The Life of Muhammad

by M. Husayn Haykal

  Thaqifs Delegation to the Prophet

  ‘Urwah had not laid down his life in vain. The tribes which lived in the neighborhood of al Ta’if on all sides had already been converted to Islam. Thaqif’s quick disposal of one of its chieftains was regarded by the surrounding tribes as a hideous and contemptible crime. Naturally, this led to the decline of security in the area, for no Thaqif’s tribesmen crossed the territories of these tribes without exposing himself to the gravest dangers. Soon Thaqif realized that unless it reached peace with the Muslims, its fate would be doomed. The tribesmen consulted with one another and approached an elder of theirs called ‘Abd Ya Layl to go to the Prophet and negotiate with him. ‘Abd Ya Layl feared to meet a fate not unlike that of his predecessor ‘Urwah ibn Mas’ud. He therefore declined to go to Muhammad unless Thaqif would delegate him five more chieftains belonging to different clans and capable of committing those clans to whatever decision the five would reach with Muhammad. Thaqif agreed and their delegation was formed. As they approached Madinah, al Mughirah ibn Shu’bah met them first at the outskirts of the city. When he discovered their purpose, he hastened to the Prophet to inform him. Abu Bakr met him on the road and, finding out the cause of his hurry, pleaded with al Mughirah to give him the pleasure of announcing the great news to the Prophet. It was therefore Abu Bakr who made the announcement to the Prophet.

  The delegation consisted of proud chieftains who had the greatest esteem for their city and people. They remembered too well-and of course resented-the Prophet’s blockade of their city. Despite al Mughirah’s instruction of them in Islamic protocol, they refused to greet the Prophet except in the pre-Islamic manner. Furthermore, they requested that a special tent be put up for their use within the mosque of Madinah, for they trusted no one to be their host. It was Khalid ibn Sa’id-ibn al ‘As who played the role of middleman between them and the Prophet of God; and it was he who had to taste of every food which the Prophet furnished to them in order to convince them that it had not been poisoned. Finally, on their behalf, Khalid informed Muhammad of their preparation to convert to Islam on condition that the Prophet exempt them from prayer and promise not to destroy their idol, al Lat, for three years. Muhammad strongly rejected their proposal. They changed their proposal to two years, and then to one year, and indeed to one month after their return home. But Muhammad rejected all their terms. This was naturally to be expected of a prophet calling man to the religion of God, the One, the Mighty, of a prophet committed to stamp out all idolatry. How could he spare any idol, no matter how cherished it might be by its own devotees? On this matter, there can be no middle ground. Either man believes or he is victim to doubt and suspicion. Doubt and conviction do not unite, just as faith and unbelief are ever disparate. The sparing of al Lat would definitely imply that Thaqif would mingle its worship of God with that of the idol. That is plain associationism, condemned by God in clear and unequivocal terms. That is unfaith. Thaqif also pleaded for exemption from prayer. This, too, Muhammad rejected, saying: “There is no good in a religion in which prayer is ruled out.” Finally, Thaqif accepted Islam on Muhammad’s terms. They agreed to both the destruction of al Lat and the institution of regular prayers. They demanded, however, that they be exempted from having to destroy their own idol with their own hands. Since they were new converts and since they still had the task of convincing their fellows to accept the terms they were bringing back from Muhammad, their request was natural and could well be understood. It was too much to ask them to destroy with their own hands idols which they themselves had been worshipping the day before, idols which their people honored as the object of their ancestors’ worship, and to do so at a time when their people’s confidence in them was absolutely necessary if their call to Islam was to succeed. Hence, Muhammad was not adamant on this point. For him, it was all one whether al Lat was destroyed by Thaqif tribesmen or by others. What was important to him was that the idol was soon to be destroyed and that Thaqif was henceforth to turn to the worship of God alone. Addressing himself to the delegation, the Prophet-may God’s blessing be upon Him-said: “As for the destruction of your idols with your own hands, we exempt you from it.” Muhammad appointed ‘Uthman ibn Abu al ‘As, the youngest among them, as leader despite his youth; for he sensed in him the strongest desire to learn the Qur’an and the most brilliant mind for studying the law. Abu Bakr and other early Muslims attested to ‘Uthman’s competence. The delegation remained in Madinah as guests of the Prophet during the rest of Ramadan, fasting with the Prophet and eating of the food which he presented to them at sunset and before dawn. When it was time for them to leave and return home, Muhammad counseled their leader, ‘Uthman ibn Abu al ‘As, saying, “Be brief when leading the prayers, and measure the people by the weakest among them. Remember that among them are the old men, the youth, the weak, and the deprived.”

