» Ar Raheeq Al Mukhtum
the conversion of ‘Umar, Muhammad’s (Peace be upon him) refusal to negotiate any sort of
compromise and then the pact drawn up between Banu Muttalib and Banu Hashim to immunize
Muhammad (Peace be upon him) and shield him against any treacherous attempt to kill him. The
polytheists were baffled and at a loss as to what course they would follow to rid themselves of this
obstinate and relentless obstacle that had appeared to shatter to pieces their whole tradition of life.
They had already been aware that if they killed Muhammad (Peace be upon him) theblood would surely
flow profusely in the valleys of Makkah and they would certainly be exterminated. Taking this dreadful
prospect into consideration, they grudgingly resorted to a different iniquitous course that would not
imply murder.
The pagans of Makkah held a meeting in a place called Wadi Al-Muhassab, and formed a confederation
hostile to both Bani Hashim and Bani Al-Muttalib. They decided not to have any business dealings with
them nor any sort of inter-marriage. Social relations, visits and even verbal contacts with Muhammad
(Peace be upon him) and his supporters would discontinue until the Prophet (Peace be upon him) was
given up to them to be killed. The articles of their proclamation, which had provided for merciless
measures against Bani Hashim, were committed to writing by an idolater, Bagheed bin ‘Amir bin
Hashim and then suspended in Al-Ka‘bah. The Prophet (Peace be upon him) invoked Allâh’s
imprecations upon Bagheed, whose hand was later paralysed.
Abu Talib wisely and quietly took stock of the situation and decided to withdraw to a valley on the
eastern outskirts of Makkah. Banu Hashim and Banu Al-Muttalib, who followed suit, were thus confined
within a narrow pass (Shi‘b of Abu Talib), from the beginning of Muharram, the seventh year of
Muhammad’s mission till the tenth year, viz., a period of three years. It was a stifling siege. The supply
of food was almost stopped and the people in confinement faced great hardships. The idolaters used to
buy whatever food commodities entered Makkah lest they should leak to the people in Ash-Shi‘b, who
were so overstrained that they had to eat leaves of trees and skins of animals. Cries of little children
suffering from hunger used to be heard clearly. Nothing to eat reached them except, on few occasions,
some meagre quantities of food were smuggled by some compassionate Makkans. During ‘the
prohibited months’ — when hostilities traditionally ceased, they would leave their confinement and buy
food coming from outside Makkah. Even then, the food stuff was unjustly overpriced so that their
financial situation would fall short of finding access to it.
Hakeem bin Hizam was once on his way to smuggle some wheat to his aunt Khadijah (May Allah be
pleased with her) when Abu Jahl intercepted and wanted to debar him. Only when Al-Bukhtari
intervened, did Hakeem manage to reach his destination. Abu Talib was so much concerned about the
personal safety of his nephew. Whenever people retired to sleep, he would ask the Prophet (Peace be
upon him) to lie in his place, but when all the others fell asleep, he would order him to change his place
and take another, all of which in an attempt to trick a potential assassin.
Despite all odds, Muhammad (Peace be upon him) persisted in his line and his determination and
courage never weakened. He continued to go to Al-Ka‘bah and to pray publicly. He used every
opportunity to preach to outsiders who visited Makkah for business or on pilgrimage during the sacred
months and special seasons of assemblies.
This situation ultimately created dissension amongst the various Makkan factions, who were tied with
the besieged people by blood relations. After three years of blockade and in Muharram, the tenth year
of Muhammad’s mission, the pact was broken. Hisham bin ‘Amr, who used to smuggle some food to
Bani Hashim secretly at night, went to see Zuhair bin Abi Omaiyah Al-Makhzoumy and reproached him
for resigning to that intolerable treatment meted out to his uncles in exile. The latter pleaded
impotence, but agreed to work with Hisham and form a pressure group that would secure the
extrication of the exiles. On the ground of motivation by uterine relations, there emerged a group of
five people who set out to abrogate the pact and declare all relevant clauses null and void. They were
Hisham bin ‘Amr, Zuhair bin Abi Omaiya, Al-Mut‘im bin ‘Adi, Abu Al-Bukhtari and Zam‘a bin Al-Aswad.
