Chapter 3: The consequences and reactions of Opposition to the Qur'an
Torturing Muslims
With the daily increase in the number of Muslims,
Quraysh who had not reached any conclusion with Abu-Talib, who were observing Banu-Hashim’s support for the Holy Prophet and who had earned nothing from threatening his life, started torturing Muslims in the hope of stopping them from following Islam. The problem for Quraysh was that the newly-converted Muslims did not belong to one tribe so that they could have been discouraged somehow; rather, a few of these new Muslims belonged to different tribes. A look at the immigrants to Abyssinia, who due to the tortures by the infidels had to leave Mecca, reveal that these escapees were from the following tribes: Banu-’Abd Shams, Banu-Asad, Banu-’Abd al-Dar, Banu-Zuhrah, Banu-Makhzum, Banu-Jumah, Banu-’Adi, Banu-Hurayth, Banu-Amir and Banu-Umayyah. For this reason, the infidels decided to torture Muslims inside their own tribes so that through the interference of other tribes their prejudice might not be excited and not to show any harsh reaction.
Most of torture was leveled against the young who had converted to Islam. These young people, as we have already mentioned, were mostly slaves or strangers who had no tribal protection of any sort.
Yasir and his son ‘Ammar, Bilal ibn Rabah, Khabbab ibn al-Aratt, Abu-Fukayhah, Amir ibn Fuhayrah, Suhayb ibn Sinan, and, among women and female slaves, Sumayyah, Umm-’Ubays, Zinnirah, Labibah (or Lubaynah) and finally Nahdiyyah
were tortured by various means such like keeping them hungry or thirsty, imprisonment, striking and hitting, being forced to lie on the hot sands of the desert of Mecca at noon or to wear iron coats, or being tied up with rope and ridiculed by children.
Emigration to Abyssinia
Having been protected by Abu-Talib and Banu-Hashim, the Holy Prophet was safe from the aggressions of Quraysh. However, since Muslims were unprotected and vulnerable, the Holy Prophet recommended that they might migrate to Abyssinia and told them, “It is a land of truth and there lives a just king.”
In those days, the only safe place for Muslims was Abyssinia. Neither Iran nor Rome or the dominated areas by these super-powers, such as Damascus or Yemen, would accept the Muslims. Besides, Abyssinia was a well-known land to Muslims because Meccans used to make trade journeys to that land.
Furthermore, people of Abyssinia were Christians; they had a lot in common with Muslims, such as belief in God. It is said that the Abyssinian people were Ya’qubian Christians who considered God as one entity and not part of a Trinity. For this reason, they were close to the Islamic monotheism.
On the Prophet's recommendation, a group of fifteen
defenseless Muslims in the fifth year after the Divine Mission secretly headed for Abyssinia and arrived there through Shu’aybah port or the Red Sea. This group stayed there for two or three months. Upon the spread of the rumor that people of Quraysh embraced Islam and ceased torturing Muslims, they returned to Mecca.
However, since the torture of Muslims continued, a group of them headed for Abyssinia. This time, there were one hundred and one Muslims (both men and women).
They were sponsored by Ja’far ibn Abi-Talib. With the passage of time, Muslims' migration brought about worry to the people of Quraysh who, then, dispatched an envoy to the royal court of al-Najashi, asking for the Muslims' deportation. Realizing the conspiracy, Abu-Talib wrote a letter to al-Najashi asking him to protect the Muslims.
After Quraysh had set forth their claim for the return of the Muslims to Mecca, Ja’far ibn Abu-Talib vehemently defended the Muslims. The king of Abyssinia was greatly moved; he consequently refused to let the Muslims go and decided to protect them.
Of course, the emigrants included both the tortured ones and others from the strongest tribes whom nobody dared to punish. However, Mecca remained an area of pressure, torture and suppression of beliefs. By sending them to Abyssinia, the Holy Prophet had in mind to build up a center for struggle against idolatry. At the same time, he planned to keep Muslims out of danger. As we know, the Muslims’ stay in Abyssinia was accompanied by Islamic propagation, because al-Najashi accepted Islam and established some relations with the Holy Prophet.
Quraysh, most probably, were worried of this issue; they therefore dispatched their representatives to that area to stop such relationships.
