| AR-RAHEEQ AL MAKHTUM - ENGLISH/URDU (THE SEALED NECTAR) MEMORIES OF THE NOBLE PROPHET MUHAMMAD (PEACE BE UPON HIM = PBUH) BY: SAFIHUR-RAHMAN AL-MUBARAKPURI FIRST PRIZE RECEIVER IN, INTERNATIONAL COMPETITION OF THE BEST SEERAT BOOK IN ARABIC; SPONSORD BY REBETA A'ALAM-E-ISLAMI MACKKAH MUKARRAMAH TRANSLATED BY: ISSAM DIAB PAGE: 36TO 42 ENGLISH PAGE:112 TO 122 URDU: FILES ATTACHED. In Urdu more detail is given, then in English hence can not give word to translation or conversion The Second Phase: Open Preaching First Revelation regarding the Preaching: "And warn your tribe (O Muhammad ) of near kindred." [26:214]. This was the first verse to be revealed in this concern. It is included in Sûrah Ash-Shu'arâ (Chapter 26 – The Poets) which relates the story of Moses - Peace be upon him - from his early days of Prophethood going through his migration with the Children of Israel, their escape from the Pharaoh and his folk, and the drowning Pharaoh and his hosts. This Chapter in fact narrates the different stages that Moses - Peace be upon him - passed through in his struggle with Pharaoh and the mission of calling his people unto Allâh. Moreover, it includes stories that speak about the terrible end in store for those who belied the Messengers such as the people of Noah, 'Ad, Thamud, Abraham, Lout and Ahlul-Aikah (Companions of the Wood). (A group of people who used to worship a tree called Aikah) Chronologically, this Chapter belongs to the middle Makkan period, when the contact of the light of Prophecy with the cultural milieu of pagan Makkah was testing the Makkans in their most arrogant mood. The Message that this Chapter communicates is in brief: "The Truth is insurmountable. When the spirit of Prophecy came to Makkah, it was resisted by the votaries of evil; but Truth, unlike falsehood, is bound to stay, whereas falsehood is surely perishable." Calling the Closest Kinspeople: In obedience to Allâh's Commands, Muhammad rallied his kinsmen of Bani Hashim with a group of Bani Al-Muttalib bin 'Abd Munaf. The audience counted forty-five men. Abu Lahab immediately took the initiative and addressed the Prophet : "These are your uncles and cousins, speak on to the point, but first of all you have got to know that your kinspeople are not in a position to withstand all the Arabs. Another point you have got to bear in mind is that your relatives are sufficient unto you. If you follow their tradition, it will be easier for them than to face the other clans of Quraish supported by the other Arabs. Verily, I have never heard of anyone who has incurred more harm on his kinspeople than you." The Messenger of Allâh kept silent and said nothing in that meeting. He invited them to another meeting and managed to secure audience. He then stood up and delivered a short speech explaining quite cogently what was at stake. He said: "I celebrate Allâh's praise, I seek His help, I believe in Him, I put my trust in Him, I bear witness that there is no god to be worshipped but Allâh with no associate. A guide can never lie to his people. I swear by Allâh, there is no god but He, that I have been sent as a Messenger to you, in particular and to all the people, in general. I swear by Allâh you will die just as you sleep, you will be resurrected just as you wake up. You will be called to account for your deeds. It is then either Hell forever or the Garden (Paradise) forever." : libraries - Please visit FREE e www.al-islamforall.org www.quranforall.org www.prophetmuhammadforall.org 36 Abu Talib replied: "We love to help you, accept your advice and believe in your words. These are your kinspeople whom you have collected and I am one of them but I am the fastest to do what you like. Do what you have been ordered. I shall protect and defend you, but I can't quit the religion of 'Abdul- Muttalib." Abu Lahab then said to Abu Talib: " I swear by Allâh that this is a bad thing. You must stop him before the others do." Abu Talib, however, answered: "I swear by Allâh to protect him as long as I am alive."[] On Mount As-Safa: After the Messenger of Allâh became sure of Abu Talib's commitment to his protection while he called the people unto Allâh, he stood up on Mount As-Safa one day and called out loudly: "O Sabahah!* " Septs of Quraish came to him. He called them to testify to the Oneness of Allâh and believe in his Messengership and the Day of Resurrection. Al-Bukhari reported part of this story on the authority of Ibn 'Abbas - may Allah be pleased with him -. He said: "When the following verses were revealed: "And warn your tribe (O Muhammad ) of near kindred." [26:214] The Messenger of Allâh ascended Mount As-Safa and started to call: "O Bani Fahr! O Bani 'Adi (two septs of Quraish)." Many people gathered and those who couldn't, sent somebody to report to them. Abu Lahab was also present. The Prophet said: "You see, if I were to tell you that there were some horsemen in the valley planning to raid you, will you believe me?" They said: "Yes, we have never experienced any lie from