the Life of Prophet Muhammad (saw)

General Social Boycott

Four events of special significance occurred within less than four weeks � the conversion of Hamzah, the conversion of �Umar, Muhammad�s [pbuh] refusal to negotiate any sort of compromise and then the pact drawn up between Banu Muttalib and Banu Hashim to immunize Muhammad [pbuh] and shield him against any treacherous attempt to kill him. The polytheists were baffled and at a loss as to what course they would follow to rid themselves of this obstinate and relentless obstacle that had appeared to shatter to pieces their whole tradition of life. They had already been aware that if they killed Muhammad [pbuh] their blood would surely flow profusely in the valleys of Makkah and they would certainly be exterminated. Taking this dreadful prospect into consideration, they grudgingly resorted to a different iniquitous course that would not imply murder.

Factors inspiring Patience and Perseverance

It is natural for sensible and mild-tempered people to meditate deeply on the factors that inspired those early Muslims that miraculous constancy and perseverance. It is normal to wonder how those people managed to tolerate unspeakable persecutions, and stand fast in the face of tyrannical tortures. With respect to these questions, we deem it wise just to touch on those underlying reasons:

1. Unshakable Belief in All�h. The first and foremost factor is no doubt, unshakable Belief in All�h Alone coupled with a wonderful degree of perception of His Attributes. A man with this Belief deeply averred in his heart will look at those foreseen difficulties as triflings and can under no circumstance compare with the sweetness of Belief:

   "Then, as for the foam, it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth." [Al-Qur'an 13:17]

   Other sub-factors that branch out from that Belief and assist in strengthening it and promoting long amity are:
   

2. Wholeheartedly-loved leadership. Muhammad [pbuh], the great leader of the Muslim community, and mankind at large, was an exemplary man in his perfect manners and noble attributes; no one could measure up to his endowments of nobility, honesty, trustworthiness and abstinence; unanimously and uncontestedly acknowledged even by his enemies. Abu Jahl himself, the great enemy of Islam, used repeatedly to say: "O Muhammad ([pbuh]), we are in no position to belie you, we rather disbelieve what you have brought us (Islam)." It is narrated that three people of Quraish each separately and secretly listened to some verses of the Noble Qur��n. Later, this secret was uncovered and one of them asked Abu Jahl (one of the three) what he thought of what he heard from Muhammad ([pbuh].). He answered: We contested the honour of leadership and generosity with Banu �Abd Munaf and shared equal privileges competitively. They then began to boast saying that a Prophet rose among them whom Revelation came down upon from heavens. I swear we will never believe in him.^{[Ibn Hisham 1/316]}

   So All�h said:

   "� It is not you that they deny, but it is the Verses (the Qur��n) of All�h that the Z�lim�n (polytheists and wrong-doers) deny." [Al-Qur'an 6:33]

   One day, the disbelievers of Quraish leveled to him a cynical remark three times. He remained silent but for the third one he remarked, "O Quraish! Slaughter is in store for you." They were taken aback and ulterior fear filled their hearts to such an extent that the most hostile among them began to make up for their insult by the best friendly terms they could afford. When they slung the entrails of a camel on him while prostrating himself in prayer, he invoked All�h�s wrath on them, and they immediately were caught in an inexpressible state of worry and were almost convinced that they would be destroyed. Ubai bin Khalaf used always to threaten he would kill Muhammad [pbuh]. One day the Prophet [pbuh] retorted that he would kill him by All�h�s Will. When Ubai received a scratch in his neck, on the day of Uhud, he, under the sense of horror, remembered the Prophet�s words and remarked, "I am convinced he would be able to kill me even if he spat on me.^{[ibid 2/84]} " Sa�d bin Mu�adh said to Omaiyah bin Khalaf in Makkah, "I heard the Messenger of All�h [pbuh] one day say that the Muslims would surely kill you." Omaiyah was extremely panicked and swore he would never step out of Makkah. Even when Abu Jahl obliged him to march with them to fight the Prophet [pbuh] on the day of Badr, he bought the best and swift camels in Makkah in order that they hasten his escape. Even his wife warned him against going out reminding him of Sa�d�s words, his reply was "By All�h, I have no intention of going out with Quraish, I will disengage from them after a short distance."^{[Bukhari 2/563]}

