إجازة الأستاذ أحمد لبن مدير المنتدى بقراءة الإمام عاصم الكوفي

SUMMARY OF EVENTS
Before Prophethood
- Prophet Muhammad was born to the tribe of Quraysh in the Arabian city of Makkah. This city had been built up around the Ka‘bah, the structure built by Prophets Abraham and Ishmael in response to a divine command. The two prophets, to whom Muhammad’s ancestry is traced, had dedicated the House for the worship of Allah, the one true God.

But with the passing of centuries, the tribes of Arabia, while still acknowledging Allah as the Creator, had turned to polytheism and idol worship. Some claimed that these idols were intermediaries between the people and Allah, while others worshipped Allah as merely one of their many deities. They had filled and surrounded the Ka‘bah with statues, stones and other objects of worship.

The House of Allah was what made Makkah a center of commerce as well as one of worship and gave its people honor among the neighboring tribes. During the pilgrimage season in particular, the Quraysh hosted guests and delegations from near and far. As custodians of the Ka‘bah, they were guardians of the idols as well.
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Their prestige and authority throughout the Arabian Peninsula and beyond was derived from this role, and their business interests necessitated the maintenance of this tradition.

A year before the birth of the Prophet, a Christian army commanded by Abrahah al-Ashram, a ruler of Yemen, marched to the outskirts of Makkah with the intention of destroying the Ka‘bah. He had hoped to replace the Ka‘bah, the center of worship and pilgrimage for the Arabs, with a large cathedral he had built in Sanaa.

His army of 60,000 men included a number of elephants. The army advanced unopposed until it reached the outskirts of Makkah, and the Quraysh, powerless to resist, could only hide in the nearby mountains and wait. Defenseless and in desperation, they began to supplicate Allah fervently to protect His House.

The way was clear for the army, led by one huge elephant, to enter the city and attack the Ka‘bah, but Allah willed otherwise. Every time they urged the elephant toward Makkah, it refused to advance. They beat and slashed it with irons, but to no avail. When turned in the opposite direction it would take off, but when faced toward Makkah it would kneel and refuse to move.

This went on until there appeared in the sky great flocks of birds carrying stones in their beaks and claws. These stones they released on the army, tearing their skins and infecting them with disease. Many of the aggressors perished on the spot, and others, including Abrahah, fled in panic and died on the way back.
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During a period of difficulty at the outset of his prophethood, Allah consoled His Messenger with the following verses from the Qur’an:
Have you not considered how your Lord dealt with the companions of the elephant? Did He not make their plan into misguidance? And He sent against them birds in flocks, striking them with stones of hard clay. And He made them like chewed up straw.24

It was a reminder of how Allah had protected His House from harm while the polytheists and their idols were helpless to do so. Prophet Muhammad would also be protected by Allah until his mission was complete. He was born later in that same year, which was known to the tribes as "the Year of the Elephant".

Although Allah was still acknowledged in name, the people of Arabia had all but forgotten the religion of their forefathers, Abraham and Ishmael. They were steeped in immoralities and injustices of every kind and often occupied by bloody tribal feuds. Except for idol worship and some traditional sentiments of Arab chivalry, they had no common objective or code of ethics to guide their conduct.

They were a people plunged in ignorance, in gambling and intoxication, devotion to idols and committing abominations. They mistreated their neighbors, buried their female children alive and as a rule, the strong devoured the weak. It was into this corrupt and tradition centered society that the Messenger of Allah was born.
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24 Qur’an - 105:1-5.
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Muhammad grew up as an orphan, as his father, Abdullah, had died before his birth, and his mother, Aminah, passed away when he was yet six years old. His grandfather, ’Abdul Muttalib, who had taken the boy following the death of his mother, himself died two years later, and the guardianship then went to his son, Abu Talib, who was an honorable but very poor man. Muhammad was raised by his uncle with love and care within his meager circumstances. As a boy, Prophet Muhammad tended sheep and later made a living through trade and commerce.

When Muhammad was nine years old, he insisted on accompanying Abu Talib on a journey to Syria in a merchant caravan. As the caravan reached the town of Busra, it halted for a short rest, and there they met a Christian monk by the name of Baheera.

He came out of his cell to welcome the merchants and prepared a meal for them. The caravan had attracted Baheera because of something he had observed from a distance. When the monk saw the boy, he noticed the signs of prophethood that he had learned from the scriptures. He advised Abu Talib to return the youth to his home and guard him from the Jews, adding that great honor awaited his nephew. Abu Talib immediately sent Muhammad back to Makkah.

Muhammad had no formal education, but his intelligence, honesty and sincerity made him widely respected as a young man. Allah had developed his mind and kept him away from the negative aspects of pagan society.
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Since early youth, he was known for moderation, integrity and a serious sense of responsibility. His upright nature won him the title of "al-Ameen", which means "the Trustworthy". He was skilled in public relations and during reparation of the Ka‘bah managed to avert a major crisis among the quarrelling tribes.

His sense of justice also prompted him to encourage and participate in the drawing up of a pact25 among the Makkans for the protection of weaker members of society from exploitation and oppression by the powerful. The high moral character of such a man within a corrupt society attests to the divine will in preparing him for the prophethood.

At the age of twenty-five, he married Khadijah, a noble widow of forty. She was a businesswoman, and like other merchants of Makkah, she would hire men to transport her goods and engage in trade on her behalf. Having heard of Muhammad’s integrity, she employed him to accompany her merchandise to Syria. She was pleased with the profits he brought her and greatly impressed with his character.

She sent someone to propose marriage to him in spite of having previously refused many wealthy and influential suitors. Muhammad remained contentedly married to Khadijah until her death, twenty-five years later. She bore him two sons, who died in early childhood, and four daughters, all of whom embraced Islam as adults.
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25 Called "Hilful-Fudul".
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Although the marriage freed him from financial need, Muhammad had little interest in worldly affairs. He had always had an instinctive aversion to the traditional idol worship of his society, and in the period following his marriage, he turned increasingly to contemplation, longing to know more about the religion of his ancestor, the prophet Abraham, and the truth about Allah.

He himself neither sought prophethood nor had it ever occurred to him. But the spiritual unrest and dissatisfaction he felt with the way of life observed around him led him to seek seclusion in order to contemplate and worship Allah in his own way. He began to retire to the cave of Hiraa in a mountain far outside the city for meditation and prayer. Unaware of what this internal disquiet meant, the thought that he was about to be honored with prophethood never crossed his mind.

