Unified Opposition of the Arab Tribes and Delicate State of the Muslims — Seal of the Prophets Vol. 2

Introduction

In this discourse from The Life & Character of the Seal of the Prophets (Volume 2), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding Unified Opposition of the Arab Tribes and Delicate State of the Muslims.

Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: I – Early Establishment of Madinah and Foundation of the Islamic Government
Pages: Book pp. 32–35 (PDF pp. 56–59)
Navigation: Book Table of Contents | « Previous: [Nights of Fear in Madinah] | Next: [First Child of the Muhajirin after Migration and Affection of the Holy Prophet (sa)] »

Historical Account

guardianship of the Ka‘bah, for this reason, due to their instigation, the whole of Arabia was developing severe enmity against the Holy Prophetsa, and the Muslims. The caravans of the Quraish had made it incumbent upon themselves to incite the Arab tribes against the Muslims, wherever they would go. Hence, the Holy Qur’ān has alluded to these instigating travels of the Quraish. The poor Muslims, who until then would feel apprehensive merely at the thought of the Quriash, now began to grow immensely perturbed. As such, the following narration of Ḥākim and Ṭabrānī depicts this anxious state of the Muslims:

[Al-Mu’min (40:5) * Āl-e-‘Imrān (3:197)]

ُلَمَّا قَدِمَ رَسُ وْلُ اللّٰهِ صَ لَّی اللّٰهُ عَلَیْهِ وَسَ لَّمَ وَاَصْ حَ ابُهٗ الْمَدِیْنَةَ وَاٰوَتْھُمُ الْاَنْصَ ارُ رَمَتْھُم

الْعَرَبُ عَنْ قَوْسٍ وَاحِ دَةٍ وَكَانُوْا لَایَبِیْتُوْنَ اِلَّا بِالسِّ لَاحِ وَلَا یُصْ بِحُ وْنَ اِلَّا فِیْهِ كَانُوْا وَقَالُوْا

تَرَوْنَ اَنَّا نَعِیْشُ حَ تّٰی نَبِیْتُ اٰمِنِیْنَ مُطْ مَٴِنِّیْنَ لَا نَخَ افُ اِلَّا اللّٰهَ

“The Holy Prophetsa and his Companions migrated to Madīnah. The Anṣār gave protection to them, and in turn all of Arabia collectively stood up against the Muslims. In that era, the Muslims would not even put off their arms at night and during the day they would walk around armed, in case of a sudden attack. They would say to each other, ‘Let us see if we live till such a time when we might be able to sleep at night in peace, without any fear except for the fear of God.’”

[Lubābun-Nuqūli Fī Asbābin-Nuzūl, By ‘Allāmah Jalālud-Dīn ‘Abdur-Raḥmān bin Abī Bakr As-Suyūṭī, Sūratun-Nūr, Qauluhū Ta‘ālā, Wa‘adallāhulladhīna Āmanū Minkum….., p. 174, Dārul-Kutubil- ‘Arabī, Beirut, Lebanon, First Edition (2003)]

The Holy Qur’ān, which is the most authentic source of Islāmic history, even for the opponents of Islām, depicts this state of Muslims in the following words:

“O ye Muslims! And remember the time when you were few and weak in the land, and were in constant fear lest people should snatch you away (i.e., wage a sudden attack against you and destroy you). But God sheltered you and granted you support with His Succour and opened the doors of pure favours upon you. Therefore, you should now live as thankful servants.”

