The Religio-Political Mission of Prophet Muhammad (PBUH)
Content
The Purpose of Dawah
The First Persecutions
The First Pledge of Allegiance
Medina: The First Islamic Rule (State)
The Conspiracy of Jews and Hypocrites
Prophet, The Spy Master
Prophet, The General And Battle of Badr (The First battle of Islam)
Prophet, The General And Battle of Uhud
The Banishment of The Jews
Prophet, The general And The Battle of Ahzab (Khandaq)
Prophet, The general And The Battle of Khaibar And Banu Quraizah
The Conquest of Mecca
Conclusion
Reference
The First Persecutions
The First Pledge of Allegiance
Medina: The First Islamic Rule (State)
The Conspiracy of Jews and Hypocrites
Prophet, The Spy Master
Prophet, The General And Battle of Badr (The First battle of Islam)
- First Prisoners of War
Prophet, The General And Battle of Uhud
The Banishment of The Jews
Prophet, The general And The Battle of Ahzab (Khandaq)
Prophet, The general And The Battle of Khaibar And Banu Quraizah
The Conquest of Mecca
Conclusion
Reference
The Purpose of Dawa'h
Purpose
of dawah is not only personal Islam but also political Islam, that is when
there are enough Muslims suitable to form a polity then the political Islam
shall be the framework for this Muslim polity. This is what had happened
through the Prophetic dawah. It was not possible in Mecca but was fruitful in
Medina. The Meccans saw that the Islamic dawah of Prophet was not only
going to affect their personal morality but also their political, social,
cultural, military and economic existence i.e. a new framework of Meccan
polity and existence through God. Prophet's participation in Hilful Fudhul
is a clear proof of the political mindset of Prophet pbuh and that he not only
wanted personal changes of the Arabs but also their political changes. In fact,
the two are interlinked.
When Prophet pbuh called the Meccans for first time it was not a call to some parts of Islam while rejecting others, rather it was a whole call, a call to a complete package through the wordings "obey God and His Messenger". Obedience of God and His Messenger for the early Meccans is different from today's people as they were called to an initial incomplete Islam while today's call is to the complete Islam. Irrespective of whether people accept or not, the pure message of God and His Messenger must not be changed to fit people's sentiments and impulses. This is why, the first Muslims were persecuted because Islam as much as it was complete then, was not going to be changed to fit the Meccan sentiments and agenda unless it be for achievement of a greater Islamic cause as we will see in treaty of Hudaiyba.
When Prophet pbuh called the Meccans for first time it was not a call to some parts of Islam while rejecting others, rather it was a whole call, a call to a complete package through the wordings "obey God and His Messenger". Obedience of God and His Messenger for the early Meccans is different from today's people as they were called to an initial incomplete Islam while today's call is to the complete Islam. Irrespective of whether people accept or not, the pure message of God and His Messenger must not be changed to fit people's sentiments and impulses. This is why, the first Muslims were persecuted because Islam as much as it was complete then, was not going to be changed to fit the Meccan sentiments and agenda unless it be for achievement of a greater Islamic cause as we will see in treaty of Hudaiyba.
The First Persecutions
Facing
the pagan persecution, the first Muslims who were also the first political
activists of Islam emigrated to Ethiopian king who offered them protection and
sanctuary and, who also converted secretly to Islam later on. Failing to
defeat the first Islamic movement, the Prophetic movement, through
persecution, the pagans offered Prophet wealth and beauty i.e. economic and
financial opportunities and personal comforts which were also
rejected. Failing to persuade the Prophet through world beauties and
wealth the pagans decided to sanction the Prophet's clans of Hashim and
Mutallib. There were sanctions on marriage and trade. Therefore Abu Talib
took the clans to a hill Shi'b Abi Talib. Unfortunately, it is difficult
to find this today as Saudis are destroying all the Prophetic historical sites
in the name of economic developments.
This sanction ended through divine intervention and the pagans gave up on sanctions. However The sufferings and privations of these sanctions had taken their toll and soon afterwards both Abu Talib who provided protection to Prophet and His movement and Khadija who provided wealth to this movement died. Abu Talib kept his Islamic faith secret to ensure his protection of Prophet. Both of their graves had been demolished by Saudis in 1925.
For thirteen years in Mecca, the pagans did their very best to stifle the new religion, but their opposition itself provided the necessary publicity. Tribes from all corners of Arabia flocked to Mecca at the time of the annual pilgrimage. Pagans from all over Arabia were marveled by the beauty and message of Quran. Despite all this the Prophet still was unable to attain political authority over Mecca. He didn't have any power to dictate the affairs of the pagan state of Mecca.
This sanction ended through divine intervention and the pagans gave up on sanctions. However The sufferings and privations of these sanctions had taken their toll and soon afterwards both Abu Talib who provided protection to Prophet and His movement and Khadija who provided wealth to this movement died. Abu Talib kept his Islamic faith secret to ensure his protection of Prophet. Both of their graves had been demolished by Saudis in 1925.
For thirteen years in Mecca, the pagans did their very best to stifle the new religion, but their opposition itself provided the necessary publicity. Tribes from all corners of Arabia flocked to Mecca at the time of the annual pilgrimage. Pagans from all over Arabia were marveled by the beauty and message of Quran. Despite all this the Prophet still was unable to attain political authority over Mecca. He didn't have any power to dictate the affairs of the pagan state of Mecca.
The
First Pledge of Allegiance
During
this time an opportunity rose through the pledge of Aqabah. It was the first
pledge with the people of Medina. This pledge had both moral and political
dimensions. The pledge established Prophet's authority (political, military,
economic, social and legal) and moral laws for the adherents. These new
adherents went back to Medina and through their preaching more people converted
and pledged to Prophet through second pledge of Aqabah. As this movement gained
pace at an alarming rate the pagans of Mecca finally plotted to kill the
Prophet pbuh but their plan was foiled through divine intervention.
And remember when the unbelievers plotted against you to imprison you, or to kill you, or to drive you out, they plotted and planned and Allah, too, planned. (Qur'an, 8:30)
And remember when the unbelievers plotted against you to imprison you, or to kill you, or to drive you out, they plotted and planned and Allah, too, planned. (Qur'an, 8:30)
Medina:
The First Islamic Rule (State)
In
Medina Prophet was the ultimate authority. Prophet had established a system of
governance, trade and finance among the people of Medina, the first Islamic
state. This in a time when Arabia lacked any organized political system, when
crimes of all sorts, loot and plunder were rampant across Arabia. While
the country was so strife-ridden internally, dangers from outside were no less.
