|
The
Hijra to Al-Hudeybia
The Hijra marks the beginning of a new epoch
in Muslim History. Let us look before and
after it. For thirteen years the Prophet had
made sincere and sympathetic efforts to wean
the Meccans from their idolatry and their evil
ways. The result was bitter persecution and
migration to Medina. But the efforts had not
been in vain. All had been carried on under
Divine guidance, in pure faith. They who later
did great things for Islam had by now entered
the fold of Islam. The Muslims had passed
through hard trials and their character had
developed. They in their day of glory would
bring peace in the land. They would be the
friends of the weak and the downtrodden. A
basis had thus been laid for future success.
"And verily the latter portion will be
better for thee than the former," the
Prophet had been promised early in his career.
He was to be raised to a "praised
estate." His migration from Mecca and his
entry into Medina were both to be firm. His
fame was to be exalted. When he had a last
loving look at the Ka'ba on his journey to
Medina, he is reported to have said:
"Mecca, noble city, I love thee. I am
loath to leave thee. But thy inhabitants won't
let me be." Comfort was revealed to him:
"Lo! He who hath given thee the Quran for
a law will surely bring thee home again."
The great cry -- "the hosts will all be
routed and will turn and flee" -- uttered
by the Prophet at Badr, had also been revealed
before the Hijra.
The haven of safety, Medina was to be the
centre of the Muslim state. The Prophet was no
longer a mere preacher. he was the head of a
state, a guardian of the lives and of the
liberties of his people. And never had any
community a better leader. He was always wary
and watchful. He had the useful gift of being
able to think quickly in an emergency. It was
in time of sudden danger that his powers of
administration and resource were at their
best. He was never downcast, and was modest in
the hour of victory. He conduct of affairs was
always marked by moderation and foresight.
There were three political parties in the new
state of Medina. The first party was made up
of the Ansar (Helpers) and the Muhajirin
(Exiles). The Helpers belonged to Medina.
The Exiles had left their all at Mecca. The
Helpers sacrificed much for their guests from
Mecca. To unite these in close bonds the
Prophet set up a brotherhood between them.
This linked them together in sorrow and
happiness. They vied with each other in
helping forward the cause of Islam. They
formed the nucleus of the Muslim Commonwealth.
They are highly spoken of by the Quran for
their firm faith and good actions.
The second party goes by the general name of Munafiqin
(hypocrites). They were luke-warm supporters
of Islam. They professed faith but it had not
entered their hearts. Their leader was Abdulla
bin Ubayy. He was very ambitious and aspired
to be the king of Medina. Indeed such a
promise had been actually held out to him.
Abdulla naturally did not like the presence of
the Prophet in Medina. The Hypocrites were
enemies within the gate. They conspired with
the Jews, the third party. They were looked
upon as friends by the Meccans, the bitter
enemies of Islam. The Hypocrites required
constant watching on the part of the Prophet.
He always showed the greatest patience and
forbearance towards them.
The Jews formed the third political party of
Medina. They were a clever and gifted race.
They had a complete hold of the economy of the
place. They lent money at high rates of
interest. They got as much as they could out
of the Arab labourer and the farmer, in return
for petty wages. The Jews, in three clans,
would set one Arab tribe against another. This
discord heleped their cause. They felt they
had no duty to non-Jews. They were very
jealous of the Prohet of Islam. Why had the
Promised One been raised from the house of
Ishmael? They, therefore, always plotted
against Islam. Hence they were often guilty of
open rebellion and secret sedition. The state
had no rest till after the Jews had been
expelled from Medina.
But to start with they were not open enemies.
The Prophet gave them a chance to be good
citizens of an ordered state. he tried to
establish friendly relations between the
various parties living at Medina. He granted
them a charter, very noble thing for those
times of ignorance and warfare. These were the
main terms of the pact: The Muslims and the
Jews -- the Hypocrites were outwardly Muslim
-- shall live as one people. Each party shall
be free to keep its own faith. In the event of
a war of defence each party shall help the
other. In case of an attack all alike must
defend Medina. Peace shall be made after
mutual consultation. The guilty shall be
pursued and punished, for the peace of the
State. All future disputes shall be referred
to the Prophet. The terms of the pact show
what a mastermind the maker of the pact was,
and what great concern he had for humanity.