[Al-Anfāl (8:27)]

So true it is, for if the Succour of Allāh had not supported them, the state of the Muslims in that era was truly so delicate that in light of apparent means, the days of their lives seemed limited. No doubt, there were extremely severe trials for them in Makkah as well, and they were subjected to the merciless cruelties of the Quraish day in and day out. However, in the beginning, their state of affairs became more vulnerable and dangerous than before in many respects. The reason being, that in Makkah their only danger was the Quraish. Moreover, to some extent, the Muslims trusted that irrespective of how severe a turn this persecution took, whilst the Muslims were in Makkah, consideration of inter-tribal relations would deter the Quraish from slaughtering the Muslims without distinction, as one single force. Mutual hostility within the tribes, a sense of family ties, etc., and many other things of this nature, would generally dissuade the Quraish from taking severe action against the Muslims, or at least against such Muslims who were from noble families. As such, the lengthy discussion, reluctance and precautions taken by the Quraish before arriving upon their decision to assassinate the Holy Prophetsa, may perhaps be remembered. However, now, after the migration, the opposition of the Quraish began to intensify. Furthermore, the thought that the Muslims had escaped their grasp safely, and that they had taken shelter with others, had dangerously ignited the fire of their malice and enmity. As a matter of fact, even the other tribes of Arabia stood up against the Muslims as one. Moreover, there were such hypocrites present in Madīnah who could have served to be a very effective instrument in the hands of their opponents. Further still, the presence of the Jews posed a possibility of further threats and in comparison to these threats, the body of the Anṣār was nothing. In this state of affairs, although the Muslims firmly believed in the promises of God, yet upon witnessing this apparent state, the hearts of many began to sink. Fear and anxiety were so prevalent that these poor souls found it difficult to sleep at night. Readers should particularly remember these facts, because it

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was these very issues which subsequently became the basis of that Great War, which took place between the Muslims and disbelievers of Arabia, and caused rivers of blood to flow in the vast wasteland of Arabia.

First Child of the Muhājirīn after Migration and

Affection of the Holy Prophetsa

The first child to be born in Madīnah to the Muhājirīn was ‘Abdullāh bin Zubairra, and this is why the Muhājirīn were extremely joyous upon his birth. In the history of Islām, ‘Abdullāh bin Zubairra is a very famous and renowned man. The account of his father, Zubair bin Al-‘Awwāmra, has already been mentioned in Volume I of this book. Zubairra was the paternal cousin of the Holy Prophetsa, and was among his most distinguished Companions. Ḥaḍrat Abū Bakrra had given his daughter Asmā’ra, who was the elder sister of Ḥaḍrat ‘Ā’ishahra, to Zubairra in a bond of matrimony. ‘Abdullāh bin Zubairra was born to Asmā’ra in the first year after migration. When ‘Abdullāhra was presented to the Holy Prophetsa, the Holy Prophetsa softened a date in his own mouth, gave a taste of its liquid to ‘Abdullāhra and supplicated for his prosperity, and this was the child’s first feed. In the era of the Holy Prophetsa ‘Abdullāhra was only a child, but when he later became an adult, he attained a great status on account of his knowledge and wisdom. Upon witnessing the deplorable religious ideologies of the Umayyad Rulers, he established his own independant government. Eventually, however, he was martyred in the reign of ‘AbdulMalik bin Marwān. Ḥaḍrat ‘Ā’ishahra would consider him as her own son. This is why she was given the appellation Ummi ‘Abdillāh, according to his name, which was ‘Abdullāh.

Demise of Two Chieftains From Among the Anṣār

In the first year after migration, the Holy Prophetsa was made to bear the loss of two very sincere Companions. Kulthūm bin Al-Hadamra, in whose home the Holy Prophetsa had stayed when he arrived at Qubā’, and who was an aged man, passed away. It was in the same era that As‘ad bin Zarārahra also passed away. As‘ad was among the first six individuals who had accepted the Holy Prophetsa, one year prior to the first Bai‘at at ‘Aqabah in Makkah. Muṣ‘ab bin ‘Umairra, the first missionary of Islām, stayed in his home when he came to Madīnah. Prior to the migration, he arranged for the Ṣalāt and Friday Prayer

Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Section: I – Early Establishment of Madinah and Foundation of the Islamic Government | Navigation: « Previous: [Nights of Fear in Madinah] | Next: [First Child of the Muhajirin after Migration and Affection of the Holy Prophet (sa)] »