SUMMARY OF EVENTS: Before Prophethood 2013_110

The Makkan Period
- The first signs of prophethood came in the form of dreams, which inevitably came true shortly after their occurrence. Then, at the age of forty, while he was alone as usual in the cave, the angel Gabriel26 appeared before him, commanding him to recite. Muhammad replied truthfully, "I am not one who can recite." He had never indulged in the recitation of poetry, a favorite pastime of his contemporaries among the Arabs. The Prophet related that the angel pressed him forcefully, after which he released him and said
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26 Arabic: Jibreel.
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again, "Recite".27 He replied a second time, .I am not one who can recite.. The angel again pressed him as before and on releasing him said, "Recite." When Muhammad replied once again that he could not recite, the angel pressed him even more forcefully in the same manner.

He then released him and delivered the first of the revelations from Allah which he was to receive in portions over a period of twenty-three years: Recite in the name of your Lord who created -Created man from a clinging clot. Recite, and your Lord is most generous, Who taught by the pen- Taught man that which he knew not."28

The Prophet recited these verses and the angel departed. This event took place in the middle of the lunar month of Ramadhan in the year 610 CE. Terrified at what he had experienced, Muhammad fled to the comfort of his wife, Khadijah, who reassured him that because of his kindness, generosity and righteousness, Allah would never harm him.

She was the first to believe in his prophethood. She then took him to her aged cousin, Waraqah bin Nawfal, who had become a Christian and had knowledge of the earlier scriptures. When he heard about the extraordinary occurrence he realized that Muhammad was the long awaited Prophet of God.
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27 The word "iqra" can be translated as either "recite" or "read". Some commentators prefer the latter as it is known that the Prophet was illiterate.
28 Qur’an - 96:1-5.
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He said, "That is the angel Allah sent to Moses. If only I was younger and could be alive when your people drive you out." "Will they drive me out?" asked Muhammad. "Yes", replied Waraqah, "For no man has ever come with anything like what You have brought but that he was harmed. If I should live to see that day, I will support you vigorously." But he died shortly
afterward.

After the initial revelation there was a period of pause. Commentators suggest that the interruption was in order to allow the fear in the Prophet’s heart to subside. There are reports to the effect that after that first experience he doubted his sanity and considered throwing himself from the peak of a mountain. But the angel Gabriel would appear to him, saying, "Muhammad, you are truly the Messenger of Allah."29

Once his anxiety had diminished, Muhammad began to await return of the revelation and then even to long for it. He related to his companions how it resumed: "While I was walking I heard a voice from the heaven. I lifted my head and there was the angel that had come to me in Hiraa, seated on a chair between the heaven and earth.

I was terrified of him and returned home. I told them, ’Wrap me up! Wrap me up!’ so they wrapped me [in garments].

But then Allah, the Exalted, sent down the words:
O you who covers himself, arise and warn. And your Lord glorify, and your clothing purify, and contamination avoid.
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29 Narrated by al-Bukhari.
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After that the revelation began to come more frequently and in succession."30 These preliminary instructions were given to the Prophet at the commencement of his mission. He was told what to do and what kind of life to adopt.

He was to forsake the comforts of ordinary life, dedicate himself to Allah and arise to the awesome task ahead of him. From that moment on, Prophet Muhammad’s life was never to be the same; it would be a continuous struggle to fulfill the trust placed upon him by his Lord.

The message he was to impart was that of every prophet before him: that there is nothing worthy of worship and obedience except the Mighty and Majestic God who created this universe and maintains everything in existence.

The Prophet was ordered to issue a warning, which meant ignorance could no longer be justification for wrongdoing, and that those warned would be held fully accountable for their actions. He invited people to belief in Allah as their true God, their Creator and Sustainer, and to believe in resurrection after death, the final account and just recompense in an eternal life.

This religion, called "Islam", meant submission to the will of God by all people, without any distinction between them. It was a universal call - all believers were to be brothers and equals. The Messenger of Allah began with discretion by imparting the message privately to those close to him who knew him best and trusted him most.
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30 Narrated by al-Bukhari. The Qur’anic verses quoted are 74:1-
5. "Contamination" here refers to spiritual as well as physical impurity and alludes to polytheism and idol worship.
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The first Muslim believer was Khadijah, followed by Zayd, a slave boy he had freed and adopted as a son, and his young cousin Ali, who had also been raised in his home. Next was his closest friend Abu Bakr, through whose efforts a number of others were convinced of the truth of Islam.

These enthusiastic forerunners of the religion soon became over forty in number. The word began to spread within the city that Muhammad was teaching some sort of new faith. The number of Muslims continued to increase to the point that curiosity was aroused among the people of Makkah. But most of them were yet unconcerned and continued to view the Prophet and his followers with indifference.

He would meet with them and teach them regularly as more and more verses of the Qur’an were revealed in a fascinating and powerful language. The lives of these men and women were completely transformed and they became examples of the highest degree of virtue and courage.

The group of early believers also shared a strong bond of brotherhood based on the new consciousness of Allah and their common effort to spread and teach His religion and way of life. Within three years the faith was firmly established in the hearts of the Prophet’s companions, and the period of individual propagation was drawing to a close.
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Through the Qur’an, Allah then ordered His Messenger to take the message to the public, saying: "And warn your closest kindred."31

This was a reference to his tribe, the Quraysh, who inhabited Makkah and the surrounding areas, but it was also an order to make himself known to all peoples of the world. Given the tribal mentality of the Makkans, it was not only natural but prudent to begin public propagation with his closest kindred, for they were the ones who would be most likely to support him or at least defend him as their sense of honor prescribed.

It did not mean, however, that the message was restricted to the Quraysh, but only that informing them was a logical first step toward the realization of a long term goal. It was clear from many verses revealed, even early ones, that the Prophet’s mission was to be a global one.

Several of them which mention the revelation conclude with:
"And it is not but a reminder for the worlds."

After issuing a number of invitations in which he explained the religion and expressed concern for the people’s destiny, the Prophet issued an alarm call, mounted the hill of Safa near the Ka‘bah and addressed the crowd that had gathered: "If I was to inform you that horsemen were in the valley behind this hill ready to attack you, would you believe me?" The question was meant to obtain their confirmation of his honesty, credibility and reliability. They replied, "Yes, for we have never known you to lie".
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31 Qur’an - 26:214.
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Having gained their vote of confidence, he continued, .Indeed, I am a warner to you of a severe punishment." But his uncle, Abu Lahab, replied, "May you be ruined for the rest of the day. Is this what you gathered us for?" And he got up and left.32

The Prophet of Allah continued to address the Quraysh in obedience to the command of his Lord: "And say, "Indeed, I am the clear warner."33

He would invite them to the mercy of Allah and warn them to save themselves from the Hellfire, adding that his kinship would not benefit them before Allah at all, due to the fact that every individual is accountable for his deeds. His concern for them was evident in the sadness he felt upon their rejection of his message, and he increased his efforts to speak whenever the opportunity arose.