you." He said: "I am a warner to you before a severe torment." Abu Lahab promptly replied: "Perish you all the day! Have you summoned us for such a thing?" The verses were immediately revealed on that occasion[]: "Perish the two hands of Abi Lahab..." [111:1]. Muslim reported another part of this story on the authority of Abu Hurairah - May Allah be pleased with him - — He said: "When the following verses were revealed: "And warn your tribe (O Muhammad ) of near kindred." [26:214] The Messenger of Allâh called all the people of Quraish; so they gathered and he gave them a general warning. Then he made a particular reference to certain tribes, and said: "O Quraish, rescue yourselves from the Fire; O people of Bani Ka'b, rescue yourselves from Fire; O Fatimah, daughter of Muhammad , rescue yourself from the Fire, for I have no power to protect you from Allâh in anything except that I would sustain relationship with you."[] It was verily a loud suggestive Call stating unequivocally to the closest people that belief in his Message constituted the corner-stone of any future relation between him and them, and that the blood-relation on which the whole Arabian life was based, had ceased to exist in the light of that Divine ultimatum. Shouting the Truth and the Polytheists' Reaction: The Prophet's voice kept reverberating in Makkah until the following verse was revealed: "Therefore proclaim openly (Allâh's Message — Islamic Monotheism), that which you are commanded, and turn away from Al-Mushrikûn (polytheists)." [15:94] : libraries - Please visit FREE e www.al-islamforall.org www.quranforall.org www.prophetmuhammadforall.org 37 He then commenced discrediting the superstitious practices of idolatry, revealing its worthless reality and utter impotence, and giving concrete proofs that idolatry per se or taking it as the media through which an idolater could come in contact with Allâh, is manifest falsehood. The Makkans, on their part, burst into outrage and disapproval. Muhammad's words created a thunderbolt that turned the Makkan time-honoured ideological life upside down. They could ill afford to hear someone attaching to polytheists and idolaters, the description of straying people. They started to rally their resources to settle down the affair, quell the onward marching revolution and deal a pre-emptive strike to its votaries before it devours and crushes down their consecrated traditions and long standing heritage. The Makkans had the deep conviction that denying godship to anyone save Allâh and that belief in the Divine Message and the Hereafter are interpreted in terms of complete compliance and absolute commitment, and this in turn leaves no area at all for them to claim authority over themselves and over their wealth, let alone their subordinates. In short, their arrogated religiously-based supremacy and highhandedness would no longer be in effect; their pleasures would be subordinated to the pleasures of Allâh and His Messenger and lastly they would have to abstain from incurring injustices on those whom they falsely deemed to be weak, and perpetrating dreadful sins in their everyday life. They had already been fully aware of these meanings, that is why their souls would not condescend to accept this 'disgraceful' position not out of motives based on dignity and honour but rather because: "Nay! (Man denies Resurrection and Reckoning. So) he desires to continue committing sins." [75:5] They had been aware of all these consequences but they could afford to do nothing before an honest truthful man who was the highest example of good manners and human values. They had never known such an example in the history of their folks or grandfathers. What would they do? They were baffled, and they had the right to be so. Following careful deliberations, they hit upon the only target available, i.e. to contact the Messenger's uncle, Abu Talib and request him to intervene and advise his nephew to stop his activities. In order to attach a serious and earnest stamp to their demand, they chose to touch the most sensitive area in Arabian life, viz., ancestral pride. They addressed Abu Talib in the following manner: "O Abu Talib! Your nephew curses our gods; finds faults with our way of life, mocks at our religion and degrades our forefathers; either you must stop him, or you must let us get at him. For you are in the same opposition as we are in opposition to him; and we will rid you of him." Abu Talib tried to appease their wrath by giving them a polite reply. The Prophet , however, continued on his way preaching Allâh's religion and calling men hitherto, heedless of all their desperate attempts and malicious intentions.