AR-RaheeQ Al-Makhtum (THE SEALED NECTAR)- Memoirs of the Noble Prophet -7
AR-RaheeQ Al-Makhtum (THE
SEALED NECTAR)- Memoirs of the Noble Prophet 
Author: Saifur Rahman al-Mubarakpuri - Jamia Salafia - India-
Translated by : Issam Diab
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A New Society being built
We have already mentioned that
the Messenger of Allâh arrived in Madinah on
Friday, 12th Rabi‘ Al-Awwal 1 A.H., i.e. September 27th. 622 A.D.
and took the downstairs of Abi Ayyub’s house as a temporary
residence.
The first task to which the
Prophet attended on
his arrival in Madinah was the construction of a Mosque, in the
very site where his camel knelt down. The land, which belonged to
two orphans, was purchased. The Prophet himself contributed to
building the Mosque by carrying adobe bricks and stones while
reciting verses:
The ground was cleared, of weeds and shrubs, palm trees and rubbish, the graves of the polytheists dug up and then levelled and the trees planted around. The Qiblah (the direction in which the Muslims turn their faces in prayer) was constructed to face Jerusalem; two beams were also erected to hold the ceiling up. It was square in form, each side measuring approximately 100 yards, facing towards the north and having three gates on each of the remaining sides. Nearby, rooms reserved for the Prophet’s household were built of stones and adobe bricks with ceilings of palm leaves. To the north of the Mosque a place was reserved for the Muslims who had neither family nor home. The Adhân (summoning the Muslims to the Mosque by the Call for prayer) was initiated at this early stage of post-migration era. The Mosque was not merely a locus to perform prayers, but rather an Islamic league where the Muslim’s were instructed in Islam and its doctrines. It served as an assembly place where the conflicting pre-Islamic trends used to come to terms; it was the headquarter wherein all the affairs of the Muslims were administered, and consultative and executive councils held.
The Mosque being thus
constructed, the Prophet next turned his
attention to cementing the ties of mutual brotherhood amongst the
Muslims of Madinah, Al-Ansar (the Helpers) and Al-Muhajirun
(the Emigrants). It was indeed unique in the history of the world.
A gathering of 90 men, half of whom Emigrants and the others
Helpers assembled in the house of Anas bin Malik where the
Prophet gave the
spirit of brotherhood his official blessing. When either of the
two persons who had been paired as brothers, passed away, his
property was inherited by his brother-in-faith. This practice
continued till the following verse was revealed at the time of
the battle of Badr, and the regular rule of inheritance was
allowed to take its usual course:
"Brotherhood-in-faith" to quote Muhammad Al-Ghazali again, "was holding subordinate every distinction of race and kindred and supporting the Islamic precept: none is superior to the other except on the basis of piety and God-fearing."
The Prophet attached to that
brotherhood a valid contract; it was not just meaningless words
but rather a valid practice relating to blood and wealth rather
than a passing whim taking the form of accidental greeting.
The atmosphere of brotherhood and fellow-feeling created a spirit of selflessness infused deeply in the hearts of his followers, and produced very healthy results. For example, Sa‘d bin Ar-Rabi‘, a Helper, said to his fellow brother ‘Abdur Rahman bin ‘Awf, "I am the richest man amongst the Helpers. I am glad to share my property half and half with you. I have two wives, I am ready to divorce one and after the expiry of her ‘Iddah, (the prescribed period for a woman divorcee to stay within her house unmarried) you may marry her." But ‘Abdur Rahman bin ‘Awf was not prepared to accept anything: neither property nor home. So he blessed his brother and said: "Kindly direct me to the market so that I may make my fortune with my own hands." And he did prosper and got married very shortly by his own labour.<
The Helpers were extremely
generous to their brethren-in-faith. Abu Hurairah reported that
they once approached the Prophet with the request that
their orchards of palm trees should be distributed equally
between the Muslims of Madinah and their brethren from Makkah.
But the Prophet was
reluctant to put this heavy burden upon them. It was, however,
decided that the Emigrants would work in the orchards alongwith
the Helpers and the yield would be divided equally amongst them.<
Such examples point directly to the spirit of sacrifice, altruism and cordiality on the part of the Helpers, and also to the feeling of appreciation, gratitude and self-respect that the Emigrants held dear to their hearts. They took only what helped them eke a reasonable living. In short, this policy of mutual brotherhood was so wise and timely that many obstinate problems were resolved wonderfully and reasonably.