The Roman and Persian empires had extended their domain to the fertile
provinces of Yemen, Oman and Bahrain and had established their sovereignty over
them. The Romans had occupied Syria, Ghassan and some other Arab tribes, who
had embraced Christianity, had been set up as the latter's feudatories.
The Romans had expelled the Jews from Syria and Palestine in the second Century B.C. These Jews had migrated to Medina and its suburbs and built strong fortresses at Medina, Khaibar, Taima, Fadak and other places. Prospering themselves, the Jews were extremely jealous of prosperity in other races and strongly resented rivalry in trade business. They believed themselves to be God's "chosen people" and their conduct was characterized by pride and arrogance intensified by the feeling of being secure inside their formidable fortresses.
Prophet had made a pact (covenant or contract) with the Jews and other minorities. All those who agreed with the Islamic rule, this Prophetic authority were treated as part of the nation of Islam. They were treated with justice, humanity and tolerance. All Muslims were required to obey peace and avoid war. One Muslim's war would be all Muslims’ war and one Muslim’s peace would be all Muslims’ peace. The minorities could follow their religion in peace. The Jews were required to defend this first Islamic state with the Muslims as well. Vigilante justice was prohibited, and universal peace and order were ordained. Anyone who joined the Islamic rule under this prophetic covenant submitted to the authority and rule of Prophet, the first Islamic ruler.
The Romans had expelled the Jews from Syria and Palestine in the second Century B.C. These Jews had migrated to Medina and its suburbs and built strong fortresses at Medina, Khaibar, Taima, Fadak and other places. Prospering themselves, the Jews were extremely jealous of prosperity in other races and strongly resented rivalry in trade business. They believed themselves to be God's "chosen people" and their conduct was characterized by pride and arrogance intensified by the feeling of being secure inside their formidable fortresses.
Prophet had made a pact (covenant or contract) with the Jews and other minorities. All those who agreed with the Islamic rule, this Prophetic authority were treated as part of the nation of Islam. They were treated with justice, humanity and tolerance. All Muslims were required to obey peace and avoid war. One Muslim's war would be all Muslims’ war and one Muslim’s peace would be all Muslims’ peace. The minorities could follow their religion in peace. The Jews were required to defend this first Islamic state with the Muslims as well. Vigilante justice was prohibited, and universal peace and order were ordained. Anyone who joined the Islamic rule under this prophetic covenant submitted to the authority and rule of Prophet, the first Islamic ruler.
The
Conspiracy of Jews and Hypocrites
But,
as later events proved, it was only expediency that had dictated this course of
action to the Jews, who later were expelled by the prophet as we will see.
There was no change of heart on their part and they secretly nursed the same
hostile feelings against the Aws and the Khazraj as before and viewed the
growing confederation of the Islamic power and Muslims with grave concern
and animosity. In the course of time, they started taunting and abusing the
Muslims, frequently quarrelling with them and resorting to treachery and sedition
against this contract. Some people of the Aws and the Khazraj tribes who had
become lukewarm converts assisted them: the Munafiqun (hypocrites). These were
headed by 'Abdullah ibn Ubay who had his own designs to become the ruler of
Medina and, together with the Jews, they became a constant source of danger to
the newborn religion and to its adherents.
In time these internal enemies of the young Islamic state, the Jews who had economic connections with a foreign state Mecca, conspired with the Meccan pagans. Being in league with the Jews and the hypocrites (apparently muslims), the Meccans started harassing the Muslims. Under the leadership of Karz ibn Jabir al-Fahri, they started raiding up to the very outskirts of Medina, destroying fruit-bearing trees and carrying away flocks. News began pouring into Medina that the Meccans were allying with other tribes to launch a massive attack against the Muslims. These enemies of Islam were committed to economic aggressions and building an alliance against the young Islamic state.
In time these internal enemies of the young Islamic state, the Jews who had economic connections with a foreign state Mecca, conspired with the Meccan pagans. Being in league with the Jews and the hypocrites (apparently muslims), the Meccans started harassing the Muslims. Under the leadership of Karz ibn Jabir al-Fahri, they started raiding up to the very outskirts of Medina, destroying fruit-bearing trees and carrying away flocks. News began pouring into Medina that the Meccans were allying with other tribes to launch a massive attack against the Muslims. These enemies of Islam were committed to economic aggressions and building an alliance against the young Islamic state.
Prophet,
The Spy Master
The
pagans were extremely furious about Muhammad pbuh slipping away from their
hands, having made all preparations to kill him. The news that Islam was
rapidly gaining hold in Medina did nothing to pacify their rage and enmity. The
Prophet acting as a military General and spy master sent reconnaissance
missions to monitor enemy movements facing minor skirmishes provoked mostly by
the pagans. There were risks of coup, espionage and infiltration by the
enemies.
For example, a small party of twelve persons under the command of 'Abdullah ibn Jahsh (a cousin of the Prophet) was dispatched to Nakhlah, a spot between Taif and Mecca, with sealed orders to be opened after two days' journey a precaution against espionage which was rife. The letter, as quoted by al-Tabari on page 1275 of his Tarikh, stated:
"Stay at Nakhlah; gather information about the designs of Quraish (pagans) and communicate."
Prophet, hence, as a military commander and spy master sent these small patrols
either to make alliances with neighboring tribes, or they were reconnaissance patrols, for news was reaching Medina that, the Meccans might strike any day.
For example, a small party of twelve persons under the command of 'Abdullah ibn Jahsh (a cousin of the Prophet) was dispatched to Nakhlah, a spot between Taif and Mecca, with sealed orders to be opened after two days' journey a precaution against espionage which was rife. The letter, as quoted by al-Tabari on page 1275 of his Tarikh, stated:
"Stay at Nakhlah; gather information about the designs of Quraish (pagans) and communicate."
Prophet, hence, as a military commander and spy master sent these small patrols
either to make alliances with neighboring tribes, or they were reconnaissance patrols, for news was reaching Medina that, the Meccans might strike any day.