The Qur’anic revelation came frequently with vivid descriptions of Paradise and Hellfire, with encouragement and warning to all those it was to reach. Allah’s Messenger instructed his followers to learn the verses by heart and those who were skilled in writing to record them as soon as he recited them.

Like his predecessors among the prophets, he lived and taught total commitment to the conviction that Allah, the Creator, was to be worshipped alone, without equals of associates. He firmly rejected the worship of any created being and was saddened by the degradation of humanity resulting from such practices.
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32 Thereupon a short chapter of the Qur’an was revealed which begins: "May the hands of Abu Lahab be ruined, and ruined is he." (111:1)
33 Qur’an - 15:89.
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The revelations that came to the Prophet during the Makkan period dealt mainly with matters belief - the unity and exclusiveness of Allah, His absolute power and ability, and His mercy. It informed of the Judgement, the rewards and punishments of the Hereafter, and the personal responsibility of every soul. It taught morality, piety, patience, the spirit of sacrifice, and dependence upon Allah.

It comforted the believers in hardship, giving examples of the difficulties faced by the earlier prophets in their struggle to re-establish the worship of Allah on earth. And finally, it reassured them that Allah in His wisdom always does what is best. The early chapters came in powerful language aimed at awakening the hearts of men who had long been unaware.

As a rule, any new concept on the rise in society will be met with a certain apprehensiveness, skepticism and often, disapproval and opposition. The wider the disparity between the traditional beliefs and customs and the newly proposed ideals, the greater the discord between the two.

The message Muhammad brought, calling on people to reject false deities -stones, idols or anything else- and to worship Allah exclusively, was in clear contrast to the ways of those who were satisfied with their erroneous beliefs, irrational customs and moral corruption.
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The worship of Allah alone was clearly understood by all the Arabs to mean full obedience to the legislation he was sending down, not only in regard to religious rites, but in the establishment of comprehensive moral principles based on justice and benefit for all. For those in power it would mean some concession of authority and limitation of worldly advantages; hence the majority of them refused it outright.

Despite increasing problems, the Prophet never ceased to seek out and speak to any who would listen. The polytheistic traditionalists perceived a threat to their established way of life and to the authority which was derived from that social order. The reaction among the Quraysh in Makkah was first ridicule and then persecution of the growing group of Muslims.

The Prophet was then directed:
"So declare what you are commanded and turn away from the polytheists."34 By so doing, believers would now be irrefutably distinguished from non-believers both in their creed and in their conduct. The declaration ordered by Allah was no less than an exposure of the ineffectiveness of idolatry and superstition supported by clear proofs and indications.

Unable to deal with such pronouncements coming from the man they had always referred to as "the Trustworthy", the Quraysh convened and called upon the Prophet’s uncle and guardian, Abu Talib, to convince his nephew to cease these menacing activities. But Abu Talib, while advising him, continued to treat Muhammad benevolently and to protect him.
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34 Qur’an - 5:94.
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Nothing could persuade him to abandon the nephew he loved like his own sons. Impatient to end the disruption of their established social order, the influential chiefs of Makkah attempted to dissuade the Prophet by offering him wealth and authority in return for the abandonment of his call to worship one God and the criticism of their traditions, in particular, idol worship.

Finally, they gave Abu Talib an ultimatum: he must either prevent his nephew from speaking out or allow them to deal with him themselves. But even if his uncle should no longer be willing to shield him, the Messenger of Allah had no option but to continue in his mission.

He told him, "O uncle, by Allah, if they were to place the sun in my right hand and the moon in my left for me to give up this matter, I would not give it up until Allah makes it successful or else I perish in the effort." Abu Talib could only say, "Go where you will and say what you will. By Allah, I will never deliver you to your enemies."

Criticism of traditions long held sacred and open denunciation of paganism generated intense enmity among those firmly attached to their ancestral beliefs. Their resentment provoked them to violence against weak members of the society who had accepted Islam. The leaders of Quraysh persuaded other tribes to take similar measures against the defenseless and vulnerable Muslims among them. The attitude of the Quraysh strongly influenced other Arabs who respected them as caretakers of the Ka‘bah.
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Many believers were compelled to endure beatings, shackles and imprisonment with denial of food and water. Some were stretched on burning sands with heavy rocks placed on their chests and some were burned with red hot irons. Several died as a result of torture, but not one would renounce his faith.

All attempts to seduce the companions away from Islam had ended in failure, as did their efforts to stop the Prophet from preaching the religion so fearlessly. As the hostility of the persecutors increased, so did the number of the Prophet.s followers.

The polytheistic establishment then decided that people visiting Makkah had to be kept away from the Prophet lest they hear his words and be convinced by them. They lashed out against him personally, calling him a liar, a sorcerer and a poet. They insulted, harassed and abused him in every manner disregarding the traditional ties of kinship and all humanitarian concerns.

Persecution increased to an alarming degree, but the Prophet restrained his followers from striking back and counseled patience and forbearance in the face of hardship until such a time as Allah would show them the way. Complete trust in the divine promise and compensation of the Hereafter disciplined the Muslims and strengthened their will.

Finally, in the fifth year of prophethood, Allah’s Messenger gave permission for his followers to seek refuge in Abyssinia, where they were received sympathetically by the Negus, a Christian king who proved to be just and benevolent.
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It was there the Muslims found an agreeable environment where they could reside until the situation at home improved. A total of eighty-three persons are reported to have migrated to Abyssinia, some alone and others accompanied by their families.

The news that Muslims had found peace in Abyssinia reached Makkah, making the pagan establishment all the more angry and frustrated. Their agents soon arrived at the king’s court bearing gifts and requesting surrender of the refugees.

But the Negus deemed it highly improper to hand over those who had sought his asylum. When the envoys of the Quraysh persisted in their demand, presenting him with a negative portrayal of the religion they professed, he summoned the Muslims to his court in the presence of his bishops, and asked: "What is this religion for which you have forsaken your people?"

Ja‘far, a son of Abu Talib and cousin of the Prophet, arose on behalf of the Muslims and addressed the ruler, saying, .O King, we were a people absorbed in ignorance. We worshipped idols, ate dead animals, committed immoralities, broke ties of relationship, mistreated our neighbors and exploited the weak.

But then God sent a prophet from among us whose honesty, truthfulness and trustworthiness we knew. He invited us to acknowledge the oneness of God, to worship Him alone and to renounce the stones and idols we and our forefathers used to worship.
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He enjoined us to speak the truth, to fulfill our trusts and to observe the rights of our relatives and neighbors. He ordered us to refrain from everything unlawful and from bloodshed. He forbade us from immoralities, telling lies, taking the property of orphans and from speaking ill of chaste women.