   That was the clear sense of horror and terror haunting his enemies wherever they were. His friends and companions, on the other hand, held him dearest to them, and he occupied the innermost cells of their hearts. They were always ready to defend him and secure his well-being even at the risk of their lives. One day, Abu Bakr bin Abi Quhafa was severely beaten by �Utbah bin Rabi�a, a terrible polytheist. His whole body was almost bleeding and he was on the verge of death, yet when his people took him back home extremely indignant at his misfortune, he swore he would never eat or drink anything until they had told him about the well-being of his noble Companion, Muhammad [pbuh]. That was the spirit of selflessness and sacrifice that characterized the behaviour of those early Companions.^{[Al-Bidayah wan-Nihayah 3/30]}

3. The sense of responsibility. The early Companions were fully aware of the daunting responsibility they were expected to shoulder. They were also convinced that those charges were inescapable even though they were being persecuted for fear of the far-reaching ramifications, and the horrible impact that humanity would suffer in case they shirked their obligations.
   
4. Unwavering Belief in the truth of the Hereafter. This was the corner-stone that strengthened their sense of responsibility. There was a deep certainty established through the light of their religion that one day they would have to rise on the Day of Resurrection and account for all worldly deeds, small or big. They were sure that their future in the other world would depend wholly on their acts in their provisional life on earth, either to everlasting Garden (Paradise) or perpetual chastisement in Hell. Their whole life was divided between hope for All�h�s mercy and fear of His punishment.
   

   "� Who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear (whether their alms and charities, etc., have been accepted or not), because they are sure to return to their Lord." [Al-Qur'an 23:60]

   They had already known that life with all its amenities and pains was worthless when compared with the Hereafter. Such deep convictions brought about in them a sense of indifference to all troubles and hardships that attended their life.

5. The Qur��n. The verses and chapters of the Noble Qur��n were attractively, forcefully and successively revealed at that gloomy and critical stage, supporting and advancing arguments on the truth and soundness of the principles of Islam, round whose axis the whole Call of Muhammad [pbuh] was revolving. They constituted the immune basis upon which the best and most wonderful Divinely decreed society was to be established. The Qur��nic verses served also to excite the feelings of the believers, strengthen their selves on their course of patience and endurance and introduce them to the most purposeful examples and suggestive instructions:
   

   "Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, �When (will come) the Help of All�h?� Yes! Certainly, the Help of All�h is near!" [Al-Qur'an 2:214]

   "Alif-Lam-Mim. Do people think that they will be left alone because they say: �We believe�, and will not be tested. And We indeed tested those who were before them. And All�h will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although All�h knows all that before putting them to test)." [Al-Qur'an 29: 1-3]

   Mere lip profession of Faith is not enough. It must be tried and tested in the real turmoil of life. The test will be applied in all kinds of circumstances, in individual life and in relation to the environment around us to see whether we can strive constantly and put the Lord above self. Much pain, sorrow and self-sacrifice may be necessary, not because they are good in themselves, but because they will purify us, like fire applied to a goldsmith�s crucible to burn out the dross.

   These verses also constituted an irrefutable answer to the false allegations of the disbelievers, and a clear ultimatum that smacked of the horrible consequences that would ensue in case they persisted in their disbelief. On the other hand, the Noble Qur��n was leading the Muslims to a new world and enlightening them as to its features, the beauty of Lordship, the perfection of Godship, the impact of kindness and mercy and the manifestations of the yearned for All�h�s pleasure. They implicitly connoted meaningful messages carrying glad tidings of definitely approaching Divine Mercy leading to eternal bliss in a blissful Garden (Paradise). They, at the same time, envisaged the end of the tyrants and disbelievers who would be brought to Divine Justice and then dragged through the Fire where they would taste the touch of Hell.

6. Glad tidings of success. Ever since the time they experienced the adversities of life, the Muslims had been certain that entrance into the fold of Islam did not entail involvement into hardships or digging one�s own grave. They had been aware that the Islamic Call had one goal, viz extermination of pre-Islamic tradition and destroying its iniquitous system, to go on parallel lines with extending its influence allover the earth and holding in firm control the political situation worldwide to lead humanity along a course conducive to All�h�s Pleasure, and perfect enough to rid people of worshipping All�h�s servant to worshipping All�h, Himself. Glad tidings of this sort were being revealed sometimes explicitly and at other times implicitly, in a manner relevant to the situation. When the Muslims were forced to undergo constraints, or when their life was kept under continual restraint, there would be revealed verses telling identical stories of past Prophets with their people and the sufferings and pains they had experienced. The verses would also include suggestive clues to the final tragic end of the Makkan disbelievers envisaging their final perdition, yet and at the same time, bearing glad tidings to the believers and promising the true servants of vicegerency on earth to go with absolute success, and victory to attend the Islamic Call and its proponents.

