Muhammad was born in Mecca ( Makkah), Arabia, on Monday, 12 Rabi' Al-Awal (2
August A.D. 570). His mother, Aminah, was the daughter of Wahb Ibn Abdu Manaf
of the Zahrah family. His father, 'Abdullah, was the son of Abdul Muttalib. His
genealogy has been traced to the noble house of Ishmael, the son of Prophet
Abraham in about the fortieth descend. Muhammad's father died before his birth.
Before
he was six years old his mother died, and the doubly orphaned Muhammad was put under
the charge of his grandfather Abdul Muttalib who took the most tender care of
him. But the old chief died two years afterwards. On his deathbed he confided
to his son Abu Talib the charge of the little orphan.
When
Muhammad was twelve years old, he accompanied his uncle Abu Talib on a
mercantile journey to Syria, and they proceeded as far as Busra. The journey
lasted for some months. It was at Busra that the Christian monk Bahira met
Muhammad. He is related to have said to Abu Talib: 'Return with this boy and
guard him against the hatred of the Jews, for a great career awaits your
nephew."
After
this journey, the youth of Muhammad seems to have been passed uneventfully, but
all authorities agree in ascribing to him such correctness of manners and purity
of morals as were rare among the people of Mecca. The fair character and the
honorable bearing of the unobtrusive youth won the approbation of the citizens
of Mecca, and b y common consent he received the title of "Al Ameen,"
The Faithful.
In
his early years, Muhammad was not free from the cares of life. He had to watch
the flocks of his uncle, who, like the rest of the Bani Hashim, had lost the
greater part of his wealth.
From
youth to manhood he led an almost solitary life. The lawlessness rife among the
Meccans, the sudden outbursts of causeless and bloody quarrels among the tribes
frequenting the Fair of Okadh (The Arabian Olympia), and the immorality and
skepticism of the Quraish, naturally caused feelings of pity and sorrow in the
heart of the sensitive youth. Such scenes of social misery and religious
degradation were characteristic of a depraved age.
When
Muhammad was twenty five years old, he traveled once more to Syria as a factor
of a noble and rich Quraishi widow named Khadijah; and, having proved himself
faithful in the commercial interests of that lady, he was soon rewarded with
her hand in marriage. This marriage proved fortunate and singularly happy.
Khadijah was much the senior of her husband, but in spite of the disparity of
age between them, the most tender devotion on both sides existed. This marriage
gave him the loving heart of a woman who was ever ready to console him in his
despair and to keep alive within him the feeble, flickering flame of hope when
no man believed in him and the world appeared gloomy in his eyes.
Until
he reached thirty years of age, Muhammad was almost a stranger to the outside
world. Since the death of his grandfather, authority in Mecca was divided among
the ten senators who constituted the governing body of the Arabian
Commonwealth. There was no such accord among them as to ensure the safety of
individual rights and property. Though family relations afforded some degree of
protection to citizens, yet strangers were frequently exposed to persecution
and oppression. In many cases they were robbed, not only of their goods, but
even of their wives and daughters. At the instigation of the faithful Muhammad,
an old league called the Federation of Fudul, i.e., favors was revived with the
object of repressing lawlessness and defending every weak individual - whether
Meccan or stranger, free or slave - against any wrong or oppression to which he
might be the victim within the territories of Mecca.
When
Muhammad reached thirty-five years, he settled by his judgment a grave dispute,
which threatened to plunge the whole of Arabia into a fresh series of her
oft-recurring wars. In rebuilding the Sacred House of the Ka'ba in A.D. 605,
the question arose as to who should have the honor of raising the black stone,
the most holy relic of that House, into its proper place. Each tribe claimed
that honor. The senior citizen advised the disputants to accept for their
arbitrator the first man to enter from a certain gate. The proposal was agreed
upon, and the first man who entered the gate was Muhammad "Al-Ameen."