[] An Advisory Council to debar Pilgrims from Muhammad's Call: During those days, Quraish had another serious concern; the proclamation of the Call had only been a few months old when the season of pilgrimage was soon to come. Quraish knew that the Arab delegates were coming within a short time. They agreed that it was necessary to contemplate a device that was bound to alienate the Arab pilgrims from the new faith preached by Muhammad . They went to see Al-Waleed bin Al-Mugheerah to deliberate on this issue. Al-Waleed invited them to agree on a unanimous resolution that could enjoy the approbation of them all. However, they were at variance. Some suggested that they describe him as Kahin, i.e., soothsayer; but this suggestion was turned down on grounds that his words were not so rhymed. Others proposed Majnun, i.e., possessed by jinn; this was also rejected because no insinuations peculiar to that state of mind ware detected, they claimed. "Why not say he is a poet?" Some said. Here again they could not reach a common consent, alleging that his words were totally outside the lexicon of poetry. "OK then; let us accuse him of practising witchcraft," was a fourth suggestion. Here also Al-Waleed showed some reluctance saying that the Prophet was known to have never involved himself in the practice of blowing on the : libraries - Please visit FREE e www.al-islamforall.org www.quranforall.org www.prophetmuhammadforall.org 38 knots, and admitted that his speech was sweet tasting root and branch. He, however, found that the most plausible charge to be levelled against Muhammad was witchcraft. The ungodly company adopted this opinion and agreed to propagate one uniform formula to the effect that he was a magician so powerful and commanding in his art that he would successfully alienate son from father, man from his brother, wife from her husband and man from his clan.[] It is noteworthy in this regard to say that Allâh revealed sixteen verses as regards Al-Waleed and the cunning method he contemplated to manipulate the people expected to arrive in Makkah for pilgrimage. Allâh says: "Verily, he thought and plotted; so let him be cursed! How he plotted! And once more let him be cursed, how he plotted! Then he thought; then he frowned and he looked in a bad tempered way; then he turned back and was proud; then he said: 'This is nothing but magic from that of old; this is nothing but the word of a human being!' " [74:18-25] The most wicked of them was the sworn enemy of Islam and Muhammad , Abu Lahab, who would shadow the Prophet's steps crying aloud, "O men, do not listen to him for he is a liar; he is an apostate." Nevertheless, Muhammad managed to create a stir in the whole area, and even to convince a few people to accept his Call.[] Attempts made to check the Onward March of Islam: Having fully perceived that Muhammad could never be desisted from his Call, Quraish, in a desperate attempt to quell the tidal wave of the Call, resorted to other cheap means acting from base motives: 1. Scoffing, degrading, ridiculing, belying and laughter-instigating cheap manners, all of which levelled at the new converts in general, and the person of Muhammad in particular, with the aim of dragging the spirit of despair into their morale, and slackening their ardent zealotry. They used to denounce the Prophet as a man possessed by a jinn, or an insane person: • "And they say: O you (Muhammad ) to whom the Dhikr (the Qur'ân) has been sent down! Verily, you are a mad man." [15:6] or a liar practising witchcraft, • "And they (Arab pagans) wonder that a warner (Prophet Muhammad ) has come to them from among themselves! And the disbelievers say: "This (Prophet Muhammad ) is a sorcerer, a liar." [38:4]. Their eyes would also look at the good man as if they would 'eat him up', or trip him up, or disturb him from the position of stability or firmness. They used all sorts of terms of abuse 'madman' or 'one possessed by an evil spirit', and so on: "And verily, those who disbelieve would almost make you slip with their eyes through hatreds when they hear the Reminder (the Qur'ân), and they say: Verily, he (Muhammad ) is a madman!" [68:51] : libraries - Please visit FREE e www.al-islamforall.org www.quranforall.org www.prophetmuhammadforall.org 39 Amongst the early converts, there was a group who had unfortunately no strong clan at their back to support them. These innocent souls were ridiculed and jeered in season and out of season. Referring to such people, the highbrow Quraish aristocrats used repeatedly to ask the Prophet , with jest and scorn: "Allâh has favoured from amongst us?" [6:53] And Allâh said: "Does not Allâh know best those who are grateful?" [6:53] The wicked used to laugh at the righteous in many ways: 1. They would inwardly laugh at their Faith, because they felt themselves so superior. 