Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 3: Condition of Makkah

After Yasir and Sumayya were married, Allah blessed them with a son, whom they named ‘Ammar.

‘Ammar was passing his days of boyhood and was gradually growing up in advance of his years. The manner of the growth and development of this boy was such that it might be said that he was not allowing the passage of time to transfer him from one stage to the next one and to change him from one form to another.

The boy reached the stage of manhood and when he stepped into the twentieth year of his age the signs of dignity and righteousness could be observed in him and he became well known for his good behaviour towards his parents as well as other people. The people were pleased with him and he also overlooked the bad behaviour of others.

‘Ammar spent his entire time in silence. He was always reflecting and did not pay any heed to things which were alluring for the elders and slaves of Makkah.

‘Ammar avoided the pomp and pelf in which the wealthy persons of that time had fallen and had nothing to do with them.

The superficial observers, who saw ‘Ammar silent, thought that his silence was that of a weak and helpless stranger, who was spending his days under the protection of a benevolent host, and was enjoying comfort and favours and, therefore, avoided interference with the affairs of the people and did not converse with them. However, those who had better contacts with him knew that this silence had a much deeper root, because he as well as other thoughtful, clear-sighted and noble minded persons had become very pessimistic on account of idol worship and vain and futile beliefs and old and rotten customs of the Arabs, but could not criticize them on account of fear for their lives. This was especially the case with a shelter less person like ‘Ammar, whose stay in Makkah was due to his father having become an ally of Abu Huzayfa and his entire strength was limited to this that he was leading his life under the protection of the chief of Bani Makhzum. He and others were, therefore, obliged, in spite of all their sentiments, to keep their mouths shut.

Notwithstanding this, however, whenever ‘Ammar broke his silence he severely criticized the evil deeds and unbecoming conduct of most of the aristocrats of Makkah who were immersed in corruption and prodigality and did not think of anything other than sensuality and profiteering; he said either to himself or to his father: "I am afraid that the evil deeds and corrupt conduct of these greedy and voluptuous persons, who are doing injustice to themselves as well as to the inhabitants of this city , may become the cause of the comfort and tranquillity of this city being converted into perplexity and fear and the blessings available to the citizens being replaced by calamity and affliction.”

One day ‘Ammar said to his father: "Are these mad men not afraid of the consequences of their indecent heresies? Do they not fear that others may snatch this House (Ka'ba) and the ruler ship of this region from them, or discontinue their connections and trade with them, and consequently they may die of hunger and helplessness?" He also said: "I have never seen any people more senseless and foolish than these. This foolishness and impudence of theirs will destroy their lives and take away their comfort and tranquillity from them. These unwise aristocrats and elders do not know the dreadful consequences of their evil conduct and do not keep in view that their master ship and comfortable life is owing to their being the servants of the Ka'ba. And when people who come for the pilgrimage of this House observe their evil deeds and ugly manners, they will certainly deprive them of this sacred House. Then these ignorant and oblivious aristocrats must die in extreme affliction. I have never seen such foolish people as these, who are creating misfortunes for themselves".

Yasir said: "My son! You have transgressed the limits and are saying things which are beyond your age and position. Has anybody else taught you these things or you are saying them of yourself? "

‘Ammar replied: "None has said to me anything on the subject. On the other hand it is my farsighted eye which can see the consequences even now, and it is my hearing ear which can hear the cries of the outburst and rebellion of the oppressed people of Makkah”.

His father Yasir said: "My son! I also know what you know. And you and I are not the only persons who are grieved on account of this state of affairs but I know many slaves and allies of Quraysh and even persons belonging to noble families who think as you do. However, it’s expedient that in the present circumstances you should not say anything on the subject, because otherwise your death is certain. And you should also know that whatever you say will not be of much consequence because this House has a Master, Who protects it and will keep every harm and detriment away from it. My son! You were not in the world on "the Day of the Elephant". I was a boy at that time and am one of those persons who saw that incident with their own eyes, and I still remember the wonderful things about that day like others.

I saw that Abdul Muttalib bin Hashim, the chief of Quraysh was instructing the people not to leave Makkah. Till that day neither Abdul Muttalib nor other members of the tribe of Quraysh had ever to face such a large and organized army.

I could see that Abdul Muttalib was not at all worried. He was consoling and comforting others and was assuring them that Makkah would be victorious without any fighting or bloodshed. And I do not hide the fact that, like all others, I was hopeless and was doubtful that the promises made by Abdul Muttalib would come to be true.

Now you should also keep this thing in mind that the sons of Abdul Muttalib are interested in the sanctity of the House and the peace of the city and even the smallest amongst their children can suppress these fools and prove their mistakes and stupidity. In the circumstances you should leave this task to them or to one of them so that they may explain and clarify the matter and openly spread this thinking among the people. And as and when they take steps in this behalf there will be none in Makkah who may be in a position to oppose them!

