It is an undeniable fact that for even the briefest discussion on the adorable attributes of Nabi-e-Kareem (صلى الله عايه وسالم), large volumes are inadequate. None of the departments of his life, be it his character, habits, ibaadat, social conduct, excellencies, miracles, etc., can be presented with justice. To encompass his life is impossible. Thus, purely for the sake of barkat will I present a few droplets from this ocean of treasures.
His blessed name is Muhammad (صلى الله عايه وسالم). It is the name chosen by his paternal grandfather. His mother named him Ahmad. Besides these two names, he is known by many other names and titles, the enumeration of which is beyond the scope of this treatise. In Mawaahib, Allamah Qustulani has indicated more than 400 names while Ibn Dahya narrates that according to some Sufiyaa the number reaches a thousand.
The following is the family tree of Rasulullah (صلى الله عايه وسالم):
Muhammad, the son of Abdullah, the son of Abdul Muttalib, the son of Hashim, the son of Abd Manaaf, the son of Qusay, the son of Kilaab, the son of Murrah, the son of Ka’b, the son of Luway, the son of Ghalib, the son of Fahr, the son of Maalik, the son of An-Nasr, the son of Kinaanah, the son of Khuzaimah, the son of Mudrikah, the son of Ilyaas, the son of Mudhir, the son of Nazzaar, the son of Ma’d, the son of Adnaan.
Until this point the lineage is recorded in Bukhari Shareef. There is unanimity on this view. However, some books of history record the ancestry right until dam (alayhis salaam).
All historians unanimously aver that the blessed birth of Rasulullah (صلى الله عايه وسالم) was on Monday in the month of Rabiul Awwal. With regard to the date, there are two versions. According to one view his date of birth is 8th Rabiul Awwal. The other version is 12th Rabiul Awwal coinciding with 29th August 570 CE. While Rasulullah (صلى الله عايه وسالم) was still in the womb of his mother, his father passed away at the age of 25 years and some months.
Every miraculous event and episode pertaining to his birth and upbringing is captivating. Every anecdote is worthy of mentioning. But, alas! This is beyond the scope of this concise treatise. It is, however, essential to mention that his upbringing was unlike that of other children. During his second month he began to converse by signs. In the fourth month he began standing on his legs. By the end of the year he could fully walk and speak.
At the end of the third year when his Ridhaai mother (Milk - Mother who breast fed him), Halimah had to return him to his mother, she (Halimah) understood thereby the termination of all the special blessings which she had so conspicuously observed and experienced during his 3 year stay with her. Obtaining his mother’s consent, she took him with for another few days. However, on reaching her home when the episode of Shiqq-e-Sadr occurred, she was struck with fear. Thinking that something untoward may befall the child, she returned him to his mother. (Shiqq-e-Sadr is the miraculous event of two angels taking away the little boy Muhammad – صلى الله عايه وسالم – and removing his heart after a physical operation. This episode is described in detail in Hadith literature).
The blessed breast of Rasulullah (صلى الله عايه وسالم) was cut open on four occasions. The first occasion was while he was in the custody of his foster mother, Halimah as mentioned above. The second operation occurred when he was 10 years old. This event transpired in the desert. The third occasion was at the time of being conferred with Risaalat (Prophethood). It happened in the Cave of Hiraa either during the month of Ramadhaan or Rabiul Awwal. The fourth occasion was on the night of Mi’raaj.
Shah Abdul Aziz (Nawwarallahu marqadahu) elaborated on this subject in great detail while presenting the tafseer of Surah Alam Nashrah. Those who wish to know more about these episodes should refer to the detailed elaboration which is also to be found in the second volume of Laamiud Daraari (also by Shaikh Zakariyya - translator). The twelve stages of Rasulullah’s blessed heart are also explained in the detailed tafseer. The purpose underlying each operation is also explained.
I am astonished at the amazement which some claimants of intelligence display on account of the operations carried out on the heart of Rasulullah (صلى الله عايه وسالم). In fact, I regard them as rejectors. Such operations occur in abundance in hospitals. It is indeed astonishing! The non-Muslims are able to carry out such operations, but (these sceptics) think that the Malaaikah of Allah Ta’ala are unable. Of greater astonishment is their inability to comprehend the diffusion of Imaan, energy and wisdom into the heart despite their acceptance of the capability of electrical machines generating physical energy into the body.
It is not my intention here to discuss the mu’jizaat (miraculous events) of Nabi-e-Kareem (صلى الله عايه وسالم). The aim is merely to present a few examples of the mujaahadaat (spiritual exercises) and blessed habits of Rasulullah (صلى الله عايه وسالم), which are the fountain from which gush out the mujaahadaat and abundance of ibaadaat of the honourable Sufiyaa (rahmatullah alayhim).
It is difficult to enumerate even the hardships which Rasulullah (صلى الله عايه وسالم) had to bear even in childhood. Before his birth, his father had died. At the age of 6, his beloved mother also passed away. His grandfather, Abdul Muttalib then took him under his care. But after two years, two months and ten days when Rasulullah (صلى الله عايه وسالم) was 8 years old, his grandfather also said farewell to this earthly abode.
Those who have children will be able to understand these sad events which occurred in quick succession. However, in relation to the persecutions which were in store for him in the future, these childhood hardships were insignificant.
Rasulullah (صلى الله عايه وسالم) from early childhood was the repository of sterling qualities. Mercy, kindness, honesty, truth, good behaviour, straightforwardness, philanthropy, patriotism, justice, etc. were his praiseworthy attributes. He was famed for his uprighteous character. The title of Al-Ameen (The Honest) was awarded to him. Elderly people honoured him. Throughout Makkah it was common knowledge that Muhammad (صلى الله عايه وسالم) had never spoken a lie; had not committed breach of trust; did not cast an evil gaze on any woman; never slandered anyone, never spoke abruptly or dishonourably with anyone. By virtue of his noble character everyone loved him.
After the demise of his grandfather, he was placed in the care of his paternal uncle, Abu Talib. Abu Talib had numerous dependants. He was very hospitable and generous. In addition, he had the status of a chieftain. The financial burden was, therefore, heavy on him. Rasulullah (صلى الله عايه وسالم) at the age of 9, accompanied Abu Talib on a trade journey to Syria. However, along the route when they met Baheerah, the raahib (monk), he advised that the boy be sent back and not taken to Shaam (Syria) because the Jews posed a threat to him. When he was 25 years old, he went with the merchant caravan of Hadhrat Khadijah to Shaam. On his return, he handed his share of the profits to his uncle. This was only natural for one of such sterling character.
The very same year he married Hadhrat Khadijah (radhiyallahu anha) who was 40 years old. He was only 25. Those who are confused and entertain baseless ideas regarding the plurality of his marriages should ponder. This one incident is sufficient to dispel all confusion. When he had spent his youth with an ageing widow, then most certainly, the number of marriages he contracted in later life was motivated by some Deeni expedient. That motive was the unification of the different tribes and families with whom his relationship had been created by virtue of these marriages. This facilitated their entry into Islam.
Hadhrat Khadijah (radhiyallahu anha) bore him four daughters and three sons. According to some versions, four sons. The names of the daughters were Hadhrat Ruqayyah, Hadhrat Zainab, Hadhrat Umme Kulthoom and Hadhrat Faatimah. The names of the sons were Hadhrat Abdullah, Hadhrat Tayyib, Hadhrat Taahir and Hadhrat Qaasim. One other son, Hadhrat Ibraahim was born in Madinah Munawwarah.
Besides Hadhrat Faatimah, Rasulullah (صلى الله عايه وسالم) had to bear the separation of all his children. The sons all passed away in infancy. Along with the grief of the demise of his children he had to cope with the ridicule of the ignorant Arabs who mockingly called him ‘a man without tail’ on account of having no male issue.
As the time of Rasulullah’s Nubuwwat approached, he developed an increasing yearning for solitude. He loved to be alone. He would frequently seek the refuge of the Cave of Hira, three miles from Makkah. He would take the barest provision of food with him. He would remain in the Cave in contemplation for many days at a time. He engrossed himself in Hamd, Thana, Tasbeeh and Tahleel. When his food was depleted, he would go back to Makkah, but only to return to the Cave. During the month of Ramadhaan, he would take his wife and children along. The whole of Ramadhaan would be spent there.
Six months prior to nubuwwat, commenced the incidence of true dreams in abundance. These dreams were crystal clear and would materialize exactly as he saw them. Often, while wandering in the mountains, he would hear ‘Assalamu Alaika Ya Rasulullah!’ coming from stones and trees.
During this time, after he had gained the ability to bear the weight of Wahi by virtue of his solitude and contemplation, Hadhrat Jibraeel (alayhis salaam) appeared to him in the Cave with the initial verses of Surah Iqra’ inscribed on a silken cloth, These verses were:
There is difference of opinion regarding the month and exact date. Was it in Ramadhaan or Rabiul Awwal? The author of Majmaul Bihaar narrates five versions in this regard. The Angel instructed him to recite the inscription. Rasulullah (صلى الله عايه وسالم) responded that he was unable to recite. The Angel embraced him with such force which made him perspire profusely. The embrace of the Angel caused him much stress. The Angel again instructed him to recite. Rasulullah (صلى الله عايه وسالم) again declared his inability to read. The Angel once again embraced him. This process was repeated three times. On the fourth occasion when instructed to read, Rasulullah (صلى الله عايه وسالم) recited fluently.
The commentators have tendered a variety of reasons for the Angel’s embrace. However, in his Tafseer, Hadhrat Shah Abdul Aziz presents a subtle interpretation. He says that the purpose of the embrace was to transfer angelic ability and power to Rasulullah (صلى الله عايه وسالم). Regarding such transference of spiritual and celestial energy and ability, known to the Masha-ikh as Tawajjuh, there are four kinds:
1. In’iqaasi (Reflectory): An example of this kind of Tawajjuh is that of a person who has applied an abundance of perfume. He transfers his fragrance to the gathering in which he happens to be. However, the effect of the fragrance will remain as long as he is present in the gathering. This is, therefore, the weakest form of Tawajjuh.
2. Ilqaa-i (Inspirational): Its example is like a person preparing a lamp for lighting. He cleans the lamp, fills the oil and lights it. This type has greater efficacy than he first kind. The effect remains even after the departure of the one who effected the Tawajjuh. However, a slight impediment terminates it.
3. Islaahi (Reformatory): This is like a huge mass of water having accumulated in a place and a pathway is dug for the water. The flow of the water along its course will wash away slight obstacles. But if the course is blocked off at some place the flow of the water down its course will be blocked. This type is stronger than the first two kinds.
4. Ittihaadi (Unification): In this type of Tawajjuh, the Shaikh diffuses his rooh into the rooh of the mureed to such a degree that both souls are united into a single soul. It is quite obvious that this form of Tawajjuh is the strongest. As a result of the unification of the two souls, the mureed is not in need of repeatedly seeking spiritual gain. The Sufiyaa regard this form of Tawajjuh to be of great importance although its incidence is rare.
The episode of Hadhrat Khwajah Baqi Billah in this regard is famous. Hadhrat Shah Abdul Aziz has narrated that once several guests were by Hadhrat Baqi Billah. But there was nothing by way of food in his home. With this concern he came out of the house. Nearby was a bakery. When the baker learnt of the arrival of the guests he presented some elaborately prepared food. Out of sheer elation, Hadhrat said to the baker: “Ask whatever you wish for.” The baker replied: “Make me like you.” Hadhrat replied: “You will not be able to bear it.” But, the baker insisted that he be made like Hadhrat. After refusing several times, the adamance of the baker finally prevailed. Hadhrat took the baker into his room and cast Tawajjuh Ittihaadi on him. When they emerged from the room, the Tawajjuh had permeated even his external appearance. The baker’s appearance was identical to that of Hadhrat. However, the difference was Hadhrat’s consciousness and alertness while the baker was in a state of semi-consciousness. On the third day while in this state of semi-consciousness, the baker died. May Allah’s mercy be on him.