Prophet The General And Battle of Badr (The First battle of Islam)
With
news of Meccan trade caravan coming from Syria and that the Meccans
financing an army of 1000 men the Muslims had two options. Either attack
caravan or attack the army. Even though some Muslims wanted to attack the
caravan, God had commanded His prophet to attack the pagan army in (Qur'an,
8:5-8) who were camped near stream of Badr. They had reached Badr (200
miles from Mecca and 80 miles from Medina) when news came that the trade
caravan was passing just three miles on the seaside from the Quraishites' camp,
and that it had not encountered any attack from the Muslims yet. But since the
Meccans were so eager on giving battle to Muhammad pbuh and his followers, they
decided to proceed towards Medina anyway.
Contrarily, the Muslims were far from the stream and thus experienced difficulty in finding water. To make the matters worse, many Muslims had nocturnal discharge while asleep and became "unclean" (najis). And the ground under them was sandy which was likely to prevent fast running during the battle. God helped them by sending rain which provided them with water enough for their needs and made the sandy ground firm for them, while the firm clay of the Meccans' side became muddy, making their stand and maneuvers difficult. Referring to this, Allah says in the Qur'an:
(Remember) when He caused drowsiness to fall on you as a security from Him and sent down upon you water from the cloud so that He might thereby purify you and take away from you the uncleanness of Satan, so that He might fortes your hearts and keep (your) footsteps thereby firm. (Qur'an, 8:11)
Muslims had only 330 ill equipped men with only two horses in the face of 1000 strong Meccan army. However God intervened and defeated the pagans. God describes it in the following verses:
(Recall) when you sought aid from your Lord, so He answered you: I will assist you with a thousand angels following one another. And Allah only gave it as a good news and so that your hearts might thereby be at ease, and victory is only from Allah; surely Allah is Mighty, Wise. (Qur'an, 8:9-10)
Contrarily, the Muslims were far from the stream and thus experienced difficulty in finding water. To make the matters worse, many Muslims had nocturnal discharge while asleep and became "unclean" (najis). And the ground under them was sandy which was likely to prevent fast running during the battle. God helped them by sending rain which provided them with water enough for their needs and made the sandy ground firm for them, while the firm clay of the Meccans' side became muddy, making their stand and maneuvers difficult. Referring to this, Allah says in the Qur'an:
(Remember) when He caused drowsiness to fall on you as a security from Him and sent down upon you water from the cloud so that He might thereby purify you and take away from you the uncleanness of Satan, so that He might fortes your hearts and keep (your) footsteps thereby firm. (Qur'an, 8:11)
Muslims had only 330 ill equipped men with only two horses in the face of 1000 strong Meccan army. However God intervened and defeated the pagans. God describes it in the following verses:
(Recall) when you sought aid from your Lord, so He answered you: I will assist you with a thousand angels following one another. And Allah only gave it as a good news and so that your hearts might thereby be at ease, and victory is only from Allah; surely Allah is Mighty, Wise. (Qur'an, 8:9-10)
First Prisoners of War
The prisoners were treated with exceptional kindness. Even the hostile critic Muir says:
"In pursuance of Mahomet's commands, the citizens of Medina and such of the refugees as possessed houses received the prisoners and treated them with much consideration. 'Blessings be on the men of Medina', said one of these prisoners in later days, 'they made us ride while they themselves walked; they gave us wheaten bread to eat when there was little of it.
This win sent a shock wave through Arabia and dealt a severe blow to the prestige of the Quraish pagans. On the side note, those who accuse the Prophet as a war booty loving general should know that on the 15th of Rajab of the same year, i.e. 2 A.H., Fatimah, daughter of the Prophet, was married to 'All. All that 'All could offer by way of mater (dower) was his coat of mail, and all that the Prophet could give to his daughter were an ordinary cot, a mattress stuffed with palm leaves, a water bag, two grinding stones, and two earthen pitchers. Yet some writers insinuate that the Prophet and his party were ambushing and plundering trade caravans!
"In pursuance of Mahomet's commands, the citizens of Medina and such of the refugees as possessed houses received the prisoners and treated them with much consideration. 'Blessings be on the men of Medina', said one of these prisoners in later days, 'they made us ride while they themselves walked; they gave us wheaten bread to eat when there was little of it.
This win sent a shock wave through Arabia and dealt a severe blow to the prestige of the Quraish pagans. On the side note, those who accuse the Prophet as a war booty loving general should know that on the 15th of Rajab of the same year, i.e. 2 A.H., Fatimah, daughter of the Prophet, was married to 'All. All that 'All could offer by way of mater (dower) was his coat of mail, and all that the Prophet could give to his daughter were an ordinary cot, a mattress stuffed with palm leaves, a water bag, two grinding stones, and two earthen pitchers. Yet some writers insinuate that the Prophet and his party were ambushing and plundering trade caravans!
Prophet
The General And Battle of Uhud
The
chagrin and fury of the Quraish at their defeat at Badr knew no bounds. Their
whole energy was aroused, and they commenced preparations for another attack on
the Muslims in battle of Uhud. The tribes of Tihamah and Kinanah joined them.
Their united forces numbered three thousand well equipped soldiers under the
command of Abu Sufyan against only a thousand Muslim men. A propaganda was
spread during the battle that Prophet was killed. This caused some Muslims to
lose heart and flee. The tides had turned, and Muslims were defeated. The
prophet was escorted safely by Imam Ali and other companions.
However, the Meccans were too exhausted to drive their advantage home either by attacking Medina or by driving the Muslims from the heights of the hill. They satiated their desire for vengeance by committing ghastly brutalities upon the slain and the injured, cutting off their ears and noses and mutilating their bodies. The horrible scene was so revolting that the Prophet forbade forever the practice of mutilation. With victory almost within their grasp, the Muslims had suffered a heavy blow. They were shaken in body and in spirit. But the Prophet preached to them fortitude and endurance. For those who laid their lives in the way of Allah, the following glad tiding had been revealed:
And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are sustained by their Lord. (Qur'an, 3:169)
While retreating to Mecca, Abu Sufyan had bribed a traveler going towards Medina to inform the Holy Prophet that the Meccans were again assembling a great force to attack Medina. Hearing the news, 'Ali said: "Allah is sufficient for us and most excellent Protector is He."