He ordered us to worship God alone, without any associate, to perform prayer, give the poor-due and observe fasting. We believed in him and followed him in what he brought us from the religion of God, so we worshipped God alone without associating anything with Him. We considered unlawful what he prohibited and accepted what he permitted.

Hence, our people made enemies of us and tormented us; they tried to prevent us from our faith and return us to the worship of idols after we had worshipped God, and return us to unlawful practices.

So when they oppressed, tortured, restricted and prevented us from the practice of our religion, we fled to your country, having chosen you over all others. We have come seeking your protection and expect we will not be treated unjustly with you, O King.. The Negus listened carefully to the words of Ja‘far who had spoken truthfully and frankly, well aware that Christian beliefs differed somewhat from those he had expressed. He knew that his words could affect the outcome of this critical meeting.

The king inquired of Ja‘far if he could recite anything that had been conveyed from God to his prophet, so he recited from the Qur’an the opening verses of the chapter called Maryam, in which Allah describes the birth of Prophet John and the virgin birth of Prophet Jesus to Mary.
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The Negus wept as did his bishops. He exclaimed, "Indeed, this [recitation] and that which Jesus brought came from a single [source of] light." And he granted asylum to the Muslims. The departure of Muslims from Makkah resulted in additional persecution for those who remained behind. Frustration at their failure to stop them led the Quraysh to increase pressure on Abu Talib to surrender his nephew.

The position of the Quraysh strongly influenced the other Arab tribes to oppose the Muslims. The pagan chiefs sent an ultimatum to the clan of the Prophet, demanding that he should be declared an outlaw and delivered to them for execution. Every member, including the polytheists among them, rejected the demand.

Thereupon the chiefs determined to boycott the extended family of Muhammad and any who supported them. The Prophet’s uncle, Abu Lahab, left his kinsmen and participated in the boycott in support of the enemies of Islam.

Men, women and children were deprived of food and supplies for nearly three years and endured extreme hardship. They were reduced to eating the leaves of bushes and suffered terrible misery. Many of them died, but no one would defect or betray the Prophet. For his part, the Prophet never ceased reciting the revelations from Allah and teaching the religion at every opportunity.35
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35 This is a historical refutation of the false claim that Muhammad was an advocate of nationalism who represented
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Finally, a group of non-Muslims from different tribes moved by humanitarian sentiment denounced the unjust and oppressive boycott. Concurrently, a document declaring the boycott, which had been hung on the Ka‘bah, was devoured by white ants, leaving only the words "In Your name, O Allah." Thus the boycott was finally lifted, and many of those who had been in Abyssinia returned, only to face renewed persecution later on.

Owing to the long period of suffering, the Prophet’s wife, Khadijah and his protecting uncle and chief of the tribe, Abu Talib, passed away soon after the boycott ended. Their death was not only a great personal loss, but signaled the beginning of another difficult period for the Prophet of Allah. Abu Lahab, the ardent enemy of Islam, now succeeded to leadership of the tribe.

The Messenger then decided to make a journey to the neighboring city of Ta’if for the purpose of inviting its people to Allah. There he met the chiefs and leaders, calling upon them to worship God alone, but the chiefs were rude and insolent. They incited gangs of youths to harass and throw stones at him and drive him out of the city.

Exhausted and injured, his only fear was that Allah might be
displeased because he had somehow failed in his duty. During his return while disheartened and depressed, Gabriel appeared with an angle who the hopes and aspirations of the Arabs at that time. It shows that bonds of faith and common objective are stronger than those of blood or nationality.
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offered to crush the unbelievers of Makkah between two mountains, but the Prophet replied, .Rather, I hope that Allah will bring forth from their loins those who will worship Him alone without associating anything with Him..36

In order to encourage and show favor upon Prophet Muhammad after the severe trials he had endured, his Lord honored him through the miraculous night journey (israa’) to Jerusalem and
ascension (mi‘raaj).

It is mentioned thus in the Qur’an:
"Exalted is He who took His servant by night from the Sacred Mosque [in Makkah] to the Farthest Mosque [in Jerusalem], whose surroundings We have blessed, to show him of Our signs."37

From Jerusalem the Prophet was raised through the seven heavens during the same night. There he met several of the former prophets and was shown some of the greatest signs of God. It was there, as well, that Allah made five daily prayers obligatory.

Details of the journey were related to the people the following morning. Muhammad was asked by the disbelievers to describe Jerusalem as proof to them, which he did accurately, additionally informing them of a caravan on its way to Makkah, which arrived at the predicted time. But in spite of that evidence, most of them refused to believe. The believers, however, had no doubt about this event, certain of the Prophet.s truthfulness.
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36 Narrated by al-Bukhari and Muslim.
37 Qur’an - 17:1
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The Messenger of Allah continued to approach various tribes during their visits to Makkah and to the Ka‘bah, asking them to acknowledge that God alone was worthy to be worshipped. He would say, .O people, declare that there is no god other than Allah and you will attain success..

But Abu Lahab would follow him, appearing wherever people assembled around him and shout, .He is misguided and a liar. He wants you to abandon your gods and goddesses. Do not let him lure you away from your religion and the religion of your forefathers.. The Prophet would sometimes inquire of those present, .Would any man take me among his people since the Quraysh have prevented me from conveying the words of my Lord, the Mighty and Majestic?.38

Then, by the will of God, came the turning point for Islam. During the pilgrimage season some men from the northern city of Yathrib heard the Prophet speaking, accepted the truth of what he said and swore allegiance to him.

They returned with the message to their city, where more people enteredthe faith. Islam spread in Yathrib, and the following year a delegation was sent to invite the Messenger to their city and pledge that they would defend him as they would their own families.

The pagan establishment would never allow Muslims the freedom to practice their faith. Those who had endured unbearable conditions in Makkah were at last given permission to migrate to Yathrib. They moved quietly in order to avoid confrontation as much as possible, most being forced to abandon everything they owned.
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38 Narrated by Ahmad.
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They left their homeland, their kinsmen and their properties, all for the causeof God, to uphold and spread the principles of His religion. But the Prophet himself remained behind, awaiting a divine command at the appropriate time, for the primary concern was to insure continuation of his mission.

The Quraysh, dismayed at the turn of events and the escape of so many Muslims from under their jurisdiction, convened once again, determined to end the challenge to their authority once and for all. About the same time that Allah directed His Messenger to emigrate from Makkah, the Quraysh were plotting his assassination.

A member of each clan was to take part in the collaborated murder inorder to avoid retribution by the heirs against any one of them. However, Allah inspired His Messenger with perception of the conspiracy, enabling him to elude his enemies and leave the city with his close companion, Abu Bakr.