It was this type of Tawajjuh Ittihaadi which Jibraeel (alayhis salaam) cast on Rasulullah (صلى الله عايه وسالم) with his embrace. However, Rasulullah (صلى الله عايه وسالم) was already spiritually fortified, hence he had the ability to absorb the Tawajjuh of Jibraeel (alayhis salaam). Nevertheless, the Angel’s repeated embrace made him feverish. On reaching home he exclaimed to Hadhrat Khadijah: “Wrap me up! Wrap me up!” After regaining his composure, he narrated to her his experience in the Cave. He added that he feared for his life. Hadhrat Khadijah, having heard of such occurrences from her brother, Warqah Bin Naufal, was expecting some supernatural enactment in regard to Muhammad (صلى الله عايه وسالم). She, therefore, consoled him, saying: “You are kind to children. You are merciful to widows. You always speak the truth. You have always defended the truth. Everyone is aware of your sterling qualities and high moral character. Your hospitality, concern for the poor and patriotism will show good results. Therefore, fear not.”
Hadhrat Khadijah then went to Warqah Bin Naufal and described the whole event to him. Warqah was an expert of Judaism and Christianity. When he heard the story, he exclaimed: ‘Quddus! Quddus! This is the same Naamoos who would come to Hadhrat Mْsa (alayhis salaam).’ Warqah then heard Rasulullah (صلى الله عايه وسالم) recounting the whole episode. Kissing the mubaarak (blessed) forehead of Nabi-e-Kareem (صلى الله عايه وسالم), Warqah said:
“Fear not. The mantle of Nubuwwat has been conferred to you. You are the Nabi mentioned in the heavenly Scriptures. I wish I would be alive and young to aid you at the time when your people will be expelling you.”
In surprise, Rasulullah (صلى الله عايه وسالم) asked:
“What! Will these people expel me?”
Warqah said: “Yes. Whenever a Nabi came with Tauhid and Risaalat, he was initially confronted with hatred.”
Later these words of Warqah materialized. It happened just as Warqah had predicted.
Initially, Rasulullah (صلى الله عايه وسالم) propagated Tauhid in secret. But when he increased his tabligh activity by the day, the Kuffaar of Makkah became hostile. As the nascent Tauhid movement gained followers, the flames of envy and hatred of the kuffaar gained further impetus. Although Abu Talib would aid Rasulullah (صلى الله عايه وسالم), the kuffaar did not refrain from hostility and infliction of hardships and persecution.
Being extremely few in number, the Muslims performed their ibaadat initially in secret. Whenever a kaafir would see the Muslims engaging in ibaadat, he would mock, jeer and even resort to violence. Abu Sufyaan, the chief of Bani Umayya, was an implacable foe of the Muslims. He inflicted severe tortures on those who entered the fold of Islam. They would be laid on the hot desert sands with heavy boulders placed on their breasts. Under such torture were they given the choice of renouncing Islam and to worship idols or to take the road of a gruesome death.
For three years Rasulullah (صلى الله عايه وسالم) and his companions sustained the tabligh mission in secrecy and under persecution. They continued worshipping Allah Ta’ala in concealment. After three years was revealed this gracious aayat:
“And, warn your close relatives.”
Although he was apprehensive on account of the rebellion of his nation, he had to execute the command of Allah Ta’ala. He, therefore, made arrangements for da’wat to his relatives. He thus invited all his relatives. On the first occasion there was no need to utter a word. The fact that a very small quantity of food sufficed for forty people was a sufficient eye-opener and an indication of Muhammad’s (صلى الله عايه وسالم) rank. This miraculous display should have served to create a relationship with the Deen brought by him. On the contrary, Abu Lahab taking all with him, mocked that Muhammad (صلى الله عايه وسالم) had bewitched the food.
He invited them again a second time. The chiefs of Quraish were invited. After meals, Rasulullah (صلى الله عايه وسالم) presented his message in the most affectionate manner. He exhorted them to accept the belief of Tauhid and to renounce shirk. But, the unfortunate Abu Lahab mockingly said to Abu Talib:
“Abu Talib! This nephew of yours, who is more beloved to you than your own children, says that we should obey him and become his followers.”
So saying, they all mocked and left. On this occasion was revealed the verse:
“Be steadfast in what you have been commanded (to do).”
This aayat commanded Rasulullah (صلى الله عايه وسالم) to henceforth embark on tabligh publicly. Hence, he went to Mount Safa from where he called all the kuffaar of Makkah by their tribal names. According to the custom of the Arabs, they all gathered. Rasulullah (صلى الله عايه وسالم) first asked: “If I say that an enemy is about to attack you and is hiding behind this mountain, will you believe me?” All replied that they would believe him because they never knew him to speak lies. Then, he warned them of Allah’s punishment. The kuffaar who had a minute ago acknowledged his truth and honesty began mocking him. In a fit of rage, Abu Lahab said: “May you be destroyed. Have you gathered us for this?”
The gathering then dispersed. At every conceivable place obstacles were put in his path. He had to face hardships and great persecution. The kuffaar initiated a series of conspiracies to prevent the spread of Muhammad’s (صلى الله عايه وسالم) mission. Abu Lahab’s wife who was Abu Sufyaan’s sister would gather thorns and scatter these in the path where Rasulullah (صلى الله عايه وسالم) walked at night. Every kind of persecution was inflicted on Rasulullah’s two daughters who were married to the sons of Abu Lahab. These marriages took place before Rasulullah (صلى الله عايه وسالم) commenced the propagation of Tauhid. Finally Abu Lahab compelled his sons to divorce both daughters so as to increase the distress of Nabi-e-Kareem (صلى الله عايه وسالم).
Abu Talib tried in every way to aid Rasulullah (صلى الله عايه وسالم), but being alone he could not do much. Furthermore, he too had dissociated himself from this new religion. Once a large group of kuffaar came to meet Abu Talib and demanded that he either bans Muhammad (صلى الله عايه وسالم) from propagating his Message or he hands him over to them. Abu Talib was in a dilemma. He could not abandon Muhammad (صلى الله عايه وسالم) who was entrusted to his care by the last wasiyyat of his father, Abdul Muttalib. Such a betrayal was in total conflict with his lofty character. But at the same time he could not refuse the repeated demands of the kuffaar deputations. He, therefore, called Muhammad (صلى الله عايه وسالم) and implored that he abandons his mission. However, Rasulullah (صلى الله عايه وسالم) responded with great conviction and firmness:
“O my uncle! If the Kuffaar put the sun in my one hand and the moon in my other hand, I shall not desist from my mission. Either Allah Jall-e-Shaanuhu accomplishes the work of the Deen or I become martyred.”
Rasulullah (صلى الله عايه وسالم) had now understood his uncle’s inability to protect him, but there was no change in his (Rasulullah’s) confidence and composure.
As the Message of Rasulullah (صلى الله عايه وسالم) spread, so did the wrath of the kuffaar of Makkah increase. They left no stone unturned in their persecution of any Muslim on whom they managed to lay their hands. They would specially select the time of Namaaz to persecute Rasulullah (صلى الله عايه وسالم). Once while he was performing Namaaz, a group of kuffaar loaded the intestines and tripe of a camel on his blessed back while he was in Sajdah. He was able to rise only with great difficulty. They expressed their mirth with loud laughter when he could not lift his head. Along the road, they would strike him with stones and throw impurities at him. They plotted to kill him and were always engaging in conspiracies against him.
From the treatment which they meted out to Rasulullah (صلى الله عايه وسالم) could be gauged the hardships which they inflicted on his companions. In so far as the companions were concerned, there was no impediment to prevent them (i.e. the kuffaar). Hadhrat Bilal (radhiyallahu anhu) would daily be laid on his back on the burning sand at midday and be pierced with thorns. A very heavy boulder would be placed on his breast. He could, therefore, not even move under the heavy rock while burning on the sand and pierced by thorns. Fire would be lit on all sides so that he perishes in such torturous circumstances. He was given the choice of renouncing Imaan or death under such extreme torture. When all this torture was in vain, they shackled him with chains at night and took turns to flog him to create open wounds which would give him excruciating pain the next day when he had to undergo the routine torture in the hot sun. But, from the tongue of this sincere devotee of Allah was heard nothing besides ‘Ahad! Ahad!’ (Allah is One! Allah is One!).
Similar tortures were inflicted on Hadhrat Ammar (radhiyallahu anhu) and his father, Hadhrat Yasir (radhiyallahu anhu). As a result of these tortures, Hadhrat Yasir died within a few days. Abu Jahal murdered Hadhrat Ammar’s mother by piercing a spear into her private organ. Neither could Rasulullah (صلى الله عايه وسالم) or anyone else do anything to aid these oppressed Muslims. It was the time of great patience.
In these few pages I have been unable to record even in brief the sacrifices and extreme hardships Rasulullah (صلى الله عايه وسالم) had to bear in the propagation of the Deen. This inability of mine applies to a greater degree in regard to the life-stories of the numerous Sahaabah. Firstly, the pen shudders. Secondly, every sentence written will increase the volume of the book. I fear that my respected brethren will not find time to peruse a bulky volume. Furthermore, if the book’s price becomes high on account of its size, everyone will not purchase it. It is not the good fortune of everyone to spend money for the sake of the Deen. Yes, everyone is, however, by the means to purchase any number of cinema-tickets.
When the persecution and hardships on the Sahaabah exceeded all bounds, Rasulullah (صلى الله عايه وسالم) permitted them to migrate to seek refuge in some other place. Many of them left for Habshah (Abyssinia). The king of Habshah, Ashimah, whose title was Najashi, granted them asylum and protection. They passed their days in comfort here. This was the first migration to Habshah, which occurred in Rajab of the fifth year of Nubuwwat. The group consisted of 11 or 12 males and 4 or 5 females. The second group which departed for Habshah consisted of 83 males and 18 females. This is known as the second migration to Habshah. Out of sheer stupidity the kuffaar of Makkah attempted to extend their persecution of the Sahaabah to even Habshah.
While the Sahaabah were allowed to migrate, Rasulullah (صلى الله عايه وسالم) remained behind in Makkah undergoing the severest trials and persecution for 6 full years. On the 1st Muharram of the 7th year of Nubuwwat, the kuffaar of Makkah schemed a new plan of persecution. Rasulullah (صلى الله عايه وسالم) along with his entire family were imprisoned in a valley, Sha’b Abi Talib. A total boycott was put into effect. They were not allowed to emerge from the valley. Neither were they permitted to procure any food from outside nor was anyone permitted to enter the valley with any provisions. After a short while when their little food rations were depleted, one period of starvation followed another. Women and children were in dire straits as a result of starvation.
The pledge which the kuffaar had made with regard to the imprisonment and embargo was not a verbal one nor was it the plan of a few. All the chiefs of Makkah had signed the document imposing the embargo and imprisonment. The scribe of this document was Mansْr Ibn Ikramah Abadri. The punishment which Allah Ta’ala inflicted on him was that both his hands become paralysed.
After 3 years of patient suffering and endurance in the prison of the valley, Allah Ta’ala by His limitless mercy inspired some people to violate the pledge. Some persons among the kuffaar and mushrikeen developed pity for the Muslims. While discussion on this issue had become topical, Allah Ta’ala revealed to Rasulullah (صلى الله عايه وسالم) that the document of excommunication had disintegrated and only that piece of the paper on which was written Allah’s Name had remained intact. On this occasion, Abu Talib notified the chiefs of the Quraish that Muhammad (صلى الله عايه وسالم) had informed him of the disintegration of the document. He added that if this is true, then they should refrain from this action and lift the embargo. When it was discovered that the document had truly disintegrated, those who were initially opposed to the boycott were further embolded to violate the pledge. Thus, Rasulullah (صلى الله عايه وسالم) and his family gained their freedom from the prison of the valley.