I must also tell you that if they take a decision in this behalf and rise to correct these fools, the purposes which both of us have in view will be achieved. And, in any case, if one of them takes steps in this behalf he will face no molestation, whether his action involves pains and hardship or not, because the descendants of Abdul Muttalib are obeyed and respected by the people. However, persons like you and me possess neither authority nor influence. Hence, at present it is necessary for us to be patient and forbearing, because if we take any action these misguided persons will peel our skins like those of the sheep and none will come to our help.

O my son! Over and above these things I must also tell you that it will be very good that they may remove our skins provided this is beneficial to the people, and equity and justice is established. In that case our blood will not be wasted; rather it will fetch more blood money. In case, however, we speak about it now among the people we shall not gain anything except insult and ridicule, and even if we do something we will be rewarded only by rebuke, reproach and taunts.

My son! Don't you know that in the current system and the present regime discussion about the public matters is the monopoly of the powerful oppressors and wealthy persons, and is restricted to the class of chiefs, leaders and aristocrats, and interference in such matters by the deprived and helpless allies like us is not permissible.

In the end I have to advise you to have faith in the Lord of this House and also to repose confidence in those few persons, who belong to the family of Hashim, because they are the best persons in this land, and a bright future await them".

‘Ammar said: "I don't disobey your orders and I find that Bani Hashim believe in different deities and have a commendable way of life, and other Quraysh have neither equalled them so far nor will be their peers in future.

The God of Abdul Muttalib is not a forged and useless god. He is the God whose help is sought by all His slaves and He also helps them. You must remember what I told you about "Abraha" and his army. Small birds by the Command of Allah annihilated his big army which was mounted on elephants. All these are the signs of Allah.

The god of other people whom they have manufactured themselves is a god which is senseless, deaf and dumb and cannot even take care of himself. However, the God of Abdul Muttalib is so great that it is necessary to show humility before Him and not that He should be picked up with one's hand and moved from place to place". ‘Ammar further said: "When I say as to why they don't indicate Him, I don't mean that they should locate his place or should transfer him from place to place. What I mean is this: "Why don't they proclaim the Greatness, Strength and other Attributes of their Lord before the people?"

Yasir said: "My son! Every work has an appropriate time and every step should be taken in a proper and favourable atmosphere. At present, when these superstitious beliefs, ugly habits, futile customs and meaningless traditions rule the Hijaz, it is not possible to invite the people openly to monotheism and supposing that such an invitation is extended to them, it will certainly not produce any fruitful result.

I am aware that in order to promote his object Abdul Muttalib has personally taken some useful and moral elementary steps. And how is it possible for one who believes in Allah, the Great Lord to undertake reformation unless he delivers the people from the burden of ridiculous stories, enslavement to the ugly and indecent habit of egotism and the magic of superstitions and other unwholesome and futile traditions to which they have become habituated?

You yourself know that these corrupt thinking and mental contaminations have entwined their roots in such a way that it is not possible to eradicate them soon, and they can be got rid of only gradually. And it may be hoped that Abdul Muttalib will be able to achieve his object at the appropriate time by means of the decent regulations and traditions which he has introduced with the name of 'Hanifa' .Its principles are based on the religion of his forefather Prophet Ibrahim and that he will be able to take more effective steps later.

Furthermore, besides carrying out religious reformation by means of a revolutionary action he also resorted to welfare work in another form by digging the well of Zamzam in order to provide more water to the people.

Of course, Abdul Muttalib destroyed the respect of the idols by preventing the slaughtering of camels before two idols named 'Asafa' and 'Nai'la' and also became victorious over the superstitions and vain and futile traditions. He also located and dug the well of Zamzam and placed abundant water at the disposal of the people and was recognized to be an example of endeavour and action on this account as well.

In any case all these actions became the cause of the creation of a breach in the strong wall of traditions and superstitions which had surrounded the people of the Hijaz for many years.

Abdul Muttalib abolished many superstitions; one after the other, during the campaign initiated by him and commenced the reformation with his relatives, kinsmen and friends. Now you should rest assured that as soon as he finds an opportunity he will clear and level the path which he has opened.”

‘Ammar said: "O father! Why does Allah not help Abdul Muttalib and why does He not send an army for his assistance just as he had sent one day the birds to destroy the army of Abraha? And why does He act like a creditor who lends money to a debtor in instalments and not in a lump sum?"

Yasir replied: "My son! I cannot give an exact answer to this question at present. However, I know that the God of Abdul Muttalib, while possessing immense power, is Independent, Kind and Beneficent, and it is immaterial for Him whether people worship Him or not, whether they be believers or unbelievers and whether they be lucky or unlucky. He only desires happiness and welfare of the people and He does not provide it to them by force. Hence, it is the duty of the people to distinguish between the path and the pit.