In accordance with some documents, the Holy Prophet followed the news of the emigrants; he received the news of the apostasy and later death of ‘Ubaydullah ibn Jahsh.
This time, the Muslim emigrants stayed there even longer. Eleven of them passed away there. Thirty-nine of them returned to Mecca prior to the Holy Prophet's emigration. Twenty-six men and some women returned to Mecca after the Battle of Badr. The last group, supervised by Ja’far Ibn Abi-Talib, returned home on the 7th year of Hegira and met the Holy Prophet after the Conquest Khaybar.
The Birth of Fatimah
Shi’ite historians unanimously contend that Lady Fatimah was born in Mecca in the fifth year after Hegira.
The youngest child of the Holy Prophet and Khadijah, Fatimah (s.a.) married Imam ‘Ali (a.s) in Medina after the Holy Prophet's Hegira. During her early age, she witnessed her father's severest struggles against the unbelievers; she could vividly remember all the troubles of that period.
The Night Ascension (Mi’raj)
The Holy Prophet's nocturnal journey from Mecca to Jerusalem (isra' [Qur'an 17:1]) in a supernatural way and his journey from Jerusalem to the Heavens (mi’raj [Qur'an: 70]) through God's power are both significant events of Mecca, because these two events are recorded in the Meccan surahs; however, there are disagreements related to the exact date of their occurrence.
The Holy Prophet's objectives of these two journeys was to closely observe God's Grandeur across the heavens and skies, to meet the angels and the souls of the previous prophets, to watch Paradise and Hell and to observe the differing ranks of the dwellers of Paradise and the residents of Hell. God refers to this journey as follows:
Glory be to Him who made His servant to go on a night from the Sacred Mosque to the Remote Mosque of which We have blessed the precincts, so that We may show to him some of Our Signs; Surely, He is the Hearing, the Seeing. (17:1)
Concerning mi’raj, God remarks:
Certainly, he saw of the greatest signs of his Lord. (53:18)
Imam al-Ridha (a.s.) was asked, “Why did God take the Prophet to the skies when He has no definite place?” Imam al-Ridha (a.s.) replied, “God would not need any place or time. By taking the Holy Prophet to the skies, God intended to glorify the angels and the sky-dwellers. God also wanted Muhammad (S) to observe the extension of the creation so that upon his descent he could inform people of God's Grandeur. God does not need time or place as the skeptics erroneously assume.”
The Evaluation of the Narrations on mi’raj
Concerning the Holy Prophet's Divine journey, there are several narrations available. However, Tabirsi, a well-known exegete of the Holy Qur'an, has divided these narrations into four headings:
(1) Uninterruptedly reported narrations (mutawatir); they are definite and certain; one of these is the principle of mi’raj.
(2) Narrations reporting issues that are logically and rationally accepted and are not in opposition with any known principle; such as those reporting the Holy Prophet's travel in the skies for the purpose of visiting Paradise and Hell.
(3) Narrations that are superficially in conflict with the absolute principles derived from the verses of the Holy Qur'an and Islamic traditions, but are interpretable anyway. Such narrations should be interpreted in such a way that they could be in harmony with correct beliefs. An example is the content of the traditions reporting the Holy Prophet’s meeting with a group of people in Paradise and another group in Hell. These scenes are a kind of allegory for us to visualize Paradise and Hell.
(4) Materials that are superficially unacceptable and not interpretable, such as the report that the Holy Prophet saw God with his own eyes, talked to Him and sat on His Throne next to Him. Such issues are null and void.
In the opinion of the Twelvers Imamiyyah, the Holy Prophet's heavenly journey was material; i.e. he made this ascension in body and soul.
According to Islamic narrations, during the mi’raj, the daily and nightly prayers were set at five.
If, prior to mi’raj, some prayers are observed being performed by either the Holy Prophet or Imam ‘Ali, it has been either a non-compulsory prayer or a kind of prayer based on the specific situations which was not a regular daily prayer with which we are familiar.