  Destruction of the Idol al Lat

  The delegation returned home accompanied by Abu Sufyan ibn Harb and al Mughirah ibn Shu’bah, who knew the tribe of Thaqif and felt toward its people great friendship and compassion. They were assigned by the Prophet the job of destroying al Lat. Abu Sufyan and al Mughirah approached the sanctuary, and the latter began the job of destruction while the women of Thaqif stood around moaning and crying. Not one tribesman, however, dared to stop al Mughirah in the fulfillment of his duty, for everyone had ratified beforehand the agreement the delegation had concluded with, the Prophet. Al Mughirah further seized the wealth of al Lat and its jewelry and, at the direction of the Prophet and in agreement with Abu Sufyan, settled the debts of ‘Urwah and al Aswad. With the destruction of al Lat and the conversion of al TAW, the conversion of the Hijaz was complete. Muhammad’s power expanded from the frontiers of Byzantium in the north to al Yaman and Hadramawt in the south. The territories of South Arabia were all preparing to join the new religion and integrate themselves into a system of defense. That is why delegations from all corners proceeded to Madinah to declare allegiance to the new order and to convert to the new faith.

  Abu Bakr Leads the Pilgrimage

  As these delegations followed one another to Madinah, the months went by until it was time again for pilgrimage. Until that time, the Prophet-may God’s blessing be upon him-had not performed the pilgrimage in exactly the same way as it is performed today. It will be remembered that the previous pilgrimages had all been performed under extraordinary circumstances. Would the Prophet go out to perform the pilgrimage this year in gratitude for the victory God had granted him over the Byzantines, or for the conversion of al Ta’if and the numerous peoples who sent all these delegations to Madinah? Many persons in the Arabian Peninsula did not believe either in God or His Prophet. Unbelievers, Jews, and Christians were still in their places. The unbelievers continued to observe their ancient custom of going on pilgrimage to the Ka’bah during the holy months. But the unbelievers were anathema. Would the Prophet therefore not remain in Madinah until God’s word was more completely fulfilled, until express permission from above were granted him for the purpose? Thus the Prophet reasoned, and he instructed Abu Bakr to lead the pilgrimage in his place.

  Abu Bakr proceeded to Makkah together with three hundred Muslims. There was apprehension that the years would follow one another while the unbelievers continued to perform pilgrimage to the holy sanctuary and mingle with the Muslims in religious worship. After all, there was a general pact between Muhammad and the Arabs that none should be prevented from reaching the Holy House if he so desired, that none should be attacked during the holy months. Likewise, the relations with various Arab tribes were governed by pacts whose terms had not yet expired. As long as these pacts had not expired, the associationists had the same right to perform the pilgrimage to the Holy House as the Muslims. For sometime yet, the Muslims would have to continue to see pre-Islamic worship performed side by side with theirs around the Ka’bah.