The God of Abdul Muttalib is not only kind to His friends, but is also considerate to His enemies, because He treats the believers as well as the unbelievers to be His slaves. He is not jealous and narrow-minded like us.

My son! At present all the inhabitants of the world, excepting a few who can be counted on fingers, are unbelievers. In the circumstances if He wishes to destroy, on account of His wrath, this majority which is almost the total, what will be the use of the laws and regulations?

My son! The God of Abdul Muttalib distinguished between the right and the wrong path to the people and then leaves them free to choose the way they like. If they choose the path of prosperity they will make themselves happy and if they tread the path of adversity the harm will accrue to them and the God of Abdul Muttalib will not gain anything or sustain any loss".

‘Ammar said: "Father! What a deep impression your words make on my heart! I give place to these eloquent words in my heart like wholesome water! My father! You are not a human being but an angel who is planting its beautiful plumage on me, so that I may fly to the celestial world. Now I have to ask you only one question'.

Yasir said: "I shall give you a reply if I can".

‘Ammar said: "I admit that Bani Hashim are noble, magnanimous, honourable and intelligent. However, Bani Makhzum, too, are your allies. Then why is it that you accord more respect to the people of Bani Hashim?"

Yasir replied: "If we bring in sentiments and bias then what you say will be quite true. However, I always keep facts and reality in view and don't attach any importance to bias and sentiments. It is true that difference exists between these two groups and the same difference exists between the God of Abdul Muttalib and their gods.

My son! If you also wish to differ from me about this reality I shall leave you, and the greatest service which I can render to you is that I should advise you to associate with me in this belief".

This conversation which took place between the father and the son was one of the topics which these two persons used to discuss in the morning. In those days the mornings of the Qurayshites commenced with feasting and drinking, because usually they sat in the morning in a corner in the form of a group and engaged themselves in storytelling and amusements. However, at times Yasir absented himself from the gatherings of Bani Makhzum and instead of participating in their conversation became busy in talking with his son whose words almost enchanted him, and discussed matters with him and gave him instruction.

By dint of the knowledge, experience and wisdom which he had acquired in Yemen, Yasir possessed the capability to become the teacher of his son.

In any case the above conversation between the father and the son is a specimen of the morning talks which they had with each other.

On that very day a cry was heard from Mount Abu Qubays which interrupted the conversation between the father and the son. This cry was heard by all, but had a special impact on this father and son, so much so that their bodies' began to tremble.

The crier was saying with great enthusiasm and forces to seek justice: "O people of Makkah! Is it possible that you may come to the help of a person whose merchandise, has been seized? The oppressed person is one who is away from his tribe and kinsfolk and is presently in the city of Makkah, alone in the state of ehram (ritual act at the time of pilgrimage) and the dust which had settled on his ehram (dress) has not yet been removed from his garments.

Can you support such a person? O Children of Fahr!1 (i.e. O brave men of the family of Bani Hashim!) who are moving between the Stone of Isma'il and the Black Stone! Is there anyone amongst you who may take back the property of a person in ehram who has come to Makkah to perform Umra pilgrimage, from such and such person belonging to the family of Bani Sahm who has taken the merchandise and hidden himself without having made payment, or should the owner of the property lose all hope ? "

‘Ammar said: "Father! Have you seen that, as pointed out by me, the folly of these people has become evident? And do you hear that cry of complaint and injustice is echoing from the mountain?"

Yasir said: "Dear son! I have no doubt that the period of your boyhood has given the good tidings of .your intelligence and insight. However, you should keep in mind the advice which I gave you in the beginning of our conversation. Now get up, go and find out what the matter is. Who has raised the voice of complaint? And also ascertain whether a favourable reply has been given by the people of Makkah to the painful cry of the complainant".

When ‘Ammar returned he said to his father: "Whatever you told me previously about the merit and worthiness of Bani Hashim was correct. The complainant who raised his voice was a man from Zubayd who had brought some valuable merchandise to this city. Abu Amr al'As wa'il al Sahmi purchased some merchandise from him and took it to his house but did not pay the price and hid himself in his house.

The man from Zubayd demanded the price of the property but the purchaser declined to pay it and also failed to return the property although the owner agreed to its being returned. At last the owner of the property sought refuge with the family of Bani Sahm and requested them to help him but instead of helping him they maltreated him, and turned him away. Then he contacted the groups of Quraysh and sought their assistance but they also failed to help him. He was, therefore, compelled to go at the top of the mountain and seek the help of all the people of Makkah with a loud voice for the restoration of his right”.

‘Ammar added: "I made my best efforts to find out to what effect this cry for justice had in this sacred sanctuary and the land of peace and tranquillity, and I learnt it for certain that besides a few persons who enjoy the distinction of possessing dignity and faith, his beseeching didn't make any impression on other groups.

