THE PROPHET IN MAKKAH
There are two main periods of the Prophet Muhammad’s life: the Makkan and the Madinan, derived from the towns of Makkah and Madinah. Place names tend to assume historical significance over and above their literal meaning, and Makkah and Madinah are no exceptions. They may initially have just names of places, but now they have become symbolic of the two faces of the Islamic coin—two aspects of the process by which Islam has come to the world. On the one hand, Makkah is symbolic of “dawah,” or calling people to the faith, while, on the other hand, Madinah is symbolic of revolution. One can put this another way and say that Makkah was where Islam’s “dawah power” was first activated, while Madinah was where this power achieved supremacy. This verse of the Quran tells the whole story of both Makkan and Madinan Islam:
Muhammad is God’s Messenger. Those with him are hard on the unbelievers but merciful to one another. You see them bow and prostrate themselves, seeking the grace of God and His goodwill. Their marks are on their faces, the traces of their prostrations. Thus they are described in the Torah and the Gospel: (they are) like the seed which puts forth its shoot and strengthens it, so that it rises stout and firm upon its stalk, delighting the sowers. Through them, God seeks to enrage the unbelievers. God has promised forgiveness and a rich reward for those who will believe and do good work.
The reference to the Torah in this verse is made concerning the individual qualities of the companions of the Prophet. However, the reference to the Bible shows their qualities when they came together as a group. Their individual qualities developed in Makkah, whereas their qualities as a community emerged in Madinah.
Biographies of the Prophet usually treat their subject as if he were endowed with extraordinary magical powers, one who, by mysterious means, brought the whole of Arabia under his wing. These books read like fairy stories; even events with no miraculous content have been given a fanciful miraculous interpretation. Take the case of Suhayb ibn Sanan’s migration from Makkah to Madinah. When some Quraysh youths blocked his path, Suhayb pleaded with them: “If I let you have all my property, will you let me go?” They said that they would. Suhayb had a few ounces of silver with him. He gave it all to them and carried on to Madinah. According to a tradition in Bayhaqi, Suhayb said that when the Prophet saw him in Madinah, he told Suhayb that his trading of handing over of his property to the Quraysh, had been very profitable. Suhayb, according to the tradition, was astounded, for no one had arrived in Madinah before him who could have brought the news. “It must have been Gabriel who told you,” he said to
the Prophet.
But the same event has been related by Ibn Marduyah, and Ibn Sa’d. According to them, Suhayb told his own story in these words:
I carried on until I reached Madinah. When the Prophet heard my handing over my property to the Quraysh, he said: “Suhayb has profited! Suhayb has profited!”
The fact that the Prophet led such a simple life means that it is simple for others to follow his example. He was human like any other, but his life was a perfect pattern for others. According to al-Bukhari, he stumbled on the road like anyone else. Indeed, the reason his congregation refused to believe that he was the receiver of divine revelation was the very fact that, to all appearances, the Prophet appeared just like any normal human being:
You make transactions in the town. You seek a livelihood just as we do.
The truth is that the greatness of the Prophet’s life lies in its being a human event rather than a far-fetched tale of inimitable miraculous actions. The Prophet was God’s humble and very human servant, and, having been chosen by God to spread His message, he was helped by Him at every critical hour. In this sense, his success was miraculous, but the Prophet was not endowed with miraculous powers. Instead, the human aspect of his life emerges from a study of the Quran.
The Beginning of the Prophet’s
Public Mission
When, at forty, the Prophet Muhammad received his first revelation, he reacted as any normal human being would in such a situation. He was meditating in the Cave of Hira’ at the time. Petrified, he returned home, where his wife Khadijah awaited him. Being an impartial judge, she was in a position to view the situation objectively. She could see that the Prophet’s experience, far from being a bad dream, must have been a sign that God had chosen him. “It cannot be,” she said, “God will surely never humiliate you. You are kind to your relatives; you always give the weak a helping hand; you help those out of work stand on their feet again; you honour guests. When people are in trouble, you assist them.”
The Prophet went about his task in a manner befitting one who was to preach a new message in a society attached to traditional beliefs and customs. He proceeded cautiously, following an entirely natural sequence. At first, he had to work in secret. This is how the historian Ibn Kathir describes an incident that occurred at the beginning of the Prophet’s mission:
Ali, son of Abu Talib and cousin of the Prophet, came into the Prophet’s house while he and Khadijah were praying. He asked his cousin what they were about. The Prophet told him this was God’s religion, the path that God had chosen. It was to call people to this path that He had sent His prophets to the world. “Belief in One God,” the Prophet said. “He has no partner. Worship Him alone. Forsake the idols Lat and ‘Uzza.’ “I have heard nothing of this nature before today,” ‘Ali replied. “I cannot decide until I have discussed the matter with my father, Abu Talib.” But the Prophet did not want anyone to know about his secret until the time had come for it to be made public. “‘Ali,” he said. “If you are not ready to become a Muslim, keep the matter to yourself” ‘Ali waited for one night, and then God made his heart incline towards Islam. He went back to the Prophet early in the morning. “What was it that you were telling me yesterday?” He asked. Bear witness that there is none worthy of being served save God. He is One. He has no partner. Forsake Lat and ‘Uzza, and disown all who are set up as equals with God.” ‘Ali did this and became a Muslim. Then, in fear of Abu Talib, he used to come and see the Prophet secretly. ‘Ali kept his Islam a secret; he did not tell anyone about it.”
Even later, when the first Muslims among the tribes of Aws and Khazraj returned to Madinah, they followed the same policy. According to the historian Tabarani, “They returned to their people and invited them, secretly, to embrace Islam.”
Throughout his entire public mission, the Prophet was cautious not to take any initiative until he was sure he possessed the necessary resources. ‘Aisha, wife of the Prophet and daughter of Abu Bakr, tells how, when the Prophet had gathered 38 followers around him, Abu Bakr urged him to publicize his mission. Abu Bakr thought the prophet and his companions should go out into the open and publicly preach Islam. But the Prophet told him: “No, Abu Bakr, we are too few.” The same thing happened in the sixth year of the Prophet’s mission, when ‘Umar accepted Islam. He protested to the Prophet: “Why should we keep our Islam a secret when we are right? And why should others be allowed to publicize their faith when they are in the wrong?” The Prophet gave ‘Umar the same reply that he had given Abu Bakr several years earlier: “We are too few, ‘Umar.” He continued this cautious posture as long as the Prophet remained in Makkah. After the emigration, with the consolidation of Muslim ranks, when the armed Quraysh advanced on Madinah to extirpate Islam and Muslims, permission was given to Muslims to counter the Quraysh. The first battle fought between the Muslims and their antagonists were the Battle of Badr. “Whoever is successful on this day,” the Prophet said as the battle began, “will be successful in times to come.” The meaning of the Prophet’s remark was that the time for Muslims to take positive initiatives was only when they could fashion a new future for Islam. If their actions were not likely to produce such results, it was better for them to be patient.
