THE PROPHET MOHAMMAD (pbuh) And the Dawn of Prophethood (Part 3)
Analysis by: Rais al-Muballigheen Allamah Sayyid Saeed Akhtar Rizvi
Preparation by: Hujjatul Islam Moulana Sayed kazim Rizvi
Contents
First and Second Hijrahs to Abyssinia
Ban on the Clans of Hashim and Muttalib
Introduction
This article is taken from the writings of Rais al-Muballigheen Allamah Sayyid Saeed Akhtar Rizvi, specifically from the book “Life of Muhammad the Prophet”. Here, on the occasion of the birth anniversary of His Holiness (saww), some important topics are mentioned in this edition of the Akhtar Taban magazine, and other topics will be mentioned in the next editions. The contents of this book are very important, as Allamah Rizvi himself stated in the introduction of this book that: “The idea behind writing this book was to satisfy the needs of our new generation – the youths and the students who are unable to study the scholastic books written by the Muslim scholars and whose only source of information seems to be the biased writings of orientalists presented as “objective” and “authentic” studies.”
The Dawn of Prophethood
It was a man from among themselves who was to lift the Arabs from their slough of ignorance and depravity into the light of faith and devotion to one God.
Because of its geographical position and connection by land and sea routes with the continents of Asia, Africa and Europe, Arabia had been powerfully influenced by the superstitious beliefs and evil ways prevailing in many parts of these continents. But once it forsook disbelief and unbecoming practices, it could, as a result of the same geographical position, easily become the center of enlightenment radiating guidance and knowledge to the entire world.
When Muhammad (s.a.w.a.) was 38 years of age, he spent most of his time in meditation and solitude. The cave of the mount Hira was his favorite place. It is there that he used to retire with food and water and spend days and weeks in remembrance of Allah. Nobody was allowed to go there except Khadijah and ‘Ali. He used to spend the whole month of Ramadhan therein.
The period of waiting had come to a close. His forty years of life had varied experiences, and from the world’s point of view, he had developed a maturity of mind and judgement, although in reality he was the embodiment of perfection from the very beginning. He has said: “I was a prophet when Adam was between water and clay.” His heart was overflowing with profound compassion for mankind and a pressing urge to eradicate wrong beliefs, social evils, cruelty and injustice. The moment had arrived when he was to be allowed to declare his prophethood. One day, when he was in the cave of Hira, Jibril (Gabriel) came to him and conveyed to him the following message of Allah:
Read in the name of thy Lord Who created, created man from a clot (of congealed blood): Read and thy Lord is most Bountiful, no taught with the pen, and taught man that which he knew not. (Qur’an, 96:1-5)
These were the first ayats to be revealed, and the date was the 27th of Rajab, 40th year of elephant (610 C.E.).
The flow of the Divine message which continued for the next twenty-three years had begun, and the Prophet had arisen to proclaim the Unity of God and the Unity of Mankind, to demolish the edifice of superstition, ignorance, and disbelief, to set up a noble conception of life, and to lead mankind to the light of faith and celestial bliss.
Commencement of the Mission
The task was stupendous. The Prophet, therefore, started his mission cautiously, confining it initially to his own close relatives and friends. He was met with immediate success. His wife Khadijah testified to his truth as soon as she heard the news of the revelation from God. Then his cousin ‘Ali, and his liberated slave and adopted son Zaid, readily accepted the new faith, Islam, “submission to the Will of God.” The fourth was Abu Bala.
Ibn Hajar al-‘Asqalani in his book Al-Isabah, and ‘Abdul Malik ibn Hisham in his book As-Sirah have written that:
“Ali was the first to accept Islam and pray (offer salat), and that he accepted whatever was revealed to the Messenger by the Lord. At that time, ‘Ali was only ten years old. After ‘Ali, Zaid ibn Harithah accepted the Islamic creed and prayed and then Abu Bakr embraced Islam. The companions of the Holy Prophet, Muhammad ibn Ka’b al-Qarzi, Salman the Persian, Abu Dharr, Miqdad, Khabbab, Abu Sa’eed al-Khudri and Zaid ibn al-Arqam testify that ‘Ali was the first to proclaim Islam. These celebrated companions have given’Ali preference over others.”