   Here we could adduce some of the verses of this category pregnant with glad tidings referring to the final victory that would crown the perseverance and patience of the Muslims:

   "And, verily, Our Word has gone forth of old for Our slaves, � the Messengers, that they verily would be made triumphant. And that Our hosts, they verily would be the victors. So turn away (O Muhammad [pbuh]) from them for a while, and watch them and they shall see (the punishment)! Do they seek to hasten on Our torment? Then, when it descends into their courtyard (i.e. near to them), evil will be the morning for those who had been warned." [Al-Qur'an 37:171-177]

   In the same context, All�h told His Prophet [pbuh] :

   "Their multitude will be put to flight, and they will show their backs." [Al-Qur'an 54:45]

   He also said:

   "They will be a defeated host like the confederates of the old times." [Al-Qur'an 38:11]

   The Muslims who migrated to Abyssinia (Ethiopia) had the following:

   "And as for those who emigrated for the cause of All�h, after suffering oppression, We will certainly give them goodly residence in this world, but indeed the reward of the Hereafter will be greater, if they but knew." [Al-Qur'an 16:41]

   In the context of the story of Joseph, there was:

   "Verily, in Joseph and his brethren there were Ay�t (proofs, evidences, verses, lessons, signs, revelations, etc.) for those who ask." [Al-Qur'an 12:7]

   i.e., the Makkans will receive the same fate that befell Joseph�s brothers, viz, failure and surrender. In another instance, All�h speaks about the Messengers:

   "And those who disbelieved, said to their Messengers: �Surely, we shall drive you out of our land, or you shall return to our religion!� So their Lord inspired them: �Truly, We shall destroy the Z�lim�n (polytheists, disbelievers and wrong-doers). And indeed, We shall make you dwell in the land after them. This is for him who fears standing before Me (on the Day of Resurrection or fears My punishment) and also fears My threat." [Al-Qur'an 14:13,14]

   During the war between the Persians and the Romans, the disbelievers had a sincere wish that victory be the former�s lot, because both parties professed polytheism, whereas the Muslims prayed for a Roman victory because both groups believed in All�h, His Messengers, Books, the Revelation and the Hereafter.

   The war resulted in the overthrow of Rome by Persia. They were pro-Persian, as we have said, and in their hearts they hoped that the nascent movement of Islam, which at that time was, from a worldly point of view, very weak and helpless, would collapse under their persecution. But they misread the true signs of the times. They were told that they would soon be disillusioned in both their calculations, and it actually so happened when Heraclius carried his campaign into the heart of Persia and the Makkan Quraish were beaten off at Badr:

   "And on that Day, the believers (i.e. Muslims) will rejoice (at the victory given by All�h to the Romans against the Persians) with the help of All�h." [Al-Qur'an 30:4,5]

   During the season of �Ukaz forum, and other such occasions, the Messenger of All�h [pbuh] himself would communicate not only glad tidings pertinent to the Garden (Paradise) but also news of promising prospects for the true believers in the Call of Islam. He would openly tell them that they would surely prosper, rule the whole of Arabia and subdue Persia if they professed the most serious pillar of Islam, i.e. the Oneness of All�h.^{[At-Tirmidhi]}

   Khabbab bin Al-Aratt once urged the Messenger to call upon All�h to shield him against the adversities he was suffering at the hand of the polytheists. The Prophet�s face reddened and he remarked that the true believer must not precipitate things, it was incumbent upon a believer to undergo all the odds of life as much as he could, fearing nobody except All�h until the religion was established, which would surely happen. The Prophet [pbuh] in this regard, referred to the perseverance that the Muslims had to show and the hardships they had to undergo in order to establish the land of Islam where peace and security would prevail all over it.

   Glad tidings of better prospects for Islam and the Muslims were not confined to Muhammad�s followers, in fact they were being disclosed time and again to both believers and disbelievers. Whenever the two parties met, the latter would jeer at the former and mockingly say "Here are the sovereigns of earth who will defeat Chosroes and Caesar." But the believers, in anticipation of that shining and Godly-orientated future, would always persevere and tolerate all sorts of persecution and humiliation regarding them as summer clouds that would soon clear away.^{[Fiqh As-Seerah p.84]}

   The Prophet [pbuh], on his part, would always maintain and sustain his followers� souls with the light of belief, sanctify them through inculcating the Qur��nic wisdom in their hearts and cultivate their minds deeply with the spirit of Islam that would elevate them to a state of noble spirituality, pure heartedness and an absolute degree of freedom from the yoke of materialism, a high morale powerful enough to resist worldly lusts and consequently lead them from darkness to light. He would constantly teach them to be tolerant, forgiving and overpowering over their selves in order to get well established in their religion, disdain lust, and devote themselves to attaining the Pleasure of All�h, yearning for the Garden (Paradise), enthusiasm in sciences relating to their faith, calling themselves to account, subordinating fleeing whims, holding under firm control all rage-provoking incidents and finally observing sobriety, patience and gravity.