However, soon two grave events took place. His uncle, Abu Talib died. His presence had restrained the kuffaar of Makkah on many occasions. Also, his beloved and devoted wife, Hadhrat Khadijah (radhiyallahu anha) passed away. This year in which these events transpired was known among the Muslims as Aamul Huzn (The Year of Sorrow). This material support (in worldly form) was thus also taken away. However, inspite of the multitude of difficulties, hardships and sorrows, nothing could detract Muhammad (صلى الله عايه وسالم) from his devotion to Allah Ta’ala and from the propagation of the Deen. Although the kuffaar of Makkah perpetually mocked him and hurled at him a variety of epithets such as sorcerer, magician, fortune-teller, madman, etc. Rasulullah (صلى الله عايه وسالم) constantly supplicated for their hidaayat to become Muslim and for their betterment. This was his prime concern. When finally he despaired as a result of their intransigence, he commenced his tabligh in the areas surrounding Makkah. He approached every tribe with the Message of Tauhid. However, they all rebuffed and mocked him.
In Taa-if when he attempted to carry out his mission, the chiefs not only mocked and jeered him, but organised street urchins and other vagabonds to stone him. In consequence of the shower of stones which rained on him his shoes were dyed red with his blood. Returning from Taa-if, he sat at one place, grief-stricken and making the following dua:
“O Allah! With You Alone do I register the complaint of my weakness, my forlornness and my disgrace among people. O Most Merciful One! You are the Rabb of the weak. Only You are my Rabb. Towards whom have You assigned me? Have You handed me to an alien who detests me or to some enemy into whose control you have placed me? O Allah! If You are not displeased with me, then I care for none. Your protection suffices for me. I seek refuge with that Nْr of Your Countenance which brightens all darkness and on which all affairs of this world and the hereafter are rectified, from Your Wrath settling on me or from Your Anger descending on me. Remove Your Anger from me so that You become pleased (with me). There is neither strength not power, but with You.”
Allah Ta’ala bestows His Favour according to the degree of the struggle. The fruits of success are also in proportion to the sacrifices offered in the Path of Allah. The episode at Taa-if was indeed a great struggle and sacrifice. The fruit of this noble sacrifice was the highest Proximity to Allah Ta’ala in the form of the Mi’raaj. No one ever attained such Divine Proximity. The greatest and most wonderful gift bestowed to the Ummah on the occasion of this Mi’raaj is the five daily Salaat which were ordained obligatory. Salaat is a medium for communing with Allah Ta’ala. At the same time it is the most important act of Ibaadat. Alas! The plight of those who turn their faces away from divine proximity (by refraining from Salaat) is most lamentable. In the pursuit of a few coins and for the proximity of rulers of a few moments, they sacrifice their lives and even their Deen.
Inspite of its great significance for Muslims, the episode of Mi’raaj became a target for the mockery of the kuffaar. It provided them with an additional excuse for jeering and reviling the Muslims.
It was, from the inception, the practice of Rasulullah (صلى الله عايه وسالم) to propagate Islam to outsiders who entered Makkah. This practice was the cause for the establishment of an Islamic presence in Madinah in the eleventh year of Nubuwwat. The inhabitants of Madinah while visiting Makkah for their needs or for Hajj would embrace Islam and return to Madinah. The Muhaajireen of Makkah further augmented the number of the Muslims in Madinah. There was thus a substantial number of Muslims now in Madinah. They all desired that Rasulullah (صلى الله عايه وسالم) settles permanently in Madinah. However, he would repeatedly inform them that Allah Ta’ala has not yet commanded him to migrate. Thus, he waited in Makkah Mukarramah in anticipation of Allah’s command, spending night and day in ibaadat.
Meanwhile the kuffaar were hatching their plots of vengeance without respite. Their persecution of Rasulullah (صلى الله عايه وسالم) continued unabated. But, he endured all the hardships with great patience. Once the kuffaar of Makkah called a meeting at which it was decided to kill Rasulullah (صلى الله عايه وسالم). It was plotted that the killing should be executed by five people belonging to five different tribes so that it will pose a formidable task for Banu Haashim to take revenge in the event they do decide on this course of action, thus compelling them to accept payment of diyat (monetary compensation for a killing) instead.
Rasulullah (صلى الله عايه وسالم) was informed of this plot via the medium of Wahi. Simultaneously he was granted permission to migrate. To thwart the kuffaar, he asked Hadhrat Ali (karramallahu wajhah) to sleep in his bed. He handed over to Hadhrat Ali all articles of trust which the people of Makkah had consigned to his care inspite of their hatred. After having made this arrangement, he stepped out of his home during night time while the kuffaar had surrounded his house. Taking a handful of sand, Rasulullah (صلى الله عايه وسالم) threw it towards these contemptible people. Miraculously, he became invisible to them.
He went to Hadhrat Abu Bakr (radhiyallahu anhu) and took him along with him. They hid themselves in the Cave of Thaur where they remained for three nights. In the morning when the kuffaar realised that they had been outwitted, their anger knew no bounds. Search parties were sent in all directions. A public announcement was made offering a huge reward for the capture of Muhammad (صلى الله عايه وسالم). But being in the protection of Allah Ta’ala, he remained safe. After a stay of three nights in the Cave of Thaur, they set off for Madinah Tayyibah. En route to Madinah, they stayed four days at Quba. Quba is a small settlement close to Madinah. He arrived in Madinah on Friday 12th Rabiul Awwal.
So far a few episodes pertaining to Hijrat (Migration) and the stay in Makkah have been narrated by way of example. I lack the ability to enumerate these anecdotes in detail. Readers too lack the time for copious reading.
In Madinah, Rasulullah (صلى الله عايه وسالم) was plunged into a multitude of different activities. Both social and political affairs devolved on him. The propagation of Islam, dissemination of knowledge, Fiqah, Hadith, Jihaad, despatching delegations to all the rulers of the world were among the activities of Rasulullah (صلى الله عايه وسالم). He also had to cope with the opposition and conspiracies of the Jews and Munaafiqeen (Hypocrites) who were perpetually involved in the creation of obstacles for the nascent Islamic Movement. Inspite of these numerous activities, Rasulullah (صلى الله عايه وسالم) would find time for remembering Allah Ta’ala in solitude in the wilderness. When someone asked Hadhrat Aishah (radhiyallahu anha) regarding Rasulullah’s trips into the wilderness, she replied: “Yes, he would frequent these valleys. Once when he had planned to go into the desert, he sent a rebellious she-camel to me with the instruction: ‘Be kind to it. Don’t be harsh with it. Kindness creates beauty in all things.”
I shall now narrate some anecdotes from the life in Madinah according to the years in which they occurred.
First Year
This was the year when the Athaan commenced. When the Muslims migrated to Madinah Munawwarah, they encountered difficulty regarding the Salaat times. The Sahaabah would estimate the time for Jamaat Salaat and gather in the Musjid. Since this was a daily problem, the Sahaabah sought a solution from Rasulullah (صلى الله عايه وسالم) who himself had already realised the difficulty. Ultimately, all the Sahaabah gathered to discuss this problem. A variety of solutions was offered. One opinion was to raise a flag high up at the time of Salaat. Seeing the flag, all would gather for Salaat. Some suggested the blowing of a trumpet, the ringing of bells, etc. However, since all these methods were prevalent customs of other religions, Rasulullah (صلى الله عايه وسالم) did not approve of them. He said that bells were the way of the Nasaara while the bugle was the method of the Yahood. Muslims should not adopt the ways of the kuffaar. The problem thus remain unsolved.
During the same night an unseen angel apprised Hadhrat Abdullah Bin Zaid (radhiyallahu anhu) of the words of the Athaan. Having seen this dream, he hastened to Rasulullah (صلى الله عايه وسالم) and said:
“O Rasulullah! I was partially asleep and partially awake when someone instructed me with these words (i.e. the words of the Athaan).”
Hearing these words, Rasulullah (صلى الله عايه وسالم) sent for Hadhrat Bilal (radhiyallahu anhu). He instructed Hadhrat Bilal to mount an elevated place and announce these words. When Hadhrat Umar (radhiyallahu anhu) heard this proclamation, he hurried dragging along his shawl out of sheer exhilaration and said:
‘O Rasulullah! I too heard someone reciting these words 20 days ago. But due to modesty I did not inform you.’
Although it was Hadhrat Abdullah Bin Zaid who had heard these words in a dream, Rasulullah (صلى الله عايه وسالم) conferred the honour of proclaiming the Athaan on Hadhrat Bilal. In my humble opinion this was to reward him for the tremendous hardships he had to endure in the initial stage of Islam at the hands of the kuffaar of Makkah. Although the reason for this preference is said to be the loud voice of Hadhrat Bilal, it is not negatory of my opinion.
In this first year the fast of Yaum-e-Aashْra (10th Muharram) was made fardh. However, when the fasts of Ramadhaan were decreed obligatory, the fast of Aashْa remained as Mustahab.
This was also the year when Hadhrat Salman Farsi and Hadhrat Abdullah Bin Salam (radhiyallahu anhuma) entered the fold of Islam. The anecdotes of sacrifice and devotion of these noble men are famous. In this very year did Rasulullah (صلى الله عايه وسالم) call his wife, Hadhrat Saudah (radhiyallahu anha) and his daughters from Makkah to Madinah. The brotherhood between the Ansaar and Muhaajireen was established in this first year. In Sha’baan of this year Hadhrat Aishah (radhiyallahu anha) came to live with Rasulullah (صلى الله عايه وسالم). Her marriage to Nabi-e-Kareem (صلى الله عايه وسالم) was already contracted some time ago.
Second Year
Hadhrat Faatimah (radhiyallahu anha) married Hadhrat Ali (radhiyallahu anhu) in the second year of Hijrat. The items which she received for her wedding were a bed, two sheets, one pillow, two silver bangles, one water-bag and two earthenware jugs.
Fasting, Zakaat, Eid Salaat and Sadqah Fitr were ordained in this year.
Muslims were still facing Baitil Maqdis during Salaat. This year, changing of the Qiblah was ordained. Baitullah became the permanent Qiblah of the Muslims. The very first Salaat of Eidul Adhaa was performed in this year by Rasulullah (صلى الله عايه وسالم) in the Eidgah.
The Battle of Badr also took place in this year. In this battle the small number of Muslims consisting of 313 faced the kuffaar army of 950. Hadhrat Uthmaan (radhiyallahu anhu) was unable to participate in this battle because his wife, Hadhrat Ruqayyah, the daughter of Rasulullah (صلى الله عايه وسالم) was gravely ill. Rasulullah (صلى الله عايه وسالم) instructed Hadhrat Uthmaan and Hadhrat Usamah Bin Zaid to remain in Madinah to take care of her. Hadhrat Ruqayyah died a day before Rasulullah (صلى الله عايه وسالم) reached Madinah after the Battle of Badr. Since Hadhrat Uthmaan (radhiyallahu anhu) had remained behind on the instruction of Nabi-e-Akram (صلى الله عايه وسالم), he too was given equal share in the spoils of war.
The degree of humility, fear for Allah and the realisation of Allah’s independence which settled on Rasulullah (صلى الله عايه وسالم) during this Battle can be gauged from the dua he had made on the battlefield. In supplication he raised his hands so high that his shawl fell from his blessed shoulders; tears cascaded down his cheeks and he petitioned:
“O Allah! Fulfil Your promise today. Today is the day of aid. If this small band of devotees is eliminated today, there will remain no one to take Your Name. There are only these few who know You. They are called Your devotees. Aiding them is Your responsibility. The honour of Islam is in Your power.”
It was truly a great battle. Rasulullah (صلى الله عايه وسالم) threw a handful of sand towards the kuffaar, saying: “May their faces be disgraced.” By the command of Allah, the sand reached the eyes of every kaafir. Besides this miraculous act, the aid of angels was visible to all.
A Sahaabi says that in this battle while he was pursuing a fleeing kaafir, he suddenly heard a tremendous lash of a whip striking and a voice exclaiming: “O Haizْm! Advance.” But, he could not see the speaker. However, every kaafir whom he (the Sahaabi) pursued fell dead infront of him. The nose of the kaafir was split open and his body had turned green on account of the whip’s lash.