Justice Ameer Ali writes in his Spirit of Islam:
“It is a noble feature in the history of the Prophet of Arabia, and one which strongly attests the sincerity of his character, the purity of his teachings and the intensity of his faith in God, that his nearest relations, his wife, beloved cousin and intimate friends, were most thoroughly imbued with the truth of his mission and convinced of his inspiration. Those who knew him best, closest relations and dearest friends, people who lived with him and noted all his movements, were his sincere and most devoted followers.”
John Davenport writes in his Apology for Mohammed and the Koran:
“It is strongly corroborative of Mohammed’s sincerity that the earliest converts to Islam were his bosom friends and the people of his household, who, all intimately acquainted with his private life, could not fail to have detected those discrepancies which more or less invariably exist between the pretensions of the hypocritical deceiver and his actions at home.”
Slowly the message spread. During the first three years, he gained only thirty followers. In spite of the caution and care exercised, the Quraish were well posted with what was going on. At first they did not take much note and only jeered at the Prophet and the plight of his followers. They doubted his sanity and thought him crazed and possessed. But the time had come for proclaiming the will of God in public.
Calling the Near Ones
After three years, the call came from Allah:
And warn thy near relations (Qur’an, 26:214)
This ayat (verse) ended the period of secret preaching and heralded the open proclamation of Islam.
Abu Muhammad Husain al-Baghawi (in his Tafisir-Ma’alim ut-Tanzil), Shaikh ‘Ala’uddin ‘Ali ibn Muhammad al-Baghdadi, known as Khazin al-Baghdadi, in his Lubab-ut-Ta’wil, best known as Tafsir Khazin, Abu Bakr Ahmad ibn Husain al-Bayhaqi (in his Dalail-un-Nubuwwah), Jalaluddin as-Suyuti (in his Jam’ul Jawami), ‘Ala’uddin ‘Ali Muttaqi (in Kanz-ul-‘Ummal), Abu JaTer Muhammad ibn Jarir at-Tabari (in Tarikh-ur-Rusul-wal-Muluk), Abu Sa’adat Mubarak ibn Athir al-Jazari (in Tarikh-ul-Kamil) and Isma’il Abul Fida (in his history, Kitab-ul-Mukhtasar fi Akhbar-il-Bashar) have quoted ‘Ali as saying:
“When the verse Wa andhir ‘Ashiratakal-aqrabin was revealed, the noble Messenger called me and ordered me, ‘O ‘Ali! The Creator of the world has made me warn my people about their doom, but in view of the condition of the people and knowing that when I will give them the words of Allah, they will misbehave, I felt depressed and weakened and therefore I kept quiet until Gabriel came again and informed me that there should be no more delay.
Therefore, O ‘Ali, take a measure of food grain, a leg of a goat and a big bowl of milk and arrange for a feast, then call the sons of ‘Abdul Muttalib unto me, so that I may deliver to them the words of Allah.’ I did what the Prophet had told me to do and the sons of ‘Abdul Muttalib, who were about forty in number gathered together. Among them were the uncles of the Prophet: Abu Talib, Hamza, ‘Abbas and Abu Lahab.
When the food was brought, the Prophet lifted a piece of meat and tore it into small morsels with his own teeth and scattered the pieces on the tray and said, ‘Start eating in the name of Allah,’ All people present there had the food to their fill although the milk and the food were just sufficient for one man. Then he intended to speak to them, but Abu Lahab interfered and said, `Verily, your comrade has entranced you.’ Having heard this, all of them dispersed and the Messenger did not get a chance to speak to them.