They decided to meet in their assembly place and start their self-charged mission from the very
precinct of the Sacred House. Zuhair, after circumambulating seven times, along with his colleagues
approached the hosts of people there and rebuked them for indulging in the amenities of life whereas
their kith and kin of Bani Hashim were perishing on account of starvation and economic boycott. They
swore they would never relent until the parchment of boycott was torn to piece and the pact broken at
once. Abu Jahl, standing nearby, retorted that it would never be torn. Zam‘a was infuriated and
accused Abu Jahl of telling lies, adding that the pact was established and the parchment was written
without seeking their approval. Al-Bukhtari intervened and backed Zam‘a. Al-Mut‘im bin ‘Adi and
Hisham bin ‘Amr attested to the truthfulness of their two companions. Abu Jahl, with a cunning attempt
to liquidate the hot argument that was running counter to his malicious goals, answered that the issue
had already been resolved sometime and somewhere before.
Abu Talib meanwhile was sitting in a corner of the Mosque. He came to communicate to them that a
Revelation had been sent to his nephew, the Prophet (Peace be upon him) to the effect that ants had
eaten away all their proclamation that smacked of injustice and aggression except those parts that bore
the Name of Allâh. He contended that he would be ready to give Muhammad (Peace be upon him) up to
them if his words proved untrue, otherwise, they would have to recant and repeal their boycott. The
Makkans agreed to the soundness of his proposition. Al-Mut‘im went to see the parchment and there he
did discover that it was eaten away by ants and nothing was left save the part bearing (in the Name of
Allâh).
The proclamation was thus abrogated, and Muhammad (Peace be upon him) and the other people were
permitted to leave Ash-Sh‘ib and return home. In the context of this trial to which the Muslims were
subjected, the polytheists had a golden opportunity to experience a striking sign of Muhammad’s
Prophethood (the white ants eating away the parchment) but to their miserable lot they desisted and
augmented in disbelief:
l “But if they see a Sign, they turn away, and say ‘This is continuous magic.” [54:2]
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» Ar Raheeq Al Mukhtum
usual. Quraish, likewise, repealed the boycott but went on in their atrocities and oppression on the
Muslims. Abu Talib, the octogenarian notable, was still keen on shielding his nephew but by that time,
and on account of the series of tremendous events and continual pains, he began to develop certain fits
of weakness. No sooner had he emerged victorious from the inhuman boycott, than he was caught in a
persistent illness and physical enervation. The polytheists of Makkah, seeing this serious situation and
fearing that the stain of infamy that the other Arabs could attribute to them in case they took any
aggressive action against the Prophet (Peace be upon him) after he had lost his main support, Abu
Talib, took a decision to negotiate with the Prophet (Peace be upon him) once more and submit some
concessions withheld previously. They then delegated some representatives to see Abu Talib and
discuss the issue with him. Ibn Ishaq and others related: “When a serious illness caught Abu Talib, the
people of Quraish began to deliberate on the situation and reviewed the main features that
characterized that period and which included the conversion of ‘Umar and Hamzah to Islam, coupled
with the tremendous stir that Muhammad (Peace be upon him) had created amongst all the tribes of
Quraish. They then deemed it imperative to see Abu Talib before he died to pressure his nephew to
negotiate a compromise on the various disputed points. They were afraid that the other Arabs might
attribute to them the charge of opportunism.”
The delegation of Quraish comprised 25 men including notables like ‘Utbah bin Rabi‘a, Shaibah bin
Rabi‘a, Abu Jahl bin Hisham, Omaiyah bin Khalaf, Abu Sufyan bin Harb. They first paid tribute to him
and confirmed their high esteem of his person and position among them. They then shifted to the
newgive-and-take policy that they claimed they wanted to follow. To substantiate their argument they
alleged that they would refrain from intervening in his religion if he did the same.
Abu Talib summoned his nephew and apprised him of the minutes of his meeting with them, and said:
“Well, my nephew, here are the celebrities of your people. They have proposed this meeting to submit a
policy of mutual concessions and peaceful coexistence.” The Messenger of Allâh (Peace be upon him)
turned to them saying:
l “
I will guide you to the means by which you will gain sovereignty over both the Arabs and nonArabs.”