A very weak and thin Sahaabi had apprehended Hadhrat Ibn Abbas. When the Sahaabi was asked about him capturing such a strong wrestler as Ibn Abbas, he said that he was aided by a man whom he had never seen before nor saw again thereafter. Allah’s help was with the Muslims in this memorable and decisive battle. Hence, only five Muhaajireen and eight Ansaar were martyred. They were buried in the very garments they had on their bodies.
After the cessation of the battle, Rasulullah (صلى الله عايه وسالم) ordered the bodies of the slain kuffaar to be thrown into a well. On the fourth day, he came to the well and said: “Now you must be wishing: ‘Alas! Would that we had accepted Allah and His Messenger.’ We have obtained the promise of Allah. Have you too obtained your promise?”
Rasulullah (صلى الله عايه وسالم) then reached Madinah Munawwarah safely.
Hadhrat Uthmaan Bin Maz’oon (radhiyallahu anhu) died during this year. He is the first Sahaabi who was buried in Jannatul Baqi (the Qabrustaan in Madinah near to Musjidun Nabawi). He was the first among the Muhaajireen to have died.
Hadhrat Hasan (radhiyallahu anhu) was born in this year in the month of Ramadhaan.
The Battle of Uhd in which 700 Muslims participated took place in this year. The number of the kuffaar was 3000. Rasulullah (صلى الله عايه وسالم) on reaching the proximity of Mount Uhd outside Madinah with his devotees set out the battle-formation of his men. He placed 50 archers under the command of Hadhrat Abdullah Bin Jubair behind the army to guard a vulnerable point. They were left near to the Hill Dirrah to prevent the enemy from making an attack from the rear. Rasulullah (صلى الله عايه وسالم) issued strict instructions to this group to remain at their post regardless of the success or defeat of the main army.
The Muslims achieved victory and the kuffaar fled in disarray in all directions. The Muslims then started to collect the spoils of war. The archers guarding the rear thought that their instruction to guard the rear was only while the battle was in progress and had now terminated with the ending of the battle and a clear victory for the Muslims. There was no need now to remain there. So they thought. Although their Ameer, Hadhrat Abdullah Bin Jubair (radhiyallahu anhu) vehemently forbade them from abandoning their post, they disobeyed him. Only the Ameer and ten men were left at the post. The danger which Rasulullah (صلى الله عايه وسالم) had foreseen in an unguarded rear thus materialized.
Khalid Bin Walid, who was not yet a Muslim, was swift to take advantage of the unguarded mountain pass. Taking the army he made a sudden attack on the Muslims from this point. In consequence of this sudden swoop, 70 Sahaabah were martyred among whom was Hadhrat Ameer Hamzah (radhiyallahu anhu) as well.
The aim of the kuffaar was to attack the very person of Rasulullah (صلى الله عايه وسالم). In pursuit of this aim, Utbah Bin Abi Waqqas struck Nabi-e-Akram (صلى الله عايه وسالم) with a stone, breaking a tooth and wounding his lower lip. Ibn Qumayyah made a severe attack with his sword on Nabi-e-Kareen (صلى الله عايه وسالم). As a result he fell into a deep ditch with his mubaarak face covered with blood. The profuse bleeding weakened him greatly. Hadhrat Ali (karramallahu wajhahu) repeatedly washed his face. But the flow of blood did not stop. Hadhrat Faatimah (radhiyallahu anha) then burnt a piece of a straw-mat and filled the wounds with the ashes to stem the flow of the blood.
The sudden attack had broken the ranks of the Muslims who were forced to scatter in disarray. The senior Sahaabah such as Hadhrat Abu Bakr, Hadhrat Umar, Hadhrat Ali and Hadhrat Talhah (radhiyallahu anhum) had remained firm on their places fighting the kuffaar attack. Hadhrat Humzah (radhiyallahu anhu) loudly called the scattered Sahaabah. After regrouping, the Sahaabah valiantly faced the kuffaar in battle. The ultimate result of the ensuing intense fighting was the defeat of the kuffaar who were routed.
Very senior Sahaabah were martyred in this battle. Hadhrat Hamzah fell at the hands of the Habshi slave, Wahshi, who struck him with his sword. Hadhrat Hamzah (radhiyallahu anhu) took two or three steps forward and fell down.
The news of the progress of the battle’s events reached Madinah Tayyibah. Women and old men became fearful. A sense of fear had gripped everyone in Madinah. Everyone was anxiously awaiting news of Rasulullah (صلى الله عايه وسالم) and the Sahaabah. Nabi-e-Kareem (صلى الله عايه وسالم) finally entered Madinah on the 15th Shawwaal in this third year. In their sheer happiness to see Rasulullah (صلى الله عايه وسالم) safe, they forgot about their grief for their martyred ones, although those who had fallen were their brothers, husbands and young sons.
Hadhrat Husain (radhiyallahu anhu) was born in this fourth year.
The heart-rending episode of Beer-e-Maْnah (The Well of Maْnah) in which 70 Sahaabah, all of whom were Huffaaz, were martyred, occurred in this year. Only Hadhrat Umar Bin Umayyah (radhiyallahu anhu) escaped. The details of this tragic event are narrated hereunder.
Aamir Bin Malik, an inhabitant of Najd came to Rasulullah (صلى الله عايه وسالم) professing his love for Islam. He expressed his desire to embrace Islam, but added that he feared his people. He requested that a few intelligent Sahaabah accompany him to his people. The purpose was for the Sahaabah to propagate the Deen among the people. Aamir Bin Malik assured that he would be responsible for the safety of the Sahaabah.
Rasulullah (صلى الله عايه وسالم) sent a group of 70 Sahaabah under the leadership of Hadhrat Munthir Bin Amr (radhiyallahu anhu) for the purpose outlined by Aamir, the Najdi. He also sent a letter in which the chiefs of Nadj were invited to accept Islam. The group halted at a place between Makkah and Asfaan. This place was known as Beer-e-Maْnah. Hadhrat Hiram Bin Malhan together with two companions went ahead to deliver Rasulullah’s letter to Aamir Bin Tufail. When they came close to their destination, Hadhrat Hiram instructed the two companions to wait while he went on a reconnoitring mission. He said that if he was granted Amaan (Pledge of Safety), the two should also come. If Amaan was not granted, they should return. He added that instead of all three being slain, the better option was for only him to be killed.
On reaching the settlement, Hadhrat Hiram (radhiyallahu anhu) announced:
“I am the envoy of Rasulullah. If I am granted Amaan (immunity) I will deliver his message.”
Before he could say anything further, a mushrik attacked him from behind, plunging his spear into Hadhrat Hiram (radhiyallahu anhu) who collapsed and died after managing to say:
“By the Rabb of the Ka’bah! I am victorious.”
The kuffaar then turned their attention to the other members of the party of Sahaabah. They made a sudden attack and martyred all the Sahaabah. Among the slain Sahaabah was Hadhrat mir Bin Fuhairah who had lived with Rasulullah (صلى الله عايه وسالم) on the occasion of Hijrat. After he was martyred, he was conferred with the honour of the Malaaikah taking his body to the heavens.
When the news of this tragedy reached Rasulullah (صلى الله عايه وسالم), he was overwhelmed with grief. Although it was his noble habit to refrain from invoking curses, nevertheless, he recited in Fajr Salaat for 21 days Qunْt-e-Nazilah in which he invoked curses on these kuffaar.
The Battle of Banu Nadheer also took place in this year. The natural characteristic of the Jews was always to employ deception and engage in conspiracy. It was their treachery which led to this battle. They had seated Rasulullah (صلى الله عايه وسالم) and his devoted companions, Hadhrat Abu Bakr, Hadhrat Umar and Hadhrat Ali behind a wall. They then plotted to kill them by hurling rocks from ontop of the wall. But, he was informed of this treacherous design by means of Wahi, hence they moved away.
In view of their violation of their treaty and pledge, Rasulullah (صلى الله عايه وسالم) despatched an ultimatum to them: either embrace Islam or get out from Madinah. However, these miserable people relying on the promised aid of Abdullah Bin Ubay and other Munaafiqeen, made preparation for war. But, none of these hypocrites came to their aid.
In Rabiul Awwal of the fourth year, Rasulullah (صلى الله عايه وسالم) besieged Banu Nadheer. Rasulullah (صلى الله عايه وسالم) supervised the operations for 6 days. The orchards and properties of Banu Nadheer were razed by fire. Finally, they sued for peace. Rasulullah (صلى الله عايه وسالم) granted them peace. They were allowed to take with them as much of their wealth and belongings as they could carry. They were, however, not permitted to take any weapons with them. While they were departing they demolished their homes to render them uninhabitable for the Muslims. They carried with them even the doors and other timber taken from their buildings and settled in Khaibar.
The prohibition of liquor was revealed during this siege.
During the month of Shawwaal of this year Hadhrat Umm-e-Salmah came into the Nikah of Rasulullah (صلى الله عايه وسالم). During this very year Rasulullah’s wife, Hadhrat Zainab Bint-e-Khuzaimah died after a marriage lasting 8 months.
The Battle of Thaatur Riqaa’ took place in Muharram of this year. In this battle, the Sahaabah on account of their poverty, were bare-footed and without riding animals. Their feet became swollen and wounded. For some relief, the Sahaabah tied pieces of cloth around their feet. It is for this reason that this battle has been named Thaatur Riqaa’ or the Battle of cloth-pieces.
On their return from the battle, the Sahaabah camped in a wilderness at midday. In order to gain some rest they spread out. Rasulullah (صلى الله عايه وسالم) also rested under a cactus tree. He hung his sword on the tree. Suddenly his eyes opened and he saw a kaafir with drawn sword standing over him. The kaafir said: “Muhammad! Tell me who can now save your life?” Maintaining his full composure and confidence he replied: “Allah will save me.” As the kaafir heard these words, his sword dropped from his hand. Nabi-e-Akram (صلى الله عايه وسالم) picked up the sword very calmly and said: “Who will now save you?” The kaafir replied: “No one.” Rasulullah (صلى الله عايه وسالم) said: “Learn mercy from me.” He then lowered the sword. The effect of this attitude of Rasulullah (صلى الله عايه وسالم) induced the kaafir to accept Islam.
Salaat-e-Khauf was ordained in this fifth year of Hijrat.
A famous anecdote of this year was Rasulullah’s falling from the horse and injuring himself. As a result, he had to stay five days at Mashrabah.
Rasulullah (صلى الله عايه وسالم) married Hadhrat Juwairiyyah in this year. Also in this year did the Munaafiqeen spread their slander against Hadhrat Aishah. This episode is known as the Episode of Ifq. In an attempt to assail her chastity and honour they spread an evil rumour. Briefly, the incident happened as follows:
Hadhrat Aishah had accompanied Rasulullah (صلى الله عايه وسالم) on the Campaign of Muraysee’. On its return journey, the army encamped at a certain place. Hadhrat Aishah went into the veld to answer the call of nature. On the way her necklace broke and was lost, but she only realised this when she had returned to the tent. She immediately went back to the veld in search of her necklace. She spent quite a while searching for the lost necklace. By the time she had returned to camp, the army had departed. She was very light in weight, hence the bearers of her hoedaj did not realise that it was empty. (Hoedaj is a small cabin in which ladies of Purdah would be moved from place to place by male-bearers).
She sat down and covering herself fell asleep knowing that when her absence was discovered they will return for her. Rasulullah (صلى الله عايه وسالم) had appointed Hadhrat Safwaan Bin Muattal to trail behind the army. It was his duty to retrieve any items which may have been left behind or dropped by members of the party moving ahead. When he arrived at the place where the army had halted and saw Hadhrat Aishah alone in the wilderness, he loudly exclaimed in astonishment:
The sound of his voice woke her from her sleep. When she saw Hadhrat Safwaan, she immediately concealed her face because the law of Purdah had already been revealed. Hadhrat Safwaan observing the greatest degree of honour and respect, alighted from the camel. He made the camel sit down and Hadhrat Aishah mounted. Thus, they continued the journey with Hadhrat Safwaan leading the camel on foot. According to the narration of Bukhari, which is in fact narrated by Hadhrat Aishah, not a word of conversation passed between them. Before midday (of the same day) Hadhrat Aishah reached Rasulullah (صلى الله عايه وسالم).