Al-Isra� and Al-Mi�raj

(The Miraculous Night Journey from Makkah to the Farthest Mosque in Jerusalem, and the Ascent through the Spheres of Heavens)

The last days of the Makkan phase of the Prophet�s life are noted for alternate fortunes ranging between two extremes: gradual success and continual persecution. However, glimpses of propitious lights were looming on the distant horizon, to ultimately materialize in the event of the Prophet�s Night Journey to Jerusalem and then Ascension through the spheres of the heavens.

As for its exact date, it is still controversial and no common consent has been reached. However, the majority of jurists is in favour of a date between 16-12 months prior to migration to Madinah. The following is a epitome of the details of that miraculous event narrated on the authority of Ibn Al-Qayyim.[Za'd Al-Ma'ad 2/49; Tareekh-e-Islam 1/124; Rahmat-al-lil'alameen 1/76]

The Messenger of All�h [pbuh] was carried in body from the Sacred Mosque in Makkah to the Distant Mosque in Jerusalem on a horse called Al-Buraq in the company of Gabriel, the archangel. There he alighted, tethered the horse to a ring in the gate of the Mosque and led the Prophets in prayer. After that Gabriel took him to the heavens on the same horse. When they reached the first heaven Gabriel asked the guardian angel to open the door of heaven. It was opened and he saw Adam, the progenitor of mankind. The Prophet [pbuh] saluted him and the other welcomed him and expressed his faith in Muhammad�s Prophethood. He saw the souls of martyrs on his right and those of the wretched on his left.

Gabriel then ascended with the Prophet to the second heaven, asked for opening the gate and there he saw and saluted John, son of Zachariya (Yahya bin Zakariya) and Jesus, son of Mary. They returned the salutation, welcomed him and expressed their faith in his Prophethood. Then they reached the third heaven where they saw Joseph (Yusuf) and saluted him. The latter welcomed the Prophet and expressed faith in his Prophethood. The Prophet, in the company of Gabriel, then reached the fourth heaven where he met the Prophet Enoch (Idris) and saluted him. Prophet Enoch returned the salutation and expressed faith in his Prophethood. Then he was carried to the fifth heaven where he met the Prophet Aaron (Harun) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. In the sixth heaven he met Moses (Musa) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. Muhammad [pbuh] on leaving, saw that Moses began to weep. He asked about the reason. Moses answered that he was weeping because he witnessed a man sent after him as a Messenger (Muhammad) who was able to lead more of his people to the Paradise than he himself did. Then Prophet Muhammad [pbuh] reached the seventh heaven and met Abraham (Ibrahim)[AWS] and saluted him. The latter returned the salutation and expressed faith in his Prophethood. Then he was carried to Sidrat-al-Muntaha (the remotest lote tree) and was shown Al-Bait-al-Ma�m�r [(the much frequented house) which is like the Ka�bah (Sacred House) encompassed daily by seventy thousand angels, so that the angels who once encompassed it would not have their turn again till the Resurrection]. He was then presented to the Divine Presence and experienced the thrill of witnessing the Divine Glory and Manifestation at the closest possible propinquity. There the Lord revealed unto His servant that which He revealed, and ordained fifty daily prayers for him. On his return, he spoke to Moses that his followers had been enjoined to pray fifty times a day. Moses addressing the Prophet [pbuh] said: "Your followers cannot perform so many prayers. Go back to your Lord and ask for a remission in number." The Prophet [pbuh] turned to Gabriel as if holding counsel with him. Gabriel nodded, "Yes, if you desire," and ascended with him to the Presence of All�h. The All-Mighty All�h, Glory is to Him, made a reduction of ten prayers. He then descended and reported that to Moses, who again urged him to request for a further reduction. Muhammad [pbuh] once more begged his Lord to reduce the number still further. He went again and again in the Presence of All�h at the suggestion of Moses for reduction in the number of prayers till these were reduced to five only. Moses again asked him to implore for more reduction, but he said: "I feel ashamed now of repeatedly asking my Lord for reduction. I accept and resign to His Will." When Muhammad [pbuh] went farther, a Caller was heard saying: "I have imposed My Ordinance and alleviated the burden of My servants."

