) had also asked Muhammad for a guarantee of pardon for her husband. “Ikrima b. Abi Jahl who had fled to Yemen. This too was pardoned. The woman then went after her husband and brought him back to the Prophet. Likewise Muhammad had forgiven Shafwan b. Umayya, the man who had accompanied “Ikrima to the sea with the intention of going to Yemen, The two men were brought back when the boat that was to carry them was ready to depart. Also Hindun, the wife of Abu Sufyan who had chewed the heart of Hamzah – the Apostle’s uncle after he died in the battle of Uhud – was pardoned, in addition to other people who had been sentenced to death, all were pardoned. Only four people were killed, namely Huwairith who had disturbed Zainab the Prophet’s daughter after her return from Mecca to Medina, as well as two people who had converted to Islam and then committed the crime of committing murder in Medina and then fled to Mecca turning away from their religion to become polytheists and two slave girls Ibn Khatal, who always disturbed the Prophet with their songs. One of them fled, and the other was pardoned.

The next day after the liberation a man from Hudhail’s side who was still a polytheist was killed by Khuza’a. The Prophet was furious at this and in his sermon to the people he said:

“O people! Allah has made this Mecca a holy land since He created the heavens and the earth. It is holy from the first, second and third time,! until the Day of Judgment. Therefore, those who believe in Allah and in the Last Day are not allowed to commit bloodshed or cut down trees in this place. Not to anyone before me, and not to anyone after me. Nor am I justified in being angry with the inhabitant of this area only for the time being, then he is again honored as before. Let those of you who are present inform those who are absent. If anyone tells you that the Messenger of Allah has fought in this place, say that Allah has permitted it to His Messenger, but not to you, O people of Khuza’a! Spare your hands from killing, for there has been too much of it, if it is of any use. If you have killed people, I will certainly make up for it. If anyone is killed after my saying this: then his family can choose one of these two considerations: if they wish, they can demand the blood of the murderer, or by way of blood money.”

Mecca, the Holy City for Everyone

After that he then took possession of the family of the man whom the Khuza’a had killed. With this sermon and his generous and forgiving attitude, the hearts of the people were drawn to Muhammad in a way they had not expected. In this way the people were converted to Islam in droves.

“Whoever believes in Allah and the Last Day. Every idol in his house should be destroyed”, a voice called out.

Then he sent a group from Khuza’a to repair the pillars around the Holy Land, which showed how much the people of Mecca respected this place, and which increased their love for him. Having been told that they were a people to be loved and that he would not have spared or forsaken them, had it not been for their expulsion, their love for him grew.

At that time Abu Bakr came with his father – who had climbed Mount Abu Oubais when there was a cavalry – to the Prophet. Seeing the man Muhammad said:

“Why don’t these old people just stay at home, let me come there.”

“Messenger of Allah”, said Abu Bakr, “it is more fitting that he should come to you than that you should come to him.”

The old man was invited by the Prophet to sit down and stroked his chest, then he said:

“Please accept Islam.”

He then converted to Islam and became a good Muslim. It was the Prophet’s high and brilliant character that captured the hearts of the people. The people who had been so hard against Muhammad, now loved and respected him. Now the people of Quraysh, men and women, had accepted Islam and had also given their pledge.

Khalid in Jadhima

Fifteen days Muhammad stayed in Mecca. During that time the state of Mecca was built up and the people were taught the religious laws. And during this time, missionary squads were sent out to teach Islam, not to fight, and to destroy the people.

idols without bloodshed. Khalid bin’I-Walid had gone to Nakhla to destroy ‘Uzza – the idol of Banu Shaban. But after the idol was destroyed and Khalid was in Jadhima, as soon as they saw him, they immediately took up arms. By Khalid they were asked to lay down their weapons, all having converted to Islam. One of the Banu Jadhima said to his group: “O Banu Jadhima! Woe to you!” It was Khalid. After the laying down of arms, we will certainly be taken captive and after the captivity, our necks will be cut.”

But his group replied:

“You mean we’re going to spill our blood? Everyone has converted to Islam, there is no war, people are safe.”

After that there was a laying down of arms. It was then that by Khalid’s command they were shackled, then put to the sword and some of them were killed.

When the news reached the Prophet he raised his hands to the sky in supplication:

“Allahumma O Allah! I ask You to take your hands off what Khalid bin’l-Walid has done.”

After that it was Ali b. Abi Talib who was sent with the message:

“Go to them and see how they are. You must put the ways of ignorance under the soles of your feet.”

Ali immediately set out with the property that the Prophet had handed over to him. Arriving at that place diat and booty as blood ransom and property that has been destroyed, handed over to them, so that all blood ransom and property booty was completed. While the rest of the money that the Prophet handed over to him, all of it was also handed over to them, to keep the Prophet’s intention, in case there was something he did not know.

Within two weeks of Muhammad’s stay in Mecca all traces of paganism had been cleared away. The only office in the Holy House that had been transferred to Islam up to that time was the key of the Kaaba, which the Prophet handed over to Uthman b. Talha and after him to his sons, who were not allowed to change hands, and whoever took it was a wrongdoer. While the management of Zamzam Water during the pilgrimage season was in the hands of his uncle Abbas.

Thus the whole of Mecca had come to faith, the banner and tower of monotheism had risen high and for centuries the world had also been illuminated by its shimmering light.

TWENTY-FIFTH PART: Hunain and Ta’if

Malik b. “Auf Incites – The Babylonians Encamp in the Valley – Muhammad’s Steadfastness – Abbas Calls out – Return to the Battle of the Dead –

Muslim Victory – Total Destruction of the Polytheists – The Price of Victory – Ta’if Besieged – Attacked with Manjanig – Vineyards Cut Down and Burned – Hawazin Envoys Ask for Return of Prisoners of War – Hawazin Prisoners Returned – Ansar and Those Softened by Their Hearts

Overjoyed by the God-given victory, the Muslims remained in Mecca after the city was liberated. They were overjoyed that this great victory had not cost them much. At the sound of Bilal’s call to prayer, they rushed to the Holy Mosque, scrambling around the Prophet, wherever he was and wherever he went.

The Muhajirs were now able to return home, to be in touch with their families, who had now received God’s guidance. Their hearts were convinced that the state of Islam had stabilized, and that the struggle had been largely victorious. Fifteen days into their stay in Mecca, however, news suddenly broke that brought them to their senses. The problem was that the Hawazin, who lived in the mountains not far to the north-east of Mecca, had seen the victory of the Muslims who had liberated Mecca and destroyed the idols, and they feared that the Muslims would invade their territory. It occurred to them what they should do to avert this impending disaster, and to stem Muhammad and prevent the flow of Muslims who would deprive the tribes of their independence throughout the peninsula if they were all incorporated into a single entity under Islam.

Malik b. “Auf Incited

For this purpose Malik b. “Auf of Banu Nashr now tried to gather the Hawazin and Thagif, as well as the Nashr and Jesham tribes. All of the Hawazin have come, except Ka’b and Kilab. On the Jeshamite side there was a man named Duraid bin’sh-Shimma, who was an old man and no longer useful for fighting, but as a man who had many years of experience in war, his opinion was needed. The tribes all gathered, taking with them their possessions, goods, women and children. When the snorting of camels, the screeching of donkeys, the cries of children and bleating of goats reached Duraid’s ears, he asked Malik b. “Aut:

“Why are all those treasures, women and children taking part in the war?”

Malik replied that it was done to energize his army.

“If you are going to suffer defeat can this prevent it?” said Duraid again. “If you have to win anyway, then all that matters is the man with his sword and arrows: otherwise if you have to suffer defeat, your family and treasure will only bring disaster.”

With Malik he had a disagreement. But the crowd followed Malik. He was a young man of thirty, energetic and strong-willed. Despite his experience in war, for once Duraid yielded to their opinion.

Cabalized Tribes of the Valley

Now Malik ordered people to go to the top of the mountain and to the strait of the Valley of Hunain. When the Muslims descended into the valley, they were to be attacked, so that with the attack of just one man their ranks would be weakened, they would be scattered, they would hit each other. Thus they would be destroyed, the influence of their victory when they liberated Mecca would no longer matter. There would only be the victory of the Hunain tribes throughout the Arabian peninsula, a victory that would be proud of in the face of the forces that now ruled the land. Malik’s order was obeyed by the tribes and they set up defenses in the wadi strait.

The Muslims themselves after a fortnight’s stay in Mecca, armed and energized as they had never been before, set out with Muhammad at their head. They moved in numbers of twelve thousand men. Ten thousand consisted of those who had invaded and liberated Mecca and the other two thousand consisted of Qurayshites who were already Muslims – among them Abu Sufyan b. Harb. They all wore iron-clad clothing preceded by horsemen and camels carrying supplies and foodstuffs. The departure of the Muslims with such an army was, in fact, unprecedented throughout the peninsula. Each tribe was preceded by its own banner, coming forward with a proud heart because of the large numbers, which could not be defeated. To the point that some of them said to each other: Because of our great numbers we will not be defeated.

By the evening of that day they had reached Hunain. At the entrance to the wadi they stopped and stayed there until dawn the next day. It was then that the troops began to move again. Muhammad followed: from behind on his white mule. Khalid bin’I-Walid who led Banu Sulaim was in front. From the strait of Hunain they proceeded to a wadi in Tihama. However, while they were descending the valley, there was a sudden and heavy attack from the tribes under the command of Malik b. ‘Auf. While still in the dim light of dawn they were showered with arrows by Malik. It was then that the situation of the Muslims became chaotic. In such a battered state they turned back with a feeling of fear and trepidation in their hearts, and some ran as hard as they could. In this case, with a happy smile on his lips – Abu Sufyan who now saw the failure of those who had yesterday been able to defeat the Quraysh – said: “They will not stop running until they reach the sea.”

Likewise Shaiba b. “Uthman b. Abi Talha said: “Now I can avenge Muhammad.” He said so, because his father had been killed in the battle of Uhud.

When Kalada b. Hanbal said: “Yes, his magic is now ineffective”, Shafwan his own brother replied: “Shut up! Indeed I would rather be under the Quraysh than under the Hawazin.”

Such a conversation took place while the troops were in disarray. In the meantime, the defeated tribes were one after another running in front of the Prophet who was at the back – without looking to either side.

Muhammad’s Steadfastness

What could he have done? Could it be that twenty years of sacrifice would disappear in the blink of an eye that early morning? Or had God shunned him and no longer provided help? No! No! This cannot be! Before that, there had been nations that had become extinct, groups that had ceased to exist. Even before that, Muhammad used to struggle with death, and if in dying for the religion of Allah there would be victory. And when death comes, it cannot be delayed or advanced for a second.

Muhammad remained steadfastly motionless in his place. Some people from among the Muhajirin, Anshar and his relatives remained around him.

In the meantime, he called out to those who had fled before him, saying:

“Hey people! Where are you going? Where are you going?”

But the terrified men heard no more. All they could see was the Hawazin and Thagif who were now hurtling down from the mountain tops after them. And they were not wrong. The Hawazin had begun their descent, preceded by a man on a red camel, carrying a black flag attached to a long spear. Every time he met the Muslims he would lay the spear at their feet, while the Hawazim, Thagif and their allies continued to come down from behind, pounding away.

A new spirit arose in Muhammad. With his white mule he wanted to rush alone into the midst of the enemy who was overflowing like a flood. After that it was up to God. Abu Sufyan b. Hanith b. “Abd’I-Muttalib, however, immediately restrained the bridle of the mule and asked him not to advance.

Abbas Calling

Abbas b. “Abd’-Muttalib was a man of great stature and a very loud voice. He called out in a voice that would have been heard by all from all directions: “Brothers of the Ansar who have given place and help! Brothers from the Muhajirin who gave the pledge under the tree! Come brothers, Muhammad is still alive!”

Abbas repeated this exclamation, so that the sound spread out and echoed throughout the wadi. Here was the miracle: The people of “Agaba heard the name “Agaba, remembered Muhammad, remembered their promise and their honor.

Likewise the Muhajireen, upon hearing the name Muhajireen, remembered their sacrifices, remembered their honor. They had heard and known about the calmness and steadfastness of Muhammad, in addition to a small number of Muhajirin and Anshar, who were just as steadfast as they had been at the Battle of Uhud – in the face of such a great enemy. In their hearts they now envisioned what the victory of the polytheists would mean for the religion of Allah in the future if they now failed.

The cry of Abbas, which had been ringing in their ears, struck their hearts at once. It was then that they greeted each other from all directions: “Labbaika, ‘Labbaika!”

They all returned, and fought again in a very heroic manner.

Return to Battle

The Hawazin, who had retreated from their original place, were now face to face with the Muslims in the valley. The afternoon light had begun to appear and the dimness of the morning had disappeared. By the side of the Messenger of Allah there were now several hundred men ready to confront the tribesmen. Their numbers had increased as well. And with their return, the spirit that had been weakened was now re-ignited. The Ansar themselves shouted: “O Anshar!” Then they called out to each other: “O Khazraj!”

Muhammad felt a sense of relief when he saw that they were now back again.

As Muhammad watched the battle flare up with more and more fierce fighting and saw the morale of his men getting higher and higher in striking the opponent, he said: “Now the battle is really raging. God does not break promises to His messenger.”

Victory of the Muslims

He asked Abbas for a handful of pebbles and then threw them at the enemy’s faces as he said: “What ugly faces!” And the Muslims plunged into the middle of the arena with no regard for death in the cause of Allah. They believed that victory would come and that whoever died would gain a greater victory than life. The struggle at that time was great. Both Hawazin and Thagif and their followers, when they saw that every resistance was unsuccessful, and that they themselves were in danger of being completely wiped out, quickly fled in disarray without looking to their right and left, leaving their women and children as booty in the hands of the Muslims, which at that time was counted as 22,000 camels, 40,000 goats and 4,000 ‘ugiya’ of silver. The 6,000 prisoners of war had been moved with an escort to Wadi Ji’rana. They were stationed there while waiting for the Muslims to return from pursuing the remnants of the enemy and simultaneously besieging the Thagifites at Ta’if.

The Muslims continued their pursuit of their enemy. They became even more interested in the pursuit because the Apostle announced that whoever could overrun the polytheists could seize them. At that time Rabi’a bin’d-Dughunna had caught up with a camel carrying a saddle, which he thought contained a woman, and he wanted to seize it. The camel knelt down and it was found to contain an old man whom the young man did not recognize, Duraid bin’sh-Shimma. To the Rabi’a Duraid asked: What will you do with him? “I’ll kill you”, he replied, swinging a spicy. But to no avail.

“How wicked of your mother to arm you!” said Duraid. “Take my sword in the back and hit it. Take out the bones and the brains. That’s how I hit people with that sword. And when you get home, tell your mother that you killed Duraid bin’sh-Shimma. I have protected your women so many times.”

Arriving home, Rabi’a told her mother about it.

“You wretched hand,” said his mother. “He said it would only remind us of his service to you. He freed three mothers one morning: Me, my mother and your father’s mother.”

Total destruction of the polytheists

The pursuit of the Hawazin by the Muslims continued as far as Autas. At this place they were struck down and utterly destroyed. The women and their goods were seized and brought to Muhammad. Malik b. “Auf only held out for a short time then he fled, he was with his tribe and the Hawazin, and at Nakhla he parted company with them. He turned his course to Ta’if and in this place he took refuge.

Thus the victory of the believers was evident and the total destruction of the polytheists was also evident, after the dimness of the dawn the Muslims were in a threatened state, coming under simultaneous attack so that they became disorganized. The decisive victory of the Muslims was due to the steadfastness of Muhammad and a small number of people around him. It was in this regard that the word of God came down:

“God helped you in some places and in the Battle of Hunain, when you were very proud because of your great numbers. But it turned out that the great number did not help you in the least, and even this vast earth seemed very narrow to you, so you turned back. Then God sent peace to the Messenger and to those who spoke, and He sent down armies which you did not see, and He punished the disbelievers, and that was the recompense of the disbelievers. Then Allah accepted the repentance of whomsoever He willed, Allah is Forgiving and Merciful. Believers, remember that the polytheists are filthy. Therefore, after this, let them not enter the Sacred Mosque, and if you fear that you will become poor, then God by His grace will give you wealth, if you wish. Verily, God is All-Knowing and Wise.”

The Price of Victory

But this victory did not come cheap for the Muslims. They paid a heavy price for it. Perhaps they would not have done so, had it not been for the fact that they had failed in the first place, running in defeat, so that as Abu Sufyan said: “They will not stop running until they reach the sea.” They paid the price with the souls of important people, with the heroes who died in the battle, although the number of all casualties is not mentioned in the Prophet’s biographical books. As already mentioned, the two Muslim tribes had almost perished, and the Prophet had prayed that God would admit their souls into Paradise. But he had, in fact, won a victory: a total victory that the Muslims gained over their opponents, with booty and prisoners of war, the likes of which they had never experienced before. Victory is everything in a battle, no matter the cost, as long as it is an honorable victory. The Muslims were thus overjoyed at this God-given gift. They waited for the distribution of the spoils of war and with that they returned home.

Muhammad, however, wanted an even more brilliant victory. If Malik b. “Auf had mobilized the people, then after suffering defeat he himself sought refuge with the Thagifites at Ta’if, then the Muslims should now be able to besiege Ta’if even more tightly. Such was the way in Khaibar after the battle of Uhud, and against Quraiza after Khandag. Perhaps this atmosphere reminded him of when a few years before the Hijrah he had gone to Ta’if, advocating Islam to the people of the city. But he was scorned, and the children stoned him, so he was forced to take refuge in a vineyard. It may also be that he remembered how right he was to set out alone then, in a state of extreme weakness, with nothing to fall back on but God, nothing but the great faith that had filled his chest, faith that could have brought down mountains. Now, now he set out for Ta’if with a company of Muslims, a number never before witnessed in the history of the peninsula.

Ta’if Under Siege

So the companions were commanded by Muhammad to go to Ta’if and lay siege to Thagif led by Malik b. ‘Auf. Ta’if was a city that was very firmly closed by gates like most Arabian cities at that time. The inhabitants of this city were already knowledgeable in siege and warfare and had enough wealth to make a strong fortification. On the way the Muslims stopped at Liya. In this place there was a special fort for Malik b. “Auf, which they later destroyed, as well as a garden belonging to the Thagifites they destroyed during the journey.

When the Muslims reached Ta’if, the Prophet ordered his troops to halt and make camp near the town. The Companions were gathered and they deliberated on what they would do. But the Thagifites as soon as they saw them from the top of the fortification, showered them with arrows, so that not a few Muslims were killed. And it was not easy for the Muslims to storm the strong fortresses; they had to resort to other means than the ones they had used when besieging Quraiza and Khaibar. Can we suppose that if they had only besieged and starved the Thagifites would have surrendered? And if they were going to invade, by what means should they do it?

These are some of the issues that need to be considered and will take time. So instead this army was to be withdrawn far away from the target of the arrows, lest any more Muslims should suffer disaster and die from it. After that Muhammad could think of what he should do.

By the order of the Prophet (peace be upon him) the headquarters was now moved away from the target of the arrows to a place where after Ta’if had surrendered and accepted Islam the Ta’if mosque was built. This had become a necessity. The arrows of Thagif had killed eighteen Muslims, and not a few had been wounded, among them one of Abu Bakr’s sons. Beside this place, which was already far from the target of the arrows, two tents of red leather were set up for the two wives of the Prophet – Umm Salama and Zainab – who, since he had left Medina, had been traveling with him in the face of these events. It was between these two tents that Muhammad prayed. And it is likely that the Ta’if Mosque was also built here.

The Muslims stayed in that place waiting to see what God would do to them and to their opponents. One of the mountain Arabs said to the Prophet: The men of Thagif who are in the fort are like foxes in their cages. It would take a long time to get them out. If left alone, he would not bother either. But Muhammad was already unwilling to return before getting something from the Thagifites. The Banu Daus (one of the tribes living below Mecca) who were experienced in the use of manjanig’ and “tanks”? One of their leaders was Tufail, who had been friendly with Muhammad since the battle of Khaibar, and who was now also besieging Ta’if. This man was sent by the Prophet to ask for help from his tribe. banerang with Manjanig

Then this man came back already carrying some of the men of that faction complete with tools. They reached Ta’if four days later after the city had been besieged by the Muslims. It was here that the Muslims attacked Ta’if with a manjanig, and some stormed into the “tanks” to break through the walls of the fortress. But the Ta’if were no less clever, and they were able to force their opponents to flee as well. They heated some iron bars and when they melted, they threw them at the tank and it caught fire. For fear of being burnt, the Muslims also sneaked away from underneath the tank. The Thagifites attacked them with arrows and many were killed.

So this struggle was also unsuccessful. The Muslims could not defeat the strongholds.

After that, what should they do? Muhammad thought about this for a long time. But had he not already defeated and emptied the Banu Nadzir from their village by burning their date groves? Now the Ta’if vineyard was far more valuable than the Banu Nadzir date groves. Moreover, these grapes were so famous throughout Arabia that Ta’if took pride in being the most fertile place in the entire peninsula, and as a wahah, Ta’if was like a paradise in the middle of the sahara.

Vineyards Cut Down and Burned

Muhammad’s command by the Muslims was about to be carried out. They would cut down and burn the vines – which were as famous as ever. Seeing this the Thagifites were convinced that Muhammad meant it. They sent for him to take the vineyard if he wished, otherwise to leave it alone in view of the family ties between him and those who were related. Muhammad immediately deferred this, and then he called out to the Thagifites, that whoever of the people of Ta’if was willing to come to him, he would be set free. Nearly twenty of them then fled and came to him. It was from them that it became known that the fortresses contained sufficient food for a long time. He was therefore of the opinion that the siege would require a long period of time, while his troops were about to return home to distribute the spoils of war that they had obtained. If they were asked to stay, they might lose their patience. Besides, the holy month was approaching and war was not permitted.

So he preferred the siege to be dissolved after one month had passed. It was the month of Dhu’l-Hijja, and the young moon was out. He returned with his troops to perform Umrah, and he reminded them that he had prepared to go to Ta’if when the holy month was over.

Hawazin Envoy Requests Return of Prisoners of War

Muhammad and the other Muslims now set out from Ta’if toward Ji’rana, where the booty and prisoners of war had been left. At this place they stopped to make a division. One-fifth of it the Apostle separated for himself and the rest he divided among the companions. But when they were in Ji’rana, suddenly there came a delegation from the Hawazin who had converted to Islam. They wanted their property, women and children to be returned to them because they had been separated for so long, and had experienced the bitterness of life for so long. The messengers came to Muhammad. One of them said:

“Messenger of Allah, in the fenced-in places of the captives there are also your paternal and maternal aunts, mothers who used to nurture you. If we had nursed Harith b. Abi Shimr or Nu’man b.’l-Mundhir, and he had come to see our situation as you are now, we would have used him and asked for his mercy. It is said that you, too, have received the best of care.”

They were not wrong in reminding Muhammad of the relationship and family ties. Among the prisoners of war was an elderly woman who was treated harshly by the Muslim soldiers. She said to them: “You know that I am still related to your friend.”

Since they did not believe her, they brought her to Muhammad, who immediately recognized her as Shima’ bint’l-Harith ibn “Abd’l-Uzza. He asked her to come near him and laid her down. Then she continued to talk with the Prophet until the shadow of his anger gradually disappeared from his face and he laughed. When Umar saw this he told him about the Muslims in the mosque and what they had said about the Prophet divorcing his wives. With the Prophet’s information that he had not divorced them, he asked permission to announce this to the people who were still in the mosque waiting.

He went to the mosque, and in a loud voice he said to them: “The Messenger of Allah – s.a.w. – did not divorce his wife.” It was in connection with this event that these holy verses were revealed:

“O Prophet! Why are you forbidding something that God has made lawful for you, just because you want to fulfill everything that your wives like? And God is also Forgiving and Merciful. God has obliged you to give up your oath. And God is also your Protector, He is Knowing and Wise. When the Prophet whispered the story to one of his wives, when she announced it and God revealed it to her, some of it she explained and some she did not. When it was then told to his wife, she asked:

“Who told you that?” He replied: “It was Allah, the All-Knowing, who said it to me. If you both repent to Allah then your hearts are willing to accept. But if you both help to trouble him, then God is his Protector, as well as Gabriel and every good man among the believers, besides which the angels are also his helpers. If he divorces you, it may be that God will replace him with better wives than you – who are submissive, who are believers, devoted and repentant, who are humble in worship and fasting, widows or virgins.”

Thus the incident was over. The Prophet’s wives regained consciousness, and he returned to them after they had truly repented, becoming humble men of worship and faith. His home life was now back in peace, which is what is needed by every human being who is carrying out a great burden assigned to him.

Careful Historical Criticism

What I have told you about Muhammad abandoning his wives and telling them to choose, but Banu Sulaim themselves did not recognize Abbas’ refusal. In this regard the Prophet said:

“Whoever wants to retain his right to the captives, then for each person he will be compensated with six parts of the captives who were first taken.”

Hawazin Captives Returned

Thus the Hawazin women and children were returned to their tribes after they had declared themselves to be Isiamites. To the Hawazin messenger Muhammad asked for Malik b. “Auf. After being informed that he was still in Ta’if with Thagif, he asked them to tell him: if he would come having accepted Islam, then his family and possessions would be returned and he would also be given one hundred camels.

Now people began to fear that – if Muhammad gave this to every messenger who came – the spoils of war that were theirs would be reduced. Therefore they demanded that each man take his share. And they continued to whisper to each other. This whispering seemed to have reached the Prophet, who at this point stood beside a camel, took a feather from the camel’s poncho, and holding it in his fingers and pointing it upwards he said:

“Brothers! By Allah, my share of the booty and of this fur is only one-fifth, and this too has been returned to you.” Then he asked each of them to return the booty and thus divide it fairly.

“Whoever takes this unjustly, even if it is only the amount of an iarum, then for him this will be an offense, a fire and a disgrace until the Day of Resurrection.”

Muhammad said this in an angry manner after they had taken back his mantle, and after telling them: “Give me back my coat, brothers. By Allah, if you had as many cattle as this tree in Tihama, I would have divided them among you, then you would see that I am not a miser, a coward and a liar.”

Then the spoils of war were divided by five and the fifth was given to those who had fought him the hardest. One hundred camels were given each to Abu Sufyan and Mu’awiya his son, Harith b.’I-Harith b. Kalada, Harith b. Hashim, Suhail b. “Amr, Huwaitib b. “Abd’i-“Uzza, to the nobles and to some of the leaders of the tribes who had begun to soften their hearts after the liberation of Mecca. To those whose power and position were less than these, fifty camels were given. The number of those who received a share reached dozens of people. At that time Muhammad showed a very friendly and generous attitude, which made people who had been very hostile to him, their tongues had turned to praise him. There was not one of those who needed to be taken to heart who was not granted all his needs.

When Abbas b. Mirdas got some camels he was displeased and reproached him because in his opinion “Uyaina, Agra’ and others seemed to be preferred. Then the Prophet said: “Go to him and give him more so that he will be satisfied and quiet.”‘

Then give it again until he’s satisfied. And that’s what keeps her quiet.

The Anshar and Those Whom They Softened Their Hearts But the Prophet’s act of winning the hearts of those who had been great enemies became a topic of conversation among the Anshar, and they said to each other: “The Messenger of Allah has met his own people.” In this regard Sa’d b. “Ubada was of the opinion that he would forward the Ansar’s words to the Prophet and would support their opinion. “Now gather your people in this fenced place”, said the Prophet. After they were gathered by Sa’d and then the Prophet came, the following dialog took place:

Muhammad: “Brothers of the Ansar. A rumor! coming from you that has been conveyed to me is a feeling that you have in your hearts toward me, is it not? Were you not in error when I came then God guided you, you were in misery then God gave you sufficiency, you were in enmity, God fellowshiped with you?”

Anshar: “Yes, indeed! God and the Messenger are also the more generous.”

Muhammad: “Brothers of the Ansar. You do not answer my words?”

Anshar: “With what should we answer, O Messenger of Allah? All generosity and kindness is with Allah and His Messenger as well.”

Muhammad: “Yes, indeed, by Allah! If you wish, you can still say – you are right and certainly justified: “You came to us denied, we believed you. You were abandoned, we helped you. You were cast out, we gave you a place. You are in misery, we comfort you.’ Brothers of the Anshar! Is there even a little of that worldly feeling in your hearts? By that I have won the hearts of a group so that they will accept Islam, while in your Islam I have confidence. Are you not willing, brothers of Anshar, when those people go away with goats, with camels, while you return with the Messenger of Allah to your place? By Him who holds the life of Muhammad! Had it not been for the hijra, I would have been among the Anshar. If people take one path in the cleft of the mountain, and the Anshar take another, surely I would take the path of the Anshar. Allahuma O Allah, have mercy on the Anshar, the children of the Anshar and the grandchildren of the Anshar.”

All of this was said by the Prophet with words full of emotion, full of love and compassion for those who had given pledges, had given help and had given each other strength. So great was his emotion that the Ansar wept, saying: “We are willing to have the Messenger of Allah as our portion.”

Thus the Prophet had shown his dislike for the treasure that had been obtained as spoils of war at Hunain, which in fact had never been obtained as much as that. He showed his dislike for the treasure as a step in getting them – who were still polytheists a few weeks ago – to see that in the new religion there was happiness in this world and the hereafter. If in dividing up the treasure Muhammad himself had been so lenient as to raise questions among the Muslims, and if this had angered the Ansar because he had been generous to those who needed to be tamed, he had nevertheless shown fairness, far-sightedness and sound political wisdom. Thus he had succeeded in getting these thousands of Arabs – all gladly, with a sense of relief – to give their lives in the cause of Allah.

Then the Apostle departed from Ji’rana for Mecca, in order to perform Umrah. After performing Umrah he appointed “Attab b. Asid as a teacher for Mecca accompanied by Mu’adh b. Jabal to instruct the people in religion and teach the Quran.

He returned to Medina with the Ansar and Muhajirin. While the Prophet was living in this city, his son Ibrahim was born, and for some time, after some peace of mind, he had to prepare for the battle of Tabuk in the Levant.

PART TWENTY SIX: Abraham and the Prophet’s Wives

Return to Medina – Banat Su’ad – Envoys of the Babylonians to the Prophet – Zainab Dies – Ibrahim Born – The Prophet’s Wife Jealous – Umar’s Statement – The Prophet’s Wife Restless – A Controversy – Umar’s Plea to the Prophet – Careful Historical Criticism – Orientalist Attacks

Return to Medina

MUHAMMAD returned to Medina after he had liberated Mecca and after winning victory at Hunain and besieging Ta’if. In the hearts of the Arabs it was clear and certain that there was no one like him in the entire peninsula, nor was there any tongue that wanted to disturb or reproach him. The Ansar and Muhajirin all felt very happy because God had opened the way to the Prophet, freeing the land of the Holy Mosque. They were glad that the people of Mecca had been guided to embrace Islam, and that the Arabs – with their diverse tribes – had submitted to and obeyed this religion. Banat Su’ad

In order to enjoy the tranquility of life, they all returned to Medina after Muhammad appointed “Attab b. Asid to Mecca in addition to Mu’adh b. Jabal to instruct the people in religion and teach the Quran. This unparalleled victory in Arab history had made a deep impression on the hearts of all the Arabs, as well as on the princes and nobles who had not imagined that they would one day submit to Muhammad or accept his religion as their own, on the poets, who spoke on behalf of the nobles in order to gain sympathy and support in return, or to gain the favor and support of the tribes: in the hearts of the tribes of the countryside, who would not ordinarily exchange their freedom for anything, nor would they think of joining a banner other than their own, nor would they be willing to die for it in a war to the uttermost. The poets with their poetry, the nobility with their nobility and the tribes that want to maintain their personality, what does it all mean in the face of a force that is beyond nature, no force can block it, no power can block it.

So great was the influence on the hearts of the Arabs that Pujair ibn Zuhair wrote to his brother Ka’b after the Prophet had left Ta’if. He said that Muhammad in Mecca had sentenced to death those who had mocked and harassed him in the past, and that the poets who remained had fled in an unknown direction. He advised his brother to come to the Prophet in Medina. He never punished anyone who came to him expressing regret, or who escaped to wherever he wanted to go.