This is the entire unadulterated episode which had transpired. However, the Hypocrites taking advantage of this event, plotted to accuse Hadhrat Aishah of having had an affair with Hadhrat Safwaan. Three simple Sahaabah whose integrity and sincerity are unquestionable, were also unwittingly embroiled in this plot of the Munaafiqeen. They were two males, Hadhrat Mistah and Hadhrat Hassan Bin Thait, and a female, Hadhrat Hamnah Bint-e-Jahsh.
Hadhrat Aishah was blissfully unaware of the slanderous rumours which were floating around. However, Rasulullah (صلى الله عايه وسالم) having heard the rumour was overcome with grief. He consulted several Sahaabah on this issue. Every one of them emphatically proclaimed her innocence and chastity. Hadhrat Aishah’s slave-girl, Hadhrat Bareerah vehemently vouched for her honour and innocence. Inspite of these assurances, the rumour had been given such prominence that Rasulullah (صلى الله عايه وسالم) was affected by lingering doubts.
On the other side, Hadhrat Aishah was being consumed by grief and sadness. She could not fathom the reason for Rasulullah’s coldness towards her. The former love seemed to have disappeared. During this time, once she went out to answer the call of nature. She was accompanied by her friend who was the mother of Hadhrat Mistah. Along the way, Hadhrat Aishah was informed of the rumour by her friend. She also apprised her of the scandal which was raging in this regard throughout Madinah.
This shocking revelation had a disastrous affect on Hadhrat Aishah. Her already weakened body suffered further. She was overtaken by a severe fever. She came home and wept uncontrollably. When Rasulullah (صلى الله عايه وسالم) came home, she requested permission to go to her parents home. He gave her consent.
When Hadhrat Aishah met her mother, she cried profusely. Her mother tried to console her, but to no avail. She was heart-broken and distressed. At her mother’s home, she cried and sobbed for a day and two nights without stop. Rasulullah (صلى الله عايه وسالم) visited her and said:
“O Aishah! If you are chaste, most assuredly Allah Ta’ala will exculpate you. If you had erred, then repent. Allah will forgive you.”
Hadhrat Aishah, turning to her father, Hadhrat Abu Bakr, said: “Father! Answer on my behalf.”
He replied: “What do I know? What can I say?” Hadhrat Aishah then turned to her mother with the same request. She too replied similarly. Thereupon, Hadhrat Aishah said:
“I was a young girl who had not yet learnt the Qur’aan properly. Since the slander regarding me has settled in your heart, you will not believe me even if I proclaim my innocence. Now, I can say nothing other that what Hadhrat Yusuf’s father had said: ‘Patience is beautiful. And Allah is the One from Whom aid is sought regarding that which you are fabricating.”
On account of sorrow, grief and anger she was unable to remember Hadhrat Yaqub’s name, hence she said Yusuf’s father. After making this brave stand, her tears dried up.
While the inmates of the house were still around Nabi-e-Akram (صلى الله عايه وسالم), the signs of Wahi commenced. Allah Ta’ala is Independent and all things happen according to His Wisdom. Hence, a full month had passed without Rasulullah (صلى الله عايه وسالم) receiving any divine directive. Now the beads of perspiration – a sign of the progression of Revelation – were forming on his mubaarak forehead. Hadhrat Jibraeel (alayhis salaam) appeared with 18 aayaat of Surah Nْr in which Hadhrat Aishah’s innocence, purity and chastity were emphatically asserted.
Upon the cessation of the Revelation, Rasulullah (صلى الله عايه وسالم) smiled and informed Hadhrat Aishah that her innocence has been announced by Allah Ta’ala. Her joy knew no bound. In her state of ecstatic elation she expressed her gratitude to Allah Ta’ala.
Meanwhile, Nabi-e-Akram (صلى الله عايه وسالم) mounted the mimbar in the Musjid and after a lecture, recited the verses which were revealed to proclaim Hadhrat Aishah’s innocence. The Shariat’s law of punishment for slanderers of chaste women was also announced. Thus, the slanderers were flogged 80 lashes each.
The Battle of Khandaq (The Trench) also took place in this fifth year. The Sahaabah as well as Nabi-e-Akram (صلى الله عايه وسالم) had themselves dug the trench. It is for this reason that this battle is called the Battle of the Trench. The huge trench was dug on the advice of Hadhrat Salman Farsi (radhiyallahu anhu).
The famous episode of Hadhrat Jabir’s invitation happened during the time the trench was being dug. While digging, Hadhrat Jabir (radhiyallahu anhu) noticed a stone tied on the stomach of Rasulullah (صلى الله عايه وسالم). He hastened to his house and instructed his wife to prepare whatever food there was. He explained to her the dire strait of Rasulullah’s hunger. A goat which they owned was slaughtered and some dough was kneed. Hadhrat Jabir (radhiyallahu anhu) then invited Nabi-e-Akram (صلى الله عايه وسالم) for meals, adding that one or two companions could also come along. Rasulullah (صلى الله عايه وسالم) enquired of the quantity of the food. When he was told, he commented: “Well and much.”
Rasulullah (صلى الله عايه وسالم) then addressing all the diggers of the trench said: “Jabir has invited you all. Let’s go!”
He instructed Hadhrat Jabir not to remove the pot from the stove until he (Nabi-e-Akram) had not arrived and that the bread should be baked only when he had arrived. Rasulullah (صلى الله عايه وسالم) then set off with all the Sahaabah for Hadhrat Jabir’s home.
Meanwhile Hadhrat Jabir ran home in anxiety. He told his wife that Nabi-e-Akram (صلى الله عايه وسالم) was bringing along the whole army for meals. Full of concern she said: “I will be put to shame infront of all. The food is very little.” She asked: “Did he enquire about the quantity of food?” When Hadhrat Jabir told her that he did inform Nabi-e-Akram (صلى الله عايه وسالم) of the quantity of food, she was relieved and felt confident.
Soon thereafter, Rasulullah (صلى الله عايه وسالم) arrived at the home of Hadhrat Jabir. He blew on the food and the dough. A short while later the food was ready to be served. Rasulullah (صلى الله عايه وسالم) advised them to eat at leisure. A thousand guests ate and there still remained food. This was indeed a Mu’jizah (miracle) of Rasulullah (صلى الله عايه وسالم).Rasulullah (صلى الله عايه وسالم) instructed that whatever food was left over should be eaten by Hadhrat Jabir’s family and served to the neighbours. There are many similar Mu’jizaat of Rasulullah (صلى الله عايه وسالم) regarding the miraculous increase in foods.
The eclipse of the sun occurred in this year and Salaatul Kusoof (Salaat on the occasion of the eclipse of the sun) was ordained.
For the past 6 years, the Sahaabah Kiraam had neither seen the Ka’bah nor their homeland (Makkah). Rasulullah (صلى الله عايه وسالم) was yearning to visit the Ka’bah to perform Hajj. During this time he dreamt that together with his Sahaabah he had gone to perform Umrah. When he narrated this dream, all the Sahaabah prepared themselves to visit the Ka’bah. Thus, Rasulullah (صلى الله عايه وسالم) set of with a large body of Sahaabah to perform Umrah.
The first camp put up was at Zul Hulaaifah. From here, Bisr Bin Abi Sufyaan was despatched to reconnoitre the situation in Makkah. After having accomplished his mission, he met Rasulullah (صلى الله عايه وسالم) at Asfaan. He informed that the kuffaar of Makkah were making preparations for war to prevent the Muslims from entering Makkah. While still at Asfaan, Nabi-e-Akram (صلى الله عايه وسالم) told the Sahaabah that Khalid Bin Walid had arrived in the Valley of Ghameem on a reconnoitring mission. He, therefore, instructed the Sahaabah to follow another route. He then called for a guide. Hadhrat Hamzah Bin Amr Aslami volunteered. The Sahaabah were then led by him through torturous mountainous terrain. Nabi-e-Akram (صلى الله عايه وسالم) ordered the Sahaabah to recite: نستغفر الله و نتوب اليه
(We seek forgiveness from Allah and we turn to Him in repentance.)
The Sahaabah repeatedly recited these words. Rasulullah (صلى الله عايه وسالم) said that when these words were presented to Bani Israeel, they refused to recite them. He also ordered them to walk on the right side.
At this juncture, Rasulullah (صلى الله عايه وسالم) consulted the Sahaabah. Hadhrat Abu Bakr (radhiyallahu anhu) was of the opinion to refrain from all hostility unless attacked. He said that since the motive of the journey was not to fight, they should continue. If prevented by the kuffaar, then only should measures be taken to repulse them. Rasulullah (صلى الله عايه وسالم) approved this advice. Finally, the party of Sahaabah reached Hudaibiyyah. Here they were met by Budail Bin Warqah accompanied by a group of men. He informed Rasulullah (صلى الله عايه وسالم) that the people of Makkah were preparing to intercept the party and prevent the Muslims from entering Makkah. Rasulullah (صلى الله عايه وسالم) sent Budail Bin Warqah to inform the kuffaar of Makkah that the motive for coming was not to fight. The intention was only to perform Umrah.
The kuffaar, however, rejected Rasulullah’s request for a peaceful entry and permission to perform Umrah. Hadhrat Uthmaan (radhiyallahu anhu) was sent as the envoy to negotiate a peace treaty with the kuffaar. But the Quraish were adamant in their refusal. They flatly refused permission for Rasulullah (صلى الله عايه وسالم) to enter Makkah although they consented to Hadhrat Uthmaan performing Umrah if he so desired. But, Hadhrat Uthmaan (radhiyallahu anhu) refused to perform Umrah without Rasulullah (صلى الله عايه وسالم).
The negotiations were prolonged. A rumour spread among the Muslims that Hadhrat Uthmaan was martyred. The Sahaabah and Nabi-e-Akram (صلى الله عايه وسالم) were greatly grieved and perturbed. In consequence of this rumour, Rasulullah (صلى الله عايه وسالم) sat under a tree and took a pledge from all the Sahaabah to avenge the murder of Hadhrat Uthmaan. The name of this Bai’t (Pledge) is Bai’tur (or Baitur) Ridhwaan (The Pledge of Pleasure, i.e. Allah’s Pleasure).
When the kuffaar learnt of this Pledge, they quickly sent their envoy to negotiate a treaty. Rasulullah (صلى الله عايه وسالم) accepted every condition proposed by the kuffaar inspite of these conditions being clearly prejudicial and humiliating to the Muslims. The Sahaabah, in fact, were not prepared to accept these conditions and were determined to fight, but, the kuffaar again exhibited their intransigence. An example of their pettiness was their rejection of Bismillaahir Rahmaanir Raheem being written in the treaty document. They averred that they were not aware of Rahmaan. They insisted on writing their customary invocation ‘Bismillaahi Allaahumma’. They further, rejected the inclusion of the phrase, “Muhammad, the Rasool of Allah”. Suhail who was the kuffaar’s scribe recording the terms of the treaty said:
“If we accept you as the Rasool of Allah, then there will not be this dispute. We shall not agree to you writing ‘the Rasool of Allah’. Write ‘Muhammad Bin Abdullah’.”
Rasulullah (صلى الله عايه وسالم) replied:
“By Allah! I am the Messenger of Allah regardless of how much you deny it.”
He then instructed Hadhrat Ali (karramallahu wajhah) who was the scribe of the Muslims to delete the words ‘Rasul of Allah’ and to write Muhammad Bin Abdullah. Hadhrat Ali declared his inability of effecting this deletion. Nabi-e-Akram (صلى الله عايه وسالم) then erased the words himself, and substituted ‘Muhammad Bin Abdullah’. Ultimately, after considerable bickering and obstinacy the treaty was finalised. The following were among the terms of the treaty:
1. The Muslims should go back this year without performing Umrah.
2. They would be allowed the following year for only three days.
3. All warfare to cease for 10 years.
4. Any member of the Quraish who having embraced Islam seeks asylum with the Muslims in Madinah should be returned immediately. If a Muslim comes to Makkah, he shall not be sent back to Madinah.