The mosque was to be the centre for the
Muslims. Indeed the building of the Mosque,
himself he worked as a labourer, had the first
claim on the Prophet's attention. The prayers
were held five times daily. Here also the
Prophet delivered his weekly Friday sermon.
The Salat is a model of simple dignity and
orderliness. As such the Mosque was the parade
ground of Discipline. The Mosque also served
as a court of justice. Here the Prophet would
receive deputations. A part of the Mosque, Suffa
(a shed), formed a shelter far those who had
no home of their own. They were devoted to
learning and helped in the spread of Islam,
these dwellers of the Suffa.
The Prophet built himself simple houses for
his family. They opened into the courtyard of
the mosque. The Exiles were gradually
rehabilitated. But the Prophet, by no means
unmindful of the economic side, always laid
the greatest stress on the spiritual side of
corporate discipline and growth. As time
passed the life of the community was regulated
as laws were revealed when the need arose for
them in a growing community. One after the
other the Arkan of Islam were completed, till
in faith and conduct it was an ideal community
worthy of the greatest blessing on earth -- a
just rule of mankind.
In 2 A.H. fasting was prescribed. They must
unless too weak, ill or on a journey, abstain
from food and drink from dawn till sunset.
Fasting is training in avoiding evil by
practising abstention from what is lawful
during fixed hours. Ramazan was the month,
when the Quran ws first revealed. At the end
of the month is a day of rejoicing, Id-al-Fitr.
That all may share the joy, the rich give in
alms a certain amount of corn or its worth in
money. Id-al-azha. which came later, is
another great festival. This is marked by
sacrifice of cattle, in memory of Abraham, the
great servant of God, who was prepared to
sacrifice his first born Ishmael. The two
occasions for Id (Eid) are a reminder to the
Muslim that wealth and children are a
temptation and that he must cultivate a spirit
of sacrifice.
The poor-due (zakat) was another great
discipline imposed on the Muslims. The rich
among the must pay a tax for the benefit of
the poor. This tax was not to cripple capital
b ut was to ensure a more just distribution of
wealth. Islam allows the pleasure of private
ownership, but the owner may not neglect the
claims of the poor among society. Besides zakat
charity in all forms was encouraged. It is the
glory of Islam that it makes chairty a
universal virtue. "Every good act is
charity," says the Prophet.
The Hajj completed the discipline of the
Muslim society. A Muslim must, if he has the
means, once in life visit the Ka'ba and
perform the other rites and ceremonies. The
Hajj is a unique form of worship. It is a
grant demonstration of the brotherhood of man
preached by Islam. A western thinker has to
confess: "Of all world religions Islam
seems to have attained the largest measure of
success in demolishing the barriers of race,
colour and nationality."
It was these forms of worship, vitalized by
their spirit, besides different rules and
regulations for decent behaviour, that made
the Muslims of Medina "citizens of no
mean State."
The chief problem for the new State was the
question of defence. The Prophet secured peace
within by the charter. He sent out parties to
keep watch. He also tried to secure the
alliance or neutrality of the neighbouring
tribes. The Quraish were an actual danger.
Their conduct at the Abyssinian cout was ample
proof that they would not allow the Muslim
power to grow in Medina. They incited Bin
Ubayy to fight the Muslims or to turn them out
of Medina. The Prophet reasoned with Bin Ubayy
and his friends. The Quraish then made a
secret pact with the Jews. Having got the
Jewish support, the Quraish threatened the
Muslims. They sent out parties to harras them.
A Meccan chief carried away some camels from a
pasture of Medina.
One of the parties sent by the Prophet was
responsible for what is called the Nakhla
Incident. They had sealed instructions to be
opened after a march of two days. They found
they were to proceed to Nakhla and gather
information about the movements of the Quraish.