The Holy Prophet went out at once, taking with him only those seventy warriors who were wounded in Uhud, to pursue the Meccan forces. He stayed for three days at a place called Hamra'ul-Asad but did not find any trace of the Meccans, so he returned. The Qur'an mentions this episode in the following ayat:
Those who responded to the call of Allah and the Messenger even after the wound had afflicted them, those among them who do good and guard (themselves against evil) shall have a great reward. Those to whom the people said: Surely men have gathered against you; therefore, fear them, but this only increased their faith, and they said: Allah is sufficient for us and most excellent Protector is He. So they returned with favor from Allah and (His) grace; no evil touched them, and they followed the pleasure of Allah, and Allah is the Lord of mighty grace. (Qur'an, 3:172-174)
However, the Meccans were too exhausted to drive their advantage home either by attacking Medina or by driving the Muslims from the heights of the hill. They satiated their desire for vengeance by committing ghastly brutalities upon the slain and the injured, cutting off their ears and noses and mutilating their bodies. The horrible scene was so revolting that the Prophet forbade forever the practice of mutilation. With victory almost within their grasp, the Muslims had suffered a heavy blow. They were shaken in body and in spirit. But the Prophet preached to them fortitude and endurance. For those who laid their lives in the way of Allah, the following glad tiding had been revealed:
And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are sustained by their Lord. (Qur'an, 3:169)
While retreating to Mecca, Abu Sufyan had bribed a traveler going towards Medina to inform the Holy Prophet that the Meccans were again assembling a great force to attack Medina. Hearing the news, 'Ali said: "Allah is sufficient for us and most excellent Protector is He."
The Holy Prophet went out at once, taking with him only those seventy warriors who were wounded in Uhud, to pursue the Meccan forces. He stayed for three days at a place called Hamra'ul-Asad but did not find any trace of the Meccans, so he returned. The Qur'an mentions this episode in the following ayat:
Those who responded to the call of Allah and the Messenger even after the wound had afflicted them, those among them who do good and guard (themselves against evil) shall have a great reward. Those to whom the people said: Surely men have gathered against you; therefore, fear them, but this only increased their faith, and they said: Allah is sufficient for us and most excellent Protector is He. So they returned with favor from Allah and (His) grace; no evil touched them, and they followed the pleasure of Allah, and Allah is the Lord of mighty grace. (Qur'an, 3:172-174)
The
Banishment of The Jews
The
defeat at Uhud did, indeed, create serious difficulties for the Muslims. It
emboldened the nomadic tribes on the one hand to make forays upon Medina and,
on the other hand, encouraged the Jews of Medina to foment further
trouble. The Meccans realized that on their own they could not crush the
Islamic movement. They now started instigating other tribes to make common
cause with them. Most of the tribes were already inimical to Islam. They
practiced idolatry while Islam forbade it and enjoined worship of one God.
Raiding and plundering were the general means of their livelihood while Islam
dictated an orderly society, forbidding oppression, exploitation, and foul
play. It enjoined its followers to seek honest means of livelihood. The
influence of the Quraish extended far and wide and all the tribes came into
contact with them at the time of the annual pilgrimage. The Jews were also
constantly instigating the tribes against the Muslims. The victory of the Muslims
over the Quraish at Badr had overawed nomadic tribes but their defeat at Uhud
emboldened them to show their hands and a number of skirmishes followed.
The Prophet could not ignore the danger that surrounded the Muslims; he would not allow them to be exterminated. The tribes were not only repeatedly raiding Medina but also employing treacherous methods to deplete the Muslim's ranks and resources. The pagans were using all sorts of techniques to defeat the Islamic state once and for all.
The position of authority and eminence, which their interest based financing and material superiority and strength gave to the Jews, received a big setback when Islam started spreading in Medina. They therefore, viewed the expansion of Islam with great disfavor and apprehension. Expediency had actuated them into entering into a pact with the Muslims, but soon they began plotting against Islam. They would distort the words and verses of the Qur'an and mock and jeer at the Muslims.
Since the Jews who are citizens of Islamic Rule through the Prophetic treaty had broken their treaty, they had to leave Medina in ten days. They wanted to migrate when 'Abdullah ibn Ubay encouraged them not to leave Medina, promising them help with 2000 warriors. The Jews then refused to leave Medina. The following ayats refer to this promise of help:
Have you not seen those who have become hypocrites? They say to those of their brethren who disbelieve from among the people of the Book: If you are driven forth, we shall certainly go forth with you, and we will never obey anyone concerning you, and if you are fought, we will certainly help you, and Allah bears witness that they are most surely liars. Certainly, if these are driven forth, they will not go forth with them, and if they are fought, they will not help them, and even if they help there, they will certainly turn (their) backs, then they shall not be helped. (Qur'an, 59: 11-12)
Their fortress was besieged, and 'Abdullah ibn Ubay did nothing to help them. After 15 days, they agreed to leave Medina. They were allowed to take away-`all their movables, which they could take except weapons of war. They did not like the idea of leaving their houses to be occupied by the Muslims, so they demolished them.
He it is who caused those who disbelieved from among the people of the Book to go forth from their homes at the first banishment, you did not think that they would go forth, while they were certain that their fortresses would defend them against Allah, but Allah came to them from where they did not expect and cast terror into their hearts: they demolished their houses with their own hands and the hands of the believers; therefore, take a lesson, O you who have eyes! (Qur'an, 59:2)
They passed through Medina's market singing and beating drums to show that they were not disheartened by that banishment and that they would soon avenge this defeat. Some of them went to Syria while others settled with the Jews of Khaybar.
Since there was no war, according to the command of Allah (see Sura 59, verses 6 to 10), all the wealth left by them became the personal property of the Holy Prophet who, having consulted with the Ansar, distributed all movable property to poor Muhajirun and three poor companions from the Ansar.
The Prophet could not ignore the danger that surrounded the Muslims; he would not allow them to be exterminated. The tribes were not only repeatedly raiding Medina but also employing treacherous methods to deplete the Muslim's ranks and resources. The pagans were using all sorts of techniques to defeat the Islamic state once and for all.
The position of authority and eminence, which their interest based financing and material superiority and strength gave to the Jews, received a big setback when Islam started spreading in Medina. They therefore, viewed the expansion of Islam with great disfavor and apprehension. Expediency had actuated them into entering into a pact with the Muslims, but soon they began plotting against Islam. They would distort the words and verses of the Qur'an and mock and jeer at the Muslims.