There is however some difference as regards the issue whether the Prophet saw All�h with his physical eye or not. Some interpreters say that seeing All�h with his naked eyes was not confirmed. Ibn �Abbas, on the other hand, says that the word Ru�ya as used in the Noble Qur��n signifies the observation with the help of the eye.

In S�rah An�Najm (Chapter �The Star) we read:

"Then he approached and came closer." [Al-Qur'an 53:8]

Here (he) refers to archangel Gabriel, and this context is completely different from that in the Prophetic tradition of Isra� and Mi�raj, where �the approach� relates to that of the Lord, Glory is to Him.

Some significant suggestive incidents featured the �Night Journey� of the Prophet, of which we could mention:

1. The Prophet�s breast was cleft by Gabriel, his heart extracted and washed with the water of Zamzam �a sacred spring in Makkah.
   
2. In the same context, there were brought to him two gold vessels. There was milk in one, while the other was full of wine. He was asked to choose either of them, so he selected the vessel containing milk and drank it. He (the angel) said: "You have been guided on Al-Fitrah or you have attained Al-Fitrah. Had you selected wine, your nation would have been misled." [It is a symbolic way of saying that good and evil in the form of milk and wine were brought before the Prophet and he instinctively made a choice for the good. It is very difficult to render the Arabic term �Fitrah� into English. It denotes the original constitution or disposition, with which a child comes into this world, as contrasted with qualities or inclinations acquired during life; besides it refers to the spiritual inclination inherent in man in his unspoilt state].
   
3. The Prophet [pbuh] told that he saw two manifest rivers, � the Nile and the Euphrates � and two hidden ones. It appears that the two manifest rivers, the Nile and the Euphrates, symbolically describe the area in whose fertile valleys, Muhammad�s Message will settle, and the people whereof will always remain the adherent bearers of Islam that will be passed on from generation to another. They can by no means suggest that they well up from the Garden.
   
4. He had the opportunity to see Malik, the guardian of Hell, with a cheerless frowning face. Therein, he saw the Hell dwellers, of whom were those who unjustly eat up the property of the orphans. They have flews similar to those of camels, swallowing red-hot stones and then issuing out of their backs. There were also the people who take usury with bellies too big to be able to move around; they are trodden by the people of Pharaoh when these are admitted into Hell. In the same abode, he saw the adulterers offered tasty fatty meat and rotten smelly one but they make option for the latter. The licentious women were also there hanging from their breasts.
   
5. The �Night Journey� raised a good deal of stir among the people and the sceptical audience plied Muhammad with all sorts of questions. He told them that he saw the camels of Makkan merchants to and fro. He also guided them to some of their animals that went astray. He informed them that he had drunk some of their water while they were fast asleep and left the container covered.

The disbelievers, however, found it a suitable opportunity to jeer at the Muslims and their creed. They pestered the Prophet [pbuh] with questions as to the description of the Mosque at Jerusalem, where he had never gone before and, to the astonishment of many, the Prophet�s replies furnished the most accurate information about that city. He supplied them with all the news about their caravans and the routes of their camels. However, all this increased in them nothing but flight from the Truth, and they accepted nothing but disbelief.

For the true Muslims, however there was nothing unusual about the Night Journey. The All-Mighty All�h, Who is Powerful enough to have created the heavens and the earth by an act of His Will, is surely Powerful enough to take His Messenger beyond the heavens and show him those signs of His at firsthand which are inaccessible to man otherwise. The disbelievers on their part went to see Abu Bakr on account of this event, and he readily said: "Yes, I do verify it." It was on this occasion that he earned the title of As-Siddiq (the verifier of the truth). [Ibn Hisham 1/399]

The most eloquent and most concise justification of this �Journey� is expressed in All�h�s Words:

"... in order that We might show him (Muhammad) of Our Ay�t (proofs, evidences, signs, etc.)" [Al-Qur'an 17:1].

The Divine rules as regards the Prophets goes as follows:

"Thus did We show Abraham the kingdom of the heavens and the earth that he be one of those who have Faith with certainty." [Al-Qur'an 6:75]

To Moses, his Lord said:

"That We may show you (some) of Our Greater Signs." [Al-Qur'an 20:23]

In order that:

"He be of those who have Faith with certainty."