On the next day, the Messenger, of the Lord again said to me: ‘O ‘Ali? Make arrangements again for a feast as you had done yesterday, and invite the sons of ‘Abdul Muttalib’. I arranged for the feast and gathered the guests as I was asked to do by the Prophet. Once they had finished the food, the Messenger addressed them thus: ‘O sons of ‘Abdul Muttalib, I have brought for you the best blessings of this world and of the next, and I am appointed by the Lord to call you unto Him. Therefore, who amongst you will help me in this cause in order that he should be my brother, my successor and my caliph?’
Nobody responded. But I, although the youngest of the congregation, said, ‘O Messenger of Allah, I am here to be your helper in this task.’ The Prophet then patted my neck very kindly and said, ‘O my people! This ‘Ali is my brother, my successor and my caliph amongst you. Listen to him and obey him.’ Having heard it from the Prophet, they all burst into laughter and said to Abu Talib, ‘Hearken! You are ordered to obey and follow your own son! “‘
This event has also been recorded by Thomas Carlyle in Heroes and Hero Worship, by Gibbon in Decline and fall of the Roman Empire, by Davenport in Apology for Muhammad and The Koran and by Washington Irving in Muhammad and His Successors, with all its details.
Abul-Fida, in Kitabul-Mukhtasar fi Akhbaril-Bashar states that some of the verses composed by Abu Talib prove the fact that he had accepted the Prophethood of the Prophet from the core of his heart. A translation of a few poetic verses is given here:
You have called me (to Islam) and I believe that you are truthful, straightforward and trustworthy.
And there is no doubt in my belief that the religion of Muhammad is the best of all the religions of the world.
By God! As far as I am alive, not a single person from among the Quraish can harm you.
Persecution Begins
Then one after another came the Divine commands:
Disclose what has been ordained to thee. (Qur’an, 15.94)
O thou wrapped (in thy mantle!) Arise and warn, and thy Lord do magna. And thy raiment do purify. And uncleanness do shun. And show not favor seeking gain! And for the sake of thy Lord be patient. “(Qur’an, 74:1-7)
The method to be employed was:
Call to the way of thy Lord with wisdom and goodly exhortation, and dispute with them in the best way. (Qur’an, 16:125)
The Prophet proclaimed the Oneness of God in the Ka’bah. The Quraish were aghast. Till then, they had held the Prophet and his followers in contemptuous disdain, but now they were genuinely alarmed. The new movement amounted to a denunciation of their forefathers. It meant the termination, in one stroke, of their authority and privilege as the guardians of the Ka’bah.
The Quraish retaliated violently. A life and death struggle for-Islam ensued. The Prophet was not allowed to worship in the Ka’bah, thorns were strewn in his way, dirt and filth were thrown at him while he was engaged in prayers, and street urchins were incited to follow him, shouting and clapping their hands in derision. He and his followers were subjected to all types of calumnies and humiliation. They were taunted and insulted.
Oppression and relentless persecution were let loose. In an effort to force believers to renounce the new faith and to go back to the old cults, they were subjected to extremes of physical torture. They were mercilessly beaten, made to lie on burning sand while heavy blocks of stones were placed on their chests, or nooses were put around their necks and their bodies dragged.
One of the faithful, Yasir by name, succumbed to these tortures and, when his wife Sumayyah, an African, protested, her legs were tied to two camels, and the animals were driven to opposite directions, tearing her body in halves. These were the first martydoms in the cause of Islam. The believers, under the inspiration of their great Teacher, were, however, fired with holy zeal. They braved all persecutions and danger and bore up against all agonies and tortures.
First and Second Hijrahs to Abyssinia
When endurance was reaching its limits and persecution became unbearable, the Prophet advised a group of his followers to migrate to Abyssinia where a benign Christian king reigned. This was the first Hijrah (Migration) in Islam and fifteen people took part in it:
And those who become fugitives for Allah’s sake after they are oppressed, verily we shall give them good abode in the world and surely the reward of the Hereafter is greater, if they only knew. (Qur’an, 16:41)
And what was all this tyranny and persecution for? Just for believing in one God and for leading a chaste and pious life! Further migration of some people led to intensified persecution of those left behind. The Prophet advised a second Hijrah to Abyssinia, and this time about a hundred people, including Jafar, the elder brother of ‘Ali, went away.