Yasir said: "Perhaps by those 'few persons' you mean the assembly of Zubayr bin Abdul Muttalib".

‘Ammar said: "Yes, father! How well you have identified them! The oppressed person went from one door to another to seek some supporters who might put an end to this anarchy. And it is possible that this much oppressed complainant may prove to be the revolutionary person and the appointed hour may have arrived”.

Yasir said: "I don't think so. However, it is possible that this event may be one of the factors of revolution and the harbinger of reformation. Why are you in so much hurry? Every happening has its particular time".

The efforts of Zubayr were fruitful, because a group of persons belonging to the families of Bani Hashim, Bani Asad, Bani Zohra and Bani Taym gathered in the house of Abdullah bin Jud 'an Taymi and "the Truthful and Honest one" (the Prophet) also joined them, and all of them swore that they would support the oppressed person and take back his right. They also undertook to ensure that there after all persons in Makkah whether kinsmen or strangers and whether freemen or slaves should remain immune from molestation and none should oppress them. Zubayr gave the name of 'Hilful Fuzul' (the covenant of brave persons) to his party.

The first result of the activity of this party was the vindication of the right of the oppressed 'Zubaydi' from the Pharaoh of Bani Sahm.

‘Ammar came to his father once again and related another incident to him in these words: "Today a tradesman belonging to the tribe of Biriq came to the bazaar and purchased some commodity from Abi bin Khalaf. As you are aware Abi is an ill-humoured and deceitful person. For this reason this transaction also resulted in conflict and contention. The Barqi tradesman, therefore, approached the party named 'Hilful Fuzul'.

Zubayr said to the Barqi tradesman: "Go and tell Abi that you have complained to us and, in case he fails to pay what is due to you, come back and let us know, so that we may take necessary steps in the matter".

The Barqi tradesman informed Abi about the matter and he paid his right to him without any delay.

On another day ‘Ammar related a new incident to his father and said: "A tradesman belonging to the tribe of Khathma'i came to Makkah accompanied by his daughter named 'Qatool' who was a very beautiful girl and perhaps the most beautiful girl of her time.

As soon as Nabiyya bin Hajjaj caught sight of the girl, he lost his heart to her and abducted her. In spite of his best efforts the father of the girl could not rescue her from the clutches of this nasty man. Consequently he began exploring ways and means to recover his daughter, and sought help from everyone but without any result. At last he approached 'Hilful Fuzul'.

His contact with 'Hilful Fuzul' became the cause of the deliverance of his daughter, because Zubayr, accompanied by some other brave men who were the members of the covenant went to Nabiyya along with the father of the girl and brought her out of his house. This shameless person said to them: "Let her be with me tonight only". However, they replied: 'May Allah blacken your face! How impudent and shameless you are! Give up the girl and surrender her to her father at once otherwise.”

Nabiyya, who had been overawed by the brave persons of the covenant, reluctantly surrendered the girl to her father, and thus the stain of shame was washed off the Makkans.

Yasir told his son: "Before 'Hilful Fuzul' i.e. before the formation of the association of these brave persons Abdul Muttalib used to solve such problems in this manner: One day Harb bin Umayya sent some men to kill an unprotected wealthy person. The wealthy man was killed and Harb appropriated his property. However, when the news reached Abdul Muttalib and the heirs of the murdered person complained to him he, in the capacity of the chief and leader of Quraysh, took back the property from Harb and made it over to the heirs of the deceased. He also realized blood money from Harb in the shape of one hundred camels".

‘Ammar brought such news for his father every day, notwithstanding the fact that Yasir had heard and was hearing much such news, neither ‘Ammar was tired of bringing the news to his father, nor did his father get tired of hearing them.

As and when Yasir heard such news from ‘Ammar he encouraged him, added new points for his instructor and urged him to have reformative objects in mind. Incidentally, however, he advised him not to disclose these matters and not to speak about them everywhere.

At the end of every story ‘Ammar used to say to his father: "O father! I feel very happy on account of your correct knowledge and information about Bani Hashim being keen to introduce reforms as well as about their chastity and nobleness. How well you have recognized this honourable family".

Note

1.Fahr was the tenth ancestor of the Holy Prophet.

Chapter 4: The Consultative Body of Quraysh

"I understand that one morning the son of your slave girl Summaya got up and, as a result of a miracle of Muhammad found himself a master and a chief like freemen and other masters. Rather, as I have been given to understand, he considered himself to be higher than and superior to all other chiefs.

This man has built ‘Ka'ba' in his house with a mehr’ab (a place for offering prayers) in it. Of course, previously such a momentous precedent existed among the Sabi'in and nowadays the son of Sumayya has performed this task.