His advice satisfied all the contending parties. He ordered the stone to be
placed on a piece of cloth and each tribe to share the honor of lifting it up
by taking hold of a part of the cloth. The stone was thus deposited in its place,
and the rebuilding of the House was completed without further interruption.
It
is related that, about this time, a certain Usman, Ibn Huwairith, supported by
Byzantine gold, made an attempt to convert the territory of Hijaz into a Roman
dependency, but the attempt failed, chiefly through the instrumentality of
Muhammad.
These
are nearly all the public acts related by historians in which Muhammad took
part in the first fifteen years of his marriage to Khadijah. As for his private
life he is described to have been ever helpful to the needy and the helpless.
His uncle Abu Talib had fallen into distress through his endeavors to maintain
the old position of his family. Muhammad, being rather rich at this time by his
alliance with Khadijah, tried to discharge part of the debt of gratitude and
obligation which he owed to his uncle by undertaking the bringing up and
education of his son 'Ali. A year later he adopted 'Akil, another of his
uncle's sons.
Khadijah
bore Muhammad three sons and four daughters. All the males died in childhood,
but in loving 'Ali he found much consolation.
About
this time, Muhammad set a good example of kindness, which created a salutary
effect upon his people. His wife Khadijah had made him a present of young slave
named Zaid Ibn Haritha, who had been brought as a captive to Mecca and sold to
Khadijah. When Haritha heard that Muhammad possessed Zaid, he came to Mecca and
offered a large sum for his ransom. Whereupon Muhammd said: "Let Zaid come
here, and if he chooses to go with you, take him without ransom; but if it be
his choice to stay with me, why should I not keep him?' Zaid, being brought
into Muhammad's presence, declared that he would stay with his master, who
treated him as if he was his only son. Muhammad no sooner heard this than he
took Zaid by the hand and led him to the black stone of Ka'ba, where he
publicly adopted him as his son, to which the father acquiesced and returned
home well satisfied. Henceforward Zaid was called the son of Muhammad.
Muhammd
was now approaching his fortieth year, and his mind was ever-engaged in
profound contemplation and reflection. Before him lay his country, bleeding and
torn by fratricidal wars and intolerable dissension's; his people, sunk in
barbarism, addicted to the observation of rites and superstitions, were, with
all their desert virtues, lawless and cruel. His two visits to Syria had opened
to him a scene of unutterable moral and social desolation, rival creeds and
sects tearing each other to pieces, carrying their hatred to the valleys and
deserts of Hijaz, and rending the townships of Arabia with their quarrels and
bitterness.
For
years after his marriage, Muhammad had been accustomed to secluding himself in
a cave in Mount Hira, a few miles from Mecca. To this cave he used to go for prayer
and meditation, sometimes alone and sometime with his family. There, he often
spent the whole nights in deep thought and profound communion with the Unseen
yet All-Knowing Allah of the Universe. It was during one of those retirements
and in the still hours of the night, when no human sympathy was near, that an
angel came to him to tell him that he was the Messenger of Allah sent to
reclaim a fallen people to the knowledge and service of their Lord.
Renowned
compilers of authentic traditions of Islam agree on the following account of
the first revelations received by the Prophet.
Muhammad
would seclude himself in the cave of Mount Hira and worship three days and
nights. He would, whenever he wished, return to his family at Mecca and then go
back again, taking wihim the necessities of life. Thus he continued to return
to Khadijah from time to time until one day the revelation came down to him and
the Angel Gabriel (Jibreel) appeared to him and said: "Read!" But as
Muhammad was illiterate, having never received any instruction in reading or
writing, he said to the angel: "I am not a reader." The angel took a
hold of him and squeezed him as much as he could bear, and then said again:
"Read!" Then Prophet said: "I am not a reader." The Angel
again seized the Prophet and squeezed him and said: "Read! In the Name
of Your Lord, Who has created (all that exists), has created a man from a clot
(a piece of thick coagulated blood). Read! And your Lord is the Most Generous,
Who has taught (the writing) by the pen, has taught man that which he knew
not." (Ch 96:1-4 Quran).