One thing is quite clear from biographies of the Prophet. When the task of public preaching devolved upon him, he became very conscious of the greatness of this task, realizing that it would require his complete and single-minded attention. Therefore, he hoped that his family would look after him financially so that he could concentrate on his preaching work, freed from having to look for a livelihood. So he called ‘Abd al-Muttalib’s family together in his own house. There were about thirty family members at that time. The Prophet told them what his true mission in life now was. He asked for their support so that he would be free to discharge his prophetic duties. This is how Imam Ahmad describes the incident, on the authority of ‘Aisha:
Banu Muttalib,” the Prophet said, “I have been sent to you in particular and to humanity in general. Who will swear allegiance to me and become my brother and companion? Who will fulfil my debts and my promises on my behalf? Who will look after my family affairs for me? He will be with me in heaven.” Someone spoke up: “Muhammad, you are an ocean. Who can come forward and accept such responsibility?”
The Prophet’s own family were not ready to accept responsibility for him. ‘Abbas ibn ‘Abd al-Muttalib, the Prophet’s uncle, was financially able to look after his nephew. Yet he remained silent for fear that this responsibility would devour his wealth. God, however, helped His Prophet, first through the Prophet’s wife, Khadijah bint Khuwaylid, and later through Abu Bakr, whose wealth saw the Prophet through the years in Madinah.
The Prophet displayed boyish enthusiasm to communicate the faith to others. On the authority of ‘Abdullah ibn al-’Abbas, the historian Ibn Jarir tells how the Quraysh nobles gathered around the Ka’bah one day and called for the Prophet. He came quickly, thinking that they might be feeling some leanings towards Islam. He was always eager that his people should accept the guidance of Islam. The thought of their being doomed was a great distress to him. It transpired, however, that they had just wanted to pick a quarrel. Acceptance of Islam was the last thing on their minds. The Prophet talked to them at length, then went away in distress. Ibn Hisham takes up the story:
The Prophet returned to his home sad and disillusioned, for his hopes for his people when they called him had been dashed. He had seen how far people were from accepting his message.
When the Prophet’s uncle, Abu Talib, lay dying, people came to him and asked him to settle matters between his nephew and themselves before he died. “Take an undertaking from him on our behalf, and one from us on his behalf, so that he should have nothing to do with us, nor us with him,” they said. Abu Talib called his nephew and asked him what he wanted of the people. The Prophet replied that he just wanted them to testify that there was none worthy of being served to save God and forsake all other objects of worship. His people, however, were unwilling to accept this. When everyone left, Abu Talib told his nephew: “You know, I don’t think it was tough that you asked of them.” Hearing his uncle’s words, the Prophet’s hopes soared; for now, perhaps he would accept Islam. “Uncle,” he said, “then why don’t you testify to the oneness of God so that I may intercede for you on the Day of Judgement?” The Prophet was sorely disappointed that his uncle never accepted Islam.
The dedication with which the Prophet applied himself to his task was total, all his mental and physical energy being channelled into it. Not only his time but also his property went into the furtherance of the Islamic cause. Before the start of his mission, the Prophet had become quite rich through his marriage to the wealthy Khadijah. At the beginning of the Makkan period, the Quraysh sent ‘Utbah ibn Rabi’ah to talk to the Prophet. As Ibn Kathir explains, he soon found himself being won over; (an event which his relatives, unfortunately, misinterpreted as being due to the love of the Prophet’s wealth):
Afterwards ‘Utbah stayed home and did not go out to see anybody. “Fellow Quraysh,” Abu Jahl said, “It seems to me that ‘Utbah has become attracted towards Muhammad. He must have been taken by the food that Muhammad offered him. This can only be due to some need of his. Let’s go and see him.” So off they went. “Utbah,” Abu Jahl said, “we have come to see you because we are sure that you have taken a liking to Muhammad and his religion. Look, if you want, we can accumulate enough money to ensure you will not have to go to him to be fed.” ‘Utbah became angry and swore he would never speak to Muhammad again!
Similarly, Walid ibn Mughirah once came to see the Prophet. When the latter recited some verses of the Quran to him, Walid was very impressed by the style of the Book of God. When Abu Jahl heard about this, he went to see Walid and told him that people would make a collection for him because he needed some money and had gone to Muhammad for this purpose. The Prophet, then, was financially very well placed when he commenced his mission. But when, after 13 years, he emigrated to Madinah, it was a very different story. He had nothing left and had to borrow some money from Abu Bakr for the Journey.
The Prophet’s Call
Looked at from a logical point of view, the Islamic call consists of certain constant, recurrent factors. It is the same points—the oneness of God, the importance and inevitability of life after death, and the need for people to understand their position as God’s servants and live according to the prophetic pattern—which is stressed again and again. When these points come from the tongue of the preacher of God’s word, however, they take on the hue of the preacher’s person; he adds an element of individuality to unvarying themes. This addition means that the message of Islam, far from being a repetition of set texts, is expressed with irresistible vitality and spontaneity. One in meaning, it becomes diverse in the forms it takes. Fixed though its topics are, compiling a complete list of them becomes impossible. The heart of the preacher of God’s word is full of fear of God; it is his ardent desire to bring his audience onto the path of proper guidance. He knows that if he can get God’s servants close to God, God will be pleased with him. These factors spur him on in his task. They ensure that his words, far from being repetitive and monotonous, have an inspired air about them. Despite being one in theme, his message becomes varied in tone. The preacher of God’s word thinks first and foremost of his congregation. More than anything, he wants them to find the right guidance. This means that he makes allowances for the needs of every individual he addresses and casts his words in a mould that will be understandable to them.
No one followed this pattern more completely than the Prophet of Islam. Night and day, he was busy preaching the word of God. But his preaching was far from a bland repetition of certain set speeches. Instead, he used to consider the nature of his congregation in formulating his message.
On one occasion, in the early days of Makkah, the Prophet preached Islam to Abu Sufyan and his wife, Hind. This is how he framed his address:
Abu Sufyan ibn Barb, Hind bint ‘Utbah. You are going to die; then you will be raised. The good will then be admitted into heaven, and the wicked will enter hell. I am telling you the truth.