Economic and Social Boycott Imposed on Banu-Hashim
The chiefs of Quraysh failed to contact with Abu-Talib and to force Muslims in Abyssinia to come back to Mecca. Some socially significant personalities were absorbed by Islam. In view of these two facts, they had no alternative but to impose an economic and social boycott on Banu-Hashim in the hope that they would cease their protection of the Holy Prophet and submit him to Quraysh. To this end, they reached an agreement that none would marry a woman from Banu-Hashim or have any transactions with them.
The life of the people of Mecca was based on trade; economic activities were in the hands of Quraysh; therefore, they were able to deprive anybody or any group of this asset. They had an effective weapon at their disposal and it was expected that Banu-Hashim would be made destitute within a short time. Hence, the chiefs of Quraysh imposed such sanctions on Banu-Hashim so as to make them socially deprived.
On Abu-Talib's recommendation,
all the members of Banu-Hashim, both Muslims and non-Muslims,
except for Abu-Lahab, gathered at Abu-Talib Col and for three years after the boycott, they lived there. Although Quraysh’s sanctions were both social and economic in nature, Abu-Talib asked the Holy Prophet and Banu-Hashim to reside in that col because people of Quraysh had become outrageous; and the only thing which could satisfy them was to kill Muhammad (S). Abu-Talib appointed forty men
of Banu-Hashim to guard the col and each night he asked the Holy Prophet to change his bed so that he might be secure. Abu-Talib’s son, ‘Ali, then used to replace the Holy Prophet in his bed so as to save him from any anticipated danger.
During this harsh time, Quraysh stopped any food from entering the col. The residents of this col could only buy their sustenance during the sacred months.
Even at that time, Quraysh warned the caravans that entered Mecca not to sell anything to Banu-Hashim, lest their wealth would be plundered.
If Banu-Hashim desired to buy anything, the prices would rise dramatically so that they could not have any buying power.
At times, Abu’l-’Az ibn Rabi’
or Hakim ibn Hizam
secretly took some foodstuff for Banu-Hashim. Among Banu-Hashim, Imam ‘Ali (a.s) used to leave the col to bring some foodstuff.
During this period, the Holy Prophet, Abu-Talib and Khadijah lost all their wealth.
Khadijah, in particular, spent all her money for the Holy Prophet in that col.
Three years later, the Holy Prophet informed
people of Quraysh, through Abu-Talib, that the treaty was rotted by termites and some of the signing parties had become sorry
for having signed on such a shameful treaty. Only then, they volunteered to annul this treaty.
In this way, Banu-Hashim returned home.
In one of his letters to Mu’awiyah, Imam ‘Ali (a.s) remembers those harsh days:
Our own tribe (i.e. Quraysh) decided to murder our Prophet and destroy us completely; they added to our disasters and worries and they did strange things to us. They made our lives bitter, causing us to live in worry and pain. They forced us to live in difficult conditions. They kindled the fire of war and hatred against us. However, God willed that we would be the supporter of His religion. The believers among us hoped that God would bless them and give them rewards. However, the unbelievers continued protecting the interests of their own households. None of Quraysh who had converted to Islam received any torture that we received, because each one of them had somebody among their relatives to take care of him. So, they were secure.
The Death of Khadijah and Abu-Talib
Ten years after prophethood of Muhammad (S) and a little time leaving the col, Khadijah passed away. A short time after that, Abu-Talib also passed away.
The passing away of these two persons was a great blow to the Holy Prophet.
With the death of these two loyal friends, mishaps and disasters fell over the shoulders of the Holy Prophet one by one and he was put in a terribly difficult situation.
The Role of Khadijah
Naturally, the loss of these two personalities brought about a great sorrow; although Khadijah could not protect the Holy Prophet in the same way that Abu-Talib did, she was so kind and caring wife; she was a staunch supporter of Islam and its Prophet. She was the source of hope for the Holy Prophet against hardships.
The Holy Prophet kept Khadijah's memories to the last of his life. He would never forget her pioneering in accepting Islam.
Once, he told ‘A’ishah,
“God has never given me a better wife than Khadijah. She accepted my faith when everyone else rejected; she praised and confirmed me when everyone else denounced; she spent her wealth for me when everyone else deprived me of everything. Finally, God gave me as gifts children from her.”