Then
the Prophet repeated the words with a trembling heart. He returned to Khadijah
from Mount Hira and said: "Wrap me up! Wrap me up!" She wrapped him
in a garment until his fear was dispelled. He told Khadijah what had occurred
and that he was becoming either a soothsayer or one smitten with madness. She
replied: "Allah forbid! He will surely not let such a thing happen, for
you speak the truth, you are faithful in trust, you bear the afflictions of the
people, you spend in good works what you gain in trade, you are hospitable and
you assist your fellow men. Have you seen anything terrible?" Muhammad
replied: "Yes," and told her what he had seen. Whereupon, Khadijah
said: "Rejoice, O dear husband and be cheerful. He is Whose hands stands
Khadijah's life bears witness to the truth of this fact, that you will be the
prophet to this people." Then she arose and went to her cousin Waraqa Ibn
Naufal, who was old and blind and who knew the Scriptures of the Jews and
Christians, and is stated to have translated them into Arabic. When she told
him of what she had heard, he cried out: "Holy! Holy! Verily, this is the
Namus (The Holy Spirit) who came to Moses. He will be the prophet of his
people. Tell him this and bid him to be brave at heart." When the two men
met subsequently in the street, the blind old student of the Jewish and
Christian Scriptures spoke of his faith and trust: "I swear by Him in Who
hand Waraqa's life is, Allah has chosen you to be the prophet of this people.
They will call you a liar, they will persecute you, they will banish you, and
they will fight against you. Oh, that I could live to those days. I would fight
for these." And he kissed him on the forehead.
The
first vision was followed by a considerable period, during which Muhammad
suffered much mental depression. The angel spoke to the grieved heart of hope
and trust and of the bright future when he would see the people of the earth
crowding into the one true faith. His destiny was unfolded to him, when,
wrapped in profound meditation, melancholy and sad, he felt himself called by a
voice from heaven to arise and preach. O you (Muhammad) enveloped (in
garments)! Arise and warn! And your Lord (Allah) magnify! (Ch 74:1-3 Quran) He
arose and engaged himself in the work to which he was called. Khadijah was the
first to accept his mission. She was to believe in the revelations, to abandon
the idolatry of her people and to join him in purity of heart and in offering
up prayers to Allah the Almighty.
At
the beginning of his mission, Muhammad - hereinafter called the Prophet -
opened his soul only to those who were attached to him and tried to free them
from the gross practices of their forefathers. After Khadijah, his cousin' Ali
was the next companion. The Prophet used often to go into the desert around
Mecca with his wife and young cousin that they might together offer their heart
felt thanks to the Lord of all nations for His manifold blessings. Once they
were surprised by Abu Talib, the father of 'Ali. He said to the Prophet:
"O son of my brother, what is this religion you are following?"
"It is the religion of Allah of His Angels, of His Messengers and of our
ancestor Abraham," answered the Prophet. "Allah has sent me to His
servants, to direct them towards the truth, and you, O my uncle, are the most
worthy of all. It is meet that I should thus call upon you and it is meet that
you should accept the truth and help in spreading it."
Abu
Talib replied: "Son of my brother, I cannot abjure the religion of my
fathers; but by the Supreme Lord, while I am alive, none shall dare to injure
you." Then turning towards 'Ali, the venerable chief asked what religion
was his. Ali answered: "O father, I believe in Allah and His Prophet and
go with him." Abu Talib replied: "Well my son, he will not call you
to anything except what is good, therefore you are free to go with him."
After
'Ali, Muhammad's adopted son Zaid became a convert to the new faith. He was
followed by Abu Bakr, a leading member of the Quraish tribe and an honest,
wealthy merchant who enjoyed great consideration among his compatriots. He was
but two years younger than the Prophet. His adoption of the new faith was of
great moral effect. Soon after, five notables presented themselves before the Prophet
and accepted Islam. Several converts also came from lower classes of the Arabs
to adopt the new religion.