A Charter of Islamic Alliance:
Just as the Prophet had established a code
of brotherhood amongst the believers, so too he was keen on
establishing friendly relations between the Muslims and non-Muslim
tribes of Arabia. He established a sort of treaty aiming at
ruling out all pre-Islamic rancour and inter-tribal feuds. He was
so meticulous not to leave any area in the charter that would
allow pre-Islamic traditions to sneak in or violate the new
environment he wanted to establish. Herein, we look over some of
its provisions.
- They are one nation to the exclusion of other people.
- The Emigrants of Quraish unite together and shall pay blood money among themselves, and shall ransom honourably their prisoners. Every tribe of the Helpers unite together, as they were at first, and every section among them will pay a ransom for acquitting its relative prisoners.
- Believers shall not leave anyone destitute among them by not paying his redemption money or blood money in kind.
- Whoever is rebellious or whoever seeks to spread enmity and sedition, the hand of every God-fearing Muslim shall be against him, even if he be his son.
- A believer shall not kill another believer, nor shall support a disbeliever against a believer.
- The protection of Allâh is one (and is equally) extended to the humblest of the believers.
- The believers are supported by each other.
- Whosoever of the Jews follows us shall have aid and succour; they shall not be injured, nor any enemy be aided against them.
- The peace of the believers is indivisible. No separate peace shall be made when believers are fighting in the way of Allâh. Conditions must be fair and equitable to all.
- It shall not be lawful for a believer, who holds by what is in this document and believes in Allâh and the Day of Judgement, to help a criminal nor give him refuge. Those who give him refuge and render him help shall have the curse and anger of Allâh on the Day of Resurrection. Their indemnity is not accepted.
- Whenever you differ about a matter, it must be referred to Allâh and to Muhammad.
- Killing a believer deliberately with no good reason entails killing the killer unless the sponsor deems it otherwise.
It was solely by his wisdom and
dexterity, that the Prophet erected the pillars of
the new society. This phenomenon no doubt left its mark on the
virtuous Muslims. He used to bring them up in the light of the
Islamic education, he sanctified their selves, enjoined them to
observe righteousness and praiseworthy manners and was keen on
infusing into them the ethics of amity, glory, honour, worship
and first and foremost obedience to Allâh and His Messenger.
The following is a cluster of the virtues he used to inculcate in the minds of his followers:
which of the merits is superior in Islam. He (the Prophet
) remarked: ‘Abdullah bin Salâm
said: When the Prophet arrived in
Madinah, I went to see him and I immediately recognized
through his features that he would never be a liar. The
first things he (the Prophet ) said was:
And he said:
And said:
And said:
And said:
And said:
And said:
And said:
And said:
And said:
And said:
And said:
He used as well to exhort the believers to spend in charity reminding them of relevant virtues for which the hearts yearn.
He said:
And said
And said:
The Prophet used as well to promote
that habit of abstention from asking the others for help unless
one is totally helpless. He used to talk to his companions a lot
about the merits, virtues and Divine reward implied in observing
the prescribed worships and rituals. He would always bring forth
corroborated proofs in order to link them physically and
spiritually to the Revelation sent to him, hence he would apprise
them of their duties and responsibilities in terms of the
consequences of the Call of Islam, and at the same time emphasize
the exigencies of comprehension and contemplation.
That was his practice of maximizing their morale and imbuing them with the noble values and ideals so that they could become models of virtue to be copied by subsequent generations.
‘Abdullah bin Mas‘ud - may
Allah be pleased with him - once said: If you are willing to
follow a good example, then you can have a recourse in the
tradition of the deceased, because the living are likely to fall
an easy victim to oppression (so they might waver in faith).
