Surely the Makkans were mistaken. Just as surely, it was to the truth that Muhammad was now calling them. He was calling them to transcend themselves, to commune with the God Who created them as well as their parents, and to worship Him alone in purity and faith. He called them to bring themselves near to God with good works, to give the neighbor and the wayfarer his due, and to reject the worship of those idols which they had taken as gods who overlooked their vices and immorality, their usury and robbery of orphans. But in doing all this, Muhammad was calling men whose minds and hearts were petrified and hardened beyond the stones to which their idol worship oriented them. Muhammad called men to consider the sky and the earth and all therein which God created, to perceive all this in its sublimity and gravity and grasp the laws by which heaven and earth exist. Muhammad called men to rise, through their worship of the sole Creator of all existence, beyond all that is mean and unworthy, to treat the misguided lovingly and to help him achieve proper guidance, to bring charity and goodness to every orphan, to the weak, the oppressed, and the poor. Yes, to all this did God command Muhammad to call men. But these obstinate souls, these coarse hearts, had committed themselves to remain forever loyal to the religion of the ancestors. Around this religion they had built trade relations which gave Makkah its eminence and centrality as a center of pilgrimage. Would the Makkans abjure the religion of their ancestors and expose their city to loss of prestige, a loss which would surely follow if all idol worship were to stop? Even if such a renunciation were possible, how could their hearts be purified of their chronic passion for every pleasure? How could they be lifted above the animal satisfaction of these passions? Muhammad called men to rise above their passions and above their idols. But what if they didn’t respond to his call and refused to believe in him? What would he do?
Subsiding of the Revelations
Muhammad expected the revelations to guide his path from day to day, but they subsided. Gabriel did not appear for some time, and all around him there was nothing but silence. Muhammad fell into solitude, separated from himself as well as from the people. His old fears recurred. It is told that even Khadijah said to him, “Does it not seem that your Lord is displeased with you?” Dismayed and frightened, he returned to the mountain and the cave of Hira’. There, he prayed for God fervently, seeking assiduously to reach Him. Particularly, he wanted to ask God about the cause of this divine displeasure. Khadijah did not dread these days any less than Muhammad, nor was she any less fearful. Often Muhammad wished to die, but he would again feel the call and the command of his Lord which dispelled such ideas. It was also told that he once thought of throwing himself down from the top of Mount Hira’ or Mount Abu Qubays, thinking what good was this life if his greatest hope therein was to be frustrated and destroyed? Torn between these fears on one hand and despair on the other, revelation came to him after a long interval. The word of God was as clear as it was reassuring:
“By the forenoon, and by the night as it spreads its wings over the world in peace, your Lord has not forsaken you; nor is He displeased with you. Surely, the end shall be better for you than the beginning. Your Lord will soon give you of His bounty and you will be well pleased. Did He not find you an orphan and give you shelter? Did He not find you erring and guide you to the truth? Did He not find you in want and provide for you? Do not, therefore, oppress the orphan nor turn away whosoever seeks your help. And the bounty of your Lord, always proclaim.”[Qur’an, 93:1-11]
The Call to Truth Alone
Oh, what divine majesty, what peace of mind, what joy of heart and exaltation to the soul! Muhammad’s fears dissolved and his dread was dissipated. He was overjoyed with this fresh evidence of his Lord’s blessing and fell down in worship to God and praise of Him. There was no more reason to fear, as Khadijah had done, that God was displeased with him, and there was no cause for his dread. God had now taken him under His protection and removed from him every doubt and fear. Henceforth there was to be no thought of suicide but only of a life dedicated to calling men unto God and unto God alone. To the Almighty God on High shall all men bend their brows. To Him shall all that is in heaven and earth prostrate themselves. He alone is the True, and all that they worship besides him is false. To Him alone the heart should turn, on Him alone the soul should