Since the Jews who are citizens of Islamic Rule through the Prophetic treaty had broken their treaty, they had to leave Medina in ten days. They wanted to migrate when 'Abdullah ibn Ubay encouraged them not to leave Medina, promising them help with 2000 warriors. The Jews then refused to leave Medina. The following ayats refer to this promise of help:
Have you not seen those who have become hypocrites? They say to those of their brethren who disbelieve from among the people of the Book: If you are driven forth, we shall certainly go forth with you, and we will never obey anyone concerning you, and if you are fought, we will certainly help you, and Allah bears witness that they are most surely liars. Certainly, if these are driven forth, they will not go forth with them, and if they are fought, they will not help them, and even if they help there, they will certainly turn (their) backs, then they shall not be helped. (Qur'an, 59: 11-12)
Their fortress was besieged, and 'Abdullah ibn Ubay did nothing to help them. After 15 days, they agreed to leave Medina. They were allowed to take away-`all their movables, which they could take except weapons of war. They did not like the idea of leaving their houses to be occupied by the Muslims, so they demolished them.
He it is who caused those who disbelieved from among the people of the Book to go forth from their homes at the first banishment, you did not think that they would go forth, while they were certain that their fortresses would defend them against Allah, but Allah came to them from where they did not expect and cast terror into their hearts: they demolished their houses with their own hands and the hands of the believers; therefore, take a lesson, O you who have eyes! (Qur'an, 59:2)
They passed through Medina's market singing and beating drums to show that they were not disheartened by that banishment and that they would soon avenge this defeat. Some of them went to Syria while others settled with the Jews of Khaybar.
Since there was no war, according to the command of Allah (see Sura 59, verses 6 to 10), all the wealth left by them became the personal property of the Holy Prophet who, having consulted with the Ansar, distributed all movable property to poor Muhajirun and three poor companions from the Ansar.
Prophet
The general And The Battle of Ahzab (Khandaq)
Upon
settling down at Khaybar, the Banu Nadir decided to seek revenge against the
Muslims. They contacted the Meccans, and 20 leaders from the Jews and 50 from
the Quraish made covenant in the Ka'bah that so long as they lived, they would
fight Muhammad. Then the Jews and the Quraish contacted their allies and sent
emissaries to a number of tribes. Banu Ghatfan, Banu Asad, Banu Aslam, Banu
Ashja', Banu Kinanah and Banu Fizarah readily responded, and the coalition
contributed ten thousand soldiers who marched upon Medina under the command of
Abu Sufyan.
When news of these preparations reached Medina, the Holy Prophet consulted his companions. Salman al-Farsi advised to dig a moat on the unprotected side of Medina.
Muslims were divided into parties of 10, and each party was allotted 10 yards to dig. The Holy Prophet himself participated in this task. The khandaq (moat) was completed in nick of time: just 3 days before the host of the enemies reached Medina. The Muslims could muster only three thousand men to face this huge army.
Huyaiy ibn Akhtab, head of Banu Nadhir, met secretly with Ka'b ibn Asad, head of Banu Quraizah, a Jewish tribe still in Medina. Banu Quraizah, on his instigation, tore down the treaty, which they had concluded with the Muslims.
This treachery and danger from inside Medina, when Muslims were surrounded by the combined armies of pagans and Jews of all of Arabia on the outside, had a telling effect on the Muslims. As a meager safeguard, Salimah ibn Aslam was deputed with only two hundred men to guard the city from any attack by Banu Quraizah. The enemy was astonished to see the moat because it was a new thing for the Arabs. They camped on the outside for 27 (or 24) days. Their number increased day by day, and many Muslims were extremely terrified, as the Qur'an gives us the picture. Surah al-Ahzab describes various aspects of this siege. For example, see the following verses:
When they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, you began to think diverse thoughts about Allah. There, the believers were tried, and they were shaken a tremendous shaking. (Qur'an, 33:10-11)
At that time, many hypocrites, and even some Muslims, asked permission to leave the rank of the Muslims and to return to their homes:
And when a party of them said: O people of Yathrib! There is no place for you to stand, and a party of them asked permission of the Prophet saying: Verily our houses are exposed, and they were not exposed; they only desired to fee away. (Qur'an, 33:13)
The bulk of the army, however, steadfastly bore up the hardship of inclement weather and rapidly depleting provisions. The coalition's army hurled arrows and stones at the Muslims. History accounts state that all the Muslims were as though birds were sitting on their heads: they were too afraid to raise their heads.
Three times did the Holy Prophet exhort the Muslims to give battle to Amr. Three times it was only 'Ali who stood up. In the third time, the Holy Prophet allowed 'Ali to go. When 'Ali was going to the battlefield, the Holy Prophet said:
"The whole faith is going to fight the whole infidelity."
'Ali invited 'Amr to accept Islam, or to return to Mecca, or to come down from his horse since 'Ali had no horse and was on foot. 'Amr alighted from his horse and a fierce battle ensued. For a while, so much dust covered both warriors that nobody knew what was going on. Once 'Amr succeeded in inflicting a serious cut on 'Ali's head, yet after some time, 'Ali killed 'Amr. Concerning this battle, the Holy Prophet said:
"Verily, one attack of 'Ali in the Battle of Khandaq is better than the worship of all human beings and jinns, up to the Day of Resurrection."
This killing of 'Amr demoralized the pagans, and all his companions fled away except Nawfil, who was also killed by'Ali. The Muslims were short of provisions. The Holy Prophet had to tie a stone on his stomach in order to lessen the pangs of hunger. Abu Sa'eed al-Khudri said: "Our hearts had reached our throats in fear and desperation." On the other hand, the besieging army was getting restive; it could not put up any further with the rain and cold; its horses were perishing and provisions nearing exhaustion.
The Holy Prophet went to the place where the Mosque of Victory (Masjid-ul-Fath) now stands and prayed to Allah. A fierce storm raged which uprooted the tents of the enemies; their pots and belongings went flying in all directions; an unbearable terror was cast in their ranks. The Meccans and the pagan tribes fled away. The first to flee was Abu Sufyan himself who was so upset that he tried to ride his camel without first untying its rope. This episode is referred to in the Qur'an in this ayat:
O ye who believe! Remember the bounty of Allah unto you when came upon you the hosts, so We sent against them a strong wind and hosts that ye saw not: and Allah is seeing all what you do (Qur'an, 33:9)
As a direct result of this defeat of the infidels' combined forces in the Battle of Ahzab, the influence of the Quraish waned, and those, tribes who were till then hesitating to accept Islam out of their fear of Quraish began to send deputations to the Prophet. The first deputation came from the tribe of Mazinah, and it consisted of four hundred persons. They not only accepted Islam but also were ready to settle down at Medina. The Prophet advised them to return to their homes.