Follow the steps of Muhammad’s Companions. They were the best
in this nation, the most pious, the most learned and the least
pretentious. Allâh chose them to accompany the Prophet and establish His
religion. Therefore, it is imperative to get to know their grace,
follow their righteous way and adhere as much as you can to their
manners and assimilate their biography. They were always on the
orthodox path. There is then the great Messenger of Allâh whose moral visible
attributes, aspects of perfection, talents, virtues, noble
manners and praiseworthy deeds, entitle him to occupy the
innermost cells of our hearts, and become the dearest target that
the self yearns for. Hardly did he utter a word when his
Companions would race to assimilate it and work in its light.<
Those were the attributes and
qualities on whose basis the Prophet wanted to build a new
society, the most wonderful and the most honourable society ever
known in history. On these grounds, he strove to resolve the
longstanding problems, and later gave mankind the chance to
breathe a sigh of relief after a long wearying journey in dark
and gloomy avenues. Such lofty morale lay at the very basis of
creating a new society with integrated components immune to all
fluctuations of time, and powerful enough to change the whole
course of humanity.
A Cooperation
and Non-Aggression Pact
with the Jews
Soon after emigrating to Madinah
and making sure that the pillars of the new Islamic community
were well established on strong bases of administrative,
political and ideological unity, the Prophet commenced to establish
regular and clearly-defined relations with non-Muslims. All of
these efforts were exerted solely to provide peace, security, and
prosperity to all mankind at large, and to bring about a spirit
of rapport and harmony within his region, in particular.
Geographically, the closest people to Madinah were the Jews. Whilst harbouring evil intentions, and nursing bitter grudge, they showed not the least resistance nor the slightest animosity. The Prophet decided to ratify a treaty with them with clauses that provided full freedom in faith and wealth. He had no intention whatsoever of following severe policies involving banishment, seizure of wealth and land or hostility.
The treaty came within the context of another one of a larger framework relating to inter-Muslim relationships.
The most important provisions of the treaty are the following:
- The Jews of Bani ‘Awf are one community with the believers. The Jews will profess their religion, and the Muslims theirs.
- The Jews shall be responsible for their expenditure, and the Muslims for theirs.
- If attacked by a third party, each shall come to the assistance of the other.
- Each party shall hold counsel with the other. Mutual relation shall be founded on righteousness; sin is totally excluded.
- Neither shall commit sins to the prejudice of the other.
- The wronged party shall be aided.
- The Jews shall contribute to the cost of war so long as they are fighting alongside the believers.
- Madinah shall remain sacred and inviolable for all that join this treaty.
- Should any disagreement arise between the signatories to this treaty, then Allâh, the All-High and His Messenger shall settle the dispute.
- The signatories to this treaty shall boycott Quraish commercially; they shall also abstain from extending any support to them.
- Each shall contribute to defending Madinah, in case of a foreign attack, in its respective area.
- This treaty shall not hinder either party from seeking lawful revenge.
Madinah and its suburbs, after
the ratification of this treaty, turned into a coalition state,
with Madinah proper as capital and Muhammad as ‘president’;
authorities lay mainly in the hand of the Muslims, and
consequently it was a real capital of Islam. To expand the zone
of peace and security the Prophet started to enter into
similar treaties with other tribes living around ‘his state’.
The Prophet on the Battlefield
The Quraishites, mortified at
the escape of the Prophet along with his devoted
companions, and jealous of his growing power in Madinah, kept a
stringent watch over the Muslims left behind and persecuted them
in every possible way. They also initiated clandestine contacts
with ‘Abdullah bin Uabi bin Salul, chief of Madinese
polytheists, and president designate of the tribes ‘Aws and
Khazraj before the Prophet’s emigration. They sent him a
strongly-worded ultimatum ordering him to fight or expel the
Prophet, otherwise they would launch a widespread military
campaign that would exterminate his people and proscribe his
women.
His pride wounded and kingship
no longer his, ‘Abdullah bin Uabi bin Salul, a priori responded
positively to his Quraishite co-polytheists. He mobilized his
supporters to counteract the Muslims. The Prophet on hearing about this
unholy alliance, summoned ‘Abdullah and admonished him to be
more sensible and thoughtful and cautioned his men against being
snared in malicious tricks. The men, on grounds of cowardice, or
reason, gave up the idea. Their chief, however, seemingly
complied, but at heart, he remained a wicked unpredictable
accomplice with Quraish and the envious Jews. Skirmishes and
provocations started to pave the way for a major confrontation
between the Muslims and polytheists. Sa‘d bin Mu‘adh, an
outstanding Helper, announced his intention to observe ‘Umrah
(lesser pilgrimage) and headed for Makkah. There Omaiya bin
Khalaf provided tutelage for him to observe the ritual
circumambulation. Abu Jahl, an archenemy of Islam saw him in the
Sacred Sanctuary and threatened he would have killed him if he
had not been in the company of Omaiya. Sa‘d, fearlessly and
defiantly, challenged him to committing any folly at the risk of
cutting their caravans off.