What Bujair told me was true. No one had been killed in Mecca at Muhammad’s command except four, among them a poet who had greatly annoyed the Prophet with his taunts, two who had hurt his daughter Zainab, when with her husband’s permission she had migrated from Mecca to follow her father. Ka’b was convinced that what his brother said was true, and that if he did not go to Muhammad he would live in vain. Therefore he quickly came to Medina and stayed in the house of an old friend. The next day early in the morning he came to the mosque, he asked the Prophet for asylum then he recited this rhyme.

Parting with Su’ad

My heart is now aching for love

Crazy to follow, mesmerized

No more shackles.

The Prophet forgave him and thereafter he became a good Muslim. Messengers of the Babylonians to the Prophet

Because of this influence too, the tribes began to come to the Prophet and declare their loyalty. From the Tayy tribe came a delegation led by its chairman, Zaid al-Khail. After they arrived, the Prophet welcomed them very well. During a conversation with Zaid the Prophet said:

“Whenever anyone from among the Arabs is described as being so good, then that person comes to me, it turns out that he is less than what people describe, except for this Zayd al-Khail. He is more than what people describe him to be.”

Then he was called “Zaid al-Khair” (Zaid the good) instead of “Zaid al-Khail” (Zaid the horse).’ The Tayy tribe then converted to Islam including Zaid himself as its leader.

Then “Adi b. Hatim at-Ta’iy. He was a Christian, and hated Muhammad with a passion. After seeing the situation of Muhammad and the Muslims on the Arabian peninsula, he left on his camel, taking his family and son to join the co-religionists from among the Christians in Sham. This flight of “Adi was when the Prophet sent Ali b. Abi Talib to destroy the idol of Tayy. After the idol was destroyed by Ali, he brought booty and prisoners of war, among them the daughter of Hatim – the brother of “Adi – who had been held in a fenced place at the entrance to the mosque, where prisoners of war were confined. When the Prophet passed by the place, he approached her and said:

“Messenger of Allah, my father has died, and my support has disappeared. Be generous to me, hopefully God will be gracious to you.”

When it was discovered that the pillar was “Adi b. Hatim, who had fled from God and the Messenger, the Prophet turned away from him. But the woman asked him to reconsider. Then the Prophet recalled how generous their father had been in the days of ignorance so as to elevate the name of the jazirah. Then he ordered the woman to be released. He was given good clothes and given shopping, then departed with the first group that left for the Levant. When she later met her brother (“Adi) and told him how Muhammad had honored her and been generous to her, she returned and threw herself into the ranks of the Muslims.

Likewise the leaders of the other tribes came to Muhammad – after the liberation of Mecca and the victory at Hunain and the siege of Ta’if – they wanted to acknowledge his message and accept Islam, while at that time he was living in Medina, they were relieved by the help of God and the somewhat peaceful life.

Zainab passed away

But the serenity of life at that time did not seem so bright. At that time his daughter Zainab was suffering from a very worrying illness. Since she had been harassed by Huwairith and Habbar when she departed from Mecca, which worried her greatly and caused her to miscarry, since then her health had gone backwards, leading to her death. With her death none of Muhammad’s descendants survived other than Fatimah, after Umm Kulthum and Ruqayya had also died before Zainab. With the loss of his daughter, Muhammad felt very upset. He remembered how tender Zainab’s feelings were, how beautifully loyal she was to her husband – Abu’lAsh bin’r-Rabi’ – when, as a prisoner at Badr, she was redeemed from her father. He redeemed her, even though she was in Islam while her husband was still a polytheist, in addition to being so persistent in fighting her father, that if the victory had been in the hands of Quraysh, Muhammad would not have been allowed to live.

All this reminded Muhammad of how tender her feelings were, how beautiful her loyalty. It also reminded him of how he had suffered pain, from the time of his return from Mecca until his death. Muhammad, who was in misfortune, he went to the corners and to the ends of the city, He visited the sick, he comforted those who were in suffering, in pain. So when fate comes to his daughter, after having first befallen his two brothers, there is no doubt that he will be deeply grieved, his heart will be deeply wounded, although with God’s mercy and love for him he will feel comforted. Ibrahim Born

However, he did not have long to experience this sadness, through Mary of Kopti, God had gifted a son who was named Ibrahim, a name taken from Ibrahim the ancestor of the Prophets, the hanifs who obeyed God. From the time Mary was given to the Prophet by Mugaugis, he was still a slave. Hence her place was not next to the mosque like the other wives of the Prophet Umm’l-Mukminin. She was placed by Muhammad in “Alia, in the outer part of Medina, in what is now Masyraba Umm Ibrahim, in a house in the middle of a vineyard. He visited there often as one would visit his possessions. He took it as a gift from Mugaugis with his sister Sirin, and this Sirin gave to Hassan b. Thabit. After the death of Khadija, of all his wives, whether young teenagers or those of middle age, who had once – given offspring, Muhammad never expected them to give offspring again, which for ten consecutive years there had been no sign of fertility in them.

When Mary became pregnant and Abraham was born – he was already sixty years old – he was overjoyed. Joy filled the heart of this great man. With his birth, Mary’s position in his eyes seemed to be elevated from that of a former slave to that of a wife. This endeared her even more and brought her closer.

The Prophet’s wife was jealous

Naturally, this would increase jealousy among his other wives, especially since Mary was Ibrahim’s mother, while they all did not have sons. Also the Prophet’s glances at the baby day by day increased their jealousy. He had great respect for Salma, the wife of Abu Rafi”, who acted as Mary’s midwife. At the time of his birth she had given each poor person a hair’s breadth in charity, and for his suckling she had given Umm Saif seven goats to use for the baby’s milk. Every day she stopped by Mary’s house just to see Ibrahim, and she was more delighted every time she saw the baby’s pure, clean smile: more delighted every time she saw the baby’s growth and beauty. What could be greater than this, to cause envy in the childless wives? And to what extent does envy affect them?

With great joy one day the Prophet came carrying Ibrahim to Aisha. He called Aisha to see how much Ibrahim had in common with him. Aisha looked at the baby and said that she did not see any similarity. When she saw the Prophet so happy about the baby’s growth, she became angry: all babies who received milk like Ibrahim would be the same or better. The Prophet’s wives had become angry and resentful about the birth of Ibrahim, and the effect of this was not limited to harsh answers, but went beyond that, to the extent that it had left an impact on the history of Muhammad and the history of Islam, and hence the revelation and mention of it in the Book of Allah.

Description Umar

And it was only natural that such an influence would arise, Muhammad having given his wives such a place and position, something that was never known among the Arabs. In a statement Umar bin’I-Khattab said: “Indeed”, said Umar, “when we were in the days of jahiliyyah, we did not value women. It was only after God made provisions for them and gave them rights.” And he said: “When I was engaged in some business, my wife suddenly said: “Try to do this or that. I replied, “What business do you have here, and what need do you have for the business I want.” She replied, “How strange you are, ‘Umar. You do not want to be opposed, but your daughter opposes the Messenger of Allah (s.a.w.) so that he is upset all day long. Umar said further: “I took my coat, then I went out, went to Hafsha, “My daughter”, I said to her. “You defied the Messenger of Allah (s.a.w.), so that he was upset all day! Hafsha replied: “Indeed we are against him. “You should know”, I said. “I warned you not to be deceived. People have been mesmerized by her beauty alone and have mistaken the love of the Messenger of Allah s.a.w. for her.” Then I went to see Umm Salama, as we were related. I discussed this matter with her. Then Umm Salama said to me: “How strange you are, Umar! You have interfered in everything, to the point of interfering with the Messenger of Allah s.a.w.’s affairs with his house!” Umar said: “Her words influenced me so that I did not do what I had planned. Then I left.”

Muslim in his Saheeh reports that Abu Bakr once asked permission from the Prophet to see him and after being allowed he entered, then Umar came to ask permission and also entered after being given permission. He found the Prophet sitting in a state of distress in the midst of his wives who were also distressed and silent. At that time Umar said: “I will say something that will make the Prophet S.a.w. laugh. Then he said: “Messenger of Allah, if you see Bint Kharija’ asking me for shopping, then I get up and punch her in the neck. The Messenger of Allah laughed and said: “They are now all around me asking for shopping! At that time Abu Bakr then approached Aisha and punched her in the neck, so Umar then approached Hafsha and punched her, while each of them said: “You are asking for what the Messenger of Allah s.a.w. did not have! They replied: “By Allah, we do not ask the Messenger of Allah (s.a.w.) for anything that he does not have.

Actually, Abu Bakr and Umar went to the Prophet at that time, because the Prophet (peace be upon him) did not come out to pray. Hence the Muslims wondered what could have prevented him. It was in this incident of Abu Bakr and Umar with Aisha and Hafsha that the word of God came:

“O Prophet! Say to your wives: “If you want the life and adornment of the world, come here, I will give you all that and I will divorce you in a good way. But if you desire Allah and the Messenger and the life of the Hereafter, then Allah has prepared a great reward for those who do good from among you.”

Then the Prophet’s wives agreed with each other. Usually after the ‘asr prayer the Prophet would visit his wives. At that time he was visiting Hafsha according to one source – or Zainab bt. Jahsh according to another source – and had not been out for a long time, more than usual. This had aroused the envy of his other wives. Aisha said: “Then Hafsha and I agreed that whenever the Prophet (s.a.w.) came to one of us, he should say, ‘I smell maghafir’. Did you eat maghafir?” (Maghafir is something that is sweet in taste, smells bad. The Prophet disliked anything that smelled bad). When he went to one of them, the other asked him about it.

“I only drank honey in the house of Zainab bt. Jahsh’s house, and I will never do it again,” she said.

Sauda, who had made a similar agreement with ‘A’ishah, reported that when the Prophet was near her, he asked her: “Did you eat maghafir?”

“No.” he replied.

“What is this smell?”

“Hafsha treated me to a drink of honey.”

“Whose bees suck “urfut?”

And when he came to ‘Aa’ishah he said what Sauda said. And when he went to Shafia, he said what they also said. Since then he has forbidden himself honey.

Upon seeing this Sauda said: “Glory to God! Honey has become forbidden for us!”

He looked at her with meaningful eyes as he said: Shut up!

The Prophet who had given a position to his wives, while before that, like other Arab women, they never received people’s respect, it was natural that their attitude now wanted to exaggerate in the use of freedom, a thing that had never been experienced by fellow women, to the point that some of them opposed the Prophet and made the Prophet upset all day long. He had tried to avoid

After Mary gave birth to Ibrahim, the jealousy of the Prophet’s wives went beyond good manners, so that when a conversation took place between her and ‘Ā’ishah, ‘Ā’ishah refused to acknowledge the resemblance between Ibrahim and the Prophet, and came close to expressing her jealousy in an inappropriate manner. After Mary gave birth to Ibrahim, the jealousy of the Prophet’s wives went beyond good manners, so that when a conversation took place between her and Aisha, Aisha refused to acknowledge Ibrahim’s resemblance to the Prophet, and came close to accusing Mary, whom the Prophet knew to be clean, of anything.

It happened that one day when Hafsha went to visit her father and talked there, Mary came to the Prophet while he was in Hafsha’s house and stayed a while. When Hafsha returned home and found out that Mary was in her house, she waited for her to come out with jealousy overflowing. The longer she waited, the more jealous she became. When Mary came out, Hafsha went in to see the Prophet.

“I have seen who was with you earlier”, said Hafsha.

You have truly insulted me. You would not have done so had it not been for my lowly position in your sight.”

The Prophet’s wife is restless

Muhammad soon realized that it was jealousy that had prompted Hafsha to declare ‘what she had witnessed and to talk about it again with Aisha or his other wives. With the intention of pleasing her, he intended to swear that Mary would be forbidden to him if she would not tell him what she had witnessed. Hafsha promised to do so. But jealousy was so strong in her heart that she could no longer keep it to herself, and she told Aisha about it. Aisha gave the Prophet the impression that Hafsha could no longer keep a secret. Perhaps the problem did not stop with Hafsha and Aisha alone among the Prophet’s wives. Perhaps all of them – who had seen how the Prophet had elevated Mary’s position – had also followed Hafsha and ‘Aisha when the two of them spoke openly to the Prophet about this Mary, even though such a story was really no more than an ordinary occurrence between a husband and his wife, or between a man and his legalized slave. And there was no need to make a fuss like the daughters of Abu Bakr and Umar did, who themselves tried to retaliate for the Prophet’s inclination towards Mary. We have already seen that there was some kind of tension at certain times between the Prophet and his wives over shopping, over Zainab’s honey, or for other reasons, which showed that they saw the Prophet as loving Aisha more or Mary more.

So intense was their situation that one day they sent Zainab bt. Jahsh to the Prophet at Aisha’s house and openly said that he was being unfair to his wives, and out of love for Aisha he had harmed the Jains. Didn’t each wife get her own share of a day and a night? Then Sauda, seeing that the Prophet was avoiding her and not being nice to her, had sacrificed her days and nights for Aisha to please him. Zainab was not limited to saying that the Prophet was being unfair to his wives, she had also insulted Aisha who was sitting around at the time, making Aisha ready to retaliate had it not been for a signal from the Prophet, which calmed her down. Zainab, however, was so insistent on attacking him and abusing him that the Prophet had no choice but to let her defend herself. At that point Aisha spoke back and silenced Zainab. Thus the Prophet was pleased and very impressed with the daughter of Abu Bakr. A Contradiction

At times the opposition of the Prophet’s wives was so intense, because he was perceived to love one more than the other, that he would have divorced some of them, had it not been for the fact that they then gave him free rein as to whom he preferred. After Mary gave birth to Abraham, their envy became more intense, especially that of Aisha. In the face of this persistence of their envious attitude Muhammad – who had raised their status so high – still remained gentle. Muhammad had no leisure time to cater to such persistence and allow himself to be toyed with by his wives. They had to be taught a lesson in a firm and stern manner. The issue with the wives had to be brought back to its proper place. He must return to his peace of mind, in carrying out his preaching, as God has ordained him to do. The lesson can also take the form of leaving them or threatening them with divorce. If they come to their senses, fine: if not, give them their share and divorce them in a good manner.

For a whole month the Prophet finally separated himself from them. No one he talked to about them, nor did anyone dare to start talking about their problems. And during that month he focused his mind on what he had to do, what the Muslims had to do in carrying out the mission of Islam, and spreading the religion outside the peninsula.

At that time Abu Bakr and Umar and the other fathers-in-law of the Prophet felt very anxious about the fate of Umm’l-Mukminin (Mothers of the Believers) and what would happen because of the Prophet’s anger, and because the anger of the Prophet would also result in the wrath of God and the angels. There were even people who said that the Prophet had divorced Hafsha the daughter of Umar after she had divulged what he had promised to keep secret. Rumors circulated among the Muslims that the Prophet had divorced his wives. In the meantime the wives were also anxious, regretful, who, driven by jealousy, went so far as to hurt the hearts of ‘uami who had been very gentle with them. To them Via was brother, father, son and everything in life and beyond life.

Now Muhammad had spent part of his time in a small room. And as long as he was in it his servant Rabah sat waiting in the doorway. The entrance to the place was via a ladder of rough date palms.

Umar’s request to the Prophet

He had been in this room for a month, in accordance with his intention to leave his wives completely. At that time the Muslims were in the mosque in retreat. They said: The Messenger of Allah s.a.w. has divorced his wives. It was obvious that deep sadness was on their faces. At that time

Umar who was in the midst of them then stood up. he wanted to go to where the Prophet was in his room. He called Rabah the servant to ask permission to see the Prophet. He looked at Rabah expecting an answer. But he did not say anything, which meant that the Prophet had not given permission. Again Umar repeated the request. Again Rabah did not give an answer. This time Umar said again in a louder voice.

“Rabah, ask permission from the Messenger of Allah – s.a.w. – I think he has guessed that my coming has something to do with Hafsha. Indeed, if he tells me to cut Hafsha’s throat, I will.”

This time the Prophet gave permission and Umar entered. When he sat down and looked around the place, he wept.

“What makes you cry, Ibn’I-Khattab?” asked Muhammad.

What made him weep was seeing the mat on which the Prophet lay until it became imprinted on his ribs, and the narrow room that contained nothing but a handful of wheat, ‘nuts? and hanging skins.

After Umar mentioned what had caused him to cry and the Prophet mentioned the need to renounce worldly life, he began to calm down.

Then Umar said:

“Messenger of Allah, what causes you offense because of these wives. If you divorce them, God will be on your side, as well as the angels Gabriel and Mikail – as well as me, Abu Bakr, and all the Believers.”

Then he continued to talk to the Prophet until the shadow of his anger gradually disappeared from his face and he laughed. When Umar saw this, he told him the situation of the Muslims in the mosque and what they had said, that the Prophet had divorced his wives. With the Prophet’s information that he had not divorced them, he asked permission to announce this to the people who were still in the mosque waiting.

He went to the mosque, and in a loud voice he said to them: “The Messenger of Allah, s.a.w., did not divorce his wife.” It was in connection with this event that these holy verses were revealed:

“O Prophet! Why are you forbidding something that God has made lawful for you, just because you want to fulfill everything that your wives like? And God is also Forgiving and Merciful. God has obliged you to give up your oath. And God is also your Protector, He is Knowing and Wise. When the Prophet whispered the story to one of his wives, when she announced it and God revealed it to her, some of it she explained and some she did not. When it was then told to his wife, she asked:

“Who told you that?” He replied: “It was Allah, the All-Knowing, who said it to me. If you both repent to Allah then your hearts are willing to accept. But if you both help to trouble him, then God is his Protector, as well as Gabriel and every good man among the believers, besides which the angels are also his helpers. If he divorces you, it may be that God will replace him with better wives than you – who are submissive, who believe, are devoted and repentant, who are humble in worship and fasting, widows or virgins.”

Thus the incident was over. The Prophet’s wives regained consciousness, and he returned to them after they had truly repented, becoming humble men of worship and faith. His home life was now back in peace, which is what is needed by every human being who is carrying out a great burden assigned to him.

Careful Historical Criticism

What I have told you about Muhammad abandoning his wives and telling them to choose, the events that took place before and after the abandonment and some of the events that preceded it and their aftermath, I think is the true account of the history of this event. These stories corroborate each other, as they are in the books of tafsir and the books of hadith. Likewise there are descriptions here and there about Muhammad and his wives in the various biographical books. Yet none of these biographies brings out this event or the previous events and the conclusions it draws in the way that I have presented it in this book. In the face of such an event most of the books on the history of the Prophet simply pass over it without further examination: It is as if he saw it as a hard thing to hold and was afraid to approach it. There are others that examine the matter of honey and maghafir, without a word also mentioning Hafsha and Mary.

The Orientalists, on the other hand – the matter of Hafsha and Mary, the matter of Hafsha revealing to Aisha what the Prophet had promised to keep secret – have made it the cause of all these events. Thus they try to add new things to convince their readers about the Prophet, that he was a man who loved women in an unclean way. In my opinion, Muslim chroniclers have no reason to ignore these incidents with all their profound significance as we have already partly pointed out. The Orientalists, on the other hand, who have been influenced by their Christian passions, have violated the methods of historical research. For no one – apart from a great man like Muhammad – can pure historical criticism accept that Hafsha’s revelation to Aisha that she had found her husband in his house with his rightful slave and was thus lawful for him – would be the reason why Muhammad would abandon all his wives for a whole month, threatening them all with divorce. Nor can pure historical criticism accept that the honey story has also been made the cause of the separation and the threat.

If the man was a great man like Muhammad, a gentle man like Muhammad, a patient man, an enduring man, a man with all the qualities of Muhammad, which all the chroniclers of his life are unanimous in recognizing, then describing one of the two events an sich as the cause of his separating himself and threatening to divorce his wife, is the exact opposite, far from being a way of historical criticism. Rather, the criticism that would be acceptable to people and in line with historical logic would be if the events followed their true path, which would lead to conclusions that could not be otherwise. Then it becomes a matter of common sense, reason and scientific acceptance. And what we have done is, in my opinion, the natural course of events, which is in keeping with the wisdom of Muhammad, with all his greatness, determination and far-sightedness.

There are Orientalists who have also spoken about the verses at the beginning of Surah At-Tahrim (66) that I have quoted. He said that none of the sacred books in the East mentioned domestic matters in this way. Orientalist attack

There is no need to mention what the scriptures – including the Quran among them – say about the people of Lut with all their defects, in addition to how they argued with Lut’s two visiting angels, and what the scriptures say about Lut’s wife, and that she was among those who were left behind. Even the Torah (Old Testament) brings the story of Lut and his two daughters when they gave their father wine to drink so that he became drunk two nights in a row, in order to have sex with each of them and thereby have children, for it was feared that Lut’s family would become extinct after the Lord had brought disaster upon them. For this reason, all the scriptures tell the stories of the apostles and what they did and all that happened, as an example for mankind.

There are many such stories in the Quran. God conveyed very good stories to the Messenger. While the Quran was not only revealed to Muhammad, but to all mankind. Muhammad was a Prophet and a Messenger, before him there were many other messengers whose stories are presented in the Quran. If the Quran conveys news about Muhammad and also concerns his personal life, which needs to be an example for the Muslims and a good example, as well as hinting at the meaning of his actions and wisdom, then the stories of the Prophets contained in the Quran are by no means a departure from what is contained in other holy books. If we say that the matter of Muhammad leaving his wife was not an independent cause in addition to the other causes that gave rise to the story, nor did Hafsha tell Aisha what Muhammad did with Mary – something that every man should do with his wife or anyone who is his rightful property – one will see that the view put forward by some Orientalists, from the point of view of historical criticism, is not at all justified, nor is it in line with what is in the scriptures with regard to the stories and lives of the prophets.

SECTION TWENTY-SEVEN: Tabuk and the Death of Abraham

Provisions for Zakat and Taxes – The Romans Ready to Invade – Muhammad’s Call to Confront the Romans -Muslims Welcome the Apostle’s Call – Those Who Stay Behind and the Hypocrites – Preparations of the ‘Usra Army – Journey of the ‘Usra Army – The Romans Withdraw -Agreements with the Border Parties – Khalid’s Expedition to Duma – Muslims Return to Medina – Those Who Stay Behind – Firm Stance on the Hypocrites – Burning of the Mosque of Dzirar – Tabuk – The Last Expedition – Ibrahim’s Illness – Muhammad Mourns Ibrahim’s Death

The domestic events and the tensions and anxieties that arose between the Prophet and his wives did not change anything about public matters. After Mecca was liberated and the inhabitants of the city accepted Islam, it was now that the general issues had assumed greater importance. The entire Arab community had begun to feel their importance. The Holy House was already a holy place for the Arabs, to which they had been making pilgrimages for centuries. This Holy House and everything connected with it – the guarding, the provision of food and water as well as matters connected with the pilgrimage of the various ceremonies – were now in the hands of Muhammad and under the laws of this new religion. Obviously with the liberation of Mecca the general problems of the Muslims would increase, and the Muslims would feel their influence in all parts of the peninsula. With this increase in public affairs would naturally come an increase in public expenditures.

Zakat and Tax Provisions

Hence the Muslims had to pay zakat ‘usyr’ and the Arabs who were still clinging to their ignorance had to pay kharaj (land tax). This caused consternation among them, sometimes they grumbled, even more than just grumbled. However, the new regulations associated with this new religion, the collection of “usyr and kharaj throughout the peninsula were not yet a way out. To this end Muhammad then sent his companions – shortly after his return from Mecca – to collect ‘usyr from the earnings of the already Muslimized tribes without disturbing the basic capital. They all set out for their respective destinations, and the tribes welcomed them very kindly and paid the ‘usyr with great pleasure. There was no one who refused to pay it except the sons of Banu Tamim and Banu Mushtaliq. While the zakaah ‘usyr was being imposed on the tribes close to Banu Tamim’s tribe, which they carried out in the form of livestock and property, suddenly Banu’l-‘Anbar (a tribe of Banu Tamim), before they were asked for zakaah, were ready with spears and swords to drive the officials from their territory.

After this news was conveyed to Muhammad, he immediately commissioned “Uyaina b. Hishn to lead fifty horsemen. They were attacked unawares and fled. More than fifty people comprising men, women and children were taken captive, and these were brought back to Medina. The Prophet imprisoned the captives. Among these Banu Tamim there were already a number of Muslims who had fought alongside the Prophet in liberating Mecca and at Hunain. Others still remained in ignorance. .

After learning what had happened to their friends from Banu’l-‘Anbar, they sent a delegation to Medina, consisting of their own leaders. When they reached the mosque, they called out to the Prophet from outside the room: Muhammad, come out here. This call of theirs greatly disturbed the Prophet. In fact he would not have come out to meet them had it not been for the sound of the call to prayer. As soon as they saw the Prophet, they immediately reported what “Uyaina had done to their group. Also they reported about some people who had converted to Islam and had fought beside him, then said how their position was among the Arabs.

“We are here to compete,” they said again. “Give permission to our poets and orators.”

Then their orator, “Utarid b. Hajib made a speech. When he finished, the Messenger of Allah called Thabit b. Oais to reply to him. Next their poet, Az-Zabrigan b. Badr recited verses to which Hassan b. Thabit replied. When the contest was over, “Afra’ b. Habis said: This man is very precise. His orator is more accomplished than our orator, his poet is also more clever than our poet and their voices are louder than ours. And the group accepted Islam. The captives were released by the Prophet and returned to them.

As for the Banu Mushtaliq, as soon as they saw the collectors of zakat and taxes, they ran away in fear. Then they sent someone to the Prophet to report that this misplaced fear had led to a misunderstanding.

Muhammad’s influence had now begun to be felt in the far corners of the peninsula. Whenever any group or tribe tried to resist that influence, the Prophet was ready to send forces there and require them to submit to paying kharaj by remaining in their beliefs, or as Muslims by paying zakat.

The Romans are ready to invade

While his attention was being directed to the entire Arabian peninsula so that no one would be able to destabilize it, and the security of the entire region was completely secure to all corners, suddenly news reached him from the Roman side, that the country was preparing an army to attack the borders of the northern Arabian lands, with an attack that would make people forget about the withdrawal that the Arabs had cleverly made at Mu’ta in the past. It would also make one forget the Muslims’ swiftly advancing influence in all directions that would stem the Roman power in the Levant and the Persian power in Hira. The news arrived already so concrete. He no longer hesitated in taking this opportunity. He was going to confront these forces himself and destroy them once and for all by eroding every hope in the hearts of their leaders who intended to invade and disturb the region.

It was not yet the end of summer. The heat of the season at the beginning of the fall, which reached a very high point, was a deadly season in the desert. Besides that, the journey from Medina to Sham, besides being a long journey, was also very difficult. There needs to be tenacity, supplies of food and water. So, there was no other way Muhammad had to announce his intention to leave to face the Romans to the public, so that they would also get ready. There was also no other way to deviate from his custom in his previous expeditions, where he would often lead his troops in a different direction than where he was actually heading, in order to mislead the enemy so that news of his journey would not be known.

Muhammad’s Call to Confront the Romans

Then Muhammad called upon all the tribes to prepare as large an army as possible. The wealthy among the Muslims were also asked to participate in the preparation of the army with the wealth they had and to mobilize people to join the army together. This would go a long way in bringing anxiety to the Romans, who were already famous for their large numbers of men and equipment.

How could the Muslims respond to this call, which meant leaving their wives, children and possessions, in the heat of the season, wading through the barren sea of the Sahara, dry, with little water, and then facing an enemy that had defeated Persia, and had not yet been defeated by the Muslims? But their faith, their love for the Messenger, and their affection for religion, they jumped at the call, set out in a procession that seemed to narrow the space of the desert, while mobilizing all their possessions and livestock, ready with weapons in hand, with dust already billowing, which once the news reached the enemy, they would run for their lives. Or is it possible that such a difficult journey, under the blistering heat, under the threat of hunger and thirst, would have discouraged them and made them retreat?

Muslims Welcome the Apostle’s Call

There were two feelings among the Muslims at that time. There were those who welcomed the religion with a heart filled with the light and guidance of God, a heart that was already glowing with the light of faith, and that knew no other. There were those who entered the religion with a hope, and with trepidation. They hoped for the spoils of war, because the tribes were powerless to resist the Muslim invasion, so they surrendered and were willing to pay the jizya’ obediently and dutifully. Those who were daunted by this force could strike down any other force that stood in its way, and were feared by every king. The first group, immediately they flocked to the call of the Prophet. There were poor people from them, no beasts of burden to ride, there were also people who were rich, giving up all their assets to be handed over to the struggle in the way of Allah, with a sincere heart, with the hope that they would also fall as martyrs in the side of God. While others were still heavy of step and began to make excuses, whispering among themselves and scoffing at Muhammad’s invitation to them to face a distant battle, in an air so hot it burned. Those Who Stayed Behind and the Hypocrites

These are the hypocrites for whom Surah AtTaubah was revealed, which contains the greatest call to struggle and emphatically conveys God’s threat to those who turn their backs on the Prophet’s call.

There was a group of hypocrites who said to each other: Do not go to war in the heat. So this word of God came down:

“……. and they said: Do not go to war in this heat.” But say: “The fire of hell is even hotter, if you understand! Let them laugh a little and weep more in return for what they have done.”

Muhammad said to Jadd b. Oais – one of the Banu Salima:

“O Jadd, are you willing this year to face Banu’l-Ashfar?”

“Messenger of Allah”, said Jadd. “Please allow me not to be brought to such a test. My people know well enough that there is no one more lustful for women than I am. I fear that if I see the women of Banu’l-Ashfar, I will not be able to restrain myself.” (Banu’l-Ashfar is the Roman nation).

By the Messenger of Allah he was abandoned. In this connection the following verse was revealed:

“Some of them said: “Allow me (not to participate) and do not bring me into this trial.” Yes, behold, they have now fallen into the test, and that hell encloses the Unbelievers.”

Those who already carried seeds of hatred in their hearts for Muhammad, they took advantage of this event to make the hypocrites even more hypocritical and incite people to stay behind the battlefield. Muhammad saw that they were ungovernable, fearing that they would become rampant. He thought to take action against them with an iron fist. He learned that many people had gathered in the house of Sulaim the Jew. They wanted to stir up the people, to instill reluctance in them and to keep them in the background. Accompanied by some companions he sent Talha b. “Ubaidillah to them and Sulaim’s house was burnt down. One of them broke his leg as he fled from the house. The others went straight through the fire and escaped. But they did not repeat such an act anymore. It even set an example for others. After that, no one else dared to do such an act.

“Usra” Troop Preparation

The decisive action against the hypocrites had also left its mark. In preparing the army the rich and wealthy had also come forward to donate their wealth in considerable amounts. Uthman b. “Affan alone contributed one thousand dinars, and many others, each according to his ability. Every able-bodied person performed with his own equipment and at his own expense. Those who did not have much also came to be taken along by the Prophet. Those who were able were taken by the Prophet, while to the Jain he said: “In this case I have no vehicle that will be able to carry you.”

And so they returned, returning with tears in their eyes. They were sad, for they had nothing to contribute. Because of their weeping they were named Al-Bakka’un (people: those who weep). The troops that had assembled to accompany Muhammad – called the Troops of “Usra because of the difficulties experienced since they were built – amounted to thirty thousand Muslims. In waiting for Muhammad to return from taking care of some matter in Medina, while he was absent, in the midst of the assembled troops it was Abu Bakr who acted as prayer leader.

Now that the affairs of the city had been handed over to Muhammad b. Maslama: and Ali b. Abi Talib was put in charge of the family, he was told to stay with them. After everything had been taken care of, he returned to his original place at the head of the army. At that time Abdullah b. Ubayy was also ready with an army of his own, to set out beside Muhammad’s army. The Prophet, however, told Abdullah and his troops to remain in Medina as he was not only untrustworthy in faith but also not strong.