depend, and in Him alone the spirit should find its confirmation. The other realm is better for man than this realm. In the other realm, the soul becomes aware of all being as well as the unity of being; and in this unity space and time disappear and the needs and considerations of this realm are forgotten. It is in the other realm that the forenoon with its brilliant and dazzling sun, the night with its widespread darkness, the heavens and the stars, and the earth and the mountains all become one; and the spirit which enters into awareness of this unity is happy and felicitous. That is the life which is the objective of this life. And that is the truth which illuminated with its light the soul of Muhammad. When revelation subsided for a while, it was this truth which inspired him anew to solicit and think of his Lord and to call men unto Him. The calling of men unto God demands the purification of oneself, the shunning of evil, and the bearing with patience all the harm and injury with which the caller may meet. It demands that he illumine the path of true knowledge for the benefit of ignorant mankind, that he never rebuke the inquisitive, and that he never reject the man in need or oppress the orphan. Sufficient unto him must be the fact that God had chosen him to convey His message to mankind. Let this message then be the permanent subject of his conversation. Sufficient unto him must be the fact that God had found him an orphan and given him shelter under the protection of his grandfather, ‘Abd al Muttalib, and his uncle, Abu Talib. Sufficient unto him must be the fact that God had found him in want and provided for him through his trustworthiness, and had shown him His favor by granting to him Khadijah, the companion of his youth, of his solitude and retreat, of his prophetic mission, and of love and kindness. Sufficient unto him must be the fact that God had found him erring and had guided him to the truth through His message. All this must be sufficient unto him. Let him now call to the truth and exert himself as heartily as he could. Such was the command of God to His Prophet whom He had chosen, whom He had not forsaken, and with whom He was not displeased.
Salat [Islamic Worship]
God taught His prophet how to worship. In turn Muhammad taught Khadijah, and both worshipped together. Besides their own daughters, ‘Ali ibn Abu Talib, who was still a boy, lived with them in the same house. Ali’s residence with Muhammad dated from the time that Makkah suffered from economic depression. Since Abu Talib had a very large family, Muhammad approached his uncle al ‘Abbas, who was the richest member of the Banu Hashim clan, saying, “Your brother Abu Talib has a very large family, and he is in a state of want as a result of this depression. Let us together lighten his burden and take into our homes some of his children.” Al ‘Abbas agreed and took into his care Ja’far, and Muhammad took ‘Ali. One day while Muhammad and Khadijah were worshipping together, ‘Ali entered their room suddenly and found them kneeling and prostrating themselves and reciting together some of the Qur’anic revelations. Surprised at this behavior, the youth stood still at the door until the pair finished their prayer. To his question, “To whom did you prostrate yourselves?” Muhammad answered, “We have prostrated ourselves to God Who has sent me a prophet and Who has commanded me to call men unto Him.” Muhammad then invited his nephew to worship God alone without associates, and to enter into the religion that He had revealed to His Prophet. He asked him to repudiate the idols, like al Lat and al ‘Uzza, and recited to him something from the Qur’an. ‘Ali was overwhelmed. The beauty and sublimity of the verses he heard gripped him. He pleaded for time to consult his father. After a tempestuous night, ‘Ali rushed to Muhammad and Khadijah and declared to them his conversion without consulting his father. The youth said, “God created me without consulting Abu Talib, my father. Why should I now consult him in order to worship God?” ‘Ali was then the first youth to ente
r Islam. He was followed by Zayd ibn Harithah, Muhammad’s client. [Arabic “mawla,” the person standing under protection. This was the position of the manumitted slave. -Tr.] Islam remained limited to one house. Besides Muhammad himself, the converts of the new faith were his wife, his cousin, and his client. The problem of how to call Quraysh to the new faith continued to press for a solution. Considering how attached the Makkans were to the religion of their ancestors and to their idols, and how fiercely they resisted any innovation, there was no easy solution in sight.