The historian Ibn Khuzaymah recorded the following conversation between a member of the Makkan nobility, Husain, and the Prophet Muhammad “Tell me, Husain,” the Prophet said, “how many gods do you worship?” “Seven on earth and one in heaven,” Husain replied. “Whom do you call on when you are in trouble?” the Prophet asked. The one in heaven,” Husain answered. “And whom do you call on when you have suffered the loss of wealth?” the Prophet asked again. “The one in heaven came the same reply. “He alone answers your prayers,” the Prophet said, “Then why do you set up others as His equals?”98
Imam Ahmad has reported, on the authority of Abu Umamah, that a man from a particular tribe came to the Prophet and asked him what teachings he had brought from God. “That relationships should be strengthened, and wrongful killing avoided. Roads should be left open. Idols should be broken. Only one God should be served; no others should be set up with Him as His equals,” the Prophet replied.
After he had reached Madinah, however, when he sent a formal invitation to the people of Najran, he presented his message differently:
I call you to serve God rather than men and to acknowledge the sovereign power of God rather than that of men.
The Quran provided a constant and essential basis for the Prophet’s preaching. Whenever the Prophet met anybody, he would recite a passage of the Quran to him. Often phrases like, “He made mention of Islam, and read some of the Quran to them,” or “He presented the message of Islam before them, and recited to them a passage of the Quran,” recurred in traditions concerning the Prophet’s preaching mission. The Quran possessed extraordinary magnetism for the Arabs. Even some of the direst enemies of Islam used to steal up to the Prophet’s house at night, put their ears to the wall, and listen to him reciting the Quran. The sublime style of the Quran used to have the most profound impact on the Prophet’s people. Take the case of Walid ibn Mughirah who once came to the Prophet on behalf of the Quraysh. When the Prophet read him a passage of the Quran, Walid was so impressed that he returned to the Quraysh and told them that the Quran was a literary work of such unsurpassable excellence that it overshadowed everything else. In those days, reciting the Quran was a standard method of preaching Islam. When Mus’ab ibn Zubayr was sent to Madinah as a preacher, he “talked to people and recited a passage of the Quran to them.” That was why people came to know him as “al-Muqri”, the reciter of the Quran.
During his time in Makkah, the Prophet’s preaching was always conducted on an advanced intellectual level. It was dominated by the lofty literary standard set by the Quran. On the other hand, the Prophet’s opponents could offer only abuse and opprobrium in reply. Sensible people in Makkah could not help but conclude that Muhammad’s opponents had nothing concrete to offer to support their case. According to Ibn Jarir, some of the nobles of the Quraysh planned to call a meeting and talk to the Prophet. They intended “to place themselves above reproach as far as he was concerned” to assure him they had nothing to do with the base tactics followed by the Prophet’s direst enemies.
The Aptitude of the Arabs
Now we come to the factors that produce the reaction that Islamic preaching evokes. However untiring the efforts of the preacher, and no matter how accurately he presents the true message of Islam, it is more the disposition of his audience that determines whether his call is accepted. The character of the Arabs was a valuable factor contributing to their acceptance of Islam. They were human beings brought up in simple, natural surroundings. Despite their superficial ignorance and stubbornness, they retained the qualities of their environment. Thirty million square kilometres of desert, the hot, bare, rugged country in which they lived, was an ideal breeding ground for the loftiest human values. An average Arab had just one source of income—his camel. But if he had guests, he would sacrifice this invaluable beast to provide them with food. If a victim of oppression took refuge with an Arab in his tent, he knew he had a friend who would give his own life to defend the wronged. Even plunderers did their looting in a chivalrous manner. If they wanted to snatch the clothes and jewellery of a tribe’s womenfolk, they would not allow themselves to grab them off the women’s bodies with their own hands: instead, they would tell the women to hand over their valuables, and they would look in the opposite direction so that they did not catch sight of them while they were taking off their clothes.
It would be misleading to think of the desert Arabs as pure simpletons who knew nothing. On the contrary, they were brilliant, alert people, quick to penetrate a matter’s depths.
Seven Muslim converts came to the Prophet from a particular tribe. They told him that they had learnt five things during the ignorance that preceded Islam. They would adhere to these principles unless the Prophet gave them other instructions. The Prophet then asked them what characteristics they had inherited from ignorance. “Thankfulness in times of affluence,” they answered, “and patience in times of difficulty. Steadfastness on the field of battle and resignation to fate. We learnt not to rejoice over another’s setbacks, even if one’s enemy was afflicted.” “These people are intellectuals, men of letters,” the Prophet said when he heard this. “They are cast in the mould of prophets. How wonderful their words.”100
Damad, a practising exorcist belonging to the tribe of Banu Azdashanuah, once came to Makkah. People there told him about the Prophet. “An evil spirit possesses him,” they said. So Damad went to see the Prophet, thinking that he might be able to cure him. But when he heard the Prophet’s words, his attitude changed. “I have heard soothsayers and conjurors,” he said. “I have seen the works of poets. But I have never come across anything of this nature. Give me your hand,” he said to the Prophet. “Let me swear allegiance to you.” As was his custom, the Prophet did not give a long talk on this occasion. This was all he said:
Praise be to God. We praise Him and seek help from Him. One whom God guides, no one can send astray, and one whom God sends astray, no one can guide. I bear witness that none is worthy of being served to save God. He has no equal.
In these few words, Damad found a wealth of meaning. “Say that again,” he requested the Prophet. “Your words are as deep as the ocean.”
For an Arab, there was no discrepancy between words and deeds. He was true to his word and expected others to be the same. He accepted the truth of a matter as soon as he comprehended it. According to the Prophet’s biographer, Ibn Ishaq, the Banu Sa’d tribe sent Damam ibn Tha’labah to the Prophet on their behalf. He arrived in Madinah, sat his camel near the mosque gate, and tied it up. Then he went inside. The Prophet was sitting there with his companions. Damam was a brave and intelligent man. He stood before the gathering and asked: “Who among you is the son of ‘Abdul Muttalib?” “I am,” the Prophet replied. “Muhammad,” Damam said, “I will ask you a few questions and be quite severe in my questioning. I hope you won’t mind.” “Not at all,” the Prophet replied. “You can ask what you like.” “Will you swear to me by the name of your God and the God of those before you, and the God of those who will come after you, that God has sent you as His Prophet?” “By God, yes,” the Prophet replied. “Will you swear to me,” Damam continued, “by the name of your God, and the God of those before you, and the God of those who will come after you, that God has told you to exhort us to worship Him alone and ascribe no partners to Him; that He has commanded you to tell us to forsake idol worship, and all the things that our forefathers used to worship?” “By God, yes,” the Prophet replied. “I ask you to swear to me,” Damam said once again, “by the name of your God and the God of those before you, and the God of those who will come after you that has God commanded that we should pray five times a day.” Damam then asked about zakat (alms), fasting, Hajj (pilgrimage) and all the other injunctions of Islam, framing each question similarly. When he had finished his questioning, and the Prophet had given him the same simple answer to every question, Damam spoke these words:
I bear witness that there is none worthy of being served save God, and Muhammad is the Prophet of God. I shall discharge these obligations and avoid the things you have prohibited. I shall do no more and no less.