2. In public places, when the righteous passed, they used to insult and wink at them, 3. In their own houses, they would run them down. 4. Whenever and wherever they saw them, they reproached and called them fools who had lost their way. In the Hereafter, all these tricks and falsehoods will be shown for what they are, and the tables will be reversed. Allâh had said: • "Verily! (During the worldly life) those who committed crimes used to laugh at those who believed; and whenever they passed by them, used to wink one to another (in mockery); and when they returned to their own people, they would return jesting; and when they saw them, they said: 'Verily! These have indeed gone astry!' But they (disbelievers, sinners) had not been sent as watchers over them (the believers)." [83:29-33] 2. Distorting Muhammad's teachings, evoking ambiguities, circulating false propaganda; forging groundless allegations concerning his doctrines, person and character, and going to excess in such a manner in order to screen off any scope of sound contemplation from the public. With respect to the Qur'ân, they used to allege that it was: "Tales of the ancients, which he (Muhammad ) has written down, and they are dictated to him morning and afternoon." [25:5] The iniquitous went on ceaselessly inculcating in people's ears that the Qur'ân was not a true Revelation: "This (the Qur'ân) is nothing but a lie that he (Muhammad ) has invented, and others have helped him at it." [25:4] The wicked would also attribute to men of Allâh just such motives and springs of action as they themselves would be guilty of in such circumstances. The pagans and those who were hostile to the revelation of Allâh and Islam, could not understand how such wonderful verses could flow from the tongue of the Prophet without having someone to teach, and claimed: "It is only a human being who teaches him." [16:103] They also raised another baseless and superficial objection: • "Why does this Messenger (Muhammad ) eat food and walk about in the markets (like ourselves)?" [25:7] : libraries - Please visit FREE e www.al-islamforall.org www.quranforall.org www.prophetmuhammadforall.org 40 They were sadly ignorant and painfully at fault for they could not perceive that a teacher for mankind is one who shares their nature, mingles in their life, is acquainted with their doings, and sympathises with their joys and sorrows. The Noble Qur'ân has vehemently refuted their charges and allegations and has explained that the utterances of the Prophet are the Revelations of the Lord and their nature and contents provide a bold challenge to those who attribute his Prophetic expressions to some base origin, at times to the mental throes of a dreaming reformer, at others to the effusion of a frenzied poet or the incoherent drivelling of an insane man. 3. Contrasting the Qur'ân with the mythology of the ancients in order to distract people's interests from Allâh's Words. Once An-Nadr bin Harith addressed the Quraishites in the following manner: "O Quraish! You have experienced an unprecedented phenomenon before which you have so far been desperately helpless. Muhammad grew up here among you and always proved to be highly obliging, the most truthful and trustworthy young man. However, later on when he reached manhood, he began to preach a new faith alien to your society, and opposed to your liking so you began to denounce him at a time as a sorcerer, at another as a soothsayer, a poet, or even an insane man. I swear by Allâh he is not anyone of those. He is not interested in blowing on knots as magicians are, nor do his words belong to the world of soothsaying; he is not a poet either, for his mentality is not that of a rambler, nor is he insane because he has never been witnessed to develop any sort of hallucinations or insinuations peculiar to madmen. O people of Quraish, it is really a serious issue and I recommend that you reconsider your attitude." It is narrated that An-Nadr, at a later stage, headed for Heerah where he got conversant with the traditions of the kings of Persia and the accounts of people like Rustum and Asphandiar, and then returned to Makkah. Here he would always shadow the Messenger's steps in whatever audiences the later held to preach the new faith and to caution people against Allâh's wrath. An-Nadr would directly follow the Prophet and narrate to the same audience long tales about those people of Persia. He would then always append his talk with a question cunningly inquiring if he did not outdo Muhammad .[]. Ibn 'Abbas - may Allah be pleased with him - related that An-Nadr used to purchase songstresses who would through their bodily charms and songs entice away from Islam anyone developing the least attachment to the Prophet ; in this regard, Allâh says: "And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the Path of Allâh." [31:6][] 4. In a fresh attempt to dissuade Muhammad from his principled stand, Quraish invited him to compromise on his teachings and come to terms with their pre-Islamic practices in such a way that he quits some of his religion and the polytheists do the same. Allâh, the All-High says: "They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you." [68:9]. On the authority of Ibn Jareer and At-Tabarani, the idolaters offered that Muhammad worship their gods for a year, and they worship his Lord for a year. In another version, they said: "If you accept our gods, we would worship yours." Ibn Ishaq related that Al-Aswad bin Al- Muttalib, Al-Waleed bin Al-Mugheerah, Omaiyah