At Nakhla the party met some Meccan traders on
their way home from Syria. They fell upon the
traders, killed one and capture two of the
trading party. The Prophet strongly
disapproved of the action and tried to make
amends. But the Meccans wanted a pretext for
invasion. Another incident made the situation
worse. A large Meccan caravan was returning
from Syria, under the head of Abu Sufian. The
carawan got a false alarm that the Muslim
would attack them. Abu Sufian sent a fast
rider to Mecca for help. Abu Jahl was glad of
this opportunity of invading Medina under
pretext of protecting the caravan. Abu Sufian
followed a safer route and was soon out of
danger. He sent word of this to Abu Jahl. But
Abu Jahl was bent on proceeding with his
scheme. He said the Meccans would make merry
at Badr. Now Badr was a valley, with wells of
water, three days' journey from Medina.
The Prophet got the news about both the
caravan and Abu Jahl. He set out from Medina
at the head of 313 followers. He did not
exactly tell his people that he was leading
them to fight the Meccans. He later told them,
under Divine revelation, that the Muslims
would overpower one of the two -- the Meccan
caravan or the Meccan host. The Quran says,
and this was but natural, that most of the
Muslims wanted to face the caravan rather than
an army.
The Prohet was prepared, before the battle,
still further to lessen the host of 313. He
would allow the Helpers to withdraw, if they
so liked, as their compact was to defend
Medina rather than fight in the field. He did
this most tactfully. He held a council of war.
He asked for counsel. Each time that war was
supported at the council, it was by an Exile
speaker. The Prophet wanted more advice. At
this the Helper S'ad bin Muaz said,
"Prophet of Allah, you have had enough
counsel. Perhaps you refer to us. Is that
so?" "Yest," said the Prophet.
S'ad said, "Perhaps you ask our counsel
because we originally offered to defend
ourselves only if attacked in Medina. We care
not for what we promised then. We stand by
you, to do whatever you ask us to do. Invite
us to fight, we will do more. Command us to
jump into the sea. We will not hesitate. The
enemy shall not get at you, without stepping
over our dead bodies." Another Medinite,
Miqdad, was even more eloquent: "We will
not behave like the companions of Moses who
said, 'Go thou and thy Lord and fight! We will
sit here.' We will fight to the right of you,
to the left of you, in front of you and behind
you."
It was at the head of this devoted band that
the Prophet marched on. The Muslims took up
their position. They made a shelter for the
Prophet. There he spent the night, Ramazan 17,
in prayer. God helped the Muslims. Rain fell
overnight -- lightly on the Muslims, heavily
on the Meccans. The Muslims were on firmer
ground. The Meccans had muddy and slippery
ground. As the Prophet saw the enemy proudly
advance, he raised his hands towards heaven
and prayed: "O Lord, forget not thy
promise of help. Lord, if this little band
were to perish, there will be none to offer
unto Thee pure worship!"
The battle began. The Meccans challenged three
to come out from among the Muslims for single
combat. Three Helpers advanced. But the
Meccans wante their equals -- the exiled
Meccans. Ali, Hamza and Obeida then advanced
and slew their opponents. Then a general fight
started. The Muslims were hard pressed. The
Prophet prayed on. He emerged from the shelter
with a cry of good cheer. He took up a handful
of pebbles and sand and flung it at the Meccan
host. This turned the tide of battle. The
Meccans fled, leaving seventy dead on the
field of battle. An equal number fell as
prisoners into Muslim hands. The victors also
came by a large booty. The Muslim losses
numbered fourteen.
One of the most memorable incidents of the
battle was the death of Abu Jahl at the hands
of two boys from among the Helpers. As the
armies stood facing other, one of the Muslim
generals found aboy on his right, and a body
on his left. He did not think much of this
support on his flanks. Suddenly one of the
boys said to him, "Uncle, I have heard of
one Abu Jahl, an archenemy of the Prophet.
Uncle, I want to fight him. Tell me where he
is." The general had hardly time to
answer when the same question was repeated by
the second boy. The general was amazed. He
raised his finger to point at Abu Jahl who
stood near clad in armour protected by two
captains. The boys dashed into the enemy
ranks. They did succeed in getting at and
fatally wounding Abu Jahl.