He then mounted his camel and rode away. When he reached his people, he told them what had happened. Before the day was out, all the men and women awaiting his homecoming had accepted Islam.
There was not a trace of hypocrisy in these people. They knew only acceptance or denial—nothing in between. When they made a promise, they fulfilled it, come what may. No threat of loss of life or property could prevent them from converting their words into actions. Such was the nature of the Arab temperament. Historians have described the speeches of the Aws and the Khazraj—the two tribes of Madinah—on the occasion of the Second Oath of Allegiance. They have all the lustre which distinguished their race. ‘Abbas ibn ‘Ubaydah said: “People of Khazraj, do you know what you are committing yourselves to, swearing allegiance to this man? You are committing yourselves to war with men of all races. Think about this. If, when you incur a loss of life and property, you will send him back to his people, then it is better that you do so now. If you do so later, it will mean humiliation for you in this world and the next. But if you think you can keep your promises, how much loss you incur, and how many of your leaders are killed, take him to Madinah. This will be better for you in this world and the next.”
Everyone said in unison that they would take the Prophet with them, no matter what loss of life and property they incurred. “What will we have in return if we keep our word?” They asked the Prophet. “Paradise,” he replied. “Hold out your hand to us,” they cried out. He extended his hand and accepted their allegiance.104
These were not mere words on the part of the Ansar; they were words borne out by actions. Even when the Muslims became dominant, they demanded no political compensation for their sacrifices. On the contrary, they were quite willing to let the Caliphate remain in the hands of the Makkans. They did not seek reward in this world but were content to leave this world to others and to look forward to their reward in the next world from God.
The Pervasiveness of the Prophet’s Message
The Prophet’s biographer, Ibn Ishaq, tells how the Quraysh nobility once gathered at the house of Abu Talib, the Prophet’s uncle. Among those present were ‘Utbah ibn Rabi’ah, Shaybah ibn Rabi’ah, Abu Jahl ibn Hisham, Umayyah ibn Khalaf and Abu Sufyan ibn Harb, all outstanding leaders of the Quraysh. Through Abu Talib, they asked the Prophet what he wanted from them. “Just one thing,” the Prophet replied. “If you accept it, you will become lords over the Arabs. Even the non-Arabs will capitulate to you.”
Monotheism is more than just a doctrine. It is the secret of all forms of human success. To believe in one God is to give true expression to human nature. That is why this faith lodges itself in the depths of the human psyche. It even finds a place in the hearts of one’s enemies. Khalid ibn al-Walid became a Muslim just before the conquest of Makkah, but he had been conscious for quite sometime before that of the truth of the message of Islam. Later, he told of his early conviction that Muhammad, not the Quraysh, was in the right and that he should join forces with the Prophet of Islam. “I participated in every battle against Muhammad,” he said. “But there was not one battle from which I did not go away with the feeling that I was fighting on the wrong side.”
Many people are reported to have had inclinations towards Islam long before they accepted the faith. Some even had dreams about Islam. One such person was Khalid ibn Sa’id ibn al-’As. Finally, he saw himself in a dream standing on the edge of an enormous fire pit. Someone was trying to push him in. Then the Prophet Muhammad came and rescued him from the pit of doom.
Difficult though it may be to see the economic connection in missionary work, there is an indirect link of the utmost significance. When a person becomes Muslim, all his resources are automatically put at the disposal of the Islamic cause. First, Khadijah, the Prophet’s wife, provided the Islamic movement financial assistance. Then Abu Bakr, who had accumulated 40,000 dirhams from his trading, put all his capital into the service of Islam. When he and the Prophet emigrated from Makkah to Madinah, he took 6000 dirhams with him—enough to finance the entire expenses of the journey. ‘Uthman donated 10,000 dinars towards the expedition to Tabuk in A.H. 9. On one occasion alone, ‘Abd al-Rahman ibn ‘Awf gave 500 horses, to be used in the service of the Islamic cause. So it was with others who accepted Islam. Just as they entered the Islamic fold, their properties became part of the Islamic treasury.
Belief in one God is the only creed which does not allow for any social distinction or racial prejudice. For this reason, the masses flock to join any movement which rises based on this creed. They realize that under the banner of monotheism, all people become equal in the real sense. As humble servants of one great God, they all become actual human beings with a right to human dignity. By finding their proper place in the world, they achieve the most significant position that man can aspire to. When Mughirah ibn Shu’bah entered the court of the Iranian warrior Rustam, he made a speech to the courtiers gathered there. As Ibn Jarir explains, his words had a devastating effect on all who heard them:
The lower classes said: “By God, this Arabian has spoken the truth.” As for the upper classes: they said, “By God, he has attacked us with words which our slaves will find irresistible. God damn, our predecessors. How stupid they were to think lightly of this community.”
When he and Abu Bakr arrived in Madinah in the thirteenth year of the Prophet’s mission, about 500 people came to meet him. They greeted the newcomers with these words:
Welcome! You are both safe with us. We accept you as our leaders.
The Prophet’s preaching alone had made him the leader of the people of Madinah. The first inhabitant of Madinah to whom the Prophet had preached Islam was probably Suwayd ibn Samit al-Khazraji. When the Prophet had given him an outline of the teachings of Islam, Suwayd said: “It seems that your message is the same as mine.” “What’s your message?” the Prophet asked. “The wisdom of Luqman,” Suwayd replied. When the Prophet asked him to explain the wisdom of Luqman, Suwayd recited a few poems. “I have the Quran,” the Prophet said, “which is far superior to this.” He then recited a few verses of the Quran, and Suwayd immediately accepted Islam. He went back to Madinah and preached the message of Islam to his tribe, but they killed him.
After this, a chieftain of Madinah, Abu’l Haysar Anas ibn Rafi’, came to Makkah. With him was a group of youths of the Banu ‘Abd al-Ashhal tribe. They had come to Makkah to make an alliance with the Quraysh on behalf of the Khazraj, one of the main tribes of Madinah, who were embroiled in a conflict with the other main tribe, the Aws. The Prophet heard that they were in Makkah. He went to see them and said: “Shall I tell you about something even better than what you have come for?” He then explained to them the meaning of belief in One God. A youth among them called Ayas ibn Mu’adh told his people that what the Prophet had told them was much better than what they had come for. The delegation, however, did not agree. “Leave us alone,” they said, “We are here on other business.” They returned to Madinah. Soon afterwards, the vicious and devastating battle took place between the Aws and Khazraj known as Bu’ath.