bin Khalaf and Al-'As bin Wa'il As-Sahmy, a constellation of influential polytheists, intercepted the Prophet while he was circumambulating in the Holy Sanctuary, and offered him to worship that they worshipped, and they worship that he worshipped so that, according to them, both parties would reach a common denominator. They added "Should the Lord you worship prove to be better than ours, : libraries - Please visit FREE e www.al-islamforall.org www.quranforall.org www.prophetmuhammadforall.org 41 then it will be so much better for us, but if our gods proved to be better than yours, then you would have benefit from it." Allâh, the Exalted, was decisive on the spot and revealed the following Chapter: "Say: "O Al-Kâfirûn (disbelievers in Allâh, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, in Al-Qadar, etc.)! I worship not that which you worship, nor will you worship that which I worship. And I shall not worship that which you are worshipping, nor will you worship that which I worship. To you be your religion, and to me my religion (Islamic Monotheism). [109][] Persecutions: At the beginning of the fourth year of the Call, and for a period of some months, the polytheists confined their harassment tactics to the above-mentioned ones. But on realizing the futility of these procedures, they decided to organize a full-scale opposition campaign. They called for a general meeting and elected a committee of twenty-five men of Quraish notables with Abu Lahab, the Prophet's uncle, as a chairman. Following some lengthy deliberations, they reached a decisive decision to take measures deemed to stop the tidal wave of Islam through different channels. They were determined to spare no effort, in combatting the new faith. They decided to malign the Messenger of Allâh and put the new converts to different sorts of torture using all available resources. It was easy to put the resolutions relating to the new converts who were deemed weak into effect. As for the Prophet , it was not easy to malign him because he had such gravity, magnanimity and matchless perfection of character that deterred even his enemies from committing any act of folly against him. He had, as well, Abu Talib, his uncle, who came from a noble descent and had an awe-inspiring clan to support him. This situation was a source of great worry to the infidels, but they felt that they could no longer exercise patience or show any tolerance before a formidable power marching steadily to annul their religious office and temporal authority. Abu Lahab himself took the initiative in the new series of persecutions, and started to mete out countless aspects of harmful deeds, hatred and spite against Muhammad . Starting with flinging stones at him, forcing his two sons to divorce their wives Ruqaiya and Umm Kulthum, the Prophet's daughters[], gloating over him on his second son's death calling him 'the man cut off with offspring', and then shadowing his step during the pilgrimage and forums seasons to belie him and entice the bedouins against him and his Call.[] His wife, Umm Jameel bint Harb, the sister of Abu Sufyan had also her share in this ruthless campaign. She proved that she was not less than her husband in the enmity and hatred she harboured for the Prophet . She used to tie bundles of thorns with ropes of twisted palm-leaf fibre and strew them about in the paths which the Prophet was expected to take, in order to cause him bodily injury. She was a real shrew, bad-tempered with abusive language, highly skilled in the art of hatching intrigues, and enkindling the fire of discord and sedition. She was deservedly stained as 'the carrier of firewood' in the Noble Qur'ân. On receiving this news, she directly proceeded to the Mosque with a handful of pebbles to hurl at the Prophet . Allâh, the Great, took away her sight and she saw only Abu Bakr who was sitting immediately next to the Prophet . She then addressed Abu Bakr most audaciously threatening to break his Companion's mouth with her handful of pebbles, and recited a line of verse pregnant with impudent defiance: "We have disobeyed the dispraised one, rejected his Call, and alienated ourselves from his religion." When she had left, Abu Bakr turned to the Prophet and inquired about the matter. The Prophet assured him that she did not see him because Allâh had taken away her sight.[] Abu Lahab and his household used to inflict those shameful examples of torture and harassment in spite of the blood relation that tied them for he was the Prophet's uncle and both lived in two contiguous houses. Actually, few of the Prophet's neighbours abstained from maligning him. They even threw the entrails of a goat on his back while he was performing his prayers. He always used to : libraries - Please visit FREE e www.al-islamforall.org www.quranforall.org www.prophetmuhammadforall.org 42 RABBANA TUQABBIL MNNA INNAKA ANTSSAMIUL ALEEM
WA TUB ALAINA INNKA ANTTATTWABURRAHEEM. PLEASE REMEMBER ME IN YOUR DUA
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