For
three weary long years, the Prophet labored very quietly to deliver his people
from the worship of idols. Polytheism was deeply rooted among the people. It
offered attractions, which the new faith in its purity did not possess. The
Quraish had personal material interests in the old worship, and their prestige
was dependent upon its maintenance. The Prophet had to contend with the
idolatrous worship of its followers and to oppose the ruling oligarchy, which
governed its destinies.
After
three years of constant but quiet struggle, only thirty followers were secured.
An important change now occurred in the relations of the Prophet with the
citizens of Mecca. His compatriots had begun to doubt his sanity, thinking him
crazy or possessed by an evil spirit. Hitherto he preached quietly and
unobtrusively. He now decided to appeal publicly to the Meccans, requesting
them to abandon their idolatry. For this he arranged a gathering on a
neighboring hill and there spoke to them of their folly in the sight of Allah
in worshipping pieces of stone which they called their gods. He invited them to
abandon their old impious worship and adopt the faith of love, truth and
purity. He warned them of the fate that had overtaken past races who had not
heeded the preaching of former prophets. But the gathering departed without
listening to the warning given them by the Prophet.
Having
thus failed to induce his fellow citizens to listen to him, he turned his
attention to the strangers arriving in the city on commerce or pilgrimage. But
the Quraish made attempts to frustrate his efforts. They hastened themselves to
meet the strangers first on different routes, to warn them against holding any
communication with the Prophet, whom they represented as a dangerous magician.
When the pilgrims or traders returned to their homes, they carried with them
the news of the advent of the bold preacher who was inviting the Arabs loudly -
at the risk of his own life - to abandon the worship of their dear idols.
Now
the Prophet and his followers became subject to some persecution and indignity.
The hostile Quraish prevented the Prophet from offering his prayers at the
Sacred House of the Ka'ba; they pursued him wherever he went; they covered him
and his disciples with dirt and filth when engaged in their devotions; they
scattered thorns in the places which he frequented for devotion and meditation.
Amidst all these trials the Prophet did not waver. He was full of confidence in
his mission, even when on several occasions he was put in imminent danger of
losing his life.
At
this time Hamza, the youngest son of Abdul Muttalib, adopted Islam. Hamza was a
man of distinguished bravery, an intrepid warrior, generous and true, whose
heroism earned for him the title of the "Lion of Allah." He became a
devoted adherent of Islam and everlost his life in the cause.
The
Prophet continued preaching to the Arabs in a most gentle and reasonable
manner. He called thepeople, so accustomed to iniquity and wrong doings, to
abandon their abominations. In burning words which excited the hearts of his
hearers, he warned them of the punishment which Allah had inflicted upon the
ancient tribes of 'Ad and Thamud who had obstinately disobeyed the teachings of
Allah's messengers to them. He adjured them by the wonderful sights of nature,
by the noon day brightness, by the night when it spreads its veil, by the day
when it appears in glory to listen to his warning before a similar destruction
befell them. He spoke to them of the Day of Reckoning, when their deeds in this
world will be weighed before the Eternal Judge, when the children who had been
buried alive will be asked for what crime they were put to death.
Almighty
Allah said: Nay, they wonder that there has come to them a Warner (Muhammad)
from among themselves. So the disbeliveers say: "This is a strange thing!
When we are dead and have become dust (shall we be resurrected)? That is a far
return." We know that which the earth takes of them (their dead bodies),
and with Us is a Book preserved (i.e., the Book of Decrees).
Nay,
but, they have denied the truth (this Qur'an) when it has come to them, so they
are in a confused state (can not differentiate between right and wrong). Have
they not looked at the heaven above them, how We have made it and adorned it,
and there are no rifts in it? And the earth! We have spread it out, and set
thereon mountains standing firm, and have produced therein every kind of lovely
growth (plants).