The Prophets, after seeing All�h�s Signs, will establish their Faith on solid certainty too immune to be parted with. They are in fact eligible for this Divine privilege because they are the ones who will bear burdens too heavy for other ordinary people to carry, and in the process of their mission, they will regard all worldly ordeals and agonies too small to care about.

There are simple facts that emanate from this blessed Journey, and flow along into the flowery garden of the Prophetic biography; peace and blessings of All�h be upon its author, Muhammad. The story of �the Night Journey� as we see in the Noble Qur��n is epitomised in the first verse of the S�rah Isra�(Chapter 17 � The Journey by Night) then there is a quick shift to uncover the shameful deeds and crimes of the Jews, followed by an admonition saying that the Qur��n guides to that which is most just and right. This arrangement is not in fact a mere coincidence. Jerusalem was the first scene of the Night Journey, and here lies the message directed to the Jews and which explicitly suggested that they would be discharged of the office of leadership of mankind due to the crimes they had perpetrated and which no longer justified their occupation of that office. The message suggested explicitly that the office of leadership would be reinstituted by the Messenger of All�h [pbuh] to hold in his hand both headquarters of the Abrahamic Faith, the Holy Sanctuary in Makkah and the Farthest Mosque in Jerusalem. It was high time for the spiritual authority to be transferred from a nation whose history got pregnant with treachery, covenant-breaching and aggression to another nation blessed with piety, and dutifulness to All�h, with a Messenger who enjoys the privilege of the Qur��nic Revelation, which leads to that which is best and right.

There, however, remains a crucial question waiting to be answered: How could this foreseen transition of authority be effected while the champion himself (Muhammad) was left deserted and forsaken stumbling in the hillocks of Makkah? This question per se uncovered the secrets of another issue which referred to a phase of the Islamic Call and the appearance of another role it was about to take up, different in its course and noble in its approaches. The forerunners of that new task took the shape of Qur��nic verses smacking of direct and unequivocal warning accompanied by a severe ultimatum directed to the polytheists and their agents:

"And when We decide to destroy a town (population), We (first) send a definite order (to obey All�h and be righteous) to those among them [ or We (first) increase in number those of its population] who are given the good things of this life. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction. And how many generations (past nations) have We destroyed after Noah! And Sufficient is your Lord as an All-Knower and All-Beholder of the sins of His slaves." [Al-Qur'an 17:16, 17]

Together with these verses, there were others revealed to show the Muslims the rules and items of the civilization upon which they could erect their Muslim community, and foreshadowing their ownership of a piece of land, exercising full freedom over it and establishing a coherent society around whose axis the whole humanity would rotate. Those verses in reality implied better prospects for the Prophet [pbuh] comprising a secure shelter to settle in, and headquarters safe enough to empower and embolden him to communicate his Message to all the world at large; that was in fact the inner secret of that blessed journey. For this very wisdom and the like we deem it appropriate to suggest that �the Night Journey� took place either before the First Pledge of �Aqabah or between the two; after all, All�h knows best.

The Second �Aqabah Pledge

The next year, thirteenth of Prophethood, June 622 A.D., during the pilgrimage season, over seventy converts from Madinah came in the trail of their polytheist people to perform the rituals of pilgrimage in Makkah. The oft-repeated question amongst them was "Isn�t it high time we protect Muhammad instead of leaving him forsaken, deserted and stumbling in the hillocks of Makkah?"

Shortly after arrival, they conducted clandestine contacts with the Prophet [pbuh] and agreed to meet him secretly at night in mid Tashreeq Days (the 11th, 12th and 13th days of Dhul Hijja) in a hillock at Al-�Aqabah, the last year�s meeting place.

One of the leaders of the Ans�r (Helpers), Ka�b bin Malik Al-Ansari, gave an account of the historic meeting which changed the whole course of the struggle between Islam and paganism, he said:

We set out for pilgrimage and struck a rendezvous in mid Tashreeq Days. We were accompanied by a celebrity and a notable of ours called �Abdullah bin �Amr bin Haram, who was still a polytheist. We disclosed to him our intention of meeting Muhammad [pbuh] and exhorted him to join our ranks and give up polytheism lest he should serve as wood for Hell in the Hereafter. He promptly embraced Islam and witnessed the serious meeting at Al-�Aqabah.