According to Khubayb ibn ‘Abd al-Rahman, two people from Madinah, Sa’d ibn Zararah, and Zakwan ibn Qays came to Makkah and stayed with ‘Utbah ibn Rabi’ah. When they heard about the Prophet, they went to see him. The Prophet called on them both to accept Islam and recited a passage from the Quran. They accepted the Prophet’s invitation and became Muslim. Rather than return to their host’s house, ‘Utbah, they returned to Madinah after seeing the Prophet. They were the first to communicate the message of Islam to the people of Madinah. This was in the tenth year of the Prophet’s mission, three years before the emigration to Madinah.
The following year, six people from the Khazraj tribe came to Makkah for Hajj. They became Muslim, swore allegiance to the Prophet, and then returned to Madinah to propagate Islam there. Then, twelve people came to swear allegiance to the Prophet in the twelfth year of the Prophet’s mission. Their oath at ‘Aqabah near Makkah is famous in Islamic history as the First Oath of ‘Aqabah. In the same place, another pact followed the next year, in which 75 people participated.
Contrary to what happened in Makkah, the outstanding personalities of the city of Madinah accepted Islam at the very outset. According to tribal customs, people in those days followed their leaders’ religion. Islam, then, spread quickly in Madinah. Soon there was not a single home into which Islam had not entered. So it was natural that, as the Muslims achieved a majority in Madinah, they should become the dominant force in the city’s affairs. And so it was that, as Tabarini has reported, “the Muslims were the most influential people in the city.”
Factors Working in Favour of Preaching Work
Some resist the corruption of their world and remain attached to their own true, primordial natures. This is true of every day and age, but it was especially true of the Arabs when the Prophet commenced his mission. Besides the simple way of life to which they were accustomed, there was the legacy of the religion of Abraham, which made many inclined to seek out the truth and turn away from idol worship. Such people were commonly known as hanif or upright. Quss ibn Sa’idah and Waraqah ibn Nawfal were among these hunafa’. So was Jandub ibn ‘Amr al-Dawsi. During the period of ignorance that preceded Islam, he was known to have said:
I know that there must be a Creator of all this creation, but I do not know whom He is.
When he heard about the Prophet, he came with 75 of his fellow tribespeople and accepted Islam. Abu Dharr al Ghifari was another such person. As soon as he heard about the prophet, he sent his brother to Makkah to learn more about him. One sentence of the account that Abu Dharr’s brother later gave him ran as follows:
I saw a man whom people call irreligious. I have never seen anyone who resembles you more than him.
People like these had no trouble understanding the truth of the Prophet’s message.
The preacher of God’s word is like a planter who goes out to sow seeds. If sometimes his seeds fall on barren rounds, other times they fall in places that produce a good yield without the planter even knowing it.
Certain people took a considerable time to accept Islam. This does not mean that the truth of Islam finally dawned on them all of a sudden. The Prophet lived a life of the highest moral calibre. Moreover, he spent his whole time preaching the word of God. Even the opposition to the Prophet proved to be a factor in his favour: it meant that his personality and message were conversation topics. All these things contributed to planting the seed of Islam in the minds of many Arabs. Adherence to tribal tradition and ancestor worship was still extant, and this sometimes made it appear that there was stiff opposition to Islam, but all the while, in people’s hearts, the seed of Islam was silently growing. It is generally thought that ‘Umar’s acceptance of Islam, for instance, came suddenly, under the influence of a particular event. It would be more accurate to say that this event put the final seal on his faith, which had been developing for some time within his soul.
Well before ‘Umar had accepted Islam, when he appeared to be at the forefront of the opposition to the Prophet’s mission, some Muslims emigrated to Abyssinia. Umm ‘Abdullah bint Abi Hathmah was one of them. She tells her own story in these words:
We were setting off for Abyssinia. My husband, ‘Amir, had collected some of his belongings. Suddenly, ‘Umar ibn al-Khattab, a man who had subjected us to untold suffering and torment, came and stood beside me. Until then, he had not accepted Islam. “Umm ‘Abdullah,” he said to me, “are you going away somewhere?” “We are,” I replied, “for you, people inflict such suffering upon us, and torment us so, that we must go and seek a place for ourselves in God’s land. We will keep going until God releases us from our affliction.” “May God go with you,” ‘Umar said, tears running down his face as he talked. I had never seen him act like this before. Then he went on his way and was sad to see us leave Makkah.
In every day and age, some ideas take root in the popular psyche. Before these ideas are banished, no new message, however rational, can become acceptable. The opposition, which the Arabs first presented to the message of Islam, was not just the result of stubbornness or expediency on their part. Instead, it was genuinely difficult for them to understand how any religion which differed from that of the patrons of the Holy Ka’bah could be the true religion. Arab tribes living in the vicinity of Jewish areas were generally free of such restrictive creeds. They had often heard from the Jews that it was written in their scriptures that a Prophet would come among the Arabs. As the historian Tabarani explains, that was why it was easier for the people of Madinah to see the truth of Islam:
When the Ansar heard the teachings of the Prophet, they remained silent. Their hearts were satisfied that what he preached was true. They had heard from the People of the Book what the Final Prophet would be like. They recognized the truth of his message. They confirmed his teachings and believed in him.
When the Prophet went to the fair of ‘Ukaz and, entering the tent of the Banu Kandah, explained his teachings, this is what one youth had to say in reply:
My people, let us hurry and be the first to follow this man, for by God, the People of the Book used to tell us that a Prophet would arise from the Sacred Territory and that his time has drawn nigh.
The Aws and Khazraj had become intellectually prepared for the coming of an Arab Prophet. Therefore, it was comparatively easy for them to accept him when he came. As far as the people of Makkah were concerned, however, and most of their compatriots, the truth could only be seen regarding who controlled the Ka’bah. In ancient Arab tradition, the Ka’bah was considered a king’s crown. However, its symbolism was of a higher order than a crown, for the latter brings with it only political power, whereas one who held sway over the Ka’bah was heir to a wealth of spiritual tradition. Therefore, as the following conversation between Dhu’l Jawshan al-Dubba’i and the Prophet shows, Arabs, in their simplicity, could think of truth only in terms of who was in control of the House of God, the Kaaba in Makkah:
“Why don’t you accept Islam,” the Prophet said to Dhu’l Jawshan, “so that you may be counted among the first to have done so?” Dhu’l Jawshan said that he would not. The Prophet asked why. “I have heard that your people are after your blood,” Dhu’l Jawshan said. “Have you not heard about their defeat at Badr?” the Prophet asked. Dhu’I Jawshan said that he had. “We are only showing you the path of guidance,” the Prophet said. Dhu’I Jawshan said that he would not accept Islam until he (the Prophet) had conquered Makkah and won control of the Ka’bah. “If you live, you will see this happen,” the Prophet said. Dhu’l Jawshan says that later he was with his family in Ghawr when a rider appeared. Dhu’l Jawshan asked him what was afoot. “Muhammad has conquered Makkah and taken control of the Sacred Territory,” he said. “Woe betides me,” Dhu’l Jawshan said. “If only I had accepted Islam on that day: if I had asked Muhammad for an emerald, he would have given it to me.