The Conversion of Abu Bakr
Abu Bakr ibn Abu Quhafah al Taymi was a very close friend to Muhammad. He trusted Muhammad, whom he knew to be worthy of this trust, and whose truthfulness was, as far as Abu Bakr was concerned, beyond doubt. Outside Muhammad’s own household, Abu Bakr was the first man to be called to the worship of God alone and to the repudiation of idols. He was the first outsider to whom Muhammad confided the vision he had seen and the revelations he had heard. Abu Bakr did not hesitate to respond favorably to the call of Muhammad and to believe therein. But what soul would hesitate to leave idol worship for the worship of God alone if it were open at all to the voice of truth? What soul would prefer the worship of stones to the worship of God if it were endowed with any kind of nobility and transcendent awareness? What soul would resist self-purification, giving of one’s bounty and doing good to the orphan, if it had any degree of innate purity and goodness? Abu Bakr broadcast his conversion and new faith in God and in His Prophet among his companions. He was “a good man and a noble character, friendly to his people, and amiable and gentle. He enjoyed the noblest lineage in Quraysh and was the most knowledgeable of its clans and geneologies and its past and present history. Better than any other member of the tribe, he knew its strengths and weaknesses. By profession he was a trader, well known and honest. His people loved him and respected him for his knowledge, his honesty and his entertaining conversation [Unfortunately, in this as in many other cases, Haykal has quoted the author and placed his words between quotation marks but has not indicated the source. -Tr.]. Abu Bakr began to call unto Islam those of his people whom he trusted, and a number of them were converted. ‘Uthman ibn ‘Affan, ‘Abd al Rahman ibn ‘Awf, Talhah ibn ‘Ubayd Allah, Sa’d ibn Abu Waqqas, and al Zubayr .ibn al ‘Awwam were the first to respond favorably to his cause. Thereafter Abu ‘Ubaydah ibn al Jarrah was converted as well as a number of other Makkans. Whenever a man converted to Islam, he would seek the Prophet and declare his Islam to him and receive from him his instruction. Fearful of arousing the enmity and antagonism of Quraysh for their departure from idol worship, the new Muslims used to hide the fact of their conversion. They would go to the outskirts of Makkah in order to hold their prayers. For three years while Islam continued to spread among the Makkans, the Muslims continued to hide. In the meantime, the Qur’an was continually being revealed to Muhammad and this fortified the Muslims in their faith and confirmed them in it.
The personal example of Muhammad was the best support for the spread of his cause. He was merciful and charitable, humble yet manly, sweet of word yet just, giving to each his due yet full of compassion and sympathy for the weak, the orphan, the deprived, and the oppressed. In his night watch and prayer, in his chanting the Qur’an revealed to him, in his constant scrutinizing of the heavens and of the earth, he looked for the meaning of their existence and that of everything they contain; in his permanent orientation toward God alone, in his search for the meaning of existence and quintessence of life, deep within his own soul, he provided such an example for his followers that they became ever more convinced of their faith and ever more anxious to adhere to its precepts. The new Muslims did so notwithstanding the fact that they were repudiating the religion and practice of their ancestors as well as exposing themselves to injury by those who believed otherwise. Many noblemen and tradesmen from Makkah believed in Muhammad, but all were already known for their purity, honesty, kindness, and mercy. In addition, Muslim ranks included many converts from the weak, deprived, and oppressed classes of Makkah, The cause of God and His Prophet spread as men and women entered the faith wave after wave.
The Muslims and Quraysh
People talked about Muhammad and his message. The obdurate and hardhearted among the Makkans did not pay much attention to him, thinking that his cause would not go beyond what they had known of the causes of Quss, Umayyah, Waraqah, and others among the wise men and priests. They were certain men will eventually return to the religion of their ancestors, and that victory would finally belong to Hubal, al Lat, al ‘Uzza, Isaf, and Na’ilah. But they forgot that candid faith is invincible and that the truth must someday prevail.
Muhammad’s Nearest Relatives
Three years after the revelation began, God commanded the Prophet to proclaim Islam openly and to bring His revelation to the public. The following verses were revealed: “Warn, O Muhammad, your nearest relatives. Extend your gentle protection to all those believers who follow in your footsteps and obey you. As for those who disobey, proclaim your repudiation of their doings .... Proclaim what you are commanded and turn away from the associationists.” [Qur’an, 26:214-216; 15-94.]