  True, most of the idols worshipped by the Arabs had by then been destroyed, as were the idols and images of the Ka’bah. The
pilgrimage institution was, however, still confused. In the sacred months the sanctuary of Makkah was the scene of idolators worshipping their gods as well as of Muslims in revolt against idolatry. A religious institution with a texture such as this is in contradiction with itself. It may be possible to understand the pilgrimage of Jews and Christians to Palestine because it is the land of promise for the former and the birthplace of Jesus Christ for the latter. But it is incomprehensible that two systems of worship meet in the same sanctuary, the one destroying the idols of that sanctuary and the other worshipping the idols destroyed. Hence, it was necessary to stop the associationists from entering a sanctuary just cleansed of associationism and ridden of its idols and images. Thus, the Surah of “Bara’ah” was revealed at the right time but too late for implementation in this pilgrimage. The Hajj season had begun and already thousands of associationists had converged upon Makkah as they were accustomed to do for generations. Though this was obviously not the time to implement the revelation, it was time to proclaim it and to let the associationists know that, henceforth, no covenant between Muslims and associationists would be valid unless it specified a given term. In this case, the covenant would be honored for the duration of its term.

  For this purpose, the Prophet sent ‘Ali ibn Abu Talib to Makkah to join Abu Bakr and to address the congregation of pilgrims assembled at ‘Arafat. He was entrusted with the duty to proclaim the commandments of God and His Prophet. When the two met, Abu Bakr asked: “Do you come to us as commander or messenger?” ‘Ali answered, “Indeed as messenger,” and informed Abu Bakr of his mission. When the pilgrims congregated at Mina, ‘Ali rose and delivered the following address, quoting the Qur’an