After receiving the order, the army set out, dust and fine sand billowing into the air punctuated by the neighing of horses. The women of Medina went up into the attic to watch this mighty army, setting out to break through the Sahara towards the Levant, which for the sake of the way of Allah, they no longer cared about the heat, thirst and hunger, leaving behind those who wanted to sit and stay behind, those who preferred to stay in the shade and have fun rather than a test of faith and God’s pleasure. The army that had been preceded by ten thousand horsemen and the women who were so fascinated to see all that greatness and power, the atmosphere had been able to move the hearts of some who had previously recoiled in accepting the Apostle’s invitation and did not want to come. Likewise Abu Khaithama, after seeing the atmosphere he returned home. He found his two wives watering the place where he had taken shelter and cooling the drinking water and providing food for him. When he saw what she was doing he said:

“The Messenger of Allah is in the sun, wind and hot air, while Abu Khaithama is in the shade, cool with food and the beautiful woman is staying at home. Provide my provisions, I will follow.”

After the necessary provisions had been provided, he left to join the army. There may still have been a group of people who stayed behind who had also followed in Abu Khaithama’s footsteps, after they realized that their act of evasion and timidity was a despicable and contemptible act.

The Journey of the ‘Usra Army

On the way the army reached Hijr. In this place there were also ruins of the former houses of the Thamud people carved on large stones. At that place they were ordered by the Messenger of Allah to stop. The people began to draw water from the well. After finishing, the Messenger said to them:

“Let no one drink the water of this well, nor make ablution for prayer. When you have made dough with the water, feed it to the cattle, but do not eat it. Also, no one should go out tonight without a companion.”

The problem is that the place is never traveled by people and sometimes there are stormy winds of sand that can bury people or animals. That night there were two men who went out against the Apostle’s orders. One of them was carried away by the wind and the other by the sand. The next day one saw that the sand had filled up the well so that there was no more water. People became afraid of thirst even more so because the journey was still long. However, while they were in this situation, suddenly a cloud brought rain and they now had water in abundance. The feeling of fear disappeared and they all rejoiced. Some of them said to each other that it was a miracle. Others said it was just a passing cloud.

Roman Withdraw

After that the army proceeded to Tabuk. Actually, news of this army and its strength had already reached the Roman side. Therefore he preferred to withdraw his troops which had been directed to the border with the intention of protecting the Levant with its fortresses. After the Muslims reached Tabuk and Muhammad learned that the Romans had withdrawn and were in fear, it was deemed out of place to pursue them into their country.

So he stayed on the borders, facing anyone who would attack or fight him. He tried to guard the borders so that no one would harm him.

It was then that Yohanna bin Ru’ba – an amir (ruler) of Aila’ who lived on the border – was sent by the Prophet to submit or be invaded. Yohanna came in person wearing a gold cross on his chest. He came with gifts and pledged allegiance. He made peace with Muhammad and was willing to pay the jizya as the Jarba’ and Adhruh’ had also done by paying the jizya. In addition, the Prophet had also made letters of peace agreement with them. Here is one of the texts, which was made with Yohanna: Agreement with the Border Parties

“In the name of Allah, the Compassionate and Merciful. This letter is a covenant of security in the name of God from Muhammad, the Messenger of God, to Yohanna ibn Ru’ba and the inhabitants of Aila, over their ships and vehicles in their travels on land and sea, they are in the security of God and Muhammad, including the inhabitants of Sham, the inhabitants of Yemen and the inhabitants of the sea coast. Whoever commits an offense then other than himself, his property will not be able to protect him and Muhammad is justified in taking it from them. They are not to be hindered from the water they desire or the path they intend to take, on land or sea.”

As a sign of approval of this agreement Muhammad had also presented Yohanna with a Yemeni woven coat with his full attention to her, after it was agreed that Aila would pay the jizya of 3000 dinars annually.

Khalid’s expedition to Duma

Muhammad would have had no need to fight after the Romans had withdrawn, and treaties had been made with the border regions and security had been assured after the Byzantine army had returned from the region, had it not been for a new concern. Ukaidir b. “Abd’l-Malik al-Kindi the Christian, the Ruler of Duma’ would revolt with the help of the Roman army when they came from that direction. That is why the Prophet then commissioned Khalid bin’I-Walid with a cavalry of 500 men. He himself turned with his army back to Medina.

Very quickly Khalid plunged into Duma unbeknownst to the ruler, who on a moonlit night, accompanied by his brother Hassan, was hunting wild oxen together. Khalid met with little resistance. Hassan was killed Ian Ukaidir was taken prisoner. He was threatened with death if the gates of Duma were not opened. The city gates were therefore opened as a ransom for the emir. From this place Khalid was then able to lift two thousand camels, eight hundred goats, four hundred wasg (loads) of wheat and four hundred pieces of iron clothing. He carried these together with Ukaidir until he caught up with the Prophet in the capital. Muhammad offered Islam to Ukaidir which he accepted and became his ally. Muslims Return to Medina… Muhammad returned by leading thousands of members of the Army of “Usra This from the border of Sham to Medina, is not a light matter. Most of them did not understand the meaning of the agreement that had been made with the emir of Aila and the neighboring countries, nor did they attach much importance to the agreements that Muhammad had made to ensure security on the borders of the entire peninsula and the building of fortresses in those places as borders with the Romans. Rather all they could see was that they had traveled this long and difficult road, endured harassment, and returned with no booty, no prisoners of war, not even a war. All they could do was stay at Tabuk for nearly twenty days.

So, this was the only time they waded through the sahara under the pressure of the fierce heat of the season, while the fruits of Medina were ripening, and people could already enjoy them” There was a group of people who then mocked what Muhammad had done. One who was already firm in his faith, conveyed this news to him. He took action against those who mocked him, sometimes with violence, sometimes with gentleness, while the army continued on its way back to Medina while Muhammad always guarded and organized the ranks.

When he reached the city, Khalid b.’l-Walid also arrived. He came with Ukaidir whom he had brought from Duma, along with camels, goats, grain and armor. At that time Ukaidir was dressed in a full outfit of heavy silk with gold embellishments. The people of Medina were mesmerized by him.

Those Who Stay

Those who stayed behind and did not follow him felt very uneasy. Those who had been mocking were now coming to their senses. They came now under the pretext of apologizing. But most of them apologized with lies. This attitude of theirs was rejected by Muhammad, left to the discretion of God. But there were three who had already believed in God and in the Messenger, who acknowledged their stay behind and confessed their sin. They were Ka’b b. Malik, Murara b.’r-Rabi’ and Hilal b. Umayya. Because of the prohibition issued by Muhammad, these three were not spoken to by the Muslims for fifty days, nor did any Muslim enter into trade relations with them. But God later forgave the three of them, and this word of God was revealed:

“God accepted the repentance of the Prophet, the Muhajireen and the Ansar who had followed the Prophet during the time of difficulty (‘usra) after some of them had almost gone astray. But then God accepted their repentance. God was merciful and compassionate to them. Also to the three who stayed behind, so that this vast earth seemed cramped to them, their breath was tight, and they already understood, that there is no refuge from God’s punishment except to God as well. Then Allah accepted their repentance so that they would always repent. And Allah is the Recipient of all repentance and the Most Merciful.” Firm Stance against the Hypocrites

From then on Muhammad was strict with the Hypocrites, an attitude they were not used to before. The reason for this was that the Muslims had grown in number. The behavior of the Hypocrites towards them would be very dangerous and was very much feared. Hence the need to address it. Muhammad was already certain – after God’s promise of victory for God’s religion and commandments – that their numbers would increase, would multiply from what they were now. It was then that the Hypocrites would constitute a great danger. Prior to that, when Islam was still confined to Medina and its environs, everything that happened to the Muslims he himself watched over. But now that the religion has spread to the whole of the Arabian Peninsula and has almost spread beyond, any negligence towards the hypocrites will mean a catastrophe, a danger that will quickly spread if the germs are not eradicated.

The Burning of the Dzirar Mosque

Some people built a mosque in Dhu Awan – an hour’s drive from Medina. It was into this mosque that the group of Hypocrites always came. They tried to change the teachings of God from what they really were. By doing so they wanted to divide the Muslims by causing disaster and disbelief. This group asked the Prophet to open the Gan mosque and pray at that place. Their request was made “before the incident of Tabuk. The Prophet asked them to wait until he returned, but after returning and knowing the issue of the mosque and for what purpose it was built, the Prophet ordered that the mosque be burned. Thus it has become an example, which makes the hypocrites become afraid. They receded and set themselves aside. There was no one to protect them but Abdullah b. Ubayy, their chief and leader.

Only after Tabuk, this Abdullah b. Ubayy did not live long. After two months of illness he died. Although envy of the Muslims had been gnawing at his heart since the Prophet lived in Medina, Muhammad preferred that the Muslims should not bother Ibn Ubayy. When this man died and the Prophet was asked to offer his obeisance, he immediately offered his obeisance and prayed for his burial until the ceremony was over. With the death of Ibn Ubayy the joint of the Hypocrites also collapsed. Those who remained were now earnestly repenting to God.

Tabuk’s Last Expedition

With the Tabuk expedition, God’s commission had been taught throughout the Arabian peninsula, and Muhammad was secure from any hostility that might be directed against the religion. Messengers from various regions now came to him declaring their allegiance and announcing their Islam. This once expedition was for the Prophet the last. Thereafter Muhammad settled down in Medina, enjoying the bounty God had bestowed upon him. His son Ibrahim was the heart of his heart for sixteen or eighteen months. When he had finished receiving messengers, taking care of the affairs of the Muslims, fulfilling his duty to God as well as the rights and obligations of the entire family, his heart felt cooled by the sight of the ever-growing and well-developed baby. More and more the similarities became apparent, which made the father love and care for him even more. Throughout the month, Umm Saif was the one who nursed and fed the Prophet’s loving goat.

Muhammad’s love for Ibrahim was not due to any personal intentions that had anything to do with the Message he was carrying, or with who would be his successor. Muhammad a.s. with his faith in God and in God’s Message would not think of children or who would succeed him. In fact he said:

“We, the Prophets, cannot be inherited. What we leave behind is for charity.”

However, human love in its sublime sense, a human love so deeply embedded in Muhammad’s heart – one that no one could ever hope to achieve, a human love that would make the Arabs look upon the boy who would inherit them as an eternal painting – it was this love that had made Muhammad pour out all his love for Ibrahim, a love like no other. And this love was all the more poignant, for before that he had lost his two sons – Oasim and Tahir, both infants in the arms of his mother Khadijah. After Khadija died he lost his daughters too, one after the other, after they had married and become mothers. Now there was no one left alive, apart from Fatimah. Those sons and daughters, who one by one fell in his hands and with his own hands he buried them in the tomb, which had left such a painful wound in his heart, now felt healed also with the birth of Ibrahim, where the baby put all hopes. And it is also appropriate that with that hope he feels happy, feels happy.

Ibrahim is sick

But this hope did not last long, only for a few months as we have already mentioned. After that Ibrahim fell ill, a very worrying illness. He was moved to a place with a date palm grove next to Umm Ibrahim’s Masyraba. Mary and her sister Sirin looked after him. This baby did not stay sick for long. When his death was near and the Prophet was informed, out of deep sorrow, he walked holding the hand of Abdur-Rahman b. “Auf while resting on it. When he reached the place beside “Alia – the present place of Masyraba – he found Ibrahim in his mother’s lap, drawing his last breath. He took the child, Jalu put it on his lap with a heart that crumbled Tasanya. Her hands were shivering. A heart of sorrow and grief gripped her whole being. The paintings of a sad heart began to appear on her face. Putting the child on his lap he said:

“Ibrahim, we cannot help you from the will of Allah.” Muhammad Mourns the Death of Ibrahim

In the oppressive silence, her tears fell, while the child was drawing his last breath.

The mother and Sirin cried shrilly, and the Messenger of Allah left them to it.

After Ibrahim’s body was no longer moving, was lifeless, and with his death extinguished all the hopes that had been opening the Prophet’s heart, the more Muhammad’s tears flowed, as he said:

“O Ibrahim, had it not been for the fact, and the irrefutable promise, and that we would then overtake those who have gone before us, we would have been more grieved than this.” And after a moment’s silence, he said again: “The eyes may shed, the heart may feel sorrow, but we only say what is pleasing to God, and that we, O Ibrahim, are truly grieved for you.”

The Muslims seeing Muhammad so grief-stricken, some of the leading men wanted to mitigate it by reminding him of his prohibition against doing so. But he replied:

“I do not forbid people to mourn, but I forbid crying out loud. What you see in me now is the stirring of love and compassion in the heart. If one does not show love, others will not show love to him.”

Or so it was said: Then he tried to hold back his grief. He looked lovingly at Mary and Sirin. He asked them to calm down, saying: “He will find a nurturer in heaven.”

Then after he was washed by Umm Burda, – another source says by Fadzl bin’I-‘Abbas – was taken from the house on a small bed. The Prophet and his uncle Abbas as well as a number of Muslims accompanied him to Baqi’. There he was buried after being prayed over by the Prophet. After the funeral Muhammad asked that the grave be closed and then leveled it with his own hands. He sprinkled water and made a sign over the grave. Then he said:

“This actually brings no loss, nor does it bring any gain. But it will only please the living. When people do something, God prefers it to be done perfectly.”

Along with the death of Ibrahim, there was also a solar eclipse. The Muslims considered the event a miracle. They said the sun eclipsed because Ibrahim died. This was heard by the Prophet.

Because of his great love for Ibrahim, and his deep sorrow at his death, would he have been comforted by these words, or would he have at least kept quiet, closing his eyes as people were so mesmerized by them as to consider them a miracle? No, he would not. Under such circumstances, even if this was feasible for those who like to take advantage of people’s ignorance, or feasible for those who have become unconscious because they are too sad, it is certainly not feasible for a sensible person, let alone for the Great Prophet! Muhammad saw those who said that the sun had become an eclipse because of the death of Ibrahim, in his sermon to them he said:

“The sun and moon are signs of the greatness of God, which will not be eclipsed because of the death or life of a person. When you see that, take refuge in the remembrance of God by prayer.”

What an incomparable greatness. The Apostle did not forget his tisalah in a situation that was so serious, a situation of the soul that was in deep sorrow and grief! The Orientalists in response to this event that happened to Muhammad, could not help but be very respectful and admiring! They could not hide their admiration and respect for him. They expressed their recognition of the honesty of this man, who in the most dire of circumstances had maintained his right and honesty!

How did the Prophet’s wives feel seeing the grief and sorrow that befell him so deeply because of the death of Ibrahim? He himself had been comforted by the gift of God and could also continue the task of fulfilling the message and with the increase of Islam spread to the mission that continued to come to him from all directions, so that the tenth year of the Hijrah was named “Am’I-Wufud – The Year of the Mission’. It was in this year that Abu Bakr led the people to perform the Hajj.

TWENTY-EIGHTH SECTION: Mission Year

The Influence of Tabuk – The Inclination of the Arabs to Islam – The Islam of ‘Urwa bin Mas’ud – The Mission of Thagif – The Prophet Rejects Idols – Requests to be Exempted from Prayer – Lat Destroyed – Successive Envoys Come to Medina – Abu Bakr Leads the Hajj Pilgrims The Ideal Basis for a Fledgling State – Excessive Decisions – Freedom of Thought and Western Civilization – Bolshevism as an Economic Conception – Bolstering Reasonable Freedom of Thought – A Picture of the Life of Shirk – Revolution against Shirk Justified – ‘Amir bin’t-Tufail

Effect of Tabuk

WITH the end of the expedition to Tabuk, the teachings of Islam had finished spreading throughout the Arabian Peninsula. Muhammad was safe from any attacks coming from outside. In fact, as soon as Muhammad returned to Medina from the expedition, all the inhabitants of the lazirah who still held to the belief of shirk, had now begun to think. Although the Muslims who had accompanied Muhammad on the journey to the Levant had experienced various kinds of hardships, enduring all the sufferings of thirst and the heat of the season which was so burning, yet they returned with upset hearts, Because they did not fight, did not bring the spoils of war, because the Romans withdrew their troops to stay in the fortresses in the interior of the Levant. But this withdrawal had actually left a deep impression on the hearts of the southern tribes – in Yemen, Hadramaut and ‘Umman (Oman). Wasn’t it also the Roman army that had defeated Persia, had taken back the Great Cross, then brought it back to Jerusalem in a grand ceremony? Persia, meanwhile, was for a long time the Mighty Ruler of Yemen and the surrounding areas.

The Inclination of the Arabs to Islam

As long as the Muslims were not far from Yemen and other parts of Arabia, would it not have been appropriate for all these regions to have joined together under the banner of Muhammad, the banner of Islam, so that they could have been saved from the Romans and Persians? What was wrong with the heads of the tribes and regions doing so, as long as they proved that Muhammad still recognized the authority of the regions and tribes of those who came to declare their Islam and loyalty?! Yes, this tenth year of Hijrah should indeed be the Year of the Mission, people coming in droves to embrace the religion of Allah. Let the Tabuk expedition and the withdrawal of the Roman army against the Muslims have a greater impact than the liberation of Mecca, the victory of Hunain and the siege of Ta’if so far.

The good fortune that had brought Ta’if – the city that had been most persistent against the Prophet while it was under siege until it was finally abandoned by the Muslims without being breached – was that after the Tabuk incident it was the first city to declare its allegiance, although before that it had gone back and forth about announcing its allegiance.

Islam of ‘Urwa ibn Mas’ud

After the Hunain incident, while the Prophet was leading the expedition to Ta’if, “Urwa b. Mas’ud – one of the leaders of Thagif who lived in the city – was away. He was away in Yemen. When he later returned to his area and saw that the Prophet had won the victory at Tabuk and had returned to Medina, he immediately declared himself a convert to Islam and showed how much he wanted to bring his people to Islam as well. “Urwa was not unfamiliar with Muhammad and his greatness. He was one of those who had negotiated on behalf of Quraysh in the peace of Hudaibiya. After “Urwa converted to Islam and the Prophet knew of his desire to go and invite his people to accept this religion which he had also adopted, the Prophet who also knew how proud and fanatical the people of Thagif were towards their idols, warned: his “Urwa with the words: “They will kill you.”

But “Urwa, who felt his position was quite strong in the midst of his group, said instead:

“Messenger of Allah, they love me more than they love their own mat?”

Then “Urwa went to invite his people to embrace Islam. They consulted among themselves and gave him no opinion. The next day early in the morning he went to the upper room of his house, he invited people to pray. The Prophet’s premonition at that time was right. The people could not hold back. He was surrounded and showered with arrows from all directions, and an arrow could have also killed him. The family of “Urwa who were around him became restless. “Urwa said when he was breathing his last:

“An honor has been bestowed upon me by God, a testimony has been bestowed upon me by God. What I have experienced is the same as that of the martyrs who fought beside the Messenger of Allah – s.a.w. – before he left us.”

Then he asked to be buried with the martyrs. His family buried him with them.

But in fact the blood of “Urwa did not flow in vain. The tribes around Ta’if had all converted to Islam. Here they realized that what Thagif had done to the leader was a great sin. As a result of that Thagif realized also, that they felt uneasy. Every time someone went out from among them, they would be caught. Now they were convinced that unless there was a peace or some kind of truce, their fate would be lost for nothing. Immediately they entered into negotiations with their neighbors. They proposed to their leader (“Abd Yalail| that he should go to the Prophet and propose a peace of Thagif.

The Thagif Mission

“Abd Yalail, however, feared the fate of “Urwa b. Mas’ud from his own community. He would not have gone to meet Muhammad unless he was accompanied by five others, believing that if he went with them and then returned home, they would be able to work for their respective groups.

When they approached Medina and Mughira b. Shu’ba met their arms, he went quickly to convey the news of their arrival to the Prophet. Abu Bakr also saw him walking quickly. After he learned the purpose of their coming from Mughira, he asked him to let him pass on the news to the Messenger of Allah. And Abu Bakr went in to convey the news of the arrival of the Thagif mission to the Prophet.

But the truth is that this mission still wants to boast of its hole. They still wanted to remember the siege of the Prophet in Tarif and then return. Even though Mughira had told them how to greet the Prophet Islamically, they did not want to and would greet him only in that ignorant way. The Prophet Rejected Idols

Then they set up a gubba – a typical ’round tent’ next to the mosque. They set up the camp because they were still very cautious of the Muslims, and were not yet convinced. The intermediary between them and the Prophet in the negotiations was Khalid b. Sa’id bin’I-‘Ash. They did not want to taste the food that came from the Prophet’s side until Khalid tried it first. As an intermediary this man conveyed to Muhammad that they accepted Islam, with the request that their idol Lat be left undestroyed for three years, and that they be freed from the obligation of prayer. But their request was completely rejected by Muhammad. Their request was now reduced again: that the Lat be left for two years and then changed to one year, then to one month only, after they had returned to their faction. But his rejection was unequivocal and no longer hesitant or negotiable.

How could they expect the Prophet, who called people to worship only the One God and mercilessly destroyed all idols, to be willing to let the matter of their idols go, even though his own people were no less persistent than the Thagifites in Ta’if. For man, there is only: he either believes or does not believe, beyond that there is only doubt (skepticism) and all doubt. While doubt and faith cannot meet in the same heart, just like faith and kufr. Allowing Lat – the grandfather of Banu Thagif – is a sign that they still alternate their worship between idols and God, and this is an act of associating partners with God, while God will not forgive the sins of those who associate partners with God.

Request to be Exempted from Prayer

Now the Thagifites asked to be released from the obligation to pray. But Muhammad refused saying:

“There is no good religion without prayer.”

Then the Thagifites no longer defended Lat, they accepted Islam and prayed. But they still asked that the idols not be destroyed by their own hands. They were new to the faith, and their people who were still waiting for their return wanted to know what they had done right. Muhammad should have freed them not to destroy for themselves what they worshipped and their ancestors worshipped. In this Muhammad considered it unnecessary to insist. It would be the same whether the idol was destroyed by the hands of the Thagifites or by the hands of others. The important thing was that the idol was destroyed, and the Thagifites would only worship the One True God. Said the Prophet a.s.:

“We will let you destroy your idols with your own hands.”

The authority to take care of them was given to ‘Uthman b. Abi’l-‘Ash – the youngest among them. At such a young age he was given the authority to take care of them, because he was the one who had the most thorough understanding of Islamic law and Quranic education, witnessed by Abu Bakr and the early converts to Islam.

The Banu Thagif envoy stayed with Muhammad until the end of the fasting month. They fasted with him and he sent them food for suhoor and iftar. When the time came for them to return to their group, Muhammad addressed “Uthman b. Abi’l-“Ash saying:

“Be brief in prayer and take the weak as a measure. Among them are some who are old, some who are children, some who are weak and those who have needs.”

Lat Destroyed

The mission then returned to their country. To carry out the destruction of Lat, the Prophet sent with them Abu Sufyan b. Harb and Mughira b. Shu’ba. These two had already had a good and close relationship with Banu Thagif. When Abu Sufyan and Mughira arrived and Mughira destroyed the idol, the women of Thagif in their grief wept, but no one dared to approach him, for there had been an agreement between the Thagif mission and the Prophet to destroy the idol. Mughira took all of Lat’s wealth including her jewelry to be used to pay the debts of “Urwa and Aswad – by order of the Prophet and with the consent of Abu Sufyan.

So with the fall of the Lat idol and Ta’if’s conversion to Islam, the entire Hijaz was now Islamic. Muhammad’s influence now stretched from Roman territory in the north to the regions of Yemen and Hadzramaut in the south. The remaining regions in the southern part of the peninsula were all preparing to join the new religion. They were all ready to defend their religion and homeland with all their strength. Meanwhile emissaries continued to arrive from all over. They all headed for Medina, to declare their allegiance, to convert to Islam.

Successive Messengers Come to Medina

While the messengers were coming to Medina in succession, month after month, finally the month of Hajj was also at hand, Until then the Prophet did not fulfill the obligation entirely as Muslims do today. Do we see him going in this year as a sign of gratitude to God for the help He gave him in dealing with the Romans, bringing Ta’if into the fold of Islam and the mission that came to him from all directions?

In fact, there were still people on the peninsula who had not believed in Allah and the Messenger, there were still people: disbelievers and there were still Jews and Christians. The disbelievers still adhered to the customs of the jahiliyyah. In the holy months they still make pilgrimages to the Ka’bah, while the disbelievers are filthy. So then, let him stay in Medina, until God completes His word, until God allows id to go on pilgrimage to the House of Allah. Let Abu Bakr lead the people in Hajj: Abu Bakr Leads the Hajj Pilgrims

It was then that Abu Bakr led 300 Muslims to Mecca. But perhaps from year to year the polytheists would also continue to make pilgrimages to the holy Temple. Had there not been a general agreement between Muhammad and those people that no one should be hindered from coming to the Holy House, and that no one should be afraid during the holy months? Had there not been treaties between him and the Arabian tribes up to a certain time? As long as there are such treaties, so long will those who associate partners with God and worship other than God continue to make pilgrimages to the House, and Muslims will always witness the ignorant way of worship under their own eyes, taking place around the Ka’bah, while according to specific treaties and general agreements there is no reason to prevent people from coming for pilgrimage and worship in that place.

If the idols worshipped by the Arabs have been destroyed and the idols that used to be in the Kaaba and its surroundings have also been destroyed, then a meeting in the holy Temple of Allah by uniting people who are rebelling against shirk and paganism, with people who remain in shirk and paganism, is an incomprehensible contradiction. If one can understand Jews and Christians going on pilgrimage to the Temple of Magdis (Jerusalem) because it is the Promised Land for Jews, and the birthplace of Jesus Christ for Christians, then one cannot understand the meeting of two kinds of worship in one place, where idols are destroyed and where the destroyed idols are worshipped. Therefore, it was only natural that the polytheists should not come near the Holy House which had been cleansed of all Shirk and paganism. It is in this light that the verses in Surah Bara’ah (At-Taubah (9)) were revealed. But the Hajj season has now begun and the polytheists have come from far and wide to perform their rituals. Let this meeting be the time to convey Allah’s command to them to break all agreements between paganism and faith, except for agreements made for a certain time which remain in force until the appointed time.

For this purpose the Prophet sent Ali b. Abi Talib after Abu Bakr and preached the command of God and the Messenger to the people during the Hajj season at Arafat. In fulfilling his duty Ali was able to catch up with Abu Bakr and the Muslims who went with him on the pilgrimage. As soon as Abu Bakr saw him he asked:

“Amir or ma’mur?”‘

“Mu’mur”, replied Ali.

Then he told them the purpose of his visit, and that the Prophet had sent him to the people because he belonged to his family.

When the people had gathered in Mina to perform the rites of Hajj, Ali stood beside Abu Huraira, and he called out to the people by reciting these words of Allah:

“A declaration of severance from Allah and His Messenger to the polytheists with whom you have made a covenant (1). Therefore, you may walk on this earth for four months and know that you will not be able to weaken God and God will bring disgrace to the disbelievers (2). And this is an edict from Allah and the Messenger to mankind on the Day of Hajj Akbar that Allah and the Messenger take their hands off the polytheists. Therapy if you want to repent, it is better for you. But if you are evasive too, know, you cannot weaken God. Tell those who disbelieve of a painful punishment (3). Except those with whom you have made a covenant, and they have not broken anything in that covenant, nor have they helped any one against you, then fulfill the covenant with them until the time limit. Allah loves those who are firm in the truth (4). When the sacred months are past, the polytheists may be fought wherever you find them, seize and besiege them, and besiege them in every place of defense. But if they repent, pray and give alms, let them go free. Verily, Allah is Forgiving and Merciful (5). And if anyone of the polytheists asks you for refuge, protect him so that he may hear the word of Allah, then take him to a place of safety. Thus, for they are those who do not know (6). How can there be a covenant with the polytheists in the presence of Allah and His Messenger, except that which you have made with them near the Masjid’I-Haram? So as long as they are upright with you, let you be upright with them also, for Allah loves those who are firm in the truth (7). How can there be such a covenant, when when they have gained control over you, they will not honor you, in kinship or in covenant. They please you with their mouths but their hearts are the opposite. And most of them are wicked (8). The verses of God they sell cheaply and they want to deter people from the way of God. Indeed, their deeds are very bad (9). They no longer honor the believers, either in kinship or in covenant. They are those who transgress the limits (10). But if they repent, pray and give alms, then they are brothers in religion. We expound these verses to those who will understand (11). But when they have broken their own oath after their covenant, and they abuse your religion, then fight the leaders of the disbelievers – they are those who cannot help themselves (12). You do not want to fight those who have broken their own oaths, even though they have conspired to expel the Messenger, and they were the first to start fighting you. Do you fear them? Whereas Allah is to be feared more, if you are believers (13). Fight them! God will torment them through your fangan, God will disgrace them and will help you against them, will relieve the hearts of the believers (14). God will remove the anger of their hearts, will accept the repentance of whomever He wills. God is All-Knowing, All-Wise (15). Do you think that you will be left alone, when Allah has not proved you righteous in your striving, nor taken as companions any other than Allah, the Messenger, and the believers? Allah knows best what you do (16). It is not the polytheists who will enliven the mosques of Allah, for they have admitted their own disbelief. Their deeds are very low, and they will remain in hellfire (17). But those who will enliven the mosques of Allah are those who have believed in Allah and the Last Day, and have prayed and given alms, and do not fear anyone but Allah. These are the ones who will hopefully be guided (18). Giving drinks to pilgrims and taking care of the Holy Mosque do you equate those who believe in Allah and the Last Day and strive in the cause of Allah? In God’s sight they are not equal. Allah does not guide the wrongdoers (19). Those who believe, who emigrate and strive in the Way of Allah with their wealth and body and soul are in the sight of Allah higher in rank, and they are the ones who gain victory (20). God gives them glad tidings of His mercy, pleasure and Paradise for them. It is a place of eternal pleasure (21). They will always remain there. Whereas the great is with God (22). Believers! Do not take your fathers and brothers as your representatives if they prefer disbelief to faith, and whoever takes them as representatives, they are the wrongdoers (23). Yes, say: If your fathers, your children, your brothers, your wives, your families, the wealth you have earned, the business you fear will be a loss, the homes you love, all these things you love more than Allah and His Messenger and than fighting in the cause of Allah, then wait until Allah decides. Allah gives no guidance to the wicked (24). Allah has helped you in some places and on the Day of Hunain, when you were very proud because of your great numbers. But that great number did not help you in the least, and even this vast earth seemed very narrow to you, so you turned back (25). Then God sent peace into the hearts of the Messenger and the believers, and He sent down armies which you did not see, and He tormented the disbelievers, and that was the recompense of the disbelievers (26). After that, Allah accepts the repentance of whomever He wills. Allah is Forgiving and Merciful (27). Believers, remember that the polytheists are filthy. Therefore, after this, let them not enter the Sacred Mosque, and if you fear that you will become poor, then God by His grace will give you wealth. If you wish, surely God is All-Knowing and Wise (28). War on those who do not believe in Allah and the Last Day, nor forbid what Allah and His Messenger have forbidden, nor believe in the true religion, those who have received the Bible, until they pay the jizya in submission (29). The Jews say: ‘Uzair is the son of Allah’ and the Christians say: “The Messiah is the son of Allah”. Such are their words, according to their mouths. They imitate the words of the disbelievers of old. God cursed them. How have they been turned away? (30). They make their priests and monks gods besides Allah, and the Messiah son of Mariam (they also deify), whereas they are commanded to worship only God, the Almighty. There is no god but Him. Glory be to Allah from what they associate (31). They wanted to extinguish the Divine Nur with their mouths. But God’s will is only to complete the emission of His light, even though the disbelievers dislike it (32). It is He who has sent His Messenger with the Guidance of the Quran and the true religion for Him to win over all religions, despite the dislike of the polytheists (33). Believers! Many are the priests and monks who eat of the people’s wealth by false means and they hinder people from the way of Allah. And those who hoard gold and silver and do not spend it in the cause of Allah, let them know of a painful punishment (34). When they are heated in the Fire of Hell, then their foreheads, their bellies and their backs will be burned. These are your treasures which you have hoarded for yourselves. Therefore, feel now the consequences of what you have hoarded (35). The actual number of months in the sight of God is twelve months. This was determined by God when He created the heavens and the earth, among which are four sacred months. That is the provision of the straight religion. Therefore do not wrong yourselves in these months. Fight the polytheists as they fight you. Know that Allah is with those who are steadfast in their fear (36).

