An Illustration of Muslim Suffering — Seal of the Prophets Vol. 1
Introduction
In this discourse from The Life & Character of the Seal of the Prophets (Volume 1), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding An Illustration of Muslim Suffering.
Book Series: The Life & Character of the Seal of the Prophets (Volume 1)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: VI-Commencement of Prophethood
Pages: Book pp. 195–198 (PDF pp. 219–222)
Navigation: Book Table of Contents | « Previous: [Verdict of the Quraish Regarding the Muslims] | Next: [Anguish Inflicted Upon the Holy Prophet (sa)] »
Historical Account
The actual extent of the suffering that befell the Muslims during these days could fully be comprehended only by those who were compelled to endure these afflictions. However, the extent to which history has vouchsafed these instances (which are much less than the actual cases at hand) are mentioned below: Ḥaḍrat ‘Uthmānra was from the Banū Umaiyyah. He was a man of a relatively mature age and was well off. However, after the issuance of the above mentioned verdict, his paternal uncle, Ḥakam bin Abil-‘Āṣ, tied him with ropes and beat him, but this helpless soul did not say a word. Zubair bin Al-‘Awwāmra was from the Asad tribe and was a gallant young man, but his ruthless paternal uncle would wrap him in a mat and force him to inhale the smoke of fire, that he may forsake Islām. But he delightfully accepted this difficulty and would say, “I cannot reject the truth once I have recognized it.” Sa‘īd bin Zaidra, who was the brother-in-law of Ḥaḍrat ‘Umarra, was from the Banū ‘Adiyy and was honoured among his people. When ‘Umar bin Al-Khaṭṭāb was informed of his Islām, he threw him down and sat upon his chest and also wounded his own sister during this tussle. ‘Abdullāh bin Mas‘ūdra, who was from the Hudhail tribe, was brutally beaten by the Quraish in the very courtyard of the Ka‘bah until he was disoriented. Abū Dharr Ghifārīra was beaten by the Quraish to the extent that he was nearly killed. He was almost beaten to death, but ‘Abbās bin ‘Abdul-Muṭṭalib saved him from the Quraish by saying, “Do you not know that this man is from the Banū Ghifār which controls your Syrian trade route. If they find out, they shall stop your passage.” This was the violence against people of powerful tribes, but to read the condition of slaves and other weaker factions of society is terrifying. The examples mentioned below are but a glimpse of the cruelties of the Quraish: Bilāl bin Rabāḥra was the Abyssinian slave of Umaiyyah bin Khalaf. In the scorching heat of the afternoon, when the rocky ground of Makkah burned
[Sharḥul-‘Allāmatiz-Zarqānī ‘alal-Mawāhibil-Ladunniyyah, By Muḥammad bin ‘Abdul-Bāqī Az- Zarqānī, Volume 1, p. 457, Bābu Awwalu man Āmana billāhi wa Rasūlihīsa, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
[Usdul-Ghābah, Volume 3, pp. 280-281, Bābu ‘Abdullāh bin Mas‘ūdra, Dārul-Fikr, Beirut (2003)]
[Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Islāmi Abī Dharr Ghifārīra, Ḥadīth No. 3861]
like a furnace, Umaiyyah would take him out and strip him of his clothes. He would lie him down then place very large burning rocks on his breast and say, “Worship Lāt and ‘Uzzā, and abandon Muḥammad, or I shall punish you to death.” Bilāl knew little Arabic. He would only respond saying: “Aḥad, Aḥad”, meaning, “Allāh is one, Allāh is one.” This response would further infuriate Umaiyyah and he would tie a rope around his neck and hand him over to the miscreants of Makkah who would drag him throughout the stony streets of Makkah until his body would become drenched in blood. But no word except ‘Aḥad, Aḥad’ would come to his tongue. When Ḥaḍrat Abū Bakrra saw the persecution of this slave, he purchased him for a hefty price and set him free.
Abū Fukaihra was the slave of Ṣafwān bin Umaiyyah. In the same manner, these people would force him to the burning ground and place such heavy stones upon him that his tongue would come out.
‘Āmir bin Fuhairahra was also a slave. He was also tortured much on account of his acceptance of Islām. Ḥaḍrat Abū Bakrra purchased him and employed him to tend his sheep.
Lubainah was a bondmaid of the Banū ‘Adiyy. Prior to his acceptance of Islām, ‘Umar would continuously beat her until fatigue would overtake him. After catching his breath he would begin to beat her again. She would only respond saying, “O ‘Umar! If you do not accept Islām, Allāh shall not leave this cruelty without retribution.”
Zunairahra was a concubine of the Banū Makhzūm. Abū Jahl beat her so mercilessly that she lost her sight. Abū Jahl would point to her and tauntingly say, “If Islām was true, would it be that she received it, while we were left deprived?”
Ṣuhaib bin Sinān Rūmīra, though was no longer a slave, and was relatively well-off, was beaten by the Quraish to the extent that he would lose his senses. This is the same Ṣuhaibra who was appointed Imāmuṣ-Ṣalāt by Ḥaḍrat ‘Umarra after he was wounded, and it is he who led the funeral prayer of Ḥaḍrat ‘Umarra.