An
insight and a reminder for every slave turning to Allah (i.e., the one who
believes in Allah and performs deeds of His obedience, and always begs His
pardon). And We send down blessed water (rain) from the sky, then we produce
therewith gardens and grain (every kind of harvests that are reaped). And tall
date palms, with ranged clusters; a provision for (Allah's) slaves. And We give
life therewith to a dead land. Thus will be the resurrection (of the dead).
Denied before them (i.e. these pagans of Makka who denied you, O Muhammad) the
people of Noah, and the dwellers of Rass, and the Thamud, and 'Ad, and Pharaoh,
and the brethren of Lot, and the dwellers of the Wood, and the people of Tubba,
everyone of them denied their Messengers, so My Threat took effect." (Ch
50: 2-14 Quran)
Almighty
Allah also declared: All praises and thanks be to Allah Who Alone created
the heavens and the earth, and originated the darkness and the light, yet those
who disbelieve hold others as equal with their Lord. He it is Who has created
you from clay, and then has decreed a stated term (for you to die). And there
is with Him another determined term (for you to be resurrected), yet you doubt
(in the Resurrection).
And
He is Allah (to be worshipped Alone) in the heavens and on the earth, He knows
what you conceal and what you reveal, and He knows what you earn (good or bad).
And never an Ayah (sign) comes to them from the Ayat (proofs, evidences,
lessons, signs, revelations, etc.) of their Lord, but that they have been turning
away from it.
Indeed,
they rejected the truth (The Qur'an and Muhammad) when it came to them, but
there will come to them the news of that (the torment) which they used to mock
at. Have they not seen how many a generation before them We have destroyed whom
We had established on the earth such as We have not established you? And We
poured out on them rain from the sky in abundance, and made the rivers flow
under them. Yet We destroyed them for their sins, and created after them other
generations." (Ch 6:1-6 Quran)
As
the number of believers increased and the cause of the Prophet was strengthened
by the conversions of many powerful citizens, the Prophet's preaching alarmed
the Quraish. Their power and prestige were at stake. They were the custodians
of the idols, which the Prophet had threatened to destroy; they were the
ministers of the worship, which he denounced; in fact their existence and
living wholly depended upon the maintenance of the old institutions. The
Prophet taught that in the sight of his Lord all human were equal, the only
distinction recognized among them being the weight of their piety.
Allah
the Exalted said: O mankind! We have created you from a male and a female,
and made you into nations and tribes, that you may know one another. Verily,
the most honorable of you in the Sight of Allah is that believer who has At
Taqwa (one of the Muttaqun, pious and righteous persons who fear Allah much,
abstain from all kinds of sins and evil deeds which He has forbidden), and love
Allah much (perform all kinds of good deeds which He has ordained. Verily!
Allah is All-Knowing, All-Aware." (Ch 49:13 Quran).
The
Quraish would have none of this leveling of distinctions, as it reflected upon
their long inherited privileges. Accordingly, they organized a system of
persecution in order to suppress the movement before it became firmly
established. They decided that each family should take upon itself the task of
stamping out the new faith on the spot. Each household tortured its own members
or adherents or slaves who were supposed to have connected themselves with the
new religion. With the exception of the Prophet, who was protected by Abu Talib
and his kinsmen, and Abu Bakr, and a few others who were either distinguished
by their rank or possessed some influence among the Quraish, all other converts
were subjected to different sorts of torture. Some of them were thrown into
prison, starved, and then flogged. The hill of Ramada and the place called Bata
thus became scenes of cruel torture.