At that time Ali was standing in the midst of the people who were performing the ceremonies of Hajj in Mina. He recited to them the verses of Surah At-Taubah, which I quote here in their entirety, with the intention as I will explain later. When he had finished reciting he paused, then he called out to the crowd again:

“Brothers! The disbelievers will not enter Paradise. After this year the polytheists will no longer be allowed to perform Hajj, nor will they be allowed to circumambulate the Ka’bah naked. Whoever is bound by a covenant with the Messenger of Allah s.a.w. then it remains in force until the time.”

Ali delivered the four commandments in the midst of the people, after which four months were given to each of them so that they could return to their respective regions and countries. Since then no polytheist has performed Hajj, no naked person has circumambulated the Ka’bah. Also since then the foundation of an Islamic state was laid.

The Ideal Foundation for a Fledgling Country

It is on this basis that I have quoted the beginning of Surah At-Taubah in its entirety. With the intention of making this known to all Arabs, Ali not only recited the verses of Bara’ah (At-Taubah) during the pilgrimage season – according to an approved source – but also afterwards in their homes – according to other sources. If one reads the beginning of Surah Bara’ah and then repeats the recitation and scrutinizes it carefully, one gets the feeling that it is the ideal basis in its clearest form for any fledgling state. The revelation of Surah Bara’ah in its entirety was during the last expedition of the Prophet. After the people of Ta’if had come to declare themselves the family of this new religion, after the entire Hijaz along with Tihama and Najd had come under the banner of Islam, and after most of the southern tribes of the peninsula had declared their submission to Muhammad and joined his religious teachings, it was then that the historical wisdom of the revelation of the verses which laid down the basis of the ideal state up to that time appeared. In order for a state to be strong, it must have an ideal ideology that is general in nature that can be used as a belief by the people and all are willing to defend it with all their strength and abilities. In this regard, there is no greater ideology than the belief in Allah, the One and Only. And than a realization that he feels himself connected to Nature in all its highest manifestations. No one can control him but Allah and only Allah can watch over his conscience. If there are those who oppose the common ideology that should be the basis of this country, then they are the wicked, those who want to spread the seeds of civil war upheaval and destructive slander. Therefore, against such people there can be no treaty. The state must fight them. If their defiance of the general ideology is wild and unbridled, they must be fought until they submit. If their defiance of the ideology is not wild and controllable – as is the case with the People of the Book – then they are obliged to pay the jizya in obedience and compliance.

Overrated Decisions

Our review of the meaning of the verses of Surah At-Taubah that we have read, in terms of history and sociology, will certainly lead us to that judgment as well. And every honest and well-meaning person will come to that judgment as well. However, those who have responded to the Apostle in such an over-the-top manner will abandon such a review. They will interpret the verse in Surah At-Taubah, which is so clear and strong, by saying that it will encourage fanatics, which is no longer in keeping with the tolerant spirit of today’s civilization: it will encourage people to pursue and kill polytheists wherever there are believers – without mercy and pity, and it will encourage people to make laws on the basis of tyranny.

These are the words we often read in Orientalist books. These words are very attractive to people who are immature in matters of social and historical criticism, even among Muslims themselves. Such words do not correspond to historical reality, nor do they correspond to social reality. It is this – which in their interpretation of Surah At-Taubah as we have mentioned, and similar ones in many other suras of the Quran – that has led people to make an interpretation that is completely unacceptable to logic and reality in the history of the Prophet, as well as contradicting the historical sequence of the life of the Great Prophet from the time he was sent by God to bring this religion until he passed away.

Freedom of Thought and Western Civilization

To explain this, it would be good to ask about the ideal basis of civilization as it stands today, and then compare it with the ideal as brought about by Muhammad. The ideal basis of civilization today is unlimited freedom of thought, and only the way in which it is expressed is restricted by law. And this freedom of thought is then made into an ideology, which people defend and are willing to sacrifice for it. He struggles and fights desperately to realize it, and considers it a glory that every generation should be proud of, and proud of the past as well. That is why the Orientalists we mentioned said:

“The teaching of Islam that wants to fight people who do not want to believe in God and the Last Day, is a teaching that tells people to become fanatics. This is actually against freedom of thought.”

This is a shameful falsification, when we already know that the value of the mind lies in its teachings and deeds. Islam does not call for opposing the polytheists of the peninsula, if only they would obey and not call people to shirk and perform its ceremonies. The civilization that is ruling now, in fighting against thoughts that are contrary to the ideological situation, has exceeded the resistance of the Muslims against the polytheists. It is also a thousand times more evil than the jizya imposed on the People of the Book.

Bolshevism as an Economic Conception

We will not take the example of the time when there was a movement to eradicate the slave trade, even though those who worked in this trade were convinced that it was not prohibited. We are not taking this as an example, lest someone say that we do not approve of such a trade, even though Islam does not do more than eradicate what it disapproves of. On the other hand, today’s Europe, the civilized Europe that is in power, with the help of America and the armed forces in southern Asia and the Far East, is fighting against the movement of communism and is willing to fight it to the death. We in Egypt are also willing to fight and eradicate bolshevism together with the civilization in power, although in this case bolshevism is nothing more than an economic idea that wants to oppose another idea adopted by the civilization in power today. Is Islam’s call to eradicate the polytheists who have broken God’s covenant after it was ratified a barbaric call advocating fanaticism and anti-freedom? On the other hand, the call to eradicate the bolshevism that destroys the structure of society is seen in the current civilization as a call that advocates freedom of thought and ideology and deserves to be respected?

Then there was a group of people in some countries in Europe who thought that spiritual education should be accompanied by physical education, and that the habit of covering the whole body or part of the limbs actually aroused the sexual appetite in the souls of others, and would certainly be more damaging to morals, than if the people were all naked. So the people who came up with this idea began to put it into practice, starting to organize nudist places in some cities.’ They set up places where anyone who wanted to familiarize themselves with such physical education could go. But as soon as this idea spread the responsible people in some countries saw that the spread of such phenomena would seriously damage moral education and endanger society. These “nudist societies” were banned, those responsible for the idea were pursued and the organization of such places of physical education was prohibited by law. We have no doubt that if this idea becomes widespread in a nation as a whole, it will inevitably lead to declarations of war from other nations against that nation on the grounds that it will damage the values of the spiritual life of mankind, as has happened with wars over slave-buyers, wars or the like over the white slave trade or the opium trade.

Why does this happen? The reason is that absolute freedom of thought is acceptable as long as it remains within the bounds of speech and does not touch the body of society in a harmful way. However, when the thought causes damage to human society, the cause must be eradicated, and the manifestation of the idea must be eradicated, even the idea itself must be eradicated, although the manifestation of this war varies according to the degree of damage done to society as a result of the manifestation, the persistence of which is feared to have consequences in ethical, social and economic development.

Silencing Freedom of Reasoned Thought

This is the social reality that has been recognized and endorsed by the civilization that is currently in power. If we were to go on exploring its manifestations and influences in different nations, we would have to talk too long, and this is not the place for it. One can only say that any law that aims to silence any social, economic or political movement is a war against the thoughts that gave birth to that movement, and this war can be justified in accordance with the danger to human society if the thoughts against which the war is directed are implemented.

Shirk’s Life Description

If we want to assess Islam’s call to eradicate the life of shirk and its adherents and to fight them until they comply, is such a war justified or unjustified? We need to look at the role played by this thought of shirk and its purpose. If there is a consensus on how great a danger it has posed to human society throughout the ages, then Islam’s declaration of war against it is perfectly justifiable and even obligatory.

The life of polytheism, which at the time of Muhammad (s.a.w.) preached the true religion, was not only about idolatry – and even if it were, it would have to be eradicated, for it is an irony to human reason and dignity that people would worship stones – but it was also about a set of traditions, customs and habits, and even about a system of society more dangerous than slavery, more dangerous than bolshevism and more dangerous than anything the human brain could conceive of towards the end of the twentieth century. They describe a way of life in which baby girls are buried alive, polygamy is unlimited, men can marry up to thirty, forty, one hundred, three hundred or more women. They portrayed usury in its grossest form that man can describe, and they portrayed moral anarchy in its lowest form. The pagan Arab society was in fact the most wicked society ever born into the midst of mankind.

I hope that every honest person will be able to answer this question: If a human society were to create a system for itself with all its traditions, customs and habits, including the burial of daughters alive, unlimited polygamy, slavery for a reason or without a reason, the exploitation of property in a cruel way, and then because of all this a rebellion arose to destroy and eradicate it completely – could we charge such a rebellion with fanaticism, with an act against freedom of thought? If we suppose that a nation is satisfied with this low social system and it has almost spread to other countries, then these countries declare war, can this also be justified? Isn’t this even more justifiable than the recent World War which swallowed up millions of the world’s population for no other reason than the greed of the imperialist countries?

Revolution against Shirk is Justified

And if that is the case, where is the Orientalists’ criticism of the verses that follow from Surah Bara’ah and of Islam’s call to eradicate shirk and its adherents who seek to establish a system with all the harmful consequences that we have mentioned?

If this was already a historical fact in connection with the system that prevailed in the land of Arabia under the banner of shirk and paganism, then there was also another historical fact that stemmed from the life of the Messenger. From the time he was sent by God to carry the Message for thirteen years, he sacrificed everything, calling people to the religion of God by providing proofs and engaging them in good discussion. All the wars and expeditions he undertook were never of an aggression nature, but were always defensive in nature, defending the Muslims, defending their freedom to preach the religion, the religion they had already believed in, they sacrificed their lives for it.

The unequivocal and self-explanatory call to arms against the polytheists – that they were filthy, that they could not keep the covenant and the charter, that they could not hold any trust and family ties with the believers – was revealed at the end of the Prophet’s expedition to Tabuk. When Islam descends on an area where paganism is widespread, and seeks to instill a social and economic system that is so destructive that it already existed in the peninsula when the Prophet was sent, then the Muslims come to invite them to abandon such a way and let’s take what God has justified and abandon what He has forbidden – nor do they want to obey – then for an honest person there is no other way he must rebel against them, eradicate them until this teaching of God is completed, and only justice and faith in God are widespread.

The verses of Bara’ah (At-Taubah) recited by ‘Ali, as well as his appeal to the people that disbelievers would not enter Paradise, that after this year it would no longer be permissible for polytheists to perform the Hajj and circumambulate the Ka’bah naked – had brought very good results. The skepticism that had been in the hearts of the tribes, which had been slow to accept the invitation of Islam – had disappeared completely. “Amir bin’t-Tufail

Thus countries like Yemen, Mahra, Bahrain and Yamama converted to Islam. There was no longer anyone who would oppose Muhammad except a few, who in their arrogance sinned and were deceived by their own people, among them ‘Amir bin’t-Tufail, who went with the Banu ‘Amir mission to take refuge under the banner of Islam. But after confronting the Prophet, ‘Amir refused and would not accept Islam. He wanted to be made an ally of the Prophet. The Prophet still tried to convince him to accept Islam. But he still refused. Then as he went out he said:

“I will rain horsemen and soldiers on this city against you.”

Then Muhammad said.

“Allahumma ya Allah! Protect me from the deeds of “Amir bin’tTufail.”

“Amir then left for his tribe. But on the way he was suddenly stricken with pestilence in the neck until he met his death while he was in the house of a woman from Banu Salul. When he was about to die he repeatedly said: “O Banu “Amir! This is a glandular disease like the serdi of camels and it died in the house of the Banu Salul woman!”

Also Arbad b. Oais, who did not accept Islam, returned to Banu ‘Amir. But he had not been there long and was killed by lightning when he went to ride a camel to sell it. Even so, the refusal of ‘Amir and Arbad did not prevent their group from converting to Islam. Even worse than all of them was Musailima ibn Habib. He came with the Banu Hanifa mission from Yamama. By the group he was left behind with the goods, and they went to meet the Messenger of Allah. That was when they all converted to Islam, and the Prophet gave them gifts. Also they made mention of Musailima, whom the Prophet later also rewarded like them, saying: “He is no worse among you”, that is, because he guarded the goods of his companions. But hearing these words from them Musailima then proclaimed himself the Prophet, and alleged that God was associating him with Muhammad in the prophethood.

To the people of his community he rhymes and uses words in an attempt to imitate the Quran: “God gives pleasure to the pregnant. Who brings forth the moving life. From between the lower skin and the contents of the stomach.”?

Musailima legalized drinking and adultery and exempted his people from prayer. He was very active in persuading people to believe in him. In addition to these, Arabs from all parts of the peninsula came flocking to the religion of Allah, led by such distinguished and honorable men as “Adi b. Hatim and “Amir b. Ma’di Karib. The kings of Himyar had also sent people with letters to the Prophet declaring themselves converts to Islam. The Prophet also established and sent letters to them regarding their rights and duties according to the laws of Allah.

After Islam had spread in the southern part of the peninsula, Muhammad sent out those who were early in Islam in order to teach them the law and deepen and strengthen their religion.

We will not dwell long on the issue of the Arabs’ mission to the Prophet as the earlier writers used to do because the issue is almost the same; they all came under the banner of Islam. Ibn Sa’d in his At-Tabagat’I-Kubra has devoted 50 large pages to just these Arab missions to the Prophet. It is sufficient here to mention the names of the tribes and tributaries who had emissaries. The emissaries came from: Muzaina, Asad, Tamim, “Abs, Fazara, Murra, Tha’laba, Muharib, Sa’d b. Bakr, Kilab Ru’as Kilab, “Ugail b. Ka’b, Ja’da, Ousyair b. Kab, Banu’l-Bakka’, Kinana, Asyja’, Bahila, Sulaim, Hilal b. “Amir, “Amir b. Sha’sha’a and Thagif. Rabi’a’s emissaries came from “Abd’l-Oais, Bakr b. Wa’il, Taghlib, Hanifa and Shiban. From Yemen came emissaries: Tayy, Khaulan, Ju’fi, Shuda’, Murad, Zubaid, Kinda, Shadif, Khusyain, Sa’d Hudhail, Bali, Bahra’, Udhra, Salaman, Juhaina, Kalb, Jarm, Azd, Ghassan Harith b. Ka’b, Hamdan, Sa’d’I-Ashira, “Ans, Dar, Raha” (from the region of Madhhij|, Ghamid, Nakha’, Khath’am, Ashari. Hadzramaut, Azd “Uman, Ghafiq, Bariq, Daus, Thumala, Hudan, Aslam. Judham, Muhra, Himyar, Najran and Jaisyah. And so on, there was not a single tribe or tributary in the Peninsula that did not convert to Islam, except those we have mentioned above. Likewise the polytheists of the peninsula, they rushed to Islam, and automatically abandoned idolatry. Now the entire land of Arabia was cleansed of idols and their worship. After the journey to Tabuk, it was all completed voluntarily and of their own accord, without any hardship or bloodshed.

Now what did the Jews and the Christians do to Muhammad, and what did Muhammad do to them?”

PART TWENTY-NINE: Farewell Hajj

Muhammad and the People of the Book – His Position among the Christians – His Hospitality to Them – Arab Unity under Islam – The Islam of the People of the Book – The Last Mission to Medina – The Prophet’s Preparation for the Hajj – The Muslims’ Journey to the Hajj – Ihram and Talbiah – Removing the Umrah -Ali Returns from Yemen – Performing the Rites of Hajj – “Today I Have Perfected Your Religion.”

SINCE Ali b. Abi Talib recited the beginning of Surah Bara’ah to the pilgrims, who included both Muslims and polytheists, when Abu Bakr led the pilgrims, and since he announced to them at the command of Muhammad when they assembled in Mina, that the disbelievers would not enter paradise, and that after this year the polytheists could no longer make the pilgrimage, could no longer circumambulate the Ka’ba naked, and that whoever was bound by a covenant with the Messenger of Allah s. a.w. would remain so until his time – since then the polytheists of the Arabian peninsula were all convinced that for them there was no place to continue living in paganism.a.w. remains in force until that time – since then the polytheists of the Arabian peninsula are all convinced that there is no place for them to continue living in paganism. And if they still do so, they will be reminded of the proclamation of war from Allah and His Messenger. This will apply to the inhabitants of the southern regions of the Arabian Peninsula, namely Yemen and Hadzramaut, because for the Hijaz and its surroundings to the north they have already converted to Islam and take shelter under the banner of this new religion. The south was still divided between paganism and Christianity. But these pagans were receptive too, as we have seen above. They converted to Islam in droves, they sent envoys to Medina, and the Prophet received them very kindly, which probably made them even happier to accept Islam. Most of them returned to their own territories and this made them love the new religion even more.

Muhammad and the People of the Book

Concerning the People of the Book who are Jews and Christians, the verses that Ali had recited from Surah At-Taubah read as follows:

“Fight those who do not believe in Allah and the Last Day, nor forbid what Allah and His Messenger have forbidden, nor believe in the true religion, those who have been given the Bible, until they pay the jizya in obedience and submission.” to the word of God:

“Believers! Many are the priests and monks who consume people’s wealth by false means and they obstruct people from the way of Allah. And those who hoard gold and silver and do not spend it in the cause of Allah, let them know of a painful punishment. When they are heated in the Fire of Hell, then their foreheads, their bellies and their backs will be burned. “These are your treasures which you have hoarded for yourselves. Therefore, feel now the consequences of what you have hoarded.”?

Faced with these verses from Surah At-Taubah, the final revelation in the Quran, many historians have wondered: were Muhammad’s commands regarding the People of the Book any different from those he had given when he first introduced his doctrine? Some Orientalists have argued that these verses were meant to put the People of the Book and the polytheists on an almost equal footing, and that Muhammad, who had succeeded in defeating paganism throughout the peninsula, after enlisting the help of the Jews and Christians, by declaring in the first years of his message that he had come with the religion of Jesus, Moses, Abraham and other earlier messengers, had set his sights on the Jews, who had already met him with hostility. They remained so, until they were finally expelled from the Peninsula. In the meantime, he wanted to ingratiate himself with the Christians, so verses were revealed that reinforced their good faith, until these words of God came:

“Surely you will find those who are most hostile to those who believe are the Jews and the polytheists, and surely you will find those who are most friendly to those who believe are those who say: “We are Christians”. For among them are priests and monks, and they do not boast.”

Now, he aims at the Christians, just as he aimed at the Jews.

The Christians are classified as those who do not believe in God and the Last Day. He did so after the Christians had given refuge to the Muslims when they went to Abyssinia under the auspices of their just king, and after Muhammad had written to the people of Najran and other Christians assuring them of their religion and their religious ceremonies. The Orientalists then argue that it was this contradiction in Muhammad’s tactics that made the hostility between the Muslims and the Christians so protracted, and that he also made the mutual approach between the followers of Jesus and the followers of Muhammad less easy, if not impossible.

His Position Among the Christians

Taking this argument at face value may sometimes persuade people that there is some truth to it, or it may persuade people to believe it. But if one is willing to follow the path of history, to examine it in relation to the issues and causes of the revelation of the verses, there is absolutely no need to doubt the unity of Islam and Muhammad’s attitude towards the religions of the Book – from the beginning of the treatise to its end. The Messiah son of Mariam is a servant of Allah whom He gave a book, made him a prophet, made him a blessed man wherever he was, commanded him to pray and give alms as long as he lived. This is what the Quran has revealed from the beginning of the message to its end. Allah is only One. Allah is Eternal and Absolute. He is begotten and unborn, and there is nothing like Him. That is the soul and foundation of Islam from the very first step, and it has been the soul of Islam for as long as the world has existed.

The Christians of Najran once came to the Prophet to engage him in a debate about God and about Isa’s prophethood of God long before this Surah At-Taubah was revealed. They asked Muhammad:

“Isa’s mother was Mariam, so who was his father?” To this came the word of Allah:

“As for Adam, he made him from the ground and said, ‘Let there be,’ and there he was. The truth comes only from! God. Do not be a doubter. Whoever invites you to approach Him after you have gained knowledge, say: Let us call our children and your children, our women and your women, ourselves and yourselves: then we pray that the curse of God may fall on the one who lies. These are the true stories: there is no god but Allah. And Allah is indeed All-powerful and Wise. Even if they deviate too, God alone knows those who do evil. Say: People of the Book! Let us accept a common term between us and you, that we will worship none but Allah, and that we will associate nothing with Him, nor will we deify one another, other than Allah. But if they stray too, say: Bear witness that we are Muslims.”

The conversation in this sūrah, the Family Sūrah of ‘Imran, is addressed to the People of the Book, rebuking them for why they hinder the believers from the path of Allah and why they deny the verses that have come from God, even though they were also brought by Jesus, by Moses, by Abraham, before the words were changed and before they were interpreted according to their own desires to suit the worldly life with its deceitful pleasures. There are many other suras in which the words are addressed in the same way as in the Family of Imran.

In Surah Al-Ma’idah (5) God says:

“Actually they have committed an insult (to God), those who say that God is one of three in the trinity. There is no god but the One God. If they do not stop (insulting God), surely those who have degraded (God) Uu will be subjected to a very painful torment. Will they not repent to God and ask for forgiveness? Allah is Forgiving and Merciful. The truth is that the Messiah son of Mariam was only a messenger, and his mother was a sincere and honest woman, both of whom ate food. See how We explain the verses to them, then see how they are turned away.””

Then in Surah Al-Ma’idah, God also says:

“And remember when Allah said: “O Isa son of Mariam! Are you the one who told people to take me and my mother as two gods besides Allah?” He replied: “Glory be to You, I will not say what is not mine. If I had said it, You would have known it. You know what is in my heart, but I do not know what is in Yourself,” until the following verses as we have quoted in the introduction to this book. It is one of these verses in Sura Al-Ma’idah that Christian chroniclers take issue with and justify the development of Muhammad’s attitude towards them in accordance with his political development, when God says: His Friendliness Toward Them

“Surely you will find those who are most hostile to those who believe are the Jews and the polytheists, and surely you will find those who are most friendly to those who believe are those who say: “We are Christians”. For among them are priests and monks, and they do not boast.”

In contrast, the verses found in Surah Bara’ah (9) which also speak of the People of the Book do not at all speak of their belief in the Messiah son of Mariam. The verses speak of their behavior of associating partners with God, eating people’s wealth illegally and hoarding gold and silver. Islam, on the other hand, believes that the People of the Book have gone off the rails of the religion of Isa, that they are practicing what God has forbidden and that they are doing the deeds of those who do not believe in God and the Last Day. But even so – despite all that – their faith in God has become a bridge for them not to be equated with the pagans. For those who still persistently want to make God one of three in the trinity and want to legalize what God forbids, it is enough to pay jizya obediently and obediently.

The call that ‘Ali had made when Abu Bakr led the pilgrims was the culmination of the influx of people from the southern peninsula into Islam in droves. Successive emissaries had come to Medina as we have already mentioned – among them emissaries from the polytheists and from the People of the Book. The Prophet paid sufficient respect to each messenger who came and the emirs were returned to their fiefdoms in a very honorable manner. We have already mentioned this in the last section. Ash’ath b. Oais, leading 80 men from Kinda on a vehicle, came to the Prophet in the mosque, adorned with hair and eyes, wearing beautiful robes and silk sashes. On seeing them, the Prophet said:

“Aren’t you already a Muslim?”

“Yes”, they replied.

“Why are you wearing this silk around your neck?” the Prophet said again.

They then removed the silk.

“Messenger of Allah”, said Ash’ath later, “we are from the House of Akil’l-Murar’ and you are also from the descendants of Akil’l-Murar.”

Hearing that the Prophet smiled. He remembered ‘Abbas b. ‘Abd’lMuttalib and Rabi’a b.’l-Harith.

Along with the Ash’ath came Wa’il b. Hujr al-Kindi, an emir from the coastal region of Hadzramaut. he later converted to Islam. The Prophet recognized his territory and asked him to collect ‘usyr from the people to be handed over to the tax collectors appointed by the Prophet. In this regard the Prophet assigned Mu’awiya b. Abi Sufyan to accompany Wa’il to his country. But Wa’il did not want to ride with him nor did he want to give him footwear. It was enough to endure the heat of the season by letting him walk in the shade of his camel. Although this was contrary to the teachings of Islam which teaches equality between fellow Muslims and all Muslims are brothers, Mu’awiya accepted it as well in order to maintain the Islam of Wa’il and his group.

After Islam spread in the region of Yemen, the Prophet sent Mu’adh (b. Jabal) to the area to give lessons to the people and to deepen Islamic law, with the message:

“Make it easy and not difficult. Encourage and do not frighten. You will meet the People of the Book who will ask you: “What is the key to Paradise?” So answer: “A testimony that there is no god but Allah, with whom there is no partner.”

Mu’adh set out, accompanied by a few men from among the early Muslims and in charge of administering the “usyr, as well as giving lessons and administering the law in accordance with the commands of God and the Messenger.

Arab unity under Islam

With the spread of Islam throughout the peninsula – from east to west, from north to south – the entire neighborhood has become one under one banner, the banner of Muhammad the Messenger of Allah (s.a.w.) and is in one religion, namely Islam, their heart is also only one direction, namely worshiping the One God without partners.

Before twenty years ago, the tribes were at enmity with each other, attacking each other in war, every chance they got. But with their amalgamation under the banner of Islam) they have become clean from all stains of paganism, they live in peace under the laws of Almighty God Thus the enmity among the people is no more. War and enmity had no place. There was no longer anyone who would take up the sword, unless it was to defend the homeland, to defend the religion of God from the attacks of others.

Islam of the People of the Book

But there was still a group of Najran Christians who still adhered to their religion, which was different from the majority of their own community, namely Banu Harith who had already converted to Islam. To these the Prophet sent Khalid bin’Walid to invite them to embrace Islam in order to avoid his invasion. But once called upon they were already willing to convert to Islam. Khalid then sent a delegation from among themselves to Medina to meet the Prophet, who was then welcomed very friendly and familiar. In addition there was another group of Yemeni people who still felt very reluctant to submit under the banner of Islam, because Islam was born in Hijaz, while it was usually Yemen that invaded Hijaz. In contrast, the Hijaz had never invaded the Yemen before.

The Last Mission to Medina

To these the Prophet sent Ali b. Abi Talib with the task of inviting them to Islam. Also in the beginning they were very arrogant. They responded to Ali’s invitation by attacking him. But Ali – still so young and with only three hundred men – was able to scatter them. The attackers, who had been repulsed, reorganized their ranks. But Ali soon surrounded them, causing panic in their ranks. There was no other way they could surrender. Thus later they converted to Islam and became good Muslims. All the lessons given by Mu’adh and his companions they listened carefully. Their messenger was the last messenger the Prophet received in Medina before the Prophet passed away.

The Prophet’s Preparation for Hajj

While Ali was preparing to return to Mecca, the Prophet was also preparing to perform the Hajj, and he asked people to get ready. Months passed and the month of Dhulkaidah was almost past. The Prophet had not yet performed the grand Hajj although he had performed Umrah twice before that by performing the Hajj ashghar.’

There is a ritual in Hajj for which the Prophet (peace be upon him) is the model for Muslims. As soon as people found out that the Prophet had decided to go on Hajj and invited them to join him, the invitation spread throughout the peninsula. Thousands of people came to Medina from all directions, from the cities and from the countryside, from the mountains and from the sahara, from all corners of the vast Arabian land, which now shone with the Light of God and the light of the noble Prophet. Around the city of Medina tents had been set up for a hundred thousand people or more, who had come to fulfill the call of the Prophet, peace be upon him. They came as brothers to get to know each other, they were all united by love, by sincerity of heart and by ukhuah islamiah. which in previous years they were hostile to each other. Those thousands of people are now looking around the city, each with smiling lips, with bright and radiant faces. Their gathering reflected the fact that the truth had triumphed, that the Divine Nur had spread widely, and that they were all firmly united like a solid building.

The Muslims’ Journey to Hajj

On the 25th of Dhulkaidah in the tenth year of the Hijrah the Prophet set out with all his wives, each in her hodah. He set out with an overwhelming number of people – some chroniclers say 90,000 and some say 114,000. They set out with faith, their hearts full of joy, full of sincerity, towards the holy Temple. They were about to fulfill the obligation of the great pilgrimage.

Ihram and Talbiah

When they reached Dhu’l-Hulaifa, they stopped and stayed there for one night. The next day, when the Prophet had put on the ihram garment the other Muslims also put on the ihram garment. They all wore a lower and upper garment respectively. They all walked in the same clothes, which were very simple. Thus they had practiced equality in a very clear sense.

With all his heart Muhammad had presented himself to God by saying the talbiah, which the Muslims followed behind: “Labbaika Allahumma labbaika, labbaika la syarika laka labbaika. Alhamdu lillah wan-ni’matu wa’sy-syukru laka labbaika. Labbaika la syarika laka labbaika.” (“I fulfill Your call, O Allah, I fulfill Your call. I fulfill Your call. There is no partner with You. I fulfill Your call. Praise, favor and gratitude belong to You. I fulfill Your call, I fulfill Your call, there is no partner with You. I fulfill Your call.”)

The valleys and sahara fields responded to this call, all joined in the call with faith. Thousands, yes tens of thousands, of caravans traveled the road between Madinat’r-Rasul and the Holy Mosque City. It stopped at every mosque, fulfilling its obligations while chanting talbiah, as a sign of obedience and gratitude for Allah’s blessings. He patiently waited for the moment of the great pilgrimage to arrive. With a longing heart, with a beating heart full of love for the House of Allah. The deserts of the entire peninsula, the mountains, valleys and fields of fresh greenery, were surprised to hear it, with its loud chanting, something that had never been known, before this ummi Prophet, Messenger and Servant of Allah came to bless it.

Releasing Umrah

When the group reached Sarif – a place between the road from Mecca to Medina – Muhammad said to his companions:

“Whoever among you does not bring a sacrifice and wants to make this (ihram) an ‘Umrah, do so, but whoever brings a sacrifice, do not.”

When the pilgrims reached Mecca on the fourth day of Dhu’l-Hijjah, the Prophet hurried to the Ka’bah followed by the other Muslims. Then he wiped the hajar aswad and kissed it, then circumambulated the Ka’bah seven times and on the first time he ran around like he did during the “umrat’I-gadza”. After praying at the Maqam Ibrahim he returned and kissed the hajar aswad once more. Then he went out of the mosque to a hill on Shafa, and performed sa’i between Shafa and Marwa. Next Muhammad called out that whoever had not brought sacrificial animals for slaughter, should not continue to wear the ihram garment. There were some people who still hesitated. At this hesitant attitude the Prophet was very angry as he said:

“What I command you, do.”

In this state of agitation the Prophet entered his dome, so Aisha asked:

“Why so angry?”

“How can you not be angry, I ordered something not on the street.”

When one of his friends came to see him he was still angry.

“Messenger of Allah”, he said, “the one who makes the master angry will go to hell.”

At that time the Prophet replied:

“Do you not know that I commanded them and they still hesitated? If I face my duty, I will never back down! I did not bring the sacrificial animals here until I bought them. After that I took off ihram like them too.” Muslim reported.

After the Muslims learned that the Prophet was angry, thousands of them immediately took off their ihram clothes with great regret. Also the Prophet’s wife, Fatimah his daughter like others also took off her ihram clothes. Those who still wore ihram were only those who brought sacrificial animals.

Ali Returns from Yemen

While the Muslims were performing the Hajj, Ali was returning from his expedition to Yemen. He had also put on the ihram garment in preparation for the Hajj after he learned that the Messenger of Allah was leading the pilgrims on the Hajj. When he went to Fatimah and saw that she had taken off the ihram cloth, he asked her about it. Fatimah explained that the Prophet had ordered them to remove the ihram during Umrah. He immediately went to the Prophet to report the results of his trip to Yemen. After the report the Prophet said:

“Go and circumambulate the Ka’bah then break your ihraam like the rest of your companions.”

“Messenger of Allah”, said Ali, “I have said ihlal as you said.”!

“Go back and break your ihraam like the rest of your companions did,” the Prophet said again.

“Messenger of Allah”, Ali said, “when I was in ihram, I said this: Allahumma O Allah, I do ihlal as Your Prophet, Your Servant and Your Messenger Muhammad did.

The Prophet asked him if he already had a sacrificial animal. After Ali answered no, Muhammad distributed the sacrificial animal he had brought to Ali. Thus Ali remained in ihram and performed the rituals of the Great Hajj until it was completed.