The Quraish sent a deputation with ‘Amr ibn al-’as and ‘Ammara ibn Rabi’ah to Negus (Nijashi, in Arabic), the king of Abyssinia, to demand the deportation of the emigrants back to Mecca to be punished by death. Having won the favor of the clergy, the deputation tried to prejudice the king against the fugitives. Asked to explain the position, Jafar delivered a speech, which is a brilliant summary of the fundamentals of Islam and all that it stands for:
“O king! We were plunged in the depth of ignorance and barbarism; we adored idols; we lived in unchastity; we ate dead animals, and we spoke abomination. We disregarded every feeling of humanity, and the duties of hospitality and neighborhood. We knew no law but that of the strong. At that time, God raised from among us a man of whose birth, truthfulness, honesty and purity we were aware, and he called us to the Unity of God and taught us not to associate anything with Him.
He forbade us to worship idols and enjoined us to speak the truth, to be faithful to our trusts, to be merciful, and to regard the rights of neighbors. He forbade us to speak ill of women and to eat the substance of orphans. He ordered us to flee from vices, to abstain from evil, to offer prayers, to render alms, and to observe the fast. We have believed in him; we have accepted his teachings and injunctions to worship God, and not to associate anything with Him. For this reason, our people have risen against us and persecuted us in order to make us forego the worship of God and return to the worship of idols of wood and stone and other abominations. They have tortured us and injured us. Having found no safety among them, we have come to thy country and hope thou wilt protect us from their oppression.”
The king refused to oblige the deputation, and the latter had to return disappointed. Muslim traditions indicate that the king later on secretly converted to Islam.
Some European critics, with the object of assigning some ulterior motive for the migration, go to the length of saying that persecution was only slight and at worst confined to slaves and the poorer people who could find no clans to protect them. There is a mass of historical data recorded in original sources about the names and numbers of persons put to physical torture, the names of their tormentors and the manner of their physical torture and persecution.
Although these critics admit that even Abu Bakr had to undergo the indignity of being bound to a clansman and to solicit the protection of a nomadic chief, they would still suggest that the persecution was limited to persons who had no clans to support them. Such people had, no doubt, the worst of the treatment, but when people of a clan were oppressing their fellow clansmen for accepting Islam, clan protection could not help the victims. What protection could be expected from the clan when a father chained his son, a brother tortured his sister, or a husband injured his wife?
Furthermore, the slaves and the poor people constituted the bulk of the disciples at that stage. A Western historian surmises that the migration was caused either by a rift in the Muslim ranks, as some Muslims might not have liked the attitude of the Prophet towards Meccan opposition, or was undertaken with the object of making Abyssinia a base of attacking Meccan trade or to solicit military help to enable the Prophet to seize control of Mecca. Even Encyclopedia Britannica tries to water down the persecution (Macro. Vol. 12. p. 607):
“There was little physical violence, and that almost always within the family. Muhammad suffered from minor annoyances, such as having filth deposited outside his door.”
About the emigration to Ethiopia it suggests:
“… But they may have been seeking opportunities for trade or military support for Muhammad.”
If such fantastic conjectures can be made when the Muslims were yet a handful and survival was the only consideration before them, when all along they stood solidly behind the Prophet, when no Meccan caravan was ever attacked from Abyssinia, when that country never provided any military help to the Muslims, and when the Prophet did not seize control of Mecca even when it lay at his feet, what fairness in exposition and presentation can be expected from such historians?
Deputations of Quraish
Now we have reached the sixth year after the Declaration of Prophethood. In spite of the persecution and exodus of some people, the Prophet was laboring quietly but incessantly to wean away his people from the worship of idols. His mission gained considerable momentum by the conversion of his uncle Hamza the Valiant.