Muhammad invited his kinsmen to a banquet in his home at which he tried to talk to them about Islam and to call them unto God. His uncle, Abu Lahab, interrupted his speech and asked the guests to stand up and leave. Muhammad invited them again on the morrow. After they had eaten he said, “I do not know of any man in Arab history who served his people better than I have served you. I have brought you the best of this world as well as of the next. My Lord has commanded me to call you unto Him. Who of you then would stand by me on this matter”? To this appeal, his kinsmen were unsympathetic and prepared to leave.” ‘Ali, however, though only a boy, arose and said, “Prophet of God: I shall be your helper. Whosoever opposes you, I shall fight as mortal enemy.” The Banu Hashim smiled at this; others laughed loudly. All present looked once at ‘Ali, once at Abu Talib, his father, and left full of ridicule for what they beheld.
After addressing his kinsmen, Muhammad now directed his call to the Makkans as a whole. One day he climbed to the top of al Safi and called, “O People of Quraysh !” Hearing his call, the Quraysh assembled around him and asked what was the matter. Muhammad answered, “tell me, O Men of Quraysh, if I were to tell you that I see a cavalry on the other side of the mountain, would you believe me?” They answered, “Indeed, for we trust you, and we have never known you to tell a lie.” Muhammad said, “know then that I am a Warner and that I warn you of a severe punishment. O Banu ‘Abd al Muttalib ! O Banu ‘Abd Manaf ! O Banu Zuhrah ! O Banu Taym! O Banu Makhzum ! O Banu Asad ! God has commanded me to warn you, my nearest kinsmen, that I can guarantee to you no good on earth or in heaven unless you witness that there is no God but God.” Abu Lahab, fat but quick of temper as he was, arose and said, “Woe to you on this day! Did you assemble us for this?”
Severely shocked, Muhammad looked toward his uncle for a moment. Soon the following verses were revealed: “Accursed be the hands of Abu Lahab and accursed may he be. Neither his property nor his wealth will save him. He shall burn in the flames of hell.” [Qur’an, 111:1-3]
Islam and Freedom
Neither the rancor of Abu Lahab nor the antagonism of other opponents in Quraysh prevented the spread of the Islamic call among the people of Makkah. Hardly a day passed without some new person joining the faith. Those inclined toward asceticism accepted Islam more readily, as neither trade nor vested interest could prejudice their consideration of the call. Such men had observed that Muhammad depended upon Khadijah’s wealth, but that he never allowed wealth to influence his religious judgment. The material considerations were always rejected wherever they ran counter to the dictates of love, compassion, friendship, and forgiveness. Indeed, revelation itself commanded that the will to wealth is a curse upon the spirit. Did it not say, “The pursuit of wealth has exhausted all your energies and preoccupied your life to the very end? But you will surely co
me to know-and you will surely come to know it well!-that your wealth will not avail a thing. Had you known it with certainty, you would have known of hell and you would have convinced yourselves of it. But it is on the Day of Judgment that you will be ‘questioned concerning the moral worth of your deeds.” [Qur’an, 102:1-8]. What is better than that to which Muhammad calls? He calls to freedom, to absolute and limitless freedom, to that freedom which is as dear to the Arab as his very life. Does he not liberate men from the bondage which the worship of other gods besides God imposes? Has he not destroyed all the obstacles that have once stood between man and God? Neither Hubal, al Lat, nor al ‘Uzza, neither the fire of the Zoroastrians nor the sun of the Egyptians, neither the astral bodies of the star worshippers, the apostles of Christ as princes of the church, nor any other human, angel or genii could stand between man and God. Before God and before Him alone is man responsible for his good and evil works. Man’s works alone are his intercessor. On earthman’s conscience alone is the final judge of his deeds, as it is its sole subject. Upon its everyday verdicts depends the last judgment of the person. What liberty is wider than this liberty to which Muhammad called men? Did Abu Lahab and his companions call to anything like it? Do they not call men to remain enslaved under superstitions so great that the light of truth and guidance can hardly penetrate and reach through them?
The Life of Muhammad Page 20