Performing Hajj Manasiks

On the eighth day of Dhu al-Hijjah, the Day of Tarwia, Muhammad went to Mina. During that day while performing the obligatory prayers he stayed in his tent. So did the night, until daybreak on the day of the Hajj. After the dawn prayer, riding his camel al-Oashwa’ as the sun began to rise he headed in the direction of the mountain of ‘Arafat. A stream of people followed behind him. When he approached the mountain, he was surrounded by thousands of Muslims who were following him – some saying the Talbiah, some saying the Takbir, while he listened to them and left them to their own devices.

In Namira, a village east of “Arafat, a tent was set up for the Prophet at his request. When the sun had set, he asked for his camel Al-Oashwa’ and he set off again until he reached the belly of the wadi in the number of “Urana. It was there that he called the people, while he was still on the camel, in a loud voice, but it was still repeated by Rabi’a b. Umayya b. Khalaf. After giving thanks and praise to Allah, pausing on each clause he said:

“O people!” take heed to my words! I do not know, in case after this year, under these circumstances, I will no longer meet you all.

“Brothers!”) That your blood and your property are sacred to you, just as this day and this month are sacred – until the time comes for you to appear before God. And surely you will appear before God: at that time you will be held accountable for all your deeds. Yes, I have said this!

“Whoever has been entrusted with a trust, fulfill the trust to those who are entitled to receive it.

“That all usury is no longer valid. But you are entitled to receive back your capital. You shall not wrong others, nor shall you be wronged. Allah has decreed that there should be no more usury and that the usury of “Abbas b. “Abd’I-Muttalib is all gone.

“That all blood demands during the time of ignorance are no longer valid, and that the first blood demand I am abolishing is that of Ibn Rabi’a bin’I-Harith b. “Abd’I-Muttalib!.

“Then, brothers and sisters.”) Today, Satan’s desire to be worshipped in this country has ceased forever. However, if you indulge him even in what you consider a small matter, which means degrading all your deeds, he will be pleased. Therefore, take good care of your religion.

“Brothers”). Delaying the implementation of the prohibition of the holy month means increasing disbelief. With that the disbelievers go astray. In one year they violate and in another year they sanctify, To be adjusted to the number that God has sanctified. Then they make lawful that which God has forbidden and forbid that which He has made lawful.

“The ages have been revolving since God created the heavens and the earth. The number of months according to God is twelve months, four of which are holy months, three of which are consecutive months and the month of Rajab is between Jumada and Sha’ban.

“And then, brothers.”) Just as you have a right over your wife, your wife has a right over you. Your right over them is not to allow anyone you don’t like to set foot on your floor, and not to allow them to openly commit abominations. If they do these things, God allows you to separate from their bed and may strike them with a blow that does not cause harm. When they have ceased to do so, then it is your duty to provide for them and clothe them with courtesy. Be kind to your wives, they are friends who help you, they do not have anything for themselves. You take them as a trust from God, and their honor is made lawful for you in the name of God.

“Pay attention to my words, brothers”). “I have said this. There is a matter that I have clearly left in your hands, which if you hold fast to, you will not go astray forever – the Book of Allah and the Sunnah of the Messenger of Allah.

“O People!”) Listen to these words of mine and pay attention! You will understand, that every Muslim is the brother of another Muslim, and the Muslims are all brothers. But one is not allowed (to take something) from his brother, unless it is gladly given to him. Do not wrong yourselves.

“O Allah! Have I told you?”

While the Prophet was saying this Rabi’a repeated it sentence by sentence, asking the crowd to keep it in mind. The Prophet also commissioned him to question them for example: The Prophet asked “what day is it? They replied: The day of Hajj Akbar! The Prophet asked again:

“Tell them that the Lord has sanctified your blood and your treasure, just as this day is holy, until the day comes when you will see the Lord.”

After concluding his words, he said again:

“Oh God! Have I told you?!”

So simultaneously from all over, people answered: “Yes!”

Then he said:

“O Allah, witness this!”

After the Prophet finished his speech he dismounted from al-Oashwa’ – his camel. he remained in that place until the time of the lohor and asr prayers. Then he climbed back on his camel to Shakharat. It was at this time that the Prophet recited these words of God to them:

“Today I have perfected your religion.”

“This day I have perfected your religion for you, and I have increased My favor upon you, and I have chosen Islam as your religion.”

Abu Bakr when he heard the verse read he cried, he felt. that the Prophet’s message was finished and the time for the Prophet to face God was approaching.

After leaving Arafat that night the Prophet spent the night in Muzdalifa. Early in the morning he got up and descended to Masy’ar’I-Haram. Then he went to Mina and on the way he threw pebbles. When he arrived at the camp he slaughtered 63 camels, each camel for one year of age, and the rest of the hundred

the sacrificial camel that the Prophet brought when he left Medina – was slaughtered by Ali. Then shaved his head and completed his hajj.

With the completion of this pilgrimage, some people call it the ‘farewell pilgrimage’ others say ‘the pilgrimage of delivery’ and still others say ‘the pilgrimage of Islam’? All of these names are correct. It is called the ‘farewell pilgrimage’ because it was the last time Muhammad saw Mecca and the Kaaba. It is called the ‘Islamic pilgrimage’ because God has perfected this religion for mankind and bestowed His favors upon it. “The Hajj of transmission” means that the Prophet has conveyed to mankind what God has commanded him. Muhammad is nothing but a warner and bearer of good news to the believers.

THIRTIETH PART: Illness and Death of the Prophet

Farewell Hajj – Three Men Claiming to be Prophets – Expedition Plans – Prophet’s Message to Usama – Prophet’s Illness – Prophet Goes to the Graveyard – Joking in spite of Illness – Severe Fever – Goes to the Mosque – His Message to the Muhajirin and Anshar – Conversation with Fatimah His Daughter – Intends to Write a Will – Refuses to be Treated by His Family – Awareness before Death.

The farewell pilgrimage was now over and the time had come when the tens of thousands of people who had accompanied the Prophet on this pilgrimage would return to their homes. The people of Najd went back up the highlands! The people of Tihama to the coast and the people of Yemen and Hadzrat maut and the surrounding areas headed south. The Prophet and his companions left for Medina.

Farewell Hajj

When they had arrived and settled again in the city, the entire peninsula would be safe. However, what was still on Muhammad’s mind were the few areas still under Roman and Persian rule in the Levant, Egypt and Iraq. From the side of the entire peninsula there was now nothing more. People came in droves to embrace the religion of Allah, missions came in succession to Yathrib declaring their allegiance, declaring their will to be under the banner of Islam, and everyone had joined him during the farewell pilgrimage. The kings of Arabia with their respective regions would not have been sincere to the Prophet and to his religion, if by the ummi Prophet they were allowed to remain in their power and in their own independence too! Was not Bad-han – the Persian Governor of Yemen – left in that power when he declared his Islam and preferred the unity of the Arab region and abandoned the worship of ap’ Persia? The emergence of movements such as the rebellion organized by some people throughout the peninsula, would not have swept the Prophet in his thoughts or would have caused worry in his heart, after it turned out that the influence of this new religion had spread in all directions, all faces turned to God Almighty, hearts believed only in God Almighty.

Three men claim to be prophets

That is why, when there were three people who claimed to be prophets, Muhammad did not pay much attention to them. Indeed, there were some tribes far from Mecca that, upon learning of Muhammad’s success with his teachings, hastened to welcome the self-proclaimed prophet of their tribe, hoping that they would share the fate of the Quraysh, although these tribes, being far from the center of the new religion, were unaware of the actual situation. But the call to God’s truth had already taken root in the land of Arabia. It was not easy for anyone to resist it. What Muhammad had endured for the sake of conveying this doctrine, the news had already reached everywhere. It was thought that no one would be able to bear this burden other than the son of Abdullah. Whenever anyone tries to make a claim on the basis of falsehood, it will soon be exposed. Any person who claims prophethood is never likely to succeed in any significant way.

There came Tulaiha – the leader of the Banu Asad, one of the Arabian heroes of war and the ruler of Najd – claiming to be a prophet and apostle, and he substantiated his claim by making a prediction concerning a water source, when his party on the way almost died of thirst. But as long as Muhammad was alive he did not dare to organize a “rebellion” and it was only after the Messenger of Allah had passed away that he did. This rebellion of Tulaiha was crushed by Khalid bin’l-Walid and he himself returned to the side of the Muslims and became a good Muslim.

Also Musailima, also Aswad al-‘Ansi, who during the Prophet’s lifetime was no better off than Tulaiha. This Musailima once sent a letter to the Prophet saying that he was a prophet, and “Half the earth is for us and the other half is for Quraysh, but Quraysh are a group that does not like to be fair.”

After the letter was read the two messengers of Musailima were looked at by the Prophet, and wanted to give them the impression that the Prophet would have ordered them to be killed, if not for the provision that the messengers should be guaranteed their safety. Then the Prophet replied to Musailima’s letter by saying that he had listened to the contents of his letter with all its lies, and that this earth belongs to Allah which will be inherited by servants who do good. And peace be upon those who follow the right guidance.

As for Aswad al-‘”Ansi – the ruler of Yemen after Bad-han died – this man claimed to be a sorcerer and invited people secretly. Already feeling himself to be an important person in the south, he expelled Muhammad’s representatives in Yemen, and he went again to Najran, killed Bad-han’s son there, married his wife and inherited the throne. He wanted to spread his influence in the region. But this danger did not affect Muhammad’s mind much. In this case he did no more than send to the officials’ in Yemen with the order that Aswad be besieged or killed. Once again the Muslims in Yemen succeeded in forcing Aswad, and he himself was killed by his own wife in retaliation for killing the son of Bad-han – her former husband.

Expedition Plan

Upon his return from the farewell pilgrimage, Muhammad’s thoughts and attention were focused on the north, as the south was no longer a concern. Actually, ever since the Mu’ta expedition, and the Muslims returned with the spoils of war and had been satisfied with Khalid bin’I-Walid’s skill in attracting troops, Muhammad had been taking the Romans into account. He thought that the position of the Muslims on the border of the Levant needed to be strengthened, so that those who had left the peninsula for Palestine would not return to incite war and mobilize the people of the region. Therefore he prepared a sizable army, just as he had done in the past, when he learned of the Roman plan to invade the borders of the peninsula and he himself led the troops to Tabuk. But by that time the Romans had already withdrawn their troops to the internal borders and into their own fortresses. Even so this northern region had to be taken into account, in case the old memories – under the protection of Christianity and those who felt powerful under the Roman Empire at that time – would rise again and declare war on the party that had expelled the Christians and outside Najran in the Arabian Peninsula.

Therefore, at the end of the farewell pilgrimage in Mecca, not long after the Muslims had settled in Medina, the Prophet issued an order to prepare a large army for the Levant, with the early Muhajirs, including Abu Bakr and Umar. This army was led by Usama b. Zaid b. Haritha. Usama was a very young man, not yet twenty years old. Had it not been for his unwavering trust in the Messenger of Allah, Usama’s leadership of those who had gone before him and of the Muhajirs and great companions would have surprised them greatly. But the Prophet’s appointment of Usama b. Zayd was intended to take the place of his father who had fallen in the battle of Mu’ta, and would be a victory to be proud of as an excuse for his father’s martyrdom, in addition to the enthusiasm that would arise in the souls of young men, as well as to educate them to get used to carrying the burden of great and heavy responsibility.

The Prophet’s Message to Usama

Muhammad commanded Usama to mount his horse on the border of Balga’ with Darum in Palestine, not far from Mu’ta where his father had been killed, and to attack the enemy of God early in the morning, with a furious charge, and shower them with fire. This was to continue without stopping until news reached the enemy first. When the Lord has given victory, there is no need to stay long in that place. With the results and victory he should return immediately.

Prophet Sick

Now Usama and his troops went to Jurf (not far from Medina). They made preparations to leave for Palestine. However, while they were preparing, the Prophet suddenly fell ill, and his illness became more severe, so they did not leave.

One might ask: How can an army whose preparation and departure was ordered by the Messenger of Allah, not depart because he is sick? Answer. The journey of the army to the Levant that would cross the sahara and barren areas for days was not a light matter, nor was it easy for the Muslims – with the Prophet whom they loved more than they loved themselves – to leave Medina while the Prophet was ill, and which they also realized what was behind his illness. Moreover, they had never seen the Prophet complain of any significant illness. The sickness he had suffered was nothing more than the loss of appetite that he had experienced in the sixth year of Hijrah, when a false rumor was spread that he had been bewitched by the Jews, and another sickness that he had suffered so that he had to do cupping, namely after eating poisoned meat in the seventh year of Hijrah. His way of life and his teachings were far removed from the symptoms of disease and its consequences. In his restraint in food, and his eating only a little: his simplicity in dress and manner of life, his cleanliness which he maintained exceptionally by requiring ablution which he was so fond of, that he once said: If not for fear of burdening people he would like to make it compulsory to use the miswak’ five times a day, his ceaseless activity, worship in one sense and exercise in another, simplicity in everything especially in pleasure, his nobility far from all desires, passions, with a soul so high as to be peerless, his communication with life and with nature in its most brilliant, uninterrupted form, – all these kept him away from disease and preserved health. A perfect body without blemish, a strong stature, as was the case with Muhammad, will always be far from disease.

So if he falls ill now, it is natural to be concerned about his friends and loved ones.

It was only natural that they should be concerned, pointing out the hardships and sufferings he had endured for twenty years straight. From the time he openly preached in Mecca inviting people to worship the one and only God and renounce all the idols that their ancestors had worshipped, he had experienced the bitterness of suffering, suffering that was so soul-crushing that he was separated from his companions whom he later told to emigrate to Abyssinia, and he himself was forced to take refuge in the crevices of the mountains when the Quraysh announced their boycott of him. Also, when he made the migration from Mecca to Medina – after the pledge of ‘Agaba – he made the migration under very serious and dangerous circumstances; he made the migration without knowing what would happen to him in Medina. In the first years of his stay there, he was subjected to the scheming and machinations of the Jews.

Then, after with God’s help the people of the whole peninsula came in droves to accept this religion, its duties and work had increased manifold and its safeguarding required a great deal of energy and effort. Likewise, the Prophet (peace be upon him) had to face several battles that were truly devastating and terrible. What could be more horrifying than the incident of Uhud, when the Muslims were in a state of disarray, he walked up the mountain, was constantly closely watched by the Quraysh, was attacked so much that his molars were broken! What greater moment could there have been than the events of Hunain, when the Muslims in the early morning retreated and ran for their lives, so that Abu Sufyan said: Only the sea will stop them. While Muhammad stood his ground, not moving from his place, as he called out to the Muslims: Where are you going, where are you going! Come here! Then they returned until they won the victory. The task of the message! The task of revelation! And that is the painstaking spiritual endeavor of constant communication with the secrets of the conscience and the Divine realm. That is the effort, which is why it is told of the Prophet who said, “Surah Hud and the like are making me old.”!

All this was witnessed by Muhammad’s companions. They saw him carrying such a heavy burden without pain. If he then fell ill, it was only fitting that his companions should become worried, and postpone the journey from their base in Jurf to the Levant, until they were sure of what would happen by God’s will to the Prophet.

The Prophet Goes to the Graveyard

There was an event that made them even more anxious. On the first night Muhammad felt ill he could not sleep, for a long time. In his heart he said, that he would go out on the night of the season, the summer with the wind blowing around Medina. It was then that he went out, accompanied only by his servant, Abu Muwayhiba. Do you know where he went? He went to Baqi”I-Ghargad, the Muslim cemetery near Medina. Arriving at the cemetery he addressed the grave-dwellers, saying: “Peace be upon you, O grave-dwellers! May you be saved from what has come upon you, as upon others. Fitnah has come like a dark night, the later following the first, and the later more evil than the first.”

Abu Muwayhiba also related that when he first reached Baqi’I-Ghargad the Prophet said to him:

“I have orders to seek forgiveness for the inhabitants of Baqi’. You shall go with me!”

After asking for forgiveness and coming back, he approached Abu Muwayhiba and said:

“Abu Muwayhiba, I have been given the keys to the contents of this world and eternal life in it, after that paradise. I was told to choose this or meeting God and paradise.”

Abu Muwayhiba said:

“For the sake of my father and mother, take the key to this world and eternal life in it, then heaven.”

“No, Abu Muwayhiba”, Muhammad said. “I choose to return to God and paradise.”

Abu Muwayhiba told what he had seen and what he had heard, for the Prophet began to suffer pain the next day after he had gone to Baqi’ that night. People became more and more anxious and the army did not move. It is true that this tradition brought through Abu Muwayhiba has been received with some skepticism by some historians. It is said that it was not Muhammad’s illness alone that kept the troops from moving to Palestine, but the grumbling of the people, which was caused by the appointment of Usama at such a young age as the leader of a troop consisting of important people from among the early Ansar and Muhajirs. That was what influenced the non-departure more than Muhammad’s illness. In giving their opinions the historians rely on the events that the reader has followed in this section (chapter). If we are not going to argue with those who hold the view as narrated by Abu Muway: hiba in detail, we also find reasons to reject the basis of these events, and reject the Prophet’s going to Baqi’ I-Gharqad and asking for forgiveness for the grave dwellers, as well as a strong sense of the nearness of time, that is, the time of facing God. The science of our time does not reject the existence of spiritism3 as one of the psychic symptoms. The strong sense of imminent death has been experienced by many people, so that anyone can tell what he knows about these events. Also the existence of a connection between the living and the dead, between the unity of the past and the future, a unity that is not limited by space and time, can now also be determined, although – according to the nature of our form – it is still very limited that we will be able to reveal the actual situation.

If that is what we can see now and has been recognized by science, there is no reason why we should reject the basis of the events as narrated by Abu Muwayhiba, nor is there any reason why we should reject what has been confirmed about Muhammad’s communication in a spiritual and spiritual sense with this universe in such a way that he was able to grasp the matter many times more than the experts in this field are accustomed to.

Joke around even if you’re sick

The next day when he came to her place, he saw her complaining of a headache: “O my head!” But she said – while she was already beginning to feel pain: “But it is I, ‘Aisha, who have a headache.”

But his pain was not yet so severe that he had to lie in bed or it would prevent him from going to his family and wives for a bit of fun and humor. Every time she heard him complain Aisha also repeated her complaint of a headache.

Then the Prophet said: “What is wrong if you die before me. I will take care of you, shroud you, pray for you and bury you!”

Because of this joke, the jealousy of womanhood arose in the young Aisha’s heart, as well as her love for the passion of this life, so she said:

“That way the others have good fortune. By Allah, with what you have done it is as if you are telling me to go home and in the meantime you will be newlyweds with your wives.”

The Prophet smiled, although the pain did not allow him to continue joking.

After the pain had eased somewhat, he visited his wife as usual. But then the pain recurred, and was even more intense. When he was at Maimunah’s house he could no longer cope with it. He felt that he needed treatment. At that time he called his wives to Maimunah’s house. He asked their permission, after seeing his condition, that he would be treated at ‘Aisha’s house. His wives allowed him to move.

With his headband on, he went out, leaning on ‘Ali b. Abi Talib and ‘Abbas his uncle. He reached ‘A’ishah’s house with very weak legs.

High Fever

In the first days of his illness, his fever had become so intense that he felt as if he were being burned. Nevertheless, when the fever subsided he went walking to the mosque to lead prayers. This he did for many days. But no more than praying. He could no longer sit and talk with his friends. However, what people whispered about him appointing a young boy above the leading Muhajirs and Ansar to attack the Romans was heard by the Prophet. Although from day to day his sickness increased, but with such whispers it was necessary for him to speak and advise them. In this regard he addressed his wives and family:

“Pour me seven waterskins of water from various wells, that I may meet them and speak to them.”

Go to Mosque

Then water was brought from several wells, and after his wives had seated him in the pasu belonging to Hafsha, the seven waterskins were poured on him. Then he said: Enough. Enough.

Then he put his clothes back on, and with his headband on he went to the mosque. After sitting on the pulpit, he gave praise and thanks to Allah, then prayed and asked forgiveness for his companions who had fallen at Uhud. He prayed for them a lot. Then he said:

“Brothers.” Carry out Usama’s departure. For the sake of my life. If you have spoken about his leadership, you have spoken about his father’s leadership. He is fit to lead, just as his father was fit to lead.”

Muhammad was silent for a while. Meanwhile the people were also silent, no one spoke. Then he continued to say:

“A servant of God has been told by God to choose between this world or His side, so he chooses God’s side.”

Muhammad was silent again, and the people also remained motionless. But Abu Bakr immediately understood that the Prophet meant by those last words himself. With his tender feelings and great friendship with the Prophet, he could not hold back his tears and wept as he said:

“No, no, no. In fact, sir, we will redeem you with our souls and our children.”

Concerned that Abu Bakr’s emotion would rub off on the others, Muhammad beckoned to him:

“Be patient, Abu Bakr.”

Then he asked that all the doors leading to the mosque be closed, except the door to Abu Bakr’s place. After all the doors were closed, he said again:

“I have not known anyone more generous in his friendship with me as he was. If there was any servant of Allah whom I would take as my khalil (favorite friend) then Abu Bakr would be my khalil, but friendship and brotherhood are in faith, until the time comes when God brings us together.”

His message to the Muhajirin and Anshar

When Muhammad came down from the pulpit, he was about to return to Aisha’s house, but he then turned to the crowd and said: |

“Brothers of the Muhajirin, take good care of the Ansar,

For as long as people multiply, the Ansar will be like that too, not increasing. They are the ones to whom I have kept my secret and who have given me protection. Do good to them and forgive them their trespasses.”

He returned to Aisha’s house. But the energy he had exerted during his illness had made his illness even worse. It was hard work, especially for one who was suffering from a fever, and he came out even after being doused with seven waterskins, carrying a heavy load of thoughts: Usama’s army, the fate of the Ansar later on, the fate of the Arabs who had now been united by the new religion with a very strong unity. That is why, when the next day he tried to get up to lead prayers as usual, he found he was no longer strong. It was then that he said

“Have Abu Bakr lead the people in prayer.”

‘Ā’ishah was eager for the Prophet himself to perform the prayer since he seemed to be recovering.

“But Abu Bakr was a soft-hearted man, his voice was weak and he used to cry when he recited the Quran,” said Aisha.

Aisha repeated her words. But in a louder voice Muhammad said again, with the pain he still felt:

“You are like the women around Joseph. Tell him to lead the people in prayer!”

Then Abu Bakr came to lead the prayer as ordered by the Prophet.

One day, because Abu Bakr was not there when Bilal called him to prayer, Umar was called to lead the people in prayer instead of Abu Bakr. Since Umar was a man with a loud voice, when he said the takbir in the mosque, his voice was heard by Muhammad from Aisha’s house.

“Where is Abu Bakr?” he asked. “Allah and the Muslims do not want that.”

Thus one can surmise, that the Prophet wanted Abu Bakr as his successor later, because leading the people in prayer was already the first sign to replace the position of the Prophet.

Conversation with Fatimah, her daughter

When his sickness became more severe, his fever became more intense, the wives and guests who came to visit him, when they put their hands on the blanket he was wearing, felt the heat of the fever which was very exhausting. And Fatimah, his daughter, came to see him every day. He loved his daughter dearly, the love of a father for his only offspring. When she came to see the Prophet, he welcomed her and kissed her and sat her down where he sat. But after his illness was so bad, his daughter came to see him and kissed her father.

“Welcome, my daughter,” he said. Then he sat her down beside him. There were words that he whispered at that time, Fatimah then cried. Then he whispered other words. Fatimah laughed. When Aisha was asked about it, she replied:

“Actually, I will not reveal the secrets of the Messenger of Allah s.a.w.”

But after the Prophet died, he said that his father whispered to him that he would die from his illness this once. That is why Fatimah cried. Then he whispered again, that it was his daughter from his family who would be the first to follow. That is why she laughed.

Because of the heat of the fever, a vessel of cold water was placed beside him. Every now and then he would put his hand in the water and rub it over his face. The fever was so high that he sometimes lost consciousness. Then he regained consciousness in a very poor condition. Because of the sad feeling that broke her heart, one day Fatimah said about her father’s suffering:

“How much you’ve suffered!”

“No, no, no. There will be no more suffering from your father after today,” she replied.

It means that he will leave this world, the world of suffering and pain.

Intending to Write a Will

One day his friends tried to alleviate his suffering by recalling his advice that those who suffer pain should not complain. He replied that what he was experiencing in this case was more than two men could bear. In such a state of severe pain and in a house of many people, he said:

“Bring me a tablet and a sheet, and I will write a letter for you, so that afterward you may never go astray.”

Some of the people present said that the sickness of the Prophet S.a.w. was very serious: We already have the Quran, so it is enough with the Book of Allah. Some said that it was Umar who said this. There was disagreement among those present.

Some say: Let it be written down, so that afterwards we may not go astray. Others objected because the Book of Allah was sufficient. Upon seeing the quarrel, Muhammad said: “Go away, all of you! It is not proper for you to dispute in the presence of

Prophet.” But Ibn “Abbas was still of the opinion that they threw away the

time for not immediately writing down what the Prophet wanted to say. Umar, on the other hand, was still of the opinion that in the Holy Book God said:

“There is nothing that We have overlooked in the Book.”

The news of the Prophet’s increasing illness had spread by word of mouth, so Usama and his men who were in Jurf finally went back to Medina. When Usama went in to see the Prophet in Aisha’s house, the Prophet was unable to speak. But when he saw Usama, he lifted his hand up and put it to the Prophet.

Usama as a sign of prayer.

His family refused to treat him

Seeing her condition, her family thought of helping her with medication. Asma’ – one of Maimunah’s relatives – had prepared a drink, which she had learned to make during her stay in Abyssinia. When the Prophet was in a state of unconsciousness due to his fever, they took the opportunity to pour the drink into his mouth. When he regained consciousness he asked:

“Who made this? Why did you do that?”

“We are afraid that the Prophet is suffering from pleurisy”, said

“Abbas his uncle. “Allah will not inflict such an illness on me.”

Then he told all those present in the house – to take the medicine, not excluding Maimunah even though she was fasting. Muhammad had seven dinars in his possession when his sickness became severe. Worried that he might leave the money still in his hand, he asked for it to be given in charity. But because they were busy taking care of him during his illness and it was still getting worse, they forgot to carry out his order. After the Sunday before his death he regained consciousness, he asked them: What did you do with the dinar? Aisha replied that it was still in her hand. Then she asked him to bring it to her. When the money was placed in the Prophet’s hand, he said:

“How would Muhammad answer God, if he were to appear before God, while this is still in his hand.”

Then all the dinars were given in charity to the poor among the Muslims. 

That night Muhammad was calm. His fever had begun to fall, so that it was as if the medicine given by his family had begun to work and counteract his illness. So much so that he was able at dawn to go out of the house to the mosque with his headband on and relying on Ali b. Abi Talib and Fadzl bin’I-‘Abbas. Abu Bakr was at that time leading the people in prayer. When the Muslims who were praying saw the Prophet coming, they were so excited that they were almost distracted from the prayer. But the Prophet signaled them to continue praying. Muhammad was overjoyed to see all this.

Abu Bakr felt what they had done, and was convinced that they would not have done so had it not been for the Messenger of Allah. He receded from his place of prayer to make room for Muhammad. But Muhammad pushed him from behind as he said: Lead the people in prayer. He himself then sat down beside Abu Bakr and prayed while sitting on his right.

When he had finished praying, he faced the crowd and spoke in a voice so loud that it could be heard outside the mosque:

“Brothers and sisters. The fire (of hell) is already blowing. Fitnah is coming like a pitch-black night. By Allah, do not seek refuge with me about anything. By Allah, I will not make anything lawful except what the Quran makes lawful, nor will I make anything unlawful except what the Quran makes unlawful. God’s curse on those who use their graveyards as mosques.”

Seeing the signs of the Prophet’s improved health, the Muslims were so happy that Usama b. Zaid came to him and asked permission to take troops to the Levant, and Abu Bakr also came to him saying:

“Messenger of Allah!!! I see that you are now by God’s grace and favor healthy again. Today is the section of Bint Kharija. May I visit her?”

The Prophet gave his permission. Abu Bakr immediately left for Sunh outside Medina – where his wife lived. Umar and Ali also went about their own business. The Muslims had begun to scatter again. They were all in an atmosphere of joy and excitement, – for before that they had all been sad, gloomy-faced after the news that the Prophet was ill, his fever getting stronger until he fainted.

Now he returned to Aisha’s house. It pleased him to see the Muslims filling the mosque with joyful hearts, even though he still felt very weak.

She looked at him, with a heart full of adoration for the greatness of the man, and now full of compassion because he was weak, he was sick. She wished she could put everything she had into restoring his strength, restoring his life.

Consciousness Before Death

However, it is likely that the Prophet’s going to the mosque was an inner realization, which would be followed by death. After entering the yumah, every little while his strength grew weaker too. He saw the mauf approaching. He had no doubt that his life was only a few moments away. Yes, what does he look at in the seconds that remain before he parts with this world? Did he recall his life since he was sent by God as a guide and as a prophet, recall all that he had experienced during that time, the pleasures that God had given him until it was over, then his heart felt relieved because the hearts of the Arabs had opened up to accept the right religion? Or did he simply recite istighfar – asking for God’s forgiveness – and with all his soul he presented himself as he had done all his life? Or did he also have to endure the agony of death in his last moments so that he no longer had the energy to remember?

On this point the sources are very different. Most mention that on the day of the summer heat that prevailed throughout the peninsula – June 8, 632 – she asked for a vessel of cold water and placing her hand in it she rubbed the water on her face, and that a man from Abu Bakr’s family came to her place with a miswak in his hand. Muhammad looked at him in such a way, which indicated that he wanted it. Aisha took the object in her relative’s hand, and after chewing the end until it was soft, gave it to the Prophet. Then she rubbed and cleaned her teeth with it. While he was in the throes of death, he presented himself to Allah and prayed:

“Allahumma ya Allah! Help me in this sacred death.”

Aisha said – at that time the Prophet’s head was on her lap. “I felt that the Messenger of Allah s.a.w. had become heavy on my lap. I looked at his face and saw that he was looking up and saying:

“O Supreme Being! from heaven.”

I said: “You have been chosen and so have you. By the One who sent you with the Truth.” So the Messenger of Allah passed away while leaning between my chest and my neck and in my turn. Nor have I wronged anyone. In my lack of experience and my young age. The Messenger of Allah s.a.w. passed away while he was on my lap. Then I put his head on the pillow, I stood up and with the other women I struck my face.”

Is it true that Muhammad had died? That was what people were still disputing about at that time, so that there was almost a slander among them with all the consequences that would have led to civil war, had it not been for God who wanted good also for them and this true religion.

SECTION THIRTY-ONE: The Apostle’s Funeral

The Shock of the Muslims -Umar Doesn’t Believe the Apostle Died – The Arrival of Abu Bakr – Is Muhammad Really Dead? – Usama’s Troops Return to Medina – Abu Bakr’s Welcome to the Ansar – The Sagifa Pledge – The General Pledge – The First Khulafa’ur-Rashidin Speech – Where Will the Apostle Be Buried? – The Prophet is Bathed – Farewell to the Sacred Corpse – Solemn Moments in History – The Shock of the Weak in Faith – Aisha in the Room Next to the Tomb – Saving Usama’s Troops – Prophets Do Not Bequeath – The Greatest Spiritual Legacy

Death News Shocks Muslims

NABI had chosen the Highest Hand in Aisha’s house with his head on her lap. Then Aisha put her head on the pillow. She stood up, and together with the other women – who came as soon as the news reached them – she beat her own face. At this the Muslims who were in the mosque were greatly surprised, for when they saw the Prophet in the morning everything indicated that he had recovered. That is also why Abu Bakr went to visit his wife Bint Kharija in Sunh.

Umar did not believe the Prophet died

Upon learning this, Umar quickly went to where the body was laid to rest. He could not believe that the Prophet had died. When he came, he uncovered his face. It turned out that he was no longer moving. Umar thought that the Prophet was unconscious. So of course he would wake up again. In vain did Mughira try to convince Umar of this harsh reality. He remained convinced that Muhammad was not dead. Since Mughira persisted, he said:

“You lie!”