The Role of Abu-Talib
Not only was Abu-Talib the Holy Prophet’s sponsor in his childhood and adolescence, but he was also a staunch supporter during his prophethood. He stood firm against the aggressions of the unbelievers. As long as he was alive, Quraysh rarely dared to harm Muhammad (S). Once, they incited a man to throw a camel's tripe over the Holy Prophet's body at the sacred Mosque. His body became dirty. When Abu-Talib knew of the event, he drew his sword and, along with Hamzah, went to meet the offenders. He ordered Hamzah to put the tripe over the face of each one those offenders.
With the demise of Abu-Talib, Quraysh became more aggressive and tyrannical toward the Holy Prophet; they even threw dirt on him.
He once said,
“Quraysh had not dared to hurt me until Abu-Talib passed away.”
Abu-Talib's Faith
Shi’ite scholars unanimously agree that Abu-Talib was Muslim;
but he had not declared his faith so that he would protect the Holy Prophet. Because familial prejudices prevailed at that time, he pretended that he was protecting Muhammad (S) out of tribal zeal.
In this regard, Imam al-Sadiq (a.s.) has said,
Abu-Talib acted like the Companions of the Cave (Seven Sleepers of Ephesus) who concealed their faith and pretended to be unbelievers; so, they received double rewards from God.
However, some historians claim that Abu-Talib had not embraced the new faith and passed away an unbeliever. There are pieces of evidence which lead us to believe that he was a believer of Muhammad's faith and ideology. We will present two of them hereinafter:
(1) His Poems and Statements
We have several statements and poems in which Abu-Talib explicitly refers to Muhammad's truthfulness.
This clearly shows his commitment to Islam. Here are some examples of his poems:
O king of Abyssinia, be aware that Muhammad, like Moses and Jesus, is a prophet. He has brought the same light of guidance that those two brought to man. All prophets are commissioned by God to lead people away from sins.
You should have known that we have believed that Muhammad, just like Moses, is a Messenger whose name is mentioned in the previous bibles.
I am certain that Muhammad's faith is the best faith in the world.
(2) His Protection of the Holy Prophet
Abu-Talib's excessive protections of the Holy Prophet against the aggressions of Quraysh, which continued for seven years, are clear indications of his faith. Those who deny his faith ascribe his protections to tribal affiliations with the Holy Prophet. However, familial bonds could not have been so strong as to force him to sacrifice his life for the Holy Prophet. These kinds of sacrifices definitely have their roots in religious fervor. If Abu-Talib's motives were tribal, why did the other uncles of the Holy Prophet, such as ‘Abbas and Abu-Lahab, not make the same sacrifices?
In the opinion of some historians, some of those who have tried to prove Abu-Talib's atheism do so out of political motives and tribal jealousies, because the Holy Prophet's followers (who later turned into his political rivals) were mostly idol-worshippers. Only ‘Ali (a.s) lacked such idol-worshipping background since he was nurtured in the Holy Prophet’s school. Those who wish to belittle Imam ‘Ali claim that his father was not a believer. In this way, they claim that he had idolatry in his blood. In fact, the only guilt Abu-Talib had was his fatherhood of ‘Ali (a.s). He would not receive such an accusation if he had not been ‘Ali's father.
The Umayyad and ‘Abbasid rulers were at the center of these cruelties, because their ancestors could never reach the rank of Imam ‘Ali (a.s); they never had such a prestige; therefore, they tried in vain to humiliate him in any way they could.
The charges and accusations which they had leveled at Abu-Talib were more becoming of ‘Abbas ibn ‘Abd al-Muttalib (the Holy Prophet's uncle and the ancestor of the ‘Abbasid rulers), because ‘Abbas used to be in Mecca up to the siege in the 8th year of Hegira. Moreover, he was taken as a prisoner in the army of the unbelievers and was then freed by paying tribute. When the siege of Mecca was underway, he reached the Islamic army and asked the Holy Prophet to release Abu-Sufyan, the head of the unbelievers. Considering all these, nobody has ever claimed that he was an unbeliever! Is this a just evaluation of these two figures? For this reason, scholars look at the accusation of being an atheist on the part of Abu-Talib as suspect.
The Prophet's wives
While Khadijah was alive, the Holy Prophet did not marry any lady.