Once, at the suggestion of Abu Bakr, the Holy Prophet came into Masjid-ul-Haram and Abu Bakr started a lecture. The Quraish violently stopped him and the Holy Prophet had to take refuge in the house of al-Arqam near the hill of Safa. (Now, that house has been included into the extension of Masjid-ul-Haram). ‘Umar ibn al-Khattab accepted Islam in those days.
Because of the prestige of Abu Talib, Quraish did not dare to kill the Holy Prophet. But they were making him suffer as much affliction as possible, no less was the heartache caused to him by the sufferings of the helpless Muslims. He himself said: “No prophet was ever made to suffer such afflictions as I was.”
All along, Islam was gaining adherents not only from Quraish but also from the neighboring tribes. The oligarchy of Mecca was now desperately trying to. Stem the movement.
The forbearance of the Holy Prophet was making the Quraish wonder as to why a man should put himself in such a precarious situation. Their outlook was materialistic; their ideals were wealth, beauty and power. They, naturally, ascribed the same motives to the Holy Prophet.
‘Utbah ibn Rabi’ah, father-in-law of Abu Sufyan, was sent to him to convey the message of Quraish:
“Muhammad! If you want power and prestige, we will make you the overlord of Mecca. Or do you want marriage in a big family? You may have the hand of the fairest maiden in the land. Do you want hoards of silver and gold? We can provide you with all these and even more. But you should forsake this nefarious preaching which implies that our forefathers, who were worshipping these deities of ours, were fools.”
The Quraish were almost certain that Muhammad would respond favorably to this offer. However, the Holy Prophet (s.a.w.a.) recited Sura 41 in reply, which, inter alia, contained the following warning:
But if they turn away, then say: 1 have warned you of a thunderbolt like the thunderbolt of the ‘Ad and the Thamud. (Qur’an, 41:13).
`Utbah was overwhelmed with this ringing warning. He did not accept Islam but advised the Quraish to leave Muhammad alone and to see how he fares with other tribes. Quraish said that he, too, was bewitched by Muhammad.
Then a deputation was sent to Abu Talib. They demanded that Abu Talib should either persuade his nephew to desist from his mission or hand him over to suffer the extreme penalty or be prepared to fight the whole tribe. Finding the odds too heavy against him, Abu Talib said to the Holy Prophet:
“O son! Do not put such a burden on my shoulders which I am unable to bear.”
The Prophet’s reply to his uncle gives an indication of his indomitable will, his profound trust in God and confidence in his Mission. Said he:
“O uncle! If they placed the sun on my right hand and the moon on my left to persuade me to renounce my work, verily I would not desist there from till God makes manifest His cause or I perish in the attempt.”
Saying this, he was overwhelmed with grief. Abu Talib was moved by this reply and said:
“By Allah, the Quraish can never reach thee in spite of their great number till I am buried in the earth. Therefore, pronounce what order thou hast; nobody can do any harm to you; be happy with this (promise) and keep thy eyes cool (i.e. be consoled).”
In their final attempt, they took a young man, ‘Ammarah ibn al-Walid, to Abu Talib and offered to exchange him with Muhammad. They said to him:
“This young man is a well-known poet of the tribe; he is also very handsome and wise. You better exchange Muhammad with him. You may adopt him as your son: he will be a good helper to you. And give us your Muhammad; we will-kill him. Thus, you will not suffer any loss because you will have ‘Ammarah in place of Muhammad, and by eliminating Muhammad, all this strife and friction in the tribe will come to an end.”
Abu Talib was extremely furious on hearing this outrageous proposal. His voice was raised in wrath. He said:
“What a worst bargain have you proposed! Why, you want me to give you my son, so that you may kill him, and are giving me your son so that I should feed him and look after him? Go away! This bargain is nothing if not foolishness.”