Then he went out to the mosque together, saying:

“There are those among the hypocrites who think that the Messenger of Allah (s.a.w.) is tired of dying. But, by Allah, he did not die, but went to God, like Moses bin Imran. He had disappeared from the midst of his people for forty days, then returned to them after it was said that he was dead. Indeed, the Messenger of Allah would have returned like Moses too. The one who thinks that he has died, his hands and feet should be cut off!”

Umar’s incessant shouting had been heard by the Muslims in the mosque. They became like confused people. Indeed, if it was true that Muhammad had passed away, how sad the hearts would be! How sad would be the feelings of those who had seen him, had listened to his words, those who believed in Allah who had sent him with guidance and the true religion! What bewildering, heart-wrenching grief and distress! When Muhammad has gone to God – as Umar said – it is bewildering. And to wait for him to return again like the return of Moses, is even more astonishing.

They all came around Umar, believing more and more that the Messenger of Allah had not died. No sooner had they been together than they saw him and heard his loud and clear voice, heard his prayer and the forgiveness he asked for. How he was about to die, when he was the Khalilullah whom He had chosen to deliver the message, a message that was now embraced by all of Arabia, with only Kisra and Heraklius left to embrace Islam! How he will die, when with his power for twenty years continuously he has shaken the world and has caused the most powerful spiritual revolution that history has ever known!

But there the women were still beating their faces as a sign that he had died. Even so Umar in the mosque continued to say that he had not died, he was going to God like Moses ibn “Imran, and those who thought he had died were hypocrites, hypocrites, whose hands and feet Muhammad would strike after his return. Which should the Muslims believe? At first they were very anxious. Then Umar’s words still raised hope in their hearts, for Muhammad would still return. They almost believed their wishful thinking, describing in their own hearts things that almost brought them satisfaction.

Abu Bakr’s arrival

While they were in this state Abu Bakr suddenly arrived: he had returned from Sunh immediately after receiving the sad news. When he saw that the Muslims were so, and that Umar was making a speech, he did not stop there for long but went on to Aisha’s house without looking back. He asked permission to enter, but was told that there was no need to ask permission today.

When he entered, he saw the Prophet in one part of the house already covered with a burd hibara.! He removed the veil from the Prophet’s face and after kissing him he said:

“How good it is when you live, how good it will be when you die.”

Then he lifted the Prophet’s head and looked at his face, which indeed showed the characteristics of death.

“For my mother’s sake? The death that God has decreed for you has now come to you. After that, there will be no more death for you!”

Then he put the head back on the pillow, and covered the burd cloth over his face. After that he went out. It turned out that Umar was still talking and wanted to convince the people that Muhammad was not dead. The crowd gave way to Abu Bakr.

“Patience, patience Umar!” he said once he was near Umar. “Listen!”

But Umar would neither shut up nor listen. He continued to speak. Now Abu Bakr approached the men, signaling that he would speak with them. And for that matter who else would be like Abu Bakr! Isn’t he Ash-Siddig who has been chosen by the Prophet and if the Prophet would take anyone as a favorite friend certainly he is his favorite friend?! Hence the people hastened to fulfill his call and Umar was left behind.

After giving thanks to God Abu Bakr said:

“Brothers! Whoever wants to worship Muhammad, Muhammad is dead. But whoever wants to worship Allah, Allah lives always and never dies.”

Then he read the word of the Lord:

“Muhammad is only a messenger. Before him there have been many messengers who have gone before. When he dies or is killed, will you turn back? Whoever turns back will not harm Allah in the least. And Allah will reward the grateful.”‘

At that time Umar was also listening when he saw the crowd going to Abu Bakr’s place. After he heard Abu Bakr recite the verse, Umar fell to the ground. His legs could no longer hold him up, after he was convinced that the Messenger of Allah had indeed died. As for the people, who had previously been influenced by Umar’s opinion, once they heard the verse recited by Abu Bakr, they realized, as if they had never known, that this verse had been revealed. Thus all the feelings that still doubted that Muhammad had passed away to the mercy of Allah, could be eliminated.

Is it true that Muhammad died

Had Umar gone too far when he believed that Muhammad did not die, when he urged others to believe like him? No! Scholars now tell us that the sun will continue to shine throughout the centuries before the time comes for it to disappear completely. Would anyone believe this without doubting its possibility? The sun, which radiates light and warmth so that this world lives, how will it be exhausted, how will it be extinguished afterwards and then this world will still exist? Muhammad is no less than the sun in his radiance, his warmth, his strength. Just as the sun has bestowed merit, Muhammad too has bestowed merit. Just as the sun has been in touch with nature, the soul of Muhammad has also been in touch with this universe, and always the mention of Muhammad s.a.w. perfumes this nature as a whole. So it is no wonder that Umar was convinced that Muhammad could not possibly die. And it is true that he did not die, and will not die.

Usama’s Army Returns to Medina

Usama b. Zayd who had seen the Prophet that morning going to the mosque, like other Muslims he too suspected that the Prophet had recovered. Together with the members of the army that was to be dispatched to the Levant who had meanwhile returned to Medina, he now rejoined the headquarters in Jurf. The order had been issued to get the troops ready for departure. But in the meantime a man suddenly came after him with the sad news of the Prophet’s death. He canceled his intention to leave and his troops were ordered to return to Medina. He went to Aisha’s house and planted his flag on the doorstep of the house, awaiting the situation of the Muslims.

In fact the Muslims themselves were in a state of confusion. After they had heard Abu Bakr’s speech and were convinced that Muhammad had died, they scattered. The Ansar then joined themselves to Sa’d b. “Ubada in Sagifa’ Banu Sa’ida, Ali b. Abi Talib, Zubair b.’I-“Awwam and Talha b. “Ubaidillah were alone in Fatimah’s house: the Muhajirin, including Usaid b. Hudzair from Banu “Abd’lAshhal joined themselves to Abu Bakr.

While Abu Bakr and Umar were in this state, suddenly someone came to inform them that the Ansar had joined themselves to Sa’d b. “Ubada, adding that: If there is a matter that needs to be settled with them, take them immediately, before things get dangerous. The Messenger of Allah s.a.w. was still in the house, not yet finished (buried) and his family had also closed the door.

… All right,” Umar said, addressing his words to Abu Bakr. Let us go to the place of our brothers from the Ansar, so that we may see how they are doing.”

On the way, they met two good men from among the Ansar, who told the Muhajirs about the people who were holding the Agreement.

“Where are you going, gentlemen?” the two men asked.

When it was known that they would meet the Ansar, the two men said:

“There is nothing wrong with you not approaching them. Brothers of the Muhajirin, solve your problems.”

“No, we will meet them”, said Umar.

Then they continued their journey until they reached the portico of Banu Sa’ida. In the midst of them was a man who was veiled.

“Who is this?” asked Umar bin’l-Khattab. “Sa’d b. “Ubada”, they replied. “He is sick.”

After the Muhajirs had sat down, one of the Ansar made a speech. After giving thanks and praise to God he said:

“Then than that. We are the Ansarullah and the army of Islam, and you are from among the Muhajirin a small group of us who came here on behalf of the gentlemen. It turns out that they want to join us and take away our rights and want to force us.”

Abu Bakr’s greeting to the Ansar

This has been the spirit of the Anshar since the Prophet’s lifetime. Therefore, as soon as Umar heard these words he wanted to immediately parry them. But Abu Bakr held back, because his hard attitude was very much feared.

“Be patient, Umar!” he said. Then he began his speech, addressed to the Ansar:

“Brothers! We on the Muhajirin side were the first to accept Islam, our descent is good, our family is respected, our position is good too. Among the Arabs we are the ones who give many offspring, and we are very dear to the Messenger of Allah. We were already Muslims before you and in the Quran we are also mentioned before you, as God says:

“Those who were the first to enter Islam, the Muhajirin and the Anshar, and those who followed them in doing good.” So we are the Muhajirin and you are the Anshar, our brothers in religion, together with us in the spoils of war and taxes and our helpers against the enemy. What you have said, that all good is with you, is justified. You are the most praiseworthy of all the inhabitants of this earth. In this respect the Arabs recognize only this neighborhood of Quraysh. So from our side the emirs and from your side the viziers.”?

At that time one of the Anshar became angry and said:

“I stick again the weapon. Brothers of Quraysh, from us an emir and from you also an emir.”

“From us the emirs and from you the viziers,” Abu Bakr said. “I approve of one of these two for us. Give your pledge to whichever one you like.”

Then he raised the hand of ‘Umar bin’l-Khattab and the hand of Abu “Ubaida bin’I-Jarrah, while he sat between the two men. Then there arose loud and noisy voices. It was feared that this would lead to conflict. At that time Umar then said in a loud voice:

“Abu Bakr, spread your hands!”

Abu Bakr spread his hands and he was pledged as Umar said:

Ikrar Saqifa

“Abu Bakr, did not the Prophet order you to lead the Muslims in prayer? You are his successor (caliph). We will pledge the one who is most favored by the Prophet among all of us.”

These words struck a chord in the hearts of the Muslims present, for they truly described the will of the Prophet until the last day that anyone would see him. Thus the disagreement among them could be eliminated. The Muhajirin came to give their pledge, then the Anshar also gave their pledge.

General Pledge

When the next day Abu Bakr was seated on the pulpit, Umar bin’I-Khattab appeared to speak before Abu Bakr, saying – after giving thanks and praise to God:

“Yesterday I spoke to you words that are not found in the Book of Allah, nor were they a message given to me by the Messenger of Allah. But at that time I was of the opinion that the Messenger of Allah would take care of our affairs, as the last person to stay with us. But God has left us the Quran, which was also the guide of His Messenger. If we hold on to the Book, God will guide us as He guided the Messenger. Now God has put our matter in the hands of the companion of the Messenger of Allah – s.a.w. – the best among us and one of the two, when both were in the cave. So let us pledge him.”

At that time people then gave their pledge to Abu Bakr as the Pledge of Umar after the Pledge of Sagifa.

After the pledge Abu Bakr stood up. In their presence he made a speech that can be regarded as a truly wise and decisive example. After giving thanks to God Abu Bakr r.a. said:

Speech of the First Khulafa’ur-Rashidin

“Then, brothers. I have been made ruler over you all, and I am not the best among you. If I do good, help me. Truth is trustworthiness, and lying is treachery. The weak among you is strong in my eyes, after I have given him his due – God willing, and the strong is weak to me, after I have taken his due – God willing. If any group abandons the cause of Allah, Allah will bring disgrace upon them. When evil has spread to a group, Allah will spread calamity on them.

Obey me as long as I obey Allah and His Messenger. But if I disobey Allah and His Messenger, then your allegiance to me is forfeited. Perform your prayers, and Allah will have mercy on you all.”

While the Muslims were disagreeing – then again agreeing to appoint Abu Bakr in the Sagifa Pledge and then the General Pledge – the Prophet’s body was still in place on the deathbed surrounded by relatives from the family.

After giving the pledge to Abu Bakr people immediately rushed again to organize the funeral of the Prophet. In terms of where to be buried, people still differ in opinion. The Muhajirin were of the opinion that he would be buried in Mecca, the land of his blood and in the midst of his family. Others were of the opinion that he should be buried in the Temple of Magdis (Jerusalem) because the previous prophets were buried there. I do not know how these people came to this opinion, when the Temple Mount was still in Roman hands and since the events of Mu’ta and Tabuk, the Romans and the Muslims were at enmity, so the Prophet prepared Usama’s troops to retaliate.

Where will the Apostle be buried?

The Muslims could not agree to this opinion, nor did they agree to the Prophet being buried in Mecca. They were of the opinion that the Prophet should be buried in Medina, the city that had provided protection and help, and the city that first came under the banner of Islam. They deliberated, where to be buried? One side said: to be buried in the mosque, where he gave sermons and guidance and led people to prayer, and according to their opinion to be buried in the place of the pulpit or next to it. But this opinion was later rejected, in view of the information coming from Aisha, that when the Prophet was seriously ill, he wore a black veil, which was being covered on his face, sometimes opened while he said: “God’s curse on a group that uses the graves of prophets as mosques.”

Then Abu Bakr appeared to give a decision to the crowd by saying:

“I heard the Messenger of Allah s.a.w. say – Whenever a prophet dies, he is buried where he died.”

Then the decision was made that the place where the bed was when the Prophet died would be dug up.

The Prophet is Bathed

The next to bathe the Prophet was his immediate family. First Ali b. Abi Talib, then “Abbas b. “AbdilMuttalib and his two sons Fadzl and Qutham and Usama b. Zaid. Usama b. Zaid and Shugran, the Prophet’s servants, poured the water while ‘Ali bathed him and the clothes he was wearing. They did not want to remove the shirt from the Prophet. At the same time they found the Prophet so fragrant that ‘Ali said: “By my parents! How fragrant you are in life and in death.”

That is why some Orientalists have argued that the sweet smell was because the Prophet used to use perfume during his life. He considered the fragrance to be his favorite item in the life of this world.

After bathing with the clothes he was wearing, the Prophet was shrouded in three layers of clothing: two Shuhari’ and one burd hibara type garment, folded once. Finished in this manner, the body was left in place. The doors were then opened to allow the Muslims, who were entering the place from the direction of the mosque, to circumambulate and take a farewell glance and offer prayers of peace to the Prophet. Then they came out again with a deep feeling of grief and bitterness, which was very depressing to the heart.

The room had become full again when later Abu Bakr and Umar entered to pray with the other Muslims, without anyone acting as imam in the prayer. After the people had sat down again and it was quiet, Abu Bakr said:

“Peace be upon you, O Messenger of God, with God’s mercy and blessings.” We testify that the Prophet and the Messenger of God have conveyed the message of God, have fought in the way of God until God gave help for the victory of religion. He has fulfilled his promise, and enjoined people to worship only God without partners.”

Farewell to the Sacred Corpse

Every word spoken by Abu Bakr was greeted by the Muslims with solemnity and reverence: Amen! Amen!

After the men had finished praying, the women came out, and after them, the children. All of them, each of them carrying a painful heart, feelings of sorrow and sadness pressed on the heart, because they had to part with the Messenger of Allah, the Seal of the Prophets.

Solemn Moments in History

Before me now – a thousand and three hundred years after the past – lies a solemn and serene scene that has filled my heart with humility and reverence. The wrapped body now lies in a corner, in a room that will later become a tomb, and a room that was once inhabited by people who knew the meaning of life, people full of grace, full of light. This holy body, which has invited and guided people to the right path, and which for them has been the highest example of kindness and compassion, of agility and dignity, of justice and awareness in the face of cruelty and tyranny.

The multitude of people now went away with broken hearts, with saddened hearts, with grief-stricken hearts. Every man, every woman, every child – towards the man who has now chosen his place with God – remembers him as a father, as a loyal friend and companion, as a Prophet and Messenger of Allah. What are the feelings that are now lushly filling the hearts that are full of the vibrancy of faith, hearts that are full of concern about the secrets of tomorrow after the death of the Messenger?! The painting of this solemn event is now unfolding before me. I see myself being dumbfounded looking at it, with all my heart for this solemn and solemn majesty: I could hardly tear myself away.

The Shock of Those Who Are Weak in Faith

It was only fitting that the Muslims should be worried. Since the news of the Prophet’s death was announced in Medina and then spread to the Arab tribes around the city, the Jews and Christians immediately set eyes and ears, hypocritical traits began to emerge, the faith of the Arabs who were still weak was shaken. In the meantime, the Meccans were also getting ready to turn away from Islam and were even about to do so, so “Attab b. Asid, the Prophet’s representative in Mecca, was worried and did not appear to them. It was exactly Suhail b. “Amr who was in their midst when he appeared and said – after explaining the death of the Prophet that Islam had now grown stronger, and whoever still doubted us, we cut his throat. Then he said again:

“People of Mecca! You are the last to enter Islam so do not be the first to apostatize! By Allah, this is a gift from Allah to you all, as the Messenger of Allah s.a.w. said – Have they not realized their apostasy?”

There were two ways in which the Arabs at that time dug graves: First the Meccan way of digging graves with a flat bottom, second the Medinan way of digging graves with a curved bottom. Abu “Ubaidah bin’l-I-Jarrah for example, dug the Meccan way, while Abu Talha Zaid b. Sahl dug the Medinan way. The Prophet’s family also discussed which way the grave would be dug. “Abbas the Prophet’s uncle immediately sent two men, each to call Abu “Ubaida and Abu Talha. The one sent to Abu “Ubaida returned not with the one called, while the one sent to Talha came together. So the grave of the Prophet was dug according to the Medinan way.

Prophet Buried

When it was dusk, and after the Muslims had finished visiting the sacred body and bidding it a final farewell, the Prophet’s family was ready to bury him. They waited until midnight. Then a red scarf that the Prophet used to wear was laid out in the grave. Then he was taken down and buried in his last place by those who had washed him. On top of that, raw bricks were laid and then the grave was filled with earth.

In this regard Aisha said: “We learned of the funeral of the Messenger of Allah (s.a.w.) after hearing the sound of shoveling in the middle of the night.”

Fatimah also said that.

The funeral ceremony took place on the night of Wednesday 14 Rabiulawal, which is two days after the Apostle passed away.

After that Aisha stayed in her house in the room adjoining the room of the Prophet’s tomb. She felt happy next to such a noble neighbor.

Aisha in the Room next to the Tomb

After Abu Bakr died he was buried next to the Prophet, and Umar followed and was buried next to him again. It is said that Aisha used to visit the grave chamber without wearing a headscarf, because before Umar was buried, only her father and husband were there. But after ‘Umar was buried, she would always enter wearing a full headscarf.

As soon as the Muslims finished organizing the funeral of the Prophet, Abu Bakr ordered Usama’s troops to invade the Levant to be immediately continued as an implementation of what the Prophet had ordered. There were also Muslims who disagreed with it, as had happened when the Prophet was ill. Umar was among those who disagreed. He argued that the Muslims should not scatter. They should remain in Medina, because it is feared that unpleasant things will happen. But in carrying out the orders of the Apostle Abu Bakr never hesitated. He also rejected the opinion of those who suggested appointing a commander who was older than Usama and more experienced in war.

Saving Usama’s Army

Thus the troops at Jurf remained prepared under Usama, and Abu Bakr went to release him. It was then that Usama asked Umar to be relieved of this duty. He needed to stay in Medina so that he could advise Abu Bakr.

Not twenty days after the army left, the Muslims were able to attack Balga’. Usama was able to avenge the Muslims and his father who had been killed at Mu’ta. In that glorious event the war motto was: “For victory, die!”‘

Thus both Abu Bakr and Usama were able to carry out the Prophet’s command. He returned with his army to Medina preceded by the banner that the Prophet had left in his hand – on the same horse that his father had used at Mu’ta until his death.

Prophets Do Not Inherit

After the Prophet passed away, his daughter Fatimah asked Abu Bakr to give her the Prophet’s inheritance in Fadak and in Khaibar. But Abu Bakr replied with his father’s words: “We, the prophets did not leave a bequest.? What we leave behind is for charity” Then Abu Bakr said to Fatimah:

“If your father has already given this property to you, then I accept your proposal, and I will do what he asks.” But Fatimah replied that her father had not said anything to her about it, only Umm Aiman had told her that this was what was intended. In this case Abu Bakr emphasized that Fadak and Khaibar should be returned to the baitulmal for the Muslims.

Greatest Spiritual Legacy

Thus, Muhammad went forth from this world leaving nothing of the perishable riches of this world to anyone. He left the world as he came. As a legacy he has given this righteous religion to mankind. He has pioneered the path of the great Islamic culture, which has sheltered the world before, and will shelter the world after. He has inculcated the doctrine of Tawhid, placing the high teachings of God above and the low teachings of the pagans below. Paganism in all its forms and appearances had been eradicated. He now invited people to do good deeds and piety, not sin and enmity. Then he left the Book of Allah for mankind, as mercy and guidance. He left a high example, a beautiful example. The last example he gave to mankind, when in sickness, he said to the people:

“O man! Whose back I have scourged, this is my back, retaliate! Whose honor I have dishonored, this is my honor, retaliate! And whose property I have taken, this is my property” take it! Fear no enmity, for it is my innate bukar.”

Whenever anyone ever demanded three dirhams from him, he gave them to him in return. Then he departed this world leaving behind a great spiritual legacy. which always radiates in the universe of this world. God will perfect His teachings, will help His religion above all religions, even if it is not recognized by the disbelievers. May Allah grant him mercy and peace. Sallallahu “alaihi wa sallam.

1 – Islamic Culture as Described in the Quran

MUHAMMAD has left a great spiritual legacy, which has overshadowed the world and given direction to world culture over the past several centuries. It will continue to do so until God perfects His light throughout the world. The legacy that has had such a great influence in the past, and will do so even more so in the future, is that he has brought the true religion and laid the foundation of the only culture that will ensure the happiness of this world. The religion and culture that Muhammad has brought to mankind through God’s revelation, have been so combined that they can no longer be separated. Two Cultures: Islam and the West | Even if this Islamic culture is based on the methods of Science and the ability of the ratio, – and in this case it is the same as the Western culture of our time, and even if as a religion Islam adheres to subjective thinking Ian on metaphysical thinking – yet the relationship between religious provisions and the basis of culture is very close. The reason is that the metaphysical way of thinking and subjective feelings on the one hand, and the methods of logic and the ability of science on the other hand, are united by Islam with a bond, which inevitably needs to be sought until it can be found, in order to remain a Muslim with a strong faith. From this point of view, Islamic culture is very different from the Western culture that now dominates the world, also in describing life and the basis on which it is based is different. The difference between these two cultures is so fundamental that it has led to the basis of the two cultures contradicting each other.

The clash of church and state in the West

This conflict arose for historical reasons, as we have already mentioned in the preface to the second printing of this book. The conflict in the West between religious and temporal authority as a Christian nation – or in today’s parlance, between the church and the state – meant that the two had to be separated, and the authority of the state had to be enforced in order not to recognize the authority of the church. This conflict of power also had an effect on Western thought as a whole. The first consequence of this was the separation between human feelings and human thoughts, between metaphysical thinking and the requirements of positive science (knowledge of reality) based on materialism. The triumph of materialism has had a profound effect on the economic system that has become the foundation of Western culture.

Basic Economic System of Western Culture

As a result, in the West there have also arisen schools that want to make everything on earth subject to the life of the economic world. There are also those who want to put the history of mankind in terms of its religion, art, philosophy, way of thinking and knowledge – in all its ups and downs in various nations – into economic terms. This idea is not limited to history and its writing, and some Western philosophical schools have even made ethical patterns on the basis of this material benefit alone. Even though these schools of thought have been so high in thought with great inventiveness, the development of thought in the West has limited it to the limits of the material benefits collectively created by these ethical patterns as a whole. And in terms of scientific discussion this has become an urgent necessity.

On the other hand, regarding spiritual matters, spiritual matters, in the view of Western culture this is a purely private matter, people do not need to pay collective attention to it. Therefore, in the West, the freedom of belief is something that is highly valued, even more than the freedom of ethics. They have so glorified ethical freedom that economic freedom is already completely bound by law. These laws will be enforced by the army or by the state with all the power at its disposal.

Western Culture’s Desperate Search for the Happiness of Mankind

A culture that seeks to take economic life as its basis, and ethical patterns based on that economic life with no regard for the importance of belief in public life, in paving the way for mankind to achieve the happiness to which it aspires, will not achieve its goal, in my opinion. In fact, such a response to life should be expected to plunge mankind into the severe suffering experienced in recent centuries. It is also fitting that all the thought that goes into preventing war and working for world peace will have little meaning and little result. As long as my relationship with you is based on the piece of bread I eat or you eat, and we fight, compete and quarrel over it, each based on his animal strength, we will always be waiting for a good opportunity to sneakily get the piece of bread in the other’s hand. Each of us will always see the other as an opponent, not as a brother. This ethical basis hidden within us will always be animalistic, even if it remains hidden until the time when it will emerge. The only thing this ethical basis will always be about is profit. Meanwhile, the high meaning of humanity, the praiseworthy principles of morality, altruism, love and brotherhood will fall by the wayside, and will be almost beyond our grasp.

What is happening in the adult world is the most obvious proof of what I have mentioned. Competition and conflict are the first symptoms of the economic system, and they are the first symptoms of Western culture, whether individualistic or socialistic. In individualism, laborers compete with laborers, capital owners with capital owners. Labor and capital are two competing opponents. Supporters of this view argue that this competition and opposition will bring good and progress to mankind. According to them, this is an incentive to work more diligently and an incentive for the division of labor, and will be a fair balance in dividing wealth.

On the other hand, socialism, which holds that the class struggle must end with power in the hands of the workers, is a natural necessity. As long as competition and struggle over property is the basis of life, as long as conflict between classes is natural, then conflict between nations is also natural, with the same goals as in the class struggle. It is from here that the conception of nationalism naturally exerts a decisive influence on the economic system. If the struggle of nations for possessions is natural, if colonization is natural, how can war be prevented and peace in the world be secured? As we approach the end of the 20th century, we have witnessed – and are still witnessing – evidence that peace on earth on the basis of such a culture is possible only in dreams, only in sweet-smelling ideals, but in reality is nothing more than an empty mirage.

The basis of Islamic Culture

Islamic culture was born on a basis that is contrary to the basis of Western culture. It was born on a spiritual basis that invites man to first realize his relationship with nature and his place in this nature as well as possible. If this realization reaches the level of faith, then his faith invites him to constantly educate and train himself, to constantly cleanse his heart, to fill his heart and mind with loftier principles – principles of dignity, brotherhood, love, kindness and filial piety. It is on the basis of these principles that man should structure his economic life. This gradual method is the basis of Islamic culture, such as the revelation that has been revealed to Muhammad, i.e. first of all spiritual culture, and the spiritual system here is the basis of the education system and the basis of ethical patterns (morals). And these ethical principles are the basis of its economic system. It cannot be justified in any way to sacrifice these ethical principles for the sake of the economic system.

In my opinion, Islam’s response to such a culture is the response that is in accordance with human nature, which will ensure happiness for him. If this is what is instilled in our souls and life as in Western culture goes that way, the complexion of mankind will undoubtedly change, the principles that have been guiding people will collapse, and in their place will arise more noble principles, which will be able to treat the crisis of our world today in accordance with its more brilliant guidance.

Today people in the West and in the East are trying to solve this crisis, without realizing – and Muslims themselves do not realize – that Islam can guarantee to solve it. People in the West today are looking for a new spiritual guide that will help them to escape from the paganism that is plaguing them, and the cause of their suffering, the disease that is driving them into war with each other, is mammonism – the worship of wealth. Westerners are looking for this new guidance in some of the teachings of India and the Far East, when they can find it not far from them, they will find it already provided for in the Quran, beautifully illustrated by the excellent example set by the Prophet to mankind during his lifetime.

It is not my intention to describe Islamic culture in all its provisions here. Such a description would require an in-depth discussion, which would take up the space of this book or a much larger one. However, after I have touched upon the spiritual basis on which it is based, I would like to summarize the culture here in order to describe the Islamic teachings in their entirety, and by doing so I will be able to move on to deeper discussions. Before I do so, I would like to point out that in the history of Islam there has been no conflict between religious authority (theocracy) and temporal authority, that is, between the church and the state. This can save Islam from the contradiction that the West has left in its mind and in its historical direction.

There is no conflict between religion and state in Islam

Islam was saved from this conflict and all its effects because Islam does not recognize the church or religious authority as Christianity does. There is no one among the Muslims, even if he is a caliph, who would impose a command on people in the name of religion and would claim to be able to forgive the sins of anyone who violates that command. Nor has there been any Muslim – even if he were a caliph – who would require anything of people other than what God has prescribed in the Quran. In fact all Muslims are equal before God. One is not more honorable than another, except depending on his piety – on his devotion. A ruler cannot demand the loyalty of a Muslim if he himself commits sins and violates God’s commands. Or as Abu Bakr as-Siddig told the Muslims in his inauguration speech as Caliph: “Obey me as long as I obey God and His Messenger. But if I violate the commands of God and His Messenger then your allegiance to me is forfeited.”

In spite of the fact that the government of Islam was later ruled by a tyrannical monarch and that civil wars broke out among the Muslims, the Muslims continued to adhere to the great personal freedom that was prescribed by religion, a freedom that made reason the standard in all matters, even in religion and faith. This freedom remained with them even up to the time when the Muslim rulers came who claimed to be God’s successors on earth – no longer the successors of the Prophet. In fact, they had mastered all Muslim matters, right down to the matter of life and death. For example, what happened during the time of Ma’mun, when people disputed about the Quran: a creature or not a creature – created or not created! A lot of people opposed the Caliph’s opinion at that time, even though they knew what consequences they would face if they dared to oppose him.

In All Things Reason is to be Used as a Benchmark

In all matters Islam has made reason the standard. Also in matters of religion and faith it has been made the standard. In the words of God:

“The example of those who do not believe is that of a shepherd who cries out to his cattle, who hear nothing but the call and the cry. They are deaf, dumb and blind, for they do not use their minds.”

Shaykh Muhammad Abduh interpreted it, saying: “This verse clearly states that taklid (blind acceptance) without consideration of reason or guidance is inherent in unbelievers. One cannot believe if his religion is not realized with his intellect, not known by himself until he can be sure. If a person is brought up to take things for granted without realizing it with his mind, then in doing an action, even if it is a good action, without knowing it is right, he is not a believer. By believing, it is not meant that one should humble oneself to do good like a lowly animal, but it is meant that one should be able to increase the power of his mind, to increase himself with knowledge, so that in doing good, he really realizes that his good is indeed useful, acceptable to God. In renouncing evil, he also understands the dangers and how far the evil will lead.

This is what Shaykh Muhammad Abduh said in interpreting this verse, which in the Quran, in addition to this verse, many other verses are clearly mentioned. The Quran wants man to contemplate this universe, to know the news around it, which will lead him to the realization of God’s existence, of His oneness, as in the words of Allah:

“That in the creation of the heavens and the earth, in the alternation of night and day, the ships that sail the seas carrying what is useful for mankind, and what God sends down from the heavens in the form of water, with which He gives life to the dry dead earth, and spreads over it all kinds of animals, and the winds and clouds that are driven between the heavens and the earth – are signs (of the oneness and greatness of God) for those who use their minds.”

“And as a sign for them is the dry earth. We revived it and brought forth from it seeds, some of which were edible. There We planted groves of dates and palms and grapes, and there We sent forth springs of water – that they might eat the fruit thereof. All that was not the work of their hands. Why are they ungrateful? It is He who has created in pairs all that the earth produces, and in themselves and in all that they do not know. Also as a sign for them – is the night. We gave up the day, and they were in darkness. The sun also circulates according to its appointed course. That is the measure of the All-Powerful and All-Knowing. The moon, too, We have fixed in its place until it returns like an old mayang. The sun shall not overtake the moon, nor shall the night overtake the day. Each goes in its own way. Also as a sign for them – is their offspring whom We carried in laden ships. And for them We created similar ones, which they could ride. If We will, We will sink them. There is no helper for them, nor can they be saved. Except by mercy from Us and to give them the pleasures of life until the time.”?

The exhortation to pay attention to the natural world, to explore its provisions and laws, and to take them as guidelines that will lead us to believe in our Creator, has been mentioned hundreds of times in various suras of the Quran. All of them are addressing the power of the human mind, telling man to evaluate it, to ponder it, so that his faith is based on reason and clear conviction. The Quran warns against taking for granted what one’s ancestors have taught him, without paying attention, without scrutinizing, and with a personal belief in the truth that he can attain.

The Power of Faith

This is the kind of faith that Islam encourages. And it is not what is commonly called ‘grandmotherly faith’, but rather an intellectual faith that has been convinced, that has been pondered over, thought about, and then, by its reflection and thought, it will come to a belief in God. I don’t think there is anyone who has been able to contemplate with his mind and heart who will not come to faith. Every time he ponders more deeply, thinks longer and tries to master this space and time and the unity contained in it, which is endless, with the members of this infinite, ever-rotating universe – a little bit will be felt in him about the members of that nature, which all operate according to predetermined laws and with a purpose known only to their creator. He will also feel convinced of his weakness, of his insufficient knowledge, if only he is not immediately helped with his awareness of this nature, helped with a power above the capabilities of his senses and brain, which will connect him with all members of nature, and which will make him realize his own place. And that power is faith.