Provocative actions continued
and Quraish sent the Muslims a note threatening to put them to
death in their own homeland. Those were not mere words, for the
Prophet received
information from reliable sources attesting to real intrigues and
plots being hatched by the enemies of Islam. Precautionary
measures were taken and a state of alertness was called for,
including the positioning of security guards around the house of
the Prophet and
strategic junctures. ‘Aishah - may Allah be pleased with her - reported that Allâh’s Messenger lay down on bed during
one night on his arrival in Madinah and said: Were there a pious
person from amongst my Companions who should keep a watch for me
during the night? She (‘Aishah - may Allah be pleased with her
- ) said: We were in this state when we heard the clanging noise
of arms. He (the Prophet ) said: Who is it? He
said: This is Sa‘d bin Abi Waqqas. Allâh’s Messenger said to him: What brings
you here? Thereupon he said: I harboured fear (lest any harm
should come to) Allâh’s Messenger , so I came to serve as
your sentinel. Allâh’s Messenger invoked blessings upon
him and then he slept.
This state of close vigilance continued ceaselessly until the Words of Allâh were revealed saying:
Here, the Prophet peeped from the dome of
his house asking his people to go away, and making it clear that
Allâh would take the charge of protecting him.<
The Prophet’s life was not the
only target of the wicked schemes, but rather the lives and the
whole entity of the Muslims. When the Madinese provided the
Prophet and his
Companions with safe refuge, the desert bedouins began to look at
them all in the same perspective, and outlawed all the Muslims.
At this precarious juncture with Quraish, intent on pursuing their aggressive and devilish plans, Allâh, the All-High, gave the Muslims the permission to take arms against the disbelievers:
This verse was revealed in a larger context of Divine instructions to eradicate all aspects of falsehood, and hold in honour the symbols and rites of Allâh:
Doubtlessly, the permission to fight was revealed in Madinah after emigration, not in Makkah, still the exact date where of is in doubt.
The permission to fight was
already there, but in the light of the status quo, it was wise
for the Muslims to bring the commercial routes leading to Makkah
under their control. To realize this strategic objective, the
Prophet had to
choose either of two options:
- Entering into non-aggression
pacts with the tribes inhabiting either the areas
adjacent to the routes or between these routes and
Madinah. With respect to this course of action, the
Prophet had
already signed, together with the Jews and other
neighbouring tribes, the aforementioned pact of
cooperation and good neighbourliness.
- Despatching successive armed missions for harassment along the strategic commercial routs.
Pre-Badr Missions and Invasions.
With a view to implementing these plans, the Muslims commenced real military activities, which at first took the form of reconnaissance patrols delegated to explore the geopolitical features of the roads surrounding Madinah and others leading to Makkah, and building alliances with the tribes nearby. The Prophet wanted to impress upon the polytheists and Jews of Madinah as well as the bedouins in its vicinity, that the Muslims had smashed their old fears, and had been too strong to be attacked with impunity. He also wanted to display the power of his followers in order to deter Quraish from committing any military folly against him which might jeopardize their economic life and means of living, and to stop them from persecuting the helpless Muslims detained in Makkah, consequently he would avail himself of this opportunity and resume his job of propagating the Divine Call freely.
The following is a resume of these missions and errands:
- Saif Al-Bahr Platoon sent in Ramadan 1 A.H., i.e. 623 A.D. led by Hamzah bin ‘Abdul Muttalib and comprising 30 Emigrants with a definite task of intercepting a caravan belonging to Quraish. It was a caravan of 300 people including Abu Jahl bin Hisham. The two parties encountered each other and aligned in preparation for fighting. Majdi bin ‘Amr, on good terms with both sides, happened to be there and managed to prevent an imminent clash.
accredited the first flag in the history of Muslims. It
was white in colour and was entrusted to Kinaz bin Husain
Al-Ghanawi, to carry.- In Shawwal, 1 A.H., i.e.