That very night we slept with our people in our camps. After a third of the night had elapsed, we began to leave stealthily and met in a hillock nearby. We were seventy three men and two women Nusaibah bint Ka�b from the Najjars and Asma� bint �Amr from Bani Salamah. We waited for the Messenger of All�h [pbuh] until he came in the company of his uncle Al-�Abbas bin �Abdul Muttalib who (though himself not a Muslim), adjured us not to draw his nephew away from the protection of his own kindred unless we were fully prepared to defend him even at the risk of our lives. He was the first to speak:

"O you people of the Khazraj � the Arabs used to call the Ans�r (Helpers) Khazraj, whether from Khazraj or Aws � you all know the position that Muhammad holds among us. We have protected him from our people as much as we could. He is honoured and respected among his people. He refuses to join any party except you. So if you think you can carry out what you promise while inviting him to your town, and if you can defend him against the enemies, then assume the burden that you have taken. But if you are going to surrender him and betray him after having taken him away with you, you had better leave him now because he is respected and well defended in his own place." [Ibn Hisham 1/440-442]

Ka�b replied: "We have heard your words, and now O Messenger of All�h, it is for you to speak and take from us any pledge that you want regarding your Lord and yourself."

It was a definite stance showing full determination, courage and deep faith to shoulder the daunting responsibility and bear its serious consequences.

The Messenger of All�h then preached the Faith, and the pledge was taken. Al-Imam Ahmad, on the authority of Jabir, gave the following details:

The Ans�r (Helpers) asked the Messenger of All�h about the principles over which they would take a pledge. The Prophet answered:

1. To listen and obey in all sets of circumstances.
2. To spend in plenty as well as in scarcity.
3. To enjoin good and forbid evil.
4. In All�h�s service, you will fear the censure of none.
5. To defend me in case I seek your help, and debar me from anything you debar yourself, your spouses and children from. And if you observe those precepts, Paradise is in store for you. [Mukhtasar Seerat Ar-Rasool p.155; Ibn Hisham 1/454]

In another version narrated by Ka�b, he said:

The Prophet [pbuh] began to speak, recited some Qur��nic verses, called people unto All�h, exhorted them to enter the fold of Islam and concluded saying: "I give you my pledge that you debar me from whatever you debar your women and children from." Here Al-Bara� bin Ma�rur, caught him by hand, and said: "Oh yes, we swear by All�h, Who sent you as a Prophet in Truth, that we will debar you from whatever we debar our women from. Have confidence in us, O Messenger of All�h. By All�h, we are genuine fighters and quite reliable in war, it is a trait passed down to us from our ancestors."

Then �Abul Haitham At-Taihan interrupted and said: "O Prophet of All�h! Between us and the Jews, there are agreements which we would then sever. If All�h grants you power and victory, should we expect that you would not leave us, and join the ranks of your people (meaning Quraish)?" The Prophet [pbuh] smiled and replied:

"Nay, it would never be; your blood will be my blood. In life and death I will be with you and you with me. I will fight whom you fight and I will make peace with those with whom you make peace." [Ibn Hisham 1/442]

After the negotiations concerning the conditions of allegiance had ended, and all of the audience were unanimously agreed to ratify it, two men of the early generation of converts who had embraced Islam in the eleventh and twelfth years rose to their feet to apprise the others of the serious step they were about to take so that they could give their pledge fully aware of the whole affair and consequently be ready for the sacrifice they were expected to make. Al �Abbas bin Ubada bin Nadlah, in this context, remarked: "O you people of Khazraj! Do you know the significance of the pact that you are entering into with this man? You are in fact avowing that you will fight against all and sundry. If you fear that your property will be at stake or the lives of your nobles will be endangered, then leave him now, because if you do this after the pledge, it will be degrading for you both in this world and the world to come. But if you think that you can carry out what you are called upon to do in spite of the loss of precious lives and property, then undertake this heavy responsibility, and I swear by All�h, that herein lies the good of this world and that of the next."

They replied, "We have already considered the loss of property and the murder of our notables, yet we pay him allegiance. But what is our reward if we observe all the items of this pact?" The Prophet replied: "Paradise is in store for you." Then they asked him to stretch out his hand, and they all stretched out their hands and took the pledge. Only at that time did As�ad bin Zurarah come to realize the people�s readiness for sacrifice in the cause of All�h. [Ibn Hisham 1/446]

On the authority of Jabir, who said: "When we started to pay allegiance to the Prophet [pbuh], As�ad bin Zurarah stood up and gave the following short address: "Take it easy people of Yathrib! We have not covered that long distance except because we have had deep belief that he (Muhammad [pbuh]) is the Messenger of All�h. We are already convinced that following him entails departure from the pagan Arabs even if it were at the risk of our life. Should you preserve in this course, holdfast to it, and your great reward is placed in the Hand of All�h, but if you are caught in fear, I admonish you to give it up just now, and then you would be more excusable by All�h." [Musnad Ahmad]