Believing in Allah

So faith is a spiritual feeling, which man feels encompassing him whenever he communicates with nature and drifts into the infinity of space and time. All these natural beings will be embodied in him. So he sees them all running according to the prescribed laws, and he also sees them worshiping God the Creator. As for him being incarnate in nature, related to nature, or independent and separate, this is still an empty speculative debate. It may be successful, it may be misguided, it may be beneficial and it may be detrimental. Besides, it does not add to our knowledge. Writers and philosophers have long tried to find out about the Creator, but their efforts and endeavors have been in vain. And some have admitted that it is beyond the reach of perception. If it is indeed the intellect that has been unable to reach this understanding, then its inability further strengthens our faith. Our convincing feeling that there is a Supreme Being who knows everything and that He is the Creator, the Planner, and that everything will return to Him, then such a situation will already convince us that we will not be able to reach His substance no matter how great our faith in Him is.

Likewise, if until now we cannot capture what electricity actually is even though we see its traces with our own eyes, as well as the ether that we do not know even though it has been determined that its waves can transfer sound and images, the influence and traces are enough for us to believe in the existence of electricity and the existence of ether. How arrogant we are, every day we witness the beauty and greatness created by God, if we still do not want to believe before we know His substance. The Transcendent God is far beyond the reach of what they can describe. The reality of life is that those who try to describe the substance of the Most Holy God are those whose perception is already powerless to reach a higher level in describing what is above human life. They want to measure this world and its Creator according to our relative and very limited measure within the limits of our meager knowledge. Those who have truly attained knowledge, on the other hand, will remember these words of God:

“They ask you about the soul. Answer: The soul belongs to God. The knowledge given to you is but a little.”

Their hearts are already full of faith in the Creator of the Spirit and the Creator of this universe, and so there is no need for them to plunge into empty, speculative debates that will lead nowhere and reach no conclusion.

There is a distinction between Islam achieved through faith and Islam without faith in the Quran:

“The badwi Arabs say: We have believed’ Say “You have not believed, but just say: we have Islam’. The faith has not yet entered your hearts.”?

Basic Islamic Faith

An example of this kind of Islam is that which submits to the invitation of a person out of will or out of fear, out of admiration or out of idolization outside the heart who wants to obey and truly understand the teaching to the extent of faith. Such a one has not been guided by God to the faith that should be attained, by contemplating nature and knowing the laws of nature, and by that contemplation and knowledge he will reach his Creator – but becomes a Muslim because of a desire or because his ancestors were already Muslims. Therefore, faith has not entered his heart, even though he is already a Muslim. There are Muslims like this who want to deceive God and deceive the believers, but they are actually deceiving themselves without realizing it. There is already a sickness in their hearts. Then God adds to their sickness. They are the religious people without faith, whose Islam is only driven by a desire or out of fear, while their souls remain stunted, their beliefs remain weak and their hearts are willing to surrender to the will of man, surrendering to his orders. Those, on the other hand, whose faith in Allah is with real faith, brought about by reason and by a living heart, by contemplating this world, they are the believers. Those who will leave their problems to God alone, they are the ones who know no surrender other than to God. With their Islam they do not give any merit to people.

“But it is the Lord who has merited you, for He has guided you to faith, if you are indeed true believers.”!

So whoever submits themselves to God and does good deeds, they have nothing to fear, nothing to grieve. They are not afraid that they will face poverty or humiliation, because with faith they are already very rich, very honored. Honor that belongs to God and to the believers.

A soul that is willing and at peace with its faith is relieved when it always strives to know the secrets and laws of nature, which means it will increase its relationship with God. A step towards this knowledge is to discuss and contemplate all of God’s creations in nature in a scientific way as recommended by the Quran and practiced by the Muslims of old, i.e. the modern scientific way in the West today. It is just that the goal in Islam and in Western culture is different. In Islam, the goal is for man to make God’s laws in nature his own laws and regulations, while in the West the goal is to seek material gain from what is in nature. In Islam the first goal is “irfan – knowing God well, the deeper our irfan or perception (recognition) the deeper our faith in God. This goal is to achieve good “irfan in terms of the whole community, not just in terms of the individual. The issue of spiritual integrity is not a purely personal matter. There is no place for people to isolate themselves as a separate community. Rather it should be the cultural basis for human society worldwide – from end to end. Therefore humanity should strive for spiritual integrity (perfection), which means more than its observation of the nature of the senses (sensibilia). Perception’ of the secrets of things and the laws of nature in order to achieve that integrity is greater than perception as a means to achieve material dominion over them.

By Seeking God’s Help to the Laws of Nature

To achieve this spiritual integrity it is not enough to rely on our logic alone, instead we must open the way for our hearts and minds to reach the highest level. This can happen only if man seeks help from God, presenting himself to Him with all his heart and soul. Only to Him do we worship and only to Him do we ask for help, to reach the secrets of nature and the laws of this life. This is what is called a relationship with God, being grateful for God’s favors, so that we may be guided in what we have not yet achieved, as in God’s words:

“And when My servants ask you about Me, then (say) I am near. I grant the supplicant’s request – when he supplicates Me. So respond to My call and believe in Me, lest they be guided to the Straight Path.”?

“And seek God’s help by being steadfast, and by observing prayer, and prayer is indeed hard, except for those who are humble – to God. Those who realize that they will meet God and to Him they return.”

Prayer

Prayer is a form of communication with God in faith and asking Him for help. Thus what is meant by prayer is not just bowing and prostrating, reciting verses of the Quran or saying takbir and ta’zim for the sake of God’s greatness without filling the soul and heart with faith, with the holiness and majesty of God. But what is meant by prayer or worship is the meaning contained in the takbir, in the recitation, in bowing, prostration and all that majesty, holiness and faith. So such worship of God is a sincere worship – for the sake of God the Light of heaven and earth.

“The good is not that you face east and west, but the good is the one who has believed in Allah, the Last Day, the angels, the Book, and the Prophets and spends his beloved wealth on his relatives, orphans, the poor and the wayfarer, the suppliant, to release slaves, to perform prayers and give alms, and those who fulfill their promises when they make them, and those who are steadfast in the face of suffering and adversity and in time of war. These are they

Those who are righteous and those who are self-controlled.”?

A true believer is one who brings his whole heart to Allah while he is praying, witnessed by a sense of piety towards Him, and seeks God’s help in fulfilling the obligations of his life. He seeks guidance, asking Allah for help in understanding the secrets and laws of nature.

The believer who truly believes in Allah while he prays will feel it himself, will always feel, he is something small in front of the greatness of Allah the Great. When we are in an airplane flying above an altitude of one thousand or several thousand meters, we see mountains, rivers and cities as small phenomena on the earth. We see them displayed before our eyes like the lines outlined on a map of the earth as if the surface is flat and flat, no mountain or building is higher, no canyon, well or river is lower, the colors are connected, intertwined, mixed, the higher we fly the colors are more mixed. Our entire earth is nothing more than a small planet. In this world there are thousands of solar systems and planets. They are nothing more than a small number in the infinity of this entire existence. How small we are, how weak we are in relation to the Creator and Manager of this existence. His greatness is beyond our comprehension!

Equality before God

As we sincerely submit our hearts to the greatness of God, we ask Him to help us overcome our weaknesses and guide us in our search for the truth – it is only natural that we should see the similarity of all human beings in their weakness, who cannot strengthen themselves with wealth and possessions, except by their firm faith and submission to God, doing good and taking care of themselves.

This true and perfect equality before God is not the same as the equality that has been touted in Western culture in recent times, namely equality before the law. That culture has gone so far in its view of equality that it has almost ceased to recognize it before the law. For certain people it is no longer valid to respect it. Equality before God, the equality that we can actually feel in prayer, that we can reach with our free sight – is not the same as equality in the competition for wealth, the competition that allows people to do all kinds of tricks and make faces, then the one who is more evasive and can play, he will be safe from the power of the law.

This equality before God leads to true brotherhood, for all can feel that they are actually brothers in the worship of God and to Him alone. Such brotherhood is based on healthy mutual respect, reflection and free thought as advocated by the Quran. Is there any greater freedom, brotherhood and equality than this Ummah before Allah, all bowing their heads to Him, saying Takbir, bowing and prostrating. There is no difference between one and another – all seek forgiveness, repent, expect help. There is no intermediary between them and God except their pious deeds (good deeds) and the good deeds they can do and guarding themselves from evil. Such brotherhood can cleanse the heart of all material stains and ensure the happiness of mankind, and will also lead them to understand God’s law in this cosmos, in accordance with the guidance in God’s light that has been given to them.

Fasting

Not everyone is equally capable of performing the devotion that Allah commands. Sometimes our bodies can weigh down our souls, our materialistic nature can suppress our human nature, if we do not do regular spiritual exercises, do not present our hearts to Allah during our prayers, and it is enough just to follow the rules of prayer, such as bowing, prostration and recitations. Therefore, we must strive to stop the overburdening of the body, the matcrialism that suppresses humanity. For one Islam has obliged fasting as a step towards achieving the dignity of devotion (piety), as in the words of God:

“Believers! Fasting has been enjoined upon you, as it was enjoined upon those who were before you, that you may be pious – guarding yourselves against evil.”‘

Being pious and doing good (bsrr) are the same. The one who does good is the one who fears and the one who does good is the one who believes in Allah, the next day, the angels, the book and the prophets and continues with the verse we have mentioned.

If the purpose of fasting is so that the body does not overburden the soul, so that our materialistic nature does not suppress our humanity too much, then the person who refrains from dawn until night, and then afterwards indulges in pleasure, has diverted that purpose. Even without fasting, indulging in self-indulgence is very destructive, especially if one is fasting, all day he refrains from food, drink and all pleasures, and when it is past time he then gives himself up to whatever he thought he could not enjoy during the day! Then God is also the witness, that his fasting is not to purify himself, to elevate his humanity, nor is he fasting of his own free will because he believes that fasting benefits him spiritually, but he is fasting out of obligation, not realizing in his own mind the necessity of the fast. he sees it as a restraint on his freedom, as soon as that freedom ends in the evening, so he drifts into pleasure, in exchange for the fast that has restrained him. A person who does this is like someone who refuses to steal, just because the law forbids it, not because his soul is high enough to abstain from the act and prevent it of its own accord.

Fasting is not a pressure

In fact, people’s response to fasting as a pressure or prevention and restriction of human freedom is a response that is completely wrong, which will ultimately make the function of fasting meaningless and has no place anymore. True fasting is the cleansing of the soul. The fasting person is required by our thoughts arising from our own will, so that freedom of will and freedom of thought can be regained. When he has regained these two freedoms, he can be elevated to a higher dignity, on the level of true faith in God. This is what God’s words mean – after mentioning that fasting has been enjoined upon the believers just as it was enjoined upon those before them:

“Some days have been appointed. But if any of you is sick or traveling, it may be made up on another occasion. But if any of you is sick or on a journey, then it may be made up on another occasion, and for those who find it very difficult to observe it, they should make a fid-yah by feeding a poor person; and whoever wants to do good of his own accord, that is better for him; and if you fast, that is better for you, if you understand.”

It seems strange that I should say that by fasting we can regain freedom of will and freedom of thought, if by fasting we mean all that is good for our spiritual life. It does seem strange, because in our minds this form of freedom has been corrupted by modern thought, when the spiritual and mental boundaries are destroyed, and then the material boundaries are maintained, which a soldier can enforce with the sword of the law. According to the modern mind, man is not free in the sense that he strikes another person’s property or person. However, he is free with respect to himself, even if this goes beyond the limits of what is acceptable to reason or justified by moral principles. But this is not the reality of life. The reality is that man is a slave to his habits. He is used to eating in the morning: midday, evening. If you tell him to eat only in the morning and only in the evening, he will consider this a violation of his freedom. But it is a violation of his habitual slavery, if this expression is correct. A person who has become accustomed to smoking to the extent that he is enslaved to his habit, and is told: You must not smoke today, will consider this a violation of his freedom: When in fact it is nothing more than a violation of the slavery of his habit. Another person who is accustomed to drinking coffee or tea or any other beverage at certain times and is told: replace these times with other times, then the violation of his habitual slavery is considered a violation of his freedom. This kind of habitual slavery corrupts the will, corrupting the true meaning of freedom in its truest form.

In addition, this is also detrimental to healthy thinking, because it means that he has been shown by the influence of his material desires, which have been formed by this habit. Hence many people have practiced fasting in various ways, diligently practicing it at certain times of the week or month. But God wanted to make it easier for people by making it obligatory for them to fast for a set number of days, so that all would be equal, with the opportunity to make a fid-yah. Those who have been excused because they are sick or traveling can make up the fast on another occasion.

The obligation to fast during the appointed days to strengthen the sense of brotherhood and equality before God is a great spiritual exercise. All the people, during their self-restraint from dawn to night, have practiced this fellowship between themselves, just as in congregational prayers. With such brotherhood during that time they feel a sense of diminishing their sense of excess in tasting the enjoyment of the sustenance given to them by God. Thus fasting means strengthening the meaning of freedom, brotherhood and equality in the human soul as well as prayer.

If we embrace fasting of our own accord with the full realization that God’s commandment cannot possibly contradict the healthy mind that has grasped the purpose of life in its highest form, we will know the meaning of fasting, which can liberate us from the slavery of habit, as well as an exercise in dealing with our own will and the meaning of freedom. In addition, we have been reminded that what man determines for himself – by the will of God – regarding his spiritual and mental limits in relation to the freedom he has to break away from some of his habits and passions, is the best way to achieve the highest dignity of faith. If infidelity in faith cannot be called faith, but only Islam without faith, then infidelity in fasting cannot be called fasting either. Hence, the person who does this considers fasting to be a restriction and limitation of his freedom – rather than being able to understand the meaning of liberation from the shackles of habit and the enormous spiritual and mental consumption it entails.

Zakat

When by means of this spiritual training man has arrived at the meaning of the laws and secrets of nature and knows also his place and the place of this human child, his love for his fellow human children will be even greater, and all human children will love each other in God. They will help each other for good and piety – guarding themselves from evil. The strong love the weak, the rich lend a hand to those who have none. This is zakat, and the rest is alms. In many verses, the Quran links zakat with prayer. We have read God’s words:

“But the good is he who has believed in Allah, the Last Day, the angels, the Book, and the Prophets, and spends what he loves on his relatives, the orphans, the poor, and those who have been released from slavery, and performs the prayer, and gives alms.”

“You should pray and give alms and bow down with those who bow down.”?

“Fortunate are those who have believed. Those who earnestly perform their prayers. Those who abstain from idle talk. And those who pay zakat.”

There are many verses that link zakat with prayer.

What is mentioned in the Quran about zakat and sadaqah is quite comprehensive and powerful. When it comes to doing good deeds, charity is in the first place, and the one who does it will be rewarded perfectly. In fact, it is located next to faith in Allah, so we feel as if it is almost comparable. God says:

“Seize the man and shackle him. Then throw him into the fire. Then bind him with a chain seventy cubits long. He did not believe in Allah the Great. Nor did he encourage people to feed the poor.”!

“…And give glad tidings to those who obey. Those who, when the name of their Lord is mentioned, fear in their hearts because of their obedience, and those who are steadfast in what befalls them, and those who pray and spend some of the sustenance that their Lord has given them.”

“Those who spend their wealth – whether by night or by day, secretly or openly, they will be rewarded by their Lord. They need not fear, nor should they grieve.”

Zakat Institution

The Quran not only mentions the problems of charity and the reward that God will give, which is the same as the reward for believing and praying, but the manners of charity have also been institutionalized in a very good manner.

“If you show your charity, that is very good indeed. But if you hide it and give it to the poor, that is better for you. “4

“A good word and forgiveness are better than charity accompanied by displeasing things. Allah is rich and merciful. Believers, do not wipe out the value of your charity by mentioning it and offending people.”

The Word of God also gives an explanation of who the alms should be given to:

“Sadaqah is only for the needy, the poor, the administrators of alms, those who need to be softened, to release slaves, those who are burdened with debts, for the way of Allah and those who are on a journey. This is what Allah has enjoined, and Allah is All-Knowing and Wise.

Zakat and charity are obligatory in Islam, and are one of the pillars of Islam. But is this obligation an act of worship, or is it part of morals? Of course it is an act of worship. All believers are brothers, and one’s faith is not complete until he loves his brother as he loves himself. By holding on to the Divine Nur between themselves, the believers love each other. The obligations of zakat and almsgiving are bound by this brotherhood, not by its morals and discipline and by human relations with all their rules and regulations. Everything that is bound by brotherhood is also bound by faith in Allah, and everything that is bound by faith in Allah is worship. That is why zakat is one of the five pillars of Islam, and that is also why after the Prophet died Abu Bakr demanded that the Muslims pay their zakat. When he saw that some people wanted to disobey him, Muhammad’s successor saw this disobedience as a weakness in their faith, they preferred wealth to faith, they wanted to abandon the spiritual discipline that the Quran had prescribed. This thus constituted apostasy from Islam. It was also because of this “war of ridda” that Abu Bakr succeeded in re-establishing the complete history of Islam, and which has remained a source of pride throughout history.

Love of Treasure

With the function of zakat and sadaqah as obligations linked to faith in spiritual discipline, it is considered one of the elements that must shape world culture. This is the highest wisdom that will lead man to achieve his happiness. Wealth and the greed of people to accumulate wealth is the cause of the superiority of one person over another. Until now it has been the cause of the suffering of this world and the source of constant rebellion and warfare. Hitherto, mammonism – the worship of wealth – has been the cause of the moral decadence that has always afflicted the world and the world has always struggled under that calamity. It is the cultivation of wealth and the greed for it that has taken away the sense of brotherhood of mankind and turned people against each other. If they had had a healthier outlook and a more sublime mind, they would have seen that brotherhood is more powerful in instilling happiness than wealth, and they would have seen that giving wealth to the needy is more honorable to God and to man than submitting to it. If they truly believe in Allah, they will certainly be brothers and sisters, and the manifestation of this brotherhood will be to help those who are suffering, help those who need it, and can also eliminate poverty that will plunge people into suffering.

If the highly cultured countries of our time establish hospitals, social and charitable institutions to help the poor, in the name of compassion and humanity, then the establishment of these institutions is motivated by a sense of brotherhood and a sense of love and gratitude to Allah for the blessings he received, this is indeed a higher thought and

It is more appropriate to give happiness to all mankind, as in God’s words:

“With the enjoyment that Allah has given you, seek the happiness of the Hereafter, but do not forget your lot in this world. Do good (to others) as God has done good to you, and do not do evil on earth. Allah does not love those who do evil.”!

Hajj

This human brotherhood will increase humanity’s love for one another. In Islam, such love should not be confined to the boundaries of a particular homeland, or limited to one continent. It should not even recognize borders at all.

Therefore, people from all corners of the earth should get to know each other, so that they can increase their love for Allah, and this love will increase their faith in Allah. To achieve this, people from all corners of the earth must gather in the same rhythm, without discrimination, and the best place to gather for this is in the place where this love sparks. And that place is the House of Allah in Mecca, and this is what is called Hajj. The believers when they gather there, when they perform all the ceremonies, they adopt a noble way of life as an example of faith in Allah, with the sincere intention of presenting themselves to Him.

“The season of Hajj is during the specified months. Whoever has made up his mind during these months to perform the Hajj, then there should not be any filthy talk, evil deeds and arguing while performing the Hajj. Every good deed that you do, God knows it. Take your provisions with you, and the best provision is to abstain from contemptible deeds. Obey me, O people of sound mind.”

On this plateau, where the faithful perform the Hajj to get to know each other, to strengthen the bonds of brotherhood, and these bonds of brotherhood will further strengthen the faith in this place – all differences and discrimination whatsoever among the faithful must disappear. They should feel that before God they are the same. They should bring their whole heart and soul to fulfill the call of God, truly believing in His oneness, being grateful for the blessings He has given them. It seems that there is no greater pleasure than the pleasure of faith in the majesty of God, the source of all happiness. In the presence of such a light of faith, all empty expectations about life will disappear, all pride and arrogance because of wealth, because of descent, because of position and power will disappear. And because of the light of faith too, man will be able to realize the meaning of truth, goodness and beauty in this world, will be able to understand the eternal laws of God, in this universe of nature, which will never change and change. This vast public gathering has been able to carry out the meaning of brotherhood and equality of all believers in its broadest, noblest and purest form.

Ethical Norms in Islam

These are the rules and regulations of Islam as revealed to Muhammad (peace be upon him). These include the principles of faith as we have seen in the verses we quoted earlier, and as the principles of Islamic spiritual life. Once we have seen all of this, it will be very easy to judge what ethical norms we should apply on that basis. These norms are indeed sublime, and have no equal in any culture or in any age. What will bring man to his perfection if only he can train himself properly, the Quran has formulated, not only in one surah is this mentioned, but here and there it is also mentioned. As soon as we read one Surah, we are taken to a higher peak, which no culture before it has reached, nor is it likely that any culture after it will reach. To know how great a climax has been reached, it is enough to see, for example, the custom of manners based on this spiritual basis, which comes from faith in Allah and the training of our minds and hearts on this basis, without anyone looking for material benefits behind it.

Insan Kamil in the Quran

In various ages and nations, writers have often painted the picture of the Perfect Man – or Superman. Poets, authors, philosophers and playwrights have painted this picture from time immemorial, and continue to do so today. But even so, there will never be a picture of the perfect man painted so brilliantly and uniquely as the one mentioned in the series of Surah al-Isra’ (17). This is only part of the wisdom revealed by Allah to the Messenger, not to describe the Perfect Man but to remind people of some obligations. In this regard the words of Allah:

“And your Lord has commanded you to worship none but Him and to be kind to your parents. If either of them or both of them come to an old age in your care, do not say the word “ah” to them nor yell at them, but speak noble words to them (23). And humble yourselves lovingly towards them, and pray: “O Allah, be merciful to them both, as they were merciful to me when I was a child” (24). Your Lord knows better what is in your hearts. If you are those who are useful. He is forgiving to those who repent (25). Give to the near relatives their share, as well as to the poor and the traveler. But do not spend extravagantly (26). The spendthrifts are of the devil, and the devil denies his Lord (27). And if you turn away from them in search of the favor of your Lord, say to them with gentle words (28). Do not let your hand be tied to your neck, nor do you overextend it, lest you become disgraced and regretful (29). Indeed, God bestows sustenance on everyone and determines its measure. He is all-knowing of His servants (30). And do not kill your children for fear of poverty. We provide for them as well as for you, for it is a great wrong to kill them (31). Do not come near adultery, for it is abominable, and a very bad way (32). Take not the life of one whom God has forbidden, except on just grounds. And whosoever is slain out of place, to his successor we have given power; but let him not slay unjustly, for he also (the slain) shall have help (33). The property of an orphan you should not approach, except in a very good way – until he comes of age. And fulfill the promise, for every promise calls for responsibility (34). Keep your measure when you measure, fill it and weigh it with honest scales. That is the good way and it will be better in the end (35). And do not meddle with what you do not know, for what you hear, what you see, and what you do in your heart, you will be held accountable for (36). Also do not walk on the earth arrogantly, for you will not penetrate the earth, nor reach the height of the mountains (37)… All these things are evil in the sight of the Lord.” (38).

What a noble character, what a perfect moral integrity! Every one of these verses will leave the reader stunned, he will marvel at the powerful structure, the beauty, the attractiveness of the words, the sublime meaning and the miraculous way of describing them.2 It is a pity that space does not permit us to express that admiration! Yes, how could it, when to speak of these sixteen verses alone would require a book of its own!

Quran and Ethics

If we were to present just one aspect of the ethics and moral education found in the Quran, the field would be so vast that it would be impossible to cover it in the conclusion of this book. Suffice it to say that no book has ever given so much encouragement to people to do good as the Quran has. No book has so elevated human dignity as the Quran. No book has ever spoken of good deeds and compassion, of brotherhood and love, of helping and harmony, of generosity and magnanimity, of loyalty and fulfilling trusts, of cleanliness and sincerity, of justice and forgiveness, of patience, fortitude, humility and encouragement to do honorable deeds, to be dutiful and to refrain from doing evil deeds, with such unparalleled i’jaz (miracles) as the Quran presents. No book prohibits weakness and cowardice, selfishness and spite, hatred and injustice, lying and swearing, extravagance, stinginess, false accusations and bad words, enmity, destruction, deceit, treachery and all despicable and unlawful qualities and deeds – as the Quran prohibits, so strongly, convincingly, with i’jaz (miracles), revealed in a revelation to the Arab Prophet. There is not a single surah that we read that will not encourage us to do good deeds, encourage us to be dutiful and discourage us from doing evil deeds. It encourages people to attain perfection that will lead to a life of dignity and noble character. Let’s listen to the Quran on tolerance:

“Fend off the evil in the best way possible. We know what they are talking about.”

“Good and evil are not the same. Fend off (evil) in the best possible way, so that people who were enemies with you will become very close friends.”

But the tolerance advocated by the Quran does not encourage weakness; rather, it encourages nobility of character, always striving for the good and refraining from dishonor:

“When someone greets you with a greeting of respect, reply in a better way, or (at least) with something similar. “

“And when you strike a blow in retaliation, retaliate as they have done to you. But if you are steadfast, that is best for those who are steadfast.

And this makes it clear that the tolerance that is recommended is in an honorable sense, without being weak at all, but with full dignity.

This tolerance, which the Quran encourages in an honorable way, is based on brotherhood, which Islam has made the pillar of culture, and which is also meant to be the brotherhood between people throughout the universe. This Islamic style of brotherhood is one of justice and compassion without weakness or submission. It is a brotherhood based on equality in rights, in goodness and truth without being affected by the gains and losses of worldly life, even if they are in need. These people fear God more than anyone else. They are people with self-respect. Yet they are very humble. They are trustworthy people, who keep their word when they make a promise, people who are patient and steadfast in the face of adversity, who when calamity strikes, they say: Inna lillahi wa inna ilaihi raji’un – “We belong to Allah and to Him also we return. There is no one who looks away and walks the earth with an arrogant attitude. God kept them from being greedy and miserly, from speaking lies, to God and to each other. They do not want to spread evil deeds among the believers, they abstain from all major sins and abominable deeds, and if they get angry, they immediately apologize. They are able to restrain their anger and forgive others. As far as possible they avoid prejudice, they do not spy on each other or backbite each other. They do not eat their neighbor’s wealth illegally, and then take the matter to the judge, so that they can eat the wealth of others in this sinful way. Their souls are to be cleansed from envy, deceit, empty talk and all lowly deeds. Sister Moral

The characteristics of character and ethics that form the basis of pure ethics and moral education are – as we have already mentioned – spiritual discipline as prescribed by the Quran and which is linked to faith in God. This is the very essence of the matter, and it is this that will ensure that the moral system in a person’s soul remains clean from all stains, away from all intrusions that might be destructive. Morals that are based on calculating profit and loss will soon be enlarged as long as he is sure that such weaknesses will not interfere with his profits. Such a person whose moral basis is calculating profit and loss will have a different outward demeanor from his inner self. His hidden state will be different from what he shows to people. He pretends to be honest, but he will not hesitate to use it as a cover to lure profit. He pretends to be righteous, but he will not hesitate to abandon it if by abandoning it he will gain an advantage. A person with such moral judgment is easily weakened in the face of temptation, easily swayed by lusts and goals!

This weakness is an obvious symptom in our world today. One hears of scandals and corruption everywhere in this civilized world. The reason is that because of weakness, people love wealth and position or power more than high moral values and true faith. Not a few of them fall into the abyss of moral tragedy and commit the most heinous crimes, we see that at first they had good morals, but it is still profit and loss that is also the basis of their morals. They used to think that success in life depended on honesty. Then they were honest because they wanted to be successful, not honest because they were bound by their faith – by their inner convictions. They stopped there, even though this was very harmful to themselves. But when they see that ignoring the issue of honesty in today’s civilization is one of the ways to achieve success, they ignore it. There are those who remain hidden from people’s eyes, whose secrets are not revealed and they remain respectable, but there are also those whose secrets are revealed and they become tainted, sometimes ending in suicide.

So building up the character and moral system on the basis of profit and loss will at any time plunge it into danger. On the other hand, if the development is based on the spiritual system as formulated by the Quran, this will ensure that it will not be affected by any weakness. The intention that is the basis of the action is the basis of the action and must also be the criterion. The person who buys a lottery ticket to build a hospital does not buy it with the intention of doing charity, but because he expects to make a profit. A person who gives because someone asks him urgently and he gives because he wants to get away with it is not the same as a person who gives of his own free will, i.e., he gives to those who do not ask urgently, those who are thought by the uninitiated to be well-off because they do not ask. One who tells the truth to a judge out of fear of the legal sanctions against a false witness is not the same as one who tells the truth because he is convinced of the meaning of the truth. Also, morals that are based on calculations of profit and loss will not be the same as morals that are convinced that they are related to his honor as a human being, related to his faith in God. In his heart there is already a spiritual foundation that is based on faith in God.

Meaning of Prohibition of Liquor and Gambling

The Quran still emphasizes that the rational mind must be kept clean and not infiltrated by anything that would affect the beautiful picture of faith and character. That is why alcohol and gambling are regarded as dirty, satanic activities. Even if there are benefits for people, the sins outweigh the benefits. Therefore, they must be avoided. Gambling will distract the gambler from other matters, his character will be exhausted and this entertainment will make him forget all good moral obligations. While intoxicants deprive the mind and treasure – to borrow the words of Umar bin’l-Khattab, when he hoped that God would shed light on this matter. It is only natural that the rational mind will become perverted if it is lost or changed, and that perversion will more easily lead people to commit low deeds, rather than keep them away from evil.

The moral system that the Quran brought for the “first state” was not with the intention that man’s soul would be completely deprived of the God-given pleasures of life, so that he would thereby drift into a life of asceticism in contemplating nature, and torture himself in the pursuit of knowledge for that purpose. This moral system would not allow man to give himself up to pleasure lest he sink into the abyss of luxury and thus forget everything. Rather it seeks to make a people of the middle order, directing them to a purer state of mind, one that recognizes nature and all that it contains.

Quran and Science

The Quran speaks of God’s creation in nature with a directive that seeks to take us as far as we can possibly go. It speaks of the first day of the moon, of the sun and moon, of day and night, of the earth and what the earth produces, of the sky and the stars that adorn it, of the oceans, with ships that sail so that we can enjoy God’s bounty, of animals for burdens and livestock, of science and all its branches found in this realm. The Quran speaks of all these, and tells us to contemplate and study them, so that we may enjoy all these relics and their results as a sign of our gratitude to God. If the Quran has taught mankind Quranic ethics and encouraged them to strive to know all that is in this world, it is only fitting that from their observations by means of their intellect, they will reach the goal as far as their intellect can reach. It is only fitting that they should build their economic system on such a perfect basis.

Economic System

An economic system that is built on the moral and spiritual foundations that we have mentioned should lead to a happy life and eradicate all suffering from the face of the earth. The great principles that the Quran emphasizes to be instilled in the soul as in the place of creed and faith, will make people unwilling to see that there is still suffering on earth, or that there are still shortcomings that can be eradicated but are not done. For a person who has received this teaching, the first thing he will reject is usury, which is the basis of economic life today, and which is the source of suffering for all mankind. This is why the Quran explicitly forbids it, as God says:

“Those who eat usury will not be able to stand up, even if they stand up, they will only be like those who have been demonized by madness.”

“Any usury that you commit to increase the wealth of others in the sight of Allah will not increase. But the zakaah that you give for the sake of Allah’s pleasure, those will be rewarded manifold.”