This man is no longer ‘Ammar bin Sumayya but has adopted the title of 'Abul Yaqzin' (The Vigilant).

These days he has become the friend of the Almighty Lord! The same Lord who has manifested Himself in his Ka'ba and radiates in his mehrab, hears his words, and gives inspiration to him. Anyhow, these two (the Lord and His slave) are friends of each other. To my mind if Abu Huzayfa is brought to life again he will consider himself like a beggar before this man.

I am not aware whether in that event this son of the slavegirl would agree to talk with his former master, and whether he would admit him in his presence, or whether. he would turn away his face from him in the same manner in which he turns it away from the chiefs of Quraysh and treats them to be inferior, or whether he would despise him in the same manner in which he turns his face away from the respectable and high-ranking men of Quraysh, whom he treats with scorn, and considers them worse than slaves and slave girls".

These were the words which Abu Sufyan bin Sakhr bin Harb bin Umayya spoke to Abu Jahl 'Amr bin Hisham, the dictator of Bani Makhzum. Without affording Abu Jahl an opportunity to speak he himself spoke on with great excitement: "Would that we too had a strong slave like ‘Ammar whom we could send to Muhammad and his Allah as an intermediary and when all paths were closed to us he might have proved to be like a bridge for us and the doors might not have been closed for us to return. How lucky you are O Abul Hakam! You are under the protection of the son and husband of Sumayya, and you are safe from all sides. But we shall not enjoy security under the rule of the slaves”.

Abu Jahl, whose kuniya (patronymic appellation) was Abul Hakam, said: "I feel that your attention is confined to the slaves and the bondmen and you forget the share of freemen as we are. If our slave ‘Ammar has constructed a Ka'ba and a mehr’ab in his house my cousin Arqam, too, has, as compared with him, made his house situated in safa, the 'house of Islam' and it is in this house that as a result of the activities of Muhammad, the Ka'ba has now been abandoned and the people turn away their faces from it and pay attention to Syria. Furthermore, the position of Darun Nadwa, the house of Qusayy, our noble ancestor, has deteriorated! Why are you disappointed, broken hearted and dejected?"

Are you not hopeful of intercession by Abu Huzayfa Hashim bin 'Utba, brother of Hind, Abdullah bin Sahim, and ‘Uthman bin 'Affan? All of them are competent to intercede for you before Muhammad, as and when the conditions of Batha are turned upside down!"

Anyhow, the notables of Quraysh had assembled in Hajar and were very much worried on account of the influence of the Holy Prophet (S) and the spreading of his invitation among the white skinned and the red skinned persons. This was due to the fact that as the invitation of the Prophet (S) spread, Makkah became divided into two sections and the aristocrat class were worried on account of the end of their luxurious life, their exploitation of the people, and their superiority over others.

The names of the distinguished personalities of this group have been recorded as under:

Walid bin Mughira, the elder of Makhzum tribe and his nephew, the dictator 'Amr bin Hisham, 'Utba and Shayba, the two sons of Tabi'a bin Abd Shams, Abu Sufyan bin Harb bin Umayya, Nazr bin Harth, the standard bearer of Bani Abudud Oar, Aswadbin Muttalib bin Hashim, Abu Lahab bin Abdul Muttalib, Abdullah bin Abu Mayya, Abu Amr As bin wa'il, Nabiyya and Maniyya, the two sons of Hajaj Sahmi, Umayya bin Khalaf Jumahi and 'Uqba bin Abu Mu'it.

As soon as the conversation of Sakhr and' Amr came to an end 'Uqba said to them: "You two are quarrelling with each other like two warriors. It might be said that all of us have assembled here to act as the witnesses and judges of the quickness of your apprehension and the acuteness of your minds! I swear by what I believe to be sacred that if you don't check the contacts of Muhammad with the people he will make them rule over you and will make the rogues the masters of your elders! Then all of you will be obliged to become humble before him and he is the person who will not allow preference of the white over the black, of the masters over their slaves and of the wealthy over the poor.”

He added: "When we sit together we feel that none is superior to you two persons and other persons at the helm of affairs amongst Quraysh in the matter of eloquence, wit, manner of conversation and debate, but in spite of this as soon as Muhammad arrives in our gathering, all of us tremble with fear and our most stubborn persons are reduced to hopeless perplexity before him!"

Umayya bin Khalaf said to Abu Hanzala (Abu Sufyan) and Abul Hakam: "Now that the affairs of Muhammad have assumed such dimensions in the eyes of our elders and he has created differences in our community, and he ridicules our gods, you should no longer find fault with a freeman or be rude towards a slave, because the son of Mughira and the son of Rabi'a look on Muhammad and his innovations with great respect.