Likewise, a deputation of a hundred persons came from the Ashja' and embraced Islam. The tribes of Juhainah lived near them and were influenced by their conversion. One thousand of their men came to Medina and entered the Islamic rule and Islamic brotherhood.
When news of these preparations reached Medina, the Holy Prophet consulted his companions. Salman al-Farsi advised to dig a moat on the unprotected side of Medina.
Muslims were divided into parties of 10, and each party was allotted 10 yards to dig. The Holy Prophet himself participated in this task. The khandaq (moat) was completed in nick of time: just 3 days before the host of the enemies reached Medina. The Muslims could muster only three thousand men to face this huge army.
Huyaiy ibn Akhtab, head of Banu Nadhir, met secretly with Ka'b ibn Asad, head of Banu Quraizah, a Jewish tribe still in Medina. Banu Quraizah, on his instigation, tore down the treaty, which they had concluded with the Muslims.
This treachery and danger from inside Medina, when Muslims were surrounded by the combined armies of pagans and Jews of all of Arabia on the outside, had a telling effect on the Muslims. As a meager safeguard, Salimah ibn Aslam was deputed with only two hundred men to guard the city from any attack by Banu Quraizah. The enemy was astonished to see the moat because it was a new thing for the Arabs. They camped on the outside for 27 (or 24) days. Their number increased day by day, and many Muslims were extremely terrified, as the Qur'an gives us the picture. Surah al-Ahzab describes various aspects of this siege. For example, see the following verses:
When they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, you began to think diverse thoughts about Allah. There, the believers were tried, and they were shaken a tremendous shaking. (Qur'an, 33:10-11)
At that time, many hypocrites, and even some Muslims, asked permission to leave the rank of the Muslims and to return to their homes:
And when a party of them said: O people of Yathrib! There is no place for you to stand, and a party of them asked permission of the Prophet saying: Verily our houses are exposed, and they were not exposed; they only desired to fee away. (Qur'an, 33:13)
The bulk of the army, however, steadfastly bore up the hardship of inclement weather and rapidly depleting provisions. The coalition's army hurled arrows and stones at the Muslims. History accounts state that all the Muslims were as though birds were sitting on their heads: they were too afraid to raise their heads.
Three times did the Holy Prophet exhort the Muslims to give battle to Amr. Three times it was only 'Ali who stood up. In the third time, the Holy Prophet allowed 'Ali to go. When 'Ali was going to the battlefield, the Holy Prophet said:
"The whole faith is going to fight the whole infidelity."
'Ali invited 'Amr to accept Islam, or to return to Mecca, or to come down from his horse since 'Ali had no horse and was on foot. 'Amr alighted from his horse and a fierce battle ensued. For a while, so much dust covered both warriors that nobody knew what was going on. Once 'Amr succeeded in inflicting a serious cut on 'Ali's head, yet after some time, 'Ali killed 'Amr. Concerning this battle, the Holy Prophet said:
"Verily, one attack of 'Ali in the Battle of Khandaq is better than the worship of all human beings and jinns, up to the Day of Resurrection."
This killing of 'Amr demoralized the pagans, and all his companions fled away except Nawfil, who was also killed by'Ali. The Muslims were short of provisions. The Holy Prophet had to tie a stone on his stomach in order to lessen the pangs of hunger. Abu Sa'eed al-Khudri said: "Our hearts had reached our throats in fear and desperation." On the other hand, the besieging army was getting restive; it could not put up any further with the rain and cold; its horses were perishing and provisions nearing exhaustion.
The Holy Prophet went to the place where the Mosque of Victory (Masjid-ul-Fath) now stands and prayed to Allah. A fierce storm raged which uprooted the tents of the enemies; their pots and belongings went flying in all directions; an unbearable terror was cast in their ranks. The Meccans and the pagan tribes fled away. The first to flee was Abu Sufyan himself who was so upset that he tried to ride his camel without first untying its rope. This episode is referred to in the Qur'an in this ayat:
O ye who believe! Remember the bounty of Allah unto you when came upon you the hosts, so We sent against them a strong wind and hosts that ye saw not: and Allah is seeing all what you do (Qur'an, 33:9)
As a direct result of this defeat of the infidels' combined forces in the Battle of Ahzab, the influence of the Quraish waned, and those, tribes who were till then hesitating to accept Islam out of their fear of Quraish began to send deputations to the Prophet. The first deputation came from the tribe of Mazinah, and it consisted of four hundred persons. They not only accepted Islam but also were ready to settle down at Medina. The Prophet advised them to return to their homes.
Likewise, a deputation of a hundred persons came from the Ashja' and embraced Islam. The tribes of Juhainah lived near them and were influenced by their conversion. One thousand of their men came to Medina and entered the Islamic rule and Islamic brotherhood.
Prophet The general And The Battle of Khaibar And Banu Quraizah
According
to the terms of the treaty which the Banu Quraizah (Jews) had contracted with
the Muslims, they were bound to assist the Muslims against outside aggression.
But, not to speak of assisting the Muslims or even remaining neutral, they had
sided with the Meccans and joined the besieging foe. What was worse, they had
tried to -attack the fortress where Muslim women and children had been lodged
for safety. Living in such a close proximity to Medina, they had become a
serious menace.
As soon as the siege of their own town was lifted, the Muslims surrounded the Banu Quraizah's fortress. For some time they resisted but they ultimately opened the gates of their fortresses on the condition that their fate should be decided by Sa'd ibn Ma'adh, chief of the Aws. Basing his judgement upon the direction contained in the Old Testament itself, Sa'd ruled that the fighting men should be killed and their women and children made captive. The sentence was carried out.
The Jewish tribes were instigating other tribes to join them in a conclusive assault upon the Muslims. The news of the preparation of the Jews was reaching Medina frequently. At last, the Holy Prophet decided to crush them before they could destroy the Muslims. It was the "near victory" foretold in the Sura of "Victory" revealed just after the truce of Hudaibiyah:
Indeed God was well pleased with the Believers when they swore allegiance to thee under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory. (Qur'an, 48:18)
By the middle of Muharram, 7 A.H., the Holy Prophet marched on Khaibar with 1,400 persons. In about seven days, six of the Jewish fortresses were overrun by the Muslims. An agreement was reached with the Jews of Khaibar. Their lands and movable property were left in their hands. They were allowed to practice their religion freely. In return for the protection they would receive, they were required to pay the Muslims half the produce of their lands. The Prophet maintained the right to turn them out of their lands whenever he so decided. The battle of Khaibar is important as it put an end to the Jewish resistance and non-Muslim people were made "Protected Persons" of the Islamic rule.