The battle of Badr was a great sign. God
helped the Muslims. But God helps those who
help themselves. The Quran is clear on the
subject of divine help. Muslim must strive
hard. The descent of angels is for
reassurance. Help belongs to Allah alone,
bestowed on those who do their best, and leave
the rest to God.
The Prophet was most humane in the hour of
victory over his mortal enemies. The Muslims
were directed to be kind to the prisoners.
This advice was faithfuly followed. They would
offer bread to the prisoners, and themselves
content with dates. They wealthy among, the
prisoners were allowed to ransom themselves.
The literate prisoner was to teach ten
Medinite boys to read and write. Some of the
very poor were also let off without a ranson.
After a respite from the battle, the Prophet
attended to the marriage of the best beloved
Fatima. She was now eighteen. The darling of
her father, she was also a lady of light. Many
a request had been received for her hand but
she had turned them down. Ali was one of the
suitors. Here was a man after the prophet's
own heart. But he must have his daughter's
consent. Out of modestry, she kept quiet. The
Prophet took it to be her consent and the
marriage was solemnized. It was one of the
simplest marriages, perhaps the simplest in
history. Here the dowry given by her Prophet
father, consisted of some household articles
-- a rough bed, a cushion, a ginding mill, a
water-skin, and two earthen pitchers. A
Medinite offered a small house, to be the home
of the noble couple. The Prophet called at her
house in the evening. He knocked to get
permission to enter. He then sent for a basin
of water. he put his hands in the water, and
sprinkled a few drops on the comple to bless
them. he then said to Fatima, "My
daughter, I have found you the best husband in
our family." What a noble example set by
the Prophet for Muslim parents the world over,
for all time to come!
To avenge the losses at Badr the Meccans,
under the lead of Abu Sufian, once more
marched against Medina, under the lead of Abu
Sufian, once more marched against Medina with
an army of three thousand. They were
determined to destory the Muslims once and for
all. Some Meccan ladies, with Hind, wife of
Abu Sufian at their head, came with the army
to encourage the soldiers with their war
songs. The Prophet wanted to stay in Medina
and defend the city from inside. But some of
the zealous among the Muslims insisted on
fighting in the field. So the Prophet led his
mend to Mount Uhad, some three miles from
Medina. Before the action Bin Ubayy withdrew
with three hundred followers. He explained his
conduct later by saying that he did not expect
there would be any fighting. The Prophet
assigned posts to his men. Although not a
soldier by profession, he is never known to
have made a tactical blunder. To guard the
rear of his men, he posted fifty archers at a
pass. They had instructions not to leave their
post whatever the fate of the battle. The
Muslims did very well at first and the Meccan
host lost courage. They turned to flee. At
this some of the archers at the pass felt like
plundering the fugitive Meccans. They
disobeyed the Prophet's orders and left their
post. Khalid, the dashing Meccan general, saw
his chance. Through the pass, at the head of
his cavalry, he fiercely attacked the Muslims
in the rear. The fleeing Meccans also turned
back. The Muslims suffered heavy losses.
Mus'ab bin Umair, the great preacher of
Medina, was also slain. He resembled the
Prophet. The enemy raised a cry that the
Prophet was slain. By this time the Prophet
had been seriously wounded and had fallen
down. Someone however recognised him and
shouted that he was still living. This shout
rallied some devoted followers round the
Prophet. They managed to move to a rising
ground and to safety. Abu Sufian withdrew
though he threatened to return again to the
fight. Somebody asked the Prophet to pray for
the ruin of his enemies. His prayer was:
"O Allah, forgive my people for they know
not."
In this battle the Meccan ladies mutilated the
Muslim slain. They made necklaces and
bracelets of their ears and noses. Hind
plucked out the liver of Hamza and tried to
eat it. The Prophet was deeply shocked to see
all this barbarity.
The Muslim women came out of Medina to nurse
the wounded. Among them were the Prophet's
daughter, his young wife and his aunt. Seventy
Muslims lay dead on the field of battle. But
the Muslim women patiently bore these losses.
A woman who had lsot three relations found
comfort in the the fact that the Prophet had
survived.