It is obvious that these conditions were all in favour of the kuffaar. All the Sahaabah, especially Hadhrat Umar (radhiyallahu anhu) were enraged by these unjust terms. Nevertheless the treaty was ratified with the signatures of both parties. Thus, Rasulullah (صلى الله عايه وسالم) returned with the Sahaabah without performing Umrah.
The dream which Rasulullah (صلى الله عايه وسالم) had seen was undoubtedly true. In fact it did materialize. Since the time and year of the predicted Umrah were not specified in the dream, it was not necessary for the dream to have materialized that very year. The authenticity of the dream therefore remains unassailable.
Many events had transpired during the course of the enactment of this treaty. Two significant episodes will be recorded here. From these two events illustrate the extent to which Rasulullah (صلى الله عايه وسالم) went in honouring the Pledge, and also the devotion of the Sahaabah.
1) Hadhrat Abu Jundal (radhiyallahu anhu) who had embraced Islam was held in captivity by the kuffaar in Makkah. He was in chains and being tortured. He managed to escape from prison. Still in fetters, he stumbled into the Muslim camp believing that he had reached safety. Suhail who was the kuffaar’s delegate in the negotiation of the treaty was Abu Jundal’s father. He slapped his son and insisted on taking him back into captivity. Rasulullah (صلى الله عايه وسالم) responded that the treaty had not yet been finalised. The terms were, therefore, not yet in force. But, Suhail was adamant. Abu Jundal exclaimed that he had embraced Islam and narrated the hardships to which he was subjected. Only Allah Ta’ala is aware of the grief and anger which crossed the hearts of the Muslims. But, on the instruction of Rasulullah (صلى الله عايه وسالم), Hadhrat Abu Jundal was returned to the kuffaar. He consoled Abu Jundal and exhorted him to adopt sabr (patience), adding that soon Allah Ta’ala will be opening an avenue for him.
After the finalization of the treaty, another Sahaabi, Abu Baseer who had embraced Islam, arrived in Madinah Munawwarah. The kuffaar sent two men to bring him back. In terms of the treaty, Rasulullah (صلى الله عايه وسالم) returned Abu Baseer who said: “O Rasulullah! I have embraced Islam and have come. Are you returning me into the claws of the kuffaar?”
Rasulullah (صلى الله عايه وسالم) also advised him to adopt patience, adding that soon Allah Ta’ala will be opening up a way for him.
Hadhrat Abu Baseer was led back in the custody of two kaafirs. Along the way he started to flatter one of the guards. He praised the quality of the guard’s sword. The guard feeling flattered removed his sword from the scabbard and boasted: “I have practised with it on many people.” So saying, he handed the sword to Abu Baseer. Taking the sword, Abu Baseer swiftly disposed of the guard. When the other guard saw what had happened he took flight. He went to Madinah and lodged his complaint with Rasulullah (صلى الله عايه وسالم). Hadhrat Abu Baseer (radhiyallahu anhu) appeared on the scene and said:
“O Rasulullah! You have honoured your Pledge by having returned me. I have no pact with them, hence am not responsible to them for anything. They have attempted to force me from my Deen, hence I have done this.”
Rasulullah (صلى الله عايه وسالم) said that this incident could spark off a war. “Would that he (i.e. Abu Baseer) had a helper.” Abu Baseer understood the implication of this statement. If the kuffaar came for him, he would again be handed over. He left and set up his hideout along the sea-shore.
Meanwhile Hadhrat Abu Jundal whose story has already been narrated, managed to escape from Makkah. He linked up with Abu Baseer. Thereafter, whoever embraced Islam in Makkah linked up with these fugitives. Soon they had grown into a sizeable group. They had to bear the hardships and austere conditions of the wilderness where there was neither food nor any settlement. But, an avenue had opened up for them. They waylaid every caravan of the cruel kuffaar which passed that way. They fought the infidels and captured the merchandise. They were occupying a vantage point where the caravans of the kuffaar of Makkah had to pass. They thus wrought havoc and rendered the kuffaar helpless. Finally, the kuffaar of Makkah sent an envoy to Madinah to appeal to Rasulullah (صلى الله عايه وسالم) in the name of Allah and for the sake of family ties to call this lawless band to Madinah, for then, at least they too will come under the scope of the treaty, clearing the way for the free movement of their caravans.
When Rasulullah’s letter reached Abu Baseer (radhiyallahu anhu), he was in his last illness. With the letter of Nabi-e-Kareem (صلى الله عايه وسالم) in his hands, he died.
The Jews who had been expelled from Madinah, had settled in Khaibar. Even here they involved themselves in conspiracies against Islam. They instigated the kuffaar to rise against the Muslims. Thus, the Battle of Khaibar took place in the seventh year to put an end to the mischief of the Jews.
On the 20th or 21st of Muharram, an army of 1,400 Sahaabah set off under the command of Rasulullah (صلى الله عايه وسالم) for Khaibar. All the forts were captured. When the Jews lost all hope, they sued for peace and offered to live in subjection under Muslim domination. They offered to take the Muslims as partners in their farms. Since they were experienced farmers, the Jews offered to do the actual farming while the Muslims would receive a share of the yield. Rasulullah (صلى الله عايه وسالم), being Rahmatul Aalameen (Mercy to the worlds), accepted their offer. Thus were the lives of the Jews spared.
Hadhrat Safiyyah who was the daughter of Hubay Bin Akhtab and of the progeny of Harْn (alayhis salaam) was captured in this battle by the Muslims. Rasulullah (صلى الله عايه وسالم) set her free and conferred on her the honour of being his wife.
The prohibition of mu’tah (temporary marriage) was decreed in this 7th year. Also, was prohibited the meat of asses and of all beasts of prey.
The mother of Hadhrat Aishah (radhiyallahu anha), Hadhrat Umme Rouman passed away during this year.
In accordance with the Treaty of Hudaibiyyah of the 6th year, Rasulullah set off with 2100 Sahaabah to perform the Umrah. In terms of the pledge, they stayed three days in Makkah and returned to Madinah Munawwarah.
On the journey to Makkah, Rasulullah (صلى الله عايه وسالم) married Hadhrat Maimunah. It was his intention to have the walimah feast in Makkah. But the kuffaar would not relent. They refused to extend the 3 day period of grace allowed by the Treaty. The walimah was therefore held at a place called Saraf while returning from Makkah. This was where the Nikah took place and precisely at the spot where the tent was set up, did Hadhrat Maimunah (radhiyallahu anha) die in the year 51.
After the pact at Khaibar, a Jewess sent some poisoned mutton as a gift to Nabi-e-Akram (صلى الله عايه وسالم). His noble character constrained him to accept the gift. As he placed a piece of the meat in his mouth, the meat spoke by the permission of Allah Ta’ala. It said:
“O Rasulullah! Do not eat me. Poison has been added to me.”
He immediately threw down the meat and informed the Sahaabah of the situation. One Sahaabi who had already ate some of the meat, died. The effect of the poison endured in Rasulullah (صلى الله عايه وسالم) for as long as he lived. At the time of death the affect of the poison asserted itself.
Rasulullah’s son, Ibraahim was born from Mariah Qibtiyyah during this year.
In the month of Jamaadil Awwal, the Sahaabah went to war against a very large Christian army. This was the famous Battle of Mootah. The incident which sparked off this battle was the killing of Harith Bin Umair (radhiyallahu anhu). Three thousand Sahaabah went to battle against the Christian army which numbered more than 100,000. In view of the great odds against them, the Sahaabah were somewhat apprehensive. Some of them advised that reinforcements be called from Madinah before embarking on the attack. But, the majority of the Sahaabah opposed the proposal of delaying the attack. They were confident of Allah’s aid.
In this battle, Rasulullah (صلى الله عايه وسالم) had entrusted the flag to Hadhrat Zaid (radhiyallahu anhu) with the instruction that in the event of Hadhrat Zaid’s martyrdom, Hadhrat Ja’far (radhiyallahu anhu) should be appointed the Ameer. In the event of him too being martyred, Hadhrat Abdullah Bin Rawahah should assume the reins of leadership. If he too is martyred, the Muslims should then appoint as their Ameer whomever they wished. A Jew who was listening to this conversation commented that these three persons will most certainly be martyred. He had based his conclusion on similar instruction given by former Ambiya. These instructions implied that the events surmised will definitely happen.
Thus, as it happened, these three stalwarts of Islam were martyred and Hadhrat Khalid Bin Walid (radhiyallahu anhu) became the commander of the army. The appointment of Hadhrat Khalid turned the tide against the Romans. The Muslims swept through the Christian forces like a hurricane. In this battle, Hadhrat Khalid changed his sword nine times. In view of the abundance of blood his sword repeatedly became ineffective. Finally, the Roman army was decisively defeated. Only 12 Muslims were martyred. The Muslim army returned victorious to Madinah Munawwarah.
From the time Musjid-e-Nabawi was built until now (i.e. 8th year), there was no mimbar in the Musjid. Rasulullah (صلى الله عايه وسالم) would stand on the flat ground, leaning against a date-tree-trunk when delivering the Khutbah. One of the women of the Ansaar said that her slave was a good carpenter. If permission is given, she would instruct him to make a mimbar. Rasulullah (صلى الله عايه وسالم) consulted the Sahaabah. It was then decided to have the mimbar made. The slave, Maimoon built the mimbar. The timber for the mimbar was brought from Ghaabah (a place about 9 miles from Madinah).
After the mimbar was prepared, Rasulullah (صلى الله عايه وسالم) no longer leaned against the date-tree-trunk. Unable to bear this separation, the tree-trunk miraculously cried profusely. Rasulullah (صلى الله عايه وسالم) descended from the mimbar and placed his blessed hand on the tree-trunk which was sobbing like a little child. The tree-trunk was then consoled by Nabi-e-Akram (صلى الله عايه وسالم).
The author of Ihyaul Uloom writes that after Rasulullah’s demise, Hadhrat Umar (radhiyallahu anhu) was found crying and saying:
“O Rasulullah! May my mother and father be sacrificed for you. A tree-trunk on which you would lean before the erection of the mimbar cried on account of being separated from you. You then had to console it with your blessed hand. O Rasulullah! Your Ummat deserves to cry more than a tree-trunk over your separation.”
The Conquest of Makkah
On 10th Ramadhaan of this year, Nabi-e-Akram (صلى الله عايه وسالم) set off with 10,000 Sahaabah to conquer Makkah. En route to Makkah, another 2,000 joined the army. Abu Sufyaan, Hudail Bin Warqah and Hakim Bin Hizam entered the Muslim army surreptitiously on a spying mission. However, Hadhrat Umar (radhiyallahu anhu) arrested them and presented them to Rasulullah (صلى الله عايه وسالم). Here in the court of Nabi-e-Akram (صلى الله عايه وسالم) they once again observed the scene of tolerance and forgiveness. They were greatly influenced and touched by the attitude of Nabi-e-Kareem (صلى الله عايه وسالم). Allah Ta’ala at last granted them the taufeeq of accepting Islam.
On the morning of 18th Ramadhaan, Rasulullah (صلى الله عايه وسالم) entered Makkah Muazzamah seated on a she-camel. He was reciting the aayat of Surah Fath. His head was bowed in humility. He entered Makkah as an embodiment of gratitude to Allah Ta’ala.
The Battle of Hunain also took place in this year. The Bedouins of the tribes of Hawazin and Thaqeef deemed it expedient to attack the Muslims. They assembled in Hunain and prepared for battle. When Rasulullah (صلى الله عايه وسالم) was informed of this move, he set off on 6th Shawwaal with 12,000 men for Hunain.
The Muslims on this occasion felt a measure of over-confidence because of their large number and equipment. Some Muslims, in fact, became proudful, having reposed their reliance on their material superiority. Allah, The Independent One, disapproved of this attitude. As a lesson to them, Allah Ta’ala inflicted temporary defeat on them in the initial stage of the battle. Their ranks were broken and they dispersed in disarray. Finally, Allah Ta’ala granted the Muslims victory. By the barkat of Rasulullah (صلى الله عايه وسالم), the Sahaabah regrouped and gained a decisive victory.