As soon as the siege of their own town was lifted, the Muslims surrounded the Banu Quraizah's fortress. For some time they resisted but they ultimately opened the gates of their fortresses on the condition that their fate should be decided by Sa'd ibn Ma'adh, chief of the Aws. Basing his judgement upon the direction contained in the Old Testament itself, Sa'd ruled that the fighting men should be killed and their women and children made captive. The sentence was carried out.
The Jewish tribes were instigating other tribes to join them in a conclusive assault upon the Muslims. The news of the preparation of the Jews was reaching Medina frequently. At last, the Holy Prophet decided to crush them before they could destroy the Muslims. It was the "near victory" foretold in the Sura of "Victory" revealed just after the truce of Hudaibiyah:
Indeed God was well pleased with the Believers when they swore allegiance to thee under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory. (Qur'an, 48:18)
By the middle of Muharram, 7 A.H., the Holy Prophet marched on Khaibar with 1,400 persons. In about seven days, six of the Jewish fortresses were overrun by the Muslims. An agreement was reached with the Jews of Khaibar. Their lands and movable property were left in their hands. They were allowed to practice their religion freely. In return for the protection they would receive, they were required to pay the Muslims half the produce of their lands. The Prophet maintained the right to turn them out of their lands whenever he so decided. The battle of Khaibar is important as it put an end to the Jewish resistance and non-Muslim people were made "Protected Persons" of the Islamic rule.
The
Conquest of Mecca
In
Dhul-Qa'dah, 6 A.H., the Prophet decided to perform the 'umrah (the lesser
pilgrimage) to the Ka'bah which had been till then denied to the Muslims due to
the hostility of the Meccans. Fourteen hundred Muhajirun and Ansar showed
readiness to go with him. Lest there be any misgivings in any quarter about his
intentions, he directed the Muslims not to carry any arms other than swords,
and he himself put on the robes of ihram and took up camels to sacrifice.
The Muslims took a pledge on the hands of the Prophet, known as
"Bay'atur-Ridhwan", to stand by him to the last. Referring to this
pledge, the Qu'ran says:
Indeed God was well pleased with the believers when they swore allegiance to thee under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory. (Qur'an, 48:18)
After considerable difficulty, a treaty was ultimately signed. The terms of the treaty are:
· The Muslims should return to Medina that year without performing the pilgrimage.
· They could return the next year but their stay should not exceed three days.
· The Muslims should not bring any arms with them except sheathed swords.
· There would be no war between the Quraish and the Muslims for ten years.
· Muslims residing in Mecca would not be allowed to migrate to Medina, but if any Muslim wanted to settle in Mecca, he should not be prevented from doing so.
· Any idolater or Meccan Muslim migrating to Medina without the permission of his clan will be sent back to Mecca, but a Muslim of Medina going back to Mecca without permission will not be allowed to return.
· Any tribe in Arabia will be free to join any of the parties to the pact, and the allies also will be bound by this treaty.
Although these terms were apparently disadvantageous to the Muslims, the Prophet accepted them for greater interest of Islamic rule and the progress of the religion itself. First of all the Prophet knew the Meccans will violate the treaty sooner or later and will give the Muslims a chance to advance to Mecca. Secondly this treaty will allow propagation of Islam to the general population of Mecca. No sooner had the terms been agreed upon than a critical situation arose. Abu Jundal, son of the said Suhail, had been imprisoned by his father for accepting Islam and was being severely mistreated. He managed to escape and, with his fetters on, reached Hudaibiyah just before the treaty was signed. Suhail, the emissary of the Meccans, demanded his return according to the terms of the treaty.
The Muslims said that the treaty had not been signed yet. Suhail said that if his son was not returned to him, there would be no treaty at all. Abu Jundal pleaded with the Muslims in the name of mercy not to throw him back to the tyranny of the Meccans and showed the injuries they had inflicted upon him. The Muslims were moved to plead his cause and 'Umar made an impassioned appeal, but the Prophet silenced them by declaring that he could not break a treaty. He consoled Abu Jundal by saying that God would create some way for his deliverance.
Till then, idolaters and Muslims had not been mixing with each other. By virtue of this treaty, they started doing so freely. On account of their family relationships and trade connections, the Meccans started visiting Medina, and many of them stayed there for months. In this way, they were getting acquainted with the teachings of Islam and were deeply impressed by the righteous conduct and moral integrity of the Muslims.
The Muslims of Medina who were visiting Mecca left behind them similar impressions. The result was that the Meccans were themselves attracted to Islam and many of them embraced the new religion. It is recorded that during the two years following this treaty, more people accepted Islam than during the whole nineteen years since the inception of the mission. A clear proof is found in the fact that while only 1,400 Muslims had accompanied the Prophet for the lesser pilgrimage when the treaty of Hudaibiyah was concluded, two years later, that is, when Mecca fell in the hands of the Muslims, 10,000 Muslims accompanied him.
One of the conditions of the Treaty of Hudaibiyah was that the Quraish would not fight against any ally of the Muslims, nor should the Muslims fight against any ally of the Quraish. In simple language, the clause of 10-years' cease-fire included the allies as well as the principals.
During the month of Ramadhan of 8 A.H., the Banu Khuza'ah, an ally of the Muslims, were attacked by Banu Bakr and their allies, the Quraish. By virtue of their alliance with the Muslims, the Banu Khuza'ah sought the aid and protection of the Prophet. The Prophet sent an emissary to the Quraish to persuade them to accept any of the following terms:
Reparations should be paid for the massacred people of Banu Khuza'ah, or The Quraish should break their alliance with Banu Bakr, or The treaty of Hudaibiyah should be abrogated.
The Quraish accepted the last alternative. The time had come to free the citadel of Islam from idolatry and to end the reign of oppression in Mecca. The Prophet marched with ten thousand men on the 10th of the month of Ramadhan and camped a short distance from Mecca. The city which had scoffed and jeered at Muhammad's prophetic mission, ruthlessly persecuted him and his disciples and ultimately driven his disciples away, had created all manner of obstacles in the propagation of the faith and had waged war upon war on the Muslims. This same city now lay at his feet.