Abu Khalid bin Walid who was sitting in the centre of the assembly was leaning comfortably on a pillow and was hearing these discussions with a smile on his lips. When the reproach of Khalaf reached this stage, he (i.e. Walid) crossed his legs and said, without the smile disappearing from his face: “O son of Khalaf! What talent do you see in the person of your own slave, Bilal bin Raba? Do you think that the efforts of Bilal for becoming free from the clutches of the son of Khalaf and his getting rid of his slavery is more important than the injustice and violence committed by the son of Khalaf against Muhammad?

My Qurayshi brethren! you renounce the establishment of truth and indulge in bias. If you behave towards your slaves and slave girls humanly and are just to them, they will never leave you and will have no grudge against you. However, while dealing with them you forget one point and don’t keep in mind the fact that they too are human beings like you and possess eyes, ears and tongues like you and also possess intellects like you to understand the meanings of greatness and nobleness just as your intellects do. If at the time of their becoming your slaves you had not forgotten this simple fact they would have been friendly with you.

However, after having forgotten this point they too don't have any affection for you and if they obey you apparently they are annoyed with you at heart, and this is the very thing which makes them revolt against you. And when Muhammad showed them love and kindness they also planned to achieve freedom so that they might be free and acquire respect. Hence, you should reproach yourselves and get annoyed with you rather than with them!

This is what I feel about these helpless persons and as no stranger is present in our assembly I state this fact openly and believe that it is necessary for you to review your own position. Now as regards the things ascribed to me by the son of Khalaf I shall tell you the truth if you so desire. As all of you are aware the position enjoyed by the father and uncle of Muhammad in the eyes of Quraysh is not equalled by anyone and I must also say that the position and esteem enjoyed by Muhammad alone is much higher than that which they enjoy.

You have been under the impression that Muhammad is a poet, a soothsayer, a magician or an insane person. However, when he contacts the people the falsity of this thinking is abundantly proved. And it is due to the falsity of these very thoughts that the supporters of the Prophet (S) gain strength and become hostile to you. It is in this respect that your action results in profit for him and helps him instead of being harmful to him.

It is due to keeping these facts in view that whatever you ascribe to Muhammad is contrary to my assessment. And if I oppose you in this matter it is because you should adopt a sensible policy in fighting against Muhammad, and should judge the standard of the strength of your adversary. I swear that whatever I have heard from Muhammad is very interesting and pleasant and whatever I see in him is worth confirmation”.

Umayya bin Khalaf wanted to say something but 'Uqba stopped him and said: "Abu Khalid has said the final word and whatever he has said is correct. My views are identical with his. I see in Muhammad the same thing which he has seen and what the son of Khalaf says does not impress me, and I am not prepared to change my opinion. Previously also I advised my people saying: "Leave this man alone and remain neutral". I said this because I was sure that what I heard from him would impress the Arabs and thought that if he was victorious one day his government would be our government and the glory acquired by him would be our glory. In that case we would be the luckiest people. But the reply which my hearers gave me was that the magician had bewitched me, whereas I swear that he is not a magician but says things which we had never heard before".

The fox of Quraysh, Nazr bin Harith, said: "O Qurayshites! You are faced with a great danger which it will not be possible for you to combat later! During the days when Muhammad was young he was considered by you to be the most respectable, the most truthful and the most honest one. Now that grey hairs have appeared, and he has passed the stage of youth, and has become mature and has called you to believe in His Prophethood, you call him a liar!

He contended with you in the presence of all, and before you commenced hostilities against him a few years back, you had yourselves become subservient to him. Many years earlier i .e .from the very days you confirmed his honesty and truthfulness you provided the proof for your acknowledging him your master. You say Muhammad is a magician. However, I swear that he is not a magician. We have seen the magicians and are aware of their activities. Muhammad is not a magician and his actions do not resemble magic.

You say he is a soothsayer, but that too is not correct; we have seen the soothsayers and have heard their rhyming words. The words of Muhammad do not resemble those of the soothsayers. You say that he is a poet. We know the technique of poetry and can very well understand the rhythms and metres of various poets. The words of Muhammad do not resemble poetry. You say that he is insane. We have observed different types of insanity. The actions and the words of Muhammad do not resemble those of the insane persons.

O Quraysh! A calamity has befallen you; you can neither ward it off, nor can you combat with it. You have no alternative left but to adopt the path of anyone of the two elders of Quraysh (Abu Khalid bin Walid or Abu Walid).”

At this moment Abu Jahl broke the silence and said: "You are always quarrelling with one another regarding Muhammad and every one of you considers himself to be more knowledgeable about him than others. You should know that the event related with him has shaken us terribly. One night I found myself in such a condition that I could not have a wink of sleep. Then I realized that a mysterious agent had overpowered me and controlled me in such a way that it might be said that his fingertips were squeezing my back and shoulders and were taking me wherever he liked. Then I reached the pillar of the house where Muhammad offers his prayers and there I heard his voice.