The Muslim army thereafter laid siege to Taa-if for 18 days. It was announced that whoever left the fort would be free. About 10 persons left the fort after this announcement. After 18 days, Rasulullah (صلى الله عايه وسالم) lifted the siege and returned.
At Ja’raanah, he tied his ihraam and performed Umrah on 24 Thil Qa’dh. After this Umrah he departed for Madinah.
The expedition of Tabْk was undertaken this year. This was the last campaign of Nabi-e-Akram (صلى الله عايه وسالم). On Thursday 5th Rajab, Rasulullah (صلى الله عايه وسالم) marched from Madinah Tayyibah with 20,000 Sahaabah to break the power of Heraclius, the emperor of the Roman Empire. Although defeated in the Battle of Mootah, the Christians still cherished the idea of attacking Madinah Tayyibah.
On this occasion the heat was extreme and the Sahaabah were suffering dire straits of poverty. A great effort was therefore made to raise funds for this campaign. The ladies even contributed whatever jewellery they possessed. Despite this state of the Muslim army, the Christians became very fearful and petitioned for peace. Rasulullah (صلى الله عايه وسالم) accepted their request and a pact of peace was concluded. After a stay of 20 days at Tobْk, Rasulullah (صلى الله عايه وسالم) returned to Madinah Tayyibah. The duration of the whole journey was two months.
On his way back to Madinah, Nabi-e-Akram (صلى الله عايه وسالم) set fire to the place known as Musjid-e-Dhiraar. This was not a true Musjid. It was established by the Munaafiqeen as a venue of conspiracy for plotting against the Muslims.
The First Hajj
The first Hajj of Islam was executed in this year. A detachment of 300 Muslims under Hadhrat Abu Bakr (radhiyallahu anhu) left to make the necessary Hajj arrangements. Thereafter Hadhrat Ali (karramallahu wajhah) was despatched to announce the total dissociation from the kuffaar. These verses of Baraa’ah (severing ties with the kuffaar and annulling the pacts) are mentioned in Surah Baraa’ah.
Chief of the Munaafiqeen
In the month of Thil Qa’dh, Abdullah Bin Ubay Salool, the leader of the Hypocrites died. Purely out of goodness and on account of his kindness and lofty disposition, Rasulullah (صلى الله عايه وسالم) presented his kurtah in which Salool was buried. He also participated in the funeral and burial. When Nabi-e-Akram (صلى الله عايه وسالم) was about to lead the Janaazah Salaat, Hadhrat Umar (radhiyallahu anhu) objected, saying that Allah Ta’ala said about the Munaafiqeen:
“Whether you ask forgiveness for them or not (and even) if you seek their forgiveness 70 times, never will Allah forgive them.”
Rasulullah (صلى الله عايه وسالم), Rahmatul Lil-Aalameen, responded:
“If I know that they will be forgiven if I seek their forgiveness more than 70 times, then I shall do so.”
Hearing this response, Hadhrat Umar maintained silence. Thus, Nabi-e-Akram (صلى الله عايه وسالم) led the Janaazah Salaat. Thereupon, the following aayat was revealed:
“Do not ever perform (Janaazah) Salaat on any of them (the Munaafiqeen/kuffaar) nor stand at his graveside…”
This verse for all time prohibited Rasulullah (صلى الله عايه وسالم) and his Ummah from participation in the funeral and burial of any kaafir.
The King of Abyssinia
Najashi, the emperor of Abyssinia also died during this year. Rasulullah (صلى الله عايه وسالم) was informed of Najashi’s death via the medium of Wahi. He assembled the Sahaabah and conducted Najashi’s Janaazah Salaat in abstentia (i.e. without the body of Najashi being present).
According to the Hanafi Math-hab, the performance of Janaazah Salaat with the mayyit (deceased) in abstetia was a privilege exclusive with Nabi-e-Akram (صلى الله عايه وسالم). The detailed explanation for this could be obtained from the relevant kitaabs.
Umm-e-Kulthoom
Hadhrat Umm-e-Kulthoom (radhiyallahu anha), the daughter of Nabi-e-Akram (صلى الله عايه وسالم) also passed away in this year.
Hajjatul Widaa’
This is the year when Rasulullah (صلى الله عايه وسالم) performed Hajjatul Widaa’ or the Farewell Hajj. It is known as such because he passed away three months after this hajj.
He departed from Madinah Munawwarah on Saturday 25th Thil Qa’dh after Zuhr Salaat and reached Makkah Mukarramah on 4th Thil-Hajj. More than a hundred thousand Sahaabah had accompanied him. On the occasion of this Hajj he delivered several discourses. The essence of all his talks was:
‘Learn the laws (of Islam) well because we may not meet here again in future.’
Among the advices and admonition he gave are the following:
Your blood, wealth and reputation are sacred, to be honoured by one another, just as the sanctity of this day, this month and this city.
Soon (i.e. after death) you will be gathered in the presence of Allah Ta’ala. You will be questioned regarding your deeds.
All customs of Jaahiliyyah (the times of ignorance) have been crushed underfoot. Revenge for blood spilled in the times of Jaahiliyyah is not to be demanded.
All debts of riba (interest) are waived.
Do not adopt kufr after my demise by slitting each other’s throats.
Obey the ruler who governs over you according the Book of Allah.
Fear Allah regarding females. Fulfil their rights in full measure.
I am leaving two things with you; the Qur’aan and my Sunnah.
After having concluded his discourse, he asked:
“People! On the Day of Qiyaamah you will be questioned about me. What will you say?”
The assembly responded: “We shall say that you had delivered Allah’s Law to us.”
Thereafter, raising his finger towards the heaven, he exclaimed: “O Allah. Be witness!”
At the time of Qur’baani he scarified one hundred camels. He slaughtered 63 with his own blessed hand while Hadhrat Ali (karramallahu wajhah) slaughtered the remaining 37.
Signs of the End
When the mission of Rasulullah (صلى الله عايه وسالم) was accomplished and the Deen of Islam had spread to every side, the time had approached for him to return to Allah Ta’ala.
According to some Ulama, Surah Nasr
was revealed during this Hajj. Rasulullah (صلى الله عايه وسالم) understood from this Surah that his time for departing from this earthly abode had approached. In this regard, Hadhrat Umar (radhiyallahu anhu), in order to test the Masha-ikh of Makkah, asked them about the circumstances for the revelation of this Surah. Hadhrat Abdullah Bin Abbas (radhiyallahu anhu) responded that this Surah conveyed the tidings of Rasulullah’s imminent demise. Hadhrat Umar (radhiyallahu anhu) concurred with him.
There were also other signs which apprized Nabi-e-Akram (صلى الله عايه وسالم) of the approach of his Maut. He, therefore, once said to the gathering of Sahaabah:
“Allah has granted one of his servants the choice of either living on earth or by Allah. The servant has chosen to live by Allah.”
This statement implied that his death was close at hand. Hadhrat Abu Bakr (radhiyallahu anhu) immediately understood the implication. While shedding tears, he said: “May my mother and father be sacrificed for you. What is it that you are saying?”
Expressing his pleasure at Hadhrat Abu Bark’s intelligence and his fathoming of the meaning of the statement, Nabi-e-Akram (صلى الله عايه وسالم) said:
“If I have to befriend any person, it would be Abu Bakr, but Abu Bakr is my Deeni brother.”
After having made this statement, Rasulullah (صلى الله عايه وسالم) ordered that besides the window of Abu Bakr, all other windows opening into the Musjid be closed up. According to the Ulama, this instruction pointed towards the Khilaafat of Hadhrat Abu Bakr (radhiyallahu anhu).
His Last Illness
He was at first overtaken by a headache followed by a severe fever. At this time he was staying with Hadhrat Maimunah (radhiyallahu anha). Taking permission from her and his other wives he moved into the apartment of Hadhrat Aishah (radhiyallahu anha). During these days of indisposition he would attend the Musjid for Namaaz. When the illness had deteriorated greatly, he instructed Hadhrat Abu Bakr to lead the Namaaz. Hadhrat Aishah said: “O Rasulullah! Abu Bakr is very tender of heart. Entrust this service to Umar.”
Hadhrat Hafsah (Hadhrat Umar’s daughter) supported the proposal put forward by Hadhrat Aishah. Reprimanding both his wives, Nabi-e-Akram (صلى الله عايه وسالم) said:
“Allah and the Muslims will not accept anyone besides Abu Bakr. Therefore, tell Abu Bakr to lead the Salaat.”
While Rasulullah (صلى الله عايه وسالم) was alive, Hadhrat Abu Bakr (radhiyallahu anhu) led the Salaat seventeen times. On one occasion when Rasulullah (صلى الله عايه وسالم) felt a slight improvement in his condition, he entered the Musjid and sat at the side of Abu Bakr who was leading the Salaat. Most probably this was on a Saturday at the time of Zuhr.
Rasulullah (صلى الله عايه وسالم) had learnt that the Muhaajireen and Ansaar were crying with grief on account of his separation from them caused by illness. Being the spiritual father, he could not bear their grief. He therefore came leaning on the shoulders of Hadhrat Ali and Hadhrat Fadhl Bin Abbas. On account of extreme weakness, he could not walk by himself. He was brought to the mimbar where he sat down on the first step and delivered a brief discourse in which he offered many advices to the Sahaabah. Among the things he said were:
“I have heard that you are fearful of the impending demise of your Nabi. Has any Rasool lived forever on earth? Undoubtedly, I am about to meet Allah. You too will meet me after a short while. Remember! I am going ahead and you will follow to meet me. I shall meet you at the fountain of Kauthar. Listen! Whoever wishes to meet me at the Fount of Kauthar should refrain from misusing his hands and tongue. Hear! When the subjects are virtuous, the king too becomes virtuous and if the subjects are evil, the king too is evil. I exhort the Ansaar and the Muhaajireen to treat one another with kindness.”
After this talk, he returned to the apartment of Hadhrat Aishah. Thereafter he once again, lifted the curtain of his room during Fajr Salaat and for the last time gazed at the Sahaabah. When they observed this, they were close to breaking their Salaat, but Nabi-e-Akram (صلى الله عايه وسالم) beckoned to them to continue and he dropped the curtain. This happened on the 10th Rabiul Awwal. On this day Hadhrat Aishah observed that his gaze was focussed on the heavens and he was repeatedly saying:
اللّهمّ الرفيق الأعلي
“O Allah! The Highest Friend!”
She understood that the time for his departure from this earthly abode was imminent. Within a short while he was united with his Highest Friend.
The news of Rasulullah’s demise spread like wildfire. The Sahaabah whose hearts were brimming with his love were stunned and could hardly accept the reality of his demise. Even a powerful and brave man like Hadhrat Umar (radhiyallahu anhu) lost his composure. He stood with his sword drawn, threatening to slay anyone who said that Muhammad (صلى الله عايه وسالم) had died. It was only the presence of a man of Hadhrat Abu Bakr’s stature who could bring the situation under control.
Taking in the explosive scene, Hadhrat Abu Bakr (radhiyallahu anhu) entered the Musjid and delivered a speech. Consoling the Sahaabah, he said:
“People! Those who worshipped Muhammad should know that he has died. Whoever worships Allah should know that most certainly He is alive and that He will remain eternally alive.”
He then recited the gracious aayat:
“And, Muhammad is only a Rasool (Divine Messenger). Verily, Messengers have gone by before him. What! If he dies or is killed, will you turn on your heels?”
This discourse restored calm and rationality. The Sahaabah were convinced of Rasulullah’s death. After ghusl, the Janaazah was placed in Hadhrat Aishah’s room. The Sahaabah entered in groups. Each group performed Janaazah Salaat.