At this moment of triumph, he could have done anything he wished with the city and the citizens, but he had not come to the world to cause misery or bloodshed but as a benefactor of mankind, to proclaim the message of God and to guide erring humanity to the righteous course: to the worship of the One and Only God and His Divine rule. The Prophet had completed mission of sovereign Islamic rule over Muslims as well non-Muslims ushering an era of justice and humanity.
Indeed God was well pleased with the believers when they swore allegiance to thee under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory. (Qur'an, 48:18)
After considerable difficulty, a treaty was ultimately signed. The terms of the treaty are:
· The Muslims should return to Medina that year without performing the pilgrimage.
· They could return the next year but their stay should not exceed three days.
· The Muslims should not bring any arms with them except sheathed swords.
· There would be no war between the Quraish and the Muslims for ten years.
· Muslims residing in Mecca would not be allowed to migrate to Medina, but if any Muslim wanted to settle in Mecca, he should not be prevented from doing so.
· Any idolater or Meccan Muslim migrating to Medina without the permission of his clan will be sent back to Mecca, but a Muslim of Medina going back to Mecca without permission will not be allowed to return.
· Any tribe in Arabia will be free to join any of the parties to the pact, and the allies also will be bound by this treaty.
Although these terms were apparently disadvantageous to the Muslims, the Prophet accepted them for greater interest of Islamic rule and the progress of the religion itself. First of all the Prophet knew the Meccans will violate the treaty sooner or later and will give the Muslims a chance to advance to Mecca. Secondly this treaty will allow propagation of Islam to the general population of Mecca. No sooner had the terms been agreed upon than a critical situation arose. Abu Jundal, son of the said Suhail, had been imprisoned by his father for accepting Islam and was being severely mistreated. He managed to escape and, with his fetters on, reached Hudaibiyah just before the treaty was signed. Suhail, the emissary of the Meccans, demanded his return according to the terms of the treaty.
The Muslims said that the treaty had not been signed yet. Suhail said that if his son was not returned to him, there would be no treaty at all. Abu Jundal pleaded with the Muslims in the name of mercy not to throw him back to the tyranny of the Meccans and showed the injuries they had inflicted upon him. The Muslims were moved to plead his cause and 'Umar made an impassioned appeal, but the Prophet silenced them by declaring that he could not break a treaty. He consoled Abu Jundal by saying that God would create some way for his deliverance.
Till then, idolaters and Muslims had not been mixing with each other. By virtue of this treaty, they started doing so freely. On account of their family relationships and trade connections, the Meccans started visiting Medina, and many of them stayed there for months. In this way, they were getting acquainted with the teachings of Islam and were deeply impressed by the righteous conduct and moral integrity of the Muslims.
The Muslims of Medina who were visiting Mecca left behind them similar impressions. The result was that the Meccans were themselves attracted to Islam and many of them embraced the new religion. It is recorded that during the two years following this treaty, more people accepted Islam than during the whole nineteen years since the inception of the mission. A clear proof is found in the fact that while only 1,400 Muslims had accompanied the Prophet for the lesser pilgrimage when the treaty of Hudaibiyah was concluded, two years later, that is, when Mecca fell in the hands of the Muslims, 10,000 Muslims accompanied him.
One of the conditions of the Treaty of Hudaibiyah was that the Quraish would not fight against any ally of the Muslims, nor should the Muslims fight against any ally of the Quraish. In simple language, the clause of 10-years' cease-fire included the allies as well as the principals.
During the month of Ramadhan of 8 A.H., the Banu Khuza'ah, an ally of the Muslims, were attacked by Banu Bakr and their allies, the Quraish. By virtue of their alliance with the Muslims, the Banu Khuza'ah sought the aid and protection of the Prophet. The Prophet sent an emissary to the Quraish to persuade them to accept any of the following terms:
Reparations should be paid for the massacred people of Banu Khuza'ah, or The Quraish should break their alliance with Banu Bakr, or The treaty of Hudaibiyah should be abrogated.
The Quraish accepted the last alternative. The time had come to free the citadel of Islam from idolatry and to end the reign of oppression in Mecca. The Prophet marched with ten thousand men on the 10th of the month of Ramadhan and camped a short distance from Mecca. The city which had scoffed and jeered at Muhammad's prophetic mission, ruthlessly persecuted him and his disciples and ultimately driven his disciples away, had created all manner of obstacles in the propagation of the faith and had waged war upon war on the Muslims. This same city now lay at his feet.
At this moment of triumph, he could have done anything he wished with the city and the citizens, but he had not come to the world to cause misery or bloodshed but as a benefactor of mankind, to proclaim the message of God and to guide erring humanity to the righteous course: to the worship of the One and Only God and His Divine rule. The Prophet had completed mission of sovereign Islamic rule over Muslims as well non-Muslims ushering an era of justice and humanity.
Conclusion
Why
didn’t the pagans of Mecca accept the call to Islam? Simply put because the
call to Islam which Prophet presented was not only merely a call to change our
personal selves but also a call to change our political, economic, social,
military and cultural existence. Prophet welcomed everyone who accepted this
change but accommodated everyone according to their faith. This new system
ruled by Islam was meant to establish divine humanity, justice, equity and
framework of human government. Prophet had achieved this Islamic rule, in other
words hukm Allah by being a father, a preacher, a political leader, a
general, a spy master, a financer and a judge. Hence when God commands us to
preach Islam by wisdom and argument it merely asks us to achieve the
end-product of this Prophetic mission i.e. Islamic rule through Sharia law,
over our personal selves and our collective existence. The Prophetic mission is
a framework and roadmap towards that end. Any non-Muslim are welcome to join
this Islamic rule and he or she will be respected, protected and his or her
religion tolerated. One thing is clear from the discussion of Prophet’s mission
is that He fought pagan secularism and any or all forces which threaten Islam’s
sovereignty. A favorable ground must always be found to initiate the Prophetic
journey.
Reference
Abdul-Rauf,
M. (1996). The life and teaching of the prophet Muhammad. Lagos,
Nigeria: Islamic Publications Bureau.
Ibn Hishām, ʻ., Harun, '., & Farid, I. (2000). Sirat Ibn Hisham. Cairo: al-Falah Foundation.
Muir. (1858). The life of Mahomet. London: Smith.
Ibn Hishām, ʻ., Harun, '., & Farid, I. (2000). Sirat Ibn Hisham. Cairo: al-Falah Foundation.
Muir. (1858). The life of Mahomet. London: Smith.