Ban on the Clans of Hashim and Muttalib
Frustrated, the idolaters decided to ostracize the whole clans of Hashim and Muttalib and thus destroy them completely. An agreement was signed to boycott these two clans. It was written by Mansur ibn ‘Ikrimah and was hung in the Ka’bah. The agreement stated:
“they would neither take the daughters of these two clans nor will they give them their daughters in marriage; they would neither sell anything to them nor buy anything from them. Not only that, they would not have any contact with them nor even allow any food or drink to reach them.This boycott would continue till these clans agree to hand over Muhammad to Quraish.”
Abu Talib had no alternative but to take these two clans (who had always stood together) into the mountain trail called Shi’b Abi Talib. It was adjacent to Jannatul Ma’la. Now it is difficult to locate, because the Sa’udis are destroying all historical sites in the name of development. It was a place in Mount Hajun, which belonged to Abu Talib. There were 40 adults in the clans. For three long years, they were beleaguered.
It had begun in Muharram, 7th year of Bi’that (Declaration of Prophethood) and continued up to the beginning of the 10th year. They were made to undergo the most acute hardships and privations, so much so that at times they had nothing but tree leaves to sustain them. Only twice a year did they dare to come out: in the months of Rajab and Dhul-Hijjah, when every type of violence was taboo according to the Arabian custom. If any relative sent them any food, and the news leaked out, that relative was publicly insulted and put to shame. The Quraishites used to express their pleasure on hearing the cries of the hungry children.
During all these years of sufferings, Abu Talib had only one worry: how to keep the Holy Prophet out of the harm’s way. Historians unanimously say that it was the habit of Abu Talib to awaken the Holy Prophet after all people had gone to sleep and to take him to another place and order one of his own sons or brothers to sleep in the bed of the Holy Prophet. This was done so that if an enemy had seen where Muhammad was sleeping, and if an attack was made on he at night, his own son or brother would be killed while the Holy Prophet would be saved.
All of them suffered these hardships and did their utmost to save the life of the Holy Prophet. History is unable to produce another example of such devotion and loyalty. And imagine that this continued not for one or two days or weeks, but for three long years.
One day the Holy Prophet said to Abu Talib:
“I have been informed by Allah that the agreement of the Quraish has been eaten up by insects, and no writing has been left therein except the name of Allah.”
And as the historians write, Abu Talib never had any doubt about any saying of the Holy Prophet.
Thus he came out of his place at once and went to Masjid¬ul-Haram where Quraish had gathered. As luck would have it, the subject of discussion was the same boycott. Hisham, son of ‘Amr, Zubayr, and a few others who were related to Khadijah and the clans of Hashim and Muttalib and whose houses were near the Shi’b of Abu Talib used to hear the cries of the children day and night. They had decided to persuade the Quraish to abrogate the infamous agreement. The arguments became very heated and reached a climax when they saw Abu Talib approaching. Abu Jahl and others who opposed the idea of abrogating the boycott, said:
“Abu Talib is coming! It seems that now he is tired and wants to hand over Muhammad to us. Thus, the boycott would end to the satisfaction of us all. Let us keep silent and hear what he wants to say.”
But Abu Talib had gone there not to surrender but to challenge them. He stood before the gathering and said:
“My son says that the agreement which you had written has been eaten up by insects, and that nothing remains therein except the name of Allah. Now look at that paper. If the news given by my son is correct, then you must end your injustice and high-handedness, and if the news is wrong then we will admit that you were right and we were wrong.”
The agreement was taken out and opened, and lo, there was nothing left of it except the name of Allah in one place.
Now Abu Talib’s voice thundered on as he condemned them for their tyranny. Those who wanted that boycott ended said that now there was no agreement at all to adhere to. Abu Jahl and others tried to outwit them but failed and the boycott ended with a total moral victory for Islam over the infidels.