That night I perceived sorcery of magic which changed the places of senses into sight. I considered as if wine was going through my mouth into my body and then I was in a state of intoxication which ran throughout my body. However, the prayers of Muhammad were not like this. This wine entered my body through the ears and was then dispersed in its different parts.

During that night I was thrown, on account of that prayer, into an ecstasy which, I had never experienced in any wine. Do you wonder? That night Muhammad kept me captivated with the strings of his prayers till dawn. As light spread his eyes fell on me. It might be said that before him I had been adjudged to pay a penalty .In the circumstances I feared disgrace and stepped back. When I was returning I met a man who faced me with a drawn sword. I said to myself: "O 'Amr! May your mother mourn your death! Now Quraysh are in search of you!" Then I realized that the man was Abu Hanzala and another man who was standing behind him was Akhnas bin Shariq Saqafi. These two persons were watching me.

When I came to know that the agitation and trembling, which had overpowered me, had affected these two persons also, and they too had been bewitched by the magic of Muhammad and intoxicated by his wine, my fear diminished. Then we recommended to one another that we would not go that way again, because, otherwise we would also become an example and a specimen of those fools who followed Muhammad! In spite of this I lost self-control during the next night also and felt that a mysterious agent was pulling me towards itself and dragging me to the place where Muhammad was offering his prayers and I could hear his voice.

This time also I felt that I was becoming intoxicated by his wine and it gave me a hilarity which is not provided by wine or by victory. And when I came to my senses again at dawn I met those two persons. We advised one another that we should abandon the idea of coming there again, and then parted.

I don't conceal the fact that this incident was repeated during the third night also. I met my two companions as I had met them twice before and we repeated our resolve. I didn't meet the two persons again and do testify now that they heard what I had heard and also perceived what I had perceived.

If we have gathered here to say what we have in our hearts about Muhammad it is the same what we have already said. However; as all of us have assembled here for something else we must think about some remedy.”

Abu Sufyan laughed and said: "O Abul Hakam! It is good that you have reminded me, because, I had forgotten what I had felt earlier.”

Abu Jahl said: "Were you absent and have arrived just now? I had already spoken to you earlier about what you have heard now.”

Abu Sufyan said: "I swear by your own life that I was present here and heard your expressive remarks and perceived everything with my ears and eyes. However, I have a question to ask you; why we have assembled here and what is your opinion about what you have heard?"

Abu Jahl said: "Let me first know your views about what you have heard.”

Abu Sufyan replied: "Only a small part of what I have heard is intelligible, and most of these things are simply confusing and I cannot follow what they all mean.”

Abu Jahl said: "My view regarding what I have heard about Muhammad is this: We were the rivals of the family of Abd Manaf. They pulled the people to themselves and we pulled them to ourselves. They burdened the shoulders of the people and we also did the same thing. They gave things to the people and we too gave them things. We were going side by side with each other till the stage came when they said: 'A Prophet has risen from amongst us to whom revelations come from the heavens'. How can we accept such a claim? I swear by god that we shall never express belief in him and shall never testify to his claim.”

Abu Sufyan said: "O Abul Hakam! You hold a wonderfully good opinion. Don't talk about Abd Manaf. Let us discuss Bani Hashim, The dispute and rivalry between us and Bani Hashim was not about chief ship. The fact is that they sowed the seed and made imposition and we also did the same. And as soon as we became almost equal to them in the field of competition they said: The Prophet is from amongst us. How can we accept this thing? I swear by god that we shall never express faith in their Prophet and shall never acknowledge him as such.”

Abu Lahab said: "This is not the point. I preferred you to his family and as all of you are aware the antecedents, preference, family ties, nobility and the large number of the supporters of this family are quite tangible and evident. In the circumstances don't make a distinction between Hashimis and Makhzumis or Umayyads, and even if you make such a distinction don't make it in respect of Abu Talib and his brothers and sons and their supporters, but fight against Muhammad and be aware that although I am his uncle I am with you. He is the man who has found fault with our beliefs, has abused our gods, and insulted our forefathers. In short none has treated his community and tribe so badly as Muhammad has treated us.”

Then 'Aas bin Wa'il said: “What a strange thing Abu Lahab has said! Did we not excuse your nephew? We placed everything we had at his disposal and relinquished absolute master ship in his favour. We went to the chief of Bani Hashim and the elder of Makkah, Abu Talib, and requested him to act as intercessor and mediator and to tell Muhammad that we were prepared to give him whatever he desired provided that he shouldn't abuse our gods and ancestors. Our request didn't, however, produce any result and he continued to pursue his own path and said: "I swear by Allah that even if they place the sun in my right hand and the moon in my left hand I will not give up my mission till I die.”