صلى اللّه تبارك وتعالى عليه وعلى اله واصحابه وازواجه
وسلم تسليما كثيراً كثيرا
The purpose of this book is not to cover the battles of Rasulullah (صلى الله عايه وسالم). The anecdotes relevant to this book are those episodes which pertain to mujaahaadat (strivings against the nafs), patience, tolerance, etc. Since these lofty attitudes are conspicuously borne out in the stories of the battles, they have been briefly discussed.
Now will be presented some anecdotes regarding the poverty, abstinence (zuhd) and hardships of Rasulullah (صلى الله عايه وسالم). These anecdotes are reproduced from Khasaa-il-e-Nabawi, the Urdu translation of Shamaa-il-e-Tirmizi.
Rasulullah’s Abstinence
1) Hadhrat Qeelah said that she saw Rasulullah (صلى الله عايه وسالم) with two worn-out pieces of cloth draped around him (a lower cloth and a cloth around the upper part of his body). Clad in these old garments, he would sit in the style of the poor. Once while sitting in this way with a date-branch in his mubaarak hand, a man came to him. This forlorn state generated in this man so much awe that he began to shiver with fear, Rasulullah (صلى الله عايه وسالم) told him to regain his composure. With this instruction, the man became calm.
Rasulullah (صلى الله عايه وسالم) adopted the garments of the poor because of tawaadhu’ (humility). It is for this reason that the Sufiyaa too adopt the state of faqr (poverty). This style inculcates humility and negates takabbur (pride).
2) Malik Bin Dinar (rahmatullah alayh) narrates that Rasulullah would never eat to the point of satiation unless there were guests. For the sake of the guests he would continue eating because if he stopped, the guests too would cease eating and remain hungry.
3) Rasulullah (صلى الله عايه وسالم) said that he did not fear poverty and hunger for the Ummah. On the contrary, he feared that the earth would become generous (pouring out its wealth) for the Ummah as it had become generous for nations of bygone times. “You (Muslims) will then become engrossed in the world as former people had become engrossed. The world will then destroy you just as it had destroyed those people”, he said.
Once Rasulullah (صلى الله عايه وسالم) supplicated:
“O Allah! Bestow sustenance to the progeny of Muhammad to suffice for their needs.”
4) Hadhrat Nu’man Bin Bishr (radhiyallahu anhu) said:
“Are you not engrossed in eating according to your desire? I have seen Rasulullah (صلى الله عايه وسالم) not having enough of even low quality dates.”
5) Hadhrat Aishah (radhiyallahu anha) said that at times the fire was not lit in their homes for a month. They would be satisfied with dates and water. In another narration it is said that sometimes the fire in Rasulullah’s homes would be lit only after two months had passed. When the moon of the third month was sighted, then only was the fire lit. This means that there was nothing available for cooking, hence the fire would not be ignited.
According to the Ulama, inspite of the abundance of wealth acquired from the battles, Rasulullah (صلى الله عايه وسالم) maintained this condition or poverty from beginning to end.
6) Once Hadhrat Abu Bakr (radhiyallahu anhu) presented a leg of mutton to Rasulullah (صلى الله عايه وسالم). It was night time. Although there was no lamp in the house, Hadhrat Aishah engaged herself in cutting up the meat. When someone commented on the darkness, she said that if there was oil for the lamp, she would rather use it in the food.
7) Hadhrat Abu Talhah (radhiyallahu anhu) says that when they complained about extreme hunger and showed Nabi-e-Akram (صلى الله عايه وسالم) the stones tied around their stomachs, he pointed to two stones tied to his stomach on account of the severity of hunger. This indicated that Rasulullah’s hunger was greater.
8) Once Rasulullah (صلى الله عايه وسالم) came unexpectedly out of his home. It was neither his normal practice to come out at this time nor would anyone visit him at this hour. Suddenly, Hadhrat Abu Bakr (radhiyallahu anhu) appeared on the scene. When Nabi-e-Akram (صلى الله عايه وسالم) enquired of his coming at this unexpected hour, Hadhrat Abu Bakr (radhiyallahu anhu) said:
“I have come to greet and visit the Beauty which adorns the universe.”
The high degree of compatibility which existed between Hadhrat Abu Bakr (radhiyallahu anhu) and Nabi-e-Akram (صلى الله عايه وسالم) rendered them a single soul in two physical bodies. Rasulullah’s unexpected emergence exercised a spiritual influence on Hadhrat Abu Bakr, hence he too came out unexpectedly.
This spiritual unity with Rasulullah (صلى الله عايه وسالم) is the prime factor for the Khilaafat of Abu Bakr immediately succeeding the Nubuwwat of Muhammad (صلى الله عايه وسالم).
Soon thereafter, Hadhrat Umar (radhiyallahu anhu) arrived. When asked for his unexpected coming, he said that extreme hunger constrained him to come. Rasulullah (صلى الله عايه وسالم) said that he too was feeling the pangs of hunger. The difference in the ranks of these two senior Sahaabah can be assessed from their respective replies. Hadhrat Abu Bakr (radhiyallahu anhu) regarded the ziyaarat of Nabi-e-Kareem (صلى الله عايه وسالم) to be the remedy for his hunger. The Ulama have written that Hadhrat Abu Bakr (radhiyallahu anhu) had refrained from mentioning his hunger on this occasion to save Rasulullah (صلى الله عايه وسالم) from grief.
The three friends set off for the home of Abul Hatheem Ansari (radhiyallahu anhu) who was an affluent man in Madinah. At the same time he was also as ardent devotee of Nabi-e-Akram (صلى الله عايه وسالم). He was, however, not present, having gone to fetch water. The three waited for him. When he returned he was ecstatic with joy at his good fortune. He was immensely proud of the presence of the three noble seniors in his home. He embraced them and took them into his orchard. After spreading a carpet for his guests he presented bunches of a variety of dates. After having eaten the dates, and drinking water, Rasulullah (صلى الله عايه وسالم) whose every moment was devoted for the ta’leem of the Ummah, said:
“I take oath by That Being in Whose control is my life! These (i.e. the dates) too are among the bounties about which a reckoning will be taken on the Day of Qiyaamah.”
This statement refers to the Qur’aanic aayat:
“Most, certainly, you will be questioned regarding the bounties.”
9) Hadhrat Sa’d (radhiyallahu anhu) said that in the initial stage of Islam they would wage Jihaad without having had anything to eat. They would eat the leaves of trees and the succulent parts of cactus trees. Their jaws would thus develop sores.
10) Someone asked Hadhrat Hafsah (radhiyallahu anha) regarding Rasulullah’s bed. She said that it was a piece of sack-cloth which she would fold and lay on the ground. Once in an attempt to make it more comfortable she folded the sack-cloth into four layers. In the morning, Nabi-e-Akram (صلى الله عايه وسالم) enquired:
“What did you spread last night?”
When she informed him that it was the same sack-cloth which she had folded four times, he said:
“Leave it as usual. Its softness affects rising at night.”
11) Umm-e-Sulaim [or Sulqim] (radhiyallahu anha) said that Rasulullah (صلى الله عايه وسالم) said to her:
“Be patient. I swear by Allah that in the homes of Muhammad (صلى الله عايه وسالم) there has been nothing for the past seven days and for three days the fire did not kindle under the pot. I swear by Allah that if I ask Allah Ta’ala to transform all the mountains of Thaamah into gold, then most assuredly, He will do so.”
Rasulullah’s Ibaadat
Every action and rest of Rasulullah (صلى الله عايه وسالم) are ibaadat. Every statement and deed are manifestations of abdiyat (the condition of being a slave). Every speech and silence are thikr (remembrance of Allah) and fikr (contemplation). A few anecdotes of his ibaadat will be mentioned here.
Mughirah Bin Shu’bah (radhiyallahu anhu) narrates that Rasulullah’s blessed feet would become swollen on account of the very long raka’ts of Nafl Salaat. When the Sahaabah said:
“You endure so much hardship (in ibaadat) although Allah Ta’ala has completely forgiven you.”
Rasulullah (صلى الله عايه وسالم) replied:
“When Allah Ta’ala has conferred this great favour on me, should I then not be grateful?”
The Sahaabah’s purpose in asking this question was that apparently the aim of ibaadat is the effacement of sins. Since Rasulullah (صلى الله عايه وسالم) was sinless, they could not understand the reason for undergoing so much difficulty in ibaadat. Rasulullah’s answer implied that this was not the only purpose of ibaadat. Besides the acquisition of forgiveness, there are other aims of ibaadat as well. Now when Allah Ta’ala has completely forgiven him, the aim of the ibaadat is to express gratitude.
Hadhrat Ali (karramallahu wajhah) said that sometimes the aim of ibaadat is the desire to gain Jannat, etc. This is the ibaadat of traders because the motive underlying this worship is to exchange ibaadat for reward. Sometimes ibaadat is for the fear of punishment. This is the ibaadat of servants who render their service on account of fear for the employer. One type of worship is such ibaadat which is not motivated by either desire or fear, but is rendered solely as an expression of gratitude for the favours of Allah Ta’ala. This is the ibaadat of free people.
Hadhrat Ata (radhiyallahu anhu) said that he once asked Hadhrat Aishah (radhiyallahu anha) to narrate some wonderful act of Rasulullah (صلى الله عايه وسالم). She responded that every act of Nabi-e-Akram (صلى الله عايه وسالم) was wonderful. Then she added:
“One night Rasulullah (صلى الله عايه وسالم) came home to sleep. He slept with me. After a short while he said: ‘I shall worship my Rabb.’ He then stood up, made wudhu and engaged himself in Salaat. He started to cry so much that the tears flowed on his blessed breast. He then went into ruku’ where he also cried. He then went into sajdah and again cried. He lifted his head from sajdah and cried again. This condition remained until the morning until Bilal came to call him for the Fajr Salaat. I asked him: ‘Why do you cry so much when Allah has forgiven you completely?’ He replied: ‘Should I then not be grateful.’
He then added:
‘Why should I not do so when today was revealed to me these verses…’ He then recited the last ruku’ of Aal-e-Imraan.”
The Ulama have written that after rising from sleep, a bit of the Qur’aan Shareef should be recited, for this produces cheerfulness. Furthermore it is Mustahab to recite these verses. (The last ruku’ of Surah Baqarah.)
According to the Hadith these aayat should be recited especially at night. The reader will, Insha’Allah, be protected against many calamities – Translator.
Rasulullah’s Crying
1) Hadhrat Abdullah Bin Shikh-kheer (radhiyallahu anhu) narrates:
“I came to Rasulullah (صلى الله عايه وسالم) and found him in Salaat. On account of crying a sound like the boiling of a kettle was emitting from his breast.”
2) Hadhrat Abdullah Bin Mas’ud (radhiyallahu anhu) narrates:
“Rasulullah (صلى الله عايه وسالم) once said to me: ‘Recite for me the Qur’aan.’ I said: O Rasulullah! It was revealed to you. How can I recite it to you? He said: ‘My heart desires to hear it from you.’
In obedience to the command, I started to recite Surah Nisaa’. When I reached the verse:
I glanced at his blessed face and saw tears streaming from both his eyes.”
According to the Ulama, there are several reasons for crying:
• On account of the benefactor’s kindness and favour.
• Happiness.
• Because of pain, worry, hardship, oppression.
• Crying because of Taubah. Tears flow on account of the remorse for having committed transgression.
• Hypocritical crying. Such crying is to deceive people or to create the idea of one’s piety.
• Customary crying such as on the occasion of a death. People are either paid to cry or they cry gratis. This is merely to uphold custom (which is in vogue in some communities).
• Crying in sympathy when another is seen crying.
Rasulullah’s crying was generally the result of love and mercy or fear for the Ummah or out of fear or love for Allah Ta’ala.
I have observed all my seniors crying much during Namaaz and Thikr. I had the occasion of frequently seeing two buzrugs sobbing profusely – my father and Hadhrat Aqdas Shaikhul Islam Maulana Madani. Sometimes I was roused from my sleep because of their sobbing.
I have heard that the sound of sobbing of Imaam Rabbaani at the time of Zuhr when he would engage in Thikr or Tilaawat, could be heard outside his room.