With respect to the two women, the pledge was taken orally for the Prophet [pbuh] had never shaken hands with a strange lady. [Muslim 2/131]

The Prophet [pbuh] then asked the group to appoint twelve deputies to preach Islam to their people in Madinah, to shoulder the responsibility of implementing the articles of this pledge and to guide the respective men of their own tribes in matters relating to the propagation of Islam. The deputies elected were nine from Al-Khazraj: As�ad bin Zurarah bin �Ads, Sa�d bin Ar-Rabi� bin �Amr, �Abdullah bin Rawahah bin Tha�labah, Rafi� bin Malik bin Al-�Ajlan, Al-Bara� bin Ma�rur bin Sakhr, �Abdullah bin �Amr bin Haram, �Ubadah bin As-Samit bin Qais, Sa�d bin �Ubadah bin Dulaim and Al-Mundhir bin �Amr bin Khunais. Three others were from Al-Aws: Usaid bin Hudair bin Sammak, Sa�d bin Khaithamah bin Al-Harith and Rifa�a bin �Abdul Mundhir bin Zubair. Once again, those twelve men were sworn to act as surety over the affairs of their people just as the Christ�s disciples did, and the Prophet would act as surety over his people, meaning all the Muslims.

Somehow or other, the news of these secret desert meetings with the Madinese leaked out. The Prophet immediately knew that it was a certain pudgy ugly devil, inhabited in Al-�Aqabah, who discovered their meeting, and he threatened to settle his account with him as soon as possible.

On hearing this, Al-�Abbas bin Nadlah said "By All�h, Who has sent you in Truth, we are powerful enough to put the people of Mina (the Quraishites) to our swords tomorrow, if you desire." The Prophet [pbuh] said "We have not been commanded to follow that course. Now, back to your camps." They went back to sleep till morning. [Ibn Hisham 1/448]

No sooner did Quraish hear of this treaty than a kind of trouble-provoking tumult began to mushroom in all directions. They realized quite fully that an allegiance of this sort is bound to produce far-reaching ramifications of direct impact on their lives and wealth. The following day, a large delegation comprising the leaders and arch-criminals of Makkah set out for the camp of the Madinese to protest severely against the treaty. They addressed the Madinese: "O people of Khazraj, it transpired to us that you have come here to conclude a treaty with this man (Muhammad) and evacuate him out of Makkah. By All�h, we do really hold in abhorrence any sort of fight between you and us." [Ibn Hisham 1/448]

The Madinese polytheists having known nothing about the secretly taken pledge, began to swear by All�h and answered in good faith that there was no truth in the report. �Abdullah bin Ubai bin Salul, a Madinese polytheist, refuted their allegations denouncing them as null and void, claiming that his people would never initiate anything unless he gave them clear orders.

The Madinese Muslims, however, remained silent neither negating nor confirming. The Quraishite leaders seemed to be almost convinced by the arguments presented by the polytheists, and went back home frustrated. However, they did not fully acquiesce in the words they heard. They began to scrutinize the smallest details, and trace the minutest news till it was established beyond a shadow of doubt that the pact did take place, but that was after the Madinese pilgrims had left Makkah. In a fit of rage, they pursued the pilgrims but did not succeed in catching hold of anyone except Sa�d bin �Ubadah. They subjected him to unspeakable tortures, but he was later rescued by Al-Mut�im bin �Adi and Harith bin Harb bin Omaiya with whom he had trade relations. [Za'd Al-Ma'ad 2/51,52; Ibn Hisham 1/448-450]

That is the story of the Second �Aqabah Pledge, later known as the Great �Aqabah Pledge, effected in an atmosphere of love, allegiance and mutual support between Madinese believers and weak Makkan Muslims. This new spirit of affection, rapport and cooperation could never be attributable to a fleeing whim, on the contrary, it totally derived from an already deeply-established approach, viz. Belief in All�h, His Messenger and His Book. It was a Belief so rooted in the selves that it managed to stand immune to all powers of injustice and aggression, and could be translated into miracles in the practical aspects of action and ideology pursuit. That sort of Belief was the real instrument for the Muslims to record in the annals of history unprecedented breakthroughs. We are also sure that the future will always remain wanting as regards those great achievements carried out by those great men.