After her death, he married several women all of whom, except for ‘A’ishah, were widows. The first was Sawdah. Her husband was Sakran ibn ‘Amr; one of the emigrants to Abyssinia who had died there leaving his wife without sponsor.
Orientalists have used the Holy Prophet's marriages as an excuse to level inhuman accusations against him. They have referred to his marriages as indulgence in pleasure and lusts.
A careful and impartial judgment, however, will reveal the fact that behind these marriages, there lay some political and social motives and some gains and common good for Islam; some of those women lost any sponsor or protector; therefore, the Holy Prophet wanted to guide and protect them under the cover of marriage. Some others belonged to great households and the Holy Prophet wanted to have their protections. At some other time, the purpose was to fight against some wrong customs of the Ignorance Era. Here are some evidences:
(1) The Holy Prophet married Khadijah when he was twenty-five years old and at the zenith of youthful zeal and passion whereas she had lost the passion of youth when she married him. She lived with him for twenty-five years.
(2) The Holy Prophet did not marry any other woman as long as Khadijah was alive, while polygamy was prevalent in Arabia at that time.
(3) The other marriages of the Holy Prophet took place after the age of fifty, before or after Hegira, when he was in the center of political, social and military turmoil. Could a person get into pleasure seeking activities under such circumstances? Could the Holy Prophet, while living in Medina, find a chance to be involved in lust and whims?
(4) Was life easy and smooth with different wives, each of whom had a special set of likes and dislikes and a series of womanly jealousies; wives who had hurt the Holy Prophet on various occasions?
Is such a life compatible with pleasure-seeking?
(5) Each one of the Holy Prophet's wives belonged to a different tribe; they were not relatives. Was such a marriage accidental and haphazard?
(6) After the Holy Prophet's emigration to Yathrib and the expansion of Islam and an increase in his spiritual influence, his social and political power had greatly risen and the Arab leaders would take pride in having their daughters married to the Holy Prophet. However, most of the women that he married were widows or elderly women lacking any protector, while he encouraged men to marry young girls.
Let us introduce some of the Holy Prophet's wives:
Ummu-Habibah: The daughter of Abu-Sufyan, the bitter enemy of Islam, Ummu-Habibah emigrated with her husband, ‘Ubaydullah ibn Jahsh, the Holy Prophet’s cousin. When ‘Ubaydullah reached that land, he apostatized Islam. Due to excessive wine drinking, he died there.
When the Holy Prophet knew about this, he sent ‘Amr ibn Umayyah al-®amari
to al-Najashi asking him to give Ummu-Habibah in marriage to him. That was in the sixth year after the Hegira, and al-Najashi did. She stayed in Abyssinia for one more year and then returned to Medina with the last group.
She was between thirty and forty years old.
It is clear that this marriage took place to pacify this Muslim woman not to be carried away through worries and grief. This is because she had cut relations with her unbelieving relatives, including her parents, and had gone to Abyssinia with her husband. Now, in a foreign land, she had lost her husband. What other action could be better than having the privilege of getting married to the Holy Prophet?
Ummu-Salamah: Ummu-Salamah (Hind) was the daughter of Abi-Umayyah Makhzumi; her ex-husband was Abu-Salamah (‘Abdullah) Makhzumi,
one of the Holy Prophet’s cousins.
They had four children one of whom was Salamah.
Abu-Salamah was wounded in the Battle of Uhud and then passed away in Jumada II, in the third year of Hegira.
Most probably, there was no relative of Ummu-Salamah in Medina, because she is reported to have said, “When Abu-Salamah died, I became very depressed; I said to myself, ‘Now that I am lonely, I will weep so much that I become well-known as a great weeper!’”
The Holy Prophet married her in the 4th year of Hegira.
At that time, she had become old.
It is clear that the purpose of this marriage was to sponsor her orphan children. Was it not a hard job for the Holy Prophet to sponsor four orphan children?
After Khadijah, Ummu-Salamah ranked high in sincerity, virtue and spirituality. She was second to Khadijah in these human traits.
She had a special bond with the Household of the Holy Prophet. Most of the time, she kept the secrets of the divinely leadership of the Holy Prophet’s Household.
Zaynab bint Jahsh: A close relative of the Holy Prophet, Zaynab was married to Zayd ibn Harithah, the Holy Prophet's stepchild.