Abu Talib
The sufferings and privations of those three years took their toll. Within nine months, Abu Talib died and after him Khadijah also left this world. With the disappearance of their protecting influence, the Meccans had a free-hand and redoubled their persecution. These two deaths, at a time when the Holy Prophet was in dire need of both, left a very deep impression on him. He was so grieved that he called that year “‘Amul-Huzn” (The Year of Sorrow). How valuable their support was may be judged from the fact that Allah has counted them as two of His highest Graces and Favors upon the Holy Prophet.
He says in Sura 93:
Did He not find thee an orphan and give thee shelter, and He found thee lost (in thy tribe) and guided (them towards thee), and found thee in need and made thee free from want? (Qur’an, 93:6-8)
All the commentators of the Qur’an say that the first ayat means: “Did He not find thee an orphan and give thee shelter with Abu Talib?”, and the last ayat means: “He found thee poor and made thee rich through Khadijah.” If we think about the early history of Islam, without the prestigious influence of Abu Talib, we cannot see how the life of the Holy Prophet could have been saved. And if we were to take out the wealth of Khadijah, we cannot think how the poor Muslims could have been sustained, and how the two Hijrats of Abyssinia could have been financed.
It is not the place here to fully explain the share of Abu Talib in the foundation of Islam. The best tribute, therefore, would be to quote some of his poetry lines which overflow with love of, and devotion to, the Holy Prophet. Abu Talib has said these poetic lines:
And you have called me and I know that you are truthful
And, in fact, you were truthful and trustworthy from the beginning.
And I certainly know that the religion of Muhammad is the best of all the religions of the world….
Also he said in another poem:
Did you not know that we have found Muhammad the Prophet the same as was Musa (Moses)? It is written so in the scriptures.
Compare this poetry with this ayat of the Qur’an:
Verily, We have sent you a Messenger to be a witness over you, as We had sent a Messenger to Pharaoh.(Qur’an, 73:15)
Somewhere else Abu Talib says these poetic lines:
And the Lord of the world has strengthened him with His help,
And has proclaimed the religion which is true, not false. Do not they know that our son is not doubted?
By us and that we do not care about the false sayings (of his enemies)?
Once Abu Talib asked ‘Ali:
“What is this religion which you are following?”
‘Ali said:
“I believe in Allah and His Messenger, and I pray with him.”
Abu Talib said:
“Surely Muhammad will not call us but to a good thing. Never leave Muhammad; follow him faithfully.”
Once he saw the Holy Prophet praying, with Khadijah and ‘Ali behind him. Ja’far was with Abu Talib. Abu Talib told Jafar to go ahead and join them in their prayer.
When Hamza accepted Islam in the sixth year of bi’that (Declaration of the Prophethood), Abu Talib was overjoyed and said these poetic lines:
Be patient, O Abu Ya’li (Hamza) on account of the religion of Ahmad. And proclaim the religion with courage, may Allah help you. I was glad when you said that you were mumin (believer). So help the Messenger of Allah in the cause of Allah. And announce to the Quraish your decision, and tell them that Ahmad was never a sorcerer.
It was the policy of Abu Talib to keep the Quraish in suspense about his true belief: Had he announced that he had accepted the religion of Muhammad, his position as a respected leader of the tribe would have been undermined. And then he could not extend his protection to the Holy Prophet. Thus, while always declaring his firm belief that Muhammad could not tell anything but the truth, exhorting his children and brothers to follow the religion of Muhammad, he assiduously refrained from declaring in so many words that he himself was a Muslim. Thus he maintained his position with the hierarchy of Quraish and protected the Prophet through his influence.
Even on his death-bed, while there was still a chance that he might recover, he very diplomatically announced his faith in such a way that the Quraish could not understand what he meant. When they asked him on which religion he was dying, he replied:
“On the religion of my forefathers.”
As it has already been explained before, that ‘Abdul-Muttalib and all his ancestors were followers of the Divine religion, one cannot but admire the prudence and wisdom of Abu Talib in that difficult situation.