April 623 A.D. The Messenger of Allâh despatched ‘Ubaidah
bin Al-Harith bin Al-Muttalib at the head of 60 horsemen
of Emigrants to a spot called Batn Rabegh where they
encountered Abu Sufyan at the head of a caravan of 200
men. There was arrow shooting but no actual fighting.
- In Dhul Qa‘dah 1 A.H., i.e.
May 623 A.D. the Prophet despatched Sa‘d
bin Abi Waqqas at the head of 20 horsemen, and instructed
them not to go beyond Al-Kharrar. After a five-day march
they reached the spot to discover that the camels of
Quraish had left the day before; their flag, as usual,
was white and carried by Al-Miqdad bin ‘Amr.
- Ghazwa Al-Abwa’ or Waddan.
It was in Safar 2 A.H., i.e. 623 A.D. The Messenger of
Allâh set
out himself at the head of 70 men, mostly Emigrants, to
intercept a camel caravan belonging to Quraish, leaving
behind Sa‘d bin ‘Ubadah to dispose the affairs in
Madinah. When he reached Waddan, a place between Makkah
and Madinah, he found none.
This was the first invasion under the leadership of the Messenger of Allâh. It took fifteen days, with a white flag carried by Hamzah bin ‘Abdul Muttalib.
- Buwat Invasion. It took
place in Rabi‘ Al-Awwal 2 A.H., i.e. 623 A.D. The
Prophet , at
the head of 200 companions, marched for Buwat to
intercept a caravan belonging to Quraish comprising 100
Quraishites, Omaiya bin Khalaf among them, and 2500
camels. When he reached Buwat, the caravan had left.
Before leaving Madinah, he mandated Sa‘d bin Mu‘adh
to dispose the affairs until his return.
- Safwan Invasion. In Rabi‘
Al-Awwal 2 A.H., i.e. 623 A.D. Karz bin Jabir at the head
of a small group of polytheists raided the pastures of
Madinah and looted some animals. The Prophet at the head of 70
men left Madinah to fight the aggressors. He went in
their pursuit till he reached a place called Safwan near
Badr but could not catch up with them. This invasion came
to be known as the preliminary Badr Invasion. During his
absence, the Prophet entrusted Zaid
bin Harithah with the disposition of the affairs in
Madinah. The standard was white in colour and entrusted
to ‘Ali bin Abi Talib to carry.
- Dhil ‘Ushairah Invasion.
It was in Jumada-al-Ula and Jumada-al-Akhirah the first
or second 2 A.H., i.e. November-December 623 A.D. The
Prophet at
the head of 150-200 Muslim volunteers, with 30 camels
which they rode turn by turn, set out to intercept a
Quraishite caravan. He reached Dhil ‘Ushairah but the
camels had left some days before. These camels were the
same that he went out to intercept on their return from
Syria, and were the direct reason for the break out of
the battle of Badr. In the process of this campaign, the
Prophet contracted
a non-aggression pact with Bani Madlij and their allies
Bani Dhumrah. Abu Salama bin ‘Abd Al-Asad Al-Makhzumi
was mandated to rule Madinah in his absence.