One
day the Quraish tried to induce the Prophet to discontinue his teachings of the
new religion, which had sown discord among their people. 'Utba Ibn Rabi'a, was
delegated to see the Prophet and speak to him. 'Utba said: "O son of my
brother, you are distinguished by your qualities; yet you have sown discord
among our people and cast dissension in our families; you denounced our gods
and goddesses and you charge our ancestors with impiety. Now we are come to
make a proposition to you, and I ask you to think well before you reject
it." "I am listening to you, O father of Walid," said the
Prophet. "O son of my brother, if by this affair you intend to acquire
riches, honors, and dignity, we are willing to collect for you a fortune larger
than is possessed by any one of us; we shall make you our chief and will do
nothing without you. If you desire dominion, we shall make you our king; and if
the demon which possesses you cannot be subdued, we will bring you doctors and
give them riches until they cure you." When 'Utba had finished his
discourse, the Prophet said: "Now listen to me, O father of Walid."
"I listen." He replied. The Prophet, recited to him the first
thirteen verses of Surah Fussilat, which maybe interpreted as follows: In
the Name of Allah The Most Beneficent, The Most Merciful.
Ha
Mim (These letters are one of the miracles of the Quran, and none but Allah
Alone knows their meanings). A revelation from Allah the Most Beneficent, the
Most Merciful. A Book whereof the Verses are explained in detail; - a Quran in
Arabic for people who know. Giving glad tidings (of Paradise to the one who
believes in the Oneness of Allah, Islamic Monotheism) and fears Allah much
(abstains from all kinds of sins and evil deeds) and loves Allah much
(performing all kinds of good deeds which He has ordained), and warning (of
punishment in the Hellfire to be the one who disbelieves in the Oneness of
Allah), but most of them turn away, so they listen not.
And
they say: "Our hearts are under coverings (screened) from that to which
you invite us, and in our ears is deafness, and between us and you is a screen,
so work you (on your way); verily we are working (on our way).
Say
(O Muhammad): "I am only a human being like you. It is inspired in me that
your Ilah (God) is One Ilah (God - Allah), therefore take the Straight Path to
Him (with true Faith - Islamic Monotheism) and obedience to Him, and seek
forgiveness of Him. And woe to Al-Mushrikeen; (polytheists, pagans, idolaters,
and disbeliveers in the Oneness of Allah, etc, those who worship others along
with or set up rivals or partners to Allah etc.) Those who give not the Zakat
and they are disbeliveers in the Hereafter. Truly, those who believe (in the
Oneness of Allah and in His Messenger Muhammad - Islamic Monotheism) and do
righteous good deeds for them will be an endless reward that will never stop
(Paradise).
Say
(O Muhammad): "Do you verily disbelieve in Him Who created the earth in
two Days and you set up rivals (in worship) with Him? That is the Lord of the
Alamin (mankind, jinn and all that exists).
He
placed therein (the earth) firm mountains from above it, and He blessed it, and
measured therein its sustenance (for its dwellers) in four Days equal (all
these four days were equal in the length of time), for all those who ask (about
its creation). Then He Istawa (rose over) towards the heaven when it was smoke,
and said to it and to the earth: "Come both of you willingly or
unwillingly." They both said: "We come, willingly." Then He
completed and finished from their creation as seven heavens in two days and he
made in each heaven with lamps (stars) to b e an adornment as well as to guard
(from the devils by using them as missiles against the devils). Such is the
Decree of Him the All Mighty, The All Knower.
But
if they turn away, then say (O Muhammad): "I have warned you of a Sa'iqa
(a destruction awful cry, torment, hit, a thunder bolt) like the Sa'iqa which
overtook 'Ad and Thamud (people)." (Ch 41:1-13 Quran).
When
the Prophet had finished his recitation, he said to 'Utba: "This is my
reply to your proposition; now take what course you find best."
Persecution
by the Quraish grew fiercer every day and the sufferings of the Prophet's
disciples became unbearable. He had heard of the righteousness, tolerance, and
hospitality of the neighboring Christian king of Abyssinia. He recommended such
of his companions who were without protection to seek refuge in the kingdom of
that pious king, Al Najashi (Negus). Some fifteen of the unprotected adherents
of Islam promptly availed themselves of the advice and sailed to Abyssinia.