Reaction to the Message of Islam
When the Prophet of Islam commenced his preaching mission, he met with exactly the reaction one would expect from a society hearing a new message. People were at a loss to grasp the meaning of his teachings. Once, the Quraysh nobility sent ‘Utbah ibn Rabi’ah as their representative to the Prophet. He made a long denunciation of the Prophet and his teachings. When he had had his say, the Prophet asked him: “Have you finished?”
‘Utbah said that he had. “In the Name of God, the Beneficent, the Merciful,” the Prophet began, and then went on to recite the first thirteen verses of the chapter of the Quran entitled Ha Mim al Sajdah. “Don’t you have anything else to say?” ‘Utbah asked indignantly. The Prophet said that he did not. When he returned to the Quraysh, they asked him what had happened, “I said whatever you would have wanted me to say,” replied ‘Utbah. They asked whether Muhammad had given any answer. ‘Utbah said that he had but that the proofs he offered were incomprehensible. All that he had gathered was that he was warning them of a thunderbolt like that which had overtaken Thamud and Ad. “What has become of you?” the Quraysh asked. “How is it that a person speaks to you in Arabic, and you do not understand what he says?” “I didn’t understand anything,” ‘Utbah insisted. “All I gathered was that he mentioned a thunderbolt.”
Some people were only familiar with religion in a particular, conventional form. To them, the message of Islam just appeared to be an indictment of their elders. Damad once came to Makkah to perform ‘Umrah. He had occasion to sit in a gathering with Abu Jahl, ‘Utbah ibn Rabi’ah and Umayyah ibn Khalaf. “He (Muhammad) has caused a split in our community,” Abu Jahl declared. “He thinks we are all fools and considers our ancestors woefully astray. He insults our idols.” “He is insane, without a doubt,” Umayyah added.
When ‘Amr ibn Murrah al-Juhani preached Islam among his tribe, the Juhaynah, one of them spoke up: “May God make you taste the bitterness of life, ‘Amr. Do you want us to forsake our idols, disunite our people, and contradict the religion of our righteous ancestors? The religion that this Quraysh from Tahamah preaches has no affection or graciousness.”
He then went on to recite three verses, the last of which went like this:
He seeks to prove that our forefathers were fools. One who acts thus can never prosper.
Some people were prevented by jealousy from accepting the message of Islam. The Prophet made no secret of the fact that God sent him; he proclaimed the truth to all and sundry. But people always find it very difficult to accept that someone else has been given a knowledge of reality that they have been denied. Bayhaqi has related, on the authority of Mughirah ibn Shu’bah, how Abu Jahl once took the Prophet aside and said to him, “By God, I know full well what you say is true, but one thing stops me from believing. The Banu Qusayy say that they are the gatekeepers of the Ka’bah, and I agree with them. They say that it is their job to bear water for pilgrims, and again I agree. They claim a place in the Dar al-Nadwah, and I agree they have every right to it. They say it is their responsibility to carry the standard in battle, and again I agree. Now they say that there is a Prophet among them. This I cannot accept.”
For some people, the threat of financial loss prevented them from accepting the message of Islam. The House of God at Makkah had been turned into a house of idol worship before the coming of the Prophet. People of every religion had placed their idols there. There were even statues of Jesus and Mary within the walls of the Kaaba, which had thus become a place of pilgrimage for people of all denominations. This was why four months had been made sacred—so people would be free to visit the Kaaba during that time without fear of being harmed or attacked. During the four months people used to flock to Makkah, Makkan traders did excellent business. Were the idols to be removed from the Kaaba, people would stop visiting the city, and its inhabitants would suffer immense losses. So there were many people with a vested interest in the continuance of polytheistic practices. They feared that if monotheism were to spread in the land, Makkah would suffer drastically; the area would be reduced to the uncultivable valley that it was.
Additionally, due to their position as patrons of the Ka’bah, the Quraysh had come to lord over tribes far and wide. Their caravans used to travel east and west, far beyond the boundaries of the peninsula. Following long-standing pacts, they used to do business with tribes as far afield as Persia, Abyssinia and the Byzantine Empire. Therefore, the Quraysh thought accepting Muhammad as a prophet could only result in neighbouring tribes—in fact, all the polytheists of Arabia—breaking off the commercial agreements they had made with the Quraysh. That would also be the end of their hegemony over the Arabs. This is the meaning of the verse in the surah of the Quran entitled al-Waqi’ah (The Event): “And have you made denial your means of livelihood.”120 The allusion is to the Quraysh’s notion that they were saving themselves from financial ruin by denying the Prophet Muhammad and the monotheistic religion he taught.
Once the Prophet started to preach his message, his person became the subject of general curiosity. According to the historian Abu Ya’la, people who saw him used to ask one another: “Is this him?” He might be travelling amidst a host in a caravan, but people would single him out for mention. Anyone who came to Makkah would, among other things, take back news of the Prophet. “Muhammad, the son of Abdullah, has laid claim to prophethood, and the son of Abu Qahafah has followed him,” they would say. The Quraysh used to call the Prophet “muzammam,” meaning blameworthy, instead of Muhammad, meaning praiseworthy. They used to accuse him of insulting their ancestors. Once, as the Prophet’s biographer, Ibn Hisham, had once related, when the Prophet noticed the litter his fellow Quraysh had put in the street on which he was passing, he said in dismay: “What bad neighbours the Banu ‘Abd al-Manaf are.”
While the Prophet’s uncle, Abu Talib, was alive, his enemies could not take any action against him, for, according to tribal custom, aggression against the Prophet would have amounted to aggression against his whole tribe—the Banu Hashim. Before he accepted Islam, ‘Umar ibn Khattab once set off to kill Muhammad. It was only sufficient for Umar to change his mind when someone said to him, “How are you going to live with the Banu Hashim if you kill Muhammad?” The same question faced anyone who sought to harm the Prophet. Persecution in Makkah was mostly directed against enslaved people who had become Muslim—people with no tribe to protect them. According to the Prophet’s close companion, ‘Abdullah ibn Mas’ud, in the early days of Makkah, only seven men came out into the open about being Muslim: the Prophet himself, Abu Bakr, ‘Ammar, Sa’id, Suhayb, Bilal and Miqdad. “As for the Prophet, God protected him through his uncle. As for Abu Bakr, his tribe looked after him. The polytheists would seize the rest, putting coats of armour on them and laying them out in the boiling sun.”