She married the Holy Prophet after her separation from Zayd.
Zayd had been the slave of Khadijah before he was freed and adopted by the Holy Prophet. From then on, he was called Zayd son of Muhammad.
After the prophethood, God made the adoption of sons illegal:
Allah has not made for any man two hearts within him; nor has He made your wives whose backs you liken to the backs of your mothers as your mothers, nor has He made those whom you assert to be your sons your real sons; these are the words of your mouths; And Allah speaks the truth and He guides to the way. Assert their relationship to their fathers; this is more equitable with Allah, but if you do not know their fathers, then they are your brethren in faith and your friends; and there is no blame on you concerning that in which you made a mistake, but concerning that which your hearts do purposely blame may rest on you, and Allah is Forgiving, Merciful. (33:4-5)
Upon receiving these revelations, the Holy Prophet said to Zayd, “You are Zayd son of Harithah.” From then on, he was nicknamed freed by the Holy Prophet.
The Holy Prophet proposed Zaynab for himself. However, since she was one of the granddaughters of ‘Abd al-Muttalib and she belonged to a well-known tribe, she refused to accept such a proposal in the beginning, because Zayd was not from a Quraysh family; rather, he was freed slave. However, the Holy Prophet insisted; and Zaynab agreed. This marriage was the annihilation of racial and class privileges, which were so emphatically approved of. The Prophet's insistence on such a marriage was aimed at removing such unfounded principles.
Due to some ethical maladjustment, the marriage of Zaynab and Zayd became vulnerable; it was on the threshold of being cut. Several times, Zayd decided to divorce her, but the Holy Prophet called them for more perseverance by saying, “Keep your spouse.”
Finally, Zayd divorced her. After their divorce, the Holy Prophet received direction from God to marry Zaynab so that the marriage of an adopted son's divorcee would not create a problem for Muslims. In this way, a wrong custom was broken, because an adopted son was considered real son. For this reason, marrying the wife of such a person was not allowed. The Holy Qur'an describes the aim of this marriage in the following manner:
And when you said to him to whom Allah had shown favor and to whom you had shown a favor: Keep your wife to yourself and be careful of your duty to Allah; and you concealed in your soul what Allah would bring to light, and you feared men, and Allah had a greater right that you should fear Him. But when Zayd had accomplished his want of her, We gave her to you as a wife, so that there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them; and Allah's command shall be performed. (33:37)
The unbelievers found an excuse in this marriage to level some accusations against the Holy Prophet: they accused him of marrying the wife of his son!
Then God revealed to the Holy Prophet:
Muhammad is not the father of any of your men, but he is the Apostle of Allah and the last of the Holy Prophets; and Allah is Cognizant of all things. (33:40)
Some Christian Orientalists have changed this event into a romance and have added unfounded details to it,
but this accusation does not comply with the Holy Prophet’s traits. Besides, we have seen that the issue was something else and this is vividly explained in the Holy Qur'an.
The aforementioned accounts of the Holy Prophet’s wives are enough for an explanation of the real motives behind his polygamy. The other wives of the Holy Prophet had more or less similar traits.
The Holy Prophet's Journey to Ta’if
Seventy-two kilometers away from Mecca, Ta’if is a countryside with mild weather. It was known for its vineyards in those days.
Some of Quraysh’s noblemen had gardens and pastures there. The citizens of Ta’if were wealthy; they were famous usurers. It was the resort of the strong tribe of Thaqif.
After the death of Khadijah and Abu-Talib, the tormenting of the Holy Prophet by Quraysh increased and propagating the religion became difficult. However, the invitation to Islam could not be stopped. Therefore, the Holy Prophet decided to journey to Ta’if in order to invite its people to his religion. He hoped to find some protectors there. On this journey, Zayd ibn Harithah
and Imam ‘Ali
accompanied him.
The Holy Prophet met three brothers of the noblemen of Thaqif; the wife of one of these three was from a branch of Quraysh, called Banu-Jumah.
He invited them to Islam and asked them for help. However, they refused and used strong words in reply. He also asked them to keep his journey secret so that the chiefs of Quraysh might not be annoyed. But they did not pay attention to what he said.