Here they met with a very kind reception from the Negus. This is called the
first hijrah (migration) in the history of Islam and occurred in the fifth year
of the Prophet Muhammad's mission, A.D. 615. These emigrants were soon followed
by many of their fellow sufferers, until the number reached eighty-three men
and eighteen women.
The
hostile Quraish, furious at the escape of their victims, sent deputes to the
king of Abyssinia to request him to deliver up the refugees, that they might be
put to death for adjuring their old religion and embracing a new one. The king
summoned the poor fugitives and inquired of them what was the religion, which
they had adopted in preference to their old faith. Ja'far, son of Abu Talib and
brother of 'Ali, acted as spokesman for the exiles. He spoke thus: "O
king, we were plunged in the depth of ignorance and barbarism, we adored idols,
we lived in unchastity, and we ate dead bodies, and we spoke abomination, we
disregarded every feeling of humanity and sense of duty towards our neighbors,
and we knew no law but that of the strong, when Allah raised among us a man, of
whose birth, truthfulness, honesty, and purity we were aware. He called us to
profess the Unity of Allah and taught us to associate nothing with Him; he
forbade us the worship of idols and enjoined us to speak the truth, to be
faithful to our trusts, to be merciful, and to regard the rights of neighbors;
he forbade us to speak evil of the worship of Allah and not to return to the
worship of idols of woos and stone and to abstain from evil, to offer prayers,
to give alms, to observe the fast. We have believed in him, we have accepted
his teachings and his injunctions to worship Allah alone and to associate
nothing with Him. Hence our people have persecuted us, trying to make us forego
the worship of Allah and return to the worship of idols of wood and stone and
other abominations. They have tortured us and injured us until, finding no
safety among them, we have come to your kingdom trusting you will give us
protection against their persecution."
After
hearing the above speech, the hospitable king ordered the deputies to return to
their people in safety and not to interfere with their fugitives. Thus the
emigrants passed the period of exile in peace and comfort.
While
the followers of the Prophet sought safety in foreign lands against the
persecution of their people, he continued his warnings to the Quraish more
strenuously than ever. Again they came to him with offers of riches and honor,
which he firmly and utterly refused. But they mocked at him and urged him for
miracles to prove his mission. He used to answer: "Allah has not sent me
to work wonders; He has sent me to preach to you."
Thus
disclaiming all power of wonder working, the Prophet ever rested the truth of
his divine mission upon his wise teachings. He addressed himself to the inner
consciousness of man, to his common sense and to his own better judgement.
Say (O Muhammad): "I am only a human being like you. It is inspired in me
that your Ilah (God) is One Ilah (God- Allah), therefore take the Straight Path
to Him (with true Faith - Islamic Monotheism) and obedience to Him and seek
forgiveness of Him. And woe to Al Mushrikeen; (polytheists, pagans, idolaters,
and disbeliveers in the Oneness of Allah etc., those who worship others along
with Allah or set up rivals or partners to Allah etc. (Ch 41:6 Quran)
Despite
all the exhortation of the Prophet, the Quraish persisted in asking him for a
sign. They insisted that unless some sign be sent down to him from his Lord,
they would not believe. The disbeliveers used to ask: "Why has Muhammad
not been sent with miracles like previous prophets?" T he Prophet replied:
"Because miracles had proved inadequate to convince. Noah was sent with
signs, and with what effect? Where was the lost tribe of Thamud? They had
refused to receive the preaching of the Prophet Salih, unless he showed them a
sign and caused the rock to bring forth a living camel. He did what they asked.
In scorn they cut the camel's feet and then daring the prophet to fulfill his
threats of judgment, were found dead in their beds the next morning, stricken
by the angel of the Lord."