On the day after the battle the Prophet again
went out with the remnant of the army. His
idea was that the Meccans might hear he was in
the field and thus desist from attacking
Medina. Here was a display of high courage and
shrewd common sense.
The losses at Uhad had encouraged the
Hypocrites and the Jews to hatch more plots
against the Muslims. The Hypocrites encouraged
the Jews and promised that they would fight
for them. If necessary, they would go into
exile with them. Besides such treachery, the
Jews of Banu Nazir were also guilty of an
attempt to murder the Prophet. Some decisive
action against the clan was thus most
essential. The Muslims marched against the
Banu Nazir who took refuge in their strong
towers. They gave in after a siege of fourteen
days. They were allowed to leave Medina and to
carry away as much as they could on their
camels. This exile of the Banu Nazir took
place in 4 A.H.
Next year the meccans made another great
effort to destory the Muslims with the help of
the Jews, and of the great desert tribe of
Ghatafan. An army of ten thousand rode against
Medina. This led to what is called the War of
the Clans on war of the Trench, because many
clans invaded Medina. The Prophet, caused at
the advice of Salman the persian, a deep
trench to be dug before the city. He himself
led the work of digging. The invaders were
pround of their cavalry. But the riders found
the trench impassable. The trench had thus the
desired effect of cheeking the terrible
advance. During a full month of siege the
defenders stood firm.
Meanwhile the Banu Qureza turned traitors
within the gate. They were incited by a cheif
of the exiled Banu Nazir to rise against the
Muslims. Some of the Jews advanced towards a
stronghold sheltering Muslim women and
children. A Jew actually reached the gate.
Safia, an aunt of the Prophet, slew the
traitor and threw his head on the plain. The
Jews were alarmed. They thought the stronghold
was defended by soldiers.
The besiegers now became restive. Success
seemed far off. A person who was secretly a
Muslim managed to sow distrust between the
Jews and the Meccans. Then a bitter wind came
from the sea. It blew so terribly for three
days and nights that the invaders were in
utter misery. So Abu Sufian sounded retreat
during the night. The Ghatafan followed suit
when they woke next morning to find the
Meccans gone. A very great danger, the
greatest so far, had been averted from Medina.
It was time now to deal with the treacherous
Banu Qureza. With a guilty conscience they had
already taken o their towers of refuge. The
Muslims laid siege to their strong-holds.
After a siege of about a month the Jews.
Surrendered on the condition that their ally
Sa'd bin Muaz should judge them. They would
abide by his award. The judge was hard on
them. S'ad condemned their men to death, and
their women and children to slavery. They
could have procured much better terms if they
had left the matter to the Prophet himself.
In 6 A.H. the Prophet saw a vision in which he
found himself and his companions entering the
holy place at Mecca in security, fearing
nothing. So he set out for Mecca with a band
of fourteen hundred companions. They took some
camels with them for ritual sacrifice. But the
Prophet was forced to halt and camp al Al-Hudebia,
for the Meccans would not allow them to
advance, despite the peaceful intentions of
the Muslims. The Propeht was resolved not to
fight but to come to terms with the Meccans,
for the sanctity of Mecca. They would not
listen to the first envoys. Uthman who could
command respect was then sent as an envoy. The
Meccans detained him. A report reached the
Muslim camp that Uthman ahd been murdered.
In the circumstances, the Prophet, sitting
under a tree, took a pledge from all the
company that they would fight to the death.
This brought the Meccans to their senses.
Uthman was meanwhile also reported to be safe.
A treaty of peace was then drawn up,
apparently to the advantage of the Meccans.
They had all that they asked for. The Muslims
must turn back without visiting the Ka'ba.
They could come the following year, unarmed,
when the Meccans would vacate the city for
three days. Fugitives from the Meccans to
Medina were to be returned, but not the
fugitives from the Muslims to Mecca. The truce
was to be in force for ten years. Tribes were
allowed to take sides, either with the Meccans
or the Muslims.
The Prophet then rode back to Medina. The
terms of this treaty appeared to be favourable
to the Meccans, but the affair at Al-Hudeybia
turned out to be a blessing in disguise as we
shall see presently.
|
Credit
| About Us