The Holy Prophet visited other leaders of Ta’if as well, but they rejected his invitation and feared that their youth might be inclined towards Islam.
The leaders of Ta’if provoked the rogues, the destitute, and their slaves to curse, humiliate and throw stones at him. In this conflict, some parts of the Holy Prophet's legs were badly hurt and Zayd's head was wounded.
The Holy Prophet headed for a vineyard which belonged to ‘Utbah and Shaybah, two chiefs of Quraysh, and rested in the shade of a vine, praying to God.
‘Utbah and Shaybah, who had been watching the tormenting of the Holy Prophet, sympathized with him; they sent him some grapes through their Christian servant, ‘Addas, who was from Nineveh. While eating the grapes, the Holy Prophet said, “In the Name of Allah.” This statement roused ‘Addas's curiosity. After some conversation through which the Holy Prophet told ‘Addas about his Divine mission, ‘Addas threw himself at the Holy Prophet's feet, kissed his hands and feet,
and became Muslim.
Having stayed in Ta’if
for ten days and discouraged by the refusal of the Thaqif tribe, he returned to Mecca.
Did the Holy Prophet seek Refuge?
It is said that the Holy Prophet, upon his return to Mecca, asked Mut’im ibn ‘Adi to give him refuge; he then entered Mecca under his protection. However, with regards to a series of evidence, this seems highly improbable:
(1) How could the Holy Prophet, after ten years of hard struggles and severe confrontations with the idolaters, have accepted the humiliation of asking an idol-worshipper for refuge and asylum while this humiliation he never accepted during his whole life?
(2) Despite the death of Abu-Talib at that time, the rest of Banu-Hashim were still on the scene; among them, there were brave individuals like Hamzah whom Quraysh feared very much as is shown in their attempts to unite several tribes to murder the Holy Prophet at the night of his emigration to Yathrib.
(3) According to some historical documents, Zayd and Imam ‘Ali accompanied him. So, they were a group of three persons who could depend on themselves and needed no assistance.
(4) The Holy Prophet was one of the bravest Arabs; weakness has never seen on him. Recalling the Holy Prophet's bravery in battles, Imam ‘Ali (a.s) remarks:
When the fire of war was severely kindled, we used to resort to the Holy Prophet; under those circumstances, there was nobody closer to the enemy than he was.
(5) The Holy Prophet severely struggled against the system of tribalism which was the source of his calamity. How could he approve of the tradition of taking refuge which was an offshoot of tribalism? How could he confirm it?
(6) As is reported by Buladhari and Ibn Sa’d, the Holy Prophet's journey to Ta’if took place at the end of month Shawwal. If we accept this report as valid, it means that his stay in Ta’if and his return to Mecca could have occurred within the sacred month in which bloodshed and molestation are suspended. Thus, there was no danger against the Holy Prophet's life and consequently he did not need any protection.
With regards to these documents, we may infer that the Holy Prophet, on his return from Ta’if, had entered Wadi Nakhlah before he entered Mecca. On his return, he spent a night there
when a group of jinn
heard the verses of the Holy Qur'an.
Attraction of the Holy Qur'an
Inviting people to his religion, the Holy Prophet rarely spoke of himself; rather, he made use of the best means available to him, i.e. the verses of the Holy Qur'an which had enchanting effects on the Arab's ears. The Holy Qur'an is the Holy Prophet's great miracle - a miracle of eloquence. The lexicon and the lexical items, the structure of the verses, and the melody of the Qur'anic verses are so attractive that nobody could ever be able to produce anything even similar to them. For this reason, the Holy Qur'an invites the unbelievers to produce anything like its chapters. (2:23)
The Arabs of Hijaz who were mostly poets and experts in poetry were absorbed in and enchanted by the grace and eloquence of the sacred verses of the Holy Qur'an. The words of revelation appeared to them most graceful and elegant. At times, they would be mesmerized and motionless for a long time.
One night, some chiefs of Quraysh, such as Abu-Sufyan and Abu-Jahl hid behind the door of the Holy Prophet's house and listened to the verses that he was uttering. On their return in the morning, they saw one another and started blaming each other by saying, “Let us not do this again, because if people see us, they would think otherwise. They might think that we have become Muslims.” However, for the coming nights, they did it again, each time promising not to do it again. (2:23)
Accusation of Magic
The ceremony of Hajj was the best time for the Holy Prophet to carry out his propagation, because the different Arab tribes came to Mecca then. In those days, the Holy Prophet had a chance to let people hear the call for monotheism. For this reason, the chiefs of Quraysh feared the Hajj time the most.