It was only their stubbornness and attachment to influence and supremacy which prevented the unbelieving Quraysh from accepting Muhammad’s message of reform. Strangely enough, they had entrusted some of their valuables to the care of the Prophet, evidence that they were well aware of his integrity. In fact, they had trusted him with their possessions even while they were opposing him and plotting his death.
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Before his departure from Makkah with his life in danger, the Messenger of Allah instructed that everything entrusted to his care by them be returned to the owners. The Prophet’s migration from Makkah to Yathrib is called the Hijrah.39

All attempts of the Makkan polytheists to overtake him and prevent it ended in failure. There are authentic accounts of several incidents during the journey when the Prophet and his companion faced grave danger but Allah protected them miraculously from harm.

Yathrib had been chosen by God to shelter His Messenger and to serve as a focal point for the universal call of Islam. Following the Hijrah, it came to be known as "Madinat ar-Rasul" (City of the Messenger), or simply, Madinah. Various cultures, religions and communities flourished in this city in contrast to Makkah, which was dominated by a single faith and cultural pattern.

The Madinan Period
- Before Islam came to Madinah, its inhabitants belonged mainly to three communities: the two Arab tribes of ‘Aus and Khazraj and the Jews, in whose hands was much of the city’s wealth and who dominated its economy largely through the practice of monopoly and usury. Rifts between the two Arab tribes were promoted by the Jews who profited from money-lending toward war efforts and the sale of weapons.
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39 This event was later designated as the beginning of the Islamic calendar.
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As a rule, the pagan inhabitants of Madinah followed the religious and social traditions of the Quraysh, as they were guardians of the Ka‘bah.40 Many of them also tended to respect the Jews and Christians for the books and the knowledge they possessed. And since their idol worship was fundamentally opposed to the message of monotheism, they viewed the attitude of the "People of the Scripture" as justification for refusal to accept to the faith brought by Muhammad.

For their part, the Jews and Christians of the region were resentful of the Prophet because they felt that divine scripture should have been revealed to one of them rather than to an Arab, so the majority were openly hostile. Jealousy motivated them to join ranks with the pagans in opposition to Islam even after the fact of Muhammad’s prophethood had become unmistakably clear.

For several centuries, the Jews had been waiting for the prophet foretold in their scriptures. They often spoke of this expectation, and thus it was known to the Arabs, perhaps indirectly influencing the ‘Aus and Khazraj tribes toward recognition of the Messenger once they heard about him.

The number of Muslims from these two tribes had been steadily increasing. Upon receiving news of the Prophet’s departure from Makkah they eagerly awaited his arrival. The Muslims of Madinah welcomed him to their city with excitement and elation.
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40 At that time, the Ka‘bah, representing monotheism, housed
360 idols in and around it.
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Believers continued to migrate from Makkah to Madinah until the only ones left were those who had been forcibly detained by the Quraysh. The Muslims of Madinah assisted the emigrants in a most generous manner, offering to share with them equally whatever they possessed, sometimes even depriving themselves to accommodate their brothers in faith. They were called Ansaar (Helpers), and the Prophet himself established a bond of brotherhood between them and the Muhajirun (Emigrants) in order to unite and strengthen the emerging Islamic society.

After thirteen years of oppression in Makkah, the faithful now had a community of their own. The first undertaking of the Prophet after arriving in Madinah was to begin construction of a permanent place of worship, a mosque. He then drew up peace agreements with the Jews of Madinah and Arab tribes of the surrounding regions. With consent of the non-Muslim Arabs, the Jews, Christians and others, he established an Islamic state in which justice was guaranteed for all.

Its written constitution - the first of its kind in world history defined the rights and duties of both citizens and head of state and laid down principles of defense and foreign policy. It acknowledged that Prophet Muhammad would have the final word on any matter of disagreement while explicitly recognizing freedom of religion, particularly for the Jews, to whom the constitution afforded equality with Muslims in all that concerned life within the community.
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Prior to the spread of Islam in Madinah and arrival of Allah’s Messenger, the Aus and Khazraj as well as the Jews had agreed to recognize Abdullah bin Ubayy as their leader, and preparations were being made to crown him king. So when people began to desert him in favor of Islam, he perceived that the appearance of the Prophet in Madinah had deprived him of his kingship and was filled with rage and jealousy.

Since most of the community were determined to embrace Islam, he went alongwith the tide and declared acceptance of it outwardly while retaining enmity in his heart. All those who had been ambitious for power and prestige were similarly outraged at the success of this new movement which had united the Muhajirun and Ansaar in allegiance to the Messenger of Allah. These formed a group of hypocrites who entered the religion deceptively and worked against it from within.

Not content with the being rid of their Muslim citizens, the Quraysh in Makkah contacted Abdullah bin Ubayy. They sent him an ultimatum demanding that he hand over or at least expel the Prophet and his companions, otherwise they would launch a military offensive that would annihilate his army and take his women captive. Abdullah bin Ubayy responded positively to the Makkan polytheists and mobilized his supporters.

On learning of this alliance, the Prophet advised Abdullah to be more rational and cautioned his men against being tricked into fighting against their own kinsmen. The men abandoned the idea so their chief had to comply, but he remained a dangerous ally of the angry Quraysh and envious Jews.
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The revelation of Qur’anic verses to the Messenger of Allah continued regularly, providing constant guidance and direction for him and his followers. The style of revelation in Madinah was distinct from that of Makkan verses and dealt with different matters. Relationships with other peoples were defined and the believers were repeatedly warned by Allah against both external enemies and internal weaknesses. The Qur.an exposed and warned against strategies of the hypocrites, their hidden agenda and concealed activities.

Divine legislation and instruction was eagerly awaited and immediately applied within the community of believers. The verses were being sent down in stages according to the needs and requirements of specific circumstances, giving certainty to the believers that Allah is aware of all things and that He was with them during every situation, no matter how difficult.

At the same time, it contained the charter for an Islamic state as well as universal guidance for all mankind, applicable to every place and every age and valid until the end of time. The Qur’an is indeed the lasting miracle of God’s final prophet.

Muslims who were unable to emigrate from Makkah had become the object of increasing vengeance of the Quraysh, but still no order to defend or retaliate had come from Allah. In desperation, the oppressed people called out to Him to save them from the ever-increasing persecution.
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At this precarious juncture, permission was finally given for the Muslims to fight because of the injustice done to them. Provocations and skirmishes were to pave the way for a major confrontation between the Muslims and the polytheists. The Makkans threatened to exterminate the Muslims in their new homeland of Madinah. When the Prophet received information from reliable sources attesting to the intrigues and plots being devised by the enemies of Islam, precautionary measures were taken and a state of alert was declared.