After having said this he threatened us and checked our business and means of livelihood and destroyed our influence. In the circumstances who can accuse us if we rise against him, forestall his actions and punish him?"

Abu Lahab said: "O Abu 'Amr! May your family and kinsfolk live for over! Do you think that my severity with regard to my nephew has been lesser than yours? Or do you think that I have shown more forbearance towards him than you have shown? I desire success for you so that you may check the success of Muhammad and deprive him of the help and cooperation of his kinsmen so that it may be easier for you to fight against him.”

Abu Jahl said: "If you lend me support and protect me from harm and torture from Bani Hashim I shall kill Muhammad and help you get rid of him.”

'As said: "I don’t agree with this view, because killing Muhammad will create an unprecedented disorder and trouble. We have acquired the habit of not being severe to one another and not going to the extreme severity in the matter of conversation or discussion, not to talk of killing one another. Especially as regards the murder of Muhammad I must say that even if all of us agree on this issue we shall not be able to accomplish this task and that all the persons present in this assembly must lose their lives. O Abul Hakam! Do you imagine that Bani Abdul Muttalib will sit still and allow that one from amongst them whom they expect to be victorious in the near future should be done away with so easily? No doubt, they will not allow this to happen. In the circumstances we must think about some other remedy because the murder of Muhammad will prove very costly for Makkah and will cause great havoc and widespread disaster.”

Walid said: "The view expressed by Abu 'Amr is sensible and he is quite right in saying that we should allow Muhammad to do whatever he likes. We should, however, refrain from killing him.”

Abu Jahl said: "Dear uncle! Give your final decision and think of a plan to solve this problem so that we may act upon it and get rid of this dilemma.”

Walid who was thinking deeply drew his hand on his beard and said: "Combat the actions of Muhammad with hooliganism and noise and say that Muhammad is a magician and practises sorcery. Treat him contemptuously and belittle him. And in case you wish to humiliate and ridicule him you should feign ignorance of his Qur'an and shouldn’t listen to it nor allow others to hear it. And if by chance someone else or you yourself happen to hear it find fault with it by whatever means possible and say that its contents are incoherent and confusing and a source of perplexity. Also say that you are unable to understand what it means.

Leave the body of Muhammad intact, but injure his soul as much as possible and in case you are not successful by these means get hold of his slaves and allies and those who have become his followers, and persecute them.

It is in this way that you can defend your gods and preserve your traditions and customs. In that event Bani Hashim who are besieged in their shi’b (mountain pass) will not find it possible to create any disturbance and how much so ever they are provoked they will not achieve any result.”

Abu Jahl said: "Leave the task of torturing the slaves and the silly persons to me. You will then see what happens to the family of Sumayya tomorrow”.

‘Uqba bin Abi Mu'it said: "Leave the mimicry of Muhammad's way of walking to me. I shall make people die of laughter.”

Abu Sufyan said: "I have heard that Muhammad has learnt the Qur'an from a person named Rajmin, a resident of Yamama, and he is a man who has no parallel in feigning excessive godliness and fabricating superstitions.”

Harth bin Nazr said: “When the persons whom Muhammad has gathered round himself get dispersed from his sides I shall amuse them in another manner. I shall narrate to them the stories which I heard at ‘Hira’ stories which are like those of Rustum and Isfandyir, and the tales of ancient Iran. I shall then show them whether 1 am a more eloquent orator or Muhammad and whether my words are better of his!"

'Uqba said: “Tell Muhammad that if he is a Prophet and his claim is correct he should either remove the mountains encircling Makkah, level the uneven lands like those of Iraq and make two rivers like the Tigris and the Euphrates run in them, or convert this mountain into gold so that we may be relieved of the difficulties and hardships of journeying for purposes of trade; or make our dead ancestors rise from dust, so that we may ask them whether what Muhammad says is true or false and whether it is right or wrong. And if it may be too much to raise all our ancestors we shall be satisfied if he raises only one of, them namely Qusayy, because he was a truthful old man. And if he declines to meet this request ask him that he should make heaps (of stones) fall on our heads from the sky, or, as he claims, we may become involved in painful torture.”

From that day onwards unprecedented pressures and restrictions were imposed upon Islam and the Muslims.

As soon as the Prophet (S) came out of his house dust and garbage were thrown on his head. Every slave or free man who approached him teased and ridiculed him and mimicked his way of talking and walking. And although the atmosphere of Makkah had become dark and gloomy for him it did not diminish anything from his mirth, activity and efforts.

He continued preaching and propagating Islam .He went to those silly persons with perfect cheerfulness, pointed out their follies and mistakes and opened their eyes and ears. And as soon as the day ended, the night came and the stars began to shine he returned home fatigued and exhausted. He had to endure such hardships as had not been endured by any previous Prophet.