In another version, the Prophet (Peace be upon him) addressed Abu Talib in the following words: “O
uncle! Why don’t you call them unto something better?” Abu Talib asked him, “What is it that you invite
them to?” The Prophet (Peace be upon him) replied, “I invite them to hold fast to a Message that is
bound to give them access to kingship over the Arabs and non-Arabs.” According to Ibn Ishaq’s version,
“It is just one word that will give you supremacy over the Arabs and non-Arabs.” The Makkan deputies
were taken by incredible surprise and began to wonder what sort of word was that which would benefit
them to that extent. Abu Jahl asked, “What is that word? I swear by your father that we will surely
grant you your wish followed by ten times as much.” He said, “I want you to testify that there is no god
worthy to be worshipped but Allâh, and then divest yourselves of any sort of worship you harbour for
any deities other than Allâh.” They immediately clapped their hands in ridicule, and said “How can you
expect us to combine all the deities in one God. It is really something incredible.” On their way out
leaving, they said to one another, “By god this man [Muhammad (Peace be upon him)] will never
relent, nor will he offer any concessions. Let us hold fast to the religion of our forefathers, and Allâ h
will in due course adjudicate and settle the dispute between us and him.” As regards this incident, Allâh
revealed the following verses:
l “Sâd: [These letters (Sâd, etc.) are one of the miracles of the Qur’ân and none but Allâh (Alone)
knows their meanings]. By the Qur’ân full of reminding. Nay, those who disbelieve are in false
pride and Apposition. How many a generation We have destroyed before them, and they cried
out when there was no longer time for escape! And they (Arab pagans) wonder that a warner
[Prophet Muhammad (Peace be upon him)] has come to them from among themselves! And the
disbelievers say, ‘This [Prophet Muhammad (Peace be upon him) ] is a sorcerer, a liar. Has he
made the gods (all) into One God (Allâh). Verily, this is a curious thing!’ And the leaders among
them went about (saying): ‘Go on, and remain constant to your gods! Verily, this is a thing
designed (against you)! We have not heard (the like) of this among the people of these later
days. This is nothing but an invention.’” [38:1-7]
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GENERAL SOCIAL BOYCOTT:
Four events of special significance occurred within less than four weeks — the conversion of Hamzah,the conversion of ‘Umar, Muhammad’s (Peace be upon him) refusal to negotiate any sort of
compromise and then the pact drawn up between Banu Muttalib and Banu Hashim to immunize
Muhammad (Peace be upon him) and shield him against any treacherous attempt to kill him. The
polytheists were baffled and at a loss as to what course they would follow to rid themselves of this
obstinate and relentless obstacle that had appeared to shatter to pieces their whole tradition of life.
They had already been aware that if they killed Muhammad (Peace be upon him) theblood would surely
flow profusely in the valleys of Makkah and they would certainly be exterminated. Taking this dreadful
prospect into consideration, they grudgingly resorted to a different iniquitous course that would not
imply murder.
A PACT OF INJUSTICE AND AGGRESSION:
The pagans of Makkah held a meeting in a place called Wadi Al-Muhassab, and formed a confederation
hostile to both Bani Hashim and Bani Al-Muttalib. They decided not to have any business dealings with
them nor any sort of inter-marriage. Social relations, visits and even verbal contacts with Muhammad
(Peace be upon him) and his supporters would discontinue until the Prophet (Peace be upon him) was
given up to them to be killed. The articles of their proclamation, which had provided for merciless
measures against Bani Hashim, were committed to writing by an idolater, Bagheed bin ‘Amir bin
Hashim and then suspended in Al-Ka‘bah. The Prophet (Peace be upon him) invoked Allâh’s
imprecations upon Bagheed, whose hand was later paralysed.
Abu Talib wisely and quietly took stock of the situation and decided to withdraw to a valley on the
eastern outskirts of Makkah. Banu Hashim and Banu Al-Muttalib, who followed suit, were thus confined
within a narrow pass (Shi‘b of Abu Talib), from the beginning of Muharram, the seventh year of
Muhammad’s mission till the tenth year, viz., a period of three years. It was a stifling siege. The supply
of food was almost stopped and the people in confinement faced great hardships. The idolaters used to
buy whatever food commodities entered Makkah lest they should leak to the people in Ash-Shi‘b, who
were so overstrained that they had to eat leaves of trees and skins of animals. Cries of little children
suffering from hunger used to be heard clearly. Nothing to eat reached them except, on few occasions,
some meagre quantities of food were smuggled by some compassionate Makkans. During ‘the
prohibited months’ — when hostilities traditionally ceased, they would leave their confinement and buy
food coming from outside Makkah. Even then, the food stuff was unjustly overpriced so that their
financial situation would fall short of finding access to it.