When the chief of the Banu Hashim, the Prophet’s uncle, Abu Talib, died, an uncouth member of the Quraysh threw dirt at the Prophet, and it stuck to him. When the latter reached home, one of his daughters, Fatimah, brushed the dirt off him. “The Quraysh did nothing nasty to me like this before,” the Prophet commented. It was only after the death of Abu Talib that they committed mean acts of aggression of this nature. As the Prophet’s companion, Abu Hurayrah, has pointed out, “the Quraysh used to treat the Prophet very harshly after the death of his uncle.” “Uncle, how quickly I have felt your loss,” the Prophet lamented.123 The Quraysh even started planning to do away with the Prophet. During this period, Abu Jahl threw an animal’s intestines onto the Prophet’s head, and ‘Uqbah ibn Mu’it tied a sheet around his neck and pulled it tight to strangulate him. Fortunately, it was unsuccessful. However, now that Abu Talib was dead, nothing seemed to stop vicious attacks on the Prophet’s person.
The only thing that held people back was that nothing of this nature had happened before in Arabia; for a member of the Banu Hashim to be attacked and killed by his own fellow Quraysh would have been an action without precedent. Additionally, there were still people among the idolaters whose consciences pricked them, who supported the Prophet in their hearts. The first time Abu Jahl made a murderous attack upon the Prophet, Abu’l Bakhtari heard about it. He took a whip and went to the Ka’bah, where Abu Jahl sat triumphantly with his associates. Abu’l Bakhtari first made sure that Abu Jahl had attacked the Prophet in this way, and when it turned out that he had, he took his whip and struck Abu Jahl so hard on the head that the latter roared with pain.
One can see from the history of various religions how, even as a creed, polytheism has always been super-sensitive to criticism. But in ancient times, polytheism was more than just a creed; it provided the very foundation of the structure of social orders. There were political reasons, too, for the people’s fanatical attachment to polytheism. This was the situation in Makkah, and for this reason, the Prophet’s time there was such a supreme test of patience. Only a handful of people believed in him during the first three years of his mission. The town of Makkah was as devoid of supporters who would help the Prophet as it was of shade-giving trees. Only four people remained close to him—‘Ali, Zayd, Abu Bakr and Khadijah—five if one includes the first person born a Muslim, ‘Aisha, the daughter of Abu Bakr.
So the situation remained for three full years. When the Prophet left his house, he was greeted with derisive jeers in the street as if he were a madman. One day—at the instigation of Abu Jahl—a group of people were abusing the Prophet. A passer-by was unable to put up with the sight of a person from a noble Quraysh family being treated in this manner. He went straight to the Prophet’s uncle, Hamzah. “Have you lost all sense of honour?” he said. “You are sitting back while people are disgracing your nephew.” This was enough to ignite Hamzah’s sense of Arab pride. He had an iron bow, which he took with him and went to see Abu Jahl. Striking the Prophet’s oppressor, he said: “I have adopted Muhammad’s religion as my own. If you have it in you, do something about it.”
Hamzah was famed as a fighter all over Arabia. After he took this action, people gained new courage, and the number of Muslims increased to thirty. At this time, there were two highly influential people in Makkah— ‘Umar ibn al-Khattab and Abu Jahl ibn Hisham. The Prophet prayed to God: “Lord, strengthen Islam through ‘Umar ibn al-Khattab or Abu Jahl ibn Hisham.” This prayer was accepted in the former’s case. In the sixth year of the Prophet’s mission, ‘Umar ibn al-Khattab accepted Islam.
Along with him, several other people converted, and the number of Muslims increased to forty. During this period, the Muslims had a hideout in Dar al-Arqam. According to the historian Ibn Kathir, thirty-nine people used to gather there.
But such a small number could not combat the might of the conventional system, which in numbers and resources was far stronger. It was not long before the oppression of the Muslims started again. The Prophet was subjected to every form of persecution, but all attempts to kill him failed. The tribal system was still protective of the Prophet. No one could dare to take his life, for to do so would have been to declare war on the whole of the Prophet’s tribe. He was not the only prophet to be defended in this way. The Prophet Shu’ayb’s people also refrained from killing him for the same reason, despite their desire to do so:
They said: “O Shu’ayb, we do not understand much of what you say to us. And we see you weak among us. But for your tribe, we would have stoned you. You are not dear to us.”
The Quraysh once presented a demand to the chief of the Banu Hashim, the Prophet’s uncle, Abu Talib, that he should expel his nephew from the tribe. Only then would they be able to slay the Prophet. Abu Talib’s honour prevented him from taking this step. When Abu Talib, at the Quraysh’s behest, asked his nephew to stop criticizing their gods, the Prophet became concerned that his uncle would hand him over to the Quraysh. But Abu Talib immediately put his nephew’s mind at rest. “By God, I will never hand you over to anyone,” he told him.
When all else failed, the Quraysh ostracised the Banu Hashim in the seventh year of the Prophet’s mission. So Abu Talib took his nephew and his family out of Makkah, and they took up their abode in the ravine known after Abu Talib. There was nothing in this mountain pass except for a few wild trees. For three years, Abu Talib’s family lived on the leaves and roots of these trees. Their only respite was during the four sacred months when the Banu Hashim used to come to Makkah. They would take back animals for sacrifice and live for a few months on the dried meat they prepared.
After three years, in the tenth year of the Prophet’s mission, the pact to ostracize him that the Quraysh had made among themselves ended. The Banu Hashim were now able to return to Makkah. But the strain of the time in exile had been too much for Abu Talib, who died in the same year (A.D. 620). So ‘Abd al-’Uzza, known as Abu Lahab, became chief of the Banu Hashim. He was an implacable opponent of the Prophet and took the decision Abu Talib had held back from. He expelled the Prophet from his tribe.
Expulsion
To expel an Arab from his tribe in those days was like putting him out among a pack of wolves. No government in those days was responsible for its citizens’ safety. There was only the tribal system, and one could only live under the protection of a tribe. In the pilgrims’ tents in Mina, the Prophet once preached his message to a particular tribe, but they refused to accept it. Still, one can tell from what one of their number, Maysirah ibn Masruq al-‘Abbasi, had to say that the Prophet’s words had impacted him. Ibn Kathir explains how the Prophet’s hopes were raised about Maysirah. “How well you have spoken and how enlightening your words are. But my tribe does not agree with me, and one cannot go against one’s tribe.”127 That was how much a tribe meant to a person. What a grave matter it must have been to be expelled from one’s tribe.