At the time of Hajj ceremony, a group of noblemen of Quraysh went to visit Walid ibn Mughirah, an elderly man and the head of Banu-Makhzum, who said, “It is the Hajj time, people come to your city from everywhere; they have heard Muhammad's story. Let us talk about him in a single fashion and not try to contradict one another.” They replied, “Whatever you say, we will follow you. We will say that he is a Jewish priest.” He said, “No, By God. He is not a Jewish priest; we have seen such priests before. He neither hums like such priests nor does he use rhymed speech.” One of them suggested, “Let us say that he is a lunatic.” Walid answered, “No! He could not be a lunatic. We have seen lunatic people and we know how they behave. Neither do any of his limbs shake, nor is he tempted by some devil.” They said, “Let us say that he is a poet.” Walid answered, “He cannot be a poet either. We know all kinds of poetry. What he says is not poems.” They further suggested, “We shall say that he is a magician.” Walid answered, “This is not accurate either. We have seen the magician's incantations and charms. His work is not sorcery.” They asked, “Then, what shall we say?” He remarked, “By God, his speech is delicious; its roots are vigorous and branches are fruitful. Whatever of these categories you say about him will turn out to be wrong. The best thing for you is to say that he is a magician because through his words he is able to separate children from their parents, brothers from brothers, wives from husbands and tribe members from one another.”
Having arrived at this decision, the Arab leaders spread. From then on, they would provoke the Hajj pilgrims not to be carried away by the indoctrinations of the Holy Prophet.
What the higher council of Quraysh called magic and attributed to the Holy Prophet was in fact an attribute for the attractive verses of the Holy Qur'an which hypnotized everyone who listened to them. The sanctions against the listening to the Qur'anic verses reached such a point that the chiefs of Quraysh recommended that a great person such as As’ad ibn Zurarah should insert cotton in his ears in order to be safe against Muhammad's magic!”
Inviting the Arab Tribes to Islam
The Holy Prophet carried out his invitation to people in Mecca and elsewhere. For instance, he went to the following tribes: Kindah, Kalb, Banu-Hanifah and Banu-Amir ibn Sa’za’ah to invite them to the new religion. However, Abu-Lahab used to follow him and discourage people from accepting his religion.
In his dialogues with Banu-’Amir, the Holy Prophet was told by one of the elderly chiefs of that tribe, named Bayharah ibn Firas, “If we swear allegiance to you and God makes you victorious over your opponents, will you promise your succession to us?” The Holy Prophet replied, “That is God's affair, not mine. God will nominate anybody He wishes.” Aggressively, the man replied, “You want us to stand against the Arabs for your sake and defend you; and upon your victory, somebody else gets the initiatives? We do not need your religion.”
It is narrated that the same issue was brought up by the elders of the Kindah tribe to whom the Holy Prophet gave the same reaction.
This kind of reply and taking position on the part of the Holy Prophet is significant in two ways:
First: He emphasized that the issue of succession is God's affair. This confirms the issue that he has been appointed by God; i.e. his position is a Divine selection and this adoption takes place by God, not through people.
Second: The Holy Prophet, contrary to other statesmen who do everything in order to obtain their objectives, did not make use of unethical instruments. Although the adoption of Islam by the members of a large tribe was of utmost significance and value in those days, the Holy Prophet did not promise anything which he could not keep.
During the Hajj and ‘Umrah ceremonies in which security prevailed due to the sacredness of those months and during which a great number of people could come from different areas to Mecca and Mina or the markets outside Mecca, such as the seasonal markets of ‘Uka¨, al-Majannah and Dhi’l-Majaz,
the Holy Prophet extended his invitation and visited the elderly chiefs of the tribes. Even if the pilgrims themselves did not accept Islam, they spread the news of the Holy Prophet's prophethood in their cities and towns; and this was a step ahead towards victory and success.
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Author: Mahdi Pishva'i