Then Allah revealed:
Fight in the cause of Allah those who fight you, but do not commit aggression. Indeed, Allah does not like aggressors.41 Thus began the struggle defend the infant state, to liberate mankind from the tyranny of other men and to establish true worship of Allah upon the earth. This is an aspect of the term "jihad".

But it is incorrect to assume that jihad is synonymous with war, for the wor essentially means: a strenuous and sincere effort on the personal as well as the social level. It is a struggle to implement good and to remove injustice, oppression and evil from one’s self and one’s society. This effort is a spiritual, social, economic and political one.42
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41 Qur’an - 2:190.
42 For example, one of the highest levels of jihad mentioned by the Prophet is to speak a word of truth to a tyrant. Restraining
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Trade caravans were essential to the continued prosperity of the Quraysh. Word reached Madinah that a caravan returning from Syria laden with goods would be passing within close range of the city. By intercepting the caravan the Muslims hoped to assert their influence and recover a small portion of what they had been forced to leave behind.

However, since it was a commercial caravan, the Prophet did not make significant arrangements for fighting. Perceiving the possibility of a raid, the caravan’s leader sent a call for help to the Quraysh, who immediately dispatched an army from Makkah. The result was the Battle of Badr.

Upon seeing the Muslims inadequately equipped and vastly outnumbered, the Prophet fervently supplicated his Lord for support. The small band of Muslims fought valiantly, and as Allah revealed in the Qur’an, He reinforced them with a thousand angels. The amazing victory at Badr established the Muslim community as a political entity and gained it prestige among the neighboring tribes.

One year later, burning with the desire for revenge, the Prophet’s enemies amassed an army three times larger than before. Revelation came down from Allah ordering the believers to defend and strike back.43 The Messenger of Allah decided it the self from wrongdoing is a form of jihad, and it also includes social reforms and efforts to eliminate ignorance, poverty, foreign domination, racial discrimination, religious persecution and oppression of every kind.
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43 Qur.anic verses concerning battle are often quoted out of their historical context to allege that Islam promotes violence
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Would be best to face them in his own territory, so the armies met at Mount Uhud. Again the Muslims, whose numbers were small in comparison, fought courageously. They were on the verge of victory when a faction of the army, using their own judgement and disobeying the Prophet’s orders, caused a weakness in the ranks which was exploited by the enemy. This led to a setback for the Muslims, the loss of many lives, and the wounding of the Prophet - a costly mistake but a valuable lesson for the believers.

After the Battle of Badr, one of the Jewish tribal chiefs proceeded to Makkah to reconfirm his alliance with the pagans and incite them to a war of revenge. Following the Battle of Uhud, the same Jewish leader and his men conspired to assassinate the Prophet by dropping a large stone on him from the top of a wall, but Allah again protected His Messenger.

In spite of their treachery, the only and exhorts its followers to kill non-Muslims. However, these verses, without exception, address aggressions committed against Muslims during the time of the Prophet. Jihad in the form of armed struggle becomes an option only after the failure of all peaceful measures, and then, it can only be declared by the religious leadership or head of a Muslim of state.

Moreover, it is subject to strict regulations. The Messenger emphatically prohibited the killing of non-combatants, and the Qur’an instructs: And if they incline to peace, then incline to it [also] and rely upon Allah. Indeed, He is the Hearing, the Knowing. (8:61) Islam forbids injustice, even toward those who oppose the religion. Enmity toward any people or nation should never provoke Muslims to commit aggression against them, oppress them or disregard their rights, as stated in the Qur’an (See 5:8).
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demand made of this tribe was that they leave the region of Madinah. Two years later, the Quraysh amassed an even larger force and made alliances with other pagan tribes and the exiled Jewish clans as well as the Jews who remained inside Madinah. They did not hesitate to violate their agreement with the Prophet since they expected his defeat at the hands of the powerful alliance. The coalition planned and mobilized for an invasion.

Upon obtaining this information, the Prophet and his companions prepared for defense of Madinah. They spent days and nights digging a trench around the vulnerable part of the city to keep the attacking armies at bay. The coalition of enemy forces besieged the city for three weeks. There were also enemies from within - the Jews who had defected and Arab hypocrites secretly working against the state. After a tense and difficult period in which their defense was nearly broken, the Muslims turned in fervent supplication to their Lord.

Thereupon, Allah sent a violent wind against the enemy camp, wrecking havoc therein, terrifying them and forcing them to withdraw. This encounter, known as the Battle of al-Khandaq (or al-Ahzaab), was the last attempt by the Quraysh to destroy the Muslim base. In the following period it was necessary to subdue the Jews, who had violated their treaty with the state, as well as those polytheistic tribes which were a continuing threat.
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But during this time as well, many of the neighboring tribes, hearing of the "new" religion and sending emissaries to inquire about it, entered Islam. This active period also witnessed several of the Prophet’s marriages, all of which were contracted for political and social reasons and out of mercy for widows who had suffered for the cause of Islam.44

In the sixth year after the Hijrah the Prophet and a large company of his companions set out for Makkah with the intention of performing the rites of Umrah.45 Alarmed at growing Muslim influence, the Quraysh sought to prevent them, and met them a short distance from Makkah. After a session of difficult negotiations, they established a ten year agreement, called the Truce of Hudaybiyyah.

Its conditions may be summarized as follows:
* Both parties would observe a state of peace and not interfere with the free movement of the other.
* Every tribe would be allowed to enter into an alliance with either party and become a participant in the treaty.
* The Umrah would be postponed until the following year. At that time, the Muslims would be permitted to stay in Makkah for three days only.
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44 After the death of Khadijah and before the Hijrah, the Prophet married Sawdah, a widow, and A’ishah, the daughter of his closest companion, Abu Bakr, before the Hijrah. The rest of his marriages took place after his residence in Madinah.
45 The lesser pilgrimage to the Ka‘bah, which may be done at any time of the year.
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* Any man leaving the Quraysh to join the Muslims must be sent back, but any man coming from the Muslims to Quraysh would not be sent back.

The Quraysh of Makkah were pleased with this treaty so seemingly to their advantage. Although they were reluctant to accept its terms and viewed it as a setback, the companions complied out of faith in their prophet, who had agreed to the conditions.

But Allah distinctly referred to it in the Qur’an as a "clear victory", and those who had first considered it a concession came to understand its benefit and wisdom thereafter. This truce was, in fact, a formal recognition of the Muslim state and of the right of all people to practice and invite others to their religion.

The following year Makkah was temporarily evacuated by the Quraysh, and the Messenger with 2000 of his followers were allowed to perform Umrah. Observing them from the surrounding hills, the Makkans were impressed by the sight, and many conversions to Islam took place.