The Prophet now had nowhere to go in his land. There was no other option but to seek the protection of some other tribe. His first attempt in this direction was his journey to Ta’if. Later, he explained the episode to his wife ‘Aisha, saying he had “presented himself before Ibn ‘Abd Yalil.” In the words of ‘Urwah ibn Zubayr, “When Abu Talib died, and the Prophet’s affliction became more intense, he betook himself to the Thaqif tribe, hoping they would grant him asylum and support.”128 But one can tell what savage treatment the Prophet received at their hands from this prayer that he made on his return to Makkah:
Lord, I complain to you of my weakness and helplessness. How vulnerable I am among men, most Merciful one!
After his return to Makkah, the Prophet commented that it was just as well that the people of Makkah had not heard about what had happened to him in Ta’if. If they had, it would have made them even more audacious.130 The Prophet was unable to live within the city. He stayed outside and sent messages to various people, asking them to take him under their protection so that he could return to the city. Eventually, Mut’im ibn ‘Adi agreed to extend protection to the Prophet, who, shielded by the swords of Mut’im’s sons, once again entered the city walls.
Fairs, attended by tribes from all over Arabia, used to be held in various places in those days. The Prophet would go along and speak to different tribes hoping that one of them would agree to extend him protection. He explained his plight to his uncle ‘Abbas. “I am not safe here with you and your relatives. Will you take me to the fair tomorrow so that we can visit people in their tents and talk to them?” he said to him.
The Prophet would then go into people’s tents and, presenting himself before them, would enquire what protection they could afford him. He would tell them that his people had rejected him and expelled him. “Protect me and grant me refuge so I can continue to preach the faith God has revealed to me.” Historians have mentioned the names of fifteen tribes the Prophet approached individually, only to meet with one refusal after another. Although it was considered a shameful matter for someone to seek refuge from a tribe, and his request not be granted—in fact, this was the first notable example in Arab history of a person spending several years looking for a tribe to take him in—no one was prepared to shoulder this responsibility in the case of the Prophet. When a group from one tribe felt inclined to take pity upon the Prophet, one of their elders rebuked them: “His tribe has expelled him, and you intend to grant him protection. What do you want to do? Wage war upon the whole of the Arab nation?”132 He knew that to offer refuge to a person his tribe had disowned, was to declare war against that tribe.
The Quraysh expelled him, and the Quraysh were masters of the entire Arab peninsula. To grant asylum to one expelled by them was to declare war on every Arab tribe—on everyone who looked up to the Quraysh as their leaders and guardians of the Holy Ka’bah. That was why, when the Ansar swore allegiance to the Prophet, Abu’l Haytham ibn al-Tayyihan warned them: “If you take him with you, the whole Arab nation will descend upon you with one accord.”
Added to this, there was the fact that Arab border tribes had made pacts with neighbouring foreign powers. These tribes feared repercussions if they took a controversial personality like the Prophet. As Ibn Kathir has explained in Al-Bidayah wa al-Nihayah, the Prophet once went into the tent of the Banu Shayban ibn Tha’labah in Makkah and talked with their elders. They were impressed by the Prophet’s words but finally decided that their position on the border of Persia was too precarious for them to take responsibility for the Prophet. As their spokesman, Hani ibn Qubaisah, put it, they had made pacts with the Persian emperor, and “it might be that kings will not take kindly to the message that you preach.”
The Prophet was desperate to find a tribe that would afford him protection, for there was no other way to continue his mission. Once, he went to see a tribe which went by the name of Banu ‘Abdullah. After the Prophet had, as usual, called them to Islam and presented himself to them in the hope that they would grant him asylum, he said: “Banu ‘Abdullah, what a beautiful name your forefather had.” But they were untouched by his evident goodwill and rejected his proposals.135
The last three years of the Prophet’s time in Makkah were spent among various tribes, looking for one to grant him asylum. Yet despite his untiring efforts, no tribe was ready to take him in. Some of the people he approached used to taunt him, saying, “Isn’t it high time that you despaired of us?” Eventually, God gave the tribes of Aws and Khazraj, which hailed from Madinah, the courage to extend the Prophet their support. There was one particular psychological reason for their decision. In their vicinity dwelt Jewish tribes, notably the Jews of Khaybar, who had possession of the most fertile lands in the area and control of the region’s commerce. Many of the Aws and Khazraj were given employment by them, but the work was so hard and the recompense so inadequate that it was more like slavery for them. (Mention is made of this by the Prophet when, after the emigration to Madinah, he had his companions build the Prophet’s mosque with their own hands. According to Ibn Kathir, the Prophet commented that “this is not the labour of Khaybar; this is much more worthwhile and honest work.”) In economic domination by the Jews and their exploitation of the Madinan tribes, fighting often broke out between the Jews on the one side and the Aws and Khazraj on the other. The Jews used to deride these tribes, telling them that a Prophet would soon come among the Arabs and that when he did, they would join forces with him and eliminate the Aws and Khazraj.
When the Aws and Khazraj heard the teachings of the Prophet Muhammad, they recognized him as the prophet the Jews had taunted them with, and they made haste to accept him before the Jews could do so. Moreover, there were other historical reasons for it being comparatively easier for the Aws and Khazraj to understand the message brought by the Prophet and to believe in him personally than it was for the other tribes. They did not deliberate long, therefore, before swearing allegiance to him.
So the time, which the Prophet had been awaiting for years, finally came. He had found a place in which, under tribal protection, he would be able to continue his struggle effectively. The Muslims of Makkah and the surrounding territories would be gathered together in one centre. The fact that most of the people of Madinah accepted Islam made it easier for the Muslims’ scattered resources to be brought together in one place and used more effectively to further the Islamic cause. When the Aws and the Khazraj swore allegiance, the Prophet quickly returned to his companions. “Praise God,” he told them, “for today, Rabi’ah’s offspring have as good as overcome the Persians.”136 The Prophet saw how the Ansar strengthened Islam by taking the Muslims in. He realized it would only be a matter of time before the Muslims conquered mighty Persia.
The Prophet began to make preparations for emigration to Madinah. He was to take six months after the conversion of the Aws and Khazraj to do this. All this while he attempted to maintain the utmost secrecy, but still the polytheists, the Quraysh, learnt of his plans to leave. They heard about the refuge he had been granted in Madinah and the protection the Ansar had extended him. The fact that the Ansar had accepted Islam also came to their notice, and they learned that the Muslims were gathering in Madinah. Plotting against the Prophet, they decided to take him captive at his departure and kill or keep him prisoner.137 But their plans came to nothing. When all his arrangements were complete, he succeeded in migrating to Madinah in total secrecy.