Hakeem bin Hizam was once on his way to smuggle some wheat to his aunt Khadijah (May Allah be
pleased with her) when Abu Jahl intercepted and wanted to debar him. Only when Al-Bukhtari
intervened, did Hakeem manage to reach his destination. Abu Talib was so much concerned about the
personal safety of his nephew. Whenever people retired to sleep, he would ask the Prophet (Peace be
upon him) to lie in his place, but when all the others fell asleep, he would order him to change his place
and take another, all of which in an attempt to trick a potential assassin.
Despite all odds, Muhammad (Peace be upon him) persisted in his line and his determination and
courage never weakened. He continued to go to Al-Ka‘bah and to pray publicly. He used every
opportunity to preach to outsiders who visited Makkah for business or on pilgrimage during the sacred
months and special seasons of assemblies.
This situation ultimately created dissension amongst the various Makkan factions, who were tied with
the besieged people by blood relations. After three years of blockade and in Muharram, the tenth year
of Muhammad’s mission, the pact was broken. Hisham bin ‘Amr, who used to smuggle some food to
Bani Hashim secretly at night, went to see Zuhair bin Abi Omaiyah Al-Makhzoumy and reproached him
for resigning to that intolerable treatment meted out to his uncles in exile. The latter pleaded
impotence, but agreed to work with Hisham and form a pressure group that would secure the
extrication of the exiles. On the ground of motivation by uterine relations, there emerged a group of
five people who set out to abrogate the pact and declare all relevant clauses null and void. They were
Hisham bin ‘Amr, Zuhair bin Abi Omaiya, Al-Mut‘im bin ‘Adi, Abu Al-Bukhtari and Zam‘a bin Al-Aswad.
They decided to meet in their assembly place and start their self-charged mission from the very
precinct of the Sacred House. Zuhair, after circumambulating seven times, along with his colleagues
approached the hosts of people there and rebuked them for indulging in the amenities of life whereas
their kith and kin of Bani Hashim were perishing on account of starvation and economic boycott. They
swore they would never relent until the parchment of boycott was torn to piece and the pact broken at
once. Abu Jahl, standing nearby, retorted that it would never be torn. Zam‘a was infuriated and
accused Abu Jahl of telling lies, adding that the pact was established and the parchment was written
without seeking their approval. Al-Bukhtari intervened and backed Zam‘a. Al-Mut‘im bin ‘Adi and
Hisham bin ‘Amr attested to the truthfulness of their two companions. Abu Jahl, with a cunning attempt
to liquidate the hot argument that was running counter to his malicious goals, answered that the issue
had already been resolved sometime and somewhere before.
Abu Talib meanwhile was sitting in a corner of the Mosque. He came to communicate to them that a
Revelation had been sent to his nephew, the Prophet (Peace be upon him) to the effect that ants had
eaten away all their proclamation that smacked of injustice and aggression except those parts that bore
the Name of Allâh. He contended that he would be ready to give Muhammad (Peace be upon him) up to
them if his words proved untrue, otherwise, they would have to recant and repeal their boycott. The
Makkans agreed to the soundness of his proposition. Al-Mut‘im went to see the parchment and there he
did discover that it was eaten away by ants and nothing was left save the part bearing (in the Name of
Allâh).