[Usdul-Ghābah, Volume 2, p. 436, Bābu Ṣuhaib bin Sinānra, Dārul-Fikr, Beirut (2003) * Al-Kāmilu fit-Tārīkh, By Imām ‘Izz-ud-Din ibnil-Athīr, Volume 4, p. 665, Bābu Dhikri Ta‘dhībil- Mustaḍ‘afīna minal-Muslimīn, Dārul-Kutubil-‘Arabī, Beirut, First Edition (1998)]
Khabbāb bin Al-Arat was now, no longer a slave, but was a free man and a blacksmith. Once, the Quraish took hold of him and placed him, on the sizzling coal of his very own furnace while someone stood upon his breast so that he could not turn over. He was stood upon until the burning coal was smothered beneath him. Khabbābra mentioned this occurrence to
Ḥaḍrat ‘Umarra a long time thereafter, and showed his back to him, which was completely white with the scars of his injuries. There is another narration regarding Khabbābra that once, a chieftain of Makkah, ‘Āṣ bin Wā’il had some swords made by him, and when Khabbābra asked for his payment, he refused to pay him saying:
“You people claim that man shall receive all kinds of wealth, gold and silver, etc., in paradise, as per their desire. So you may acquire your payment from me in paradise. By Allāh, if one like yourself expects entrance to paradise, then I should expect entrance with far greater certainty.”
[Talkhīṣuṣ-Ṣiḥāḥ * ‘Umdatul-Qārī Sharḥu Ṣaḥīḥil-Bukhārī, Kitābul-Buyū‘, Bābu Dhikril-Qaini wal-Ḥaddādi, Ḥadīth No. 2091, Volume 11, p. 309, Beirut (2003) (Publishers)]
The detail of afflictions inflicted upon ‘Ammārra, his father Yāsirra and mother Sumaiyyahra, who once were kept in the slavery of the Banī Makhzūm is spine chilling. One time, when these devotees of Islām were being victimised by physical torment, the Holy Prophetsa passed by coincidentally. The Holy Prophetsa looked towards them and compassionately said, َصَ بْراً اٰلَ یَاسِ رْ فَاِنَّ مَ وَعِ دَكُ مُ الْجَ نَّة “Be steadfast, O family of Yāsir! For Allāh has prepared paradise for you in recompense for these very hardships.” Ultimately, Yāsirra met his demise by this torture, and as for the elderly Sumaiyyahra, the cruel Abū Jahl struck a spear into her thigh so mercilessly that piercing her body it reached her private area, and this innocent lady gave her life tossing in pain at that very place. Now, only ‘Ammārra was left. He was also subjected to extreme torture and anguish, and it was said to him, “Until you deny Muḥammad [peace and blessings of Allāh be upon him], we shall continue torturing you.” In extreme frustration, ‘Ammārra said certain inappropriate words, upon which the Quraish released him. However, quickly thereafter, ‘Ammārra presented himself before the Holy Prophetsa and began to weep bitterly. The Holy Prophetsa asked, “Why ‘Ammār, what is the matter?” He responded, “O Messenger of Allāh, I have been ruined! These tyrants gave me so much grief that I uttered some inappropriate words about you.” The Holy Prophetsa responded, “How do you find your heart?” He responded, “O Messenger of Allāh, my heart is still a believer and is satiated in the love of Allāh and His messenger.” The Holy Prophetsa said, “Then all is well. May Allāh forgive your mistake.”
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Anguish Inflicted upon the Holy Prophetsa
In comparison to these hardships inflicted upon the Muslims, the personal state of the Holy Prophetsa in this storm of dishonour was not well either. No doubt, after the decision of the Banū Hāshim and Banū Muṭṭalib, although the Holy Prophetsa commanded the general support of his dear ones and relatives, and in intertribal politics, this support held significant weight, yet first and foremost, because of the disloyalty and betrayal of the Holy Prophet’ssa paternal uncle, Abū Lahab, the strength of this decision was weakened. Secondly, the Quraish had also threatened that if the Banū Hāshim and Banū Muṭṭalib did not refrain from backing and protecting the Holy Prophetsa, they would fight them all. Until now, although they had not given this threat a practical form, they were engaged in its preparation. However, through reproach and slander, and by mockery, whilst safeguarding themselves they would instigate physical confrontations as well. The first thing they did was to organize a meeting and deliberated upon the issue that with the season of Ḥajj in the offing, Islām would definitely find popularity among the pilgrims and people will flock to us to inquire about this new prophet, and what he claims. For this reason, through mutual consultation, we should think up an answer, so that our inter-discrepancy does not give a negative impression to the pilgrims. Therefore, all the chieftains of the Quraish gathered at the home of Walīd bin Mughīrah. Walīd made an inaugural speech and elucidated the entire issue. He explained:
“Now the time for Ḥajj has arrived and word of Muḥammad’s [peace and blessings of Allāh be upon him] claim has reached out, and the people who shall come for Ḥajj shall most definitely question us about him. Therefore, by consultation, we should agree upon a compelling answer, so that we do not negate one another and thus lessen the influence of our plan.”
At this, one person suggested, “Our answer is simple: This man is a soothsayer. And through his soothsaying, he has gathered a few people around him.” Walīd said:
“How can we call him a soothsayer, when none of his qualities correspond to this? He does not sing like a soothsayer, nor does he possess the precise exposition of a soothsayer.”
Another person said, “Then we can say that Muḥammad [peace and blessings of Allāh
Book Series: The Life & Character of the Seal of the Prophets (Volume 1)
Section: VI-Commencement of Prophethood | Navigation: « Previous: [Verdict of the Quraish Regarding the Muslims] | Next: [Anguish Inflicted Upon the Holy Prophet (sa)] »