Even before the Treaty of Hudaybiyyah and despite his demanding responsibilities as head of state, the Prophet had been resolutely teaching the religion ordained by Allah. But it was as yet confined to the region of Madinah due to the belligerent activities of the Quraysh and their widespread influence.

The ten-year truce provided a cessation of hostilities between the Quraysh and Muslims during which the Prophet could freely send his representatives on missions to make the religion known throughout the Arabian peninsula. This he did with remarkable results.
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Among the objections to Islam cited by pagan chiefs who rejected any concept of accountability for their actions was belief in the Hereafter and its balance of just compensation. They asserted that restoration of life after death is impossible, simply because no man had ever witnessed it.

But the Qur’anic verses recited by the Prophet offered the logical answer that the present creation is in itself a clear sign of Allah’s ability to create and re-create as He wills.

"Is not He who created the heavens and earth able to create the likes of them?46 Do they not see that Allah, who created the heavens and earth and did not fail in their creation, is able to give life to the dead?47 Does man not remember that We created him before, while he was nothing?48 And you have already known the first creation, so will you not be reminded?"49

Many found this reasoning compelling enough to dispel all doubt. Other issues of faith were progressively being resolved in the same way - through divine revelation to the Messenger of Allah.
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46 Qur’an - 36:81
47 Qur’an - 46:33
48 Qur’an - 19:67 It is to be noted that God’s reference to Himself as "We" in many Qur’anic verses is understood in the Arabic language to denote grandeur and power, not plurality.
49 Qur’an - 56:62
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As he was commissioned by Allah to address all of mankind, Prophet Muhammad campaigned intently for the return to pure monotheism and to divinely ordained moral values among the peoples of the world. Profiting from the period of peace, he now launched an intensive program for the propagation of Islam and extended his message into lands beyond the frontiers of Arabia.

He sent emissaries who, in addition to their dedication and extensive knowledge of the religion, were acquainted with the culture and language of the peoples to whom they were sent. The Prophet dispatched letters to rulers of Byzantium, Persia, Abyssinia, Egypt, Damascus, Bahrain, Yamamah, Oman and other provinces, some of whom responded favorably while others refused out of arrogance or fear of losing power.

Because common people are likely to follow the customs, ideologies and incentives of their leaders, the Messenger of Allah addressed several letters to the most influential rulers of neighboring nations and empires, inviting them to Islam. Only a prophet of God sent on a divine mission would dare to summon imperious autocrats to accept his prophethood.

Such a man could not harbor the least doubt about the success of his sacred mission. His conviction regarding the support and capability of his Lord was such that the proudest sovereign did not appear to him anything more than a puppet whose strings were held in the hand of Allah. Whatever responses he received, the Prophet and his message had now been acknowledged by the major powers of the day.
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The universal nature of Islam was confirmed early in the Prophet’s mission, while a small number of his followers were being oppressed in Makkah.

At that time Allah had revealed:
"And We have not sent you except as a mercy for the worlds."50 Again, while yet in Makkah, Allah instructed him: Say, "O mankind, indeed I am the Messenger of Allah to you all, [from Him] to whom belongs the dominion of the heavens and the earth. There is no god except Him; He gives life and causes death. So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words, and follow him that you may be guided."51

Of the communications sent to foreign heads of state by the Prophet, those to the Negus (King of Abyssinia), to Heraclius (Byzantine Emperor), to the Muqawqis (Ruler of the Copts in Egypt) and to Chosroes (Emperor of Persia), and are the most well-known.

Each of his letters began in the name of Allah, and their substance may be summarized as follows:
* From Muhammad, Messenger of God, to the Negus, Grand Ruler of Abyssinia:
Peace be upon him who follows right guidance. I praise Allah (God), other than whom there is no deity, and I testify that Jesus, the son of Mary, is the Spirit of God, and His Word which He sent to Mary, the good and pure virgin.
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50 Qur’an - 21:107. Again, "We" denotes the grandeur and power of Allah.
51 Qur’an - 7:158.
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She conceived Jesus through His spirit and His breath just as He created Adam by His hand and His breath. I invite you to God, who is one without any associate, and to His obedience, and to follow me and believe in what has come to me, for I am the Messenger of God. I invite you and your men to God, the Might and Majestic. I have communicated this, so accept my advice.52

* From Muhammad, Messenger of God, to Heraclius, Emperor of Rome:
Peace be upon him who follows right guidance. I hereby invite you to Islam. Accept Islam; you will be in peace and God will give you your reward doubled. But if you do not, the sin of your subjects will [also] be upon you. "O People of the Scripture, come to a word that is equitable between us and you . that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah."53

* From Muhammad, Messenger of God, to Chosroes, Emperor of Persia:
Peace be upon him who follows right guidance, believes in God and His Messenger and testifies that there is no god but Allah alone with no associate, and that Muhammad is His servant and messenger.
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52 The Negus replied positively and embraced Islam.
53 The Qur’anic verse quoted is 3:64. The letter addressed to the Muqawqis in Egypt was worded similarly. Both Christian rulers acknowledged the truth of the message but worldly concerns prevented them from entering Islam.
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I invite you to God, for I am the Messenger of God to all people, to warn those who are alive and verify [His] decree against the disbelievers. Accept Islam and you will be in peace. But if you refuse, the sin of the fire worshippers will [also] be upon you.54
* * *
Not even three years had passed following the Treaty of Hudaybiyyah when the Quraysh violated their obligations.55 Their attempts to deceive the Prophet about the matter failed, and in the eighth year after the Hijrah a Muslim army of 10,000 led by the Prophet of Allah marched towards Makkah.

Nearing the city, the Prophet’s uncle, Abbas, encountered Abu Sufyan, then leader of the Quraysh, and advised him to join the Prophet and avert bloodshed. Abu Sufyan accompanied him to the Prophet’s campsite and declared his acceptance of Islam. In a gesture of generosity, the Prophet promised that anyone who entered the house of Abu Sufyan would be safe, as well as those who entered the Sacred Mosque in which was the Ka‘bah.
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54 Upon receipt of the letter, Chosroes angrily tore it up and illtreated the Prophet’s envoy. The Prophet remarked that his empire would soon be torn up. This occurred within a period of eight years as it fell bit by bit to the advancing Muslims and most of the population entered Islam.
55 Prophet Muhammad always adhered to the terms of treaties of which he was a party. He honored all promises and pacts and ordered his followers to do the same. Among the cardinal principles of his policy was that whenever he made an agreement, he abided by it strictly until it was violated by an enemy.
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The leader of the Quraysh returned to Makkah, warning his people that resistance would be of no avail against the Muslim forces. So they apprehensively awaited the army’s approach.