Prohibition of Usury

The prohibition of usury is the basic norm for a culture that will ensure worldly happiness. The danger of usury in its smallest form is the participation of a non-working person in the profits of another person’s business simply because he has lent him money, with the further excuse that by lending he has helped another person to earn those profits. Otherwise the borrower would not be able to do business and would not be able to make a profit. If this were the only form of usury, it would not be an excuse. If the person lending the money is capable of doing it himself, he will not lend it to someone else, and if the money stays in his own hands and is not put into business, it will not bring him any profit. Rather, little by little the money will be eaten up by the owner himself. If he is going to ask others to help him run his money on a profit-sharing basis, then the way to do that is not by lending it out as capital with a certain profit, but by the owner of the money joining in with the person who is running the money on a profit-sharing basis. If the entrepreneur is lucky, then the owner of the capital will also get a share of the profits: if he loses, he will also share in the losses. If, on the other hand, the owner of the capital is given a share of the profit, even though the entrepreneur has made no profit, then this is illegal exploitation, an unlawful extortion.

And it cannot be the case that it can be treated like any other property, that it can be rented out like renting out land or renting out animals, and that the return on cash must match the return on the rent of those other goods. There is a big difference between money that can be used for expenditure and money that can be used for production, that can be used for good and can also cause evil (sin), and other movable and immovable property. A person who rents land, a house, an animal or anything else is doing so because he wants to make use of it, which means that it will be very useful to him, unless he is a fool or a madman, whose silverware is no longer of any account.

This is in contrast to capital money, which is usually borrowed for the best possible trading purposes. Trade is always faced with the question of profit or loss. With regard to the leasing of movable and immovable property for the purpose of carrying on business, there is very little loss, except in abnormal circumstances, which do not fall under ordinary circumstances. When these abnormal circumstances occur, the authority of the law immediately intervenes between the landlord and the tenant – as is often the case in all countries of the world – to eliminate the injustice to the tenant and help him from the actions of the landlord who will only profit from his business. On the other hand, by setting the interest on cash at, say, 7% or 9%, it would not change that the borrower would be threatened with a loss of capital in addition to the loss of his own business. If, in addition, he is still charged with interest, then this is a crime (sin). This will lead to enmity, and instead of brotherhood, to hatred, not love. This is the source of misery and all the crises that mankind suffers from today.

Other Dangers of Usury

If this is the danger of usury in its smallest form, and the consequences that follow, how much more so when the lender is closer to a beast than a human being, or the borrower is in desperate need of money beyond the purposes of capital investment or production. Sometimes he is in desperate need of money for consumptive purposes, for his own food or the food of his family. At those times he is only concerned with the easier things first, until he is able to hold down a job that can guarantee his livelihood and then be able to repay his debt. This is already a humanitarian duty as a first step. And this is also what the Quran prescribes. Isn’t the granting of a loan by usury in such circumstances a crime equal to murder? What is even worse than this crime is that there are all kinds of tricks by means of usury to seize the property of weak people, people who are not good at guarding their property. This trickery is no less evil than petty theft. And any perpetrator in this direction should be punished like a thief or more severely.

Usury and Colonization

Usury is one of the factors that contributed to plunging the world into the disaster of colonization, with all the suffering that colonization brings. A large part of the problem of colonization was started by a group of usurers – individually or in the form of business entities – who came to some countries with loans to the population. Then they infiltrate deeper and deeper until they gain control of the sources of wealth. When the people of the country come to their senses and want to defend themselves and their property, the foreigners are quick to ask their country for help. The state then steps in in the name of protecting its people. Then it infiltrated even deeper, and came to power as a colonizer. Now they are the lords. Other people’s freedom is taken away. They control most of the resources of the country. Thus their wealth was lost, suffering began to grip the entire region and the shadow of misery had already crept into their hearts. Their minds became confused, their morals weakened and their faith began to waver. Their dignity was lowered from the level of a true human being to a lower level, which those who believe in Allah would not want to live like that, because, only to Allah alone people humble themselves and must serve.

It is also the source of wars, the source of the great suffering that is so pressing on the lives of all mankind today. As long as there is usury, as long as there is colonialism, there is no hope that mankind will ever return to a time of brotherhood and love between one another. There is no hope of such a return unless the culture on which Islam was founded and revealed in the Quran can be rebuilt.

Islamic Socialism

In the Quran there is a conception of socialism that has not yet been discussed by people. This socialism is not based on capital wars and class struggles, as it is today in Western socialism, but is based on high character and morals that will ensure class brotherhood, cooperation and mutual assistance on the basis of good and service, not evil and mutual hostility. It is not difficult to see the basis of socialism on the basis of this brotherhood, as the Quran has prescribed zakat and alms for example. One can see that this is not Socialism with the domination of one class over another, or the rule of one class over another. The culture described by the Quran does not recognize domination or power, but is based on a genuine brotherhood driven by a strong belief in that brotherhood, a belief that makes people with the remembrance of God’s bounty want to give to the poor, the destitute, the needy and everything they need for food, shelter, medicine, teaching and education. They give it out of sincerity and honesty. Thus suffering can be eliminated, God’s bounty and happiness can be spread to mankind.

Does not abolish property rights absolutely

Islamic socialism does not abolish property rights completely, as is the case with Western socialism. Reality has proven – the bolshevism in Russia and other socialist countries – that abolishing property rights is impossible. Nevertheless, state enterprises must remain common property for the benefit of all. As for the regulation of state enterprises, that is up to the state. Hence there has been a difference of opinion on this point since the earliest centuries of Islamic history. Among the Prophet’s own companions there were those who were too strict in carrying out the provisions of this socialism, so that everything created by God was made common property and for the benefit of the public. They viewed the land and all that it contained, as well as the water and air, as not to be privately owned. The only thing that can be owned is the produce, which is adjusted according to the efforts and struggles of each person. There are also those who do not hold this view. They state that land may be owned and considered as fungible goods.

Established Socialism System

However, the agreement that was reached among them was the same as that which prevails in Europe today, namely that each person should do his utmost for the benefit of the community, and the community should do its utmost for the benefit of the individual in meeting his needs. Every Muslim is entitled to receive his needs and the needs of his dependents from the Muslim treasury, so long as he has not found a job that will provide for his needs, or so long as the job he is holding does not provide for his needs and those of his family.

As long as the ethical norms mentioned in the Quran are followed, no one will tell a lie, no one will say that he is unemployed when in fact he does not want to work, no one will say that his income from work is insufficient when in fact it is more than enough. The caliphs in the early days of Islam were obliged to investigate the situation of the Muslims themselves so that they could address the needs of those who were in need.

Socialism is based on brotherhood

From this we can see that socialism in Islam is not a socialism of wealth and its distribution, but a comprehensive socialism, which is based on brotherhood in spiritual and moral life as well as in economic life. If a person’s faith is not complete until he loves his brother as he loves himself, then his faith is not complete unless he can support people in eradicating poverty and giving charity or funds for common prosperity, distributing wealth as a gift from God, whether known or unknown. The greater his love for others, the closer he is to God. He feels the slightest bit happier. If God has stratified mankind, given sustenance to whomever He wills and determines it as well, then mankind will not be better off if there is no sense of mutual respect, the small respects the bigger, the big loves the smaller, the rich is willing to give to the poor for the sake of God alone, out of gratitude.

There is no need to mention what the Quran has already said about the economic system, inheritance, testaments, treaties, trade and so on. To give even a brief indication of legal or societal issues would require many times more space than this chapter. Suffice it to say that what has been mentioned in the Quran with regard to these matters has not been bettered by any other law. In fact, one would be astonished to see that there are some descriptions such as a written agreement on debts up to a certain time except in trade, or such as sending two conciliators if there is a fear of divorce between husband and wife, or that two groups of people are at war and the one who attacks arbitrarily and does not want to be reconciled must be fought until he returns to God’s commandments – indeed, one would be astonished to see all this. Especially when one compares it with the various laws that have existed in the past, even if the laws that are in accordance with the provisions that the Quran has laid down are already quite good.

So it is not surprising – as we have already mentioned riba and Islamic socialism as the basis of the economic system, which is described in the Quran with legal descriptions as the best legislative arrangement ever seen in history – that Islamic culture is also the culture that is worthy of mankind and that will truly provide a happy life.

There may be objections from the West

Having seen what we have said about the Quranic picture of culture and its basis, there may be some Western writers who argue that human nature is incompatible with a system that seeks to push it to a level above its own capabilities, and that such a system would not be viable or long-lasting. Man, they argued, is moved by hopes and anxieties, by desires and passions, just as animals are, except that he is a thinking being – homo sapiens. That human beings will embrace a cultural system such as that described by Islam is not possible, at least not easily. The most we can do in organizing the life of this human society is to correct the passions, directing the thoughts of hope and anxiety as best as possible in terms of economic materialism alone. Beyond that, people will not be able to do it. Perhaps their reasoning is that the Islamic system – as described in the Quran and which I have tried to describe here briefly – could not be expected in Islamic society itself except during the time of the Prophet and during the early part of history. The Prophet and the early history of Islam. If this system had been appropriate to the structure of life it would have been practiced within the Islamic community and from there it would have spread to the rest of the world. But if this had not been the case and the opposite had been the case, then the assumption that this system was feasible and would ensure the happiness of mankind is an assumption that does not correspond to reality.

Wrong Objection

To this objection their own admission is sufficient to dispose of it, namely that the Islamic system was in operation and practiced at the time of the Prophet and at the beginning of Islamic history. And Muhammad himself was the best example of this practice. Then that good example was continued by the early caliphs. They continued with the system until it reached its perfect destination as it should. However, the intrigues and ambitions that arose later, sometimes through Israiliatry and sometimes through racism, have gradually threatened the very foundations of Islam.

As a result of all this, people have gradually returned to replacing spiritual life with material, human nature with animalism. And it stops just at the limit of the circle of today’s civilization, which essentially wants to plunge humanity into suffering.

The Example Set by Muhammad

Muhammad himself was an excellent example of the kind of culture that the Quran describes. In this book we have seen that example, how his sense of brotherhood towards all mankind in a very high and earnest manner was in

carried out. His brothers in Mecca were all equal to him in enduring suffering and misery. In fact, he himself endured more of it. After the migration to Medina, the Muhajirin and Anshar were united in such a way that they were in the status of blood brothers. The brotherhood of the believers in general was a brotherhood of love to build a cultural joint that was still young at that time. What strengthened this brotherhood was a fervent faith in God so strong that it brought Muhammad into communication with God, the Supreme Being. His attitude in the battle of Badr, how he prayed to God for the help that was promised to him. He asked for that help to be carried out, mentioning that when the Badr army was destroyed, there would be no more worship. This is a strong manifestation of communication.

Likewise, his other actions outside Badr show that he was always in communication with God, outside of the specific moments when revelation came down. This communication was through his earnest faith, a faith that made death meaningless. Death is instead faced and expected. People who are sincere in their faith never fear death, in fact they always expect it. Death has already been determined. Wherever man is, death will always reach him, even in strong fortresses. It was this faith that kept Muhammad steadfast when he saw the Muslims running away at the outbreak of the battle of Hunain. He called out to the people regardless of the death that was besieging him, with the small number of people who remained with him. It was this faith that made him give whatever he had without fear of deprivation. He had reached the pinnacle of good values as called for by the Book of Allah.

By his good example in the early history of Islam the Muslims followed his lead.

All this, with the Muslims at the beginning of Islamic history, who had followed his good example, had made Islam grow so rapidly in the first decade, which was then followed by the passing of the Prophet to graceullah. Islam spread throughout the region, the banner of Islam flying high in accordance with the prevailing culture. From nations that were very weak and messy, can also be built into nations and countries that are strong, and become the pioneer of science. In this way, many secrets of nature have been discovered. For this reason, he has also created great works that are the pride of the present age, which is considered a golden age of science, without raping the happiness of mankind because of his devotion to matter and his weak faith in God.

Misleading Scholars

As in other cultures, Islamic culture has also been infiltrated by the ambitions of racism and Israiliat. The reason for this is that there is a group of scholars who are supposed to be the heirs of the prophets but who prefer power over truth and moral values. The knowledge that they had was used to mislead the common people and the young generation, just as most of the scholars today also want to mislead the common people and the young generation. Such scholars are defenders of Satan, who will bear the heavier responsibility before God.

So the first obligation for every scholar who is truly sincere for the sake of knowledge and for the sake of God, is to be ready to fight them and eradicate all these destructive seeds. They want to divert people from the truth, to mislead people from the Straight path. If the misleading scholars (pastors) in the West have played a role in involving the church and science in the war for power, then such a role does not exist for them in Islamic countries, because in Islamic culture religion and science are intertwined, because religion without science is kufr, and science without religion is heresy. If the world had been brought under the umbrella of Islamic culture as described in the Quran, and had not been raped by the Mongolian conquests and the like who converted to Islam but did not practice the principles of Islam or try to spread them, rather they used Islam as a tool to rule over the common people among the Muslims on principles that are totally contrary to the principles of the Islamic brotherhood – surely the world would not be in this state and mankind would have been saved from some of the things that now plunge them into the abyss of misery.

Islamic Culture in Our World Today

I am convinced that the culture described in the Quran will spread to the world at large if only this corps of scholars will come forward with an appeal that is scientific in its method, far removed from all frozen and fanatical ways of thinking. This culture will dialogue with the heart as well as with the mind, and it can be guaranteed that people of all nations will accept it with open hearts, unhindered by personal ambitions. For this the clerics need nothing more than for them to become true believers, calling people to the true teachings of God and to this kind of culture with a sincere heart for the sake of religion. It is then that people feel happy with their brotherhood in God as in the days of the Prophet, they feel happy.

What happened at the time of the Prophet and at the beginning of the history of Islam needs no further proof than what I have already mentioned in the introduction to this book: that the spiritual revolution whose rays Muhammad radiated throughout the world was supposed to open the way for humanity to the new culture it had been seeking. And I have never doubted this for a moment.

However, there are some Western scholars who have expressed some reservations by attributing them to the soul that is the source of the conception of Islamic culture. On this basis, they conclude that Islam is the cause of the decline of the nations that follow this religion. The most important of these is what they say, that it is the jihadiism of Islam that has dampened the spirit of the Muslims and made them lazy in the struggle for life, so that they have become a despised group. How to deal with this challenge and what goes along with it will be the subject of the second section of this book,

2 – Orientalists and Islamic Culture

The Orientalist Challenge

WASHINGTON Irving as a prominent writer has been the pride of the United States against other nations in the 19th century. He has written a book on the life history of the Prophet. In this book he unfolds the history of the Prophet with considerable rhetorical ability so that not a few passages can captivate the reader. Despite his skill, his honesty is sometimes evident, but at other times he is intolerant and prejudiced. The book concludes with a conclusion that explains the main tenets of the pillars of Islam and what he considers to be the historical sources on which they are based, preceded by faith in God, the angels, the books, the messengers and the Last Day. Then he said:

“The sixth and final pillar of the creed of Islam (pillar of faith) is jabariah.! Most of Muhammad’s victories in war were based on this doctrine. All the events that occur in life are predetermined by God’s destiny, written in the ‘Eternal Tablet’ before God created this world, and that the fate and destiny of all human beings are predetermined, irreversible. By whatever means human endeavor and thought are capable of, it cannot be advanced any further. With this conviction the Muslims plunged into battle without any fear. If dying in such a battle was akin to being a martyr who would go straight to heaven, then they were certain that they would achieve one or the other – martyrdom or victory. Irving and Jabariah

“The doctrine that man is powerless by his free will to avoid sin or escape punishment was considered by some Muslims to be contrary to God’s justice and mercy. Some factions arose. They tried and continue to try to alleviate and explain this confusing teaching. But the number of those who remained skeptical was not large. These do not belong to the Sunna (orthodox) group.

“Muhammad got the inspiration for this teaching just in time. Indeed, this extraordinary inspiration came at the perfect time. It was just after the unfortunate Battle of Uhud, which had cost him many of his companions, including his uncle Hamzah. It was then, when grief and anxiety were gripping the hearts of the companions surrounding him, that this decree was issued – that man cannot avoid death, when it comes, whether in bed or on the battlefield……..

“One can hardly think of a more appropriate teaching than this to encourage a group of ignorant, inexperienced soldiers to charge savagely into battle. They had been assured that if they lived they would get the spoils of war, if they died they would get Paradise! Because of this doctrine, the Muslim army was almost unbeatable. But this was also the poison that would destroy the power of Islam. As soon as the successors of the Prophet ceased to be conquerors, as soon as they re-sheathed their swords for all time, this jabariah teaching also began to gnaw (gnaw) to damage. The nerves of Muslims were already sensitive to peace, as well as to the material wealth allowed by the Quran, and which was the sharp separation between these principles and Christianity, the religion of holiness and compassion. A Muslim who is afflicted with misfortune regards it as a divinely ordained and unavoidable fate, so must submit and accept, as long as all human efforts and thoughts are useless.

“The formula that reads: “Help yourself, God will help you” was seen by Muhammad’s followers as unworkable, in fact the opposite was taken. From there the cross succeeded in eroding the crescent. The existence of this crescent to this day in Europe – which at one time had achieved great strength – is only due to the actions of the great Christian nations, or more accurately: to their own rivalry. The increase of the crescent is perhaps a new proof that: “he who uses the sword will perish by the sword.”

These are the words of Washington Irving, a man whose studies have not enabled him to grasp the soul of Islam and the basis of its culture. He was very wrong in his interpretation of the question of algadza wal-gadar (content or destiny) and the question of death. Perhaps he can be forgiven for this, since some of the Islamic books he read led him to this opinion. The Quran, on the other hand, cannot be measured by the phrase “Help yourself, God will help you” in terms of how strongly it encourages people to believe in themselves, and that people are rewarded according to their actions and the intentions that led to them.

“Say: “O mankind! The truth from God has come. Whoever follows the right path, it is for his own good, and whoever goes astray, goes astray for his own good.”

“Whoever follows the right path, the truth is for his own good, and whoever goes astray, goes astray for his own sake also. One man cannot bear another’s burden, and We will not inflict a punishment until We send a messenger.”

“Whoever desires the gain of the Hereafter We will add to it, and whoever desires the gain of the world We will also give it to him. But in the Hereafter he will have no share.”

“God will not change the fate of a people unless they change their own fate.”

And there are many examples like this in the Quran. It clearly shows that the source of man’s reward or punishment is his own will and actions. God encourages man to strive and seek sustenance for his food on this earth. They are told to strive in the way of Allah with quite clear and strong verses as we have read in part in this book. This is completely inconsistent with what Irving and some Western writers have said, that Islam is a religion of submission, indifference and resignation, teaching its adherents that they have no power over themselves to bring about good or bad, so there is no point in them trying and willing, because their efforts and will depend on God’s destiny. If we try and it is destined that our efforts will not be rewarded, we will not succeed. On the other hand, if we do not try but it is destined that we will become a rich man, a strong man or a believer, we will also become so without any effort or work. The verses we have cited completely reject and contradict this view. Quran and Destiny

Those who attribute the Muslims’ reluctance in recent times to the last verse, such as these words of God:

“A life must meet its death, only with God’s permission, for its time is determined.”

“Every people has its time. When their time comes, they will not be able to delay or advance it even a little.”

“Every event that happens on earth and to yourself was predetermined before We created it. This kind of thing is easy for God.”

“Say: Nothing will happen to us that God has not decreed for us. He is our Protector, and those who believe in Him entrust themselves.”

Even if that is what they hold on to, they are not able to grasp the meaning of these verses and others like them and the close relationship that is depicted between the servant and his Lord. They have been led to believe that Islam teaches people to surrender, when in fact Islam tells people to fight and be willing to die as heroes, defending their dignity and honor, with their culture built on brotherhood and love.

In fact, these verses and the ones that follow them describe a scientific reality that has been recognized by most Western philosophers and scholars under the name of the jabariah (fatalism) school as well and attribute this notion of jabr (fate) to the laws of nature and a number of biological lives, instead of attributing it to the will and power of God. This school, which has been recognized by most Western philosophers, is no more satisfactory, no more tolerant, nor more suitable for mankind than the school of philosophers extracted from the Holy Quran, as we shall see later.

Scientific determinism holds that the effort available to us in this life is a relative effort with very little value, and that the opinion about this relative effort depends more on the practical needs of social life than on scientific or philosophical reality. If this school of reasoning is not decided upon, it will be difficult for society to find a benchmark for the basis of its laws and their limits, and to establish a pattern of life and behavior for each person who has been punished by a criminal or civil penalty.

It is true that there are some scholars and jurists who do not base their punishments on the notions of jabr and ikhtiar (fate and effort, or intentionally and unintentionally), but rather on the reactions that occur, which are the norm for societies seeking to maintain their existence, and which also apply to individuals seeking to maintain their existence. For societies that rely on this reaction, it is the same whether the individual acts voluntarily or involuntarily. However, this willful (conscious) action remains for most jurists the basis for sentencing. The reason for this is that a person who has lost his freedom or will, such as a madman, a child or an imbecile, is not subject to punishment for his actions in the same way as an adult who is able to distinguish between good and bad.

If we put aside these practical considerations of statutory jurisprudence and focus on scientific and philosophical realities, then we see that jabariah is the reality. No one can choose in which era he wants to be born, in which nation, in which neighborhood, nor whose parents, with all their wealth and poverty, with all their advantages and disadvantages. Not because he is a man or a woman, not because the events that happen around him will – in many cases – be the main factor in shaping and directing all his work and life. Regarding this school Hippolyte Taine stated: “Man is a product of his environment.”

There are many scholars and philosophers who support this fact, to the extent that they say that if our world could achieve knowledge of all the laws and secrets of human life like the knowledge of the laws of the solar system, surely people would be able to determine the fate of each individual or society with absolute certainty, just as the astrologers are able to determine with certainty the times of solar or lunar eclipses. However, no one – whether in the West or the East – has said that this Jabariah school of thought will prevent people from achieving success in life, or will prevent nations from rising to the top, nor has anyone said that nations that follow this school of thought will decline. However, the Western school of fatalism does not encourage people to strive and work as the Quranic verses about man’s responsibility for his work do. “And that man gets only what he strives for. And the results of his labor will also be seen.” (Quran 53:39-40). Isn’t this alone enough of an argument against the Orientalist prejudice that jabariah Islam has led to the backwardness of the nations that follow it?

In fact, this Islamic jabariah is more likely to encourage people to strive for good and to earn their livelihood than the fatalism of the West. These two schools of thought have already met that there are laws in nature that cannot be changed or altered, and that everything in nature is subject to these laws. Human beings are also subject to them like everything else in nature. But this fatalism subjugates people to their environment and to the hereditary ways that have become unavoidable and makes man’s iradat subject to his environment. In this case there is no way he can change himself. The Quran, on the other hand, calls upon the will of each individual on the basis of reason to make a better choice, and reminds them that if a good result is determined for them, it will be by their own effort and that they will not get a good result without effort.

“God will not change the fate of a people unless they change their own fate.”

After God has instructed mankind with the scriptures as to what they should do, after the prophets and apostles have opened up the right path and told them to think about and contemplate all the contents and laws of nature and God’s power, then by their own ability they will think about and contemplate all of that. One who has faith in this and directs himself in that direction will certainly attain what God has determined. If it is determined that he will die defending the truth or goodness as commanded by God, there is no need for him to worry. He and his countrymen will still be alive in God’s sight. Where is this greater encouragement for people to take the initiative, make the effort and have the will?! And where is the place for the all-or-nothing attitude that Irving and other Orientalists suspect?

An all-or-nothing attitude is not tawakakal (reliance) on God. By putting one’s trust in God, it is not possible that one will just rest his chin on his knees and forsake all that God has commanded. On the contrary, he must work hard for it, as in God’s words: “When you have made up your mind, put your trust in God.” So this determination and iradat must precede tawakallah. We have made up our minds, then we put our trust in Allah, we achieve our goal thanks to that. What we should aim for is Him alone, we should be afraid of Him alone – we root! achieve all good results based on God’s laws in this realm. God’s laws are unchanging and unchangeable. This good result should be our goal until our efforts achieve success, or we will die from it. The good results we achieve are from God. Any disaster that befalls us is because of our own actions and because we have taken a path that is not God’s way. So all goodness is from God and all misguidance and evil is from the devil.

About God’s power to know everything that happens in nature before God created nature, and that God is the Greatest “….:: nothing is hidden from Him an atom’s weight in the heavens and the earth, nothing greater or lesser than that, all is in the Book of the manifest,” means that God has determined some laws in this nature that cannot be changed and the influence must also be born from there.

If scholars are of the opinion, as we have said, that if positive science is able to know the secrets and laws of human life, to know what is predetermined for each individual and society, as in determining the times of solar and lunar eclipses, then faith in Allah cannot be other than faith in His all-knowing power before the creation of this world. If an architect making a plan for a house or building and waiting for it to be executed can know how long the strength of the building and its parts may last for a few more years: likewise, economic scholars argue that economic laws also give them the certainty to know whether there will be a crisis or prosperity in the life of the economic world, then debating God’s knowledge regarding all the small and large things that are His creations in this nature would be very demeaning to God, something that cannot be accepted by common sense.

This knowledge should not stop people from thinking about their hereafter and trying their best to follow the right path and avoid the wrong path. The knowledge of God is still invisible to them. But eventually they will come to the truth, albeit slowly. God has established the nature of mercy in Himself. He always accepts the repentance of His servants who are willing to repent and He has forgiven many sins. As long as God’s mercy encompasses everything, man need not despair of finding the right path, as long as he is willing to contemplate and think about this universe. One need not despair of God’s mercy if his reflection will eventually lead him to God’s way. The wretched man is the one who does not recognize his human nature, and feels himself too big to think and contemplate on matters that will lead him to God’s guidance. These are the people who want to oppose God, not expect to obtain God’s mercy. Their hearts have been closed by God, they will be the dwellers of hell, who will get the most wretched place.

Have these Orientalists seen the high, far-reaching meaning of Islamic jabariah? Do they see that their assumptions are indeed very weak, that they think that jabariah Islam is telling people to hug their knees without effort or to accept a life of humiliation or to just give up? Besides all this, this teaching always gives hope that the door of mercy and repentance is always open for those who want to repent. What they suppose is that this teaching tells every Muslim to regard every gain and misfortune that befalls him as a predetermined fate and therefore to remain silent, accepting all disasters and humiliations patiently – this is far from the reality of this jabariah teaching, which teaches people to always strive and strive to earn God’s favor, to always be resolute before submitting to God. If one has not succeeded today, one should continue to strive in case one succeeds tomorrow. His constant hope in God to guide his steps in the right direction, to be forgiven of all sins, is the most important incentive to think and strive constantly to achieve the goal according to God’s will. To Him he worships and to Him he turns for help. The place where one looks for inner guidance, and to which everything will return.

How great is the power that this high teaching awakens in the human soul! What a wide range of hope it opens up. We are guided to goodness as long as what we do is for the sake of Allah. If we are led astray by Satan, our repentance will also be accepted as long as our minds can overcome our passions and lead us back to the straight path. This straight path is God’s laws in His creation, laws that will guide us with all our hearts and minds, and with our contemplation of all that God has created. And so we begin to seek to know all the secrets of nature.

However, if after that there are still people who go astray and associate partners with God, there are still people who want to do damage on this earth, there are still people who want to turn a blind eye to all the meanings of brotherhood, then that is an example given by God to mankind in order to show God’s power so that such a thing will later become an example for them. This is God’s justice and mercy to all mankind. People will not be prevented or restricted from doing all that. But the punishment they will receive is in accordance with the deeds they have done.

However, why should people think, why should they work, if mauf jlu is always stalking them! When death comes, it can be postponed or brought forward. Why do people think and why do they work if it is predetermined that those who are happy will be happy, and those who are miserable will be miserable?

This is a question we have deliberately posed so that we can look at the issue of predetermination from another angle: What God has predetermined is the law of nature since before it was created and before he said to it, “Let there be, and there was.” In describing this nothing could be more precise than these words of God “The Lord your God has established the attribute of love in Himself.” This means that love has become God’s nature and one of His laws in the universe. There is no obligation required of Him. Obligation is not supposed to exist upon the Almighty. In this regard God says:

“We will not inflict a punishment before We send a messenger.”

If there is a group that goes astray and to whom God has not sent an apostle, then God’s law here applies – none of them will be punished. For every believer, the signs of God’s greatness in nature are very natural, that it is God who created nature. If God has sent an apostle to a group, then the law of nature and God’s will apply to that group, namely that after being instructed there are people from that group who still maintain their misguidance, then the person who has wronged himself will become an example to others.

It is naive to say that the one who has gone astray has been unjustly punished for going astray, when such going astray was predestined for him. We say naive not to say God-despising, because the most correct way of thinking would tell us that whoever goes astray has wronged himself, not God.

The Perverse Harms Themselves

To explain this, it is enough to take the example of a loving father who brings fire to his infant child. If the child holds on to it, he puts it away, signaling that it is hot. Then he repeatedly brings the fire closer to the child, and it’s okay if he burns his finger a little, so that he can experience what he has been warned about and remember it for the rest of his life. But if when he grows up he still wants to hold the fire or throw himself into the fire, then what has happened to him is his reward, and his father should not be blamed, and no one should ask his father to prevent him from doing so. Likewise ‘for example a father who has instructed his son about the dangers of gambling or drinking alcohol. So if the son grows up and he transgresses what his father has forbidden him to do and thereby suffers harm, then it is not the father who is cruel to persecute him, even if he would have been able to prevent him from doing so. It is not cruel of the father to allow the child to transgress what has been forbidden, and this is an example for the rest of the family and siblings. This is also true of families and siblings who may number in the hundreds or thousands in a city where temptations abound due to circumstances. It is only right and just that unavoidable consequences befall them as retribution for their own actions. It will improve the situation of the rest of the community, even though what has happened to the children of the oppressed country is regrettable. This is the simplest and most balanced example of justice in relation to our human society, as we have just described. Especially when we imagine and compare with the universe, with its myriads of beings in an infinite expanse of space and time! What has befallen individuals and societies – because of their own actions – in a form that we can no longer imagine, is just an example of justice or balance in its simplest form.

Examples in Personal Life

If we attribute such cruelty to the father because he allowed his misguided son to suffer the consequences of his misguidance, even though that misguidance was predetermined for him, then it is also reasonable to attribute such cruelty to ourselves because we killed a very annoying flea, fearing that it might infect us, which might lead to a public disaster if it were to infect others. Or because we removed a stone from our gall bladder or kidney for fear of causing pain or suffering, or we cut off a part of our body for fear that the damaged part will spread to the rest of the body and the result will be fatal. If we don’t do any of these things, because they are already imprinted upon us, and we suffer or die because of them, then the only one to blame for the disaster is ourselves, because God has opened the door of suffering for us, just as the door of repentance is open for sinners. It is only fools who willingly accept such suffering thinking that it is already predestined for them. This is because of their foolishness and ignorance.

While we see the killing of lice, the removal of stones and the removal of diseased limbs as perfectly just – even though the laws of nature stipulate that lice are a nuisance and will bring disease to people, stones and diseased limbs will damage other parts of the body so as to destroy it – looking at all this how can we not consider it naive foolishness, how can we not consider it a naive foolishness, which no other mind than our narrow egoistic mind can accept, which sees justice only from our subjective point of view, and does not relate it to the whole human society, or moreover, relate it to the universe?!

Doing Good is an act of worship

What is a flea, a stone and a human compared to this nature? What is even the whole of humanity compared to nature? With our narrow imaginations, we try to imagine the vast boundaries of nature, with space and time, with beginning and end, and with all such words. There is no way that we will be able to imagine the shape of nature other than that, because it is very limited, according to the knowledge that we have, which is also limited, and still very little. And this little is enough to show us that God’s laws in nature are regular and balanced laws, which do not change and change. We know these laws because God has given us hearing, sight and heart, so that we can see the beauty of His creation and understand nature according to His laws. And so we honor the glory of God, and we do good according to what He has commanded. And doing good out of faith, for those who understand, is the highest manifestation of worship to God.

Death, the End and Beginning of Life

Death is the end of life and the beginning of life. Hence those who fear death are only those who reject the existence of the afterlife and fear the afterlife because of their bad deeds while in this world. They do not want to die in view of the deeds of their own hands. However, those who are already willing to die, are those who truly believe and those who do good while living in the world. As in the words of Allah:

“He has created Death and Life to test you as to which of you is better in deeds. He is almighty, forgiving.”‘

And His words again addressed to the Prophet: