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Table of Contents

Abu Sufyan 4

THE CHANGING FACES OF ABU SUFYAN 6

THE HIJRAH OF THE MESSENGER OF ALLAH FROM MECCA TO MEDINA 10

Mu'awiyah 16

Yazid 21

A FLOWER FLOURISHES AND BLOOMS IN A HEAP OF DIRT THE SECOND MU'AWIYAH 24

ABE AL-MALIL 26

Abd AL-Malik Ibn Marwan 28

Ubaydallah,Son Of Ziyad 30

THE WAR BETWEEN TRUTH AND FALSEHOOD 30

Hajjaj 31

Abu Sufyan

It was an age when the whole of the Hijaz (Arabia)was covered in darkness and oppression and full of ignorance and corruption. It was a country where debauchery, wrongaction and evil deeds were considered to be honorable. It was a time when women were deprived of all privileges in life, deniedfreedom and access to any spirituality. In those days, baby- girlswere buried alive and they were even denied the right to live. It was to such a culture and way of behaving that the noble Prophet Muhammad (s a w a) came; he appeared amongst the people, carrying a life-giving message of peace and prosperity from his lord, Allah. His message was this:

قولوا لا إله إلا الله تفلحوا

Say: (O people), there is no god but Allah, so that you may achieve success. The first action of the noble Prophet (s a w a) was to destroy and remove the false and superstitious gods of the idol-worshippers which then had made out of stone, he affirmed that there was no god only Allah and that man must submit to Him only and to no other power. Thus, the noble Prophet (s a w a) relying only on Allah for support, began calling the people to the correct way of life; he feared nothing, neither person nor political force.

In the same way, however, as darkness oposes itself to light and the forces of evil to truth, so there existed in oppositionto this figure of truth and spiritual reality the satanicfigures of darkness of that age; namely, the men of the Quraysh tribe. To avoid conflict, he kept his message hidden from these pharaonic-like people at the initial stages of his mission. The first to accept the faith of Islam was Khadijah, the noble wife of the Prophet (s a w a); then Abu Talib, the uncle and guardian of Muhammad (s a w a) and Ali (a s), his cousin and faithful supporter, both accepted. These distinguished servents of Allah worshipped and prayed out of sight of the mushrikin (the pl. of mushrik: polytheists) of Mecca, especially the rich and powerful amongst the trive of the Quraysh. The holy Prophet Muhammad (s a w a) used every opportunity to call the poor servants and slaves of the Qurayshite nobles to worship Allah, the One, the Unique, and to keep them from worshipping the idols of falsehood and magic which had been erected by the chiefs of the Quraysh.

Gradually, however, from all quarters ofMecca murmurings of discontent began; then the cry of anger and revolt of the pleasure-seeking nobles was to be heard, loud and clear. The kafirun (the pl. of kafir; the people who do not believe in God amongst the nobles of Mecca feared that the slaves would be roused and incited by the call Muhammad (s a w a) and as a result, they would be unable to keep them in slavery.Day be day, the voice of criticism grew louder until the name of the Messenger of Allah became known to every tribe in the Hijaz and in every corner of every town, people could be heard talking about a certain man who had brought a new din (a divine code for living and worshipping) and was boldly challenging the existence of the accepted gods.

The chiefs and nobles of the Quraysh, qhose tyrannical leaders was of Abu Sufyan, complained to Abu Talib the paternal uncle and guardian of Muhammad (s a w a). They asked him to advise his nephew to stop slandering and challenging their gods. Muhammad(s a w a) was not to be deterred from hi mission.It was during this priod of psychological warfare between the forces of truth and falsehood that Allah revealed to the Prophet that he should begin to openly call the people to Islam, to the worship of the One, Unique God and to prevent his family and relatives from worshipping the idols: وانذر عشيرتك الأقربين (and warn tribe and those closest to you; Qur'an, 26: 214). Acting on this divine order, he told Ali (a s) to organize a meeting and invite both his close family and the rest of his kin. Ali (a s) sent out letters of invitation to his own relatives and to those of Muhammad (s a w a) calling them to as evening meal at his own house. One after the other, the important members of the Quraysh, who were all related to the holy Prophet, arrived at the meeting; Ali (a s) received and served on them. When everyone had finished the meal, the noble Prophet (s a w a) began tospeak: ''Oh leaders of the Quraysh! Cease to worship idols! Put an end to your evil actions, corruption, debauchery, tyranny, usury andeverything which is haram (forbidden according to the divine code), fear God, for on the Day of Judgement each person will be rewarded according to his actions...'' Silence fell on the meeting; the mushrikin were so angry that they gnashed their teeth and would have torn the noble Prophet Muhammad (s a w a) to pieces had they been able; they feared Abu Talib, however, and so restrained their evil desire. It was ta this moment that the Messenger of Allah turned to face the sons of his paternal uncle Abdul- Muttalib and said; ''Listen, sons of Abdul Muttalib. In truth,I do not believe that any other Arab had brought you must of this something better than I have brought you. You must realize thatI desire nothing for you but the best of this world and the next.Oh young men of Mecca! Do not listen to the words of these ignorant old men who pass their miserable lives in idolworship, magic, shirk (associating partners with Allah), tyranny and who strive to keep th people from knowing the Truth''.

It was at this point in the speech of the noble Prophet that the men of importance mongst the Quraysh, their pride deeply wounded by these words, began to laugh and make fun of him, uproar then broke out in the meeting and they got up from their places and left.

After this, the noble Messenger (s a w a), carrying out the divine order, called the closest members of his tribe to the worship of the One, Sublime God. He continued the task, sometimes openly, sometimes secretly, amongst both the common and the elite, taking advantage of every appropriate occasion until another more definitive message came from Allah via Jibril (Gabriel):فاصدع بما تؤمر وأعرض عن المشركين (So declare openly what you are bidden and turn aside from the polytheists; Qur'an 15: 94).After hearing this divine order, he went up the Sa fa mountain near Mecca, gathering the nobles and leaders of the different tribes around him and with words full of beauty and meaning and declaring the ayat (the pl. ayah, verses of the Qur'an) which had been revealed to him by Allah, he began to advise them: ''O people, O leaders of the Quraysh! I demand nothing of you but that you say: لا إله الا الله -''there is no god, butAllah''.

Nobody from amongst the distinguished assenble dared to speak except for Abu Lahab, the uncle of the noble Prophet, who at the instigation of Abu Sufyan criedout: "O Muhammad!Woe to you. Have you invited us here to listen to those same words you were saying before? OMuhammad , cease talking like this; don't ruin our lives. From theday you came to us and began to call all the people to your god, a god which is unfamiliar to us, our slaves and servants have been taken away from us or they have deserted themselves. OMuhammad , why don't you leave the people alone? Whydon't you stop talking like this? Abu Sufyan laughed at himself, satisfied at how well his instigation of Abu Lahab had worked, and how Muhammad was powerless to do anything. The holy Prophet remaining polite and patient, looked at Abu Lahab with a pleasant smile; but he said nothing. The ignorant people stole glances at each other, bent their heads muttering and left the presence of the noble Messenger Muhammad (s.a.w) .From among this crowded assembly, however, several persons, who possessed a pure heart and spirit were attracted , as bees to the nectar, towards the noble Prophet, and accepted his message. These persons were Ammar ibn Yasir and his mother and father, and Bilal, the Abyssinian .It was from this moment on, that the leaders of the Quraysh , in particular the most influential from amongst them, Abu Sufyan ,the deceitful plotter of Mecca ,began to work together to from a counter- force to Muhammad (s.a.w.a).

THE CHANGING FACES OF ABU SUFYAN

Before we begin to cosider the nature of Abu Sufyan's character, we must go back a few years to a time before the birth of the Prophet Muhammad (s.a.w.a) and become familair with the grand -parents of those two men. Abd Manaf was one of thegrand-parents of both the Prophet (s.a.w.a) and Abu Sufyan. It was into Abu Manaf's home that the baby twins were born, the toe of one f the twins was attached to the forehead of the other.The two twins were taken to a soothsayer to see what he thought of the matter. After seeing them, the soothsayer said if the twins were seperated from each other, strife and bloodshed would reign between their off -spring for as long as this world existed.

As it was obvious that they would encounter enormous difficulties thus joined to each other, itwas decided that they should be seperated. One of them was given the name Hashim and the other Abdush-Shams . Itis said that the toe of Hashim was attached to the forehead of Abdush -Shams. Later, Abdush Shams who had no children of his own, adopted a butcher's apprentice calledUmayyah and gave him all rights of inheritance.

It was at this point that the two forces of truth and falsehood were set, the one opposed to the other: on the one side stood Hashim, who was a peaceable man, fond of his friends and always entertaining guests and on the other ,Umayyah who, because his true parents were not known, was a spiteful , maliciuos and ill- mannered man. (We have already explained that he was not the true son of Abdush-Shams and that it is not known who his father ormother were ; it is said that he came originally from the west.) At the time, Abd Manaf was responsible for guarding and talking care of the Ka'bah of Mecca.After him, the responsibilitywas handed over to his son Hashim whose devotion and hard-working nature made him more suitable than anyone else. Umayyah, the adopted son Abdush-Shams, who thorough his adoption was like a cousin to Hashim, became jealous.The fire of jealouslyburned so fiercely in the heart of Umayyah that if drove him crazy with anger, his jealousy wasno different from that of Cain for Abel. Umayyah, this son of unknownparrntage , by trickery and deciet used every opportunity to draw together a group of persons around him in an attempt to destroy our undermine the social and political influence of Hashim.Umayyah shemed and plotted, caused disorder and chaos in people's hitherto peaceful lives.

Hashim,however ,a fine good-natured man, from whose family the messenger (s.a.w.a) was to appear, cordially invited Umayyah to come and exchange views with each other. Hashim advised and requested the latter to give up his evil actions. These gentle words ofadvise had no effect on the stony-hearted Umayyah and he contiuned as before his interference into other's affairs. Hahims, seeing that this selfish, black -hearted man would not cease his sevagebehaviour ,was obliged to buy his peace with money and goods; thus he gave him several camels together with quantity of foodstuffs and succeeded in relieving the people of his evil actions for a few days. Umayyah,however ,began to cause trouble again; openly acted in a bad manner and defiantly challenged Hashim.The confrontation between truth and falsehood became so bitter that the difference between the two men broke into open strife and battle and the courts of justice were obliged to intervene.The two men appeared in court in order to settle their differences; the judge began the proceeding ; after a through investigation into the matter and after talking counsel, he decided that Hashim was in the right. Umayyahwas ordered to return everything he had received from Hashim and to be exiled to Sham (now Syria). Umayyah went to Sham but he did not remain idle; even from his place of exile, he began interfering in other'saffairs , plotted and schemed , and instigated the idol-worshippers against Hashim.

Unfortunately ,this good genrous man (Hashim) died at an early age living behind him a son called Shaybah who was living with his mother in another house. Hashim also had another brother whose name was Mauttalib: this brother, like Hashim himself, was verywell-mannered generous man. The respon -sibility for guarding the Ka'bahwas entrusted to him. Muttalib invited his nephew Shaybah from Medina and brought him up with loving care; it is for this reason that he is called Abu Muttalib; that, servant or slave of Muttalib.

But let us return to Umayyah. Umayyah had many sons, who were all similar to Umayyah himself in their intentions and behaviour .Moreover, all the bad qualities of Umayyah were manifest to the utmost degree in the figure of one particular son whose name was Harb. Thus, it was that the two forces, one satanic , the other merciful ,were again opposed to each other.Harb at the instigation of Abu Sufyan made plans to kill Abdul -Muttalib ; fortunately ,however ,he was unsuccesful in his attempt and had to flee.The conflict between them continued in this way for a time until God gave Abdul -Muttalib several fine and worthy sons; one of them was Abdullah who was to have as a son the noble Prophet (s.a.w.a) .The two opposed parties and the two forces of the truth and falsehood continued thereby to confront each other: on the one side Abu Sufyan and on the other side the noble Prophet Muhammad , the Messenger of Allah (s.a.w.a).

Abu Sufyan's deceit andhypocrisy ,his bad language and vile behaviour was notorious amongst the people of the Hijaz. His evil actions and had qualities were just like those of Hind, the "liver-eater" (who ate the silver of Hamzah, the uncle of the holy Prophet), who knew no bounds of modesty or decency; whether with here own people or with strangers. His sister, Um Jamil played an important role in hindering or tormenting Muhammad (s.a.w.a). She was the wife of Abu Jahl andis mentioned by God in the Qur'an (surah 111, ayah 4) as the bearer of fuel for the fire. In fact, all the family of Umayyah (Hamamah, Rabi'ah,Hind , Abu Sufyan,Mu'awiyah and their grand-parents) are mentioned by the name of 'the cursed tree' in the Qur'an (surah, 14 ayah 14).

From his early youth, Abu Sufyan shunned no means in order to achieve his political and criminal aims; he took the infamous daughter of Umayyah, Hind, as a wife to further his own designs and it was together with this woman that he confronted Islam and the radiant figure of Muhammad (s.a.w.a). Abu Sufyan believed that if his parents were unable,as a result of their struggle, to vest control of the Kabah from the family of Hashim, then he himself should undertake this task. Abu Sufyan saw himself as the guardian of the dictatorial regime of the Quraysh and as the upholder of the traditional age of jahiliyyah (pre -Islamic period of ignorance). To this end, he began his ungodly action against the Messenger of Allah (s a w a), urging others to do the same. Furthermore, he persuaded them to make fun of the noble Master, Muhammad (s a w a) and engage in open conflict with him. He even went os far as to plot the death of Muhammad (s a w a). By studying the history of that age, we will discover that abu Sufyan was thering-leader , responsible for all the battles undertaken against the Prophet; he even swore never to sleep with his wives until he had killed Muhammad (s a w a).

Finally, the situation became os had that the tribe of Hashim, under the guidance of their own leader, Muhammad (s a w a), was forced to leave Mecca and take residence in the valley of Shi'b Abi Tallib. The nobles and important men of Mecca from all the different fanilies drew togetheras a result of this. They held many meetings, finally deciding on the following plan of actions Muhammad and his followers:

1) Toeffect an economic blockade: no foodstuffs and other basic necessities would be allowed to reach them.

2) All tradewould be stopped and marrisge to any of them would not be permitted.

3) Torture and harassment of them would be encouraged.

Other measureswere also decided upon. Following these decisions, allroad leading to their encampments were closed and nyone caught dealing with them, was subject to deprivation and torture. It was during this perion that the holy Prophet began to equip and prepare his forces for war (in the valley of Shi'b Abi Tallib and in other places). He trained the strongest, most fiercest and most god-fearing amongst them in the skills of war.

For three years, the noble Prophet and his faithful supporters remained in these valleys, cut off socially and economically. Finally, however, the powerful leaders of Mecca grew tired of ths situation and decided to to lift the blockade. Deliverance of Hashim's trive and the Prophet himself from this unfortunate situaion gave the supporters of Islam an opportunity to consolidate their forces and allowed the god-fearing slaves and servants of the usurewrs and powerful men of Mecca to come out and join them.As a result of the resistance of he holy Prophet against the forces of Shaytan (satan), the Abu Sufyans and pharaonic men of Mecca were left helpless; they gained nothing from their evil, inhuman policies. Their trade and industryhad been disrupted and the source of their riches was in danger. In order to destroy the root of the problem of usury, the Messenger of Allah (s a w a) ordered his followers, who were suffering at the hands of the Meccans, to make hijrah (emigrate) from Mecca to Medina. By this mean, they were delivered of the evils ofthese blood -sucking leeches.

The Quraysh had not remained idle; they held a series of meetings and one of them, the kuffar (unbelievers) leaders made the following proposals:

1) To set fire to the house of the Prophet.

2) To exile him to a far -off town and keep him under guard.

3)To imprison him without food and force hom to do haed labour.

4) To torture him.

5) To kill him by means of a hired -killer.

All of these proposals were rejected; it was then that one of the evil-minded men present made the following strange suggestion: ''One man should be chosen from each tribe and together, sword in hand, we should strike the Prophet's head and cut him to pieces under the cover of darkness. By taking this path of action, we would be free of his troublesome action, would destroy all trace of him and no one person in particular could be held responsible'' Shouts of approval were to be heard from everyone and this devilish scheme was unanimously accepted. Before carrying out this plan, however, they began to harass and torture the faithful supporters of the holy Prophet. Among those who especially suffered this campaign of harassment and torture at the hands of these vicious men, we may cite the names of Bilal, the Abyssinian, Ammar ibn Yasir and his mother and father. Theywere stripped naked and thrown into the scorching sands of Arabia ; children and youths from among the ignorant kuffar were persuaded to use every means to molest them. The Father and mother of Ammar ibn yaser were martyred (shahid) under the effects of the torture. Bilal, the Abyssinian Ammar and other supporter of the Prophet fell ill after the torture and lay for a long time in their houses, bed-ridden while recovering. Despite this torture and harassment, neither the holy prophet Muhammad (s a w a) nor those who believed in his prophethood, gave up the task of calling the people to Islam. The latter loved the Messenger of Allah and Islam so passionately that iman (faith and trust in Allah) shone like a light in their hearts and they did not feel the pain of the torture. Gradually, the number of the Prophet's supporters increased and brave Muslim revolutionaries appeared fron anongst the people, especially from the class of slaves, servants and workers. The fire of their determination ignited the hearts of both the town and the village tribes and began to undermine and destroy the rule of the powerful, criminal nobles of Mecca.

THE HIJRAH OF THE MESSENGER OF ALLAH FROM MECCA TO MEDINA

Ten years have passed since the noble Prophet received the first revelation from Allah, not once during these ten years had he taken a moment's respite from his mission. Indeed, his supporter and followerswere not even left in peace at night by the idol- worshippers and tyrants of Mecca. These idol- worshippers and enemies of the Master Muhammad (s a w a) incited so much fear and uncertainty into the hearts of the people that no one dared to openly approach the Prophet. Abu Sufyan and Abu Lahab in particular, the leaders of these brutish, evil criminals, one day caused so much trouble that the holy Prophet as a result of this unfortunate situation, decided to leave for another region where he would be able to continue calling the people to Islam and to complete his mission. The noble Messenger, after reflection, chose Ta'if (which was an important town at the time), and alone he set off in its direction. On arriving atTa'if he made contact with the leaders of the different tribes and explained his divine mission and the din of Islam to them. The people of Ta'if into only refused to accept Islam, but they also made every effort to torment and molest the prophet;

they even urged their own children to do the same.Men and women, accompanied by their ignorant children followed the noble Prophet, throwing stones at his body and legs until he fell, blood pouring from his wounds, Muhammad (s. a .w .a) considered it likely that if he were to return to Mecca, the idol- worshippers and enemies of God would take him prisoner and kill him; if this were to happen, his mission would be incomplete. He thus decided to spend a few days in a safe place called Nakhlah. After several days, the noble prophet, accompanied by a group of armed men to guard him, entered mecca and settled in the Masjidul - Haram( the Ka'bah and the mosque surrounding it).

Abu Sufyan and his liver - eating wife,Hind , had been lying in ambush, awaiting the approach of the Prophet. They changed their mind and decided into to attack, however, disturbed at the sight of the armed men. Sometime passed after this incident, during which he would go to the small towns and villages calling people to wake up to the truth of his message, to the truth of Islam.One of the most pleasant arreas we may mantion by name, was the small toown gy Yathrib, which later came to be called as Madinatur - Rasul; ''the Town of the Messenger '' The inhabitants of Yathrib who because of long years of bitter fighting with the people of Mecca, were obliged to live in very straightened circumstances; they joined the forces of islam and swore that they would support the Master Muhammad (s a w a) to their last drop of blood. The noble Prophet took advantage of the situation and formed a military encampment of his armed forces. The people of Mecca, especially its leaders had slipped into a deep sleep, imagining that the holy Prophet's mission and lost its impetus nd would soon fade into obscurity. Suddenly, however, they received news of the past of the people of Yathrib with theMessenger which caused the colour to drain from their faces. The leaders and important nobles of the idol - worshipping government of Mecca understood that the situation had changed. They feared that if the Muslims had established an important military encampment in the heart of the Arabianpeninsula as a result the very foundation of the central government of the idol - worshippers in Mecca was in danger. The supporters of Muhammad (s a w a), living in very difficult circumstances because of he harassment and pressure on the part of the mushrinkin of Mecca, requested permission of the holy Prophet of Allah told them that the best place for them in the present situation was the town of Yathrib. Headded: '' You can make hijrah to this place, one by one.Secretly and in perfect safety.'' After this order had been given, the Muslims began to leave Mecca one atime using different excuses and subterfuges to escape unnoticed, making their way to Yathrib.

The idol - worshippers of Mecca heard about this decision and prevented them form leaving. Despite this, a large number of the Muslims escaped to the surrounding woody areas and joined the militant Muslims revol - utionaries. This exodus comtinued until except for the Prophet and Ali (a s) and several elderly of invalid persons, no one remained in Mecca. The noble Master Muhammad (s a w a) received a further order from Allah to leave for Medina and to join his supporters. He realized, however, that because of the merciless officials of the idol-worshipping government, it could be difficult to escape without risking his life.As for Abu Sufyan, Abu Lahab and toher intoables anongest the Quraysh, they ordeted that the prophet's house be surrounded and that he himself should be killed. Prophet Muhammad (s a w a) was warned of the evil plan of the idol - worshippers and he realized that the sooner he left for Medina, the better. The noble Messenger htus had Ali sleep on his bed and said tohim: '' Allah has instructed that your life be sacrificed fir the sake of Islam.'' Ali (a s), the true and lawful deputy and heir of the noble Messenger, lay down to sleep on the latter's bed. Before the armed men of Abu Suyan had encircled the prophet;s house, the Prophet escaped out of another door under the cover of darkness. He made his way through the streets and alleyways and left Mecca. Forty men, armed with unsheathed swords, surrounded the house of the Messenger of Allah. It was near daybreak when they burst into the room, where the Prophet usually slept. They were just about to strike their sword on the body of Muhammad (s a w a) when Ali (a s) raised his head from the pillow and said: ''O What's going on?'' Abu Sufyan's armed menwere taken completely by surprise and recoiled in anger and hatred like wounded snakes .

The kuffar, enemies of the holy Prophet, could hardly contain their rage when they realized that their plit had completely failed. They belidved, however that the Prophet must be hiding in some toher in Mecca and so they dispatched their guards to search every place the Prophet was likely to have taken refuge in and ordered them to keep a watch on every highway. They, poor fellows, did into know that the noble Prophet was toside Mecca, sheltiering in a cave. After walking on foto for over a week, he reached Madina and immediatelu began to think about forming a poweful army to wipe out all trace of idol - worship,ignorance and injuman behaviour from Arab society and to save the people from their tyrannical oppressors. On several occasions, accompanied by a number of devtoef menwo were ready to die in the way of Allah, he attarcked the caravans of the Quraysh and the nobles of Mecca. Teh latter, suported by the dictatorial government had used force to plunder the goods of the Mulims who had made hijrah to Medina. This action by Muhammad (s a w a) and his armu caused fear in the hearts of the idol - worshipping community. Ome of the most important battles against the kuffar and idol- worshippers of Mecca to occur in the first years of the hijra of the holyProphet, was the battle of Badr. Those who fought beside the holyProphet, were later honoured above all the toher Muslims.

One day a caravan of the Quraysh, headed by Abu Sufyan, accompanied by fifty arned guards was making its way towards Sham. They were bringing eith them a thousand camels, the profit the idol- worshippers had made through tradingand also goods stolen from form the Muslims. Teh noble Prophet found out about this important caravan and together with three hundred and thirteen brave and faithful men set out to attack it on its way back, The Muslim army gathered in a place called Badr, Tehe were however differences of opinion as to whether the battle should be fought or into. The holy Prophet had to decidewhich was the best line of action ; so he took counsel with the commanders and officers of the Muslim army. Although during the meeting and decision taking Umar and Abu Bakr de a hypocritical show of support, others who were into truely concerned with the advance of Islam were opposed to fighting' another group of men announced their willingness to fight alongside the Prophet. Shouting slogans of support for Islam, they were prepared to sacrifice themselves in the way of Allah. The Prophet gave the order to attack and the army of Islam surrounded the caravan .The courageous Muslim force struck the army of the kuffar so fiercely that the latter turned in flight leaving the camels and goods to the Muslims .It was total dishonour for those who had been opposed to fighting.

Abu Sufyan managed to escape with his life, however, and returned like a wounded animal to his house in Mecca.There he took counsel with his wife Hind. The latter was one of the leaders of Banu Umayyah; she was one of the richpleasure -loving usurers of Mecca. She was the daughter of Umayyah's brother and the evil-minded wife of Abu Sufyan .Hind was the sister of Utaybah and Shaybah who were among the worst enemies of the Prophet .The name of her mother was Hammamah. Hind was at first the wife of Abu Umar and Hafs Makhzumi; but when the latter realized how bad a woman she was, they divorced her. Hind had several husbands and one of them, as we haveseen , was Abu Sufyan.Mu'awiyah ,the later commander of Banu Umayyah, was the son of this very woman. It was while the holy Prophet was travelling from Mecca to Medina that Himd, Abu Sufyan and hisbrothers , accompanied by the rest of the enemies of Islam tried every means to have him killed.It was these same enemies who caused several wars. During the battle of Badr, Hind's brother Shaybahwas slain ; Hind's heart began to consider how she would be able to take advantage.

When the battle of Uhudoccurred , Hind played a leading role in the affairs. Inflamed by the recitations of epic poets, her thirst for revenge increased; it was she who had the worthy uncle of the Prophet, Hamzah , killed and later tore out the liver from his corpse. She tried to eat it, but was unable to; she then cut off the limbs of this fine man and hung them about her neck. It is because of this action that she become known as the 'liver- eating ' Hind. Other Quraysh women did the same thing to others. The holy Prophet became very angry at Hind's action and ordered her to be killed .Abu Sufyan , for his part ,thrust his spear into Hamzah's mouth and pierced through his neck saying: "The battle, too, is under the leadership of Abu Sufyan and any injury to the Prophet and his followers , has been at my hand." Abu Sufyan made further plans to kill the Messenger of Allah (s.a.w.a) , making pacts with the jews and the emperor of Rome; none of them succeeded ,however ,and in desperation ,he gave a large number of money to a hiredkiller, ordering him to slay Muhammad (s.a.w.a) while he was praying.The hired-killer , however ,was taken prisoner in the mosque before he could carryout the attempt; he confessed in front of everyone that he had been engaged on the part of Abu Sufyan .When this insidious man saw every way of action blocked and realized that he would into be able to fulfil his aim, he resorted to other deceitful means: he decided to make up with the Prophet and he gave the impression he had become a Muslim. His action was just like all the present -day in anti -Islamic politicians who accept the din only after realizing that they can into achieve their aims by armed struggle.

When the Messenger of Allah marched from Medina with a large army to capture Mecca and was about to enter the town (of Mecca) , Abu Sufyan immediately approached Abbas the parternal uncle of the Prophet and sought refuge.It was thus by compromise that he furthered his won aims. Umar ibn al-Khattab because of his hatred for AbuSufyan ,believed that he should into be given the opportunity to accept Islam; but rather should be put to death .To this end ,he wanted to obtain the Prophet's permission to decapitate him.However , Abbas ,the uncle of the Prophet supported Abu Sufyan and did into allow Umar to carry out the plan, saying that his life was under protection of of Islam.

Umar wanted to kill Abu Sufyan as the latter used always to say: "I swear by Allah, that if I remain alive, I will force this tribe to relinquish its rule." From these words,it was clear why Umar was the enemy of Abu Sufyan. He feared leadership of the Muslims would fall into the hands of Abu Sufyan after the death of the Prophet; if thishappened ,Umar's power would be curtailed.

Abu Sufyan wastill waiting for a suitble occasion to strike Islam with a heavy blow. Severaltimes he swore: "As longs as I live, I will strike to wrest political power from the hands of these people and accomplish what my father failed to do." The noble Prophet realized that if Islam still fell into the hands ofthese evil -minded prophet , it would be corrupted and the age of jahiliyyah would return.As the Prophet was fully aware of evil scheming on the part of the tribe of Banu Umayyah , he forsaw calamity and misfortune for the Muslims of the next generation.He refered to this openly when he said: "لكل شي ء افةُ و افةُ هذا الدين بنو أمَيةَ " Everything is afflicted by some calamity ; and the calamity which will afflict the din of Islam, is Banu Umayyah." He alsosaid: "The worst of the tribes amongst the Arabs is the Banu Umayyah."

Although Abu Sufyan is reckoned to be one of the holy Prophet 's people, we know from his behaviours and evil intentions , how much harm he did to the cause of Islam ; it was he who in the name of Islamic Justice found his top positions of power amongst the ruling elite; it was he, too, who tried to corrupt the purity of Islam. It is at first surprising that the noble Prophet forgave such people and theiractions , even turning a blind eye to the 'liver-eating ' Hind , who had perviously been sentenced to death; but we realize that it is not for nothing that Allah called him (the Prophet): "رَحمةً لٍلعَا لَمينَ " a mercy to the world !"

When the Messenger of Allah left this world and a dispute broke out concerning who should be his rightful caliph and deputy, Abu Sufyan went to visit Ali, hoping to incite him against Abu Bakr, Umar and others who were unlawfully claiming the caliphate and thus to stir up fresh stife within the Muslim community. Ali (a.s) raised by the Prophet himself and aware of all the secrets ofexistence , whether past or present, understood the real intention of the evil Abu Sufyan ; striking his first on his chest , he declared: "O son of Umayyah !I can see what treacherous plot you have in mind. Your heart is into burningour of love for Islam, but rather for your own selfish desires." When Abu Sufyan realized that it was hopeless to try to deceive Ali (a.s) , he turned to Abu Bakr and Umar and began to compromise with them.

When Uthman became the third illegal caliph, Abu Sufyan found a way to increase his activity against Islam. It was at his (Uthman's ) time that through guile and deceit he appointed Mu'awiyah (son of Abu Sufyan) as his commander.This was a preliminary step to gaining full control of the government. One day in the house of Uthman, he went on the minbar (a small raised platform) to speak; turning to theUmayyads , he began : "O Umayyids! Seize hold of power as you would a ball in your hand and do into let it slip from youfingers ." (Any thought of paradise and hell was far from his mind: for him the Day of Reckoning did into exist and only this world was any value to his eyes)This treacherous politician , Abu sufyan , using cunning and deceit , persuaded the Umayyids to join forces with the usurper -caliph, Dutchman saw that all the important positions of power within the country were given to them and he himself acted so inhumanly, so outrageously that mere words fail to describe the true nature of his action .Abu Sufyan even engaged a group of men to kill Uthman and to lay the blame on Ali (a.s) who in his life had never caused wrong them, even to an ant. It was Ali who said: "Even if the whole world were given tome , on condition that i take a straw from the mouth of an ant, I would into do it." His words and actions tear away the veil of deceit andhypocrisy : "The Umayyids have into really accepted Islam .They have only covered their faces with the mask of Islam." And on another occasion: "They have hidden their kufr (disbelief) , so that they can better fight against the very fundament of Islam."Ammar ibn Yasir, the faithful friend of Imam Ali (a.s) and unflinching fighter in the way of truth said: "When the Umayyids appeared, all good departed and the evil of jahiliyyah returned." Afte the death of the Prophet , the true Islamic rule became corrupted; at the same time as the caliphate was being usurped , the Umayyids were gradually revealing their own evil designs, ( we have seen what kind of strife and conflict they caused to Islam and the Muslims) .It has thus become clear to us who were the true enemies of the Prophet (s.a.w.a) and Ali (a.s) and their families and what role they played in hindering the spread of Islam.

PREAMBLE

The Holy Prophet (s) ignited his giant revolution in an ignorant society that lacked any gleam of light in its inner self; it abided in ignorance, held to the sins of life, buried alive the newborn girls, and built its economical life on oppression and transgression. The powerful among them used to invade the week and usurp their lives. In few words, this society was dispossessed of any constituent of civilization and of any human value. The youths, the juveniles, and the old used to revel in the fields of amusement, dissipation, and impudence.

The blessed revolution of Islam created a devastating quake in this society of lowly customs and traditions. The first spark of light raised by the Holy Prophet (s) in Makkah was the statement of ‘There is no god save Allah,’ which is the most precious thing in the world and the secret of life in this universe. As a second stage, the Holy Prophet (s) took upon himself the mission of washing their brains and purifying their souls from the filth of paganism and worshipping the idols that they themselves had made and positioned in Makkah.

Upon seeing this change, the polytheists of Makkah realized that the earth had been quaked under their feet and they hoped that they had been swallowed by it before they would witness this revolution, especially when they saw Imam ‛Ali, the Commander of the Faithful, go up the Holy Prophet’s shoulders, take their idols that were positioned on the roof of the Holy Ka‛bah, and throw them on the ground, raising his voice with Almighty Allah’s words:“The truth has come and the falsehood has vanished. Surely, falsehood is a vanishing thing. (17/81)”

Upon witnessing this scene, the polytheists burst in anger, flew off the handle, and the earth, vast as it is, was straitened for them.

Let us now refer to some glimpses of the principles of Islam as briefed in the following points:

1. Islam has proclaimed the observation of human rights. It thus raised the motto of establishing absolute justice among people. This justice included such items like perfect equality of all human beings in rights, duties, taxes, and financial rights, which must be levied by the ruling authorities and distributed among the needy people equally. For instance, there is no discrimination among the classes of the society in receiving the poor-rate (i.e.zakat ).

Islam has also declared that all people, be they the head of the state or the lowliest social class, are equal before the law and none is privileged with immunity when any law of Almighty Allah is violated.

2. Islam has laid emphasis on the necessity of spreading knowledge and eliminating ignorance. It has thus declared that seeking knowledge is a duty imposed on every Muslim male and female. Putting this principle in practice, the Holy Prophet (s) offered to the polytheist prisoners of the Battle of Badr to teach some Muslim juveniles as ransom for obtaining their freedom. The Holy Prophet’s Mosque in al-Madinah was a center of learning the religious laws and the Islamic manners. At this mosque, the majority of the Holy Prophet’s companions received knowledge and reported many of his discourses, laws, traditions, and manners.

3. Islam has forbidden usury in all of its categories. Before that, usury was widely circulated in Makkah; therefore, the fortunes were accumulated in the hands of some usurers like Abu-Sufyan the head of the Umayyad family, Hind his wife and Mu‛awiyah’s mother, al-‛Abbas ibn ‛Abd al-Muttalib, Abu-Jahl, and other tyrants of Quraysh. On the other side, the poor people had to mortgage their sons to these usurers in order to obtain some usurious money.

As a result of the forbiddance of usury, the rich heads of Quraysh could not put up with this new law, because usury was the heart of the economy of Makkah. One of its bad consequences was the widespread of poverty and destitution among the majority of people while finances were accumulated by the usurers.

4. Another most important feature of Islam was the liberation of women from servitude, suppression, and humility, and declaring them equal to men in all rights and duties.

The society of the pre-Islamic era exceeded all limits in humiliating and belittling women who were at that time merchandized just like any other stock. Moreover, some tribes used to bury the newborn girls alive, considering this shameful act as one of the nobilities of character. When one of their sons died, his father would marry his wife or marry her off to someone and seize her dowry.

When Islam came, it carried bliss for women who could find under the shadow of its legislations the dignity that no other religion or social system has ever given to them all over history. One of the features of the Holy Prophet’s custody of women is that he declared that the best of men is he who best regards his women. The Holy Prophet (s) thus said:

The most virtuous of you all are the most virtuous to their women. I am therefore the most virtuous to my women. No one confers honor upon women but the noble and no one disgraces them but the lowly.[3]

In his meetings and from the minbar (i.e. pulpit) of his mosque, the Holy Prophet (s) used to celebrate the virtues of his daughter Lady Fatima (‛a). A big number of traditions about the highness of her standing and extraordinary status has been unanimously reported from him.

For instance, he (s) is reported to have said to her (‛a):

Verily, Allah is angry when you are angry and is pleased when you are pleased.[4]

Fatima is part of my flesh; whoever makes her angry will have made me angry.[5]

Exclusively, Fatima is a branch of me; whatever relieves her will relieve me and whatever exacerbates her will exacerbate me.[6]

All these tradition point to two facts:

a) Lady Fatima al-Zahra' (the Luminous) enjoys a high standing and rank in the view of Almighty Allah and His Messenger.

b) Muslims must learn how to confer honor upon their women and how to deal with them with deference and tribute.

5. In his capacity as the leader and the person responsible for teaching and putting into practice the laws of Islam, the Holy Prophet (s) adopted the weak, the slaves, and the men and women whom were socially oppressed under his custody. In turn, these people received the Holy Prophet (s) warmly, believed in his mission, and knew for certain that they would be the chiefs of the future while the tyrants of Quraysh would be the slaves and the weak.

In this connection, the Holy Prophet (s) is reported to have said to his followers:

Allah the All-exalted has honored by means of Islam those who were humble and humiliated those who were mighty.[7]

The poor, weak, and miserable people got on intimate terms with Islam because it removed the distinctions between the others and them, removed whatever rancor they would find in their hearts, and covered it with mutual love and felicity.

Likewise, a big number of women believed in Islam so steadfastly that they would set against their polytheist husbands and relatives. As a result, the tyrants of Quraysh jumbled and incurred the animosity of Islam although this religion intended nothing for them but bliss and honorable life that is based on virtue.

Disturbance of the Polytheists of Quraysh

The polytheists of Quraysh were extremely disturbed by the Holy Prophet (s) who stultified their beliefs and depreciated the idols they and their fathers used to worship. He then called them to serve Allah, the Creator of the universe and the One and Only God Who holds all things under His control. The Holy Prophet (s) proved that the idols that they had made with their own hands and then served as deities could neither benefit nor harm them. He also criticized their wicked traditions and customs, such as consuming intoxicants, committing adultery, and perpetrating indecencies.

The polytheists of Makkah could not stand such Prophetic teachings and revolution, because mutinies against them increased gradually, their slaves began to disobey them, and some of their sons and women joined the new religion. As an attempt to find a solution, they held a meeting and decided to impute to the Holy Prophet (s) false accusations so as to make people turn away from him. They therefore accused him of telling lies, sorcery, and insanity.

As a natural result, all these attempts went on the blink, because the Holy Prophet (s) had been already well known by all of them for his honesty and trustworthiness. He had nothing to do with sorcery and he was characterized by everybody as the most reasonable of all their men. Hence, these accusations could not find any ground.

Persecuting the Believers Physically

The tyrannical chiefs of Quraysh wreaked their wrath upon the weak people who believed in Islam and upon the slaves who did not have any shelter to resort to. They persecuted ‛Ammar and his parents Yasir and Sumayyah so brutally that they martyred both the parents. However, ‛Ammar survived their various sorts of physical torture. They also persecuted Bilal al-Habashi (i.e. of Abyssinia), ‛Abdullah ibn Mas‛ud, and many others with the cruelest sorts of physical torture. However, these fresh Muslims did not care for the persecution; rather, they showed steadfastness, did not abandon their new faith, and ridiculed the persecutors.

Emigration to Abyssinia

Muslims had to flee to Abyssinia (currently Ethiopia) so as to escape the torture and violence of the chiefs of Quraysh. They thus turned to a country where they would be able to worship Almighty Allah freely and carry out their religious duties safely. In this new land, they did not fear the plots of the conspirers and the injustice of the tyrants anymore. Although the chiefs of Quraysh did their best to force these Muslims to return to Makkah in order to torture them over again, the king of Abyssinia did not consent to the demand of the chiefs of Quraysh; rather, he kept the Muslims under his protection to practice their devotional acts safely and securely.

Among those who migrated to Abyssinia was Ja‛far ibn Abi-Talib, the immortal martyr, the brother of Imam ‛Ali (‛a), and the cousin of the Holy Prophet (s). Carrying his faith, he had to flee his homeland, leaving behind him his city and family. He acted as source of amusement for the other emigrants who were distressed by their alienation, remoteness from their homeland, and separation from their people and homes. Ja‛far showed them a high level of lenience and took part in their pains and grievances.

The Holy Prophet in Yathrib

The tyrannical chiefs of Quraysh agreed unanimously upon assassinating the Holy Prophet (s) after he had lost his uncle Abu-Talib who always protected his faith and him with all means possible. After the demise of Abu-Talib, the tyrants of Quraysh deemed the Holy Prophet (s) weak, helpless, and unaided, since he did not have any one else to protect him.

Heavily armed, the criminal gang who decided to eliminate the Holy Prophet (s) physically gathered around his house in the darkest hours of night. Historicists affirm that this gang was composed of forty men.

However, the Holy Prophet (s) left his house while they were encompassing it, took a handful of dust and threw it on their filthy faces while repeating this holy verse:“And We have made before them a barrier and a barrier behind them, then We have covered them over so that they do not see. (36/9)”

Before that, the Holy Prophet (s) had ordered his brother, successor, and cousin Imam ‛Ali ibn Abi-Talib (‛a) to replace him in his bed so that the assassinators would believe that the Holy Prophet (s) was still there. Imam ‛Ali (‛a) spent that night with supplication and implorations to Almighty Allah to save the Holy Prophet (s) from the hands of that bunch of criminals. With the first sparks of dawn, the criminals attacked the Holy Prophet’s house, believing that he was still in his bed.

Immediately, Imam ‛Ali (‛a) stood up and unsheathed his sword to face them. Surprised by this situation, they cried out,“Where is Muhammad?” Intensely and strictly, Imam ‛Ali (‛a) replied,“Have you appointed me as his guard?”

Thus, the criminals, defeated and followed by disgrace and shame, went back to their houses.

In the meantime, the Holy Prophet (s) was on his way to Yathrib. He headed for a mountain and entered a cave therein. He was accompanied by Abu-Bakr who was encompassed by terror and fear from the tyrants of Quraysh. Having noticed so, the Holy Prophet (s) tried to calm him down by saying,“Do not panic. Allah the All-exalted is with us.”

About this incident, this holy verse was revealed:

If you will not aid him, Allah certainly aided him when those who disbelieved expelled him, he being the second of the two, when they were both in the cave, when he said to his companion, ‘Grieve not! Surely, Allah is with us.’ So Allah sent down His tranquility upon him and strengthened him with hosts which you did not see, and made lowest the word of those who disbelieved; and the word of Allah, that is the highest; and Allah is Mighty, Wise. (9/40)

Paying no heed to anyone, the Holy Prophet (s) moved along towards Yathrib. When he reached there, he was received so warmly that all the inhabitants of this city went out to welcome him with cheerful exclamations and pleasant faces. In Yathrib, the Holy Prophet (s) could find protection, security, thorough response to his call, and strong faith. These factors delighted him very much.

Foundation of the Islamic State

In Yathrib (lately called al-Madinah al-Munawwarah), the Holy Prophet (s) started establishing his great state that adopted positively and applicably the human rights, dignity, security, luxury, and teaching. First, he (s) founded a mosque to be the center of his government. From this mosque, all decisions were taken, all laws were enforced, and all treaties and truces were concluded.

Let us now refer to a number of the Prophetic declarations that were issued in this mosque:

Islamic Brotherhood

As soon as he resided in al-Madinah, the Holy Prophet (s) declared the principle of Islamic brotherhood. Practically, he brought into fraternal association each couple of Muslim individuals; one from the Muslims of Makkah who had emigrated to Yathrib and another from the inhabitants of Yathrib who supported and received his companions and him. In other words, he fraternized a member of the tribe of al-Aws with another from the tribe of al-Khazraj; the two major tribes that lived in Yathrib. He also fraternized a member of the emigrants of Makkah (Muhajiruni) with a member of the citizens of Yathrib (Ansar).

In fact, this fraternity is considered closer and firmer than family and blood ties.

No one remained except the Holy Prophet (s) who fraternized with Imam ‛Ali (‛a) and said to him,

You are my brother in this world and the Next World.[8]

Enactment of Laws

It is understood that any human civilization cannot appear except under the shade of certain laws through which the subjects are protected against any violation and all the general and individual rights of both the community and the individuals are secured. In plain words, there is no civilization unless there are laws governing it. This fact has been confirmed by all jurists.

Following this rule, Islam has enacted laws some of which appertained to the government as a whole, and others appertained to the interior, exterior, economic, military, and official affairs. The articles of all of these laws can obviously be seen in the famous epistle of Imam ‛Ali (‛a) to Malik al-Ashtar when he appointed him as the deputy governor of Egypt. Besides, we can put our hands on other political documents of Muslim leaders that precisely and objectively treated all the affairs that are related to the Islamic government, such as contracts and treaties with the other states and governments.

No matter to which level human civilizations can reach and whatever governmental laws they can enact, no civilization can ever ratify such political systems that Islam has performed, since these laws and systems are still proceeding in conformity with all ages and all global advancements.

Overseeing profoundly and comprehensively the progress of human beings from the beginning of their creation to the last stage of their lifetimes, Islam has enacted the most wonderful and most genuine laws.

To have a scrutinizing look at these laws, the gentle reader is advised to refer to my book entitled al-Islam manhajun mushriqun lil-hayat (Islam: A Bright Approach of Life).

To sum it up, this huge endeavor of laws and regulations that were enacted by Islam through the Holy Prophet (s) cannot be left without appointing an honest guardian to put them into effect precisely. In other words, it is impossible, ineffectual, and unfeasible to claim that the Holy Prophet (s) had neglected the issue of appointing one as the next leader thoroughly and allowed Muslims to do whatever they wish in this regard, because this issue is related to the destiny of Muslims. Hence, it is ridiculous to believe that the Holy Prophet (s) left his community before he had nominated his successor.

This point will be further discussed in the coming topics of the book.

Panic of the Chiefs of Quraysh

Back to our main topic, the polytheists of Quraysh lost control of themselves when they knew about the Holy Prophet’s successful flight from Makkah and migration to Yathrib. They knew for sure that he (s) should take after them to avenge himself on them for what they had excessively done against him and for the torture, persecution, and attempts of assassination they had committed against him and his believing companions. They believed that they had no chance but to fight against him to kill his followers and him. They therefore mobilized armies to fight him.

The Battle of Badr

Among the many wars that the disbelievers of Makkah waged against the Holy Prophet (s) was the conflict known as the Battle of Badr. This conflict was under the commandership of Abu-Jahl, the most vehement enemy of the Holy Prophet (s). This man led a big army to protect Abu-Sufyan on his commercial journey back from Syria along with the money and goods he had brought with him from there for the chiefs of Quraysh. The Holy Prophet (s) had ordered his companions to confiscate these money and goods so that Muslims would be financially strong and a deathblow would be targeted at the polytheists of Quraysh. When Abu-Sufyan knew about this, he took another way that spared his life. The army of the polytheists came from Makkah towards a region called Badr where there was a famous spring. This spring had been already controlled by the Holy Prophet and his followers so as to waylay Abu-Sufyan’s commercial caravan. Abu-Jahl, along with the officers of his army, decided to attack the Holy Prophet’s army, because this army was little in comparison with Abu-Jahl’s huge army and armaments. So, they attacked the Muslims. In this battle, Almighty Allah decided victory to be the Muslims’; therefore, Abu-Jahl and his troops were heavily defeated and they suffered gross casualties. The Muslims could kill Abu-Jahl and many other chiefs of Quraysh and could capture seventy warriors. The dead bodies of the dead were thrown in a well situated in that region. Muslims could also take as booty the majority of the enemies’ military equipments.

In the Battle of Badr, the polytheists were defeated. The majority of their human casualties were killed by the sword of Imam ‛Ali (‛a), as has been confirmed by reference books of history.

The Battle of Badr thus recorded a categorical victory for Muslims and a humiliating defeat for their enemies whose hearts were full of terror, while the Muslims’ hearts were full of faith and certitude of victory.

The Battle of Uhud

The polytheists of Quraysh who could escape the deadly strikes of Imam ‛Ali’s sword returned to Makkah broken and humiliated. They shed heavy tears for their victims. Their women received them with lamentation and expressions of grief for this severe loss. Hind, the mother of Mu‛awiyah ibn Abi-Sufyan, felt great sorrow, since her father, brother, and other family members were killed in this battle. She thus forbade weeping for these losses so that grievance would not leave the hearts before they would revenge them on the Holy Prophet (s). Thus, the polytheists of Quraysh restarted mobilizing more troops and preparing more weapons and arms.

Under the commandership of Abu-Sufyan, they advanced to fight against the Holy Prophet (s), although this divine man had come to liberate them, save them from the fables of the pre-Islamic era of ignorance, and grant them immortal integrity and glory.

The two armies reached Mount Uhud. The army of the Muslims settled in the versant of this mountain and the Holy Prophet (s) ordered the shooters to settle on the mountain’s top so as to hold back the sneaking enemies from attacking the Muslims from the backside. With the first strikes of the battle, the Muslims commanded by Imam ‛Ali (‛a) could defeat the polytheists. However, when the shooters saw how the enemies were defeated and forced to retreat, they left their positions and hurried to collect the spoils of the war. Seizing this opportunity, Khalid ibn al-Walid who led a troop of the polytheistic enemies occupied the positions left by the Muslim shooters. He then attacked the Muslim army from the rear while the absconding troops returned and attacked the Muslims from the front. Hence, the Muslim troops were surrounded from both sides. In this battle, great Muslim personalities, on the top of whom was the champion Hamzah ibn ‛Abd al-Muttalib, were martyred. The enemies surrounded the Holy Prophet (s) and could cause him many wounds. Sparing no single effort, Imam ‛Ali (‛a) hurried to protect the Holy Prophet (s). Had it not been for ‛Ali (‛a), the Holy Prophet (s) could have been killed there.

Hind hurried to the dead body of the martyr Hamzah and mutilated it so maliciously. She took out the liver and chewed it.[9] She then cut off some of his body parts and used them as necklace! Likewise, Abu-Sufyan stopped at the dead body of Hamzah, kicked it, and showed rejoicing and gloating.

The troops of the polytheists returned to Makkah chanting songs of victory and vengeance on the Holy Prophet (s).

These were some of the fierce conflicts that the polytheists of Quraysh waged restlessly against the Holy Prophet (s) as attempts to suppress his voice and extinguish the lights of his principles and values. However, Almighty Allah eventually gave His Prophet victory, supported His religion, and protected His Messenger.

The Conquest of Makkah

After that, the Holy Prophet (s) rebuilt his armed forces and supplied them with all sorts of weapons and equipments. As a result, he had in a short time the most powerful armed forces of that age. Leading them, he advanced towards conquering Makkah. His advancement towards Makkah was however secret; lest, the polytheists of Quraysh would know about the matter and then a military conflict would take place and casualties would fall. Another reason for this secrecy was that the Holy Prophet (s) wanted Makkah to be a secure place and free of any bloodshed.

When the Muslim army was on the outskirts of Makkah, the Holy Prophet (s) ordered all of his soldiers to kindle fire in the darkness of night. When fires flamed, their light covered all the quarters of Makkah. Panicked by this scene, Abu-Sufyan said, “I have never seen such fire at any other night.” Badil ibn Warqa', who was next to Abu-Sufyan, trying to furnish a justifying explanation, said, “By God, these fires must have been kindled by the tribe of Khuza‛ah to declare a war.” Disproving his explanation, Abu-Sufyan said, “The troops of the tribe of Khuza‛ah are too little and too humble to cause such fires.”

Al-‛Abbas ibn ‛Abd al-Muttalib, having recognized Abu-Sufyan’s voice, called at him with his epithet: “Abu-Hanzalah!” Abu-Sufyan answered back, “Abu’l-Fa¤l!” Al-‛Abbas said, “Woe to you, Abu-Sufyan! This is the Messenger of Allah leading the people. What a disgracing mourning the people of Quraysh will see if he (i.e. the Prophet) conquers Makkah by force!”

Trembling all over, Abu-Sufyan asked with a disrupting accent, “What should we do? May my father and mother be sacrificed for you?”

Then, al-‛Abbas asked Abu-Sufyan to ride behind him on his riding animal and led him to the Holy Prophet (s). Before the Holy Prophet (s), al-‛Abbas said, “I have granted this man immunity!” Hence, the Holy Prophet (s) said, “Now, escort him to your place. In the morning, bring him to me.”

The next morning, Abu-Sufyan, trembling and fearing the Holy Prophet (s), was brought before him. The Holy Prophet (s) asked him, “Abu-Sufyan, woe to you! Have you not yet known that there is no god save Allah?” With a low tone, Abu-Sufyan said, “May my father and mother be sacrificed for you! You are so lenient, so noble, and so observant of relation ties! By God, I believe that if there had been any other god beside Allah, he should have saved me!”

Answering him, the Holy Prophet (s) said, “Abu-Sufyan, woe to you! Have you not yet known that I am the messenger of Allah?”

Rudely, Abu-Sufyan answered, “May my father and mother be sacrificed for you! You are so lenient and so observant of relation ties! By God, I have some reservation about this!”

Here, al-‛Abbas reproached Abu-Sufyan and ordered him to declare that Muhammad is the messenger of Allah; lest, he would be beheaded.

Having had no other way, Abu-Sufyan had to say the two professions of faith of Islam. However, his heart was still full of disbelief.

Then, the Holy Prophet (s) issued a general amnesty for all the people of Quraysh who had stood against him, fought him, and spent whatever they had in possession to eliminate him.

Nonetheless, the conquest of Makkah was a turning stage in the history of Islam. This incident imparted to Muslims more power and invulnerability and made the opposing powers believe that they can no longer resist this religion; therefore, they had no other choice than declaring their conversion to Islam in order to spare their lives even if this declaration was only verbal, while in their inner selves they were disbelievers and hypocrites.

The Anti-Islam Front

Hereinafter, I will review the powers that stood and bore a grudge against Islam, waited the befalling of calamities to it, and did not stop hatching conspiracies and schemes against it:

The Hypocrites

The group of hypocrites includes those whose tongues declared conversion to Islam while their hearts were fully involved with disbelief and hypocrisy. They form the greatest danger against Islam, because an interior enemy is always more dangerous than the exterior. These people used to spread animosity among Muslims and distort the words of Almighty Allah. Once, they built a mosque and requested the Holy Prophet (s) to offer a prayer therein. However, when he knew about the actual intention of these people, the Holy Prophet (s) ordered their mosque to be set on fire.

On account of the mass danger they caused to Islam, an entire Qur'anic chapter (i.e. Surah) was revealed to disclose their manners, malice, and hypocrisy. Abu-Sufyan and the majority of the members of the Banu-Umayyah tribe were on the top of the list of the hypocrites, since Islam has annihilated their chiefs and stamped out their interests and influence.

The Jews

The Jews were always the rivals and enemies of the Holy Prophet (s) whose military victories shocked them. They were also astounded by the Holy Prophet’s magnificent laws and eminent teachings that affected all hearts. In the Arab Peninsula, the Jews were the striking power. They took upon themselves the mission of fighting against Islam. They had supplied Abu-Sufyan with finance and military equipments in order to clash the Holy Prophet (s). Moreover, they dedicated all their economic capacities to challenging Islam and eliminating the Holy Prophet (s).

Once the Holy Prophet (s) realized that the Jews stood for the greatest danger that threatened his mission and that Islam would not rule completely as long as they stood against it, he faced them determinedly and banished the Banu’l-Na¤ir Jewish tribe from al-Madinah his capital. Due to this procedure, the capital of the Islamic state was clear of the Jews. Moreover, the Holy Prophet (s) waged a war against the Jews in the fortresses of Khaybar and eliminated their heads and chiefs.

The Holy Prophet (s) regarded the Jews as a destructive element in the human community; he therefore warned against their evils more than once. In this respect, al-Waqidi, a historicist, has reported that the Holy Prophet (s), in his last will, said, “Take the Jews out of your peninsula.”

The previously mentioned topics regarding the sufferings of the Holy Prophet (s) are only introductory topics to the coming discussions in this book, all of which revolve round the fact that the Holy Prophet (s) did not depart this world before he had appointed a leader to guide and direct his community and to act as the guardian and trustee over his huge efforts of establishing and circulating the values and principles of Islam.

To claim that the Holy Prophet (s) neglected the critical issue of appointing a next leader and left his community to choose a leader for themselves is in reality one of the weakest and shallowest opinions, because this is in violation of the line of the divine mission that aims at protecting the community from deviation and behavioral retardation.

Indeed, the Holy Prophet (s) constructed the protective fence that shields his community against seditious matters and deviations all of the stages of history to include all generations. This fence is namely the Holy Qur'an and the Ahl al-Bayt (i.e. the Holy Prophet’s Household). Although he confirmed this fact on many occasions, some of his Companions (i.e. Sahabah) broke this fence and declared, “The Book of God is sufficient for us!” Raising this slogan led to the spread of seditions among Muslims, hurled down their principles, and allowed tyrannical people to rule over them. Thus, the Umayyad and then the ‛Abbasid dynasties ruled over the Muslims tyrannically and circulated injustice, bias, and persecution among them. They also forced them to do what they would not like to do.

PREAMBLE

The Holy Prophet (s) ignited his giant revolution in an ignorant society that lacked any gleam of light in its inner self; it abided in ignorance, held to the sins of life, buried alive the newborn girls, and built its economical life on oppression and transgression. The powerful among them used to invade the week and usurp their lives. In few words, this society was dispossessed of any constituent of civilization and of any human value. The youths, the juveniles, and the old used to revel in the fields of amusement, dissipation, and impudence.

The blessed revolution of Islam created a devastating quake in this society of lowly customs and traditions. The first spark of light raised by the Holy Prophet (s) in Makkah was the statement of ‘There is no god save Allah,’ which is the most precious thing in the world and the secret of life in this universe. As a second stage, the Holy Prophet (s) took upon himself the mission of washing their brains and purifying their souls from the filth of paganism and worshipping the idols that they themselves had made and positioned in Makkah.

Upon seeing this change, the polytheists of Makkah realized that the earth had been quaked under their feet and they hoped that they had been swallowed by it before they would witness this revolution, especially when they saw Imam ‛Ali, the Commander of the Faithful, go up the Holy Prophet’s shoulders, take their idols that were positioned on the roof of the Holy Ka‛bah, and throw them on the ground, raising his voice with Almighty Allah’s words:“The truth has come and the falsehood has vanished. Surely, falsehood is a vanishing thing. (17/81)”

Upon witnessing this scene, the polytheists burst in anger, flew off the handle, and the earth, vast as it is, was straitened for them.

Let us now refer to some glimpses of the principles of Islam as briefed in the following points:

1. Islam has proclaimed the observation of human rights. It thus raised the motto of establishing absolute justice among people. This justice included such items like perfect equality of all human beings in rights, duties, taxes, and financial rights, which must be levied by the ruling authorities and distributed among the needy people equally. For instance, there is no discrimination among the classes of the society in receiving the poor-rate (i.e.zakat ).

Islam has also declared that all people, be they the head of the state or the lowliest social class, are equal before the law and none is privileged with immunity when any law of Almighty Allah is violated.

2. Islam has laid emphasis on the necessity of spreading knowledge and eliminating ignorance. It has thus declared that seeking knowledge is a duty imposed on every Muslim male and female. Putting this principle in practice, the Holy Prophet (s) offered to the polytheist prisoners of the Battle of Badr to teach some Muslim juveniles as ransom for obtaining their freedom. The Holy Prophet’s Mosque in al-Madinah was a center of learning the religious laws and the Islamic manners. At this mosque, the majority of the Holy Prophet’s companions received knowledge and reported many of his discourses, laws, traditions, and manners.

3. Islam has forbidden usury in all of its categories. Before that, usury was widely circulated in Makkah; therefore, the fortunes were accumulated in the hands of some usurers like Abu-Sufyan the head of the Umayyad family, Hind his wife and Mu‛awiyah’s mother, al-‛Abbas ibn ‛Abd al-Muttalib, Abu-Jahl, and other tyrants of Quraysh. On the other side, the poor people had to mortgage their sons to these usurers in order to obtain some usurious money.

As a result of the forbiddance of usury, the rich heads of Quraysh could not put up with this new law, because usury was the heart of the economy of Makkah. One of its bad consequences was the widespread of poverty and destitution among the majority of people while finances were accumulated by the usurers.

4. Another most important feature of Islam was the liberation of women from servitude, suppression, and humility, and declaring them equal to men in all rights and duties.

The society of the pre-Islamic era exceeded all limits in humiliating and belittling women who were at that time merchandized just like any other stock. Moreover, some tribes used to bury the newborn girls alive, considering this shameful act as one of the nobilities of character. When one of their sons died, his father would marry his wife or marry her off to someone and seize her dowry.

When Islam came, it carried bliss for women who could find under the shadow of its legislations the dignity that no other religion or social system has ever given to them all over history. One of the features of the Holy Prophet’s custody of women is that he declared that the best of men is he who best regards his women. The Holy Prophet (s) thus said:

The most virtuous of you all are the most virtuous to their women. I am therefore the most virtuous to my women. No one confers honor upon women but the noble and no one disgraces them but the lowly.[3]

In his meetings and from the minbar (i.e. pulpit) of his mosque, the Holy Prophet (s) used to celebrate the virtues of his daughter Lady Fatima (‛a). A big number of traditions about the highness of her standing and extraordinary status has been unanimously reported from him.

For instance, he (s) is reported to have said to her (‛a):

Verily, Allah is angry when you are angry and is pleased when you are pleased.[4]

Fatima is part of my flesh; whoever makes her angry will have made me angry.[5]

Exclusively, Fatima is a branch of me; whatever relieves her will relieve me and whatever exacerbates her will exacerbate me.[6]

All these tradition point to two facts:

a) Lady Fatima al-Zahra' (the Luminous) enjoys a high standing and rank in the view of Almighty Allah and His Messenger.

b) Muslims must learn how to confer honor upon their women and how to deal with them with deference and tribute.

5. In his capacity as the leader and the person responsible for teaching and putting into practice the laws of Islam, the Holy Prophet (s) adopted the weak, the slaves, and the men and women whom were socially oppressed under his custody. In turn, these people received the Holy Prophet (s) warmly, believed in his mission, and knew for certain that they would be the chiefs of the future while the tyrants of Quraysh would be the slaves and the weak.

In this connection, the Holy Prophet (s) is reported to have said to his followers:

Allah the All-exalted has honored by means of Islam those who were humble and humiliated those who were mighty.[7]

The poor, weak, and miserable people got on intimate terms with Islam because it removed the distinctions between the others and them, removed whatever rancor they would find in their hearts, and covered it with mutual love and felicity.

Likewise, a big number of women believed in Islam so steadfastly that they would set against their polytheist husbands and relatives. As a result, the tyrants of Quraysh jumbled and incurred the animosity of Islam although this religion intended nothing for them but bliss and honorable life that is based on virtue.

Disturbance of the Polytheists of Quraysh

The polytheists of Quraysh were extremely disturbed by the Holy Prophet (s) who stultified their beliefs and depreciated the idols they and their fathers used to worship. He then called them to serve Allah, the Creator of the universe and the One and Only God Who holds all things under His control. The Holy Prophet (s) proved that the idols that they had made with their own hands and then served as deities could neither benefit nor harm them. He also criticized their wicked traditions and customs, such as consuming intoxicants, committing adultery, and perpetrating indecencies.

The polytheists of Makkah could not stand such Prophetic teachings and revolution, because mutinies against them increased gradually, their slaves began to disobey them, and some of their sons and women joined the new religion. As an attempt to find a solution, they held a meeting and decided to impute to the Holy Prophet (s) false accusations so as to make people turn away from him. They therefore accused him of telling lies, sorcery, and insanity.

As a natural result, all these attempts went on the blink, because the Holy Prophet (s) had been already well known by all of them for his honesty and trustworthiness. He had nothing to do with sorcery and he was characterized by everybody as the most reasonable of all their men. Hence, these accusations could not find any ground.

Persecuting the Believers Physically

The tyrannical chiefs of Quraysh wreaked their wrath upon the weak people who believed in Islam and upon the slaves who did not have any shelter to resort to. They persecuted ‛Ammar and his parents Yasir and Sumayyah so brutally that they martyred both the parents. However, ‛Ammar survived their various sorts of physical torture. They also persecuted Bilal al-Habashi (i.e. of Abyssinia), ‛Abdullah ibn Mas‛ud, and many others with the cruelest sorts of physical torture. However, these fresh Muslims did not care for the persecution; rather, they showed steadfastness, did not abandon their new faith, and ridiculed the persecutors.

Emigration to Abyssinia

Muslims had to flee to Abyssinia (currently Ethiopia) so as to escape the torture and violence of the chiefs of Quraysh. They thus turned to a country where they would be able to worship Almighty Allah freely and carry out their religious duties safely. In this new land, they did not fear the plots of the conspirers and the injustice of the tyrants anymore. Although the chiefs of Quraysh did their best to force these Muslims to return to Makkah in order to torture them over again, the king of Abyssinia did not consent to the demand of the chiefs of Quraysh; rather, he kept the Muslims under his protection to practice their devotional acts safely and securely.

Among those who migrated to Abyssinia was Ja‛far ibn Abi-Talib, the immortal martyr, the brother of Imam ‛Ali (‛a), and the cousin of the Holy Prophet (s). Carrying his faith, he had to flee his homeland, leaving behind him his city and family. He acted as source of amusement for the other emigrants who were distressed by their alienation, remoteness from their homeland, and separation from their people and homes. Ja‛far showed them a high level of lenience and took part in their pains and grievances.

The Holy Prophet in Yathrib

The tyrannical chiefs of Quraysh agreed unanimously upon assassinating the Holy Prophet (s) after he had lost his uncle Abu-Talib who always protected his faith and him with all means possible. After the demise of Abu-Talib, the tyrants of Quraysh deemed the Holy Prophet (s) weak, helpless, and unaided, since he did not have any one else to protect him.

Heavily armed, the criminal gang who decided to eliminate the Holy Prophet (s) physically gathered around his house in the darkest hours of night. Historicists affirm that this gang was composed of forty men.

However, the Holy Prophet (s) left his house while they were encompassing it, took a handful of dust and threw it on their filthy faces while repeating this holy verse:“And We have made before them a barrier and a barrier behind them, then We have covered them over so that they do not see. (36/9)”

Before that, the Holy Prophet (s) had ordered his brother, successor, and cousin Imam ‛Ali ibn Abi-Talib (‛a) to replace him in his bed so that the assassinators would believe that the Holy Prophet (s) was still there. Imam ‛Ali (‛a) spent that night with supplication and implorations to Almighty Allah to save the Holy Prophet (s) from the hands of that bunch of criminals. With the first sparks of dawn, the criminals attacked the Holy Prophet’s house, believing that he was still in his bed.

Immediately, Imam ‛Ali (‛a) stood up and unsheathed his sword to face them. Surprised by this situation, they cried out,“Where is Muhammad?” Intensely and strictly, Imam ‛Ali (‛a) replied,“Have you appointed me as his guard?”

Thus, the criminals, defeated and followed by disgrace and shame, went back to their houses.

In the meantime, the Holy Prophet (s) was on his way to Yathrib. He headed for a mountain and entered a cave therein. He was accompanied by Abu-Bakr who was encompassed by terror and fear from the tyrants of Quraysh. Having noticed so, the Holy Prophet (s) tried to calm him down by saying,“Do not panic. Allah the All-exalted is with us.”

About this incident, this holy verse was revealed:

If you will not aid him, Allah certainly aided him when those who disbelieved expelled him, he being the second of the two, when they were both in the cave, when he said to his companion, ‘Grieve not! Surely, Allah is with us.’ So Allah sent down His tranquility upon him and strengthened him with hosts which you did not see, and made lowest the word of those who disbelieved; and the word of Allah, that is the highest; and Allah is Mighty, Wise. (9/40)

Paying no heed to anyone, the Holy Prophet (s) moved along towards Yathrib. When he reached there, he was received so warmly that all the inhabitants of this city went out to welcome him with cheerful exclamations and pleasant faces. In Yathrib, the Holy Prophet (s) could find protection, security, thorough response to his call, and strong faith. These factors delighted him very much.

Foundation of the Islamic State

In Yathrib (lately called al-Madinah al-Munawwarah), the Holy Prophet (s) started establishing his great state that adopted positively and applicably the human rights, dignity, security, luxury, and teaching. First, he (s) founded a mosque to be the center of his government. From this mosque, all decisions were taken, all laws were enforced, and all treaties and truces were concluded.

Let us now refer to a number of the Prophetic declarations that were issued in this mosque:

Islamic Brotherhood

As soon as he resided in al-Madinah, the Holy Prophet (s) declared the principle of Islamic brotherhood. Practically, he brought into fraternal association each couple of Muslim individuals; one from the Muslims of Makkah who had emigrated to Yathrib and another from the inhabitants of Yathrib who supported and received his companions and him. In other words, he fraternized a member of the tribe of al-Aws with another from the tribe of al-Khazraj; the two major tribes that lived in Yathrib. He also fraternized a member of the emigrants of Makkah (Muhajiruni) with a member of the citizens of Yathrib (Ansar).

In fact, this fraternity is considered closer and firmer than family and blood ties.

No one remained except the Holy Prophet (s) who fraternized with Imam ‛Ali (‛a) and said to him,

You are my brother in this world and the Next World.[8]

Enactment of Laws

It is understood that any human civilization cannot appear except under the shade of certain laws through which the subjects are protected against any violation and all the general and individual rights of both the community and the individuals are secured. In plain words, there is no civilization unless there are laws governing it. This fact has been confirmed by all jurists.

Following this rule, Islam has enacted laws some of which appertained to the government as a whole, and others appertained to the interior, exterior, economic, military, and official affairs. The articles of all of these laws can obviously be seen in the famous epistle of Imam ‛Ali (‛a) to Malik al-Ashtar when he appointed him as the deputy governor of Egypt. Besides, we can put our hands on other political documents of Muslim leaders that precisely and objectively treated all the affairs that are related to the Islamic government, such as contracts and treaties with the other states and governments.

No matter to which level human civilizations can reach and whatever governmental laws they can enact, no civilization can ever ratify such political systems that Islam has performed, since these laws and systems are still proceeding in conformity with all ages and all global advancements.

Overseeing profoundly and comprehensively the progress of human beings from the beginning of their creation to the last stage of their lifetimes, Islam has enacted the most wonderful and most genuine laws.

To have a scrutinizing look at these laws, the gentle reader is advised to refer to my book entitled al-Islam manhajun mushriqun lil-hayat (Islam: A Bright Approach of Life).

To sum it up, this huge endeavor of laws and regulations that were enacted by Islam through the Holy Prophet (s) cannot be left without appointing an honest guardian to put them into effect precisely. In other words, it is impossible, ineffectual, and unfeasible to claim that the Holy Prophet (s) had neglected the issue of appointing one as the next leader thoroughly and allowed Muslims to do whatever they wish in this regard, because this issue is related to the destiny of Muslims. Hence, it is ridiculous to believe that the Holy Prophet (s) left his community before he had nominated his successor.

This point will be further discussed in the coming topics of the book.

Panic of the Chiefs of Quraysh

Back to our main topic, the polytheists of Quraysh lost control of themselves when they knew about the Holy Prophet’s successful flight from Makkah and migration to Yathrib. They knew for sure that he (s) should take after them to avenge himself on them for what they had excessively done against him and for the torture, persecution, and attempts of assassination they had committed against him and his believing companions. They believed that they had no chance but to fight against him to kill his followers and him. They therefore mobilized armies to fight him.