There
are some seventeen places in the Quran, in which the Prophet Muhammad is
challenged to work a sign, and he answered them all to the same or similar
effect: Allah has the power of working miracles, and has not been believed;
there were greater miracles in nature than any which could be wrought outside
of it; and the Quran itself was a great, everlasting miracle. The Quran, the
Prophet used to assert to the disbeliveers, is a book of blessings which is a
warning for the whole world; it is a complete guidance and explains everything
necessary; it is a reminder of what is imprinted on human nature and is free
from every discrepancy and from error and falsehood. It is a book of true
guidance and a light to all.
As
to the sacred idols, so much honored and esteemed by the pagan Arabs, the
Prophet openly recited: They are but names which you have named - you and your
fathers - for which Allah has sent down no authority. (CH 53:23 Quran)
When
the Prophet thus spoke reproachfully of the sacred gods of the Quraish, the
latter redoubled their persecution. But the Prophet, nevertheless, continued
his preaching undaunted but the hostility of his enemies or by their bitter
persecution of him. And despite all opposition and increased persecution, the
new faith gained ground. The national fair at Okadh near Mecca attracted many
desert Bedouins and trading citizen of distant towns. These listened to the
teachings of the Prophet, to his admonitions, and to his denunciations of their
sacred idols and of their superstitions. They carried back all that they had
heard to their distant homes, and thus the advent of the Prophet was made know
to almost all parts of the peninsula.
The
Meccans, however, were more than ever furious at the Prophet's increasing
preaching against their religion. They asked his uncle Abu Talib to stop him,
but he could not do anything. At , as the Prophet persisted in his ardent
denunciations against their ungodliness and impiety, they turned him out from
the Ka'ba where he used to sit and preach, and subsequently went in a body to
Abu Talib. They urged the venerable chief to prevent his nephew from abusing their
gods any longer or uttering any ill words against their ancestors. They warned
Abu Talib that if he would not do that, he would be excluded from the communion
of his people and driven to side with Muhammad; the matter would then be
settled by fight until one of the two parties were exterminated.
Abu
Talib neither wished to separate himself from his people, nor forsake his
nephew for the idolaters to revenge themselves upon. He spoke to the Prophet
very softly and begged him to abandon his affair. To this suggestion the
Prophet firmly replied: "O my uncle, if they placed the sun in my right
hand and the moon in my left hand to cause me to renounce my task, verily I
would not desist therefrom until Allah made manifest His cause or I perished in
the attempt." The Prophet, overcome by the thought that his uncle and
protector was willing to desert him, turned to depart. But Abu Talib called him
loudly to come back, and he came. "Say whatever you please; for by the
Lord I shall not desert you ever."
The
Quraish again attempted in vain to cause Abu Talib to abandon his nephew. The
venerable chief declared his intention to protect his nephew against any menace
or violence. He appealed to the sense of honor of the two families of the Bani
Hashim and the Bani Muttalib, both families being kinsmen of the Prophet, to
protect their member from falling a victim to the hatred of rival parties. All
the members of the two families nobly responded to the appeal of Abu Talib
except Abu Lahab, one of the Prophet's uncles, who took part with the
persecutors.
During
this period, 'Umar Al-Khattab adopted Islam. In him the new faith gained a
valuable adherent and an important factor in the future development and
propagation of Islam. Hitherto he had been a violent opposer of the Prophet and
a bitter enemy of Islam. His conversion is said to have been worked by the
miraculous effect on his mind of a Surah of the Quran which his sister was
reading in her house, where he had gone with the intention of killing her for
adopting Islam. Thus the party of the Prophet had been strengthened by the
conversation by his uncle Hamza, a man of great valor and merit; and of Abu
Bakr and 'Umar, both men of great energy and reputation. The Muslims now
ventured to perform their devotions in public.
http://www.englishindo.com/2011/11/25-cerita-bahasa-inggris-para-nabi.html