The army of companions had been divided into two factions, one led by the Prophet and one by his brilliant commander, Khalid bin al-Waleed. Khalid’s faction was met by allies of the Quraysh who attempted to prevent them from entering the city but were easily overcome.

The Prophet’s faction met no resistance at all. In a manner so unlike that of an arrogant conqueror, Prophet Muhammad entered the city whose people had been a source of abuse and injury for twenty years. Bowing humbly, he gave thanks to Allah for His great favor and the victory for Islam.

The Ka‘bah, built for Allah and the very symbol of monotheism, had been turned into a house of idols and images, housing 360 objects of worship in and around it. Upon entering Makkah, Prophet Muhammad proceeded to the House of Allah. He circled it seven times as prescribed, while breaking the idols in his path and reciting: "The truth has come and falsehood has perished. Indeed, falsehood [by nature] is bound to perish."56

The door of the Ka‘bah was opened and Allah’s Messenger had the pictures within it effaced and all the idols destroyed, thereby purifying the House for the worship of Allah alone, as it was always meant to be. He then entered and prayed to his Lord inside the Ka‘bah.
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56 Qur’an - 17:81.
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Then he came out, returned the key to its traditional custodian and addressed the Quraysh, saying, "What do you suppose I should do with you?" In spite of their former animosity, they knew him. They replied, "What is good. You are a generous brother and the son of a generous brother." Said the Messenger of Allah, "No blame will there be on you today. Go, for you are free."

Thus did Almighty Allah open the hearts of the people to Islam. After observing that justice was truly established, the former enemies came to the Prophet, asking for forgiveness and declaring their commitment to Islam. And he accepted them all. Even those who had joined the Muslims initially for worldly advantage or material gain now accepted the religion from their hearts, dedicating themselves sincerely to Allah.

The Prophet remained in Makkah for nineteen days during which he gave numerous addresses, teaching the religion and explaining its legislation. He also sent deputies to destroy the temples of pagan gods in the areas surrounding the city and received delegations and individuals pledging allegiance to Allah and His Messenger. The liberation and complete transformation of Makkah was accomplished within these few days.

However, the neighboring city of Ta’if remained hostile and was determined to defend its idols. They also aspired to defeat the Muslims in order to replace the Quraysh as custodians of the Ka‘bah.
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Their armies assembled and advanced toward Makkah. In order to avoid bloodshed in the vicinity of the Ka‘bah, the Prophet led his forces out of the city to meet them. They were made up of the 10,000 who had accompanied him from Madinah joined by another 2000 from the newly converted youths of Makkah.

A bit overconfident due to their now greater numbers, the Muslims were at first somewhat careless in this encounter, leading to losses and the wounding of the Prophet. Yet, in the end they were victorious by the will of Allah. Again, no retribution was carried out against the people of Ta’if.

Fearing the expansion of the Prophet’s influence and authority in Arabia, the oppressive Byzantine Empire amassed troops in preparation for an attack. In response to this, the Prophet organized a march to the north.

The long and difficult journey was yet another test for the believers, and upon finally reaching the settlement of Tabuk, they found the Romans had withdrawn. Not long after the Prophet’s death, the mighty empires of Rome and Persia were defeated, liberating the peoples under their occupation who gladly sought refuge in the justice of Islam.
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In the tenth year following the Hijrah, a great multitude of Muslims from Madinah joined by others from every part of the Arabian Peninsula accompanied the Messenger of Allah to Makkah to perform the rites of Hajj.57 It was during this pilgrimage that Allah revealed verses which alluded to the fact that Prophet Muhammad’s mission on earth was completed and that the time of his death was near. And it was then that he gave what is known as his "farewell address" in which he clarified and confirmed many aspects of the law and in which he called for justice to all people.

He explained the fundamental principles of Islam and denounced polytheism and ignorance. He declared life, honor and property to be inviolable and that all practices of the pagan past were now abolished. He addressed the rights of women and servants. He requested those present to pass on what they had heard to those who were absent, finally inquiring of them, "Have I conveyed the message?" Upon hearing their unanimous reply to the affirmative, he concluded, "O Allah, witness it."

After the pilgrimage the Prophet remained in Makkah for ten days and then returned to Madinah. The greatest longing of Prophet Muhammad was to meet his Lord, and now Allah was to permit him to leave this transitory world of test and trial for the eternal home where his wish would be fulfilled. The Prophet had completed his work on earth and discharged his trust. Early in the eleventh year he became ill.
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57 The greater pilgrimage, required of every Muslim who is physically and financially able once in a lifetime.
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Perceiving the end was near, he addressed the people, inquiring whether he had wronged anyone or owed something to anyone, not wishing to leave behind the least liability. He continued to offer advice and warnings and to lead the people in congregational prayer. Finally, pain and fever so weakened him that he ordered Abu Bakr to lead the prayer in his place. He passed away three days later.

The companions were profoundly grieved, not only by the loss of their beloved Prophet but also because they knew there would be no further revelation from Allah. But as Abu Bakr declared to those still in shock and disbelief at the news, "If any worshipped Muhammad, Muhammad is dead. But whoever worships Allah, Allah is the Ever-Living, who will never die."

And he recited the verse:
"Muhammad is not but a messenger. Many messengers have passed on before him. So if he was to die or be killed would you turn back on your heels [to disbelief]?"58

At the time of the Prophet’s death, most inhabitants of the Arabian Peninsula and the southern regions of Iraq and Palestine had voluntarily embraced Islam. Those Christians, Jews and Persians who remained attached to their own religions were granted freedom of belief as well as judicial, juridical and cultural autonomy. On numerous occasions he had upheld and emphasized the rights of non-Muslim citizens, and had said,
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58 Qur’an - 3:144.
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"Whoever harms a non-Muslim [within our state] will have me as his adversary, and I will be his adversary on the Day of Resurrection."59 Muhammad was sent as a mercy from God to all of mankind. To posterity he left a creed of pure monotheism including comprehensive legislation based on a system of moral values. The teachings of God’s final messenger live on through the authentic narrations found in volumes of hadith literature.

Second only to the Qur’an, these narrations are held as proof in any cases of doubt or disagreement about what is allowed, prohibited or preferable within the religion, since the Prophet’s authority is derived from the divine will.60
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59 Narrated by al-Bukhari.
60 In addition to the verses commanding him to convey and explain His message, Allah stated about His Messenger: He does not speak of his own inclination. It is not but an inspiration revealed. (53:3-4)
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IZHAR UL-HAQ

إجازة الأستاذ أحمد لبن مدير المنتدى بقراءة الإمام عاصم الكوفي

SUMMARY OF EVENTS: Before Prophethood