The Battle of Badr

Among the many wars that the disbelievers of Makkah waged against the Holy Prophet (s) was the conflict known as the Battle of Badr. This conflict was under the commandership of Abu-Jahl, the most vehement enemy of the Holy Prophet (s). This man led a big army to protect Abu-Sufyan on his commercial journey back from Syria along with the money and goods he had brought with him from there for the chiefs of Quraysh. The Holy Prophet (s) had ordered his companions to confiscate these money and goods so that Muslims would be financially strong and a deathblow would be targeted at the polytheists of Quraysh. When Abu-Sufyan knew about this, he took another way that spared his life. The army of the polytheists came from Makkah towards a region called Badr where there was a famous spring. This spring had been already controlled by the Holy Prophet and his followers so as to waylay Abu-Sufyan’s commercial caravan. Abu-Jahl, along with the officers of his army, decided to attack the Holy Prophet’s army, because this army was little in comparison with Abu-Jahl’s huge army and armaments. So, they attacked the Muslims. In this battle, Almighty Allah decided victory to be the Muslims’; therefore, Abu-Jahl and his troops were heavily defeated and they suffered gross casualties. The Muslims could kill Abu-Jahl and many other chiefs of Quraysh and could capture seventy warriors. The dead bodies of the dead were thrown in a well situated in that region. Muslims could also take as booty the majority of the enemies’ military equipments.

In the Battle of Badr, the polytheists were defeated. The majority of their human casualties were killed by the sword of Imam ‛Ali (‛a), as has been confirmed by reference books of history.

The Battle of Badr thus recorded a categorical victory for Muslims and a humiliating defeat for their enemies whose hearts were full of terror, while the Muslims’ hearts were full of faith and certitude of victory.

The Battle of Uhud

The polytheists of Quraysh who could escape the deadly strikes of Imam ‛Ali’s sword returned to Makkah broken and humiliated. They shed heavy tears for their victims. Their women received them with lamentation and expressions of grief for this severe loss. Hind, the mother of Mu‛awiyah ibn Abi-Sufyan, felt great sorrow, since her father, brother, and other family members were killed in this battle. She thus forbade weeping for these losses so that grievance would not leave the hearts before they would revenge them on the Holy Prophet (s). Thus, the polytheists of Quraysh restarted mobilizing more troops and preparing more weapons and arms.

Under the commandership of Abu-Sufyan, they advanced to fight against the Holy Prophet (s), although this divine man had come to liberate them, save them from the fables of the pre-Islamic era of ignorance, and grant them immortal integrity and glory.

The two armies reached Mount Uhud. The army of the Muslims settled in the versant of this mountain and the Holy Prophet (s) ordered the shooters to settle on the mountain’s top so as to hold back the sneaking enemies from attacking the Muslims from the backside. With the first strikes of the battle, the Muslims commanded by Imam ‛Ali (‛a) could defeat the polytheists. However, when the shooters saw how the enemies were defeated and forced to retreat, they left their positions and hurried to collect the spoils of the war. Seizing this opportunity, Khalid ibn al-Walid who led a troop of the polytheistic enemies occupied the positions left by the Muslim shooters. He then attacked the Muslim army from the rear while the absconding troops returned and attacked the Muslims from the front. Hence, the Muslim troops were surrounded from both sides. In this battle, great Muslim personalities, on the top of whom was the champion Hamzah ibn ‛Abd al-Muttalib, were martyred. The enemies surrounded the Holy Prophet (s) and could cause him many wounds. Sparing no single effort, Imam ‛Ali (‛a) hurried to protect the Holy Prophet (s). Had it not been for ‛Ali (‛a), the Holy Prophet (s) could have been killed there.

Hind hurried to the dead body of the martyr Hamzah and mutilated it so maliciously. She took out the liver and chewed it.[9] She then cut off some of his body parts and used them as necklace! Likewise, Abu-Sufyan stopped at the dead body of Hamzah, kicked it, and showed rejoicing and gloating.

The troops of the polytheists returned to Makkah chanting songs of victory and vengeance on the Holy Prophet (s).

These were some of the fierce conflicts that the polytheists of Quraysh waged restlessly against the Holy Prophet (s) as attempts to suppress his voice and extinguish the lights of his principles and values. However, Almighty Allah eventually gave His Prophet victory, supported His religion, and protected His Messenger.

The Conquest of Makkah

After that, the Holy Prophet (s) rebuilt his armed forces and supplied them with all sorts of weapons and equipments. As a result, he had in a short time the most powerful armed forces of that age. Leading them, he advanced towards conquering Makkah. His advancement towards Makkah was however secret; lest, the polytheists of Quraysh would know about the matter and then a military conflict would take place and casualties would fall. Another reason for this secrecy was that the Holy Prophet (s) wanted Makkah to be a secure place and free of any bloodshed.

When the Muslim army was on the outskirts of Makkah, the Holy Prophet (s) ordered all of his soldiers to kindle fire in the darkness of night. When fires flamed, their light covered all the quarters of Makkah. Panicked by this scene, Abu-Sufyan said, “I have never seen such fire at any other night.” Badil ibn Warqa', who was next to Abu-Sufyan, trying to furnish a justifying explanation, said, “By God, these fires must have been kindled by the tribe of Khuza‛ah to declare a war.” Disproving his explanation, Abu-Sufyan said, “The troops of the tribe of Khuza‛ah are too little and too humble to cause such fires.”

Al-‛Abbas ibn ‛Abd al-Muttalib, having recognized Abu-Sufyan’s voice, called at him with his epithet: “Abu-Hanzalah!” Abu-Sufyan answered back, “Abu’l-Fa¤l!” Al-‛Abbas said, “Woe to you, Abu-Sufyan! This is the Messenger of Allah leading the people. What a disgracing mourning the people of Quraysh will see if he (i.e. the Prophet) conquers Makkah by force!”

Trembling all over, Abu-Sufyan asked with a disrupting accent, “What should we do? May my father and mother be sacrificed for you?”

Then, al-‛Abbas asked Abu-Sufyan to ride behind him on his riding animal and led him to the Holy Prophet (s). Before the Holy Prophet (s), al-‛Abbas said, “I have granted this man immunity!” Hence, the Holy Prophet (s) said, “Now, escort him to your place. In the morning, bring him to me.”

The next morning, Abu-Sufyan, trembling and fearing the Holy Prophet (s), was brought before him. The Holy Prophet (s) asked him, “Abu-Sufyan, woe to you! Have you not yet known that there is no god save Allah?” With a low tone, Abu-Sufyan said, “May my father and mother be sacrificed for you! You are so lenient, so noble, and so observant of relation ties! By God, I believe that if there had been any other god beside Allah, he should have saved me!”

Answering him, the Holy Prophet (s) said, “Abu-Sufyan, woe to you! Have you not yet known that I am the messenger of Allah?”

Rudely, Abu-Sufyan answered, “May my father and mother be sacrificed for you! You are so lenient and so observant of relation ties! By God, I have some reservation about this!”

Here, al-‛Abbas reproached Abu-Sufyan and ordered him to declare that Muhammad is the messenger of Allah; lest, he would be beheaded.

Having had no other way, Abu-Sufyan had to say the two professions of faith of Islam. However, his heart was still full of disbelief.

Then, the Holy Prophet (s) issued a general amnesty for all the people of Quraysh who had stood against him, fought him, and spent whatever they had in possession to eliminate him.

Nonetheless, the conquest of Makkah was a turning stage in the history of Islam. This incident imparted to Muslims more power and invulnerability and made the opposing powers believe that they can no longer resist this religion; therefore, they had no other choice than declaring their conversion to Islam in order to spare their lives even if this declaration was only verbal, while in their inner selves they were disbelievers and hypocrites.

The Anti-Islam Front

Hereinafter, I will review the powers that stood and bore a grudge against Islam, waited the befalling of calamities to it, and did not stop hatching conspiracies and schemes against it:

The Hypocrites

The group of hypocrites includes those whose tongues declared conversion to Islam while their hearts were fully involved with disbelief and hypocrisy. They form the greatest danger against Islam, because an interior enemy is always more dangerous than the exterior. These people used to spread animosity among Muslims and distort the words of Almighty Allah. Once, they built a mosque and requested the Holy Prophet (s) to offer a prayer therein. However, when he knew about the actual intention of these people, the Holy Prophet (s) ordered their mosque to be set on fire.

On account of the mass danger they caused to Islam, an entire Qur'anic chapter (i.e. Surah) was revealed to disclose their manners, malice, and hypocrisy. Abu-Sufyan and the majority of the members of the Banu-Umayyah tribe were on the top of the list of the hypocrites, since Islam has annihilated their chiefs and stamped out their interests and influence.

The Jews

The Jews were always the rivals and enemies of the Holy Prophet (s) whose military victories shocked them. They were also astounded by the Holy Prophet’s magnificent laws and eminent teachings that affected all hearts. In the Arab Peninsula, the Jews were the striking power. They took upon themselves the mission of fighting against Islam. They had supplied Abu-Sufyan with finance and military equipments in order to clash the Holy Prophet (s). Moreover, they dedicated all their economic capacities to challenging Islam and eliminating the Holy Prophet (s).

Once the Holy Prophet (s) realized that the Jews stood for the greatest danger that threatened his mission and that Islam would not rule completely as long as they stood against it, he faced them determinedly and banished the Banu’l-Na¤ir Jewish tribe from al-Madinah his capital. Due to this procedure, the capital of the Islamic state was clear of the Jews. Moreover, the Holy Prophet (s) waged a war against the Jews in the fortresses of Khaybar and eliminated their heads and chiefs.

The Holy Prophet (s) regarded the Jews as a destructive element in the human community; he therefore warned against their evils more than once. In this respect, al-Waqidi, a historicist, has reported that the Holy Prophet (s), in his last will, said, “Take the Jews out of your peninsula.”

The previously mentioned topics regarding the sufferings of the Holy Prophet (s) are only introductory topics to the coming discussions in this book, all of which revolve round the fact that the Holy Prophet (s) did not depart this world before he had appointed a leader to guide and direct his community and to act as the guardian and trustee over his huge efforts of establishing and circulating the values and principles of Islam.

To claim that the Holy Prophet (s) neglected the critical issue of appointing a next leader and left his community to choose a leader for themselves is in reality one of the weakest and shallowest opinions, because this is in violation of the line of the divine mission that aims at protecting the community from deviation and behavioral retardation.

Indeed, the Holy Prophet (s) constructed the protective fence that shields his community against seditious matters and deviations all of the stages of history to include all generations. This fence is namely the Holy Qur'an and the Ahl al-Bayt (i.e. the Holy Prophet’s Household). Although he confirmed this fact on many occasions, some of his Companions (i.e. Sahabah) broke this fence and declared, “The Book of God is sufficient for us!” Raising this slogan led to the spread of seditions among Muslims, hurled down their principles, and allowed tyrannical people to rule over them. Thus, the Umayyad and then the ‛Abbasid dynasties ruled over the Muslims tyrannically and circulated injustice, bias, and persecution among them. They also forced them to do what they would not like to do.