- The Platoon of Nakhlah. It
took place in Rajab 2 A.H., i.e. January 624 A.H. The
Messenger of Allâh despatched ‘Abdullah
bin Jahsh Asadi to Nakhlah at the head of 12 Emigrants
with six camels. ‘Abdullah was given a letter by the
Prophet but
was instructed to read it only after two days. He
followed the instructions and discovered that he was
asked to go on to a place called Nakhlah standing between
Makkah and At-Ta’if, intercept a caravan for Quraish
and collect news about their intentions. He disclosed the
contents of the letters to his fellows who blindly obeyed
the orders. At Nakhlah, the caravan passed carrying loads
of raisins (dried grapes), food stuff and other
commodities. Notable polytheists were also there such as
‘Amr bin Al-Hadrami, ‘Uthman and Naufal, sons of ‘Abdullah
bin Al-Mugheerah and others... The Muslims held
consultations among themselves with respect to fighting
them taking into account Rajab which was a sacred month (during
which, along with Dhul Hijja, Dhul Qa‘da and Muharram,
war activities were suspended as was the custom in Arabia
then). At last they agreed to engage with them in
fighting. ‘Amr bin Al-Hadrami was shot dead by an
arrow, ‘Uthman and Al-Hakam were captured whereas
Naufal escaped. They came back with the booty and the two
prisoners. They set aside one-fifth of the booty assigned
to Allâh and His Messenger, and took the rest. The
Messenger disapproved of that act and suspended any
action as regards the camels and the two captives on
account of the prohibited months already mentioned. The
polytheists, on their part, exploited this golden
opportunity to calumniate the Muslims and accuse them of
violating what is Divinely inviolable. This idle talk
brought about a painful headache to Muhammad’s
Companions, until at last they were relieved when the
Revelation came down giving a decisive answer and stating
quite explicitly that the behaviour of the polytheists in
the whole process was much more heinous and far more
serious than the act of the Muslims:
The Words of Allâh were quite
clear and said that the tumult created by the polytheists was
groundless. The sacred inviolable sanctities had been repeatedly
violated in the long process of fighting Islam and persecuting
its adherents. The wealth of the Muslims as well as their homes
had already been violated and their Prophet had been the target of
repeated attempts on his life. In short, that sort of propaganda
could deservedly be described as impudence and prostitution. This
has been a resume of pre-Badr platoons and invasions. None of
them witnessed any sort of looting property or killing people
except when the polytheists had committed such crimes under the
leadership of Karz bin Jabir Al-Fahri. It was, in fact, the
polytheists who had initiated such acts. No wonder, for such ill-behaviour
is immanent in their natural disposition.
Shortly afterwards, the two captives were released and blood money was given to the killed man’s father.
After this event, Quraish began to realize the real danger that Madinah could present with. They came to know that Madinah had always been on the alert, watching closely their commercial caravans. It was then common knowledge to them that the Muslims in their new abode could span and extend their military activities over an area of 300 miles. and bring it under full control. However, the new situation borne in mind, the Makkans could not be deterred and were too obstinate to come to terms with the new rising power of Islam. They were determined to bring their fall by their own hands and with this recklessness they precipitated the great battle of Badr.
The Muslims, on the other hand, and at the behest of their Lord, were ordered to go to war in Sha‘ban 2 A.H:
Before long, Allâh again sent the Muslims a different sort of verses whereby teaching them ways of fighting, urging them to go to war and demonstrating relevant rules:
Shortly afterwards, Allâh began to dispraise the hypocrites, the weak at heart and cowardly elements:
The prevalent exigencies required as a top priority exhorting the Muslims to fight. Any leader with a deep insight would order his soldiers to get ready for any sort of emergency, let alone the All-Knowing Exalted Lord, Who is at all times omniscient of the minutest details of affairs. The event of that skirmish with the polytheists dealt a heavy blow to the pride of Quraish and created a sort of horrible restlessness amongst them.
The aforementioned Qur’ânic verses, enjoining the Muslims to strive in the cause of Allâh, betrayed the proximity of blood clashes that would be crowned by a decisive victory for the Muslims, and final expulsion of polytheists out of the Sacred City, Makkah. They referred to rules pertinent to the treatment of captives and slaughtering the pagan soldiers till the war ended and laid down its burdens. All of these could act as clues to a final triumph that would envelop the strife of the Muslims towards their noble objectives.
Another event of great
significance featured the same month Sha‘ban
2 A.H., i.e. February 624 A.D., which was a Divine injunction
ordering that Al-Qiblah be changed from Jerusalem to the
Sacred Mosque in Makkah. That was of a great advantage to the
Muslims at two levels. First, it brought about a kind of social
sifting, so to speak, in terms of the hypocrites of the Jews and
others weak at heart, and revealed their true nature and
inclinations; the ranks of the Muslims were thereby purged from
those discord-prone elements. Second, facing a new Qiblah,
the Sacred Mosque in Makkah, refers gently to a new role awaiting
the Muslims to take up, and would start only after the
repatriation of the Muslims to their Sacred City, Makkah for it
is not logical for the Muslims to leave their Qiblah at
the mercy of non-Muslims.
The Muslims, therefore, at the behest of Allâh and on account of those Divine clues, augmented their activities and their tendency towards striving in the cause of Allâh and encountering His enemies in a decisive battle were greatly intensified.
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