The proclamation was thus abrogated, and Muhammad (Peace be upon him) and the other people were
permitted to leave Ash-Sh‘ib and return home. In the context of this trial to which the Muslims were
subjected, the polytheists had a golden opportunity to experience a striking sign of Muhammad’s
Prophethood (the white ants eating away the parchment) but to their miserable lot they desisted and
augmented in disbelief:
l “But if they see a Sign, they turn away, and say ‘This is continuous magic.” [54:2]
Previous Chapter
Index
Next Chapter
» Ar Raheeq Al Mukhtum
THE FINAL PHASE OF THE DIPLOMACY OF NEGOTIATION:
The Messenger of Allâh (Peace be upon him) left his confinement and went on preaching his Faith asusual. Quraish, likewise, repealed the boycott but went on in their atrocities and oppression on the
Muslims. Abu Talib, the octogenarian notable, was still keen on shielding his nephew but by that time,
and on account of the series of tremendous events and continual pains, he began to develop certain fits
of weakness. No sooner had he emerged victorious from the inhuman boycott, than he was caught in a
persistent illness and physical enervation. The polytheists of Makkah, seeing this serious situation and
fearing that the stain of infamy that the other Arabs could attribute to them in case they took any
aggressive action against the Prophet (Peace be upon him) after he had lost his main support, Abu
Talib, took a decision to negotiate with the Prophet (Peace be upon him) once more and submit some
concessions withheld previously. They then delegated some representatives to see Abu Talib and
discuss the issue with him. Ibn Ishaq and others related: “When a serious illness caught Abu Talib, the
people of Quraish began to deliberate on the situation and reviewed the main features that
characterized that period and which included the conversion of ‘Umar and Hamzah to Islam, coupled
with the tremendous stir that Muhammad (Peace be upon him) had created amongst all the tribes of
Quraish. They then deemed it imperative to see Abu Talib before he died to pressure his nephew to
negotiate a compromise on the various disputed points. They were afraid that the other Arabs might
attribute to them the charge of opportunism.”
The delegation of Quraish comprised 25 men including notables like ‘Utbah bin Rabi‘a, Shaibah bin
Rabi‘a, Abu Jahl bin Hisham, Omaiyah bin Khalaf, Abu Sufyan bin Harb. They first paid tribute to him
and confirmed their high esteem of his person and position among them. They then shifted to the
newgive-and-take policy that they claimed they wanted to follow. To substantiate their argument they
alleged that they would refrain from intervening in his religion if he did the same.
Abu Talib summoned his nephew and apprised him of the minutes of his meeting with them, and said:
“Well, my nephew, here are the celebrities of your people. They have proposed this meeting to submit a
policy of mutual concessions and peaceful coexistence.” The Messenger of Allâh (Peace be upon him)
turned to them saying:
l “
I will guide you to the means by which you will gain sovereignty over both the Arabs and nonArabs.”
In another version, the Prophet (Peace be upon him) addressed Abu Talib in the following words: “O
uncle! Why don’t you call them unto something better?” Abu Talib asked him, “What is it that you invite
them to?” The Prophet (Peace be upon him) replied, “I invite them to hold fast to a Message that is
bound to give them access to kingship over the Arabs and non-Arabs.” According to Ibn Ishaq’s version,
“It is just one word that will give you supremacy over the Arabs and non-Arabs.” The Makkan deputies
were taken by incredible surprise and began to wonder what sort of word was that which would benefit
them to that extent. Abu Jahl asked, “What is that word? I swear by your father that we will surely
grant you your wish followed by ten times as much.” He said, “I want you to testify that there is no god
worthy to be worshipped but Allâh, and then divest yourselves of any sort of worship you harbour for
any deities other than Allâh.” They immediately clapped their hands in ridicule, and said “How can you
expect us to combine all the deities in one God. It is really something incredible.” On their way out
leaving, they said to one another, “By god this man [Muhammad (Peace be upon him)] will never
relent, nor will he offer any concessions. Let us hold fast to the religion of our forefathers, and Allâ h
will in due course adjudicate and settle the dispute between us and him.” As regards this incident, Allâh
revealed the following verses:
l “Sâd: [These letters (Sâd, etc.) are one of the miracles of the Qur’ân and none but Allâh (Alone)
knows their meanings]. By the Qur’ân full of reminding. Nay, those who disbelieve are in false
pride and Apposition. How many a generation We have destroyed before them, and they cried
out when there was no longer time for escape! And they (Arab pagans) wonder that a warner
[Prophet Muhammad (Peace be upon him)] has come to them from among themselves! And the
disbelievers say, ‘This [Prophet Muhammad (Peace be upon him) ] is a sorcerer, a liar. Has he
made the gods (all) into One God (Allâh). Verily, this is a curious thing!’ And the leaders among
them went about (saying): ‘Go on, and remain constant to your gods! Verily, this is a thing
designed (against you)! We have not heard (the like) of this among the people of these later
days. This is nothing but an invention.’” [38:1-7]
Previous Chapter
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