During the last moments of his life, the Holy Prophet advised him to recite the Kalimah loudly (as is the custom of the Muslims). ‘Abbas, who had not accepted Islam yet, saw the lips of Abu Talib moving. He put his ears near Abu Talib, and then said to the Holy Prophet:
“O my nephew! Abu Talib is saying what you wanted him to say!”
‘Allamah Ibn Abil-Hadid, the Mu’tazilite, has truly said the following poetic lines:
If it were not for Abu Talib and his son (‘Ali),
Religion of Islam could not take any shape, nor could it find its feet.
Thus, Abu Talib in Mecca gave shelter and protected
(Him), and ‘Ali in Medina rubbed shoulders with death.
Abu Talib died at the age of 85 in the middle of Shawwal or Dhul-Qa’dah, 10 Bi’that.
Imam Ja’far al-Sadiq (A.S.) said:
“The ancestors of the Holy Prophet will be in Paradise and ‘Abdul-Muttalib will enter Paradise having upon him the light of the Prophets and the dignity of kings, and Abu Talib will be in the same group.”
Khadijah
Hazrat Khadijah was respected so much that the Meccans called her Tahirah (the pure one). All the children of the Holy Prophet were born from Khadijah except Ibrahim who was born of Maria the Copt.
She was the first person to testify to the truth of the Holy Prophet. She spent all her wealth in the cause of Islam. And she was a source of comfort and consolation to the Holy Prophet.
The Holy Prophet said:
“Four women are the supreme-most amongst the women of Paradise: Maryam mother of ‘Isa (Jesus) (a.s.), Asiyah wife of Pharaoh, Khadijah bint Khuwaylid, and Fatimah hint Muhammad.”
Ayishah said:
“I never envied any woman as much as I envied Khadijah. The Holy Prophet always remembered her. Whenever any sheep or goat was slaughtered, the choicest parts were sent to Khadijah’s relatives and friends. I used to say, ‘It appears that Khadijah was the only woman in the world.’ Hearing this, the Holy Prophet was very much annoyed and said: ‘Khadijah had many virtues, which others do not have. “‘
She also said:
“Once the Holy Prophet remembered her and I said, ‘How long will you go on remembering a woman so old that she had no teeth in her mouth? Allah has given you a woman better than her (meaning herself).’ The Holy Prophet was so angry that the hair of his head was raised. He said: ‘By Allah, I do not have better than Khadijah. She believed in me when others were steeped into infidelity. She testified to my truth when others rejected my claim. She helped me with her wealth when others deprived me. And Allah gave me children by her.” ‘Ayishah says that from then on she decided not to say any unkind word about Khadijah. (Sahih al-Bukhari, vol. 3).
She was 65 years old when she died, and she was buried at Hajun. Her grave was demolished in 1925 like those of ‘Abdul Muttalib, Abu Talib and others.
Visit to Taif
After the death of Abu Talib and Khadijah, finding that the Meccans had turned a deaf ear to his preaching, the Prophet decided to go to Taif, perhaps its people would be more responsive. But a big disappointment was in store for him. Muhammad spent a month at Taif only to be scoffed and laughed at. When he persisted in his preaching, the people of Taif drove him out of their city pelting stones at him. In this desperate situation he prayed to God thus:
“O Allah! I make my complaint unto you regarding the feebleness of my strength, the insignificance of my devices, and my humiliation in the sight of people. O You, the Most Merciful One! You are the Lord of the oppressed, you are my Lord. To whom would you entrust my affairs? To a stranger who would scowl at me? Or to an enemy who would control me? If you are not displeased with me, then I do not care (about any hardship), but an ease bestowed by you will be more accommodating to me. I seek refuge in the light of your countenance (by which all darkness is dispersed and all affairs of this world and the hereafter are kept straight) from pouncing of your anger or the coming of your wrath. I seek your pardon in order that you may be pleased with me. There is no power nor strength except in You”Grief-stricken, the Prophet returned to Mecca.
(… The rest of the demand in the next Magazine)