  “This is a complete absolution from God and His Prophet regarding all obligation arising from pacts made with the associationists. The unbelievers may travel throughout the land for four months in freedom and security. Certainly, they cannot frustrate the plans of God, nor will they escape His final humiliation of them. This proclamation from God and His Prophet is for the benefit of all people on the day of the greater pilgrimage. God and His Messenger are clear of all obligation toward the associationists. It is better for them that they repent; but if they do not and turn away, they should know that they will not frustrate God’s plan. Rather, to them belong the tidings of a severe and painful punishment. (These verses constitute a general and a particular absolution of obligations incumbent upon the Muslims toward the associationists. -Tr.) The “particular” absolution will not apply in those cases where those who covenanted with the Muslims have not subsequently violated their covenant nor aided anyone against the Muslims. Such covenanters shall enjoy the benefit of their pact until it expires. God loves the righteous. As for the others, when the holy months have passed, then you are free to kill the associationists wherever they may be, to take them prisoners, to beleaguer and blockade them, and to lie in wait for them at every place of ambush. However, if they repent, observe prayer, and pay the zakat, let them go free, for God is forgiving and merciful. And at any rate, if any of them ask for your protection, grant it to him so that he may hear the words of God. Extend your protection to him until he reaches his home in safety, remembering that he is ignorant and needs your mission. As for the others, how can there be any covenant between them and God and His Prophet? Certainly, those with whom a pact of peace has been concluded near the holy sanctuary are protected thereby, and the Muslims are obliged to remain true to their covenant as long as the associationists are true to theirs. God loves the righteous; but the others can have no peace. Should they prevail against you, they will honor neither blood tie nor covenant of peace. They will delude you with sweet words while their hearts are full of perfidy and resentment. It was they who bartered God’s word for a mean price; it was they who put obstacles in the way of men seeking the pleasure of their Lord. Evil indeed is everything they have done. They honor neither relation nor covenant. It is they who are the transgressors. Nonetheless, if they repent, hold prayer, and pay the zakat, then treat them as your brethren in the faith. Thus do We explain Our word to men with knowledge. But if they break their oath after their covenant and attack your religion, then fight these leaders of unfaith, these scions of ungodliness, for they are unworthy of their covenants. Fight them that they may desist from their path of error. As for you, the Muslims, will you hesitate to fight a people who have broken their oath, who have expelled the Prophet, and who were the first to open hostilities against you? Will you fear them? Is not God worthier of your fear, you who call yourselves true believers? Fight them then so that God may inflict upon them His punishment through you, that He may humiliate them and give you victory, and that He may avenge the believers for the wrongs they have suffered and dissipate the wrath of their hearts. God will then forgive whomsoever He pleases, for He is All-Knowing and All-Wise. Or, would you think that you would be abandoned and forsaken, assuming that God did not know which of you truly strive for His sake or which of you faithfully refuse to regard as their friend anyone but God, His Prophet, and the believers? Would you think that God is not well aware of everything you do? The associationists have no right to visit the mosques of God to bear witness against themselves of their own unbelief. It is they whose works shall be in vain and who will dwell eternally in the fire. The mosques of God are for those who believe in Him, in the Day of Judgment, and who hold the prayers, pay the zakat, and fear only God. Only they may be counted among the righteous. True, the unbelievers have been responsible for providing food and drink to the pilgrims and for maintenance of the sanctuary. But would you confuse the moral worth of these services with the believers’ faith in God and the Day of Judgment, with their fighting in the cause of God? Surely, they are unequal. The unjust are not guided by God. The worth of those who believed, who emigrated and fought for the sake of God, and who spent of their wealth and laid down their lives, is far greater with God. Theirs will be the true triumph. To them God will grant His mercy, His pleasure, and His gardens full of lasting bliss. God’s reward is surely the greatest. O Men who believe, do not take your parents and brothers as friends as long as they prefer unfaith to faith. Whoever among you befriends them will do wrong. Remember, if parents, sons, wives and relatives, clans and tribes, wealth and property, prosperity and affluence which you fear might be adversely affected, a trade recession, and dwellings and material things you wish to preserve-if these are dearer to you than God or His Prophet and self-exertion in His cause, then God’s judgment will soon fall upon you. Such immoral people are not guided by God. God has given you victory on many occasions, but when you became too proud of your numbers, that is on the day of Hunayn, your numbers availed you nothing. The earth with all its vastness became too small for you and you had to run away, vanquished and in retreat. Then did God send His peace upon His Prophet and the believers. He sent down His hosts to fight on their side, hosts which you did not see. Then did the unbelievers meet their due punishment. Then, too, did God forgive whomsoever He wills. For He is most forgiving and merciful. O Men who believe! The associationists are anathema. After this year they shall not approach the holy Mosque. Do not fear the economic consequences of this proclamation. Gad will give you of His bounty as He pleases. Surely God is All-Knowing and All-Wise. Fight, therefore, those ‘People of the Book’ who do not believe either in God or in the Day of Judgment, who do not forbid that which God and His Prophet have forbidden, nor follow the religion of truth, until they pay the jizyah and acknowledge their subjection. The Jews claim Ezra to be the son of God, and so do the Christians claim Jesus to be the son of God. That is what they actually claim in their own words. By claiming this they surpass even the unbelievers of old in unbelief. God’s curse be upon them where they turn. They have taken their rabbis, priests, and monks as lords beside God, and so have they regarded the Messiah, son of Mary. But they were never commanded to worship any but God alone, the One, besides whom there is no other. Praised be God above their associations! Evidently they seek to extinguish th
e divine light by what they claim. But God will not be frustrated and His light will illumine the world in spite of them. It is He who sent His Prophet with genuine guidance and the religion of truth; and it is He who will make this religion prevail over all other religions, however much the unbelievers may resent it. O Men who believe, many of the rabbis, priests, and monks devour the wealth of the people by false means and turn men away from the true path of God. Many of them hoard gold and silver and do not spend it in the cause of God. To such of them as do this wilt belong painful and strict punishment. Their punishment shall be a scorching fire, a fire branding their foreheads, sides, and backs, and they will be told that such punishment is reward for what they have hoarded, a taste of what they themselves have treasured. Remember also that God reckoned the months to be twelve, ever since He created heaven and earth, and that four of them are sacred. That is the right religion. Do not therefore wrong yourselves during these months by committing any act of aggression. When the sacred months are over, then fight the associationists in all-out war just as they fight you. Know that God is always on the side of the pious and the virtuous.” [Qur’an, 9:1-36]